about the time of the Jews destruction Gamâ—liel and his Sanhedrim added a nineteenth Prayer and after him others so that at length the daily service grew to an 100 Prayers That it is likely that the Pagans come to use their set Forms in their Sacrifice also and perhaps the Mahumedans too by the example of the Jewish Church for which he there referres the Reader to many Books of the Learned I conceive the authoritie of this Gentleman hath not been despised by the House of Commons and the Assemblers when it hath chanced to agree with their designes or interest and therefore I have thus farre as an Argument ad homines insisted on it Sect. 16 3. The not onely practice but precept of Christ in the New Testament who did not only use himself a set form of words in prayer three times together using the same words Matth. 26. 44. and upon the Crosse in the same manner praying in the Psalmists words onely changed into the Syriack dialect which was then the vulgar but also commanded the use of those very words of his perfect form which it seems he meant not onely as a pattern but a form it self as the Standard weight is not only the measure of all weights but may it self be used Luke 11. 2. when you pray say Our Father c. which precept no man can with a good conscience ever obey that holds all set forms necessary to be cast out of the Church Sect. 17 4. The practice not onely of John the Baptist who taught his disciples to pray Luke 11. 1. which occasioned Christs Disciples to demand and him to give them a form of Prayer but especially of the Apostles of which we find intimations 1. Cor. 14. 26. When you come together every one of you hath a Psalm which sure referres to some of the Psalms of David or Asaph used then ordinarily in their devotions and that as even now I said authorized by the example of Christ himself upon the Crosse who it is thought repeated the whole 22. Psalm it is certain the first verse of it My God my God why hast thou for saken me and so certainly a set form and that of Prayer too of which thanksgivings and Praises are a part But because every one had his severall Psalm it is therefore reprehended by the Apostle as tending to confusion and by that consequence S. Pauls judgement is thence deducible for the joyning of all in the same form as being the onely course tending to edification in the end of that verse and then sure 't would be hard that that which the Apostle conceived the onely course for edifying should now be necessarie to be turn'd out of the Church as contrary to edification Farther yet 't is clear by text that the Apostles when they met together to holy duties such are Fasting Prayer receiving the Sacrament continued very long time sometimes a whole day together This being too much to be alwayes continued in the Church and unsuteable to every mans businesse is said to have been the occasion that S. James first made choice of some speciall Prayers most frequently by them used which was after called his Liturgie which or some other in the disguise of that the Greek Church still use on solemn dayes This also being of the longest for every dayes use St Basil is said to have shortned and that again St Chrisostome how certain these reports are I shall not take upon me to affirm but onely adde that the Greek Church who are most likely to know the truth of it by their records do retain all these three Liturgies and would loudly laugh at any man that should make doubt whether St James St Basil and St Chrysostome were not the Authours of them 2. That the judgement of that Church if they are deceived also and may not be thought worthy to be heeded by our Assemblers is yet an argument of great authoritie to any prudent man if not that these Liturgies were purely the same with those which were written by that Apostle and those holy men yet that there were such things as Liturgies of their penning The like might be added of that short form of St Peters which alone they say was used in the Roman Church for a great while till after by some Popes it was augmented and the same of St Marks Liturgy I am sure St Augustine speaking of some forms retained in the Church and still to be found in our Liturgie particularly that of Sursum corda Lift up your hearts c. faith that they are verba ab ipsis Apostolorum temporibus petita words fetcht from the times of the Apostles which supposes that they did use such Forms And for that particular mentioned by St Augustine it is agreeable to the Constitutions of the Apostles l. 8. c. 16. which collection if it be not so ancient as it pretends doth yet imitate Apostolicall antiquity and so in St James's and Basils and Chrysostomes Liturgy in the same words with our Book as farre as to the word bounden and for many other such particular Forms used by us we find them in Cyril of Jerusalems Catechisme one of the ancientest Authours we have and then that it should be necessary for the Church to turn out what the Apostles had thus brought into it will not easily be made good by our Assemblers Sect. 18 Fifthly The practice of the Universall Church from that time to this which is so notorious to any that is conversant in the writings of the Ancient Fathers and of which so many testimonies are gathered together for many mens satisfaction by Cassander and other writers of the Liturgica that 't were a reproach to the Reader to detain or importune him with testimonies of that nature To omit the practice of Constantine who prescribed a form for his Souldiers a Copy of which we have in Euseb de vit Const l. 4. c. 20. I shall onely mention two grand testimonies for set Forms one in the 23 Canon of the third Councell of Carthage Quascunque sibipreces aliquis describet noniis utatur â—ise priùs oas cum instructioribus fratribus contulerit No man may use any Prayers which he hath made unlesse he first consult with other learneder Christians about theÌ„ And the other more punctuall Concil Milev c. 12. Placuit ut precesquae probatae fuerintin Concilio ab omnibus celebrentur Nec alia omninò dicaÌ„tur in Ecclesia nisi quae à prudentioribus tractantur vel comprobatae in Synode fuerint no fortè aliquid contra fidem aut per ignorantiam aut per minus studium sit compositum It was resolv'd on that the Prayers that were approv'd in the Councell should be used by all that no other should be said in the Church but those that had been weighed by the more prudent or approv'd in a Synod lest any thing either through ignorance or negligence should be doÌ„ne against the Faith Instead of such Citations and because
whatsoever argument is brought from that Topick of Ecclesiasticall tradition is now presently defamed with the title of Popish and Antichristian because forsooth Antichrist was a working early in the Apostles time and every thing that we have not a mind to in antiquity must needs be one of those works I shall rather choose to mention another as a more convincing argument ad homines and that is Sect. 19 Sixthly The judgement and practice of the Reformed in other Kingdomes even Calvin himself in severall ample testimonies one in his Notes upon Psal 20. 1. another in his Epistle to the Protector I shall not give my self licence to transcribe these or multiply more such Testimonies onely for the honour not onely of Liturgie in generall but particularly of our Liturgie 't will be worth remembring that Gilbertus a German many yeers since in a book of his propounds our Book of prayer for a sample of the Forms of the ancient Church And for the purity of it through Reformation that Crâ—nmer procured the King Edwards common-prayer-Common-Prayer-Book to be translated into Latin sent it to Bucer required his judgement of it who answer'd that there was nothing in it but what was taken out of the word of God or which was not against it commodeÌ„ acceptum being taken in a good sence some things indeed saith he quae nisi quis c. unlesse they be interpreted with Candor may seem not so agreeable to the word of God which unquiet men may wrest uâ—te matter of contention As may be seen at large in Bucers Scripta Anglicana Upon this occasion this Book of King Edwards was again survey'd and in those particulars that were Subject to such Cavills corrected After which time the quarrels about that Book were generally with the Papists not so much with the opposite extreame and therefore John Ould in Queen Maries dayes wrote against them in defence of it and of the King Edwards Reformation And Cranmer made a challenge that if he might be permitted by the Queen to take to him P. Martyr and foure or five more they would enter the lists with any Papists living and defend the Common-Prayer-Book to be perfectly agreeable to the Word of God and the same in effect which had been for 1500 yeers in the Church of Christ This for the reputation of the Book Then for the fruit and benefit that by the use of it redounded to Christians take an essay by Mr John Hullier Fellow of Kings Colledge in Cambridge who was Martyr'd in Queen Maries dayes Ann. 1557. and being at the stake among many other books that were thrown into the fire to him it hapned that a common-prayer-Common-Prayer-Book fell between his hands which he joyfully receiving opened and read till the flame and smoke suffered him not to see any more and then he fell to prayer holding his hands up to heaven and the book betwixt his arms next his heart thanking God for that mercy in sending him it the relation is Mr Foxes and from thence the plea authentick that the tree that bare wholsome fruit should not be cut down by the law Deut. 10. 20. even when Warre was to be made on a City and as Maimon addes l. de Idol though it were worshipt for an Idoll and if that which was then of so dear esteem be now so necessary to be cast our it is an ill indication of the times into which we are fallen Sect. 20 Seventhly The reasons on which the very Heathens themselves took up the same practice which was universall it seems through all the world more Catholick then the Church it self To this purpose beside those Authors which Mr Selden refers to I shall onely adde these three testimonies first of Plato l. 7. de leg where he commands that what ever Prayers or Hymnes the Poets composed to the Gods they should first shew them to the Priests as if they were in a manner leprous till then before they publisht them leâ—t they should ask evil things in stead of good an infirmity that these dayes are very subject unto The second in Thucyd. l. 6. p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set forms for severall occasions and a common joynt sending them up to heaven The third in Alexander ab Alex. l. 4 c. 17. that the Gentiles read their Prayers out of a Book before their Sacrifices Nè quid praeposterè dicatur aliquis ex scriptâ— praeire ad verbum referre solitus est That the work might not be done proposterously Which two reasons of theirs the one lest they should stray in the matter of their Prayers the other lest offend in the manner may passe for Christian reasons as seasonable with us as they were among them And no necessitie that those reasons should be despised by us neither Sect. 21 Eightly The irrationall concludings or shortnesse of discourse of those which are against set forms especially in two things the first observed by D. Preston whose memory is I hope not lost among these Assemblers and made use of in a Printed work of his to the confuting of them That while they in opposition to set Forms require the Minister to conceive a Prayer for the Congregation they observe not that the whole Congregation is by that means as much stinted and bound to a set Form to wit of those words which the Minister conceives as if he read them out of a book 2. That the persons with whom we have now to deal though they will not prescribe any Form of Prayer yet venture to prescribe the matter of it in these words pag. 14. the Minister is to call upon the Lord to this effect Now why the prescription of the matter is not the stinting of the Spirit as well as the form of words unlesse the Spirit like the Heathen Mercury be the God of eloquence and be thought to deal in the words onely or why the promise of dabitur in illâ horâ it shall be given you in that houre should not be as full a promise for matter as for expressions especially when that Text forbids care or provision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely how but what they should speak and the promise is peculiarly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be given you what you shall speak and this is it that is attributed to the Spirit v. 20. from whence if I should conclude that the holy Ghost taught the Disciples onely the matter of their answer and they themselves were left to put it in form of words there is nothing in that Text against that assertion and that it was so in their penning of the New Testament many probable Arguments might be produced if it were now seasonable and consequently why the prescribing of one should not be unreasonable in them that condemne all prescribing of the other I confesse is one of those things which my charity hath made me willing to impute to the shortnesse of discourse because I am unwilling to
the turning God and Christ and all the Articles of the Creed out of mens brains also and not as yet it is onely out of their hearts what is the necessitie of doing it will not so easily be resolved even by him that hath imbibed the Assemblers principles unlesse it be to gratifie the Separatists who are profest deniers of one Article that of the Holy Catholick Church resolving the end and the effect of the Holy Ghosts descent to have been onely to constitute particular Congregations and none else As for the great pattern of the Presbyterians the practice of Geneva or Scotland that appears by Knocks Common Prayer Book to have allowed a set form of Confession of Faith and designed it for the publick use as the first thing in that Booke of Prayers though the truth is the Apostles or other ancient Creeds being set aside one of the Geneva forming is fain to supply the place of them which yet by the setting the severall parts of the Apostles Creed in the margent both there and in the order of Baptisme appears rather to be an interpretation of it and so still the Separatists must be the onely men in the Church fit to be considered or else apparently there is no such Politicall necessitie of this neither Sect. 34 For the fifth thing the so frequent repetition of the Lords Prayer and Prayers for the King in our Service this account may be briefly given of it For the former that in our Common-Prayer Book there be severall Services for severall occasions of the Sacraments c. for severall dayes as the Letany for severall times in the day not onely Morning and Evening but one part to be said earlier in the morning and then toward noone a return to another part as the ancient Primitives had three Services in a forenoon 1. that for the Catechumeni consisting of Prayers Psalms and Readings then a 2. for the Penitents such as our Letany and a 3. for the Fideles the Faithfull our Communion Service and even that which is assigned to one time so discontinued by Psalms and Hymnes and Lessons that it becomes in a manner two Services clearly two times of Prayer Now our Saviour commanding when you pray say our Father we have accordingly so assigned it to be once repeated in every such part of Service and I remember to have heard one of the gravest and most reverend men of the Assembly being asked his opinion about the use of the Lords Prayer to have answer'd to this purpose God forbid that I should ever be upon my knees in Prayer and rise up without adding Christs form to my imperfect petitions And whereas this Directory is so bountifull as to recommend this Praier to be used in the Praiers of the Church and yet so wary as but to recommend it it is thereby confest that it is lawfull to retain a set Form for that is surely so and then the often using of a lawfull thing will not make it unlawfull but withall that Christs command in point of his Service shall no more oblige to obedience then the commands of men for if it did this would be more then recommended And now why that which may say they commendably must say we necessarily in obedience to Christ be used in the Prayers of the Church and being repeated oftner then once shall be usefull to him who was not come at the first saying or may be said more attentively by him who had before been too negligent should be necessary to be used but once when all mens zeal or understanding of so divine a Forme or perhaps presence at that part of the Service shall not necessarily go along with it I leave to more subtle Diuiners to instruct us This I am sure of that God hath made a peculiar promise to importunity in Prayer to a coming often to him on the same errand and Luk. 18. 5. by a phrase in the Parable seems to say that he that comes oft to God in this manner will at length force him to shame if he do not grant his Petition for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from thence the Fathers use a bold phrase in their Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put thee to shame i. e. importune thee Basil in Liturg and in the Psaltery of the Greek Church which hath many Prayers mixt with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse thy own goodnesse put thee to shame c. Now that this will not be subject to the censure of vain repetitions Mat. 6. 7. which is the onely exception made against it if the example of David Psal 136. be not sufficient to authorize the repeating any Form often which is as faultlesse as that was might largely be evidenced 1. by the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used which both Hesychius and Suidas apply to another matter and explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long idle unseasonable forms such as Battus used in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his long-winded Hymns so full of Tautologies which Munster therefore rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not multiply words unprofitably or unseasonably 2. by the customes of the Heathens which Christ there referres to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use not c. as the Heathens and which are evident in their writers especially their Tragedians where 't is plain that their manner was to sound or chant for many houres together some few empty words to the honour of their Gods such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Bacchanals from the noise of which they were call'd Evantes such in Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and especially in the Virgins Chorus of Aeschylus's Tragedy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there are near an hundred verses made up of meer Tautologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an enumeration of the severall names of the Gods with unsignificant noises added to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and within two verses the same again and much more of the same stile Two notable examples of this Heathenish custome the Scripture affords us one 1. Kings 18. 26. where the Prophets of Baal from morning till noon cry O Baal hear us and it follows they cryed with a loud voice and cut themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their custome or rites that loud crying the same words so long together was as much a heathenish rite as the cutting of themselves The other of Ephesians Acts 19. 34. who are affirm'd to have cryed with one voice for two houres space 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is Diana of the Ephesians and 3. by the designed end that Christ observes of that heathen custome 1. that they may be heard by that long noise for which Elias scoâ—â—es them 1. Kings 18. 27. Cry aloud perhaps your God is a talking or a pursuing c. 2. that their Petitions may be more intelligible to their
Houses of Parliament have been inclined to think it necessary to abolish the Book of common-Common-Prayer and establish the Directory and those are specified to be three First the consideration of the manifold inconveniences that have risen by the Book in this Kingdom 2. The resolution according to their Covenant to reform Religion according to the word of God and the best reformed Churches 3. Their having consulted with the Learned and Pious and Reverend Divines to that purpose from whence they conclude it necessary to abolish the Book Sect. 2 To this conclusion inferr'd upon these premises I shall confidently make this return 1. That the conclusion is as illogicall as any that any Assembly of wise men have ever acknowledged themselves to be guilty of no one of the three Motives being severally of strength to bear such a superstructure and therefore all together being as unfufficient for if the conclusion were onely of the prudence or expedience of taking it away somewhat might be pretended for that inference from the premises supposing them true But when 't is of necessity and that twise repeated and so not casually fallen from them there must then be somewhat of precept divine in the premises to induce that necessity or else it will never be induced for I shall suppose it granted by them with whom I now dispute that nothing is necessary in the worship of God but what God hath prescribed the necessity of precept being the onely one that can have place in this matter and the necessitas medii being most improper to be here pleaded But that there is no such direct precept so much as pretended to by those three motives it is clear and as clear that all together do not amount to an interpretative precept For that a lawfull thing though prest with manifold inconveniences should be removed is no where commanded the lawfull Magistrate but left to his prudence to judge whether there be not conveniences on the other side which may counterballance those inconveniences much lesse is it commanded the inferiour Courts in despight of King and standing Law For what ever of expedience and so of prudence might be supposed to interpose that may be sufficient to incline a Wise Magistrate to make a Law but not any else either to â—surp the power of a Law-maker or to do any thing contrary to establish'd Laws there being nothing that can justifie the least disobedience of Subjects to their Prince or the Laws of the Kingdom but that obligation to that one superiour Law of that higher Prince our Father which is in heaven which being supposed 't is not all the resolutions and Covenants in the world that can make it lawfull for any so to disobey much lesse necessary any more then the saying Corban in the Gospel iâ—e pretending a vow will free the Childe from the obligation of honouring or relieving his Father or then Herod's vow made it lawfull to cut off the head of John the Baptist and then how far the consultation with those Divines may induce that necessity will upon the same ground also be manifest to any especially that shall remember with what caution that Assembly was by the Houses admitted to consult and with what restraints on them and professions that they were call'd onely to be advisers when they were required but not to conclude any thing either by a generall concurrence or by that of a Major part any farther then the reasons which they should offer them might preuail with them to which purpose it was so ordered that if any one man dissented from the rest of their Divines his opinion and reasons were as much to be represented to the Houses as that other of the rest of the Assembly Sect. 3 By this I conceive it appears that I have not quarrell'd causelesly with the Logick of this conclusion the premises pretending at most but motives of expedience and so as unable to infer a necessity as a Topicall argument is to demonstrate or a particular to induce an universall That which I would in charity guesse of this matter as the cause of this mistake is my not groundlesse suspicion that when the Presbyterians had prepared the premises the Independents framed the conclusion the former of these joyning at last with the other in a resolution of taking away the Book but onely on prudentiall considerations not out of Conscience of the unlawfulnesse and proportionably setting down those reasons but prudentiall reasons and the latter though restrained from putting conscience into the premises yet stealing it secretly into the conclusion and so each deceiving and being deceived by each-other I am not sure that my conjecture is right in this particular yet have I a reason to insert it I Because I find in many places of the Directory certain footsteps of this kind of composition and complyance and mixture of those so distant sorts of Reformers 2. Because the Presbyterians which have formerly appeared both in other and in this Kingdom whose copy these present reformers of that party have transcribed have constantly avowed the lawfulnesse of Liturgy and so cannot affirm any necessity of abolishing witnesse Calvin himself whom we shall anon have occasion to produce and the practice of the Church of Geneva and neerer to our selves witnesse those foure classes which in Q. Elizabeths dayes had set themselves up in this Kingdom These had made complaint to the Lord Burleigh against our Liturgy and entertained hopes of obtaining his favour in that businesse about the yeer 1585. he demanded of them whether they desired the taking away of all Liturgy they answered no he then required them to make a better such as they would desire to have setled in the stead of this The first Classis did accordingly frame a new one somewhat according to the Geneva form But this the second Classis disliked and altered in 600 particulars that again had the fate to be quarrell'd by the third Classis and what the third resolved on by the fourth and the dissenting of those Brethren as the Division of tongues at Babel was a fair means to keep that Tower then from advancing any higher Nay even for our neighbours of Scotland themselves what ever some of them of late have thought fit to do since they became Covenanteers in animosity perhaps and opposition to that terrible mormo the Liturgy sent to them from hence we know that they were Presbyterians formerly without seeing any necessity of abolishing Liturgy Sect. 4 'T is no news to tell you that Mr Knox wrote a Liturgy wherein there is frequent mention of the dayes of Common Prayer and among many other particulars these ensuing worthy your remark 1. Plain undisguised confessions of such faults which this age though as notoriously guilty of as they will not put into publick forms or leave upon record against themselves as That for the pleasure and defence of the French they had violated their Faith oft breaking the leagues of unity and
Thacker An. 1513. at S. Edmundsbury for publishing Browns book saith Camden which saith Stow p. 1174. was written against the Common Prayer book might then restrain those that were contrary minded I know no reason why the Laws by which that was done should not still continue to restrain or at least why Conscience should not be as powerfull as Fear From all this I shall now take confidence to conclude that were there not many earlier testimonies to confirm it this one Ordinance would convince the most seducible mistaker of these two sad truths Sect. 49 1. That the preservation of Laws so long and so speciously insisted on was but an artifice of designe to gain so much either of authority to their Persons or of power and force into their hands as might enable them to subvert and abolish the most wholsome Laws of the Kingdom and in the mean time to accuse others falsly of that which it was not their innocence but their discretion not their want of will but of opportunity that they were not really and truly and perfectly guilty of themselves that so they may most compleatly own and observe the principles by which they move and transcribe that practice which hath been constantly used by the Presbyterian wheresoever they have appear'd to pretend their care and zeal to liberty that by that means they may get into power like Absalom a passionate friend to justice when he had an itch to be King or like Dâ—oces in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his ambition of Magistracy made him content to be just when as soon as they attain they inclose and tyrannically make use of to the enthralling and enslaving all others Even Laws themselves the onely Bounds and Bulwarks of Liberty which alone can secure it from servitude on one side and licentiousnesse on the other which very licentiousnesse is the surest way to servitude the licentiousnesse of one implying the oppression and captivity of some other and being it self in a just weighing of things the greatest slavery as much as the mans own unruly passions are greater tyrants then laws or lawful Princes are to be levell'd in their Jehu-march to be accused and found at last the onely guilty things and the same calamity designed to involve the pretended Enemies of Laws and the Laws themselves Sect. 50 The second truth that this unhappy Ordinance hath taught us is that which a while ago had been a Revelation of a Mystery indeed which would without any other auxiliary have infallibly quencht this flame which now like another Aetna and Vesuvius is gotten into the bowels of this Kingdome and is there likely to rage for ever if it be not asswaged from Heaven or determin'd through want of matter by having devoured all that is combustible but now is a pretty vulgar observation that hath no influence or impression on any man and therefore I scarce now think it worthy the repeating and yet to conclude this period fairly I shall 't is onely this That the framers of this Ordinance that have so long fought for the defence of the establisht Protestant Religion will not have the Peace unlesse they may be allowed liberty to cast off and repeal every of those Statutes that of the second and third of Edward the sixth that of the fifth and sixth of the same King that of the first of Queen Elzabeth that of the fifth that of the eighth of the same Queen though not all at once yet as far as concerns the matter in hand by which you may be assured that the fragments of those Statutes which remain yet unabolished are but reserved for some other opportunity as ready for a second and third sacrifice as thus much of them was for this by which the Protestant Religion stands established in this Kingdome and in which the whole work of Reformation is consummate And all this upon no higher pretence of Reason then onely a Resolution to do so a not being advised by their Divines to the contrary and to countenance the weaknesse of those two motives a proostesse scandalous mention or bare naming of manifold inconveniences which might as reasonably be made the Excuse of Robbing and Murthering and Damning as far as an Ordinance would reach all men but themselves as of abolishing this Lituâ—gio Lord lay not this â—ix to their Charge CHAP. II. Sect. 1 THe Preface to the Directory being the Oratour to perswade all men to be content with this grand and sudden change to lay down with patience and aequanimity all their right which they had in the venerable Liturgie of the Church of England and account themselves richly rewarded for doing so by this new framed Directory begins speciously enough by seeming to lay down the onely reasons why our Ancestors a hundred years ago at the first Reformation of Religion were not onely content but rejoyced also in the Book of Common-Prdyer at that time set forth But these reasons are set down with some partiality there being some other more weighty grounds of the Reformers framing and others rejoycing in that Book then those negative ones which that preface mentions viz the perfect reformation wrought upon the former Liturgie the perfect conformity of it with and composure out of the Word of God the excellent orders prescribed benefit to be reaped from the use of that Book the no manner of reall objection or exception of any weight against it All which if they had been mentioned as in all justice they ought especially when you report not your own judgements of it but the judgements of those rejoycers of that age who have left upon record those reasons of their rejoycing this Preface had soon been ended or else proved in that first part an answer or confutation of all that follows But 't is the manner of men now adayes to conceal all that may not tend to their advantage to be taken notice of a practice reproached by honest Cicero in his books of offices of life in the story of the Alexandrian ship-man that went to relieve Rhodes out-going the rest of his follows sold his Corn at so much more gain by that infamous artifice though not of lying yet of concealing the mention of the Fleet that was coming after and to cut off the locks of that Sampson whom they mean to bind pare and circumcise the claws of that creature they are to combate with I mean to set out that cause and those arguments at the weakest to which they are to give satisfaction And yet by the way I must confesse that even these weak arguments which they have named are to me of some moment as first The redresse of many things which were vain erroneous superstitious and Idolatrous which argues that all is not now involv'd under any of those titles nor consequently to be abolisht but further reform'd onely 2. That they which did this were wise and pious which they that were would never take pains to purge that
on the will of the Speaker which perhaps he understandeth not and never knows what they are till they are delivered nor whether they be fit for him to joyn in or in plainer words whether a man be likely to pray and ask most fervently he knows not what or that which he knows and comes on purpose to pray For sure the quickning and enlivening of the Spirit is not so perfectly miracle as to exclude all use of reason or understanding to prepare for a capacity of it for then there had been no need to have turn'd the Latine Service out of the Church the Spirit would have quickned those Prayers also CHAP. III. HAving thus past through the Ordinance and the Preface and in the view of the Ordinance stated and setled aright the comparison betwixt the Liturgie and the Directory and demonstrated the no-necessity but plain unreasonablenesse of the change and so by the way insisted on most of the defects of the Directory which are the speciall matter of accusation we prosesse to find in it I shall account it a Superfluous importunity to proceed to a review of the whole body of it which makes up the bulk of that Book but instead of insisting on the faults and infirm parts of it such are the prohibition of adoration toward any place p. 10. that is of all adoration while we have bodies about us for that must be toward some place the interdicting of all parts of 〈◊〉 â—â—ochryphal Books p. 12. which yet the Ancient Church avowed to be read for the directing of manners though not as rule of Faith the frequent motion of the Covenant in the directions for Prayer once as a speciall mercy of God p. 17. which is the greatest curse could befall this Kingdome and a great occasion if not Authour of all the rest which are now upon it then as a means of a strict and religious Vnion p. 21. which is rather an engagement of an irreligious War then as a precious band that men must pray that it never be broken p. 21. which is in effect to pray that they may never repent but continue in Rebellion for ever Then as a mercy again p. 37. as if this Covenant were the greatest treasure we ever enjoyed Then the praying for the Armies by Land and Sea p. 38. with that addition for the defence of King Parliament and Kingdome as resolving now to put that cheat upon God himself which they have used to their Fellow Subjects that of fighting against the King for the defence of him Beloved be not deceived God is not mocked Then affirming that the Fonts were superstitiously placed in time of Popery therefore the Child must now be baptized in some other place p. 40. while yet they shew not any ground of that accusation nor ever will be able to do Then that the customs of kneeling praying by towards the dead is superstitious p. 73. which literally it were Superstitum cultus if it were praying to them but now is far enough from that guilt And lastly that the Lords day is commanded in the Scripture to be kept holy p 85. the sanctification of which we acknowledge to be grounded in the Scripture and instituted by the Apostles but not commanded in the Scripture by any revealed precept The first that we meet with to this purpose is that of Ignatius Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us therefore Sabbatize no longer Let every Christian celebrate the Lords day which saying of an Apostolick writer being added to the mention of the Lords day in the New Testament is a great argument of the Apostolick institution of that day which the universall practice of the Church ever since doth sufficiently confirm unto us and we are content and satisfied with that authority although it doth not offer to shew us any command in the Scripture for it And then you may please to observe that the same Ignatius within a page before that place foreciting for the observing of the Lords day hath a command for Common Prayer and I conceive for some set Form I shall give you the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all meet together to the same whether action or place in Prayer Let there be one Common Prayer one mind c. and Cleâ—â— Alex. to the same purpose the Altar which we have here on Earth is the company of those that dedicate themselves to Prayers as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common voice and one mind which cannot well be unlesse there be some common Form by all agreed on Instead I say of pressing these or the like frailties upon this work which will argue the Composers of it to be men and fallible I shall rather desire to expresse and evidence my charity and my endeavour to read it without any prejudice by adding my opinion that there be some things said in it by way of direction for the matter of Prayer and course of Preaching which agree with wholsome doctrine and may tend to edification and I shall not rob those of that approbation which is due to them nor conceive our Cause to need such pâ—evish means to sustain it Being not thereby obliged to quarrel at the Directory absolutely as a Book but onely as it supplants the Liturgie which if it had a thousand more excellencies in it then it hath it would not be fit to do And being willing to give others an example of peaceablenesse and of a resolution to make no more quarrels then are necessary and therefore contributing my part of the endeavour to conclude this one assoon as is possible And the rather because it is in a matter which if without detriment to the Church and the Souls of men the Book might be universally received and so the experiment could be made would I am confident within very few years assoon as the pleasure of the change and the novelty were over prove it 's own largest confutation confesse it 's own wants faults and so all but mad men see the errour and require the restitution of Liturgie again This I speak upon a serious observation and pondering of the tempers of men and the so mutable habits of their minds which as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily changed from good to evil so are they which is the difference of men from lapâ—st Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily reduced also to their former state again when reason comes to them in the cool of the day when the heat of the kindnesse is past and a saâ—iety hastning in its stead or if it prove not so well yet falling from one change to another never coming to stability How possible this may prove in this particular I shall now evidence no farther then by the parallel vehement dislikes that the Presbyteriall Government hath already met with among other of our reforming Spirits very liberally exprest in many Pamphlets which we have lately received from London but in none more
concord which their Kings and Governors had contracted with their Neighbours And again that for the maintenance of their friendship they have not feared to break their solemned oaths made unto others To which I might adde from another Confession that Whoredome and adultery are but pastimes of the flesh crafty dealing deceit and oppression is counted good conquest c. but that it would look too like a Satyre against some part of that Nation at this time thus to specifie 2. Their great sence and acknowledgement of obligations from this Kingdom of England and not onely prayers for continuance of peace between England and Scotland but even execrations on all and so sure on those their successors of this age which should continue or contribute ought toward the breaking of it the words are these Seeing when we by our power were altogether unable c. thou didst move the hearts of our neighbours of whom we had deserved no such favour to take upon them the common burthen with us and for our deliverance not onely to spend the lives of many but also to hazard the estate and tranquillity of their Realm Grant unto us that with such reverence we may remember thy benefits received that after this in our default we never enter into hostility against the Nation of England suffer us never to fall into that ingratitude and detestable unthankefulnesse that we should seek the destruction and death of those whom thou hast made instruments to deliver us from the tyranny of mercilesse strangers the French Dissipate thou the counsels of such as deceitfully travail to stir the hearts of either Realm against the other let their malicious practices be their own confusion and grant thou of thy mercy that love and concord and tranquillity may continue and encrease among the inhabitants of this Island even to the coming of our Lord Jesus Christ Thirdly that some of their forms of words are directly all one with ours others with some small additions retaining our forms as in the Prayer for the King and the Exhortation before the Sacrament and the adjuration of the Parties to be married will appear Fourthly that on their day of Fast though that be with great care provided and ordered to be the Sunday twice together quite contrary to the Canons and custome of the Primitive Church yet 't is then appointed that the Minister with the People shall prostrate themselves c. a posture of most humble bodily adoration made to reproach those who will not so much as recommend or direct any one kind of corporall worship or gesture of humiliation in all their Directory The inlarging to this mention of particulars I acknowledge to be a digression But the presenting to your knowledge or remembrance this Scottish Liturgy is not By which superadded to the former and by much more which might from other Churches be added to that it briefly appears what is or hath been the uniform judgement of the Presbyteriansin this matter directly contrary to the concluded necessity of abolishing Sect. 5 Which necessity on the other side the Independents have still asserted and for that and other such differences have avowed their resolutions to be the like scourges to them as they have been to us professing and ad homines unanswerably proving the reasonablenesse of it to â—eform the Geneva reformation as a first rude and so imperfect draught just creeping out of Popery there and therefore not supposeable to be compleat at the first assay as the Presbyterians upon the same pretences have design'd and practiced on our English Reformation Sect. 6 All this I have said against the concluded necessity in case or on supposition that the premises were true but now I must adde the falsnesse of those also and then if the necessity will still remain I must pronounce it a peice of Stoicall fatality an insuperable unruly necessitie indeed that will acknowledge no Laws or bounds or limits to confine it Sect. 7 And first for the manifold inconveniences if that phrase denote those severals which in the Preface to the Directory are suggested I shall in due place make it appear 1. That there are no such inconveniencies 2. That greater then those may easily and hereafter shall be produced against their Directory and consequently that although true inconveniencies were supposed sufficient to infer a necessitie of abolition yet such onely pretended names of inconveniency such Chimaera's and Mormo's especially over-ballanced with reall ones in the other scale would be abundantly insufficient to do it But if the manifold inconveniences have a larger prospect to refer to we shall conclude it very uncharitable not to mention those which might possible have had the same effect with us as with them convinced us also to be their Proselytes and in the meane time very unjust to put so uncertain an equivocall phrase into a law which we have no Criterion or nomenclature to interpret but beyond all very imprudent to mention and lay weight on such slight and such no inconveniencies afterward specified when others might have been produced better able to beat the envy of the accusation Sect. 8 As for your resolution if it went no higher then the Covenant and that but to reform Religion according to the word of God and the example of the best reformed Churches I am sure it cannot oblige or so much as incline you to take away that Book there being nothing in it 1. Contrary to the designe of Reformation 2. Contrary to the word of God or 3. Contrary to the example of the best reformed Churches Not 1. to Reformation for Reformation is as contrary to abolition of what should be reformed as cure to killing and if it be replyed that the abolition of Liturgy as unlawfull may be necessary to the reforming of Religion I shall yeeld to that reply on that supposition but then withall adde that Liturgy must first be proved unlawfull and that testified from divine infallible principles which because it is not thorow this whole Book so much as pretended both that and the second suggestion from the word of God must necessarily be disclaimed and then the example of the best reformed Churches will soon follow not onely because all other Reformed Churches ordinarily known by that Title have some kind of Liturgy and that is as contrary to abolition as the continuing of ours without any change but because no reformation is to be preferr'd before that which cuts off no more then is necessary to be cut off and which produces the Scripture rule the sword of the Spirit for all such amputations and therefore the Church of England as it stands established by Law is avowable against all the Calumniators in the world to be the best and most exemplarie reformed so far that if I did not guesse of the sense of the Covenant more by the temper then words of the Covenanteers I should think men that have Covenanted to reform after the example of the best
any thing rather then what the letter of the words imports to us at the first view of them But I shall not enlarge on this nor the other Ceremonies mention'd but refer the Reader to the Learned Satisfactory unanswer'd labour of Mr Hooker on these Subjects and then ask him when he hath read him 1. whether he repent him of that pains 2. Whether in his conscience he can think it necessary or tending to edification to cast all these causelesly out of this Church or the whole Liturgie for their sakes Now for those things that are more intrinsecall to the Liturgie and parts of the Service as Sect. 29 1. For the pronouncing of Absolution which Christ so solemnly instated on the Priest in his Disciples by three severall acts first unto Peter as the mouth of the Apostles Matth. 16. 19. then by way of promise to them altogether cap. 18. 18. then by way of actuall instating it on them breathing that power and the Holy Ghost on them together Joh. 20. 23. and which is so distinctly named by St James cap. 5. 15. in the case of sicknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we render they shall be forgiven him as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and belonged onely to God's act of pardoning but impersonally Absolution shall be given him and so constantly preserved and exercised in the universall Church in publick and private and approved as far as our Liturgie uses it even by those who affirm that power in the Minister to be onely declarative that any man conversant either in the Gospel or writings of the Fathers or modern Authors or that hath but seen Knox's Scotch Liturgie and observ'd that part of it about the receiving of Penitents would be amazed to see a Directory for the publick worship of God which is a large phrase and contains the whole office of the Priest and in it a title for the visitation of the sick and yet find never a word about Absolution no not in case of scruple doubt or temptation pag. 67. or the death-bed it self This exercise of those Keyes of the Kingdome of Heaven i. e. of the Church this pronouncing of Gods pardon actuall giving the Pardon and Peace of the Church to all her penitent children especially that more particular act before the Communion and on the Bed of sicknesse is beside the obedience to Christ so necessary an expression of Christian charity in every Church to its poore members and the denying of it where it is due so barbarous an inhumanity which yet I hope no man shall be the worse for but those that do deny it that as the turning of Publick censures out of this Church is a rare example of despight unto Christs command there being no Nationall Church from Christs time to this to be found without it till this of ours for these last three yeers so the sending of Absolution after it and the affirming it to be necessary to be done and appointing all foot-steps of it to be turn'd out of the Service is a peice of disorder as contrary to Charity as to Piety to Reason as Religion this being so far from the blame of an exuberancy in our Service that there is more reason to wish that there were more of this nature then that that which we have already were omitted Sect. 30 2. For the Hymnes of the Church it will not be amisse perhaps to give you first the true notion of the word there being among the Hebrews three sorts of Songs 1. Mizmor a concise or short verse 2. Tehillah Praise celebrating or depredicating of God and 3. Schir a Canticle as the word is used in the title of that Song of Songs And answerable to these three we have Col. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalms and Hymnes and Songs where the word Hymne is answerable to the second of these a praising and magnifying of God in and for some of his most remarkable acts of mercy and power Thus was it the dictate even of nature it self among the heathens to imploy a great part of their Poetry i. e. their piety for so Orpheus the first and most famous Writer of Hymnes was called Theologus Poeta a Poet that was a Divine also in framing of Hymns to their gods though those of Musaeus and Linus the other two Theologi Poetae are not now to be met with The like we have still of Homer also and I remember Galen the famous Physitian in one of his Books De usu partium describing the composure of the Foot breaks out of a sudden into an excellent acknowledgement which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hymne in laud of that God which made these curious bodies of men This duty of naturall Piety Christianity certainly hath not obstructed but elevated it to a far higher pitch by superadding that greatest obligation taken from the Redemption of mankinde to that old one of the Creation And thus in all Ages of the Church some Hymnes have been constantly retained to be said or sung in the Churches I mean not onely the daily lections of the Psalms of David which yet this Directory doth not mention but onely commands a more frequent reading of that Book then of some other parts of Scripture nor the singing of some of those Psalms in Metre which yet this Directory doth not prescribe neither save onely on dayes of Thankesgiving or after the Sermon if with convenience it may be done making it very indifferent it seems whether it be kept at all in the Church or no unlesse on those speciall occasions But the alternate reading of the ' Psalmes both by Priest and people Psalme ab omnibus celebrentur Let the Psalms be said by all in the Milevit Counc Can. 12. the constant use of some speciall Psalms as the Introite and of other more purely Christian Hymnes either framed by holy men in the Scripture in reference to Christs Incarnation or by the Church since on purpose to blesse and praise God for his mercies in Christ which sure deserve a daily celebration from every Christian as well as richly as any Victory over Enemies though it be one of theirs over the King himself can deserve of them upon any day of Thanksgiving Of this kind is the Te Deum 〈◊〉 most Divine and admirable Form called anciently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a triumphant Song generally thought to be composed by St Augustine and St Ambrose on the day that St Ambrose baptized St Augustine and fitted to that purpose with an acknowledgement of the Trinity in reference to St Augustines conversion from Manichaisme If this be true then sure is it one of those the repeating of which moved St Augustine to so much passion that he saith in his Confessions l. 9. Quantum flevi in hymnis Canticis Ecclesiae tuae that and the like hymns of the Church fetcht many tears from him Of which I shall onely
1. I shall demand whether onely some are thus offended or all Not all for some of the wisest in these Churches have commended it and if some onely then it seems others are not offended and why must we be so partiall as to offend and displease some that we may escape the offending others not sure because we more esteme the judgements of the latter for by the Apostles rule the weaker men are the more care must be taken that they be not offended 2 I shall suppose that their Liturgie or their having none at all may possibly offend us and then demand why they shall not be as much obliged to change for the satisfying of us as we of them I am ashamed to presse this illogicall discourse too far which sure never foresaw such examination being meant onely to give the People a formall specious shew for what is done a heap of popular Arguments which have of late gotten away all the custome from Demonstrations and then Si populus vult decipi decipiatur if the tame Creature will thus be taken any fallacy or Topicke doth as well for the turn as if Euclid had demonstrated it Sect. 8 In pursuit of this popular Argument it follows that by this means i. e. of the Liturgie divers able and faithfull Ministers were debarred from the exercise of their Ministery and spoiled of their livelyhood to the undoing of them and their Families To which I answer 1. That if this be true it is very strange that so few of this present Assembly were of that number For of them I may surely say many very many in proportion were not debarred of the exercise of their Ministery were not despoyled of their livelyhood c. And if any one was which I professe I know not I beleeve it will be found that the standing of Liturgie brought not those inflictions upon him The conclusion from hence will be that either these present Assemblers concurred not in judgement with those many able and faithful Ministers and then why do they now bring their Arguments from them whose judgement they did not approve and follow or else that they were not so valiant as to appear when fufferings expected them or else that they had a very happy Rainbowe hanging over their heads to avert from them that common storme But then secondly It might be considered whether those mentioned penalties have not been legaelly and by Act of Parliament inflicted on those who suffered under them and then whether that will be ground sufficient to abolish a Law because by force thereof some men that offended against it have been punished Thirdly whether somemen did not choose non conformitie as the more instrumental to the exercise of their Ministry changing one Parish for the whole diocesse and Preaching oftner in private Families then any other did in the Church and withall whether this had not the encouragement of being the more gainfall trade of bringing in larger Pensions then formerly they had receiv'd Tithes Fourthly whether the punishments inflicted on such have not generally been inferiour to the rignor of the Statute and not executed on any who have not been very unpeaceable and then whether unpeaceable persons would not go neer to fall under some mulcts what ever the Form of Government what ever the Church Service were none having the promise of inheriting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Land of Canaan an happy prosperous life in this world but they whose meeknesse and obedience to Laws have given them a claim to that priviledge Fifthly whether the number of those who by Ordinances have lately been so debarred of the exercise their Ministry and spoiled of their livelyhood have not been far greater then all those together that ever the Liturgie thus offended since the Reformation Sixthly whether this Directory should it be establisht would not be so imposed that they which obey it not shall be subject to these or the like penalties Sect. 9 'T is added in the next place to raise the cry and encrease the Odium and to involve the Prelates and the Liturgie in the same calamity for otherwise what hath the Prelates labouring c. to do with the Liturgie That the Prelates and their Faction have laboured to raise the estimation of the Liturgie to such an height as if there were no other worship or way of worship of God among us but onely the Service-book to the great hindrance of the Preaching the Word To which I answer 1. That this or any other action of the Prelates if supposed never so true and never so extravagant is wholly extrinsecall and impertinent to the businesse of the Liturgy and the more impertinent by how much the more extravagant such actions being easily coerced and reduced by and according to the rule and such unreasonable enhaunsments separable without any wound or violence to the Liturgie Give the Liturgie its due not its usurped estimation and we are all agreed 2. 'T is here acknowledged that this was but laboured not affirmed that it was effected and then this sure is too heavy a doom on the Liturgie for that their labouring we do not find that St Paul was stroke dead like Herod because the Lycaonians meant and laboured to do sacrifice unto him Act. 14. 16. But then 3. he that shall consider who they are which make this objection will sure never be moved by it For certainly they that have formerly set the prime of their wits and endeavours to vilifie and defame the Liturgie and now that they think they have power have absolutely abolisht it will go neer to be partiall when they are to judge of the due estimation of it they that declaim at Bishops for advancing it will they be just and take notice of their own contempts which enforced the Bishops thus to rescue and vindicate it I shall not expect it from them nor till then that they will deliver any more then popular shews of truth in this matter For 4. the Prelates have not raised the book to an higher estimation then the Law hath raised it that is that it may be observed so as may most tend to edification nor do we now desire any greater height of value for it then you for the Directorie I shall adde nor so great neither for we do not exclude all other as unlawfull as you have done and then I am confident God will not lay that charge on us which you do on the Prelates nor any man that shall consider how different our titles are though our claims not proportion'd to them A peice of modesty and moderation which we challenge you to transcribe from us 5. All this all this while is a meer Calumny if by the Service Book is meant the use of the prayers in the Liturgie for no Prelate ever affirm'd or is known to have thought that there is no other way of worship of God but that among us But then 6ly We adde that this way of publick prayer by set
present or employ it on some thing else when his lips are busied either in our Liturgy or that Directory prayer nor if I did so should I think that the Directories order for worship should be rejected for this fault of others if there were nothing else to be said against it As for the Peoples bearing a part in the Service which seems to refer to the responses this hath had an account given of it already Sect. 13 Onely in the whole period put together this seems to be inâ—â—nuated that the saving knowledge and true piety is no where to be had but in those Sermons which are not â—shered in with the Liturgy which we shall not wonder at them for affirming who have a long time thus perswaded the people that all saving knowledge is to be had from them and their complices and blasted all others for carnal men of which many discriminative Characters were formerly given as kneeling or praying at the time of entrance into pue or pulpit but now it seems the use of the Liturgy supplies the place of all as being incompatible with saving knowledge and true piety If this be true that will be a very popular plausible argument I confesse and therefore I shall oppose unto that which I hope will not passe for boast either with God or Angels that of the Sermons which have been Preacht since the Reformation in this Kingdom and commended to the Presse and publick view very few were Preacht by those that excluded the Liturgy out of the Churches and that since this Directory came into use and so made a visible discrimination among men there hath been as much saving knowledge i. e Orthodox doctrine and exhortation to repentance Prayer Faith Hope and Love of God Self-deniall and readinesse to take up the crosse duties toward God and to Allegiance Justice Mercy Peaceablenesse Meeknesse Charity even to Enemies and the rest of the duties toward man to be heard in the Sermons of those that retain the Liturgy and as much obedience to those observable in the lives of those that frequent it as is to be met with in the espousers of the Directory If it be not thus I confesse I shall have little hope that God will suffer such a jewel as the Liturgy is to continue any longer among us so unprofitably and yet if men were guilty of this fault also and the Liturgy of the unhappinesse of having none but such Clients yet would not this be sufficient authority for any men to abolish it any more then it will be just to hang him who hath been unfortunate or to make any mans infelicity his guilt I beseech God to inflame all our hearts with that zeal attention fervency which is due to that action of of Prayer in our Liturgy and that cheerfull obedience to all that is taught us out of his Word and then I am sure this argument or objection against our Liturgy will be answered if as yet it be not Sect. 14 The next objection is the Papists boast that our Book is a complyance with them in a great part of the Service and so that they were not a little confirm'd in their Superstition and Idolatry c. Where I shall 1. demand is there any Superstition or Idolatry in that part of the Service wherein we thus comply with them if so 't is more then a complyance with Papists 't is in it self a down-right damning sin and if there be not but all that is Idolatrous or superstitious in their Service is reform'd in ours then sure this will be far from confirming them in either of those if they depend any thing upon our judgements or our coÌ„plyance 2. 'T is a little unreasonable that they who will not believe the Papists in any thing else should believe their boast against us and think it an accusation sufficiently proved because they say it whereas this affirmation of the Papists if it be theirs and not the Assemblers rather imposed upon them is as grosse though perhaps not as dangerous a falsity as any one which the Assemblers have condemn'd in them For 3. The truth is notorious that our Reformers retain'd not any part of Popish-service reformed their Breviâ—ry and Processionall and masse-Masse-book as they did their Doctrine retained nothing but what the Papists had received from purer Antiquity and was as clear from the true charge of Popery as any period in either Prayer or Sermon in the Directory which argues our complyance with the ancient Church and not with them the very thing that Isaac Casaubon so admired in this Church of ours the care of antiquity and purity proclaiming every where in his Epistles to all his friends that there was not any where else in the world the like to be found nor ever hoped he to see it till he came into this Kingdom And sure there is no Soloecisme in this that we being a Reformed Church should desire to have a Reformed Liturgy which hath alwayes had such a consent and sympathy with the Church that it will not be a causlesse fear lest the abolition of Liturgy as far as God in judgement permits it to extend the just punishment of them that have rejected it be attended with the abolition of the Church in time and even of Christianity also Sect. 15 As for the confirming of Papists in their superstition by this means I desire it be considered whether it be a probable accusation viz. 1. Whether the rejecting that which the Papists have from antiquity as well as what they have obtruded on or superadded to it be a more likely means to win them to hear us or reform themselves then our retaining with them what they retain from Antiquity i. e. whether a servant much more whether a brother that is reprehended as much for his diligence as for his neglects for his good and faithfull as for his ill and false services be more likely thereby to be enclined to mend his faults then he that is seasonably and meekly reprov'd for his miscarriages onely It was good advice in that ancient Epistle to Polycarpus ascribed to S. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeknesse is the best means to bring down the most pestilent adversary the resemblance by which he expresse it as seasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fomentations are most proper to allay any exasperation of humours And 't is Hippocrates advice that the Physitian should never go abroad without some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lenitives or mollifying applications about him It seems there was nothing of so daily approved use as those And that will avow this method of complying with adversaries as far as wâ— may to be a probable a wise as wel as a ChristiaÌ„ course to bring them from their superstition not to confirm them in it And another use there is wherein the Papists themselves confesse this coÌ„pliance was politick to take all scruple out of the heads hearts of the people of England concerning the lawfulnesse
We desire experience may be judge and upon the sentence which that shall give that it may be considered whether upon the ballancing of the Kingdom it will not be found that a far greater number are now at this time offended at the Directory and thereby ensnared in their Estates if they lie within your power then formerly at any time I shall adde in all times since the Reformation put together ever were by the Liturgie Sect. 20 As for that passage which is added in the close of this Section that in these latter times God vouchsafeth to his people mere and better means for the discovery of errour and Superstition Though this sounds somewhat like his Divinity who makes the power of resisting Kings to be a truth which God pleas d to reveal in these latter times for the turning Antichrist out of the world but hid in the primitive times that Antichrist might come in yet I shall not now quarrell with it because 't is possible it may have another sence and I would not deny any thing but what is apparently and inexcusably false but from thence assume 1. That I hope God vouchsafeth these means to them that use the Liturgie also For if it must be supposed a â—in to continue the use of it 't is not I hope such a wasting sin as to deprive men of all grace even of the Charismata which unsanctified men may be capable of and of means of knowledge which is but a common grace and therefore I must hope that the phrase his people is not here meant in a discriminative sence like the Montanists form of nos spirituales in opposition to all others as animales phychici to signifie onely those that are for the Directory for then let them be assured Gods gifts are not so inclosed but that Oxâ—ord is vouchsafed as plentifull means for the discovery of errâ—ur and superstition as London and have among other acts of knowledge discovered this one by Gods blessing which again I shall mention that there may be as much errour and Superstition in rejecting of all Lâ—turgie as in retaining of any in opposing Ceremonies as in asserting them a negative as I said touch not taste not kneel not bow not as well as a positive superstition as also that there be errours in practice as well as doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infidelities against the Commandments and Sermon of Christ in the Mount as well as against the Creed it self and that imposing of Laws on the King and Kingdom by the Sword abolishing Liturgie setting up Directories by that sâ—erne way of argument those carnall weapons of miliâ—ia or warfare when they are not onely practised but asserted for lawfull are errours damnable errours also and such as are very neer the ordinary notion of Superstition the teaching for doctrine the Commandments of men I would I might not say of also But then 2. all this being supposed of Gods granting better means of knowledge now then formerly I shall yet interpose that sure this is not a truth of an unlimited extent for there have been Apostles which had â—etter means then we and they that were nearestâ—hâ—m â—hâ—m and knew their doctrines and practices better then it is possible we should had so also nay Vniversall Councels meeting in the Holy Ghost and piously and judiciously debating had by the priviledge of Prayer more right to that promise of Christs being in the midst of them and leading them into all truth then an illegally congregated Assembly and all these have been greater favourers of Liturgie then any of equall authority with them have been of your Directory And 3. if all were supposed and granted which you claim yet still the means of knowledge now vouchsafed do not make you infallible lay not any morall or physicall 〈◊〉 〈◊〉 〈◊〉 you to be faultlesse or errourlesse and therefore still this may be errour in you as probably as Liturgie should be Superstition in us And for gifts of Preaching and Prayer I answer if they are and have been truly gifts others of former times may be the Spirit have had as liberal a portion of them as we For sure those daies wherein the spirit was promised to be powred out on all flesh are not these dayes of ours or of this age exclusively to all others Of this I am confident that some other ages have had them in such a measure as was most agreeable to the propagating of the Gospel and if that were then by forming or using of Liturgies why may it not be so at this time also Sect. 21 Having given you my opinion of these passages and yeelded to them for quietnesse sake a limited truth I must now adde that if they be argumentative and so meant as a proof that these Assemblers are likely to be in the right while they destroy Liturgie although all the Christian world before them have asserted it this will be a grosse peice of insolency and untruth together a taking upon them to be the onely people of God of these latter times nay to have greater judgement knowledge gifts then all the whole Christian world for all Ages together including the Apostles and Christ himself have had For all these have been produced together with the suffrage of Jews Heathens Mahometans also to maintain set Forms and though it be true that some of late have found out many Superstitions that never were discover'd before one or other almost in every pâ—sture or motion in Gods Service yet this sure is by the help of an injustice in applying without all reason that title to those actions and not by a greater sagacity in discerning making many acts of indifferent performance nay of Piety it self go defamed and mourning under the reproach of Superstition and not bringing any true light into the world that before was wanting This one Odium fastned on all Orthodox Ministers in this Kingdom at this time of being superstitious and the mistake of the true notion of the word which hath to that end been inâ—uâ—ed into many but is by a Tract lately printed somewhat discovered hath brought in a shole of Sequestrations of Livings which have been very necessary and instrumentall to the maintaining of these present distempers And now at length it proves in more respects then one that what ever unâ—atiate hydropecall appetices are tempted to take away is presently involved under that title a name that hath an universall malignitie in it makes any thing lawfull prize that is in the company God will in time display this deceit also Having mentioned these so many reasons of their abolishing our Liturgie i. e. their so many 〈◊〉 against our Church and Church-men all if they were true hang so loose and so separable from Liturgie that they cannot justifie the abolition of it At length they shut up their suggestions with Vpon these and many the like weighty considerations and because of divers particulars contained in the Book they have resolved to lay aside
the Book where if the many considerations unmentioned be of no more truth or validity then these and so be like weighty considerations I acknowledge their prudencâ— in not naming them and think that no part of the World is like to prove the worse for this their reservednesse onely by the way a generall charge is nothing in Law and in generalibus latet dolus is a legall exception against any thing of that nature But if they have any other which they conceive to be of any weight â—hey are very unjust and very uncharitable to us thus to ensnare our estates the fault even now laid upon the Prelates by requiring our approbation of their Directorie and conformity of our practice to it and yet not vouchsafe us that conviction which they are able to satisfie us of the reasons of their proceedings But the truth is we shall not charge this on them neither being made confident by the weaknesse of the motives produced that they have not any more effectuall in store And for the particulars contained in the Book if there were any infirm parts in it any thing unjustifiable which we conceive their Conscience tels them there is not having not in this whole Book produced one and yet their charity to it not so great as to cover or conceal any store of sins yet would not this inferre any more then onely farther Reformation of the Book which is not the designe against which we now argue Sect. 23 And having proceeded to so bloody a sentence upon such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel phrase testimonies and accusatious so unsufficient and unproportionable to such a â—â—ndenmation they could not but foresee the opinion that would be had of the action and the ill and odious consequents that would attend it which therefore to keep off is the next endeavour by professing that which is done is not from any love of Novelty And truly 't is well you tell us so for otherwise the semblance of that love in this and other actions might have perswaded us mortals who see but the outsides so to judge And still notwithstanding the affirmation which is not of much value in your own cause unlesse we had more testimonies of the Authors infallibility then this Preface hath afforded us the consideration of the matter and terms of the change from what and to what of the no manner of advantage or acquisition by it to recompence all the disadvantages the great temerity if not impiety to boot in separating from this Nationall and in scorning and defying the practice of the Vniversall Church and the great illegality that I say no worse of your action and the preparatory steps of motion to it may tempt us to affirm that it must needs be a love of novelty even a Platâ—nick love as the phrase is now adayes a love of novelty as novelty without any other hope for reward without any other avowed designe in seeking it for if there be any other which may be own'd I am confident it hath already appeared by what hath been said that this is not the way to it But then 2. Such a profession as this will not sure signifie much to innovate and yet to say we love not innovation to act with a proud high hand in despight of so much at least of God as is imprinted in the Laws of man and our lawfull Superiour's and then to excuse it by saying we love not to do so will but little alleviate the matter before any equall Judge 'T is certain there is something unlovely in the reproachfull name of sin how glibly soever the pleasures of it go down yea and even in the sin it self it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two Cups in Homer more truly then that to which he applies it its bitter and hatefull as well as its sweeter lovelier parts extemplo quodcunque malum committitur ipsi Displicet and if men may have leave and excuse to commit adultery so long till they fall in love not onely with the pleasure of it but the very sinfulnesse of it and the name and reproach also we shall give them a good large space of Repentance the short is the mention of Novelty is an evidence that the Composers Conscience tels them that what they now do is such and 't is not their not loving it perhaps onely thinking perhaps onely saying they do not love it which will much lessen the fault but rather define it to be an act against Conscience to be and continue guilty of so huge a novelty when they professe they love it not Sect. 24 The next envie that they labour to avoid is the having an intention to disparage the Reformers of whom they are perswaded that were they now alive they would joyn with them in this work This is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blanch your actions with contrary intentions to do that which is most reproachfull to the Reformers to obliterate or which is worse to defame their memory whom yet at the beginning you called wise and piâ—us and then say you intended them no disparagement nay to make them repent and retract after their death i. e. to put them in a kind of Purgatory to undertake for them that they have changed their minds and not onely that they are now content to part with that finally out of the Church the short temporary losse of which one of them Arch-bishop Cranmer in one of his letters publisht by Miles Coverdale laments as the severest part of the Persecuters tyranny toward him viz. that they would not permit him the use of the Common-Prayer Book in the prison but withall that they are grown zelots too are content to act most illegally and seditionsly to cast it out The judgement of this matter we leave to any ordinary arbitration 1 Whether it be likely that they would joyn against Law to take that away which they compiled or make all prescribed Forms unlawfull who did not think any fit in publick but those which were prescribed 2. Whether any man can have ground of such perswasion when they died in the constant exercise of it and have sent them no message from the dead of their change of minde 3. Whether it be not strongly improbable that they of the first Reformation who in Queen Mariâ—s dayes flying and living in Frankfâ—rd and there meeting with the objections that have been produced by our new reformers maintained the Book against them all would now if they were return'd to us from a longer exile disclaim all that they had thus maintain'd 4. Whether it be not an argument of a strong confidence and assurance which is the moâ—t dâ—ngeâ—ous mother of Schisme and Heresie imaginable of strong 〈◊〉 and 〈◊〉 judgement to think that all men would be of their side as 〈◊〉 thought veâ—ily that all London would rise with him as soon as he appear'd in Cheaâ— side upon no other ground of that perswasion
acknowledge to be guilty of great uncharitablenesse in affirming I shall not be so uncharitable as to wish that the judgement of the Civill Law may be your doom and the sentence that belongs to Superstition be the reward of your defamation I shall not say so much as the Lord reprove by way of imprecation but once more repeat Lord lay it not to your charge Sect. 31 Upon these grounds you proceed that having not consulted with flesh and blood c. This sure in St Pauls phrase Gal. 1. 16. signifies not consulting with men though Apostolicall as consulting with them is opposed to immediate revelation from Heaven and then sure your Assembly was very spirituall and very heavenly for with them you confesse to have consulted but if you mean by the phrase in a larger sense earthly or humane interests I shall onely ask whether all the actions which have proceeded from you are so visibly divine and unmixt with earth so apparently uninterested that your own testimony should be sufficient to give credit to this affirmation Sect. 32 Having said this you proceed to the conclusion that you resolved to set up the Directory and in it to hold forth such things as are of divine Institution in every Ordinance and other things be set forth according to the rules of Christian Prudence agreeable to the generall rules of the Word of God And now 't is a little strange but yet that which my temper obliges me to desire may still be my fate when I fall upon a Controversie with any that we which have been at such distance all this while should just now meeâ— at parting that such contradictory premises should beget the same conclusion For there is not a better Rule in the World nor any which I would rather chuse to be judged by in this matter then that which is here proposed by you Onely I desire a little importunately to be advertised where it is that the Compilers of our Liturgie have swerved from it Where you have swerved we have instanced in many particulars in our Answer to the Ordinance and shall now once for all demand what rules of prudence oblige you to turn those many severals there mentioned out of the Service of the Church every one of them tending to edfication directly over and above the agreeablenesse of each to the generall rules of Scripture in particular whether it be agreeable to Christian Prudence to a bolish a Liturgie which hath been so piously and discrectly framed by those who have seal'd our Reformation with their blood and in stead of it to bring in a voluntary way of serving God in a Nationall Church where there be many thousand Parishes and no such promise of divine inspiration or enthusiasme but that there may be still some number of those Ministers who will not be able to speak constantly in the Congregation so as in the presence of Angels they ought to speak The experiments that have given us reason thus to fear and desire prevention of the like we are again tempted to adde unto this paper but we delight not to demonstrate them guilty of Blasphemies who have accused us of Superstition We desire this fault may be cured by some milder recipe Sect. 33 As for that which in passing you say that by your Directory Ministers may be directed to keep like soundnesse of Doctrine this indeed is a prerogative of the Liturgie which hath alwayes been used as an hedge to keep out errours and to retain a common profession of Catholick verities but cannot belong to your Directory which hath neither Creed nor Catechism nor one Article of Religion or Doctrine asserted in it but leaves that wholly to the Preacher whose doctrine that it should be sound at all or agree with the doctrine of all other Preachers and so be like sound here is no provision made We have thus call'd your Preface also to some triall and found it of such a composure and temper 1. So many variations from truth which one that desires to be civill must be unjust if he do not call them so that we cannot with any pleasure give an account of our judgement of them 2. So many unconcluding premises Affirmations which if they were all supposed true would never come home to abolition and among all the heap so no one truth which is of importance or weight toward that conclusion that now we conceive we have discharged the task given the Reader such a view of the inward parts of this spatious fabrick that he will not wonder that we are not so passionately taken with the beauty as to receive at a venture whatsoever is contain'd in it For supposing there were never an unseasonable Direction in all the Book following yet the reception of that being founded in the ablition both of ours and of all Liturgy the Christians prudence agreeable to the word of God which is here commended to us obliges us to stop our ears to such slight temptations and never to yeeld consent to the but laying aside that form of Service which we have by establisht Law so long enjoyed to the great content and benefit of this Nation though God knows some have not made so holy others so thankfull an use of it as it deserved of us some neglecting it others slandering and so many bringing worldly hearts along with them which though they are great evils under which this divine Liturgy hath suffered yet being the infelicities not the crimes the crosse which hath made it like unto our Saviour in being spit on â—evil'd and crown'd with thorns for such he cals the cares of this world the most contumeliâ—us part of the suffering and not at all the guilt being wholly accidentall and extrinsecall to it must never be exchanged for the certain evils naturall and intrinsecall to the no-Liturgy and withall the greater mischiefs which may probably follow this alteration for all which patience and submission we have not the least kind of invitation save onely that of the noise and importunity of some enemies which should it be yeelded to would I doubt not be resisted and prest again with the Petitions of many thousands more importuning the return and restitution of the Liturgy again unlesse by this means the Devil should gain an absolute and totall manumission cast off all his trashes and presently get rid of both his enemies Religion and Liturgie together A Postscript by way of Appendix to the two former Chapters Sect. 1 THe truth of all which we have hitherto spoken if we have not sufficiently evidenced it already will abundantly appear by one farther testimony which is authentick and undeniable to them against whom we speak And it is what the providence of God and the power of truth hath extorted from them their own confession in a book just now come to my hands called a Supply of Prayer for the Ships that want Ministers to pray with them agreeaâ—le to the Directory established by Parliament published by
Authority From which these things will be worth observing 1. That the very body of it is a set form of Prayer and so no Superstition in set forms 2. That their publishing it by authority is the prescribing of that form and so 't is lawfull to prescribe such forms 3. That the title of Supply of Prayer proveth that some there are to whom such supplies are necessary and so a Directory not sufficient for all And 4. That its being agreeable to the Directory Or as it is word for word form'd out of it the Directory turn'd into a Prayer sheweth that out of the Directory a Prayer may easily first be made and then constantly used and so the Minister ever after continue as idle without exercising that gift as under our Liturgy is pretended and so here under pretence of supplying the ships all such idle Mariners in the ship of the Church are supplied also which it seems was foreseen at the writing that preface to the Directory where they say the Minister may if need be have from them some help and furniture 5. That the Preface to this new Work entitled A reason of this work containeth many other things which tend as much to the retracting their former work as Judas's throwing back the money did to his repentance Sect. 2 As 1. That there are thousands of Ships belonging to this Kingdom which have not Ministers with them to guide them in Prayer and therefore either use the Common prayer or no Prayer at all This shews the nature of that fact of those which without any objection mention'd against any Prayer in that book which was the onely help for the devotion of many thousands left them for some moneths to perfect irreligion and Atheisme and not praying at all And besides these ships which they here confesse how many Land-companies be there in the same condition how many thousand families which have no Minister in them of which number the House of Commons was alwayes wont to be one and the House of Lords since the Bishops were removed from thence and to deal plainly how many Ministers will there alwayes be in England and Wales for sure your care for the Vniversities is not so great as to be likely to work Miracles which will not have skill or Power or gift which you please of conceiving Prayers as they ought to do and therefore let me impart to you the thoughts of many prudent men since the news of your Directory and abolition of our Liturgie that it would prove a most expedite way to bring in Atheisme and this it seems you do already discern and confesse in the next words that the no prayer at all which succeeded the abolishing of the Liturgie is rather to make them Heathers then Christians and hath left the Lords day without any mark of pietie or devotion a sad and most considerable truth which some persons ought to lament with a wounded bleeding conscience the longest day of their life and therefore we aâ—e apt to beleeve your charity to be more extensive then the title of that book enlarges it and that it hath designed this supply not onely to those ships but to all other in the like want of our Liturgie Your onely blame in this particular hath been that you would not be so ingenuous as Judas and some others that have soon retracted their precipitous action and confest they did so and made restitution presently while you rather then you will to rescue men from heathenisme caused by your abolition restore the Book again and confesse you have sinned in condemning an innocent Liturgie will appoint some Assembler to compile a poor sorry pitteous form of his own of which I will appeal to your greatest flatterer if it be not so low that it cannot come into any tearms of comparison or competition with those forms already prescribed in our Book and so still you justifie your errour even while you confesse it Sect. 3 Secondly that 't is now hoped that 't will be no grief of heart to full Christians if the thirsty drink out of cisterns when themselves drink out of fountains c. which is the speciall part of that ground on which we have first formed and now labour'd to preserve our Liturgie on purpose that weak Ministers may not be forced to betray their weaknesse that they that have not the gift of Prayer as even in the Apostles time there were divers gifts and all Ministers had not promise to succeed in all but one in one another in anothers gift by the same spirit may have the help of these common gifts and standing treasures of Prayer in the Church and because there be so many of these kinds to be lookt for in a Church that those which are able to pray as they ought without a form may yet in publick submit to be thus restrain'd to the use of so excellent a form thus set before them rather then others should be thus adventur'd to their own temerity or incur the reproach of being thought not able and then this providing for the weak both Minister and People will not now I hope be charged on the Liturgie by those who hope their supply of Prayer will be no grief to others Sect. 4 Thirdly That these Prayers being enlivened and sent up by the spirit in him that prayeth may be lively Prayers and acceptable to him who is a Spirit and accepts of service in spirit and truth Where 1. it appears by that confession that as the place that speaks of worshipping in spirit and truth is not of any force against set praiers so neither is that either of the Spirits helping our infirmities belonging as it is here confest most truly to the zeal and fervor and intensenes of devotâ—â—â—â—nfused by the Spirit and not to the words wherein the addresse 〈◊〉 〈◊〉 which if the Spirit may not infuse also in the use of our Liturgy and assist a Minister and Congregation in the Church as well and as effectually as a company of Marâ—mers in a ship I shall then confesse that the Directory first and then this Supply may be allow'd to turn it out of the Church Sect. 5 Lastly That in truth though Praiers come never so new even from the Spirit in one that is a guide in Prayer if the Spirit do not quicken and enliven that Prayer in the hearer that follows him it is to him but a dead form and a very carcase of Prayer which words being really what they say a truth a perfect truth and more soberly spoken then all or any period in the Preface to the Directory I shall oppose against that whole Act of abolition as a ground of confutation of the principall part of it and shall onely adde my desire that it be considered what Prayers are most likely to be thus quickned and enlivened by the Spirit in the hearer those that he is master of and understands and knows he may joyn in or those which depend wholly
Form the onely one establisht by Law and so sure to be esteem'd by us before any other is also in many respects the most convenient for Publick worship of which affirmation we shall offer you no other proof or testimony then what Mr. Calvin whom before we named hath given us in his Epistle to the Protector in these words Quod ad formulam c. As for Forms of Prayers and Ecclesiasticall Rites I very much approve that it be set or certain From which it may not be lawfull for the Pastors in their Function to depart that so there may be provision made for the simplicity and unskilfulnesse of some and that the consent of all the Churches among themselves may more certainly appear and lastly also that the extravagant levity of some who affect novelties may be prevented So probable was my conjecture that at first I interposed that the men that had here imposed upon their fellows so far as to conclude the abolition of Liturgie necessary were those that undertook to reform Geneva as well as England to chastise Calvins estimation of it as well as that of our Prelates Sect. 10 As for that pompous close that this hath been to the great hindrance of the Preaching of the Word and to the justling it out as unnecessary or at â—est inferiour to the reading of Common-Prayer I answer 1. That the Liturgie or the just estimation of it is perfectly uncapable of this charge it being so far from hindring that it requires the Preaching of the Word assignes the place where the Sermon shall come in hath Prayers for a blessing upon it 2. That if any where Sermons have been neglected it hath not been through any default either of the length or estimation of the Liturgie for these two if Faction and Schisme did not set them at oddes would very friendly and peaceably dwell together and each tend much to the proficiencie and gain which might arise from either Prayers would prepare us to hear as we ought i. e. to practice also and Sermons might incite and stir up the languishing devotion and enliven and animate it with zeal and fervencie in Prayer And constantly the more we esteemed the Ordinance and set our selves to the discharge of the dutie of Prayer the more should we profit by Sermons which were thus received into an honest heart thus fitted and made capable of impression by Prayer These two may therefore live like Abraham and Lot and why should there be any wrangling or controversie betwixt thy Heards-men and my Heards-men But seeing it is made a season of complaining I answer 3. That it is on the other side most notorious that in many places the Sermon hath justled out the Common Prayers and upon such a provocation and onely to prevent the like partiality or oppression it may be just now to adde that as long as the Liturgy continues in its legall possession in this Church there is no other legall way as that signifies commanded by Law of the publick worship of God among us and although that voluntary Prayer of the Minister before Sermon when it is used is a part of the worship of God as all Prayer is yet is it not prescribed by the Law nor consequently can it without usurpation cut short or take away any part of that time which is by that assigned to the Liturgie the free will offerings though permitted must not supplant the daily prescribed oblations the Corban must not excuse the not honouring of Parents the customes which are tolerated must not evacuate or supersede the precepts of the Church As for Sermons which in this period seem the onely thing that is here opposed to Liturgie I hope they do not undertake to be as eminent a part of the worship of God among us as Prayer If they do I must lesse blame the poore ignorant people that when they have heard a Sermon or two think they have served God for all that day or week nor the generality of those seduced ones who place so great a part of Pietie in hearing and think so much the more comfortably of themselves from the number of the houres spent in that Exercise which hath of late been the onely businesse of the Church which was by God instil'd the House of Prayer the Liturgie at most used but as Musick to entertain the Auditors till the Actors be attired and the Seats be full and it be time for the Scene to enter This if it were true would avow and justifie that plea in the Gospel Lord open unto us for thou hast taught in our streets i. e. we have heard thee Preach among us Which sure Christ would not so have defamed with an I will say unto them go you cursed c. if it had been the prime part of his worship to be such hearers the consideration of that place will give us a right notion of this businesse and 't is this that hearing of Sermons or what else appointed by the Church for our instruction is a duty of every Christian prescribed in order to practice or good life to which knowledge is necessarily preparative and so like many others actus imperatus an act commanded by Religion but so far from being it self an immediate or elicite act of worship precisely or abstractly as it is hearing that unlesse that proportionable practice attend it 't is but an aggravation and accumulation of our guilts the blessednesse not belonging to the hearing but the and keeping the word of God the go you Cursed to none more then to those that hear and say but do not and for the title of worship of God whether outward or inward outwardly exprest orall Prayer certainly adoration of God is the thing to which that most specially belongs as may appear Psal 95. 6. where that of worshipping is attended with falling down and kneeling before the Lord our maker And even your Directory though it speak extream high of Preaching the Word yet doth not it stile it any part of Gods worship as it doth the reading the word of God in the Congregation p. 12. because indeed our manner of Preaching is but an humane thing and the word of man This I should not here have said because I would be sure not to discourage any in the attending any Christian duty and such I acknowledge hearing to be and heartily exhort all my Fellow-Labourers in their severall Charges to take heed to Doctrine to Reproof to Exhortation to be as frequent and diligent in it as the wants of their Charges require of them and my fellow-Christians also that they give heed to sound Doctrine that they require the Law at the Priests mouth as of a messenger of the Lord of hosts again to take heed how they hear but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impropriety of speech that I say no more that is in this matter discernible in the words of the Directorie and the consequent dangers which experience hath forced