Jewes you finde that answered to your hand by a judicious Divine indeed who counts it no lesse grievous fault for any King to build his house according to the modell of Salomons palace than for the Christians in contriving of their Churches to have an eye upon the fabrick of K. Salomons Temple Now where it is affirmed in the Bishops letter that anciently the Communion-Tables stood in the middest of the Church and for the proofe thereof the Vicar was referred to Bishop Iewell before we come to an examination of the proofes there offered we wil propose some reasons why it could not bee so And first wee find it granted by that Reverend Prelat Bishop Iewell that wheresoever the Altar stood it was divided with railes from the rest whereof it was called Cancelli a Chancell and commonly of the Greeks Presbyterium for that it was a place specially appointed unto the Priests and Ministers and shut up from all others for disturbing the holy Ministerie Which given for granted we proceed and will shew some reasons and authorities that the said Chancell or Presbyterie was not as hee conceiveth in the middle of the Church but a distinct part and member of it at one end thereof and yet I would not have you tâ—inke but that I hold as reverend an opinion of Bishop Iewel as you or any other be hee who hee will My first authority shall be taken fâ—om the instance of and in the Emperour Theodoâ—ius which himselfe there makes The Emperour Theodosiâ—s having beene long prohibited the Church upon that great and rash Massacre of the Thessalonians and afterwards admitted to communicate at his first entrance in the Church casts himselfe downe upon the Pavement After the Offertory comming on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee went into the Sanctuarie and having made his offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued still within the same neare the partition or Cancelli Which being noted by Saint Ambrose hee signified unto him by his Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those Inferiour parts were only proper to the Priests and to no man else Now that which in Theodoret is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sozomen is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quire or Chancell who addes withall that in Constantinople the Emperour had his seat in the said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 during the celebrating of the holy Sacrament that so some difference might bee made betwixt himselfe and common persons But this being not the use in Millaine Saint Ambrose alloted him a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the body of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately before the barres that severed the Church and Chancell And this hee did that so the Emperour might have place before the people as had the Priests before the Emperour This cleerly shewes that the Presâ—yterium or Chancell was not in the middle of the Church but was distinct and severed from it at one end or other for otherwise how could the Emperour have â— place betweene the people and the Priests before the Chancell or Cancelli in case the Chancell stood in the very middest of the Church and all the people round about it My second reason shall be taken from a like storie of Numerianus one of the sons of the Emperour Carus who comming into the Church at Antioch wherof Saint Babylas was Bishop and having a desire to behold their mysteries quasi per transennam privily as if peeping through a Lattice was presently rebuked by the Bishop for the said attempt Now had the Quire or Chancell stood in the middle of the Church and onely railed about so that every man might see what was done within Numemerianus needed not to have peeped as through a Lattice to behold their doings for being once within it was no difficultie to discerne what they were about Thirdly it may bee proved from that which was before related from Baronius who tels us of some Churches standing in his dayes which had beene founded in the time of the Emperour Constantine and differed nothing in their form either for situation or distinction from those since erected And fourthly from the description of the â—tately Temple of S. Sophia built by Iustinian the Emperour of which Procopius doth informe us that the Quire or Chancell wherein the holy mysteries were celebrated did stand directly to the East For having before described the Nave or body of the Temple both for length and bredth he addes Ea autem quae ad solem Orientem vergunt ubi Deo sacrâ— peraguntur hoc modo aedificata sunt which hee goes forwards to describe but what need more be said than you say your selfe who have so fairly for this point slipped your owne neck out of the Collar and left your L. the Bishop in the lurch For wheras he refers the Vicar unto Bishop Iewell to see how long Communionâ—tables have stood in the middle of the Church you put it to the question whether it bee such a new thing in Israel that the Tables heretofore and the high Altars afterwards did stand in the middest of the Church or Chancell The middle of the Church or Chancell is not the middle of the Church and so you bid good night at once to both the Bishops The Altar then stood not in the body of the Church but in the Chancell which was the first thing to bee cleared Next that the Altar or Lords Table was placed in the upper end of the Quire or Chancell may be made evident by many plaine and pregnant reasons which we will marshall ascendendo from this time upwards And first it may be proved from the generall usage at this time in the Church of Rome which in those outward formes no doubt relates unto the use and practice of the Ancients For why should wee conceive that keeping still the ancient fashion in the contriving of their Churches they would desert the aâ—cient fashion in the disposing of their Altars Conceive mee that it was thus generally and for the most pâ—rt as you report mee very rightly p. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before I said Secondly frâ—m the words of Walafridus Strabo where hee informes us that in Saint Peters Church in Rome Altaria non tantum in Orientem sed etiam in aliâ—s partes esse distributa The Altars stood not onely towards the East but in other places and this he makes to be a particular case differing from the generall usage The like to which may bee observed in his instances of the Pantheon in Rome and that built by Helena in Hierusalem being both round as also that he seemeâ—h to apologize for them who propter aliquam locorum opportunitatem were faâ—ne to set their Alâ—ars otherwise than the custome of the Church permitâ—ed Now Walafridus Strabo dyed as your selfe accompts it Anno 846. or thereabouts Thirdly from the division of the Quires themselves in which did fiâ—st accurre the Stalls or seats appointed
Churches to which his Majestie in his times of Progresse repaires most frequently for hearing and attending Gods publike service leaving the privacy of his owne Court and presence to set a copy to his people how to performe all true humility and religious observations in the house of God If you see nothing yet and that there must be something which hath spoiled your eye-sight it is the too much light you live in by which you are so dazeled that you cannot see this part of piety or else so blinded that you will not And we may say of you in the Poets language Sunt tenebrae per tantum lumen obortae Then to goe forwards descendo can you remember any Metropolitan of and in this Church and gather all your wits about you which hath more seriously endeavoured to promote that uniformity of publike Order than his Grace now being His cares and consultations to advance this worke to make Hierusalem if such as you disturbed him not at unity within it selfe are very easie to be seene so easie that it were sensibile super sensorium ponere to insist long on it The very clamours raised upon him by those who love nor unity nor uniformity and have an art of fishing with most profit in a troubled water are better evidence of this than you have any in your booke to maintaine the cause Nor heare wee any of the other bels which are not willing for their parts to make up the Harmony but that great Tom rings out of tune For when did you or any other know the Prelates generally more throughly intent upon the work committed to them more earnest to reduce the service of this Church to the Ancient Orders appointed in the Common-prayer booke It is not long since that we had but halfe prayers in most Churches and almost none at all in some your friend I. Cottons for example See you no alteration in this kinde Is not the Liturgie more punctually observed of late in the whole forme and fashion of Gods service than before it was Churches more beautified and adorned than ever since the Reformation the people more conformable to those reverend gestures in the house of God which though prescribed before were but little practised Quisquis non videt coecus quisquis videt nec laudat ingratus quisquis laudanti reluctatur insanus est as the Father hath it This if ingratitude to God and obstinate malice to his Church hath not made you blinde you cannot choose but see though you would dissemble it And if you see it do you not thinke it a good worke and is there not a piety of and in these times which more inclines to the advancement of that worke than of the former would any man that onely weares a forme of godlinesse make this his May-game and scornefully intitle it the imaginary piety of the times and the Platonicall Idea of a good worke in hand Take heed for vultu lâ—ditur pietas Laughed you but at it in your sleeve you had much to answer for but making it your publick pastime you make your selfe obnoxious to the wrath of God and man both for the sinne and for the scandall And as for the good worke in hand in case you will not help it forwards as I doubt you will not doe not disturb it with your factious and schismaticall Pamphlets Having made merry with your friends about the inclination of these times to piety and the advancement of so good a worke as the uniformity of publick order you pass I know not how to the Acts and Monuments and the examination of such passages as were thence taken by the Doctor Perhaps you are a better Artist than I take you for And being it is Art is celare artem you meane to tender to the world such an Art of writing as hath no art in it But the lesse cunning the more truth as we use to say If we could find it so it were some amends and though I see but little hope yet I meane to trie The Doctor told you in his Coale from the Altar that not a few of those which suffered death for opposing the grosse and carnall doctrine of transubstantiation did not onely well enough indure the name of Altar but without any doubt or scruple called the Lords Supper sometimes a sacrifice and many times the Sacrament of the Altar So that if they indured it well enough in others or used it themselves without doubt or scruple it is as much as was intended by the Doctor And for the proofe of this he first brings in Iohn Fryth relating in a letter to his private friends that they his adversaries examined him touching the Sacrament of the Altar whether it was the very body of Christ or no. These are you say their words not his Why man whose words soever they were in the first proposall doth not he use the same without doubt or scruple finde you that he did stumble at them or dislike the phrase Had he beene halfe so quarrelsome at the phrase as you are he might have testified his dislike in a word or two the Sacrament of the Altar as they call it Your selfe informe us from him that in some cases at sometimes he used that qualification as viz. p. 308. I added moreover that their Church as they call it hath no such power and authority c. An Argument there of his dissent none here their Church as they call it there the Sacrament of the Altar here no dislike at all You might have suffered the poore man to rest in peace and not have called him to the barre to so little purpose The second witnesse was Iohn Lambert who also used the word or phrase with as little scruple As concerning the other six Articles I make you the same answer that I have done unto the Sacrament of the Altar and no other You quarrell this as that before being you say their words not his and hereunto we make that answer as unto the former They were their words in proposition his in repâ—tition especially the repetition being such as sâ—ewed no dislike But where you tell us of his Answer viz. I neither can nor will answer one word and thereupon inferre Iohn Lambert answers there not one word for you that 's but a touch of your old trick in cutting short quotations when they will not help you Iohn Lambert being demanded not whether he approved the name of Sacrament of the Altar but whether he thought that in the Sacrament of the Altar there was the very body and blood of Christ in likeness of bread and wine replyed I neither can ne will answer one word what ends he there as you have made him no by no meanes I neither can ne will answer one word otherwise than I have told you since I was delivered into your hands which was that he would make no answer of what hee thought till they brought some body
a remote and another province pag. 3. who used to travaile Grantham Roade p. 71. and was a friend unto the Vicar pag. 110. Iohn Coal as hee is called by name pag. 88. New-castle Coal as from the place and parts of his habitation pag. 114. A man whose learning lay in unlearned Liturgies pag. 85. and used to crack of somewhat unto his Novices pag. 122. but to be pitâ—yed for all that in being married to a widdow pag. 168. Who the man aimes at in these casts is not here considerable It is possible hee aimes at no body but at have amongst you However all this while that I may keepe my selfe unto my Accidence Petrus dormit securus and may sleepe safely if he will for none of all these by-blowes doe reflect on him Done with much cunning I assure you but with ill successe For now he least of all expects it I must draw the Curtaine and let him see his Adversary though he hide himself Me me adsum qui feci in the Poets words I am the man that never yet saw Grantham Steeple though for the Churches sake I undertooke the Patronage of the poor dead Vicar The letter to the Vicar being much sought after and by some factious hands spread abroad of purpose to hinder that good worke of uniformity which is now in hand did first occasion me to write that answer to it which passeth by the name of A Coal from the Altar Now a necessity is laid upon me to defend my selfe and with my selfe that answere also from the most insolent though weake assaults of this uncertaine certaine Minister of the Diocesse of Lincoln who comes into the field with no other weapons than insolence ignorance and falsehood In my defence whereof and all my references thereunto I am to give you notice here that whereas there were two Editions of it one presently upon the other I relate onely in this Antidote to the first Edition because the Minister takes no notice but of that alone The method which I use in this Antidotum shall be shewn you next that you may know the better what you are to look for The whole discourse I have divided into three Sections Into the first wherof I have reduced the point in controversie as it relates to us of the Church of England following the Minister at the heeles in his three first Chapters touching the state of the question the Regall and Episcopall power in matter of Ceremony and in the fourth bringing unto the test all that he hath related in severall places of his booke touching the taking downe of Altars and alteration of the Liturgie in King Edwards time The second Section comprehends the tendries of the Primitive Church concerning Sacrifices Priests and Altars together with their generall usage in placing of the Altar or holy Table and that containes foure Chapters also In which we have not only assured our cause both by the judgement and the usage of the purest Ages but answered all those Arguments or Cavils rather which by the Minister have been studied to oppose the same The third and last exhibites to you those Extravagancies and Vagaries which every where appeare in the Ministers booke and are not any way reducible to the point in hand wherein wee have good store of confident ignorance falâ—â—fications farre more grosse because more unnecessary and not a little of the old Lincolnshire Abridgement And in this wise I have diâ—posed it for your ease who shall please to reade it that as you are affected with it you may end the booke either at the first or second Section or else peruse and reade it thorowly as your stomack serves you In all and every part of the whole discourse as I have laid downe nothing without good authority so have I faithfully reported those authorities which are there laid down as one that cannot but have learned by this very minister that all fals dealing in that kinde however it may serve for a present shift yet in the end 〈◊〉 both shame to them that use it and disadvantagâ— to the cause Great is the 〈…〉 the last though for a while suppressed by mens subtile practises Nor would I that the truth should fare the worse or finde the lesse esteeme amongst you because the contrary opinion hath been undertaken by one that calls himselfe a Minister of Lincoln Diocesse You are now made the Judges in the present controversie and therefore it concernes you in an high degree to deale uprightly in the cause without the least respect of persons and having heard both parties speake to weigh their Arguments and then give sentence as you finde it Or in the language of Minutius Quantum potestis singula ponderare ea verò quae recta sunt eligere suscipere probare And that you may so doe and then judge accordingly the God of truth conduct you in the wayes of truth and leade you in the pathes of righteousnesse for his owne names sake Westminster May 10. 1637. PErlegi librum hunc cui titulus est Antidotum Lincolniense c. in quo nihil reperio sanae doctrinae aut bonis moribus contrarium quâ— minus cum utilitate publicâ imprimatur Ex Aedibus Londin Maii die 7. 1637. Sa Baker The Contents of each severall Section and Chapter contained in this Treatise SECTION I. CHAP. I. Of the state of the question and the occasion of writing the letter to the Vicar of Gr. The Author of the Coale from the Altar defended against him that made the holy Table in respect of libelling railing falsifying his authorities and all those accusations returned on the Accusers head The Minister of Lincolnshires advantage in making his own tale altering the whole state of the question The Vicar cleared from removing the Communion Table of his own accord as also from a purpose of erecting an Altar of stone by the Bishops letter That scandalous terme of Dresser not taken by the writer of that letter from the countrey people The Vicars light behaviour at bowing at the name of IESUS a loose surmise The Alderman and men of Gr repaire unto the Bishop The agitation of the businesse there The letter written and dispersed up and downe the countrey but never sent unto the Vicar The Minister of Lincolnshire hath foulely falsified the Bishops letter A parallel betweene the old and the new Editions of the letter CHAP. II. Of the Regall power in matters Ecclesiasticall and whether it was ever exercised in setling the Communion Table in forme of an Altar The vaine ambition of the Minister of Linc to be thought a Royalist His practise contrary to his speculations The Doctor cleared from the two Cavils of the Minister of Linc touching the Stat. 1. Eliz The Minister of Linc falsifieth both the Doctors words and the Lo Chancellour Egertons The Puritans more beholding to him than the King The Minister of Linc misreporteth the Doctors words onely to picke a quarrell with his Majesties Chappell A
second on-set on the Chappell grounded upon another falsification of the Doctors words Of mother Chappels The Royall Chappell how it may be said to interpret Rubricks The Minister of Linc quarels with Queene Elizabeths Chappell and for that purpose falsifieth both his forraine Authors and domesticke evidences Not keeping but adoring images enquired into in the first yeare of Q. Eliz. That by the Queenes Injunctions Orders and Advertisements the Table was to stand where the Altar did The idle answer of the Minister of Linc. to the Doctors argument Altars and Pigeon-houses all alike with the Linc. Minister The Minister of Linc false and faulty argument drawn from the perusers of the Liturgy the troubles at Frankfort and Miles Huggards testimony Of standing at the North-side of the Table The Minister of Linc produceth the Pontificall against himselfe His idle cavils with the Doctor touching the Latine translation of the Common prayer Book The Parliament determined nothing concerning taking down of Altars The meaning and intention of that Rubrick The Minister of Linc palters with his Majesties Declaration about S. Gregories A copy of the Declaration The summe and substance of the Declaration Regall decisions in particular cases of what power and efficacy CHAP. III. Of the Episcopall authority in points of Ceremonie the piety of the times and good worke in hand and of the Evidence produced from the Acts and Monuments The Minister of Linc arts and aymes in the present businesse Dangerous grounds laid by the Minister of Linc for over-throwing the Episcopall and Regall power He misreports the meaning of the Councell of Nice to satisfie his private spleene The Minister of Linc overthrows his owne former grounds by new superstructures protesteth in a thing against his conscience Chargeth the Doctor with such things as he findes not in him Denyeth that any 〈◊〉 tâ—ing may have two knowne and proper names therefore that the Communion table may not be called an Altar also and for the proofe thereof doth faâ—sifie his owne authorities The Doctor falsified againe about the Canons of the yeare 1571. The Minister beholding to some Arch-deacons for his observations Their curtalling of the Bishops power in moving or removing the Communion table to advance their owne The piety of the times anâ— the good worke in hand declared and defended against the impious and profane derision of the Minister of Linc. The testimonies of Fryth and Lambert taken out of the Acts and Monuments cleared from the cavils of the Minister of Linc. The Minister of Linc. cuts off the words of Lambert Fox Philpot and Bishop Latimer and falsifieth most foulely the Acts and Monuments Corrects the Statute and the Writ about the Sacrament of the Altar Pleads poorely for the Bishop of Lincolne and Deane of Westminster in the matter of Oyster-boards and Dressers and falls impertineâ—â—ly foule on the Bishop of Norwich CHAP. IV. Of taking downe Altars in K. Edw. time altering the Liturgie first made and of the 82. Canon The Doctor leaves the Minister of Lincolns Method for this Chapter to keep close to England Altars not generally taken down in the 4. of K. Edw. 6. The Minister of Linc. falsifieth the Bishops letter to the Vicar palters with a passage in the Acts and Mon. to make them serve his turne about the taking downe of Altars A most notorious peece of non-sence in the new Edition of the letter The Altars in the Church of England beaten down in Germany Altars not beaten down de facto by the common people but taken downe by order and in faire proceeding Matters of fact may be made doctrinall sometimes and on some occasions The Order of the King but a kinde of law The Minister of Linc. takes great pains to free Calvin from haâ—ing any hand in altering the Liturgie Land marks and bounds laid down for the right understanding of the story Calvin excepts against the Liturgie practiseth with the D. of Somerset both when he was Protector and after His correspondence here with Bp. Hooper and ill affection to the ceremonies then by Law established The plot for altering the Liturgie so strongly layed that it went forward notwithstanding the Dukes attainder The shamefull ignorance and most apparant falshoods of the Minister of Linc. in all this businesse Calvin attempts the King the Counsell and Archb. Cranmer The date of his Letter to the Archb. cleared from the cavils of the Minister of Linc. the testimony giuen the first Liturgie by K. Edw. 6. asserted from the false construction of the Minister of Linc. as also that given to it by the Parliament Archb. Bancroft and Io. Fox what they say thereof The standing of the Table after the alteration of the Liturgie and that the name of Altar may be used in a Church reformed SECTION II. CHAP. V. What was the ancient Doctrine of the Church concerning Sacrifices Priests and Altars and what the Doctrine of this Church in those particulars That Sacrifices Priestâ— and Altars were from the beginning by the light of nature and that not onely amongst the Patriarchs but amongst the Gentiles That in the Christian Church there is a Sacrifice Priests and Altars and those both instituted and expressed in the holy Gospell The like delivered by Dionysius Ignatius Iustin Martyr and in the Canons of the Apostles As also by Tertullian Irenaeus Origen and S. Cyprian How the Apologeticks of those times are to be interpreted in their denyall of Altars in the Christian Church Minutius Foelix falsified by the Minister of Linc. What were the Sacrifices which the said Apologeticks did deny to be in the Church of Christ. The difference betweene mysticall and spirituall sacrifices S. Ambrose falsified by the Minister of Linc. in the point of Sacrifice The Doctrine of the Sacrifice delivered by Eusebius The Doctrine of the following Fathers of Sacrifices Priests and Altars What is the Doctrine of this Church touching the Priesthood and the Sacrifice The judgement in these points and in that of Altars of B. Andrews K. Iames B. Montague and B. Morton CHAP. VI. An Answer to the â—avils of the Minister of Linc. against the points delivered in the former Chapter Nothing delivered in the 31 Article against the being of a Sacrifice in the Church of Christ nor in the Homilies A pious Bull obtruded on the Doctor by the Minister of Linc. The Reading-Pew the Pulpit and the poor-mans Box made Altars by the Minister of Linc. And huddle of impertinencies brought in concerning sacrifice Commemorative Commemoration of a sacrifice and materiall Altars The Sacrifice of the Altar known by that name unto the Fathers Arnobius falsified The Minister of Linc. questions S. Pauls discretion in his Habemus Altare Heb. 13. 10. and falsifieth S. Ambrose The meaning of that Text according unto B. Andrews B. Montague the Bishop and the Minister of Linc. The same expounded by the old Writers both Greek and Latine The Altars in the â—postles Canons made Panteries and Larders and Iudas his bag an Altar by
removing the Communion Table of his owne accord as also from a purpose of erecting an Altar of stone by the Bishops letter That scandalous terme of Dresser not taken by the writer of that letter from the country people The Vicars light behaviour at bowing at the name of Jâ—SUS a loose surmise The Alderman and men of Gr repaire unto the Bishop The agitation of the businesse there The letter written and dispersed up and down the countrey but never sent unto the Vicar The Minister of Lincolnshire hath foulely falsified the Bishops letter A parallel betweene the old and the new Editions of the letter IT was an old but not unwitty application of the Lo Keeper Lincolns when he was in place that as once Tully said of Plato In irridendis Oratoribus maximus Orator esse videbatur so he might also say of N. appointed speaker of the Parliament for the house of Commons that with great eloquence he had desired to be excused from undertaking that imployment for want of eloquence The same may be affirmed as truely I am sure more pertinently of this Non-nemo M r Some body some Minister of Lincolne Diocesse Charging the Doctor whom hee undertaketh with libelling hee hath shewed himselfe the greatest libeller accusing him of railing he hath shewed himselfe the veriest railer and taxing him for falsifying his Texts and Authors hath shewed himself the most notorious falsifier that ever yet put pen to paper And first hee chargeth him with libelling upon a new but witty Etymologie of the Lo Chauncellour S. Albans that a libell was derived from two words a lie and a bell of which the Doctor made the lie and sent it for a token to his private friend the bell being put to by that friend in commending it to the Presse and ringing it abroad over all the Countrey p. 1. Nor is it placed there onely in the front to disport the Reader but it is called a libell p. 21. and p. 60. The whole booke nothing but a libell against a Bishop p. 58. and that you may perceive he is no changeling but ad extremii similis sibi the same man throughout a libell it is called againe towards the latter end p. 220. Here is a libell with a witnesse a libell published by authority a licenced libell printed with licence as himselfe confesseth p. 4. For whosoever made the lie you make his Majesty in effect to be the author of the libell because you cannot but conceive that no man durst have printed his Declaration in the case of S. Gregories Church without his Majesties expresse consent and gracious approbation Or if you would be thought so dull as not to apprehend a thing so cleere yet must the publishing of this libell rest in conclusion on my Lord high Treasurer at whose house the book was licenced Which is so high a language against authority against the practice of this Realm for licencing of books and finally against the honour of the Star-Chamber on whose decree that practice and authority is founded as was never uttered and printed with or without licence by any subject of England before this time But this concernes not me so much as the higher Powers I onely touch upon it and so leave it and with it turne the libell back on this uncertain certaine Minister who daring not to shew himselfe in the Kings high way was faine to seeke out blind paths and crooked lanes in them to scatter up and downe those guilty papers which are indeed a libell both for name and nature For if a libell bee derived from a lie and a bell it serves this turn exceeding fitly First M r. Some-body this some Minister makes the lie telling us of an answer writ long agoe by a Minister of Lincolnshire against a booke that came into the world but the yeere before and then hee sends it to the Lord Bâ— of Lincolne Deane of Westminster who forthwith puts a bell unto it an unlicenced licence and rings it over all the country And it did give an Omen of what nature the whole book would prove by that which followeth in the Title Printed for the Diocese of Lincolne Whereas indeed it was not printed either for that Diocese or for any other but calculated like a common Almanack for the particular Meridian of some one discontented humour with an intent that it should generally serve for all the Puritans of Great Brittain Or if you are not willing it should be a libell to gratifie you for this once let it be a Low-belt A thing that makes a mighty noise to astonish and amaze poore birds that comming after with your light you may take them up and send them for a token to Pere Cotton or carry them along with you when you goe your selfe with the next shipping for New-England But being a low-bell and a libell too take them both together Vt si non prosint singula juncta juvent Your second generall charge is Rayling Oyster-whore language as you call it p. 98. And being some minister some great man such a one as Theudas in the Acts who boasted of himselfe that he was some body you think it a preferment to the Doctor to weare your livery which you bestow upon him with a badge that you may know him for your owne and call him scurrilous railer p. 140 Railing Philistin p. 191. and Railing Doctor p. ult Where do you finde him peccant in that peevish kinde that you should lay such load upon him What one uncivill much lesse scurrilous passage can you deservedly charge him with in his whole answer to that letter which you have tooke upon you to defend maugre all the world The worst word there if you finde any one ill word in it was I trow good enough for your friend I. C. a Separatist from this Church at that time perhaps a Se-baptist by this time who by the Answerer is supposed to be the writer of that letter and might have beene supposed so still for ought you know had not you told us to the contrary and got your Ordinaries hand to the Certificate But be hee what hee will pray Sir who are you that you should quarrell any man for railing being your self so ready a master in that art that howsoever your fingers might perhaps be burnt your lips assuredly were never touched with a Coale from the Altar Quin sine rivali I will not seeke to break you of so old a trick which I am very well contented you should enjoy without any partner Onely I will make bold to deale with you as Alexander did with his horse Bucephalus take you a little by the bridle and turne you towards the Sunne that other men may see how you lay about you though your self doe not Hardly one leafe from the beginning to the end wherein you have not some one Title of honour to bestow upon him which without going to the Heralds I shall thus marshall as I
rule hereafter in that Can-none and triviall law the body of the which we daily looke for of your setting out But â—e the letter his or not you think that you have gained three points First a good ground to change the tenour of your owne charging the Vicar in your printed Copy with an intent of setting up an Altar of stone which was not to be found in all the Manuscript Besides that you have brought him into some disfavour with his friend the Bishop for daring to remove the Communion table without leave from him Next for that slovenly and disgracefull phrase of Dresser given in the Bishops written letter to the Communion table placed Altar-wise and from him borrowed by M r Prynne that is now found out to be a phrase of the rude peoples as you call them and on them fathered in the printed letter to take off that scandall Last of all whereas bowing at the name of JESUS was in the written letter glanced at as if it did procure derision from the lookers on that is now turned wholly on the Vicar and his light gestures in performance of that pious ceremony the printed letter being altered and explained in that particular accordingly Having got thus much by the hand you need say no more but beare your head up bravely and proclaime your victory But as he in Macrobius said Omne mcum nihil meum so may you also say did you deale uprightly all this that you have got is nothing and you may put it in your eye without feare of blinking For how may wee be sure that Monsieur the half-Vicar as you call him p. 70. did of his own head remove the Communion table without authority from the Bishop Chancellour or any of his Surrogates as out of M r Aldermans letter you affirme he did It â—eemes to me that he acquainted the Diocesan with it and found from him if not an approbation a toleration at the least conditioned no umbrages and offence were taken by the Towne against it For thus the letter When I spake with you last I told you that the standing of the Communion table was unto me a thing so indifferent that unlesse offence and umbrages were taken by the towne against it I should never move it or remove it Was not this faire leave think you to make a triall how farre the people would be pleased with the alteration and whether they would think it tended to decency and comlinesse in the officiating of Gods Divine service And on this leave the table was removed to the Altar place and stood so till the Alderman a discreet and modest man and far from any humour of Innovation did by farre lesse authority bring it down againe and was never checked for it Nor can you say that the word last there mentioned when I spake with you last is to relate unto that time when the Vicar and the Alderman encountred at his Lordships house Because it follows in the next words that which I did not then suspect is come to passe viz. the Alderman and better sort of the towne have complained against it The conference then meant wherein his Lordship shewed himselfe so indifferent in the businesse proposed unto him must needs precede the Vicars action as did the Vicars action the Aldermans riot the Aldermans riot the complaint and the complaint that sudden and tumultuary journey to his Lordships house which drew out the learned letter now betweene us And so your first report of the half-Vicars hasty running before hee was sent is for the truth thereof disproved or made very disputable The other branch thereof touching the stone Altar that you talke of is farre more improbable and you are faine to chop change the Bishops letter to make it good and yet cannot doe it For whereas it was charged upon the Vicar in the M. S. Copies that he should be so violent and earnest for an Altar at the upper end of the Quire you have it in the printed letter that he should say he would upon his omne cost build an Altar of stone at the upper end of his Quire which is too great a difference to be an errour in the transcripts Secondly instead of that oblation which the Papists were wont to offer upon their Altars you now have made it that oblation which the Papists were wont to offer upon these Altars and so by changing these to theirs have turned a Protestant Table to a Pâ—pish Altar Thirdly and lastly whereas the first section in the written copies concluded thus therefore I know you will not change a table into an Altar you have converted it to this therefore I know you will not build any such Altar As great an alteration in the businesse as the words themselves For had that beene the businesse then in agitation and not the placing of the Table Altar-wise his Lordship might have gone to bed that night as indeed he did ended all his letter with the first section being buâ— 24. lines in your owne printed Copy and that corrupted too to serve your turne whereas there is a large discourse against the placing of the Table Altar wise amounting to above two leaves in your owne edition I trow the writer of the letter was too good an Arti-Zan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spend himself upon the accessary and let the principall be the least part of his care and study especially considering how he might thereby gratifie the whole towne of Grantham to which he had beene such a friend when he was in place As little truth there is in your invention of the dresser which you have turned upon the rude people rude ones indeed to give so vile and scandalous a name to a thing so sacred in whatsoever posture it was placed or situated What is it I beseech you that you have made the people say that he the Vicar should set up no dressers of stone in their Church Dressers of stone It seemes the people were as rude as you describe them so little conversant in matters which concerned the Church that they were yet to â—eeâ—â— in things which did concerne the kitchin Had the discreet Alderman no more discretion than to informe his L p. of so rude a speech and tell him in his eare a storie of a stone-dresser when as he might aswell have told him a tale of a Tubb Had the rude people as you call them applyed the name of dresser unto the holy table placed along the wall the speech had beene more proper though not lesse prophane But now to put the name of dresser of stone into the mouthes of Country people who never heard of any such thing as a dresser of stone shewes plainly that neither any Altar of stone was ever purposed by the Vicar which might occasion such an idle and absurd expression nor that the writer of the letter tooke up the name of dresser from the Country people but first
is the hint you take to introduce your studied discourse of the power of Kings in ecclesiasticis which neither is ad rem nor Rhombum but that you would doe somewhat faine to be thought a Royalist however the poor people take it to be so deserted For tell mee in good earnest doth the Doctor say that the said Statute 1. of Eliz. was onely confirmative and not declaratorie of the old Doth he not say expressely as you would have him Last of all saith his book it may be argued that the said clause or any thing therein contained is not indeed introductory of any new power which was not in the Crown before but rather declaratorie of the old which anciently did belong to all Christian Kings as before any of them to the Kings of Iudah and amongst others to ours also If afterwards he use the word confirmative you might have found his meaning by his first declaratorie not have falne upon him in so fierce a manner as if he had beene onely for confirmative and for declaratorie not one word But your next prank is worse than this where you affirm with confidence and scorn enough that this right is not united to the Crown of England onely as this scribler seemes to conceive but to all other Christian Crowns and chalenged by all Christian Princes accordingly Proh deum atque hominum fidem that ever man should write thus and beleeve his Creed in that which doth relate to the day of Judgement For sure the Doctor saith as much as all your studied nothing comes to that the said power did anciently belong what to this Crown alone as you make him say No but to all Christian Kings good Sir note this well as before any of them to the Kings of Iudah and amongst others to ours also Not unto ours alone but among others to ours also Or if this yet be no foule dealing we will try once more You tell us with great joy no question That to maintain that Kings have any part of their authority by any positive law of nations as this scribler speaks of a jurisdiction which either is or ought to be in the Crown by the ancient lawes of the Realm and is confirmed by 1 El. c. 1. is accounted by that great personage the L d Chancellour Egerton an assâ—rtion of a treasonable nature But by your leave a little Sir that passage of a jurisdiction which either is or ought to be in the Crowne by the ancient lawes of the Realm is not the Doctors but Sir Edward Cokes and cited from him whoÌ„ you have honoured with the title of a deep learned man in his faculty p. 25. affirming there that he hath stated the whole question rightly as here immediately on the recitall of the words before repeated you take great paines more than you needed to give his words a faire construction If it was rightly said by Sir Edw. Coke why not by the Doctor If no such treasonable matter in the one why doe you charge it on the other This is the thing complained of in the Court-historian Invidiam non ad causam sed ad volunt atem personasque dirigere But yet Gods blessing on your heart for your affection to Sir Edward you deale with him far better and more honestly than with your Lords great Master the L d Chancellour Egerton whose words you chop off with an hatchet as if you wanted patience to heare him out You cite him in your margine thus It was neuer taught but either by Traytors as in Spencers bill in Edw. 2. time or by treasonable Papists as Harding in the Confutation of the Apologie that Kings have their authority by the positive law Why stop you there why doe you not goe forwards like an honest man Have you a squinancie in your throat and cannot I will do it for you Reade on then by the positive law of nations and have no more power than the people hath of whom they take their temporall jurisdiction and so Ficlerus Simanca and others of that crew Or by seditious Puritanes and Sectaries as Buchanande jure regni apud Scotos Penry Knox and such like This is flat felony beleeve mee to rob your Readers of the best part of all the businesse For here we have two things which are worth the finding First what it is which as you say is by that honourable personage made to be of treasonable nature viz. not onely to maintaine that Kings have their authority by the positive law of nations but that they have no more power than the people hath Next who they be that teach this doctrine not onely Traitors and treasonable Papists as you make him say but also seditious Sectaries and Puritanes Buchanan Knox and Penry and such like Nor was it taught by them the leaders onely but as it followeth in that place by these and those that are their followers and of their faction there is in their pamphlets too much such traiterous seed sowne The Puritans are I see beholding to you for lending them so fine a cloake to hide their knavery And hereupon I will conclude how great a Royalist soever you pretend to be you love ' the King well but the Puritans better From the originall and fountaine of the soveraigne power wee must next follow you unto the exercise thereof And here you aske the question How doth the Doctor make it appeare that his most excellent Majesty hath commanded any such matter or that there is as he avows any publick order for the same viz for placing the Communion Table Altar-wise To this you answer for you play all parts that he shall make it cock-sure by three Apodicticall demonstrations which are as afterwards you dispose them the practice of his Majesties Chappell the Queenes Injunctions and his most excellent Majesties declaration about S. Gregories But first before we proceed further let mee aske one question Where doe you finde the Doctor say that his most excellent Majesty hath commanded any such matter No where most certaine in the booke nor any where that I can tell of but in the mint of your imagination where there is coynage all the yeere of these poore double ones The Doctor saith indeed His sacred Majesty hath already declared his pleasure in the case of S. Gregories and thereby given incouragement to the Metropolitans Bishops and other Ordinaries to require the like in all the Churches committed to them Incouragements are no Command you had best say so howsoever For if they were I could soone tell you in your eare who is a very disobedient subject But let that passe cum coeteris erroribus and see if that be better which comes after next I would faine hope some good of you but I finde no ground for it you misreport him so exceeding shamelesly in every passage The first you say of his three Apodicticall demonstrations as you please to slight them is that it
being the case is one the Chappell 's Royall still the same the Mother Churches no lesse to be followed by the Parochials in one place than others why should you thinke the sentence or decision should be different Or if you thinke this Declaration of his Majesties pleasure is no incouragement to other Ordinaries to bring the Parish-Churches to conforme with the Cathedrals in this particular because his Majesty doth not say in termes expresse that hee would also very well approve the like in all other Ordinaries you doe notoriously bewray either your ignorance or wilfulnesse or some worse condition For know you not that Maxime in the Civill lawes Sententia Principis jus dubium declarans jus facit quoaâ— omnes or that the Civill Lawyers say Rex solus judicat de causa à jure non definita If not consult that learned case of the Post-nati stated by the Lord Chancellour Egertâ—n pag. 107. whom you have elsewhere cited and must neede have seene The Declaration of the Kings pleasure what ever you thinke of it is no triviall matter and that not onely in such things as hee shall command but such as he alloweth of confirmes and sets his approbation on them The booke of Institutes if you went no further could tell you somewhat to this purpose Where it is said construe it as you list your selfe Quodcunque Imperator per epistolam constituit vel cognoscens decrevit N. B. legem esse constat and is to stand for good in whatsoever case businesse of the same nature unlesse it be in personall matters of praemium poeâ—a and such like Regall decisions in this kind are like the ruled cases as they cal theÌ„ in the Common law or the Responsa prudentum the judgements and determinations of the Reverend Sages in that profession extant in their Reports Terme-bookes and Commentaries First made in reference to the cause which was then before them but of authority as the least directive in all other businesse of the like condition till over-ruled in open Court by equall both authority and judgement And it is a good rule in such bouts as this De similibus ad similia iudicium argumentatio recipiuntur Last of all for the Canon lawes that you may see how much all lawes condemne you for your obstinate folly what is the whole body of the Decretals one of the greatest parts thereof but a collection of particular Rescripts and decisions made by severall Popes upon particular and emergent cases which being so made are still remaining on record as judgements sentences or decisions for all and every cases of the like condition Volentes igitur ut hac tantum compilatione omnes utantur in judiciis in scholis as in the Proeme to the worke This is I trust enough to sheild the Doctor from your fury for saying onely that by this Declaration of his Majesties pleasure in that one particular the Metropolitans Bishops and other Ordinaries had no small incouragement to reduce private Parish Churches to an uniformity with their Cathedrall Against the which as you have not one word to say but your owne ipse dixit that it is untrue and your own mecum stâ—tui that nothing shall perswade you to the contrary as long as M r. Alderman of Gr and the good people of the Diocesse are not pleased withall so might we well have saved this labour and left you to the singularity of your sullen humour And so I leave you for this time onely I cannot choose but marvell why you should lay such impudency to the Doctors charge for misreporting the Iustice of so divine a Maiestie which he reports in the same words he found it copied forth unto him or calling him bold fellow for printing it for an Act of Counsell being a Declaration of his Majesties pleasure at the Counsell board and which you call an Act your selfe in the self-same page or finally correcting him for saying the Relation of both parties not the Allegation when as the word Relation onely is in his copy of the Act. Had he dealt so with you you would have called him halfe a dozen times Animal pugnacissimum Gander Common Barretter and I know not what you being in this case like the Cock that is well fed with Garlick before the fight who seekes to over-match his Adversary rather with ranknesse of breath than strength of body CHAP. III. Of the Episcopall authority in points of Ceremonie the piety of the times and good worke in hand and of the Evidence produced from the Acts and Monuments The Minister of Linc arts and aims in the present businesse Dangerous grounds laid by the Minister of Linc for overtâ—rowing the Episcopall and Regall power He misreports the meaning of the Councell of Nice to satisfie his private spleene The Minister of Linc overthrowes his owne former grounds by new superstructures protesteth in a thing against his coÌ„science Chargeth the Doctor with such things as he findes not in him Denieth that any one thing may have two knowne and proper names therefore that the Communion table may not be called an Altar also and for the proofe thereof doth falsifie his owne authorities The Doctor falsified againe about the Canons of the yeare 1571. The Minister beholding to some Arch-Deacons for his observations Their curtalling of the Bishops power in moving or removing the Communion table to advance their owne The piety of the times and the good worke in hand declared defended against the impious and profane derision of the Minister of Linc The testimonies of Fryth and Lambert taken out of the Acts and Monuments cleared from the â—avils of the Minister of Linc The Minister of Linc â—uts off the words of Lambert Fox Philpot and Bishop Latimer and falsifieth most foulely the Acts and Monuments Corrects the Statute and the Writ about the Sacrament of the Altar Plâ—â—ds poorely for the Bishop of Lincolne and Deane of Westminster in the matter of Oyster-boards and Dressers and falls impâ—rtinently foule on the Bishop of Norwich SVnt quos curriculo pulverem Olympicum Collegisse iâ—vat c. For still I follow him up and down in his owne fancies The Poet tels us of some men that had a great delight in the Olympick exercises in hope to winne the prizes which were there proposed Our Some-body some Minister some I know not who hath an itch that way a great desire to get the prize and I cannot blame him Terrarum Dominos evehit ad deos What to be hoysted up by the common people as a man more than mortall one so like the gods that it is hard to say whether he or Iupiter be the better man Who would not venture a fall to finde such applause especially considering with what â—ase it may be attained And certainely in two things he is very like them For he doth onely raise a dust colligere pulverem as the Poet hath it and labour what he can evitare
which respect those and all other Ceremonies of the Iewes are by the Fathers said to bee not onely dangerous but deadly to us Christian men The Passion of our Saviour as by the Lords own Ordinance it was prefigured to the Iews in the legall Sacrifices à Parte ante so by Christs institution is it to bee commemorated by us Christians in the holy Supper à Parte post A Sacrifice it was in figure a Sacrifice in fact and so by consequence a Sacrifice in the commemorations or upon the Post-fact A Sacrifice there was among the Iewes shewing forth Christs death unto them before his comming in the flesh a Sacrifice there must bee amongst the Christians to shew forth the Lords death till he come in judgement And if a Sacrifice must bee there must be also Priests to doe and Altars whereupon to doe it because without a Priest and Altar there can bee no sacrifice Yet so that the precedent sacrifice was of a different nature from the subsequent and so are also both the Priest and Altar from those before a bloudy sacrifice then an unbloudy now a Priest derived from Aaron then from Melchisedech now an Altar for Mosaicall sacrifices then for Evangelicall now The Sacrifice prescribed by Christ Qui novi Testamenti novam docuit oblationem saith Irenaeus l. 4. c. 32. who the same night in which he was betrayed tooke bread And when be had given thankes he brake it and said Take eat this is my body which is broken for you Doe this in remembrance of me Likewise also he tooke the Cup when hee had supped saying This Cup is the New Testament in my blood doe this as often as you drinke it in remembrance of mee Which words if they expresse not plaine enough the nature of this Sacrifice to bee commemorative we may take those that follow by way of Commentary For as often as yee eate this bread and drinke this Cup ye doe shew the Lords death till he come Then for the Priests they were appointed by him also even the holy Apostles who being onely present at the Institution received a power from Christ to celebrate these holy mysteries in the Church of God A power not personall unto them but such as was from them to bee derived upon others and by them communicated unto others for the instruction of Gods people and the performance of his service Though the Apostles at that time might represent the Church of Christ and every part and member of it yet this gives no authority unto private men to intermeddle in the sacrifice but unto the Apostles onely and their successours in the Evangelicall Priesthood Our Saviour hath left certaine markes of characters by which each member of the Church may soone finde his dutie For the Apostles and their successors in the Priesthood there is an edite bibite an eating an drinking as private men men of no Orders in the Church but there is an Hoc facite belonging to them onely as they are Priests under and of the Gospell Hoc facite is for the Priest who hath power to consecrate Hoc edite is both for Priest and people which are admitted to communicate and so is the Hoc bibite too by the Papists leave Were it not thus but that the people might hoc facere take bread and breake and â—lesse it and distribute it unto one another wee should soone see a quicke come off of our whole religion The people then being prepared and fitted for it may edere and bibere but they must not facere that belongs onely to the Priests who claime that power from the Apostles on them conferred by our Redeemer Last of all for the Altar wee need not goe farre S. Paul in whom wee finde both the Priest and Sacrifice will helpe us to an Altar also He calleth it once a Table and once an Altar a Table in the tenth of the same Epistle non potestis mensae Domini participes esse yee cannot bee partakers of the Lords Table and the table of Devils an Altar in the last of the Hebrewes Habeâ—â—us Altare wee have an Altar whereof they have no right to â—ate that serve the Tabernacle an Altar in relation to the Sacrifice which is there commemorated a Table in relation to the Sacrament which is thence participated Nay so indiâ—ferent were those words to that blessed spirit that as it seemes he stood not on the choice of either but used the word Table to denote those Altars on which the Gentiles sacrificed to their wretched Idols which he cals mensaâ— Daemoniorum the table of Devils in the Text remembred If wee consult the Fathers who lived next those times wee finde not that they altered any thing in the present businesse for which they had so good authority from the Lords Apostles but without any scruple or opposition that we can meet with used as they had occasion the name of Sacrifice and Priest and Altar in their severall writings Not that they tied themselves to those words alone but that they balked them not when they came in their way as if they were afraid to take notice of them Denys the Areopagite if it were hee that wrote the books de Ecclesiastica Hierarchia hath in one chapter all those names of Priest Altar Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his native language Sacerdos Altare Sacrificium in the translation the Altar being honoured with the attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine the Sacrifice with that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most pure and holy These workes of Dionysius Monsieur du Moulin doth acknowledge to be very profitable Vtilia sane plena bonae frugis but withall thinkes they are of a later date And therefore on unto Ignatius of whom there is lesse question amongst learned men who in his severall Epistles useth the aforesaid names or termes as being generally received and of common usage First for the Altar the Doctor shewed you in his Coal that it is found there thrice at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Philadelph one altar and one Altar in every Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Altar in his Epistle ad Tarsens what is objected against these we shall see hereafter So for the Minister he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priest which your good friend Vedelius translates Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellent or estimable are the Priests and Deacons but more the Bishop In the Epistle ad Smyrâ—enses the same word occurres to signifie the Priest or Minister of Christs holy Gospell as also that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by your Vedelius Sacerdotium by us called the Priesthood Last of all for your sacrificâ— the same Ignatius gives it for a rule as the times then were that it is not lawfull for the Priest without the notice of his Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Margin The Table or the Altar were to them such indifferent words that they used both equally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius in the tenth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius in the sixt Chapter of his fiâ—sâ— de Demonstratione Evangelica Altars saith S. Austin in the tenth and mensa saith the same S. Austin in his 17 de Civitate Gregory Nyssen in one breath doth make use of both and cals the same one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Table the undefiled Altar Altars of stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Gregory Nyssen Altars of wood ligna Altaris in S. Austin both used with such indifferency that Nyssen calleth his stone Altar by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Table and Austin calleth his wooden Table Altare Altar So that in all this search into antiquitie wee find a generall consent in the Church of God touching the businesse now in hand the Sacrament of the Lords Supper being confessed to be a Sacrifice the Minister therein intiâ—uled by the name of Priest that on the w ch the Priest did consecrate being as usually called by the name of Altar as by that of Table and you may â—ake this testimony also from the mouth of a Gentile that the Christians called their Table by the name of Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Zozimus lib. 5. Not an improper Altar and an improper Sacrifice as you idly dreame of For Sacrifices Priests and Altars being Relatives as your selfe confesseth the Sacriâ—ice and the Altar being improper must needs inferre that even our Priesthood is improper also And wee may speake in proper and significant termes as the Fathers did without approving either the Popish Masse or the Iewish Sacrifices from which the Doctor is as farre as either you that made the booke or hee that licensed it though you have both agreed together to breed some base suspition of him as if he meant somewhat else than for feare of our gracious King he dares speake out The Doctor I assure you dares speake what hee thinkes though you as I perswade my selfe thinke not what you speake and will now tell you what hee thinkes to bee the Doctrine of this Church in this present businesse of Sacrifices Priests and Altars that wee may see shee is no flincher from the words and notions no more than from the Doctrines of most orthodox Antiquity And first beginning with the Priesthood in case you are not growne ashamed of that holy calling you may remeÌ„ber that you were admitted into holy Orders by no other name Being presented to the Bâ—sh at your Ordination you did require to bee admitted to the Order of Priesthood and being demanded by the Bishop if you did thinke in your heart that you were truly called according to the will of our Lord Iesus Christ and the order of this Church of England unto the Ministerie of the Priesthood you answered positively that you did if you thought otherwise than you said as you doe sometimes you lyed not unto men but unto God Looke in the Booke of Ordination and you shall finde it oftner than once or twice entituled the Office of Priesthood and the holy Office of Priesthood the parties thereunto admitted called by no other name than that of Priests Or if you thinke the Booke of Ordination is no good authority to which you have subscribed however in your subscription to the Articles look then upon the Liturgie and the Rubricks of it by w ch you would perswade the world that you are very much directed in all this businesse Finde you not there the name of Priest exceeding frequent especially in that part therof which concerns the Sacrament The Priest standing at the North side of the Table Then shall the Priest rehearse distinctly all the tenne Commandements Then shall the Priest say to them that come to receive the holy Communion Then shall the Priest turning himselfe to the people give the absolution Then shall the Priest kneeling downe at Gods Boord c. Infinitum est ire per singula It were an infinite labour to summe up all places of and in the Rubricks wherein the Minister is called by the name of Priest which being so as so it is and that your own sweet selfe hath told us that Altar Priest and Sacrifice are Relatives the Church of England keeping still as well the Office of Priesthood as the name of Priest must needs admit of Altars and of Sacrifices as things peculiar to the Priesthood But not to trust so great a matter to your rules of Logicke wee will next see what is the judgement of the Church in the point of Sacrifice Two wayes there are by which the Church declares her selfe in the present businesse First positively in the Booke of Articles and that of Homilies and practically in the Booke of Common prayers First in the Articles The offering of Christ once made is that perfect redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall and there is no other satisfaction for sinne but that alone This Sacrifice or oblation once for ever made and never more to bee repeated was by our Saviours owne appointment to bee commemorated and represented to us for the better quickning of our faith whereof if there be nothing said in the Booke of Articles it is because the Articles related chiefly unto points in Controversie but in the Booke of Homilies which doe relate unto the Articles as confirmed in them and are though not dogmaticall but rather popular discourses a Comment as it were on those points of doctrine which are determined of elsewhere wee finde it thus That the great love of our Saviour Christ to mankinde doth not only appeare in that deare-bought benefit of our redemption and satisfaction by his death and passion but also in that he hath so kindly provided that the same most mercifull work might bee had in continuall remembrance Amongst the which meanes is the publick celebration of the memorie of his preâ—ious death at the Lords Table our Saviour having ordained and established the remembrance of his great mercie expressed in his passion in the Institution of his heavenly Supper Here is a commemoration of that blessed Sacrifice which Christ once offered a publick celebration of the memorie thereof and a continuall remembrance of it by himselfe ordained Which if it seeme not full enough for the Commemorative sacrifice in the Church observed the Homilie will tell us further that this Lords supper is in such wise to be done and ministred as our Lord and Saviour did and commanded it to be done as his holy Apostles used it and the good Fathers in the Primitive Church frequented it So that what ever hath beene proved to bee the purpose of the Institution the practise of the holy Apostles and usage of the ancient Fathers will fall within the meaning and intention of
before The Father speakes there onely of spirituall sacrifices and you will turne his horum into hic as if he spoke there onely of the mysticall sacrifice And were it hic in the originall of S. Ambrose yet you are guiltie of another falshood against that Father by rendring it in all this disputation The Fathers hìc if hee had said so must have related to those points which were debated of in the 10. Chapt. to the Hebr. whence the words were cited and those spirituall sacrifices which are there described you by an excellent Art of juggling have with a Hocas Pocas brought it hither and make us thinke it was intended for this hìc this place Heb. 13. 10. of which now we speake and which hath been the ground of that disputation which you conclude with from S. Ambrose Vsing the Apostle and the Fathers in so foule a fashion it is not to bee thought you should deale more ingeniously with their Disciples The servant is not above the Master nor lookes for better usage from you than hee hath done hitherto Having concluded with S. Ambrose your next assault is on the Doctor whom you report to be the first sonne of the reformed Church of England that hath presumed openly to expound this place of a materiall Altar Not constantly you say but yet so expounded it I beseech you where Not in the Coal from the Altar there is no such matter Take the words plainly as they lie you shall finde them thus And above all indeed S. Paul in his Habemus altare Hebr. 13. 10. In which place whether he meane the Lords Table or the Lords Supper or rather the sacrifice it selfe which the Lord once offred certaine it is that hee conceived the name of Altar neither to be impertinent nor improper in the Christian Church Finde you that hee expounds the place of a materiall Altar or that hee only doth repeat three severall expositions of it Now of those expositions one was this that by those words we have an Altar S. Paul might mean we have a Table whereof it was not lawfull for them to eate that serve the Tabernacle If this bee the materiall Altar that you complaine of in the Doctors exposition assuredly he is not the first sonne by many of the Church of England that hath so expounded it The learned Bishop Andrewes doth expound it so The Altar in the old Testament is by Malachi called Mensa Domini And of the Table in the new Testament by the Apostle it is said Habemus Altare which whether it be of stone as Nyssen or of wood as Optatus it skils not So doth my Lord of Lincoln also one of the sonnes I trow of the Church of England Citing those words of Bishop Andrewes you adde immediatly that this is the exposition of P. Martyr mentioned in the letter i. e. my Lord of Lincolns letter to the Vicar of Grantham that as sometimes a Table is put for an Altar as in the first of Malachi so sometimes an Alâ—ar may be put for a Table as in this Epistle to the Hebrewes Next looke into the Bishop of Chichester who plainly tels you that the Lords Table hath beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning not as some falsly teach by succeeding Fathers and that S. Paul himselfe may seeme to have given authoritie and warrant to the Phrase Hebr. 13. 10. The Doctor is not then the first sonne of the Church of England that hath so expounded it Or if he were hee hath a second but such a second as is indeed Nulli secundus for some things that I could tell you of even your good friend the minister of Lincolnshire one of the children of the Church that writ the booke entituled the Holy Table For presently upon the Bishop of Lincolns glosse he addes this de proprio than the which solution there may be peradventure a more full but there cannot bee â— more plaine and conceiveable answere I see you can make use sometimes of a leaden dagger though as you tell us throwne away by the very Papists yet not so utterly throwne away as within two leaves after you are pleased to tell us but that it is still worne by the Jesuites Salmeron the Remists à Lapide Haraeus Tirinus Gordon Menochius and Cajetan of which some are yet living for ought I can heare Nor doth your Authour say it is throwne away as if not serviceable to this purpose but onely that non desunt ex Catholicis some of the Catholick writers doe expound it otherwise I hope you would not have all Texts of Scripture to bee cast away like leaden Daggers because Non desunt ex Catholicis some one or other learned man give such expositions of them as are not every way agreeable unto yours and mine Now as the Doctor was the first Sonne of the Church of England so was Seâ—ulius the first Writer before the Reformation that literally and in the first place did bend this Text to the materiall Altar Iust so I promise you and no otherwise Or had Sedulius beene the first the exposition had not beene so moderne but that it might lay claime to a faire antiquity Sedulius lived so neare S. Austin that hee might seeme to tread on his very heeles the one being placed by Bellarmine an 420. the other an 430. but ten yeares after And if the Cardinals note be true that hee excerpted all his notes on S. Pauls Epistles from Origen Ambrose Hierom and Austin for ought I know his exposition of the place may bee as old as any other whatsoever But for Sedulius wheresoever he had it thus he cleares the place Habemus nos fideles Altare praeâ—er Altare Iudaeorum unde corpus sanguinem Christi participamus i. e. The faithfull have an Altar yet not the Iewish Altar neither from whence they doe participate of Christs body blood That is plain enough and yet no plainer than S. Chrâ—sost though you have darkened him as much as possibly you can to abuse the Father Chrysostome expounds it as you say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things professed here amongst us for proofe whereof you bring in Oecumenius with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tenets as it were of Christian men So that if you may bee beleeved the Father and his second doe expound the place of the Doctrine Tenets or profession of the Church of Christ. First to begin with Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words you see put neutrally and so translated in the Latine Non enim qualia sunt apud Iudaeos talia etiam nostra sunt That is as I conceâ—ve his meaning our Sacrifices or our Sacraments are not such as the Iewish were our Altâ—r not as theirs nor any of our Rites thereunto belonging My reason is because it followeth in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is not lawfull no not to the
High-Priest himselfe to partake thereof Of what I pray you Not of the things professed in the Christian Church I hope you will not say but it was lawfull to the Priests to be partakers of the doctrine of our Lord and Saviour Why did the Apostles preach unto the Iewes in case it were not lawfull for them to make profession of the Faith Therefore the Father must needs meane the Christians Sacrifices performed upon the Altar which the Apostle speakes of of which it was not lawfull for the High-Priest continuing as he was High-Priest to bee partaker And this I take the rather to have beene his meaning because Theophylact who followed Chrysostome so exactly that hee doth seeme to have abridged him doth thus descant on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having before said v. 9. that no regard was to be had of meats lest our owne Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might bee thought contemptible as things unobserved hee addes that we have Ordinances of our own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not about meats as were the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such as doe concerne the Altar or the unbloody sacrifice of Christs quickning body Of which which sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not lawfull for the Priests to bee partakers as long as they doe service to the Tabernacle i. e. the legall signes and shadows The like saith also Oecumenius with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you have Englished Tenets with the like felicitie as you did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysost. For Oecumenius saying as Theophylact had done before because the Apostle had affirmed That no regard was to bee had of meates c. hee addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have not we also our owne Ordinances or observations To which hee answers with Theophylact but a great deale plainer Yes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of meats but of our Altar If you goe downe ward to the Latines they are cleare as day Haymo who lived about the yeare â—â—0 affirmes expresly on the place Altare Ecclesiae est ubi quotidie corpus consecratur Christi that is the Altar of the Church whereon the body of Christ is daily consecrated And so Remigius who lived and writ about those times Haâ—emus ergo Altare Ecclesiae ubi consecratur corpus Dominicum the same in sense though not in words with that of Haymo This Doctor Fulk almost as great a Clerke as you conceives to bee so really intended by Oecumenius and Haymo that he reports that they did doate upon the place even as you say the Doctor melts upon the place But say you what you will As long as hee can back it with so good authority the Doctor will make more of Habemus Altare than before hee did though you should raise Iohn Philpot from the dead to expound it otherwise as neare told he did in the Acts and Mon. p. 90. of your holy Table From the Apostles Text both re nomine proceed wee to the Apostles Canons nomine at the least if not re also which if not writ by them are by the Doctor said to be of good antiquity nor doe you deny it Onely you â—ling them off with a Schoole-boyes jest affirming confidently that all good Schollers reckon those Canons but as so many Pot-gunnes Not all good Scholers certainly you are out in that What thinke you of my Lord of Chichester of whom the Doctor and the Minister of Linc. too may well learne as long as they live He a geod Scholler in your own confession doth not alone call them the Apostles Canons but cites the 40 of them as a full and strong authority to prove that by the ancient Canons Church-men had leave to give and bequeath their Goods and Chattels by their last Will and Testament And this in his reply unto Io. Selden whom he knew too well to thinke hee would give back at the report or blow of a School-boyes Pot-gunne Next where those three Canons that the Doctor cited doe speake so clearly of the Altar and that by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle to the Hebrewes that there is no deniall of it you flie unto your wonted refuge a scornfull and prophane derision Hee that shall read say you what is presented on these Altars for the maintenance of the Bishop and his Clergie will conceive them rather to bee so many Pantries Larders or Store-houses than consecrated Altars O Curvae in terris animae coelestium inanes So dead a soule so void of all coelestiall impressions did I never meet with I am confirmed now more than ever for the first Author of the Dresser otherwise you had never beene allowed and licensed to call it as you doe a Pantrie or a Larder and a Store-house I see there is good provision towards and as much devotion Your Pigâ—on-house wee have seene already and Pottage you will serve in presently if we can bee patient Larders we have and Store-houses and Pantries which portend good cheare Thinke you a man that heares you talke thus would not conceive your Kitchin were your Chappell the Dresser in the same your High-Altar and that your Requiem Altars were your Larder Pantrie and Store-house Get but a Cooke to bee your Chaplaine and on my life Comus the old belly god amongst the Gentiles was never sacrificed unto with such propriety of Vâ—ensils and rich magnificence as you will sacrifice every day to your god your Belly Nor need you feare that your estate will not hold out I hope you are a provident Gentleman and make your Altars bring you in what your Altars spend you For say you not in that which followeth that Iudas his bagge may with as good reason as these Tables bee called â—n Altar I wonder what fine adjunct you will finde out next You cannot probably goe on and not set downe ad mensâ—m daemoniorum that Table of Devils which Saint Paul speakes of Iudas his bagge Just so yet you would shift this off unto Baronius as you have done the Dresser on the rude people of Grantham Baronius as you say implieth it Doth he so indeed All that Baroniâ—â— saith is this that those who ministred in the Church did from the first beginnings of the Church receive their maintenance from the oblations of the faithfull Immo cum adhuc dominus supeâ—stes c. And that the Lord himselfe when he preached the Gospell used from these offerings to provide for himselfe and his For Iudas saith S. Iohn bearing the bagge Ea quâ—â— mittebantur portabat did carrie up and downe that store which was sent in to him What say you doth the Cardinall imply in this that Iudâ—s his bagge may with good reason any how be called an Altar Take heed of Iudas and his â—agge of Iudas and his qualities for feare you come unto that end that Iudas did Your answers to the Doctors allegations
have brought him in discoursing with the men of Granthâ—m of the indifferenciâ— of this circumstance in its owne nature as in another place you make his Lordships opinion to be very indifferent in the said placing of the Table however the Rubrick of the Liturgie did seeme apparently to be against it Nor is he onely so resolved in point of judgement but hee is positive for the â—etting of it Altar-wise in point of practice the Table as you tell us in his Lordships private Chappell being so placed and furnished with Plate and Ornaâ—ents above any the poore Vicar had ever seene in this Kingdome the Chappell Royall only excepted A strange tale to tell that for the placing of the Table Altar-wise the Rubricke should bee so apparently against it and yet his Lordships opinion should be so indifferent in it his practice peremptorie for the formes observed in the Royall Chappell and yet that you should bee allowed and licenced to write kim kam so flatly contrary to that which in his owne house hee approves and practiâ—eth More strange that you should take this paines to falsifie your Authours and disturb the peace and uniformitie of the Church in matters of so low a nature wherein you would have no man disobey his Ordinarie Were you not taken with a spirit of giddinesse we should have found some constancie in you though but little truth But thus you deale with us throughout your Booke and wander up and downe you know not whither the biasse of your judgement drawing one way and your zeale unto the faction pulling you another way It seemes you have beene much distracted aliudque â—upido mens aliud suâ—det and you are still irresolute what to do or think Though for the present fit like the madde woman in the Poet you set upon the businesse with a video meliora proboque but will deteriorâ— sequi do wee what wee can In which madde mood no wonder if you fall into many impertinencies and extravagancies to which now wee hasten and having made a full discovery of you in them will conclude the whole SECTION III. CHAP. IX A brief survey and censure of the first service of Extravagancies in the holy Table The Ministers extravagancies one of thâ— greatest part of his whole discourse His ignorant mistaking in the Mathematicks concerning the inventions of Euclide Archimedes and Pythagoras The Minister faulters in the originall of Episcopall autority His â—ringing in of Sancta Clara and Sancta Petra for the Iingle onely The Minister mistakes the case of the German Priests His â—â—vils at the â—â—rme of prayer before the Sermon and turning towards the East iâ— the Act of Prayer The Ministers ignorant endevours to advance the autority of the Archdâ—acons The Minister mistaken in the Diaconicoâ— What the Diacony was and that it addes but little to the dignitie of Archdeacons that the old Deacon had the keeping of it The Minister absurdly sets the Deacon above the Priest Poâ—tare Altare not an honour in the first Deacons but a service onely The little honour done by the Minister to the Arch-deacons in drawing down their petigree from the first Deacons The Ministers ignorant mistake in his own wâ—rd utensil The Minister subjects the â—riest to the autority of the Chuâ—chwarden and for thâ—t 〈…〉 Lindwood His ignorant dâ—â—rivations of the present Churchwarden from the old Oâ—conomus The Minister endevows to exclude the Clergie from medling in sacular mattâ—â—â— and to that 〈◊〉 abuseth the autoritie of the â—â—ciâ—â—â— Fâ—thers His ignorance in the Catâ—chisme and confident mistakes in that His heartlesse plea for bowing at the name of IESVS LAertius tel's us of Chrysippus the Philosopher that being a great Writer he took up every thing that came in his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and swelled his Books with testimonies and quotations more then needed And thereupon Apollodoruâ— the Athenian used to say that taking from Chrysippus writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that was either not his own or at all nothing to his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Papers would be emptie of all manner of matter Our Minister of Lincoln Diocese is much like that Autor To make his Book look big upon us hee lâ—ft out nothing that hee met with in his own collections or had beene sent in to him by his friends to set out the worke and that it might appear a most learned piece hee hath dressed up his margin with quotations of all forts and uses But with so little judgement and election that many times he run's away so far from his mayâ— buâ—inesse and from the Argument which he took in hand that wee have much adoe to finde him And should one deal with him according to the hiâ—â— that wee have given us of Chrysippus we should find such a full in the mayn bulk of his discourse that the good man would have a very sorry frame to support his Table Such and so many are his impertinences and vagaâ—ies that the left part of all his worke is the holy Table though that were onely promiâ—ed in the Tâ—â—le and we may say therof in the Poâ—ts language Pars minima est ipsa puella sui the dresse is bigger then the body However that wee might not â—eem to have took all this pains in a thing of nothing I have reduced into the body of this answer what ever of him I could possibly bring in though by head and shoulders leaving the rest of his untractable extravagancies such as by no means could be brought into rank and order to be here examined by themselves In marshalling of the which I shall use no method but that which himself hath taught me which is to rank them as I finde them and as tâ—ey crosse me in my way taking them page by page as they are prâ—sented to my view or dish by dish as hee hath set them before us If you find any thing of the changeling in him or that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not proove as full of ignorance and falshood as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I should conceive my time ill spent in tracing him up and down in so wild a Labyrinth Besides we have in these extravagancies or vagaries some fine smacks of Puritanisme purposely sprinkled here and there to san ctifie and sweeten the whole performance and make it ad palatum to the Gentle Reader Begin then my dear brother of Boston and let us see what prety tales you have to tell us for entertainment of the time by way of Table-talke for justifying as you do the sitting of some men at the holy Sacrament I must needs thinke you have invited us unto a Common not an holy Table And first to passe away the time till your meate come's in you tell us two or three stories of Eâ—clidâ— and his finding out of the Iacobs staffe of Archimedes and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when being in a brazen Lavâ—tory he had found the Corâ—net or
first inducements of King Edward and his most able 〈◊〉 to 〈◊〉 the Altars and place holy Tables 〈…〉 up superstitioâ— in the mindes of these by him the Doctor so much despised commont people What an opinion the first Protestants had of the common people is not now the question but whether in their labours to reforme the Church and root up superstition they had relation to the humour of the people or the glory of God If you could shew us that King Edward and his most able Councell as in your odious manner of comparisons you are pleased to stile them aymed at this onely in that act of theirs populo ut placerent to please the people you had said somewhat to the purpose But you had laid withall a greater scandall on that King and his so able Councell then all your wit and learning would be able to take off againe If not why do you bring King Edward and his able Councell upon the stage as if they could say somewhat in your defence when they had no such meaning as you put upon them The people then as it appeareth in the story were so averse from that Act of the King and Counsell that they were faine to set out certaine considerations to prepare them to it and make them ready for the change which they meant to make Call you this pleasing of the people It was indeed pretended that the change would be for the peoples good and to root up superstition out of their mindes but nothing lesse intended then the peoples pleasure An honest care that all things may be done for the common good for training up the people in their obedience to Gods Commandements the Kings just government and the Churches orders no man likes better then the Doctor If this will please the people take me with you and you shall never want a second to assist you in it And this is that placentiâ— which the Apostle hath commended to us by his owne practise first I please saith he all men in all things noâ—â—ee king 〈…〉 profit but the profit of many that they may be saved and next by way of precept or direction Let every 〈◊〉 please his neighbour for his good to ediâ—â—cetion If you observe these rules and looke not after your own profit applause or popular dependencies but thâ— edification of the people onely that they may be 〈◊〉 you have Saint Paul both for your warrant and eâ—ample The Doctor had not faulted thus either in you or in the write 〈◊〉 the letter had he found it in you But on the other side therâ— is 〈…〉 popularity which some men affect 〈◊〉 an art to feed the peoples humour that they themselves may be borne up and hoisted by the pâ—oples breath and this appeareth every where as well throughout that letter as your whole discourse This was the disease of Pilate in the holy Gospel Of whom it is recorded there that to please the people he released Barrabaâ— unto them and condemned Iesus and this the itch of Dioâ—rephes in S. Iohns Epistles who loving to have the preheminence amongst ignorant people disparaged the Apostles and praâ—ed openly against them with malicious words In these designes to court the favour of the people by casting scandals on the Church and the publike government and by that meanes to be admired and honoured for a Zealoue Minister and a stout Patriot for the publick for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Historian or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Orators language the Doctor leaves you to your selfe You may draw after you if you please Aâ—bâ—bajaruâ—â— collegiâ— hâ—c genus oâ—ne the love and favour of the multitude for a day or two but you will finde it a weak staffe to relie upon though it may serve to puffe you up and make you think your self to be some great bodie The Doctor hath no such designes therfore nâ—â—ds not take those courses knowing especially that Saint Paul hath said that if I yet pleased men I should not be the servant of Christ. But 〈…〉 You that did never any thing in â—ein except a little â—or vain-gloâ—y have better studied those deep points then the Apostlâ— did or couldâ— have found out a way so to serve the Lord that you may please the people too And therfore Maitâ—â—anto Paâ—tâ— simple Sâ—int Paul I hope you can remember your own sweet words that could not so well time it as to seâ—ve tâ—o masters How â—arre you are the servant of Christ I have not to doe with look you to that but how farre you have laboured to please the people that I can tell you pâ—esently without more ado What made you undertake this Argument being for ought you would be known of no party in it was it to shew your zeale and service unto Christ or to please the people What makes you speak so slightly of the Institution of Episcopall power and having spoke so slâ—ghtly of it what makes you speak so doubtfully of the present government as if all things were carried with an higher hand then they ought to be rather with canon shot then with Canon law was it to sâ—rve Christ who had before-hand as you say 〈…〉 down de facto was not this done to please the people Such pleasers of the peoples humours we have too many in this kingdome and you I take it lâ—ke Mutatuâ— Curio in the Poet are 〈…〉 And yet you might have done all this wothout exposing the poore Doctor to the common 〈…〉 if so many provisionarie Saints of God so many nerves and sinews of the State so many armes of the King to defend his friends and offend his enemies were by hiâ— called in scorne and for â—ant of â—it poâ—re people Good Sir a word or two in private Thinke you that there are no provisionarie Saints no â—erves and sinews of the State none of the Kings Arâ—es in the Towne of Grantham and yet the Bishop 〈◊〉 his Vicar that it were fitter that the Altar should stand table-wise then that the Table be erected Altar-wise to trouble the pâ—ore Towne of Grantham The Doctor tooke his phrase from thence and onely turned those words upon him if you mark it wel which he had found there to his hand Nor are you very free from so great a fault in calling those provisionarie Saints sinews and nerves and Armes the rude people of Grantham Or if you needs will make him meane it of the people generally tell me I pray you what is the difference for I know it not betweene the people and the subâ—ects If none as surely none there is how durst your mothers sonne in such a staâ—e as this in such a Church as this and under such a Prince so beloved as this call the said Saints Armes Nerves and Sinews for want of wit or something else poore Subjects It 's true you make them faire
amends by giving them â—omâ— secret notice of their authoritie and power in the civill government concluding that extravagancie with the 〈…〉 man Iraser popâ—lo Râ—man◠〈…〉 But Sir I hope you do not make your pâ—â—re Subâ—â—cts in England any way equall to the people in the state of Rome who were so formidable 〈◊〉 that time to all Kings and Princes ut 〈…〉 aliquenâ— juxta â—orum 〈…〉 of the state was in the people at that 〈◊〉 when this speech was used and so your application of it in this place and time must needs be either very foolish or extremely factious 〈…〉 Here you report his words aright which you do not often but then most shâ—mefully mis-report his meaning The Doctor doth not there lay downe a definition of the Diptychs as you falsly charge him but onely doth expound the word as it related to the case which was then in hand You may remember that the Bishop had sent the Vicar unto Bishâ—p Iewel to learne how long Communion Tables had stood in the middle of the Church and Bishop Iewel tells him of a pâ—ssage in the fifth Councell of Constantinople where it was said that tempore Diptychorum cucurrit â—mnis cum magno silentio circumcirca Altare i. e. saith he When the Lesson or Chaptâ—r 〈◊〉 a reading the people with silence drew together 〈◊〉 about the Altar Now when the Doctor comes to scan this passage not taking any notice of this mistake in Bishop Iewel he concludes it thus So that for all is said in the fifth Councell of 〈◊〉 the Altar might and did stand at the end of the 〈◊〉 although the people came together about it to heare the Dipâ—ychs i. e. the 〈◊〉 of those Prelates and other persons of 〈◊〉 note who had departed in the â—aith 〈…〉 to be his definition of the Diptychs a very â—oolish one you say and foolâ—sh it had beene indeed had it beene layed downe there for a definition 〈◊〉 did you mâ—â—ke it as you should you would hâ—ve 〈◊〉 â—hat it was never meant for a dâ—finition of the Diptychâ— generally but onely for an exposâ—tion of the word as in that place 〈…〉 if you look into the 〈…〉 〈◊〉 heare the Diptychs and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the recitall being made of the foure holy Oecumenicall Synods as also of the Archbishops of blessed memorie â—uphemius 〈◊〉 and Leo the people with a loud voyce made this acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glâ—rice â—e to thee O Lord. This is the truth of the relation in that Councell And I would faine learne of you being so great â— Clerke how you can fault the Doctor for his exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place and â—ime when there was onely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commemoration of those Prelates Leo Euphemius and Macedonius and other persons of chiefe note those which had had their interest in the said foure Councels which were all departed in the faith You were neare driven to seeke a concluding quarrell when you pitch'd on this Onely you were resolved to hold out as you had begun and as you enâ—red on the businesse with a false storie of the Vicar so to conclude the same with a false clamour on the Doctor But Sir let me advise you when you put forth next to shew more candour in your writings and lesse shifting wit Otherwise let the Dipâ—ychs have as many leaves as any of your Authors old or new have mentioned to you your name will never be recorded but on the back-side of the booke in case you do not finde a roome in the last columne of the foure which you have given us from Pelargus And so I shut up this debate with that Patheticall expression wherewith Octavius did conclude against Ceciâ—ius Quid ingrati sumuâ— quid nobis invidemâ—s sâ— veritas dâ—vinitatis aetate nostri temporis maturuit Fruamur bâ—no nostro recti sententiam temperemus coâ—ibeatur superstitio impiet 〈◊〉 expietâ—◠〈◊〉 Relâ—gio serâ—â—tur Why are we so ingratefull why do we envy one another if the true worship of the Lord be growne more perfect in our times then it was before Let us enjoy our owne felicitie â—nd quiâ—tly maintaine that truth which we are possessed of let superstition be restrained impietie exileâ— and true Religion kept inviolable This if we do endeavour in our severall places we shall be counted faithfull Stewarâ—s in our Masters house and happie is the servans whom his Lâ—ra when he commâ—th shaâ— finde so doing Amen FINIS Errata SEct. 1. p. 5. l. 16. for ratione r. rationale p. 44. l. â— for c. r. and ib. l. 24. de But p. 54. â— 14. for take notice r. take no notice p. 56. for 1542. r. 1 552. p. 73. l. 3. dele and p. 74. l. 18. for 〈◊〉 r. 〈◊〉 p. 85. l. 29. r. 〈◊〉 p â—8 l. 7. dele though p. 99. l. 5. for his r. the p. 100. l. 3. dele of the 82 Canon p. 103 l. 1. for passe r. passed Section 2. p. 7. l. 31. for an r. and â— p. 10. l. 2. for your r. the ib. l. 30 dele and p. 16. l 25. for the r. this p. 40. l. 10. for 〈◊〉 r. 〈◊〉 p. 46. l. 1. for finde not r not finde p. 54. l. 32. for neâ—re r. we â—re p. 66. l. 23 for this r. thep 86. for which r. of which p. 88. l. 15. r. discourser p. 90 l. 23. for the Altar r. an Altar p. 93. l. 27. for Altar-wise r where the Altar stood p 106. l. â—0 for in the Altar r. the Altar p. 110. l. 8. for cuâ— r. 〈◊〉 Sect. 3. p. 5. 6 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7 l. 26. dele that p. 8. l. 1. dele in p. 24. l. 16 r. Treasurers ib. l. 22. dele O. p. 28. l. 14. for and r. but. p. 37. l. â—5 for to r. nothing to p. 40. l. 1. dele that p. 46. l. 28. make a full point at too p. 49. l. 22 for stories r. scores ib. l. 50. k. the 3 r. Chancellour to the Dâ—ke of Anjou brother of King Hâ—nrâ— 3. c. p. 53. l. 26. for Petricone r Petricove p. 54. l. 8. for to r. we ibid. l. 28. for Vâ—entionius r. Vtenhovious 56 r. Prynne p. 62. l. 16. for two â— too p. 6 5. l. 19. for thus r. this a Holy table p. 36. b Ibi. p. 83 84 85 c. c Milites irruentes in Altaria osculis significare pacis insigne S. Amb. Ep. 33. l. 5. d Stat. 1. Eliz. cap. 2. e Holy Table p. 204. a Serò medicina paratur Cum mala per longâ—s invaluere moras Ovid. b 〈…〉 c 〈…〉 d Hor. de Arte. e Doctor Coal was Deane of â— Paul in Qu. Maries time as in the Acts and â—on part 3. f Vide Sect. 2. ch 4. in fine o Holy Table pag. 232. p Had the Doctor kept himselfe unto his