the not promoting of it to compell them to desert their Stations and abandon their livings in which their very vitality and livelihood consisted Fol. 127. Then which there could be nothing more uncharitably or untruly said This as he makes there the first project of exasperation which Archbishop Laud and his confederates of the same stamp pitched upon to let his professed Enemies feel the dint of his spirit so doth he call it in the King a profane Edict a maculating of his own honour and a sacrilegious robbing of God All which though afterwards left out declare his willingnesse to make both Prince and Prelates and the dependants of those Prelates the poor Doctor of Cosmography among the rest feel the dint of his spirit and pity 't was he was not suffered to go on in so good a purpose Our Author having intimated in the way of a scorn or jâ—ar that the Divinity of the Lords day was new Divinity at the Court was answered by the Observator that so it was by his leave in the Countrey too not known in England till the year 1595. c. The Observator said it then I shal prove it now and having proved it in the Thesis or proposition will after return answer to those objections which the Pamphleter hath brought against it And first it is to be observed that this new Divinity of the Lords day was unknown to those who suffered for Religion and the testimony of a good conscience under Henry 8. as appeareth by John Fryth who suffered in the year 1533 in a tract by him written about Baptism Our fore-fathers saith he which were in the beginning of the Church did abrogate the Sabbath to the intent that men might have an Ensample of Christian Liberty c. Howbeit because it was necessary that a day should be reserved in which the people should come together to hear the word of God they ordained in stead of the Sabbath which was Saturday the next day following which is Sunday And though they might have kept the Saturday with the Jew as a thing indifferent yet they did much better Next to him followeth Mr. Tyndall famous in those times for his translation of the Bible for which and for many of his Doctrines opposite to the Church of Rome condemned unto the flames annâ— 1536. in the same Kings reign who in his Answer to Sir Thomaâ— More hath resolved it thus As for the Sabbath we be Lords over the Sabbath and may yet change it into Munday or into any other day as we see need or may make every tenth day holiday only if we see cause why neither was there any cause to change it from the Saturday but to put a difference between us and the Jewes neither need we any holy day at all if the people might be taught without it The same Doctrine publickly defended in the writings of Bishop Hooper advanced to the Miter by King Edward and by Queen Mary to the Crown the crown oâ— Martyrdome in a Treatise by him written on the Ten Commandements anno 1550. who resolves it thus We may not think saith he that God gave any more holinesse to the Sabbath then to the other daies For if ye consider Friday Saturday or Sunday in as much as they be daies and the work of God the one is no more holy then the other but that day is alwaies most holy in the which we most apply and give our selves unto Holy works No notice taken by these Martyrs of this new Divinity The first speaking of the observation of the Lords day no otherwise then as an institution grounded on their forefathers a constitution of the Church the second placing no more Morality in a seventh-day then in a tenth-day Sabbath and the third making all daies wholly alike the Sunday no otherwise then the rest As this Divinity was new to those godly Martyrs so was it also to those Prelates and other learned men who composed the first and second Liturgies in the reign of King Edward or afterwards reviewed the same in the first year of Queen Elizabeth anno 1558. in none of which there is more care taken of the Sunday then the other Holydaies no more divine offices performed or diligent attendance required by the old Lawes of this Land upon the one then on the other No notice taken of this new Divinity in the Articles of Religion as they were published anno 1552. or as they were revised and ratified in the tenth year after no order taken for such a strict observation of it as might entitle it unto any Divinity either in the Orders of 1561. or the Advertisements of 1565. or the Canons of 1571. or those which â—ollowed anno 1575. Nothing that doth so much as squint towardâ— this Divinity in the writings of any learned man of this Nation Protestant Papist Puritan of what sort soever till broached by Dr. Bound anno 1595. as formerly hath been affirmed by the Observator But because the same truth may possibly be more grateful to our Author from the mouth of another then from that of the ignorant Observator I would desire him to consult the new Church History writ by a man more sutable to his own affections and so more like to be believed About this time saith he throughout England began the more solemn and strict observation of the Lords Day hereafter both in writing and preaching commonly call'd the Sabbath occasioned by a book this year set forth by P. Bound Dr. in Divinity and enlarged with additions anno 1606. wherein the following opinions are maintained 1. That the Commandement of sanctifying every seventh day as in the Mosaical Decalogue is moral and perpetual 2. That whereas all other things in the Jewish Church were taken away Priesthood Sacrifices and Sacraments his Sabbath was so changed as it still remaineth 3. That there is a great reason why we Christians should take our selves as strictly bound to rest upon the Lords day as the Jewes were upon their Sabbath it being one of the moral Commandements where all are of equall authority lib. 9. sect 20. After this he goeth on to tell us how much the learned men were divided in their judgements about these Sabbatarian Doctrines some embraced them as ancient truths consonant to Scripture long disused and neglected now seasonably revived for the increase of piety others conceived them grounded on a wrong bottome but because they tended to the manifest advance of Religion it was pity to oppose them seeing none have just reason to complain being deceived into their own good But a third sort flatly fell out with these positions as galling mens necks with a Jewish yoke against the Liberty of Christians That Christ as Lord of the Sabbath had removed the rigour thereof and allowed men lawful Recreations that his Doctrine put an unequal lustre on the Sunday on set purpose to eclipse all other Holy daies to the derogation of the authority of the Church that this strict
English Protestant did so call it also Fol. 30. Some English Protestants I beleeve not so The English Protestants were otherwise perswaded of it though the Puritans were not and 't was the English Puritan not the English Protestant who joyned with the Covenanters in Scotland in the main design and gave it consequently the name of the Bishops War He asketh us secondly If it were not a war undertaken at first for defence of their Hierarchy Which question being equivalent to an affirmation doth amount to this that the war was first undertaken in the Bishops quarrel and in defence of their Order This is well said indeed if it were well proved but this the Pamphleter doth not prove I am sure he cannot the King who best knew the reasons of his taking Armes and published a large Declaration of the proceedings of the Scots imputes the causes of the war to their continuing the Assembly at Glascow when by him dissolved ejecting such of the Clergy as had refused to subscribe to the Acts thereof then commanded to do suspended and repealed Lawes without his Authority putting the Subjects into Armes seizing upon his Forts and Castles and intercepting his Revenues All which or any one of which might have moved the King to undertake a war against them without consulting with our Author how to bring the poor Bishops into that engagement and make it rather seem their quarrell then the Kings own interesse which inforced him to it But he saith thirdly That one of that Order he means the late Archbishop of Canterbury was the main cause of that war by introducing the Liturgie amongst them and thereupon he doth conclude that the war which the Archbishop occasioned and which was entred into for maintaining that Hierarchy may he hopes without offence be called the Bishops war And now we are come to that we looked for a very pretty tale indeed and one of the finest he hath told us none of the Hundred merry Tales nor such a tale as made his Lordship wondrous merry which we had before but a new Canterbury Tale and the Esquires tale too Our Author a more modederate and sober Gent. then the Pamphleter is hath told us that the Kings demand of the Abby Lands in Scotland in the first year of his reign made by the Observator was the true cause of the war and the bug-words spoke by the Scottish Lords on that occasion first generated a mutuall and immortal distance between them which being in the unpublished sheets Fol. 18. is seconded in the Book now extant where we are told that those discontents upon which the war was after grounded did break out in Scotland anno 1633. four years before the Liturgie was commended to them that the next year after these discontents began to contract a little more confidence in his absence and to attempt his patience by a most malicious plot against his Fame as preambulatory to another against his person That the first work and operation in the method of Sedition being to leaven the masse of the peoples mindes with mischievous impressions they first whispered and instilled into them close intelligence of some terrible plot against their liberties and after sent abroad a venemous libel in which amongst other things they suggested formidable fictions of his tendency to the Romish Belief Fol. 133. And finally that for the Liturgie it self there was a purpose in King James to settle such an one amongst them as might hold conformity with that of England and that King Charles in pursuance of his Fathers purpose gave directions to the Archbishop of Canterbury the Bishop of Ely and to divers Bishops of that Kingdome to revise correct alter and change as they pleased the Liturgie compiled in his Fathers time and finally that the Book so altered was by the King sent by the Counsel of that Kingdome with order to proclaim the Reading of it upon next Easter day Fol. By this we see that sacriledge and rapine was the first ground of these discontents these discontents brake out into sedition and that sedition ended in an open war to which the introducing of the Liturgie could not be a cause though it might be made use of by those factious and rebellious spirits for a present occasion and so much is confessed by the Pamphleter himself in that there was no doubt but many of them had other then Religious designs as hoping to obtain that honour and wealth in a troubled State which they were confident they should never arrive at in a calm Fol. 31. Adeo veritas ab invitis etiam pectoribus erumpit said Lactantius truly By this it also doth appear that the Arch-bishop had not the sole hand in the Scotish Liturgie the Book being revised by many by the Kings directions and sent by him to the Lords of his Councell in that kingdome with order and command to see it executed accordingly But the best is that the Pamphleter hath not only his tale ready but his Tales master too fathering it on the ingenious Author of the Elenchus motuum in which he findes the Arch-bishop named for the main cause of introducing that Liturgie among the Scots and that he did it spe quidem laudabili eventu vero pessimo with a good intent but exceeding ill success fol. 30. I have as great an esteem for the Author of that Book whosoever he was as any Pamphleter can have of him but yet could tell him of some things in which he was as much mistaken as in this particular but since the Pamphleter hath made that Authors words his own and seems to approve of the intent though the success proved not answerable I shall only put him in mind of a saying in Ovid viz. Careat successibus opto Quisquis ab eventu facta notanda putat That is to say Ill may he prosper in his best intents That measures Counsels by their sad events But to satisfie both the Pamphleter and the ingenuous Author by him alleadged I shall say somewhat here of the business of the Scotish Liturgie which is not commonly observed and tends both to the justification of the King himself and of those whom he intrusted in it Know then that when the Scots required aid of Queen Elizabeth in the beginning of their Reformation to expell the French they bound themselves by the Subscription of their hands to embrace the form of worship other Rites and Ceremonies of the Church of England Religionis cultui ritibus cum Anglis communibus subscripserunt as Buchannan their own Historian and no friend unto the Anglican Church informs us of them But being cleared of the French Forces and able to stand on their own legs they broke their faith t is hard to say they ever kept it in this particular and fell on those extemporary undigested prayers which their own Fancies had directed or were thought most agreeable to Knoxes humour The confusion inconveniencies and sad effects whereof being well known to
Extraneus Vapulans OR THE OBSERVATOR RESCUED FROM The violent but vaine Assaults OF Hamon L'Estrange Esq AND The Back-blows of Dr. Bernard an Irish-Deane By a Well-willer to the Author of the Observations on the History of the Reign of King Charles Amicus Socrates Amicus Piato Magis amica veritas LONDON Printed by J. G. for Richard Lowndes at the White Lyon neere the little North-door of St. Paul's Church 1656. To the Reader Good READER I Am to give thee notice that in one week of the last Term I was plundered twice first of my name and secondly of my good name First plundered of my name by one William Leak a Book-seller who publishing a Discourse of mine under the title of France painted to the Life but publishing it by a false imperfect Copy hath father'd it in the Stationers Hall on one Richard Bignall a fellow to me utterly unknown Next plundered of my good name by Mr. Hamon L' Estrange the Authour of the History of the Reign of King Charles who taking me to be the Author of the Observations on his History not long since published hath loaded me both in my owne person and in that of the Observator to whom I am made the Alter Idem or the same man with him with many foule unworthy and opprobrious names not more unfit for me to take than for him to give Reproached in my own person by the name of a Theologaster called in the way of scorn a Doctor in Cosmography impeached for impudent forging and falsifying Records accused for loving the world none like me with many things of like odious nature which with the like titles of Honour conferred upon me in the person of the Observator too many and too long to be here repeated thou shalt find briefly summed together in c. 2. and p. 40 41. of this present Book I must confesse I was somewhat the more amazed at this strange proceeding because I had not been of late accustomed to such Billingsgate language There was indeed a time when my name was in almost every Libell which exercised the patience of the State for seven years together yet I dare confidently say that all of them together did not vomit so much filth upon me as hath proceeded from the mouth of the Pamphleteers whom I have in hand But then I must confesse withall that I had been much more amazed at this strange alarme had I not been prepared before-hand to receive the charge For being informed that the Historian looked upon me as the Author of the Observations that he was hammering out an Answer and that he would not handle me with overâ—much tendernesse when once he had me on the Anvill I used some means to get into my hands the printed but unpublished sheets of his first Edition whereof thou shalt heare more in its proper place I found there that the Gentleman had a personall malice an old grudge against me and was resolved to make his History doe the drudgery of his owne despight though in the Preface to the Reader he professe the contrary I found my selfe there called The bold Champion of the Prelates a Dr. in Cosmography a Theologaster accused of Ignorance and Virulence in a Book bungled up for so he words it against the Bishop of Lincoln on whom I am after said to fawne and to cringe to him no man more c. Evident Arguments that his quarrell is not with the Observator but with Dr. Heylyn though I was still to seek not without some trouble quid vel in vita vel in gratia vel in hac mea mediocritate despicere posset what there might be in one of my meane parts and meaner fortunes that might provoke the mightiness of his Indignation Not being Oedypus enough for so dark a Sphinx he sends me in good time his Pamphlet called The Observator observed which when I had perused I perceived the grounds of his displeasures and needed not that any body should tell me where the Shoo did wring him For finding him to be stiffly principled in the Puritane Tenets a Semi Presbyterian at the least in the forme of Gouernment a Non conâ—ormist in matter of Ceremony a rigid Sabbatarian in the point of Doctrine as ill a looking a Fellow as he makes me I could easily see that my known Contrariety in Opinion had raised this Storme it being the humour of too many of the Stoicall Sect neither to treat their Opposites with that Civility which belongs to them as men nor with that Charity and meeknesse which becomes them as Christians Parcius Andromachen vexavit Achaia victrix in the Poets language Our Historian was not so uncivilly dealt with by the Observator and he seemes much displeased at it the intemperancy of his own pen being thereby made the more apparent the less excusable If the Observator tell him that he hath his parts and person in an high Esteem he is wished to spare that cost of complement his Bits being as little cared for as his Knocks If he give him the commendation as he doth of a good Historian when he proceeds upon the grounds of true intelligence then Out upon this Observator shall be all his thanks If he direct his lines to him with the tile of worthily esteemed it shall be sent back againe as not worth the keeping What should a poore man doe to get a good word from him if this will not do it Thou maist perhaps expect Good Reader that after so many neglects provocations I should cause him to be paid in the same coyn which I have received and if I should I have a good example for it from these words of Cicero Non tractabo illum ut Consulem nec ille quidem me ut Consularem but I have so much power on the hand which writes this Tractate as to hold it back from any unbecoming language considering rather what is fit for me to give way unto than what he deserves And besides our Author may pretend unto some especial privilege of which both the Observator his Alter Idem may be thought uncapable there being some creatures mentioned by Laertius in the life of Socrates which are not to be kick'd again kick they never so often Indignation may sometimes transport him beyond his naturall disposition but never hurry him beyond the bounds of Wit or Manners which both the Observator and my self are affirmed to want and therefore sent to schoole to learn them Lastly I am to let thee know that though our Author doth pretend to have written Animadversions on the Observations yet he hath done it but in part more than half of the Observations being left untouch'd And as for those which he hath pleased to touch upon they are but touch'd not cured of any of the evils of which he hath rendered them suspected The whole body of the Observations and every branch and clause thereof not above one or two excepted remaining in the â—ame
said Doâ—olosus versatur in generalibns that frauduâ—ent and deceitfull men keep aloof in generals that being a more saving way to preserve themselves from the danger of a â—tricter examination than if they should â—lescend to particular instances Nor do I â—hink our Author was indeed afraid of â—eing accused of I know not what had he â—mitted this calumniating of some of the Clergy as he seems to be but rather â—hat it had conduced very much to his â—onour either in leaving it quite out of â—he first Edition or suppressing it wholy â—n the second The third in course but first in order â—f these charges which he lays on â—he Dr. the Dr. of Cosmography in his â—aunting language is That Cosmograâ—hy was a work very proper for him there being none fitter to describe the world than he who all his life loved the world none like him None like him that were strange indeed what more Philargurous one of your fine words dear Sir and more addicted unto filâ—hy lucre than the Presbyterians according to your character of them in both Editions If so the Cavaliers will be ashamed of him and send him home to these men with whom you make him to agree in such base affections But good Sir do you speak in earnest hath he lost such a fair Revenue above 800 l. per annum in Ecclesiasticaâ— preferments 1000 l. at the least in Booksâ— Plate moveables for the testimony of a good conscience hath his poor temporaâ— estate been first brought under Sequestration under a Decimation since onlâ— for his adhesion to those sacred verities to which he hath been principled by education and confirmed by study and caâ— he be challenged notwithstanding foâ— loving the world all his life and loving iâ— in such a measure as no man like him theâ— Frange leves calamos scinde Thalia liâ—bellos in the Poets language It will bâ— high time for him to burn his books giâ— over his studies to abandon his formeâ— interess like a right time-server to assert none but saving truths as our Author doth and so to settle and apply himself to the love of the World indeed When the Pampleter shal give as great as many testimonies of his not loving the world as the Dr. can I may perhaps think fit to tell him that I am confident as many men not being Domestiques have eaten of the Doctors Bread and drunk of his Cup during the whole time of his constant House-keeping as ever did of his who objects this to him But being as it is the Doctor though a Doctor of Cosmography only may not unfitly use the words of a modern Poet and one that was a wit every inch of him as you know who said a little being altered in the close to make it fit and suitable to his purpose thus Have I renounc'd my faith or basely sold Salvation or my Loyalty for Gold Have I some former practice undertook By Poyson Shot sharp Knife or sharper look To kill my King Have I betray'd the State To Fire or Fury or some newer Fate If guilty in these kindes I am content To be thus branded for my punishment 4 The 2 charge laid upon the Doctor and the 4th in order is said to be the falsifying of the words of Pareus by changing quando into quomodo in the great businesse of the Sabbath which with the inference thereupon shall be considered of at full in its proper place Let the Reader keep it on account and when we come to that Chapter which relateth to the Sabbatarian Quarrels I shall quit that score 5. The 3 charge laid upon the Doctor and the fifth in course is a matter of fact viz. That having as all the world knoweth most insolently trampled and insulted upon the Bishop when he was down he no sooner heard of his inlargement but instantly he came creeping and cringing and crawling and crouching to him so servilely as made his Lordship merry with the uncouth sight and all this to stand his friend or at least not appear his foe at that time when that Doctor was in a most sorry plight A pretty Tale whether a Winter Tale or the Tale of a Tub â—is no matter now our Author having no ground for it but a trisâ—ing heresay without producing his Tales-master to make it good he only says that he hath been told told it by some credible persons but who those credible persons were is a great State-secret though many times it may so happen that credible persons may be over credulous and being such may be as forward in divulging incredible â—hings and consequently both may and doe mendacium dicere reâ—ort a thing that is not true though they think â—â—t be but since he hath desired the Reader courted him by the name of the Gentle Reader and conjured him if thou lovest me to put the Dr. to the question whether so or not I have accordingly asked the question am answered negatively no not a word true in all the â—able so that I might here end with these words of Cicero Quid mâ—nus est non dico Oratoris sed hominis quam id obâ—icere â—adveâ—sarâ—o quod si ille verbo negaver it longè progredi non possis A bare denial is a sufficient Answer to a groundlesse slander But since he layeth it home to the Observator and would gladly know of him whether so or no partly to satisfie in behalf of the Observator and partly to vindicate the Doctor from the scorns of contempt and laughter I shall lay down the whole story from his own mouth not only in reference to that Bishop but to the sorry plight which the Pamphleter telleth us he was in at the time of the supposed crouching and cringing The Reader if he please may passe it over as a thing impertinent being written principally to undeceive and disabuse our present Author who otherwise taking it as he doth many things else on the credit of Hear-say may give it some place in the next Edition of this famous History The most part of it being offered to the world already in the printed but unpublished sheets so often mentioned To him it only is intended and to him thus dedicated Sed tibi quando vacat quando est jucunda relatu Historiam prima repetens ab origint pandam That is to say Your leasure serving and the story fit From the beginning I will open it Know then that the Doctor having done his service to the King at the opening of his last Parliament Novemb. 3. An. 1640. retired himself into the Country that being far off and out of sight he might the lesse provoke the indignation of some turbulent men who were resolved to bear all down that stood before them Not startled with the stones thrown at him in the Speeches of Sir Benjamin Rudyard and some others he continued there till the news that Dr. Bastwick Mr. Burton and Mr. Prynne were sent for from their several Prisons
brought him back to Westminster there to abide such fortune whether good or ill as that conjunction of ill Planets which seemed destructive to so many should portend to him No sooner was he come but he was advertised that his retreat into the Country was taken by most men for a flight from England and wagers offered to be laid that he should be seen no more while the Parliament lasted The better to cry down this clamour and satisfie all such as conceived so of him He went the next morning in his Gown and Tippet into Westminster Hall shewing himself with no lesse confidence than courage to the eyes of many who would have been much better pleased with his Room than his Company To the Bishop of Lincoln then released from imprisonment he gave no attendance at all in his private lodging or elsewhere till meeting him one day in Jerusalem Chamber where the Prebends were then met together he gave him in as few words as might be the common civility of a complement for his return unto the College The Doctor knew that Mr. Bagshaw and Mr. Prynne had been in private with the Bishop some two days before and he knew too much of that Prelate â—nd his exasperations either to look for aavour from him or rely upon him Summoned to attend before the Committee for the Courts of Justice about the beginning of December on the complaint of Mr. Prynne who had joyned him in a Petition with the Lord Arch-Bishop as the chief Agents and contrivers of all his sufferings he appeared accordingly In what a sorry plight he was or rather how far from being in any such sorry plight how little dijectednesse there appeared in his Spirits with what vivacity of countenance and with what readiness of speech he behaved himself in the several times of his attendance not only Mr. Prynne himself but several Members of that Committee who are still alive are best able to testifie The sequel of the whole was this that though he made his first appearance with all those disadvantages of prejudice and prepossession which commonly obstruct the way to an equal hearing yet got he so much ground of them by his own modest confidence on the one side and want of fit roofs on the other that in the end he was dismissed not only with cheerfull countenance from them all but with expressions also of esteem and favour from divers of them And whereas it was ordered and resolved upon the Question on Tuesday April 20. 1641. That the Sentences against Mr. Prynne in the Star-chamber were illegal and without just ground that he should be released of his imprisâ—nment and fine that reparation should be made him by all those Lords of his Majesties Council whose names were to the warrant for his Commitment It was ordered at the same time that the charge against the Doctor should be transmitted to the Committee for Religion to be considered of with such other charges and complaints as were come against him So Mr. Prynne relates the businesse in the story of his own proceedings Page 142 and 143. After which time the Doctor never heard more of this businesse nor of any other which did or might create any trouble to him from the Houses of Parliament or any of the committees or members of it It hapened in the mean season that the Doctor preaching in the Abby-Church at Westminster on the next Sunday after his first appearance before that Committee was interrupted in his Sermon after a very unusual manner by the Bishop of Lincoln knocking with his Staff upon the Pulpit and saying aloud No more of that point no more of that point with which Alarm the Doctor was so little disturbed that without any haesitance in speech or change of countenance He addressed himself unto his auditors telling them that he had not much to come of the present point but being that he was commanded not to presse it further he would proceed unto the next which he did accordingly No sooner was he brought back to his Stall but the Bishop calling one Doctor Wilson another of the Prebendaries to bear witness of that which passed between them required the Doctor to deliver a Copy of the Sermon by him preached to which the Doctor chearfully yeelded and presently gave his Lordship the whole book of Sermons which he had then with him a thing in which it was much feared by some of his friends that he had been suddenly surprised and giâ—en thereby a great and notable advantage to a dangerous enemy But the Doctor knew well enough on what grounds he went expecting without any trouble the successe of that daies adventure The same day as they came from the evening Service the Bishop sent one of his Gentlemen to desire the Sub-Dean Doctor Wilson and Doctor Heylyn to come to his lodging to which it was answered openly and in a full Cloyster by Doctor Heylyn that he would not go that he would meet his Lordship in either of the Houses of Parliament or any of the Courts in Westminster-Hall or the publique Chapter-House of the Church and would there answer any thing he could charge him with but that he would never shuffle up the business in the Bishops lodging or take a private satisfaction for a publick Baffle Scarce had he put off his Church-vestments when his most honoured friends the Lord Bishop of Peterborough and Sir Robert Filmer who had heard all that passed before came to spend an hour with him and not long after comes the Subdean from the Bishop of Lincoln with the Book of Sermons assuring him that the Bishop meant him nothing but well that he had read none of the Sermons but that which had been preached that morning that he professed himself much beholding to him for committing into his hands so great a trust and finally that since the Doctor would not come to receive the Book he had sent it to him To which the Dr. made reply that the Book was taken from him in the sight of hundreds and that he would not otherwise receive it than either in the same place or a place more publick that therefore he should carry back the Book to him that sent it to the end that he might read over all the rest of the Sermons and pick out of them what he could to the Doctors disadvantage that as he did not court his favours or expect any thing from him so neither did he fear his frown or any further mischief which he could do to him equall to what he had done already And finally that he was more ashamed of the poorness of this prostitution than at the insolencies of the morning which being the best answer that the Sub-dean could at that time obtain from him He threw the Book into the Room and so went his way The cariage of this business on the Drs. part was variously censured the next day as men stood affected Laudatnr ab his culpatur ab illis some thinking
in the holy Scripture nor finally by any Precept or Injunction of the holy Apostles of which as the Scriptures are quite silent so the Homilie ascribes it wholly to the voluntary choice of godly Christian people without any mention made at all of their authority So the then meaning of those words produced by our Author for the ground of this new Divinity will be only this that as God rested on the seventh day and commanded it to be kept wholly by the Jewes so the godly Christian people after Christs Ascension following his example and warranting themselves by his Authority did choose a seventh day of the week though not the same which had been kept holy by the Jewes for the day of worship And this is all we are to trust to for the Divinity or Divine institution of the Lords day Sabbath from the Book of Homilies neither so positively nor so clearly rendred as to lay a fit or sure foundation for so great a building In the next place the Pamphleter quarrels with the Observator for making it a prodigie and a paradox too that neither the order nor revenues of the Evangelical Priesthood should have any existence but in relation to the Divinity of the Lords day But Sir the Observator doth not only say it but he proves it too and proves it by the authority of the holy Scriptures mentioning the calling of the Apostles of the seventy Disciples of S. Paul and others to the work of the Ministery and pleading strongly in behalf of an Evangelical maintenance as belonging to them at such time as the Lords day no such existence no such Divinity of existence as our Author speaks of In stead of answering to these proofs the Pamphleter telleth us that there is not a man of note who treateth of the 4. Commandement himself especially for one and the chief one too that owneth not this prodigious opinion and therefore askeâ—h where this Observator haâ—h been brought up that this Tenet of his yeâ— of all learned men should be so wondred at to be called a prodigie Fol. 23. But the reply to this will be very easie For first all the men of note which write upon the 4. Commandement all learned men our Author too into the bargain are no fit ballance for S. Paul nor able to counterpoise the expresse and clear Authority of the holy Scriptures And secondly the Pamphleter after his great brag that all learned men almost all men of note which write upon the 4 Commandement are of his opinion is fain to content himself at the present with only one and such an one who though he be instaâ— omnium with the Pamphleter is not so with me nor with the Observator neither Not that we fail in any part of due honour to that Reverend Prelate whose name he useth to make good the point which is in question but that we think the work imputed to him by the Pamphleter to be none of his never owned by him in his life nor justified for his by any of relation or nearnesse to him therefore to undeceive so many as shall read these papers they may please to know that in the year 1583. Mr. Andrewes was made the Catechist of Pembrook-hall for the instruction of the younger students of that house in the grounds of Divinity that though he was then but a young man yet his abilities were so well known that not only those of the same foundation but many of other Colledges in that University and some out of the Countrey also came to be his Auditors that some of them taking notes of his Lectures as well as they could were said to have copies of his Catechizing though for most part very imperfect and in many points of consequence very much mistaken that after his coming to be Bishop he gave a special warrant unto one of his Chaplains not to own any thing for his that was said to have been taken by notes from his mouth And finally that hearing of the coming out of that Catechism as in discourse with those about him he would never own it nor liked to have it mentioned to him so he abolished as it seemeth his own original Copy which they that had command to search and sort his papers could not finde in his study and though this Catechism came out since in a larger volume yet not being published according to his own papers although under his name it can no more be said to be his then many false and supposititious writings foisted into the works of Ambrose Augustine and almost all the ancient Fatheâ—â— may be counted theirs Of all this I am punctually advertised by an eminâ—nt person of near admission to that Prelate when he was alive and a great honourer of him since his death and have thought fit to signifie as much upon this occasion to disabuse all such whom the name of this most reverend Prelate might else work upon which said there needs no Answer to this doughty argument which being built upon a ruinous and false foundation fals to the ground without more â—doe as not worth the answering We see by this that all the learned men which our Author brags of are reduced to one which one upon examination proves as good as none if not worse then nothing But the Pamphleter may be pardoned for coming short in this present project in regard of the great pains he had taken in writing a Book of the Doctrine of the Sabbath or Divinity of the Lords day published in the year 1640. unto which Treatise he refers all men who shall desire his judgement in that subject that Book being never yet answered by any as he gallantly braves it Fol. 24. In this there are many things to be considered For first it is probable enough that this Treatise to which we are referred for our satisfaction was either so short lived or made so little noise abroad that it was not heard of For had it either moved so strongly or cryed so loud that it intituled our Author the dear Father of it to any Estate of Reputation for term of life as Tenant by the courtesie of the gentle Reader it is not possible but that we should have had some tale or tidings of it in so long a time and therefore I conceive that it was still-born and obscurely buried and perhaps buried by the Man-midwife I mean the Bookseller or Printer who gave it birth before the Godfathers and Godmothers and the rest of the good Gossips could be drawn together to give a name unto the Inâ—ant or at the best like the solstitial herb in Plautus quae repentino orta est repentino occidit withered as soon as it sprang up and so came to nothing Secondly if it were not answered I would not have the Gent think that it was therefore not answered because unanswerable though he were apt enough to think so without this Praecaution but for other reasons For first the year 1640. was a busie year
and brought so much trouble and encumbrance on the English Clergy as gave them neither list nor leisure to answer all impertinent scribbles which by the liberty of that time and the audaciousnesse thereby prompted unto severall men did break out upon them Securi de salute de gloria certemus as you know who said Men have small edge to fight for honour and undertake unprofitable and fruitlesse quarrels when unsecure of life and safety and all things else which are most near and dear unto them But secondly taking it for granted that some men were at leisure to attend those services how may we be assured that there was any thing in the book which was worth the answering or that any credit could be gotten from the work or Author For it is possible enough that every man might not have such opinion of you as you say the Observator had who did therefore if you judge aright of his intentions professe an high esteem of your parts and person only to make the world believe that you were worthy the overcoming And if they did not think so of you they had all the reason in the world to decline a combate ubi vincere inglorium esset atteri sordidum in which to overcome or to be conquered is like inglorious But whatsoever opinion the Observator had of you you have not the like opinion of his Alter idem the Doctor in Cosmography as you please to taunt him whom you accuse for forging and falsifying a Record so boldly the modest Gent. will not say so impudently and that too not in an idle circumstance but in the grand concernment of a controversie with spight and calumny enough And why all this Marry say you in the second book and 6. Chapter of his History of the Sabbath published in the year 1636. he hath misreported the words of Pareus in putting down quomodo for quando adding withall in vindication whereof he never attempted any thing as yet Fol. 24. This I confesse is grave crimen ante hoc tempus inaudiâ—um a grievous câ—ime the like to which was never charged upon him by his greatest enemies In answer whereunto I must tell you for him that being plundred of his Books and keeping no remembrances and collections of his Studies by him he cannot readily resolve what Edition he followed in his consulting with that Author He alwaies thought that Tenure in capite was a nobler and more honourable tenure then to hold by Copy and therefore carelesly neglected to commit any part of his readings unto notes and papers of which he never found such want as in this particular which you so boldly charge upon him Or were it so as you inform us both he and I have cause to wonder why our learned Author did not rather choose to confute that whole History of the Sabbath then spend his time in hammering some petit Tractate of which the world hath took no notice that being a work which might have rendred him considerable and made more noise then all the Geese in the Capitol to the awakening of the dull Doctor and the drowsie Clergie or if he thought this task too great and the burden too heavie for his shoulders why did he let these falsifyings and forgings slâ—p 20 years together and never call to an accompt for it till this present time when it may justly be supposed that not your zeal unto the truth but secret malice to his person did exâ—ort it from you Thirdly I am required to tell you that if there be such a mistake in the citation which he more then doubts it was not willingly and wilfully committed by him and therefore not within the compasse of those forgings and falsifyings which you tax him with For he would fain know cui bono or cui malo rather to what end whether good or bad he should use those forgings or falsifyings in that Author when he was compassed about with a cloud of witnesses attesting positively and plainly to the point in hand or what need there should be of practising on Pareus to appear fair for him when more then a whole Jury of learned and Religious men as learned and as good as he had given up their verdict in the case Now that this may appear to be so indeed and that withall the Reâ—der may understand the true state of the Question I will lay down that Section which the Pamphleter doth refer us to together with the next before it and the next that followes and so submit the whole controverâ—ie to his better judgement This only is to be premised that the 5. section shews that the Reformators found great fault both with the new Doctrine of the Papist about the natural and inherent holinesse which they ascribe to some daies above the rest and the restraints from Labour on the Lords day and the other holy daies upon which it followeth in these words viz. 6 Indeed it is not to be thought that they could otherwise resolve and determine of it considering what their Doctrine is of the day it self how different they make it from a Sabbath day which doctrine that we may perceive with the greater ease we will consider it in three propositions in which most agree 1. That the keeping holy one day of seven is not the Moral part of the fourth Commandement or to be reckoned as a part of the Law of Nature 2. That the Lords day is not founded on divine Commandement but only on the authority of the Church And 3. That the Church â—ath still Authority to change the day and to transfer it to some other First for the first it seems that some of Rome considering the restraints before remembred and the new Doctrine thence arising about the natural and inherent holinesse which one day had above another had altered what was formerly delivered amongst the Schoolmen and made the keeping of one day in seven to be the Moral part of the fourth Commandement This Calvin Instit l. 2. c. 8. 11. 34. chargeth them withall that they had taught the people in the former times that whatsoever was ceremonial in the fourth Commandement which was the keeping of the Jewes seventh day had been long since abrogated Remanere vero quod morale est nempe unius diei observationem in hebdomade but that the moral part thereof which was the keeping of one day in seven did continue still Which what else is it as before was said then in dishonour of the Jewes to change the day and to affix as great a sanctity thereunto as the Jewes ever did As for his own part he proâ—esseth that howsoever he approved of the Lords day meetings Non tamen numerum septenarium ita se morari ut ejus servituti ecclesias astringeret yet stood not he so much for the number of seven as to confine the Church unto it If Calvin elsewhere be of another minde and speak of keeping holy one day in seven as a matter
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
3 years but at the end of each second year proved by the Statutes of the Lady Margaret Countesse of Richmond and Derby the foundresse of it 3. That Peter Baro never went or retired into France after the resignation of his Professorship but lived and dyed in Crutched Friers as may be proved by the Testimony of a Son of his who is still alive In the two first of these we have Confitentem reum the Observator crying peccavi and confessing guilty but so that he had good authority for his errour in it For first the Pamphleter hath told us That very many were of the contrary belief that is to say to the election of that Professor every second year so the wonder is the lesse if the Observator should be one of those very many 2. He had found in the History of the Lambeth Articles printed at London 1641. that Baro at the third years end for so long he was to hold that Lecture by their antient Ordinances relinquished his Professorship and betook himself to his private studies Baro saith he elapso triâ—nnii spatio Nam vetere instituto in illius lectura triennalis est professio professione abiit in privata se studia recondidit 3. He had read in a book called Responsio necessaria published by the Remonstrants Anno 1615. That notwithstanding the coming of those Articles he continued in his Professorship Donec exacto suo triennio professio utique il a qua in Collegio fungebatur in triennium solum prorogabatur professione se abdicavit tranquillam ut viveret vitam privatis se studiis totum dedit that is to say that his three years being expired that Professorship being continued in that University but for three years only he left the place retired unto a private life and gave himself wholly to his studies 4. He hath found also in the History of Cambridge writ by Mr. Fuller a Cambridge man and one that should have known the Customs and Statutes of that University that the end of Doctor Peter Baro the Marguaret Professor his Triennial Lectures began to draw near c. Sect. 21. which layed together I would fain know of the equal and impartial Reader First whether the Observator may not be excused for making that Lecture to continue from three years to three years And secondly whether the exacto suo Triennio in the Book called Responsio necessaria and the end of his Triennial Lectures in Fullers History might not induce him to conceive that Dr. Baro gave over the Professorship at the end of his first three years In the last point the cause is not so clear on the Pamphleters side nay it will rather go against him Mr. Prynne a man diligent enough in the search of any thing which concerns his Argument hath told us positively in his Auli-Armianism pag. 268. that being convented before the heads of that University he was not only forced to forsake the University but the Kingdom too For which he citeth Dr. Ward in his Concio ad Clerum Anno 1626. and Thytius in his Preface ad Fratres Belgas Nor do the Pamphleters proofs come home to conclude the contrary unlesse the Argument be good that Baro lived and died in London and was buried there in St. Olaves Church Ergo he retired not into France upon his first relinquishing of the University And if it be true which the Pamphleter telleth us That the Bishop of London ordered the most Divines in that City to be present at his interment it is a good Argument that both the Bishop and most eminent Divines of London were either inclinable to his opinions or not so much averse from them as not to give a solemn attendance at the time of his Funeral As for the Story of these Articles as layed down in the Observator he tellerh us it was never heard off till the year 1641. which sheweth how little he is versed in his own concernments the same story let him call it a Tale if he will being published in the Responsio necessaâ—ia Anno Dom. 1615. which was 26 years before and but the 20th year from the meeting at Lambeth And though the Kentish man he speaks of whosoever he were might be unborn at the time of the making of the Articles as he saith he was yet the Remonstrants who published the Responsio necessaria must be born before and probably might have the whole Story from Baro himself with whom they coresponded in these points of controversie Adeo absurda argumenta ineptos habent exitus as Lactantius hath it On what accompt these Articles were made a part of the confession of the Church of Ireland hath been shewen elsewhere we must next come unto the abrogating or repealing of them for saying which the Observator stands accused although repealing be the word of our Author himself in the first Edition Fol. 132. yet now he singeth a new Song and telleth us many things quite different from the common opinion and from his own amongst the rest assuring us that the Articles established in the Church of Ireland Anno 1615. were never abrogated and proving it by a Certificate under the hands of Doctor Bernard and one Mr. Pullein if he be not of a higher degree both of them convocation men and present at the conclusion of it Anno 1634. But this Certificate will prove upon examination to conclude nothing to the purpose It is acknowledged both in the Certificate and Canon That they did not only approve which might a been a sufficient manifestation of their agreement with the Church of England in the confession of the same Christian faith but that they also did receive the Book of Articles of religion agreed upon by the Archbishops and Bishops and the whole Clergy in the whole convocation holden at London Anno Dom. 1562. Now the Receiving or superinducing of a new confession will prove equivalent in the Fact and I think in Law to the repealing of the old for otherwise there must be two confessions in the same Church differing in many points from one another Which would have been so far from creating a uniformity of belief between the Churches and taking away thereby the matter of Derision which was given the Papists in two distinct and in some points contrary confessions yet both pretending unto one and the same Religion that it would rather have increased their Scorn and made a greater disagreement in Ireland it self than was before between the Churches of both Kingdomes And this the Certificate it self doth seem to intimate In which we find That one of the Assembly some rigid Calvinist belike stood up and desired that the other Book of Articles that is to say in the year 1615 should be be joyned with it which proposition being it might have made some rub in the business if it had been absolutely denied was put off by this cleanly and handsome Temperament that this would be needless that Book having been
already sufficiently ratified by the dcerâ—e of the former Synod With this all parties seem contented and the Canon passed So easily may the weak Brethren be out-witted by more able heads To make this matter plainer to their severall capacities I will look upon the two Subscribers as upon Divines and on the Pamphleter our Author as a Man of law Of the Subscribers I would ask whether Saint Paul were out in the Rules of Logick when he proved the Abrogating of the old Covenant by the superinducing of the new Dicendo autem novum veteravit prius c. that is to say as our English reads it in that he saith a new Covenant he hath made the first old Heb. 8. 13. and then it followeth that that which decayeth and waxeth old is ready to vanish away that is to say the old being disanulled by the new there must necessarily follow the Abolishment of its use and practice Nor find they any other Abrogation of the Jewish Sabbath than by the super-inducing of the Lords day for the day of Worship By means whereof the Sabbath was lesned in authority and reputation by little and little in short time was absolutely laid aside in the Church of Christ the 4th CoÌ„mandement by which it was at first ordained being stil in force So then according to these grounds the Articles of Ireland were virtually though not formally Abbrogatad by the super-inducing of the Articles of the Church of England which is as much as need be said for the satisfaction of the two Subscribers taking them in the capacity of Divines as before is said Now for my Man of law I would have him know that the first Liturgy of King Edward the sixth was confirmed in Parliament with severall penalties to those who should refuse to officiate by it or should not diligently resort and repair unto it 2 3. Edw. 6th c. 1. But because divers doubts had arisen in the use and exercise of the said Book as is declared in the Statute of 5 6. Edward 6. c. 1. for the fashion and manner of the ministration of the same rather by the curiosity of the Ministers and mistakers than of any other worthy cause therefore as well for the more plain and manifest explanation hereof as for the more perfection of the said order of Common service in some places where it is necessary to make the same prayer and fashion of Service more earnest and fit to stir Christian People to the true honouring of Almighty God The Kings most Excellent Majesty with the assent of the Lords and Commons in this present Parliament aâ—embled and by the authority of the same hath caused the foresaid Order of Common service entituled The Book of Common Prayer to be faithfully and Godly perused explaned and made fully perfect Which Book being thus fitted and explaned approved by the King and confirmed in the Parliament in the 5 6 years of his reign was forthwith generally received into use and practice in all parts of the Kingdom the former Liturgy being no otherwise suppressed and called in than by the superinducing of this the Statute upon which it stood continuing un-repealed in full force and vertue and many clauses of the same related to in the Statute which confirmed the second But fearing to be censured by both parties for reading a Lecture of the wars to Annibal I knock off again Now forasmuch as the Observator is concerned in this certificate being said to have abused the said Convocation with such a grosse mistake so manifest an untruth I would fain know in what that grosse mistaking and the manifest untruth which these men speak of is to be discerned The Premises which usher in this conclusion are these viz. But that the least motion was then or there made for the suppressing of those Articles of Ireland hath no truth at all in it The Conclusion this therefore the Observator and whosoever else hath or doth averr that the said Articles either were abolished or any motion made for the suppressing or abolishing of them are grosly mistaken and have abused the said Convocation in delivering so manifest an untruth But first the Observator speaks not of any motion made there for the suppressing of those Articles The Proposition for approving and receiving the Confession of the Church of England might be made effectually and so it seems it was without any such motion And therefore if the Observator stand accused in that particular the manifest untruth and grosse mistake which those men dream of must be returned upon themselves And on the other side if he be charged with this grosse mistake and man fest untruth for no other reason but that he saith those Articles were abolished as they charge it on him they should have first shewed where he saith it before they fell so rudely and uncivilly on a man they know not The Observator never said it never meant it he understands himself too well to speak so improperly The word he used was abrogated and not abolished The first word intimating that those Articles were repealed or disannulled of no force in Law whereas to be abolished signifieth to be defaced or raced out that so the very memory of the thing might perish The word abrogated rightly and properly so taken is Terminus forensis or a term of Law derived from the custom of the Romans who if they did impose a Law to be made by the people were said Rogare Legem because of asking moving or perswading to enact the same velitis Iubeatisne Quirites c. from whence came prorogare Legem to continue a Law which was in being for a longer time and abrogare to repeal or abrogate it for the time to come unlesse upon some further consideration it were thought fit to be restored But giving these men the benefit and advantage of their own Expression and let the two words Abrogated and Abolished signifie the same one thing where is their equity the while for charging that as a grosse mistake and manifest nntruth in the Observator which must be looked on only as a failing or an easie slip within the incidence of frailty as we know who said in their friend our Author the Systeme the Body of Articles formed by that Church Anno 1615 were repealed saith the Historian Fol. 132. for abrogating the Articles of Religion established in the Church of Ireland saith the Observator pag. 240 241. both right or both wrong I am sure of that a grosse mistake a manifest untruth in both or neither And so farewell good Mr. Pullein wiâ—h Doctor Bernard I shall meet in another place In the next place whereas the Observator said that the abrogating of the Articles of Ireland was put on the Lieutenants score because Doctor Bramhall once his Chaplain and then Bishop of Derry had appeared most in it The Pamphleter answereth that there was never any Controversie in that Synod between the Lord Primate and that Bishop concerning those