The observator observed, or, Animadversions upon observations on the history of King Charles wherein that history is vindicated, partly illustrated, and severall other things tending to the rectification of some publique mistakes, are inserted : to which is added, at the latter end, the observators rejoinder.

Page. 85.

Observator. That Adoration towards the Altar or Eastern part of the Church, was generally used by the best and most religious Chri∣stians 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 Anti∣quity cannot chuse but know.

Answer. Because the Observator appeals here to my know∣ledg, though I boast not of any great knowledge of or acquain∣tance 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 li∣berty left to those who are still dubious of the lawfulnesse thereof to forbear it. But for dopping or cringing to, or to∣wards 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 preten∣ders to conformity with the Primitive Church) I professe seriously I find not the least trace thereof in any genuine Au∣thor 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 ex∣pressions should be leading Charts, or Directories to all poste∣rity; 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 Sa∣crifice 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 up∣on those words a sense differing from their primitive recep∣tion, reason good in common speech they should be forborn. Ne propter ambiguitatem vocabuli quam non d••scernit quotidiana lo∣cutio, illud profiteri videatur, quod est immicum nom ini Christiano. Least by reason of the ambiguity of a word not so easily dis∣cerned in ordinary discourse, something may seem to be in∣tended not consonant to Christian faith] as Augustine excel∣lently in another, though not unlike, case: So that the Primi∣tive 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 Dio∣cesse of Norwich, sure I am, cap. 4^th. 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 inqui∣red 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 foun∣dation of the Creed, as Gloria Patri is the Epitome and abstract of it] Now say I, if the Rubrique obliged us to use this cere∣mony, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 parti∣cular 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 compre∣hend 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 trans∣mitted 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 confor∣mity 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 glorify∣ing 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 beco∣meth 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 Stati∣onary 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 anti∣ents call'd it) was read.

Notes

• Epist. 200. Asellio.
• Chrysost. in Isai. Hom. 2.