cold provision as my people can make you But I have sup't already upon that you tell me And if all the Books I have of that nature be able to do it I will find some satisfaction for my self and you in all these particulars before I goe this night to bed And I will provide a Letter as written to you Mr. Alderman to shew to your Brethren and some Notes to be delivered to the Divines of the Lecture at Gr. And both these if the fault be not in my servant shall be ready by seven a clock in the morning The Bishop sate up most of the night and his Secretary with him in his Study What they there did is not distinctly known But it was observ'd that the Secretary came down for the Book of Martyrs which stood in the Hall and borrowed from the Parish-church Bishop Jewells workes In the Morning between 7. and 8. of the clock was delivered to the Alderman this Letter sealed up Mr. Alderman I do conceive that your Communion-Table when it is not used should stand in the upper end of the Chancell not Altar-wise but Table-wise But when it is used either in the time of the Communion or when your Vicar shall be pleased to read the later part of the Divine service thereupon the Churchwardens are to cause the Clerk or Sexton to remove it either to the place where it stood before or any other place in Church or Chancel where your Minister may be most audibly heard of the whole Congregation If both your Churchwardens agree with the Vicar upon such a place let it be disposed of accordingly and your Ministers are not to of ficiate upon it in any other place If your Churchwardens disagree with the Vicar let them take the opinion of that Surrogate of my Chancellour who dwels next unto your Town of Grantham and he and any one of the Churchwardens shall upon view assigne the place where the Table shall stand in most conveniency when it is to be of ficiated on by either of your Ministers And so I desire you â—o intimate this unto the Churchwardens and do recommend me very heartily to you and all your neighbours and you and them in my prayers to Gods protection And am At the same time this Letter was delivered there was delivered also by the Secretary a sheet of paper closed up to be conveyed to the Divines of the Lecture at Gr. upon their next meeting-day with a Note of direction from the said Secretary that if they conceived these passages contained in that Paper to be well and truly collected and had not found in their readings and observations the contrary they should impart them to the Vicar of Gr. being one of their Company and improve them what they could to give him satisfaction not denying if he so required to let him take out a Copie of the same for his own use but not to divulge these papers any farther But if they found any mistakings in these Quotations or had met with any other Canons or Constitutions differing from these or that they themselves varied in opinion from the premisses they should forbeare to impart them but write freely back again their said variance from these directions together with their reasons for the same which should be very kindly and thankfully accepted Or to this effect We met accordingly perused these Papers found them digested in the former part into the fashion of a Letter yet directed to no body but not so figuredly and distinctly in the later They were not written with the Bishops own hand with which we were all acquainted nor subscribed by any body and they varied in some places in matter from this printed Copie but little in form After perusall we did conferre with the said Vicar at two severall dayes especially about the Contents of this Paper Who undoubtedly at that time received full satisfaction thereby and conceived that he had lost nothing by this decision having gain'd all the points excepting the Form of placing the Table against the which he conceived the Rubrick of the Liturgie to be apparant but his Lordships opinion to be very indifferent because he observed as he said the Table in his Lordships private Chappell to be so placed furnished with Plate and Ornaments above any he ever had seen in this Kingdom the Chappel Royall onely excepted And so this difference was at that time thus ended and composed and the Vicar well satisfied and never out of his Lordships favour whereof he reaped after this much fruit and profit to his very dying day Now the true Copy of this Letter or Notes for without all question they were neither superscribed nor subscribed here ensueth Sir with my very hearty commendations unto you c. When I spake with you last I told you that the standing of your Communion-table was unto me a thing so indifferent the unlesse offence and umbrages were taken by the Town against it I should never move it or remove it That which I did not then suspect is come to passe Your Alderman whom I have known these 17 or 18 yeares to be a discreet and modest man and far from any humour of Innovation together with the better sort of the Town have complained against it And I have without taking any notice of your act or touching in one syllable upon your reputation appointed the Churchwardens whom in my opinion it principally doth concern under the Diocesan and by his directions to settle it for the time as you may see by this Copie enclosed Now for your own satisfaction and my poore advice for the future I have written unto you somewhat more at large then I use to expresse my selfe in this kinde I do therefore to deal plainly like many things well and disallow of some things in your cariage of this businesse It is well done that you affect decency and comelines in the officiating of Gods divine service that you president your selfe with the Forms in his Majesties Chappels and the Quires of Cathedrall Churches if your Quire as those others could contain your whole congregation that you do the reverence appointed by the Canons to that blessed name of JESUS so it be done humbly and not affectedly to procure the devotion not move the derision of your Parishioners who are not it seems all of a piece and that you do not maintain it Rationibus non cogentibus so spoil a good cause with bad arguments These things I do my self allow and practise But that you should say you will upon your own cost build an Altar of Stone at the upper end of your Quire That your Table ought to stand Altar-wise That the fixing thereof in the Quire is so Canonical that it ought not to be removed upon any occasion to the body of the Church I conceive to be in you so many mistakings For the first If you should erect any such Altar which I know you will not your discretion I fear me would
learnedly proved beside what we learn out of S. Paul out of Origen and Arnobius if you do but reade a Book that is in your Church Jewel against Harding of private Masse Artic. 3. pag. 145. And whether this name of Altar crept into the Church in a kind of complying in phrase with the people of the Jews as I have read in Chemnitius Gerardus and other sound Protestants yet such as suffer Altars to stand or that it proceeded from those Oblations made upon the Communion-tables for the use of the Priest and the poore whereof we reade in Justine Martyr Ireneus Tertullian and other ancient writers or because of our Sacrifice of praise and Thanks-giving as Archbishop Cranmer and others thought Act. Monum pag. 1211. the name being now so many yeares abolished in this Church it is fitter in my judgement that your Altar if you will needs so call it should according to the Canons stand Table-wise then your Table to trouble the poore Town of Gr. should be erected Altar-wise Lastly that your Table should stand in the higher part of the Chancell you have my assent in opinion already And so was it appointed to stand out of the Communion Orders by the Commiss for causes ecclesiasticall 1561. But that it should be there fixed is so farre from being the onely Canonicall way that it is directly against the Canon For what is the Rubrick of the Church but a Canon And the Rubrick saith It shall stand in the Body of the Church or in the Chancell where Morning prayer and Evening prayer be appointed to be said If therefore Morning prayer and Evening prayer be appointed to be said in the Body of the Church as in most Countrey-churches we see it is where shall the Table stand in that Church most Canonically And so is the Table made removeable when the Communion is to be celebrated to such a place as the Minister may be most conveniently heard by the Communicants by Qu. Elis. Injunct 1559. And so saith the Canon in force that in the time of the Communion the Table shall be placed in so good sort within the Church or Chancell as thereby the Minister may be most conveniently heard c. Canon 82. Now judge you whether this Table which like Daedalus his Engines moves and removes from place to place and that by the inward wheeles of the Church Canons be fitly resembled by you to an Altar that stirs not an ynch and supposed to be so resembled most Canonically And if you desire to know out of Eusebius St Augustine Durandus and the fifth Councell of Constantinople how long Communion-tables have stood in the midst of Churches read a Book which you are bound to reade and you shal be satisfied Jewel against Harding Of private Masse Artic. 3. pag. 145. The summe of all is this 1. You may not erect an Altar where the Canons admit only a Communion-table 2. This Table without some new Canon is not to stand Altar-wise and you at the North-end thereof but Table-wise and you must officiate on the North-side of the same by the Liturgie 3. This Table ought to be laid up decently covered in the Chancell onely as I suppose but ought not to be officiated upon either in your first or second service as you distinguish it but in that place of Church or Chancell where you may be most conveniently seen and heard of all 4. Though peradventure you be with him in Tacitus Master of your own yet are you not of other mens Eares and therefore your Parishioners must be Judges of your Audiblenes in this case and upon complaint to the Ordinary must be relieved 5. Lastly whether side soever you or your Parish shall first yeeld unto the other in these needlesse controversies shall remain in my poore judgement the more discreet grave and learned of the two And by that time you have gayned some more experience in the Cure of Soules you shall finde no such Ceremony to Christian charity Which I recommend unto you and am ever c. Now if you desire to know why I have been so tedious in stating thus the Cause with all the Circumstances thereof I answer with the Poet that it is to ease you if you please of further Tediousnesse Vi si malueris lemmata sola legas That if you be so disposed you may end the Book with this first Chapter For the true stating is the concluding of the Question we have in hand I dare here appeale without any further defence to any indifferent Reader what notorious want of Learning what disaffection to the Church what malice to Cathedrals what inclination to Puritanisme what approving of sedition what popular affectation this filia unius noctis this paper huddled up upon this occasion in one night can argue either in the Writer whosoever he be or in us that were the approvers of the same And particularly I appeale to you that have read the Libell written against it whether it hath any way answered your expectation or whether Carbonem ut ajunt pro the sauro invenistis this Coal of a sinner doth not rather appeare to have been fetcht from a Smiths forge then a sacred Altar CHAP. II. Of the Regall power in ordayning publishing and changing Ceremonies as also in all Causes Ecclesiasticall And whether that power was ever used in setling the Communion-table in form of an Altar IF Alexander was afraid to commit the proportion of his body to every ordinary statuary requiring that none but a Lysippus should effigiate the same and that Apelles himself could never set forth the outward beauty of his face but slubbered and farre short of the native vivacity how carefull ought Soveraigne Princes to be not to permit their Regall power and prerogative the very visage of their persons and majestie of their visage to be prophaned by every Bungler and to be slubbered up as here it is with a base Coal upon the walls of this ugly Pamphlet Thus it is when Coblars will be stretching up their Pia-maters above their own Shop-lasts and Chaplains to shew how ready they are at the very first call to be dealing in matters of State will be puddling in studies they do not understand Dr Coal hath here by his exquisite knowledge in the Can-none and Common or triviall law committed a kinde of merry treason in presuming to give a man a call to be a Judge who died but an Apprentice at the Law Which was more then the L. Keeper of the great Seal without his Majesties licence durst have done And mends it by and by with a kinde of sacrilege by taking away from a noble Gentleman his name given him at the Font in Baptisme Whereas had this doughty Doctour left his Littleton and kept him to his Accidence he could not have forgotten that Edvardus was his proper name Yea but though he fails in names he hits in matter and shews you deep
stand for my Copy hath it the Queen and her Counsell her Commissioners having no hand at al in these Injunctions So that your self is the Reus in this Confession either wilfully corrupting the text or swallowing a Gudgeon presented by the transcriber I am not salaried to defend the Writer of the Letter in all words and syllables who had he any ground given him by his Majesties Laws to turne him about seemes unto me fully as forward and farre more able to defend old Ceremonies then you are But I must say this though both of you should be offended that the Queen and the Counsell do not unto me seeme to approve but rather to disprove the standing of Altars in this Injunction They say indeed that absolutely and abstractedly from circumstances and considerations it seemeth no matter of great moment unto them whether the Sacrament be administred upon the Altars or the holy Tables so as it be duely and reverently performed Duely without turning it to a Sacrifice as the Pontificians did And reverently without pulling it down to a bare signe and Figure as the Zuinglians did But taking the case not abstracted and naked but cloathed and adorned with all its circumstances unto their consideration they clearely resolve to put down the Altars and set up the holy Tables for two main reasons The first for uniformitie of divine Service through the whole Realme And secondly for a conformitie with the Statute of 1◠Elis. c. 2. to the which the Queen had but newly pass'd her Royall assent when by the advice of her Counsell she published these Injunctions My third therefore and last Answer is this That it had been ridiculous indeed to imagine that the Queen and her Counsell the very flower and glory of both the Vpper and Lower house of Parliament should in these Injunctions vary from the Rites which they had but few dayes before prescribed to be used in the Rubrick of the Book of Common prayers Where the Minister appointed to reade the Communion is directed to reade the Commandments not at the end but at the North-side of the Table which implies the end to be placed towards the East great Window as is was likewise practised in King Edwards time which the writer of the Letter what shift soever the poore man made to get the Book hath indeavoured to prove out of The Troubles at Francofurt It being very like that Cox Grindall and Whitehead who made halfe the number of the perusers of the Liturgie which was to be confirmed in the Parliament of Primo would observe that Ceremony in placing the Communion-table which themselves at home and abroad had formerly practised And that this was the last situation of that Table in King Edwards time we may know from a servant in Ordinary of Queen Maries from whom as I would be loath to receive matters of doctrine so shall I never refuse to be informed in matters of Fact consonant and agreeing to the Rubrick of our Liturgie Considering as the Poet saith Fas est ab hoste doceri How long were they learning to set their Table to minister the said Communion upon First they placed it aloft where the high Altar stood Then must it be set from the Wall that one might go between The Ministers being in contention on whether part to turne their faces either towards the West the North or South Some would stand Southward some Northward and some Westward And this contention was determined by the Rubrick still in force for the North-side of the Table Which in my opinion confirmes very much the conceit of the Letter seeme it to Doctor Coal never so shallow That the Table should stand above the steps if there were any That it should not stand along close by the wall That having unlesse it were a Monster but two long sides one of them should be placed towards the North to obey the direction of the Liturgie And for elbow-room let him take his square plummet again wee 'l finde him enough When you build an high Altar there must be from the foot or lowest degree thereof to the Rails that enclose the same eight cubits and more if the Church will bear it that there may be room for the Clergi to assist as sometimes is required at solemne Masses When the Altars therefore with their appurtenances were taken down for I will not offend those tender eares of his with the word Pulling any more though they deserve to be pull'd once again for this childish Criticisme there was roomth enough to set a Communion-Table end-wise in that very place where the Altar stood Yet doth Doctor Coal hope if his fire be of any activity at all he hath burnt this doctrine to very dust erudito pulvere with the learned dust of his Geometry For there is no difference at all in this case between the North-end and the North-side which come both to one For in all quadrilaterall and quadrangular figures whether they be a perfect square which Geometricians that is Peter Ramus and those that follow him for the Greeks do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latinists aequilaterum which would not handsomely fit in this place where the discourse is of a long-square call Quadratum or along-square as commonly our Communion-Tables are which they call Oblongum it is plain that if we speak according to the Rules of Art as I hope we do not use to speak to poore Subjects that are penally to obey Lawes and Canons everypart of it is a side howsoever Custome Quem penes arbitrium est jus norma loquendi hath prevailed to call the narrower sides by the name of Ends. When therefore he that ministreth at the Altar stands at the North-end of the same as we that are not Mathematicians use to call it he stands no question the right stile of a Geometrician at the North-side thereof as in property of speach we ought to call it And this Interpretation of the Rubrick I rather stand to because it is translated in the Latin Liturgie of 2 do Elisabethae ad cujus mensae Septentrionalem partem Minister stans And I presume no man of reason can deny that the Northerne end or side call it which you will is pars Septentrionalis And thereupon he throws down his Gauntlet and contrary to the Proclamation challengeth in plaine termes the trimme Epistoler to let him if he can heare in some reasonable time the contrary from him It is a Chartell of defiance I confesse and being sufficiently divulged I must leave it to the party called upon to take up if he please or otherwise to disgest as his stomack and discretion shall best serve him Let him meet the Doctour if he dare but yet happie he if he do not meet him For mine owne part I am nothing so much troubled with this language as I am with a speculation
in Syria might possibly place the Altar in the middle of the Church to comply with and allude unto the Iewish Altars And was not both the Temple at Hierusalem and the Altar there builded toward the West This Doctour may have a good wit because he hath a very bad memory Fifthly the man surely hath not seen the Greek nor observed well Musculus his Translation For neither Socrates nor Nicephorus do say that the Altars were placed to the West-ward or did stand West-ward All these are mistakings Socrates doth not speak at all of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or position of these Altars but of the Churches onely Nicephorus who copied him out addes besides his Authour the posture of the Altars but presently corrects himself in Socratâ—s his word that his meaning was the same with Socrates that the Altars there did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not stand but look and carry an aspect West-ward where ever they were sited and fixed And this is the true point in Question not where the Altars stood but to what part of the heavens he that officiaâ—ed upon the Altar did bend his looks as Walafridus Strabo though pauper hebésque a poore and heavie Authour did better state it then this Doctour It is true indeed that as these Historians write the Churches Altars must be built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the Priest may turn a contrary way to that they do that pray onely to the East And this B. Iewell observes to be used at this day in all the great Churches of Millain Naples Lions Mentz and Rome and in the Church of S. Laurence in Florence the Priest in his service standing towards the West with his face still upon the People howsoever their Altars be standing or placed Sixthly This is utterly against what the man labours for all this while He desires to stand at the North-end of a Table laid Altar-wise all along the Wall looking as that posture requires towards the South and to bring this project to passe he makes or would fain make these two Historians to say that the generall practice of the Church besides a few places in Antioch was to make their Altars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes to looke towards the East Howbeit properly the Altars cannot be said to look at all but those onely that officiate or pray upon these Altars Lastly the Coal being now quite spent that he might be sure to go out with a stench especially in the sense of those Readers that have any Noses doth fain a Tenet to be maintained which is opposed in all the Letter That Communion tables should not stand or be placed towards the East Who ever said so man The Writer of the Letter is but too much for it not allowing the ordinary exceptions of Bellarmine Suarez or Walafridus Strabo before them that it might be otherwise when the Conveniency of the building doth require it It may stand to the East in the body of the Church much more in the body of the Chancell unlesse the man would have it planted in Eden where God planted his Orchard to be sure it stood farre enough in the East I will conclude this Brangle with a better reason then any this doughty scribbler could think of why all the Churches in those parts had their Altars and postures in the same manner that the Temple and Synogogues of the Iews were formerly contrived Because upon every occasion of their Conversion to Christianity the entire Synagâ—gues of the Iews undemolished and unaltered were turned in a trice to Christian Churches as you may read at large in two severall Greek Copies lately printed of a Book written by S. Athanasius under this title De passione Imaginis Domini nostri c. But how indifferent they were in the midst of Rome it self in those primitive times how their Churches should stand the very Titles of the Cardinals preserv'd to this day do clearly witnesse being all of them in a manner converted to sacred use from the habitations of private men Especially that of our Countrey-woman if we may believe our Popish Heralds the Lady Claudia who suffering this part of her patrimony the first lodging of S. Peter in that City to descend upon her daughter by Pudens gave an opportunity to have it converted to a Title and a Church call'd at this day Sancta Pudentiana A blushing Saint to whom this Doctour when his Altar is up and conveniently beautified should do very well to addresse more speciall and peculiar devotions And here I could make an end if the Doctours ignorance would give me leave Which I cannot endure should abuse so mild and patient a Reader as hath held out so long a Discourse of no more use or consequence unto him in the reiglement of his Soule or advantage of his Civill conversation And that is in his foolish definition of the Diptychs in the primitive Church which is this The Diptychs i.e. The Commemoration of those famous Prelates and other persons of chief note which had departed in the Faith A description that no man who could with the help of a Lexicon have but known the meaning of the Greek word would ever have offered in this learned age to have imposed upon his Readers I have seen a naughty boy that having but two leaves of his ABC left being graveld in the one would tear it out and go very pertly to be pos'd of his Master in the other No otherwise doth our Iudicious Divine Sic parvis componere magna solemus behave himself in this place The Diptychs in the primitive Church were two Leaves Tables or Boards bound like an oblong Book in the one Column whereof were written the Names of such worthy Popes Princes Prelates and other men of noted Piety that remained yet alive and in the other a like Catalogue of such famous men as were already departed in their sleep as the Greek or in their pause as the Mozarabick Liturgy terms it This man having heard by some body that there was heretofore out of these Tables a Commemoration of the dead at the time of high Masse or Communion was willing to let the world understand so much and therefore made hast to put it in print But being unskill'd in the other leaf he tore it quite out of his ABC as not bound by any law of God or man to write any more then he knew himself Now the Greek word in generall signifies any thing that is two-fold in the form of a pair of Tables And in this particular was without all Question borrowed for this sacred use from the first Book of Homers Iliads where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify their laying of a fold or lining of tallow on the one side and another fold of fat or tallow on the other side of the flesh which was to be offered in the Heathen Sacrifice to make it burn the clearer and sooner in
much of this stuff in Martin Marprelates dayes And for the other what meaning should he have to bind up the Letter not as in reason he should before but after his whole Book and to call it Apocrypha but that he would have us to take all his dreams for Canonicall Scripture So that a man cannot imagin what evidence to provide to give satisfaction to so haughty a Companion who Jura negat sibi nata nihil non arrogat armis Considering therefore the partiality of this Writer who makes his own Case makes his own Evidence makes his own Law makes his own Authorities and all out of his own Conceipt and endeavours what he can a fear la Causa as the Spanish Advocates use to say to give a fair Cause a foul face I shall be bold as a neighbouring Minister to the Scene of this businesse and imployed amongst other of my profession in some of the main passages to set down seriously and faithfully the whole carriage of the Businesse the true Copy of the Letter the agitation this Cause hath had with us below not able to penetrate into those Motions it receiv'd above in the Ordinaries breast and for it hath been a kind of walking Spirit in the Lower house of Parliament The Vicar a Chorister in the College and bred up in Musick brought along with him from his faculty some odde Crochets into the Ministery And having too much favour from his Diocesan who had never seen a tolerable Incumbent of that Church before began to fly upon his own Coat and turn'd out of the Town two grave and painfull Preachers salaried by the Parish whereof the one was his own Cozen and brought in by himself a little before His next quarrell was with the Alderman and his Brethren about some matters of Malting and Tithing which by the continued favour of the Ordinary was ended to his advantage Then he fell upon this removing of the Communion-table from the upper part of the Quire where it was comely placed and had stood time out of mind to the Altar-place as he called it Mr. Wheately the Alderman questioning him thereupon what Authority he had from the Bishop Chancellour or any of his Surrogates to do this alteration received this Answer that his Authority was this He had done it and he would justifie it Upon the which return Mr. Wheately commanded his Officers to remove the Table to the place again which they did accordingly but not without striking much heat and indiscretion both of the one side and the other The Vicar saying he car'd not what they did with their old Tresle for he would build him an Altar of stone at his own charge and fix it in the old Altar-place and would never Officiate upon any other the rude people replying he should set up no dressers of stone in their Church and they would find more hands to throw his stones out then he should do to bring them in and would all in a body make a journey to the Bishop before they would endure it Whereupon Mr. Wheateley the Alderman presently wrote unto his Lordship of these passages as also of his light gestures in bowing at the name of JESUS so as sometimes his Book fell down and once himself to the derision of those that were not so well affected to that religious Ceremony And this was about June or July 1627. To this the Bishop returned no answer in writing at that time but sent a quick and sharp Message by word of mouth both to the Alderman and the Vicar that they should not presume either the one or the other of them to move or remove the holy Table any more otherwise then by speciall direction from him or his Chancellour and that it should remain where it did if it stood within the Quire untill his next passage to Lincoln by that Town at what time he would himself by view taken upon the place accommodate the same according to the Rubrick and Canons And that the Vicar should not presume to set up any thing in Church or Chancell in the interim Which return did not altogether pacifie the People of the Town in their jelousies against their Vicar But Mr. Wheateley a prudent and discreet man afraid to offend the Bishop as one who had been a singular friend and patrone to that Town when he was in place resolved to ride unto his Lordship Which was no â—ooner known but all they of the Town that were able would needs hire horses and ride along with him The Bishop when he saw such a company enquired of them what the matter was They opened unto him all this difference assured his Lordship they were every one of them quiet and peaceable men conformable in all things to the Kings Laws Ecclesiasticall and willing to submit themselves to any Order concerning the situation of the holy Table which his Lordship should appoint Onely they represented unto his Lordship that they were much scandalized with the putting down of their Sermons and this new intended erection of a stone-Altar upon the neck thereof And that if his Lordship should appoint the Table to stand in the upper end of the Quire it was impossible that the 24th part of the Parish should see or heare the Vicar officiating thereupon Desiring his Lordship to take it to his consideration that the Vicar whom his Lordship much favoured was not alwayes right in the Head-piece and that they lived in the midst of Recusants their chiefe Governour being one of that profession himself and that those kind of men began already to jeere and deride this new Alteration The Bishop entring into a discourse of the indifferency of this circumstance in its own nature the Vicar came suddenly into the Hall pale and staring in his looks and either with his journey or some other affrights much disordered Which the Bishop observing used him with all sweetnesse and lenity bade him not be troubled with any thing that had happened for he would end this difference to his contentment The Vicar brake out into passion and teares and said they threatned to set his house on fire The Bishop answered that if they did so he would procure him another and he hoped his Majesty would provide for them such houses as in that case they well deserved The Alderman his Assistants utterly denied the knowledge of any such base intents or menaces but submitted themselves wholly as the Vicar likewise did to the Bishops decision Then the Lord Bishop taking the Vicar aside talk't with him in private a pretty while What they discours'd of is not particularly known His Lordship was over-heard somewhat earnest with the said Vicar to tell him who they were that set him on upon these alterations And it is conceiv'd generally that the Vicar told his Lordship all the truth from point to point At the close the Bishop said unto him Well Mr. you shall sup with your Neighbours in my Hall to night upon such
France For they ever held their Kings if not for the Head of their Church yet surely for the principall and most sound member thereof Which is the reason that the opening or Overture of their most ancient Councels under the first and second that is the Merovingian and Caroline line was ever by the power and authority and sometimes the presidencie of their Kings and Princes And my Authour quarrels very much the Monk Gratian for attributing to Isidore of Spain rather then to a Nationall Councell of France held in the yeare 829 that brave and excellent saying Principes seculi nonnunquam intra Ecclesiam potestatis adeptae culmina tenent ut per eandem potestatem disciplinam ecclesiasticam muniant God sometimes imparts secular power to Princes that live in the bosome of the Church that they might imploy this power in preserving ecclesiasticall discipline Saepe per regnum terrenum coeleste regnum proficit The Kingdome of Heaven doth many times take growth and encrease from these Kingdomes upon Earth Cognoscant principes seculi se Deo debere rationem propter Ecclesiam quam à Deo tuendam accipiunt And therefore the Great ones of the world must know that God will one day call them to an account for his Church so tenderly recommended unto them It is true indeed that these words are found in the sixth Councell of Paris lib. 2. c. 2. But it is as true that in my Book Isidore is set down in the Margent as ready to own them And both these will stand well enough considering that Isidore Scholar to Gregory the Great did flourish very neare 200 yeares before the Aera of that Councell and that that Councell by incorporating of these words unto the substance of their Canons doth put a greater lustre and authority upon them as the French Antiquary well observes And according to this doctrine are all those Capitulars or mixt Laws for matters of Church and Common-wealth of Charles the Great Ludovicus Pius Lewis the Grosse Pipine and others gathered by Lindenbrogius And a world of other Capitulaâ—s of the same nature intermingled with the Canons of the French Councells in the late edition of them by Sirmond the Jesuite In a word the very pure Acts and Constitutions of the Synods themselves were in those former times no further valid and binding then as they were confirmed by the Kings of France and entered duly upon the Records of their Palais or Westminster-Hall And yet under favour all Crowns Imperiall must give place in regard of this one flower of ecclesiasticall jurisdiction to the Crown of Great Britannie For as our Prince is recorded to be the first Christian King so is he intimated to be the first that ever exercised ecclesiasticall jurisdiction being directed by Eleutherius the Pope to fetch his Laws by the advice of his Counsell from the Book of God the old and new Testament wherewith to reclaim his subjects to the Faith and Law of Christ and to the holy Church And if Father Parsons shall damne this Letter as foisted and another obscure Papist suspect it to be corrupted let the Reader content himself with these proofs in the Margent of a farre more authenticall averment and authority Sure I am that according to this advice of Eleâ—therius the British Saxon Danish and first Norman Kings have governed their Churches and Church-men by Capitulars and mixed Digests composed as it were of Common and Canon Law and promulged with the advice of the Counsell of the Kingdome as we may see in those particulars set forth by Mr. Lambard Mr Selden D. Powell and others And I do not beleeve there can be shewed any Ecclesiasticall Canons for the Government of the Church of England untill long after the Conquest which were not either originally promulged or afterwards approved and allowed by either the Monarch or some King of the Heptarchy sitting and directing in the Nationall or Provinciall Synod For all the Collections that Lindwood comments upon are as Theophrastus speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rough and rugged money of a more fresh and later coinage And yet in those usurping times I have seen a Transcript of a Record Anno 1157. 3º Henr. 2. wherein when the B. of Chichester oppos'd some late Canons against the Kings Exemption of the Abbey of Battles from the Episcopall Jurisdiction it is said that the King being angry and much moved therewith should reply Tu pro Papae authoritate ab hominibus concessa contra dignitatum Regalium authoritates mihi à Deo concessas calliditate argutâ niti praecogitas Do you Sr goe about by subtilties of wit to oppose the Popes authority which is but the favour or connivence of men against the authority of my Regall dignities being the Charters and donations of God himselfe And thereupon requires reason and justice against the Bishop for this foul insolencie And it hath been alwayes as the practice so the doctrine of this Kingdome that both in every part and in the whole Laws do not make Kings but Kings Laws which they alter and change from time to time as they see occasion for the good of themselves and their Subjects And to maintain that Kings have any part of their Authority by any positive Law of Nations as this Scribbler speaks of a Jurisdiction which either is or ought to be in the Crown by the ancient Laws of the Realm and is confirmed by 1º Elis. c. 1. is accounted by that great personage an assertion of a treasonable nature But when Sr Edward Coke or any other of our reverend Sages of the Law do speak of the ancient Laws of the Realm by which this Right in ecclesiasticall causes becomes a parcell of the Kings jurisdiction and united to his Imperiall Crown they do not mean any positive or Statute-law which creates him such a Right as if a man should bestow a new Fee-simple upon the Crown as this Scribbler instanceth or any Law which declares any such Right created by any former Law but the continuall practice Judgements Sentences or as this very Report calls it Exercise of the ancient Laws of the Realm which declareth and demonstrateth by the effect that the Kings of England have had these severall flowers of ecclesiasticall Iurisdiction stuck in their Imperiall Garlands by the finger of Almighty God from the very beginning of the Christian Monarchy within this Island For so our Sententiae Iudicum and Responsa prudentum have been termed time out of mind a main and principall part of the Common Law of England And therefore having cleared this point at large I shall easily yeeld to Dr Coal that the Kings Majesty may command a greater matter of this nature then that the holy Table should be placed where the Altar stood and be railed about for the greater decencie and that although the Statute of 1º Elis. c. 1.
ancient Officers to the Archdeacon his Officiall or next Surrogate for the designing and to the Church-wardens for the actuall placing of the Table in the most convenient situation And the Elders of the Vestry will be little edified with this doctrine to be made but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speaks dead and passive Instruments to execute the Commands of the Ordinary and his Surrogates But all this while the Vicar is but a dull spectator and hath no Sphere of Activity to move in but is wholly left to his private Meditations And S. Ambrose indeed doth complain of the like complainers in his time who held that the study of the holy Scriptures was but a dull and idle kinde of employment But then Matto Sancto Petro as the Charletan said when he saw the Pope in his Pontificalibus O simple S. Peter in the sixth of the Acts that thought it a far more laborious work then all this moving and removing of Tables O foolish S. Basil that bids his Clergie take especiall heed that their Martha be not troubled with many things O dull Synesius that held it fitter for an Aegyptian then a Christian Priest to be over-troubled with matters of wrangling Well Doctour God help the poore people committed to thy Cure they are like to finde but a sorry Shepheard one that will be in the Vestry when he should be in the Pulpit and by his much nimblenesse in the one is likely to shew a proportionable heavinesse in the other But now ventum est ad Triarios we are drawing on to the maine of his Battell and the very pith of his Arguments That the Writer of the Letter doth not shew one footstep of Learning or sincere affections to the Orders of the Church because he did not in a private Monition written nine yeares before fore-see and make way for a great good work and the Piety of the times that were to follow nine yeares after Alas Nè saevi magne Sacerdos Do not lay all this load upon him most judicious Divine For as you finde by your self that can further see into things to come that all Prophets are not Ordinaries so consider I beseech you in cool bloud that all Ordinaries are not Prophets We may discern of things that are by Sight that were by Memory but before the proof make shew no man is such a Prophet of the future that he knoweth which way to direct his instructions saith a learned and noble Writer out of Sophocles I am one I thank God that have buenas entranas as the Spaniards speak some good and tender bowels within me and do much pity the poore mans case even by mine own How could he possibly fore-see this great Good work or Piety of these Times so many yeares before which I opening my eyes as wide as I can cannot discover at this very instant What is this great Work now in hand What new Proclamations Rubricks Canons Injunctions Articles are come at the least into these parts as any speciall invitations to the piety of these Times more then were exhibited to the piety of all other Times from the first beginning of the Reformation His Majestie heard the Cause in the yeare 1633 and in his Royall decision he calls it not Altar but Communion-Table and leaves the moving and removing thereof to the discretion of the Ordinary His Grace the Metropolitane visited these parts in the yeare 1634 and in all his Articles doth not so much as mention the word Altar but calls it as the Rubrick doth a Communion-Table and puts his Article upon the Church-warden and not upon the Vicar concerning the decent site and convenient standing of the hâ—ly Boord Whether have you in your Church a convenient and decent Communion-Table c. And whether is the same Table placed in such convenient sort within the Chancell or Church at that the Minister may be best heard in his Ministery and the Administration and that the greatest number may communicate And whether is it so used out of time of Divine Service as is not agreeable to the holy use of it c. And his Lordship or Diocesan visiting the very next yeare 1635. as a burnt child and dreading the fire puts the same Article in haec verba in the very front of his own Book Sithence that time we have heard no Ring but of the lesser Bells in this Tune And one of these I heare chyming at this very instant Whether have you in your Church a decent Table for the Communion conveniently placed And all these concurring with the conceit of the Letter in every particular in the name of a Communion-Table and not an Altar in the place of the Church or Chancell not of the East-end onely in the distinct not confused time of receiving and not-receiving in the Accompt of the conveniency of the situation to be rendred by the Church-warden not the Vicar how shall I that live at this day much lesse the Writer of the Letter dead peradventure nine yeares ago reasonably discover to use your own phrase that Good work now in hand and the speciall inclination of these times to a peculiar kinde of pietie differing from the pietie of former times which under the peaceable Reignes of Queene Elisabeth King Iames and King Charles the Church of God in these parts hath most hâ—ppily enjoyed Surely I do reasonably presume that these dreams of Dr. Coal notwithstanding The thing that hath been it is that which shall be and that which is done is that which shall be done and that in matters of this nature there is no new thing under the Sun Because wise men tell us that change of Laws especially in matters of Religion must be warily proceeded in And because there is no manner of Reason that the orders of the Church should so depend upon one or two mens liking or disliking that she should be compelled to alter the same so oft as any should be therewith offended For what Church is void of some contentious persons and quarrellers whom no order no reason no reformation can please I should therefore reasonably presume that this Good work in hand is but the second part of Sancta Clara and a froathy speculation of some feâ— who by tossing the ball of Commendations the one to the other do stile themselves by a kind of Canting judicious Divines Whereas they be generally as you may observe by this poore Pamphleter doctissâ—â—orum hominum indoctissimum genus as Eâ—asmus spake of another the like men learned onely in unlearned Liturgies beyond that of no judgement and lesse Divinitie For who but one whose Ruffe as Sir Edward Coke was wont to say is yellow and his head shallow would propound these wild conceits of an imaginary Pietie of the times and a Platonicall Idea of a good work in hand for a Modell to reforme such a well-composed Church as the Church of England
And if any Reformation of the name the situation or use of the Communion-Table were seriously in hand what man of the least discretion but would take the Magistrate along with him The bounden dutie of Subjects is to be content to follow Authoritie and not enterprising to run before it For if you let every Minister do what he list speak what he list alter what he list as oft as him list upon a general pretense of a Good work in hand or the Pietie of the times you shall have as many kinds of Religion as there be Parishes as many Sects as Ministers and a Church miserably torn in pieces with mutability and diversity of opinions But there is much you say to be said in defence thereof out of the Acts Monuments some Acts of ParliameÌ„ts Much good do it you with that Much so as you eat cleanly and do not slubber slabber your Quotations of those Books in which all sorts of men are thorowly versed First Jo. Frith calls it The Sacrament of the Altar Doth he so Then surely it was long before the Reformation and when every man call'd it so For he was burned 4º Julii 1533. But where doth he so call it Yes he saith in his Letter They examined me touching the Sacrament of the Altar Why man they cal'd it so not he Those words are the words of the Article objected against him They are their words not his He doth not once call it so in all his long discourse Turn but the leaf and you shall heare him interpret himselfe I added moreover that their Church as they call it Their Church as they call it Their Sacrament of the Altar as they call it If you will know how he cals it in that dawning of the Reformation look upon the Books pen'd by himself not the Interrogatories ministed by Sr Tho. More or some others He calls it every where The Sacrament of Christs body Nay he is not there content but desires that all the Church had call'd it otherwise I would it had been call'd as it is indeed and as it was commanded to be Christs Memoriall And to call it a Sacrifice is saith he just as if I should set a Copon before you to break-fast when you are new come home and say This is your Welcome-home whereas it is indeed a Capon and not a Welcome-home And if you will beleeve his Adversary Sr Thomas More None spoke so homely of this Sacrament as Jo. Frith no not Friar Barnes himself Making this Bridegrooms ring of gold but even a proper ring of a rush So that vouz avez Jo. Frith Let him in Gods name come up to the Barre The next man is Jo. Lambert And he saith I make you the same Answer to the other six Sacraments as I have done unto the Sacrament of the Altar But tell me in my eare I pray you How doth he begin that Answer to the Sacrament of the Altar It is but 14 lines before in your own Book Whereas in your sixth Demand you do enquire Whether the Sacrament of the Altar c. All these words of enquiâ—y are theirs man not his What is his Answer I neither can nor will answer one word And so Jo. Lambeâ—t answers there not one word for you Yea but he doth in another place That Christ is said to be offered up no 〈◊〉 every year at Easter but also everyday in the celebraâ—â— on of the Sacrament because his oblation once 〈…〉 made is therby represented This likewise is 〈…〉 to be spoken long before any Reformatâ—â—◠〈◊〉 hand For Lambert was also martyred 〈…〉 But are you sure these words are his I am sure you know the contrary if you have read the next words following Even so saith S. Augustine The words are the words of an honest man but your dealing in this kind is scarce honest John Lambert doth qualifie them afterward that S. Augustines meaning was That Christ was all this in a certain manner or wise He was an Oblation as he was a Lion a Lambe and a doore that is as we said before a Metaphoricall and improper Oblation which never relates unto an Altar Vouz avez an honest man John Lambert But stand you by for a Mountebank John Coal The next is the most Reverend and learned Archbishop who notwithstanding his opposition to the Statute of the 6 Articles yet useth the phrase or term of Sacrament of the Altar as formerly without taking thereat any offence Pag. 443. And are you sure he doth so in that page Are you sure of any thing I am now sure he names not that Sacrament at all either in that page or in any other near unto it The Treatise there set down is of Jâ—hn Fox his composition and set forth in his own name It mentioneth indeed in the Confutation of the first Article the Sacrament of the Altar but with such a peal after it as none but a mad man would cite him for this purpose This monstrous Article of theirs in that form of words as it standeth c. And so the Lord Archbishop saith as much as John Lambert that is not one word for him The next in order is John Philpot whose speach this cruell man hath sore pinch't upon the rack to get him to give some evidence on his side He wriggles and wrests all his words and syllables that the Quotation is very near as true a Martyr as the man himselfe I am sure he hath lop't off the Head that had a shrewd tale to tell and the feet of his Discourse which walk a quite contrary way to Dr Coals purpose leaving the Relation like Philopoemenes his Army all Belly The Head is this I must needs ask a Question of Dr Chedsey concerning a word or twain of your supposition yours not his owne that is of the Sacrament of the Altar What he meaneth thereby and Whether he taketh it as some of the Ancient Writers do terming the Lords Supper the Sacrament of the Altar for the Reasons there set down and mentioned by Dr Coal or Whether you take it otherwise for the Sacrament of the Altar which is made of Lime and Stone over the which the Sacrament â—hangeth And hearing they meant it this later way he declares himself Then I will speak plain English That the Sacrament of the Altar is no Sacrament at all How like you John Philpot You shall have more of him St Austinwith other ancient Writers do call the holy Communion or the Supper of the Lord The Sacrament of the Altar in respect it is the Sacrament of the Sacrifice which Christ offered upon the Altar of the Crosse The which Sacrifice all the Altars and Sacrifices upon the Altars in the old Law did prefigure and shadow The which pertaineth nothing to your Sacrament hanging upon your Altars of Lime and stone Christoph. No doth I pray you what signifieth Altar Philip. Not
some strife and contention about the naming of the Child The Commonaltie and Corruptions of the time and as I shall shew anon the Course of the Common Law name it one way the holy Scripture another way And if it were a matter de stillicidiis as Tully speaks a matter of Custome or Prescription that two or three Good-fellows might eeke it out with an Oath before a Iury of the same feather I think it would go hard with both Church and Scripture But in a matter of the most venerable Sacrament of the Christian Religion and before a Learned and Iudicious Divine as his best friend his Alter ego stiles him me thinks there should be no question but that the holy Scripture should carry it quite away and that The Sacrament of the body and bloud of Christ The Supper or The Communion should be the right name and The Sacrament of the Altar the Nick-name or vulgar Appellation onely of this blessed Sacrament But a penall Law as this is was to take notice not onely of the proper name but of every Appellation whatsoever this blessed Sacrament enjoyned to be had in reverence by that Law was at that time known by and discerned A man may be known by twenty Names and yet have but one Name say the learned in our Laws The Sacrament of the body and bloud of Christ as by the right name of the Altar as a thing known by saith the Statute It is so called indeed but not by the Law of God nor by the Law of Man but commonly that is by the common Errour and Popery of those times Learn Doctour learn to language this Sacrament from a Prelate of this Church from whom you may well learn as long as you live The Sacrament as you call it of the Altar Gaggers of Protestants call it so Protestants themselves do not For there hath been much alteration in this Church and State God be praised for it and all in melius and all confirm'd by Acts of Parliament sithence that Time This very Sacrament was then commonly called the Masse and allowed to be so called by Act of Parliament and in that Appellation appointed to be so sung or said all England over I hope it is not so Now. For every person that shall now say or sing Masse shall forfeit the summe of 200 Marks c. And if Dr Coal shall report of me that I have said Masse when I have onely administred the Communion I shall have against him my remedy in Law as in a cause of foul Slander And presently after this Act was reviv'd by Q. Elisabeth there was at the same Session an Addition made to the Catechisme and that likewise confirm'd by Act of Parliament whereby all the Children of this Church are punctually taught to Name our two Sacraments Baptisme and the Lords Supper So that this Iudicious Divine was very ill catechised that dares write it now The Sacrament of the Altar For the Writ directed in that Act of Parliament it doth not call it as D. Coal doth expressely falsifie the passage Sacramentum Altaris but it saith onely that it is grounded upon that Statute which was made concerning the Sacrament of the Altar Having therefore clear'd the Statute it self from naming it so the Writ will never be found guilty of such a Misnomee But how many presidents of that Writ can this great Lawyer shew in the Book of Entries However it was high time for the wisdome of the Parliament to take some quick Order in this kinde when they were resolv'd to revoke all former Laws that commanded honour to the Sacrament and yet found the unsufferable indiscretion of the Zelotes mounted to that height as to dare to term the Institution of Christ however disguis'd in this superstitious habit with those base compellations of Iack of the Box and Sacrament of the Halter on the one side and then Bakers bread Ale-cakes and Tavern-tokens on the other side Purposing therefore to keep in force one Branch of those two Laws which were by and by to be repeal'd I mean 2º H. 5. c. 7. and 25º H. 8. c. 14. which required due reverence to be performed to this Sacrament they reserved the ancient words and Additions not of the people onely but of the Common Law it self in the Indictments for Lolardy as we may see in the Book of Entries And because this Sacrament was so commonly called not onely in the Mouth of the Church but in the Mouth of the Law it self the Statute in the head of the Act and foot of the Writ gives it this Addition of Sacramentum Altaris But this Lollard Writ these threescore yeares hath had God be thanked for it no more operation in Law then the Clause against Lollards in the Sheriffs Commission And if there were any occasion to put it in force me thinks the subsequent Laws considered it ought to be issued contra formam Statuti concernentis sacrosanctum Sacramentâ—m Corporis Sanguinis Dominici admitting the variance by this matter ex post facto as men and Corporations may do in some Cases But being led by this fellow quite out of my way I wholly submit my Opinion herein to the Reverend of that Profession I make haste therefore to return to the Doctour again before he finish his Triumph over this Section attended with Princes Prelates Priests and Parliaments to confirm his Altar and his Sacrifice Whereas in very truth all his Witnesses are under Age and are not able to speak of themselves one word to his purpose Iohn Frith as you have heard speaks by Sr Thomas More Iohn Lambert by S. Austin Archbishop Cranmer by Iohn Fox Iohn Philpot by the ancient Writers B. Latimer by the Doctours who might be deceived B. Ridley by the publick Notary that drew the Articles the Writ by the Act of Parliament and the Act of Parliament by Vox populi and common Report Not one of all these that speaks of his own knowledge as a witnesse ought to do But this is some Susenbrotus Figure by which this judicious Divine useth to write in a different manner from all honest Authours to make one man still to speak what was uttered by another Thus he handleth the Writer of the Letter in that similitude of Dressers unmannerly applyed to the Altar-wise-situation of the holy Table For although the Writer saith clearly he likes that fashion he allows it and so useth it himself yet if one Prinne hath printed it I know not where or some Countrey-people said I know not what he must in most Oyster-whore language pinne it and Prinne it upon the Writer of the Letter And if one Bishop of Lincoln the Popes Delegate and one Dean of Westminister Queen Maries Commissioner shall speak irreverently of the Protestants Table by this new Figure all Bishops and Deans of those two places must untill the end of the world
be suppos'd to do it And so must the Bishops of Norwich be ever sending forth Letters of Persecution because Iohn Fox observeth that one of them did so It remaineth onely he should with the Italian Friar fasten upon David whom he hath reasonably abused already that he should also say There was no God because in one of the Psalmes the Doctours own Cofin the foolish body hath heretofore said it CHAP. IV. Of Bowing to the Name of Iesus Of Sacrifice Of the Name of Altar Whether an Altar is necessary for all kinde of Sacrifices c. HE cannot ascend not so much as to this Discourse of the Altar without Bowing which makes him fall upon this Preamble so impertinently But let him bow as often as he pleaseth so he do it to this blessed Name or to honour him and him onely in his holy Sacrament This later although the Canon doth not enjoyn yet reason pietie and constant practice of Antiquitie doth The Church-men do it in S. Chrysostâ—ms Liturgie and the Lay-men are commanded to do it in S. Chrysostoms Homilies And if there be any proud Dames quae deferre nesciant mentium Religioni quod deferunt voluptati as S. Ambrose speaks that practise all manner of Courtesies for Masks and Dances but none by any means for Christ at their approach to the holy Table take them Donatus for me I shall never write them in my Calendar for the Children of this Church But what is this to Dionysius Yes it comes in as pat as can be He was serving his first Messe of Pottage and the Bishop as the saying is got into it and hath quite spoiled it by warning a yong man that was complain'd upon for being a little fantasticall in that kinde to make his reverence humbly and devoutly that he might winne his people also to sympathize with himself in that pious Ceremonie But this is to censure the heart No the Writer goeth no further then the outward action ut audio sic judico In that he had heard somewhat to be amisse and desir'd in a friendly manner it might be reformed But still according to the Canon Which requires it should be done as it hath been accustomed saith our Canon referring to a former As it hath been accustomed heretofore saith the Injunction referring to a time out of minde It is not therefore enough to obey a Canon in the matter if we obey it not likewise in the manner Not to make a Courtesie if it be not a lowly Courtesie Nor so neither unlesse it be as heretofore hath been accustomed If we would preserve old Ceremonies we must not taint them with new Fashions especially with apish ones That reverence which the Priests and Deacons were wont to perform in this kinde is call'd in the Greek Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a modest and humble Bowing of the body such as in the primitive Church the Christians us'd in performing their Publick penance And if we may believe their modern Divines it was two-fold a greater and a lesser Reverence The greater when they bowed all their Body yet without bending of the knee very lowly and almost to the earth The lesser with the inclination and bending of the Head and shoulders onely Which or whether any of these were used in the Western Churches and delivered over unto us is not so certain An accustomed lowly reverence to this blessed Name we receiv'd from all Antiquitie as appears by the Canons and Injunctions And good reason we should entail it on our Posteritie If this yong man faulted therein he was much the better If he faulted not but was unjustly informed against he was not much the worse for being gently admonished But behold this judicious Censurer of the Censurer of the heart is now become himself a Censurer of the spirit Comparing an angry man would say Blasphemously the young man Bowing with Davids dancing before the Ark. Do you know with the rapture of what spirit David did this Surely S. Hierome seems to imply that it was done with no other spirit then the very same wherewith Christ and his Apostles piped unto the Jewes when they had not danced Besides that the people were not scandalized in him which is supposed to be our case but Michel onely And so much of your Preamble that is your Pottage Now to your more solid Meat if your Book have any of that kinde The Writer of the Letter had said that if the Vicar should erect any such Altar that is a close Altar at the upper end of the Quire where the old Altar in Q. Maries time stood that then his discretion would prove the sole Holocaust should be sacrificed thereupon Not onely because his discretion being of a very airy and thin substance would quickly as a Holocaust should do vanish into nothing but by reason that thereby by he should put himself into the very Case that Isaac conceiv'd his father to be in Behold the Fire and wood but where is the Lamb for the burnt-offering Because the 31 Article having taken away the Popish Lamb for the which that old Altar had been erected as a Blasphemous figment and pernicious imposture the Homily had commanded us to take heed we should look to finde it in the blessed Sacrament of the Lords Supper For there it was not There was indeed in the Sacrament a Memory of a Sacrifice but Sacrifice there was none And we must take heed of quillets and distinctions that may bring us back againe to the old Errour reformed in the Church Whereof this was a principall part That we should not consecrate upon profane Tables as the Rhemists most profanely term'd them which relate to a Supper but upon sacred Altars onely which referre to a Sacrifice For so Cardinall Peron observeth that it is ever call'd a Table when it points to the Communion or Supper and an Altar when it points to the Sacrifice Now the Homily stating in one sentence most of the Controversies in this matter between us and the Church of Rome by an enumeration of opposit and distinct species the one whereof as in Logick the nature of such is describ'd to be if we make the Doctrine of our Church we cannot without implication make the other observes these foure contradistinguished Tenets or Positions 1. We must make the Lords Supper fruitfull to us that be alive not to the dead both we of this Church cannot do 2. We must receive it in two parts not in one only both we of this Church cannot do 3. We must make it a Communion or Publick not a private eating both we of this Church cannot do 4. Lastly we must make it a Memory and not a Sacrifice both we of this Church cannot do And this is the passage cited by the Writer We must take heed lest of a Memory it be made a Sacrifice What saith the Doctour to
Altar Now consider with your self whether it were fitter for you to make use of these Altars for your unproper and metaphoricall Sacrifices and have all these Greek and Latin Fathers to applaud you for the same rather then to rely upon some Miracle of a good Work in hand or some poore Dreame of the pietie of the Times especially when we are clearly inhibited by the Canons of two Nationall Councells to erect any Altars upon Dreames or Miracles CHAP. V. Of the second Section The Contents thereof 1 Of Sacrifice of the Altar 2 Tables resembling the old Altars 3 Alteration not in Bishop Ridley's Diocese onely and how there 4 Altar and Table how applied 5 Altar of participation 6 Of Oblation 7 No Altars in the Primitive Church 8 None scandalized with name of the Lords Table 9 Altars of old how proved 10 Not taken away by Calvin THis Section is a true Section indeed divisibilis in semper divisibilia chop 't into a very Hotchpotch or minc'd pie and so crumbled into smal snaps and pieces that an Adversary doth not know Quod ruat in tergum vol quos procumbat in armos All the first part therof that relates unto any Laws Canons or Constitutions made or confirmed by the Kings Queens of this Realm concerning this yong Controversie I have already examined in the first Chapter It being a ridiculous thing for us to have waded thus far into the book if we had received but the least check frō any Law of God or the King In the remainder of this Section there are some things that concern the Question in hand which we may call his Sixth as it were and some other that are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain skips and spurts or Boutades of the man when hee thought what Dignities he might expect for this piece of service which wee will call his Extravagancies and see that they shal be forth-coming as Waives in a Pinfold to be surveyed at our better leisure in the next Chapter And in the former part now to be perused you shall finde little that concerns the Writer of the Letter or any of us that approved of the same For this New-castle-Coal is mounted up from the Kitchin to the Great Chamber and confutes no longer a private Monition sent to a Vicar but Archbishop Cranmer Bishop Iewel Iohn Calvin a greater stickler then ever I heard before in our Upper and Lower house of Parliament the Acts of Counsell made for the Reformation the Lords spirituall and temporall with the Commonaltie that confirmed our present Liturgie not forbearing to jeere and deride both them and King Edward whom the Iudicious Divine indeed doth call Saint Edward in a most prophane and abominable fashion First therefore he falls upon a solemne Act of the King and Counsell mentioned by Iohn Fox upon this occasion The writer of the Letter observes that in Saxony and other parts of Germany the Popish Altars upon the Reformation being permitted to stand were never esteemed call them by what name you will any otherwise then as so man Tables of Stone or Timber the Sacrifice of those Popish Altars being now abolished Which words I perceive the Writer had translated in a manner from a learned Lutheran And that these sacrifices were abolished D. Coal hath already confessed pronouncing him for no sonne of the Church of England that presumes to offer them Yet the Writer alleging the fourth Reason given by the King and Counsell for their taking away in England That the form of an Altar being ordained for the Sacrifices of the Law and both the Law and the Sacrifices thereof new ceasing in Christ the Form of the Altar ought to cease also D. Coal makes nothing of this Reason but pities the simplicity of the Times as not being able to distinguish between the Sacrifices of the Law and the Sacrifices of the Altar I pray you good Doctour where may we read of this Term of yours Sacrifices of the Altar if we do not reade of it in the Sacrifices of the Law For surely all Sacrifices that wee reade of in Scripture none excepted were necessarily to be destroyed And beside the Sacrifices of the Law woe reade of no Sacrifice that was destroyed but that one you wot of offered up upon the Crosse and not upon an Altar Beside that the Apostles and Writers of the New Testament by the speciall instinct of the holy Ghost did purposely forbear to insert into their Writings the name of an Altar if we may beleeve Bellarmine And in the ancient Fathers you shall not reade your Sacrifice of the Altar terminis terminantibus how ever you may have found it foisted into their Indexes by some Priests and Iesuits And Mornay doth shew with a great deal of probability that the ancient Fathers could not possibly take any notice of this Sacrifice of the Altar What then are you Christians to perform no manner of Sacrifices at all No not any at all saith Arnobius Not any corporeall Sacrifice but onely praise and hymnes saith Lactantius And if some of the Fathers bad used those terms as they have done others of as high expressions yet are there divers reasons given by our gravest Divines why wee should forbear in this kinde the term of Sacrifice 1 Christ and his Apostles did forbear it and therefore our Faith may stand without it 2 The speaches of the Fathers in this kinde are dark and obscure and consequently unusefull for the edifying of the people 3 Lastly we finde by experience that this very expression hath been a great fomenter of Superstition and Popery And all these inconveniences have sprung from the words not from the meaning of any of the Fathers But the Doctour hath found it in the Bible for all this Hebr. 13. 10. We have an Altar And although this be but one and that God he knoweth a very lame souldier yet like an Irish Captain he brings him in in three severall disguises to fill up his Companie in front in the middle and in the end of his Book But in good faith if S. Paul should mean a materiall Altar for the Sacrament in that place with all reverence to such a chosen Vessell of the Holy Ghost be it spoken it would prove the weakest Argument that ever was made by so strong an Artist We have an Altar and a Sacrifice of the Altar that you of the Circumcision may not partake of Have you so And that 's no great wonder may the Jew reply when abundance of you Christians may not your selves partake thereof For in the old time as one observes they were not born but made Christians Made by long and wearisome steps and degrees and forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to creep on with time and leisure to the bosome of the Church saith the Generall Councell 1. They were taught in some private house the vanity of
bloud was shed for thee and be thankfull Now he must have a knee of a Camel and heart of Oake that will not bow himself and after the manner of adoration and worship say Amen as S. Cyrill speaks to so patheticall a Prayer and Thanksgiving made by the Minister unto God in his behalf And this is a powerfull Argument indeed for conformity in this point with the which I have seen some Leicester-shire people of good sort that had been refractory for a long time satisfied in an instant by the Bishop of the Diocese being very sory they had not observed so much before That in the Church of England our whole act of Receiving is accompanied in every part with the act of Praying and Thanksgiving However it behooveth humble and meek spirits in such indifferent matters to submit themselves to the Order of the Church appointed by lawfull Authority And as long as our Liturgie hath the honour and repute given thereunto which it so well deferves there is little feare that the people will clap them down upon their Breech about our holy Table It being no posture used in this Church to say Amen to such divine raptures and ejaculations Beside that throughout all the Diocese I live in being no small part of the Kingdome there is whether the Epistoler likes it or no Rails and Barricadoes to keep the people from all irreverences in that kinde But the generall Rule in this case is that which is set down in the Articles of the Dutch Church in London allowed by Beza himself and divers others That every private mans judgement in these circumstances is not to be respected But what is profitable to edifie what is not is not to be determined by the judgement of the common people nor of some one man but as I have said at large heretofore of those that have the chief care and government in the Church And so was it well done by the Reformed Church in Poland first by Monitions in the year 1573. and then by Sanctions in the year 1583. Nè in usu sit that the usuall receiving of the Communion in those parts should not be by sitting round about the Table A Ceremonie which some of the Brethren as they call them had brought into those parts either from John Alasco their countrey-man or from other Reformed Churches as might be the commerce of these three Nations considered from the Low-countreys or the Church of Scotland where this posture of sitting was Synodically established from the very beginning of the Reformation It was well done of them I say to reform it but very ill done of you to steal this Coal from the Altar of Damasco and never say so much as I thank you good Gaffer or deliver it us cleanly as you found it And yet it is not considering you confesse the Thefts in the Title of your Book calling it ingeniously A COAL FROM THE ALTAR Yet I would you had spar'd to abuse that grave Synod to make them say peremptorily Haec ceremonia Ecclesiis Christianis non est usitata especially as you turn it to English that this Ceremony is a thing not used in the Christian Church And so put the reformed Churches to fall together by the eares one with another and many of them to become odious in the Christian Church Which God he knoweth is far from either the words or meaning of that Synod For their words are these Haec ceremonia licèt cum caeteris libera c. This Ceremony however in its own nature free and indifferent as the rest of the Ceremonies c. Which sweetens the Case very much And then for their meaning They do not say it is a thing not used in the Christian Church This is your fingering and corruption But they say it is me â—sed in those Christian and Evangelicall Churches nostri consenâ—us which agreed with them in Articles of confession They condemn no other Nations no more then the Church of England doth And is this the part of a judicious Divine to corrupt a passage in a Sectary or Puritan who will be sure without any mercy to send Hue and Cry after you over all the Countrey Surely the man hath been instructed by Chrysalus in Plautus Improbis-cum improbus sit harpaget furibus furetur quod queat He is resolv'd to put some knavery upon the knave himself and to steal from the Stealer what he can For indeed to come to the second point both the Coal and the Altar are quite mistaken to think that the Synod did ever say that this Ceremony was brought in or used by the modern Arians It is very well known that John Alasco who maintained this Ceremony of sitting in a little Book published here in England in K. Edwards dayes was setled in Poland and by the means of his Noble bloud and kindred in great favour with his Prince in the year 1557. which is long before either of these two Synods And all that either of the Synods say in dislike of the Ceremonie is this That it is Arianis cum Domino pari solio se collocantibus propria A thing fitter for the Arians who by their Doctrine and Tâ—neâ—s plac'd themselves cheek by joul with the Son of God then for devout and humble Christians compassed about with Neighbours so fundamentally hereticall I could say that here in England this worse conclusion of the Doctours To desire to sit at the Communion is more to be feared from the Opposers of our Liturgie who brag of their Cosin-ship and Coheir-ship with Christ then from us who are ready to live and die in defence of the same And the Altar at the last espied this to be the meaning of the Synod that this Sitting was proper to the Arians not by usage but secundum principia doctrinae suae as an Inference easily drawn from the Principles of their Doctrine Howbeit the Coal was resolv'd to wink at it in his Authour and to speak big words though beside the Cushion and against all truth of History that it was brought in at the first by the Modern Arians His Author telling him in the same Page that it was published in the Book of Scottish discipline Anno 1560. and my self having shewed by a Testimony beyond all exception that it was preached in Poland three year before that by John Alasco And then your Principles were they true as the one of them is false For there was never any Altar erected in the Temple but to sacrifice upon nor ever any man read in divine or humane learning that denied Incense to be a Mincha and kinde of Sacrifice the conclusion could not come within a league of us For we who extract our selves as I told you before from that Table in the Temple do desire to eat in no other manner then as the Priests and as David our Types did eat before us We do not desire to eat upon which
is but your foolish Inference but to eat from the holy Table And that all the faithfull may do in verity what David and the Priests did before in a representation I have shewed already out of the ancient Fathers Nor are we so unreasonably tyed to one Table but if the woman were driven to the desert we could be content with the green Grasse But in that case the Grasse should be unto us in stead of a Table it should not be in stead of an Altar I do not love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nazianzen calls it to break jests in these high Mysteries Otherwise I could tell you that unhappy Inferences may be made out of your Tenets as well as out of those of the Arians That no place will serve your turn to eat upon but Altars appropriated by all Learning humane and divine to God alone Well if you will needs be snapping at the Meats of the Gods Menippus will tell you that you must be content to fare as they do upon Bloud Vapours and Frankincense This Menippus saith For mine own part I shall onely desire to know of you a judicious Divine what may be the meaning of an odde word used by Aristotle in his Ethicks to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because I was told it signifieth two things a scurrilous Railer at men in place and a Snatcher of Meats from the holy Altars Yea but he doth set down at large out of the Act of Counsell with what indifferency these names of Table Boord and Altar have been used before and may be used for the present He doth indeed and with a great deal of ingenuitie if you mark it For the Question being made by some of his humour that would have the Altars stand because the Book of Common Prayer meaning the Book before it was reformed did mention an Altar the Lords amongst whom Archbishop Cranmer was a chief were put to this Apologie That the Book intended no Table or Altar formally but a certain Thing as they there call it whereupon the Lords Supper was administred This Thing had no figuration at all prescribed unto it in that Book But so far forth as the Lords Supper is there ministred though it be upon an Altar it calleth the said Altar a Table and The Lords Boord but so far as the holy Communion is distributed with the Sacrifice of Lands and Thanksgiving though it be a Table it calleth the said Table an Altar And therefore in so much as the distribution of the Lords Supper in both kindes is a reall and sensible Action it is a reall and sensible Table But because the Laudes and Thanksgivings are by all Divines acknowledged to be a Metaphoricall and improper Sacrifice it is but a Metaphoricall and improper Altar And to call it an Altar in that sense you know the Letter doth every where allow But heark you Sir it makes no matter for the Letter I pray you tell me in my eare What Book is it that calls it an Altar and for what Book do the Lords apologize in this place If it be for the Book of 1549 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's vanisht and we have nothing to do with it And you are a very Coal that is a thing that cannot blush to say that that Book or any thing spoken of that Book alloweth you to call the holy Table an Altar for the present Your tongue for the present ought to speak as the present Book and Law speaks it unto you and that is as you your self confesse The Lords boord onely And when men in their nominations of things do vary from the Law which is the Quintessence of Reason they do it in a humour which is the Quintessence of Fansy Nor is there any way possible of peace and quietnesse unlesse the probable voice of every entire Societie or Body politick over-rule all private of like nature in that Body saith M. Hooker But we have been all this while mistaken in the Cause of this Change of Liturgies which the Letter so much stands upon For the Letter supposeth as the Act of Counsell and K. Edâ—ards Mandate do that the Altars themselves were put out of our Churches and their names out of our Liturgie to comply with the godly considerations of some that had taken them down already and to root out superstitious Opinions more holden in the mindes of the simple and ignorant by the form of an Altar And men did the rather believe it so because a Divine very neare as judicious as D. Coal seemes to be of that Opinion when he saith that our Churches were purged of things which indeed â—ere burdensome to the people or to the simple offensive and scandalous But the matter is Kim Kam to all that we have conceipted For it was indeed an offence against our Liturgie conceived by Iohn Calvin a poore Minister at the foot of the Alpes who died in Books and all worth very neare 40 â— ' sterling that caused the King of England the Convocation the Lords spirituall and temporall and all the Commonaltie to make that Change in the Book of Common Prayer And is it even so Why then gentle Readers Assem parate et accipietis auream fabulam make ready your Bread and Cheese for my life on it you shall heare a Winter-Tale It seems that Bucer had informed Calvin of the Condition of this Church and the publick Liturgie thereof and thereupon he wrote to the Duke of Somerset who was then Protectour Epistola ad Bucerum And is this to look unto the Story of those Times It seems unto me that this Epistle to Bucer hath no Date at all and if we give it a Date from the Printers placing of the Letter which is your childish and erroneous Criticisme you shall finde it between November 19 1548 and Ianuary 16 1549 and consequently before the publishing of the first Liturgie which was March 7 1549. And so it must needs be For Calvin saith in that Letter that there was Cessation of Armes between France and England and wish't that some course might be taken for a solid Peace Now the Commissioners were met to conclude that Peace 24 of March 1549. And therefore the Letter was written before that And to strike this seeming of yours dead in the nest Peter Alexander writes his Letter to Bucer as yet at Strasburgh to invite him to England of the very same Date with the Commission of the French Treaty 24 of March 1549 and tells him for news that in the Parliament then sitting Missae Papisticae missae sunt ad novos Monachos Germaniae the Popish Missal was dismiss'd to the new Monks in Germanie by the first approbation of our first Liturgie in that Parliament See then how well you look't into the stories of the time You make Bucer before ever he came hither to enform Calvin of the condition of this Church and
the publick Liturgie thereof before the Liturgie was penn'd and approv'd in Parliament But I will endeavour to give this undated Letter a truer Date Archbishop Cranmer writes for Bucer to come over 2º Octob. 1549. He desir'd Calvin who was no doubt a Polypragmon and made his Letters to fly to all the Princes in the world that did but look towards a Reformation to write by him to the Protectour and to perswade him to a serious Reformation in generall Calvin in this Letter tell 's him he had written to the Protectour a Letter not the Letter Printed bearing Date two yeares before and bids him if he could procure Audience a signe he had not been here as yet deal with him roundly himself and take heed of his old fault as he terms that most admired prudence and wisdome of that learned man to be ever inclining mediis Consiliis to peaceable and moderate Advices And this Letter must be written unto him about the Spring 1549 when he was ready to come for England Where we finde he was safely arrived and repos'd himself at Canterbury in Iune following Now although he had considered of the Book of Common Prayers before as well as he could per interpretem by the help of an Interpreter and approv'd it as in nothing candidly construed repugnant to the word of God yet did he never make Notes and Censures thereupon untill he was required thereunto by Archibishop Cranmer two yeares after this to wit Anno 1551 Nor could he tell Tales to Calvin thereof being then bedrid and dying within 25 dayes after some two moneths before the Alteration of the Liturgie especially not any Tale against the Altar having suffer'd Auricular Confession Oblations and Altars though termed Boords or Tables to stand in the Reformation at Cullen and not taking the least exception against the word in his Censure of our Liturgie I am therefore strengthened in my former Opinion That it was the King the Lords and the State rather then any incitement of Martin Bucer that made this Alteration in our Liturgie in the point of Altars Then for Calvin no man can conceive him to be more pragmatically zealous in point of Reformation even in those Countreys which cared least for him then I do Yet do I hold him a most innocent man and our famous Liturgie sorely wounded through his side by this audacious Companion in this particular concerning Altars The Letter to the Protectour that D. Coal relies upon bears Date Octob. 22 1546. which according to forreign Accompts is a yeare before K. Edward came to the Crown But compute it as you please it must be three full yeares before the moneth of March 1549. At what time I finde that this former Liturgie was first printed And if you relie upon his Character the Letters placed before and behinde this to the Protectour are of the same Date 1546. And yet would this Companion have his courteous Readers to swallow this Gudgeon without so much as champing or chewing on it And in this Letter Calvin toucheth onely upon 4 particulars which Bucer himself doth likewise censure Chrisoms oyl in Baptisme Commemoration of the dead and the abuse of Impropriations but not one word of the Altars And good reason for it For Beza confesseth that at Lausanna where Calvin taught before he came to Geneva there was a Marble-Altar used for a Communion-Table which from thence was removed to Bearn where Calvin also sometimes taught and is so there used as a Communion-Table abstracted from all former relations to a Sacrifice unto this day Which I therefore note to let you see that Calvin was not so strait-lac't in this particular Yea but he findes great fault with the Commemoration of the dead And doth he so And I pray you what doth K. Iames declare the generall Opinion of our Church to be for these Commemorations in the time of the Communion in that most exact Answer of his to Cardinal Peron This is a rite saith he which the Church of England though it doth not condemne in the first ages of the Church yet holds unfit to be retained at this day for many and weightie causes and reasons which you may read most excellently pressed in that Book Besides that Calvin acknowledgeth as he wanted to wit to understand how the world went with him abroad that he had no such credit with the Conformable partie here in England as within two or three yeares after this he confesseth openly in one of his Letters Lastly which is the main Answer of all the Protectour was of no power in the State when this Liturgie was reformed which was not altogether unknown to Calvin having an hint from Archbishop Cranmer to addresse his Letters to the King himself But for the Lord Protectour he had his crush a yeare and a half before never restor'd again to his Power or Office admitted onely by a New oath to serve but as a Counseller at large and in the first sitting of this Parliament which altered the Liturgie he was attainted and condemned and presently executed having been in no case or place of a long time to make Alterations to gratifie Calvin And for Archbishop Cranmer it is true the foresaid Active man writes unto him from Geneva a couple of Letters and offers his service in person to make up our Articles of Religion and to state the Controversies in Divinity another project it seems the learned Archbishop had then in hand when he gives him a generall touch of the residui surculi the remaining stumps and roots of Popery together with the cause thereof as he conceived the Lay-mens swallowing of the Impropriations But hath not in all the two Letters so much as one syllable of Altars or amendment of Liturgies And what Date these Letters were of God knoweth for they have none a all in the Book But the Date seems to be much before Ann. 1551. which is D. Coal's conjecture For in the first Letter he presents his Grace with the news of Osianders troubles which he stirred up in the yeare 1549. And in the second he tells him of a chanting of Vespers in an unknown tongue here in England which was inhibited in this Kingdom by Act of Parliament full two years before the Altering of the Liturgie Nor doth it seem that Calvin had any great acquaintance with the Archbishop who neither accepted of his Offer in the Agreeing of the Articles nor for ought appeares ever wrote unto him back againe but sent him a Message by one Nicolas wishing him to write to the King himself about the Restoring of the Impropriations I say it doth not seem they were much acquainted by that first Letter that Calvin writes unto him For in that he rails most bitterly upon yong Osiander a Divine very near allied unto the Archbishop But if Calvins Letter to the Protectour himself be misdated as like enough it is
being but a Copie from the French wherein the Date was not regarded then came it to the Dukes hands as some Letter from Calvin was then delivered to the Duke by one Nicolas a Tel-tale of M. Calvins that studied in Cambridge in those dayes but in the year 1551 Bucer being dead before which Calvin there takes notice of and the Liturgie newly altered Let us not therefore as we tender the credit of the Church of England suffer such a famous piece as our Common Prayer-book is to be disparaged in this kinde upon such weak Flams and ridiculous suppositions But if any desire to know the reason of the Alteration let him repaire to the Act it self where he may be fully satisfied He shall finde it was partly the Curiositie of the Ministers and mistakes in the use and exercise of the former Book met withall in the second Book by a clear explanation Of the which curiosity and mistaking whether this removing and placing of the Altar which they found usually so termed in the former Liturgie might not be a speciall branch I leave to the Readers collection out of what hath been already delivered in the examination of the Counsell-Act in that behalf And partly also he shall find the Book was altered for the more perfection thereof or as it followeth in the body of the Act to be made fully perfect Not to gratifie Calvin who was Lecturing in his Chaire at Geneva nor to comply with the Duke of Somerset who was a condemned prisoner looking every day for the stroke of the Ax when this Book was passing the severall Committees in the Upper and Lower house of Parliament And that it seems by any one syllable of the Letter to Farell that Calvin wrote unto the King about the change of the Liturgie is another blue one Reade the Letter and you will be of my opinion Yea but the King in his Answer to the Devonshire-men had formerly affirmed that the Lords Supper as it was then administred was brought even to the very use as Christ left it as the Apostles used it and as the holy Fathers deliver'd it I answer that these Devonshire-men whom the Doctour cloaths in this fair Livery were a sort of notorious Rebells And if a King to avoid shedding of bloud should answer such people clad in steel edictis melioribus in a more passable language then will endure Logicall examination is it fit he should be so many yeares after jeered thus by such a Mushrom here on earth reigning himself without all doubt a most glorious Saint above in Heaven Besides that the Form that Christ left the Apostles used and the Fathers deliver'd the Lords Supper in is never taken by judicious Divines in a meere Mathematicall and indivisible point of exactnesse but in a Morall conformitie which will admit of a Latitude and receive from time to time degrees of perfection But I will not lead you to any woods to borrow shadows for this place the Answer is set down in such capitall Letters that he that runnes by may read it The Rebells in their third Article set on by the Popish Priests do petition for their Masse that is that which we call the Canon of the Masse and words of Consecration as they had it before and that the Priests might celebrate it alone without the communicating of the people To this the King answers That for the Canon of the Masse and words of Consecration which is in nothing altered in the second Liturgie they are such as were used by Christ the Apostles and the ancient Fathers that is They are the very words of the Institution But for the second part of their Demand which was for the Sacrifice of the Masse or the Priests eating alone they must excuse him For this the Popes of Rome for their lucre added unto it So there is a clear Answer to both parts of the Article They should have a Table and a Communion and the words of Consecration as they were used body Christ the Apostles and the ancient Fathers But they should have no Altar nor Sacrifice for these the Popes of Rome for their lucre had added to the Institution being as B. Jewell truly calls them the Shops and gainfull Booths of the Papists And this Answer did nothing like our noble Doctour And therefore from making himself merry with the King by a kinde of Conversion borrowed from father Parsons three Conversions he wheels about and breaks a Lance upon the Parliament That would take upon them to mend a Book which they could not but acknowledge to be both agreeable to Gods Word and the Primitive Church And then he quotes 5º and 6º Edv. 6. cap. 1. as if he should say There 's my Cloak and here 's my Sword and I stand in Cuerpo ready to maintain it I say still that this Agreeablenesse to Gods Word and the Primitive Church is not to be taken in a mathematicall but in a morall point The first Book was in some the second is in more degrees agreeable to those excellent Paterns But what need I say this when the Act of Parliament saith no such matter as is pretended In that part of the Act where these words are mentioned some coertion and penalties were provided for sensuall persons and refractory Papists who forbore to repair to the Parish-Churches upon the establishment of the English Service desiring still to feed upon husks when God had rain'd down his Manna upon them The Parliament according to their deep wisdome in that kinde desirous to include some reason in the Preamble of the smart that comes after in the body of the Act tells the Offenders against this new Law that Prayers in the Mother-tongue is no Invention of theirs as the Priests would make them believe but the direction of the Word of God and the practice of the primitive Church Medling no further with the Liturgie in this part of the Act then as it was a Service in the Mother-tongue And so begins the Act That whereas order had been set forth for Common Prayer and Administration of the Sacraments to be used in the Mother-tongue agreeable to the Word of God and the Primitive Church c. The thing excepted against was Prayer in the Mother-tongue and this the Parliament avows to be agreeable to Gods Word and the Primitive Church And I hope you are not mounted as yet to that height as to dare to deny it If any Reader can doubt of so clear an explication let him look once more upon the Kings Answer to the Devonshire-Rebells immediately before this Parliament and he shall finde Sun-beams to display all darknesse that can possibly fall upon this point To the 3. Ask for the Service in the English tongue it hath manifest reasons for it If the Service in the Church was good in Latin it remaineth good in English An alteration to the better except Knowledge be worse then Ignorance So
that whosoever hath moved you to dislike this Order can give you no reason for it Order saith the King a godly Order saith the Parliament both mean the same thing as they use the same words An Order for Common prayers in the Mother-tongue So that Father Parsons and you must unlaugh again this foolish Laughter which you made without cause upon this Act of Parliament Well let the King the Counsell and the Parliament order what they please two things he will make good first that if Origen or Arnobius do say they had no Altars in the Primitive Church they meant not any for bloudy or externall Sacrifices as the Gentiles had Where you see he is almost come to that we have been wrangling for all this while That they had no Altars for externall Sacrifices And shew me that ever one Father or Schoolman did teach a necessity of an externall Altar to an internall Sacrifice and I will yeeld him the better of the Controversie But I see his Loop-hole already he will help himself with those words As the Gentiles had Although it be God wot but a poore shift And secondly he will make it good that the Church had Altars both the Name which the Letter denies not but onely the name applied to the materiall Instrument call'd the Lords Table and Thing too a long time together before the birth of Origen and Arnobius This later part would prove too heavie a Buckler for any man to take up that were to fight it out with a Scholar indeed For the Writer of the Letter doth utterly decline the Combat retiring himself to his 200 years which will not serve his Turn for all his Caution if Sixtus Primus did first appoint that Masse should be said no where but upon an Altar as to an advantage of ground and turning B. Jewell against this Goliah without averring any thing of his own beside the testimony of S. Paul at which this Doctour like that drunken Gossip saith Amen when he should have said All this I stedfastly believe But having to do but with this man of rags I dare undertake him in both the points and if I could fully satisfie that place of Tertullian in his Book De Oratione will adventure my credit to wipe his nose of the rest of those Testimonies produced by him And all this while I am no Champion for the Writer of the Letter who hath withdrawn his Neck out of the Collar but of the great Champion of our Church B. Jewell For the first therefore because B. Jewell saith that then the faithfull for fear of Tyrants were fain to meet together in private houses c. therefore it was they were not so richly furnished or at least wise they had not such Altars as the Gentiles had saith D. Coal But B. Jewell when he spake those words of their wanting of Churches in the Primitive Church addes presently a word or two which this Doctour did not unwillingly forget And may we think that Altars were built before Churches Which though it be not altogether an unanswerable Question for men are of opinion that Altars were built before the Churches yet is it sufficient to declare the impudencie of this man that would undertake to answer Origen and Arnobius out of B. Jewell B. Jewells conclusion there is that M. Harding was ill advised to say confidently that Altars have ever been sithence the Apostles times And he answers fully out of S. Austin the Doctours Objection that Altars being then portativo and carried by the Deacons from place to place which the learned Papists do not deny they might have had Altars although they had no standing Temples That is portative Altars not of Stone fixed to the walls of the Church as our late Popish Altars be of the which B. Jewell might very well make his former Question Now for that other Flam That Origen and Arnobius should deny their having onely of Heathenish but not of Christian Altars although it were enough to stop the mouth of this Ignoto to set down the Testimonies of those great Worthies of the reformed Church who with B. Jewell expound these two Fathers of the having no Altars at all as the B. of Duresme Mornay Desiderius Heraldus Monsieur Moulin Hospinian and others yet because he thinks he hath gotten the Cowards advantage to put us to the proofe of the Negative presuming onely upon the justice of the cause I will undertake him upon these hard conditions For Origen it is clear'd in a word that he was not interrogated and consequently that he never answered concerning the Heathen or Pagan Altars For Celsius his adversary what Countrey-man soever he was disguiseth himself as a Iew disputing against the Christians in all that discourse And it were an Argument fitting as wise a Rabbin as our D. Coal to prove the Christians to be Atheists because they had not which they themselves abhorred to the death Pagan Altars But Celsus his objection is to the purpose and generall that the Christians had amongst thēselves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secret Token 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some invisible combination that they erected no kinde of Altars as all other Sects and Professions not being Atheists amongst the Jews and Gentiles did And to this generall Objection the Answer was likewise generall or very impertinent that they had no Altars at all but those immateriall Altars we spake of before in the Souls and Consciences of holy men And Arnobius well weighed comes to the same effect For howbeit he had not to do with Jewes but with Gentiles yet the Objection is in generall termes not that they erected no Altar for their Gods and Sacrifices but that they built them no Altar venerationis ad officia to officiate upon in any kinde of divine worship And so Desiderius Heraldus the best Critick extant upon that Book delivers himself That this may be understood simply and absolutely without any relation to the Pagan Altars Holding an opinion elsewhere that simply and absolutely there were no Altars erected in the Church of God before Tertullians time But this will appeare yet more clearly by a place of S. Cyrill which the L. B. of Duresme doth thorowly examine to this purpose For Julian the Apostata had been a Reader of our Church and knew the generall practice thereof and that it had been in him a ridiculous thing to imagine that the Christians should have any Pagan Altars Nay the wittie Prince takes notice of it that the very Jewes do sacrifice and have an agreement in that particular with the Pagans and yet concludes bitterly against us as he conceives Offerre Sacra in Altari sacrificare cavetis You Christians are most scrupulous in offering of any Sacrifice upon your Altar And to this as the Learned Bishop well observes S. Cyrill answers not one word which had been prevarication before God and man if
good reason as these Tables be termed Altars Of his place above all indeed of Hebr. 13. 10. wee have spoken indeed but too much already Lastly I have perused reverend B. Jewell Artic. 13. Divis. 6. and do finde that there he cites many Fathers that mention but one Altar in one Church and that placed in the midst of the Congregation which this Doctour doth not observe and that he thinks this unitie of Altar was kept in the Church of God untill the Councell of Antiâ—iâ—dâ—rum But I cannot finde with all my perusall one word in him why it should not be properly call'd a Table and not an Altar But perusing withall the third Article and 26. Division I finde he declares himself in those words with which I will conclude this Chapter and withall if it please the Doctour the whole Controversiâ— And notwithstanding it were a Table yet was it also called an Altar not for that it was so indeed but onely by allusion to the Altars of the old Law And so Irenaeus calleth Christ and Origen our Heart our Altar Not that either Christ or our Hearts be Altars indeed but onely by a metaphor or a manner of speach Such were the Altars which were used by the old Fathers immediately after the Apostles time And this is all that the Letter desires the Vicar to know and obserue CHAP. VI. Of Extravagancies Misquotation Book of Fast. Chappell 's and Cathedrals The Fact of taking down Altars Altars in the old Liturgie Children of this Church and Common-Weal The name of the Lords Table Ovall Table Pleasing the people THe last Chapter contained the Sixth as the Canonists term it this the Extravagants or Wild-goos-chase of this second Section Wherein the Doctour diverts his fury from the King the Counsell the Parliament and B. Iewell upon the Writer of the Letter again but all upon high-Germane or pickt Quarells not worth two rushes apiece First he chargeth the Writer with lending lame Giles a pair of Crutches to walk upon and some Arrows to shoot at the Altars and the Bowing to the blessed Name of JESUS Who this Claudius Gellius or Lame Giles should be I cannot guesse nor is this Cripple known by any in our Neighbourhood He may be much older them the Letter but now sought after And this Doctour may halt before his Cripple when he talks of Canons 1471 and again outrunne a Constable when he denies the Canons of 1571 pag. 18. to require joyned Tables for the Communion Pag. 15. you say because you saw it in Latine Pag. 18. they say because they saw it in English And you may see it when you please the easier because printed by Iohn Day In the mean time the world may see your wisdome to trouble the Presse with such impertinent Follies Secondly he taxeth the Writer with seeming to cast a scorn on them by â—hose direction the Book of the Fast in 1º of the King was drawn up and published as if it were a Novelty or singular device of theirs to call the Later part of divine Service by the name of Second Service Which the Discourser slighteth Surely this is a fierce hunting-Dog In somnis leporis vestigia latrat He hath dream't of some Hare and now barks after herâ— Unlesse peradventure all this noise be but to get a bit from his Masters ex consuetudine magìs quà m ex ferocitate of a Custome he hath got to be rewarded in this kinde not that he is any way provoked by the Writer of the Letter For the Writer speaks not one word against this Partition of the Service in the Book of Fast. But the Vicar applying the same in his discourse as it seems to the Book of Common Prayer and some of his Neighbours boggling thereat the Writer excuseth it as done in imitation of that grave and pious Book which never intended to give Rubricks to the publick Liturgie and not as might be conceived of the two Masses used of old that of the Catechumeni and that of the Faithfull a Partition deserted long ago by the Church of Rome it self as of no further use in these parts of the world wholly converted to Christianity But D. Coal being conjured into the Circle of this Parenthesis knowes not how to get out againe but about he goes and about he goes from one absurditie to another For first the Order of Morning Prayer is not as this man supposeth nor ever was the whole Morning Prayer but a little fragment thereof call'd the order of Mattins in the Primar of Sarum as also in K. Henry the Eighths Primar which was in use under K. Edward for a long time as also in the first Liturgie set forth by K. Edward himself Besides these Mattius or Order of Morning Prayer there were of old Lauds Primes Houres Collects Letanies Suffrages and sometimes Dirges and Commendations Some whereof are still retained in our Morning Service So that if we should make one Service of the Mattins we must make another of the Collects a third of the Letary and our Communion shal be at the soonest our fourth and by no means our Second Service Besides that according to this new Reckoning we shall have that which I will be hold to say no Liturgie Greek or Latine can shew this day an entire Service without a Prayer for the King or Bishop which in our own Liturgie come in after Thus endeth the Order of Morning Prayer Thirdly The Act of Parliament calls it Service not Services and the Contents of our Liturgie which is our Rubrick confirmed followeth the old distinction in K. Henry's Prime 9 Order for Morning Prayer 10 the Letanie 11 the Collects Epistles and Gospells and 12 the holy Communion And therefore it was a bold part in a Countrey Vicar to make thereof any other Partition And the Writer of the Letter shewed in my Opinion more good will then good skill in excusing his Neâ—fanglednesse Lastly the true and legall division of our Service into the Common Prayer and the Communion or Administration of the Sacrament the one to be officiated in the Reading-pew and the other at the holy Table conveniently disposed for that purpose as it is the more justifiable so is it indeed the ancient Appellation I will not undertake to make good the Antiquitie of S. Peters Liturgie but I do finde that this part of Divine Service is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translated by S. Andreas Communion And in S. Ambrose his Liturgie which all the world knows to be very ancient it is call'd â—ommunicatio the Administring of the Communion and by other names in other Liturgies but nowhere by that of Second Service And for our own Divines Archbishop Whitgift being put unto it by a fierce and a learned adversary reckons â—p all the parts and parcells of our Liturgie and call's this last of all the Administration of the Sacrament And M. Hooker
books of Common Prayer z Pag. 32. a A Book call'd Certaine Questions printed 1605. b Quis tà m comesor muâ— Ponticus quâ— qui Evangelia corrosit Tertullian adversus Marcionem l. 1. c. 1. c See the Index in the word Ridley b In the Letter of the K. and Counsell to Bishop Ridley Act. Mon. part 2. p. 699. * Ibid. p. 700. col 2. e Pag. 33. f Martial Epig. l. 5. ep 84. g In Theophrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Theophrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philostrat de vita Apoll l. 8. p 402. k Plautus in Militie Act. 3. Sc. 1. l 1 Sam 9. v. 15. 22 23. m 1. Cor. 9. 13. n Institut of the Sacram. l. 6. c. 5. p. 465. o Bilson's true differ part 4. p. 490. p Bish. Andrews of his Sermons p. 453. q Pag. 34. r Claud. Saâ—â—nas ad aras Dosiadae Lutet Paris 1619 p. 127. s Liceti Encyclopaed ad aram Nonar Terrigenâ— Patav. 1630. t Liceti Encyclop ad aram Pythiam 1630. u Pag. 55. x Vtraque coena jungebatur Baron Annal. tom 1. pag. 536. Which he clearly proves out of Chrysost. in 1. Cor. Hom. 27. in the beginning thereof y Pref. of Cerem in the Book of Comm. Prayers z Suarez in tertiam part a Call'd Mandatum of the Antheme appointed to be sung at this Ceremony of washing one anothers feel Mandatum novum do vobis Andreas Quercetames Notis ad vitam S. Odonis Vide Lib. Statutorum Ordinis Casal Benedicti Titulo De Mandato sive Ablutione pedum And so Synod Aquisgran Can. 20. In coena Domini pedes fratrum post lavacrum Abbas lavet osculetur And so the word is used in Chronico Casin l. 2. c. 85. And how it is used now you may learn from a late Cardinall Par une Collation que l'on fait dans le Chapitre des Moynes à l'imitation des anciennes Agapes de l'Eglise Chrestienne pour la celebration de l'Eucharistie Card. du Peron du S. Sacram. l. 3. c. 11. p. 871. b Ep. 118. ad Januar. c De Sacram. l. 4. c. 7. d Vbi suprà p. 8â—2 e De Oratione c. 12. f Plutarch in Numa in Rom. Quaestion g Quatrain 4. Adore assis comme le Gâ—ec ordonne c. Tertullian makes it a common posture for all Pagans Porrò cùm perinde faciant Nationes adoratis sigillaribus suis residendo L. de Oratione c. 12. h Vide Fabri Pibraci Tetrasticha p. â— i In his Replique c. 19. k Archb. Whitgifts Answer to the Admonition p. 100. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Hierosol Catech. Mystag Cat. 5. m Archb. Whitgifts Answer to the Admonition p. 99. n Archb. Whitgifts Desence of the Answer to the Admonition p. 87. o Lib. Disciplina Eccl. Scot. edit 1560. p Pag. 36. q In Bacchide r Call'd Forma Sâ—ratio totius Eccles. Ministerii c. s Nolui committere quin te nunc certiorem facerem do successu rerum magnifici Domini Ioannis à Lasco in Polonia Cracoviae 19. Feb. 1557. Vâ—enhâ—vious Calvino Calv. Ep. p. 194. t It suiteth not with a Co-heir with Christ to kneel at the Table Abridgement of Lincolnshire p. 61. u Altar Damasc. p. 752. x Altare Sacrificium Relativa sunt Bell. de Missa l. 1. c. 2. So he and truly â—ish of Dur. l. 6. c. 5. y It is called Mincha in the Hebr. and translated Sacrificium by Hierom. Numb 16. 15. Nadab and Abihu are said to offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Ioseph Antiq l. 3. c. 10. and Ruffinus translates is Victimas And some were of opinion that all Sacrifices were perfeated upon the Altar of Incense according to Heb. 9. 6. Vilalp in 41. Ezek. z Defence of 3 Cerem p. 256. a Orat. contra Julian b Altare soli Deo vero ritè potest erigi Bell. de Missa â—l c. 2. ex August l. 20. contra Faust. c. 21. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian in Icâ—ro Menippo d Ethic. l. 4. c. 14. e Pag. 38. f Ratio quidem herâ—â—e apparet Argentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plant. in Trin. Act. 2. Seâ— 4. g Pag. 37. h In his Preface i Hooker Eccles. Polit l. 4. dist 14. p. 165. k Pag. 39. l See his last Will in his Life set forth by Beza p 12. m Assem para accipe auream fabulam fabulas imò Plin. Calvisiâ— Ep. lib. 2. ep 20. n Pag. 39. o Rumor est vobis esse à Gallis inducias utinam firmae pacis ratio iniri posseâ— Calv. ep p. 81. p Tillet le Greff Recueil de Traitez pag. 410. Tillet l' Evesq Chroniq p. 197. q Veni igitur quà m citâ—ssimè poteris vir omnium desideratissime Petr. Alex. Dat. Lamb. 24. Martis 1549. intâ—r M. Buceri opera Anglic. p. 191. r Inter M Buceri script Anglic. p. 190. s Octob. 22. 1546. Epist. Calvini p. 72. t From his Epistle to Pet. Martyr inter Opera Anglic. p. 550. u Censura p. 456 x Censura p. 503. Nonis Ianuar. Anno Domini 1551. Cantabrigiae die 25º pòst defunctus y For that Book call'd A Religious consultation by Herman Archb. of Cullen and printed here in English 1548. was pen'd in Latine by Bucer See fol. 114. Of the Lords Supper z K. Edward began his Reign the last of Ianuary 1546. Stilo Angl. 1547. Stilo com muni Stow. a Censura p. 468. Optarem ego commendationem defunctorum precem pro aeterna eorum pace praetermitti b Sed non repugno quin Coena Domini in Altari celebrari possit Nam à Lausanna Altare marmoreum c. Beza in Colleq Mempelg p. 350. c Ad Epist. Card. Peron Resp. p. 55. d Sed ego frustra ad eos sermonem converto qui fortè non tantum mihi tribuunt ut consilium à tali autore profectum admittere dignentur Calvinus Anglis Francofurt Epist. p. 158. e Cantuarichsis nihil me utilius facturum admonuit quà m si ad Regem saepius scriberem Calv. ad Farell 15. lun 1551. Epist. p. 384. f John Stow. g Abstract of the Acts of that Parliament at St R. C. h Melchion Adamus in vita Osiandri i Non multò levius mihi videtur aliud vitium quòd ex publico Ecclesiae proventu aluntur otiosi ventres qui linguâ incognitâ Vesperas cantillent Calvinus Cranmero Epist. p. 101. k Vxorejue Neptis fuit uxoris Osiandri Godwin in Catal. p. 198. Moram Norimbergae fecit hospitió que Andreae Osiandri usus est Cum quo secundâ conjuge ductâ contraxit affinitatem Antiq. Britann p. 331. Calvin Farello P. 384. m 5º 6º Ed. 6. c. 1. n In the same Act. o Pag. 40. p And so the King clearly conceived it That we may be encouraged from time to time further to travell for the Reformation Proclam before the Book of Communion 1548. q We will have Masse celebrated as it hath
been in times past without any man communicating with the Priest Acts and Mon. part 2. p. 666. r Def. part 3. p. 315. s 3 Convers. part 2. c. 12. p. 615. But yet for the present this was the pure Word of God and the worke of the H. Ghost and no man might mislike or reprove it t 5º 6º Ed. 6. c. 1. u Act. Mon. part 2. p. 666. x Act. Mon. part 2. p. 667. y 5º 6º Ed. 6. c. 1. Pag. 45. a Rohwhick Fascicul tempor p. 48. Item que le Messe ne sut celebrée si non sur l' Autel Les sleures manieres de temps translated by Surget 1483. and augmented by Peter D'csrey 1513. b Pag. 45. c Art 3. p. 145. d Because Abraham Isaac and other Patriarchs built Altars unto the Lord before the Tabernacle or Temple were erected Suar. in 3. tom 3 4. 83. disp 81. Sect. 5. So saith Walasr Strabo de rebus Ecclesiast c. 1. August in Q. V. N. Testam qu. 101. f Institut lib. 6. c. 1. g lib. 2. de Miss c. 1. p. 171. h Digress lib. 2. digr 4. i In his Answer to the Replique Controvers 10. k De Orig. Altar p. 6. c. 34. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orig. contra Cels. l. 1. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contra Cels. l. 7. p. 384. n Potest hoc intelligi simpliciter quòd nulla haberent simpliciter Desid Herald ad Ain l. 6. p. 342. o Institut l. 6. c. 5. p. 464. p Greg. Nazianz. Orat. 3. advers Julianum q Et qui hominem summo supplicio pro facinore punitum Crucis ligna feralia eorum Ceremonias fabulantur aâ— Wowerius fabulatur as Des Heraldus reades it congruentia perditis sceleratisque tribuunt Altaria ut id colant quod merentur Minutius Fel. p. 20. juxta Wowerii edit r Infelici arbore suspendito In 12 Tabul s Putatis autem nos occultare quod colimus si delubra aras non habemus Vt rejiciam ei suum munus ingratuâ—â— est Cùm sit litabilis hostia bonus animus pura mens sincera conscientia p. 73. t Plinius Secund. l. 10 ep 97. Compare with this Epistle that of Tertullian Plinius Secundus cùm provinciam regeret damnatis quibusdam Christianis quibusdam gradu pulsis c. Allegans praeter obstinationem non sacrificandi nihil aliud se de sacris eorum comperisse Apologet. advers Gentes And Baronius is of opinion that Plinie himself doth take notice in that Epistle of the Christians receiving the Sacrament of the Eucharist Tom. 2. ad annum 104. dist 4. u These were Sodalitates Companies or Colledges of Artisans such as they have in London Amongst whom there was a Fellowship as the Greek word signifies and now and then Good-fellowship Vpon a motion made by Plinie for a Companie of Ironmongers or Armoâ—ers in Nicomedia Trajan a warie Emperour put down all these meetings because he call'd to minde istas civitates ab ejusmodi factionibus esse vexatas See his Epistle Plin. l. 10. ep 43. x Pag. 46. y Pet. Arbit in Satyr de Catone z Tertullianum probabiliùs citare videantur De Miss l. 2. c. 1. p. 175. a Stationes i. e. Iejunia l. 4 Cerda Publici Ecclesiae generalésque conventus quibus pii omnes jubebantur stare in Ecclesia diâ—tills comparere coram Domino ad actiones sacras â—r Juâ—n in hunc locum A militia Romana tractuÌ„ usurpatum vocabulum Nunc ad Basilicas nunc ad Martyria stantes attenti precabantur praeclpuè die Dominico Beat. Rhenan in Tertullian l. 2. ad uxor b Annon apertè de sacra Mensa loquitur Mornaeus ubi suprà c Quilibet editior locus Qui in publico aliquid dicere volebant semper ex edito loco quasi suggessu vel tribunali pronunciabant Vt cespititia tribunalia in castris So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lucian in Alexan. Abunotichite for any high place For such a companion would not have been suffered to clamber up an Altar So that high stone that Apollonius stood upon when he cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that slab'd Domitian Philostratus in vita Apâ—ellâ—n Salmasius in lib. de Pallip p. 396. Locus planus editúsque Varre de re Rustica l. 1 c. 54. As Rocks that seem higher then the Sea Saxa vocant Itali mediis quae in fluctibus Aras Aexeid 1. Fr. Iun. d Plautus in Amphitr Act. 3. Scâ—n 3. e Theocr. in Bucol f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Digress l. 2. Digr 4. For when he had shewed the other place Aris Dei was to be read Charis Dei yet he saith Afterward that is afâ—er Tertullians time Altars came to the Church Where he is to be read Postea autem not as it is falsely printed Postea ante cùm Altaria in Ecclesiis constitui coeperunt Aris etiam atque Altaribus supplices accidebant p. 277. h P. 47. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Altar as Tertullian and S Cyprian did after call it ad Tarsens i Bailius item ex Bellarmino Rivet Cath. Orthod tom 1. p. 516. k Depravations p. 282. l In locum m In locum n L. 2 de Miss c. 1. o Digress l. 2 digr 4. p Ad aram Dosiadae q Observ. l. 2. observ 22. r Book of Com. Prayer of Ceremonies s 1 Elis. c. 2. t As Chara cognatio Tertullian de Idol c. 10. Chari dicuntur liberi Turneb Adversar l. 18. c. 14. Chari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberi lun in Tertull. de Idol p. 105. u Menoechm Act. 1. Sc. 1. Charis meis i. e. liberis meis qui sunt nobis charissimi Lambin p. 419. Chari dicuntur liberi Taubm p. 598. x Divin Institut l. 6. c. 12. Biblioth Patr. 10. 9. p. 226. y Appellatione Charorum interdum Liberi intelliguntur more Graecorum qui Liberos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant Lambin in Menoechm Act. 1. â—c 1. z Nec amissionibus Charissimorum Tertull lib. de Patientia c. 14. Which S. Cyprian his Scholar calls Amissionem Charorum lib de Patientia c. 9. * Volo ut Impatientia sit in secundo Casu vividiore acriore sententiâ La Cerda in loâ—um Sic Affines cupiditatis deprehendemur Tertull. lib. de Patient c. 7. * See it haâ—dled of purpose by Albaspin Obs. l. 2. Observat 22. in sequentib by Pamelius on this place by Desid Heraldus at large Digress l. 2. Digr 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Eustatb ad 9. Iliad defines a prayer to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b So doth Nicolaus Galasius epitomize this Chapter Omnes justos Sacerdotalem habere ordinem Iren. ab illo editus p. 245. c Reperire autem non potui quem Scriptuâ—ae locum citet Pamelius Goulart d Pag. 191. e As Pamelius himself in his Notes in librum De unitate Ecclesiae referres it f Annot. in