In the third place, to observe, of what consequence it is in matters of religion, that men fail not in this first and grand foundation; in the root, the spring, the universal guide and directer of their actions: take heed, that the light which is in thee, be not darkness. Clarke. Sermon 5. vol. iii.

The direction of all their progressive motions, both of the primary and secondary planets, uniformly from the west to east, (when by the motion of comets it appears, there was no necessity but that they might as easily have moved in all imaginable transverse directions) is an evident proof that these things are solely the effects of wisdom and choice.

Id. On the Attributes, p. 67.

For if we first examine the precepts directive of our practice in relation to God, what can be more just, or comely, or pleasant, 'or beneficial to us, than are those duties of piety, which our ⚫religion doth enjoin. Barrow. Sermon 16. vol. ii.

When thus Acteon calling to the rest :
"My friends," says he, "our sport is at the best.
The sun is high advanc'd, and downward sheds
His burning beams directly on our heads."

Addison. Ovid. Metamorphoses, book iii.

I have written to my Lord Arlington at large, upon the confidence of this safe conveyance by the yatch, which will give your lordship your share of trouble, but, withal, a full prospect of the dispositions here, and consequently the present as well as future estate of our alliance, if it be pursued with the same directness it has been contracted.

Sir William Temple. Works, vol. i. p. 334. Letter to the Lord
Keeper.

O teach me to believe thee thus conceal'd,
And search no further than thyself reveal'd;
But her alone for my director take,
Whom thou hast promis'd never to forsake.

Dryden. The Hind and the Panther. Behold how closely the church hath followed the Apostles' directory; for here in this form we have (as the analysis doth manifest) first prayers, that is petitions for good; then supplications, or deprecations of evil; in which are comprehended intercessions (and so not named here) that is, desiring some good or some deliverance from evil for others; and lastly, giving of thanks for mercies already received.

Comber. Companion to the Temple, part iii. sec. 7. These Directory articles, in order to the execution of the late act against recusants, and the council's letter, were sent to all the

Between the foot of these ridges and the sea, is a border of low DIRECT. land surrounding the whole island, except a few places where the ridges rise directly from the sea.

Cook. Voyages, vol. i. book i. ch. xvii. These travelling ladies used to carry alms and oblations with them, to be distributed as the directors of their conscience should devise.

Jortin. Works, vol. ii. p. 175. Remarks on Ecclesiastical History.
In 1773, he [Commodore Johnston] was a candidate for the
directorship, in which he did not succeed.
Mickle. To Commodore Johnston.
But what coercive power is there in philosophy? It may see
and determine right: but who, or what shall compell the supreme
directress of life to observe its own determinations.

Hurd. Works. Sermon 47. vol. vii.

When the motley Assembly of Presbyterians, Erastians, and Independents met at Westminster, in 1643, the Liturgy of the Church of England had been laid aside, and no Office had been substituted in its room. A Committee, therefore, was appointed to agree on certain general heads for the guidance of Ministers. These heads, having passed through the Assembly, were sent to Scotland for approbation, and in the end were authorized by an Ordinance of Parliament, bearing date January 3, 1644, under the title of a DIRECTORY for the Public Worship of God throughout the three Kingdoms of England, Scotland, and Ireland. The same Ordinance repealed the Acts of Edward VI. and Elizabeth, by which the Liturgy was established, and forbad the use of it within any Church, Chapel, or place of public worship in England or Wales, appointing the use of the Directory in its stead. This Ordinance, however, never received the Royal Assent, and it was a long time before it succeeded in abolishing the established worship. In some parts, the Directory could not be procured, in others it was rejected; some Ministers would not read any form, others read one of their The Parliament, therefore, in the ensuing summer, called in all the Books of Common Prayer, and imposed a fine upon such Ministers as should read any other form than that imposed by the Directory. The penalty for reading the Liturgy was £5. for the first offence, £10. for the second, and a year's imprisonment for the third; for non-observance of the Directory, 40s. Any one who should preach, write, or print any thing in derogation of the Directory, was to forfeit not less than £5. nor more than £50. to the poor. All Common Prayer Books remaining in Parish Churches or Chapels were ordered to be carried to the Committee of the several Counties, within a month, there to be disposed of as the Parliament should direct. (Rushworth, Hist. Coll. P. iv. i. 295.)

own.

The King, firm in his conscientious support of the Church, in return, forbad the use of the Directory,

Strype. Life of Grindal. Anno 1581,

Thus self-interest if rightly directed, flows through the nearer charities of relations, friends and dependents, till it rises, and dilates itself into general benevolence.

Fitzosborne. Letter 30. p. 134.

Proclamation from Oxford, dated November 13, 1645, in which he observed that "The Book of Common Prayer being a most excellent form of worship, grounded on the Holy Scriptures, is a great help to devotion, and tends to preserve an uniformity in the Church of England; whereas the Directory gives liberty to ignorant, factious, and evil men, to broach their own fancies and conceits, and utter those things in their long prayers which no conscientious man can assent to; and, be the Minister never so pious, it breaks in upon the uniformity of public service." In opposition to the Ordinance of the Parliament, this Proclamation strictly enjoins the Liturgy to be used,

DIRECTORY.

DIREC"and that the Directory be in no sort admitted, or TORY. received or used; and whensoever it shall please God to restore us to peace, and the Laws to their due course, we shall require a strict account and prosecution against the breakers of the said Law. And in the mean time, in such places where we shall come and find the Book of Common Prayer suppressed and laid aside, and the Directory introduced, we shall account all those that are aiders, actors, or contrivers therein, to be persons disaffected to the Religion and Laws established." (Id. Ib. 207.) Warrants also were issued, under the King's own hand, to the same purpose, addressed to the heads of the University; and Charles assured the Peers at Oxford, that he was still determined to live and die for the privileges of his Crown, his friends, and Church government.

When the Parliament visitors went down to Oxford in 1647, the Vice-Chancellor, Dr. Fell, summoned a Convocation, in which it was agreed not to submit to them. At the same time Dr. Sanderson drew up a Paper, entitled Reasons of the present Judgment of the University of Oxford concerning the Solemn League and Covenant, the Negative Oath, and the Ordinance concerning Discipline and Worship, approved by general consent in a full Convocation, June 1, 1647. The clauses concerning the Directory are as follows:

"We are not satisfied to submit to the Ordinance for establishing the Directory, because it has not the Royal assent, and yet abrogates Acts of Parliament made by the joint consent of King, Lords, and Commons, especially one, which annexes the whole power of ordering all Ecclesiastical matters for ever to the Imperial Crown of this realm; now we are not satisfied that a less power can have a just right to abrogate a greater.

"As to the Directory itself, we cannot, without regret of conscience, and during the continuance of the present laws, consent to the taking away the Book of Common Prayer, which we have subscribed, and solemnly promised to use no other; which we believe contains in it nothing but what is justly defensible'; and which we think ourselves able to justify against all Papists and Sectaries. Besides, we look upon the Statute enjoining the use of the Common Prayer to be still in force, and will always remain so, till it shall be repealed by the same good and full authority by which it was made; that is, by the free consent of King, Lords, and Commons."

The utmost concession which the Puritans could obtain from Charles, even when his fortunes were almost at their lowest ebb, and he was imprisoned in the Isle of Wight, were those which he proposed in the Conference at Newport, towards the close of 1648, that he would confirm the use of the Directory in all Churches and Chapels, and would repeal so much of all Statutes as concerned the Book of Common Prayer, only provided the use thereef might be continued in the Royal Chapel for the King and his household; and that the Directory should be confirmed by Act of Parliament for three years, provided a consultation be had in the mean time with the Assembly of Divines. These propositions were voted unsatisfactory by the two Houses.

The Preface to the Directory states, that however much many godly and learned men rejoiced in the beginning of the blessed Reformation and the Book of Common Prayer at that time set forth, nevertheless

TORY.

that long and sad experience hath made it manifest DIREC. that the Liturgy used in the Church of England (notwithstanding all the pains and religious intentions of the compilers of it) hath proved an offence not only to many of the godly at home, but also to the reformed Churches abroad. It then enumerates the burden of reading all the prayers which it enjoined; the many troublesome and unprofitable ceremonies contained in it, which have occasioned much mischief, and disquieted sundry consciences, debarring some from the Lord's Table, and others from the exercise of the Ministry (to endangering of many thousand souls in a time of such scarcity of faithful Pastors.) It continues, "that Prelates and their factions have laboured to raise the estimation of it to such a height, as if there were no other worship or way of worship of God amongst us, but only the Service-Book; to the great hinderance of the preaching of the Word, and (in some places, especially of late,) to the justling of it out, as unnecessary, or, at best, as far inferior to the reading of Common Prayer, which was made no better than an idol by many ignorant and superstitious people, who, pleasing themselves in their presence at that service, and their lip-labour in bearing a part in it, have thereby hardened themselves in their ignorance and carelessness of saving knowledge and true piety."

The Liturgy, moreover, it affirms, has been a great means of increasing an idle and unedifying Ministry, which contented itself with set forms made to their hands by others, without putting forth themselves to exercise the gift of Prayer. On these accounts, therefore, the Directory was framed, not from any love of novelty, nor any intention to disparage the first Reformers, but to answer the gracious providence of God, which called for further Reformation, to satisfy the consciences of those who put it together, and to give some public testimony of their endeavours for uniformity in Divine worship, to which they were pledged by the Covenant.

The different heads which follow respecting public worship, are 1. Of the Assembling of the Congregation, and their behaviour in the Public Worship of God. The congregation is to assemble, and take seats without adoration or bowing to any particular places; and the Minister is to begin with prayer. During worship, all persons are to forbear reading any thing except what the Minister is reading or citing. There are to be no. private whisperings, conferences, or salutations; no doing reverence to persons present; no gazing, sleeping, or other indecent behaviour. 2. Of Public Reading of the Holy Scriptures. Pastors and Teachers are to read the word to the congregation; those also who intend for the Ministry may occasionally both read and preach, if so permitted by the Presbytery. All the Canonical Books of the Old and New Testament, but none of the Apocrypha, may be read; the length of the portion read is left to discretion, but it is considered requisite that the Books be read in their order. If the Minister wishes to expound, he is not to do so till he has finished the Chapter. 3. Of Public Prayer before the Sermon. After reading of the Word and of the Psalm, the Minister who is to preach is to endeavour to get his own and his hearers' hearts to be more rightly affected with their sins; and he is, therefore, in great length of prayer, to acknowledge original and actual sin, and to deprecate God's anger; to pray for the propagation of the Gospel both at home and

L

TORY.

DIREC- except on a day of public humiliation; and it is advised that it be not on the Lord's day. The form of contract is as follows: "IN take thee N to be my married wife, [husband] and I do, in the presence of God, and before this Congregation, promise and covenant to be a loving and faithful husband [and obedient wife] unto thee, until God shall separate us by death.' Registers are to be kept. Here the use of the Ring is abolished.

Concerning Visitation of the Sick. Here no mention is made of the occasional specific Confession to be made by the Penitent, under peculiar trouble of mind; nor of the conditional and declaratory Absolution which is to follow it, if it be humbly and heartily desired.

Concerning Burial of the Dead. The Body is to be decently attended from the house to the place appointed for public burial, and there immediately interred without any ceremony. "And because the custom of kneeling down, and praying by or towards the dead corpse, and other such usages, in the place where it lies, before it be carried to burial, are superstitious; and for that, praying, reading, and singing, both in going to, and at the grave, have been grossly abused, are no way beneficial to the dead, and have proved many ways hurtful to the living, therefore let all such things be laid side.

66

Howbeit, we judge it very convenient, that the Christian friends, which accompany the dead body to the place appointed for public burial, do apply themselves to meditations, and conferences suitable to the occasion and that the Minister, as upon other occasions, so at this time, if he be present, may put them in remembrance of their duty.

"That this shall not extend to deny any civil respects or deferences at the burial, suitable to the rank and condition of the party deceased, while he was living."

Concerning Public Solemn Fasting. "A religions Fast requires total abstinence, not only from all food, (unless bodily weakness do manifestly disable from holding out till the Fast be ended, in which case somewhat may be taken, yet very sparingly, to support nature, when ready to faint,) but also from all bodily delights, (although at other times lawful,) rich apparel, ornaments, and such like, during the Fast; and much more from whatever is, in the nature or use, scandalous and offensive, as gaudish attire, lascivious habits and gestures, and other vanities of either sex; which we recommend to all Ministers, in their places, diligently and zealously to reprove, as at other times, so especially at a Fast, without respect of persons, as there

shall be occasion.

"So large a portion of the day, as conveniently may be, is to be spent in public reading and preaching of the Word, with singing of Psalms, fit to quicken affections suitable to such a duty, but especially in prayer.

"Besides solemn and general Fasts enjoined by authority, we judge, that at other times, congregations may keep days of Fasting, as Divine Providence shall

TORY.

administer unto them special occasions. And also, DIREC that families may do the same, so it be not on days wherein the congregation to which they do belong, is to meet for Fasting, or other public duties of worship."

Concerning the Observation of Days of Public Thanksgiving. After the Public meeting, the Minister before their dismission is solemnly to admonish his congregation to beware of all excess and riot tending to gluttony or drunkenness; and much more of these sins themselves in their eating and refreshing, and to take care that their mirth and rejoicing be not carnal but spiritual.

Of Singing Psalms. This is to be private as well as public. The voice is to be tunably and gravely ordered. Every member of the congregation who can read is to have a Psalm Book, and such as cannot read are to be exhorted to learn.

An Appendix, touching Days and Places of Public Worship. Festivals are not to be continued. As no dedication or consecration under any pretence whatever can confer holiness on a place, so no superstition formerly used can pollute it, therefore the places hitherto employed for Public Worship may continue to be so employed.

Respecting the extraordinary omissions in the Directory, in the matters relating to Public Worship Lord Clarendon has recorded a pleasant anecdote. The occurrence took place during the Treaty at Uxbridge, in 1645. "The Commissioners of both sides, either before their sitting or after their rising, entertaining themselves together by the fire-side, as they sometimes did, it being extremely cold, in general and casual discourses, one of the King's Commissioners asked one of the other, with whom he had familiarity, in a low voice, 'Why there was not in their whole Directory any mention at all of the Creed, or the Ten Commandments, and so little of the Lord's The Prayer? which is only once recommended.' Earl of Pembroke, hearing the discourse, answered aloud, and with his usual passion, That he and many others were very sorry that they had been left out; that the putting them in had taken many hours' debate in the House of Commons, and that at last the leaving them out had been carried by eight or nine voices; and so they did not think fit to insist upon the addition of them in the House of Peers; but many were afterwards troubled at it, and he verily believed if it were to do again, they should carry it for the inserting them all; which made many smile, to hear that the Creed and the Ten Commandments had been put to the question and rejected: and many of the other were troubled, and out of countenance with the reason the good Lord had given for their exclusion." (Hist. of Reb. book viii.)

The Directory has been frequently reprinted since its first appearance in 1645. It may be found in the Vth Volume of Neale's History of the Puritans, and in the Miscellaneous Volume of Doctrine and Disci

pline, entitled The Confession of Faith, &c. of public authority in the Church of Scotland.

DIREMPT.

DIRGE.

So making a transaction, and ingrossing it in writing, he writ the iudiciall examination for a prouiso; that if either part refused to stand to his arbitrement, the definitiue strife might be dirempted by sentence. Holinshed. Conquest of Ireland, ch. xxxiii.

The displeasure of the canon law against such marriages (of brothers and sisters' children) is so high flown that no less can take it off than an utter diremption of them.

Hall. Cuses of Conscience, Dec. 1. ch. v. DIRE/PTION, Lat. diripere, (dis, and rapere ; DIRE PTITIOUSLY. Sto seize, to snatch away,) to plunder; to despoil.

The whole country by these continuall direptions, was vtterly deprived of the staffe of foode, hauing nothing left to prolong their life, but that only what they got in hunting.

Speed. The Saxons, book vii. ch. i. sec. 2.

For distance of place, dangers of ways, and perils by the sea, his holiness cannot have due examination of such suggestions; but his grants do pass him, si ita sit: and so the grants surrep titiously and direptitiously obtained.

Strype. Memorials, Anno 1532. DIRGE, or So called from the beginning DI'RIGE, of the Psalm Dirige nos Domine, Di'rge-ale, which is accustomed to be sung DIRGE-PRIEST. at Funerals. Skinner. But what Psalm can Skinner, and his monitor, Henshaw, mean? Jamieson and Fosbrooke are both wrong in that to which they refer, viz. the 9th verse of the Vth. Other Etymologists ascribe it to a Popish hymn: Dirige gressus meos. Casaubon objects to this etymology, and gives as an especial reason, That he can find no name given his sacris ab hoc dirige in any other language. Our old authors, however, write the word Dirige; and no other plausible origin has been assigned.

Ye vertuous women, tender of nature
Ful of pite and of compassion,
Resort I pray you vnto my sepulture

To sing my dirige with great deuocion.

Chaucer. The Lamentation of Marie Magdaleine, fol. 321. Whie will ye not be at his diriges, as ye haue been at rich mens? sith God praiseth him more than he dooth other men.

Jack Upland. Imputed to Chaucer.

Yea, and many enioyne penace to geue a certayne for to haue so many Masses sayde, and desire to prouide a chappellayne themselues. Soule masses, diriges, monethmyndes, yearemyndes, Alsoul day and trentals.

Tyndall. Workes, fol. 136. The obedience of a Christian Man. Scrape clene the letany out of euery booke, with our lady mattens and the dyrige to.

Sir Thomas More. Workes, fol. 1120. The Answer to the Poysoned Booke.

And ouer yt he ordeyned ther, to be cōtynued for euer, one day in ye weke, a solempne dirige to be songe, and vpon ye morowe a Fabyan. Anno 1422.

masse.

Haue thei not thrust in ayen all popyshe rytes, tradicions, sacraments, masses, matens, diriges, for their dead.

Joye. Exposicion of Daniel, the ninth Chapter.

At Halomas to watch in the church, to say a dirige and commemorations, and to ring for all soules, to pay tithes truely, to give to the high aulter.

Fox. Martyrs. Four Questions propounded to the Papists, quest. 4.

While those things were doing, a rumor was in all mens mouthes, that the Archbishop, to curry fauor with the Queene, had promised to say a dirige masse after the olde custome, for the funeral of King Edward her brother.

Id. fol. 1698. The Story and Life of D. Cranmer.
MEL. The raven croak'd, and hollow shrieks of owls,
Sung dirges at her funeral; I laugh'd
The whilst, for 'twas not boot to weep.

VOL. XXI.

Ford. The Lover's Melancholy, act ii. sc. 2.

In time of popery, they carried the dead body into the church, DIRGE. where the priests said dirgies; and twenty dirgies at four pence a piece, come to a noble. Selden. Table Talk, p. 90.

With them the superfluous numbers of idle wakes, guilds, fraternities, church-ales, helpe-ales, and soule-ales, called also dirge-ales, with the heathenish rioting at bride-ales, are well diminished and laid aside.

Holinshed. Description of England, book ii. ch. i.
The soft complaining flute

In dying notes discovers

The woes of hopeless lovers,

Whose dirge is whisper'd by the warbling lute.

Dryden. Song 3, for St. Cecilia's day. The vast number of Priests made them contemptible: for there were mass-priests, dirige-priests, chantry-priests, sacrificing-priests, as the author of the Defence of Priests' Marriage reckons them up. Strype. Memorials, Anno 1546.

Yet hear! 'tis Heav'n's most high decree!
The solemn rites prepare!

Let Sion's daughters raise the dirge,

Replete with wild despair.

Lowth. Lectures by Gregory, vol. ii. p. 129. Elegy, lect. 22. DIRK, v. To dirk is to derck, to dark or darken, See Dirk in Jamieson.

Thy waste bignesse but cumbers the ground
And dirkes the beautie of my blossoms round.
Spenser. Shepheard's Calendar, Februarie.
For day, that was, is wightly past,
And now at earst the dirke night doth hast.

Id. Ib. September.

DIRK, (a dagger.) The verb, to dirk or durk, is found in Scotch writers. Dr. Jamieson thinks that as the Islandic daur signifies a sword, durk may radically be a Gothic verb. The Dutch have dorck, pugio, a short sword.

The said Donald running up stairs with a drawn dirk and bended pistol in either hand, making search through the whole house and beds, to have murdered the said Sir James.

State Trials. Proceedings against the Marquis of Argyle.

In vain thy hungry mountaineers

Come forth in all thy warlike geers,

The shield, the pistol, durk, and dagger,

In which they daily wont to swagger.

DIRT, v.

Tickel. An Imitation of the Prophecy of Nereus.

DIRT, n. DIRTY, v. DIRTY, adj. DIRTILY, DIRTINESS,

Somner says, from the A. S. tord, which according to Tooke is the past participle of tiran, to feed upon. Tord, that which has been fed upon. See the Example from the Bible. In DIRTY-CLOUTED, A. S.ge-drit-an, is, cacare; Dutch, DIRT-PIE. driten. And see to Dryte in

Dr. Jamieson's Supplement.

To dirt or to dirty, (the latter now the more common verb,) generally is

To bemire, to defile, to bedaub, to pollute; to cover, smear or stain with, mire, filth, mud.

Nethelesse I gesse all thingis to be peyrement for the cleer science of Iesus Crist my Lord, for whom I made all thingis peyrement and I deme as dryt, that I wynne Crist.

Wiclif. Philipensis, ch. iii.

DIRT.