The appeal of iniured innocence, unto the religious learned and ingenuous reader in a controversie betwixt the animadvertor, Dr. Peter Heylyn, and the author, Thomas Fuller.

THE NINTH BOOK. Containing the Reign of Queen Elizabeth.

Dr. Heylin.

THe short Reigns of King Edward the sixth, and Queen Mary being briefly past over by our Author, he spends the more time in setting out the affairs of the Church under Queen Elizabeth; not so much because her Reign was long, but because it was a busie Age, and full of Faction. To which Faction how he stands aff••cted, he is not coy to let us see on all occasions, giving us in the very first entrance this brief, but notable Essay, viz.

Fol. 51. Idolaty is not to be permitted a moment; the first minute is the fittest to abolish it: all that have power, have right to destroy it by that grand Charter of Re∣ligion, whereby every one is bound to advance Gods glory. And if Sovereigns for∣get, no reason but Subjects should remember their duty.] Our Author speaks this in behalf of some forward Spirits, who not enduring the lazinesse of Authority in order to the great work of Reformation, fell before hand to the beating down of super∣stitious Pictures and Images. And though some others condemned their indiscreti∣on herein, yet our Author will not, but rather gives these reasons for their justifica∣tion; 1. That the Popish Religion is Idolatry. 2. That Idolatry is to be destroyed by all that have power to doe it. 3. (Which is indeed the main) that if the Sove∣reigns do forget, there is no reason but Subjects should remember their duty. This being our Authors Master-piece, and a fair ground-work for Seditious and Re∣bellious for the times ensuing, I shall spend a little the more time in the examina∣tion of the propositions, as before we had them, &c.

Fuller.

The Animadvertor hath dealt most unfairly with me in citing by the halfs what I have written, and leaving out what immediatly followed, and what he ought to have inserted, viz.

For after I had presented the Judgement of these rigid and violent Hotspurs, I subjoyned as followeth, in confutation of their Extravagancies:

But others condemned their indiscretion herein; for though they might reform the private persons and families, and refrain to communicate in any outward Act contrary to Gods word; yet publick reformation belonged to the Magistrate, and a good deed was by them ill done, for want of a calling to doe it.

I appeal to such who knew me in the Universitie, to those that have heard my many Sermons on this Subject in London, and else where, but especially to my Book called TRUTH MAINTAINED, made against Mr. Saltmarsh, wherein I have heartily, (to place that first) largely, and to my power strongly vindicated. Non licet Populo renuente Magistratu, Reformationem moliri.

Dr. Heylin.

Our Author proceeds. Fol. 54. This Parliament being very active in matters of Religion, the Convocation (younger Brother thereunto) was little imployed, and less re∣garded.]

Our Author follows this Design of putting matters of Religion into the power of Parliaments, though he hath chosen a very ill Medium to conclude the point. This Parliament as active as he seems to make it, troubled it self so little with matters of Religion, that had it done lesse, it had done just nothing. All that it did, was the Repealing of some Acts made in the time of Queen Mary, and setling matters in the same State in which she found them at her first coming to the Crown. The Common Prayer Book being reviewed and fitted to the use of the Church by some godly men, appointed by the Queen alone, receiv'd no other confirmation in this present Parliament, than what it had before in the last years of King Edward. The Supremacy was again restor'd, as it had been formerly; the Title of Supreme head, which seem'd offensive unto many of both Religions, being changed into that of Supreme Governor, nothing in all this done de novo, which could intitle this Parliament to such activity in matters of Religion, but that our Author had a minde to undervalue the Convocation, as being little imploy∣ed, and lesse regarded. I grant indeed, that the Convocation of that year did only meet for forms sake, without acting any thing, &c.

Fuller.

Yea God hath done great things for us already, whereof we rejoyce. And although the Animadvector is pleased to say, That if this Parliament had done lesse, it had done just nothing, these truly were MAGNALIA, so farre as the word is apply∣able to humane performances.

Dr. Heylin.

In the mean time I would fain know our Authors Reason, why speaking of the Convocation and the Parliament in the notion of Twins, the Convocation must be made the younger Brother. Assuredly there had been Convocations in the Church of England some hundreds of years before the name of Parliament had been ever heard of; which he that lists to read the collection of Councels pub∣lished by that learned and industrious Gentleman Sir Henry Spelman, cannot but perceive.

Fuller.

I confesse Convocations in their general notion more ancient, and regular, and completely constituted than Parliaments: Yet of these Twins, I called the Con∣vocation the younger Brother properly enough.

First, Because modern Convocations, as modelled since the submission of the Clergy to Henry the eighth, are many years junior to Parliaments.

Secondly, The Convocations alwaies began the day after the Parliament, the Archbishops and Bishops alwaies attending the King the first day in Parliament.

Lastly, The Parliament hath made a younger Brother of the Convocation: And there being a priority in Power, he in effect is the Heir and elder Brother, who confineth the other to a poor pittance and small portion as our Age can well re∣member.

Dr. Heylin.

Our Author proceeds. Fol. 71. This year the spire of Poles-steeple, covered with lead, strangely fell on fire.] More modestly in this than when he formerly ascribes the burning of some great Abbeys to Lightning from Heaven. And so this steeple was both reported and believed to be fired also, it being an ordinary thing in our common Almanacks, till these latter times, to count the time (among the other Epoches of Computation) from the year that St. Paul-steeple was fired with Lightning. But afterwards it was acknowledged (as our Author truly notes) to be done by the negligence of a Plummer, carelesly leaving his Coles therein: since which acknowledgement we finde no mention of this accident in our yearly Al∣manacks. But whereas our Author finds no other Benefactors for the repairing of this great Ruine, but the Queens bounty, and the Clergies benevolence, I must

needs tell him that these were onely accessories to the principal charge. The greatest part hereof, or to say better, the whole work was by the Queen imposed on the City of London,* 1.1 it being affirmed by Iohn Stow, that after this mischance the Queens Majesty directed her Letters to the Major, willing him to take order for the speedy repairing of the same, &c.

Fuller.

Non est tanti all this Note. The Queen and Clergy are onely mentioned by way of eminence not exclusion of others.

The Animadvertor commonly layeth it to my charge, that in my writing I am injurious to the Church and Clergy; and now he is offended with me for giving them too much honour.

Sure I am, Mr. * 1.2 Camden, speaking of the repairing of S. Pauls on this occasion, ascribes it to the great bounty of the Queen, and money gathered of the Churchmen and others, where his particular nomination onely of the Queen and Church-men making them paramount Benefactors.

Dr. Heylin.

Our Author proceeds. Fol. 72. In the Convocation now sitting, the nine and thirty Articles were composed, agreeing for the main with those set forth in the Reign of King Edward the sixth, though in some particulars allowing more liberty to dissent∣ing judgements.] This is the active Convocation which before I spake of, not set••ing matters of Religion in the same estate in which they were left by King Edward; but altering some Articles, expunging others, adding some de novo, and fitting the whole body of them unto edification; Not leaving any liberty to dissenting judgements, as our Author would have it, but binding men unto the literal and Grammatical sense.

Fuller.

But the literal and Grammatical sense is worded in so favourable and receptive terms, that two opposite parties (both well••skilled in Grammer) have with great assurance of successe, pleaded them in their defence.

In such Cases, when the Controversie is admissive of a latitude, as not necessa∣ry to salvation, the pious and learned Penners of the Articles, though they did not purposely use Cheverel expressions (to afford shelter to equivocation;) yet prudent∣ly seeing that all things in the Articles were not of equall concernment, and po∣litickly ••ore-seeing men would be divided and differ in their judgements about them, selected phrases Grammatically admissive of several senses, all consistent with Salvation; and would draw their words no closer, for fear of strangling tender Consciences. Hence is it that in the Question, Whether Concupiscence be properly a sin in the Regenerate? both parties appeal unto the Article, equally perswaded there so finde favour in their several Opinions; as indeed (like a well drawn Picture) it seemeth to Eye them both, and yet frown on neither.

And one may read in the works of King Iames, that on this account he highly commendeth the discretion and moderation of the Composers of our Articles.

Dr. Heylin.

They had not otherwise attained to the end they aimed at, which was ad tollen∣dam opinionum dissensionem, & consensum in vera Religione firmandum; that is to say, to take away diversitie of Opinions, and to establish an agreement in the true Re∣ligion. Which end could never be effected, if men were left unto the liberty of dissenting, or might have leave to put their own sense upon the Articles. But whereas our instances in the Article of Christs descent into Hell, telling us that Christs preaching unto the Spirits there (on which the Article seemed to be ground∣ed in King Edwards Book) was left out in this; and thereupon inferreth, that men are left unto a latitude concerning the cause, time, manner of his discent; I must needs say, that he is very much mistaken. For first the Church of England hath

alwaies constantly maintained a local Descent, though many which would be thought her Children, the better to comply with Calvin and some other Di∣vines of forain Nations, have deviated in this point from the sense of the Church. And secondly, the reason why this Convocation left out that passage of Christ preaching to the spirits in hell; was not, that men might be left unto a latitude concerning the cause, time, and manner of his Descent, as our Author dreams; but because that passaage of St. Peter being capable of some other in∣terpretations, was not conceived to be a clear and sufficient evidence to prove the Article. For which see Bishop Bilsons Survey, p. 388.389.

Fuller.

I cannot fully concur with the Animadvertor, That the Church of England hath constantly maintained a LOCAL DESCENT, though no man hath an higher esteem for those worthy Writers who are of that perswasion.

I will confess this hitherto hath staggered me, viz. St. Peter his application of Davids words to Christ,* 1.3 thou shalt not leave my soul in hel.

I appeal whether these words import not a favour to all unprejudiced hearers, which God did to his Son, bearing this natural and unviolated sense, That had God left Christs soul in hell, his soul had been in a bad condition, as being there in a suffering capacity, but Gods Paternal affection to his dear Son, would not leave his soul in hell, but did rescue it thence.

Now all our Protestant, and especially English Writers, who maintain a LOCAL DESCENT, doe very worthily (in opposition to the Romish Error) de∣fend, that Christ was then in a good estate, yea in a triumphing condition.

Now then, it had been no favour not to leave his soul in Hell, but a less love unto him, to contract his happiness in his triumph.

I protest, that in this or any other point, I am not possest with a spirit of op∣position; and when I am herein satisfied in any good degree, I shall become the Animadvertors thankful Convert in this particular.

Dr. Heylin.

Our Author proceeds. Fol. 74. In a word, concerning this clause whether the Bishops were faulty in their addition, or their opposites in their substraction, I leave to more cunning Arithmeticians to decide.] The Clause here spoken of by our Au∣thor, is the first Sentence in the twentieth Article, entituled De Ecclesiae Autho∣ritate, where it is said that the Church hath power to decree Rites and Ceremonies, and Authority in Controversies of the Faith, &c.

Fuller.

To this and to what ensueth in two leaves following I return no answer; not because I am pinched therein with any matter of moment, but for these reasons following.

First, I understand, That the Animadvertors Stationer taketh exception, that I have printed all his book, which may tend to his detriment. Now I pro∣test, when I ••irst took up this resolution to present the Animadvertors whole Cloth, List, Fagg and all, I aimed not at his damage, but my own defence: no•• can I see how I could doe otherwise, seeing the plaister must be as broad as the sore, the tent as deep as the wound; yea, I have been in••ormed by prime Sta∣tioners, the like hath formerly been done without exception taken on either side, in the Replies and Rejoynders betwixt Dr. Whitgift and Mr. Cartwright, and many others. However, being willing to avoid all appearance of injury, I have left out some observations which I conceived might well be spared, as containing no pungent matter against me.

Secondly, I am confident, That there needs no other answer to these notes, then the distinct and serious perusal of my Church History, with the due altera∣tion of favour indulged to all writings.

L••stly, What of moment in these notes is omitted by me, relateth to those

two Church Questions in Law,* 1.4 which I have formerly desired may fairly be ventilated betwixt the Animadvertor and me: and if he be sensible, That any thing herein tendeth to his advantage, he may, and no doubt will re-assume and enforce the same.

Dr. Heylin.

From the Articles our Author proceeds unto the Homilies approved in those Articles, and of them he tels us, Fol. 75. That if they did little good, they did little harm.] With scorn and insolence enough. Those Homilies were so composed, as to instruct the people in all positive Doctrines necessary for Chri∣stian men to know, with reference both to Faith and Manners; and being penned in a plain style, as our Author hath it, were fitter for the edification of the com∣mon people, than either the strong lines of some, or the flashes of vain wit in o∣thers, in these latter times, &c.

Fuller.

With scorn and insolence I defie the words. The Animadvertor might have added my words immediately following, viz. They preached not strange Doctrines to People, as too many vent, DARKNESSES now a dayes, intituled New Lig••ts.

And well had it been for the peace and happiness of the Church, if the Ani∣madvertor (and all of his Party) had had as high an esteem as the Author hath, for the Homilies, If none of them had called them HOMELY HOMILIES, (as one did,) And if they had conformed their practise to the second Homilie in the second Book, and not appeared so forward in countenancing Images of God and his Saints in Churches.

Dr. Heylin.

The Author proceeds. Fol. 76. The English Bishops conceiving themselves im∣powred by their Canons, began to shew their authority, in urging the Clergy of their Diocess to subscribe to the Liturgy, Ceremonies and Discipline of the Church, and such as refused the same, were branded with the odious name of Puritans.] Our Author having given the Parliament a power of confirming no Canons, as before was shewed, he brings the Bishops acting by as weak Authority in the years 1563. & 1564. there being at that time no Canons for them to proceed upon for re∣quiring their Clergy to subscribe to the Liturgies, Ceremonies, and Discipline of the Church: And therefore if they did any such thing, it was not as they were im∣powred by their Canons, but as they were inabled by that Authority which was inherent naturally in their Episcopal Office.

Fuller.

I profess my self not to understand the sense of the Animadvertor, and what he driveth at herein. And as soon as I shall understand him, I will either fully concur with him, or fairly dissent from him, rendring my reason for the same.

Dr. Heylin.

But whereas he tels us in the following words, that the name of Puritan in that notion began this year, viz. 1564. I fear he hath anticipated the time a little, Genebrard a right good Chronologer placing it (ortos in Anglia Puritanos) a∣bout two years after, Anno 1566, &c.

Fuller.

I answer, First, Let the Animadvertor keep his fears for me to himself, and not be solicitous in my beha••f.

Secondly, If the time be anticipated but a little, these necessary Animadversi∣ons needed not to take notice thereof.

Thirdly, Genebrards placing the beginning of the Name Puritan, about two years after, intimates a latitude in his Computation.

Fourthly, Genebrard Anno 1566. calleth them ortos [but not orientes] in An∣glia Puritanos: And when I speak of the beginning of the name, I relate to it rising, not risen.

Fifthly, Genebrard is so disaffected to our Religion, he is not to be credited, taking all implicitly out of rayling Saunders: Witnesse this eminent Note a∣mongst the rest, Anno 1570. UNCTI in Surria Comitatu Angliae, è Calvinii Schola o••iuntur; qui docent peccare neminem nisi qui veritatem ab ipsis praedicatam non re∣c••pit. The ANOINTED Scholars of Calvin did rise this year in Surry, an English County; who teach, that every man must sin that will not imbrace their Doctrine: all which is a notorious untruth.

Lastly, The Animadvertor cannot justly be angry with me if I antedated the Puritans by two years, seeing he findeth the Lineaments of the * 1.5 Puritan Plat∣form in the Reign of King Henry the eighth, twenty years at least be••ore my men∣tion of them.

Dr. Heylin.

But why our Author should call the Bishop of Londons House by the name of the Popes Palace, I doe very much wonder; unlesse it were to hold conformity with the style of Martin Mar-Prelate, and the rest of that Faction. Amongst whom nothing was more common than to call all Bishops Petty-Popes, and more parti∣cularly to call the Archbishop of Canterbury the Pope of Lambeth, and the Bishop of London, Pope o•• London. But I hope more charitably than so, being more wil∣ling to impute it to the fault of the Printers, than the Pen of our Author, &c.

Fuller.

It falls out happily for me that Grindal was then Bishop o•• London, one so far from Popery, that he is beheld under an opposite notion. I wonder the Animad∣vertor will lay so much weight on a plain mistake of the Presse.

Dr. Heylin.

Our Author proceeds. Fol. 98. Against covetous Conformists it was provided, that no spiritual Person, Colledge, or Hospital, shall let Lease, other than for twenty one years, or three lives, &c.] No mention in the Statute of Covetous Conformists, I am sure of that; and therefore no provision to be made against them, the Covetous Conformist is our Authors own, &c.]

Fuller.

I say in the same place, that in this Parliament Laws were enacted against Poiniards with three Edges. Conformists they must needs be, who enjoyed so great Church-preferment; and Covetous I may call them, who made so unreasonable Leases. But of this I have largely spoken in my Answer to the Introduction.

Dr. Heylin.

Our Author proceeds. Fol. 121. These Prophecyings were founded on the Apo∣stles Precept; For ye may all Prophesie one by one, that all may learn and all be com∣forted; but so as to make it out, they were fain to make use of humane prudential ad∣ditions.] Not grounded, but pretended to be grounded on those words of St. Paul, &c.

Fuller.

Grounded shall be altered, God willing, into pretended to be grounded, and then I hope no shadow of offence.

Dr. Heylin.

Our Author proceeds. Fol. 135. A loud Parliament is alwaies attended with a silent Convocation, as here it came to passe. The Activity of the former in Church matters, l••st the latter nothing to doe.] A man would think by this, that the Parlia∣ment

of this year, being the 23 of the Qu••en, had done great ••eats in matters of Religion, as making new Articles of Faith, or confirming Canons, or something else of like importance, &c.

Fuller.

It lyeth not in the Power of Parliament to make new ARTICLES of FAITH, nor did they ever pretend unto it. Nor lyeth it in the Power of the Church to make any new ARTICLES; Canons they may make, for the Descipline; and may declare and publish Articles of faith. But God alone in Scripture hath made them; to which man, under an heavy curse, may make no Addition.

Dr. Heylin.

Our Author proceeds. Fol. 187. That since the High Commission, and this Oath (it is that ex officio which he meaneth) were taken away by the Act of Parliament, it is to be hoped, that (if such swearing were so great a grievance) nihil analogum, nothing like unto it (which may amount to as much) shall hereafter be substituted in the room thereof.] What could be said more plain to testifie his disaffections one way, and his z••al another? The High-Commission and the Oath reproached as Grievances, because the greatest ••urbs of the Puritan party, and the strongest Bulwarks of the Church, a congratulation to the times for abolishing both, though as yet I finde no Act of Parliament against the Oath, except it be by consequence and illation onely; and finally a hope exprest that the Church never shall revert to her for∣mer power in substituting any like thing in the place thereof, by which the good people of the Land may be stopt in their way to the fifth Monarchy so much sought after. And yet this does not speak so plain as the following passage.

Fuller.

God restore the Church in his good time to her just rights, and give her wis∣dome mo••e ra••ely to use it.

I am ••o•• no fift Monarchy or first Anarchy ••he•• but desire from my heart, that no such analogical Oath may be offered to me; and let the Animadvertor, if de∣sirous thereof, have it to himself, and much good may it doe him.

Dr. Heylin.

Our Author proceeds. Fol. 193. Wits will be working, and such as have a Saty∣rical vein, cannot better vent it than in lashing of sin.] This spoken in defence of those scurrilous Libels which Iob Throgmorton, Penry, Fenner, and the rest of the Puritan Rabble published in print against the Bishops, Anno 1588. thereby to render them ridiculous both abroad and at home.

Fuller.

I am most disingeniously dealt with by the Animadvertor, obtruding on me such words. In defence, I defie it, these me words immediatly following.

But 〈…〉〈…〉 and devou•• sort of men, even of such as were no great friends to the 〈◊〉〈◊〉 upon solemn deba••e then resolved (I speak on certain know∣ledge from the mouthes of such whom I must believe) that for many foul fals∣hoods therein suggest••d, altogether ••••••eseeming a pious spirit to print, publish, or with pleasure peruse▪ which ••••posed true both in matter and measure, rather conceal than discover: The best of men being so conscious of their own bad∣nesse, that they are more carefull to wash their own faces, than busie to throw dirt on others. Any man may be witty in a biting way; and those who have the dullest brains, have commonly the sharpest teeth to that purpose▪ But such ca••nal mirth, whilest it tickleth the flesh doth wound the soul. And which was the 〈◊〉〈◊〉, these ba•••• Books would give a great advantage to the General foe; and Papists would make too much u••e thereof against Protestant Religion; espe∣cially seeing an Archangel thought himself too good to bring, and * 1.6 Satan not bad enough to have railing speeches brought against him.

Reader, what could I have written more fully and freely in the cordial detesta∣tion of such abhominal Libels.

Dr. Heylin.

For if our Authors rule be good, fol. 193. That the fault is not in the Writer, if he truly cite what is false on the credit of another, they had no reason to examine punctually the truth of that which tended so apparently to the great advantage of their cause and party, &c.

Fuller.

I say again the Writer is faultless, who truly cites what is false on the CREDIT of another; alwayes provided that the other, who is quoted, hath Credit, and be not a lying Libeller like these Pasauls.

If this Rule be not true, the Animadvertor will have an hard task of it, to make good all in his Geography on his own knowledge, who therein hath traded on trust as much as another.

Dr. Heylin.

But I am weary and ashamed of raking in so impure a kennel, and for that cause also shall willingly pass over his apology for Hacket that blasphemous wretch, and most execrable Miscreant, justly condemned and executed for a double Treason, against the King of Kings in Heaven, and the Queen on earth.

Fuller.

I appeal to the Reader, whether I have not in my Church History wrote most bitterly and deservedly against Him; only I took occasion by Hackets badness to raise our thankfulness to God. If my meat herein please not the Animadver∣tors pallat, let him leave it in the Dish; none shall eat thereof against their own stomacks, for fear of a surfeit.

Dr. Heylin.

Of whom he would not have us think, fol. 204. that he and his two Companions (his two Prophets, for so they called themselves) were not worse by nature than all others of the English Nation▪ the natural corruption in the hearts of others being not less headstrong, but more bridled: And finally, that if Gods restraining grace be taken from us, we shall all run unto the same excess of Riot. Which Plea, if it be good for Hacket, will hold good for Iudas; and pity it is, that some of our fine wits did never study an apology for him, &c.

Fuller.

〈1 paragraph〉〈1 paragraph〉

Dr. Heylin.

Our Author proceeds. Fol. 214. At Antwerp he was ordained Minister by the Presbytery there, and not long after that, he was put in Orders by the Presbytery of a forain Nation.] Here have we Ordination, and putting into Orders ascribed to the Presbytery of Antwerp, a Mongrel company, consisting of two blew Aprons to each Cruel night cap: and that too in such positive terms, and without any the least qualification, that no Presbyterian in the pack could have spoke more plainly, &c.

Fuller.

It is better to weare a Cruel Night-cap than a cruel heart, causelesly cavilling at every man.

Mr. Travers was ordained Minister or Priest by the Presbytery of Antwerp, and never had other Ordination. I only relate that it was so de facto, and appeal to the Reader, whether my words import the least countenance and approbation thereof, though the sin had not been so hainous if I had so done.

Dr. Heylin.

Only I shall make bold to quit my Author with a merry tale (though but one for an hundred) and 'tis a tale of an old jolly popish Priest, who having no en∣tertainment for a friend, who came to him on a Fasting day, but a piece of Pork, and making conscience of observing the appointed Fast, dipt it into a tub of water, saying down Pork, up Pike. Satisfied with which device (as being ac∣customed to transubstantiate, he well might be) he caused it to be put into the pot and made ready for dinner. But as the Pork, for all this suddain piece of wit, was no other than Pork; so these good fellowes of the Presbytery by lay∣ing hands upon one another, act as little as he. The parties so impos'd upon (im∣pos'd upon indeed in the proper notion) are but as they were, Lay-bretheren of the better stamp, Ministers, if you will, but not Priests nor Deacons, nor any wayes Canonically enabled for divine performances.

Fuller.

It is not a fortnight since I heard proclamation against the selling of Porke, because about London fatted with the flesh of diseased horses.

I suspect some unwholsomness in the Animadvertors Pork-story, especially as applyed, and therefore will not meddle therewith.

Dr. Heylin.

But fearing to be chidden for his levity, I knock off again, following my Au∣thor as he lea••s me; who being over shoes, will be over boots also. He is so lost to the High Royalist and covetous Conformist, that he cannot be in a worse case (with them) than he is already.

Fuller.

If I be lost with the high Royalists and covetous Conformists, I hope I shall be found by the low Royalists and liberal Conformists: However may God be pleased to finde my soul, and I pass not with whom I be lost.

There are a sort of men who with Dr. Manwaring maintain that Kings may impose without Parliaments what taxes they please, and the Subjects bound to payment under pain of Damnation, a principle introductory to tyranny and slavery: These I term high Royalists, and I protest my self as to dissent in judge∣ment from them, so not to be at all ambitious of their favour.

Dr. Heylin.

And therefore having declared himself for a Presbyterian in point of Go∣vernment, he will go thorough with his work, &c.

Fuller.

Where have I declared my self for a Presbyterian in point of Government? who never scattered sylable, (and if I did, I would snatch it up again) to counte∣nance such presumption.

I confess I said, That Mr. Travers was made Minister or Priest by the Pres∣bytery at Antwerp; that is, made Minister so far forth as they could give, and he receive the Ministerial Character, who never had it otherwise impressed upon him.

Suppose a disputable power should dub a Knight •• Might not a Historian say such a man was made a Knight by such a power of person, not engaging himself to justifie his Authority that made him? And by the same proportion, I relating Mr. Travers made Minister at Antwerp, am not concerned to justifie, nor by my expression doe I any way approve their Minister-making, if they have no Com∣mission thereunto.

I cannot close with the Animadvertor in his uncharitable censure of the Mi∣nistery of forain Protestant Churches, rendring them utterly invalid, because ordained by no Bishops. Cain (as commonly believed) is conceived to have killed a fourth part of mankinde by murthering Abel; but the Animadver∣tors cruelty to Protestants hath exceeded this proportion, in spiritually killing more than a fourth part of Protestants, according to his own principles: For if no Priests in France, Low Countries, Swisserland, &c. then no Sacraments; then no Church; then no Salvation.

Far more Charitie in those of the former Age. Bishop Andrews when he con∣curred with others of his own order, in ordaining a Scotishman Bishop, who (as by proportion of time may be demonstrated) received his Deaconship and Prist∣hood from the Presbytery, conceived such ordination of validity when done; though I beleeve in his judgement, not so well approving the doing thereof: Otherwise he would never have consented to make a meer Lay man, per saltum, a Bishop.

Dr. Heylin.

First for the Sabbath, (for the better day the better deed) having repeated the chief heads of Dr. Bounds Book published Anno 1595. in which the Sabbatarian Doctrines were first set on foot, he adds, that learned men were much divided in their judgements about the same.

Fol. 228. Some (saith he) embraced them as ancient truths consonant to Scripture, long disused and neglected, now seasonably revived for the encrease of piety.] Amongst which some, he that shall take our Author for one, will not be much mistaken ei∣ther in the man, or in the matter. For that he doth approve Bounds Doctrines in this particular, &c.

Fuller.

The Animadvertor imposeth on me that which is contrary to my Judgemens.

I am not of Dr. Bounds Opinion, who straineth the Sabbath too high; yea the Animadvertor when writing against Mr. Le strange, maketh use of above twenty lines out of my Book against him.

I am of the judgement of moderate men, as I have clearly and largely stated it in my Church-History, and will live, and desire to dye in the main∣tenance thereof. And I hope the Animadvertor will allow me to know my own judgement bet∣ter than he doth.

I am not of the Ani∣madvertors mind, That the Lords day is alterable and of meer Ecclesiastical constitution; much less dare I concur with him in his scandalous expression, That the late * 1.7 Parliament hath by their Orders and Ordinances laid greater restraints on People than ever the Scribes and Pha∣rises did on the Iews.

To what followeth in the Animadvertor concerning the Articles at Lambeth, I return no other answer, save this: As a Historian I have written truly for mat∣ter of Fact; And if as a Divine, I have interposed something of my Judgement in those points, I beleeve the Animadvertor, if writing on the same subject, would not appear more moderate. Mean time, I am sure he differs as much from me, as I from him in these opinions; and therefore I see no reason of his animositie on this ••ccount.

Dr. Heylin.

Our Author proceeds. Fol. 179. Queen Elizabeth coming to the Crown, sent for Abbot Fecknam to come to her, whom the Messenger found setting of Elms in the Or∣chard of Westminster Abbey: But he would not follow the messenger, till first he had finished his Plantation.] The tale goes otherwise by Tradition than is here deli∣vered; and well it may. For who did ever hear of any Elms in Westminster Or∣chard, or to say truth, of any Elms in any Orchard wha••soever of a late Planta∣tion? Elms are for Groves, and Fields, and Forests, too cumbersom and over∣spreading to be set in Orchards, &c.

Fuller.

When a Traveller on the High-way suddenly returns back again, surely 'tis to fetch some matter of moment, which he hath forgotten and left behind him. The Animadvertor in this his Note, retreats above 50 pages in my Church-History, viz. from fol. 233. to fol. 179. And what is this Retrograde motion for? Even to carpe at Elmes, which I say were set by Abbot Feckenham in the Orchard of the Dean of Westminster, citing my Author Reynerius for the same; whose words in horto, I translate in the Orchard, as more proper for Elmes than a Garden. Thus have you my Tale and my Tales maker. So that this wooden Animadversion might well have been spared.

Notes

• * 1.1

  Stows Survey of Lond. p 623.
• * 1.2

  In his Eliz. Anno 1561.
• * 1.3

  Acts 2.27.
• * 1.4

  Vid. sup. part. 2. p. 62.
• * 1.5

  Vid. sup••••a c. 2. ••ag ••••
• * 1.6

  Iude 9.
• * 1.7

  In his Adver∣tisemen••s on the History of King Charles, p. 64.