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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70321	A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other.	Hammond, Henry, 1605-1660.; Charles I, King of England, 1600-1649.; England and Wales. Sovereign (1625-1649 : Charles I). Proclamation commanding the use of the Booke of common prayer.	1646 (1646)	Wing H614B; ESTC R2266	98,033	122

another in his Epistle to the Protector I shall not give my selfe license to transcribe these or multiply more such Testimonies only for the honour not only of Liturgy in generall but particularly of our Liturgy 't will be worth remembring that Gilbertus a German many years since in a book of his propounds our Book of Prayer for a sample of the Formes of the ancient Church And for the purity of it and thorough Reformation that Cranmer procured the King Edwards Common-Prayer-Book to be translated into Latine and sent it to Bucer and required his judgment 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 commodè acceptum being taken in a good sense 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 and which unquiet men may wrest unto matter of contention As may be seen at large in Bucers Scripta Anglicana Upon this occasion that Book of King Edwards was again survey'd and in those particulars that were subject to such Cavils corrected After which time the quarrells about that Book were generally with the Papists not so much with the opposite extreame and therefore John Ould in Queen Maries daies 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. years 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 M. John Hullier Fellow of Kings Colledge in Cambridge who was Martyr'd in Queen Maries daies Anno 1557. and being at the stake among many other Books that were thrown into the fire to him it happened that a 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 armes next his heart thanking God for that mercy in sending him it the relation is M. 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 Idol and if that which was then of so dear esteem be now so necessary to be cast out it is an ill indication of the times into which we are fallen Sect 20 7. The reasons on which the very Heathens themselves took up the same practice which was uniuersall it seems through all the World more Catholick then the Church it selfe To this purpose beside those Authors which M. Selden referres to I shall only adde these three testimonies first of Plato l. 7. de leg where he commands That whatever Prayer 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 lest they should aske evill things instead of good an infirmity th●t these daies are very subject unto The second in Thucyd. l. 6. p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set formes 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 quià praeposterè dicatur aliquis ex scripto praeire adverbum referre solitus est That the work might not be done preposterously 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 necessity that those reasons should be despised by us neither Sect 21 8. The irrationall concludings or shortnesse of discourse of those which are against set formes 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 worke of his to the confuting of them That while they in opposition to set Formes 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 Forme 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 deale though they will not prescribe any Forme 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 forme of words unlesse the Spirit like the Heathen Mercury be the God of eloquence and be thought to deale in the words only 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 only how but what they should speake 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 Forme 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 lay any heavier charge upon it Sect 22 From all which considered and a great deale more which might be added from the usefulnesse of known Formes to those whose understandings are not quick enough to go along with unknown and if they have no other are fain oft times to return without performing any part of so necessary duty of prayer in the Church from the experience of the effects of the contrary doctrine the many scandalous passages which have fallen from Ministers in their extemporary Prayers of which meer pity and humanity civility and mercy to Enemies

A VIEW OF THE NEW DIRECTORIE AND A VINDICATION OF THE ANCIENT LITURGIE OF THE Church of England In Answer to the Reasons pretended in the Ordinance and Preface for the abolishing the one and establishing the other The Third Edition OXFORD Printed by HENRY HALL Printer to the UNIVERSITY 1646. BY THE KING A Proclamation Commanding the use of the Booke of Common-Prayer according to Law notwithstanding the pretended Ordinances for the New Directory WHereas by a Printed Paper dated the third of Ianuary last past intituled An Ordinance of Parliam●●t for taking away the Book of Common-Prayer and for establishing and putting in execution of the Directory for the publique worship of God It is said to be ordained among other things That the Book of Common-Prayer should not remain or be from thenceforth used in any Church Chappell or place of publique Worship within the Kingdome of England or Dominion of Wales And that the Directory for publique Worship in that printed Paper set forth should be from thenceforth used pursued and observed in all exercises of publique Worship of God in every Congregation Church Chappell and place of publique Worship And by another printed Paper dated the 23. day of August last past intituled All Ordinance of the Lords and Commons assembled in Parliament for the more effectuall putting in execution the Directory for publique Worship c. particular directions are set down for the dispersing publishing and use of the said Directory in all parishes Chappelries and Donatives and for the calling in and suppressing of all Books of Common-Prayer under severall forfeitures and penalties to be levyed and imposed upon conviction before Iustices of Assize or of Over and Terminer and of the Peace as by the said two printed Papers may appeare And taking into Our consideration that the Book of Common Prayer which is endeavoured thus to be abolished was compiled in the times of Reformation by the most learned and pious men of that Age and defended and confirmed with the Martyrdome of many and was first established by Act of Parliament in the time of King Edward the sixth and never repealed or laid aside save only in that short time of Queen Maries Reign upon the returne of Popery and superstition and in the first yeare of Queen Elizabeth it was again revived and established by Act of Parliament and the repeale of it then declared by the whole Parliament to have béen to the great decay of the due honour of God and discomfort to the Professors of the truth of Christs Religion and ever since it hath béen used and observed for above fourescore yeares together in the best times of peace and plenty that ever this Kingdome enjoyed and that it conteines in it an excellent Forme of Worship and Service of God grounded upon holy Scriptures and is a singular meanes and helpe to devotion in all Congregation and that or some other of the like Forme simply necessary in those many Congregations which cannot be otherwise supplyed by learned and able men and kéeps up an uniformity in the Church of England And that the Directory which is sought to be introduced is a meanes to open the way and give the liberty to all ignorant Factious or evill men to broach their own fancies and conceits be they never so wicked and erroneous and to mis lead People into sin and Rebellion and to utter those things even in that which they make for their Prayer in their Congregations as in Gods presence which no conscientious man can assent or say Amen to And be the Minister never so pious and religious yet it will breake that uniformity which hitherto hath béen held in Gods service and be a meanes to raise Factions and divisions in the Church And those many Congregations in this Kingdome where able and religious Ministers cannot be maintained must be left destitute of all helpe or meanes for their publique worship and service of God And observing likewise that no reason is given for this alteration but only inconvenience alleadged in the generall and whether pride and avarice be not the ground whether rebellion and destruction of Monarchy be not the intention of some and sacriledge and the Churches possessions the aymes and hopes of others and these new Directories the meanes to prepare and draw the people in for all Wée leave to him who searches and knowes the hearts of men And taking into Our further consideration that this alteration is introduced by colour of Ordinances of Parliament made without and against Our consent and against an expresse Act of Parliament still in force and the same Ordinances made as perpetuall binding Lawes inflicting penalties and punishments which was never before these times so much as pretended to have been the use or power of Ordinances of Parliament without an expresse Act of Parliament to which Wée are to be parties Now lest Our silence should be interpreted by some as a connivance or indifferency in Us in a matter so highly concerning the Worship and Service of God the Peace and Unity of the Church and State and the establish'd Lawes of the Kingdome Wée have therefore thought fit to publish this Our Proclamation And Wée do hereby require and command all and singular Ministers in all Cathedrall and Parish-Churches and other places of publique Worship within Our Kingdome of England or Dominion of Wales and all other to whom it shall appertaine that the said Booke of Common-Prayer be kept and used in all Churches Chappels and places of publique Worship according to the said Statute made in that behalfe in the said first yeare of the said late Quéen Elizabeth And that the said Directory be in no sort admitted received or used the said pretended Ordinances or any thing in them conteined to the contrary notwithstanding And Wee do hereby let them know that whensoever it shall please God to restore Us to Peace and the Lawes to their due course wherein Wée doubt not of his assistance in his good time Wée shall require a strict account and prosecution against the breakers of the said Law according to the force thereof And in the meane time in such places where Wée shall come and find the Booke of Common-Prayer supprest and laid aside and the Directory introduced Wée shall account all those that shall be ayders actors or contrivers therein to be persons disaffected to the Religion and Lawes established and this they must expect besides that greater losse which they shall sustain by suffering themselves thus to be deprived of the use and comfort of the said Booke Given at Our Court at Oxford this thirteenth day of November in the one and twentieth yeare of Our Raigne 1645. GOD SAUE THE KING A PREFACE TO THE Ensuing Discou●se Sect 1 THat the Liturgy of the Church of England which was at first as it were written in bloud at the least sealed and delivered downe to us by the Martyrdom of most of the compilers of it should ever since be daily solicited and

yeare is resolv'd to prove fatall that so there may be at length as little imitation of Christ among us as reverence to Apostles Then for Rogation week though the originall or occasion of that cannot be deduced so high but is by Historians referred to Claud Mamertus Bishop of Vienne in France for the averting of some Judgements which on the observation of many inauspicious accidents and prodigies were sadly feared to be approaching yet will it not be Necessary to turne the Fasts or the Letanies or the Services assigned to it out of the Church as long as dangers are either present impendent or possible or indeed as long as there be sinnes enough among us to abode us ill or provoke any wrath of Heaven any judgments on us And when all those occasions cease I am content those Services may be laid aside also i. e. when we meet all together in heaven Next the Ember weeks are of great Antiquity in the Church called the quatuor tempora in the Latine Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence I conceive is the English Ember in the Greek and beside the first institution of them for quarterly seasons of devotion proportion'd to each part of the yeare as the first fruits of every season that the whole and each division of it might be blest by it and again beside their answerablenesse to those foure times of solemne Fast mention'd among the Jewes that we Christians may not be inferiour unto them in that duty an admirable use is assign'd to them in the Church in imitation of the Apostles Act. 13. 3. by Fasting and Prayer to prepare for the ordination of Ministers immediately consequent to every such week that God would send and furnish worthy Instruments of his glory to serve him in that glorious Office and till Ministers are acknowledg'd to be generally so good that either they cannot or need not be better till those are also grown immortall as the framers of this Ordinance and so no use of care for succession I shall suppose it not over-necessary to precipitate these out of the Church of Christ but rather wish that there were in our Liturgy some Service appointed of Lessons and Prayers for this purpose to be used constantly on the dayes of Fast through those weekes Sect 47 Thus have I as briefly as I could examined all the pretended exuberances of our Liturgy which have required it thus to be more then lanced even to a deliquium animae to many fainting fits a long while and at last to it 's fatall period if our Assemblers may be allowed of the Jury and this Ordinance have leave to be the executioner And as yet to the utmost of our impartiall thoughts can we not discerne the least degree of Necessity of any the most moderate signification of the word to own so tragicall an Exit The leafes which have been spent in this search as it may seem unnecessarily might perhaps have been better employed Yet will it not be unreasonable to expect a favourable reception of them when 't is considered that by this meanes a farther labour is spared there needing no farther answer to the whole body of the Directory or any part of it when it shall thus appeare that there was no necessity for the change nay which I conceive hath all along been concluded that the continuance of the Liturgy unlesse some better offer or bargain were proposed to us is still in all policy in all secular or Christian prudence most necessary And therefore when we have considered the second particular in the Ordinance and to that annext a view of some severalls in the Preface the Readers taske will be at an end and his patience freed from the tentation of our importunity Sect 48 The second thing then in the Ordinance is that all the severals which this Ordinance is set to confront are Statutes of Edward the sixth and of Queen Elizabeth all which are without more adoe repealed by this Ordinance which I mention not as new acts of boldnesse which now we can be at leasure to declame or wonder at but to justifie the calumniated Sons of this Church who were for a long time offered up maliciously to the Peoples hatred and fury first as illegall usurpers and adders to Law then as Popishly affected and the patterne of Queen Elizabeths time vouched to the confirming of this their Charge and the Erection of her very Picture in some Churches and solemnization of a day for her annuall remembrance by those who will not now allow any Saint or even Christ himselfe the like favour design'd to upbraid those wayes and reprove those thoughts It seemeth now 'tis a season for these men to traverse the scene to put off disguises and professe openly and confidently what 'till now they have been carefull to conceale that their garnishing the Sepulchre of Queen Elizabeth was no argument that they were cordially of her Religion or meant kindnesse sincerely to the Queen Elizabeths Reformation Some seeds we know there were of the present practises transmitted hither from our Neighbour Disciplinarians in the dayes of Q. Elizabeth and some high attempts in private zeale in Hacket and Coppinger and Arthington at one time which when God suffered not to prosper it was the wisedome of others to call phrensie and madnesse in those undertakers And generally that is the difference of fate between wickednesse prospering and miscarrying the one passeth for Piety the other for Fury I shall now not affirme or judge my Brethren but meekly aske this question and leave every mans own Conscience to answer not me but himselfe in it sincerely and without partiality whether if he had lived in the dayes of Q. Elizabeth and had had his present perswasions about him and the same encouragements and grounds of hope that he might prosper and go thorough with his designs he would not then in the matter of Religion have done just the same which now he hath given his Vote and taken up Armes to doe If he say out of the uprightnesse of his heart he would not I shall then only aske why it is done now what ill planet hath made that poyson now which was then wholesome food why Q. Elizabeths Statutes should be now repealed which were then so laudable If any intervenient provocation or any thing else extrinsecall to the matter it selfe have made this change now necessary this will be great injustice in the Actors Or if the examples of severity in her dayes the hanging of Coppin and Thacker An. 1583. at S. Edmundsbury for publishing Brownes book saith Cambden 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 Lawes by which that was done should not still continue to restrain or at least why Conscience should not be as powerfull as Feare From all this I shall now take confidence to conclude that were there not many earlier testimonies to confirme it this