a remote and another province pag. 3. who used to travaile Grantham Roade p. 71. and was a friend unto the Vicar pag. 110. Iohn Coal as hee is called by name pag. 88. New-castle Coal as from the place and parts of his habitation pag. 114. A man whose learning lay in unlearned Liturgies pag. 85. and used to crack of somewhat unto his Novices pag. 122. but to be pitâ—yed for all that in being married to a widdow pag. 168. Who the man aimes at in these casts is not here considerable It is possible hee aimes at no body but at have amongst you However all this while that I may keepe my selfe unto my Accidence Petrus dormit securus and may sleepe safely if he will for none of all these by-blowes doe reflect on him Done with much cunning I assure you but with ill successe For now he least of all expects it I must draw the Curtaine and let him see his Adversary though he hide himself Me me adsum qui feci in the Poets words I am the man that never yet saw Grantham Steeple though for the Churches sake I undertooke the Patronage of the poor dead Vicar The letter to the Vicar being much sought after and by some factious hands spread abroad of purpose to hinder that good worke of uniformity which is now in hand did first occasion me to write that answer to it which passeth by the name of A Coal from the Altar Now a necessity is laid upon me to defend my selfe and with my selfe that answere also from the most insolent though weake assaults of this uncertaine certaine Minister of the Diocesse of Lincoln who comes into the field with no other weapons than insolence ignorance and falsehood In my defence whereof and all my references thereunto I am to give you notice here that whereas there were two Editions of it one presently upon the other I relate onely in this Antidote to the first Edition because the Minister takes no notice but of that alone The method which I use in this Antidotum shall be shewn you next that you may know the better what you are to look for The whole discourse I have divided into three Sections Into the first wherof I have reduced the point in controversie as it relates to us of the Church of England following the Minister at the heeles in his three first Chapters touching the state of the question the Regall and Episcopall power in matter of Ceremony and in the fourth bringing unto the test all that he hath related in severall places of his booke touching the taking downe of Altars and alteration of the Liturgie in King Edwards time The second Section comprehends the tendries of the Primitive Church concerning Sacrifices Priests and Altars together with their generall usage in placing of the Altar or holy Table and that containes foure Chapters also In which we have not only assured our cause both by the judgement and the usage of the purest Ages but answered all those Arguments or Cavils rather which by the Minister have been studied to oppose the same The third and last exhibites to you those Extravagancies and Vagaries which every where appeare in the Ministers booke and are not any way reducible to the point in hand wherein wee have good store of confident ignorance falâ—â—fications farre more grosse because more unnecessary and not a little of the old Lincolnshire Abridgement And in this wise I have diâ—posed it for your ease who shall please to reade it that as you are affected with it you may end the booke either at the first or second Section or else peruse and reade it thorowly as your stomack serves you In all and every part of the whole discourse as I have laid downe nothing without good authority so have I faithfully reported those authorities which are there laid down as one that cannot but have learned by this very minister that all fals dealing in that kinde however it may serve for a present shift yet in the end 〈◊〉 both shame to them that use it and disadvantagâ— to the cause Great is the 〈…〉 the last though for a while suppressed by mens subtile practises Nor would I that the truth should fare the worse or finde the lesse esteeme amongst you because the contrary opinion hath been undertaken by one that calls himselfe a Minister of Lincoln Diocesse You are now made the Judges in the present controversie and therefore it concernes you in an high degree to deale uprightly in the cause without the least respect of persons and having heard both parties speake to weigh their Arguments and then give sentence as you finde it Or in the language of Minutius Quantum potestis singula ponderare ea verò quae recta sunt eligere suscipere probare And that you may so doe and then judge accordingly the God of truth conduct you in the wayes of truth and leade you in the pathes of righteousnesse for his owne names sake Westminster May 10. 1637. PErlegi librum hunc cui titulus est Antidotum Lincolniense c. in quo nihil reperio sanae doctrinae aut bonis moribus contrarium quâ— minus cum utilitate publicâ imprimatur Ex Aedibus Londin Maii die 7. 1637. Sa Baker The Contents of each severall Section and Chapter contained in this Treatise SECTION I. CHAP. I. Of the state of the question and the occasion of writing the letter to the Vicar of Gr. The Author of the Coale from the Altar defended against him that made the holy Table in respect of libelling railing falsifying his authorities and all those accusations returned on the Accusers head The Minister of Lincolnshires advantage in making his own tale altering the whole state of the question The Vicar cleared from removing the Communion Table of his own accord as also from a purpose of erecting an Altar of stone by the Bishops letter That scandalous terme of Dresser not taken by the writer of that letter from the countrey people The Vicars light behaviour at bowing at the name of IESUS a loose surmise The Alderman and men of Gr repaire unto the Bishop The agitation of the businesse there The letter written and dispersed up and downe the countrey but never sent unto the Vicar The Minister of Lincolnshire hath foulely falsified the Bishops letter A parallel betweene the old and the new Editions of the letter CHAP. II. Of the Regall power in matters Ecclesiasticall and whether it was ever exercised in setling the Communion Table in forme of an Altar The vaine ambition of the Minister of Linc to be thought a Royalist His practise contrary to his speculations The Doctor cleared from the two Cavils of the Minister of Linc touching the Stat. 1. Eliz The Minister of Linc falsifieth both the Doctors words and the Lo Chancellour Egertons The Puritans more beholding to him than the King The Minister of Linc misreporteth the Doctors words onely to picke a quarrell with his Majesties Chappell A
ANTIDOTVM LINCOLNIENSE OR AN ANSWER TO A BOOK ENTITVLED THE HOLY TABLE NAME THING c. Said to be written long agoe by a Minister in Lincolnshire And Printed for the Diocese of Lincolne Ao 1637. Written and inscribed to the grave learned and religious Clergie of the Diocese of Lincoln BY PET HEYLYN Chapleine in Ordinary to his M atie 1 COR. 14. 40. Let all things be done decently and in order LONDON Printed for JOHN CLARK and are to be sold at his shop under S t. Peters Church in Cornhill 1637. TO THE KINGS MOST EXCELLENT MAIESTIE CHARLES BY THE GRACE OF GOD King of Great Britaine France and Ireland Defender of the Faith c. Most dread Soveraigne YOur Majesties exemplarie piety in the house of God hath spred it selfe abroad amongst all your Subjects and they were ill Proficients in the schoole of piety did they not profit very much under such a Master Your Royall and religious care that all things in your Regall Chappels be done according to the prescript of the publick Liturgie and ancient usage of this Church is a prevailing motive unto all your people not to be backward in conformity to such an eminent part of your Princely vertues Such a most excellent patterne would soone finde an universall entertainment in the hearts of men were there not some the enemies as well of piety as publick Order that disswade from both None in this kind more faulty than an obscure and namelesse Minister of Lincoln Diocese in a discourse of his not long since published A man that makes a sport of your Ma ties Chappell 's as having never heard of the use of the Chappel nor read of any ordering and directing course from the Royall Chappell 's and puts a scorne upon the piety of the times in being so inclinable by your most sacred Ma ties divine example to decencie and uniformity in Gods publick service Nay whereas in the Primitive times the holy Altars as they then used to call the Communion Tables for other Altars they were not were esteemed so sacred that even the barbarous Souldiers honoured them with affectionate kisses this man exposeth them to contempt and scandall as if no termes were vile enough to bestow upon them Nor deales hee otherwise with them who out of their due zeale to God and for the honour of the Reformation against the unjust imputations of those of Rome and the procuring of due reverence to Christs holy Sacraments too much slighted in these times and in many places have travailed to reduce this Church to that ancient Order which hath beene hitherto preserved in your Majesties Chappell 's and the Cathedralls of this Kingdome whom he hath openly traduced as if they were but taking in the out-works of religion and meant in time to have about with the fort it selfe In this regard I thought it was my bounden duty to represent unto your Majesties faithfull and obedient Subiects the true condition of the businesse so by him calumniated together with the doctrine and continuall usage both of the Primitive Church of Christ in the world abroad and the Reformed Church of Christ in this your Majesties Realme of England Which worke as it was principally intended to settle and confirme the mindes of your Majesties people whom some have laboured to possesse with preiudicate feares so to the end it may receive amongst them a more faire admittance I have presumed to prostrate both my selfe and it at your Royall feet with that humility and reverence which best becomes Your Majesties most obedient Subject and most dutifull Chaplaine PET. HEYLYN A PREFACE TO THE GRAVE LEARNED and religious Clergie of the Diocesse of LINCOLN IT is well noted by the Poet that the remedy doth come too late when once the mischiefe is confirmed and setled by too long delayes And thereupon he hath advised us Principiis obstare to crush a spreading evil even in the beginning before it gather head and become incurable On this consideration I applyed my selfe to the present businesse and so applyed my selfe unto it that it might come unto your view with all speed convenient before that any contrary perswasion by what great name so ever countenanced should take too deep a root in any of you to be theÌ„ce easily remâ—ved In the beginning 〈◊〉 March last there peeped into the world a booke entituled The holy Table Name and Thing said to be written long agoe by a Minister in Lincoln-shire in answer to D r Coale a judicious Divine of Queene Maries dayes and printed for the Diocese of Lincolne An. 1637. So that being written by a Minister in Lincoln-shire and printed for the Diocese of Lincoln who could conceive but that it was intended for the private use of you the Clergie of those parts and not to have beene scattered as it was over all the Kingdome But being so faire a Babe and borne in such a lucky houre it would not be restrained in so narrow a compasse and therefore took the libertie to range abroad secretly and by stealth at first as commonly such unlicenced Pamphlets doe till it had gotten confidence enough to bee seene in publick and then which was not untill the first of Aprill I had the happinesse to reade and peruse it thorowly So that as Florus said of the Ligurians that it was aliquanto major labor invenire quam vincere the like may bee aâ—birmed of this and such like lawlesse and nonliâ—â—t Pamphlets that it is no lessâ— labour to finde them but thâ—n having found them to confuâ—â— them For having read and thorowly perused the same I found forthwith that the most part of all the businesse was to detect the extreme falshood of the man which is so palpable and grosse that I dare boldly sav it and will make it good such so many impostnâ—es of all sorts wâ—â—◠〈◊〉 thrust upon the world in so small a Volume For first hee makes an Adversary of he knowes not whom and then hee 〈…〉 hee cares not how mangling the Authoâ—s words whom hee would confuâ—e that so he may bee sure of the easier conquest and practising on those Authors whom he is to use that they may serve his turne the better to procure the victory A strange and cruell kinde of Minister equally unmercifâ—ll to the dead as to the living with both of which he deales aâ— did Procrustes with his captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making them fit unto his bed â—f they be longer than his measure then he cuts them shoâ—â—er and if they bee too short then hee racks them longer Hardly one testimony or authoritie in the whole discourse that is any way mateâ—â—â—all to the point in hand but is as true and truely cited as that the booke it selfe was writ long agoe in answâ—r unto D r Coale of Queene Marisâ— dayes which as it is the leading tale stands in front of purpose to make good the entrance so doth it give a good
essay of those fine stories and inventions which we are like to finde within One that conjectured of the house by the trimme or dresse would thinke it very richly furnished The wals thereof that is the Margin richly set out with Antique Hangings and whatsoever costly workmanship all Nations of these times may bee thought to bragge of and every part adorned with flourishes and preâ—ty pastimes and gay devices of the Painter Nor is there any want at all of Ornaments or Vtensils to set out the same such specially as may serve for ostentation though of little use many a fine and subtile Carpet not a few idle Couches for the credulous reader and every where a Pillow for a Purâ—tans Elbow all very pleasing to the eye but slight of substance counterfeit stuffe most of it and wrought with so much fraud and falshood that there is hardly one true stitch in all the Worke From the beginning to the end our Minister is still the same no Changeling Servatur ad imum Qualis ab incoepto processerit et sibi constat And yet if all these piae fraudes for so they must be thought in so grave a Minister did aime at nothing else than to advance the reputation of his holy Table the answering of his worke were more proper for another Adversary The holy Table hath no enemies in the Church of England and therefore he is faine to flie to Rome to finde out some that are ashamed of the name of the Lords Table But so it is that under the pretence of setting up his holy Table this Minister hath dispersed throughout his booke such principles of faction schisme and disobedience that even that Table also is made a snare to those who either out of weaknesse or too great a stomacke doe greedily devoure what ever is there set before them So venomous a discourse requires an Antidote a timely and a present Antidote before the malignitie of the poyson bee diffused too far and therefore I thought fit to provide one for you for you the learned religious Clergie of the Diocesse of â—â—nc for whoÌ„ for whose use alone that worthy Work of his whosoever hee bee must be pretended to be printed yet so hat any others may be made partakers of it whose judgment and affections have been or are distempered by so lewd a practiser who cares not if the Church were in a combustion so hee may warme his hands by the flame thereof The Author what he is is not yet discovered all that is openly revealed is that hee was a Minister in Lincoln-shire as in the Title some Minister of the Diocese as the Licence cals him The booke if wee beleeve the Title-page was writ long agoe in answer unto Doctor Coal a judicious Divine of Queene Maries dayesâ— but what the Author meanes by Queene Maries dayes is not so easie to determine If hee speakes properly literally and anciently as in the first part of the Title he would same be thought hee may perhaps meet with a Doctor Coal in Queene Maries dayes but then that Doctor Coal would not serve his turne because hee had no hand in the Coal from the Altar but if he meane the present times and reckon them in the ranke of Queene Maries dayes as if the light in which we live proceeded not froÌ„ the cleer Sunâ—shine of the Gospell but the fierce fire of persecution I would faine know what could bee said more factiously to inflame the people whom he and others of that crew have every were affâ—ighted with these dangerous feares Q. Maries dayes we blesse God for it were never further off than now religion never more assured the Church better setled nor the Divines thereof more leaâ—ned and religious than at this time under the most auspitious Raigne of our Gracious Soveraigne And therefore they that practise with all art and cunning to cast such scandals on the State and such foule slanders on the Church are utterly unworthy of those infinite blessings which by the sword of God and Gideon the favour of the Lord and our religious Soveraigne they enjoy in both So that the supposition of a booke written long agoe in answer to a Doctor of Queene Maries dayes is at the best a factious figment and a pâ—rnicious Imposture to abuse the people and onely for that cause invented This factious figment thus rejected all that is left us to find out this Author must bee collected by the style and argument though that perhaps will give us but a blinde discovery The argument both in the maine and on the by shewes that hee is a true descendant of those old Ministers of Lincoln shire which drew up the Abridgement in King Iames his time in case hee bee not some remainder of that scattered company which hitherto hath hid his head and now thrusts out with Bastwick Prinne and Burton to disturbe the State The stile composed indifferently of Martin Maâ—â—e-Prelate and Tom Nash as sâ—â—â—rillous and full of folly as the one as scandalous and full of â—action aâ— the other was which howsoever it may please young heads and such as are affected as the Writer is yet it gives just offence to the grave and learned who would have serious matters handled in a serious manner They that can finde him â—ut by either of thâ—se Characters must have more knowledge of the Diocesse than I dare pretenâ— to who am pronounced before-hand and by way of challenge to be none of the Voisinage and consequently no fit man to be returned of the Inquest Onely I have made bold out of my care and zeale to the commonâ—good to give you this short notice of him that if by chance you should encounter with him any where in his private◠〈◊〉 you may take heed lest hee seduce you by his practiâ—es and in the meane time be forwarned lest he misguide you by his writings For comming in the habit of a neighbâ—ur Minister especially being recommended to you for one so Orthodox in doctrine and consâ—nant in discipline to the Church of England you might perchance be apt to give credit to him and lend too credulous an eare to his slie temptations Therefore to save that title which the Church hath in you and to preserve that interest which it claimes in your best affections I have adventured to put in this Caveat in the Churches name which if you should neglect as I hope you will not I must bee forced in maintenance of her right and interest to bring my double quarrell Bookes of a popular argument and followed in a popular way are commonly much cherished by that race of men who love to runne crosse to all publick-order And therefore it concernes all Churchmen and you especially of that Diocese for which that worthy Woke was printed to have a wise and timely care that those which are committed to your severall charges be rightly ballanced and not invâ—igled and abused by the neate subtleties of those who onely labour
to deceive them And it concernes us all the rather because those factious and schismaticall Pamphlets that came out with and since the good Ministers Booke seeme to indeavour nothing more than to possesse mens mindes as before I said with dangerous and desperate though most needlesse feares that all things goe not right amongst us The placing of the holy Table in that comly sort as is most coÌ„sonant to the practise of the Primitive times and to the generall usage of all Cathedrals in this Kingdom and his Majesties Chappels given out by false and factious men onely to bee a preamble to a greater change And howsoever in it selfe it bee a matter of indifferent nature and so acknowledged to bee both by the Minister himselfe good man and by the writer of the letter to the Vicar of Grantham and that the Table be so placed in his Lordships Chappell by whom the Ministers booke was allowed and licenced as is elsewhere said this comes all to one for place them how they will in Cathedrall Churches his Majesties and the Bishops Chappels and be the matter so indifferent as no one thing more yet take we heed we doe not place them Altar-wise in Parochiall Churches rather than so poore people must bee frighted with wee know not what and told that there is somewhat in it which is worth their feares something that mainly tends unto the alteration of religion here by law established As if the Table could not stand where the Altar did or be placed Altar-wise all along the wall but it must needs implie some Popish and prohibited sacrifice to be intended for the same though not yet ready to be offered In which most false and scandalous imputations as all the Pamphlets of these times are extremely guilty so there is none more positive in it than this Minister of Lincoln Diocesse These new Reformers I desire you to observe his words though they prepare and lay grounds for the same dare not for feare of so many lawes and Canons apparently professe this Eleusinian doctrine They are as yet busied in taking in the out-works and that being done they may in time have a bout with the Fort it selfe A speech of that schismaticall factious and seditious nature that greater of that kinde was never uttered by Bastwicke Layton Burton Prynne or any pestilent Pasquill of the present ne dum in any of the former times And though you may conjecture ex pede Herculem what you are like to finde by this in the whole bulke of the discourse yet for your better satisfaction I will lay before you as by way of Parallel the harmony or agreement which is betweene him in his holy Table and H. Burton in his late seditious Sermon and Apologie Not in the language onely which is in both so like and so full of clamour as if they had but one pen between them but in their factious and schismaticall positions in which they doe agree so sweetly Which done it shall be left to you to consider of it whether it may be possible that they should jump so even in so many passages by meere inspiration and the enthusiasme of the same ill spirit or that they rather fell upon it as Iuglers sometimes doe their tricks by combination and confederacy The Minister of Lincoln M r. Burton of London THese new reformers though they prepare and lay grounds for the same dare not for feare of so many laws and Canons apparently professe this Eleusinian doctrine They are as yet busied in takeing in the out-workes and that being done they may in time have a bout with the fort it selfe pag. 204. THey must first downe with Tables and up with Altars c. And what then Surely a Priest is not farre off But where is the sacrifice Stay a while that service comes last and all these are preparations unto it So as all these Preambles doe at last usher in the great God of the host so soone as it is well baked and the peoples stomacks fitted to digest so hard a bit pag. 105. I appeale to any indifferent men that pretend to any knowledge in divinity if the Reading Pew the Pulpit or any other place in the Church be not as properly an Altar as is our holy Table howsoever situated pag. 75 76. Well yet a raile must bee made about it to insinuate into peoples mindes an opinion of some extraordinary sanctitie in the Table more than in other places of the Church as the Pulpit Pew or Font. p. 33. A number of our Churches have their Iles of such a perfect crosse that they cannot possibly see either high Altar or so much as the Chancell pag. 224. When they must use no prayer at all after the Sermon but come downe and reade a second or third service at the Altar where in great Churches halfe the people cannot heare a word pag. 150. Without which transposing of the Table the Minister were he that Stentor with the sides of brasse could never be heard of his congregation p. 204. Reading a second service at the Altar where even in lesser Churches the people cannot possibly heare without a Stâ—ntorious voice of the Minister In the Epistle to the King Our Communion shall bee at the soonest our fourth and by no meanes our second service pag. 174. And reade a second or third service at the Altar pag. 150. It seemes by you wee are bound onely to pray but not to speak the words of the Canons pag. 75. When they forbid Ministers to use any prayer before their Sermons but the bare and barren forme of words in the Canon pag. 150. God is aswell God of the West North and South as he is of the East and it is Paganish to make him more propitious in any one corner of the world than hee is in another pag. 219. Praying with their faces towards the East thus tying God to a fixed place pag. 129. Whereas S. Paul reckoneth up a long Catalogue of graces to be blamelesse vigilant sâ—ber modest learned hospitall and I know not what the man is content the Puritans take all these for themselves c. pag. 191. The good Ministers of the Land i. e. the Puritan Ministers are the Kings most loyall loving dutifull faithfull obedient and peaceable subjects pag. 48. He might also marke some speciall differences which our Canons themselves doe make betweene Cathedrals and Parochiall Churches and particularly in an observation concerning the point in hand pag. 182 183. But let us examine a little what force there is in this Argument Cathedrals are so and so therefore all other Churches must conforme to them I deny the Argument Legibus vivendum est non exemplâ—s p. 160. I hope it will be no offence if I pluck out this Cumane creature who like a sawning Sycophant thinkes to take sanctuary in that holy ground from the shadow and shelter of the Royall Chappell pag. 35. In the last place being pulled away from the hornes of their Cathedrall
Altars as not able to shelter theÌ„selves from their pursuers they flye as to their last refuge and most impregnable fort to the Kings Chappell pag. 165. Every Parish Church is not bound to imitate in all outward circumstances the patterne and forme and outward embellishment and adorning of the Royall Chappell pag. 33. Why should subjects think to compare with the King in the state of his Royall family or Chappell there being many things in the Kings Chappell which were presumption to have in ordinary Churches pag. 165. It is not therefore his Majesties Chappell but his Lawes Canons Rubricks and Proclamations which we are to follow in these outward Ceremonies p. 34. The worship and service of God and of Christ is not to be regulated by humane examples but by the divine rule of the Scriptures pag. 165. This Table without some new Canon is not to stand Altar-wise and you at the North-end thereof but Table-wise and you must officiate at the North-side of the same by the Liturgie pag. 20. The externall rites and ceremonies in the Church are limited by Act of Parliament prefixed to the Communion booke and no more to be added or used in Churches pag. 166. Doctores legendi sunt cum venia The Doctors must bee pardoned if they sometimes slip in their expressions p. 91. Their works are not without their naevi or spots so as they that reade them must margaritas è coeno legere gather pearles out of the mud pag. 112. I should therefore reasonably presume that this good worke in hand is but a second part of Sancta Clara and a frothy speculation of some few c. p. 85. The booke of Franciscus S. Clara which hath beene now thrice printed and that in London as they say and is much applauded by our Innovators c. pag. 117. And so the Bishop of Norwich must bee ever sending forth letters of persecution because Iohn Fox observeth that one of them did so p. 98. So hot is the persecution against Gods faithfull Ministers people in those Counties of Norfolke and Suffolke c. pag. 25. that in all Queen Maries time there was not so great havoâ—ke made of the faithfull Ministers of God c. pag. 65. S. Cyprian aggravates the offence of these Testators that by making Church-men executors and over-seers of their last wills Ab altari sacerdoâ—â—s ministros volunt avocare will needes withdraw ministers from their Ecclesiasticall functions with no lesse offence than if under the law they had with-drawne the Priests from the holy Altar pag. 167. When Clergy men dare in affront to Gods word to Christs doctrine and example c. usurpe and take upon them to meddle in the managing even of the highest and weightiest affaires of Princes States and temporall kingdomes which is incompatible with the Ministeriall function Epistle to the Nobility pag. 22. If the Ordinaries now command where there is no law or former Canon in force it layeth a grievance on the subject as a thing unjust and consequently of a nature whereunto obedience is no way due pag. 66. And herein we have â—ause to blesse the name of God who hath raised up many zealous and couragious Champions of his truth I mean faithful Ministers of his word who choose rather to lose all they have than submit themselves to their unjust and base commands pag. 83. This fellow jumbles againe the King and the Bishop tanquam Regem cum Regulo like a Wren mounted upon the feathers of an Eagle pag. 91. Little Pope Regulus playeth such Rex in Norwich Diocesse And in the Margine It signifieth both a little King a Wren c. So farre the Parallel holds betweene them in their words and writings And I pray God there be not a more unseene Parallel at least in their ends and aimes between this Lincolnshire Minister and Prinne and Bastwicke as well as betweene him and Burton What thinke you now of this consent and harmony betweene the Minister of Lincoln Diocesse and H. B. of London Thinke you not that they hold intelligence with one another and by their weekly packers give and receive advertisements both what they meane to write of and how to follow it Certainly this must needes bee done by mutuall correspondence and combination at least non sine numine divûm not without speciall influence of the same ill spirit Yet I must tell you by the way that of the two the Minister of Lincoln is the most adventurous who befides all that here is said hath a long studied discourse in maintenance of sitting at the holy Sacrament which good Master Burton never winched at But now upon the stating of the question by this man of Lincolnshire some of the latter libells of which wee have had many since the Ministers booke have brought in that too and made it one of the disparities or Antitheses betweene our Saviour and the Prelates And yet the brethren may doe well not to give too much credence to him For howsoever hee hath strained so much to gaine their favour and set them out with a long Catalogue of graces as vigilant sober blamelesse modest learned hospitall and I know not what pag. 191. Yet at another time he flings them off as if they had no reference to him For if they will expresse no reverence at their approach unto the holy Table as you know they will not take them Donatus for him they shall be â—ever written in his Calendar for the children of this Church pag. 99. 100. Or if they doe dislike the callings of the Reverend Ordinaries of this land as you know they doe He wisheth them presently with M. Cotton in the new as unworthy of that most happy government which by the favour of God and the King all the Laity and Clergy doe here enjoy in the old England pag. 64 65. And thus he deales with Calvin also whom he endeavoureth to save harmelesse all he can from having any hand in changing the English Liturgie yet saith he was a Polypragmon pag. 144. a man pragmatically zealous pag. 145. And thus he feeds them as you see with a bit and a knock altera manu piscem ostendens altera lapâ—dem and will be sure to keepe them under how much so ever he advance them But O le quid ad te What makes all this to me may this Minister say who am nor named nor glanced at in his holy Table or at least named no otherwise then amongst those Authors which were selected purposely to adorne his Margin It is true the Minister as if he knew not whom to pitch on for the Coal from the Altar layes about him blindefold and like the naughty boy he speaks of he flings his stones abroad where he sees most company not caring whom hee hit so hee hit at some body Yet generally the needle of his compasse points unto the North and he drives much at one or other that was not of the voisinage but an inhabitant of
construing booke and tells you who had need be told it that it behoves you to take care that every thing bee well at home before you come into the Court to accuse another Otherwise you will prove such a Censor morum as was Manutius Plancus in the Romane storie Qui nil objicere posset adolescentibus quod non agnosceret senex most guilty in your doting daies of those very crimes which you have charged on them of the younger sort Which said in generall wee meane to lay before you plainly without welt or guard your jugling in the cariage of this businesse as it relates unto the state of the question and other the Contents of your first Chapter and after all those manifest and most notorious falsifications and impostures which you have put upon the world in your holy table The holy table never was so made an Altar as you have made it in that booke by offering on the same such spotted maimed and most illegall sacrifices to your faire Laverna First for your stating of the question you have an excellent advantage could you hold it fast in making as you doe your owne case your own evidence and your owne authorities The principals in this businesse were the Vicar of Grantham the Alderman thereof and my Lord Bishop of the Diocesse the only Accessary thereunto the Bishops Secretary Of all these there is none that either can or will confute you in any thing you say say you what you will The Vicar hee is dead and you may use him as you please for mortui non mordent as the saying is But yet take heed and say a friend advised you to it what you lay upon him For though he cannot answer to your slanders now hee may bring you to answer for them another day The Alderman being set forth unto us for a discreete and modest man as the letter tells us A prudent and discreet man as your booke informes us did never shew his wisdome and discretion more than that he was affraid to offend the Bishop And being if he be alive as prudent and discreet as ever must needs be now as much affraid to offend the Bishop as before he was and therefore you may say your pleasure and call the Alderman and the Aldermans letter to witnesse what you please to say you are sure of that As for the Bishop from whose mouth you must have the storie hee hath good reason to confirme and justifie his owne relation that it may set him off the better and give the world a full accompt of his most moderate proceedings in a point so agitated Then for the Secretary being wee finde not in the storie that he was any more imployed than sitting up with his Lord that night fetching the booke of Martyrs out of the hall and borrowing Bishop Iewels workes from the Parish Church and giving out the letters as his Lord directed he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living instrument and if examined can say nothing that will doe you hurt So that in case the Bishop can but keepe your counsell as no doubt hee will and M r Alderman hath not lost his ancient prudence and discretion which God forbid you may stand forth and tell your tale and tell it with as high a confidence as if wee were obliged to take all for Gospell This you conceive at least goe on accordingly not thinking that in some main points those of the voisinage the same Province can detect you or that there is no way to bring truth to light but by confession of the parties Now in your storie of the businesse you tell us that the Vicars head was full of â—rotchets First turning out of the towne the Lecturers there being two grave and painfull preachers as you set them forth For being salaried by the Parish to which the Bishop was so good a friend you cannot but extoll them whatsoever they were or what just cause soever the poore Vicar had to rid the towne of them Then for the second Crochet that was you say the removing of the Communion table from the upper part of the quire where it was comely placed before and had stood time out of minde unto the Altar-place as he called it and telling M r. Alderman who out of his discretion must needs question the Vicar for it that he had done it and would justifie it What proofe have wee for this for of the other you bring none I meane that the Communion table stood in the upper part of the Quire in such a comely fashion for so long continuance and that it was removed by the Vicar onely without consulting with the Chancellour or perhaps the Ordinary For proofe of this we are referred to M r Aldermans letter Then that the Vicar called the Communion table by the name of Tresle saying that he would build an Altar of stone at his owne charge and that the rude people made reply that hee should set up no dressers of stone in their Church What proofe have we of that M r Aldermans letter Next that he used light gestures in bowing at the name of Jesus so as sometimes his booke fell down and once himselfe to the derision of those that were not so well affected to that religious Ceremony What evidence to make that good M r Aldermans letter These are the most materiall things in the whole relation so farre as it concerned the ground of the whole proceeding and for the proofe of all we must take your word aswell as M r Aldermans letter For what if M r Alderman writno such letter or if he writ it on the Post-fact only to make good your tale or if you make more of it than he mentioned in it as who can tell but you may deale with M r Aldermans letters as you have done throughout your booke with the Aldermans better Or what if M r Aldermans letter say as much as you would have him why would you have us credit M r. Aldermans letter to the discredit of the Vicar especially as things stood betweene them the Alderman being most apparently not a party only but dux partium the leader of a party against his Minister For you your selfe have told us that M r Alderman being nor Bishop Chancellour nor Surrogate as I conceive him commanded his owne officers Sergeants and Beadles and such fellowes to remove the Table to the place where it stood before Which being done accordingly he cries out first and makes complaint unto the Bishop when he had no cause but that hee thought it an high point of wisdome being so prudent and discreet a man as you say hee was to make sure worke there and then a fico for the Vicar So that the Alderman being both a partie and the Plaintife too is not to be admitted for a witnesse also except it be by some new order of your owne devising and like to be a
some one or other of your Privados about those parts the better to disperse it up and downe the Country and that not on the morrow morning but some ten dayes after For that it was directed to the Vicar the whole proeme shewes which could not be applyed unto any other especially these words Now for your owne satisfaction and my poore advice for the future I have written unto you somewhat more at large c. That it was fashioned like a letter in the latter end the conclusion shewes even in your owne edition of it Which I recommend unto you and am ever c. And I would faine know what these words am ever did relate unto if not to the subscription following which in my written copy was set downe thus although not printed with the rest and am ever Your very loving friend I. L. To draw unto an end of this new-nothing you tell us confidently like all the rest what satisfaction the poore Vicar had by this decision having gained all the points you say excepting the forme of placing the Table which was the onely point hee stood on and that the Vicar after this did reap much fruit and profit from his Lordships favour from whom he never received any favour from that time forwards So fine a storie have you told and so little probable that they that dwell farre off and are not of the voisinage can take you tripping Now for the letter it selfe you tell us that it varieth in some places in matter from the printed Copie but little in forme Nothing at all in forme that is certaine but much in matter so much as you thought fit to alter in it the better to set off the businesse and give a faire face to so foule a cause Those Copies which I met with and compared and had from very goods hands too were word for word exemplified in the printed booke And if you looke into Duckâ— lane for the old written copies which till the Doctors book came out were sold for halfe a crowne a peece and doubtlesse may be had there still if not imployed to otheruses you will find no such variance in the matter as you would perswade us Which variance what it is and how it alters in a manner the whole state of the question wee shall see the better by placing columne-wise those particular passages in which the variance doth consist according to the old and the new edition as hereunder followeth The M. S. Copie printed with the Coal from the Altar The Copie licensed and allowed by the B p of L. pag. 68. I have c. appointed the Church-wardens whom â—t principally doth concerne under the Diocesan to settle it for this time Pag. 12 13. I have c. appointed the Church-wardens whom in my opinion it principally doth concerne under the Diocesan and by his directions to settle it for the time Pag. 68 69. That you doe the reverence appointed by the Canon to the blessed name of JESUS so it be done humbly and not affectedly to procure devotion not derision of your Parishioners Pag. 13. That you doe the reverence appointed by the Canons to that blessed name of JESUS so it be done humbly and not affectedly to procure the devotion and not move the derision of the Parishioners who are not it seemes all of a peece Pag. 69. But that you should be so violent and earnest for an Altar at the upper end of the Quire Pag. 13. But that you should say you will upon your owne cost build an Altar of stone at the upper end of your Quire Pag. 69. That the fixing thereof in the Qâ—ire is Canonicall and that it ought not to bee removed to the body of the Church Pag. 13. That the fixing thereof in the Quire is so canonicall that it ought not to be removed upon any occasion to the body of the Church Pag. 69. That other oblation which the Papists were wont to offer upon their Altars is a blasphemous figment c. Pag. 14. That other oblation which the Papists were wont to offer upon these Altars is a blasphemous figment c. Pag. 69. It is not the Vicar but the Church-wardens that are to provide for the Communion Pag. 14. It is not the Vicar but the Church-wardens that are to provide Vtensils for the Communion Pag. 70. And therefore I know you will not change a table into an Altar which Vicars never were enabled to set up c. Pag. 14. And therefore I know you will not build any such Altar which Vicars never were enabled to set up c. Pag. 71. For besides that the Country people would suppose them dressers rather than tables Pag. 15. For besides that the country people without some directioÌ„s beforehand from their Superiours would as they told you to your face suppose them dressers rather than tables Pag. 71. Not where the Altar but where the steps of the Altar formerly stood Pag. 15. Not where the Altar but where the steps to the Altar formerly stood Pag. 72. Or to make use of their Covers and ornaments tables may be placed in their room Pag. 16. Or to make use of their covers fronts and other Ornaments tables may be placed in their roome Pag. 72. And it seems the Queens Commissioners were content they should stand Pag. 16. And it seemes the Queene and her Counsell were content they should stand Pag. 73. The sacrifice of the Altar abolished these call them what you will are no more Altars but tables of stone and timber Pag. 16. The sacrifice of the Masse abolished for which sacrifice onely Altars were erected these call them what you please are no more Altars but tables of stone or timber Pag. 73. Where there are no people so void of understanding Pag. 16. Where there are no people so voide of instruction Pag. 73. For upon the Orders of breaking downe Altars all Dioceses did agree upon receiving Tables but not upon the fashion and forme of the tables Pag. 16. For upon the Orders of breaking downe Altars 1550. all Dioceses as well as that of London did agree upon receiving Tables but not so soone upon the form and fashion of their tables Pag. 73. A table in regard of what is there participated by men Pag. 16. A table in regard of what is thence participated by men Pag. 73. For it answers that very objection out of Heb. 13. 10. Pag. 17. For it answers that merry objection out of Heb. 13. 10. Pag. 74. We have no Altar in regard of an oblation but wee have an Altar in regard of participation and communion granted unto us Pag. 17. Wee have no Altar in regard of an oblation but we have an Altar that is a table in regard of a participation and communion there granted unto us Pag. 74. The use of an Altar is to sacrifice upon and the use of a table is to eate upon Pag. 17. The proper use of an Altar is to sacrifice upon and the proper
is the hint you take to introduce your studied discourse of the power of Kings in ecclesiasticis which neither is ad rem nor Rhombum but that you would doe somewhat faine to be thought a Royalist however the poor people take it to be so deserted For tell mee in good earnest doth the Doctor say that the said Statute 1. of Eliz. was onely confirmative and not declaratorie of the old Doth he not say expressely as you would have him Last of all saith his book it may be argued that the said clause or any thing therein contained is not indeed introductory of any new power which was not in the Crown before but rather declaratorie of the old which anciently did belong to all Christian Kings as before any of them to the Kings of Iudah and amongst others to ours also If afterwards he use the word confirmative you might have found his meaning by his first declaratorie not have falne upon him in so fierce a manner as if he had beene onely for confirmative and for declaratorie not one word But your next prank is worse than this where you affirm with confidence and scorn enough that this right is not united to the Crown of England onely as this scribler seemes to conceive but to all other Christian Crowns and chalenged by all Christian Princes accordingly Proh deum atque hominum fidem that ever man should write thus and beleeve his Creed in that which doth relate to the day of Judgement For sure the Doctor saith as much as all your studied nothing comes to that the said power did anciently belong what to this Crown alone as you make him say No but to all Christian Kings good Sir note this well as before any of them to the Kings of Iudah and amongst others to ours also Not unto ours alone but among others to ours also Or if this yet be no foule dealing we will try once more You tell us with great joy no question That to maintain that Kings have any part of their authority by any positive law of nations as this scribler speaks of a jurisdiction which either is or ought to be in the Crown by the ancient lawes of the Realm and is confirmed by 1 El. c. 1. is accounted by that great personage the L d Chancellour Egerton an assâ—rtion of a treasonable nature But by your leave a little Sir that passage of a jurisdiction which either is or ought to be in the Crowne by the ancient lawes of the Realm is not the Doctors but Sir Edward Cokes and cited from him whoÌ„ you have honoured with the title of a deep learned man in his faculty p. 25. affirming there that he hath stated the whole question rightly as here immediately on the recitall of the words before repeated you take great paines more than you needed to give his words a faire construction If it was rightly said by Sir Edw. Coke why not by the Doctor If no such treasonable matter in the one why doe you charge it on the other This is the thing complained of in the Court-historian Invidiam non ad causam sed ad volunt atem personasque dirigere But yet Gods blessing on your heart for your affection to Sir Edward you deale with him far better and more honestly than with your Lords great Master the L d Chancellour Egerton whose words you chop off with an hatchet as if you wanted patience to heare him out You cite him in your margine thus It was neuer taught but either by Traytors as in Spencers bill in Edw. 2. time or by treasonable Papists as Harding in the Confutation of the Apologie that Kings have their authority by the positive law Why stop you there why doe you not goe forwards like an honest man Have you a squinancie in your throat and cannot I will do it for you Reade on then by the positive law of nations and have no more power than the people hath of whom they take their temporall jurisdiction and so Ficlerus Simanca and others of that crew Or by seditious Puritanes and Sectaries as Buchanande jure regni apud Scotos Penry Knox and such like This is flat felony beleeve mee to rob your Readers of the best part of all the businesse For here we have two things which are worth the finding First what it is which as you say is by that honourable personage made to be of treasonable nature viz. not onely to maintaine that Kings have their authority by the positive law of nations but that they have no more power than the people hath Next who they be that teach this doctrine not onely Traitors and treasonable Papists as you make him say but also seditious Sectaries and Puritanes Buchanan Knox and Penry and such like Nor was it taught by them the leaders onely but as it followeth in that place by these and those that are their followers and of their faction there is in their pamphlets too much such traiterous seed sowne The Puritans are I see beholding to you for lending them so fine a cloake to hide their knavery And hereupon I will conclude how great a Royalist soever you pretend to be you love ' the King well but the Puritans better From the originall and fountaine of the soveraigne power wee must next follow you unto the exercise thereof And here you aske the question How doth the Doctor make it appeare that his most excellent Majesty hath commanded any such matter or that there is as he avows any publick order for the same viz for placing the Communion Table Altar-wise To this you answer for you play all parts that he shall make it cock-sure by three Apodicticall demonstrations which are as afterwards you dispose them the practice of his Majesties Chappell the Queenes Injunctions and his most excellent Majesties declaration about S. Gregories But first before we proceed further let mee aske one question Where doe you finde the Doctor say that his most excellent Majesty hath commanded any such matter No where most certaine in the booke nor any where that I can tell of but in the mint of your imagination where there is coynage all the yeere of these poore double ones The Doctor saith indeed His sacred Majesty hath already declared his pleasure in the case of S. Gregories and thereby given incouragement to the Metropolitans Bishops and other Ordinaries to require the like in all the Churches committed to them Incouragements are no Command you had best say so howsoever For if they were I could soone tell you in your eare who is a very disobedient subject But let that passe cum coeteris erroribus and see if that be better which comes after next I would faine hope some good of you but I finde no ground for it you misreport him so exceeding shamelesly in every passage The first you say of his three Apodicticall demonstrations as you please to slight them is that it
the particular fancie of any humorous person but to the judgement of the Ordinarie to whose place and function it doth properly belong to give direction in that point both for the thing it self and for the time when and how long as he may finde cause These are his Ma ties words indeed mentis aureae verba bractcata as you rightly call them but they oppose not any thing that the Doctor saith You finde not in the Doctor that the placing of the holy table or the interpreting of those Canons and Rubricks which concerne it was either left to the discretion of the Parish or to the particular fancie of any humorous person in the same which is the onely thing which that part of his Majesties Declaration doth relate unto That which the Doctor saith is this that by the declaration of his Majesties pleasure in that present businesse there was incouragement given to the Metropolitans Bishops and other Ordinaries to doe the like i. e. to place the holy table in the severall Churches committed to them as it was placed in S. Gregories by the Ordinary thereof This I am sure his Majesties words which you applaud so doe not contradict And on the othâ—r side that the whole Declaration laid together gives that incouragement to the Ordinaries which the Doctor speakes of you might plainly see but that you had no mind that any Ordinarie should be incouraged to so good a work which you deride and scorn throughout your booke as shall be shewn more fully in the next Chapter Mean time that all the world may see how wilfully you shut your eyes and stop your eares against whatever is contained therein which you like not of I will once more set down the said Declaration and after gather thence some few observations either to cure you of your wilfulnesse or to shame you for it At VVhite Hall the third day of November 1633. Present the Kings most excellent Majestie Lâ— Arch B. of Cant. Lo Keeper Lo Arch B. of York Lo Treasurer Lo Privie Seale Lo D. of Lennox Lo High Chamberlain E. Marshall Lo Chamberlain E. of Bridgwater E. of Carlile Lo Cottington M. Treasurer M. Comptroller M. Secretary Cooke M. Secretary Windebank THis day was debated before his Majesty sitting in Counsell the question and difference which grew about the removing of the Communion table in S. Gregories Church neer the Cathedrall Church of S. Paul from the middle of the Chancell to the upper end and there placed Altarâ—wise in such maner as it standeth in the said Cathedrall Mother Church as also in all other Cathedrals and in his Majesties owne Chappell and as is consonant to the practise of approved Antiquity Which removall and placing of it in that sort was done by order from the Deane and Chapter of S. Pauls who are Ordinaries thereof as was avowed before his Majesty by D r. King and D r. Montfort two of the Prebends there Yet some few of the Parishioners being but five in number did complaine of this Act by Appeale to the Court of Arches pretending that the booke of Common-prayer and the 82. Canon doe give permission to place the Communion table where it may stand with most fitnesse and convenience Now his Majesty having heard a particular relation made by the Counsell of both parties of all the cariage and proceedings in this cause was pleased to declare his dislike of all Innovation and receding from ancient constitutions grounded upon just and warrantable reasons especially in matters concerning Ecclesiasticall order and government knowing how easily men are drawne to affect novelties and how soone weake judgements in such cases may be over-taken and abused And he was also pleased to observe that if those few Parishioners might have their wills the difference thereby from the foresaid Cathedrall mother Church by which all other Churches depending thereon ought to be guided would be the more notorious and give more subject of discourse disputes that might be spared by reason of S. Gregories standing close to the wall thereof And likewise for so much as concerns the liberty given by the said Common booke or Canon for placing the Communion table in any Church or Chappell with most conveniency that liberty is not so to be understood as if it were ever left to the discretion of the Parish much lesse to the particular fancy of any humorous person but to the judgement of the Ordinary to whose place and function it doth properly belong to give direction in that point both for the thing it self and for the time when and how long as hee may finde cause Vpon which consideration his Majesty declared himselfe That he well approved and confirmed the Act of the said Ordinary and also gave command that if those few Parishioners before mentioned doe proceed in their said appeale then the Dean of the Arches who was then attending at the hearing of the cause shall confirme the said Order of the aforesaid Deane and Chapter This is the Declaration of his sacred Majesty faithfully copyed out of the Registers of his Counsell-Table Out of the which I doe observe first that the Ordinary did de facto remove the Communion-Table from the middle of the Chancell and place it Altar wise at the upper end Secondly that in the doing of it they did propose unto themselves the patterne not alone of their owne Cathedrall mother Church but of all other Cathedralls and his Majesties Chappell and therewithall the practice of approved Antiquity Thirdly that his most excellent Majestie upon the hearing of the businesse declaring his dislike of all Innovations did yet approve the order of the Ordinary which shewes that hee conceived it not to be any variance from the ancient constitutions of this Church Fourthly that all Parochiall Churches ought to be guided by the patterne of the Mother Church upon the which they doe depend Fifthly that not the people but the Ordinary is to interpret as well the Râ—brick as the Canon touching the most convenient placing of the holy table Sixthly that iâ— pertaineth to the place and function of the Ordinary to give directions in that kinde both for the thing it selfe how it shall stand and for the time when and how long it shall so stand as hee findes occasion And last of all that notwithstanding any thing that was objected from the said Canon and Communion booke his Majesty did well approve the Act of the said Ordinary and not approve it onely but confirme it too giving command to the Deane of the Arches that he should finally and judicially confirme the same if the appeale were followed by the said Parishioners This is I trow a Declaration of his Majesties pleasure not onely in relation to the present case that of S. Gregories then and there by him determined but to all others also of the same nature Hee that so well approved that Act of the Deane and Chapter of S. Pauls would questionlesse approve the like in another Ordinary â—or
up any thing on credit For harke you in your eare what meane the bleating of those sheepe this fellowes jumbling against the King and the Bishop tanquam Regem cum Regulo like a Wren mounted on the feathers of an Eagle You are not such a Sphinx I hope but you may meet an Oedipus at one time or other And pray you tell me ere we part whether did you borrow that trim conceit out of the Newes from Ipswich or lent you it to H. B. before hand to try how it relished An excellent piece it was beleeve me and such a one as doth deserve the guerdon in Virgils Eclogue Et vitula tu dignus ille Having thus battered downe the Episcopall power for placing or displacing the Communion Table which yet stands fast enough for all your assaults you sallie next upon the Vicar Monsieur the halfe Vicar as you call him Angry you are at somewhat but you dare not say what Where doth the Doctor say as you charge upon him that Monsieur the halfe Vicar should have power to remove of his owne head the Communion Table or to call that an Altar which his Rubrick calls a Table and no otherwise to be inabled to doe this by the Canons and to be Iudge yea a more competent Iudge of the conveniencie of the standing thereof than the Ordinarie and his Surrogates not permitting the Church-Officers to doe what they are injoyned by their immediate Superiours These Myrmidons I assure you swarmed out of your strong fancy onely and are not extant any where in the Doctors booke nor by you hudled up in your broken Cento You onely charge the Doctor there for saying that the Vicar might desire to have an Altar i. e. to have the Communion Table placed Altar-wise at the upper end of his Quire And why not so Desire to have a thing done thus and thus implies not any grant of power to doe it To have a power of ones owne head to remove the Table and to desire to have the Table placed Altar-wise are as farre asunder as you are from obtaining the office of an Arch B although perhaps you may desire it Nor doth the Doctor say in terâ—inis that it was lawfull for the Vicar to call that aâ— Altar which the Rubrick calls no otherwise than a Table but that the Epistoler whosoever he was had no reason to suspect that any propitiatory sacrifice was aimed at by the Vicar of Gr. although he used the name of Altar for the holy table Or had the Doctor said so in terms expresse had it been either h novum crimen or ante hâ—c tempus inauditum May wee be sure upon your word that because names were first invented to divide and sever one particular thing from another or that a thing cannot have two proper and distinct names therefore the holy Table may not be called an Altar Is it not told us in the letter that in the Old Testament one and the same thing is termed an Altar and a Table an Altar in respect of what is there offered unto God and a Table in respect of what is there or thence participated by men And have not you your selfe informed us ouâ— of Cardinall â—eron that it is ever called a Table when it points to the Communion and an Altar when it points unto the sacrifice pag. 102. I see your memorie is not altogether so good as your invention Severall respects may give the â—ame one thing two names as severall capacities to the selfe-â—ame person There is a licence to your booke subsigned Iohn Lincoln Deanâ— of Westminster Bishop of Lincoln and Deane of Westminster are two distinct and proper names and yet no doubt you would be sorry they should not both belong to the same one man Your other reason that it should not be called an Altar because the Church in her Liturgie and Canons doe call it a table onely is no such strong one but that an ordinary head-piece may be fit to hold it The Liturgie and Canons both doe call the Easterne part of the Church by the name of Chancell The Table in Communion time shall stand in the body of the Church or in the Chancell So the Liturgâ—e The Table shall be placed in so good sort within the Church or Chancell So the Canon What then Therefore according to your reason the Church in her Liturgie and Canons calling the same a Chancell onely why doth the Epistoler so often call it a Quire and you not check him for it That which you bring us from Barbaâ—us that where wee have a Law and Canon to direct us how to call a thing we ought not to hunt after reasons and conceits to give it another appellation besides that it is nothing to the purpose is by you falsified of purpose to helpe at need Barbatus hath not in your margin any one syllable that lookes that way Vbicunque habemus legem vel Canonem non debemus allegare rationem nisi lege vel Canone deficiente What hath this rule to doe with names and appellations that speaks of neither You should first learne to construe a piece of Latine before you take upon you to be a disputant There is another pretty fetch concerning Altars which I will put off to the sixt Chapter where wee shall looke on that discourse which you have given us piece by piece of the name of Altar though sorry you should force me to waste my time in such a needlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this is What followes next in your said Cento Because for any thing the Canon tells us the Vicar was to have a greater hand in ordering the said table than the Bishops immediate officers the Church-wardens were or ought to have and that he did not any thing against the Canon in causing the table to be disposed of to a more convenient place than before it stood in Where finde you this Not in the Doctor certainly if you marke him well The Doctor speakes not any thing of the Canons generally as you make him speak but of that one particular Canon which was alleaged in the letter The Vicar as before you charged it desired to have an Altar i. e. the Communion table placed Altar-wise at the upper end of his Quire The Bishop reasoneth against this out of the Canons Anno 1571. that not the Vicar but the Church-wardens were to provide utensils saith your new Edition for the Communion and that not an Altar but a faire joyned Table The Doctor hereunto replyes that for any thing those Canons and not the Canon tell us the Minister as in this case the Vicar was to have a greater hand in ordering the said table being so provided than the Church-wardens were or ought to have And that the Vicar did not any thing in this case against the Canon i. e. the Canon then proposed for he provided not the table but onely caused the
table which he found provided to be disposed of to a more convenient place than before it stood in Have you found any thing in those Canons that affirmes the contrary If yea why doe you not produce it If not why make you such a clamour upon no occasion The Doctor neither there nor elsewhere doth justifie the Vicars Act peromnia nor indeed in any thing if he did any thing in this against the Canon but saith in one place what he did and in another what hee thought to be most convenient Nor could the Doctor but conjecture out of the Preamble of the letter that the Vicar did acquaint the Bishop with his desires and found from him a toleration at the least if not an approbation as before I said Yet upon this weake ground which will beare no foundation of a solid building you runne into a long and vaine discourse of the authority and office of Bishops Archdeacons and Church-wardens for ostentation of your reading and that you have a minde to traduce the Doctor as if hee held â—ome Iesuiticall tenets which might in time prove prejudiciall to the estate of Bishops All that I can collect from thence is that you are beholding for your observations to one or more Archdeacons of your neere acquaintance who were not willing as it seemes to take all this paines for you and doe no honour to themselves Yet let me tell you as a friend you trust them somewhat further than a wise man would and suffer them to plume themselves with the Bishops feathers taking that power unto themselves which you full faine would fixe originally in the Diocesan For what say you from them to the point in hand whether or not the Vicar ought to meddle with the holy table It is say you not the Ordinary but the Apostles themselves that have turned the Parsons and Vicars from being active in this kinde to their diviner meditations It is not reason that we should leave the word of God to serve table Since when from the first Deacons then appointed to our present Archdeacons in whose office the ancient power of the Deacons is united and concentred Incumbents have beene excluded from medling with the Vtensils of the Church or Ornaments of the Altar But see you not withall that by this reason the Bishops are excluded also For were they not the Apostles of whom it is affirmed that it was no reason that they should leave the word of God to serve tables And who sustaine the place and office of the Apostles at this day if not the Bishops See what credulity and too much confidence in your friends hath brought upon you I question not the matter now meaning to meete with that hereafter Besides you suffer your Archdeacons to use the name of Altar without offence which you conceived to be so capitall a crime in Monsieur Vicar Ornaments of the Altar The very Altar it selfe with the Raile about it To move and remove the Altar Altar thrice used in halfe a page and you check not at it The rest of your dismembred Cento and the good sport you make your self touching the advancing of the Church-wardeÌ„s above their Minister whatsoever other shreds you have patched together for your more delight are not considerable in this place or to this purpose It is the Doctors undertaking to answer to your arguments and not your scornes Nor loves he howsoever you like of it to have his portion with those men that sit in the seate of the scornfull But non bonum est ludere cum Sanctis What sport soever you are pleased to make with him take heed how you offend against God and piety The piety of these times though you are fully bent to make sport therewith is no such waking dreame that you should set your selfe to dâ—ride it in so grosse a manner The Doctor tells us of that letter that it was spread abroad of purpose the better to discountenance that uniformity of publike Order to which the piety of these times is so well inclined of purpose to distract the people and hinder that good worke is now in hand This is the game you have in sent and having taken up the cry follow it up and downe over all the booke not here alone where ex professo you pursue it but pag. 188. 192. 197. 214. 228. c. This be it what it will you tell us is as yet in abeyante pendant in the ayre you know not where and like yer long to fall upon our heads but you know not when that you have opened your eyes as wide as possibly you can but cannot discover it Or if there be such an especiall inclination of these times to piety it is a peculiar piety you assure us so differing from the piety of former times And therefore you do reasonably presume that this good work in hand is but the second part of sancta Clara with whom you make the Doctor tamper in points of doctrine as in the points of discipline with sancta Petra But tell me I beseech you conceive you uniformity and uniformity of publike Order in the officiating of Gods divine service to be no good worke And finde you not the piety of these times inclinable in an higher degree to that uniformity than any of the times before When did you ever finde a King that did so seriously affect Church-worke or that hath more endeavoured to advance that decency and comlinesse in the performance of divine Offices which God expecteth and requires than his sacred Majestie His owne example in the constant keeping of the houres of prayer and most devout behaviour in the acts thereof thinke you they are not sweet incitements unto all his subjects to follow those most pious steps in the which he walks Recte facere cives suos Princeps optimus faciendo docet His Majesties religious carriage in the house of God and due observance of those Orders which the law requires in common people is a more excellent Sermon upon that text than ever you yet preached on any They must be needs exceeding dull or somewhat worse which will not profit very much by such heavenly doctrine If you have opened your eyes so wide as you say you have it is not that you cannot but you will not see it and are growne blinde not out of want of sight but want of piety Adde to all these the Princely zeale of his magnificent heart for the repairing of S. Pauls by which example questionlesse the other Churches in this land will fare the better And adde to that his Majesties most sacred care that in all places where he comes in Progresse what scantnesse of roome soever was wont to be pretended no consecrated place shall bee prophaned by those imployments to which they have beene put in the times before And see you nothing all this while no good worke no piety Then looke into those Countrey
both Writ and Statute will hold good against all your Cavills and the poore Doctor may be Lawyer good enough to defend the Writ although there were no Precedents thereof in the booke of Entries You saw the weaknesse of this plea and thereupon you adventure on a further hazard You tell the Doctor elsewhere of his great presumption in offering to correct Magnificat and that being never in such grace as to be made Lord Keeper of the great seale of England he should presume to give a man a call to be a Iudge who died but an Apprentise in the lawes Yet now you fall on both those errours of which you have already pronounced him guilty For you must needs correct the Statute which the whole Parliament wiser I take it than your selfe hath thought fit to stand and tell us of the Writ which yet my Lord B p of Lincoln when he was Lord Keeper had no power to alter that it ought to be issued contra formam Statuti concernentis sacrosanctum Sacramentum corporis sanguinis Dominici whereas the Statute gives no warrant for any such Writ to be issued from the Court of Chancery Had you authority of making either Writs or Statutes I doubt not but your first Statute should be this that it should be lawfull for any man wheresoever or whensoever he saw the holy Table placed Altar-wise to call it a dresser and then a Writ to be awarded against all those that should speak unreverently of your said service of the dresser At least it should and might be lawfull for the rude people so to call it and none so bold as to controule them On them indeed you have trans-ferred it in your new edition of the letter to excuse the Bishop but then you never tell us as you might have done as well in the same Edition how sorely they were reprehended by the Bishop for it Here very unseasonably and by some Susenbrotus figure you have brought it in and seeme exceeding angry as I think you are that it should be so Prynned and pinned on the Bishops sleeve But be not so extreamly angry though mass Prynne may furnish you with as good a note as that when occasion serves and recompence you for the use of your Dresser by some trick of law But where you say that if one Bishop of Lincoln and one Deane of Westminster shall speake irreverently of the Protestants table I thought assuredly it had been the Lords Table calling it oyster-table and oyster-boorde by this new figure of the Doctors all Bishops and Deanes of those two places must till the end of the world be supposed to doe so you make a strange non sequitur which the Doctor meant not Hee knowes there have beene many Bishops and Deanes of either of such a noted piety as no man can suppose it of them All you can thence conclude is this that as there was a Bishop of Lincoln and a Deane of Westminster that called the Lords table standing Table-wise or in the middle of the Chauncell by the name of oyster-boorde so to cry quitts with them there is as you have now discovered him one Bishop of Lincoln and Deane of Westminster that calls it standing Altar-wise by the name of Dresser As for Iohn Fox his marginall notes of the blasphemous mouth of D r Weston the Deane of Westminster calling the Lords table an oyster-boorde pag. 85. and Bishop White then Bishop of Lincoln blasphemously calleth the boorde of the Lords Supper an oyster-table those you may either take or leave as your stomack serves you And sure it serves you very well you had not falne else on the B p of Norwich with so good an appetite and furnished some of your good friends out of the Index of your Author with an excellent note against the next Edition of the Newes from Ipswich But this is not the onely thing wherein H. B. and you have imparted notes to one another as may most manifestly be discerned in that generall Parallel which I have elsewhere drawne betweene you At this time I shall onely note how much you are beholding unto your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back-doors of your books your Indexes Here we are furnished with a note out of the Index of Iohn Fox touching a Bishop of Norwich his sending forth letters of persecution Pag. 129. you certifie us from the authority of the same learned Index that Bishop Ridley ordered the Communion Table to be placed not Altar-wise but as a Table Nor could you enter into the Fathers but by this back-doore and there you found by chance such good luck you have that Sacrificium Altaris was foysted into the Index of S. Austin by the Divines of Lovaine as into others of the Fathers by the Priests and Iesuites We now perceive what helps you had to clog your margin with such a numerous and impertinent body of quotations as serve for very little purpose but to make a shew a generall muster as it were of your mighty reading CHAP. IV. Of taking down Altarâ— in K. Edw. time altering the Liturgie first made and of the 82. Canon The Doctor leaves the Minister of Lincolns Method for this Chapter to keepe close to England Altars not generally taken downe in the fourth of K. Edw. 6. The Minister of Linc. falsifieth the Bishops letter to the Vicar and palters with a passage in the Acts and Mon. to make them serve his turne about the taking downe of Altars A most notorious peece of non-sense in the new Edition of the letter The Altars in the Church of England beaten downe in Germany Altars not beaten downe de facto by the common people but taken downe by order and in faâ—re procâ—eding Matters of fact may be made doctrinall sometimes and on some occasions The Order of the King but a kind of Law The Minister of Linc. takes great paines to free Calvin from having any hand in altering the Liturgie Land markâ—s and bounds 〈◊〉 downe for the right understanding of the 〈◊〉 Calvin excepts against the Liturgy practâ—seth with the D. of 〈◊〉 both when he was Protector and after His correspondence herâ— with 〈◊〉 Hooper and ill affâ—ction to the ceremoniâ—s then by Law â—stablished The plot for altering the Liturgie so strongly laied that it want forward notwithstanding the Dukes attainder The 〈◊〉 ignorance and most apparent falshoods of the Minister of Linc in all this businesse Calvin attâ—mptâ— the King the Counsell and Archb. Cranmen The date of his Letter to the Archb. cleered 〈…〉 given the first Liturgie by K. Edw. 6. asserted from the false construction of the Minister of Linc. as also that given to it by the Parliament Archb. Bancroft and Io. Fox what they say thereof The standing of the Table after the alteration of the Liturgie and that the name of Altar may be used in a Church reformed HItherto we have followed you up and downe according as you pleased to leade the
before The Father speakes there onely of spirituall sacrifices and you will turne his horum into hic as if he spoke there onely of the mysticall sacrifice And were it hic in the originall of S. Ambrose yet you are guiltie of another falshood against that Father by rendring it in all this disputation The Fathers hìc if hee had said so must have related to those points which were debated of in the 10. Chapt. to the Hebr. whence the words were cited and those spirituall sacrifices which are there described you by an excellent Art of juggling have with a Hocas Pocas brought it hither and make us thinke it was intended for this hìc this place Heb. 13. 10. of which now we speake and which hath been the ground of that disputation which you conclude with from S. Ambrose Vsing the Apostle and the Fathers in so foule a fashion it is not to bee thought you should deale more ingeniously with their Disciples The servant is not above the Master nor lookes for better usage from you than hee hath done hitherto Having concluded with S. Ambrose your next assault is on the Doctor whom you report to be the first sonne of the reformed Church of England that hath presumed openly to expound this place of a materiall Altar Not constantly you say but yet so expounded it I beseech you where Not in the Coal from the Altar there is no such matter Take the words plainly as they lie you shall finde them thus And above all indeed S. Paul in his Habemus altare Hebr. 13. 10. In which place whether he meane the Lords Table or the Lords Supper or rather the sacrifice it selfe which the Lord once offred certaine it is that hee conceived the name of Altar neither to be impertinent nor improper in the Christian Church Finde you that hee expounds the place of a materiall Altar or that hee only doth repeat three severall expositions of it Now of those expositions one was this that by those words we have an Altar S. Paul might mean we have a Table whereof it was not lawfull for them to eate that serve the Tabernacle If this bee the materiall Altar that you complaine of in the Doctors exposition assuredly he is not the first sonne by many of the Church of England that hath so expounded it The learned Bishop Andrewes doth expound it so The Altar in the old Testament is by Malachi called Mensa Domini And of the Table in the new Testament by the Apostle it is said Habemus Altare which whether it be of stone as Nyssen or of wood as Optatus it skils not So doth my Lord of Lincoln also one of the sonnes I trow of the Church of England Citing those words of Bishop Andrewes you adde immediatly that this is the exposition of P. Martyr mentioned in the letter i. e. my Lord of Lincolns letter to the Vicar of Grantham that as sometimes a Table is put for an Altar as in the first of Malachi so sometimes an Alâ—ar may be put for a Table as in this Epistle to the Hebrewes Next looke into the Bishop of Chichester who plainly tels you that the Lords Table hath beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning not as some falsly teach by succeeding Fathers and that S. Paul himselfe may seeme to have given authoritie and warrant to the Phrase Hebr. 13. 10. The Doctor is not then the first sonne of the Church of England that hath so expounded it Or if he were hee hath a second but such a second as is indeed Nulli secundus for some things that I could tell you of even your good friend the minister of Lincolnshire one of the children of the Church that writ the booke entituled the Holy Table For presently upon the Bishop of Lincolns glosse he addes this de proprio than the which solution there may be peradventure a more full but there cannot bee â— more plaine and conceiveable answere I see you can make use sometimes of a leaden dagger though as you tell us throwne away by the very Papists yet not so utterly throwne away as within two leaves after you are pleased to tell us but that it is still worne by the Jesuites Salmeron the Remists à Lapide Haraeus Tirinus Gordon Menochius and Cajetan of which some are yet living for ought I can heare Nor doth your Authour say it is throwne away as if not serviceable to this purpose but onely that non desunt ex Catholicis some of the Catholick writers doe expound it otherwise I hope you would not have all Texts of Scripture to bee cast away like leaden Daggers because Non desunt ex Catholicis some one or other learned man give such expositions of them as are not every way agreeable unto yours and mine Now as the Doctor was the first Sonne of the Church of England so was Seâ—ulius the first Writer before the Reformation that literally and in the first place did bend this Text to the materiall Altar Iust so I promise you and no otherwise Or had Sedulius beene the first the exposition had not beene so moderne but that it might lay claime to a faire antiquity Sedulius lived so neare S. Austin that hee might seeme to tread on his very heeles the one being placed by Bellarmine an 420. the other an 430. but ten yeares after And if the Cardinals note be true that hee excerpted all his notes on S. Pauls Epistles from Origen Ambrose Hierom and Austin for ought I know his exposition of the place may bee as old as any other whatsoever But for Sedulius wheresoever he had it thus he cleares the place Habemus nos fideles Altare praeâ—er Altare Iudaeorum unde corpus sanguinem Christi participamus i. e. The faithfull have an Altar yet not the Iewish Altar neither from whence they doe participate of Christs body blood That is plain enough and yet no plainer than S. Chrâ—sost though you have darkened him as much as possibly you can to abuse the Father Chrysostome expounds it as you say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things professed here amongst us for proofe whereof you bring in Oecumenius with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tenets as it were of Christian men So that if you may bee beleeved the Father and his second doe expound the place of the Doctrine Tenets or profession of the Church of Christ. First to begin with Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words you see put neutrally and so translated in the Latine Non enim qualia sunt apud Iudaeos talia etiam nostra sunt That is as I conceâ—ve his meaning our Sacrifices or our Sacraments are not such as the Iewish were our Altâ—r not as theirs nor any of our Rites thereunto belonging My reason is because it followeth in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is not lawfull no not to the
Churches publickly but neither you nor I am bound to believe him in it No matter how hee saith it but how hee proves it Your Aloysius Navarinus comes in here impertinently who on these words Circundabo Altare tuum saith that their situation was such in former times that the Priests might compasse round about the holy Altar But good Sir tell me in your next book of what Priests he speaks For that the Altar stood so in the law of Moses we know well enough and the Priests compassed them about we know that also But that the Altars stood so in the Christian Church you do not tell us from your Author which is a pregnant argument thaâ— it is not in him But as you say the maine authority you relie upon is the Pontificall wherin the Bishop is enjoyned in three severall places at the least to compasse the Altar round about or circumcirca which were it fastned to the wall were as you say impossible for a man so to do Iust so But tell me in good earnest do you conceive the Bishop is enjoyned in the Pontificall to go round about the Altar as you meane round about it when you tell us so because you finde it Pontifex circuit ter Altare once and circuit semel twice as your margin rightly The circumcirca is your owne and none of the Pontificals And for the compassings there spook of they must be taken in circuitu possibili to compasse so much of it as may be compassed And so you must interpret another passage in the said Pontificall viz. Thurificat Altare undique ad dextrum sinistrum latus ante desuper p. 2â—3 and 232. of my Edition being of Paris Anno 1615. Vndique there implies asmuch as circumcirca and yet you finde not that the Bishop is to cense or fume the further part thereof Why so because he could not come to do it If not to cense it then certainly much lesse to compasse it about as you meane compassing Compare your Circuit with my undique and tell me what you think of this proper Argument upon wiser thoughts From Authors you proceed to Precedents Precedents answering these Authorities in all ages and in all countreys whatsoever In case your Precedents serve your turne no better than your Authors did there 's never a Scriveners Clerk in London but will shew better Precedents for a poore Noverint Vniversi And of this quality is your first a generall Precedent a perfect Noverint Vniversi For as you say you were extreamly laught at by all strangers for making unto them such a foolish question as they deemed it And like enough I would have laught at you my selfe had I heard you aske it for never did so great a Critick aske so poore a question I know your meaning yet however You would bee thought to have been laught at for thinking that the Altars generally stood at the East end of the Church but if you asked the question you were only laught at by the strangers for thinking it a matter questionable that they should stand in any other place than that And though I take this for a tale a very winters tale fit only to bee told by such a confidence as yours yet being told by one of the right faction no doubt but it will passe for currant and finde a credence among those who are not able to distinguish between chalk and cheese but swallow all that comes before them Your Noverint Vniversi being sealed and delivered wee should look forwards to the rest of your observations but we will borrow leave a while to look upon the Church of Millaine and on the Reformation made therein by the great Cardinall Borromaeo It seemes before his time that there had been some Altars raysed in very inconvenient places some neere the Pulpit some neere the Organs some against one pillar some against another and some neere the doore yet finde I none particularly under the Reading Deske nor do I think that you can finde a Reading Deske in any of the Millaine Churches Only because you sayd before that the Pulpit and the Reading Pew might be called Altars no lesse properly than the Holy Table you would now shew an Altar neere the Reading Deske in hope the Reading Deske may one day become an Altar I hope you cannot hence conclude that the High Altar stood indifferently in any part of the Church or that in those small Churches wherein there was one Altar only that one and only Altar stood as it hapned in the body of the Church under the Organ-loft the Reading Deske the Pulpit or you know not where There 's none so ignorant of the world abroad but knowes that in the greater Churches there were severall Altars none of the which come under our consideration but that one Altar which was disposed of in the Chancell Your Pillar-Altars and your Chappell-Altars were of another nature and had their severall places in the Church according as they might bee sâ—tuate with the most conveniency But so I trust it was not with the High Altar as they call it And yet in this you tell us if we may beleeve you that in the severe reformation which that Cardinall made in all the Churches of the state of Millaine he doth require that there be left a space of eight Cubits at the least between the High Altar and the Wall to admit the assistance of more Priests and Deacons at feasts of dedication and other appointments of solemne Masses If this were true it were enough we would seek no further But there is nothing true in all this story The distance that you speak of was not betweene the Altar and the Wall but betweene the Altar and the Rayle quod septum ab Altari coâ—gruo spatio disâ—et the rayle or barres and not the wall as in the fourth Councell of Millaine published by Binius being the extract of those Acts to which you send us But lest wee should fall short of our present purpose which is to set you forâ—h unto the world for the most notable Counterfeit of these later Ages wee will bee bold to borrow helpe from your owne deere selfe against this man of Lincolnshire that so abuseth his good Authors You cite us in this place Acta Eccles. Mediolan part 4. lib. 10. de fabrica Eccles. and pag. 48. of your holy Table you cite the very same againe But there you sing another song and report him rightly in these words When you build an High Altar there must be from the foot or lowest degree thereof to the rayles that inclose the same â—ight Cubits and more if the Church will beare it that there may be roome for the clergie to assist as sometimes is required at solemne Masses Et me mihi perâ—ide prodis me mihi prodis ait What have wee here â—he Minister of Lincolnshire confessing guilty His Author wronged in one place and most miraculously righted in another
parts thereof but you know not what I hope there are not many Ministers in Lincolâ—shirâ— of this opinion For let the Bishops stand alone on Apostolicall right and no more than so and doubt it not but some will take it on your word and then pleade accordingly that things of Apostolicall institution may be laid aâ—ide Where are their Ecclesiasticall widâ—wes what service doe the Deacâ—ns at the Table now how many are there that forbeare from blâ—â—d and things strangled Therefore away with Bishops too let all goe together And this I take it is your meaning though not as to the Application yet as to the ground of the Application I am the 〈◊〉 to beleeve it because when Bishop Andrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had learnedly asserted the Episcopall Order to bee of Christs Institution I have heard that some who were then in place did secretly intercede with King Iames to have had it alâ—â—â—ed for feare forsooth of offending our neighbour Churches This â—â—are you are possessed with also and therefore waâ—ve not onely the name of Bishop but the maine ground-worke and foundation upon which they stand Nay by this note of yours Archdeacons hold by as good a claime as the Bishops doe For being successours as you say to the primitive Deacons who were ordained by the Apostles and Ordinaries too they know that too well what lets but that they meane themselves for those Reverend Ordinaries which were ordained on Apostolicall and for the essentiall parts of their office on divine right also Here is T. C. and I. C. and who else you will new England in the midst of old Yet all this while you are most orthodox in doctrine and consonant in discipline to the Church of England Having thus founded the Episcopall calling on Apostolicall authoritie your next vagarie is upon the Doctor for setting up the Vicar above his Ordinarie How truly this is said wee have seene already And then you adde that these judicious Divines that tamper so much in doctrine with Sancta Clara and in discipline with Sancta Petra will in the end prove prejudicious Divines to the estates of Bishops Here is a fine jingle is it not to make sport for boyes who cannot but applaud your wit for bringing Sancta Clara and Sancta Petra in a string together For good Sir tell me in a word what other use was there of Sâ—ncta Petra but that you love to play and dallie upon words and letters In all his booke being in all 27. Chapters what passage can you finde that tends unto the prejudice of Bishops Or how doth the poore Doctor or any of those whom with so high a scorne you call Iudicious Divines complie with any man that doth Your Sancta Clara and Sancta Petra make a pretty noise but it is onely vox praeterea nihil The Doctor thus shaked up you goe on againe unto the point of Iurisdiction in which you spend two leaves together but not one word unto the purpose You tell us that of old some Priests of Germany were reprehended by Pope Leo the Great because they did presume in the absence of their Bishops Erigere Altaria to erect Altars then that a single Priest quà talis hath no key given him by God or man to open the doores of any externall Iurisdiction that no man should presume to dispose of any thing belonging to the Church without the Bishop What needed this adoe when neither as you know your selfe the Vicar ever did intend to build an Altar nor is it as you say your selfe in any of the Bishops powers to doe it if they were so minded So farre are you from giving way that Bishops of their owne authoritie may erect an Altar that you denie them any authoritie of their owne to transpose a Table Nor doe you rightly staâ—e the case in Pope Leo neither The businesse was not as you dreame that there were some Priests in France or Germany that encouraged thereunto by the Chorepiscopi or Countrey Suffragans did presume in the absence of their Bishops Erigere Altaria to erect Altars No such matter verily The thing that Leo was offended at was that some Bishops of France and Germany did often-times appoint their Chorepiscopi who by the Canons of some Councels were no more than Priests or sometimes others which were simplie Priests to set up Altars in their absence and to hallow Churches Qui absente Pontifice Altaria erigerent Basilicasque consecrarent As his words there are The Bishops were in fault here not the Priests and you as faultie full as they to raise a scandall both on them and the poore Vicar in things of which they were not guiltie So that this needlesse disputation might have beene laid by but that it is your fashion â—o wheele about that being gotten on the right side you may shew your learning For having store sent in from so many hands you think it would be taken for a great discourtesie if you should not spend it Your next vagaâ—â—e is about formes of Prayer at which you have an evill tooth that bites close but deepe The 55. Canon hath prescribed a forme of prayer before the Sermon according to the forme of bidding of prayers prescribed and practised in the raignes of King Henry the eight King Edw. the sixth and Queene Elizabeth This you turne off with a backe blow as if you strooke at somewhat else and in a word or two give a faire Item to your brethren to use what formes of prayer they list with a non-obstante It seemes by you say you unto the Doctor That we are bâ—und onely to pray but not to speake the words of the Canons i. e. for so must be your meaning as little bound to the one as unto the other No man conceives that hee is bound to use in other things no other words then the Canons use because there is no Canon that requires it of him and by your rule wee are not bound unto the forms of Prayer in the Canon mâ—ntioned although the Canons doe require it Now as you fling aside the Canon and leave your Clergiâ—-friends a liberty to pray what they list so in another place you cast aside the Churches customes and give a liberty unto your Lay-brethreâ— to pray how they list It is an Ancient custome in the Church of England that in the times of prayer in the Congregation wee turne our faces to the East This many of your friends dislike and it is reckoned by H. B. amongst those Inâ—ovations which hee doth charge upon the Prelates as if it were forsooth a tying of God to a fixed place It seemes you were agreed together hee to invent the charge and you to furnish him with Arguments to confirme the same This makes you farre more like Châ—ysippuâ— than before you were of whom Laertius doth informe us that whosoever it was that found out the Dogmata 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Altar there was at the same Session an addition made to the Catechtsme and that likewise confirmed by Act of Parliament whereby all Children of this Church are punctually taught to name our two Sacraments Baptisme and the Lords Supper Which said you draw up this conclusion So as this judicious Divine was very ill Catechized that dares write it now the Sacrament of the Altar Bringing the Doctor to his Catechisme a man would sweare that you were excellent therein your selfe But such is your ill lucke that you can hit the maâ—ke in nothing For tell mee of your honest word when you were Catechised your selfe who taught you punctually to name the two Sacraments Baptisme and the Lords Supper Marrie say you the Catechisme in the Common Prayer booke in the addition made unto it by Queene Elizabeth and confirmed by Parliament I will joynâ— issue on that point and lay my best preferment against yours that you were never taught so in that Catechisme I see it 's good sometimes to have a little learning in unlearned Liturgies You were past age good man to be taught your Catechisme when that addition was put to it Look into all the Common Prayer books of Queene Elizabeths time and if you finde mee that addition to the Catechisme in any of them I will quit the cause Not one word in the Churches Catechisme in all her reigne that doth reflect upon the Sacraments the number of them or the names That came in afterwards upon occasion of the Conference at Hampton Court where you have it thus Next to this Doctour Reynolds complained that the Catechisme in the Common Prayer booke was too briefe for which one by Master Nowell late Dean of Pauls was added and that too long for young Novices to learn by heart requested therefore that one uniforme Catechisme might be made which and none other should be generally received and it was asked of him whether if to the short Catechisme in the Communion book something were added for the doctrine of the Sacraments it would not serve You may perceive by this that till that time Annâ— 1603 there was no such addition to the Catechisme as you idly dream of which all the Children of this Church your selfe especially for one were taught when they were children and required to learn it Nor was this Catechisme so inlarged confirmed by Parliament you are out in everie thing but onely by King Iames his Proclamation which you may finde with litle labour before your Common Prayer book if at lest you have one You are so full of all false dealings with all kinde of Authors that rather then be out of work you will corrupt your verie Primmer Non fuit Autolyci tâ—â— piceata manus Like him that being used to steale to keepe his hand in use would be stealing rushes And now we thought we should have done For seeing after all this entertainment that you were putting your selfe into a posture and began to bow it was supposed you would have said grace and dismissed the companie But see how much we were mistaken The man is come no further then his poâ—tage in all this time His stooping onely was to eat and not to reverence Being to speak of Altars mentioned in the Apostles Canons he call's them Larders Store-houses and Pâ—ntries or if hee speake of the Communion-table placed Altarwise hee call's it dresser Now comming though unnecessarily his Argument considered to speak of bowing at the name of IESVS he cannot but compare it to a messe of pottage and comming so opportunely in his way he cannot choose but fall upon it One would conjecture by his falling to that he did like it very well but if wee note the manner of his eating there is no such matter For marke wee how hee â—all's upon it Giving those proud Dames to Donatus that practise all manner of Curtesies or Masks and Dances but none by any means for Christ at their approach to the holy Table he add's that this come's in as pat as can be How so Marry say you the Doctor was serving in his first messe of Pottage and the Bishop as the saying is got into it and hath quite spoiled it by warning a yong man that was complained of for being a little santasticall in that kinde to make his reverence humbly and devoutly Doth this come in so pat thinke you The Vicar was no prond Dame was he Nor did the Alderman complaine of him for his light behaviour in bowing towards the holy Table but in bowing at the name of IESVS Yet on you run from bowing towards or before the Communion-table to bowing at the name of IESVS as if both were one both warranted or enjoyned rather by the same Canon and Injunction though you had said before that bowing though to honour him and him onely in his holy Sacrament is not enjoyned by the Canon But being falne upon the dish doe you like the relish No You must like no more of it then the Bishop doth The Bishop he must have it done to procure devotion not derision and you will have us keep old Cerâ—â—onies so that we taint them not with new fashions especially apâ—sh ones Would you would tell us what those apish fashions are that wee should avoid or perswade him to tell us what we are to doe to avoid derision of and from the scornfull All our behaviour in that kinde will be accounted apish by such men as you and being ex tripode by you pronounced for apish must needs procure dâ—rision from such men as they A lowly and accustomed reverence to this blessed name we have received you grant from all Antiquitie but when wee come to do that reverence you dislike it utterly Two sorts of bowings you have met with in the Eastern Churches the greater when they bowed all the bodie yet without bending of the knee lowly and almost to the Earth the lesser when they bowed the head and shoulders only But then againe you are not certaine whether that any of these were used in the Westerne Church and by them delivered over unto us So that you like nothing but to make a courtesie and yet not that neither if it be not a lowly curtesie Now to see men and amongst men the Priests make a lowly curtesie Onely by bending of the knee without the bowing of the whole body or the head and shoulders must needs be taken for a new and an apish fashion fit to procure derision onely and not devotion and so you leave no reverence to bee done at all Assuredly you meane so though you dare not say it For having slubbered over so great a point in that slovenly fashion you shut it up with this proportionable close and so much for your preamble that is your Pottage I see you mind your belly and therefore we will step down unto the Hatch and send you up the second course of your Extravagancies which how well you have cooked
will be seene apparantly when wee are come to execute the Carvers Office CHAP. X. The second service of Extravagancies sent up and set before his guests by the Minister of Lincoln The Metaphoricall Altar in the Fathers good evidence for the proofe of Reall Altars in the Church Ignatius corrupted by Vedelius My Lord of Chichesters censure of Vedelius The Minister misreports Saint Bernard and makes ten Altarâ— out of foure A new originall of the Table in the Christian Church from the Table of Shew-bread the Ministers fumbling in the same deserted by those Autors that he brings in for it The Minister pleads strongly for sitting at the holy Sacrament and for that purpose falsifieth Baronius misreports Saint Austin and wrongs Tertullian The Benedictines sit not at the Sacrament on Maundy Thursday Of the Seiur de Pibrac The Minister advocates for the Arians and will not have them be the Authors of sitting at the holy Sacrament and for that cause deals falsly with the Polish Synods which impute it to them Three Polish Synods ascribe the sitting at the Sacrament to the modern Arians The ignorance of the Minister about accipere reservare in Tertullian What the Stations were Lame Giles The Minister slights the appellation of the second Service as did the Writer of the letter and brings in severall arguments against that division The Ministers ignorance in the intention of the Rubriâ—ks Of setting up a Consistory in the midst of service The autority of the Priest in repulsing unworthy persons from the Sacrament defended against the Ministers He sets a quarrell between Cathedrall and Parochiall Churches and mistakes the difference between them The Injunctions falsified Of being ashamed at the name of the Lords Table The Minister ashamed at the name of Altar Of pleasing the people and the Ministers extreme pursuit thereof The Minister falsly chargeth on the Doctor a foolish distinction of the Dyptychs The conclusion NOw for your second course it consists most of Lincolnshire provision such as your own home yields without further search some sorts of fish as Carpes and many a slipperie Eele but fowle abhominable fowle forgeries fowle mistakes fowle dealing of all kindes what ever Nor can I choose but marvell that in such verietie there should be neither knot nor good-wit or any thing that 's rare and daintie all ordinarie fowle but yet fowle enough To take them as they lie in order for I was never curious in my choice of diet the first that I encounter with is a Quelque Chose made of all Altars a stately and magnificent service ten of them in a dish no lesse And this you usher in with great noise and ceremonie assuring us that there we have what ever of that kind the whole world can yield us If any of us have a minde to offer any spirituall sacrifices of one sort or other the ancient Fathers have provided you of severall Altars for them all so many that God neuer required more for these kinde of sacrifices Take heed you fall not short of so large a promise for you have raised our expectation to a wondrous height But such is your ill lucke that vaunting so extremely of your great performances you perform nothing worth the vaunting For neither are these severall Altars which you have set forth nâ—r have you set forth all the Altars that are presented to you by the ancient Fathers and lastly were they either all or severall they conclude nothing to your â—urpose Your purpose is to shew unto your credulous Readers that there is no materiall Altar to be used in a Christian Church and for a proof thereof you maâ—e a muster of all those severall Metaphors and Allegorieâ— which you have met with in old Writers concerning Altars This did you weigh it â—s you ought crosseth directly all your purpose and at one blow casts downe that building which you so labour to erect All Metaphors and Allegories must relate to somewhat that is in being and when a thing is once in being severall wits may descant and dilate upon it as their fancie serves them I hope you will not think that there was no such thing as the Garden of Eden no such particular Vestments for the Priesâ—s or sacrifices for the people because the ancient Writers some of them at lest have drawn them into Allegories or can aâ—â—ord you at fiâ—st word a Metaphoricall Ephod a Metâ—phoricall Pâ—sch or a Metaphoricall Paradise You know what â—â—imme devices may be found in Durand about the Church the Quire the Altar the ornaments and utensils of earth the habit of the Priests the Prelate and whatsoever doth pertaine unto a Church to the very Bell-ropes And yet you would be laugâ—t at by all strangers more then you were when you demanded how the Altar stood in forreine Churches should you affirme that in the Church of Rome whereof Durand was therâ— neither was a Priest nor Prelate neither Quires Altars Churches or any ornaments or utensils to the same belonging Or to come nearer to our selves there is a booke entiâ—uled Catechismus ordinis equitum Periscelidis written long since by Belvaleti the Popes Nuncio here and published in the yeare 1631. by Bosquierus wherein the Author makes an Allegorie on the whole habit of the Order the matter colour fashion wearing to the very girdle And were not you or he that should approve you in it a wise peece indeed if on the reaâ—ing of that booke you should give out that really and materially there is no such habit worne by the Knights of that most honourable Order as vaine men conceive but that their habite is as some made the Saint onely an allegorie a symbol or a metaphore So that if all you say were granted and that your ten tropicall metaphoricall Altars were ten times doubled that would make to the prejudice of that reall and materiall Altar which hath continued in the Church of Christ since the Primitive times Nay as before I said those metaphors conclude most strongly for a reall Altar as the conceits of Belâ—â—aleti Durand and some ancient Fathers do for the realtie of those severall subjects on which they did expresse their fancies This said we might put by this service as not worth the tasting made rather to delight the eye with various shews then to feed the stomacke but we will fall aboard however were it for nothing but to shew what Quelque choses you have set before us Now the first Altar of your ten is Ignatius his Altar the Councell of the Saints and the Church of the first-begotten For this you send us to his Epistle ad Ephesios where there was never any such matter to be found till your good friend Vedelius brought the old Father under his correction and made him speake what ever he was pleased to have him Ignatius were he let alone would have told another tale then what you make him tell betweene you For there he tells you of those
owne words are But then you had done well to have told us also how highly hee condemnes it in them and how irreverent he concâ—ived it assidere sub aspectâ— contraque aspectum ejus to sit them downe under the noâ—es as wee use to say of those verie Gods whom they did worship and adore This had been some faire dealing in you could it have stood with your designe of justifying the use of sitting in the holy Sacrament Nay more then so you say of Cardinall Peron that he brings a passage out of Tertullian to prove that some of the ancient Christians did adore sitting and that this position of theirs this sitting Tertullian did not blame Not blame Why man Tertullian mentions it for nothing else but to reprehend it Nor was it then a custome to adore sitting as you say Tertullian never told you that nor the Cardinall neither But adsignata oratione assidendi mos est quibusdam some men assoone as they had done their praiers were presently upon their breech as you would have them now at the praiers themselves Never did any wretched cause meet a fiâ—tâ—r Advocate You would perswade us that there is little feare that here in England the people will clap them dâ—wne upon their breech about our holy Table so I heare you say But by those many libelâ—â—us and seditious Pamphlets that have been scattered up and down since your book came out wee finde the contrary Perhaps the goodnesse of their Advocate makes them more forwards in the cause I hope you know your owne words and in them I speak telling you If you were a scholar you would have beene ashamed to write this Diviâ—itie For forreigne Churchâ—s next you tax the Doctour as if hee did conclude the Ceremonies of so many neighbouring Protestants to be unchristian altogether Where finde you such a passage in him All that the Doctour said is this that it was brought into the Churches first by â—oth the modern Arians who stubbornly gainsaying the Divinitie of our Lord and Saviour thought it no robberie to be equall with him and sit down with him at his Table and for that cause most justly banished the reformed Church in Poland And for the proof of this he saith it was determined so in a generall Synod as being a thing not used in the Christian Church tantumque prâ—priâ— infidelibus Ariâ—nis but proper to the Arians onely This goes extremely to your heart so that you cannot choose but wish that he had spared to abuse that grave Synod to make them say peremptorily haec ceremonia Eccâ—esiis Christianis non est usitata especially as â—ee 〈◊〉 in into English this ceremony is a thing not used in the Christian Church Why how would you translate it were you put to do it The most that you could do were to change the number and render it the Christian Churches for the Christian Church which how it would â—dvantage you I am yet to seek But being so translated what have you to object against it or to make good that he hath any way abused so grave a Synod Marry say you the Synod saith 〈◊〉 ceremonia licet cum 〈◊〉 liberâ— c. this ceremonie howsoever in its owneâ—nature it be indiffâ—â—â—ent and free as the rest of the Ceremonies c. Which you say sweetens the 〈◊〉 very much And so it doth indeed sweetneth it very much to them which have a libertie to use iâ— but not to them who are restrained to another gesture Nor had you noted it being so impertinent but that you would be thought a Champion for mens Christian liberty as before I told you Next you object they doe not say it is a thing not used in the Christian Church that being a corruption of the Doctors but that it is not used in the Christian and Evangelicall Churches nostri consensus which agreed with them in the Articles of Confession If so the Doctour was too blame and shall cry peccavi But it is you that finger and corrupt the Synod The Doctour tooke it as he found it Hâ—â—c ceremonia licet cum caeter is libera Ecclesiis Christianis coetibus Evangelicis â—on est usitata are the very words If you can finde nostri consensus there it must be of your owne hand-writing There is no such matter I am sure in the printed books It 's true that in the former words it is so expressed ne sessio sit in usu ad mensam Domini in ullis â—ujus consensus Ecclesiis that sitting at the Lords Table be not used in any of the Churches of their CoÌ„fession That 's nationall as unto themselves But then the reason followes which is universall Haec enim ceremonia c. because that ceremonie was not used in any of the Christian Churches or Evangelicall assemblies This is the place the Doctour presâ—ed and you can finde no consensus nostri there I am sure of that Nay it had been ridiculous nonsence such as you use to speak somtimes if it had been so Now where you tell the Doctor that he â—â—ole this passage from the Altar of Damascus and having 〈◊〉 it did coâ—rupt it â— hee must needs answer for himselfe that it is neither so nor so The Altar of Damascus doth report the place in terminis as it is extant in the Synod and as the Doctor layed it down in his 〈…〉 Altar Noâ— did he ever know 〈…〉 till you dâ—rected him unto it But â—o or not so all is one in your opinion For both the Altar and the Coale are quite mistaken as you give out in thinking that the Synod did ever say that this ceremony was brought in or used by the 〈◊〉 Arians Neither brought in nor used that were strange indeed What is it then that they intend Onely say you that it is Arianis propria a thing fitter for the Arians who by their doctrine and tenâ—ts placed themselves cheeke by joule with the Sonne of God then for devout and humble Christians compassed about with neighbours so fundamentally hereâ—icall And this you say the Altar espied at last to be the meaning of the Synod that sitting was proper to the Arians not by usage but secundum principia doctrinae suae by the principles of their doctrine onely and so conclude that contrary to all truth of story the Doctor makes it first brought in by the moderne Arians Had you looked forwards in the Synod you had found it otherwise For there it followeth that sitting at the holy Sacrameâ—t first crept into their Churches potiss mum occasione auspicio illorum c. especially by occasion and example of those men which miserably had fallen away and denyed the Lord that bought them Nor was it so resolved in this Synod onely Anno 1583. It was concluded so before in the Synod of Petricone in the yeare 1578. that sitting at the Lords Table was first taken up by them who rashly
〈◊〉 every thing in the Church and ignorantly imitating Christs example were fallen off to Arianisme But I will lay you downe the words for your more assurance Sessionis verò ad mensam domini c. illi inter nos primi Authores extiterunt qui omnia temere in â—cclesia immutantes sine scientia Christum quasi imitantes nobis ad Ariaâ—ismum perfidi 〈◊〉 facti sunt That 's all that hath relation to the point in hand The rest which is cut off with an c. is a touch onely on the by that the said sitting was repugnant to the use of all the Evangelicall Churches throughout Europe What followes next upon this declaration of the Synod Quarâ— hanc propriaÌ„ ipsis c. Wherefore to leave this gesture as proper and peculiar unto them who handle both our Saviour and his Sacraments with the like irreverence and being in it selfe uncomely irreligious and very scandalous withall unto simple men Nay before that Anno 1563. it was determined to this purpose also in another Synod at Cracâ—viâ— that if perhaps any did use to sit at the Lords Supper ceremoniam eam Arianabaptâ—st is relinquant they should desert it utterly as proper and peculiar to the Arian Anabaptists This makes it cleere as day that sitting at the Lords Table was brought into the Churches first by the moderne Arians That which you interpose touching Iohn A Lasco is not worth the while He was not setled in Poland as your selfe affirm untill the yeare 1557. which was but sixe yeeres before the Synod at Cracovia wherein this gesture was condemned of Arianisme Nor was he setled then indeed if you consider the Epistles unto Calvin which your selfe hath cited things not succeeding there saith Vtentionius to their hearts 〈…〉 furiòse se opponit Satan propagationi regni Christi so furiously doth the divell oppose the propagation of Christs kingdome But setled or not setled all is one for that The Arians were here started up before his comming nor have I such a reverend opinion of Iohn A 〈◊〉 but that some principles of his might tend that way also And so I leave you to consider whether the Arians or the Puritans are most bound unto you for standing up so bravely to defend tâ—eir cause That which comes next to hand is 〈◊〉 a foâ—le mistake or two about the antient practise of the Church and Tertulâ—â—â—â— meaning You say that in Tertullians time they did not as wee now doe eate the consecrated bread upon the place but accipere reservare reâ—erve it and carry it home with them You make this generall that they did not as we doâ— now that is not eate the consecrated bread upon the place whereas indeed it was but in particular cases either in times of persecution when they could not meet so often as they would for feare of troubles or in the Stations or dayes on which it was not lawfull to worship kneeling In the first case they did accipere reservare receive it of the Priest at Church in severall portions and then reserve it that is take it home and eate it there at such times as they thought most fit for their ghostly comfort and this they did especially that they might be sure to have it for their last viaticum at the approch of sudden unexpected dangers This they did use to eate in secret before other meates as is apparant by that passage in Tertullian Nonne sciet maritus quid secretâ— aâ—te omneâ—â— cibum gustes But this is no good proofe I trust that therefore in the Church they did not â—ate at all because they did reserve some part to be eaten at home That were to overthrow the nature of the holy Supper and make the Communion to become a private eating In the next case being that of Station which you with confidence enough have maâ—e to be a fast or publike meeting as if there were no publike meetings but on Fasts nor Fasts but on a publike meeting it was ordered thus There were some certaine times in which it was not lawfull to worship kneeling as vis every Sunday in the yeere and the whole time from Pasch to Pentecost Now in those dayes of Station or standing daies at which the people might not kneele in the receiving and partaking the holy Sacrament they rather chose to forbeare the Communion then to take it standing Which being well knowne unto Tertullian he wisheth them to come though they might not kneele and take it standing at the Altar Si ad aram Dei steteris and to reserve and take it home and eate at their owne houses kneeling according unto their desires By doing which accepto corpore Domini reservato by their receiving of it in the Church and carrying of it home to eate it there they should salve all fores participate of the sacrifice as they ought to doe and yet retaine the old tradition in those dayes of Station This if you understood before you did ill to hide it if not you are a little wiser then before you were The next that comes before us is a covered dish and being uncovered proves a Gelly a Claudius Gellius in your language a lame Giles in ours Who this lame Giles should be you cannot guesse you say but indeed you will not Lame Giles his haltings is the title of a booke set out by Master Prynns against Giles Widowes of Oxford wherein the Doctor first encountred with the name of Dresser applyed to the Communion-Table standing Altar-wise and of the which hee thought him to have beene the Author till he observed it in the Letter to the Vicar of Grantham being the antienter of the two But this is but a copy of your countenance You have not so small interest in Master Prynne as not to be partaker of his learned labours though you seeme loth both here and elsewhere that any thing of his should be either pinned or prinned on you or any friend of yours whoever This dish being thus uncovered and set by let us now fall more roundly to your second service In the beginning of your booke you tell us that the Doctor faines that the writer of the letter doth slight but failes for he doth cite and approve the appellation of second service The Bishops letter hath it thus The Minister appointed to reade the Communion which you out of the booke of Fast in 10. of the King are pleased to call second service And towards the latter end either in the first or second service as you distinguish Is this to cite and to approve the appellation Yes that it is say you and more For the good writer of the letter finding the Vicar used it as it seemes in his discourse and that the neighbours boggled at it excuseth it as done in imitation of that grave and pious booke That grave and pious booke good Lord how wise you
are upon a sudden and yet how suddenly doe you fall againe to your former follies That booke as grave and pious as it is was never intended as you say in that which followes to give Rubrickes to the publike Liturgie and therefore howsoever the Fast-booke cals it so grave and pious though it were let never any Country Vicar in Lincolne Diocese presume to call it so hereafter Iust so you dealt before with his Majesties Chappell Having extolled it to the heavens and set forth all things in the same as wisely and religiously done yet you are resolute that Parish Churches are not nor ought not to be bound to imitate the same in those outward circumstances A grievous sinne it was no doubt for the poore Vicar to apply the distribution of the Service in the booke of Fast unto the booke of Common-Prayer and it was very timely to be done to excuse him in it as if he did relate onely to the Book of Fast. Else who can tell but that the Alderman of Grantham and the neighbours there might have conceived he used it in imitation of the two Masses used of old that viz. of the Catechumeni and that of the Faithfull neither of which the Alderman a prudent and discreet but no learned man nor any of his neighbours had ever heard of Great reason to excuse the Vicar from so foule a crime which God knows how it might have scandalized poore men that never had tooke notice of it till it was glanced at in the letter The Vicar being thus excused you turne your stile upon the Doctor for justifying the distribution of the Common Prayers into a first and second service You said even now that you approved the appellation yet here you give us severall Arguments for reproofe thereof For first say you the Order of Morning Prayer is not as the poore man supposeth the whole Morning Prayer but a little fragment thereof called the Order of Matins in the old Primers of King Henry the eight King Edward the sixth and the Primer of Sarum what no where else Do you not finde it in your Common-Prayer book to be called Mattins Look in the Calendar for proper Lessons and tell me when you see me next how you finde it there Matens and Evensong â—aith it there Morning and Evening Prayer saith the Booke else-where which makes I trow the order of Morning prayer to be the same now with the order of Mattins and that in the intention of the Common-Prayer Book not in the Antient Primers onely Not the whole Morning prayer say you but you speake without booke your booke instructing you to finde the full course and tenor of Morning and Evening Prayer throughout the yeare Yet you object that if we should make one service of the Mattins we must make another of the Collects and a third of the Letaâ—â—e and the Communion at the soonest will be the fourth but by no meanes the second service Why Sir I hope the Collects are distributed some for the first and others for the second service there 's no particular service to be made of them And for the Letanie comparing the Rubrick after Quicunque vult with the Queenes Injunctions that seemes to be a preparatorie to the second service For it is said there That immediately before the time of Communion of the Sacrament the Priests with other of the Quire shall kneele in the midst of the Church and sing or say plainly the Letany c. And you may marke it in some Churches that whiles the Letanie is saying there is a Bell tolled to give notice unto the people that the Communion service is now coming on Secondly you object that by this reckoning we shall have an entire service without a prayer for King or Bishop which you are bold to say and may say it boldly is in no Liturgie this day either Greeke or Latine Stay here a while Have you not found it otherwise in your observations What say you then to these O Lord save the King then Endue thy Ministers with righteousnesse Are these no praiers for King or Bishop Those which come after in the Letanie that in the praier for the Church militant â—re but the same with these though more large and full Thirdly say you the Act of Parliament doth call it service and not services therefore for so you must conclude there is no distribution of it to be made into first and second So in like sort say I the Act of Parliament doth call it Common-prayer and not Common-prayers therefore upon the self same reason there is no distribution to be made of praiers for plentie and prayers for peace prayers for the King and prayers for the Clergie prayers for the â—ick and prayers for the sound sic de caeteris Lastly you make the true and legall division of our Service to be into the Common-praier and the Communion the one to be officiated in the Reading Pew the other at the holy table disposed coÌ„veniently for that purpose If so then wheÌ„there is no Communion which is you know administred but at certain times then is there no division of the service and consequently no part therof to be officiated at the hâ—ly table which is expresly contrâ—ry to the Râ—brick after the Communion You are like I see to prove a very able Minister you are so perfect in your Portuis But now take heed for you have drawn your streÌ„gths together to give the poore Doctor a greater blow accusing him of conjuring up such doctrine as might turn not a few Parsons and Vicars out of their Benefices in short time How so Why by incouraging them in a Book printed with Licence I see you are displeased at the licence still to set up a consistorie in the midst of divine Service to examine in the same the worthines of all Communicants The Doctor findes it in his Rubrick that so many as intend to be partakers of the holy Communion shall signifie their names unto the Curate over night or else in the morning before the beginning of Morning Prayer or immediately after From whence and from the following Rubricks the poore Doctor gathered that in the intention of the Church there was to be some reasonable time betweene Morning Prayer and the Communion For otherwise what liesure could the Curate have to call before him notorious evillâ—livers or such as have done wrong to their neighbours and to advertise them not to presume to come unto the Lords Table or what spare time can you afford him betweene the Reading Pew and the holy Table to reconcile those men betweene whom he perceiveth malice and hatred to reigne c. as he is willed and warranted to do by his Common-Prayer Booke Call you this setting up a Consistorie in the middest of Service You might have seene but that you will not that here is nothing to be done in the midst of service but in the