Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canon_n	church_n	testament_n	1,961	5	8.3321	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68902	The holy table, name & thing more anciently, properly, and literally used under the New Testament, then that of an altar: written long ago by a minister in Lincolnshire, in answer to D. Coal, a judicious divine of Q. Maries dayes.	Williams, John, 1582-1650.	1637 (1637)	STC 25725.2; ESTC S120079	170,485	253

France For they ever held their Kings if not for the Head of their Church yet surely for the principall and most sound member thereof Which is the reason that the opening or Overture of their most ancient Councels under the first and second that is the Merovingian and Caroline line was ever by the power and authority and sometimes the presidencie of their Kings and Princes And my Authour quarrels very much the Monk Gratian for attributing to Isidore of Spain rather then to a Nationall Councell of France held in the yeare 829 that brave and excellent saying Principes seculi nonnunquam intra Ecclesiam potestatis adeptae culmina tenent ut per eandem potestatem disciplinam ecclesiasticam muniant God sometimes imparts secular power to Princes that live in the bosome of the Church that they might imploy this power in preserving ecclesiasticall discipline Saepe per regnum terrenum coeleste regnum proficit The Kingdome of Heaven doth many times take growth and encrease from these Kingdomes upon Earth Cognoscant principes seculi se Deo debere rationem propter Ecclesiam quam à Deo tuendam accipiunt And therefore the Great ones of the world must know that God will one day call them to an account for his Church so tenderly recommended unto them It is true indeed that these words are found in the sixth Councell of Paris lib. 2. c. 2. But it is as true that in my Book Isidore is set down in the Margent as ready to own them And both these will stand well enough considering that Isidore Scholar to Gregory the Great did flourish very neare 200 yeares before the Aera of that Councell and that that Councell by incorporating of these words unto the substance of their Canons doth put a greater lustre and authority upon them as the French Antiquary well observes And according to this doctrine are all those Capitulars or mixt Laws for matters of Church and Common-wealth of Charles the Great Ludovicus Pius Lewis the Grosse Pipine and others gathered by Lindenbrogius And a world of other Capitula●s of the same nature intermingled with the Canons of the French Councells in the late edition of them by Sirmond the Jesuite In a word the very pure Acts and Constitutions of the Synods themselves were in those former times no further valid and binding then as they were confirmed by the Kings of France and entered duly upon the Records of their Palais or Westminster-Hall And yet under favour all Crowns Imperiall must give place in regard of this one flower of ecclesiasticall jurisdiction to the Crown of Great Britannie For as our Prince is recorded to be the first Christian King so is he intimated to be the first that ever exercised ecclesiasticall jurisdiction being directed by Eleutherius the Pope to fetch his Laws by the advice of his Counsell from the Book of God the old and new Testament wherewith to reclaim his subjects to the Faith and Law of Christ and to the holy Church And if Father Parsons shall damne this Letter as foisted and another obscure Papist suspect it to be corrupted let the Reader content himself with these proofs in the Margent of a farre more authenticall averment and authority Sure I am that according to this advice of Ele●therius the British Saxon Danish and first Norman Kings have governed their Churches and Church-men by Capitulars and mixed Digests composed as it were of Common and Canon Law and promulged with the advice of the Counsell of the Kingdome as we may see in those particulars set forth by Mr. Lambard Mr Selden D. Powell and others And I do not beleeve there can be shewed any Ecclesiasticall Canons for the Government of the Church of England untill long after the Conquest which were not either originally promulged or afterwards approved and allowed by either the Monarch or some King of the Heptarchy sitting and directing in the Nationall or Provinciall Synod For all the Collections that Lindwood comments upon are as Theophrastus speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rough and rugged money of a more fresh and later coinage And yet in those usurping times I have seen a Transcript of a Record Anno 1157. 3º Henr. 2. wherein when the B. of Chichester oppos'd some late Canons against the Kings Exemption of the Abbey of Battles from the Episcopall Jurisdiction it is said that the King being angry and much moved therewith should reply Tu pro Papae authoritate ab hominibus concessa contra dignitatum Regalium authoritates mihi à Deo concessas calliditate argutâ niti praecogitas Do you Sr goe about by subtilties of wit to oppose the Popes authority which is but the favour or connivence of men against the authority of my Regall dignities being the Charters and donations of God himselfe And thereupon requires reason and justice against the Bishop for this foul insolencie And it hath been alwayes as the practice so the doctrine of this Kingdome that both in every part and in the whole Laws do not make Kings but Kings Laws which they alter and change from time to time as they see occasion for the good of themselves and their Subjects And to maintain that Kings have any part of their Authority by any positive Law of Nations as this Scribbler speaks of a Jurisdiction which either is or ought to be in the Crown by the ancient Laws of the Realm and is confirmed by 1º Elis. c. 1. is accounted by that great personage an assertion of a treasonable nature But when Sr Edward Coke or any other of our reverend Sages of the Law do speak of the ancient Laws of the Realm by which this Right in ecclesiasticall causes becomes a parcell of the Kings jurisdiction and united to his Imperiall Crown they do not mean any positive or Statute-law which creates him such a Right as if a man should bestow a new Fee-simple upon the Crown as this Scribbler instanceth or any Law which declares any such Right created by any former Law but the continuall practice Judgements Sentences or as this very Report calls it Exercise of the ancient Laws of the Realm which declareth and demonstrateth by the effect that the Kings of England have had these severall flowers of ecclesiasticall Iurisdiction stuck in their Imperiall Garlands by the finger of Almighty God from the very beginning of the Christian Monarchy within this Island For so our Sententiae Iudicum and Responsa prudentum have been termed time out of mind a main and principall part of the Common Law of England And therefore having cleared this point at large I shall easily yeeld to Dr Coal that the Kings Majesty may command a greater matter of this nature then that the holy Table should be placed where the Altar stood and be railed about for the greater decencie and that although the Statute of 1º Elis. c. 1.

had never been in rerum natura But how doth the Dr make it appeare that his most excellent Majestie hath commanded any such matter or that there is as he avows any publick Order for the same And this he must do by Proof Reason Authority nay Demonstrations as one that can endure no modesty of assertion I think I conceive I have heard I beleeve but jeeres at them all I warrant you he shall make it cock-sure with three Apodicticall Demonstrations I It is so in his Majesties Chappell where the ancient Orders of the Church of England have been best preserved and without the which perhaps we had before this been at a losse amongst our selves for the whole form 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 Queen Elisabeth what time that Rubrick in the Common prayer-book was confirmed and ratified For thus he useth to double and treble his files throughout all his Pamphlet that he may make himself a Body and Grosse of words at least to skarre crowes withall I do confesse that that most sacred Chappell but especially the Saint of that Chappell may for his pletie and true devotion be a moving precedent and breathing example not onely for the Laity and meaner sort of the Clergie but even for the gravest of all the Prelacie to follow and imitate And long may this Relation continue between that Type and Prototype of Majestie Long may he serve God and God preserve him and this Church and State through and by him But yet every Parish-church is not bound to imitate in all outward Circumstances the pattern and form and outward embellishment and adorning of the Royall Chappell And that for these Reasons 1. An Inferiour is bound to yeeld obedience to the outward onely and not to the inward Motion of the mind in his Superior For what the Prince keeps inwardly unto himself in his Will and Understanding hath no reference to the Subject by way of Precept untill it break forth ad motum exteriorem as the Schoolmen call it to some outward overture and declaration relating to the Subject How the King shall adorn and set out his Chappell Royall is a matter imminent and left to his own Princely wisdome and understanding It is a sinne against many precepts to whisper or doubt but that he doth it wisely and religiously But how his Laws and Canons require us to adorn our Churches that is the outward and exteriour moving of his Princely mind which the Schoolmen make the onely Cynosure of our Obedience It is not therefore his Majesties Chappell but his Laws Rubricks Canons and Proclamations that we are to follow in these Outward Ceremonies And this I shall cleare by an instance which we should have heard before from the Doctor but that peradventure he knew it not At. Q. Elisabeths first coming to the Crown a Proclamation indeed was set forth forbidding any man to alter any Ceremonies but according to the Rites of her own Chappell Then I confesse unto you for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and instant of time the Chappell and the Chappell onely was the Rubrick and the Pole-starre we were to saile by in our obedience But this direction was not intended to be long-liv'd it was but a Bush that brave Lady got under to passe over a sudden showre donec de Religionis cultu ex authoritate Barliamentaria statueretur until the Parliament might bring to the World that Statute of Primo whereof we spake so much before As therefore that wise Princesse made shift for a time with her Sisters Seal so did she with her Ceremonies but forsook them both as soon as she could be otherwise provided So as now we are no longer to president our selves in this kind by the Chappell but by the Liturgie of Queen Elisabeth 2. I hope I shall ever live and die in an awfull and reverent opinion of that sacred Oratory the vivest resemblance I know upon the Earth of that Harmony of the Cherubims we look for in Heaven Yet do I trust it will be no offence to any that beares equall devotion to that sacred place if I pluck out this Cumane creature who like a fawning Sy●ophant thinks to take Sanctuarie in that holy ground from the shadow and shelter of the Royall Chappell Where did the man ever hear of any Chappell in the Christian world that gave forme and fashion of Divine Service to whole Provinces To what use serve our grave and worthy Metropolitanes our Bishops our Convocation-house our Parliaments our Liturgies hedged in and compassed with so many Laws 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 Dean and so many Gentlemen of the Kings Chappell Here is a riddle indeed Mater me genuit qu●e eadem mox gignitur ex me I have heard often of a Mother-church but now behold a Mother-chappell When Pius Quintus set forth his new Missall he caus'd it to be proclaim'd claim'd at S. Peters Church and not at the sacred Chappell In the name of God let the same Offices be said in all the Provinces as are said in the Metropoliticall Church as well for the order of the Service the Psalmodie the Canon as the use and custome of the Ministration was the old rule of the ancient Fathers I have read of great diversity heretofore in saying and singing in Churches within this Realm of the Vses of prayer- Salisbury of Hereford of Bangor of York of Lincoln but never untill now of the Vse of the Chappell I have read also of far more ancient Offices then any of all these the Gallicane Course the Scottish Course the Romane Course the Eastern Course the Course of S. Ambrose and the Course of S. Benedict all at once used in severall parts of this Island but never read I of any ordering or directing Course from his Majesties Chappell untill now I pray you good Sir how were the divine Services held up in Christendom for the first 500 yeares in all which time if we may beleeve one of our best Antiquaries we shall hardly meet with the name of a Chappell I le put you a merry Case Most of our Liturgicall Writers the Favourites of the time are of opinion that this word Capella is derived from Capa which signifies a Hood or a Mantle and borrowed from the first Christian Kings in France of the Merovingian line who carried about them in their Armies the Hood of S. Martin as a Relick of much esteem and using to say their Mattins and Vespers in that homely Booth where this Jewell was lodged the place from this Capa was called Capella and the beginning of Chappell 's in these parts of the world My Case then

that superfluous work of the 141 Canons Why man Ecclesia Foemina Lana What Countrey of Europe can yeeld you fair if England affords but small Churches And having shot his childish shaft telúmque imbelle sine ictu at the Writer of the Letter he falls once more as Kestrels love to feed on dead things to rake into the ashes of Reverend Iewell The Vicar suppos'd to have but a small Study of Books was desired for his satisfaction That Communion-tables have heretofore stood in the midst of Chancells and Churches to reade some places out of Eusebius S. Augustine Durandus and the fifth Councell of Constantinople in a Book chayn'd in his Church to wit B. Iewell against Harding To the which the Doctour sitting in his Chair that may prove Episcopall one day and making triall how the style and language would now become him he speaks or rather pronounceth in this maner And read him though we have yet we are not satisfied And this is somewhat a strange Case Three great Princes successively the one after the other and foure Archbishops of very eminent parts have been so satisfied with the truth and learning of this Book that they have impos'd it to be chain'd up and read in all Parish-Churches throughout England and Wales and yet careth Gallio for none of these things For we Don Nosotros are not satisfied And why good Gravity are not you satisfied Because Eusebius speaking of the Church at Tyre hath it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not as Bishop Iewell interprets in the midst of the Church among the people but in the middle of the Chancell in reference to North and South And well sayd Doctour I had thought Eusebius or rather the Paneg●rist in Eusebius had been describing in that place a brave Chancell set all about with Seats and other Ornaments and that he had placed the Altar in the very midst of that Chancell But I see I am mistaken and so is B. Iewell B. Morton D. Fulk Hospinian Mornay and Monsieur Moulin as well as I. For the Panegyrist it seems is there painting a Sea-card of the Winds or the foure points of Heaven having set down the North and the South he placeth in the middle of these two the aforesaid Altar But the Doctour in this Conceipt is as Sr Philip Sidney calls it Heavenly wide as wide from the true sense as the North of the Heaven is from the South For if this Altar stood along the Eastern Wall and because fixed in the Middle of that Wall is sayd to be in the midst of the Chancell a Grecian would not call such a posture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or understand what you meant when you sayd so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Euclide himself terms it over-aneanst the middle of the wall as the Septuagint describe the situation of the Altar of Incense which is your own instance in the next line to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-aneanst the veil of the Temple Nor is it conceivable how this Altar should be in the middle between North and South rather then in the middle between East and West All substantiall bodies here on Earth being equally measureable by those foure postures of the Heavens as the Philosopher tells us But like a child in a sandy bank look what fine structure the Doctour had here built up with one hand he straight-way in the very next words of all pulls down with the other For now the Altar might possibly be plac't in the Middle of the Church in imitation of the Iews with whom this people were mingled Well this Doctour is full of Miracles in his writings I had read of an Altar heretofore suddenly got up from Earth to Heaven but of an Altar so soon toppled down from Heaven to Earth I never read before this time But he had as good let the Altar alone where he had plac't it For it shall not serve his turne For Tyre though it was in Syria yet were the people thereof never mingled with the Iews nor the Iews with them untill their embracing of the Christian Faith after the utter ruine and subversion of that Nation saith Adrichomius Nor was the Altar of Incense in the midst of the Temple as he likewise unlearnedly relates For Herods Temple was sixty cubits long twenty within and fourty without the Veil And this Altar was close unto the Veil as Tostatus and Ribera do fasten it and therefore farre from the midst of the Temple But it stood indeed in another midst in the midst between the Table on the North and the Candlestick on the South thereof saith Philo Iudaeus Nor lastly is any thing observed truly though the refuting thereof be altogether impertinent which this man sets down in all this Section unlesse it be that the word Altar is named in Eusebius It is not true that the Gate or Entrance of this Church is said to be open to the East nor is there any such thing in Eusebius It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Gate but a Portico or a shady walk nor is it of the Church but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Cloister about the Church To be short there is as I said even now in this passage nothing related sincerely but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there indeed But then it is as sincerely to be replied that this Altar is by and by after interpreted to be a Metaphoricall Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctification of a Christian Soul as we heard before And so much for Eusebius The next he takes in hand is the fifth Councell of Constantinople as it is there called by poore B. Jewell that never saw it being indeed the Councell sub Agapeto Menna And how should we have done had we not known under whom this Councell was held and any man would swear that correcting B. Jewell so punctually he should be now in the right But the poore man is abused by some wag that fits him with these Exscriptions Agapetus was dead before this Councell was held And if he had but read any one Action he could not but have found it out Agapetus of blessed memory c. It was held by Menna the Patriarch in the vacancy of the See of Rome between Agapetus and Sylverius as Binius Caranza and Coriolanus do state it Well in this Councell he findes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be properly interpreted as B. Jewell would have it round about the Altar but before the Altar as the Noblemen standing before the King may be said to be about the King and the Angels in the Revelation round about the Throne I had thought the Throne in Heaven had been safe enough and had needed no wall to rest upon and that the Angels might be as

Altar Now consider with your self whether it were fitter for you to make use of these Altars for your unproper and metaphoricall Sacrifices and have all these Greek and Latin Fathers to applaud you for the same rather then to rely upon some Miracle of a good Work in hand or some poore Dreame of the pietie of the Times especially when we are clearly inhibited by the Canons of two Nationall Councells to erect any Altars upon Dreames or Miracles CHAP. V. Of the second Section The Contents thereof 1 Of Sacrifice of the Altar 2 Tables resembling the old Altars 3 Alteration not in Bishop Ridley's Diocese onely and how there 4 Altar and Table how applied 5 Altar of participation 6 Of Oblation 7 No Altars in the Primitive Church 8 None scandalized with name of the Lords Table 9 Altars of old how proved 10 Not taken away by Calvin THis Section is a true Section indeed divisibilis in semper divisibilia chop 't into a very Hotchpotch or minc'd pie and so crumbled into smal snaps and pieces that an Adversary doth not know Quod ruat in tergum vol quos procumbat in armos All the first part therof that relates unto any Laws Canons or Constitutions made or confirmed by the Kings Queens of this Realm concerning this yong Controversie I have already examined in the first Chapter It being a ridiculous thing for us to have waded thus far into the book if we had received but the least check frō any Law of God or the King In the remainder of this Section there are some things that concern the Question in hand which we may call his Sixth as it were and some other that are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain skips and spurts or Boutades of the man when hee thought what Dignities he might expect for this piece of service which wee will call his Extravagancies and see that they shal be forth-coming as Waives in a Pinfold to be surveyed at our better leisure in the next Chapter And in the former part now to be perused you shall finde little that concerns the Writer of the Letter or any of us that approved of the same For this New-castle-Coal is mounted up from the Kitchin to the Great Chamber and confutes no longer a private Monition sent to a Vicar but Archbishop Cranmer Bishop Iewel Iohn Calvin a greater stickler then ever I heard before in our Upper and Lower house of Parliament the Acts of Counsell made for the Reformation the Lords spirituall and temporall with the Commonaltie that confirmed our present Liturgie not forbearing to jeere and deride both them and King Edward whom the Iudicious Divine indeed doth call Saint Edward in a most prophane and abominable fashion First therefore he falls upon a solemne Act of the King and Counsell mentioned by Iohn Fox upon this occasion The writer of the Letter observes that in Saxony and other parts of Germany the Popish Altars upon the Reformation being permitted to stand were never esteemed call them by what name you will any otherwise then as so man Tables of Stone or Timber the Sacrifice of those Popish Altars being now abolished Which words I perceive the Writer had translated in a manner from a learned Lutheran And that these sacrifices were abolished D. Coal hath already confessed pronouncing him for no sonne of the Church of England that presumes to offer them Yet the Writer alleging the fourth Reason given by the King and Counsell for their taking away in England That the form of an Altar being ordained for the Sacrifices of the Law and both the Law and the Sacrifices thereof new ceasing in Christ the Form of the Altar ought to cease also D. Coal makes nothing of this Reason but pities the simplicity of the Times as not being able to distinguish between the Sacrifices of the Law and the Sacrifices of the Altar I pray you good Doctour where may we read of this Term of yours Sacrifices of the Altar if we do not reade of it in the Sacrifices of the Law For surely all Sacrifices that wee reade of in Scripture none excepted were necessarily to be destroyed And beside the Sacrifices of the Law woe reade of no Sacrifice that was destroyed but that one you wot of offered up upon the Crosse and not upon an Altar Beside that the Apostles and Writers of the New Testament by the speciall instinct of the holy Ghost did purposely forbear to insert into their Writings the name of an Altar if we may beleeve Bellarmine And in the ancient Fathers you shall not reade your Sacrifice of the Altar terminis terminantibus how ever you may have found it foisted into their Indexes by some Priests and Iesuits And Mornay doth shew with a great deal of probability that the ancient Fathers could not possibly take any notice of this Sacrifice of the Altar What then are you Christians to perform no manner of Sacrifices at all No not any at all saith Arnobius Not any corporeall Sacrifice but onely praise and hymnes saith Lactantius And if some of the Fathers bad used those terms as they have done others of as high expressions yet are there divers reasons given by our gravest Divines why wee should forbear in this kinde the term of Sacrifice 1 Christ and his Apostles did forbear it and therefore our Faith may stand without it 2 The speaches of the Fathers in this kinde are dark and obscure and consequently unusefull for the edifying of the people 3 Lastly we finde by experience that this very expression hath been a great fomenter of Superstition and Popery And all these inconveniences have sprung from the words not from the meaning of any of the Fathers But the Doctour hath found it in the Bible for all this Hebr. 13. 10. We have an Altar And although this be but one and that God he knoweth a very lame souldier yet like an Irish Captain he brings him in in three severall disguises to fill up his Companie in front in the middle and in the end of his Book But in good faith if S. Paul should mean a materiall Altar for the Sacrament in that place with all reverence to such a chosen Vessell of the Holy Ghost be it spoken it would prove the weakest Argument that ever was made by so strong an Artist We have an Altar and a Sacrifice of the Altar that you of the Circumcision may not partake of Have you so And that 's no great wonder may the Jew reply when abundance of you Christians may not your selves partake thereof For in the old time as one observes they were not born but made Christians Made by long and wearisome steps and degrees and forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to creep on with time and leisure to the bosome of the Church saith the Generall Councell 1. They were taught in some private house the vanity of