Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	church_n	great_a	1,628	5	2.8346	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03139	Antidotum Lincolniense· or An answer to a book entituled, The holy table, name, & thing, &c. said to be written long agoe by a minister in Lincolnshire, and printed for the diocese of Lincolne, a⁰. 1637 VVritten and inscribed to the grave, learned, and religious clergie of the diocese of Lincoln. By Pet: Heylyn chapleine in ordinary to his Matie.	Heylyn, Peter, 1600-1662.	1637 (1637)	STC 13267; ESTC S104010	242,879	383

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 conc●ived it assidere sub aspect● contraque aspectum ejus to sit them downe under the no●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 fi●t●r Advocate You would perswade us that there is little feare that here in England the people will clap them d●wne upon their breech about our holy Table so I heare you say But by those many libel●●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 Divi●itie For forreigne Church●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 ●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 pr●pri● infidelibus Ari●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 Ecc●esiis Christianis non est usitata especially as ●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 ●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 〈◊〉 liber● c. this ceremonie howsoever in its owne●nature it be indiff●●●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 i● 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 H●●c ceremonia licet cum caeter is libera Ecclesiis Christianis coetibus Evangelicis ●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 ●ujus consensus Ecclesiis that sitting at the Lords Table be not used in any of the Churches of their Cōfession 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 pres●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 ●●ole this passage from the Altar of Damascus and having 〈◊〉 it did co●rupt it ● 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 No● did he ever know 〈…〉 till you d●rected him unto it But ●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 ten●ts placed themselves cheeke by joule with the Sonne of God then for devout and humble Christians compassed about with neighbours so fundamentally here●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 Sacrame●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

a remote and another province pag. 3. who used to travaile Grantham Roade p. 71. and was a friend unto the Vicar pag. 110. Iohn Coal as hee is called by name pag. 88. New-castle Coal as from the place and parts of his habitation pag. 114. A man whose learning lay in unlearned Liturgies pag. 85. and used to crack of somewhat unto his Novices pag. 122. but to be pit●yed for all that in being married to a widdow pag. 168. Who the man aimes at in these casts is not here considerable It is possible hee aimes at no body but at have amongst you However all this while that I may keepe my selfe unto my Accidence Petrus dormit securus and may sleepe safely if he will for none of all these by-blowes doe reflect on him Done with much cunning I assure you but with ill successe For now he least of all expects it I must draw the Curtaine and let him see his Adversary though he hide himself Me me adsum qui feci in the Poets words I am the man that never yet saw Grantham Steeple though for the Churches sake I undertooke the Patronage of the poor dead Vicar The letter to the Vicar being much sought after and by some factious hands spread abroad of purpose to hinder that good worke of uniformity which is now in hand did first occasion me to write that answer to it which passeth by the name of A Coal from the Altar Now a necessity is laid upon me to defend my selfe and with my selfe that answere also from the most insolent though weake assaults of this uncertaine certaine Minister of the Diocesse of Lincoln who comes into the field with no other weapons than insolence ignorance and falsehood In my defence whereof and all my references thereunto I am to give you notice here that whereas there were two Editions of it one presently upon the other I relate onely in this Antidote to the first Edition because the Minister takes no notice but of that alone The method which I use in this Antidotum shall be shewn you next that you may know the better what you are to look for The whole discourse I have divided into three Sections Into the first wherof I have reduced the point in controversie as it relates to us of the Church of England following the Minister at the heeles in his three first Chapters touching the state of the question the Regall and Episcopall power in matter of Ceremony and in the fourth bringing unto the test all that he hath related in severall places of his booke touching the taking downe of Altars and alteration of the Liturgie in King Edwards time The second Section comprehends the tendries of the Primitive Church concerning Sacrifices Priests and Altars together with their generall usage in placing of the Altar or holy Table and that containes foure Chapters also In which we have not only assured our cause both by the judgement and the usage of the purest Ages but answered all those Arguments or Cavils rather which by the Minister have been studied to oppose the same The third and last exhibites to you those Extravagancies and Vagaries which every where appeare in the Ministers booke and are not any way reducible to the point in hand wherein wee have good store of confident ignorance fal●●fications farre more grosse because more unnecessary and not a little of the old Lincolnshire Abridgement And in this wise I have di●posed it for your ease who shall please to reade it that as you are affected with it you may end the booke either at the first or second Section or else peruse and reade it thorowly as your stomack serves you In all and every part of the whole discourse as I have laid downe nothing without good authority so have I faithfully reported those authorities which are there laid down as one that cannot but have learned by this very minister that all fals dealing in that kinde however it may serve for a present shift yet in the end 〈◊〉 both shame to them that use it and disadvantag● to the cause Great is the 〈…〉 the last though for a while suppressed by mens subtile practises Nor would I that the truth should fare the worse or finde the lesse esteeme amongst you because the contrary opinion hath been undertaken by one that calls himselfe a Minister of Lincoln Diocesse You are now made the Judges in the present controversie and therefore it concernes you in an high degree to deale uprightly in the cause without the least respect of persons and having heard both parties speake to weigh their Arguments and then give sentence as you finde it Or in the language of Minutius Quantum potestis singula ponderare ea verò quae recta sunt eligere suscipere probare And that you may so doe and then judge accordingly the God of truth conduct you in the wayes of truth and leade you in the pathes of righteousnesse for his owne names sake Westminster May 10. 1637. PErlegi librum hunc cui titulus est Antidotum Lincolniense c. in quo nihil reperio sanae doctrinae aut bonis moribus contrarium qu● minus cum utilitate publicâ imprimatur Ex Aedibus Londin Maii die 7. 1637. Sa Baker The Contents of each severall Section and Chapter contained in this Treatise SECTION I. CHAP. I. Of the state of the question and the occasion of writing the letter to the Vicar of Gr. The Author of the Coale from the Altar defended against him that made the holy Table in respect of libelling railing falsifying his authorities and all those accusations returned on the Accusers head The Minister of Lincolnshires advantage in making his own tale altering the whole state of the question The Vicar cleared from removing the Communion Table of his own accord as also from a purpose of erecting an Altar of stone by the Bishops letter That scandalous terme of Dresser not taken by the writer of that letter from the countrey people The Vicars light behaviour at bowing at the name of IESUS a loose surmise The Alderman and men of Gr repaire unto the Bishop The agitation of the businesse there The letter written and dispersed up and downe the countrey but never sent unto the Vicar The Minister of Lincolnshire hath foulely falsified the Bishops letter A parallel betweene the old and the new Editions of the letter CHAP. II. Of the Regall power in matters Ecclesiasticall and whether it was ever exercised in setling the Communion Table in forme of an Altar The vaine ambition of the Minister of Linc to be thought a Royalist His practise contrary to his speculations The Doctor cleared from the two Cavils of the Minister of Linc touching the Stat. 1. Eliz The Minister of Linc falsifieth both the Doctors words and the Lo Chancellour Egertons The Puritans more beholding to him than the King The Minister of Linc misreporteth the Doctors words onely to picke a quarrell with his Majesties Chappell A

solidity to rest upon Why so Do not the Queens Injunctions say that if the Altar were tooke downe which they commanded not the holy Table should be decently made and set in the place where the Altar stood and there commonly covered as thereto belongeth Yes but you say there followeth somewhat which this false fingred Gentleman left out viz. and as shall be appointed by the Visitors Thereupon you conclude that placing and adorning of the table was referred to the Commissioners who in their Orders tertio of the Q●eene appointed That the table should stand where the steps within the Quires and Chancels stood and should be covered with silke or buckram and having said so winde your horne and blow the fall of the Injunction In all this there is no solidity and as little truth Those words and as shall be appointed by the Visitors relate not to the placing of the table which was determined of in the Injunction but to the covering of the same wherein the said Injunctions had determined nothing For marke the words The holy Table in every Church shall be decently made and set in the place where the Altar stood What more and there commonly covered as thereto belongeth and as shall be appointed by the Visitors so to stand saving when the Communion of the Sacrament is to be distributed c. What thinke you now what is referred unto the Visitors the placing of the table or the covering only Not the placing surely as you finde in the last period of the said Injunction viz. And after the Communion done from time to time not till the Visitours should determine otherwise the same holy Table to be placed where it stood before Then for the Orders of the yeare 1561. can you finde any thing in them that crosseth the Injunction Take the whole Order as it lieth and then winde your horn It is ordered also that the steps which be as yet at this day remaining in any Cathedrall Collegiate or Parish Church be not stirred or altered but be suffered to continue And if in any Chancell the steps be transposed that they be not erected againe but that the steps be decently paved where the Communion Table shall stand out of the times of receiving the Communion having thereon a faire linnen cloth with some covering of silke buckram or other such like● for the cleane ●●●ping of the said cloth No order here for altering the Communion table from that place and posture in which it had beene situated by the Queenes Injunction or that it should stand where the steps within the Quires or Chancels stood much less as you have made it in your falsified Copie of the Bishops letter where the steps to the Altar formerly stood as if they would not have it stand close along the wall but neere unto the steps and so from the wall as you thence most shamefully collect Now whereas it is appointed further in the said Orders that there be fixed upon the wal over the said Communion board the tables of Gods precepts imprinted for the said purpose or as in the advertisements of An. 1564. upon the East-wall over the said table the Doctor laying all together conclud●d thus that being the table was by the Injunction to bee placed where the Altar stood above the steps as by the Orders and under the Commandements as by the Orders and Advertisements therefore it was to stand all along the wall Against this you have nothing to replie but bold conjectures Why not aswell in the place of the steps and endwise to the wall and why not the Commandements over the Communion board that is in some higher place where they may be seene although the table stand in the midst of the Quire and why not over the Communion table that is over the end of the table I see you are excellent at Tick tack as you have beene alwaies and will not let a why not passe if it come in your way But this is as Domitian said of S●neca's stile Arena ●ine calce and hangs together as we say in the English proverb like pebbles in a withe But so it seemes you will not leave us You have another answer to the Queenes Injunction touching the setting of the table in the place where the Altar stood which is that it might stand above the steps with the end Eastward and the side Northward and yet obey the words of the Injunction and be in the place where the Altar stood How so Because say you the Injunction was directed to her Majesties subjects not to her Mathematicians and therefore was more likely to use the terme of a common and ordinary than a proper and Mathematicall place And so the place of the Altar in this Injunction is not all and in all dimensions but some part onely of the room which the Altar filled I gather by your style you are some great body some Minister as the Licence stiles you doubt not but you have many servants although not many Mathematicians attending on you And let me put you a familiar case this once It is a thing I use not often Suppose you have an old side-board or Court-cupboard standing in your dining-room you command your servants being no Mathematicians suppose that too to take the ●aid old side-board or Court-cupboard away set another in the place If he should set it end-wise where the other stood side-wise would not your bloud be up and your black staffe about his eares Your difference out of Aristotle between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves for nothing here more than to make a shew and to deceive poore people that understand it not And yet in confidence of the cause you tell the Doctor that for the great pains he hath taken with his line and levell in finding out the place where the Altar stood he might have spared it all against the building of a new Pigeon-house Naturam expellas furca licet I see there 's a prophanesse in your bones which will never out Never did man speak of sacred things with so little reverence Dressers and Pigeon houses and whatsoever scandalous conceit comes next to hand we are sure to heareof It would do better as I take it if when you write next of a sacred argument some boy or other might cry out to you as heretofore the Priest did when he was to sacrifice Procul hinc procul esto prophane And so much for your first and second answers to the Queenes Injunction Now for the 3. in which you have disposed the flower of all your Armie your very Ianizaries you tell us with like confidence that if by these Injunctions the table was to stand where the Altar stood then should the said Injunctions vary from the rites which but few daies before had been prescribed by Parliament to be used in the booke of Common-prayers How prove you that

Churches to which his Majestie in his times of Progresse repaires most frequently for hearing and attending Gods publike service leaving the privacy of his owne Court and presence to set a copy to his people how to performe all true humility and religious observations in the house of God If you see nothing yet and that there must be something which hath spoiled your eye-sight it is the too much light you live in by which you are so dazeled that you cannot see this part of piety or else so blinded that you will not And we may say of you in the Poets language Sunt tenebrae per tantum lumen obortae Then to goe forwards descendo can you remember any Metropolitan of and in this Church and gather all your wits about you which hath more seriously endeavoured to promote that uniformity of publike Order than his Grace now being His cares and consultations to advance this worke to make Hierusalem if such as you disturbed him not at unity within it selfe are very easie to be seene so easie that it were sensibile super sensorium ponere to insist long on it The very clamours raised upon him by those who love nor unity nor uniformity and have an art of fishing with most profit in a troubled water are better evidence of this than you have any in your booke to maintaine the cause Nor heare wee any of the other bels which are not willing for their parts to make up the Harmony but that great Tom rings out of tune For when did you or any other know the Prelates generally more throughly intent upon the work committed to them more earnest to reduce the service of this Church to the Ancient Orders appointed in the Common-prayer booke It is not long since that we had but halfe prayers in most Churches and almost none at all in some your friend I. Cottons for example See you no alteration in this kinde Is not the Liturgie more punctually observed of late in the whole forme and fashion of Gods service than before it was Churches more beautified and adorned than ever since the Reformation the people more conformable to those reverend gestures in the house of God which though prescribed before were but little practised Quisquis non videt coecus quisquis videt nec laudat ingratus quisquis laudanti reluctatur insanus est as the Father hath it This if ingratitude to God and obstinate malice to his Church hath not made you blinde you cannot choose but see though you would dissemble it And if you see it do you not thinke it a good worke and is there not a piety of and in these times which more inclines to the advancement of that worke than of the former would any man that onely weares a forme of godlinesse make this his May-game and scornefully intitle it the imaginary piety of the times and the Platonicall Idea of a good worke in hand Take heed for vultu l●ditur pietas Laughed you but at it in your sleeve you had much to answer for but making it your publick pastime you make your selfe obnoxious to the wrath of God and man both for the sinne and for the scandall And as for the good worke in hand in case you will not help it forwards as I doubt you will not doe not disturb it with your factious and schismaticall Pamphlets Having made merry with your friends about the inclination of these times to piety and the advancement of so good a worke as the uniformity of publick order you pass I know not how to the Acts and Monuments and the examination of such passages as were thence taken by the Doctor Perhaps you are a better Artist than I take you for And being it is Art is celare artem you meane to tender to the world such an Art of writing as hath no art in it But the lesse cunning the more truth as we use to say If we could find it so it were some amends and though I see but little hope yet I meane to trie The Doctor told you in his Coale from the Altar that not a few of those which suffered death for opposing the grosse and carnall doctrine of transubstantiation did not onely well enough indure the name of Altar but without any doubt or scruple called the Lords Supper sometimes a sacrifice and many times the Sacrament of the Altar So that if they indured it well enough in others or used it themselves without doubt or scruple it is as much as was intended by the Doctor And for the proofe of this he first brings in Iohn Fryth relating in a letter to his private friends that they his adversaries examined him touching the Sacrament of the Altar whether it was the very body of Christ or no. These are you say their words not his Why man whose words soever they were in the first proposall doth not he use the same without doubt or scruple finde you that he did stumble at them or dislike the phrase Had he beene halfe so quarrelsome at the phrase as you are he might have testified his dislike in a word or two the Sacrament of the Altar as they call it Your selfe informe us from him that in some cases at sometimes he used that qualification as viz. p. 308. I added moreover that their Church as they call it hath no such power and authority c. An Argument there of his dissent none here their Church as they call it there the Sacrament of the Altar here no dislike at all You might have suffered the poore man to rest in peace and not have called him to the barre to so little purpose The second witnesse was Iohn Lambert who also used the word or phrase with as little scruple As concerning the other six Articles I make you the same answer that I have done unto the Sacrament of the Altar and no other You quarrell this as that before being you say their words not his and hereunto we make that answer as unto the former They were their words in proposition his in rep●tition especially the repetition being such as s●ewed no dislike But where you tell us of his Answer viz. I neither can nor will answer one word and thereupon inferre Iohn Lambert answers there not one word for you that 's but a touch of your old trick in cutting short quotations when they will not help you Iohn Lambert being demanded not whether he approved the name of Sacrament of the Altar but whether he thought that in the Sacrament of the Altar there was the very body and blood of Christ in likeness of bread and wine replyed I neither can ne will answer one word what ends he there as you have made him no by no meanes I neither can ne will answer one word otherwise than I have told you since I was delivered into your hands which was that he would make no answer of what hee thought till they brought some body