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
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
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
sorry peece of service in giving him a part of so meane a charge which was conceived to bee unworthy of a common Priest Polme occidist is amici Non servastis ait Now as in that that went before you have betrayed your ignorance and too great want of knowledge in Antiquitie so in the next which now succeedes you have betrayed a greater want which is want of honestie You tell us that the Priâ—st can boast of nothing that hee hath in generall but his bare name and that hee is not able to execute his very office without the authority and ministery of the Deacon Without the authority of the Deacon that were brave indeed fit to be said by none but such a Minister as you who care not what you say so you may be heard The practiâ—â— in Ignatius time was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Deacons should be subject unto the Priests but see how strangely things were turned in a little time the Priests are now brought under and forced to yield unto the Deacons Good Sir where may one reade of such a Law Not in the Councell of Aquisgrane or Aken I am sure of that though thither you referre us in your marginall note In all that Canon which you cite the Deaconship is described as a place of Ministery and not of dignity Ipsienim clara voce in modum Praeconis admoment cunâ—tos The Deacons as their Office is there described do like so many cryers call upon the people to pray to kneel to sing to be intent unto the Lessons they call upon them also to let their eares be open to the Lord their God and are designed to read the Gospel Then followes that which is presented in your 〈…〉 officium non haâ—et that without them the Priest may have a name but not an office that is their 〈◊〉 and attendance was 〈…〉 that without them the Priest could not do 〈…〉 then according to the Câ—non that the 〈◊〉 was not able to exeâ—â—te his very Office without the 〈◊〉 of the Deâ—con and you say very well none 〈…〉 you for it Thiâ—â—oysting in of theiâ— Auâ—â—â—ity was a trick of yours one oâ—â—hoâ—e many tricks 〈…〉 And you may now conclude as well that in some greater Churches here in England the Priest is utterly unable to exâ—cute his very office without the 〈◊〉 of his Clerke 〈◊〉 Cuâ—ate becâ—use he cannot do iâ— so conveniently without their â—iâ—isteries as that the Prâ—ests in these days were an empâ—ie name and could not stir a foot in the disâ—harge of their imployments without â—â—tority from the Deacâ—n That which you bring us from Saint Austiâ— makes the mâ—tter plainer plainer I mean as to the Priest and sets the Deacon in his owne place a faire deale below him It was the Deacons office as you informe us from Saint Augâ—stine 〈◊〉 to move and remove the Altâ—r and all the implements the runto belonging What then Therefore the Pâ—iests were not to meddle with the Altâ—r either to â—ove it or remove it that appertained unto the Deacon But good Sir let mee aske one question Did this removing of the Altar belong unto the Deâ—conâ— Ministerialitâ—r or Aâ—toritative You cannot say that it belong'd unto â—hem Aâ—toritative because you said before that it beloÌ„ged to them nexâ— after the Bisâ—op Aâ—l the autority then â—f your â—elf say true was radically in the Bishop the Deacon only â—â—ved as hee was directed And then I would fain know whether you thâ—nke that this 〈…〉 â—he Altar was so high an honour that the 〈…〉 durst not look after it or aspire unto it You must 〈◊〉 say you think so though you know the 〈◊〉 or else this tale of moviâ—g and reâ—â—viâ—â— Altars were 〈◊〉 non-sense Now therefore looke upon your Autor and hee will tell you for your learning that it is quite contrarie Qu◠〈…〉 What a strange boldnesse is it saith the Father that any man should fancie an equalitie between the Priests their own Ministers what rash presumption may we thinke it to compare the Priests unto the Pâ—yters of the Taâ—â—rnacle of the vessels of the same such as were imployed about cutting wood The Deacons in the Church of Râ—me though somewhat 〈◊〉 then they should be doe not presuso so it in the Congregation and if they do not execute all ministeriall duties it is because there are so many Clâ—rks besides them Nam utique Altare portarent vasa ejus aquam in manus funderent sâ—cerdoti c. For otherwise saith hee they were to carrie or remove the Altars with all the â—tensils of the 〈◊〉 and to bring water for the Pâ—ieâ—t to wash his hands according as it is in other Churches What thinke you now is the removing of the Altar so high a dignitie as you would make the world believe If 〈◊〉 how much more excellent were the Priests to whom these mighty men did service and brought them water for their hands If no why doe you deale so shamefully with the Ancient Writers in making them the instruments to abuse your Readers But this is so inveterate in you it will never out exhibited that hee â—ay see in what estate things are whether worse or better Your Authour saith no more then this and this is very small amends for the disgrace you did them in your former follieâ— Nor doth this reach neither to entitle them to any power of moving and removing the holy Table which was the thing by you most aimed at The Constitution speak's of ornaments and utensils of Books and Vestments To which of all these â—oure think you can you reduce the Altar or the holy Table No doubt but you will reckon it amongst the utensils of the Châ—â—â—h nay such is your grosse ignorance you think it would become the place exceeding fitly No word more frequent in your book then that of utensil by which you mean the holy Table And if it were not pâ—uper is numerare pecus I could as easily set downe how many times that word is used in your learned labours as you have found how often that of Altar is in the Dâ—termination that you wot of His Altar was more proper then your utensil and might be used ten times for once without any absurditie whereas it had been childish and absuâ—d in you to use your utensil once onely in that sense meaning By utensils your Autor means not the holy Table or the holy Altar take which word you will nor never did man use 〈◊〉 so but your 〈◊〉 selfe but for the Vessell Patens Chalices and the rest which are 〈◊〉 to the same And so you finde it in the Glosse if you pâ—ease to looke 〈…〉 Next time you write or print let me beseech you to leave out this word as being worn 〈◊〉 by your much using and use those termes which either are commended to you by the 〈◊〉 your own rule if you can remember or generally were received by the ancient
up and downe as one that knows not what to trust to as most an end they do not that propose new fancies For p. 125. you bring in the conceits of two Iewish Rabbins tending you say unto your purpose How fo Ezek. 4. 22. it should be 41. 22. it is thus written And he said unto me this is the Table before the Lord meaning without doubt the Altar of incense You say exceeding right in that the Table spoken of by the Prophet is the Altar of incense but what hath that to do with the Table of Shew-bread This you confirme by that which followeth The question then grows how the Altar is called a Table and you replie unto it from those Rabbins that at this day the Table performes what the Altar was wont to do Where first you blend together the Table oâ— the Shew-bread and the Altar of Incense as if both one thing and next you make the Rabbins speake of the Christian Table as if it did performe what the Altar should whereas they spake it of their owne For why should you beleeve that any of the Rabbins would conceive so honourably of the Christian Tables that since the destruction of the Temple they should become the place of sacrifice and propitiation Assuredly the Iews have no such conceit of the holy Table and it was done but like a Gentile to report so of them Last of all where before you make the holy Table to be exemplified from the long-table of the Shew-bread you shut up this vagarie with this handsome close that the onely utensil you relate unto for the forme and fashion of your Table is the long-square table of the Incense Which as it plainly contradicts what you said before touching the Petigree of the holy Table from the Table of Shew-bread so it confutes the Scripture also which never told you of a Table but an Altar of Incense or if a Table yet a square table certainly for foure-square shall it be saith the very Text Exod. 30. 2. So excellent an invention was your new originall of the Christian Table and so bravely followed But then you say you have some Authors for it so you have for every thing till it is brought unto the tryall Remember what you are to prove and then shew your evidence The point in issue is that the forme and situation of the holy Table in the Christian Church is not exemplified from the square Altars but from the long Table of the Shew-bread that stood in the Temple If you have any of the Fathers that speak home to this we are gone in law but all your witnesses fall short Isidore Peleusiota whom you first bring in speakes neither of the forme nor situation of the Christian Table But when a doubt was moved by Benjamin a Iew touching the new oblation in the Christian Church that it was done in bread and not in bloud as were the sacrifices of the law he makes replie unto the saâ—e that by the law there were both bloudy sacrifices performed without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the open Court and that withiâ— the Temple there was a tabe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be looked on by that people whereon bread was placed Then addes that the said Benjamin was one of those and that he did not know that truth which had beene hidden in the law but was now revealed This is the totall of his evidence And this makes nothing for the forme and situation of the Table which was the matter to be proved but onely that as he conceived the Shew-bread did prefigurate somâ—what which afterwards was instituted in the Christian Church And let me tell you as a friend that if you presse this matter hard as if our Christian sacrifice did relate to that you give the Papists more advantage for their halfe Communion then you will gaine unto your selfe about the forme and fashion of your holy Table You say indeed it will be long yer we will bring so cleare and ancient an extruction for the forme and fashion of the Altars in Christianitie though you brought nothing hence for either When we see more we shall know better what to answer To make a transcript of your allegations from Irenaeus and S. Ambrose Origen and Hierome being no more unto the purpose were onely to wast time and paper All that they say is nothing to the forme and situation of the holy table but to the analogy and proportion betweene the bread in the Lords Supper now and the Shew-bread then yet you falsifie your Authors also to make that good You tell us out of Irenaeus that omnes justi sacerdotalem habent ordinem and you say true they are his words But when you say all that are justified by Christ have a Priestly interest in this holy bread though it be true you say had it beene your owne yet you untruly father it upon Irenaeus who in his fourth booke cap. 20. whither you referre us tell 's us no such matter The like may be affirmed of Saint Hierome also whom you have cited twice for the self-same puâ—pose viz. In Epist. ad Tit. c. 1 and in Ezek. c. 44. though neither in his comment on that whole Epistle or in his exposition on Ezek. c. 44. or cap. 41. which was most like to be the place can we finde any thing at all which reflects that way But what need further search be made in so cleere a case and such as doth relate so little to the point in hand Especially since another of your Auâ—hors Cornelius à Lapide from whom you borrowed your quotations in the margin p. 126 out of Saint Hierom in Malach. 1. Cyrill Catech. myst cat 4. and Damâ—scen de orthod fid i. 4. c. 14. takes these interpretations to be onely Allegories as indeed they are Allegoricè mensa panum propositionis significabat mensam corporis sanguinis Christi as in the Tropologicall sence saith hee it signifies the works of mercie Take for a farewell to the rest that if you will derive the forme and situation of your holy Table from the Table of Shew-bread Your table must not stand at all within the Chancell nor in the middle of the Church but on the North side of the Church as you your selfe have placed it out of Philo p. 210. which though it thwarts as well your owne booke as the Bishops letter Yet you proclaime you care not how the Altars stood either in the Iewish or Popish Church your Table being quite of another race And take this with you too for the close of all that if your Table be descended of the race you mean it is more Iewish then the Altar there being Altars doubtlesse before Moses Law but no Tables of Shew-bread Nor can the Altars be more Popish then your holy table there being Altars in the Church when there were no Papists I did before conjecture that you had invited us unto 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
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
invented it himselfe Adeo mendaciorum natura est ut cohaerere non possint said Lactantius rightly Your tresle and your dresser then may both goe together ultra anni solisque vias to your deare brethren in New Engl. and their great Patriarke there your good friend I. C. who as they care not now in what place they dispose of the holy table so will they care as little in a little while by what name they call it Of the same peece is that last observation made out of M r Aldermans letter touching the Vicars light behaviour in bowing at the name of Jesus his booke sometimes falling downe and once himselfe Which were it so why doe you think that that should make your friends of Grantham deride the ceremonie when not the ceremonie but the Vicar was in fault if such fault there was Have you not seene some men behave themselves so apishly in the Pulpit that others and those good men too have smiled to note it And yet I hope you will not thinke that therefore they derided that religious ordinance of preaching when not the ordinance but the Preacher was the sole object of the merriment Or if the men of Gr. or rather the rude people there were so profane and impious as upon that or any other such occasion to deride the ceremony the writer of the letter might have spent his pains to better purpose in writing to them somewhat more at large than he hath used to expresse himselfe in that kind to bring them to a better understanding of their Christian duties And you the Champion of the letter had done a better office as I conceive it to have reserved your selfe for the defence of that and the tenor of it if any Puritan in the pack should have writ against it than thus to have disturbed your selfe with so little profit But what if wee joyne issue with an Absque hoc and tell you there was no such falling either of the booke or man as you please to say For tell me of all loves where was it in the Reading pew or at the Communion table or in what place else If in the reading pew the deske and seat were able to have saved them both from falling and so was the Communion table if it had beene there If not there say man where it was and wee will have a melius inquirendum about it presently This is a trick of yours to disgrace the Vicar on whom elsewhere you have left a staine for taking his mornings draught before he went about it p. 62. As if the man not onely were not alwaies right in the head peece and squirrell-pated which might be some infirmity of nature but that hee came unto the Church disordered with drinke and inter pocula told the people quid dia poemata narrant of the name of JESUS and so fell downe and worshipped in stead of bowing In the remainder of the storie you put an excellent speech into the mouthes of those of Grantham partly commendatory of themselves that they were all pâ—aceable and quiet men save that they fought once in the Church about removing of the table conformable in all things to the Kings lawes â—cclesiasticall save that they could not but deride the ceremonie of bowing at the name of Iesus and willing to submit themselves to any Order which his Lp should appoint concerning the situation of the Lords table so it might stand according as they would themselves And it was also partly accusatorie of their Vicar for putting down their weekly Lecture and partly of their owne ill fortune that they should live in the midst of Recusants who did begin already to deride and jeere this new alteration not withouâ—â—ome reflexion on his sacred Majestie for placing over them a chiefe Governour of that religion His Majesty was much to blame there is no doubt of that for not consulting with the Alderman about the fittest man to be Ld Lieutenant of the County but more the Papists to deride that decencie and situation of the Lords boorde there which they approve of elsewhere in all our Churches And I could tell you did I thinke you would thanke me for it that the conformity of our Church in this particular according to the practice of approved Antiquity doth more amaze the Papists than ever it did those of Grantham as knowing better than they doe that the more neere we come to the ancient practice the lesse they can upbraid us and our Church with novelty which is now made the chiefest weapon that they fight withall As for the putting downe of Sermons wherewith they were much scandalized as your booke informs us that was the very marrow-bone of the matter the thing that most displeased the people who must have Chaplaines of their owne or else non vult fac And had they had their tale of Sermons it may bee probably conjectured that M r Alderman had never removed the table but rather left it for a text on which the stipendarie Lecturers there might shew their store of zeale and want of wisdome But to goe on The people having ended and the Bishop forward in his speech about the indifferencie of the matter it was the Vicars Q. to enter who came in pale and wanne and staring obstupuit steterantque comae as you know who saith was by the Bishop used with all lenity and sweetnesse and at last having told his L p being very earnest to get it out of him who it was that set him on these alterations his L p spake aloud that all might heare him that hee had supped on that which the Vicar told him It is an old saying and a true audacter calumniare necesse est ut aliquid haereat by none more practiced than your selfe For though you leave us in a wood and tell us that it is not knowne particularly what they there discoursed of yet by this blinde discovery you make men suspect that some great man to whom the Vicar did retain incouraged him at the least to â—rect an Altar if not to say Masse on it when it was erected Well then the Bishop being gone betakes himselfe unto his study where as you say he sate up most of the night and in the morning as you tell us came abroad this filia unius noctis this letter to the Vicar which is now in question addressed unto the Vicar being then in the house if you tell us right but sent to the Divines of the Lecture of Gr. and by them shewed unto the Vicar A letter of so strange a making that it would puzzle the best Lecturer there to tell exactly what it was digested in the former part into the fashion of a letter but not so figuredly and distinctly in the latter directed to no body nor subscribed by any body In all which story there is nothing true but that the papers were not sent unto the Vicar but to
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
as you call him For that the Alteration of K. Edwards Liturgie proceeded rather of some motions from without than any great dislike at home the Doctor was induced to beleeve the rather because the King had formerly affirmed in his Answer to the Devonshire men that the Lords Supper as it was then administred was brought even to the very use as Christ left it as the Apostles used it and as the holy Fathers delivered it Acts and Monuments part 2. pag. 667. And secondly because hee had observed that in the Act of Parliament by which that Liturgie of 1549. was called in the booke of Common prayer so called in was affirmed to be agreeable to Gods Word and the Primitive Church 5. 6. Ed. 6. ca. 1. Unto the first of these you promise such an Answer an Anâ—wer set downe in such Capitall letters that he that runnes may reade And this no doubt you meane to doe onely in favour to the Doctor who being but a blinker as you please to call him would hardly see your Answer in a lesser Character But first because we know your tricks we will set downe in terminis as the storie tells us what was demanded by the Rebells and what was answered by the King and after looke upon the glosse which you make of both that wee may see which of them you report most falsely and what you gather from the same The Rebels they demanded thus Forasmuch as wee constantly beleeve that after the Priest hath spoken the words of consecration being at Masse there celebrating and consecrating the same there is very really the body and bloud of our Saviour Iesus Christ God and man and that no substance of bread and wine remaineth after but the very selfe same body that was borne of the Virgin Mary and was given upon the Crosse for our Redemption therefore wee will have Masse celebrated as it was in times past without any man communicating with the Priests forasmuch as many rudely presuming unworthily to receive the same put no difference between the Lords body and other kind of meat some saying that it is bread both before and after some saying that it is profitable to no man except hee receive it with many other abused termes Now to this Article of theirs the King thus replyed For the Masse I assure you no small studie nor travell hath beene spent by all the learned Clergie therein and to avoid all contention it is brought even to the very use as Christ left it as the Apostles used it as the holy Fathers delivered it indeed somewhat altered from that the Popes of Rome for their lucre brought it to And although yee may heare the contrary from some Popish evill men yet Our Majesty which for Our Honour may not be blemished and stained assureth you that they deceive abuse you and blow these opinions into your heads to finish their owne purposes This is the plaine song as it passed betweene the Rebells and the King And now I will set down your descant on it in your owne words verbatim not a tittle altered that all which runne may reade and see how shamefully you abuse your owne dearest Author The Rebels in their third Article set on by the Popish Priests doe petition for their Masse that is that which wee call the Canon of the Masse and words of consecration as they had it before and that the Priests might celebrate it alone without the communicating of the people To this the King answers That for the Canon of the Masse and words of Consecration which is nothing altered in the second Liturgie they are such as were used by Christ the Apostles and the ancient Fathers that is They are the very words of the Institution But for the second part of their demand which was for the sacrifice of the Masse or the Priests eating alone they must excuse him For this the Popes of Rome for their lâ—cre added to it So there is a cleare Answer to both parts of the Article A very cleare answer if you marke it well The Rebels make demand of the whole Masse modo forma as before it had beene celebrated you make them speake onely of the Canon of the Masse and words of Consecration The King in his reply makes answer to the whole Masse as it was commonly then called the whole forme and order of the Communion in the publick Liturgie that it was brought even to the very use as Christ left it the Apostles used it and the holy Fathers delivered it you make him answer onely of the Canon and words of Institution as if that were all This is not to report an answer but to make an answer and draw that commendation to a part of the common Liturgie which was intended of the whole And yet your Inference is farre worse than your Report For you have made the King to say that they should have a Table and a Communion and the words of Consecration as they were used by Christ the Apostles and the ancient Fathers but they should have no Altar nor sacrifice for these the Popes of Rome for their lucre had added to the Institution This were there nothing else would set you forth for what you are a man that care not what you say or whom you â—alsifie so you may runne away from the present danger though afterwards it overtakes you and falls farre heavier on you than before it did Next let us see what you reply to that which concernes the Parliament and the opinion which it had of the former Liturgie as both agreeable to Gods Word and the Primitive Church And first you charge the Doctor with borrowing that passage from father Parsons three Conversions Whether it be in father Parsons the Doctor knowes not But whether it be or not that comes all to one as long as it is so delivered in the Act of Parliament Then for the Act itselfe you answer that whereas some sensuall persons and refractorie Papists had forbâ—rne to repaire to the Parish-Churches upon the establishment of the English Service the Parliament doth in the Preamble tell the offenders against this new law that praiers in the mother-tongue is no invention of theirs as the Priests would make them beleeve but the doctrine of the Word of God and the practice of the Primitive Church medling no farther with the Liturgie in this part of the Act than as it was a service in the mother-tongue I have been told it was a saying of my Lord Chancellour Egerton that D r Day once Dean of Windsor had the most excellent arts of creeping out of the law of any man whose name was ever brought in Chancâ—ry That Doctor and this Minister are much of the same quality our Minister being as expert in creeping out of an authority as ever was that Doctor in creeping out of the law But yet hee creepes not so away but a man may catch him and catch him sure we will
for all his cunning For if wee looke into the Act of Parliament wee shall easily finde that not the language onely but the order forme and fabrick of the divine Service before established is said to bee agreeable to the Word of God and the Primitive Church which I desire you to observe as it is here presented to you Whereas saith the Act there hath beene a very godly order set forth by authority of Parliament for Common prayer and administration of the Sacraments to be used in the mother tongue within this Church of England agreeable unto the Word of God and the Primitive Church very comfortable to all good people desiring to live in christian Conversation and most profitable to the estate of this Realme c. What thinke you on your second thoughts is that so much commended by the Parliament either the very Order it selfe of Common prayer and administration of the Sacraments or the being of it in the English tongue It could not be the being of it in the English tongue For then the Romish Missall had it beene translated word for word without more alteration than the language onely might have beene also said to be agreeable to the Word of God and the Primitive Church which I am sure you will not say And therefore it must be the whole forme and order that godly order as they call it of common prayer and administration of the Sacraments to be used in the English tongue take them both together which they so commended Compare this testimony of the Parliament with that before given of it by the King and see if they affirme it of the language or of the order of the service The King affirmed that it was brought unto that use as Christ left it the Apostles used it and the holy Fathers delivered it the Parliament that it was agreeable to the Word of God including Christ and the Apostles and to the Primitive Church including the holy Fathers Nor did the Parliament alone vouchsafe this testimonie of the first Liturgie Archbishop Bancroft speaking of it in his Sermon preached at S. Pauls Crosse An. 1588. affirmes that it was published first with such approbation as that it was accounted the worke of God Besides Iohn Fox whose testimony I am sure you will not refuse though you corrupt him too if hee come in your way hath told us of the Compilers of that Liturgie first that they were commanded by the King to have as well an eye and respect unto the most sincere and pure Christian religion taught by the holy Scriptures as also to the usages of the Primitive Church and to draw up one convenient and meet order rite and fashion of Common prayer and Administration of the Sacraments to be had and used within the Realme of England and the Dominions of the fame And then hee addes de proprio as his own opinion that through the ayde of the holy Ghost and with one uniforme agreement they did conclude set forth and deliver to the King a booke in English entituled A booke of the Common prayer c. This as it shewes his judgement of the aforesaid Liturgie so doth it very fully explaine the meaning of the Act of Parliament and that it did not as you say relate unto the language onely but the whole order rite and fashion of the Common prayer booke Thus have we seene the aâ—teration of the Liturgie and by that alteration a change of Altars into Tables for the holy Sacrament The next inquiry to be made is how the Table stood and how they called it and that aswell upon the taking down of Altars An. 1550 in some places by the Kings owne Order as on the generall removall of them by the second Liturgie First for the placing of the Table your owne Author tels you that on occasion of taking downe the Altars here arose a great diversity about the forme of the Lords bâ—ard some using it after the forme of a Table and some of an Altar But finally it was so ordered by the Bishop of London Ridley that he appointed the forme of a right Table to be used in all his Diocesse himselfe incouraging them unto it by breaking downe the wall standing then by the high Altar side in the Cathedrall of S. Paul But that it was so ordered in all other Dioceses the Doctor findes not any where but in the new Edition of the Bishops letter which you have falsified of purpose to make it say so as before was noted Nor did the old Edition say that they the other Dioceses agreed at all upon the forme and fashion of their Tables though they agreed as you would have it on the thing it self And therefore you have now put in these words so soone which tells another tale than before was told as if all Dioceses having agreed as well as London on receiving Tables did agree too but not so soone upon the fashion of their Tables For that it was not thus in all other places your owne Miles Huggard tells you and to him I send you to observe it But this diversity say you was setled by the Rubrick confirmed by law What universally There is no question but you meane it or to what purpose doe you say so Yet in another place you tell us that notwithstanding the said Rubrick the Tables stood like Altars in Cathedrall Churches in some of them at least which had no priviledge I am sure more than others had For thus say you In some of the Cathedralls where the steps were not transposed in tertio of the Queene and the wall on the back-side of the Altar untaken downe the Table might stand all along as the Altar did If it did stand in some it might stand in all and if in the Cathedralls then also in Parochiall Churches unlesse you shew us by what meanes they procured that might which could not be attained unto by any others Wee finde it also in the letter that onely to make use of their covers fronts and other ornaments the Tables might be placed in some of the Chappels and Cathedrals of the same length and fashion that the Altars were of Why might not then the same be done in the Parish-Churches which were provided at that time of covers fronts and other ornaments of that nature Your selfe concludes it for a foolish dreame that the State should cast away those rich furnitures of the Chappell provided for the former Altars and sure it is as much a dreame that they should cast away their ornaments of the selfe same nature out of Country Churches And this I am the rather induced to thinke because that in the Statute 1 Elizab. wherein the Common-prayer booke now in force was confirmed and ratified it was enacted That all such ornaments of the Church shall be retained and be in use as was in the Church of England by the authority of Parliament in the 2. of King Edw. 6.
untill other order should therein be taken by the authority of the Queene c. Which makes it plaine in my opinion that in the latter end of King Edw. the â—ixt there had beene nothing altered in the point of the Churches Ornaments nor consequently in the placing of the holy Table Then for the name it seemes they stood as little upon that as upon the former When the old Altars stood they called them Tables and when the Tables were set up they called them Altars Your Author could have told you at the first that the book of Common prayer calleth the thing whereupon the Lords Supper is ministred indifferently a Table an Altar or the Lords boord without prescription of any forme thereof either of a Table or of an Altar For as it calleth it an Altar whereupon the Lords Supper is ministred a Table and the Lords boorde so it calleth the Table where the holy Communion is distributed with laud and thankesgiving unto the Lord an Altar for that there is offered the same sacrifice of praise and thankesgiving So when the Liturgie was altered the word Altar quite left out they spared not as occasion was to call the holy table by the name of Altar The blessed Sacrament it selfe they thought no sacriledge to intitle by the name of Sacrament of the Altar so did the Martyrs some of them in Qu. Maries time and the whole body of the State in Parliament 1 Eliz. as was shewed before Old Father Latimer speakes positively that it may be called an Altar though you in the repeating of his words have slipped aside that passage and made him cast the common calling of it so upon the Doctors who might be mistaken Yea and Iohn Fox himself hath told you in a marginall note The Table how it may be called an Altar and in what respect The Rubrick was no other then than we finde it now and yet we doe not find that any thought themselves so tyed to the words thereof as to use no other Yet this is pressed upon the Vicar The Church in her Liturgie and Canons calling the same a Table onely doe not you call it an Altar so the old edition doe not you now under the Reformation call it an Altar so saith the new Vnder the Reformation And why so Onely to make poor men beleeve that Altars and the Reformation cannot stand together But you are out in that as in all the rest The writer of the letter cannot but acknowledge that the Altars doe stand still in the Lutherane Churches and that the Apologie for the Augustane Confession doth allow it the Doctors and Divines whereof he doth acknowledge also to be sound Protestants although they suffer Altars to stand And in those other Churches of the Reformation some of the chiefe Divines are farre more moderate in this point than you wish they were Oecolampadius doth allow the Eucharist to be called the Sacrament of the Altar affirming also that for peace sake they would not abhor from the title of sacrifice if there were no deceit closely carryed under it and that there is no harme in calling the Lords Table by the name of Altar Zanchie more fully Quod neque Christus neque Apostoli prohibuerunt altaria aut mandarunt quod mensis ligneis ut antur That neither Christ nor his Apostles have prohibited Altars or enjoyned wooden Tables and therefore that it is to be accounted a matter of indifferenciâ— whether we use an Altar of stone or a table of wood modo absit superstitio so that no superstition be conceived of either So they determine of the point not doubting as it seemes but that it might be lawfull now under the Reformation to call the holy Table by the name of Altar and which makes more against your meaning to use an Altar also in the ministration Which said Ibid adieu to England and the practice here meaning to looke abroad into forrain parts in the rest that followeth where we will labour to find out what was the ancient doctrine in the Church of God concerning Sacrifices Priests and Altars and what the usage in this point of placing the Communion table Yet so that we will cast an eye sometimes and as occasion is on our owne deare Mother the Church of England that wee may see how neare she comes both in her doctrine and her practice to the ancient Patternes And wee will see withall what you have to say and what it is whereof you purpose to arraigne the poore man you wot of in all those particulars SECTION II. CHAP. V. What was the ancient Doctrine of the Church concerning Sacrifices Priests and Altars and what the Doctrine of this Church in those particulars That Sacrifices Priests and Altars were from the beginning by the light of nature and that not onely amongst the Patriarchs but amongst the Gentiles That in the Christian Church there is a Sacrifice Priests and Altars and those both instituted and expressed in the holy Gospell The like delivered by Dionysius Ignatius Iustin Martyr and in the Canons of the Apostles As also by Tertullian Irenaeus Origen and S. Cyprian How the Apologeticks of those times are to be interpreted in their deniall of Altars in the Christian Church Minutius Foelix falsified by the Minister of Linc. What were the Sacrifices which the said Apologeticks did deny to be in the Church of Christ. The difference betweene mysticall and spirituall sacrifices S. Ambrose falsified by the Minister of Linc. in the point of Sacrifice The Doctrine of the Sacrifice delivered by Eusebius The Doctrine of the following Fathers of Sacrifices Priests and Altars What is the Doctrine of this Church touching the Priesthood and the Sacrifice The judgement in these points and in that of Altars of B. Andrewes K. Iames B. Montague and B. Morton IT is the observation of Eusebius that the Fathers which preceded Moses and were quite ignorant of his Law disposed their wayes according to a voluntary kinde of piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framing their lives and actions according to the law of Nature which words relate not onely unto their morall conversation as good men but to their carriage in respect of Gods publick worship as râ—ligious men The light of nature could informe them that there was a God had not their Parents from the first man Adâ—m beene carefull to instruct them in that part of knowledge and the same light of nature did informe them also that God was to bee worshipped by them that there were some particular services expected of him from his Creature Of these the first wee meet with upon record is that of Sacrifice almost to co-aevall with the world For we are told of Cain and Abel the two sons of Adam that the one of them being a tiller of the ground brought of the fruiâ— of the ground an offering unto the Lord the other being a keeper of sheep brought of the first
either to baptize or offer or celebrate the sacrifice Where by the way wee may perceive how much the Cardinall was mistaken in that he tels us for a certaine that the Apostles and most ancient Fathers of the Church as Iustin and Ignatius did purposely abstaine from the names of Priest and Priesthood as they did also from that of Temple ne viderentur adhuc durare Iudaicae ceremoniae lest otherwise the Iewish ceremonies might be conceived to be in force It is true that for the most part Ignatius useâ—â— for the minister the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter from which the French derived their Prebstre and wee thence our Priest but doth not binde himselfe unto it No more doth Iustin Martyr neither for having laid this for a rule that God accepts no sacrifices but from his own Priests only he addes that hee admits of all those sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Iesus Christ commanded to bee celebrated in his Name and are accordingly performed of all Christian people in the holy Eucharist of bread and wine Performed in every place by all Christian people as it is an Eucharist a sacrifice of praise and thanks to Almighty God testified in and with a participation of the outward elements but celebrated by the Priest and especially as it is a sacrifice commemorative of the death and passion of our Lord and Saviour who only have a power to consecrate those elements which doe exhibite Christ unto us As for the Canons of the Apostles which if not writ by them are certainly of good antiquitie and for the first 50 above all danger of discarding the Doctor told you in his Coal from the Altar that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did occurre in the third fourth and fifth And now hee tels you into the bargaine that in the third Canon you shall find mention of the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the fourth of the oblation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which assurance in this cause will fall if you compute the time within the first 200. yeeres which you so much stand upon and bate you 50. of your tale So that you will not find whatsoever you say that in the Christian Church the name of Table is 200. yeeres more ancient than the name of Altar both being of an equall standing for ought I can see and both used indifferently Next these succeeded Irenaeus of whom the Doctor told you that he did prove the Lords Apostles to be Priests because they did Deo Altari servire attend the service of the Lord and wait upon him at his Altars What you except against in this we shall see anon Meane time you may take notice here that we have found in 〈◊〉 both a Priest and Altar and thinke you that hee will not finde us a Sacrifice also Looke on him but a little further and he will tell you this that there were sacrificia in populo sacrificia in â—cclesia sacrifices in the Iewish Church and sacrifices in the Christiâ—n church and that the kind or species was only altered The kinde or nature of which Christian sacrifice he tels us of in the same chapter viz. that it is an Eucharist a tender of our gratitude to Almighty God for all his blessings and a sanctifying of the creature to spirituall uses Offerimus ei non quasi indigenti sed gratius agentes donationi ejus sanctificantes creaturam In this we have the severall and distinct Offices which before we spake of a sanctificatio creaturâ— a blessing of the bread for bread it is he speakes of for holy uses which is the Office of the Priest no man ever doubted it and then a gratiarum actio a giving thankes unto the Lord for his marvellous benefits which of the Office both of Priest and people The sanctifying of the creature and gloriâ—ying of the Creator doe both relate unto Offerimus and that unto the Sacrifices which are therein treated of by that holy Father So for Tertullian the Doctor noted that hee tels us of the Altar twice Si ad Aram Deisteteris in his Booke de Oratione cap. 14. In that de poenitentia he remembreth us of those that did adgeniculari aris Dei Standing before the Altar at some times kneeling before the Altar at other times but both before and at the Altar And for the name of Priest however the Cardinall was of opinion that the Apostles and first-fathers of the Church did purposely forbeare it as before was said yet he hath found at last that Tempore Tertulliani in Tertullians time the difference betweene Iewes and Christians being well enough knowne the name of Priest came to bee in use and for the proofe thereof referres us to his Bookes de velandis virginibus de monogamia alibi And therefore thither I referre you Origen next in course of time hath an whole Homilie on the 18. Chapter of Numbers intituled de Primitiis offerendis It is not to be thought that he composed that Homilie of purpose to advance the reputation of the Iewish Priesthood nor doth hee if a man would thinke so give any countenance thereunto And why Pleading expresly for the maintenance of the Ministers of Gods holy Word hee cals them in plaine termes Sacerdotes Evangelii Priest of the Gospell affirming first-fruits to be due unto them at the least de congruo Would you his own words take them thus Decet enim utile est etiâ—m Sacerdotibus Evangelii N. B. offerri primitias Would you the reason of it also Because he saith the Lord appointed that they which preach the Gospell should live of the Gospell and they that Minister at the Altar should live of the Altar Where if you should suspect that hee doth meane the Iewish Altars himselfe shall take you off from that fond suspition Et sicut hoc dignum decens est c. and as saith he it is a fit and worthy thing that it should be so so on the other side 〈◊〉 is unworthy and unfit if not utterly impious that hee which honoureth God and comes into his Church Et scit Sacerdotes Ministros adsistere Aâ—tari and knoweth that the Priests and Ministers doe wait upon the Altar and labour in the Word and Ministerie should not devote unto him the first fruits of the land wherewith God hath blessed him In the whole drift of that which followeth hee drives so clearly at this point that it is needlesse in a menner to looke for more yet in his tenth Homilie on the ninth of Ioshua he is more particular and exact than before he was For speaking of some persons who were meere out-side-men and no more than so he thus describes them viz. That they came diligently to the Church and made due reverence to the Priests attended all Divine offices honoured the sevants of the Lord Adornatum quâ—que Altaris vel Ecclesiae
the Margin The Table or the Altar were to them such indifferent words that they used both equally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius in the tenth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius in the sixt Chapter of his fiâ—sâ— de Demonstratione Evangelica Altars saith S. Austin in the tenth and mensa saith the same S. Austin in his 17 de Civitate Gregory Nyssen in one breath doth make use of both and cals the same one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Table the undefiled Altar Altars of stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Gregory Nyssen Altars of wood ligna Altaris in S. Austin both used with such indifferency that Nyssen calleth his stone Altar by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Table and Austin calleth his wooden Table Altare Altar So that in all this search into antiquitie wee find a generall consent in the Church of God touching the businesse now in hand the Sacrament of the Lords Supper being confessed to be a Sacrifice the Minister therein intiâ—uled by the name of Priest that on the w ch the Priest did consecrate being as usually called by the name of Altar as by that of Table and you may â—ake this testimony also from the mouth of a Gentile that the Christians called their Table by the name of Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Zozimus lib. 5. Not an improper Altar and an improper Sacrifice as you idly dreame of For Sacrifices Priests and Altars being Relatives as your selfe confesseth the Sacriâ—ice and the Altar being improper must needs inferre that even our Priesthood is improper also And wee may speake in proper and significant termes as the Fathers did without approving either the Popish Masse or the Iewish Sacrifices from which the Doctor is as farre as either you that made the booke or hee that licensed it though you have both agreed together to breed some base suspition of him as if he meant somewhat else than for feare of our gracious King he dares speake out The Doctor I assure you dares speake what hee thinkes though you as I perswade my selfe thinke not what you speake and will now tell you what hee thinkes to bee the Doctrine of this Church in this present businesse of Sacrifices Priests and Altars that wee may see shee is no flincher from the words and notions no more than from the Doctrines of most orthodox Antiquity And first beginning with the Priesthood in case you are not growne ashamed of that holy calling you may remeÌ„ber that you were admitted into holy Orders by no other name Being presented to the Bâ—sh at your Ordination you did require to bee admitted to the Order of Priesthood and being demanded by the Bishop if you did thinke in your heart that you were truly called according to the will of our Lord Iesus Christ and the order of this Church of England unto the Ministerie of the Priesthood you answered positively that you did if you thought otherwise than you said as you doe sometimes you lyed not unto men but unto God Looke in the Booke of Ordination and you shall finde it oftner than once or twice entituled the Office of Priesthood and the holy Office of Priesthood the parties thereunto admitted called by no other name than that of Priests Or if you thinke the Booke of Ordination is no good authority to which you have subscribed however in your subscription to the Articles look then upon the Liturgie and the Rubricks of it by w ch you would perswade the world that you are very much directed in all this businesse Finde you not there the name of Priest exceeding frequent especially in that part therof which concerns the Sacrament The Priest standing at the North side of the Table Then shall the Priest rehearse distinctly all the tenne Commandements Then shall the Priest say to them that come to receive the holy Communion Then shall the Priest turning himselfe to the people give the absolution Then shall the Priest kneeling downe at Gods Boord c. Infinitum est ire per singula It were an infinite labour to summe up all places of and in the Rubricks wherein the Minister is called by the name of Priest which being so as so it is and that your own sweet selfe hath told us that Altar Priest and Sacrifice are Relatives the Church of England keeping still as well the Office of Priesthood as the name of Priest must needs admit of Altars and of Sacrifices as things peculiar to the Priesthood But not to trust so great a matter to your rules of Logicke wee will next see what is the judgement of the Church in the point of Sacrifice Two wayes there are by which the Church declares her selfe in the present businesse First positively in the Booke of Articles and that of Homilies and practically in the Booke of Common prayers First in the Articles The offering of Christ once made is that perfect redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall and there is no other satisfaction for sinne but that alone This Sacrifice or oblation once for ever made and never more to bee repeated was by our Saviours owne appointment to bee commemorated and represented to us for the better quickning of our faith whereof if there be nothing said in the Booke of Articles it is because the Articles related chiefly unto points in Controversie but in the Booke of Homilies which doe relate unto the Articles as confirmed in them and are though not dogmaticall but rather popular discourses a Comment as it were on those points of doctrine which are determined of elsewhere wee finde it thus That the great love of our Saviour Christ to mankinde doth not only appeare in that deare-bought benefit of our redemption and satisfaction by his death and passion but also in that he hath so kindly provided that the same most mercifull work might bee had in continuall remembrance Amongst the which meanes is the publick celebration of the memorie of his preâ—ious death at the Lords Table our Saviour having ordained and established the remembrance of his great mercie expressed in his passion in the Institution of his heavenly Supper Here is a commemoration of that blessed Sacrifice which Christ once offered a publick celebration of the memorie thereof and a continuall remembrance of it by himselfe ordained Which if it seeme not full enough for the Commemorative sacrifice in the Church observed the Homilie will tell us further that this Lords supper is in such wise to be done and ministred as our Lord and Saviour did and commanded it to be done as his holy Apostles used it and the good Fathers in the Primitive Church frequented it So that what ever hath beene proved to bee the purpose of the Institution the practise of the holy Apostles and usage of the ancient Fathers will fall within the meaning and intention of
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
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