I may add that Dunstan and Laud were alike insular men, if that term may be used to distinguish them from Becket and Wolsey, both of whom had large intercourse with the Continent. Dunstan and Laud were narrower in their feeling and character than the other two. I have before noticed the resemblance between Dunstan and Laud in point of influence.
[509] Journals of the Lords, January 4th, 1645.
[510] An Anatomy of the Service Book, by Dwalphintramis. Southey's Common-place Book, iii. 40.
[511] See Christ on the Throne. 1640.
[512] A letter by George Gillespie, on the Directory, being forwarded to Scotland, shews the difficulty there was in getting it passed.—Baillie, ii., App. 505. He says, May 9th, 1645: "I pray you be careful that the Act of the General Assembly, approving the Directory, be not so altered as to make it a straiter imposition." "Sure I am, the Directory had never past the Assembly of Divines, if it had not been for the qualifications in the preface. This is only for yourself, except ye hear any controversy about it in your meeting."
[513] Baillie's Letters, ii. 271.
[514] Scobell, 97.
[515] The following should be recorded to Whitelocke's credit. 1646. Oct. 26. "Indictment in Bucks for not reading the Common Prayer complained of. Ordered that an ordinance be brought in to take away the statute that enjoins it, and to disable malignant ministers from preaching. This was much opposed by me and some others, as contrary to that principle which the Parliament had avowed of liberty of conscience, and like that former way complained of against the bishops for silencing of ministers."—Memorials, 226. The diarist here shews that the use of the Prayer Book was not considered by the Royalists to be legally abolished.
I may here add that Whitelocke was not a party man. He sympathized with Presbyterian leaders in wishing to save the monarchy, but he co-operated with Independents in advocating religious liberty.
[516] Mant's History of the Church of Ireland, i. 587-594.