a remote and another province pag. 3. who used to travaile Grantham Roade p. 71. and was a friend unto the Vicar pag. 110. Iohn Coal as hee is called by name pag. 88. New-castle Coal as from the place and parts of his habitation pag. 114. A man whose learning lay in unlearned Liturgies pag. 85. and used to crack of somewhat unto his Novices pag. 122. but to be pitâ—yed for all that in being married to a widdow pag. 168. Who the man aimes at in these casts is not here considerable It is possible hee aimes at no body but at have amongst you However all this while that I may keepe my selfe unto my Accidence Petrus dormit securus and may sleepe safely if he will for none of all these by-blowes doe reflect on him Done with much cunning I assure you but with ill successe For now he least of all expects it I must draw the Curtaine and let him see his Adversary though he hide himself Me me adsum qui feci in the Poets words I am the man that never yet saw Grantham Steeple though for the Churches sake I undertooke the Patronage of the poor dead Vicar The letter to the Vicar being much sought after and by some factious hands spread abroad of purpose to hinder that good worke of uniformity which is now in hand did first occasion me to write that answer to it which passeth by the name of A Coal from the Altar Now a necessity is laid upon me to defend my selfe and with my selfe that answere also from the most insolent though weake assaults of this uncertaine certaine Minister of the Diocesse of Lincoln who comes into the field with no other weapons than insolence ignorance and falsehood In my defence whereof and all my references thereunto I am to give you notice here that whereas there were two Editions of it one presently upon the other I relate onely in this Antidote to the first Edition because the Minister takes no notice but of that alone The method which I use in this Antidotum shall be shewn you next that you may know the better what you are to look for The whole discourse I have divided into three Sections Into the first wherof I have reduced the point in controversie as it relates to us of the Church of England following the Minister at the heeles in his three first Chapters touching the state of the question the Regall and Episcopall power in matter of Ceremony and in the fourth bringing unto the test all that he hath related in severall places of his booke touching the taking downe of Altars and alteration of the Liturgie in King Edwards time The second Section comprehends the tendries of the Primitive Church concerning Sacrifices Priests and Altars together with their generall usage in placing of the Altar or holy Table and that containes foure Chapters also In which we have not only assured our cause both by the judgement and the usage of the purest Ages but answered all those Arguments or Cavils rather which by the Minister have been studied to oppose the same The third and last exhibites to you those Extravagancies and Vagaries which every where appeare in the Ministers booke and are not any way reducible to the point in hand wherein wee have good store of confident ignorance falâ—â—fications farre more grosse because more unnecessary and not a little of the old Lincolnshire Abridgement And in this wise I have diâ—posed it for your ease who shall please to reade it that as you are affected with it you may end the booke either at the first or second Section or else peruse and reade it thorowly as your stomack serves you In all and every part of the whole discourse as I have laid downe nothing without good authority so have I faithfully reported those authorities which are there laid down as one that cannot but have learned by this very minister that all fals dealing in that kinde however it may serve for a present shift yet in the end 〈◊〉 both shame to them that use it and disadvantagâ— to the cause Great is the 〈…〉 the last though for a while suppressed by mens subtile practises Nor would I that the truth should fare the worse or finde the lesse esteeme amongst you because the contrary opinion hath been undertaken by one that calls himselfe a Minister of Lincoln Diocesse You are now made the Judges in the present controversie and therefore it concernes you in an high degree to deale uprightly in the cause without the least respect of persons and having heard both parties speake to weigh their Arguments and then give sentence as you finde it Or in the language of Minutius Quantum potestis singula ponderare ea verò quae recta sunt eligere suscipere probare And that you may so doe and then judge accordingly the God of truth conduct you in the wayes of truth and leade you in the pathes of righteousnesse for his owne names sake Westminster May 10. 1637. PErlegi librum hunc cui titulus est Antidotum Lincolniense c. in quo nihil reperio sanae doctrinae aut bonis moribus contrarium quâ— minus cum utilitate publicâ imprimatur Ex Aedibus Londin Maii die 7. 1637. Sa Baker The Contents of each severall Section and Chapter contained in this Treatise SECTION I. CHAP. I. Of the state of the question and the occasion of writing the letter to the Vicar of Gr. The Author of the Coale from the Altar defended against him that made the holy Table in respect of libelling railing falsifying his authorities and all those accusations returned on the Accusers head The Minister of Lincolnshires advantage in making his own tale altering the whole state of the question The Vicar cleared from removing the Communion Table of his own accord as also from a purpose of erecting an Altar of stone by the Bishops letter That scandalous terme of Dresser not taken by the writer of that letter from the countrey people The Vicars light behaviour at bowing at the name of IESUS a loose surmise The Alderman and men of Gr repaire unto the Bishop The agitation of the businesse there The letter written and dispersed up and downe the countrey but never sent unto the Vicar The Minister of Lincolnshire hath foulely falsified the Bishops letter A parallel betweene the old and the new Editions of the letter CHAP. II. Of the Regall power in matters Ecclesiasticall and whether it was ever exercised in setling the Communion Table in forme of an Altar The vaine ambition of the Minister of Linc to be thought a Royalist His practise contrary to his speculations The Doctor cleared from the two Cavils of the Minister of Linc touching the Stat. 1. Eliz The Minister of Linc falsifieth both the Doctors words and the Lo Chancellour Egertons The Puritans more beholding to him than the King The Minister of Linc misreporteth the Doctors words onely to picke a quarrell with his Majesties Chappell A
being once devoted to that holy use might easily bee removed from place to place as the necessities of those times did indeed require No sooner was the Church setled and confirmed in peace but presently the Altars also were fixed and setled Now for the nature and condition of this Commemorative or representative sacrifice which we have traced from the first Institution of it by our Lord and Saviour to the times of Constantine and found both Priests which were to offer and Altars upon which they were to offer it to Almighty God wee cannot take a better and more perfect view thereof than from Eusebius who hath beene more exact herein than any other of the Ancients In his first book de Domonstratione Evaâ—gelica he brings in this prediction from the Prophet Esay that in that day shall there bee an Altar to the Lord in the middest of the land of Egypt Es. 19. 19. Then addes that if they had an Altar and that they were to sacrifice to Almighty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must bee thought worthy of a Priesthood also But the Leviticall Priesthood could not bee of any use unto them and therefore they must have another Nor was this spoke saith he of the Egyptians only but of all other nations and idolatrous people who now poure forth their prayers not unto many Gods but to the one and only Lord and unto him erect an Altar for reasonable and unbloudie sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place of the whole habitable world according to the mysteries of the New Testament Now what those mysteries were hee declares more fully in the tenth Chapt. of the said first book Christ saith he is the propitiatorie Sacrifice for all our sins since when even those amongst the Jewes are freed from the curse of Moses law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrating daily as they ought the commemoration of his body and bloud which is a farre more excellent sacrifice and ministerie than any in the former times Then addes ' that Christ our Saviour offering such a wonderfull and excellent Sacrifice to his heavenly Father for the salvation of us all appointed us to offer daily unto God the commemoration of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and as a Sacrifice And anon after that whensoever wee doe celebrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the memory of that Sacrifice on the Table participating of the Elements of his body and blood we should say with David Thou preparest a Table for me in the presence of mine enemies thou annointest my head wih oyle my cup runneth over Wherin saith he he signifieth most manifestly the mysticall unction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reverend Sacrifices of Christs Table where we are taught to offer up unto the Lord by his owne most eminent and glorious Priest the unbloody reasonable and most acceptable sacrifice all our life long This hee intituleth afterwards the sacrifice of praise the Divine reverend and most holy sacrifice the pure sacrifice of the new Testament So that we see that in this Sacrifice prescribed the Christian Church by our Lord and Saviour there were two proper and distinct actions The first to celebrate the memoriall of our Saviours sacrificie which he intituleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commemoration of his body and blood once offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the memorie of that his Sacrifice that is as hee doth cleerly expound himseâ—fe that we should offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this our commemoration for a Sacrifice The second that withall wee should offer to him the sacrifice of praise thanksgiving which is the reasonable Sacrifice of a Christian man and to him most acceptable Finally he joynes both these together in the Conclusion of that Book and therein doth at full describe the nature of this Sacrifice which is thus as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he we sacrifice offer as it were with Incense the memory of that great Sacrifice celebrating the same according to the mysteries by him given unto us and giving thankes to him for our salvation with godly hymnes and prayers to the Lord our God as also offering to him our whole selves both soule and body and to his high Priest which is the Word See here Eusebius doth not call it onely the memorie or commemoration of Christs Sacrifice but makes the very memory or commemoration in and of it selfe to bee a Sacrifice which instar omnium for and in the place of all other Sacrifices wee are to offer to our God and offer it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Incense of our prayers and prayses This was the doctrine of the Church in Eusebius time touching the Sacrament of the body and blood of our blessed Saviour Of any expiatorie Sacrifice of any offering up of Christ for the quick and dead more than what had beene done by him once and once for all those blessed Ages never dream't And howsoever some of the ancient Fathers did amplifie with the choicest of their Rhetorick the dignity and nature of this holy Sacrament the better to inflame the people with a lively zeale at their partaking of the same yet they meant nothing lesse than to give any opportunity to the future Ages of making that an expiatorie Sacrifice which they did onely teach to bee Commemorative or representative of our Saviours passion A Sacrifice they did confesse it Altars and Priests they did allow of as necessary thereunto not thinking fit to change those terms which had bin recommended to them from pure antiquitie Those blessed spirits were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentious about words and formes of speech in which there was not manifest impiety The Supper of the Lord they called sometimes a Sacrifice and sometimes a memoriall of the Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so S. Chrysostome on the ninth Chapter to the Hebrewes Sometimes a Sacrifice and sometimes a Sacrament and so S. Austin for example for in his Bookes de Civitate Dei hee calleth it a Sacrifice Id enim Sacrificium successit omnibus illis sacrificiis veteris Testamenti c. and saith that it succeeded in the place of those legall sacrifices mentioned in the old Testament The same S. Austin as you tell us doth in the same Bookes call it a Sacrament of memory and wee will take your word this once that hee cals it so because we know from whence you had it though in the place by you cited being l. 17. c. 20. there is no such matter and I am sure that in the very same Bookes it is called Sacramentum Altaris the Sacrament of the Altar which was a very common appellation amongst the Fathers as was acknowledged by the Martyrs in Queene Maries time So for the Minister thereof they called him sometimes Presbyter and sometimes Sacerdos Elder or Priest indifferently without doubt or scruple for which see
some one or other of your Privados about those parts the better to disperse it up and downe the Country and that not on the morrow morning but some ten dayes after For that it was directed to the Vicar the whole proeme shewes which could not be applyed unto any other especially these words Now for your owne satisfaction and my poore advice for the future I have written unto you somewhat more at large c. That it was fashioned like a letter in the latter end the conclusion shewes even in your owne edition of it Which I recommend unto you and am ever c. And I would faine know what these words am ever did relate unto if not to the subscription following which in my written copy was set downe thus although not printed with the rest and am ever Your very loving friend I. L. To draw unto an end of this new-nothing you tell us confidently like all the rest what satisfaction the poore Vicar had by this decision having gained all the points you say excepting the forme of placing the Table which was the onely point hee stood on and that the Vicar after this did reap much fruit and profit from his Lordships favour from whom he never received any favour from that time forwards So fine a storie have you told and so little probable that they that dwell farre off and are not of the voisinage can take you tripping Now for the letter it selfe you tell us that it varieth in some places in matter from the printed Copie but little in forme Nothing at all in forme that is certaine but much in matter so much as you thought fit to alter in it the better to set off the businesse and give a faire face to so foule a cause Those Copies which I met with and compared and had from very goods hands too were word for word exemplified in the printed booke And if you looke into Duckâ— lane for the old written copies which till the Doctors book came out were sold for halfe a crowne a peece and doubtlesse may be had there still if not imployed to otheruses you will find no such variance in the matter as you would perswade us Which variance what it is and how it alters in a manner the whole state of the question wee shall see the better by placing columne-wise those particular passages in which the variance doth consist according to the old and the new edition as hereunder followeth The M. S. Copie printed with the Coal from the Altar The Copie licensed and allowed by the B p of L. pag. 68. I have c. appointed the Church-wardens whom â—t principally doth concerne under the Diocesan to settle it for this time Pag. 12 13. I have c. appointed the Church-wardens whom in my opinion it principally doth concerne under the Diocesan and by his directions to settle it for the time Pag. 68 69. That you doe the reverence appointed by the Canon to the blessed name of JESUS so it be done humbly and not affectedly to procure devotion not derision of your Parishioners Pag. 13. That you doe the reverence appointed by the Canons to that blessed name of JESUS so it be done humbly and not affectedly to procure the devotion and not move the derision of the Parishioners who are not it seemes all of a peece Pag. 69. But that you should be so violent and earnest for an Altar at the upper end of the Quire Pag. 13. But that you should say you will upon your owne cost build an Altar of stone at the upper end of your Quire Pag. 69. That the fixing thereof in the Qâ—ire is Canonicall and that it ought not to bee removed to the body of the Church Pag. 13. That the fixing thereof in the Quire is so canonicall that it ought not to be removed upon any occasion to the body of the Church Pag. 69. That other oblation which the Papists were wont to offer upon their Altars is a blasphemous figment c. Pag. 14. That other oblation which the Papists were wont to offer upon these Altars is a blasphemous figment c. Pag. 69. It is not the Vicar but the Church-wardens that are to provide for the Communion Pag. 14. It is not the Vicar but the Church-wardens that are to provide Vtensils for the Communion Pag. 70. And therefore I know you will not change a table into an Altar which Vicars never were enabled to set up c. Pag. 14. And therefore I know you will not build any such Altar which Vicars never were enabled to set up c. Pag. 71. For besides that the Country people would suppose them dressers rather than tables Pag. 15. For besides that the country people without some directioÌ„s beforehand from their Superiours would as they told you to your face suppose them dressers rather than tables Pag. 71. Not where the Altar but where the steps of the Altar formerly stood Pag. 15. Not where the Altar but where the steps to the Altar formerly stood Pag. 72. Or to make use of their Covers and ornaments tables may be placed in their room Pag. 16. Or to make use of their covers fronts and other Ornaments tables may be placed in their roome Pag. 72. And it seems the Queens Commissioners were content they should stand Pag. 16. And it seemes the Queene and her Counsell were content they should stand Pag. 73. The sacrifice of the Altar abolished these call them what you will are no more Altars but tables of stone and timber Pag. 16. The sacrifice of the Masse abolished for which sacrifice onely Altars were erected these call them what you please are no more Altars but tables of stone or timber Pag. 73. Where there are no people so void of understanding Pag. 16. Where there are no people so voide of instruction Pag. 73. For upon the Orders of breaking downe Altars all Dioceses did agree upon receiving Tables but not upon the fashion and forme of the tables Pag. 16. For upon the Orders of breaking downe Altars 1550. all Dioceses as well as that of London did agree upon receiving Tables but not so soone upon the form and fashion of their tables Pag. 73. A table in regard of what is there participated by men Pag. 16. A table in regard of what is thence participated by men Pag. 73. For it answers that very objection out of Heb. 13. 10. Pag. 17. For it answers that merry objection out of Heb. 13. 10. Pag. 74. We have no Altar in regard of an oblation but wee have an Altar in regard of participation and communion granted unto us Pag. 17. Wee have no Altar in regard of an oblation but we have an Altar that is a table in regard of a participation and communion there granted unto us Pag. 74. The use of an Altar is to sacrifice upon and the use of a table is to eate upon Pag. 17. The proper use of an Altar is to sacrifice upon and the proper
is the hint you take to introduce your studied discourse of the power of Kings in ecclesiasticis which neither is ad rem nor Rhombum but that you would doe somewhat faine to be thought a Royalist however the poor people take it to be so deserted For tell mee in good earnest doth the Doctor say that the said Statute 1. of Eliz. was onely confirmative and not declaratorie of the old Doth he not say expressely as you would have him Last of all saith his book it may be argued that the said clause or any thing therein contained is not indeed introductory of any new power which was not in the Crown before but rather declaratorie of the old which anciently did belong to all Christian Kings as before any of them to the Kings of Iudah and amongst others to ours also If afterwards he use the word confirmative you might have found his meaning by his first declaratorie not have falne upon him in so fierce a manner as if he had beene onely for confirmative and for declaratorie not one word But your next prank is worse than this where you affirm with confidence and scorn enough that this right is not united to the Crown of England onely as this scribler seemes to conceive but to all other Christian Crowns and chalenged by all Christian Princes accordingly Proh deum atque hominum fidem that ever man should write thus and beleeve his Creed in that which doth relate to the day of Judgement For sure the Doctor saith as much as all your studied nothing comes to that the said power did anciently belong what to this Crown alone as you make him say No but to all Christian Kings good Sir note this well as before any of them to the Kings of Iudah and amongst others to ours also Not unto ours alone but among others to ours also Or if this yet be no foule dealing we will try once more You tell us with great joy no question That to maintain that Kings have any part of their authority by any positive law of nations as this scribler speaks of a jurisdiction which either is or ought to be in the Crown by the ancient lawes of the Realm and is confirmed by 1 El. c. 1. is accounted by that great personage the L d Chancellour Egerton an assâ—rtion of a treasonable nature But by your leave a little Sir that passage of a jurisdiction which either is or ought to be in the Crowne by the ancient lawes of the Realm is not the Doctors but Sir Edward Cokes and cited from him whoÌ„ you have honoured with the title of a deep learned man in his faculty p. 25. affirming there that he hath stated the whole question rightly as here immediately on the recitall of the words before repeated you take great paines more than you needed to give his words a faire construction If it was rightly said by Sir Edw. Coke why not by the Doctor If no such treasonable matter in the one why doe you charge it on the other This is the thing complained of in the Court-historian Invidiam non ad causam sed ad volunt atem personasque dirigere But yet Gods blessing on your heart for your affection to Sir Edward you deale with him far better and more honestly than with your Lords great Master the L d Chancellour Egerton whose words you chop off with an hatchet as if you wanted patience to heare him out You cite him in your margine thus It was neuer taught but either by Traytors as in Spencers bill in Edw. 2. time or by treasonable Papists as Harding in the Confutation of the Apologie that Kings have their authority by the positive law Why stop you there why doe you not goe forwards like an honest man Have you a squinancie in your throat and cannot I will do it for you Reade on then by the positive law of nations and have no more power than the people hath of whom they take their temporall jurisdiction and so Ficlerus Simanca and others of that crew Or by seditious Puritanes and Sectaries as Buchanande jure regni apud Scotos Penry Knox and such like This is flat felony beleeve mee to rob your Readers of the best part of all the businesse For here we have two things which are worth the finding First what it is which as you say is by that honourable personage made to be of treasonable nature viz. not onely to maintaine that Kings have their authority by the positive law of nations but that they have no more power than the people hath Next who they be that teach this doctrine not onely Traitors and treasonable Papists as you make him say but also seditious Sectaries and Puritanes Buchanan Knox and Penry and such like Nor was it taught by them the leaders onely but as it followeth in that place by these and those that are their followers and of their faction there is in their pamphlets too much such traiterous seed sowne The Puritans are I see beholding to you for lending them so fine a cloake to hide their knavery And hereupon I will conclude how great a Royalist soever you pretend to be you love ' the King well but the Puritans better From the originall and fountaine of the soveraigne power wee must next follow you unto the exercise thereof And here you aske the question How doth the Doctor make it appeare that his most excellent Majesty hath commanded any such matter or that there is as he avows any publick order for the same viz for placing the Communion Table Altar-wise To this you answer for you play all parts that he shall make it cock-sure by three Apodicticall demonstrations which are as afterwards you dispose them the practice of his Majesties Chappell the Queenes Injunctions and his most excellent Majesties declaration about S. Gregories But first before we proceed further let mee aske one question Where doe you finde the Doctor say that his most excellent Majesty hath commanded any such matter No where most certaine in the booke nor any where that I can tell of but in the mint of your imagination where there is coynage all the yeere of these poore double ones The Doctor saith indeed His sacred Majesty hath already declared his pleasure in the case of S. Gregories and thereby given incouragement to the Metropolitans Bishops and other Ordinaries to require the like in all the Churches committed to them Incouragements are no Command you had best say so howsoever For if they were I could soone tell you in your eare who is a very disobedient subject But let that passe cum coeteris erroribus and see if that be better which comes after next I would faine hope some good of you but I finde no ground for it you misreport him so exceeding shamelesly in every passage The first you say of his three Apodicticall demonstrations as you please to slight them is that it
untill other order should therein be taken by the authority of the Queene c. Which makes it plaine in my opinion that in the latter end of King Edw. the â—ixt there had beene nothing altered in the point of the Churches Ornaments nor consequently in the placing of the holy Table Then for the name it seemes they stood as little upon that as upon the former When the old Altars stood they called them Tables and when the Tables were set up they called them Altars Your Author could have told you at the first that the book of Common prayer calleth the thing whereupon the Lords Supper is ministred indifferently a Table an Altar or the Lords boord without prescription of any forme thereof either of a Table or of an Altar For as it calleth it an Altar whereupon the Lords Supper is ministred a Table and the Lords boorde so it calleth the Table where the holy Communion is distributed with laud and thankesgiving unto the Lord an Altar for that there is offered the same sacrifice of praise and thankesgiving So when the Liturgie was altered the word Altar quite left out they spared not as occasion was to call the holy table by the name of Altar The blessed Sacrament it selfe they thought no sacriledge to intitle by the name of Sacrament of the Altar so did the Martyrs some of them in Qu. Maries time and the whole body of the State in Parliament 1 Eliz. as was shewed before Old Father Latimer speakes positively that it may be called an Altar though you in the repeating of his words have slipped aside that passage and made him cast the common calling of it so upon the Doctors who might be mistaken Yea and Iohn Fox himself hath told you in a marginall note The Table how it may be called an Altar and in what respect The Rubrick was no other then than we finde it now and yet we doe not find that any thought themselves so tyed to the words thereof as to use no other Yet this is pressed upon the Vicar The Church in her Liturgie and Canons calling the same a Table onely doe not you call it an Altar so the old edition doe not you now under the Reformation call it an Altar so saith the new Vnder the Reformation And why so Onely to make poor men beleeve that Altars and the Reformation cannot stand together But you are out in that as in all the rest The writer of the letter cannot but acknowledge that the Altars doe stand still in the Lutherane Churches and that the Apologie for the Augustane Confession doth allow it the Doctors and Divines whereof he doth acknowledge also to be sound Protestants although they suffer Altars to stand And in those other Churches of the Reformation some of the chiefe Divines are farre more moderate in this point than you wish they were Oecolampadius doth allow the Eucharist to be called the Sacrament of the Altar affirming also that for peace sake they would not abhor from the title of sacrifice if there were no deceit closely carryed under it and that there is no harme in calling the Lords Table by the name of Altar Zanchie more fully Quod neque Christus neque Apostoli prohibuerunt altaria aut mandarunt quod mensis ligneis ut antur That neither Christ nor his Apostles have prohibited Altars or enjoyned wooden Tables and therefore that it is to be accounted a matter of indifferenciâ— whether we use an Altar of stone or a table of wood modo absit superstitio so that no superstition be conceived of either So they determine of the point not doubting as it seemes but that it might be lawfull now under the Reformation to call the holy Table by the name of Altar and which makes more against your meaning to use an Altar also in the ministration Which said Ibid adieu to England and the practice here meaning to looke abroad into forrain parts in the rest that followeth where we will labour to find out what was the ancient doctrine in the Church of God concerning Sacrifices Priests and Altars and what the usage in this point of placing the Communion table Yet so that we will cast an eye sometimes and as occasion is on our owne deare Mother the Church of England that wee may see how neare she comes both in her doctrine and her practice to the ancient Patternes And wee will see withall what you have to say and what it is whereof you purpose to arraigne the poore man you wot of in all those particulars SECTION II. CHAP. V. What was the ancient Doctrine of the Church concerning Sacrifices Priests and Altars and what the Doctrine of this Church in those particulars That Sacrifices Priests and Altars were from the beginning by the light of nature and that not onely amongst the Patriarchs but amongst the Gentiles That in the Christian Church there is a Sacrifice Priests and Altars and those both instituted and expressed in the holy Gospell The like delivered by Dionysius Ignatius Iustin Martyr and in the Canons of the Apostles As also by Tertullian Irenaeus Origen and S. Cyprian How the Apologeticks of those times are to be interpreted in their deniall of Altars in the Christian Church Minutius Foelix falsified by the Minister of Linc. What were the Sacrifices which the said Apologeticks did deny to be in the Church of Christ. The difference betweene mysticall and spirituall sacrifices S. Ambrose falsified by the Minister of Linc. in the point of Sacrifice The Doctrine of the Sacrifice delivered by Eusebius The Doctrine of the following Fathers of Sacrifices Priests and Altars What is the Doctrine of this Church touching the Priesthood and the Sacrifice The judgement in these points and in that of Altars of B. Andrewes K. Iames B. Montague and B. Morton IT is the observation of Eusebius that the Fathers which preceded Moses and were quite ignorant of his Law disposed their wayes according to a voluntary kinde of piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framing their lives and actions according to the law of Nature which words relate not onely unto their morall conversation as good men but to their carriage in respect of Gods publick worship as râ—ligious men The light of nature could informe them that there was a God had not their Parents from the first man Adâ—m beene carefull to instruct them in that part of knowledge and the same light of nature did informe them also that God was to bee worshipped by them that there were some particular services expected of him from his Creature Of these the first wee meet with upon record is that of Sacrifice almost to co-aevall with the world For we are told of Cain and Abel the two sons of Adam that the one of them being a tiller of the ground brought of the fruiâ— of the ground an offering unto the Lord the other being a keeper of sheep brought of the first
expressing of his minde affirmeth Veteres Ecclesiae Patres c. That the ancient Fathers did acknowledge one onely Sacrifice in the Christian Church which did succeed in place of all those sacrifices in the law of Moses that hee conceived the said sacrifice to bee nothing else nisâ— commemorationem â—jus quod semel in Cruce Christus Patri suo obtulit than a Commemoration of that sacrifice which CHRIST once offered on the Crosse to his heavenly Father that oftentimes the Church of England hath professed she will not strive about the Word which shee expresly useth in her publick Liturgie All this you seeme to grant but then make a difference betweene the Commemoration of a Sacrifice and a commemorative sacrifice And though you grant that in the Eucharist there is commemoratio sacrificii yet you flie out upon the Doctor for saying that the Church admits of a commemorative sacrifice which is as much you say as P. Lombard and all his ragged regiment admit of If this be all you stand upon you shall soone be satisfied Archâ—Bishop Cranmer whom you your selfe acknowledge to be the most learned on this Theame of our late Divines distinguisheth most cleerly betweene the sacrifice propitiatory made by Christ himself only and the sacrifice commemorative and gratulatory made by the Priests and people My Lord of Durham also doth call the Eucharist a representative and commemorative sacrifice in as plaine language verily as the Doctor did although hee doth deny it to bee a proper sacrifice As for your Criticisme or quarrell rather betweene a commemorative sacrifice and a commemoration of a Sacrifice which you insist on it was very needlesse both termes being used by Bishop Andrewes as great a Clerke as any Minister of Lincolne Diocesse as aequipollent and aequivalent both of one expression of which see the Margin But to goe forwards with the Sacrifice my Lord of Chichester thus speakes unto his Informers I have saith hee so good an opinion of your understanding though weak that you will conceive the blessed Sacrament of the Altar or the Communion Table which you please to be a sacrifice What doe I heare the Bishop say the blessed Sacrament of the Altar And doe you not perswade us or at least endeavour it out of his answer to the Gagger that Gaggers of Protestants call it so but Protestants themselves doe not It is true that in his answer to the Gagger he hath those very words which you thence produce the Sacrament as you call it of the Altar but then it is as true that hee doth call it so himselfe and is resolved to call it so howsoever you like it Walk you saith he at randome and at rovers in your by-pathes if you please I have used the name of Altar for the Communion Table according to the manner of Antiquity and am like enough sometimes to use it still Nor will I abstaine notwithstanding your oggannition to follow the steps and practice of Antiquity in using the words Sacrifice and Priesthood also Finally hee brings in Bishop Morton professing thus That he beleevâ—d no such sacrifice of the Altar as the Church of Rome doth and that he fancieth no such Altars as they imploy though hee professed a Sacrifice and an Altar Thus having plainly layed before you the Doctrine Vse and Practice of Antiquitie in the present businesse together with the tendries of the Church of England conforme thereto we will next see what you can say unto the contrary and what faire dealing wee are like to finde in your proceedings CHAP. VI. An Answer to the Cavils of the Minister of Linc against the points delivered in the former Chapter Nothing delivered in the 31 Article against the being of a Sacrisice in the Church of Christ nor in the Homilies A pious Bull obtruded on the Doctor by the Minister of Linc The Reading-Pew the Pulpit and the poore-mans Box made Altars by the Minster of Linc. An huddle of impertinencies brought in concerning sacrifice Commemorative commemoration a sacrifice and materiall Altars The Sacrifice of the Altar knowne by that name unto the Fathers Arnobius falsified The Minister of Linc. questions S. Pauls discretion in his Habemus Altare Heb. 13. 10. and falsifieth S. Ambrose The meaning of that Text according unto B. Andrewes B. Montague the Bishop and the Minister of Linc. The same expounded by the old Writers both Greeke and Latine The Altars in the Apostles Canons made Panteries and Larders and ludas his bag an Altar by this man of Linc. The Doctor and Ignatius vindicated in the three places touching Altars The prophane Passage in the Ministers Booke of a Widow-Altar An Answer to the Cavils of the Minister of Linc. against the evidence produced from Ireuaeus and S. Cyprian The Ministers ignorant mistakes about the meaning of Tertullian in the word Ara. Pamellus new reading about Charis Dei not universally received A briefexecitall of the substance in the so two last Chaepters WEE ended our last Chapter with the Church of England and with the Church of England wee must now begin your method leads me to it which I meane to follow as well as such a broken clew can leade mee in so confused a Laberinth as of your compositions And here you change the very state of the question at your first entrance on the same The Bishop charged it home as hee conjectured that if the Vicar should erect any such Altar his discretion would prove the onely Holocaust to be sacrificed thereon Now you have changed it to a close Altar at the upper end of the Quire where the old Altar in Queene Maries time stood This is no honest dealing to begin with The mention of close Altars and Queene Maries time comes in here very unseasonably if not suspiâ—iously onely to make poore men afraid whom you have throughtly possessed already with such Panick feares that Altars and Queen Maries dayes are comming in againe amongst us Nor have you dealt better with the 31 Article in your own Edition of the Bishops letter where you have made it say that that other oblation which the Papists were wont to offer upon these Altars is a blasphemous â—igment and pernicious imposture These was not in the Text before and is now onely thrust into it to make the Vicar come up close to Queene Maries Altars I pray you good Sir whar spectacles did you use when you found Altars and these Altars Papists and that other oblation in the 31 Article wherein my dull and heavy eyes can see no such word This is another of your tricks to make your credulous followers beleeve that by the doctrine of the Church in her publick Articles Papists and Altars are meere Relatives that so whosoever shall but use the name of Altar or speake of placing the Communion-Table Altar-wise may be suspected presently to bee a Papist or at least Popishly affected Nor doe I speake this without good
from Ignatius must be looked on next And first the Doctor findes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Altar in his Epistle ad Magnesios You answer first that by Vedelius this is thought to bee a supposititious fragment taken out of the Constitutions of Clemens and yet proclaime it in your margin that this doth not appeare so clearely to you as to rest upon it You answer secondly that this was brought in by the Doctor only to make sport How so Because say you the Altar there is Iesus Christ. In that before you left Vedelius your good friend and helper in all this businesse and here he leaves you to cry quitâ— Searching as curiously as hee could what to except against in all these Epistles hee lets this go by A pregnant evidence that hee knew not what to say against it Runne saith the Father all of you as one man to the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to one Altar to one Iesus Christ i. e. say you who better understood the Father than he did himselfe runne all of you to one Iesus Christ as to one Altar This is your old trick to abuse your Readers and makâ— your Authors speak what they never meant The Father spake before of prayer of common prayers to bee poured forth by all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the selfe same place in faith and love And then exhorts them to runne together to the Church to pray as to one Altar to participate as to one Iesus Christ the High Priest of all Had it been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter had been cleere on your side But the distinction and repeating of the preposition the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a different businesse The second place produced by the Doctor from Ignatius was that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he makes mention of the unity that ought to be retained in the Church of God and then brings in amongst the rest one Bread broke for all one Cup distributed to all one Altar also in every Church together with one Bishop c. To this you answer that in the place to the Philadelphians hee doth expresse himselfe to meane by Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councell of the Saints and Church in generall and not any materiall Altar as Vedelius proves at large And do they so indeed That passage which you speak of is in the Epistle ad Ephesios And do you think he tels the Ephesians what hee did meane by Altar in his Epistle to the Philadelphians This is just like the Germans beating down of Altars because the people here in England were scandalized with them in our countrey Churches Then for Vedelius proves he as you affirme that by Altar here Ignatius meanes not any materiall Altar but the Councell of the Saints the Church in generall In the Epistle to the Ephesians he doth indeed correct magnificat as your own phrase is and play the Critick with the Author making him say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we shall say more hereafter in our perusall and examination of your Extravagancies But in this place hee deales more fairely and understands him as the Doctor doth for reckoning up foure kindes of Altars in the Primitive Church he makes the fourth and last to be mensa Domini qua utebantur in sacra coena peragenda the table of the Lord used in the â—elebrating of the holy supper Then addes that sometimes by the Fathers this table is also called an Altar and for the proofe thereof brings in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Doctor mentioned So that you have belied the Father and your friend to boot Lastly for that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Altar in his Epistle ad Tarsenses the whole place is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those that continue in the state of Virginitie honour yee as the Priests of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which are widowes indeed in the Apostles language or which uphold their chastitie as your selfe translates it honour ye as the Altars of God These are his words distinctly and what â—ind you here Marry you say some knavish scholler exscribed the passage for him to make sport withall and that the Altar there intended becomes much better the upper end of his Table than the upper end of his Church a plaine widow-Altar Which said you bring in one of your young Schollers with a bawdy Epigramme unfit to bee inserted into any booke of a serious Argument but more unfit to bee approved allowed and licenced by any Ordinarie But Sir however you are pleased to make your selfe prophanely merry in these sacred matters the place is plaine enough to prove an Altar and more than so a reverence due unto the Altar in Ignatius time the men of Tarsus being here advised to honor chast and vertuous widowes as they did Gods Altar And for the widow that you wot of if you have any speciall aime therein as some think you have shee may returne that answer to you which once Octavia's Chamber-â—â—aid gave to Tigellinus which I had rather you should look for in the Author than expect from me The place from Irenâ—eus by which he proved the Apostles to bee Priests because they did Deo Altariservire attend the service of the Lord and wait upon him at the Altar you make to be an Allegory and no more than so But Bishop Montague of Chichester of whom the Doctor as you bid him will thinke no shame to learne as long as hee lives findes more matter in it and saith that Irenaeus lib. 4. c. 20. speâ—keth of the ministers of the new Testament not of the old that they doe Deo Altari deserviâ—e which is the very same that the Doctor said Are not you scitus scriptor a very proper squire to quarrell with the exposition of a man whose bookes you are not fit to carry what may be further said out of Irenaeus for sacrifices Priests and Altars wee have shewn you in the former Chapter Next for Tertullian the Doctor gave you thence two places one from his booke de oratione Si adaram Dei steteris the other out of that de poenitentia Adgenicâ—lari aris Dei Not to say any thing in this place of the Stâ—tions mentioned in the first of those two passages nonne solemnior erit statiotua Si ad aram Dei steteris you answer first unto the first that by this Ara Dei Tertullian in his African and â—ffected stile meanes plainely the Lords Table Why man who ever doubted it What saith the Doctour more than this Tertullian are not these his words hath the name of Altar as a thing used and knowne in the Christian Church as nonne solemnior erit statio tua Si ad aram Dei steteris what finde you there but that the Lords Table in Tertullians
are upon a sudden and yet how suddenly doe you fall againe to your former follies That booke as grave and pious as it is was never intended as you say in that which followes to give Rubrickes to the publike Liturgie and therefore howsoever the Fast-booke cals it so grave and pious though it were let never any Country Vicar in Lincolne Diocese presume to call it so hereafter Iust so you dealt before with his Majesties Chappell Having extolled it to the heavens and set forth all things in the same as wisely and religiously done yet you are resolute that Parish Churches are not nor ought not to be bound to imitate the same in those outward circumstances A grievous sinne it was no doubt for the poore Vicar to apply the distribution of the Service in the booke of Fast unto the booke of Common-Prayer and it was very timely to be done to excuse him in it as if he did relate onely to the Book of Fast. Else who can tell but that the Alderman of Grantham and the neighbours there might have conceived he used it in imitation of the two Masses used of old that viz. of the Catechumeni and that of the Faithfull neither of which the Alderman a prudent and discreet but no learned man nor any of his neighbours had ever heard of Great reason to excuse the Vicar from so foule a crime which God knows how it might have scandalized poore men that never had tooke notice of it till it was glanced at in the letter The Vicar being thus excused you turne your stile upon the Doctor for justifying the distribution of the Common Prayers into a first and second service You said even now that you approved the appellation yet here you give us severall Arguments for reproofe thereof For first say you the Order of Morning Prayer is not as the poore man supposeth the whole Morning Prayer but a little fragment thereof called the Order of Matins in the old Primers of King Henry the eight King Edward the sixth and the Primer of Sarum what no where else Do you not finde it in your Common-Prayer book to be called Mattins Look in the Calendar for proper Lessons and tell me when you see me next how you finde it there Matens and Evensong â—aith it there Morning and Evening Prayer saith the Booke else-where which makes I trow the order of Morning prayer to be the same now with the order of Mattins and that in the intention of the Common-Prayer Book not in the Antient Primers onely Not the whole Morning prayer say you but you speake without booke your booke instructing you to finde the full course and tenor of Morning and Evening Prayer throughout the yeare Yet you object that if we should make one service of the Mattins we must make another of the Collects and a third of the Letaâ—â—e and the Communion at the soonest will be the fourth but by no meanes the second service Why Sir I hope the Collects are distributed some for the first and others for the second service there 's no particular service to be made of them And for the Letanie comparing the Rubrick after Quicunque vult with the Queenes Injunctions that seemes to be a preparatorie to the second service For it is said there That immediately before the time of Communion of the Sacrament the Priests with other of the Quire shall kneele in the midst of the Church and sing or say plainly the Letany c. And you may marke it in some Churches that whiles the Letanie is saying there is a Bell tolled to give notice unto the people that the Communion service is now coming on Secondly you object that by this reckoning we shall have an entire service without a prayer for King or Bishop which you are bold to say and may say it boldly is in no Liturgie this day either Greeke or Latine Stay here a while Have you not found it otherwise in your observations What say you then to these O Lord save the King then Endue thy Ministers with righteousnesse Are these no praiers for King or Bishop Those which come after in the Letanie that in the praier for the Church militant â—re but the same with these though more large and full Thirdly say you the Act of Parliament doth call it service and not services therefore for so you must conclude there is no distribution of it to be made into first and second So in like sort say I the Act of Parliament doth call it Common-prayer and not Common-prayers therefore upon the self same reason there is no distribution to be made of praiers for plentie and prayers for peace prayers for the King and prayers for the Clergie prayers for the â—ick and prayers for the sound sic de caeteris Lastly you make the true and legall division of our Service to be into the Common-praier and the Communion the one to be officiated in the Reading Pew the other at the holy table disposed coÌ„veniently for that purpose If so then wheÌ„there is no Communion which is you know administred but at certain times then is there no division of the service and consequently no part therof to be officiated at the hâ—ly table which is expresly contrâ—ry to the Râ—brick after the Communion You are like I see to prove a very able Minister you are so perfect in your Portuis But now take heed for you have drawn your streÌ„gths together to give the poore Doctor a greater blow accusing him of conjuring up such doctrine as might turn not a few Parsons and Vicars out of their Benefices in short time How so Why by incouraging them in a Book printed with Licence I see you are displeased at the licence still to set up a consistorie in the midst of divine Service to examine in the same the worthines of all Communicants The Doctor findes it in his Rubrick that so many as intend to be partakers of the holy Communion shall signifie their names unto the Curate over night or else in the morning before the beginning of Morning Prayer or immediately after From whence and from the following Rubricks the poore Doctor gathered that in the intention of the Church there was to be some reasonable time betweene Morning Prayer and the Communion For otherwise what liesure could the Curate have to call before him notorious evillâ—livers or such as have done wrong to their neighbours and to advertise them not to presume to come unto the Lords Table or what spare time can you afford him betweene the Reading Pew and the holy Table to reconcile those men betweene whom he perceiveth malice and hatred to reigne c. as he is willed and warranted to do by his Common-Prayer Booke Call you this setting up a Consistorie in the middest of Service You might have seene but that you will not that here is nothing to be done in the midst of service but in the
amends by giving them â—omâ— secret notice of their authoritie and power in the civill government concluding that extravagancie with the 〈…〉 man Iraser popâ—lo Râ—man◠〈…〉 But Sir I hope you do not make your pâ—â—re Subâ—â—cts in England any way equall to the people in the state of Rome who were so formidable 〈◊〉 that time to all Kings and Princes ut 〈…〉 aliquenâ— juxta â—orum 〈…〉 of the state was in the people at that 〈◊〉 when this speech was used and so your application of it in this place and time must needs be either very foolish or extremely factious 〈…〉 Here you report his words aright which you do not often but then most shâ—mefully mis-report his meaning The Doctor doth not there lay downe a definition of the Diptychs as you falsly charge him but onely doth expound the word as it related to the case which was then in hand You may remember that the Bishop had sent the Vicar unto Bishâ—p Iewel to learne how long Communion Tables had stood in the middle of the Church and Bishop Iewel tells him of a pâ—ssage in the fifth Councell of Constantinople where it was said that tempore Diptychorum cucurrit â—mnis cum magno silentio circumcirca Altare i. e. saith he When the Lesson or Chaptâ—r 〈◊〉 a reading the people with silence drew together 〈◊〉 about the Altar Now when the Doctor comes to scan this passage not taking any notice of this mistake in Bishop Iewel he concludes it thus So that for all is said in the fifth Councell of 〈◊〉 the Altar might and did stand at the end of the 〈◊〉 although the people came together about it to heare the Dipâ—ychs i. e. the 〈◊〉 of those Prelates and other persons of 〈◊〉 note who had departed in the â—aith 〈…〉 to be his definition of the Diptychs a very â—oolish one you say and foolâ—sh it had beene indeed had it beene layed downe there for a definition 〈◊〉 did you mâ—â—ke it as you should you would hâ—ve 〈◊〉 â—hat it was never meant for a dâ—finition of the Diptychâ— generally but onely for an exposâ—tion of the word as in that place 〈…〉 if you look into the 〈…〉 〈◊〉 heare the Diptychs and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the recitall being made of the foure holy Oecumenicall Synods as also of the Archbishops of blessed memorie â—uphemius 〈◊〉 and Leo the people with a loud voyce made this acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glâ—rice â—e to thee O Lord. This is the truth of the relation in that Councell And I would faine learne of you being so great â— Clerke how you can fault the Doctor for his exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place and â—ime when there was onely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commemoration of those Prelates Leo Euphemius and Macedonius and other persons of chiefe note those which had had their interest in the said foure Councels which were all departed in the faith You were neare driven to seeke a concluding quarrell when you pitch'd on this Onely you were resolved to hold out as you had begun and as you enâ—red on the businesse with a false storie of the Vicar so to conclude the same with a false clamour on the Doctor But Sir let me advise you when you put forth next to shew more candour in your writings and lesse shifting wit Otherwise let the Dipâ—ychs have as many leaves as any of your Authors old or new have mentioned to you your name will never be recorded but on the back-side of the booke in case you do not finde a roome in the last columne of the foure which you have given us from Pelargus And so I shut up this debate with that Patheticall expression wherewith Octavius did conclude against Ceciâ—ius Quid ingrati sumuâ— quid nobis invidemâ—s sâ— veritas dâ—vinitatis aetate nostri temporis maturuit Fruamur bâ—no nostro recti sententiam temperemus coâ—ibeatur superstitio impiet 〈◊〉 expietâ—◠〈◊〉 Relâ—gio serâ—â—tur Why are we so ingratefull why do we envy one another if the true worship of the Lord be growne more perfect in our times then it was before Let us enjoy our owne felicitie â—nd quiâ—tly maintaine that truth which we are possessed of let superstition be restrained impietie exileâ— and true Religion kept inviolable This if we do endeavour in our severall places we shall be counted faithfull Stewarâ—s in our Masters house and happie is the servans whom his Lâ—ra when he commâ—th shaâ— finde so doing Amen FINIS Errata SEct. 1. p. 5. l. 16. for ratione r. rationale p. 44. l. â— for c. r. and ib. l. 24. de But p. 54. â— 14. for take notice r. take no notice p. 56. for 1542. r. 1 552. p. 73. l. 3. dele and p. 74. l. 18. for 〈◊〉 r. 〈◊〉 p. 85. l. 29. r. 〈◊〉 p â—8 l. 7. dele though p. 99. l. 5. for his r. the p. 100. l. 3. dele of the 82 Canon p. 103 l. 1. for passe r. passed Section 2. p. 7. l. 31. for an r. and â— p. 10. l. 2. for your r. the ib. l. 30 dele and p. 16. l 25. for the r. this p. 40. l. 10. for 〈◊〉 r. 〈◊〉 p. 46. l. 1. for finde not r not finde p. 54. l. 32. for neâ—re r. we â—re p. 66. l. 23 for this r. thep 86. for which r. of which p. 88. l. 15. r. discourser p. 90 l. 23. for the Altar r. an Altar p. 93. l. 27. for Altar-wise r where the Altar stood p 106. l. â—0 for in the Altar r. the Altar p. 110. l. 8. for cuâ— r. 〈◊〉 Sect. 3. p. 5. 6 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7 l. 26. dele that p. 8. l. 1. dele in p. 24. l. 16 r. Treasurers ib. l. 22. dele O. p. 28. l. 14. for and r. but. p. 37. l. â—5 for to r. nothing to p. 40. l. 1. dele that p. 46. l. 28. make a full point at too p. 49. l. 22 for stories r. scores ib. l. 50. k. the 3 r. Chancellour to the Dâ—ke of Anjou brother of King Hâ—nrâ— 3. c. p. 53. l. 26. for Petricone r Petricove p. 54. l. 8. for to r. we ibid. l. 28. for Vâ—entionius r. Vtenhovious 56 r. Prynne p. 62. l. 16. for two â— too p. 6 5. l. 19. for thus r. this a Holy table p. 36. b Ibi. p. 83 84 85 c. c Milites irruentes in Altaria osculis significare pacis insigne S. Amb. Ep. 33. l. 5. d Stat. 1. Eliz. cap. 2. e Holy Table p. 204. a Serò medicina paratur Cum mala per longâ—s invaluere moras Ovid. b 〈…〉 c 〈…〉 d Hor. de Arte. e Doctor Coal was Deane of â— Paul in Qu. Maries time as in the Acts and â—on part 3. f Vide Sect. 2. ch 4. in fine o Holy Table pag. 232. p Had the Doctor kept himselfe unto his
second on-set on the Chappell grounded upon another falsification of the Doctors words Of mother Chappels The Royall Chappell how it may be said to interpret Rubricks The Minister of Linc quarels with Queene Elizabeths Chappell and for that purpose falsifieth both his forraine Authors and domesticke evidences Not keeping but adoring images enquired into in the first yeare of Q. Eliz. That by the Queenes Injunctions Orders and Advertisements the Table was to stand where the Altar did The idle answer of the Minister of Linc. to the Doctors argument Altars and Pigeon-houses all alike with the Linc. Minister The Minister of Linc false and faulty argument drawn from the perusers of the Liturgy the troubles at Frankfort and Miles Huggards testimony Of standing at the North-side of the Table The Minister of Linc produceth the Pontificall against himselfe His idle cavils with the Doctor touching the Latine translation of the Common prayer Book The Parliament determined nothing concerning taking down of Altars The meaning and intention of that Rubrick The Minister of Linc palters with his Majesties Declaration about S. Gregories A copy of the Declaration The summe and substance of the Declaration Regall decisions in particular cases of what power and efficacy CHAP. III. Of the Episcopall authority in points of Ceremonie the piety of the times and good worke in hand and of the Evidence produced from the Acts and Monuments The Minister of Linc arts and aymes in the present businesse Dangerous grounds laid by the Minister of Linc for over-throwing the Episcopall and Regall power He misreports the meaning of the Councell of Nice to satisfie his private spleene The Minister of Linc overthrows his owne former grounds by new superstructures protesteth in a thing against his conscience Chargeth the Doctor with such things as he findes not in him Denyeth that any 〈◊〉 tâ—ing may have two knowne and proper names therefore that the Communion table may not be called an Altar also and for the proofe thereof doth faâ—sifie his owne authorities The Doctor falsified againe about the Canons of the yeare 1571. The Minister beholding to some Arch-deacons for his observations Their curtalling of the Bishops power in moving or removing the Communion table to advance their owne The piety of the times anâ— the good worke in hand declared and defended against the impious and profane derision of the Minister of Linc. The testimonies of Fryth and Lambert taken out of the Acts and Monuments cleared from the cavils of the Minister of Linc. The Minister of Linc. cuts off the words of Lambert Fox Philpot and Bishop Latimer and falsifieth most foulely the Acts and Monuments Corrects the Statute and the Writ about the Sacrament of the Altar Pleads poorely for the Bishop of Lincolne and Deane of Westminster in the matter of Oyster-boards and Dressers and falls impertineâ—â—ly foule on the Bishop of Norwich CHAP. IV. Of taking downe Altars in K. Edw. time altering the Liturgie first made and of the 82. Canon The Doctor leaves the Minister of Lincolns Method for this Chapter to keep close to England Altars not generally taken down in the 4. of K. Edw. 6. The Minister of Linc. falsifieth the Bishops letter to the Vicar palters with a passage in the Acts and Mon. to make them serve his turne about the taking downe of Altars A most notorious peece of non-sence in the new Edition of the letter The Altars in the Church of England beaten down in Germany Altars not beaten down de facto by the common people but taken downe by order and in faire proceeding Matters of fact may be made doctrinall sometimes and on some occasions The Order of the King but a kinde of law The Minister of Linc. takes great pains to free Calvin from haâ—ing any hand in altering the Liturgie Land marks and bounds laid down for the right understanding of the story Calvin excepts against the Liturgie practiseth with the D. of Somerset both when he was Protector and after His correspondence here with Bp. Hooper and ill affection to the ceremonies then by Law established The plot for altering the Liturgie so strongly layed that it went forward notwithstanding the Dukes attainder The shamefull ignorance and most apparant falshoods of the Minister of Linc. in all this businesse Calvin attempts the King the Counsell and Archb. Cranmer The date of his Letter to the Archb. cleared from the cavils of the Minister of Linc. the testimony giuen the first Liturgie by K. Edw. 6. asserted from the false construction of the Minister of Linc. as also that given to it by the Parliament Archb. Bancroft and Io. Fox what they say thereof The standing of the Table after the alteration of the Liturgie and that the name of Altar may be used in a Church reformed SECTION II. CHAP. V. What was the ancient Doctrine of the Church concerning Sacrifices Priests and Altars and what the Doctrine of this Church in those particulars That Sacrifices Priestâ— and Altars were from the beginning by the light of nature and that not onely amongst the Patriarchs but amongst the Gentiles That in the Christian Church there is a Sacrifice Priests and Altars and those both instituted and expressed in the holy Gospell The like delivered by Dionysius Ignatius Iustin Martyr and in the Canons of the Apostles As also by Tertullian Irenaeus Origen and S. Cyprian How the Apologeticks of those times are to be interpreted in their denyall of Altars in the Christian Church Minutius Foelix falsified by the Minister of Linc. What were the Sacrifices which the said Apologeticks did deny to be in the Church of Christ. The difference betweene mysticall and spirituall sacrifices S. Ambrose falsified by the Minister of Linc. in the point of Sacrifice The Doctrine of the Sacrifice delivered by Eusebius The Doctrine of the following Fathers of Sacrifices Priests and Altars What is the Doctrine of this Church touching the Priesthood and the Sacrifice The judgement in these points and in that of Altars of B. Andrews K. Iames B. Montague and B. Morton CHAP. VI. An Answer to the â—avils of the Minister of Linc. against the points delivered in the former Chapter Nothing delivered in the 31 Article against the being of a Sacrifice in the Church of Christ nor in the Homilies A pious Bull obtruded on the Doctor by the Minister of Linc. The Reading-Pew the Pulpit and the poor-mans Box made Altars by the Minister of Linc. And huddle of impertinencies brought in concerning sacrifice Commemorative Commemoration of a sacrifice and materiall Altars The Sacrifice of the Altar known by that name unto the Fathers Arnobius falsified The Minister of Linc. questions S. Pauls discretion in his Habemus Altare Heb. 13. 10. and falsifieth S. Ambrose The meaning of that Text according unto B. Andrews B. Montague the Bishop and the Minister of Linc. The same expounded by the old Writers both Greek and Latine The Altars in the â—postles Canons made Panteries and Larders and Iudas his bag an Altar by
this man of Linc. The Doctor and Ignatius vindicated in the three places touching Altars The prophane Passage in the Ministers Book of a Widow-Altar An answer to the Cavils of the Minister of Linc. against the evidence produced from Irenaeus and S. Cyprian The Ministers ignorant mistakes about the meaning of Tertullian in the word Ara. Pamelius new reading about Charis Dei not universally received A briefe recitall of the substance in these two laâ—t Chapters CHAP. VII Of Churches and the fashion of them and of the usuall place allotted in the Church for the holy Altar Places appointed for Divine worship amongst the Patriarcâ—â—s Iews and Gentiles The various conditions and estate of the Christian Church and that the Churches were according unto those estates What was the mening of the Apologeticks when they denied the having of Temples in the Church of Christ. the Minister of Linc. stops the mouth of Minutius Felix and falsifieth Arnobius Altars how situated in the troublesome and persecuted times of Christianity The usuall form of Churches and distinct parts and places of them in the Primitive times That in those times the Altars stood not in the body of the Church as is supposed by the Minister of Linc. Six Reasons for the standing of the Altars at the upper end of the Quire or Chancell in the dayes of old Of Ecclesiasticall traditions and the autority therof The Church of England constant to the practice of the former times The Minister of Linc. tels a Winter tale about the standing of an Altar in the Cathedrall Church of Dover The meaning of the Rubrick in the Common-prayer-booke about the placing of the Table in Communion time CHAP. VIII An answer to the Minister of Lincolns Arguments against the standing of the Lords Table at the upper end of the Quire The Minister of Lincoln forsakes his Bishop about the placing of the Altar in the body of the Church The Altar in Eusebius Panegyrick not in the middle of the Church The Ministers confidence and ignorance in placing the Altar of incense close unto the vaile Tostatus falsified by the Minister of Lincoln 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fift Councell of Constantinople and the meaning of it The Minister of Lincoln at a losse in his Criticall learning both Greek and Latin Varro corrupted by the Minister of Lincoln Saint Augustine what hee meant by mensa illa in medio constituta Albaspinus falsified Durandus sets the Altar at the upper end of the Quire The testimony of Socrates and Nicephorus asserted to the Doctour from the Ministers Cavils The Altars how now placed in the Greek Churches The weak autorities produced by the Minister of Lincoln for placing of the Table distant from the wall and some of them corrupted also The general Precedents of the Minister for placing of the holy Table forged as also are the Aâ—ts of the Councell of Millaine under Borromeo The Minister confesseth guiltie and confutes himselfe of falsification Many particular Precedents brought in most of them counterfeit and forged and altogether concluâ—e nothing to the point in hand The Minister of Lincoln against himselfe SECTION III. CHAP. IX A brief survey and câ—nsure of the first service of Exâ—â—avagancies in the holy Table The Ministers Extravagancies one of the greatest part of his whole discourse His ignorant mistaking in the Mathematicks concerning the inventions of Euclide Archimedes and Pythagoras The Minister Faulters in the originall of Episcopall autority His bringing in of Sancta Clara and Sancta Petra for the Iingle onely The Minister mistakes the case of the German Priestâ— His cauils at the forme of Prayer before the Sermon and turning towards the East in the Act of Prayer The Ministers ignorant endevours to advance the autority of the Archdeacons The Minister mistaken in the Diaconicon What the Diacony was and that it addes but little to the dignity of Archdeacons that the old Deacon had the keeping of it The Minister absurdly sets the Deacon above the Priest Portare Altare not an honour in the first Deacons but a service onely The little honour done by the Minister to the Archdeacons in drawing down their petigree fâ—om the first Deacons The Ministers ignorant mistake in his own word utensil The Minister subjects the Priest to the autority of the Churchwarden and for that purpose falsifieth Lindwood His ignorant derivations of the present Churchwarden from the old Oeconomus The Minister endevours to exclude the Glergie from medling in secular matters and to that end abuseth the autoriâ—ie of the ancient Fathers His ignorancâ— in the Catechisme and confident mistakes in that His heartlessâ— plea for bowing at the name of IESVS CHAP. X. The second service of Extravagancies sent up and set before his guests by the Minister of Lincoln The Metaphoricall Altar in the Fathers good evidence for the proofe of Reall Altars in the Church Ignatius corrupted by Vedelius My Lord of Chichesters censure of Vedelius The Minister misreports Saint Bernard and makes ten Altars out of foure A new originall of the Table in the Christian Church from the Table of Shew-bread the Ministers fumbling in the same deserted by those Autors that hee brings in for it The Minister pleads strongly for sitting at the holy Sacrament and for that purpose falsifieth Baronius misreports Saint Austin and wrongs Tertullian The Benedictines sit not at the Sacrament on Maundy Thursday Of the Seiur de Pibrac The Minister advocates for the Arians and will not have them be the Authors of sitting at the holy Sacrament and for that cause deals falsly with the Polish Synods which impute it to them Three Polish Synods ascribe the sitting at the Sacrament to the modern Arians The ignorance of the Minister about accipere reservare in Tertullian What the Stations were Lame Giles The Minister slights the appellation of the second Service as did the Writer of the letter and brings in severall arguments against that division The Ministers ignorance in the intention of the Rubricks Of setting up a Consistory in the midst of service The authority of the Priest in repulsing unworthy persons from the Sacrament defended against the Ministers He sets a quarrell between Cathedrall and Parochiall Churches and mistakes the difference betweene them The Injunctions falsified Of being ashamed at the name of the Lords Table The Minister ashamed at the name of Altar Of pleasing the people and the Ministers extreme pursuit therof The Minister falsly chargeth on the Doctor a foolish distinction of the Diptychs The conclusion ANTIDOTVM LINCOLNIENSE SECTION I. CHAP. I. Of the state of the question and the occasion of writing the letter to the Vicar of Gr. The Author of the Coale from the Altar defended against him that made the holy Table in respect of libelling railing falsifying his authorities and all those accusations returned on the Accusers head The Minister of Lincolnshires advantage in making his owne tale and altering the whole state of the question The Vicar cleared from
Writers But go we after you in your vagaries As you have brought the Priest to be inferior to the Deacon â—o you will do your best to bring him under the Churchwarden God help poore Priests that must be under so many Masters Churchwardens Deacons and who else soever you shall please to set above them But this you say is no new matter Churchwardens having beene of old the Bishops hand to put all mandates in execution that may concerne the utensils of the Church For proofe of this your Margin tels us Oeconomus est cui res Ecclâ—siastica gubernanda mandatur ab Episcâ—pâ— that the Churchwarden is an Officer to whom the government of Ecclesiasticall matters is committed by the Bishop A very honorable office You could not have bestowed a greater power upon the Chancellour himselfe And the Church-wardens are to thanke you that to advance their place and credit sticke not to 〈◊〉 your Authors and to straine your conscience and that too in so foul a manner that in my life I never knew an equall impudence There 's no such thing in Lindwood whom you have â—ited for your Author That adjunct ab Episcopo is yours not his then the Oâ—conomus there mentioned is no Church-warden but either a Farmour or a Bayliffe and last of all the Res Ecclescasâ—ica which is therein mentioned hath no relation unto the utâ—nsils of the Church but meerely to the Tithes and profits I must lay downe the caâ—e at large the better to detect your most shamelesse dealing â—he constitution is as followeth First for the title Rectores non residentes nec Vicarios habentes 〈…〉 That Parsons not being reâ—ident nor having any 〈◊〉 upon their 〈◊〉 shall by their 〈◊〉 be they as they prove 〈…〉 The body of the 〈…〉 in 〈◊〉 though more full in words 〈…〉 Now that we may the better know what is the meaning of the word 〈◊〉 we are thus instructed in the 〈…〉 What 〈◊〉 Episcopo No such matter not one word of that That 's an old tricke of yours and most 〈◊〉 yours of all the men I ever deale with How then why by the Rector onely Is he not called both in the title and the Text 〈…〉 his owne 〈◊〉 So alâ—o in the Glosse Dicitur 〈…〉 And what to do Either to farme their profits of them or to collect and manage their profits for them 〈…〉 sic bona Ecclâ—siastica administrent So that you have at oncâ— imposed foure falshoods â—n your Readers For first here 's no Churâ—hwarden but a Bayliffe or a Farmour nor he appointed by the Bishop but by the Parson and being appoinâ—â—d medleth not in any thing which doth concerne the 〈◊〉 of the Church but the profits of the Parsonage nor finally is here any word of executing 〈◊〉 but onely of maintaining hâ—spitalitie If this bâ— all you have to say I hope the 〈◊〉 may hold his owne without being over-awed by the 〈◊〉 of the Parish how great soever you would make them O but this iâ— not all say you for the Churchwarden iâ— an Ancient Gentleman come of a great pigge-house and coâ—en Germâ—n to the Bishop at most once removed For you conceive our Latine Canons now in force by calling him Oâ—conoâ—us make him relate uâ—to that 〈◊〉 Ecclesiasticall Officer famous in the 〈◊〉 and Latinâ— Councels next that of old he was as now a Lay-man some domesticke or kinâ—â—aâ— of the Bishops that managed all things belonging to the Church according to the direacion of the Bishop still you are out quite out in every thing you say The 〈◊〉 are not now in fâ—rcâ— as to the phraâ—e and Latine of them For they were paâ—â—ed in English in the Convocation and confirmed in English by King Iames the Latine translâ—â—ion of them is of no authoritie of no force at all And if you will needs borrow arguments from an identitie of names you should have first consulted the Civill Lawyâ—â—s who would have told you that Gardiâ—â—â—â— Ecclesiâ— is a more proper appellation of and for the Churchwarden then your 〈◊〉 Nor do the Authors whom you cite informe you that the old Oeconâ—â—â—â— was at first a Lay-man a friend or kinsâ—â—â— of the Bishops but a Church-man meerely 〈◊〉 unto whom you send us tels us plainly that at the first the Bishop hâ—d the absolute and sole disposing of the revenews of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man nor friend nor kinsman nor domesticke for ought there appeares being priviâ— to iâ— Which when it brought some â—eandall and complaint upon the Bishop it was ordained in the Councâ—ll of Chalâ—edon Can. 26. that the supreme administration of the Churches treasurie should still remaine in him as before it was but that â—e should appoint some one or otheâ—â—o be of counsell with him in his actions And from what ranke of men should they take that choice Not saith your Author from their domesticks or their kinsmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the Clergie of the Diocesse Finde you in this that anciâ—ntly these Oeconomi were Lay-men of the Bishops kindred I thought you had beâ—ne better at a petigree then I see you are Otherwise you would never have derived our present Churchwardens from those old Oeconoâ—i those Clergâ—eâ—men Churchwardens as you please to call them of which if there be anything remaining in the Church of England you have it in the Treasures of Cathedrall Câ—urches The Deacons and the Churchwardens being thus advanced it is no wonder that the Priest be left to his medâ—tations as one that is no more then a dull spectatour and hath no sphere of activitie to move in O Godblesse say you all good holy Church-men from such a misadventure with contempt enough God blesse them too say I from all such merciâ—esse and hard-hearted men by whomsoever they are licensed who labour to advance in this sort the authoritie of Churchwardens or any other of that nature so high above their Minister Never did Clergie-man so licensed and allowed of speake so contemptiblie of the Ministerie as this man of Lincolnshire who though he bragges else-where of his buenas entranas as the Spaniards speake those good and tender bowels which he hath within him yet the shews little pitie of these poore mens cases which hee exposeth thus unto scorne and laughter But it is true and alwayes was that a mans enemies are those of his owne house and wee may speake it in the words though not the meaning of the Prophet Perditio tua exte est that thy destruction is from thy selfe O house of Israel This crie like that about the Pietie of the times being taken up we shall be sure to meete withall in every corner of your booke as if there were no life in the game you follow if pietie and the true promoters of it should not be kept upon the sent Nay you goe so farre at the last that you disable Clergie-men in a manner from being Executors and Over seers
of mens wills and Testaments telling us of a passage in S. Cyprian which lookes much that way that it takes the Doctor by the nose as one that cannot endure to be a looker on and confined onely to his ministeriall meditations However other of your passages might escape the Licenser I cannot chuse but marvell that he winked at this being so contrarie unto his practice For did he not when he was in place put many a Churchman into commission for the peace not thinking it so great an avocation from their studies but that they might doe well with both And have you never been Executor or over-seer of any mans last Will and Testament and found it no such heavy load but that a man might beare it with content enough But why doe I propose these questions when you proclaime him for the Licenser of your holy Table whose private practice in his Chappell is so repugnant to the purpose of your whole discourse But being licensed printed published and scattered up and downe the Kingdome as such things flie farre no doubt but you have made good game to all the brethren of your partie who are now authorised by so good authoritie to turne their Ministers out of all imployment yea in such things as doe concerne his Church and calling and bid him get him home to his meditations Sponte sua properant The people are too forwards in themselves upon these attempts and you might well have spared the spur but that you thinke they make not haste enough because you out-ride them Butyetwell fare your heart you will say nothing without Fathers though they say nothing for your purpose S. Ambrose as you say complaines of the like complainers of his time who held that the â—tudie of the holy Scriptures was but a dull and idle kinde of imployment Are you sure of that The Father there saith nothing of the like complainers There was no occasion why hee should The Priests were then in too great honour to bee controuled and baffled by inferiour Officers Nor were there any Bishops then that laboured to suppresse their Clergie or allowed others so to doe by putting them into the hands of the Vâ—strie Elders That which S. Ambrose speakes of there is that some men preferred the active kinde of life before the contemplative the doing of the workes of righteousnesse before the studie of the Scriptures Nos autem ociosos nos putamus 〈◊〉 verbo tantummodâ— studere videamur What stops he there as you have made him I have before heard of a Gagger of the Protestants but here behold a Gagger of the holy Fathers The Father sure proceedes as followeth Et pluris aestimamus â—os quiâ—perantur quà m eos qui studiuâ— veritatis congnâ—scendae exercent Had you gone forwards as you ought you would have found but little comfort from S. Ambrose For mark how your conclusion follows on his words S. Ambrose tells us of some men who did preferre an active life before a contemplative Ergâ— according to Saint Ambrose the Minister must be confined to his meditations and suffer the Churchwardens to rule the rost S. Basil he is brought in next to bid his Clergie take especiall heed that their Martha be â—ot tâ—oubled with many things Admit that true What then Ergâ— the Clergie must sit still permit the people to do all and rest themselves content with being lookers on the dull spectatours of their active undertakings But know you what you say or rather what the Father saith in the place you cite Thoâ—e Regâ—lâ— fusiores whither you referre us concerne Monks not Priests those which did live in Monasteries not those that had the Cure of Soules which makes some difference in the case But this is not all The question there proposed is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what order they the Monks should follow in entertainment of Strangers To this the Father answers that their entertainment should be moderate and verie little if at all above their ordinarie dyâ—t And then come in those words which you have cited in your Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ gave Martha little thanks for being so busie and distracted about her entertainment of him What thinke you now Is this to bid their Clergie take especiall heed that their Martha be not troubled about many things i. e. that they referre all to the Churchwardens and suffer them to do their pleasure in matters which concerne the Church Last of all for Synesius he is brought in too You have a very strange Commission that you can call in all the Fathers with a testificandum and when you finde they can say nothing yet set them downe amongst the number of your witnesses and give it out that all goes with you Were it not for this trick the cause would quickly have beene tryed and never got such hold in the common vogue What would you have Synesius say Marry you send him in a ticket and tell him that he must deliver upon his oath that he conceived it fitter for an Aegyptian then a Christian Priest to be over-troubled with matters of wrangling This if Synesius should affirme yet it would little helpe your cause and that your Partizans would report that such a Reverend man as Synesius was hath sworne directly on your side But there is no such matter neither All that Synesius saith is this that in old times the same men were both Priests and Iudges that then both the Aegyptians and the Hebrews for a long time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were under the command and empire of their Priests that Christ had severed the two offices and therefore that Andronicus to whom that Epistle is inscribed should not endeavour to unite them Nor doth he go thus farre in fine allowing not much after that those who have abilities to discharge both callings though he confessed it of himselfe that he was no such man might both execute the Priests office and yet beare rule also in the Common-wealth So that this place serves very ill to binde the Clergie to refer all matters of and in the Church to the disposall of the Churchwardens or other Elders of the Vestrie but might have served exceeding fitly were it not for the close at last to barre them from employments in the Civill state for which use questionlesâ—e it was here cited But howsoever you mistake corrupt and rather then the life would subborn the Fathers yet one may charitably presume that you are perfect in your Catechisme and will not falsifie any thing which you bring from thence I do most infinitely desire to finde some truth in you but I know not where You charge the Doctor for reporting that by a Statute still in force the Sacrament of the Lords Supper is called the Sacrament of the Altar though it be most true And then you adde that presently after this Act was revived by Queen Elizabeth i. e. the Act about the Sacrament of the