found no other favour but Vt Laicus communicet to communicate in the same place that the Laity did and was not permitted Locum Sacerdotis usurpare to approach unto the Altar or take the place of a Priest any more So Cornelius deposed Novatus that was made Bishop in a Taverne and after he had performed publike penance he was received only In communionem Laicorum to communicate with the Laity Now that these distinctions of places were strictly observed in the Catholike Church within 200. yeares after Christ appeareth manifestly out of Tertullian who to the shame and confusion of Hereticks very excellently discovereth the want thereof among them Non omittam ipsius haereticae conversationis descriptionem I will tell you saith he what the fashion of Hereticks is in their meeting how light vaine and base it is issuing out of the earth and the braines of idle men Sine gravitate sine authoritate sine disciplina very sutable to their faith For first of all quis Catechumenus quis Fidelis incertum you shall see no distinction made amongst them of Catechumeni Fideles Pariter adeunt pariter audiunt pariter orant they run in a rout together and so heare and pray all in one place and if Heathen men come in while they are at their Sacrament before these Swine doe they cast their Pearles licèt non veras though they be false Prostrationem disciplinae and when they prostrate discipline in this manner they would be commended for their purity and simplicity Cujus penes nos curam lenocinium vocat the care whereof amongst us they stile the trappings of the Whore of Babylon For the reformation of these grosse and odious abuses and to restore the Church to her ancient and reverend discipline the Councell of Ancyra was assembled Here you shall finde cleerely how Audientes Catechumeni Fideles Clerici Sacerdotes were distinguished by all which their mistake sheweth it selfe that say there were no Churches till 200. yeares after Christ. CAP. IX Where the Communion was celebrated The installation of Bishops The Bishops Throne S. Iames's Chaire in Ierusalem S. Peter's Chaire in Rome What kept S. Austine in the bosome of the Church Hereticks had no Church Succession of Bishops from the Apostles necessary to prove a true Church How S. Irenaeus S. Augustine Tertullian confounded Hereticks The detection of the creeping in of Aereticks A true succession of Bishops in the Ch. of England When Schismaticks crept into it LET us now come to speak more particularly of that place of the Church where the Priests served This was called Presbyterium because it was a place appointed for Priests to administer the Sacrament in Here Anicetus gave the Eucharist to Polycarpus Anno 167. Hither Theotechnus brought Marinus to receive the Sacrament thereby to be encouraged to endure Martyrdome Here were made the inthronizations of Bishops Egesippus sayes that he was present at Rome when Anicetus was installed Anno 167. And many personages of great quality were present at the solemnity of Fabianus his installation All these received their president from the Apostles For S. Iohn went from Ephesus into a Church Constituere Episcopos to ordaine Bishops For this purpose a Chaire or Throne was placed in the Presbytery or Chancell Vrbanus Bishop of Rome Anno 230. speaking thereof sayes that before his time Sedes in EpiscoporuÌ„ Ecclesiis excelsae constitutae inveniuntâ—r ut thronus speculationem potestatem judicandi solvendi ligandi à Domino sibi datam doceat their High-place put them in minde of their high authority given of the Lord to binde and loose And Vrbanus may well say they were found there for there they had continued in the principall Sees even from the Apostles Sublimiorem quandaÌ„ sedem fuisse indicat historia de Cathedra Iacobi that there were such lofty seats S. Iames his Chaire is an evidence say the Centurists out of Eusebius that bare them no great good will The Bishops seat of S. Iames continued in the Church till Eusebius his time Anno 326. which the Brethren there ordinarily have shewed unto all men Such a Seat it was wherein Saint Irenaeus saw Polycarpus Bishop of Smyrna sit Anno 180. Such a Chaire S. Austin telleth Petillianus remained both at Ierusalem and Rome from the Apostles dayes till his time Though saith he you slanderously call the Chaire in other Churches Cathedram pestilentiae what cause hath the Church of Rome given you to say so of it In qua Petrus sedit in qua â—odie Anastasius sedet or the Chaire of the Church of Ierusalem In qua Iacobus sedit in qua hodie Iohannes sedet quibus nos in Catholica unitate connectimur to which two Churches we are joyned in Catholick Vnity The succession of Bishops in such a Chaire was one thing amongst others that kept St. Augustine from departing out of the bosome of the Catholicke Church For thus he saith in his answer to the Epistle of Manichaeus Multa in Ecclesiae gremio me justissimè tenent-tenet ab ipsa sede Petri Apostoli usque ad praesemem episcopatum successio sacerdotum The succession of Priests from Saint Peters seat keepes me of right in the Church Tenet Catholicae nomen the name of this Catholick See keeps mee in For whereas all Hereticks would bee called Catholicks yet when they demanded by a stranger be ubi ad Catholicam conveniatur where is the Catholick Church at which they meet Nullus haereticorum vel basilicam sâ—am vel dâ—mum audeat oâ—â—endere there is none of them all that dare undertake to doe that The very note whereby Hereticks were knowne from Catholicks was that Catholicks could shew their Churches and the very Chaires in them wherein there was not onely a Morall succession in purity of faith and manners but a Locall succession of Bishops continued even from the Apostles times which Hereticks could not shew and therefore were hereby convinced to be such and so put to shame and confounded Thus Irenaeus confoundeth Valentinus Cerdon and Marcion We are able saith he to reckon up all those that were appointed Bishops by the Apostles in their severall Churches unto our time But because that was too long a businesse for the worke then in hand therefore he reckons up those that had succeeded the Apostles Peter and Paul in the Church of Rome And to them succeeded Linus then Anacletus 3º loco Clemens Clementi Euaristus Euaristo Alexander then Sixtus deinceps Hyginus post Pius post quem Anicetus Then Soter and now 12º loco Episcopatum ab Apostolis habet Eleutherius By this ordination and succession saith hee the tradition which is from the Apostles received in the Church and the publishing of the faith hath come even to us which we being able to shew confundimus omnes eos qui quoquo modo vel per suam placentiam vel vanam gloriam vel
per coecitatem malam sententiam praeterquam oportet colligunt we put all those to confusion that through vaine glory or ignorance broach new doctrines in the Church For none of all these Heretickes can derive their succession from the Apostles nor shew how their doctrines were received by Tradition from them For before Valentinus there were no Valentinians and he came to Rome under Hyginus and increased his faction under Pius and continued unto Anicetus Cerdon also that was before Marcion came in under Hyginus who was the eighth Bishop and Marcion prevailed under Anicetus which was the tenth So those that are called Gnosticks from Menander Simons Disciple All these sell into Apostacy after the Church had continued a long time Thus Tertullian confoundeth Valentinus Apelles and other Hereticks edant origines ecclesiarum suarum evolvant ordinem sacerdotum ita per successionem ab initio decurrentem ut primus ille episcopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis perseveraverit habuerit authorem antecessorem Let Heretickes shew that they had an Apostle for the Author of their doctrine or some Apostolicke man whom they doe succeed as Polycarpus was placed by Saint Iohn in the Church of Smyrna and Clemens by Peter in the Church of Rome Confingant tale quid Haeretici I would faine see Hâ—reticks to set their heads to devise such a pedigree This hee was sure they could not for Valentinus and Marcion saith he came in under Antoninus the Emperour and were cast out of the Church by Eleutherius In this sort doth Saint Cyprian confound Novatian Novatianus in Ecclesiâ nâ—n est nec Episcopus computari potest Novatian is neither Bishop nor member of the Church qui Evangelica Apostolica traditione contempta nemini succedens à seipso ordinatus est because hee cannot prove his succession according to Apostolicall tradition To conclude thus doth Saint Augustine confound the Donatists and Sectaries of his time Numerate Sacerdotes vel ab ipsa sede Petri in illo ordine Patrum quis cui successit videte They that say there were no materiall Churches built till 200. yeares after Christ are more injurious to the Church and unjust to themselves and to all true members of the Catholicke Church than perhaps every one is aware For if in all this time there were no materiall Churches then there could bee no materiall Chaire wherein their Bishops were enthronized and if no Chaire then no reall inthronization then no personall succession from the Apostles whereby the right faith was derived from God the Father to his Sonne whom he hath sent into the world out of his owne bosome nor from the Sonne to his Apostles nor from the Apostles to succeeding Bishops For as Tertullian reaoneth very excellently if we will have the truth to be adjudged of our side it must appeare by this if we walk in that rule quam Ecclesiae ab Apostolis Apostoli à Christo Christus à Deo tradidit which we have received of the Apostles they of Christ Christ of God Those that deprive us of the benefit of this Apostolicall tradition plucke one speciall staffe out of our hands whereby wee stay our selves from falling from the true Catholicke Church and beat all Hereticks out of our Communion Miserable were we if he that now sitteth Arch-Bishop of Canterbury could not derive his succession from St. Augustine St. Augustine from St. Gregory St. Gregorie from St. Peter For hee that remembreth whom hee succeeds will doubtlesse endevour and pray to be heire to their vertues as well as possessor of their places What a comfort is this to his Grace and to all those that receive consecration from him and to all those that they shall ordaine when they remember that this Grace can say Ego sum haeres Apostolorum Sicut caverunt Testamento sicut Fidei commiserunt sicut adjuraverunt ita teneo I am the Apostles heire the Faith which they have by Will bequeathed to the Church that I hold Mea est possessio Olim possideo prior possideo habeo origines firmas ab ipsos authoribus quorum fuit res Here I and my Predecessors have kept possession here are my evidences which I have to shew that I have received the right Faith from the true Owners Vos verò but as for you Marcion and Apelles exhaeredaverunt semper ubdicaverunt the Apostles Christ God Himselfe hath dis-inherited you and cast you out On the other side what a confusion is this to all Hereticks or Schismaticks when the Fathers of our Church and all true children of the Church shall be able to tell them that they have no right of inheritance or portion in their Mother Quando unde venistis Quid in meo agitis non mei tell us when and from whence you come and what you make your selves to doe in the Church that are no sons of the Church We can with Saint Irenaeus point you to the time of your comming in You Cartwright and your brood came in as most Sabbatarians did under Arch-Bishop Whitguift and you Ames and Brightman with your Laodiceans came in under Arch-Bishop Bancroft and you Vicars and our Cotton with his fugitives came in or rather went out under Arch-Bishop Abbot Thus Saint Irenaeus Saint Cyprian Saint Augustine and other holy Fathers have detected the Donatists Marcionists and other Sectaryes of their times and so put them to utter confusion And so by their example are we taught to doe and our duty is to blesse God that wee are able so to doe Cotton therefore or whosoever else is the Author of this Letter shewed himselfe a sly and subtile Merchant when he would make use of the authority of a learned and godly Bishop of our Church against his mind utterly to overthrow the Truth of our Church by making simple people believe there were no Churches nor Altars till 200. yeares after Christ. For if this were so and that he could tell us when our Church came in then there would no be cause but to honour him and his party for a true Church as well as this of ours And it would bee no reproch to him and his adherents to have their comming in detected and thereby themselves discovered to bee no other but such whose comming in may be discovered CAP. X. Dedication and Consecration of Churches used by godly Bishops and taxed by the Centurists for the Mystery of Iniquitie What penance was performed by Hypocrites and Apostata's before their admittance into the Church Of Confession Exomologefis Dayes of Penance and Absolution Citizens Penance I Will passe from the placing of the Bishops Chaire to the dedication of his Church where it was set The dedication of Churches within two hundred yeares after Christ sheweth clearely that there were Churches within that time There is mention of Dedication of Churches under Euaristus Anno 112. and under Hyginus Anno 154. under Calixtus of
Gloria eos obligent quia veritate non possunt that vanity may make a side when Verity cannot do it Nusquam faciliùs perficitur quà m in Castris rebellium Souldiers never rise to promotion so fast as when they serve under Rebels ubi ipsum esse illic promereri est where their presence is worth sufficient Itaque alius hodie Episcopus cras alius hence it is that they take their Superintendency by turns he that is Head to day is Tayle to morrow hodiè Diaconus qui cras Lector He that is a Deacon to day must come downe a pinne to morrow and bee glad to bee an Elder Hodiè presbyter qui cras Laicus He that is a learned Lecture-man to day will cry ha' you any Bowles or Trayes to mend to morrow Nihil interest illis licèt diversa tractantibus dum ad unius veritatis expugnationem conspirent Though they agree like Harpe and Harrow among themselves 't is all one so the conspiracy hold good against the Truth Ipsae mulieres haereticae quà m procaces It is a world to see what pert Gynny Birds their Gossips are quae audeant docere contendere exorcismos agere curationes repromittere forsitan tingere preach and dispute they will so earnestly and outragiously well that their husbands Talent will shew ordinary and his faculty but reasonable But when they set themselves to exorcising and taking Devils to taske they make Darrels hayre stand upright Thus amongst Schismaticks libera sunt omnia soluta every one does what he list For ubi Deus non est nec veritas ulla est where God is not there is no Truth and where there is no Truth merito talis disciplina est such a discipline suteth right well And now I pray you tell mee if Mr. Cotton or his Vmbra here have not spun a faire thread There were no Churches within 200. yeares of Christ then certainly there were no Schooles in all that time and if no Schooles then none of all these degrees and distinction of places names no Educati Audientes Catechumeni Competentes no not Fideles neither and least of all Diaconi and Sacerdotes For Deacons and Priests after long tryall were chosen out of the ranke of Fideles and these must first of all be Neophyti and these Competentes and Competentes must first be Catechumeni and these must be Audientes and Educati And if there were no Deacons nor Priests for 200. yeares after Christ to continue and derive power of Ordination and Consecration from the Apostles to their successors I am sure there are none now Then may Mr. Cotton by vertue of an extraordinary spirit set up a Church of his owne Then have some of our Lecturers rose of their right sides for these may speak as long as their Lungs last and never care for comming into Orders as Origen did I have often beene thinking why the chiefe of this new Corporation have beene so loath to take Benefices to read the Prayers of the Church and to Administer Sacraments as Deacons and Priests should doe and my wit would never serve me to dive into the mystery till this lucky man came with his open Letter in his hand as Sanballat did to disturbe the Church of the Iewes And from him I understand the cause For he saith like Ananias the High Priest You understand nothing know you not that wee conforme our selves to the Primitive Church And in the Primitive Church and for 200. yeares after Christ there were no Churches Why this is full and satisfactory For then every Child can conclude if there were no Churches there were neither Diocesse nor Parish belonging to them nor Priests nor degrees out of which those Priests and Deacons should be taken I believe that in those times some did stand and some did speak and some did Lecture and to doe these no orders are required and hereunto these men conforme themselves Secondly as they had Schooles and degrees so likewise had they publike Libraries furnished with usefull and necessary books to fit such as were in the place of Auditors and others in time to be serviceable in the Church Eusebius tels us that Philo his bookes were chained up in the publike Library at Rome Anno 39. The bookes also of Origen were placed in a publike Library in Caesarea after that of a Lecturer he took holy Orders Alexander Patriarch of Ierusalem built a famous Library there from whence Eusebius had his helpes for compiling of his History Anno 197. And if they had publike Libraries to preserve bookes and Schooles for Professors to read them and Scholers to be trained up under them to do the Church service and for no other end at all can we imagine they were without Churches for those to serve God in whom they had fitted and inabled for that purpose This were to imagine Mariners Calkers and Pilots 200. yeares before there were any Ships It were weaknesse to think that their Persecutors would give leave to building of Schooles and Libraries but not of Churches for they hated all alike As appeareth by Dioclesian who spared their bookes and Libraries no more than he did their Churches but burnt and destroyed all Thirdly they had publike Treasuries to keepe the goods of the Church that came unto them by Oblations and other revenues whereby the members of the Church that aâ—tended the service of God were maintained and the poore and such Christians as lived in exile or in prison were relieved This is cleere out of the Canons of the Apostles and Iustin Martyr and Tertullian Arcae genus est whereunto he that is disposed stipem apponit Haec quasi deposita pâ—etatis sunt This stock qui praesidet the Bishop bestowed in pious uses S. Iustin tels us the very same The richer sort every Sunday when the Eucharist is administred offer what they think good and what is then so gathered in communi aerario apud praepositum deponitur thereby to relieve Orphans Widowes Prisoners and Strangers No Communion then in the Primitive Church was without Obons for the use not only of the Priest who was to live of the Altar but also of the poore And S. Ambrose gives the reason why they relieved the poore with almes to be this that the poore might relieve them with their prayers Defensionem requiro saith he defensionem habeo I crave defence against the Goths that intended violently to possesse the Arrians of the Churches of Catholicks and a defence I have sed in orationibus pauperum Coeci illi Claudi robust is bellatoribus fortiores sunt The blinde and the lame are the thundring and victorious Legion Munera pauperum Deum obligant what is given to the poore is lent to the Lord and we have him fast bound for the Loane and the principall This I am perswaded in my conscience hath preserved all our Cathedrall Churches from the rapine of sacrilegious hands and hearts as impure whatsoever
say the people ran round about the Altar where it stood and where the Diptychs were read and that is not only in the Presbytery but in sacrario in the most holy place of all the Chancell and not in the body of the Church among the people which he would make us believe by englishing Diptychs by Lessons and Chapters This I am sure is not true for lessons and Chapters were taken out of the word of God But Diptychs contained the Catalogue of Generall Councells or of such holy and Catholicke Bishops who had derived themselves their Faith and Religion from the Apostles or Apostolicke men that faithfull men who desired as they in the Councell of Chalcedon make profession iter ambulare Regium to keep the King of Heavens hiâ—-way might daily see what guides to follow and what paths to shunne This was the holy and profitable use of these Diptychs much unlike that List of persons censured by holy Church called with some reproach of truth and Christian Religion Catalogus testium veritatis and as unlike a Calendar that I have seene wherein the Holy Martyrs and Confessors of Iesus Christ who not onely had place sometime in these Diptychs but whose names are written in heaven are rased out and Traitors Murderers Rebels and Hereticks set in their roomes that if Penry Hâ—cket or Legate had come in time they might have challenged as Orient and Scarlet coloâ—â—ed a Die as some of them These Calendars were as unluckily made as these Diptychs were alledged by the Author for his purpose to make the people and marre the Altar and â—eâ—ace the ancient forme of Gods true Service which is by naming of them utterly made voyde and frustrated For it appeareth hereby and by the fifth Councell of Constantinople that the Altar did stand in the Presbytery and not in the midst of the Church among the people And so I come to his next authority CAP. XVII Whether the Quire may be found in the body of the Church out of Durandus and Platina That Boniface the second divided the Quire from the people how to be understood How long this was done before the fifth Councell of Constantinople Of the Priests turning about at the Altar IF Durandus examined the cause why the Priest turneth himselfe about at the Altar and found Scripture for it medio Ecclesiae c. he did more than the Author of this Epistle did in examining Durandus or Platina either For if from Durandus and his reason hâ—e can inferre the Quire was then in the body of the Church from examining Platina and his testimony he shall finde that the Quire did not stand in the body of the Church Platina saith that Boniface the 2d. though the Author tell us not so divisit populum à Clero cum celebraretur hee divided the people from the Clergy in the administration of the Eucharist He saith not he was the first that so divided them This is put in by the Author and is not true For 300. yeares and upward before Boniface was borne even in Saint Cyprians Tertullians and Irenaeus his time they were so divided And if in 300. yeares a disorder crept into the Church he did no more than his duty in dividing the people from the Clergy when the Sacrament was Celebrated In the same manner it may bee said in time to come that our Diocesane divided the people from the Clergy by setting a rayle to enclose the Lords Table yet is not he the first in these latter times that began to conforme his Diocesse to the practice of the Primitive Church in that respect Neither can ages to come reason in this sort as this man doth that therefore the Quire was in his time in the body of the Church For we know this is not so Secondly That which Platina reporteth of Boniface the 2d. was about Anno. 525. The people then were divided from the Clergy and this was about 800. yeares before Durandus could examine causes of the Priests turning about So that if the Author allow what Platina saies he must disallow what himselfe saies that the Quire was in Durands time in the body of the Church For wee are sure out of Platina that neere 800. yeares before Durandus was borne the people were divided from the Clergy at the Celebration of the Sacrament Therefore in all that time the Quire was not in the body of the Church Thirdly Boniface the 2d. was foure yeares before the particular Synod of Constantinople under Menna and Agapetus and almost twenty yeares before the fifth Generall Councell of Constantinople under Iohn the Patriarch and Vigilius which Councell this Author bringeth here to prove that the Altar stood in the body of the Church among the people because cucurrit omnis populus circum circa Altare Now this Author assures us out of Platina that Boniface had divided the people from the Clergy Anno. 525. Therefore hee must needs confute himselfe and tell us that in the fift Councell of Constantinople Anno. 545. the Altar did not then nor 20. yeares before stand in the body of the Church among the people for Boniface made a separation twenty yeares before Haud commodè haec divisa sunt temporibus Wherefore if this man will examine his owne Authors as Durandus did the cause of the Priests turning about hee must say that the Quire was not then in the body of the Church when Durandus lived nor for 800. yeares before that and when he is come so high S. Cyprian and others will lift him up so much higher that he may looke 300. yeares further and never finde the Altar in the body of the Church among the people but alwayes inclosed at the upper end of the Chancell and the people ever divided from the Clergy cum celebraretur as himselfe tells us out Platina Fourthly Let it be granted that the Priest turnâ—th himselfe about at the Altar and that this reason is yeelded for the same In medio Ecclesiae aperui os meum doth it therefore follow that the Priest and the Altar stood in the body of the Church among the people Could not the Priest turne himselfe about at the Altar and say I opened my mouth in the midst of the Congregation but the Altar must needs thereupon stand in the midst of the Church When supplication intercession consecration and giving of thanks unto God the Father were finished by the Priest with his face unto the East and the next office to be performed being to blesse the people is it not fit he turne him after reverence done towards the holy Altar and with his face into the West blesse the Congregation of the Lord and doe it upon this ground aperui os in medio Ecclesiae but this Author will conclude that therefore the Quire stood in the body of the Church among the people David praised God In medio ecclesiae yet no man can from thence inferre that he stood in the Sanctum Sanctorum where the Lord
solemnely performed and done openly before all Israel and before this Sunne But if the Altar had crept in then the Bishop had crept in much more for no Bishop was enthronized before his Altar was Consecrated and if the Bishop crept in then I am sure hee himselfe crept in and if he crept in the Sextons might doe well to shew him the way out For without the Church militant and triumphant in earth and in heaven shall bee dogges and whosoever maketh or telleth lyes And with untruth this saying that Altars crept into the Church hath more affinity than I could wish and more than all the water in his Well can wash off if hee make not ignorance his refuge and save himselfe under the shadow of her wings And thus much of the manner of creeping in of Altars CAP. XXII Complying with the Iewes doth not argue the creeping in of Altars The enemies of the Church have long pickt a quarrell at her Altars and her Priests The Councell of Aquisgrane defendeth them At what houre of the day Altars came in Christian Altars came in at Noahs floud and have so continued in the Christian Church ever since Danger to meddle with holy and consecrate things King Iames of blessed memory washed his hands of medling with them The polity of the Christian Church was framed by the patterne of the Iewish Church Sonne of the Church an honourable name The complying of Sabbatarians with the Iewes IN the next place the Author shewes the means wherby Altars crept into the Church and that is By a certaine complying in phrase with the people of the Iewes Now see what a froward or blinde destiny haunted and led the Secretary of this Letter For that very reason which he brings to prove the creeping in of Altars doth cleerly demonstrate that they did not creepe in He tels us what he has read in Kemnitius Gerardus and other sound Protestants yet such as suffer Altars still to stand It appeares he sailed not farre for his gold And the Commodities which he brings are common upon every petty Chapmans stall and such as will be his utter undoing when they come to be rifled into The complying in phrase with the people of the Iewes is the meanes whereby Altars crept in say you But I say and I hope to produce those that will make it good that this complying both in phrase and in other respects is the only assurance that we have that Altars did not creepe in but were brought in or rather continued in the Christian Church of the Gentiles from the Christian Church of the Iewes and were alwayes in both these in honourable and reverend estimation and ought not to be turned off by any Christian so disgracefully There is not any one ancient Father that ever I see who doth not derive the polity of the Christian Church and take their patterne in laying downe the platforme thereof from Gods Church among the Iewes as well before Moses as after as well in externall Rites and Ceremonies as in the internall spirituall and essentiall parts of Gods service I shall take as little paines for this rich and sure commodity as the Author did for the ruine of his cause The Councell of Aquisgrave jâ—st 800. yeares agoe hath furnish me abundantly that I need look no further There were in those times some Factors for the Synagogue of Satan that would not be pleased neither with Priests Altars Oblations Sacrifices nor with the very Churches and Houses of God themselves or any consecrated things but kindly perswaded themselves that some of these they might pull downe and cast out and make the rest their prey These things were made common Table-talke and the food of Conventicles and in the end it was commonly given out Haec non ex authoritate divina constare that all these and the like had but slender or no ground in holy Scripture Sed potius arbitrario cordis nostri say the Bishops imò cupiditate quadam inventione commenta esse but by some slye device of our owne were brought in or as this man speakes crept into the Church These things being by the carefull Spyes and witty Agents at times buzd into the Kings eares The godly and learned Fathers of that Councell think fit to present an humble declaration of the truth concerning these matters and give his Highnesse to understand that if these Objectors and Surmisers would diligently read and seriously weigh what in that writing was contained they would be brought to acknowledge Nos quae Dei sunt ad vestram salvationem ad regni stabilimentum that the things which are established in the Church and which we have delivered are the things of God and such as make for your Majesties eternall salvation and for the establishing of your Kingdomes and Dominions Se verò but those that say that these things crept into the Church Ea quae sunt mundi Dei voluntati usque quaque contraria existunt ad animarum interitum pertinent absque dubio loqui To come home then to the very point whether Altars crept into the Christian Church by a kinde of complying in phrase with the Iewes let the authority of S. Ambrose commend one ground of Christianity to those that hold by that Title Accipe quae dico anteriora esse mysteria Christianorum quam Iudaeorum Christians are more ancient than Iewes so are the mysteries of their Religon their Sacraments Sacrifices Altars more ancient than any of these among the Iewes Therefore the dreame of complying must needs be idle There are twelve houres of the day and in one of these Altars came into the Christian Church They crept not in by complying And the Councell of Aquisgrave will tell us plainly at what houre of the day they came in The Morning of the World was from Adam to Noah saith S. Gregory the third houre from Noah to Abraham the sixth houre from Abraham to Moses the ninth houre from Moses to Christ the twelfth houre from Christ to the worlds end At what houre of the day now did Altars come in Heare these holy Fathers speake True it is say they Religio primum coepit â—ine Altare ab Abel justo Religion at first was without an Altar Altars came not in at Sun rise This man would then have said they crept in under some cloud Well the third houre was from Noah to Abraham And now Arrige aures Pamphile for we are upon the very houre of the comming in of Altars Noah being preserved from the great danger of the floud Non extra Altare sedjam supra Altare holocausta Deo obtulit he offered holocausts upon an Altar And if the Vicar had erected such an Altar the only holocaust needed not to have beene his discretion except he would have beene as prodigall with his discretion as this Author for there were sacrifices of thanks and praise which Noah taught him to offer on an Altar Come we to the
in true and legall right but his So that now the kind patron that has an handfull of Meale to give his Priest need not run both his hands over with birdlime and then take it up and give it freely for all is his the whole materiall is his The Relativum formale fled when the Priest was banished and the Evangelicall Minister came in He may keepe all with a good conscience moulded out of a Logick Axiom May not all sacrilegious persons blesse this Man and wish Many a good Letter like this may he write for this Letter is there writ the cheapest and gainfullest that ever was procured Herewith they can seize upon all revenewes belonging to Priests and in the end if need be arrest Heaven Happy men by thy boone that hast done thus much for them But shall I ring you another peale Wretched Man that thou art thou makest this people to trust in a lye Thy Wine is of the Vine of Sodome thy clusters are bitter thou pleasest them with Apples of Sodome and feedest them with ashes thou leadest them by crooked paths and the way of truth thou hast not made knowne unto them Be not deceived God will not be mocked nor stript of his owne by a Logick Axiom which I leave to the Moderator of Sophisters to canvasse as nothing appertaining to this cause The ground and foundation that Church and Churchmen build upon for the revenues belonging to God and to those that serve at his Altar is laid upon a Rock Christ Iesus Whatsoever is or was given devoted consecrated and dedicated to him is his and his Priests and he that takes away or secretly with Achan purloines but a Priests garment call them Babilonish garments if you will or but a peece of gold nay but a shooe-latchet that person hath trespassed and is become execrable in the sight of God and doubtlesse his sin will finde him out And there is not a sacrilegiously-disposed wretch in this Kingdome but knowes or may know that those coales which their predecessors in that vice have stollen from Gods Altars hath burnt the houses of most of them and turned them to ashes and layd them on ruinous heaps And those that goe by and aske why hath the Lord done thus to these noble and renowned houses can receive no other answer but that they have taken the houses of God in possession and therefore God hath performed his word and made them like unto a wheele and turned them topsie turvey so that there remaines not a stone upon a stone which is not cast downe Wherefore let not the sound of that Logick Axiom mis-understood or mis-applyed be heard in the eares or taken into approbation of any good Christian. The Sacrifices which Papists offered upon their Altars are taken away and therefore Altars themselves by taking away of Relativum formale are also taken away and nothing remaines but materiale tantum wood or stone therefore doe not you call them any more Altars saith he to the Vicar O good Sir remember the abuse of a good thing is not nor ever was or can be the Relativum formale of a good matter The Sacrifices of Papists were abuses and were not the formale relativum of Altars S. Cyprian tels you that the use of Altars is to sanctifie the Eucharist upon and that without an Altar it cannot be consecrated and that therefore Hereticks have no Sacraments among them because they have no Altars The consecration of the holy Eucharist by Gods owne Priests who for this purpose doe or did daily Assistere Altari wait at his Altar is rather the Relativum formale than any thing else this is not taken away God be blessed for it when the Sacrifices that Papists offered upon their Altars were taken away and therefore Altars are not taken away Therefore doe not you open a doore to let in all profanenesse and impiety by forbidding Gods people to speake like the people of God and by reading such a Logick Lecture as will assuredly if it should be learned which God forbid undoe all the people of God in the ruine of their Altars Priests and Churches To conclude For as much as God hath put into the hearts of the Governours of our Church to restore the Lords Table to his ancient and true place it had in the Primitive Church and also to the honour and reverence which of right belongs unto it in regard of the presence of our Saviour whose Chaire of State it is upon Earth and to inclose it with Rayles not only to keepe it at all times from all manner of profanation but also if it might be to strike the minds of all beholders with some reverence and respect to keepe their true distance and to make a difference betweene place and place person and person holy and profane that their preparations and dispositions may be suitable Let no man then that hath the feare of God before his eyes to whom God hath given wit elocution learning place in Church or Common wealth lend the Devill and his Imps sacrilegious or factious persons the service and use of these to disturbe so holy and godly a purpose and so fully conformable to the beauty and awfull Majesty that the houses of God were in in the Primitive Church CAP. XXV Canons of our Church need no private mans confirmation Rationibus cogentibus The edicts of Princes Articles of our Creed our baptisme Eucharist will be unsetled if men may require to have these maintained rationibus cogentibus Ecclesiasticall and temporall authority receive more prejudice by having the same disputed than suffering it to be railed against To what distresse the Vicar is put to maintaine the Canon of bowing at the name of IESVS The Author ill advised to make a jeere of the first and second Service IF you doe not allow and practise these things except they be maintained rationibus cogentibus the Church is not beholden to you either for your allowance or practise neither will the Common wealth or Prince if need require With this proviso Iudas of Galilee will admit of the Edict of Augustus Caesar Licinius allow of Christianity Iulian allow of Iesus of Galile Vicisti Galilaee Ebion and Cerinthus allow of S. Pauls Epistles Wat Tyler and Iack Straw allow of Lawyers and the Lawes of this Realme Carthright and his holy brood allow of Church governement of Supremacy of Kings over their Presbytery and of the common Lawes of the Land over the Dictats of their Consistory Wherefore if you will not allow of what is by law appointed nor practise it nor be the meanes that others practise it unlesse it be maintained rationibus cogentibus and in the opinion of the men of Gâ— you make Soveraigne authority and Lawes Ecclesiasticall and temporall to depend upon a Spiders thread For if you or the Vicar could frame such Arguments as were in themselves every way exactly demonstrative and such as in reason must overmaster and controle the understanding and compell
180. Tertullian also cleerely sayes that when the body of the Lord in the Eucharist is received on a solemne fasting day two things are performed participatio sacrificii executio officii stationum the sacrifice is received and the fast kept Therefore there is no cause why some should withdraw themselves à sacrificiorum orationibus from the prayers of the sacrifices or of the Eucharist out of a feare to breake the devotion of their Fast before the set time For both may stand together Anno 203. The Priest saith S. Cyprian Sacrificium verum plenum tunc offert in ecclesia Deo Patri si sic incipiat offerre secundum quod ipsum Christum videat obtulisse when the Priest doth use bread and powre wine into the Chalice and doth not consecrate water only without wine he doth offer a pure sacrifice as Christ himselfe did Passio est enim Domini sacrificium quod offerimus our sacrifice is Christs passion because we make mention of his passion in omnibus sacrificiis nostris Nay saith the same blessed Martyr the Priests only duty is Non nisi Altari sacrificiis deservire precibus orationibus vacare And because Geminius did appoint a Clergy man his executor whereby he was withdrawn Ab Altari sacrificiis therefore it was ordered Non offerendum proâ—eo nec sacrificium pro dormitione ejus celebraretur On the other side the same holy Martyr is carefull to have the names of such Confessours as dyed in prison to be brought him and the particular day of their departures Vt celebrenter hic à nobis oblationes sacrificia This he duly and yeerely performed in the behalfe of Celerinus the Martyr and others and takes the whole Clergy and Laity in Carthage where he was Archbishop to witnesse herein For Sacrificia pro iis semper ut meministis offerimuus quoties Martyrum passiones dies anniversaria commemoratione celebramus Anno. 240. Saint Chrysostome also maketh often mention of the Host of Oblations and Sacrifices in the holy Eucharist Quum vides quod Dominus offeratur vides sacerdotem in hostia occupari super hanc preces effundere doe you not conceive your selfe to be wrapt into heavenly meditations c And againe How shall we receive the Sacred Host how shall we be partakers of that admirable mystery with this tongue of ours whereby our soule is defiled How shall we partake the Lords Body with a defiled tongue For this Sacrifice Domini sacrificium est and what communion hath CHRIST with Bâ—lial This Sacrifice the Priest standing at the Altar offereth to GOD for all the world for Bishops for the Church c. Anno. 398. With what feare and reverence saith Saint Ambrose istud divinum coeleste sacrificium est celebrandum Vbi Caro tua in veritate sumitur ubi Sanguis tuus in veritate bibitur ubi summa imis junguntur ubi adest praesentia Angelorum ubi sacerdos sacrificium mirabiliter est constitutum Thus doe I come to thy Altar ô Lord though I be a sinner ut offeram tibi Sacrificium to offer to thee that Sacrifice that thou hast appointed Receive it therefore I beseech thee ô Lord for thy whole Church and for all thy people whom thou hast redeemed with thy precious bloud We have seene saith the same Father the chiefe Hie Priest offering his bloud for us let us Priests follow him as well as we may that we may offer a Sacrifice for the people For though he be not now seene to offer yet is he offered in the earth when Christs Body is offered vae quoque ipsi mihi bonos filios diabolus gestiebat â—ripere pro quibus ego quotidie instauro sacrificium Anno. 374. Saint Augustine saith that his mother Monicha desired only at her death memoriam sui ad Altare tuum fieri unde sciret dispensari victimam anctam qua deletum est Chirographum Here is mention made both of an Altar and a Sacrifice Of the bloud of this Sacrifice none are forbidden to take but hereunto all are exhorted that desire eternall life By the way then it is an injury to forbid Lay-men to partake of the bloud of this Sacrifice For Christ hath changed the Sacrifice of beasts in hostiam secundum Melchisedech qui panem vinum obtulit and this Sacrifice toto terrarum orbe diffusum est And againe the Lord by his Prophet saith sacrificium oblationem noluisti Quid ergo nos jam hoc tempore sine Sacrificio dimissi sumus absit perfecisti enim mihi corpus Ablata sunt signa promittentia quia exhibita est veritas promissa The Sacrifice of Christs body saith the same Father succeedeth all other Sacrifices of the Old Law and for all those Sacrifices and oblations Corpus ejus offertur participantibus ministratur Christ saith he is both the Priest and the Oblation who hath power to make the daily Sacrament thereof to be Ecclesiae Sacrificium That as the Church is offered by him in her Head so is he offered by her as his Body And when this Sacrifice of our Mediator is offered it cannot bee denyed but the soules of the faithfull are hereby eased This oblation the same Father calleth summum verissimum sacrificium and saith that at the memories of Martyrs Deo offertur Sacrificium Christianorum We do not saith the same Father set up Altars to sacrifice to Martyrs but Sacrificium immolamus uni Deo but we offer Sacrifice to God alone both their God and ours Ipsum verò Sacrificium corpus est Christi which is not offered to them for themselves and the body of Christ but unto God For what faithfull man did ever heare the Priest standing at the Altar over the body of a Martyr say thus offero tibi Sacrificium Petre vel Paule vel Cypriane cum apud eorum memorias offeratur Deo True it is saith the same Father the Martyrs suo loco ordine nominantur non tamen à Sacerdote qui sacrificat invocantur Saint Augustine alloweth of Sacrifices but not of Invocation of Saints And for this cause he and Epiphanius condemne Arrius for an Hereticke It appeareth by that which hath beene said that there were Altars and Oblations and Sacrifices which the Fathers allowed and if these be used as they ought to be and as these holy Saints of God used them this man ought not to score them up amongst blasphemous figments and dangerous deceits without wronging the blessed Saints of God that continually behold his presence into whose society God grant both him and me to come To conclude this constant doctrine of the holy Fathers concerning Altars Oblations and Sacrifices is confirmed by the Canons of sundry Councels And in these also we may observe some difference made of Sacrifices There we see Sacrifices which Lay-men might offer as Sacrifices
The least thought of what hath beene said lights up a Candle to shew the truth hereof which no blast of Puritane mouthes set against it is able to blow out though Boreas had made his bellowes in their Cheekes Sure wee are by that which hath beene said that Churches were built and made with the very Cradle of Christianity and when they were made they were consecrated For a man may as lawfully and Christianly administer the blessed Sacrament in a Barne or Towne-Hall as in any place that is not Consecrated to such holy uses And when the Church was Consecrated was not the Altar the chiefest place which with most ceremony and devotion was hallowed when it was hallowed was it not kept more carefully from prophanation than any other part of the Church Levita eligatur sayes Saint Ambrose qui Sacrarium custodiat not the Vestry onely but the Altar belonged to his care Was there not a feast annually kept in a joyfull remembrance of the dedication of every Church and did not the Consecration of the Altar carry the name of that feast doth not St. Augustine say my brethren you know right well that to day consecrationem Altaris celebramus was not the Altar set and fixed in the most eminent place of al the Church The Readers Tribunall stood in the body of the Church in loco editiori in a place exalted above the rest there But was not the Altar set in Sacrario or Sancto Sanctâ—rum in the highest place of all whereunto the Priest ascended by certaine steppes and degrees and when they did so ascend were there not Psalmes of degrees sung called for that cause Graeduals were not tythes of greatest sanctity given to the Altar was it not the only place whither none but Priests might be allowed to come to officiate was not the holy Eucharist there and no where else Consecrated Durst the Priests themselves ascend thither without doing lowly reverence three severall times Was not this holy Altar and the mysteries thereof at some time kept rayled from the eyes of most men doth not KING Edward the 6th call it Sacro-sanctum Altare in his writ to the Bishop doth not Saint Nyssex say Altare hoc Sanctum c. this holy Altar at which we stand is in his owne nature no more but a stone such as our houses are made of but being Consecrated and Dedicated benedictionem accepit and is become meâ—sa Sancta Altare immaculatum quod non ampliâ—s ab omnibus sed à solis sacerdotibus iisque venerantibus contrectatur Veneration towards the Altar was then required and practised Doth not the most holy and blessed Archbishop as the fifth Councell calls him performe his low obeysance toward the holy Altar and exhort all others to doe the like doth hee noâ— say adoremus primum Sacro-sanctum Altare did not the reverence of holy Altars prevaile so farre with the furious Souldiers and barbarous Goths that in all humility they willingly fall down and kisse the holy Altar doth not Tertullian say that in his time Altars were had in that reverence that their Penitents used adgeniculare to fall downe upon their knees doth not St. Chrysostome say dum vides sublata vela tum cogita câ—elum ipsum sursum resâ—rari Angelosque descendere when the Curtaines are drawne by our hearts which even then we are bidden to lift up unto the Lord conceive heaven it selfe to be open to us when Iesus Christ is given to the faithfull Communicant who wee may be sure commeth not alone but with the blessed Spirit attended with his blessed Angels whom hee hath made ministring spirits for their good who shall bee heires of salvation Doth not the same Father say semper in Altari manere solet Christi Crux the Crosse of Christ alwayes used to stand upon the Altar doth not Beatus Rhenanus say out of Tertullian and Lactantius that in those times Christians had no other Images in their Churches praeterquam crucis signum super Aram adorientem versum ut mentem oculosque in coâ—lum ubi Pater est omnium erigerent espansis manibus but only the Crosse of Christ which stood upon the Altar And is it not also said that the Altar which stood in former Princes times continued in Queen Elizabeths Chappell with the Crosse upon it Doth not Bishop Iewell in the place cited by the Author confirme the greatest part of all that hath beene said And are these arguments that Altars crept into the Church If the Governours of the Church had come in to see the furniture of the Church as the good man of the house did to see his guests and had espied there an Altar amongst sundry other Consecrate things would they not at one time or other have questioned some or other for it and have said Friend how came this hither Neither the Altar nor his furniture are such guests or wedding garments as I look to find here and therefore doe you take it and cast it unto utter darknesse There it was bred and so crept in hither and there let it bee buried But the case yee see is quite otherwise they honour reverence and adore towards it for his sake whose Sacrament is Consecrated thereon And this is the first man that I can find that â—aith Altars crept into the Church And if he bee not I hope hee will discover himselfe and â—ell us by whom hee doth president himselfe I am sure not by Kings or Bishops Chappels or Cathedrall Churches or by any true Christian member of them But if Altars crept into the Church I would but know how he and I came in I will begin with my selfe I had my Ordination from Bishop Dove he had his Consecration from Archbishop Whitguift and the Archbishop his from the undoubted successors of Saint Peter and of our Saviour Christ Here is no creeping in all this And I perswade my selfe he crept not into his if he had orders in the Church of England If the Porter or Sexton had led him aside in the night into the Belfrey and had put what belongs to his custody into his hand and so he had stole up to the Chancell this had beene Creeping But Priests in our Church have their Ordination usually at the 4. tempora they prepare or ought to prepare themselves with Fasting and Prayer three dayes before and at the Ordination they kneel upon their knees before the holy Altar The Bishop and they pray before the holy Altar then is given imposition of hands before the holy Altar then the Bishop taketh the holy Gospels from the holy Altar and delivereth the same into the hands of him that is ordained who maketh solemne protestation before Almighty God meekely kneeling still upon his knees before the holy Altar and in the presence of the Bishop and the whole Congregation that hee will read these holy bookes c. Here is no creeping but this holy action is
l. 1. c. 4. S. Aug. Ep. 59. Paulin. q. 5. S. Ambros. de Sacram. l. 4. c. 4. S. Cypr. lib. 1. Ep 9. Canon Apost 4 5. Concil Constantinop 6. Can. 2. S. Irenaeus l. 4. c. 34. The Letteâ— The Rubricke saith the Table shall stand in the body of the Church or of the Chancell where Morning Prayer and Evening Prayer be appoinâ—ed to be read And if you desire to know how Communion Tables have stood Reade a booke which you are bound to read Iewel against Hâ—rding and you shall be satisfied Of private Masse Artic 11. p. 14â— Concil Laod. ca. 19. The Letter And if you desire to know out of Eusebius Augustine Durandus and the fifth generall Couâ—cell of Constantinople how the Communion Tables have stood in the midst of the Church Read a book c. and you shall be satisfied Euseb. l. 10. c. 4 Cent. 4. c. 9. fol. 688. S. Amb. l. 5. Ep. 32. Pratcol l 9. c. 11. Iosh. 9.22 Ioseph de bel Iudaico l. 3. c. 2 Exod. 19.9 S. Aug. de verb. Dom. Seâ— 46. Deut. 25.14 Exod. 13.21 Deut. 14.14 Syricus ep 1. ad Hemeâ—ium 3. ad Orthodox Concil Con. 6. Act. 1â— Niceph. l. 17. ca. 9. Niceph. l. 17. c. 9. Concil Anâ—â—â—â—odor c. 14. S. Greg in lib. Capitul Cap. 7 Innocent 1. ca. 2. The Letter Durandus examining the cause why the Priest turneth himselfe about at the Altar yeeldeth this Reason for the same In medidio Eccleâ—iâ— aperui os meâ—e and Platina noteth that Boniface was the fiâ—st that in the time of ministraâ—ion divided the Priest from the people We may see by these few that the Quire was then iâ— the body of the Church The Letter If you should erect such an Altar that iâ—â— an Altar at the upper end of the Quire or set the Table Altarwise or fix it in the Quire or not remove it into the body of the Church your discretion will prove the only holocaust For you subscribed when you came to your place That the other Oblation which the Papists were wont to offer upon their Altars is a blasphemouâ—â—â—igment and pernicious imposture in the I. Article and also that we in the Church of England ought to take heed 〈◊〉 our Communion of a memory be made a Sacrifice In the first Humily of the Sacrament Kemnit fol. 775. Can. 22 de concionat 1571. S. Iustin Dialog cuÌ„ Triph. S. Iren. l 4. c 32 S. Iren. l. 4. c. 34. Tert. l. 3. cont Marc. lib. de orat S. Cyp. l. 2. ep 3 S. Cyp. l. 1. ep 9 S. Câ—â— l. 3. ep 6 S. Cyp. l. 4â— ep â—â— S. Châ—â—soâ—t l. â— de Saceâ—dot lib. â—â— S. Chrysost. Hom. 11. â—d pop Antioch hom 79. S. Ambros. precâ—t 1. ad missim S. Ambr. in Pâ—al 38. S. Ambr. l. 5. ep 33. S. Aug. l. 9. Confes. ca. 13. S. Aug in lib. 3. 〈◊〉 Levit. â— 57. S. Aug. in Psal. 33. S. Aug. in Orat. Psal. 39. S. Aug de Civ l. 17. c. 20 li. 10. ca. 20. S Aug. Enchir. cap. 120. S. Aug. de Civ l. 2â— ca. 8. S. Aug de sp lit câ— 11. de Civ l. â— ca. 27. S. Aug. de Civ l. 22. ca. 10. S. Aug. de Civ l. 8. c. 27. S. Aug. de Civ l. 22. c. 10. S. Aug. de haeres c. 53. S. Epiph. haeres 75. Concil Nâ—c ca. 24. Concil Carth. 3. ca. 24. 4.79 Concil Bracar ca. 34. 39. Can. 22. Anno. 1571. Appeal ca. 2â— Gag Cho. 36. pag. 263. L. Eliens ad Card. Bellar. Apol. Resp. ca. 8. p. 184. White Orthodoxe faith untruth 26. p. 340 Casaub. ad Ep. Card. Pero Resp. ad 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Sacrificio in Ecclesia Christiano pag. 5â— Homil. p. 1. Concerning the Sacrament Eliens Apol. ca. 1. pa. 20. Service Sacraments Anno 1. Mar. Anno. 1. Eliz. ca. 3. The letter VVâ—ether this name of Altar crept into the Church in a kind of complying in phrase with the people of the Ievves as I have read in Chemnitius Gerardus and other sound Protestants yet such as suffer Altars still to stand or that it proceed from the oblations made upon the Communion Table for the use of the Prâ—est and the poore c. the name bâ—ing so many yeares abolished it is fitter in my judgement that the Altar shold stand Table-wise than the Table Altar-wise c. S. Athanas. Apolog. ad Constantium Concil Bracar 2. ca. 6. S. Ambros. offic lib. 1. ca. 56. Concil Agath ca. 14. S. Aug. de temp Ser. 253.255 Euseb. l. 10. c. â— Liturg. Basil Chrysost. Liturg. Chrysost S. Nyssen de Baptism Concil Constantinop â— S. Ambros. l. 5. E. 33. S. Chrysost. hom 3. in ep S. Chrysost. in Orat an Christus sit Deus B. Rhenan in Apolog. Tertâ—l pag. 834. P. D. M. Concil Aquisgrave sub Pipino filio Ludovici pâ—â— Imp. 1. lib. 1. Anno â—36 S. Ambr. lib. 4. cap. 3. de Sacram S. Greg. Hom. 19. in Mat. Conc. Aquisg Gen. 12.7.8 Eliens Apol. ca. 6. p. 137. Gen. 22 9. Gen. 26.25 Optat. Mas. l. 6. cont Parme. S. Amb. lib. 4 to 32 The Letter If the Table should stand along close to the Wall so as yâ—u be forced to officiaâ—e at the one end therof the Country people would suppose them Dâ—esseâ—s rather than Tableâ— Besides that Christ Himselfe instâ—â—uâ—ed this Sacrament upon a Table and not upon an Altar as Archbishop â—â—raâ—mer obâ—â—â—ves c. Tertul. de Iejunio adversus Psychicos pag. 781. Aug. Epâ—â—8 â—â—p 6 〈…〉 S. Cyâ—r l 2. Ep. 2. S Chrys. 〈◊〉 â—â— in 1 â—o 1. Ep. â— ad â—â—â— â—cum â—onâ—â—l Caâ—â—la ◠〈◊〉 29. S. Aug. Tract in Iob. 5.9 Iob. 13.18 Psal. 41.9 Concil Agath ca. 35. Episcopis Presbyteris aut Diaconis canes ad venandum aut accipitres aut hujusmodi res habere non liâ—cat c. The Letter That you do the reverence appointed by the Canon to that blessed name of IESVS so it be done humbly and not affectedly to procure the devotion not the derision of the Parishioners and that you do not maintaine it rationibus non cogentibus and so spoile a good cause with bad arguments These things I doe allow and practise Rom. 13. S. Theoph. in Rom. 13. Ioseph Antiq. l. 18. ca. 1. S. Basil de Spir. Sanct. ca. 27. Tertul. de Coro ca. 2. Iude 9. Acts 5.36 Concil Nicen. Can. 11.