left remaining as one that rather seems resolved as well in this as many other things besides not to alter any thing than to take any hint for it from such an inconsiderable fellow as the Observator or one of so mean parts as his alter idem Doctor Heylin must be thought to be I see our Author is past cure by any ordinary means and applications No way to bring up these hard words but that prescribed by Ben Iohnson to his Poetasters and practised by Coln and Cupes on their Ignoramus and to that I leave him And first with reference to his style so high as the Observator noted that no English Reader could climb over it he telleth us that it is a wooden conceit made by as woâ—den an Observator who had not his Head all but the face been made of blocks or had he consulted with ancient Authors he might have known that the word Style used by writers was not made of wood as this Observator supposeth but of metal the very same with his own face c. Fol. 2. Now the Thunder-Thumping Jove transfund his Dotes into the Pericranion of our learned Author who seems like Rhombus in Sir Philip old Father Rhombus well may the bones rest of that good old Father to be even gravidated with Child untill he hath endoctrinated our Plumbeus Cerebrolities in the adâ—equate sence and perceptibility of the word Stylus which neither that unconcerned fellow the Observator whose head is made of blocks and his face of brass nor that Dull piece of ignorance the poor Dr. of Cosmography of whom wee shall hear more anon ever heard before But Sir in good earnest can you think that neither the Doctor or the Observator could understand the meaning of a common ordinary word with the help of a Dictionary at the least untill they were instructed by your learned commentary Assuredly but that the Gentleman lieth continually at rack and manger with my Lady Philologie and is so conversant with Authors of the noblest remarque in several languages that a poor English writer cannot get a good look from him he might have known that in the first Edition of his Cosmography writ but when 20 years of age or not much above the Doctor understood the meaning of the old word Stylus It is an Instrument saith he pagina 741. of the Book called Micorocosm with which they wrote was a sharp-pointed Iron which they called Stylus a word now signifying the original hence taken the peculiar kind of Phrase which any man used as negligens Stylus in Quintilian and exercitatus Stylus in Cicero And if the Doctor and the Observator make but the same one person as our Author telleth us the Observator is as free from this piece of ignorance as the Author himself how poorly and scornfully soever he is pleased to think and speak of the one and the other To clear our way to that which followeth I think my self obliged to present the Reader with a Catalogue of those scornfull names and reproachfull charges which he hath laid upon the Observator and the Doctor too that I may shew what manner of man we have to deal with what necessity there is of wiping off those slanders and calumniations which with a prodigal hand he bestoweth upon them For if they be such men as our Author maketh them the very truth will prove unwelcome for their sakes little credit being commonly given unto any such thing as is commended by the Pen of unworthy Persons Dividing therefore all these slanders and calumniations which are meerly verbal from such as carry with them some charge of consequence we will only make a generall muster of the first and so pass them over knowing full well convitia spreta exolescunt that obloquies of this nature have been better contemned than answered by the wisest men And for such charges as our Author hath reproached them with we doubt not but we shall be able to wipe them off and to retort the intended imputation on the Authors head First then he telleth us of the wooden Observator that his head is made of blocks and his face of metal Fol. 2. Sends him to Squire Sanderson to learn wit and manners Fol. 4. Gives him the name of an impudent Observator Fol. 9. Of Canis Palatinus Court-curre a fellow so unconcerned c. Fol. 12. of This man in the Moon Fol. 15. of Doctor Coale whom the Bishop of Lincoln carbonadoed Fol. 27. of one between Hawk and Buzzard Fol. 30. of the light-fingered Observator Fol. 35. of a modern Poet and a wit every inch of him Fol. 36. of an ill-looking Fellow Fol. 36. of as arrant an errant as ever was Fol. 39. accuseth him of metaphysical whim-whams Folio 5. of failing and forging fouly Fol. 9. of notorious corrupting and falsifying Fol. 45. of juggling and supposititious foistings Fol. 10. of being more shamefully out than ever man was out of the story beyond all measure and out of charity beyond all Religion Fol. 41. Then for the Doctor he honoreth him with no other title than that of a Doctor in Cosmography Fol. 22. the which he so vehemently affected that though it was damned in one of the unpublished sheets yet he must needs vent it in this second Pamphlet in which unpublished sheets he makes him amends indeed and we thank him for it by calling him the bold Champion of the Prelates or Prelalatical party to all which they need say no more but that the accusations shall be answered in their proper places than as a wise man once did upon the like provocations viz. Tu linguae nos aurium domini sumus that is to say that they have as much command of their eares to hear with patience as our Author hath of his tongue to speak his passions our Author being like those who love to say with our tongue we will prevail our lips are our own who is Lord over us Psal 12. v. 4. Then for the charges they stand thus First for the Obsetvator that he hath fouly forged and failed in leaving out a word in the Authors Preface Fol. 9. for which called impudent Observator there and taxed with notorious corrupting and falsifying in the latter end of this present Pamphlet And 2ly That the Observator doth save him part of his labour that is to say in naming any of those men whom he had accused of being vicious even to scandall in naming himself for one of them Fol. 28. Then of the Doctor it is said that Cosmography was a work very proper for him there being none fitter to describe the world than he who all his life hath loved the World none like him Fol. 22. 2ly That in the business of the Sabbath he hath falsifyed the words of Pareus by changing quando into quomodo it being submitted thereupon unto all the World to consider what it is for a Doctor of Divinity for so great a Champion of Antiquity against
Next that the word Presbyter is used sometimes in the same strict and limited sense as it denotes a person inferiour to the Bishop and subject unto his authority aud jurisdiction appeareth plainly by that Text in the first of Timothy c. 5. v. 19 20. where it is said Adversus Presbyterum accusationem noli recipere c. Against a Presbyter and Elder as our English reads it receive not an accusation but before two or three witnesses But if they be convicted them that sin rebuke before all that others also may fear In the declaring of which power I take for granted that the Apostle here by Elder doth mean a Presbyter according to the Ecclesiastical notion of that word though I know that Chrysostom and aâ—ter him Theopbylact and Oecumenius do take it only â—or a man well grown in years And then the meaning of St. Paul will be briefly this that partly in regard of the Devils malice apt to calumniate men of that holy â—unction and partly to avoid the scandal which may thence arise Timothy and in him all other Bishops should be very cautious in their proceedings against men of that Profession But if they finde them guilty on examination then not to smother or conceal the matter but censure and rebuke them openly that others may take heed of the like offences The Commentaries under the name of Ambrose do expound it so Quoniam non facile credi debet Presbytero crimen c. because a crime or accusation is not to be credited against a Presbyter yet if the same prove manifest and undeniable St. Paul commandeth that in regard of his irregular conversation he be rebuked and censured publiquely that others may be thereby terrified And saith he non solum ordinatis sed plebi proficit will not be only profitable unto men in Orders but to Lay people alâ—o Herewith agreeth as to the making of these Elders to be men in Orders the Comment upon that Epistle aâ—cribed to Jerome Presbyters then are subject unto censure but to whose censure are they subject not unto one another surely that would breed conâ—usion but to the censure of their Bishop See to the same purpose also Epiphanius adversus Haeres 75. n. 5. and Theophylact upon the place not to say any thing of Lyra and some others of a later standing And in this limited sense I understand those Presbyters ordained by St. Paul in many of the Churches of his Plantations whom we finde mentioned in the Acts some of which he afterwards made Bishops and over other placed such Bishops as he thought most fit Thus having satisfied our Author in telling him where Presbyters import not Bishops and Bishops Presbyters we next proceed to answer those objections which are made against the Observator And first it is objected that our Author doth not at all deliver his own opinion in this particular but what many did then assert fol. 35. To which I answer First that our Author puts the opinion down so savourly and with such advantages as any man would easily take it for his own or at the least that he himself was also of the same opinion This not improbably to be gathered from the word assered which plainly intimates that those many whom he speaks of did not only affirm or say that Bishops and Presbyters in Scripture phrase were of equivalent import c. but had proved it too For thus be understands the word in another place where speaking of the Bishop of Lincolne he telleth us that he published a Book asserting positively that the holy Table was to stand in Gremio or Nave of the Quire fol. 137. By which if he means only a bare affirming of the thing it then signifies nothing and concludes as little to his purpose For the word Assero if he be critick enough to understand the true meaning of it not only signifieth simply to affirm or say but to confirm that affirmation and make good that saying Once for all take this out of Ovid in his Metamor lib. 1. At tu si modo sum coelesti stirpe creatus Ede notam tanti generis meque assere Coele That is to say But if I be descended from above By some known signe make good my birth from Jove 2. Though he tells us that if the Observator had not been an ill looking fellow he might with half an eye have discerned that he doth not at all deliver his own opinion in this particular But I have a bird in a corner which singeth the contrary For fol. 137. of the printed but unpublished papers it is said expresly that the truth contended for touching the right on which the Hierarchy was founded was as his late Majesty hath no man better sufficiently demonstrated to be awarded to the Prelates which speaks more plainly for Episcopacy then the reservedness of your last expressions which in your Pamphlet you have given us for your full sense in this Controversie enough you say to satisfie Spirits of the most modest and sober temper Fol. 37. But in the Book as it comes published to our hands these words are totally left out which shews as plainly that you have either altered your opinion if you ever were of that opinion or else for fear of offending the weak Brethren dare not own it now What meaneth else this bleating of the Sheep in mine ears and the lowing of the Oxe which I hear as you know who said that is to say your placing Episcopacy amongst those things of indifferency for the establishing whereof to exact an Oath was as you say Hist fol. 185. an affâ—ont to the very fundamentals of Government your positive declration that the truth contended for between the Bishops and those of the Puritans party lay then so deep as few had perspicacity enough to discern ti f. 185. adding in your unpublished sheets that in the generality of votes the Bishops were much worsted in that Contest which layes a greater prejudice upon them then you found them in your quarrels with the Observator for disproving the Identity or sameness of Name of Ordination of Office c. which is affirmed to be in Presbyters and Bishops without any distinction telling him that his Arguments are nothing ad rem and clear besides the cushion fol. 36. which layed together make up a clearer and fuller evidence that you are but half Episcopall and the worst half too then all the fine flourishes you have given us in the present Pamphlet can perswade to the contrary Your next quarrel with the Observator is a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife and quarrell about words because forsooth he doth not like that the word Presbyter when it signifieth one in Holy Orders should be rendred Elder To which the Pamphleter objects that all Latine Expositors and Greek Lexicons translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senior fol. 25. What all Expositors all without exception so I hear you say and so you must be thought to mean too
that he had carried it with too high a hand others that he had done no more than what he was obliged to do for his own justification What think you my most precious Author where is the creeping aud cringing the crawling and crouching which your Pamphlet speaks of where that servility of carriage which made his Lordship merry at the sight thereof though possibly as the case then stood in that very nick of time when the Bishop might either stand his Friend or appear his Foe a little cringing in the Doctor had not been scandalous as the Gentleman makes it Nor did the Doctor only consult his Fame but he took order to provide for his safety also And therefore understanding what reports had been spread abroad upon the accident some saying that the Bishop had interrupted him for preaching against the Scots some of whose oÌ„ nissioners were then present others for preaching in defence of Transubstantiation others for Arminianism and I know not what he gave an accompt thereof to the King and then transcribed a copy of the whole passage which had been and was to have been spoken and sent it in a letter to Mr. John White of the Temple whom he observed to be at the Sermon desiring him to communicate it at the next sitting of the Committee that when he was to appear before them the second time they might be satisfied in all things touching that particular Which addresse took so good effect that Mr. White though most eagerly bent against the Doctor at his first appearance did the businesse for him reading the whole passage to that Committee and testified what he saw and noted when he was at the Sermon and thereupon it was declared by the unanimous voice of all then present that there was nothing in that passage which did not become an honest man to speak and a good Christian to hear and not so only but that the Bishop was transported beyond his bounds and failed in his accustomed prudence And this perhaps both smoothed the way unto the Doctor for his next appearance where he found better entertainment than he did at the first and drew the Bishop unto gentler and more moderate Counsels But to proceed matters continuing between them in this State till aftre Candelmas the Sub-dean findeth the Doctor walking in the Common Orchard perswades him to apply himself to the Bishop as being better able to help or hurt him than any other whatsoever pressing the point with such a troublesom importunity that the Doctor asked him at the last whether that Proposition came from himself or the Bishop of Lincoln If from himself it would no otherwise be look'd upon than a fruitles motion if from the Bishop it would require some further time of consideration Being assured that it came from the Bishop and that he should not doubt of a fair reception he took some time to consider of it and to acquaint some friends therewith for removing of all such umbrages and misapprehensions as otherwise that interparlance might have occasioned which having done he signified to the Subdean about 2 days after that he would wait upon his Lordship in the evening following being Saturday night when he conceived his Lordship would be most at leasure from the businesse and affairs of Parliament His Lordship being thus prepared the Dr. went accordingly to perform his visit but finding some company in the room whom he knew to be of the Scotish Nation he recoyled again followed immediatly at the heels by a Gentleman whom the Bishop sent after him to let him know that the Company was upon the parting and that he should find his Lordship all alone at his coming back as indeed he did Being returned he was presently taken by his Lordship into his private Gallery his Servants commanded to withdaw and the Doctor left in private with him where after some previous expostulations on the one side and honest defences on the other they came by little and little unto better terms and at the last into that familiarity and freedom of discourse as seemed to have no token in it of the old displeasures the Bishop in conclusion accompanying the Doctor out of the Gallery commanding one of his Servants to light him home and not to leave him till he brought him to his very door After which time the Doctor never saw him more except at the Church till his second commitment to the Tower whither the Doctor going on some other occasion resolved to pay unto him the homage of a dutifull attendance lâ—st else his Grace for then he was Archbishop of York hearing that he had giâ—en a visit to the rest of the Bishops coÌ„mitted at the same time for the Protestation might think the former breach between them was not well made up And at this time I trow there was no need of creeping and â—ringing and crouching The Doctors affairs being at that time and â—ong before â—n a good condition and that Arch-bishops in as bad as the fury of a popular â—atred could expose him to This is the â—ruth the whole truth and nothing but the â—ruth as to the Doctors carriage in this particular and to the sorry plight which â—he Pamphleter makes him to be in at â—he time of these supposed cringings and â—servile crouchings The Readers pardon being asked if any shall vouchsafe to read it for this long but not unnecessary digression I goe on again The Observator being freed from those failings and forgings those falsifyings and corruptings which the Pamphleter had charged upon him it will be worth our time to see whether our Author be not truly guilty of the self same crime which he falsly lays unto his charge in falsifying and corrupting the Text of his own History by soisting many words into it to make his quarrel with the Observator the more just and rational For as I have some where read of Calvin that having first made his Book of Institutions he did afterwards so translate and expound the Scripture as to make it speak agreeable to the sense and Doctrine which he had published in that Book so I may very safely say that our Author having framed his answer to the observations as much to the disadvantage of the Observator as he possibly could did after change and alter the very sense of his History to make it speak agreeable to the words of his Pamphlet as for example 1. The Observator faulted it in the Historian for saying that as a man without a female consort so a King without his supreme Councel was but a half-formed sterill thing the natural extracts of the one for so it followeth in the Author procreated without a wife being not more spurious than the politique descendents of the other without the Caution of a representative This looked on by the Observator as a Paradox most dangerous to supreme Authority in making Parliaments so necessary to all acts of State as if that Kings or they that have the
necessary which some say he doth either they must accuse him of much inconstancy and forgetfulnesse or else interpret him with Rivet In Decalog as speaking of an Ecclesiastical custome not to be neglected non de necessitate legis divinae and not of any obligation layed upon us by the Law of God Neither is he the only one that hath so determined Simler in Exod. 20. hath said it more expresly Quod dies una cultui divino consecratur ex lege naturae est quod autem haec sit septima non octava nona aut decima juris est divini sed ceremonialis That one day should be set apart for Gods publick worship is the Law of nature but that this day should be the seventh and not the eighth ninth or tenth was not of divine appointment but ceremonial Aretius Loc. 55 also in his common places distinguished between the substance of the Sabbath and the time thereof The substance of it which was rest and the works of piety being in all times to continue tempus autem ut septimo die observetur hoc non fuit necessarium in Ecclesia Christi but for the time to keep it on the seventh day alwaies that was not necessary in the Church of Christ So also Francisc Gomarus that great undertaker against Arminius in a book written purposely De origine institutione Sabbati affirms for certain that it can neither be made good by the Law of Nature or Text of Scripture or any solid argument drawn from thence unum è septem diebus ex vi praecepti quarti ad cultum Dei necessario observandum that by the fourth Commandement one day in seven is of necessity to be dedicated to Gods service And Rivet as profest an enemy of the Remonstrants though for the antiquity of the Sabbath he differeth from the said Gomarus yet he agreeth with him in this not only making the observance of one day in seven to be meerly positive as in our first part we observed but laies it down for the received opinion of most of the reformed Divines Vnum ex septem diebus non esse necessario eligendum ex vi praecâ—pti ad sacros conventus celebrandos in Exod. 20. p. 190. the very same with what Gomarus affirmed before So lastly for the Lutheran Churches Chemnitius makes it part of our Christian Liberty quod nec sint allegati nec debeant alligari ad certorum vel dierum vel temporum observationes opinione necessitatis in Novo Testamento c. That men are neither bound nor ought to be unto the observation of any daies or times as matters necessary under the Gospel of our Saviour Though otherwise he account it for a barbarous folly not to observe that day with all due solemnity which hath for so long time been kept by the Church of God Therefore in his opinion also the keeping of one day in seven is neither any moral part of the fourth Commandement or parcel of the Law of Nature As for the subtle shift of Amesius Medull Theolog l. 2. 15. finding that keeping holy one day in seven is positive indeed sed immutabilis plane institutionis but such a positive Law as is absolutely immutable doth as much oblige as those which in themselves are plainly natural and moral it may then serve when there is nothing else to help us For that a positive Law should be immutable in it self and in its own nature be as universally binding as the moral Law is such a piece of learning and of contradiction as never was put up to shew in these latter times But he had learnt his lirry in England here and durst not broach it but by halves amongst the Hollanders 7 For the next Thesis that the Lords day is not founded on divine Commandement but the Authority of the Church it is a point so universally resolved on as no one thing more And first we will begin with Calvin who tels us Institut l. 2. c. 8. n. 3. how it was not without good reason that those of old appointed the Lords day as we call â—it to supply the place of the Jewish Sabbath Non sine delectu Dominicum quem vocamus diem veteres in locum Sabbati subrogarunt as his words there are Where none I hope will think that he would give our Saviour Christ or his Apostles such a short come off as to include them in the name of Veteres only which makes it plain that he conceived it not to be their appointment Bucer resolves the point more clearly in Mat. 12. Communi Christianorum consensu Dominicum diem publicis Ecclesiae conventibus ac requieti publicae dicatum esse ipso statim Apostolorum tempore viz. That in the Apostles times the Lords day by the common consent of Christian people was dedicated unto publick rest and the Assemblies of the Church And Peter Martyr upon a question asked why the old seventh day was not kept in the Christian Church makes answer That upon that day and on all the rest we ought to rest from our own works the works of sin Sed quod is magis quam ille eligatur ad externum Dei cultum liberum fuit Ecclesiae per Christum ut id consuleret quod ex re magis judicaret nec illa pessime judicavit c. in Gen. 2. That this was rather chose then that for Gods publick service that saith he Christ left totally unto the liberty of the Church to do therein what should seem most expedient and that the Church did very well in that she did prefer the memory of the Resurrection before the memory of the Creation These two I have the rather thus joyned together as being sent for into England in King Edwards time and placed by the Protector in the Universities the better to establish Reformation at that time begun and doubt we not but that they taught the self-same Doctrine if at the least they touched at all upon that point with that now extant in their writings At the same time with them lived Bullinger and Gualter two great learned men Of these the first informs us Hunc diem loco Sabbaâ—i in memoriam resurgentis Domini delegisse sibi Ecclesias in Apoc. 1. That in memorial of our Saviours Resurrection the Church set apart this day in the Sabbaths stead whereon to hold their solemn and religious meetings And after Sponte receperunt Ecclesiae illam diem non legimus eam ullibi praeceptam That of their own accord and by their own authority the Church made choice thereof for the use aforesaid it being no where to be found that it was commanded Gualter in Act. Apost Hom. 13 more generally that the Christians first assembled on the Sabbath day as being then most famous and so most in use But when the Churches were augmented Proximus à Sabbato dies rebus sacris destinatus the next day after the Sabbath was designed to those holy uses If not before then
point of Episcopacy is that he makes our Author take it for granted that the Government of the Church by Bishops is a thing of indifferency and thereupon was much agrieved that the Clergy should binde themselves by Oath not to consent to any alteration of it On this occasion the Pamphleter flies out against them with no less violence and fury then Tully against Cataline in the open Senate crying in these great words Quousque abuteris patientia nostra how doth this Observator provoke us Assuredly the Gentleman is extreamly moved his patience much off the hinges Patientia laesa fit furor as the saying is One cannot tell what hurt or mischief he may do us now he is in this rage and fury and therefore Peace for the Lords sake Harry lest he take us And drag us back as Hercules did Cacus T is best to slip a side a while and say nothing till his heat be over and the man in some temper to be dealt with and then we will not fear to tell him that his own words shall be the only evidence we will use against him The introduction which he makes to his discourse against the Oath required by the new Canons instruct us That many asserted in good earnest that Bishops and Presbyters in Scripture phrase were of equivalent import and denoted the self same persons without the least distinction c. That thereupon the Prelates seeing their deer Palladium so deeply concerned and heaved at did first cause the Press to swarm with Books setting forth the right upon which Episcopacy was founded and finding how little this advantaged them they took measure from their professed Adversaries the Generall Assembly of Scotland and by their example framed the Oath as an Anti-Covenant This is the substance of the Preamble to those objections but that I would not stir the mans patience too much I had called them Cavils which our Author makes against that Oath that some things were expresly to be sworn to which were never thought to have any shew or colour of sacred right but were conceived Arbitrary and at the disposition of the State and to exact an Oath of dissent from Civill establishments in such things of indifferency was an affront to the very fundamentals of Government Now the Oath being made for maintenance of the Doctrine and Discipline or Government established in the Church of England the Doctrine being confessed on all sides to be signanter and expresly pointed at and the discourse driving at the Government of the Church by Bishops who can conceive but that his Argument or Objection must tend that way also and that Episcopacy must be reckoned in the number of those things of indifferency for which there was no reason to require the Oath And though the Pamphleter would fain have it that Episcopacy is not in those things of indifferency but excluded rather yet this will do him as small service as the Press when it was said to have swarmed with Books had done the Bishops For first he doth not say that Episcopacy was not pointed at at all in those things of indifferency but not signanter and expresly our Author keeping a reserve or secret intention to himself upon al occasions Nor doth it help him secondly to say that the things there spoken of are such as never had any shew or colour of sacred right whereas Episcopacy in the very account of its adversaries hath some colour and shew of it fol. 39. Where first he pleadeth but very coldly for Episcopacy in giving it only some shew and colour which all Heresies Enthusiasticks and Fanaticall fancies all that have set up any other Government Papall Anarchicall Presbyterian do pretend unto And secondly it is not true hath any such colour or shew in the account of its adversaries Episcopacy as it stood in the Primitive times being by Beza called Humanus and Diabolicus as it stood in these latter ages An Humane invention in the first a Diabolicall institution in the last times of the Church and therefore questionless without any shew or colour of sacred right Nor doth he help himself much by the little Army raised out of the Northampton and Kentish forces under the command of the Lord Digby which is so far from putting the matter out of all dispute in the sense he meaneth that it rather doth conclude against him For if the Northampton-shire and Kent Exceptions limit themselves to Arch-bishops Arch-deacons c. our Author certainly is to blame in these two respects First that he did not limit his things of indifferency as they did before him And secondly that speakin such generall termes as he should think to help himself in the Postfact by their limitations T is true the History rendreth the Lord Digby as friend to Episcopacy when the London Petition came to be considered of in the House of Commons before which time he had begun to look toward the Court but telleth us not that he was so in the very first openings of the Parliament when the Oath required in the Canon was in most agitation And this I hope is fair for a Senior Sophister as you please to call the Obfervator who could have pressed these answers further but that the Gentlemans patience must not be abused nor himself provoked We must take care of that though of nothing else And so much for ouâ— Authors flutterings in the point of Episcopacy we will next see whether the persons be as pretious with him as the calling is CHAP. VI. The light excuse made by the Pamphleter for our Author in pretermitting Bishop Bancroft not bettered much in shewing the differences between the Doctrine of St. Augustine and Calvin Our Authors learned ignorance in the word Quorum The Observator cleared from foisting any thing into the Text of the History with our Authors blunderings in that point The disagreement between the Comment and the Text in the unfortunate accident of Archbishop Abbot Foisting returned upon the Author no injury done to Bishop Andrewes by the Observator Of Doctor Sibthorps Sermon and whether the Archbishop were sequestred from his Jurisdiction for refusing to license it The Pamphleters nice distinction between most and many in the repairing of St. Pauls and that these many did keep off in reference to the work it self The war against the Scots not to be called the Bishops war not undertaken by the King in defence of their Hierarchy nor occasioned by Archbishop Laud. The Scots Rebellion grounded upon some words of the King touching Abby-Lands in the beginning of his reign hammered and formed and almost ready to break out before the Liturgy was sent to them The Archbishop neither the principal nor sole Agent in revising that Liturgie Good counsels not to be measured by successe On what grounds the Liturgie was first designed to be sent to the Scots Disusing implies not an abrogation Abeiance what it is in the common Law The Communicants by what authority required to come unto the