are upon a sudden and yet how suddenly doe you fall againe to your former follies That booke as grave and pious as it is was never intended as you say in that which followes to give Rubrickes to the publike Liturgie and therefore howsoever the Fast-booke cals it so grave and pious though it were let never any Country Vicar in Lincolne Diocese presume to call it so hereafter Iust so you dealt before with his Majesties Chappell Having extolled it to the heavens and set forth all things in the same as wisely and religiously done yet you are resolute that Parish Churches are not nor ought not to be bound to imitate the same in those outward circumstances A grievous sinne it was no doubt for the poore Vicar to apply the distribution of the Service in the booke of Fast unto the booke of common-Common-Prayer and it was very timely to be done to excuse him in it as if he did relate onely to the Book of Fast. Else who can tell but that the Alderman of Grantham and the neighbours there might have conceived he used it in imitation of the two Masses used of old that viz. of the Catechumeni and that of the Faithfull neither of which the Alderman a prudent and discreet but no learned man nor any of his neighbours had ever heard of Great reason to excuse the Vicar from so foule a crime which God knows how it might have scandalized poore men that never had tooke notice of it till it was glanced at in the letter The Vicar being thus excused you turne your stile upon the Doctor for justifying the distribution of the Common Prayers into a first and second service You said even now that you approved the appellation yet here you give us severall Arguments for reproofe thereof For first say you the Order of Morning Prayer is not as the poore man supposeth the whole Morning Prayer but a little fragment thereof called the Order of Matins in the old Primers of King Henry the eight King Edward the sixth and the Primer of Sarum what no where else Do you not finde it in your common-Common-Prayer book to be called Mattins Look in the Calendar for proper Lessons and tell me when you see me next how you finde it there Matens and Evensong â—aith it there Morning and Evening Prayer saith the Booke else-where which makes I trow the order of Morning prayer to be the same now with the order of Mattins and that in the intention of the Common-Prayer Book not in the Antient Primers onely Not the whole Morning prayer say you but you speake without booke your booke instructing you to finde the full course and tenor of Morning and Evening Prayer throughout the yeare Yet you object that if we should make one service of the Mattins we must make another of the Collects and a third of the Letaâ—â—e and the Communion at the soonest will be the fourth but by no meanes the second service Why Sir I hope the Collects are distributed some for the first and others for the second service there 's no particular service to be made of them And for the Letanie comparing the Rubrick after Quicunque vult with the Queenes Injunctions that seemes to be a preparatorie to the second service For it is said there That immediately before the time of Communion of the Sacrament the Priests with other of the Quire shall kneele in the midst of the Church and sing or say plainly the Letany c. And you may marke it in some Churches that whiles the Letanie is saying there is a Bell tolled to give notice unto the people that the Communion service is now coming on Secondly you object that by this reckoning we shall have an entire service without a prayer for King or Bishop which you are bold to say and may say it boldly is in no Liturgie this day either Greeke or Latine Stay here a while Have you not found it otherwise in your observations What say you then to these O Lord save the King then Endue thy Ministers with righteousnesse Are these no praiers for King or Bishop Those which come after in the Letanie that in the praier for the Church militant â—re but the same with these though more large and full Thirdly say you the Act of Parliament doth call it service and not services therefore for so you must conclude there is no distribution of it to be made into first and second So in like sort say I the Act of Parliament doth call it Common-prayer and not Common-prayers therefore upon the self same reason there is no distribution to be made of praiers for plentie and prayers for peace prayers for the King and prayers for the Clergie prayers for the â—ick and prayers for the sound sic de caeteris Lastly you make the true and legall division of our Service to be into the Common-praier and the Communion the one to be officiated in the Reading Pew the other at the holy table disposed coÌ„veniently for that purpose If so then wheÌ„there is no Communion which is you know administred but at certain times then is there no division of the service and consequently no part therof to be officiated at the hâ—ly table which is expresly contrâ—ry to the Râ—brick after the Communion You are like I see to prove a very able Minister you are so perfect in your Portuis But now take heed for you have drawn your streÌ„gths together to give the poore Doctor a greater blow accusing him of conjuring up such doctrine as might turn not a few Parsons and Vicars out of their Benefices in short time How so Why by incouraging them in a Book printed with Licence I see you are displeased at the licence still to set up a consistorie in the midst of divine Service to examine in the same the worthines of all Communicants The Doctor findes it in his Rubrick that so many as intend to be partakers of the holy Communion shall signifie their names unto the Curate over night or else in the morning before the beginning of Morning Prayer or immediately after From whence and from the following Rubricks the poore Doctor gathered that in the intention of the Church there was to be some reasonable time betweene Morning Prayer and the Communion For otherwise what liesure could the Curate have to call before him notorious evillâ—livers or such as have done wrong to their neighbours and to advertise them not to presume to come unto the Lords Table or what spare time can you afford him betweene the Reading Pew and the holy Table to reconcile those men betweene whom he perceiveth malice and hatred to reigne c. as he is willed and warranted to do by his Common-Prayer Booke Call you this setting up a Consistorie in the middest of Service You might have seene but that you will not that here is nothing to be done in the midst of service but in the
solidity to rest upon Why so Do not the Queens Injunctions say that if the Altar were tooke downe which they commanded not the holy Table should be decently made and set in the place where the Altar stood and there commonly covered as thereto belongeth Yes but you say there followeth somewhat which this false fingred Gentleman left out viz. and as shall be appointed by the Visitors Thereupon you conclude that placing and adorning of the table was referred to the Commissioners who in their Orders tertio of the Qâ—eene appointed That the table should stand where the steps within the Quires and Chancels stood and should be covered with silke or buckram and having said so winde your horne and blow the fall of the Injunction In all this there is no solidity and as little truth Those words and as shall be appointed by the Visitors relate not to the placing of the table which was determined of in the Injunction but to the covering of the same wherein the said Injunctions had determined nothing For marke the words The holy Table in every Church shall be decently made and set in the place where the Altar stood What more and there commonly covered as thereto belongeth and as shall be appointed by the Visitors so to stand saving when the Communion of the Sacrament is to be distributed c. What thinke you now what is referred unto the Visitors the placing of the table or the covering only Not the placing surely as you finde in the last period of the said Injunction viz. And after the Communion done from time to time not till the Visitours should determine otherwise the same holy Table to be placed where it stood before Then for the Orders of the yeare 1561. can you finde any thing in them that crosseth the Injunction Take the whole Order as it lieth and then winde your horn It is ordered also that the steps which be as yet at this day remaining in any Cathedrall Collegiate or Parish Church be not stirred or altered but be suffered to continue And if in any Chancell the steps be transposed that they be not erected againe but that the steps be decently paved where the Communion Table shall stand out of the times of receiving the Communion having thereon a faire linnen cloth with some covering of silke buckram or other such likeâ— for the cleane â—â—â—ping of the said cloth No order here for altering the Communion table from that place and posture in which it had beene situated by the Queenes Injunction or that it should stand where the steps within the Quires or Chancels stood much less as you have made it in your falsified Copie of the Bishops letter where the steps to the Altar formerly stood as if they would not have it stand close along the wall but neere unto the steps and so from the wall as you thence most shamefully collect Now whereas it is appointed further in the said Orders that there be fixed upon the wal over the said Communion board the tables of Gods precepts imprinted for the said purpose or as in the advertisements of An. 1564. upon the East-wall over the said table the Doctor laying all together concludâ—d thus that being the table was by the Injunction to bee placed where the Altar stood above the steps as by the Orders and under the Commandements as by the Orders and Advertisements therefore it was to stand all along the wall Against this you have nothing to replie but bold conjectures Why not aswell in the place of the steps and endwise to the wall and why not the Commandements over the Communion board that is in some higher place where they may be seene although the table stand in the midst of the Quire and why not over the Communion table that is over the end of the table I see you are excellent at Tick tack as you have beene alwaies and will not let a why not passe if it come in your way But this is as Domitian said of Sâ—neca's stile Arena â—ine calce and hangs together as we say in the English proverb like pebbles in a withe But so it seemes you will not leave us You have another answer to the Queenes Injunction touching the setting of the table in the place where the Altar stood which is that it might stand above the steps with the end Eastward and the side Northward and yet obey the words of the Injunction and be in the place where the Altar stood How so Because say you the Injunction was directed to her Majesties subjects not to her Mathematicians and therefore was more likely to use the terme of a common and ordinary than a proper and Mathematicall place And so the place of the Altar in this Injunction is not all and in all dimensions but some part onely of the room which the Altar filled I gather by your style you are some great body some Minister as the Licence stiles you doubt not but you have many servants although not many Mathematicians attending on you And let me put you a familiar case this once It is a thing I use not often Suppose you have an old side-board or Court-cupboard standing in your dining-room you command your servants being no Mathematicians suppose that too to take the â—aid old side-board or Court-cupboard away set another in the place If he should set it end-wise where the other stood side-wise would not your bloud be up and your black staffe about his eares Your difference out of Aristotle between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves for nothing here more than to make a shew and to deceive poore people that understand it not And yet in confidence of the cause you tell the Doctor that for the great pains he hath taken with his line and levell in finding out the place where the Altar stood he might have spared it all against the building of a new Pigeon-house Naturam expellas furca licet I see there 's a prophanesse in your bones which will never out Never did man speak of sacred things with so little reverence Dressers and Pigeon houses and whatsoever scandalous conceit comes next to hand we are sure to heareof It would do better as I take it if when you write next of a sacred argument some boy or other might cry out to you as heretofore the Priest did when he was to sacrifice Procul hinc procul esto prophane And so much for your first and second answers to the Queenes Injunction Now for the 3. in which you have disposed the flower of all your Armie your very Ianizaries you tell us with like confidence that if by these Injunctions the table was to stand where the Altar stood then should the said Injunctions vary from the rites which but few daies before had been prescribed by Parliament to be used in the booke of common-Common-prayers How prove you that
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-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-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-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
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
as you call him For that the Alteration of K. Edwards Liturgie proceeded rather of some motions from without than any great dislike at home the Doctor was induced to beleeve the rather because the King had formerly affirmed in his Answer to the Devonshire men that the Lords Supper as it was then administred was brought even to the very use as Christ left it as the Apostles used it and as the holy Fathers delivered it Acts and Monuments part 2. pag. 667. And secondly because hee had observed that in the Act of Parliament by which that Liturgie of 1549. was called in the booke of Common prayer so called in was affirmed to be agreeable to Gods Word and the Primitive Church 5. 6. Ed. 6. ca. 1. Unto the first of these you promise such an Answer an Anâ—wer set downe in such Capitall letters that he that runnes may reade And this no doubt you meane to doe onely in favour to the Doctor who being but a blinker as you please to call him would hardly see your Answer in a lesser Character But first because we know your tricks we will set downe in terminis as the storie tells us what was demanded by the Rebells and what was answered by the King and after looke upon the glosse which you make of both that wee may see which of them you report most falsely and what you gather from the same The Rebels they demanded thus Forasmuch as wee constantly beleeve that after the Priest hath spoken the words of consecration being at Masse there celebrating and consecrating the same there is very really the body and bloud of our Saviour Iesus Christ God and man and that no substance of bread and wine remaineth after but the very selfe same body that was borne of the Virgin Mary and was given upon the Crosse for our Redemption therefore wee will have Masse celebrated as it was in times past without any man communicating with the Priests forasmuch as many rudely presuming unworthily to receive the same put no difference between the Lords body and other kind of meat some saying that it is bread both before and after some saying that it is profitable to no man except hee receive it with many other abused termes Now to this Article of theirs the King thus replyed For the Masse I assure you no small studie nor travell hath beene spent by all the learned Clergie therein and to avoid all contention it is brought even to the very use as Christ left it as the Apostles used it as the holy Fathers delivered it indeed somewhat altered from that the Popes of Rome for their lucre brought it to And although yee may heare the contrary from some Popish evill men yet Our Majesty which for Our Honour may not be blemished and stained assureth you that they deceive abuse you and blow these opinions into your heads to finish their owne purposes This is the plaine song as it passed betweene the Rebells and the King And now I will set down your descant on it in your owne words verbatim not a tittle altered that all which runne may reade and see how shamefully you abuse your owne dearest Author The Rebels in their third Article set on by the Popish Priests doe petition for their Masse that is that which wee call the Canon of the Masse and words of consecration as they had it before and that the Priests might celebrate it alone without the communicating of the people To this the King answers That for the Canon of the Masse and words of Consecration which is nothing altered in the second Liturgie they are such as were used by Christ the Apostles and the ancient Fathers that is They are the very words of the Institution But for the second part of their demand which was for the sacrifice of the Masse or the Priests eating alone they must excuse him For this the Popes of Rome for their lâ—cre added to it So there is a cleare Answer to both parts of the Article A very cleare answer if you marke it well The Rebels make demand of the whole Masse modo forma as before it had beene celebrated you make them speake onely of the Canon of the Masse and words of Consecration The King in his reply makes answer to the whole Masse as it was commonly then called the whole forme and order of the Communion in the publick Liturgie that it was brought even to the very use as Christ left it the Apostles used it and the holy Fathers delivered it you make him answer onely of the Canon and words of Institution as if that were all This is not to report an answer but to make an answer and draw that commendation to a part of the common Liturgie which was intended of the whole And yet your Inference is farre worse than your Report For you have made the King to say that they should have a Table and a Communion and the words of Consecration as they were used by Christ the Apostles and the ancient Fathers but they should have no Altar nor sacrifice for these the Popes of Rome for their lucre had added to the Institution This were there nothing else would set you forth for what you are a man that care not what you say or whom you â—alsifie so you may runne away from the present danger though afterwards it overtakes you and falls farre heavier on you than before it did Next let us see what you reply to that which concernes the Parliament and the opinion which it had of the former Liturgie as both agreeable to Gods Word and the Primitive Church And first you charge the Doctor with borrowing that passage from father Parsons three Conversions Whether it be in father Parsons the Doctor knowes not But whether it be or not that comes all to one as long as it is so delivered in the Act of Parliament Then for the Act itselfe you answer that whereas some sensuall persons and refractorie Papists had forbâ—rne to repaire to the Parish-Churches upon the establishment of the English Service the Parliament doth in the Preamble tell the offenders against this new law that praiers in the mother-tongue is no invention of theirs as the Priests would make them beleeve but the doctrine of the Word of God and the practice of the Primitive Church medling no farther with the Liturgie in this part of the Act than as it was a service in the mother-tongue I have been told it was a saying of my Lord Chancellour Egerton that D r Day once Dean of Windsor had the most excellent arts of creeping out of the law of any man whose name was ever brought in Chancâ—ry That Doctor and this Minister are much of the same quality our Minister being as expert in creeping out of an authority as ever was that Doctor in creeping out of the law But yet hee creepes not so away but a man may catch him and catch him sure we will
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.
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
the Margin The Table or the Altar were to them such indifferent words that they used both equally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius in the tenth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius in the sixt Chapter of his fiâ—sâ— de Demonstratione Evangelica Altars saith S. Austin in the tenth and mensa saith the same S. Austin in his 17 de Civitate Gregory Nyssen in one breath doth make use of both and cals the same one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Table the undefiled Altar Altars of stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Gregory Nyssen Altars of wood ligna Altaris in S. Austin both used with such indifferency that Nyssen calleth his stone Altar by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Table and Austin calleth his wooden Table Altare Altar So that in all this search into antiquitie wee find a generall consent in the Church of God touching the businesse now in hand the Sacrament of the Lords Supper being confessed to be a Sacrifice the Minister therein intiâ—uled by the name of Priest that on the w ch the Priest did consecrate being as usually called by the name of Altar as by that of Table and you may â—ake this testimony also from the mouth of a Gentile that the Christians called their Table by the name of Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Zozimus lib. 5. Not an improper Altar and an improper Sacrifice as you idly dreame of For Sacrifices Priests and Altars being Relatives as your selfe confesseth the Sacriâ—ice and the Altar being improper must needs inferre that even our Priesthood is improper also And wee may speake in proper and significant termes as the Fathers did without approving either the Popish Masse or the Iewish Sacrifices from which the Doctor is as farre as either you that made the booke or hee that licensed it though you have both agreed together to breed some base suspition of him as if he meant somewhat else than for feare of our gracious King he dares speake out The Doctor I assure you dares speake what hee thinkes though you as I perswade my selfe thinke not what you speake and will now tell you what hee thinkes to bee the Doctrine of this Church in this present businesse of Sacrifices Priests and Altars that wee may see shee is no flincher from the words and notions no more than from the Doctrines of most orthodox Antiquity And first beginning with the Priesthood in case you are not growne ashamed of that holy calling you may remeÌ„ber that you were admitted into holy Orders by no other name Being presented to the Bâ—sh at your Ordination you did require to bee admitted to the Order of Priesthood and being demanded by the Bishop if you did thinke in your heart that you were truly called according to the will of our Lord Iesus Christ and the order of this Church of England unto the Ministerie of the Priesthood you answered positively that you did if you thought otherwise than you said as you doe sometimes you lyed not unto men but unto God Looke in the Booke of Ordination and you shall finde it oftner than once or twice entituled the Office of Priesthood and the holy Office of Priesthood the parties thereunto admitted called by no other name than that of Priests Or if you thinke the Booke of Ordination is no good authority to which you have subscribed however in your subscription to the Articles look then upon the Liturgie and the Rubricks of it by w ch you would perswade the world that you are very much directed in all this businesse Finde you not there the name of Priest exceeding frequent especially in that part therof which concerns the Sacrament The Priest standing at the North side of the Table Then shall the Priest rehearse distinctly all the tenne Commandements Then shall the Priest say to them that come to receive the holy Communion Then shall the Priest turning himselfe to the people give the absolution Then shall the Priest kneeling downe at Gods Boord c. Infinitum est ire per singula It were an infinite labour to summe up all places of and in the Rubricks wherein the Minister is called by the name of Priest which being so as so it is and that your own sweet selfe hath told us that Altar Priest and Sacrifice are Relatives the Church of England keeping still as well the Office of Priesthood as the name of Priest must needs admit of Altars and of Sacrifices as things peculiar to the Priesthood But not to trust so great a matter to your rules of Logicke wee will next see what is the judgement of the Church in the point of Sacrifice Two wayes there are by which the Church declares her selfe in the present businesse First positively in the Booke of Articles and that of Homilies and practically in the Booke of Common prayers First in the Articles The offering of Christ once made is that perfect redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall and there is no other satisfaction for sinne but that alone This Sacrifice or oblation once for ever made and never more to bee repeated was by our Saviours owne appointment to bee commemorated and represented to us for the better quickning of our faith whereof if there be nothing said in the Booke of Articles it is because the Articles related chiefly unto points in Controversie but in the Booke of Homilies which doe relate unto the Articles as confirmed in them and are though not dogmaticall but rather popular discourses a Comment as it were on those points of doctrine which are determined of elsewhere wee finde it thus That the great love of our Saviour Christ to mankinde doth not only appeare in that deare-bought benefit of our redemption and satisfaction by his death and passion but also in that he hath so kindly provided that the same most mercifull work might bee had in continuall remembrance Amongst the which meanes is the publick celebration of the memorie of his preâ—ious death at the Lords Table our Saviour having ordained and established the remembrance of his great mercie expressed in his passion in the Institution of his heavenly Supper Here is a commemoration of that blessed Sacrifice which Christ once offered a publick celebration of the memorie thereof and a continuall remembrance of it by himselfe ordained Which if it seeme not full enough for the Commemorative sacrifice in the Church observed the Homilie will tell us further that this Lords supper is in such wise to be done and ministred as our Lord and Saviour did and commanded it to be done as his holy Apostles used it and the good Fathers in the Primitive Church frequented it So that what ever hath beene proved to bee the purpose of the Institution the practise of the holy Apostles and usage of the ancient Fathers will fall within the meaning and intention of
authority For doe not you tell us that the Phantasticall Vicar called his Communion-Table an Altar as the Papists doe p. 199 and have you not corrupted the Bishops Letter to make it say that Altars onely were erected for the sacrifice of the Masse p. 16 which was not in the Text before But Sir the primitive Christians had their Altars when there was no such thing in being as the Popish Lambe no such blasphemous figments and pernicious impostures as by the Article are charged on the Church of Rome in those by us rejected sacrifices of the Masse So that both I and you may without danger of revoking our subscriptions to the Booke of Articles set the Communion Table at the upper end of the Chancell there where the old Altar stood in Queene Maries time if you needs will have it so and yet no more dreame of the Popish Lambe and those blâ—sphemous figments which the Article speaks of than did the holy Fathers in the Primitive times when neither your said Popish Lambe nor any of those figments were in repum natura Now as you palter with the Article so doe you onely play and dally with the Homilie as one that loves so dearly well whatsoever you say unto the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make your selfe merry with sacred things You tell us â—rom the Homily that wee must take heed lest the Lords Supper of a memory be made a sacrifice and then proceed What saith the Doctor to this Hee saith that by these words the Church admits of a Commemorative sacriâ—ice Which said you make your Readers even burst with laughter by telling them that the poore man hath found a true and reall sacâ—ifice in the Booke of Homilies but it is a Bull a very strange and hideous Bull which this Calfe makes the Church speake unto 〈◊〉 people in her publick Homilies And what is that As wee must take heed good people wee apply not the Sacrament of the Supper to the dead but to the living c. so must we take especiall heed lest of a Commemorative Sacrifice it bee made a Sacrifice A very pious Bull indeed you speak wondrous rightly but a Bull onely of your owne herd and onely fit for such a Milo as your selfe to carry For tell me doth the Doctor say that by these words the Church admits of a Commemorative sacrifice On with your false eyes once againe and you will finde the Doctor makes no other answer to your objection from the Homily but that the sacriâ—ice rejected in the Homily is that which is cried down in the Booke of Articles which the Epistoler had no reason to suspect was ever aimed at by the Vicar Of a Commemorative sacrifice in those words of the Homilie â—e gry quidem there Indeed the Doctor said before in answer to your argument from the 31 Article that though the Church condemned that other oblation of the Papists as the Letter cals it yet she allows of a Commemorative sacrifice for a perpetuall memory of Christs precious death of that his full perfeft and sufficient sacrifice oblation and satisfaction for the sins of the whole world And for the proofe thereof referred himselfe unto the Prayer of the Consecration which are not sure the words of the Homily or by him cited thence if you marke it well Or had hee said it of those words in the Booke of Homilies had it beene such a strange and hideous Bull with foure Hornes and I know not how many tailes for you to lead by it up and do â—ne the Countrey for â—he delight and solace of your sportfull Readers Could you not paraphase upon it thus We must take heed good people lest the Lords Supper of a memory be made a Sacrifice i. e. leâ—t of a Câ—mmemorative sacrifice it be made propitiatorie No Hee that lookes for ingenâ—ity from such hands as yours must have lesse knowledge of you and more faith in you than I dare pretend to And for your Bull that was but a device to make sport for Boyes Shewing us so much Spanish in the Margin you had a minde to let us see that you did understand as well their customes as their language and therefore would set out a Fuego de Toros a kind of Bull baiting for the Boyes who must be pleased too in this businesse You have not studied all this while populo ut placerent only but now and then ut pueris placeas declamâ—tio fias as you know who said But would we see a Bull indeed a Bull set out with flowers and Garlands readie for the Sacrifice Out of your store you can afford us such a one though not so pious altogether as that you sent unto the Doctor We saw before how well you pleaded against Altars out of the Articles and booke of Homilies and now behold an argument from the Common Prayer Booke which if the businesse be not done already will be â—ure to doe it For you appeale to all indifferent men that pretend to any knowledge in Divinitie if the Reading Pew the Pulpit and any other place in the Church bee not as properly an Altar for prayer praise thanksgiving memorie of the passion dedicating our selves to Gods very service and the Churches Box or Bason for that oblation for the poore which was used in the Primitive times as is our holy Table howsoever situated or disposed Nay you goe further and demand what one sacrifice can be inferred out of the Collects read by the Priest at the 〈…〉 which are not as easily deduced 〈◊〉 of the Te 〈◊〉 and 〈◊〉 said in the Quire or Reading Pew whether there be no praying praising commemorating of the Passion and 〈◊〉 of our selves no Gods service in those two 〈◊〉 The Fatheâ—s were but 〈◊〉 soures in dreaming of one Altar only in each sevâ—rall Church wheras indeed there are as many as wee please to make Here is the Poore-mans Box the Communion Table the Pulpit and the Reading Pew 〈◊〉 quatuor Aâ—ns foure in a knot land yet not halfe enough for so many sacrifices And therefore every place the Bell-free the Church-porâ—h the 〈◊〉 house the seat of every private person the Vestrie chiefe of all and whatsoever other place a man may â—ancy to himselfe are now turned to Altars This if we doe not yeeld to at the first proposall we are pronounced alreadie to have no knowledge in Divinitie and not to be indifferent men but parties Not so indifferent men as I thinke you are nor so well skilled in this new Lincolnshire divinitie which onely you and one or two more of your deare acquaintance have beene pleased to broach What need we take this paines to looke after Altars when by this Boston doctrine the Communion Table may as wel be spared 〈…〉 meae It alwayes was my hope that howsoever wee lost the Altar I might be confident wee should have a Table left us for the holy Sacrament at least the Sacram 〈◊〉 it selfe But
your master-peece and therefore I will tell it in your very words because it s your desire wee should marke it well You say that Austin the Apostle of the Saxons placed his first Altar in the Cathedrall Church at Dover dedicated to S. Peter and S. Paul and that he placed this Altar in medio sui pene almost in the very midst thereof and dedicated it to the honour of S. Gregorie the Pope and that the Priest of the place doth on that Altar every Sabbath day perform the agends of this Austin and S. Gregorie Hereupon you inferre as by way of Triumph And shall we beleeve that no Church of all the English nation did imitate herein her first Metropolis It is impossible it should be so Impossible indeed if it bee true as you have told us but for our comfort there 's not one word true in all this storie Nor doe I think that you intended it for any thing but a winters tale to drive away the cold within a chimney corner when thâ—re is no fire For so ridiculous a confidence have you told it with as they have the hap to heare it auditum admissirisum and you know what followes will catch themselves an heat with laughing To take a view thereof per partes Where I beseech you did the man ever heare of a Cathedrall Church at Dover the Author whom you follow doth call it Doroverni Canterburie in that very Chapter and Regia civitas the Regall citie lib. 1. cap. 33. Secondly the Cathedrall Church at Canterbury was not dedicated to S. Peter and S. Paul but as your Authour tels in nomine sancti Salvatoris Dei Domini nostri Iesu Christi unto the honour of Iesus Christ our Lord and Saviour and is called Christs Church to this day As for the Church you meane dedicated to S. Peter and S. Paul that was a Monasterie Church and no Cathedrall which from the founder afterwards was called S. Austins Thirdly it is not said in Beda that Austin the Apostle of the Saxons did place this Altar in that Church but only Habet haec in medio sui pene Altare that in that Church there is an Altar placed almost in the middle of it but by whom God knowes the Church not being finished when this Austin died Fourthly your Authour doth not say that the said Altar was S. Austins first Altar no such matter neither the placing of that Altar was no leading case but only habet haec Altare that Edition and no otherwise In the body of the Church or of the Chancell p. 206. I see your fingers are so nimble here can nothing scape you Then for the body of the Church however it was put unto the Question in the Bishops letter that being the Rubrick saith the Table shall stand in the body of the Church or of the Chancell whâ—re morning and evening prayer he appointed to be said and being that morning and evening prayer be appointed to be said in the body of the Church as in most country Churches we see it is where should the Table stand most Canonically yet you recant it in your book You tell us that the Writer of the letter did never imagine that the Table should stand most Canonically in the bodie of the Church but onely that the Canons allow it not to be fixed to the end of the Quire but to bee made of moveable nature to mâ—et with those cases in the law in which without this transposing thereof upon occasions the Minister cannot be heard of his Congregation This is but small amends save that you let us therin see you are irresolute in your selfe and know not unto what to trust It 's true the Rubrick sounding one way and the continuall practice of the Church another way it might perplex as wise a man as I know who is to find out the intention of the Rubrick and the reason of it Yet would you give me leave to use a briefe conjecture and not upbraid me for it in your next assault I should make bold to tell you my opinion in it Bucer a moderate and ingenious man in his survey or censure of the first Liturgie observed that all divine Offices were celebrated in the Quire or Chancell In chorotantum sacra representari which he conceived to be a Popish custome perhaps because it might ascribe unto the place and Priest some inherent sanctitie and wisheth that a sharp and sudden remedie should be provided for the same Hereupon in the second Liturgie the appointing of the place for morning and evening praier was left unto the Ordinary and as it seemeth by this Rubrick the holy Sacrament was to be there administred where he so appointed Whether it hath been practised accordingly I cannot positively say but if at all it was aut raro aut nunquam a thing seldome seen and possibly the very Order might as much take off the opinion of inherent sanctitie if that were then the matter questioned as the execution Which were it so the reason of the law being ceased the law ceaseth also But this I onely offer as a Consideration and no more than so Then for the 82. Canon there it is said that in the time of the Communion the Table shall bee placed in so good sort within the Church or Chancell as therby the Minister may more conveniently be heard of the Communicants in his prayer and ministration and the Communicants also more conveniently and in more number may communicate with the said Minister Now hereunto the Doctor answered that this was a permission rather that so it might be than a command that so it should be and a permission onely in such times and places where otherwise the Minister cannot conveniently be heard of the Communicants The writer of the letter seemes to grant as much where hee affirmeth the placing of the Table Altar-wise is the most decent situation when it is not used and for use too where the Quire is mounted up by steppes and open so that hee which officiates may bee seene and heard of all the congregation If so then certainly the Canon is not binding for all times and places for then there was an Altar Fiftly you finde it not in Bedâ— that the Agenda of Pope Gregorie and the said S. Austin were celebrated by the Priest of the place every Sabbath day as you meane Sabbath day and would have ignorant people understand your meaning but onely every Saturday per omne Sabbatum It had been very fairely done had you expressed your Authors proper Latine in as proper English and called it Saturday as you ought to doe speaking in English to the people who as they are not all Geometricians so are they neither all such Latinists as to descrie your falsehood in it But we must take this for another of your Helenas to please the Puritans who now are furnished with an Argument to prove that the Lords day was called the Sabbath
middle space of time betweene both services when as the people are departed and the Curate gone unto his house This was the ancient practise of the Church of England The Morning prayer or Matins to begin betweene six and seven the second service or Communion service not till nine or ten which distribution still continues in the Cathedrall Church of Winchester in that of Southwell and perhaps some others So that the names of those which purposed to communicate being signified unto the Curate if not before yet presently after Morning Prayer he had sufficient time to consider of them whether he found amongst them any notorious evill livers any wrong-doers to their neighbours or such as were in malice towards one another and to proceed accordingly as he saw occasion All this you wipe out instantly with a dash of wine Exigâ—o Pergama tota mero as the Poet haâ—h it as if the notice given unto the Curate was for nothing else but that provision might be made of Brâ—od and Wine and other necessaries for that holy mystery And were it so yet could this very ill be done after the beginning of Morning Prayer as you needs will have it For would you have the people come to signifie their naâ—â—ies unto the Curate when he was reading the Confession or perhaps the Pater-noster or the Psalmes or Lessons then the Curate to break off as oft as any one came to him to bid the Churchwardens take notice of it that Bread and Wine may be provided Besides you must suppose a Tavern in everie Village and a Bakâ—r two else you will hardly be provided of Bread and Wine for the Communicants in so short a space as is between the beginning of Morning Prayer and the holy Sacrament Nay not at all provided in such cases but by Post and Post-horses much inconvenience the Market-towns being far off the wayes deep and mirie which what a clutter would make especially upon the Sabbath as you call it I leave you to judge Assuredly what ever your judgement be you are a Gentleman of the prettiest and the finest fancies that I ever met with Thus deale you with the other Rubricks and wrest them quite besides their meaning especially the third which concerneth the repulsing of those which are obstinately malicious and will by no meanes be induced to a reconcilement You tell us onely of the second which requires the Curat to admonish all open and notorious evill livers so to amend their lives that the congregation may thereby be satisfied that it were most ridiculously prescribed to be done in such a place or in so short a time and therefore that it is intended to be performed by the Curate upon private conference with the parties Good Sir who ever doubâ—â—d it or thought the Church in time of sâ—â—vice to be a fitting place for personall reprehensions So that you might have spared to tell us your 〈◊〉 laudable practice in not keeping backe but onely admonishing pâ—blicke offâ—nders upon the evidence of â—act and that noâ— publickly neither nor by name unlesse there had been somewhat singular in it which no man ever had observed but your own deere selfe and that to be proposed as an Iâ—stitutiâ— sacerdotum for all men else to regulate their actions by But for the third you say that it directs the Curate how to deale with those whom hee perceives by intimation given and direction returned from his Ordinary to continue in unrepented hatred and malice whom having the direction of his Ordinary he may keep from receiving tâ—e Sacrament and that in an instant without chopping or dividing the divine service And then that otherwise it were an unreasonable and illegall thing that a Christian man laying open claim to his right in the Sacrament should be debarred from it by the meere discretion of a Câ—rate Poâ—râ— Priests I lament your case who are not onely by this Minister of Lincoln Diocese debarred from moving and removing the holy Table but absolutely turned out of all autoritie from bindring scandalâ—â—s and unworthy peâ—sons to approach unto it That 's by this Minister conferred on his Deacon also because forsooth it did belong unto the Deacon to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke to the doorâ—s there to the doores and to take care the Cateâ—â—â—meni and those which were not to communicate should avoid the Church O saclum insipidum infacetum Such a dull drowsie disputant did never undertake so great an Argument As if the Deacon did these things of his own authoritie not as a Minister unto the Priest and to save him a labour That which comes after from the Iesuites and other Schoolmen will concerne us little who are not to be governed by their dictates and decisions but by the rules and Canons of the Church of England Now for the Rubrick that saith thus The Curate shall not suffer those to be partakers of the Lords Table betwixt whom hee perceiveth malice and hatred to raigne untill hee know them to be reconciled and that of two persons which are at variance that one of them be content to forgive the other c. the Minister in that case ought to admit the penitent person to the holy Communion and not him that is obstinate So for the Canons they runne thus No Minister shall in any wise admit to the receiving of the holy Communion any of his Cure which be openly known to live in sinne notorious without repentance nor any who have maliciously contended with their neighbours untill they shall be reconciled nor any Churchwardens or Sidemen who wilfully incurre the horrible crime of perjurie in not presenting as they ought nor unto any that refuse to kneel or to be present at publick praiers or that be open depravers of the Booke of Common Praier or any thing coÌ„tained in the Book of Articles or the Book of ordering Priests and Bishops or any that have depraved his Majesties Sovereigne authoritie in causes Ecclesiasticall c. Here is no running to the Ordinary to receive direction what to do but an authority leâ—t unto the Priest without further trouble and more then so a charge imposed upon him not to do the contrarie Onely it is provided that every Minister so repelling any shall on complaint or being required by the Ordinarie signifie the cause unto him and therein obey his Order and Direction Therin upon the post-fact after the repelling and on return of the Certificate and not before as you would have it for proof wherof with an unparalleld kinde of impudence you cite those very Canons against themselvâ—s But so extreme a spleene you have against the Clergie that upon all and no occasions you labour throughout your Pamphlet to lay them open and expose them to the contempt and scorne of the common people Now as you labour to expose the Clergie to contempt and scorne so you endevour secretly and upon the by to make the Chappels
l. 8. x Minut. â—elix cited p. 157. y Contr. Gent. l. 2. cited by B. Iewell to which the letter doth reâ—erre z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited p. 110. a cited p. 157. b Sic apud nos religiosior ille est qui justior c Lib. 7. in initio cited p. 116. e Coal p. 46. f p. 153. g Alii â—os feruntipsius Antistitis sacerdotis colere c. h p. 56. 57. i Iustit of the Sacr. lib. 6. c. 5. §. 15. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 2. in Iulianum l p. 158. 159. f p. 8. g In quo accedamus fide spiritualâ— cultura in veraci corde sine simulatiâ—ne in satisfactione fidei quia nihil est visibile horum neque Sacerdos c. Ambr. in Hebr. 10. h V. p. 118. Where he is made to say nihil hic visibile i p. 45. 46. k p. 140. l Non nego tamen habuisse primitivam ecclesiam ante Constantinâ—m Altaria seu aras de orig Altarium p. 99. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. cap. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Lib. 17. c. 20 s p. 109. in the Margin t Lib. 10. c. 6. u Soli Episcopi Presbyteri propriâ— jam vocantur in Ecclesia Sacerdotes Augde Civit. Dâ—i l. 20. cap. 10. x Orat. de 〈…〉 y Epist. 50. z p. 109. a p. 76. b Booke of Ordination c Acts 5. 4. d p. 109. e Art 31. f Hom. of the Sacrament part 2. p. 197. g Ibid. p. 198 h Preface on Easter day i Praier of the consecration k Eâ—hortatâ—on before the Communion l â—raier of the consecration m Praiâ—r of the consecration n â—raiâ—r after the communion o Eâ—hortation to the â—ommunion p Hom. p. 19â— q Hom. ibid. r Rubrick before the Consecration s Prayer after the Communion t Ibid. u Answ. to Peron c. 6. x Memoriam ibâ— sacrificâ—â— daâ—us non inviti Resp. ad Card Beâ— c. 8. y â—nsw to Card. Peron c. â— z De verbo nullam se litem moturam Ep. ad Card. Peron a p. 105. b p. 106. c Defence of his 5 Booke against Gardiner p. 439. d Of the Remish Sacrif l. 6. â— 5. e De Commemoratione ib. sacrificii seu sacrificio commemorativo Respons ad Car. Bell. f Appello Caesarâ—m p. 287. g p. 95. g Appeâ—â—â— p. 288. h Ibid. p. 286. Cap. 6. a Letter p. b p. 102. c p. 14. d The 31 Article having taken a 〈◊〉 Popish Lamb. p. 102. e Of the Sacrament parâ— 2. p 198. f p. 103 104. g 〈…〉 it be not 〈◊〉 Pius Quintus â—is yet is a kinde â—f pious Bull. p. 104 h Coal p. 8. i p. 75. 76. k 〈…〉 l 〈…〉 m â—f the Sacâ—ament part 2. p. 203. n p. 104. 105. o p. 105. p p. 10â— q p. 141. q p. 110. r p. 110. s 1. King 18. 18. t p. 115. u Eccleâ—iae mos obtinuit ut Sacrificium Altaris c. in Maâ—c c. 44. x p. 116. y Vt vobis non nostra sed Vaâ—ronis vestri sententia responâ—eamus l. 7 a p. 117. b V. p. 58. of the holy Table c p. 117. d It would prove the weakest argument c. p. 117. e Epiphan lib. 1. haerâ—s 28. n. 2. f p. 〈◊〉 g See the formeâ— Chapter h p. 12. i and yâ—t not constantly neiâ—her â—b p. 47. i Answ. to Card. â—eron cap. 6. k p. 120. l Appello Caeâ—sarem p. 286. m p. 120. n I am sure this fellow is a mighty weake peâ—ce to take up this leaden dagger c. p. 118. o p. 121. p Pellaâ—n de Missa l. 1. c. 14. q p. 121. r Sâ—ripsit explanationâ—s in omnes Epâ—stolas S Paâ—li ex Origine Ambrosio Hiâ—ronâ—â—â— Augustâ—no 〈◊〉 Insâ—ript Eccâ—es s Inlocum t p. 122. u Iâ— Hebr. 13. 1â— y Ita Chrysostomum secutus est ut ejus abbreviator dici possit Bell. de scrip Eccl. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In locum a Defence of the transl c. 17. â— 17. b p. 119. c p. 170. d p. 95. e Preface to M. Io. Selden p. 53. f p 170. g Persius Sat. â— o Cap. 2. h Quoâ—um Deus â—st venter i p. 1. 0. k Ann. A. 57 l p. 168. m Ad Phâ—lad n Hanc mensam Patres interdum etiam Altare vocant Exercit. 6. â— 1. o p. 168. p Tacit. Ann. lib. 14. prope finem q lib. 4. c. 20. r p. 165. s Appello Caâ—â—em p. â—â—6 c 〈◊〉 p. 46. d p. 160. e As the Lord du Plesâ—is doth acknowledge p. 1â—0 f p. 1â—2 h â—ppâ—sed by all learned men tâ—at have lived since Pamelius time p. 165. t p. 4â— u p. 166 x Cypr. Ep. li. 1. ep 7. y p. 166. z Ibid. a Article b Cited in the Coâ—l p. 46. c Quam ab Apostolis Ecclesiae accipiens in universo mundo offeâ—t Deo Lib. 4. cap. 32. Cap. 7. b Hist. lib. 5. c Joseph Hist. de bellis Indâ—â—orum d Antâ—q Iâ—d lib. 13. cap. 6. e 〈…〉 f 〈…〉 g 〈…〉 h 〈…〉 i Phaâ— sal l. 1. k 〈…〉 l Rosinus Aut. Rom. l. 2. c. 2. m Iul. Pollux liâ— 2. c. 1. n. 8. n Bellicivilis lib. 3. o Iustin. hist. â—ib 24. p in vit Calisti q 1. Cor. 11 22 r de Invent. â—â—rum l. 5. c. 6. s in vita Calixti t Hist. Eccl. lib. 8. cap. â— u Ibid. cap. 2 x Theodor. hist. eccl l. 3. c. 11. a Conâ— Gent. lib. 6. in initio b p. 156. c ibid. d ibid. e Potest intelligi simplicitâ—r quod nulla haberent simpliciter Harald in maâ—g 156. f v. Hospi. de orig Altar cap. 6. g de rebus Eccles. cap. 4. h qu. 118. i Apologet. Cap. 16. i de rebus Eccl. Cap. 4. k Baron Ann. Anno. 57. l Epist. â—2 m adv Valent cap. 2. n Virgil. Aeneid o Hooker â— 5. Art 3. §. 26. p Theodor. hist. Eccles. â— 5. c 17. q lib. 7. c. 25. r Nicephorus lib. 6. c 33. s de Aedificii Iustin. lib. 1. t p. 218. u de rebus Eccl. cap. 4. x p 219. y as viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in tâ—e Counc Laâ—dâ— Can. 19 z Hist. Eccl. l. 12. cap. 24. a Hist. 1. Ec. lib. 12. c. 34. b lib. 9. c. 38. c Art 3. diviâ— 26. d Apolog. c. 16. e Homil. 5. 〈◊〉 â—umer f de Hierarch Eccles. c. 2. g ad Tarsens h de poenitent i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de Orth. fid lib. 4. c 13. k p. 123. l qu. ad Orth. 118. m de Sp. S. cap. 27. n de Orth. fid l. 4. cap. 13. o p. 224. p p. 223. 224. ex Bed hisâ— l. 2. c. 3. q li. 1. cap. 3â— r Quod â—a necdum fueâ—at perâ—â—cta nec dedicata lbid y p. 76. in the 〈◊〉 from the Alt. and