that whosoever hath moved you to dislike this Order can give you no reason for it Order saith the King a godly Order saith the Parliament both mean the same thing as they use the same words An Order for Common prayers in the Mother-tongue So that Father Parsons and you must unlaugh again this foolish Laughter which you made without cause upon this Act of Parliament Well let the King the Counsell and the Parliament order what they please two things he will make good first that if Origen or Arnobius do say they had no Altars in the Primitive Church they meant not any for bloudy or externall Sacrifices as the Gentiles had Where you see he is almost come to that we have been wrangling for all this while That they had no Altars for externall Sacrifices And shew me that ever one Father or Schoolman did teach a necessity of an externall Altar to an internall Sacrifice and I will yeeld him the better of the Controversie But I see his Loop-hole already he will help himself with those words As the Gentiles had Although it be God wot but a poore shift And secondly he will make it good that the Church had Altars both the Name which the Letter denies not but onely the name applied to the materiall Instrument call'd the Lords Table and Thing too a long time together before the birth of Origen and Arnobius This later part would prove too heavie a Buckler for any man to take up that were to fight it out with a Scholar indeed For the Writer of the Letter doth utterly decline the Combat retiring himself to his 200 years which will not serve his Turn for all his Caution if Sixtus Primus did first appoint that Masse should be said no where but upon an Altar as to an advantage of ground and turning B. Jewell against this Goliah without averring any thing of his own beside the testimony of S. Paul at which this Doctour like that drunken Gossip saith Amen when he should have said All this I stedfastly believe But having to do but with this man of rags I dare undertake him in both the points and if I could fully satisfie that place of Tertullian in his Book De Oratione will adventure my credit to wipe his nose of the rest of those Testimonies produced by him And all this while I am no Champion for the Writer of the Letter who hath withdrawn his Neck out of the Collar but of the great Champion of our Church B. Jewell For the first therefore because B. Jewell saith that then the faithfull for fear of Tyrants were fain to meet together in private houses c. therefore it was they were not so richly furnished or at least wise they had not such Altars as the Gentiles had saith D. Coal But B. Jewell when he spake those words of their wanting of Churches in the Primitive Church addes presently a word or two which this Doctour did not unwillingly forget And may we think that Altars were built before Churches Which though it be not altogether an unanswerable Question for men are of opinion that Altars were built before the Churches yet is it sufficient to declare the impudencie of this man that would undertake to answer Origen and Arnobius out of B. Jewell B. Jewells conclusion there is that M. Harding was ill advised to say confidently that Altars have ever been sithence the Apostles times And he answers fully out of S. Austin the Doctours Objection that Altars being then portativo and carried by the Deacons from place to place which the learned Papists do not deny they might have had Altars although they had no standing Temples That is portative Altars not of Stone fixed to the walls of the Church as our late Popish Altars be of the which B. Jewell might very well make his former Question Now for that other Flam That Origen and Arnobius should deny their having onely of Heathenish but not of Christian Altars although it were enough to stop the mouth of this Ignoto to set down the Testimonies of those great Worthies of the reformed Church who with B. Jewell expound these two Fathers of the having no Altars at all as the B. of Duresme Mornay Desiderius Heraldus Monsieur Moulin Hospinian and others yet because he thinks he hath gotten the Cowards advantage to put us to the proofe of the Negative presuming onely upon the justice of the cause I will undertake him upon these hard conditions For Origen it is clear'd in a word that he was not interrogated and consequently that he never answered concerning the Heathen or Pagan Altars For Celsius his adversary what Countrey-man soever he was disguiseth himself as a Iew disputing against the Christians in all that discourse And it were an Argument fitting as wise a Rabbin as our D. Coal to prove the Christians to be Atheists because they had not which they themselves abhorred to the death Pagan Altars But Celsus his objection is to the purpose and generall that the Christians had amongst thēselves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secret Token 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some invisible combination that they erected no kinde of Altars as all other Sects and Professions not being Atheists amongst the Jews and Gentiles did And to this generall Objection the Answer was likewise generall or very impertinent that they had no Altars at all but those immateriall Altars we spake of before in the Souls and Consciences of holy men And Arnobius well weighed comes to the same effect For howbeit he had not to do with Jewes but with Gentiles yet the Objection is in generall termes not that they erected no Altar for their Gods and Sacrifices but that they built them no Altar venerationis ad officia to officiate upon in any kinde of divine worship And so Desiderius Heraldus the best Critick extant upon that Book delivers himself That this may be understood simply and absolutely without any relation to the Pagan Altars Holding an opinion elsewhere that simply and absolutely there were no Altars erected in the Church of God before Tertullians time But this will appeare yet more clearly by a place of S. Cyrill which the L. B. of Duresme doth thorowly examine to this purpose For Julian the Apostata had been a Reader of our Church and knew the generall practice thereof and that it had been in him a ridiculous thing to imagine that the Christians should have any Pagan Altars Nay the wittie Prince takes notice of it that the very Jewes do sacrifice and have an agreement in that particular with the Pagans and yet concludes bitterly against us as he conceives Offerre Sacra in Altari sacrificare cavetis You Christians are most scrupulous in offering of any Sacrifice upon your Altar And to this as the Learned Bishop well observes S. Cyrill answers not one word which had been prevarication before God and man if
THE HOLY TABLE NAME THING MORE ANCIENTLY properly and literally used under the New Testament then that of an ALTAR Written long ago by a Minister in Lincolnshire in answer to D. COAL a judicious Divine of Q. MARIES dayes Illa Sacramenti donatrix Mensa Aurel Prudent in Peristeph Hymno 11. Printed for the Diocese of Lincoln 1637. I Have read and thorowly perused a Booke called The Holy Table Name and Thing c. written by some Minister of this Diocesse And doe conceive it to be most Orthodox in Doctrine and consonant in Discipline to the Church of England And to set forth the Kings Power and Rights in matters Ecclesiasticall truly and judiciously and very fit to be Printed And doe allow and approve of the same Treatise to be Printed and published in any place or places whereas Ordinarie I am enabled and Licenced so to doe And in witnesse hereof I have subscribed my Name the last day of November 1636. IO. LINCOLN Deane of Westminster CHAP. I. Of the state of the Question and the first-occasion of the writing of the Letter with a true Copie of the same IT was a new but wittie Etymologie which the Lord Chancellour St. Albans gave of a Libel that it was derived of a Lie forg'd at home and a Bell to ring it up and down the Countrey Both these parts are fully expressed in this Pamphlet First Coal makes the Lie and presents it for a Token to his private friend then his private friend makes the Bell by commending it to the Presse and ringing it abroad over all the Countrey And it gave an Omen of what colour the whole Book would prove by the mistake in the first page where his friend calls him a Divine of Judgement which is the second part whereas indeed he is but a Divine of Invention which is the first part of Logick And this Invention he puts in practice not onely in displaying his matters of Right as all your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and artificiall handlers of Controversies are permitted to do but even in stating the matter of fact which when it is in writing before our eyes is no more by a disputant indeed to bee wriggled and wrested but to be taken as it is set down and for the time at the least swallowed beleeved Whereas this poore fellow makes himself an Adversary not out of the Letter but out of his own phantasie and driving him before him as he in Aristotle did his shadow from one end of the Book to the other shoots all his arrows at this man of clowts of his own rearing and yet with all this advantage never stirs him I will give you a short tast of his faining and his failing He fains the Letter written not long since He fails because it was written when all flesh in England had corrupted their wayes and that there was a generall deviation in this weighty business He fains that the Question was of placing the Communion-tableâ— He fails for it was about the erecting of a Stone-altar He fains that the Writer conceiv'd the Bowing at the name of JESUS was a vain thing He fails for the Writer doth commend allow and practise it He fains the Writer had no reason to suspect any other sacrifice aymed at by the Vican but spirituall onely He fails and never confer'd with the Writer about it who chargeth the Vicar with meaning a Sacrifice contrary to his Subscription Hee fains that the Writer would cunningly draw the Chappels and Cathedrals to a kind of â—remurire about their Communion-tables He fails for the Writer confesseth he doth allow and practise it He fains the Writer doth slight But fails for he doth cite and approve the appellation of Second service He fains that the Writer doth report the peoples pulling down of Altars as a doctrine He fails for he mentions it onely as a matter of fact He fains the Writer should make the Counsell Act for the taking down of Altars A kind of Law which no man was obliged unto He fails for the Writer saith it was obeyed over all England Lastly he fains that the Vicar did not think of Fixing his Table to the Wall because hee himself hath no cause to think so nor reason to conceive and may reasonably presume the contrary He fails for the Letter doth every where charge upon the Vicar the contradictory assertion So that this man hath not onely made himself the Iudge to open the Law but the Jury also to find the fact in the whole controversie But this is not to be endured For beside that it is uncertaine whether he be of the Voisinage and but an inhabitant of a remote and another Province and so ignorant of the Circumstances of the fact he sheweth himself every where such a pugnacissimum animal as he said of the Gander so partially addicted to brabbling and contention that he may be well excepted against for a common Barreter He chargeth it home upon the Writer for saying that the Curate and the Churchwardens were appointed to pull down when they were appointed only to take down the Altars For saying that the name of an Altar Crepe when he should have said Came into the Church For saying that they were taken down in all or most whereas he should have said in sundry and many places of this Kingdome Lastly for saying The Communion whereas he should have said The Lords Supper When the Rubricke hath it The Lords Supper or holy Communion And would any man trust such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tither of Cummin as this wrangler is to be of his Jury Besides that as Plautus describes him to a hair in a Comedy of his own denomination Siquidem hercle Aeacidinis minis expletus animisque incedit he comes into the Session-house with such a haughty and prejudicare opinion of himself and his Cause that no man can expect the least right at his hands For besides that his friend Clove doth stick him in the doore of his Book before his going forth into the open Aire with this pretty perfume of a Judicious and Learned Divine he doth so swell and improve by degrees that he makes his work above all the Humane and equall to the Laws Divine For speaking of the Preface of the Communion-book a Canon confirmed by Act of Parliament that doth not without all question direct the Bishop to send his resolutions to the Priest he saith upon that Law It is as true or at least wise more fit that the Bishop should do as he would have him Which is so high a Language against the Laws of the Land and the practice of all Ordinaries who execute their own Mandates by their own Officers as was never uttered and printed with Licence by any Subject of England before this time T. C. indeed from his Presse at Coventry was wont to send abroad
much of this stuff in Martin Marprelates dayes And for the other what meaning should he have to bind up the Letter not as in reason he should before but after his whole Book and to call it Apocrypha but that he would have us to take all his dreams for Canonicall Scripture So that a man cannot imagin what evidence to provide to give satisfaction to so haughty a Companion who Jura negat sibi nata nihil non arrogat armis Considering therefore the partiality of this Writer who makes his own Case makes his own Evidence makes his own Law makes his own Authorities and all out of his own Conceipt and endeavours what he can a fear la Causa as the Spanish Advocates use to say to give a fair Cause a foul face I shall be bold as a neighbouring Minister to the Scene of this businesse and imployed amongst other of my profession in some of the main passages to set down seriously and faithfully the whole carriage of the Businesse the true Copy of the Letter the agitation this Cause hath had with us below not able to penetrate into those Motions it receiv'd above in the Ordinaries breast and for it hath been a kind of walking Spirit in the Lower house of Parliament The Vicar a Chorister in the College and bred up in Musick brought along with him from his faculty some odde Crochets into the Ministery And having too much favour from his Diocesan who had never seen a tolerable Incumbent of that Church before began to fly upon his own Coat and turn'd out of the Town two grave and painfull Preachers salaried by the Parish whereof the one was his own Cozen and brought in by himself a little before His next quarrell was with the Alderman and his Brethren about some matters of Malting and Tithing which by the continued favour of the Ordinary was ended to his advantage Then he fell upon this removing of the Communion-table from the upper part of the Quire where it was comely placed and had stood time out of mind to the Altar-place as he called it Mr. Wheately the Alderman questioning him thereupon what Authority he had from the Bishop Chancellour or any of his Surrogates to do this alteration received this Answer that his Authority was this He had done it and he would justifie it Upon the which return Mr. Wheately commanded his Officers to remove the Table to the place again which they did accordingly but not without striking much heat and indiscretion both of the one side and the other The Vicar saying he car'd not what they did with their old Tresle for he would build him an Altar of stone at his own charge and fix it in the old Altar-place and would never Officiate upon any other the rude people replying he should set up no dressers of stone in their Church and they would find more hands to throw his stones out then he should do to bring them in and would all in a body make a journey to the Bishop before they would endure it Whereupon Mr. Wheateley the Alderman presently wrote unto his Lordship of these passages as also of his light gestures in bowing at the name of JESUS so as sometimes his Book fell down and once himself to the derision of those that were not so well affected to that religious Ceremony And this was about June or July 1627. To this the Bishop returned no answer in writing at that time but sent a quick and sharp Message by word of mouth both to the Alderman and the Vicar that they should not presume either the one or the other of them to move or remove the holy Table any more otherwise then by speciall direction from him or his Chancellour and that it should remain where it did if it stood within the Quire untill his next passage to Lincoln by that Town at what time he would himself by view taken upon the place accommodate the same according to the Rubrick and Canons And that the Vicar should not presume to set up any thing in Church or Chancell in the interim Which return did not altogether pacifie the People of the Town in their jelousies against their Vicar But Mr. Wheateley a prudent and discreet man afraid to offend the Bishop as one who had been a singular friend and patrone to that Town when he was in place resolved to ride unto his Lordship Which was no â—ooner known but all they of the Town that were able would needs hire horses and ride along with him The Bishop when he saw such a company enquired of them what the matter was They opened unto him all this difference assured his Lordship they were every one of them quiet and peaceable men conformable in all things to the Kings Laws Ecclesiasticall and willing to submit themselves to any Order concerning the situation of the holy Table which his Lordship should appoint Onely they represented unto his Lordship that they were much scandalized with the putting down of their Sermons and this new intended erection of a stone-Altar upon the neck thereof And that if his Lordship should appoint the Table to stand in the upper end of the Quire it was impossible that the 24th part of the Parish should see or heare the Vicar officiating thereupon Desiring his Lordship to take it to his consideration that the Vicar whom his Lordship much favoured was not alwayes right in the Head-piece and that they lived in the midst of Recusants their chiefe Governour being one of that profession himself and that those kind of men began already to jeere and deride this new Alteration The Bishop entring into a discourse of the indifferency of this circumstance in its own nature the Vicar came suddenly into the Hall pale and staring in his looks and either with his journey or some other affrights much disordered Which the Bishop observing used him with all sweetnesse and lenity bade him not be troubled with any thing that had happened for he would end this difference to his contentment The Vicar brake out into passion and teares and said they threatned to set his house on fire The Bishop answered that if they did so he would procure him another and he hoped his Majesty would provide for them such houses as in that case they well deserved The Alderman his Assistants utterly denied the knowledge of any such base intents or menaces but submitted themselves wholly as the Vicar likewise did to the Bishops decision Then the Lord Bishop taking the Vicar aside talk't with him in private a pretty while What they discours'd of is not particularly known His Lordship was over-heard somewhat earnest with the said Vicar to tell him who they were that set him on upon these alterations And it is conceiv'd generally that the Vicar told his Lordship all the truth from point to point At the close the Bishop said unto him Well Mr. you shall sup with your Neighbours in my Hall to night upon such
covered with Silk or Buckram And there if you be a good huntsman you may winde your Horn and blow the full of that Injunction O but there is more life in the Game then so For then the Orders published 1561 must runne quite crosse to the Injunctions published 1559 but two yeares before which were ridiculous to imagine Well Coal thou art an Antmal rationale risibile that is a most ridiculous creature for thy reasoning How many Acts of Parliament hath England seen that were made Probationers for a shorter time then two yeares as you compute it What was that last Proviso in the Statute of Primo you so much stood upon even now but to imply that the Queen by her Commissioners when she saw cause would appoint alterations of Ceremonies without making your Mastership so merry disposed However this Injunction had her plenitudinem dierum having lived to the last minute it was ever intended for that is the setling of some other Order in the premisses by the Queens Commâ—ssioners in Causes Ecclesiasticall They setled the Table from the Wall and so it continued for many yeares in most places of England perhaps when this Letter was written though much deviated as you think from the ancient practice of those few Moneths scil under the foresaid Injunction But the Coal is not yet quenched for he flames in the faces of the Commissioners for offering to place the Table where the Steps stood and yet fixing upon the wall which the Advertisements of 1565 do call the East-wall the Tables of Gods Precepts imprinted for the said purpose which could not be if the Communion-table were not to stand aboâ—â—â— the Steps and under the Commandments and therefore all along the wall and why not aswell in the place of the steps and end-wise to the wall on which the ten Commandments were appointed to be placed Here is the longest conclusion that ever I heard made of such short and pettie premisses I hope he doth not think that the Tables of the Law did hang Geometrically by a perpendicular line cutting right angles with the Communion-Table For if they did they would not serve his turn even in that pendancy So that to be fixed on the Wall or the East-wall over the Communion-boord can signifie nothing else but that they should be fixed higher then the Communion-Table upon some part of the East-wall so as the people seeing the Communion-table might over that see and read the ten Commandments And this may be the better done though the Table stand in the Midst of the Quire which is more then the Letter required And this is the true meaning of those Orders as appeares by the generall practice and the Canons in force That the ten Commandments be set upon the East-end of every Church where the people may best see and reade the same Not just over the middle of the Tablâ— running along the East-window Altar-wise for then they must in most Churches be fixt in the very Glasse it selfe but in any part of the East-end where they may be seen and read of the People And so in B. Sand's visitation 13º of the Queen the Article runs no more then thus Whether have you in your Church or Chappell the Table of the ten Commandments So that the very Church-Painters cannot but have Tanto di naso a nose as long as the Rhinoceros in making themselves merry with the conceit of this Argument The Commandments are over the Table Ergo over the side of the Table Nonsequitur They may be over the End of the Table And that shal be the end of my first answer Secondly how doth it follow that if the Injunction require that the Table should be set in the place where the Altar stood it must stand along close by the wall have you no better proof for it then that Altars alwaies stood so Although this be a most bold and ignorant assertion as shall be shewed in due time yet being admitted it doth not prove your sequele For it might stand above the steps with the end Eastward and the side Northward as it was in most places of England when this Letter was written and yet obey the words of the Injunction and be in the place where the Altar stood If the Injunction had said It was to be in the very place of the Altar it had not done your feat For as Aristotle tells us there is a double place there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a place of the Altar which might hold more then the Altar did and there is a place that holds just no more in any dimension then the thing placed And the Injunction directed to her Majesties Subjects and not to her Mathematicians is likelier to use the term of a common and ordinary then of a proper and Mathematicall place This very Injunction saith in the next words that in the time of the Communion it shall be in the Chancell The Rubrick saith in the body of the Church or Chancell The Canon in force in the Church or Chancell All which are common and Mechanicall and not Mathematicall places And so the place of the Altar in this Injunction is not all and in all dimensions but some part onely of the Room which that Altar filled But here it is not so difficult neither The words are In the place UBI where the Altar stood as in the Orders of Tertio where the Steps stood So that the Injunction doth not describe the Mathematicall place but the Vbi onely and artificiall place of the Altar And Scaliger will tell you that many things else may be in an Vbi without levelling their length breadth and thicknesse to the equall dimensions of a corporeall-place And therefore for the great paines you take with your line and levell in finding that the Altar takes up much room to the North and South which the Table placed endlong doth not take up and the Table much room to the East and West which the Altar did not you might have spared it all against the building of a new Pigeon-house Your Chalk and Oker are quite washt away with these distinctions For I that am but a poore Countrey-joyner can set you up if you please a Table end-wise above the Steps that shall be said as properly to be in the place where the Altar stood as to be in the Church in the Chancell or that paved ground where the Steps were a little before demolished And thus the Writer of the Letter doth not play Fast and loose but loose with you for altogether dissolving this Vtopian contradiction that rumbled in your brain without the help of Antonius Zimarra If you mean by Altar-wise the place somewhat may be said for it if the Form of an Altar nothing at all in the Injunctions of 1559. Nor doth the writer of the Letter any where say that the Queens Commissioners were content the Altars should
some strife and contention about the naming of the Child The Commonaltie and Corruptions of the time and as I shall shew anon the Course of the Common Law name it one way the holy Scripture another way And if it were a matter de stillicidiis as Tully speaks a matter of Custome or Prescription that two or three Good-fellows might eeke it out with an Oath before a Iury of the same feather I think it would go hard with both Church and Scripture But in a matter of the most venerable Sacrament of the Christian Religion and before a Learned and Iudicious Divine as his best friend his Alter ego stiles him me thinks there should be no question but that the holy Scripture should carry it quite away and that The Sacrament of the body and bloud of Christ The Supper or The Communion should be the right name and The Sacrament of the Altar the Nick-name or vulgar Appellation onely of this blessed Sacrament But a penall Law as this is was to take notice not onely of the proper name but of every Appellation whatsoever this blessed Sacrament enjoyned to be had in reverence by that Law was at that time known by and discerned A man may be known by twenty Names and yet have but one Name say the learned in our Laws The Sacrament of the body and bloud of Christ as by the right name of the Altar as a thing known by saith the Statute It is so called indeed but not by the Law of God nor by the Law of Man but commonly that is by the common Errour and Popery of those times Learn Doctour learn to language this Sacrament from a Prelate of this Church from whom you may well learn as long as you live The Sacrament as you call it of the Altar Gaggers of Protestants call it so Protestants themselves do not For there hath been much alteration in this Church and State God be praised for it and all in melius and all confirm'd by Acts of Parliament sithence that Time This very Sacrament was then commonly called the Masse and allowed to be so called by Act of Parliament and in that Appellation appointed to be so sung or said all England over I hope it is not so Now. For every person that shall now say or sing Masse shall forfeit the summe of 200 Marks c. And if Dr Coal shall report of me that I have said Masse when I have onely administred the Communion I shall have against him my remedy in Law as in a cause of foul Slander And presently after this Act was reviv'd by Q. Elisabeth there was at the same Session an Addition made to the Catechisme and that likewise confirm'd by Act of Parliament whereby all the Children of this Church are punctually taught to Name our two Sacraments Baptisme and the Lords Supper So that this Iudicious Divine was very ill catechised that dares write it now The Sacrament of the Altar For the Writ directed in that Act of Parliament it doth not call it as D. Coal doth expressely falsifie the passage Sacramentum Altaris but it saith onely that it is grounded upon that Statute which was made concerning the Sacrament of the Altar Having therefore clear'd the Statute it self from naming it so the Writ will never be found guilty of such a Misnomee But how many presidents of that Writ can this great Lawyer shew in the Book of Entries However it was high time for the wisdome of the Parliament to take some quick Order in this kinde when they were resolv'd to revoke all former Laws that commanded honour to the Sacrament and yet found the unsufferable indiscretion of the Zelotes mounted to that height as to dare to term the Institution of Christ however disguis'd in this superstitious habit with those base compellations of Iack of the Box and Sacrament of the Halter on the one side and then Bakers bread Ale-cakes and Tavern-tokens on the other side Purposing therefore to keep in force one Branch of those two Laws which were by and by to be repeal'd I mean 2º H. 5. c. 7. and 25º H. 8. c. 14. which required due reverence to be performed to this Sacrament they reserved the ancient words and Additions not of the people onely but of the Common Law it self in the Indictments for Lolardy as we may see in the Book of Entries And because this Sacrament was so commonly called not onely in the Mouth of the Church but in the Mouth of the Law it self the Statute in the head of the Act and foot of the Writ gives it this Addition of Sacramentum Altaris But this Lollard Writ these threescore yeares hath had God be thanked for it no more operation in Law then the Clause against Lollards in the Sheriffs Commission And if there were any occasion to put it in force me thinks the subsequent Laws considered it ought to be issued contra formam Statuti concernentis sacrosanctum Sacramentâ—m Corporis Sanguinis Dominici admitting the variance by this matter ex post facto as men and Corporations may do in some Cases But being led by this fellow quite out of my way I wholly submit my Opinion herein to the Reverend of that Profession I make haste therefore to return to the Doctour again before he finish his Triumph over this Section attended with Princes Prelates Priests and Parliaments to confirm his Altar and his Sacrifice Whereas in very truth all his Witnesses are under Age and are not able to speak of themselves one word to his purpose Iohn Frith as you have heard speaks by Sr Thomas More Iohn Lambert by S. Austin Archbishop Cranmer by Iohn Fox Iohn Philpot by the ancient Writers B. Latimer by the Doctours who might be deceived B. Ridley by the publick Notary that drew the Articles the Writ by the Act of Parliament and the Act of Parliament by Vox populi and common Report Not one of all these that speaks of his own knowledge as a witnesse ought to do But this is some Susenbrotus Figure by which this judicious Divine useth to write in a different manner from all honest Authours to make one man still to speak what was uttered by another Thus he handleth the Writer of the Letter in that similitude of Dressers unmannerly applyed to the Altar-wise-situation of the holy Table For although the Writer saith clearly he likes that fashion he allows it and so useth it himself yet if one Prinne hath printed it I know not where or some Countrey-people said I know not what he must in most Oyster-whore language pinne it and Prinne it upon the Writer of the Letter And if one Bishop of Lincoln the Popes Delegate and one Dean of Westminister Queen Maries Commissioner shall speak irreverently of the Protestants Table by this new Figure all Bishops and Deans of those two places must untill the end of the world