accommodated to vulgar apprehensions for a modern Poet and a wit every inch of him gives us this golden Rule Return old vertues but forbear New words not fitted to the Ear But now ad rem and to the mans arguments which is nothing ad rem and clear besides the cushion a meer shift and no more for doth any man doubt that the thesis is limited to Gospel-persons initiated into sacred orders beneath the Apostles and above Deacons Let him or any men else tell me where such persons in Holy Text are really distinguished that is where Presbyters import not Bishops and Bishops Presbyters and then he shall be confest to speak to purpose to much better purpose then the Observator who produceth the order of the late Church of England in the ordaining of Bishops when we talk of those whom Holy Text calls Bishops not what they were in succeeding times or are in our Church And thus I have knockt down Episcopacy saith the Observator with a painted club Dead as a door nail no doubt yet really not so much as touched I dare say for it I am sure Episcopacy I mean Episcopacy by Divine Right may live many a fair day after it notwithstanding that assertion the other 1300. years as it hath done already for so long it is since St. Hieromes time whose opinion all men know it was in terminis and yet for all that by the leave of Smectymnuus he as great a friend to Episcopacy as any other Father and not more then my self That there was in the Apostolique Church a Prelacy a Superiority instituted of some one no matter how denominated over other Presbyters within some certain walks and precincts that this Superiority was appointed by the very Apostles to be exemplary and to give law to succeeding times I do as little doubt and think it as demonstrable out of Scripture as any thing whatsoever not fundamental That the persons selected for so high a function should be men of the most eminent quality for piety and learning there is all the reason in the world and if such a choyce be once made as de facto in some it now is judge others what they please I shall account them meriting the greatest Reverence and honour taken in the most Advantagious sense either for dignity or maintenance that any subjects are capable of Soules of the most noble size must have elbow-room they cannot exercise their activity in an angust and narrow Sphere The internal Grandour of the mind may perhaps exist visible conspicuous it cannot be without external Grandour of Estate Againe the entries and advenues to advancement are free and open to Professions under-graduates to the Sacred why then shall this be excluded If Merit be all-sufficient to entitle it possessor to Preferment what Merit greater then what is resident in persons of Holy Orders To defraud others of their due Rewards can at worst be but injustice to rob these differeth nothing from Sacriledge This is my sense of Episcopacy enough I hope to satisfie spirits of the most modest and sober temper and for others they are beneath my consideration This done I shall jog on to attend the Observators next motion Page 186. Fol. Ibid. Such a prejudice there was against them and the truth contended for lay then so deep as few had perspicacity enough to discern it Observator Though some men blind with prejudice had not the perspicacity of discerning Truth yet some others had yet for the opening of the eyes as well of men willing to be informed as wilfully blinded no sooner had the Smectymnuans revived the Controversie but presently the Divine Right of Episcopacy was maintained and published by Dr. Hall then Bishop of Exeter c. Answ. Though these observations little touch my Free-hold yet I shall take a superficicial view of his Authors D. Hall the most Reverend and Holy Bp. of Exeter leads the Van next comes Churchman but whether Goodman Worshipful right Worshipful Honorable right Honorable right Reverend Churchman he tels us not There is indeed such an Author extant but what 's in him really nothing but what he hath stollen from Archb. Whitgi ft. Ep. Bilson Bp. Hall and others and is worn as thredbare as this Observators coat Then he goes on to Dr. Tailor and Dr. Hammond these all of a cloth and but Churchman good men and true Next he proceeds to Lay-Champions Sir Thomas Aston Mr. Theyr the Lord Falkland and in the fag-end of all would you think it learned Mr. Selden not totally against Bishops But verily the man did not consult Mr. Selden when he wrote this for certain I am that in his de Synedris page 423. he seems clear of another mind extolling Salmasius and Walo-Messalinus a note above Ela for their paines in the Argument of Ecclesiastical Order though I professe I see little solid in either Before I leave the Observator I cannot but take notice that I misse amongst his Assertors for Episcopacy one who though he is No-body with the Observator is Some-body with all men else and that is King Charles the Chief {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of that Cause who did not only take up the Bucklers in good earnest but the pen also defend it and by the last did so gallantly acquit himselfe of his opponents so solidly so perspicuously refute them as Smectymnuus qui smectymnuuntur ab illis and all their adherents will never be able to make head against it again Page 189. Fol. Ibid. It was of so mysterious import as the very Imposers much lesse the Jurors could not decipher what it meant c. Observator I find by this that our Author hath spoken with very few of the Convocation Answer Were not malice {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} such a brutish and an ill-reasoning thing as Gregory Nazianzen call it sure the Observator might have easily discovered that these faults imputed to the Canon are not delivered as of mine owne suggestion but contrived by others If any doubt of this he may consult the Lord Dygbies Speech Novemb. 12. 1640. the Exceptions taken against this oath by the Counties of Northamptonshire of Kent more especially those of Devonshire framed at the Summer Assizes there 1640. formed by the Earle of Bath and most of the Gentry and Clergy and Septemb. the 16. presented with a Petition to the Lords of the Privy Councel in every one of which he shall find almost every objection here mention'd and in all many more Page 191. Fol. Ibid. To exact an Oath of dissent from Civil Establishments in such things of indifferency was an affront to the very fundamentals of Government Observator Our Author taking it for granted that the Government of the Church by Bishops is a thing of indifferency is much aggrieved that the Clergy should binde themselves by Oath not to consent to any alteration of it Answer Quousque abuteris patientiâ nostrâ How doth this Observator provoke us Verily
indeed the second son of England is not born to the Dukedom of York but receives that Title by creation c. Answer How is it possible to escape the Observators lash Had I said he was then stiled Duke of York I had been out in my Temporalities he being not created Duke of York till afterward to avoy'd which Scylla I inserted after and fell upon the Charybdis of complying with weekly Pamphlets what shall an honest Historian do in such a case Page 122. Fol. 131. The King presently issued out writs to all the Counties within the Realm Observator Our Author is deceived in this as in many things else For in the first year of the Payments of Ship-money the writs were not issued to all the Counties of England but only to the maritine Counties c. Answer This mistake I acknowledge also But did it deserve so much favour as for the Observator to give me two for one for first he saith in the first year of Shipmoney the writs were issued to the Maritine Counties No such matter it was to the maritine to the Port-townes only Secondly he saith that in the next year and not before the like writs were issued out to the Counties in England which is an undoubted truth but whereas he gives us some more certain note of that year to be 1636. he is much out for those general writs were issued in the year 1635. as a consequent of the opinion of the Judges in that November and this is an undoubted truth also Page 125. Fol. 132. But in regard he came without Credential letters from the Queen of Sweaden he denied him audience whereupon he returned in some disgust Observator In this short passage there are more mistakes then lines For first it is not likely that yong Oxonstern came without Credential letters Secondly I am sure he had publique audience my curiosity carrying me to the Court that day not so much to see the formalities of such receptions as to behold the Son of so wise a Father c. Answer Never was any mans hand so out as mine in this Narration what more mistakes then lines that 's sad if not somewhat hyperbolical as is evident because there are many lines and but two mistakes taking the Observators information for currant But be there more mistakes then lines I have a Father for them all The History of the Wars of Christendome The Author whereof though he be an Italian and therefore not so competent a Judge of our affaires yet the Earle of Monmouth who translated him was of our Nation and a person of so much honour and knowledge in this businesse as he would have given us some Marginal caveat had it been so wide of truth as the Observator would make it Page 130. Fol. 137. The King committing the staff of that office to Dr. Juxon Lord Bishop of London who though he was none of the greatest Scholars yet was withal none of the worst Bishops Observator I would fain learn of our Author in what particular parts of either divine or humane learning he reckons this Bishop defective Answer That this Bishop was none of the greatest Schollars I saw then no reason but that I might safely say without disparagement to his Function Schollarship or my Prudence a Bishop may be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} able to instruct and Schollar sufficient for his Placo though he be none of the greatest magnitude Nor is it requisite that a Bishop be much more learned then a Presbyter That he be more prudent requisite it is being a quality more pertinent to Government and in this particular I hope I have made him an amends in the latter part of his Character I shall conclude with Hierome Nullus aut rarus est qui omnia habeat quae habere debet Episcopus No Bishop or rarely any hath all vertues belonging to a Bishop and he who wanteth two or three and hath all the rest is more commendable for what he hath then to be blamed for what he wants If this be not satisfaction enough I hope that is that I have ordered a deleatur upon it being loth to abide a misconstruction and finding the Historians note verified Vivorum ut magna admiratio ita censura difficilis est Page 133. Fol. 138. As the Archbishop whilst he so vehemently pursued Order did a little outrun Authority c. Observator The King gave Authority and Approbation to it a year before this Metropolitical Visitation in the case of St. Gregories in London being heard before him sitting in the Privy Councel Anno 1633. Answer The Archbishops out-running Authority I intended not in placing the Communion-Table Altar-wise at the East-end of the Chancel but by enjoyning a wooden traverse of rails to be set before it by commanding all Communicants thither to resort for the Blessed Sacrament These I commend as decent in themselves but account as Innovations I will give you now my reason not quarrelling with Dr. Coal whom the Bishop of Lincoln carbonado'd nor yet with Peter Heylin plainly and sincerely the 82 Canon enjoyneth that the Communion-Table when the holy Communion is to be administred shall be placed in so good sort within the Church or Chancel as thereby the Minister may be more conveniently heard of the Communicants and the Communicants also in more number may communicate with the said Minister Now the Communicants may both best hear in most number communicate when the Table is in the body of the Church or of the Chancel Again it is clear from the word saving mention'd in this Canon that the Table was to stand in one place when there was no Communion and in another when there was one And this is most clearly made out by the Queens Injunctions 1559. from whence this Canon in this particular is almost verbatim taken for after order taken where it shall stand in Communion-time it is further said in those injunctions And after the Communion done from time to time the same holy Table to be placed where it stood before Infallibly implying that though it stood Altar-wise before yet at Communion-time it was to be removed and consequently not to be raild in But behold how he defends this from Innovation the King gave Authority and Approbation for it a year before the Metropolitical Visitation I speak of Where 's that in deciding the controversie about the Communion-Table in the case of St. Gregories 1633. This Metropolitical Visitation say I was 1635. His Majesties Declaration sayes the Observator was 1633. a year before sure the man meanes London measure But what did the King declare any thing in that case concerning the setting of railes before the Holy Table or that it should stand there immoveable so as the Communicants were to resort up to those railes to receive Sure I am that Declaration speaks no such matter not a syllable tending that way Oportet esse memorem When these words fell from me it
but in love that is keeping the unity of the spirit in the bond of Peace This unity of love must be preserved even where there is not an unity of faith in things not fundamental which I take not one of those controversies to be and if they be not so it is a most sad thing for the Church of God to be torn and rent in the entire cloth with diversities of such opinions whose truths will neither carry us to Heaven nor errours to hell what the uncharitable animosities on both sides may produce I tremble to think It was St. Augustines opinion and I wish it entertain'd by our whole Church in such Polemick questions as these Laudandi sunt qui pro bono veritatis tolerant quod bono veritatis oderunt they are to be commended who for Christian verities sake patiently endure what they would else dislike for the avail of Truth To proceed Page 70. Fol. 96. For Arminianism informations were very pregnant that notwithstanding the Resolution of the Archbishop of Canterbury and other Reverend Bishops and Divines assembled Anno. 1595. c. Observator Why man the Articles of Lambeth were never looked upon as the Doctrine of the Church of England nor intended to be so looked upon by them that made them Answer Why Man who said they were not I it was Mr. Pym and the Committee for Religion said so I do but recite what that Committee declared as the product of their inquiries and with this answer legible enough to any who can read I might easily avoyd no lesse then 25 pages of the Observator So that I might justly have this Man in the Moon like Mithridates his soldiers sighting by Moon-shine with his own shaddow Had he not scattered my particulars in my way which detain me First Stating the occasion of making the Lambeth Articles he saith page 74. That the Compilers of the book of Articles and the book of Homiles the publique Monuments of our Church in point of Doctrine differ'd from Calvines since in the point of Predestination and its subordinates Answer This is very probable for it is very rare for two ever of the same party to agree exactly in all parcels of these controversies But if they did in some things vary in opinion I am still to demand Quorsum hoc what then Secondly Page 74. He saith of Petrus Baro at the end of his three first years he relinquished the Professorship and retired not long after into France Answer Three errours in not full so many lines First Petrus Baro relinquisht not his Professorship at the end of his first three years He was Professor Anno. 1574. his Lectures upon Jonas tells us so And the Observator will have him Professor about the time of the Lambeth Articles which were in 1595. So then he relinquisht his place not at the end of his first three years Secondly his first three years are manifestly mistaken for two For by the Statutes of the Lady Margaret Foundresse of that Professorship every Professor is eligible at the expiration of two not of three years The precise words are Et volumus insuper quod de caetero quolibet Bienmio ultimo die cessationis cujuslibet termini ante magnam vacationem universitatis praedictae una habilis apta idonea persona in lectorem lecturae praedictae pro uno Biennio integro viz. a festo nativitatis B. Mariae Virginis tunc proximè sequente duntaxat duraturo eligatur Fol. 105. in nigro codice This I thought fit to insert for the information of very many of a contrary belief Thirdly Peter Baron never went or retired into France after the Resignation of his Professorship but went up to London to Crutched Friers there he lived there he dyed and was buried in St. Olaves Church at whose Interrment the Bishop of London Ordered all the most eminent Divines Ministers in that City to be present Of this I hope I am credibly informed from his own Son still alive Thirdly the Observator laboureth to discredit the Articles of Lambeth by telling us a story perhaps a tale of the Queen the Lord Burly and Archbishop Whiâ—gift in reference to those Articles To which I answer first This story was never heard of till the year and the reputed father thereof is one Aurelius not Aurelius Augustinus nor Petrus Aurelius to be sure a Kentish-man who was unborn when those Articles were framed Secondly admit his relation true that Assembly was neither the first nor the Greatest that have incurr'd a Praemunire Fol. 96. By the prevalency of the Bishops of London and Winchester the Orthodox party were depressed and the truth they served was scarce able to protect them to impunity Observator A very heavy charge which hath no truth in it for I am very confident that neither of these Bishops did ever draw any man within the danger of punishment in relation only to their Tenets in the present Controversies if they managed them with that prudence and moderation which became men studiously addicted to the Gospel of Peace Answer I fear then the fault will be in their Prudence for that some were snibb'd for matters of like nature restrained from speaking their consciences the same journals relate Sir Daniel Norton and Sir Robert Phillips informing the House the one of Dr. Moor the other of Dr. Marshall who both testify'd they were chid by that B. of Winchester for preaching against Popery and commanded to do so no more Page 80. Ibid. By the uncontrouled Preaching of several points tending and warping towards Popery by Mountague Goodman Cozens and others Observator How again our Author is I think mistaken for neither Mountague nor Cozens were questioned for preaching any thing warping towards Popery c. Answer All the error the Observator can here pick out is in the word Preaching which I confess should have been Publishing though both are sometime of the same never of a much differing import And though I shall agree with the Observator that in Dr. Cozens his Horary there is no direct Popery yet might it raise jealousies of his tendency that way considering the time wherein he published it But seeing that Doctor hath appeared of late a stout advocate for the Reformed Church as I was first informed by my Reverend friend Mr. Lionel Gatford and am now further assured by others I wish all men would indulge him a favourable construction of that his right-hand Error Charity to himself as Christian and to the unity of this distracted Church requires no less Page 85. Observator That Adoration towards the Altar or Eastern part of the Church was generally used by the best and most religious Christians in the Primitive Times Our Author if he be the man he is said to be being well versed in the Monuments of most pure Antiquity cannot chuse but know Answer Because the Observator appeals here to my knowledg though I boast not of any great knowledge of or acquaintance with the
Monuments of most pure Antiquity yet will I render both my science and conscience and these apart from what I deliver as the Report of this Committee who are of age to answer for themselves True it is that bodily Adoration and worshipping towards the East was an ancient custome of the Primitive Church evidence thereof there is enough in Ecclesiastical writers As it was ancient so can I not say it was illaudable in them and might be tolerable in us as I conceive were all men satisfied in the decorum of it or a liberty left to those who are still dubious of the lawfulnesse thereof to forbear it But for dopping or cringing to or towards the Altar or holy Table as oft as they approached to or retreated from it which is I take the bowing meant by the Committee and was oft practised by some indiscreet pretenders to conformity with the Primitive Church I professe seriously I find not the least trace thereof in any genuine Author of the first 500 yeares and suppose I did yet would not that be exemplary enough to me to imitate their practise The Primitive Fathers never intended their usages or expressions should be leading Charts or Directories to all posterity they knew wel enough that ceremonies phrases modes of speech must comply with humour the temper of their respective times places and other like circumstances Their Priests Altars Sacrifices were at first words of an innocent import and pious intendment but became afterwards in process of time the main turn-keys to the superstitious Sacrifice of the Masse and the supporters of Transubstantiation and though Great Scholars who know most properly how to apply them may sometime take the same liberty the Fathers used yet seeing the Idolatry of worse times hath imposed upon those words a sense differing from their primitive reception reason good in common speech they should be forborn Ne propter ambiguitatem vocabuli quam non dâ—scernit quotidiana locutio illud profiteri videatur quod est immicum nom ini Christiano Least by reason of the ambiguity of a word not so easily discerned in ordinary discourse something may seem to be intended not consonant to Christian faith as Augustine excellently in another though not unlike case So that the Primitive practice is in my opinion no general rule to goe by I proceed to the next ceremony faulted by the Committee the standing up at Gloria Patri Concerning this the Observator saith first It was never obtruded I am sure Answer what never Let him not be too confident for really I fear there will prove a flaw in his assurance who so ever was of his Councel For in Bishop Wren's Articles frame'd for the Diocesse of Norwich sure I am cap. 4th there are these words Do they i.e. the People at the end of every Psalm stand up and say Glory be to the Father c. Now I think things inquired after in Diocesan visitations may be said to be urged and obtruded But if it was not obtruded by the Bishops the more negligent the more too blame they for the Observator tels us Secondly The Rubrique of the Church requiring us to stand up at the Creed obligeth us by the same reason to stand up at the Gospels and Gloria Patri the Gospels being the foundation of the Creed as Gloria Patri is the Epitome and abstract of it Now say I if the Rubrique obliged us to use this ceremony it did also oblige the Bishops to enforce conformity to it and the Observators excuse is their accusation But this Theologaster saying that Gloria Patri is an Epitome of the Creed tells us newes indeed For of what Creed I demand of that the Apostles at which the Rubrique enjoyned us to stand up surely no such thing It is in truth as Mr. Hooker quoteth out of St. Basil {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the evidence of a right sense in the doctrine of the Trinity and not in all concernments of that Doctrine neither but only in the particular of Coequality of the three Persons Now there are in the Creed other points besides relating to the Trinity and some Articles not at all belonging to that Doctrine So that this Doxology must be stretched beyond all reason to comprehend them Thirdly he saith that Many a thing may be retained in a Reformed Church without special Rubriques to direct them ex vi Catholicae consuetudinis especially where there is no rule to the Contrary Bene Bene sed quo istud tam bene much truth but to little purpose For will the Observator say we have no Rule to the contrary If he doth he must be transmitted to the Act for uniformity prefixt to our Leiturgy where there is a vae a woe to him who shall wilfully use any other Rite or Ceremony c. then is set forth in the book of Common-Prayer expresly binding all men to a strict conformity to the very letter of it Fourthly He saith there is no more Authority for standing up at the Gospel then at Gloria Patri Answer Reason there is more I am certain and I believe more Authority As for Reason Standing is the most proper posture of attention and if any part of Scripture requireth attention the Gospel doth it in a most eminent degree the reading whereof is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the setting of Heaven gates wide open not with the Psalmist for the King of Glory to come in but for the King of Glory to come forth Now as standing is not improper so is it not a posture peculiar to the action of Doxology and glorifying of God as is evident by our Church which sometimes as in our Communion service requireth it from our knees Next I come to Authority which I say did positively injoyn me and all men of my mind to stand up at the Gospel not so at Gloria Patri For by the Canons it is required of every man when in the time of Divine Service the Lord I think it should be word or name as in the Queens Injunctions Jesus shall be mentioned due lowly reverence shall be done as hath been accustomed now how it hath been accustomed the Queens Injunctions tell us expresly it was by lownesse of curtesie and uncovering of the head By uncovering my head this reverence I cannot perform for Pileum being insigne libertatis receptae the cognizance of liberty I think it becometh me not to have it on when my Lord and Master speaks to me So that my Reverence I must do by Genuflection and bowing of the knee which cannot be done but in a Stationary posture And note further that this Reverence is not only required by our Church when the Gospel but also when the secondlesson yea when the Epistle or Apostle as the antients call'd it was read Page 98. Fol. 110. There was an old skulking statute long since out of use though not out of force c. Observator This
seems I forgot what I said before of the remisse government of Arch-Bishop Abbot which made the future reduction of tender-conscienced men so long discontinued obedience interpreted an innovation No such matter I well remembred those words and withal that I never meant they should relate to the setting Railes before the Holy Table so as it might not be removed at the time of celebrating the Blessed Sacrament Page 139. Fol. 138. They were not blamelesse in their lives some being vitious unto scandal Observator Vitious even to scandal That goes high indeed and it had well become the Author to have named the men Or were there such it had been fitter for our Author to have played the part of Sem and Japhet in hiding the nakednesse of their Spiritual Father then to act the part of Cham in making Proclamation of it unto all the world c. Answer A true saying it is of St. Hierome Quando sine nomine contra vitia scribitur qui irascitur accusator sui est When vices are declam'd against and no persons named he who is angry accuseth himself So that here the Observator may seem to save part of my labour and names himself for one And wish I doe from my very soule I were not able to add another for the Observator himselfe cannot more cordially rejoyce in the conviction of me here for untruth then I would my self so much do I prefer the honour of the Clergy before mine own reputation But were there such it had been fitter sayes the Observator for our Author to have played the part of Sem and Japhet in hiding then of Cham in making Proclamation of it to all the world Certainly no fitter for me then it was for Chrysostome the Greek of whose golden mouth was in relation to the vices of his times as broad as is my English in reference to those No fitter for me then for Gildas sirnamed the wise the most Ancient of our British Writers extant to say Sacerdotes habet Britannia sed insipientes quam plurimos Ministros sed impudentes clericos sed raptores subdolos c. Great Britain hath Priests indeed but silly ones Ministers of Gods word very many but impudent a Clergy but given up to greedy rapine c. No one of us all acting Cham's part that is making sport with the failings of those we should reverence but rather sadly bewailing the Churches condition in being burthen'd with such unsanctify'd persons and for my self acting the part not of Cham but of an Historian Historie being not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Repositorie of the vertues of Heroick Spirits but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the testimony of the vices of Bad men I thought I could doe no lesse then take some notice of this exorbitancy of some of the Clergy and that as this Observators Court-Historian saith non ut arguerem sed ne arguerer not so much that I might accuse them as fearing lest I should be accused my selfe for omitting them Page 141. Fol. Ibid. He was bold to say he hoped to live to see the day when a Minister should be as good a Man as any Jack-Gentleman in England Observator Our Author telling us this Man was an high Flyer he gives us some conjecture at the Man he drives at A Man of an undaunted spirit and strong resolutions but not so intemperate in his Words or unwise in his Actions as to speak so contemptuously of our English Gentry Answer The Observator hath I believe a probable conjecture at this high-Flyer but as to his vindication of him from such distemper in his words or actions I fear his word will scarce be taken The truth is it seems my information was not then so good as since therefore I have now corrected that expression according to that Authors own copy adding upstart to Jack-Gentleman which argues I think not much of the temper or wisedome the Observator cries up in him Page 143. Fol. 147. Very little differing as the King was unhappily perswaded by them from the English Observator The Alterations being made and shewed to the King he approved well of them in regard that comming neerer to the first Liturgy of King Edward the sixth in the Administration of the Lord Supper it might be a meanes to gain the Papists to the Church who liked far better of the first then second Liturgy Answer Though the King was shewed the Alterations of the Scottish Liturgy yet might he so apprehend or be perswaded that the differences were small and yet might they be great for all that and perhaps not discovered by him They are not the multitude of words that create the greatnesse of a difference it was but one word yea but one vowel of that one word about which the Orthodox Church and heretical Synagogue of Arius contested But behold the reason why the King as the Observator saith approved of the Scotch Liturgy It came neer to the first Liturgy of King Edward the sixth in the Administration of the Lords Supper and so might be a meanes to gain the Papists to the Church who liked far better of the first then second Liturgy That the Papists liked King Edwards first Liturgy and consequently the Scot'sh better then the second is without all dispute the very words of distribution of the Elements in both being so framed as they may consist with Transubstantiation And yet a slender means to gain them to our Church The gaining Papists to our Church was indeed the great pretended project of 40 yeares continuance and yet in all that time not so much as one taken with that bait How many true Protestants have been lost thereby I grieve to think Page 144. Observator Our Author here doth very well describe the two Tumults at Edinburgh upon the reading of the Book of Common Prayer but he omits the great over-sights committed by the King and the Lords of that Councel in the conduct and carriage of that businesse Answer Here the Observator being between Hawk and Buzzard flies at the whole Covy taxing not onely the King for that is nothing with him but him and the Lords of the Scot'sh Councel with oversights great oversights Sure things will be gallantly ordered when our Observator comes to be of a Councel of State Page 151. Fol. 151. Because it was the Bishops War Observator I am sorry to see this passage have our Authors pen whom I should willingly have accounted a true Son of the Church were it not for this and some other passages which savour more of the Covenanter Answer A Covenanter yes no doubt of that a through-paced Covenanter but why so Because I call it the Bishops War and so did they True they did and besides them many an English Protestant why might they not Was it not a War undertaken at first in defence of their Hierarchy Nay one of no mean esteem makes one of that Order the main cause
the abrogating of the Articles of Religion established in the Church of Ireland and settling in their place the Articles of the Church of England Anno 1633. Answer Was ever man so shamefully out as this Observator is here out of the Story beyond all measure and out of charity beyond all Religion First these Bishops were not sent by the Parliament to the King but sent for by Him Secondly they were five not four Thirdly if any of them depended upon the judgement of the others it was the Bishop of London who at the last meeting and consultation spake not one syllable As for the Bishops of Durham and Carlile they spake as freely as any other insomuch as the King faulted one of their Syllogismes because it had in it four terms Fourthly the Lord Primate had no sharp tooth against the Lieutenant as the Observator or Malice it self suggests a calumny so absurd as nothing but the sin thereof can defend it from being ridiculous not a syllable relating to it being true for First the Articles of Religion established in the Church of Ireland were never abrogated as is evidenced by this Certificate We who were present at and Members of the Convocation holden at Dublin Anno Domini 1634. doe hereby certifie that upon the proposal of the first Canon wherein for the manifestation of our agreement with the Church of England in the confession of the same Christian faith and doctrine of the Sacraments as was then expressed we did receive and approve the Book of Articles of Religion agreed upon in the Convocation holden at London in the year 1562. One of the Assembly stood up and desired that the other Book of Articles agreed upon in the Convocation holden at Dublin in the year 1615. should be joyned therewith Vnto whom it was then answered that this addition was altogether needless that Book having Been already sufficiently ratified by the Decree of the former Synod But that the least motion was then or there made for the suppressing of those Articles of Ireland hath no truth all in it And 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 March 18. 1655. Wil. Bernard Samuel Pullein Now the Foundation failing the superstructed grudge must needs fall also Again that there was not between the Lord Primate and the Earl any the least umbrage of discontent that all was most amicable most friendly between them is further so likely as it is almost demonstrable For before his final Sentence the Lieutenant did from time to time both at the Black-Red and in the Tower advise with the Primate concerning his Answer to his Charge For after Sentence he desired and obtained of the Parliament that the Primate might be sent to him to serve him with his Ministerial Office in his last and fatal extremity he cheerfully entertained his spiritual instructions he prayed with him sent Messages to the King by him took him by the hand and led him along with him to the Scaffold All which sure he would never have done had he taken notice or but suspected such a grudge levant and couchant in the Primates breast Fifthly whereas this Trifler deriveth this forged grudge from this occasion because saith he Dr. Bramhil once the Lieutenants Chaplain and then Bishop of Derry had appeared most in Abrogation of those Articles I must tell the man that there was never any controversie in that Synod between the Lord Primate and that Bishop concerning those Articles About the Reception of the English Ecclesiastical Canons some disagreement there was indeed the Bishop of Derry moving they might be there admitted intirely which the Lord Primate opposed as prejudicial to the liberty of the Irish Church and prevailed that only some selected Canons of the English Church should be received with the addition of others of that Synods framing which was done accordingly Sixthly whereas the Observator placeth the Synod of Ireland in Anno 1633. his alter idem Dr. Heylins History of the Sabbath part 2d page 259. could have told him it was in 1634. Lastly whereas this Observator demands an account of our thoughts whether the King was likely to be well informed in his Conscience when men so interessed were designed to the managing and preparing of it I can assure him that the Bishops only sent him to the resolution of his own judgement for matter of fact and to the opinions of the Judges for matter of Law and that the restless and insatiable scruple which so discomposed his Majesties Conscience was this That notwithstanding he most earnestly pressed the Judges to declare the particular Article of the Earls charge which if proved was Treason by an expresse Law of the Land he could not extort from them one single instance nor any thing else but that the Earl was guilty upon the whole matter which he thought was too confused a general upon which to shed the blood of one of the basest much more of the Noblest Orb. Thus have I finished my Animadversions upon the Observators Matter I should next proceed to his Alphabetical Table or Vocabulary of my uncouth words which really is the Comical part of his Tragedies against me and it were pity to lose so much mirth I shall therefore in liew of that Alphabet present thee Reader with a Catalogue first of mine own and then of his mistakes with some things of remark resulting from them both and first for mine own Fol. 6. In King James his interment May the 4th is put for the 7th Ibid. Concerning the Marriage of the Queen May the 8th for the first Fol. 20. Dr. Laud Bishop of Bath and Wells for Bishop of St. Davids Fol. 71. Archbishop Abbot his Keeper for the Lord Zouch his Fol. 129. Guild-Hall for Alderman Freemans house Fol. 131. All Counties for all Port Towns within the Realm Fol. 136. Earl of Norhumberland for the Earl of Lindsey Fol. 184. Arch-Bishop Whitgift mistaken one remove Other things as errors there are I confesse charged upon me by the Observator but some are dubious and no constat they are errors Some are infallibly demonstrated to be no errors and the rest that are errors are none of mine Of mine these are a true and perfect account and how far these comply for quality and number with what I pretend to in my Preface I shall now examine My words in that Preface are Confident I am I stand secure against substantial falshoods Dares the Observator though he as daring as another say any one of these falshoods are substantial so as their rectification will destroy the frame of the Narrative to which they relate I presume he will not Circumstantial they are every one and against circumstantial though I durst not assume confidence yet I hoped I stood secure also And now