ANTIDOTVM LINCOLNIENSE OR AN ANSWER TO A BOOK ENTITVLED THE HOLY TABLE NAME THING c. Said to be written long agoe by a Minister in Lincolnshire And Printed for the Diocese of Lincolne Ao 1637. Written and inscribed to the grave learned and religious Clergie of the Diocese of Lincoln BY PET HEYLYN Chapleine in Ordinary to his M atie 1 COR. 14. 40. Let all things be done decently and in order LONDON Printed for JOHN CLARK and are to be sold at his shop under S t. Peters Church in Cornhill 1637. TO THE KINGS MOST EXCELLENT MAIESTIE CHARLES BY THE GRACE OF GOD King of Great Britaine France and Ireland Defender of the Faith c. Most dread Soveraigne YOur Majesties exemplarie piety in the house of God hath spred it selfe abroad amongst all your Subjects and they were ill Proficients in the schoole of piety did they not profit very much under such a Master Your Royall and religious care that all things in your Regall Chappels be done according to the prescript of the publick Liturgie and ancient usage of this Church is a prevailing motive unto all your people not to be backward in conformity to such an eminent part of your Princely vertues Such a most excellent patterne would soone finde an universall entertainment in the hearts of men were there not some the enemies as well of piety as publick Order that disswade from both None in this kind more faulty than an obscure and namelesse Minister of Lincoln Diocese in a discourse of his not long since published A man that makes a sport of your Ma ties Chappell 's as having never heard of the use of the Chappel nor read of any ordering and directing course from the Royall Chappell 's and puts a scorne upon the piety of the times in being so inclinable by your most sacred Ma ties divine example to decencie and uniformity in Gods publick service Nay whereas in the Primitive times the holy Altars as they then used to call the Communion Tables for other Altars they were not were esteemed so sacred that even the barbarous Souldiers honoured them with affectionate kisses this man exposeth them to contempt and scandall as if no termes were vile enough to bestow upon them Nor deales hee otherwise with them who out of their due zeale to God and for the honour of the Reformation against the unjust imputations of those of Rome and the procuring of due reverence to Christs holy Sacraments too much slighted in these times and in many places have travailed to reduce this Church to that ancient Order which hath beene hitherto preserved in your Majesties Chappell 's and the Cathedralls of this Kingdome whom he hath openly traduced as if they were but taking in the out-works of religion and meant in time to have about with the fort it selfe In this regard I thought it was my bounden duty to represent unto your Majesties faithfull and obedient Subiects the true condition of the businesse so by him calumniated together with the doctrine and continuall usage both of the Primitive Church of Christ in the world abroad and the Reformed Church of Christ in this your Majesties Realme of England Which worke as it was principally intended to settle and confirme the mindes of your Majesties people whom some have laboured to possesse with preiudicate feares so to the end it may receive amongst them a more faire admittance I have presumed to prostrate both my selfe and it at your Royall feet with that humility and reverence which best becomes Your Majesties most obedient Subject and most dutifull Chaplaine PET. HEYLYN A PREFACE TO THE GRAVE LEARNED and religious Clergie of the Diocesse of LINCOLN IT is well noted by the Poet that the remedy doth come too late when once the mischiefe is confirmed and setled by too long delayes And thereupon he hath advised us Principiis obstare to crush a spreading evil even in the beginning before it gather head and become incurable On this consideration I applyed my selfe to the present businesse and so applyed my selfe unto it that it might come unto your view with all speed convenient before that any contrary perswasion by what great name so ever countenanced should take too deep a root in any of you to be theÌ„ce easily remâ—ved In the beginning 〈◊〉 March last there peeped into the world a booke entituled The holy Table Name and Thing said to be written long agoe by a Minister in Lincoln-shire in answer to D r Coale a judicious Divine of Queene Maries dayes and printed for the Diocese of Lincolne An. 1637. So that being written by a Minister in Lincoln-shire and printed for the Diocese of Lincoln who could conceive but that it was intended for the private use of you the Clergie of those parts and not to have beene scattered as it was over all the Kingdome But being so faire a Babe and borne in such a lucky houre it would not be restrained in so narrow a compasse and therefore took the libertie to range abroad secretly and by stealth at first as commonly such unlicenced Pamphlets doe till it had gotten confidence enough to bee seene in publick and then which was not untill the first of Aprill I had the happinesse to reade and peruse it thorowly So that as Florus said of the Ligurians that it was aliquanto major labor invenire quam vincere the like may bee aâ—birmed of this and such like lawlesse and nonliâ—â—t Pamphlets that it is no lessâ— labour to finde them but thâ—n having found them to confuâ—â— them For having read and thorowly perused the same I found forthwith that the most part of all the businesse was to detect the extreme falshood of the man which is so palpable and grosse that I dare boldly sav it and will make it good such so many impostnâ—es of all sorts wâ—â—◠〈◊〉 thrust upon the world in so small a Volume For first hee makes an Adversary of he knowes not whom and then hee 〈…〉 hee cares not how mangling the Authoâ—s words whom hee would confuâ—e that so he may bee sure of the easier conquest and practising on those Authors whom he is to use that they may serve his turne the better to procure the victory A strange and cruell kinde of Minister equally unmercifâ—ll to the dead as to the living with both of which he deales aâ— did Procrustes with his captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making them fit unto his bed â—f they be longer than his measure then he cuts them shoâ—â—er and if they bee too short then hee racks them longer Hardly one testimony or authoritie in the whole discourse that is any way mateâ—â—â—all to the point in hand but is as true and truely cited as that the booke it selfe was writ long agoe in answâ—r unto D r Coale of Queene Marisâ— dayes which as it is the leading tale stands in front of purpose to make good the entrance so doth it give a good
for all his cunning For if wee looke into the Act of Parliament wee shall easily finde that not the language onely but the order forme and fabrick of the divine Service before established is said to bee agreeable to the Word of God and the Primitive Church which I desire you to observe as it is here presented to you Whereas saith the Act there hath beene a very godly order set forth by authority of Parliament for Common prayer and administration of the Sacraments to be used in the mother tongue within this Church of England agreeable unto the Word of God and the Primitive Church very comfortable to all good people desiring to live in christian Conversation and most profitable to the estate of this Realme c. What thinke you on your second thoughts is that so much commended by the Parliament either the very Order it selfe of Common prayer and administration of the Sacraments or the being of it in the English tongue It could not be the being of it in the English tongue For then the Romish Missall had it beene translated word for word without more alteration than the language onely might have beene also said to be agreeable to the Word of God and the Primitive Church which I am sure you will not say And therefore it must be the whole forme and order that godly order as they call it of common prayer and administration of the Sacraments to be used in the English tongue take them both together which they so commended Compare this testimony of the Parliament with that before given of it by the King and see if they affirme it of the language or of the order of the service The King affirmed that it was brought unto that use as Christ left it the Apostles used it and the holy Fathers delivered it the Parliament that it was agreeable to the Word of God including Christ and the Apostles and to the Primitive Church including the holy Fathers Nor did the Parliament alone vouchsafe this testimonie of the first Liturgie Archbishop Bancroft speaking of it in his Sermon preached at S. Pauls Crosse An. 1588. affirmes that it was published first with such approbation as that it was accounted the worke of God Besides Iohn Fox whose testimony I am sure you will not refuse though you corrupt him too if hee come in your way hath told us of the Compilers of that Liturgie first that they were commanded by the King to have as well an eye and respect unto the most sincere and pure Christian religion taught by the holy Scriptures as also to the usages of the Primitive Church and to draw up one convenient and meet order rite and fashion of Common prayer and Administration of the Sacraments to be had and used within the Realme of England and the Dominions of the fame And then hee addes de proprio as his own opinion that through the ayde of the holy Ghost and with one uniforme agreement they did conclude set forth and deliver to the King a booke in English entituled A booke of the Common prayer c. This as it shewes his judgement of the aforesaid Liturgie so doth it very fully explaine the meaning of the Act of Parliament and that it did not as you say relate unto the language onely but the whole order rite and fashion of the Common prayer booke Thus have we seene the aâ—teration of the Liturgie and by that alteration a change of Altars into Tables for the holy Sacrament The next inquiry to be made is how the Table stood and how they called it and that aswell upon the taking down of Altars An. 1550 in some places by the Kings owne Order as on the generall removall of them by the second Liturgie First for the placing of the Table your owne Author tels you that on occasion of taking downe the Altars here arose a great diversity about the forme of the Lords bâ—ard some using it after the forme of a Table and some of an Altar But finally it was so ordered by the Bishop of London Ridley that he appointed the forme of a right Table to be used in all his Diocesse himselfe incouraging them unto it by breaking downe the wall standing then by the high Altar side in the Cathedrall of S. Paul But that it was so ordered in all other Dioceses the Doctor findes not any where but in the new Edition of the Bishops letter which you have falsified of purpose to make it say so as before was noted Nor did the old Edition say that they the other Dioceses agreed at all upon the forme and fashion of their Tables though they agreed as you would have it on the thing it self And therefore you have now put in these words so soone which tells another tale than before was told as if all Dioceses having agreed as well as London on receiving Tables did agree too but not so soone upon the fashion of their Tables For that it was not thus in all other places your owne Miles Huggard tells you and to him I send you to observe it But this diversity say you was setled by the Rubrick confirmed by law What universally There is no question but you meane it or to what purpose doe you say so Yet in another place you tell us that notwithstanding the said Rubrick the Tables stood like Altars in Cathedrall Churches in some of them at least which had no priviledge I am sure more than others had For thus say you In some of the Cathedralls where the steps were not transposed in tertio of the Queene and the wall on the back-side of the Altar untaken downe the Table might stand all along as the Altar did If it did stand in some it might stand in all and if in the Cathedralls then also in Parochiall Churches unlesse you shew us by what meanes they procured that might which could not be attained unto by any others Wee finde it also in the letter that onely to make use of their covers fronts and other ornaments the Tables might be placed in some of the Chappels and Cathedrals of the same length and fashion that the Altars were of Why might not then the same be done in the Parish-Churches which were provided at that time of covers fronts and other ornaments of that nature Your selfe concludes it for a foolish dreame that the State should cast away those rich furnitures of the Chappell provided for the former Altars and sure it is as much a dreame that they should cast away their ornaments of the selfe same nature out of Country Churches And this I am the rather induced to thinke because that in the Statute 1 Elizab. wherein the Common-prayer booke now in force was confirmed and ratified it was enacted That all such ornaments of the Church shall be retained and be in use as was in the Church of England by the authority of Parliament in the 2. of King Edw. 6.
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
invented it himselfe Adeo mendaciorum natura est ut cohaerere non possint said Lactantius rightly Your tresle and your dresser then may both goe together ultra anni solisque vias to your deare brethren in New Engl. and their great Patriarke there your good friend I. C. who as they care not now in what place they dispose of the holy table so will they care as little in a little while by what name they call it Of the same peece is that last observation made out of M r Aldermans letter touching the Vicars light behaviour in bowing at the name of Jesus his booke sometimes falling downe and once himselfe Which were it so why doe you think that that should make your friends of Grantham deride the ceremonie when not the ceremonie but the Vicar was in fault if such fault there was Have you not seene some men behave themselves so apishly in the Pulpit that others and those good men too have smiled to note it And yet I hope you will not thinke that therefore they derided that religious ordinance of preaching when not the ordinance but the Preacher was the sole object of the merriment Or if the men of Gr. or rather the rude people there were so profane and impious as upon that or any other such occasion to deride the ceremony the writer of the letter might have spent his pains to better purpose in writing to them somewhat more at large than he hath used to expresse himselfe in that kind to bring them to a better understanding of their Christian duties And you the Champion of the letter had done a better office as I conceive it to have reserved your selfe for the defence of that and the tenor of it if any Puritan in the pack should have writ against it than thus to have disturbed your selfe with so little profit But what if wee joyne issue with an Absque hoc and tell you there was no such falling either of the booke or man as you please to say For tell me of all loves where was it in the Reading pew or at the Communion table or in what place else If in the reading pew the deske and seat were able to have saved them both from falling and so was the Communion table if it had beene there If not there say man where it was and wee will have a melius inquirendum about it presently This is a trick of yours to disgrace the Vicar on whom elsewhere you have left a staine for taking his mornings draught before he went about it p. 62. As if the man not onely were not alwaies right in the head peece and squirrell-pated which might be some infirmity of nature but that hee came unto the Church disordered with drinke and inter pocula told the people quid dia poemata narrant of the name of JESUS and so fell downe and worshipped in stead of bowing In the remainder of the storie you put an excellent speech into the mouthes of those of Grantham partly commendatory of themselves that they were all pâ—aceable and quiet men save that they fought once in the Church about removing of the table conformable in all things to the Kings lawes â—cclesiasticall save that they could not but deride the ceremonie of bowing at the name of Iesus and willing to submit themselves to any Order which his Lp should appoint concerning the situation of the Lords table so it might stand according as they would themselves And it was also partly accusatorie of their Vicar for putting down their weekly Lecture and partly of their owne ill fortune that they should live in the midst of Recusants who did begin already to deride and jeere this new alteration not withouâ—â—ome reflexion on his sacred Majestie for placing over them a chiefe Governour of that religion His Majesty was much to blame there is no doubt of that for not consulting with the Alderman about the fittest man to be Ld Lieutenant of the County but more the Papists to deride that decencie and situation of the Lords boorde there which they approve of elsewhere in all our Churches And I could tell you did I thinke you would thanke me for it that the conformity of our Church in this particular according to the practice of approved Antiquity doth more amaze the Papists than ever it did those of Grantham as knowing better than they doe that the more neere we come to the ancient practice the lesse they can upbraid us and our Church with novelty which is now made the chiefest weapon that they fight withall As for the putting downe of Sermons wherewith they were much scandalized as your booke informs us that was the very marrow-bone of the matter the thing that most displeased the people who must have Chaplaines of their owne or else non vult fac And had they had their tale of Sermons it may bee probably conjectured that M r Alderman had never removed the table but rather left it for a text on which the stipendarie Lecturers there might shew their store of zeale and want of wisdome But to goe on The people having ended and the Bishop forward in his speech about the indifferencie of the matter it was the Vicars Q. to enter who came in pale and wanne and staring obstupuit steterantque comae as you know who saith was by the Bishop used with all lenity and sweetnesse and at last having told his L p being very earnest to get it out of him who it was that set him on these alterations his L p spake aloud that all might heare him that hee had supped on that which the Vicar told him It is an old saying and a true audacter calumniare necesse est ut aliquid haereat by none more practiced than your selfe For though you leave us in a wood and tell us that it is not knowne particularly what they there discoursed of yet by this blinde discovery you make men suspect that some great man to whom the Vicar did retain incouraged him at the least to â—rect an Altar if not to say Masse on it when it was erected Well then the Bishop being gone betakes himselfe unto his study where as you say he sate up most of the night and in the morning as you tell us came abroad this filia unius noctis this letter to the Vicar which is now in question addressed unto the Vicar being then in the house if you tell us right but sent to the Divines of the Lecture of Gr. and by them shewed unto the Vicar A letter of so strange a making that it would puzzle the best Lecturer there to tell exactly what it was digested in the former part into the fashion of a letter but not so figuredly and distinctly in the latter directed to no body nor subscribed by any body In all which story there is nothing true but that the papers were not sent unto the Vicar but to
is so in his Majesties Chappell where the ancient Orders of the Church of England have beene best preserved and without which perhaps we had before this beene at a losse amongst our selves for the whole forme and fashion of divine service The Chappell of the King being the best Interpreter of the law which himself enacted wherein the Communion Table hath so stood as now it doth sithence the beginning of Qu. Elizabeth what time that Rubrick in the Common-prayer-booke was confirmed and ratified Thus you report the Doctors words and with shame enough The Doctor saith not any where exclusively of the Cathedralls as you vouch him here that the ancient Orders of the Church of England have beene best preserved in his Majesties Chappell without the which perhaps we had been at a losse c. These are your words and not the Doctors The Doctors words are these For certainly the ancient orders of the Church of England have beene best preserved in the Chappels of the Kings Majesty and the Cathedrals of this Kingdome good Sir marke you that without the which perhaps we had before this beene at a losse amongst our selves for the whole forme and fashion of divine service Here you leave out most wilfully to say no worse and the Cathedrals of this Kingdome not so much to belye the Doctor as to devise some quarrell with his Majesties Chappell which you cast many an evill eye at And thereupon conclude most gravely To what use serve our grave and worthy Metropolitans our Bishops our Convocation house our Parliaments our Liturgies hedged in and compassed in with so many Lawes Rubricks Proclamations and Conferences if we had been long before this at a losse in England for the whole form and fashion of divine service but for one Deane and so many Gentlemen of the Kings Chappell Lord what a grosse of words is here drawne together to fight with nothing but a poore fancy of your own at most with one poore Deane and a few simple gentlemen of that contemptible place the Kings Chappell Royall Lesse strength and fewer weapons would have beene sufficient to drive this silly troope before you whom you might easily have scattered with your very breath and made them waite upon your triumph at the first words speaking Dicite Io Paean Io bis dicite Paean Never did any story tell of such a conquering combatant since King William the Conquerour As little truth you use in citing of the other passage from the Doctors text and far lesse modesty in your second onset on his Majesties Chappell You make the Doctor say The Chappell of the King being the best Interpreter of the law which himselfe enacted wherein the Communion table hath so stood as now it doth since the beginning of Queene Elizabeth c. and then flie out upon him without all pitty Where did the man ever heare of any Chappell in the Christian world that gave forme and fashion of divine service to whole Provinces Good Sir have patience but a little I will pay you all And tell me I beseech you first where did the Doctor ever say they should The former place you guelded in the very middle and this you cut off in the end Take the whole passage as it lieth together you will finde it thus For if wee looke into the former practise either of the Chappels of the King the best Interpreter of the law which himselfe enacted c. as before we had it or of Collegiate and Cathedrall Churches the best observers of the forme and order of Gods publike service the Vicar had good warrant for what he did Here you leave out again the Cathedrall and Collegiate Churches to pick a second quarrell with his Majesties Chappell the Doctor saying no where as you make him say that the Parochiall Churches are to precedent themselves expresly and exclusively by the Chappell Royall though had he said so you would hardly make your part against him but that they are to precedent themselves by the mother Churches Finding such store of Spanish French Italian Greeke and Latin cited in your Margin onely out of a poore ambition to shew your store I need not doubt but you can understand a peece of English Reade me this therefore which occurres in the 6. Paragraph of the second Section immediately upon these words Without the which perhaps we had before this beene at a losse amongst our selves for the whole forme and fashion of divine service For there it followeth And therefore if it bee so in the Chappels and Cathedrall Churches as the Epistoler doth acknowledge it is a pregnant argument that so it ought to be in the Parochials which herein ought to precedent and conform themselves according to the patterne of the Mother Churches The Mother Churches note you that not the Mother Chappels So that you might aswell have saved your needlesse disputation about the inward and the outward motion of the Princes minde as those most triviall and indeed undutifull inferences which you make upon it I have heard often of a mother Church but now behold a mother Chappell p. 42. and worse than that Teach not the daughter therefore against all antiquity to jet it out before the mother p. 37. you might have also spared you severall observations of publishing the new Missall by Pope Pius Quintus not at the sacred Chappell but S. Peters Church the merry case or as you should have called it the ridiculous case of S. Martins hood the distinct service in the Chappels of Salamanca from those that are in Parish Churches the severall uses of singing service in this Church the ancient courses in some others All these are onely toyes to take up the time with and conclude nothing to the purpose which we have in hand as they confute not any thing that the Doctor saith Yet since you speake so despicably of his Majesties Chappell and the use thereof as one that never heard till now the use of the Chappell I trust you will not say that the Kings Chappell is set out in a contrary way to that required in a law of the Kings owne making or that the constant usage of the Chappels in this particular since the first making of that law may not be thought to be a good Interpreter of the law it selfe You know the old saying well enough that praxis sanctorum est interpres praeceptorum And therefore being it hath beene still as now it is in K. Edwards Chappell whom the judicious divine M r. Hooker calleth Edward the Saint and Queene Elizabeths and of K. Iames and of his Majestie now living whom God long preserve whom your self have honoured with the style of Saint We may conclude that the Kings Chappell in this kinde or the Kings practise in his Chappell may be and is the best Interpreter of those Rubricks Lawes and Canons which you elsewhere speake of Nor could you preach a worse though perhaps no more welcome doctrine to
Marry say you the Minister appointed to reade the Communion is directed to reade the Commandements not at the end but the North side of the table which implyes the end to be placed towards the East great window 2. It was practiced so in K. Edwards time as is not proved but endeavoured to be proved out of the troubles at Francofurt 3. Because it is very likely that Cox Grindall and Whitehead being halfe the number of the perâ—sers of the Liturgiâ— which was to be confirmed in the Parliament following would observe that ceremonie in placing the Communion-table which themselves abroad and at home had formerly practiced These are the Arguments we must trust to to confirme the point but these will not do it for they are onely say-soes and no proofes at all and might as justly be denied by us as venturously affirmed by you But we will scan them severally beginning first with that comes last and so proceeding ascendendo untill all be answered First then Cox Grindall and Whitehead made not up halfe the number of the Perusers of the Liturgie The Author whom you cite names us eight in all Parker Bill May Cox Grindall Whitehead Pilkington and Sir Thomas Smith all joynt-Commissioners in the business So that unless it may be proved that three and three makes eight and if it may be proved you are more cunning at Arithmetick than in all the Mathematicks beside Grindall and Cox and Whitehead made not halfe the number But let that passe for once how shall wee know that they did place the Communion-table end-long both at home and abroad For this we are directed to the troubles at Francofurt pag. 23. and 24. in which there is not any word that reflects that way All we finde there is the recitall of a letter sent from the conformable English-men at Strasburgh to the schismaticall congregation of the English-men in Francofurt about reducing them unto the booke of Common-prayers established in the latter end of K. Edward 6. which letter was delivered to them by M r. Grindall and M r. Chambers and signed by 16. of their hands Grindals being one but not one word of Cox or Whitehead Or grant this too that Grindall Cox and Whitehead placed their Communion table end-long when they were abroad and might be fearefull of offending those amongst whom they lived yet would it be no good conclusion that therefore they appointed it should be so here where they were safe and out of danger and had the countenance of the Qâ—eene who liked old orders very well for their incouragement You saw this well enough and therefore dare not say it for a certaine but a likely matter and likelihoods I trow except it be for you are no demonstrations This said your second argument about the practise in K. Edwards time endeavoured to be proved from the troubles at Francofurt is already answered Your poore indeavours and your simple likely-hoâ—ds may well go together Nor is there any thing in all that relation which concernes this practise more than a summary of the orders in K. Edwards booke drawne up by Knox and others of that crew to be sent to Calvin by his determinatâ— sentence to stand or fall where it is onely said that the Minister is to stand at the North-side of the table Which being a recitall onely of the Rubrick in the Common-prayer booke makes but one Argument with the first or helps God wott but very poorely for the proofe of that But where you knock it on the head with saying that the placing of the table end-long with one end towards the East great window was the last situation of that table in K. Edwards time and call Miles Huggard for a witness most sure Miles Huggard tels you no such matter For thus saith Miles 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 betweene the Ministers being in contention on whether part to turne their faces either towards the West the North or South Some would stand west-ward some north-ward some southward How say you now Doth Miles say any thing of placing the table end-long No point He saith it was removed from the wall where at first it stood that one might goe between the said wall and it and so I hope it might standing North and South but that it was placed endlong not one word saith Miles Your out-works being taken in come wee unto the fort it selfe the Rubrick where it is said the Minister standing at the North-side of the Table shal say the Lords Prayer The Doctor answered this before in his Coal from the Altar viz. That being in all quadrangular and quadrilaterall figures there were foure sides though commonly the narrower sides be called by the name of ends the Minister standing at the north-end of the table doth performe the Rubrick the table standing in the place where the Altar stood as well as standing at the North-side in case it stood with one end towards the East great window And this he did conceive the rather because that in the Common-prayer booke done into Latine by the command and authorized by the great Seale of Qu. Eliz. it is thus translated Ad cujus mensae Septentrionalem partem Minister stans or abit orationem dominicam that the Minister standing at the North-part of the table shall say the Lords Prayer This is the summe of his discourse what reply make you First entring on a vaine discourse touching the raptures of the soule when it is throughly plunged in the study of the Mathematicks and therein shewing your notorious ignorance in mis-reporting the inventions of Archimedâ—s and Pythagoras which wee will tell you of hereafter you fall on this at last for the maine of your answer Loquendum est cum vulgo when we speake to the people of a side we must take a side as they take it and that the Doctor was too blame to dispute out of Geometry against custome and that with people which are no Geometricians Poore subjects that are penally to obey Lawes and Canons not being to be spoken to according to the Rules of Art You tell us further that every Art hath to it selfe its owne words of art and thereupon produce an Epitaph on the Chanter of Langres full of odde musicall notes and pretty crotchets in that chanting faculty And with another tale of Euclide and certaine Diagrams drawne in the sand by the Egyptians advise the Doctor to remember that the Rubrick was written for the use of the English and not of the Gypsâ—es Of all this there is little that requires an answer consisting all of flourishes and fencing-tricks but not one handsome ward to keepe off a blow For speake man was that Rubrick written for the Laitie or for the Clergie for the poore subjects as you call them
or a learned Ministery I trust you are not come so far as to beleeve that every Cobler Tayler or other Artizan may take his turne and minister at the holy Altar though you have something here and there which without very favourable Readers may be so interpreted If so as so it was the Rubrick being onely made for the direction of the Clergie and amongst those the Ministers of Lincoln Diocese whom I presume you neither will nor can condemne of so much ignorance why doe you talke so idly of poore subjects that are penally to obey lawes and Canons and ignorant people that are not to be spoken 〈◊〉 by Rules of Art But this it seemes hath beene your recreation onely For not to dally with us longer you tell the Doctor that learned men in these very particular ceremonies which we have in hand have appropriated the word sides to the long and the word end to the short length of an oblong square This if well done is worth the seeing and how prove you this Gregory the 13. who had about him all the best Mathematicians in Europe when he renewed or changed the Calendar doth call them so in his Poâ—tificall Non sequitur This is the strangest sequele that I ever heard of Nor can it possibly hold good unlesse it had beene said withall that in the setting out the said Pontificall he had consulted with those Mathematicians in this very thing by whose advise and counsell he renewed the Calendar And be that granted too what then Why then say you in his Pontificall he makes no more sides of an Altar â—han of a man to wit a right side and a left side calling the lesser squares the anterior and posterior part thereof For proofe of this you cite him thus Et thuriâ—icat Altare undique ad dextrum sinistrum latus pag. 144. And then againe in anteriori posteriori parte Altaris pag. 142. of your Edition Venet. 1582. being in mine of Paris 1615. pag. 232. 247. But cleerely this makes good what the Doctor saith For the anteriour part must needs be that at which the Priest stands when hee doth officiate which by their order is with his face to the East and the posteriour that which is next the wall which pag. 183. you call the back-side of the Altar And then it must needs be that the two sides thereof as they are called in the Pontificall must be the North-end and the South-end which justifieth directly the Doctors words when he affirmeth that the Rubrick according to the meaning and intent thereof is aswell fulfilled by the Minister standing at the North end of the Table placed along the wall as at the north side of the same standing towards the window I hope you have no cause to brag of this discovery That which comes after concerneth the translation of the booke of Common prayer by Walter Haddon as you conjecture which you except against as recommended to a few Colledges and not unto the Church of England and yet acknowledging in your margin that it was recommended unto all the Colledges which are the Seminaries no doubt of the Church of England 2. That it never was confirmed by Act of Parliament or by K. Iames his Proclamation but take notice of the authorizing thereof under the great Seale of Qu. Elizabeth no lesse effectuall for that purpose than a Proclamation 3. That in that translation the Calendar is full of Saints and some of them got into red scarlet which howsoever it may cast some scandall on the Queene whom you have a stitch at is nothing to the prejudice of that translation of the Rubrick 4. That D r Whitaker when he was a young man was set by his Vncle the Deane of Pauls to translate it again into Latine which makes you thinke that other version was either exhausted or misliked Misliked you cannot say till you bring a reason and if it was so soone exhausted it is a good argument that it was well done and universally received Lastly you fly to your old shift affirming that those times considered the Liturgie was translated rather to comply with the forraigne than to reigle and direct the English Churches Which were it so yet it makes nothing to this purpose For whether it be pars septentrionalis the northerne part or latus septentrionale the northerne side it must be equally displeasing to the forraigne Churches for you meane onely those of the Church of Rome in which the Priest officiating is injoyned to stand in medio Altaris with his back towards the people being a different way from that prescribed the Minister in the Liturgie of the Church of England Certes you doe but dallie in all you say and shew your selfe a serious trifler but a sorry disputant Securi de salute de gloria certemus I must have one pull more with you about this Rubrick and since you give so faire an hint about the Statute which confirmes it The Parliament 1. of Qu. Elizabeth began at Westminster Ian. 23. An. 1558. and there continued till the 8. of May next following in which there passed the Act for uniformity of Common prayer and service of the Church and administration of the Sacraments cap. 2. Together with this Act there passed another inabling the Queene to delegate what part she pleased of her supreame power in Ecclesiasticis to such Commissioners as she should appoint according to the forme in that Act laid down Presently on the dissolving of the said Parliament the Queene sets out a booke of Injunctions aswell to the Clergie as to the Laitie of this Realme in one of which Injunctions it is cleere and evident that howsoever in many and sundry parts of the Realme the Altars of the Churches were removed and Tables placed for the administration of the Sacrament yet in some other places the Altars were not then removed upon opinion of some other order to be taken by her Majesties Visitours This put together I would faine have leave to aske this question The Rubrick ordering that the Minister should stand at the north-side of the Table there where tables were and in so many places of this Kingdome the Altars standing as before where should the Minister stand to discharge his duty Not in the middle of the Altar as was appointed in the Liturgie of K. Edw. An. 1549. That was disliked and altered in the Service-booke of the yeere 1542. confirmed this Parliament Nor on the North-side as you cal a side for that supposeth such a situation as was not proper to the Altar Therefore it must be at the northern end or narrower side thereof as before was said or else no Service to be done no Sacraments administred The Parliament was so farre from determining any thing touching the taking downe of Altars that a precedent Act 1 Mar. cap. 3. for punishment of such as should deface them was by them continued This was left solely to the Queene the
the particular fancie of any humorous person but to the judgement of the Ordinarie to whose place and function it doth properly belong to give direction in that point both for the thing it self and for the time when and how long as he may finde cause These are his Ma ties words indeed mentis aureae verba bractcata as you rightly call them but they oppose not any thing that the Doctor saith You finde not in the Doctor that the placing of the holy table or the interpreting of those Canons and Rubricks which concerne it was either left to the discretion of the Parish or to the particular fancie of any humorous person in the same which is the onely thing which that part of his Majesties Declaration doth relate unto That which the Doctor saith is this that by the declaration of his Majesties pleasure in that present businesse there was incouragement given to the Metropolitans Bishops and other Ordinaries to doe the like i. e. to place the holy table in the severall Churches committed to them as it was placed in S. Gregories by the Ordinary thereof This I am sure his Majesties words which you applaud so doe not contradict And on the othâ—r side that the whole Declaration laid together gives that incouragement to the Ordinaries which the Doctor speakes of you might plainly see but that you had no mind that any Ordinarie should be incouraged to so good a work which you deride and scorn throughout your booke as shall be shewn more fully in the next Chapter Mean time that all the world may see how wilfully you shut your eyes and stop your eares against whatever is contained therein which you like not of I will once more set down the said Declaration and after gather thence some few observations either to cure you of your wilfulnesse or to shame you for it At VVhite Hall the third day of November 1633. Present the Kings most excellent Majestie Lâ— Arch B. of Cant. Lo Keeper Lo Arch B. of York Lo Treasurer Lo Privie Seale Lo D. of Lennox Lo High Chamberlain E. Marshall Lo Chamberlain E. of Bridgwater E. of Carlile Lo Cottington M. Treasurer M. Comptroller M. Secretary Cooke M. Secretary Windebank THis day was debated before his Majesty sitting in Counsell the question and difference which grew about the removing of the Communion table in S. Gregories Church neer the Cathedrall Church of S. Paul from the middle of the Chancell to the upper end and there placed Altarâ—wise in such maner as it standeth in the said Cathedrall Mother Church as also in all other Cathedrals and in his Majesties owne Chappell and as is consonant to the practise of approved Antiquity Which removall and placing of it in that sort was done by order from the Deane and Chapter of S. Pauls who are Ordinaries thereof as was avowed before his Majesty by D r. King and D r. Montfort two of the Prebends there Yet some few of the Parishioners being but five in number did complaine of this Act by Appeale to the Court of Arches pretending that the booke of Common-prayer and the 82. Canon doe give permission to place the Communion table where it may stand with most fitnesse and convenience Now his Majesty having heard a particular relation made by the Counsell of both parties of all the cariage and proceedings in this cause was pleased to declare his dislike of all Innovation and receding from ancient constitutions grounded upon just and warrantable reasons especially in matters concerning Ecclesiasticall order and government knowing how easily men are drawne to affect novelties and how soone weake judgements in such cases may be over-taken and abused And he was also pleased to observe that if those few Parishioners might have their wills the difference thereby from the foresaid Cathedrall mother Church by which all other Churches depending thereon ought to be guided would be the more notorious and give more subject of discourse disputes that might be spared by reason of S. Gregories standing close to the wall thereof And likewise for so much as concerns the liberty given by the said Common booke or Canon for placing the Communion table in any Church or Chappell with most conveniency that liberty is not so to be understood as if it were ever left to the discretion of the Parish much lesse to the particular fancy of any humorous person but to the judgement of the Ordinary to whose place and function it doth properly belong to give direction in that point both for the thing it self and for the time when and how long as hee may finde cause Vpon which consideration his Majesty declared himselfe That he well approved and confirmed the Act of the said Ordinary and also gave command that if those few Parishioners before mentioned doe proceed in their said appeale then the Dean of the Arches who was then attending at the hearing of the cause shall confirme the said Order of the aforesaid Deane and Chapter This is the Declaration of his sacred Majesty faithfully copyed out of the Registers of his Counsell-Table Out of the which I doe observe first that the Ordinary did de facto remove the Communion-Table from the middle of the Chancell and place it Altar wise at the upper end Secondly that in the doing of it they did propose unto themselves the patterne not alone of their owne Cathedrall mother Church but of all other Cathedralls and his Majesties Chappell and therewithall the practice of approved Antiquity Thirdly that his most excellent Majestie upon the hearing of the businesse declaring his dislike of all Innovations did yet approve the order of the Ordinary which shewes that hee conceived it not to be any variance from the ancient constitutions of this Church Fourthly that all Parochiall Churches ought to be guided by the patterne of the Mother Church upon the which they doe depend Fifthly that not the people but the Ordinary is to interpret as well the Râ—brick as the Canon touching the most convenient placing of the holy table Sixthly that iâ— pertaineth to the place and function of the Ordinary to give directions in that kinde both for the thing it selfe how it shall stand and for the time when and how long it shall so stand as hee findes occasion And last of all that notwithstanding any thing that was objected from the said Canon and Communion booke his Majesty did well approve the Act of the said Ordinary and not approve it onely but confirme it too giving command to the Deane of the Arches that he should finally and judicially confirme the same if the appeale were followed by the said Parishioners This is I trow a Declaration of his Majesties pleasure not onely in relation to the present case that of S. Gregories then and there by him determined but to all others also of the same nature Hee that so well approved that Act of the Deane and Chapter of S. Pauls would questionlesse approve the like in another Ordinary â—or
table which he found provided to be disposed of to a more convenient place than before it stood in Have you found any thing in those Canons that affirmes the contrary If yea why doe you not produce it If not why make you such a clamour upon no occasion The Doctor neither there nor elsewhere doth justifie the Vicars Act peromnia nor indeed in any thing if he did any thing in this against the Canon but saith in one place what he did and in another what hee thought to be most convenient Nor could the Doctor but conjecture out of the Preamble of the letter that the Vicar did acquaint the Bishop with his desires and found from him a toleration at the least if not an approbation as before I said Yet upon this weake ground which will beare no foundation of a solid building you runne into a long and vaine discourse of the authority and office of Bishops Archdeacons and Church-wardens for ostentation of your reading and that you have a minde to traduce the Doctor as if hee held â—ome Iesuiticall tenets which might in time prove prejudiciall to the estate of Bishops All that I can collect from thence is that you are beholding for your observations to one or more Archdeacons of your neere acquaintance who were not willing as it seemes to take all this paines for you and doe no honour to themselves Yet let me tell you as a friend you trust them somewhat further than a wise man would and suffer them to plume themselves with the Bishops feathers taking that power unto themselves which you full faine would fixe originally in the Diocesan For what say you from them to the point in hand whether or not the Vicar ought to meddle with the holy table It is say you not the Ordinary but the Apostles themselves that have turned the Parsons and Vicars from being active in this kinde to their diviner meditations It is not reason that we should leave the word of God to serve table Since when from the first Deacons then appointed to our present Archdeacons in whose office the ancient power of the Deacons is united and concentred Incumbents have beene excluded from medling with the Vtensils of the Church or Ornaments of the Altar But see you not withall that by this reason the Bishops are excluded also For were they not the Apostles of whom it is affirmed that it was no reason that they should leave the word of God to serve tables And who sustaine the place and office of the Apostles at this day if not the Bishops See what credulity and too much confidence in your friends hath brought upon you I question not the matter now meaning to meete with that hereafter Besides you suffer your Archdeacons to use the name of Altar without offence which you conceived to be so capitall a crime in Monsieur Vicar Ornaments of the Altar The very Altar it selfe with the Raile about it To move and remove the Altar Altar thrice used in halfe a page and you check not at it The rest of your dismembred Cento and the good sport you make your self touching the advancing of the Church-wardeÌ„s above their Minister whatsoever other shreds you have patched together for your more delight are not considerable in this place or to this purpose It is the Doctors undertaking to answer to your arguments and not your scornes Nor loves he howsoever you like of it to have his portion with those men that sit in the seate of the scornfull But non bonum est ludere cum Sanctis What sport soever you are pleased to make with him take heed how you offend against God and piety The piety of these times though you are fully bent to make sport therewith is no such waking dreame that you should set your selfe to dâ—ride it in so grosse a manner The Doctor tells us of that letter that it was spread abroad of purpose the better to discountenance that uniformity of publike Order to which the piety of these times is so well inclined of purpose to distract the people and hinder that good worke is now in hand This is the game you have in sent and having taken up the cry follow it up and downe over all the booke not here alone where ex professo you pursue it but pag. 188. 192. 197. 214. 228. c. This be it what it will you tell us is as yet in abeyante pendant in the ayre you know not where and like yer long to fall upon our heads but you know not when that you have opened your eyes as wide as possibly you can but cannot discover it Or if there be such an especiall inclination of these times to piety it is a peculiar piety you assure us so differing from the piety of former times And therefore you do reasonably presume that this good work in hand is but the second part of sancta Clara with whom you make the Doctor tamper in points of doctrine as in the points of discipline with sancta Petra But tell me I beseech you conceive you uniformity and uniformity of publike Order in the officiating of Gods divine service to be no good worke And finde you not the piety of these times inclinable in an higher degree to that uniformity than any of the times before When did you ever finde a King that did so seriously affect Church-worke or that hath more endeavoured to advance that decency and comlinesse in the performance of divine Offices which God expecteth and requires than his sacred Majestie His owne example in the constant keeping of the houres of prayer and most devout behaviour in the acts thereof thinke you they are not sweet incitements unto all his subjects to follow those most pious steps in the which he walks Recte facere cives suos Princeps optimus faciendo docet His Majesties religious carriage in the house of God and due observance of those Orders which the law requires in common people is a more excellent Sermon upon that text than ever you yet preached on any They must be needs exceeding dull or somewhat worse which will not profit very much by such heavenly doctrine If you have opened your eyes so wide as you say you have it is not that you cannot but you will not see it and are growne blinde not out of want of sight but want of piety Adde to all these the Princely zeale of his magnificent heart for the repairing of S. Pauls by which example questionlesse the other Churches in this land will fare the better And adde to that his Majesties most sacred care that in all places where he comes in Progresse what scantnesse of roome soever was wont to be pretended no consecrated place shall bee prophaned by those imployments to which they have beene put in the times before And see you nothing all this while no good worke no piety Then looke into those Countrey
Churches to which his Majestie in his times of Progresse repaires most frequently for hearing and attending Gods publike service leaving the privacy of his owne Court and presence to set a copy to his people how to performe all true humility and religious observations in the house of God If you see nothing yet and that there must be something which hath spoiled your eye-sight it is the too much light you live in by which you are so dazeled that you cannot see this part of piety or else so blinded that you will not And we may say of you in the Poets language Sunt tenebrae per tantum lumen obortae Then to goe forwards descendo can you remember any Metropolitan of and in this Church and gather all your wits about you which hath more seriously endeavoured to promote that uniformity of publike Order than his Grace now being His cares and consultations to advance this worke to make Hierusalem if such as you disturbed him not at unity within it selfe are very easie to be seene so easie that it were sensibile super sensorium ponere to insist long on it The very clamours raised upon him by those who love nor unity nor uniformity and have an art of fishing with most profit in a troubled water are better evidence of this than you have any in your booke to maintaine the cause Nor heare wee any of the other bels which are not willing for their parts to make up the Harmony but that great Tom rings out of tune For when did you or any other know the Prelates generally more throughly intent upon the work committed to them more earnest to reduce the service of this Church to the Ancient Orders appointed in the Common-prayer booke It is not long since that we had but halfe prayers in most Churches and almost none at all in some your friend I. Cottons for example See you no alteration in this kinde Is not the Liturgie more punctually observed of late in the whole forme and fashion of Gods service than before it was Churches more beautified and adorned than ever since the Reformation the people more conformable to those reverend gestures in the house of God which though prescribed before were but little practised Quisquis non videt coecus quisquis videt nec laudat ingratus quisquis laudanti reluctatur insanus est as the Father hath it This if ingratitude to God and obstinate malice to his Church hath not made you blinde you cannot choose but see though you would dissemble it And if you see it do you not thinke it a good worke and is there not a piety of and in these times which more inclines to the advancement of that worke than of the former would any man that onely weares a forme of godlinesse make this his May-game and scornefully intitle it the imaginary piety of the times and the Platonicall Idea of a good worke in hand Take heed for vultu lâ—ditur pietas Laughed you but at it in your sleeve you had much to answer for but making it your publick pastime you make your selfe obnoxious to the wrath of God and man both for the sinne and for the scandall And as for the good worke in hand in case you will not help it forwards as I doubt you will not doe not disturb it with your factious and schismaticall Pamphlets Having made merry with your friends about the inclination of these times to piety and the advancement of so good a worke as the uniformity of publick order you pass I know not how to the Acts and Monuments and the examination of such passages as were thence taken by the Doctor Perhaps you are a better Artist than I take you for And being it is Art is celare artem you meane to tender to the world such an Art of writing as hath no art in it But the lesse cunning the more truth as we use to say If we could find it so it were some amends and though I see but little hope yet I meane to trie The Doctor told you in his Coale from the Altar that not a few of those which suffered death for opposing the grosse and carnall doctrine of transubstantiation did not onely well enough indure the name of Altar but without any doubt or scruple called the Lords Supper sometimes a sacrifice and many times the Sacrament of the Altar So that if they indured it well enough in others or used it themselves without doubt or scruple it is as much as was intended by the Doctor And for the proofe of this he first brings in Iohn Fryth relating in a letter to his private friends that they his adversaries examined him touching the Sacrament of the Altar whether it was the very body of Christ or no. These are you say their words not his Why man whose words soever they were in the first proposall doth not he use the same without doubt or scruple finde you that he did stumble at them or dislike the phrase Had he beene halfe so quarrelsome at the phrase as you are he might have testified his dislike in a word or two the Sacrament of the Altar as they call it Your selfe informe us from him that in some cases at sometimes he used that qualification as viz. p. 308. I added moreover that their Church as they call it hath no such power and authority c. An Argument there of his dissent none here their Church as they call it there the Sacrament of the Altar here no dislike at all You might have suffered the poore man to rest in peace and not have called him to the barre to so little purpose The second witnesse was Iohn Lambert who also used the word or phrase with as little scruple As concerning the other six Articles I make you the same answer that I have done unto the Sacrament of the Altar and no other You quarrell this as that before being you say their words not his and hereunto we make that answer as unto the former They were their words in proposition his in repâ—tition especially the repetition being such as sâ—ewed no dislike But where you tell us of his Answer viz. I neither can nor will answer one word and thereupon inferre Iohn Lambert answers there not one word for you that 's but a touch of your old trick in cutting short quotations when they will not help you Iohn Lambert being demanded not whether he approved the name of Sacrament of the Altar but whether he thought that in the Sacrament of the Altar there was the very body and blood of Christ in likeness of bread and wine replyed I neither can ne will answer one word what ends he there as you have made him no by no meanes I neither can ne will answer one word otherwise than I have told you since I was delivered into your hands which was that he would make no answer of what hee thought till they brought some body
both Writ and Statute will hold good against all your Cavills and the poore Doctor may be Lawyer good enough to defend the Writ although there were no Precedents thereof in the booke of Entries You saw the weaknesse of this plea and thereupon you adventure on a further hazard You tell the Doctor elsewhere of his great presumption in offering to correct Magnificat and that being never in such grace as to be made Lord Keeper of the great seale of England he should presume to give a man a call to be a Iudge who died but an Apprentise in the lawes Yet now you fall on both those errours of which you have already pronounced him guilty For you must needs correct the Statute which the whole Parliament wiser I take it than your selfe hath thought fit to stand and tell us of the Writ which yet my Lord B p of Lincoln when he was Lord Keeper had no power to alter that it ought to be issued contra formam Statuti concernentis sacrosanctum Sacramentum corporis sanguinis Dominici whereas the Statute gives no warrant for any such Writ to be issued from the Court of Chancery Had you authority of making either Writs or Statutes I doubt not but your first Statute should be this that it should be lawfull for any man wheresoever or whensoever he saw the holy Table placed Altar-wise to call it a dresser and then a Writ to be awarded against all those that should speak unreverently of your said service of the dresser At least it should and might be lawfull for the rude people so to call it and none so bold as to controule them On them indeed you have trans-ferred it in your new edition of the letter to excuse the Bishop but then you never tell us as you might have done as well in the same Edition how sorely they were reprehended by the Bishop for it Here very unseasonably and by some Susenbrotus figure you have brought it in and seeme exceeding angry as I think you are that it should be so Prynned and pinned on the Bishops sleeve But be not so extreamly angry though mass Prynne may furnish you with as good a note as that when occasion serves and recompence you for the use of your Dresser by some trick of law But where you say that if one Bishop of Lincoln and one Deane of Westminster shall speake irreverently of the Protestants table I thought assuredly it had been the Lords Table calling it oyster-table and oyster-boorde by this new figure of the Doctors all Bishops and Deanes of those two places must till the end of the world be supposed to doe so you make a strange non sequitur which the Doctor meant not Hee knowes there have beene many Bishops and Deanes of either of such a noted piety as no man can suppose it of them All you can thence conclude is this that as there was a Bishop of Lincoln and a Deane of Westminster that called the Lords table standing Table-wise or in the middle of the Chauncell by the name of oyster-boorde so to cry quitts with them there is as you have now discovered him one Bishop of Lincoln and Deane of Westminster that calls it standing Altar-wise by the name of Dresser As for Iohn Fox his marginall notes of the blasphemous mouth of D r Weston the Deane of Westminster calling the Lords table an oyster-boorde pag. 85. and Bishop White then Bishop of Lincoln blasphemously calleth the boorde of the Lords Supper an oyster-table those you may either take or leave as your stomack serves you And sure it serves you very well you had not falne else on the B p of Norwich with so good an appetite and furnished some of your good friends out of the Index of your Author with an excellent note against the next Edition of the Newes from Ipswich But this is not the onely thing wherein H. B. and you have imparted notes to one another as may most manifestly be discerned in that generall Parallel which I have elsewhere drawne betweene you At this time I shall onely note how much you are beholding unto your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back-doors of your books your Indexes Here we are furnished with a note out of the Index of Iohn Fox touching a Bishop of Norwich his sending forth letters of persecution Pag. 129. you certifie us from the authority of the same learned Index that Bishop Ridley ordered the Communion Table to be placed not Altar-wise but as a Table Nor could you enter into the Fathers but by this back-doore and there you found by chance such good luck you have that Sacrificium Altaris was foysted into the Index of S. Austin by the Divines of Lovaine as into others of the Fathers by the Priests and Iesuites We now perceive what helps you had to clog your margin with such a numerous and impertinent body of quotations as serve for very little purpose but to make a shew a generall muster as it were of your mighty reading CHAP. IV. Of taking down Altarâ— 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 keepe close to England Altars not generally taken downe in the fourth of K. Edw. 6. The Minister of Linc. falsifieth the Bishops letter to the Vicar and 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-sense in the new Edition of the letter The Altars in the Church of England beaten downe in Germany Altars not beaten downe de facto by the common people but taken downe by order and in faâ—re procâ—eding Matters of fact may be made doctrinall sometimes and on some occasions The Order of the King but a kind of Law The Minister of Linc. takes great paines to free Calvin from having any hand in altering the Liturgie Land markâ—s and bounds 〈◊〉 downe for the right understanding of the 〈◊〉 Calvin excepts against the Liturgy practâ—seth with the D. of 〈◊〉 both when he was Protector and after His correspondence herâ— with 〈◊〉 Hooper and ill affâ—ction to the ceremoniâ—s then by Law â—stablished The plot for altering the Liturgie so strongly laied that it want forward notwithstanding the Dukes attainder The 〈◊〉 ignorance and most apparent falshoods of the Minister of Linc in all this businesse Calvin attâ—mptâ— the King the Counsell and Archb. Cranmen The date of his Letter to the Archb. cleered 〈…〉 given 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 HItherto we have followed you up and downe according as you pleased to leade the
way and seene what Arguments you had against the placing of the holy Table Altar-wise borrowed from the Regall and Episcopall power or rather how you answer the Doctors Arguments from thence derived We have gone also overall your Cavils devised against his evidence from the Acts and Monuments wherein he shewed you how indifferently those holy men Fryth Lambert Philpot Latymer and Ridley used the name of Altar calling the blessed Sacrament the Sacrament of the Altar without doubt or scruple And howsoever you endeavoured to stop their mouths that so they should not speake at all or bribe them that they might be drawn to serve your turne yet they have shewne themselves right honest men and stood to all things which they said at the first report You may do well to deale more faithfully hereafter in your quotations of those bookes wherein all sorts of men are so throughly versed We also have made good the Statute touching the Sacrament of the Altar and the condition of the writ in the same awarded from your vaine assaults by which you cannot but perceive that if a man should call the Sacrament of the Lords Supper by the old knowne and common name as your selfe confesseth it to be of Sacrament of the Altar the Law will be his warrant in it against all your fury So farre we have gone after you in your owne Method But now we will crave leave to collect out of you into one body what ever more occurres betweene the Doctor and your selfe of the point in hand as it relates unto this Church the Liturgies and Canons of the same before wee looke abroad into forreine parts And this we shall the rather do because you brought us in your last Chapter through the Acts and Monuments into the times of K. Edward the sixt and Qu. Elizabeth whom we are loath to part withall before we have examined every passage which concernes those times and them that followed First then besides the statute before remembred enacted by K. Edw. 6. and revived afterward by Qâ— Elizabeth wherein the name of Sacrament of the Altar is contained expresly the King did set out certaine Injuctions in the said first yeere of his raigne where it is called the blessed Sacrament of the Altar And in the Liturgie of the yeere 1549. being the third yeere of that Kings raigne it is agreed upon both sides that the holy Table is generally called an Altar every where called an Altar as in the first and almost every where as in your second Edition of the Bishops Letter Nor was it to be doubted but that the old Altars being standing the old name continued The difference is both for the time how long they stood and for the manner how they were taken downe and for the Liturgie it selfe on what occasion it was changed First for the time the Bishop tels us in his letter that they stood a yeare or two in King Edwards time Now you enlarge the time to foure yeeres as the D r. doth saying they stood three or foure yeeres before the Kings declaration but in the same you tell us also that they stood not one compleat yeere before the godly consideration of the people that is as you expound your selfe the irregular forwardnesse of the people had taken them to taske That they stood foure yeeres at the least the Doctor proves by an historicall deduction out of the stories of those times In which it doth appeare that An. 1547. the Act of Parliament was passe wherein it was intituled the Sacrament of the Altar that An. 1548. the Common-prayer booke was confirmed although not published till the next then neere at hand which was 1549. where the word Altar is oft used everywhere or almost everywhere you know not which That in the said yeere 1549. an Order came to B p. Bonner from the Lords of the Councell for abrogating private Masses wherein it was appointed that the holy blessed Communion be ministred at the high Altar of the Church and in no other place of the same Act. and Mon. part 2. p. 662. And finally that in the fourth yeere of his raigne Novemb. 24. 1550 there came an Order from the Councell to B p. Ridley who succeeded Bonner for taking downe the Altars in his Dioces p. 699. which order comming to the B p. with certaine reasons also sent from the Lords of the Councell the forenamed B p. of London as the storie tels us did hold his Visitation wherein he did exhort those Churches in his diocess wherein the Altars did remaine to conforme themselves unto those other Churches which had taken them downe and had set up in stead of the multitude of their Altars one decent Table in every Church Which exhortation as it seemeth did prevaile so farre that not long after the Altars were taken downe and Tables set up in the Churches That it was done thus in all other dioceses the Doctor finds not any where but in the letter to the Vicar where it is said indeed and no more but said that on the Orders of breaking downe Altars all dioceses did agree upon receiving Tables all dioceses aswell as that of London as your corrupted Copie hath it For proofe of which as you have falsified the Bishops letters to bring it in so you have falsified the Acts and Monuments to make it good For where the words run on in a continued stile or sense you stop them where you list to make them speake that which they never meant The words run thus in the Edition which you choose to make up the matter Furthermore in the yeere next following 1550. other Letters likewise were sent for the taking downe of Altars in Churches and setting up the Table instead of the same unto Nicholas Ridley who being Bishop of Rochester before was then made B p. of London in Bonners place the Copie and contents of the Kings letters are these as followeth Here say you the full point should be at setting up the Table instead of the same And then a new period to begin with the following words unto Nicholas Ridley c. By this device you thinke to have wonne the day not seeing that by this fine fancy you have made non-sence of the first period and very strange English in the last For let the first be thus Furthermore in the yeere 1550. other Letters likewise were sent for the taking down of Altars and setting up the Table in stead of the same and then we shall have letters sent to we know not whom which would be answered and obeyed we know not when Then take the second by it selfe unto Nicholas Ridley who being B p. of Rochester before was then made B p. of London in Bonners place the Copie and contents of the Kings Letters are these as followeth and then you set the Cart before the Horse and give us such a kind of English as is not justifiable by the grammar of the English tongue Besides
which handling of your Author you venture on an affirmation that you have no ground for nay I am sure you know the contrary to what there you say You cite us elsewhere in your booke the third Sermon of B p. Hooper upon Ionah preached before K. Edw. An. 1550. say you An. 1551. saith M r. Prynne whose account I follow And in that Sermon It were well then saith he that it might please the Magistrates to turne the Altars into Tables according to the first institution of Christ to take away the false perswasion of the people they have of sacrifices to be done upon the Altars For as long as the Altars remaine both the ignorant people and the ignorant and evill perswaded Priest will dreame alwaies of sacrifice By which it is apparent that whatsoever had beene done by â— p. Ridley all other dioceses aswell as that of London did not agree on putting downe of Altars and setting up of Tables as you rashly say Nor is it likely that the Altars generally were taken downe throughout the Kingdome untill the second Liturgie was confirmed by Parliament which was not till the yeere 1552 as you say your selfe Next for the manner how they were taken downe you tell us in the Bishops letter that the people being scandalized herewith i. e. with Altars in Country Churches first beats them downe de facto then the Supreme Magistrate by a kind of Law puts them downe de jure Your Copie stilo novo relates it thus as viz. that the people being scandalized herewith in Country Churches first it seemes beat them downe de facto then the Supreme Magistrate as here the King by the advice of Archb. Cranmer and the rest of his Counsell did An. 1550. by a kind of Law put them downe de jure 4. Ed. 6. Nov. 24. This alteration you have made to shift the scene a little and carry this tumultuous breaking downe of Altars which you here describe from hence to Germany For you perceive by this that he relates in the first place to the reformation of Altars beyond the seas because he speakes of Supreme Magistrates which the people began by way of fact before the Magistrates established the same by way of Law And this you say Luther complaines of against Carolostadius that he chose rather to hew down than dispute downe Altars No question but the Angels which removed our Ladies chamber from her house in Bethlem l unto her Chappell at Loretto assisted you in the performance of this miracle It could not possibly be the worke of a mortall man to shift so suddenly a businesse of this weight from England to the parts beyond sea Nec vox hominem sonat Happy man be your dole that are so highly in the favour of your friends and followers that whatsoever you say unto them is received as Gospell You had not else adventured on so fine a Legend but that you can command beleefe even from very Infidels Tam facilis in mendaciis fides ut etiam crediderint alia monstrosa miracula But tell me betweene you and me I will keepe your counsell how can this businesse relate unto those of Germany because say you he speakes of Supreme Magistrates Why man Your owne edition hath it Magistrate not Magistrates and will you flie off from your owne Besides you tell us in the words immediatly before that in K. Edwards Liturgie of 1549. it is almost every where but in that of 1552. it is no where called an Altar but the Lords boord Then you go on and aske why so and presently returne this answer because the people being scandalized herewith in Country Churches first it seemes beat them downe de facto and then the supreme Magistrate c. Kind-hearted Germanes that liking not of Altars in K. Edwards Liturgie would beat them downe at home in their owne Countries because the people which they never heard of were scandalized herewith in England Faith tell mee doe you not thinke them very honest fellowes and that a dozen of Grantham Ale were well bestowed upon them by the Alderman there for doing such an excellent piece of service to promote the cause I need not tell you more of this trim invention which made you falsifie the letter with a long Parenthesis as here the King c. to bring in this Pageant Onely I shall advise you as a speciall friend to take a care you see it entred in the next edition of the Acts and Monuments which every time it comes into the world growes bigger by such hands as yours and will no doubt in time grow great and be Livius ingens Well then the Altars in the Church of England being thus beaten downe by the high-Germanes what did the English doe themselves No doubt but they did beat them downe too and so they did the one in your imagination onely that dainty forge of new devices the other in very deed de facto And then the King came after with his bottle and bag to learne of such good teachers what he was to doe in the case de jure First beaten downe de facto then put downe de jure first by the people after by the King who as the Doctor told you in his Coale from the Altar could not but come too late to carry any stroake at all in so great businesse which they had done before he came I warrant you the King being young could not containe himselfe within doores but must needs runne to see the sport when hee heard them at it and being come thanked his good people for their paines and so sent them home But that your thoughts were taken up amongst the Germans you should have told your storie thus viz. That first the people beat down some de facto and then the King much taken with the example put downe the rest de jure and by publick order Yet had you told it thus the Doctor possibly might have questioned you for the relation desiring you as formerly to tell where you find it either that they were beaten downe or beaten downe de facto by the common people That they were taken downe in the most part of the Churches of this Realme the Kings letters tell us but taking downe implies an orderly proceeding beating downe hath none And the Kings letters say withall that they were taken downe on good and godly considerations which as the Doctor thinks implyes some order and authority from them that had a power to doe it some secret Order possibly from the Lord Protectour or those that after signed the letter who meant to try this way how the thing would relish before they would appeare in it or be seene to act it Or put the case some Bishops now should on some grounds to them best knowne give way unto the Clergie of their severall Diocesses to place the Table Altar-wise and then the King should signifie to the Bishop of Lincoln that it
which respect those and all other Ceremonies of the Iewes are by the Fathers said to bee not onely dangerous but deadly to us Christian men The Passion of our Saviour as by the Lords own Ordinance it was prefigured to the Iews in the legall Sacrifices à Parte ante so by Christs institution is it to bee commemorated by us Christians in the holy Supper à Parte post A Sacrifice it was in figure a Sacrifice in fact and so by consequence a Sacrifice in the commemorations or upon the Post-fact A Sacrifice there was among the Iewes shewing forth Christs death unto them before his comming in the flesh a Sacrifice there must bee amongst the Christians to shew forth the Lords death till he come in judgement And if a Sacrifice must bee there must be also Priests to doe and Altars whereupon to doe it because without a Priest and Altar there can bee no sacrifice Yet so that the precedent sacrifice was of a different nature from the subsequent and so are also both the Priest and Altar from those before a bloudy sacrifice then an unbloudy now a Priest derived from Aaron then from Melchisedech now an Altar for Mosaicall sacrifices then for Evangelicall now The Sacrifice prescribed by Christ Qui novi Testamenti novam docuit oblationem saith Irenaeus l. 4. c. 32. who the same night in which he was betrayed tooke bread And when be had given thankes he brake it and said Take eat this is my body which is broken for you Doe this in remembrance of me Likewise also he tooke the Cup when hee had supped saying This Cup is the New Testament in my blood doe this as often as you drinke it in remembrance of mee Which words if they expresse not plaine enough the nature of this Sacrifice to bee commemorative we may take those that follow by way of Commentary For as often as yee eate this bread and drinke this Cup ye doe shew the Lords death till he come Then for the Priests they were appointed by him also even the holy Apostles who being onely present at the Institution received a power from Christ to celebrate these holy mysteries in the Church of God A power not personall unto them but such as was from them to bee derived upon others and by them communicated unto others for the instruction of Gods people and the performance of his service Though the Apostles at that time might represent the Church of Christ and every part and member of it yet this gives no authority unto private men to intermeddle in the sacrifice but unto the Apostles onely and their successours in the Evangelicall Priesthood Our Saviour hath left certaine markes of characters by which each member of the Church may soone finde his dutie For the Apostles and their successors in the Priesthood there is an edite bibite an eating an drinking as private men men of no Orders in the Church but there is an Hoc facite belonging to them onely as they are Priests under and of the Gospell Hoc facite is for the Priest who hath power to consecrate Hoc edite is both for Priest and people which are admitted to communicate and so is the Hoc bibite too by the Papists leave Were it not thus but that the people might hoc facere take bread and breake and â—lesse it and distribute it unto one another wee should soone see a quicke come off of our whole religion The people then being prepared and fitted for it may edere and bibere but they must not facere that belongs onely to the Priests who claime that power from the Apostles on them conferred by our Redeemer Last of all for the Altar wee need not goe farre S. Paul in whom wee finde both the Priest and Sacrifice will helpe us to an Altar also He calleth it once a Table and once an Altar a Table in the tenth of the same Epistle non potestis mensae Domini participes esse yee cannot bee partakers of the Lords Table and the table of Devils an Altar in the last of the Hebrewes Habeâ—â—us Altare wee have an Altar whereof they have no right to â—ate that serve the Tabernacle an Altar in relation to the Sacrifice which is there commemorated a Table in relation to the Sacrament which is thence participated Nay so indiâ—ferent were those words to that blessed spirit that as it seemes he stood not on the choice of either but used the word Table to denote those Altars on which the Gentiles sacrificed to their wretched Idols which he cals mensaâ— Daemoniorum the table of Devils in the Text remembred If wee consult the Fathers who lived next those times wee finde not that they altered any thing in the present businesse for which they had so good authority from the Lords Apostles but without any scruple or opposition that we can meet with used as they had occasion the name of Sacrifice and Priest and Altar in their severall writings Not that they tied themselves to those words alone but that they balked them not when they came in their way as if they were afraid to take notice of them Denys the Areopagite if it were hee that wrote the books de Ecclesiastica Hierarchia hath in one chapter all those names of Priest Altar Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his native language Sacerdos Altare Sacrificium in the translation the Altar being honoured with the attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine the Sacrifice with that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most pure and holy These workes of Dionysius Monsieur du Moulin doth acknowledge to be very profitable Vtilia sane plena bonae frugis but withall thinkes they are of a later date And therefore on unto Ignatius of whom there is lesse question amongst learned men who in his severall Epistles useth the aforesaid names or termes as being generally received and of common usage First for the Altar the Doctor shewed you in his Coal that it is found there thrice at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Philadelph one altar and one Altar in every Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Altar in his Epistle ad Tarsens what is objected against these we shall see hereafter So for the Minister he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priest which your good friend Vedelius translates Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellent or estimable are the Priests and Deacons but more the Bishop In the Epistle ad Smyrâ—enses the same word occurres to signifie the Priest or Minister of Christs holy Gospell as also that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by your Vedelius Sacerdotium by us called the Priesthood Last of all for your sacrificâ— the same Ignatius gives it for a rule as the times then were that it is not lawfull for the Priest without the notice of his Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Now fie upon thee that coulâ—st not keep thine owne counsell but must needs blurt out all though against thy selfe And so Ex ore tuo inique Iudex The space you talk of was as you see betweene the Altar and the raile and not betweene the Altar and the wall which was the matter to bee proved The Cardinall was too good an Antiquâ—rie to make so great a distance as you falsly charge him with betweene the Altar and the wall And though he was not sainted as you idely dreame for taking downe those petit Altars in his Church of Millaine yet such a reverend esteeme the Popes had of him that the whole order of the Humiliati was suppressed for ever only because one desperate knave amongst them made an attempt upon his person This said those few particulars which you have to shew might very easily be granted and do no prejudice at al to the cause in hand and it were not amisse to do so but that you falsifie your Authors with so high an impudence in some of those particulars which you have to shew Your instance of an Antient Marble Altar in the middle of the Catacombe wee will freely yeeld you For say you not your selfe that it was a place in which the antient Bishops of Rome were wont to retire themselves in time of persecution If so it was well they had an Altar Those were no times to be sollicitous about the placing of the same as before we told you Next in Saint Peters Church in the Vatican you have found an Altar called Altare Maggiore but the worst is you know not where to place it The Italian Author whom you cite tels you the posture of this High Altar was in the midst of the Quire and yet Chemnitius whom you cite p. 222. and allow of too hath placed it ante Chorum before the very Quire This as you say was not observed by your former Author you say true indeed Your former Author if you report him right hath placed it in the midst of the Quire and therefore could not well observe that it stood before it But stand it where it will what are you the wiser Do you not finde in Walafridâ—s Strabo that in this very Church there are many Altars some placed towards the East and some in others parts thereof Altaria non tantum in Orientem sedetiam in alias partes esse distributa And finde you not also in Chemnitius that in that very Church there are an hundred and nine Altars and then no marvell if some of them stand in the middle of the Quire and some before it Nor doth Chemnitius speak at all of that Altare Maggiore which before you spake of for ought there appeares but only tels you apud Altare ante Chorum that before the Quire there was an Altar And which most cleerely shewes your falshood hee most perfectly distinguisheth that before the Quire from that under the whiâ—h Saint Peter and Saint Paul lie buried which your Italian Author speakes of by the number of Indulgences You might have spared Chemnitius well enough for any service hee hath done you but that you love to clog your margin And for Saint Peters Altar place it where you will either in the middle of the Quire or before the doore you cannot thence conclude that there was no High Altar anciently at the East end of the Church no more than if a man should say there is an Altar in the middle of King Henry the Seventh his Chappell at Westminster ergo there is no Altar at the East end of the Quire From Italy your Bookes transport you into Germany and there you heard another winters tale of that alacrity which Witikind the ancient Saxon found in the face of Charles the Great when hee began to approach that Table which was in the midst of the Church For this you cite Cranâ—zius in Metrop l. 1. c. 24. but there 's not one word that reflects that way in all that Chapter nor indeed could be if you marke it the Emperouâ— Charles being dead and buried Chapt. â—8 That which you meane is Chapt. 9. should 〈…〉 〈◊〉 you for this mistake and there indeed it is 〈◊〉 in this sort Postea vero mensam adierasâ— Templo mediam it a hilari mihi conspectus â—s vultu c. that the good Emperour changed his Countâ—â—ance at his approach unto the Table How â—eated Templo mediam What in the middle of the Church I cannot tell you that For then hee would have said in medio Templi and not Templo mediam The Table Templo media was the High Altar out of question and stood as now it doth at the upper end of the Quire and yet was Templo media just in the middle to the Church or â—any man that comming from the lower end did approach unto it Nor doth Hospinian tell us as you make him tell us that in the Reformation which the Helvetians made at Tigâ—re so great a Clerke as you should have called it Zuricâ— An 1527. they found that in old time the Foâ—t had beene situated in that very place where the Popish High Altar was then demolished 〈◊〉 onely saith Non obsâ—uris not is deprehensum esse that it was so conjeâ—tured by certaine signes And thinke that those signes might not deceive them Besides Hospinian speakes not of the Popish High Altar but cals it onely the High Altar Alâ—aâ—â— summum Popish was â—oysted in by you to make poore men beâ—eeve that all High Altars were ipso facto Popish Altars and therefore ipso facto to be demolished Such excellent arts you have to infuse faction in mens mindes as never any man had more From Germany you passe to France where you finde nothing for your purpose You are informed you say that there they doe not fasten their High Altars to the wall but the lesser or Requiem Altars only I dare bee bold to say no man ever told you so the contrary thereunto being so apparent as I my selfe can say of my own observation So that your generall being false that which you tell us of the rich Table in the Abbie Church of S. Denâ—s will conclude no more than your Cathedrall Church at Dover And yet you tell us false in that too For that the Table is not laied along the wall but stands Table-wisâ— you find not in the Theatre cited in the Margin that you have added of your owne Nor doth the Inscription which you bring prove that it standeth Table wise for the Inscription may as well fit an High Altar now as a Communion Table heretofore Besides how ever it was used before in case it bee not used so now it makes no matter how it stands For if it bee a Table onely a faire rich Table to â—eede the eye and not imployed in any of â—heir religious Offices place it in Gods name how you will and make your best of it having placed it
will be seene apparantly when wee are come to execute the Carvers Office 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 Altarâ— 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 he 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 Rubriâ—ks Of setting up a Consistory in the midst of service The autority 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 between 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 thereof The Minister falsly chargeth on the Doctor a foolish distinction of the Dyptychs The conclusion NOw for your second course it consists most of Lincolnshire provision such as your own home yields without further search some sorts of fish as Carpes and many a slipperie Eele but fowle abhominable fowle forgeries fowle mistakes fowle dealing of all kindes what ever Nor can I choose but marvell that in such verietie there should be neither knot nor good-wit or any thing that 's rare and daintie all ordinarie fowle but yet fowle enough To take them as they lie in order for I was never curious in my choice of diet the first that I encounter with is a Quelque Chose made of all Altars a stately and magnificent service ten of them in a dish no lesse And this you usher in with great noise and ceremonie assuring us that there we have what ever of that kind the whole world can yield us If any of us have a minde to offer any spirituall sacrifices of one sort or other the ancient Fathers have provided you of severall Altars for them all so many that God neuer required more for these kinde of sacrifices Take heed you fall not short of so large a promise for you have raised our expectation to a wondrous height But such is your ill lucke that vaunting so extremely of your great performances you perform nothing worth the vaunting For neither are these severall Altars which you have set forth nâ—r have you set forth all the Altars that are presented to you by the ancient Fathers and lastly were they either all or severall they conclude nothing to your â—urpose Your purpose is to shew unto your credulous Readers that there is no materiall Altar to be used in a Christian Church and for a proof thereof you maâ—e a muster of all those severall Metaphors and Allegorieâ— which you have met with in old Writers concerning Altars This did you weigh it â—s you ought crosseth directly all your purpose and at one blow casts downe that building which you so labour to erect All Metaphors and Allegories must relate to somewhat that is in being and when a thing is once in being severall wits may descant and dilate upon it as their fancie serves them I hope you will not think that there was no such thing as the Garden of Eden no such particular Vestments for the Priesâ—s or sacrifices for the people because the ancient Writers some of them at lest have drawn them into Allegories or can aâ—â—ord you at fiâ—st word a Metaphoricall Ephod a Metâ—phoricall Pâ—sch or a Metaphoricall Paradise You know what â—â—imme devices may be found in Durand about the Church the Quire the Altar the ornaments and utensils of earth the habit of the Priests the Prelate and whatsoever doth pertaine unto a Church to the very Bell-ropes And yet you would be laugâ—t at by all strangers more then you were when you demanded how the Altar stood in forreine Churches should you affirme that in the Church of Rome whereof Durand was therâ— neither was a Priest nor Prelate neither Quires Altars Churches or any ornaments or utensils to the same belonging Or to come nearer to our selves there is a booke entiâ—uled Catechismus ordinis equitum Periscelidis written long since by Belvaleti the Popes Nuncio here and published in the yeare 1631. by Bosquierus wherein the Author makes an Allegorie on the whole habit of the Order the matter colour fashion wearing to the very girdle And were not you or he that should approve you in it a wise peece indeed if on the reaâ—ing of that booke you should give out that really and materially there is no such habit worne by the Knights of that most honourable Order as vaine men conceive but that their habite is as some made the Saint onely an allegorie a symbol or a metaphore So that if all you say were granted and that your ten tropicall metaphoricall Altars were ten times doubled that would make to the prejudice of that reall and materiall Altar which hath continued in the Church of Christ since the Primitive times Nay as before I said those metaphors conclude most strongly for a reall Altar as the conceits of Belâ—â—aleti Durand and some ancient Fathers do for the realtie of those severall subjects on which they did expresse their fancies This said we might put by this service as not worth the tasting made rather to delight the eye with various shews then to feed the stomacke but we will fall aboard however were it for nothing but to shew what Quelque choses you have set before us Now the first Altar of your ten is Ignatius his Altar the Councell of the Saints and the Church of the first-begotten For this you send us to his Epistle ad Ephesios where there was never any such matter to be found till your good friend Vedelius brought the old Father under his correction and made him speake what ever he was pleased to have him Ignatius were he let alone would have told another tale then what you make him tell betweene you For there he tells you of those
first inducements of King Edward and his most able 〈◊〉 to 〈◊〉 the Altars and place holy Tables 〈…〉 up superstitioâ— in the mindes of these by him the Doctor so much despised commont people What an opinion the first Protestants had of the common people is not now the question but whether in their labours to reforme the Church and root up superstition they had relation to the humour of the people or the glory of God If you could shew us that King Edward and his most able Councell as in your odious manner of comparisons you are pleased to stile them aymed at this onely in that act of theirs populo ut placerent to please the people you had said somewhat to the purpose But you had laid withall a greater scandall on that King and his so able Councell then all your wit and learning would be able to take off againe If not why do you bring King Edward and his able Councell upon the stage as if they could say somewhat in your defence when they had no such meaning as you put upon them The people then as it appeareth in the story were so averse from that Act of the King and Counsell that they were faine to set out certaine considerations to prepare them to it and make them ready for the change which they meant to make Call you this pleasing of the people It was indeed pretended that the change would be for the peoples good and to root up superstition out of their mindes but nothing lesse intended then the peoples pleasure An honest care that all things may be done for the common good for training up the people in their obedience to Gods Commandements the Kings just government and the Churches orders no man likes better then the Doctor If this will please the people take me with you and you shall never want a second to assist you in it And this is that placentiâ— which the Apostle hath commended to us by his owne practise first I please saith he all men in all things noâ—â—ee king 〈…〉 profit but the profit of many that they may be saved and next by way of precept or direction Let every 〈◊〉 please his neighbour for his good to ediâ—â—cetion If you observe these rules and looke not after your own profit applause or popular dependencies but thâ— edification of the people onely that they may be 〈◊〉 you have Saint Paul both for your warrant and eâ—ample The Doctor had not faulted thus either in you or in the write 〈◊〉 the letter had he found it in you But on the other side therâ— is 〈…〉 popularity which some men affect 〈◊〉 an art to feed the peoples humour that they themselves may be borne up and hoisted by the pâ—oples breath and this appeareth every where as well throughout that letter as your whole discourse This was the disease of Pilate in the holy Gospel Of whom it is recorded there that to please the people he released Barrabaâ— unto them and condemned Iesus and this the itch of Dioâ—rephes in S. Iohns Epistles who loving to have the preheminence amongst ignorant people disparaged the Apostles and praâ—ed openly against them with malicious words In these designes to court the favour of the people by casting scandals on the Church and the publike government and by that meanes to be admired and honoured for a Zealoue Minister and a stout Patriot for the publick for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Historian or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Orators language the Doctor leaves you to your selfe You may draw after you if you please Aâ—bâ—bajaruâ—â— collegiâ— hâ—c genus oâ—ne the love and favour of the multitude for a day or two but you will finde it a weak staffe to relie upon though it may serve to puffe you up and make you think your self to be some great bodie The Doctor hath no such designes therfore nâ—â—ds not take those courses knowing especially that Saint Paul hath said that if I yet pleased men I should not be the servant of Christ. But 〈…〉 You that did never any thing in â—ein except a little â—or vain-gloâ—y have better studied those deep points then the Apostlâ— did or couldâ— have found out a way so to serve the Lord that you may please the people too And therfore Maitâ—â—anto Paâ—tâ— simple Sâ—int Paul I hope you can remember your own sweet words that could not so well time it as to seâ—ve tâ—o masters How â—arre you are the servant of Christ I have not to doe with look you to that but how farre you have laboured to please the people that I can tell you pâ—esently without more ado What made you undertake this Argument being for ought you would be known of no party in it was it to shew your zeale and service unto Christ or to please the people What makes you speak so slightly of the Institution of Episcopall power and having spoke so slâ—ghtly of it what makes you speak so doubtfully of the present government as if all things were carried with an higher hand then they ought to be rather with canon shot then with Canon law was it to sâ—rve Christ who had before-hand as you say 〈…〉 down de facto was not this done to please the people Such pleasers of the peoples humours we have too many in this kingdome and you I take it lâ—ke Mutatuâ— Curio in the Poet are 〈…〉 And yet you might have done all this wothout exposing the poore Doctor to the common 〈…〉 if so many provisionarie Saints of God so many nerves and sinews of the State so many armes of the King to defend his friends and offend his enemies were by hiâ— called in scorne and for â—ant of â—it poâ—re people Good Sir a word or two in private Thinke you that there are no provisionarie Saints no â—erves and sinews of the State none of the Kings Arâ—es in the Towne of Grantham and yet the Bishop 〈◊〉 his Vicar that it were fitter that the Altar should stand table-wise then that the Table be erected Altar-wise to trouble the pâ—ore Towne of Grantham The Doctor tooke his phrase from thence and onely turned those words upon him if you mark it wel which he had found there to his hand Nor are you very free from so great a fault in calling those provisionarie Saints sinews and nerves and Armes the rude people of Grantham Or if you needs will make him meane it of the people generally tell me I pray you what is the difference for I know it not betweene the people and the subâ—ects If none as surely none there is how durst your mothers sonne in such a staâ—e as this in such a Church as this and under such a Prince so beloved as this call the said Saints Armes Nerves and Sinews for want of wit or something else poore Subjects It 's true you make them faire
Aâ—cidence he could not have forgotten that Edwardas was his proper name p. 23. q Virgil. Aeneid 9. a One who had beene a singular friend to that towne when he was in place Sect. 1. b In the licence c pag. 1. Cap. 1. d pag. 4. e pag. 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. g Si Troja dextra defendi pous est c. p. 60. h Walgraves presse was the presse for Puritan Pâ—mphletâ— in Q. Elizabeths time whereof see Mar. Marre-Prelate Epist. to the Convocation p 23. i Holy table pag. 5. k In the licence l In Philip. 2. m Rom. 12. 20 n And mends it by a kinde of Sacrilâ—dge by taking from a noble Gentleman his name given in â—aptisme p. 23. o Had the Doctor kept him to his Accidence p. 23. p Camdens Remainâ—s q pag. â— r Câ—n-none and Common or triâ—iall law p. 23. s Rom. 2. 21. t Vell. Pat. l. 2. u The Title x Pulchâ—a Laverna Da mihi fallere da justuÌ„sanctum que videri Horat. a pag. 12. b pag. 7. c pag. 7. d pag. 9 10. e For besides it is uncertain whether he be of the Voisinage c. pag. 3. f pag. 6. f pag. 7. g pag. 6. g pag. 6. h Whereupon the Alderman presently wrote unto his Lordsh. pag. 7. i The Doctor by his exquisite knowledge in the Can-none common or triviall law pa. 23. k And having too much favour from his Diocesan pag. 5. l Thiâ— blinking Doctor pa. 190. m pag. 6. n It is welâ— done that you affect decency and comelinesse c. pag. 13. o pag. 12 Cap. 2. Cap. 1. r I have written to you somewhat more at large c. let pag. 13. s Negat ionis foâ—mula quam foro Angliae Reus Actoris assertionem inficiâ—tur Spelm. Gloss. t pag 8. u That squirrell headed young man p. 59. a pag. 8. b â—ut not without sâ—riking c. pag. 8. e Their chiefe governor being one of that pâ—ofession himselfe pag. 8. d Onely they represented to hiâ— Lp that they were much scaâ—dalized with the putting downe of their sermons ib. e pag. 8. f His Lp was heard over-carnest with the said Vicar to tell him who they were that set him on these alterations pag. 9. g pag. 9. h pag. 21. i lb. k lb. l pag. 12. m pag. 11. Cap. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vit Alex. b Euphoâ—mio in Epistolâ— ad Iacob Reg. c pag. 32. d Vel. Pat. l. 2. e pag. 59. f pag. 33. g Vir. Aeneid h Regnavit annos 35. in quâ—bus nâ—c fames nec pestis fuit in regno suo pag. 27. i Bellarm. k Terence l Printed 1615. m As those Probationers did which pâ—â—adventure some Iusticâ— his Clerk might tell you of p. 25. n Coale from the Altar p. 61. o pag. 190. p pag. 25. q pag. 25. r Coal p. 61 62. s pag. 26 27. t Terence in Andria Act. 1. Sâ—â— 5. u Coal â—rom the Altar p. 60. x pag. 31. y Vel. Paâ— l. 2. z â—aâ—e oâ— the 〈◊〉 p. 99. a pag. 32. b Double a piece of brasse coyn in France of which five goe to an Englâ—sh penny c Coâ—l p. 63. d pag. 32 33. e Coal from the Altar p. 26 27. f pag 35. g pag. 35. h Coal fâ—om â—e Altar 51 52. i Câ—al p. 27. k pag. 35 36 37. l pag. 36. m pag. 114. n pag. 37. o Missale Anglicanum in Alt. Damasc. p. 716. p Câ—al p. 51. q Vide Bish Hoopers 3. Sermon on Ionah before K. Edvv. r pag. 38. in marg s Ibid. in marg t Histoire d' Angleterre l. 21. §. 10. u Inlib 3. x pag. 39. y I leave him to my Margin where he shall finde two or three French-men who out of the freedome of the nation will be sure parler â—out c. p. 39. z part 3. p. 42 a pag. 40. b Iâ—junct for Tables in the Church c pag. 41. d And there if you be a good Hunts man you may winde your horne and blow the fall of that Injunction p. 41. e Orders taken the 10. day of Oct. c. Order 4. f Order 5. g Advertisements partly for due orâ—er c. Printed 1584. p. A. 4. 2. h pag. 42. i pag. 43. i pag. 43. l pag. 44. m pag. 45. n Horat. o Virgil. p pag. 47. q Camden in Eliz. An. 1558. r It being very like that Cox Gâ—â—ndâ—ll c. pâ—g 47. s Which the writer of the â—etter indâ—avoured to prove pag. 46. t pag. 47 48. u Displaying oâ— Protestants An. 1556. p. 81. x Coal p. 23. y pag. 52. z pag 49. a pag. 53. b pag 57. c pag. 55. d Coal from the Altar p. 24. e pag. 56. f pag. 57. g Tacit. de vit Agriâ— h Injunct for Tables in the Chuâ—ch i pag. 16. k pag 48. l pag. 42. m pag. 58. n The Bishop entring into a discourse of the indifferencie of this circumstance p. 8. o Coâ—l p. 63. p pag. 58. q Virgil. r Cod. l. 1. 〈◊〉 14. l. 1â— s Iust. Instit. lib. 1. t Post-nati pag. 41. u pag. 58. Cap. 3. Horat. Carm. 1. lib. 1. a pag. 60. 61. b Hist. l. 1. c Whereas indeed he is but a Divine of invâ—ntion c. p. 1. d pag. 61. e pag. 59. f pag. 65. g pag. 66. h pag 67. i pag. 69. k pag. 68. l pag. 66. m pag. 67. n Here iâ— not onely I. C. but T. C. up and down p. 70. o Concil Nicen. c. 5. p pag. 66 67. q Perpet government of Ch. â— 14. p. 295. r pag. 67. s pag. 67. t Horat. de â—â—te u pag. 68 69. x The Bishop entring into a discourse of the indifferencie of this circumstance p. 8. y pag. 69. z pag. 69. a Horat. b pag. 68. c where little Pope Regâ—lios hath pâ—ayed such Rex pa. 7. d Egl. 3. e pag. 70. f pag. 61. g Coal i pag. 76. k Coal from the Altar p. 32 33 73. l Letter to theâ— Vicar m And is a sâ—ronger one than your head-piece is capable of p. 75 n Rubr. befoâ—e the Communion and â—anon 82. n Rubr. befoâ—e the Communion and â—anon 82. o pag. 75. p Barbatus in Clement de elect c. 1. n. 11. q pag. 61 62. r Coal from the Alâ—ar p. 10. s Coal p. 10. t Coal p. 51. u I am sure this teâ—â—t is in the higâ—est degree Iâ—suiticall p. 71. x pag. 78. y pag. 79. z pag. 79. a Coal from the Altar p. â— b pag. 64. c pag. 83. d pag. 84. e pag. 85. f I am afâ—raid 〈◊〉 judicious Divines that tamper so much in doctrine with Sancta Clara and in discipline with Sancta Petra p. 71. g Vel. Paterc l. 2. h August de Civit. Dei l. 1. c. 7. i pag. 85. k Coal p. 14. l pag. 86. m Vouz avez Fryth Let him in Gods name come up to the 〈◊〉 pag. 87. n Acts and Mon. part 2. p. 401.
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