whence the passages excepted against are fetcht as that particularly of Praying for Gods mercy upon all men from 1. Tim. 2. 1. nor 3. a more artificiall composure for the raising that zeale and keeping it up throughout then this so defamed part of our Liturgy for which and other excellencies undoubtedly it is and not for any Conjuring or Swearing in it that the Devill hath taken care that it should drink deepest of that bitter cup of Calumny and Reviling which it can no way have provoked but only as Christ did the reproach of the diseased man What have I to do with thee c. when he came to exorcize and cast out the Devill that possest him And for this to be throwne out of the Church sure there is no other necessity then there was that there should be Scandals and Heresies in it onely because the Devill and his Factors would have it so Sect 27 5. For the dividing of Prayers into divers Collects or Portions and not putting all our Petitions into one continued Prayer these advantages it hath to give it authority 1. the practice of the Jewes whose Liturgy was dispensed into Lessons c. and 18. Collects or short Prayers 2. The example of Christs prescribing a short Forme and in that saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching us the me asure or length due to each Prayer of ours Hom. de Annâ f. 965. and setting a mark of Heathenisme Mat. 6. and of Pharisaisme Mat. 23. 14. on their long Prayers 3. The advice of the Antients who tell us S. Peters Forme used for a great while in the Roman Church was a short one and that Christ and S. Paul commanded us to make our Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short and frequent and with little distances betweene And so Ephiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orat c. 24. directs to offer our Petitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all frequency and Cassian de instit mon. l. 2. c. 10. from the universall consent of them Vtilius censent breves orationes sed creberrimas fieri The way that is resolved to be most profitable is to have short Prayers but very thick or frequent And he addes a consideration which prompted them to this resolution Vt Diaboli insidiantis jacula succinctà brevitate vitemur That by that means the Divells darts which he is wont to find and steale his time to shoot into our breasts may by the brevity of our Prayers be prevented To these many more might be added but that the no-advantage on the other side above this save onely the reputation of the labour and patience of speaking or hearing so much in a continued course in one breath as it were will save us the paines of using more motives to perswade any that sure it is not necessary to exchange this pleasant easie course of our Liturgy for the tedious toylsome lesse profitable course in the Directory Sect 28 6. For the Ceremonies used in the severall Services much might be said as particularly for that of kneeling in opposition to sitting at the Lords Supper designed in the Directory 1. That it is agreeable to the practice of all Antiquity who though they kneeled not because the Canon of the Councell of Nice obliged all to stand in the Church between Easter and Whitsuntide or on the Lords day all the yeare long which by the way absolutely excludes sitting as also doth that saying of Optatus l. 4. That the People may not sit in the Church and of Tertullian l. de Orat. c. 12. That 't was an Heathen custome to sit in the Church and therefore ought to be reprehended yet used the Prayer-gesture at receiving i. e. bowing their bodies and heads which the Fathers call adoration kissing of the hand is the propriety of the Latine word but but the ordinary denotation of it bowing the body the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then the former the cultus major among the Learned For as Herodotus observes of the Eastern Nations that the manner of equalls was to kisse one another at meeting of inferiours to kisse the hand of the Superiour but of the Suppliants or Petitioners that would expresse the greatest humility to bow themselves before him so was this last of the three continued among the primitive Christians in their Services of the greatest piety and humility Climacus p. 298. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I receive I worship or adore agreeable to which the great men in the French Churches who receive it passing or going a meer Aegyptian Passe-over custome do first make a lowly cringe or curtesie before they take it in their hands 2. that Christs Table-gesture at the delivering it is no Argument for sitting both because it is not manifest by the Text that he used that save only at the Passe-over from which this Supper of the Lord was distinct and was celebrated by blessing and breaking and giving the bread c. to which some other gesture might be more proper and more commodious and because Christs gesture in that is no more obligingly exemplary to us then his doing it after Supper was to the Apostles who yet did it Fasting Act. 13. 2. and generally took it before the agapae and as by Plinies Epistle it appears so early in the morning that the Congregation departed and met again ad capiendum cibum promiscuum to take their meales together As also 3. that the contrary gesture of sitting as it was not many years since by a full Synod of Protestants in Poland forbidden if not condemned because they found it used by the Arrians as complying with their opinion who hold our Saviour to be a meer Creature so is it now profest by some of our late Reformers writings to be a badge and cognisance of their beleeving in the infallibility of Christs promise of coming to raign on this Earth again and take them into a familiar and a kind of equall conversation with him the Doctrine of the Millenaries once in some credit but after condemn'd by the Church and though favoured by some Learned men both antiently and of late is not yet sure cleare enough to come into our Creed or Liturgy or to be profest and proclaimed by that gesture when ever we receive the Sacrament The evidence or proofe of it being primarily that in the Revelation which by the rest of that Book I am very apt to suspect may signifie 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 referre the Reader to the Learned Satisfactory unanswer'd labour of M. Hooker on these Subjects and then aske him when he hath read him 1. whether he repent him of that paines 2. whether in his Conscience he can thinke it necessary or tending to edification to cast all these causelesly out of this Church or the whole Liturgy for their sakes Sect
allow'd him the benefit of it Sect 31 The like might be added of those two other in the administration of the Sacrament of the Lords Supper the former before the Sacrament beginning with Lift up your hearts and ending with the Holy holy holy Lord God of Hosts c. a forme to be found with little variation both in S. Jameses S. Basils and S. Chrysostomes Liturgy the other after the Sacrament Glory be to God on high c. called antiently hymaus Angelicus the Angelicall hymne from the first part of it which was sung by Angels and both these such ancient pure excellent composures in themselves and so fitly accommodated to the present businesse and all that I have named so farre from any appearance of evill so free from any the least objection of any the most petulant malicious calumniator as far as I yet ever heard so well-becoming a Congregation of Saints who by praising God in the Church should practice before hand and fit themselves for the singing of Hallelujahs perpetually in heaven and in the meane time beare the Angels company here who Saint Chrysostome tells us sing all the hymnes with us that 't is little better then fury savouring much of the temper of that evill spirit on Saul that was exorcized with Davids Musicke and therefore may be allowed to have malice to that and the like ever since to think it necessary to throw this piece of heaven out of the Church Sect 32 3. For the Doxology so constantly annexed to many parts of our service in these words wherein the people either are to begin or answer Glory be to the Father c. It is an ancient piece of very great consideration the former versicle of it being at 't is affirmed by good authorities composed by the first Councell of Nice and appointed by them to be used in the Church as a lesser Creed or confession of the Trinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consubstantiality of the Sonne and Holy Ghost with the Father at which it hath therefore antiently been the custome to stand up confession of God being a praising of him as the word in other languages imports to which therefore that posture is most due which may well passe for no fable because 't is cleare that soon after that time Flavianus sang it aloud in the Church of Antioch as appears by Zozomen and Theodoret and if we may believe Nicephorus St. Chrysostome joyn'd with him in it Of this Philostorgius the Arrian Historiographer tells us An. 348. Flavianus having gotten a Congregation of Monkes together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first that began that forme of Doxology others using that other Forme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to the Father by the Sonne in the Holy Ghost making the Son inferiour to the Father and the Holy Ghost to the Sonne as Eunomius and Eudoxius did which it seems Philostorgius himself most approv'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith his Epitomator of him others not as Gotofred mends his Copy and reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the Oxford Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to the Father and the Son in the Holy Ghost These two severall Forms and some say a third in the Sonne and the Holy Ghost were it seemes proposed against Athanasius in the Councell of Antioch An. Dom. 341. and by men of severall perswasions used in the Church of Antioch as a Character by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they exprest their severall opinions saith Zozomen l. 3. c. 19. and l. 4. 27. by so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one applyed the Psalme or Hymne to the end of which as now with us it was it seems then annext to his opinion In which narration of Philostorgius we have no reason to suspect any-thing but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Flavianus was the first that sang it wherein his favour to the Arians might make him partiall or the truth might be he was the first that sang it at Antioch for there Athanasius was in a Councell condemn'd and so still the Forme might in other places be used more antiently This first verse being on this occasion brought into the Church as a testimony and Pillar of the Catholick verity against the Arians and annext by ancient custome to the end of the Psalmes in the Liturgy St. Jerome or some body before him being moved by the noise of the Macedonians who accepted against that part of it concerning the Holy Ghost affirming that that Doctrine of the Divinity of the Holy Ghost was novell is said to have beene the Author of adding the other verse or line to the former in opposition to them As it was in the beginning c. to signifie this to be the ancient Catholick no new private doctrine or opinion and yet that it was very near if not as ancient as the former may be guest by what Theodoret l. 2. c. 24. saith of Leontius Bishop of Antioch that he was wont to say to himselfe the Arrian Doxology so softly that no word could be heard by him that stood next but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever the close of the second line and this saith he while Flavianus who opposed him was a Lay-man And if this be a time wherein such Formes as these which besides giving glory to God do secure and defend the Catholick Doctrine of the Trinity against all antient or moderne Arrians and Macedonians are necessarily to be cast out as hinderances to growth and edification sure the design is only to plant Heresies in the Church to which alone that may prove impediment but nothing else Sect 33 Having said this 't will not be needfull to adde concerning the fourth head more then only the acknowledgement of my wonder and astonishment why the same calamity and tempest that carried away this lesser Creed should also be able to raise so fierce a Torrent as to drive and hurry with it the three larger Creeds also especially that not only of the Nicene Fathers but of the Apostles themselves Against the matter of which I have not heard that the Presbyterians have any objection and sure the Beads-mans Divinity that turnes the Creed into a Prayer hath not only concluded the use of it to be a stinting of the Spirit What the effect of this part of Reformation is likely to be will not be hard to divine even Barbarisme and Atheisme within a while the turning God and Christ and all the Articles of the Creed out of mens braines also and not as yet it is only out of their hearts what is the necessity of doing it will not so easily be resolved even by him that hath imbibed the Assemblers principles unlesse it be to gratify the Separatists who are profest denyers of one Article that of the Holy Catholick Church resolving the end and the effect of the Holy Ghost's descent to have been only to constitute particular Congregations and none
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 Parliamâ—â—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 Discouâ—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
1. That the conclusion is as illogicall as any that an Assembly of wise men have ever acknowledged themselves to be guilty of no one of the three Motives being severally of strength to beare such a superstructure and therefore all together being as unsufficient for if the conclusion were only 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 twice 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 only 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 usurpe the power of a Law-maker or to do any thing contrary to establish'd Lawes there being nothing that can justify the least disobedience of Subjects to their Prince or the Lawes 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 Gospell i. e. pretending a vow will free the Child 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 only 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 prevaile with them to which purpose it was so ordered that if any one man dissented from the rest of their Divines his opinions 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 suspition 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 only 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 so each deceiving and being deceived by each other I am not sure that my conjecture is right in this particular yet have I reason to insert it 1. Because I find in many places of the Directory certain footsteps of this kind of composition and compliance and mixture of those so distant sorts of Reformers 2. Because the Presbyterians which have sformerly appeared both in other and in this Kingdome whose copy these present reformers of that party hath transcribed have constantly avowed the lawfulnesse of Liturgy and so cannot affirme any necessity of abolishing witnesse Calvin himselfe whom we shall anon have occasion to produce and the practise of his Church of Geneva and neerer to our selves witnesse those foure classes which in Q. Elizabeths daies had set themselves up in this Kingdome These had made complaint to the Lord Burleigh against our Liturgy and entertained hopes of obtaining his favour in that businesse about the year 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 settled in the stead of this The first Classis did accordingly frame a new one somewhat according to the Geneva forme 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 faire 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 newes to tell you that M. Knox wrote a Liturgy wherein there is frequent mention of the daies of Common-Prayer and among many other particulars these ensuing worthy your remarke 1. Plain undisguised confessions of such faults which this age though as notoriously guilty of as they will not put into publike formes or leave upon record against themselves as That for the pleasure and defence of the French they had violated their Faith of breaking the leagues of unity and concord which their Kings and Governours had contracted with their Neighbours and again that for the maintenance of their friendship they have not feared to break their solemne oathes 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 looke too like a Satyre against some part of that Nation at this time thus to specifie 2. Their great sense and acknowledgment of obligations from this Kingdome of England and not only prayers for continuance of peace between England
else As for the great patterne of the Presbyterians the practise of Geneva or Scotland that appears by Knox's Common Prayer-Book to have allowed a set Forme of Confession of Faith and designed it for the publick use as the first thing in that Book 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 appeares 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 necessity 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 only Morning and Euening but one part to be said earlier in the morning and then toward noone a returne to another part as the antient Primitives had three Services in a forenoone 1. That for the Catechumeni consisting of Prayers Psalmes 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 Psalmes 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 forme to my imperfect petitions And whereas this Directory is so bountifull as to recommend this Prayer to be used in the Prayers of the Church and yet so wary as but to recommend it it is thereby confest that it is lawfull to retain a set Forme 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 points 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 zeale 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 subtile Divines 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 owne 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 Forme 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 an other matter and explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long idle unseasonable formes such as Battus used in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his long-winded Hymnes 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 Bacchannals 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 noyses 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 King 18. 26. where the Prophets of Baal from morning till noon cry O Baal hear us and it followes they cryed with a loud voyce 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 the Ephesians Act. 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 noyse for which Elius scoffes them 1 King 18 27. Cry aloud perhaps your God is a talking or a pursuing c. 2. That their Petitions may be more intelligible to their Gods to which Christ opposes your Heavenly Father knoweth what you have need of and so needs not your Tautologies to explain them to him Much more might be said for the explaining of that mistaken place but that it would seem unnecessary to this matter the exception being so causelesse that the Vindication would passe for an extravagance Sect 35 Of the Prayers for the King the account will not bee much unlike St. Paul commands that prayers and supplications and intercessions and thanksgivings be made
parallell to our Offertory at Monthly Communions Much more might be said of this out of ancient Constitutions and Canons if 't were not for my desire of brevity Effectually St. Cyprian Locuples dives es dominicam celebrare te credis corbonam non respicis qui in dominicum sine sacrificio venis qui partem de sacrificio quod pauper obtulit sumis Art thou rich and thinkest thou receivest as thou oughtest and respectest not the Corban feedest on the poore mens Sacrifice and bringest none thy selfe and Saint Augustine to the same purpose And 't is worth observing that many authorities which the Papists produce for the externall Sacrifice of the body of Christ in the Masse are but the detortion and disguising of those places which belong to the Offertory of the People and in the Canon of the Masse that prayer which is used for the offering up of Christ larded with so many crosses plainly betrayes it selfe to have been first instituted by relation to these guifts and oblations as appears by the mention of Abels Sacrifice and Melchizedecks offering that of Abels the fruit of the Earth Mechizedecks a present onely of Bread and Wine to Abraham and the per quem haec omnia semper bona creas by whom thou createst all these good things which belongs evidently to the fruits of the Earth but is by them now most ridiculously applyed to the body of Christ I have beene thus large in shewing the originall of the Offertory because it hath in all ages been counted a speciall part of divine worship the third part of the Christian Holocaust saith Aquinas 2a 2ae q. 85. art 3. ad 2. the observation of which is yet alive in our Liturgy I would it had a more chearfull universall reception in our practice especially if that be true which Honorius saith that instead of the ancient oblation of Bread and Wine the offering of money was by consent receiv'd into the Church in memory of the pence in Judas's sayle Now that this offering of Christians to God for pious and charitable uses designed to them who are his Proxyes and Deputy-receivers may be the more liberally and withall more solemnly performed many portions of Scripture are by the Liturgy designed to be read to stirre up and quicken this bounty and those of three sorts some belonging to good works in generall others to almes-deeds others to oblatious and when it is received and brought to the Priest he humbly prayes God to accept those almes and this is it which I call the service of the Offertory so valued and esteemed among all Antients but wholly omitted in this Directory only a casuall naming of a Collection for the poore by way of sage caution that it be so order'd that no part of the publike worship be thereby hindred upon what grounds of policy or pretence of necessity I know not unlesse out of that great fear lest works of charity which the Apostle calls an acceptable sacrifice and with which God is well pleased should passe for any part of the service or worship of God which after Praying to him is an act that hath the greatest remark and highest character set upon it and when it is thus in the Offertory is accounted as pars cultûs a part of worship say the Schoole-men And beside where it is used as it ought proves of excellent benefit when prudent faithfull Officers have the dispensing of it toward the supplying and preventing the wants of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister is thereby enabled to be the guardian of all that are in want saith Justin M. Apol. 2. and sure necessity hath little or no law or reason in it when the rejecting of such customes as these proves the only necessary Sect 39 9. For private Baptisme that which our Liturgy prescribes is that all possible care be taken that all Children that are to be Baptized be brought to Church and not without great cause and necessity Baptized at home in their houses And yet when great need shall compell them so to do then an order of administring it is prescribed such as in case the Child dye it may not be deprived of the Sacrament and in case it live it may as publikely be presented and with Prayer received into the Church and pronounced to be baptized already which is equivalent as if it had been baptized in the publick The clear confest ground of this practice is the desire of the Church not to be wanting to any the meanest creature in allowing it that which Christ hath given it right to and to encourage and satisfie the charitable desires of Parents which in danger of instant death require it for them This ground seems clearly to be acknowledg'd by the Compilers of this Directory pag. 41. where 't is affirmed that the posterity of the Faithfull borne within the Church have by their birth not by their living to the next Lords day or till they can be brought to Church interest in the Covenant and right to the seale of it which sure is Baptisme and then what necessity there is that they that are acknowledg'd to have right to that seale should yet not be permitted to have it as in case private Baptisme be excluded some of them infallibly shall not I professe my understanding too short to reach And as ignorant I must confesse to be also why when they come to the Congregation it should be utterly unlawfull for them to be Baptized in the place where Fonts have hitherto been placed i. e. near the door of the Church as the Directory appoints A new scandalous piece it seems of Popery and Superstition which is as dangerous as private Baptisme and therefore with it together forbidden and yet very ancient and farre from any superstitious intent Baptisme being at first in any convenient pond or river as the Gospell and after that Just Martyr tells us and is noted by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is literally to dope over head in the water and by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place by which the Fathers expresse the Font. But when Churches were built then there was an erection also of Baptisteria at first without but after within the Churches and those placed neare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Porch of the Church on no other design undoubtedly then to signifie the Sacrament there celebrated to be a rite of initiation or entrance into the Church as the Chancell or upper part of the Church was assigned unto the other Sacrament to signifie it to belong to those only that were come to some perfection against which 't is not possible any thing should be objected of unfitnesse but that the Ministers voyce will not in some Churches so easily be heard by the whole Congregation which if it may not be helpt by raising his voyce at that time will not yet infuse any Popery or Superstition into it the charge that
is here so heavily laid on it as well as that of unfitnesse of which if it be guilty Superstition is become a strange ubiquitary ready to fly and affixe it selfe to any thing they will have it and shall as justly be fast'ned by me on their negative or prohibition of Baptisme in that place it is not to be administred in the places where Fonts c. as upon our positive appointing it For sure if a significant rite or designation of place c. without any other guilt then that it is so be superstitious an unsignificant interdiction of it will be as much and if the positive superstition be to be condemned the negative must be so also Sect 40 10. For the prescript Forme of Catechisme it is placed by our Church in our Liturgy and as fit to be placed there as any directions for Preaching can be in theirs which takes up so great a part in their Religion and consequently in their Directory the previous instruction of youth being so much more necessary then that as a foundation is then any part of the superstructure that being necessary to the end only but this over and above necessary to make capable of the other necessary Of this particular Catechisme I might say somewhat which would be worthy to be observed in these times how much Christian prudence the Church hath shewed in it in setting down for all to learn only those few things which are necessary to the plainest and meanest for the direction of Christian faith and practice and if we would all keep our selves within that moderation and propose no larger Catalogue of credenda to be believ'd by all then the Apostles Creed as 't is explain'd in our Catechisme doth propose and lay the greater weight upon consideration and performance of the vow of Baptisme and all the commands of God as they are explained and so the obligation to obedience enlarged by Christ and then only adde the explication of the nature and use of the Sacraments in those most commodious and intelligible expressions and none other which are there set down I should be confident there would be lesse hating and damning one another which is most ordinarily for opinions more piety and charity and so true Christianity among Christians and Protestants then hitherto hath been met with But seeing though this be fit to be said yet 't is unnecessary in this place this Catechisme being not put in ballance with any other way of instructing youth in the Directory but only sold or cast away for nought and no money nothing taken or offered in exchange for it I am superseded from this and only left to wonder why Caâ—echizing of Children in the faith and knowledge of their vowed duty which I hope is no stinting of their Spirits should be one of those burthens which 't is so necessary should be thrown off and not so much as consider'd in this Directory Sect 41 11. For Confirmation which being a thing wherein the Bishop is a party will I must expect be matter of some envy and odium but to name it and being so long and so scandalously neglected in this Kingdome though the rule have also been severe and carefull in requiring it will now not so easily be digested having those vulgar prejudices against it yet must I most solemnly professe my opinion of it That it is a most antient Christian custome tending very much to edification Which I shall make good by giving you this view of the manner of it It is this that every Rector of any Parish or Curate of charge should by a familiar way of Catechizing instruct the youth of both sexes within his Cure in the principles of Religion so farre that every one of them before the usuall time of coming to the Lords Supper should be able to understand the particulars of the vow made in Baptisme for the credenda and facienda yea and fugienda also what must be believed what done and what forsaken and be able to give an intelligent account of every one of these which being done every such Child so prepared ought to be brought to the Bishop for Confirmation Wherein the intent is that every such Child attain'd to years of understanding shall singly and solemnly before God the Bishop and the whole Congregation with his own mouth and his own consent take upon himselfe the obligation to that which his Godfathers and Godmothers in Baptisme promised in his name and before all those reverend witnesses make a firme publick renew'd promise that by Gods helpe he will faithfully endeavour to discharge that obligation in every point of it and persevere in it all the daies of his life Which resolution and promise so heightned with all those solemnities will in any reason have a mighty impression on the Child and an influence on his actions for ever after And this being thus performed by him the Bishop shall severally impose his hands upon every such child a Ceremony used to this purpose by Christ himselfe and blesse and pray for him that now that the temptations of sinne begin more strongly in respect of his age to assault him he may receive grace and strength against all such temptations or assaults by way of prevention and speciall assistance without which obtained by prayer from God he will never be able to do it This is the summe of Confirmation and were it rightly observed and no man admitted to the Lords Supper that had not thus taken the Baptisme-bond from the sureties into his owne name and no man after that suffered to continue in the Church which brake it wilfully but turn'd out of those sacred coutts by the power of the keyes in excommunication it would certainely prove by the blessing of God there begged a most effectuall means to keep men at least within some tearmes of Christian civility from falling into open enormous sins and that the defaming and casting out of this so blamelesse gainfull Order should be necessary or usefull to any policy save only to defend the Devill from so great a blow and to susteine and uphold his Kingdome I never had yet any temptation or motive to suspect or imagine Instead of considering any objections of the adversary against this piece whether of Apostolicall or Ecclesiasticall discipline which I never heard with any colour produced I shall rather expresse my most passionate wish unto my Friends those who sincerely wish the good of this Nationall Church that they will endeavour their utmost to revive these meanes of regaining the purity and exemplary lives of all its members when God by restoring our Peace shall open a doore for it Sect 42 12. For the Solemnities of Buriall as they are certainly uselesse to them who are dead so are they not designed by us but to the benefit of the living in Lessons and Prayers upon those occasions as also for the freeing us from the imputation of rudenesse and uncivility which Christianity teaches no body to those
bodies which shall have their parts in the resurrection and to their memories which the obligation of Kindred friendship at least the common band of Christianity make pretious to us and that it should be necessary and tend to edification not to pray such seasonable Prayers heare and impresse upon our hearts such seasonable Lessons at a time when they are exemplified before our eyes and our hearts being softned with mourning are become more malleable to performe such laudable Christian Civilities only for fear we should not pray but be thought to pray to or for them over whom or near whose hearse or by or toward whom we thus pray which that we do not our Prayers that then we use are ready to testify is another unreasonable able to evidence the power of prejudice and faction to any that is not sufficiently convinced of it Sect 43 13. For that of thankesgiving after Childbirth as it may be acknowledged to be taken up in proportion to or imitation of Purification among the Jewes so is it not thereby lyable to any charge of evill For herein is a merveilous mistake among men to think that because the continuing of circumcision was so forbidden by St. Paul Gal. 5. 2. therefore it should be unlawfull for any Christian Church to institute any usage which had ever been commanded the Jewes For the reasons which made the retaining of circumcision so dangerous will not be of any force against other customes of the Jewes as 1. That it was prest by the Judaizing Christians as necessary to justification Gal. 5. 4. which is in effect the disclaiming of Christ or of any profit v. 2. or effect v. 4. by him a falling from grace and renouncing the Gospell 2. That it was contrary to that liberty or manumission from the Judaicall Law which Christ had purchased v. 13. to have circumcision imposed as a Law of Gods still obligatory when Christ by his death hath cancelled it 3. That some carnall professors which thought by this meanes to escape the opposition and persecution which then followed the doctrine of Christ and profession of Christianity did much boast that they put themselves and their Disciples in a course to void the crosse c. 6. 12. which is the meaning of that v. 13. that they may glory in your flesh i. e. in your being circumcised as that is by Saint Paul opposed to glorying in the Crosse v. 14. i. e. the persecution that followed profession of the Gospell as c. 5. 11. he mentions it as the only reason of his being persecuted that he would not Preach Circumcision agreeable to which is that of Ignatius in Ep. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If we till now live according to the Law of the Jewes and circumcision of the flesh we deny that we have received grace for the divinest Prophets lived according to Jesus Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doing so were persecuted which they that desired to avoid and therefore would be circumcised or Preach Circumcision those are the men Saint Paul so quarrels with as those that would not suffer for Christs sake that were not much in love with that Crosse of his To which a fourth reason may also be added that many of the Ceremonies of the Law did presignifie the future Messias and the teaching the necessity of such observances as not yet abolisht is the professing Christ not to be the Messias All which notwithstanding it still remaines very possible that a rite formerly commanded the Jewes not as significative of the future Messias but as decent in the worship of God without any depending on it for justification without any opinion that the Jewish Law obliges us and without any feare of being persecuted by the Jewes or consequent compliance with them may now be prescribed by the Christian Church meerely as a humane institution judging that decent or usefull now which was so then and in this case if nothing else can be objected against it save only that God once thought fit to prescribe it to his owne People there will be little fear of danger in or fault to be found with any such usage For it is an ordinary observation which Paulus Fagius in his Notes on the Targum a most learned Protestant first suggested to me that many of the Jewish Ceremonies were imitated by Christ himselfe under the Gospell I might shew it you in the Apostles who were answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi or messengers among the Jewes and were by Christ our High-Priest sent abroad to all Nations to bring in that peculium which of all others he counted most his due having paid so deare for it sinners to their Saviour as they were among the Jewes sent by the High-Priest to fetch in the dues to the Temple So also the imposition of hands a forme of benediction among the Jewes as antient as Jacob himselfe Gen. 48. 14. In blessing Josephs Sonnes and is often used by Christ to that same purpose And even the two Sacraments are of this nature Baptisme related to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washings used by them at the initiating or admitting of Proselytes and Christs taking bread and giving Thanks c. after Supper wherein the other Sacrament was first instituted was directly the Postcoenium among the Jewes not a peculiar part of the Passeover Feast but a Ceremony after all Feasts very usuall among them So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Assemblies civill or sacred among the Jewes is made use of to signifie the Christian Church which Christ was to gather together So the Lords day one day in seven proportionable to their Sabbath So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders among the Jewes are brought by the Apostles to signifie an Order in the Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colleges of many of them together called by Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred Societies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsellors and Assistants of the Bishops and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ep. ad Trall are parallell to the Sanhedrim or Councell of Elders that were joyned to Moses in his government to facilitate the burthen to him The same may be said of the Deacons which were an imitation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Treasurer or Steward among them and consequently the place where the goods which they were to distribute were kept is parallell to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the treasury and so the Bishop also saith Grotius is a transcript of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the Congregation And the Patriarchs among Christians are taken from the heads of the Tribes among them called ordinarily by the 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde unto these the Christian Censure of Excommunication answerable to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it were from sacred or onely from civill Assemblies among them it matters little for the civill among them
29 Now for those things that are more intrinsecall to the Liturgy and parts of the Service as 1. For the pronouncing of Absolution which Christ so solemnly instated on the Priest in his Disciples by three severall acts 1. unto Peter as the mouth of the Apostles Mat. 16. 19. then by way of promise to them all together Cap. 18. 18. then by way of actuall instating it on them breathing that power and the Holy Ghost on them together John 20. 23. and which is so distinctly named by S. James c. 5. 15. in the case of sicknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we render they shall be forgiven him as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and belonged only to Gods act of pardoning but impersonally Absolution shall be given him and so constantly preserved and exercised in the universall Church in publike and private and approv'd as farre as our Liturgy uses it even by those who affirm that power in the Minister to be onely declarative that any man conversant either in the Gospell or writings of the Fathers or modern Authors or that hath but seen Knox'es Scotch Liturgy and observ'd that part of it about the receiving of Penitents would be amazed to see a Directory for the publike worship of God which is a large phrase and containes the whole Office of the Priest and in it a Title for the visitation of the sicke and yet find never a word about Absolution no not in case of scruple doubt or temptation pag. 67. or the death bed it selfe This exercise of those Keyes of of the Kingdome of Heaven i. e. of the Church this pronouncing of Gods pardon and 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 Publike 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 years 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 piece 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 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 Hebrewes 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmes 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 remarkeable acts of mercy and power Thus was it the dictate even of nature it selfe 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 Hymnes 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 breakes out of a suddaine into an excellent acknowledgement which hee 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 Mankind 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 only the daily lections of the Psalmes of David which yet this Directory doth not mention but only commands a more frequent reading of that Book then of some other parts of Scripture nor the singing of some of those Psalmes in Metre which yet this Directory doth not prescribe neither save onely on daies 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 Psalmi ab omnibus celebrentur Let the Psalmes be said by all in the Milevit Counc Can. 12. the constant use of some speciall Psalmes 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 and as richly as any Victory over Enemies though it be one of theirs over the King himselfe can deserve of them upon any such day of Thanksgiving Of this kind is the Te Deum a most Divine and admirable Forme called antiently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a triumphant Song generally thought to be composed by Saint Augustine and S. Ambrose on the day that S. Ambrose baptized S. Augustine and fitted to that purpose with an acknowledgment of the Trinity in reference to S. Augustines conversion from Manichaisme If this be true then sure is it one of those the repeating of which moved S. Augustine to so much passion that he faith in his Confessions l. 9. Quantum flevi in hymnis Canticis Ecclesiae tuae that and the like Hymnes of the Church fetcht many tears from him Of which I shall only say that to any man that hath but an humble faithfull thankfull fervent heart to go along with it it is as Christian a piece of praise and prayer as any humane pen could contribute toward the publike worship of God which he that hath had the use of in the Church and now thinkes fit to banish out of it shewes his own former coldnesse and non-proficiency under that means of grace and that he never joyned in it with any zeale or earnestnesse or else his retchlesse ingratitude to the Church which hath