the Margin The Table or the Altar were to them such indifferent words that they used both equally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius in the tenth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius in the sixt Chapter of his fiâ—sâ— de Demonstratione Evangelica Altars saith S. Austin in the tenth and mensa saith the same S. Austin in his 17 de Civitate Gregory Nyssen in one breath doth make use of both and cals the same one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Table the undefiled Altar Altars of stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Gregory Nyssen Altars of wood ligna Altaris in S. Austin both used with such indifferency that Nyssen calleth his stone Altar by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Table and Austin calleth his wooden Table Altare Altar So that in all this search into antiquitie wee find a generall consent in the Church of God touching the businesse now in hand the Sacrament of the Lords Supper being confessed to be a Sacrifice the Minister therein intiâ—uled by the name of Priest that on the w ch the Priest did consecrate being as usually called by the name of Altar as by that of Table and you may â—ake this testimony also from the mouth of a Gentile that the Christians called their Table by the name of Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Zozimus lib. 5. Not an improper Altar and an improper Sacrifice as you idly dreame of For Sacrifices Priests and Altars being Relatives as your selfe confesseth the Sacriâ—ice and the Altar being improper must needs inferre that even our Priesthood is improper also And wee may speake in proper and significant termes as the Fathers did without approving either the Popish Masse or the Iewish Sacrifices from which the Doctor is as farre as either you that made the booke or hee that licensed it though you have both agreed together to breed some base suspition of him as if he meant somewhat else than for feare of our gracious King he dares speake out The Doctor I assure you dares speake what hee thinkes though you as I perswade my selfe thinke not what you speake and will now tell you what hee thinkes to bee the Doctrine of this Church in this present businesse of Sacrifices Priests and Altars that wee may see shee is no flincher from the words and notions no more than from the Doctrines of most orthodox Antiquity And first beginning with the Priesthood in case you are not growne ashamed of that holy calling you may remeÌ„ber that you were admitted into holy Orders by no other name Being presented to the Bâ—sh at your Ordination you did require to bee admitted to the Order of Priesthood and being demanded by the Bishop if you did thinke in your heart that you were truly called according to the will of our Lord Iesus Christ and the order of this Church of England unto the Ministerie of the Priesthood you answered positively that you did if you thought otherwise than you said as you doe sometimes you lyed not unto men but unto God Looke in the Booke of Ordination and you shall finde it oftner than once or twice entituled the Office of Priesthood and the holy Office of Priesthood the parties thereunto admitted called by no other name than that of Priests Or if you thinke the Booke of Ordination is no good authority to which you have subscribed however in your subscription to the Articles look then upon the Liturgie and the Rubricks of it by w ch you would perswade the world that you are very much directed in all this businesse Finde you not there the name of Priest exceeding frequent especially in that part therof which concerns the Sacrament The Priest standing at the North side of the Table Then shall the Priest rehearse distinctly all the tenne Commandements Then shall the Priest say to them that come to receive the holy Communion Then shall the Priest turning himselfe to the people give the absolution Then shall the Priest kneeling downe at Gods Boord c. Infinitum est ire per singula It were an infinite labour to summe up all places of and in the Rubricks wherein the Minister is called by the name of Priest which being so as so it is and that your own sweet selfe hath told us that Altar Priest and Sacrifice are Relatives the Church of England keeping still as well the Office of Priesthood as the name of Priest must needs admit of Altars and of Sacrifices as things peculiar to the Priesthood But not to trust so great a matter to your rules of Logicke wee will next see what is the judgement of the Church in the point of Sacrifice Two wayes there are by which the Church declares her selfe in the present businesse First positively in the Booke of Articles and that of Homilies and practically in the Booke of Common prayers First in the Articles The offering of Christ once made is that perfect redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall and there is no other satisfaction for sinne but that alone This Sacrifice or oblation once for ever made and never more to bee repeated was by our Saviours owne appointment to bee commemorated and represented to us for the better quickning of our faith whereof if there be nothing said in the Booke of Articles it is because the Articles related chiefly unto points in Controversie but in the Booke of Homilies which doe relate unto the Articles as confirmed in them and are though not dogmaticall but rather popular discourses a Comment as it were on those points of doctrine which are determined of elsewhere wee finde it thus That the great love of our Saviour Christ to mankinde doth not only appeare in that deare-bought benefit of our redemption and satisfaction by his death and passion but also in that he hath so kindly provided that the same most mercifull work might bee had in continuall remembrance Amongst the which meanes is the publick celebration of the memorie of his preâ—ious death at the Lords Table our Saviour having ordained and established the remembrance of his great mercie expressed in his passion in the Institution of his heavenly Supper Here is a commemoration of that blessed Sacrifice which Christ once offered a publick celebration of the memorie thereof and a continuall remembrance of it by himselfe ordained Which if it seeme not full enough for the Commemorative sacrifice in the Church observed the Homilie will tell us further that this Lords supper is in such wise to be done and ministred as our Lord and Saviour did and commanded it to be done as his holy Apostles used it and the good Fathers in the Primitive Church frequented it So that what ever hath beene proved to bee the purpose of the Institution the practise of the holy Apostles and usage of the ancient Fathers will fall within the meaning and intention of
not in those early dayes above one Altar and may bee serviceable as others of this nature are against the Pluralitie of Masses in the Church of Rome many of which you have in Bishop Iewell Art 13. § 6. But that it should be thence concluded that there S. Cyprian onely means the summe and substance of the Gospell is to make aliquid ex nihilo so it serve your purpose Or if it could bee thence collected it could not but be much unto the honour of the Altar and the Priesthood both that those two words should comprehend the whole bodies of religion and yet the Priesthood and the Alter might stand well enough for all that collection Nor need wee feare that following this Interpretation The Popedome would be set up and erected in every Parish Church in England because forsooth the Father speaks of una Cathedra in the words before Saith not Ignaâ—ius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one onely Bishop in a Church as before was said Neither of them I trow endeavoured to advance the Popedome but that for the avoiding of schismes and divisions there ought to bee one Bishop onely within one Diocese whereof see Bishop Iewel passim in that of the Supremacy And as one Bishop so one Priesthood and one Altar onely in each Church on the self-same reason The like may bee replied to your evasion from S. Cyprians meaning in his ninth Epistle of which you tell us as before that hee meanes there by Altar the Ministeriall functions and offices If so it were but pars pro toto the chiefest and most excellent part of the whole Ministerie put for all the rest But are you sure of what you say are you sure of any thing Saint Cyprian speakes five times of Altars in that one Epistle foure times of Sacrifices and Altars Thinke you hee meanes in every place the Ministeriall functions and offices What say you then to this Nequâ— enim meretur nominari ad Altare Dei in Sacerdotum precâ— qui ab Altare sacer â—otes avocare voluit What signifieth Altare in the first place thinke you What the materiall Altar or the 〈◊〉 function However you may wrest this meaning in the later clause to the Priestly function yet in the first you cannot possibly give him any other meaning than that the Priests officiated at the reall and materiall Altar For shame dâ—ale better with the Fathers and let them speake their mindes according to the liberty of thâ—se most pure and pious times without those base disgâ—ises which you put upon them onely to blinde your readers eyes and abuse Antiquiâ—ie Thus have I given you a briefe view in these two last Chapters of the chiefe point in controversie betweene the Doctor and your selfe and hunted you as well as my poore wits would serve me out of all your starting holes Altars and Priests and Sacriâ—â—ces being Relatives as you say your selfe I have layed down in the first place the Orthodox and ancient doctrine of the Church concerning Sacrifice followed it in the way of an historicall narration from Abel downe to Noah from him to Moses from Moses to Christ who instituted as S. Irenaeus hath it the new sacrifice of the new Testament novam oblationem novi Testamenti in this Fathers language This sacrifice thus instituted by our Lord and Saviour the Church received from the Apostles and offers it accordingly to the Lord our God throughout the habitable world the passage and descent whereof from the Apostles times untill S. Austins wee have traced and followed And wee have also found that from the first times to the last there was no sacrifice performed without Priests and Altars excepting those spirituall Sâ—crifices which every man is bound to offer in what place soever All which both Altars Priests and sacrifice we have diâ—covered to you in the Church of England out of the publick monuments and Records thereof and that so answerably unto the Patternes of Antiquitie as if it had beene 〈…〉 the ancient Fathers than the 〈…〉 have cleared up those mists which you endeavoured to cast upon the ancient Writers that so your Readers might not see the true intent and meaning of those passages w ch concern this Argument those most especially whereby you would perswade weake men such as are bound to take your word without further search that in the Primitive Church there was neither Altar Priest not Sacrifice truly and properly so called which what a ruine and confusion it would bring in the Church of God taking away all outward worship enabling every man to the Priestly function robbing the Church of all the reverence due unto it no man knowes better than your selfe who have endevoured to promote that doctrine for this purpose onely that you may be cryed up and honoured as the Grand Patron and defender of mens Christian libertie Finally I have answered unto all those Cavils and exceptions w ch you had made against the Allegations and Authorities pressed and produced by the Doctor against the Writer of the Letter to the Vicar of Granthan and left him statu quo in the same case wherein you found him all your assaults and stratagems of fraud and falshood notwithanding But this in reference onely to the thing it selfe that the Church had Altars in those early and dawning dayes of Christianity we will next looke upon the place and situation of them what you say to that CHAP. VII Of Churches and the fashion of them and of the usuall place allotted in the Church for the holy Altar Places appointed for Divine worship amongst the Patriarchs Iewes and Gentiles The various conditions and estaâ—te of the Christian Church and that the Churches were according unto those estates What was the meaning of the Apologâ—ticks when they denyed the having of Temples in the Church of Christ. The Minister of Linc. stops the mouth of Minutius Felix and falsifieth Arnobius Altars how situated in the troublesome and persecâ—ted times of Christianity The usuall forme of Churches and distinct partâ— and places of them in the Primitive times That in those times the Altars stood not in the body of the Church as is supposed by the Minister of Linc. Six reasons for the standing of the Altars at the upper end of the Quire or Chancell in the dayes of old Of Ecclesiasticall traditions and the authority thereof The Church of England constant to the practice of the former times The Minister of Linc. tels a Winter tale about the standing of an Altar in the Cathedrall Church of Dover The meaning of the Rubrick in the Common-prayer-booke about the placing of the Table in Communion timâ— as also of the 82 Canon of the Church of England IT is well noted by our incomparable Hooâ—ker That solemne duties of publick service to bee done unto God must have their places set and prepared in such sort as beseemeth actions of that regard Which layed for his foundation he thus builds upon it that Adam even
essay of those fine stories and inventions which we are like to finde within One that conjectured of the house by the trimme or dresse would thinke it very richly furnished The wals thereof that is the Margin richly set out with Antique Hangings and whatsoever costly workmanship all Nations of these times may bee thought to bragge of and every part adorned with flourishes and preâ—ty pastimes and gay devices of the Painter Nor is there any want at all of Ornaments or Vtensils to set out the same such specially as may serve for ostentation though of little use many a fine and subtile Carpet not a few idle Couches for the credulous reader and every where a Pillow for a Purâ—tans Elbow all very pleasing to the eye but slight of substance counterfeit stuffe most of it and wrought with so much fraud and falshood that there is hardly one true stitch in all the Worke From the beginning to the end our Minister is still the same no Changeling Servatur ad imum Qualis ab incoepto processerit et sibi constat And yet if all these piae fraudes for so they must be thought in so grave a Minister did aime at nothing else than to advance the reputation of his holy Table the answering of his worke were more proper for another Adversary The holy Table hath no enemies in the Church of England and therefore he is faine to flie to Rome to finde out some that are ashamed of the name of the Lords Table But so it is that under the pretence of setting up his holy Table this Minister hath dispersed throughout his booke such principles of faction schisme and disobedience that even that Table also is made a snare to those who either out of weaknesse or too great a stomacke doe greedily devoure what ever is there set before them So venomous a discourse requires an Antidote a timely and a present Antidote before the malignitie of the poyson bee diffused too far and therefore I thought fit to provide one for you for you the learned religious Clergie of the Diocesse of â—â—nc for whoÌ„ for whose use alone that worthy Work of his whosoever hee bee must be pretended to be printed yet so hat any others may be made partakers of it whose judgment and affections have been or are distempered by so lewd a practiser who cares not if the Church were in a combustion so hee may warme his hands by the flame thereof The Author what he is is not yet discovered all that is openly revealed is that hee was a Minister in Lincoln-shire as in the Title some Minister of the Diocese as the Licence cals him The booke if wee beleeve the Title-page was writ long agoe in answer unto Doctor Coal a judicious Divine of Queene Maries dayesâ— but what the Author meanes by Queene Maries dayes is not so easie to determine If hee speakes properly literally and anciently as in the first part of the Title he would same be thought hee may perhaps meet with a Doctor Coal in Queene Maries dayes but then that Doctor Coal would not serve his turne because hee had no hand in the Coal from the Altar but if he meane the present times and reckon them in the ranke of Queene Maries dayes as if the light in which we live proceeded not froÌ„ the cleer Sunâ—shine of the Gospell but the fierce fire of persecution I would faine know what could bee said more factiously to inflame the people whom he and others of that crew have every were affâ—ighted with these dangerous feares Q. Maries dayes we blesse God for it were never further off than now religion never more assured the Church better setled nor the Divines thereof more leaâ—ned and religious than at this time under the most auspitious Raigne of our Gracious Soveraigne And therefore they that practise with all art and cunning to cast such scandals on the State and such foule slanders on the Church are utterly unworthy of those infinite blessings which by the sword of God and Gideon the favour of the Lord and our religious Soveraigne they enjoy in both So that the supposition of a booke written long agoe in answer to a Doctor of Queene Maries dayes is at the best a factious figment and a pâ—rnicious Imposture to abuse the people and onely for that cause invented This factious figment thus rejected all that is left us to find out this Author must bee collected by the style and argument though that perhaps will give us but a blinde discovery The argument both in the maine and on the by shewes that hee is a true descendant of those old Ministers of Lincoln shire which drew up the Abridgement in King Iames his time in case hee bee not some remainder of that scattered company which hitherto hath hid his head and now thrusts out with Bastwick Prinne and Burton to disturbe the State The stile composed indifferently of Martin Maâ—â—e-Prelate and Tom Nash as sâ—â—â—rillous and full of folly as the one as scandalous and full of â—action aâ— the other was which howsoever it may please young heads and such as are affected as the Writer is yet it gives just offence to the grave and learned who would have serious matters handled in a serious manner They that can finde him â—ut by either of thâ—se Characters must have more knowledge of the Diocesse than I dare pretenâ— to who am pronounced before-hand and by way of challenge to be none of the Voisinage and consequently no fit man to be returned of the Inquest Onely I have made bold out of my care and zeale to the commonâ—good to give you this short notice of him that if by chance you should encounter with him any where in his private◠〈◊〉 you may take heed lest hee seduce you by his practiâ—es and in the meane time be forwarned lest he misguide you by his writings For comming in the habit of a neighbâ—ur Minister especially being recommended to you for one so Orthodox in doctrine and consâ—nant in discipline to the Church of England you might perchance be apt to give credit to him and lend too credulous an eare to his slie temptations Therefore to save that title which the Church hath in you and to preserve that interest which it claimes in your best affections I have adventured to put in this Caveat in the Churches name which if you should neglect as I hope you will not I must bee forced in maintenance of her right and interest to bring my double quarrell Bookes of a popular argument and followed in a popular way are commonly much cherished by that race of men who love to runne crosse to all publick-order And therefore it concernes all Churchmen and you especially of that Diocese for which that worthy Woke was printed to have a wise and timely care that those which are committed to your severall charges be rightly ballanced and not invâ—igled and abused by the neate subtleties of those who onely labour
this man of Linc. The Doctor and Ignatius vindicated in the three places touching Altars The prophane Passage in the Ministers Book of a Widow-Altar An answer to the Cavils of the Minister of Linc. against the evidence produced from Irenaeus and S. Cyprian The Ministers ignorant mistakes about the meaning of Tertullian in the word Ara. Pamelius new reading about Charis Dei not universally received A briefe recitall of the substance in these two laâ—t Chapters CHAP. VII Of Churches and the fashion of them and of the usuall place allotted in the Church for the holy Altar Places appointed for Divine worship amongst the Patriarcâ—â—s Iews and Gentiles The various conditions and estate of the Christian Church and that the Churches were according unto those estates What was the mening of the Apologeticks when they denied the having of Temples in the Church of Christ. the Minister of Linc. stops the mouth of Minutius Felix and falsifieth Arnobius Altars how situated in the troublesome and persecuted times of Christianity The usuall form of Churches and distinct parts and places of them in the Primitive times That in those times the Altars stood not in the body of the Church as is supposed by the Minister of Linc. Six Reasons for the standing of the Altars at the upper end of the Quire or Chancell in the dayes of old Of Ecclesiasticall traditions and the autority therof The Church of England constant to the practice of the former times The Minister of Linc. tels a Winter tale about the standing of an Altar in the Cathedrall Church of Dover The meaning of the Rubrick in the Common-prayer-booke about the placing of the Table in Communion time CHAP. VIII An answer to the Minister of Lincolns Arguments against the standing of the Lords Table at the upper end of the Quire The Minister of Lincoln forsakes his Bishop about the placing of the Altar in the body of the Church The Altar in Eusebius Panegyrick not in the middle of the Church The Ministers confidence and ignorance in placing the Altar of incense close unto the vaile Tostatus falsified by the Minister of Lincoln 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fift Councell of Constantinople and the meaning of it The Minister of Lincoln at a losse in his Criticall learning both Greek and Latin Varro corrupted by the Minister of Lincoln Saint Augustine what hee meant by mensa illa in medio constituta Albaspinus falsified Durandus sets the Altar at the upper end of the Quire The testimony of Socrates and Nicephorus asserted to the Doctour from the Ministers Cavils The Altars how now placed in the Greek Churches The weak autorities produced by the Minister of Lincoln for placing of the Table distant from the wall and some of them corrupted also The general Precedents of the Minister for placing of the holy Table forged as also are the Aâ—ts of the Councell of Millaine under Borromeo The Minister confesseth guiltie and confutes himselfe of falsification Many particular Precedents brought in most of them counterfeit and forged and altogether concluâ—e nothing to the point in hand The Minister of Lincoln against himselfe SECTION III. CHAP. IX A brief survey and câ—nsure of the first service of Exâ—â—avagancies in the holy Table The Ministers Extravagancies one of the greatest part of his whole discourse His ignorant mistaking in the Mathematicks concerning the inventions of Euclide Archimedes and Pythagoras The Minister Faulters in the originall of Episcopall autority His bringing in of Sancta Clara and Sancta Petra for the Iingle onely The Minister mistakes the case of the German Priestâ— His cauils at the forme of Prayer before the Sermon and turning towards the East in the Act of Prayer The Ministers ignorant endevours to advance the autority of the Archdeacons The Minister mistaken in the Diaconicon What the Diacony was and that it addes but little to the dignity of Archdeacons that the old Deacon had the keeping of it The Minister absurdly sets the Deacon above the Priest Portare Altare not an honour in the first Deacons but a service onely The little honour done by the Minister to the Archdeacons in drawing down their petigree fâ—om the first Deacons The Ministers ignorant mistake in his own word utensil The Minister subjects the Priest to the autority of the Churchwarden and for that purpose falsifieth Lindwood His ignorant derivations of the present Churchwarden from the old Oeconomus The Minister endevours to exclude the Glergie from medling in secular matters and to that end abuseth the autoriâ—ie of the ancient Fathers His ignorancâ— in the Catechisme and confident mistakes in that His heartlessâ— plea for bowing at the name of IESVS CHAP. X. The second service of Extravagancies sent up and set before his guests by the Minister of Lincoln The Metaphoricall Altar in the Fathers good evidence for the proofe of Reall Altars in the Church Ignatius corrupted by Vedelius My Lord of Chichesters censure of Vedelius The Minister misreports Saint Bernard and makes ten Altars out of foure A new originall of the Table in the Christian Church from the Table of Shew-bread the Ministers fumbling in the same deserted by those Autors that hee brings in for it The Minister pleads strongly for sitting at the holy Sacrament and for that purpose falsifieth Baronius misreports Saint Austin and wrongs Tertullian The Benedictines sit not at the Sacrament on Maundy Thursday Of the Seiur de Pibrac The Minister advocates for the Arians and will not have them be the Authors of sitting at the holy Sacrament and for that cause deals falsly with the Polish Synods which impute it to them Three Polish Synods ascribe the sitting at the Sacrament to the modern Arians The ignorance of the Minister about accipere reservare in Tertullian What the Stations were Lame Giles The Minister slights the appellation of the second Service as did the Writer of the letter and brings in severall arguments against that division The Ministers ignorance in the intention of the Rubricks Of setting up a Consistory in the midst of service The authority of the Priest in repulsing unworthy persons from the Sacrament defended against the Ministers He sets a quarrell between Cathedrall and Parochiall Churches and mistakes the difference betweene them The Injunctions falsified Of being ashamed at the name of the Lords Table The Minister ashamed at the name of Altar Of pleasing the people and the Ministers extreme pursuit therof The Minister falsly chargeth on the Doctor a foolish distinction of the Diptychs The conclusion ANTIDOTVM LINCOLNIENSE 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 owne tale and altering the whole state of the question The Vicar cleared from
is so in his Majesties Chappell where the ancient Orders of the Church of England have beene best preserved and without which perhaps we had before this beene at a losse amongst our selves for the whole forme and fashion of divine service The Chappell of the King being the best Interpreter of the law which himself enacted wherein the Communion Table hath so stood as now it doth sithence the beginning of Qu. Elizabeth what time that Rubrick in the Common-prayer-booke was confirmed and ratified Thus you report the Doctors words and with shame enough The Doctor saith not any where exclusively of the Cathedralls as you vouch him here that the ancient Orders of the Church of England have beene best preserved in his Majesties Chappell without the which perhaps we had been at a losse c. These are your words and not the Doctors The Doctors words are these For certainly the ancient orders of the Church of England have beene best preserved in the Chappels of the Kings Majesty and the Cathedrals of this Kingdome good Sir marke you that without the which perhaps we had before this beene at a losse amongst our selves for the whole forme and fashion of divine service Here you leave out most wilfully to say no worse and the Cathedrals of this Kingdome not so much to belye the Doctor as to devise some quarrell with his Majesties Chappell which you cast many an evill eye at And thereupon conclude most gravely To what use serve our grave and worthy Metropolitans our Bishops our Convocation house our Parliaments our Liturgies hedged in and compassed in with so many Lawes Rubricks Proclamations and Conferences if we had been long before this at a losse in England for the whole form and fashion of divine service but for one Deane and so many Gentlemen of the Kings Chappell Lord what a grosse of words is here drawne together to fight with nothing but a poore fancy of your own at most with one poore Deane and a few simple gentlemen of that contemptible place the Kings Chappell Royall Lesse strength and fewer weapons would have beene sufficient to drive this silly troope before you whom you might easily have scattered with your very breath and made them waite upon your triumph at the first words speaking Dicite Io Paean Io bis dicite Paean Never did any story tell of such a conquering combatant since King William the Conquerour As little truth you use in citing of the other passage from the Doctors text and far lesse modesty in your second onset on his Majesties Chappell You make the Doctor say The Chappell of the King being the best Interpreter of the law which himselfe enacted wherein the Communion table hath so stood as now it doth since the beginning of Queene Elizabeth c. and then flie out upon him without all pitty Where did the man ever heare of any Chappell in the Christian world that gave forme and fashion of divine service to whole Provinces Good Sir have patience but a little I will pay you all And tell me I beseech you first where did the Doctor ever say they should The former place you guelded in the very middle and this you cut off in the end Take the whole passage as it lieth together you will finde it thus For if wee looke into the former practise either of the Chappels of the King the best Interpreter of the law which himselfe enacted c. as before we had it or of Collegiate and Cathedrall Churches the best observers of the forme and order of Gods publike service the Vicar had good warrant for what he did Here you leave out again the Cathedrall and Collegiate Churches to pick a second quarrell with his Majesties Chappell the Doctor saying no where as you make him say that the Parochiall Churches are to precedent themselves expresly and exclusively by the Chappell Royall though had he said so you would hardly make your part against him but that they are to precedent themselves by the mother Churches Finding such store of Spanish French Italian Greeke and Latin cited in your Margin onely out of a poore ambition to shew your store I need not doubt but you can understand a peece of English Reade me this therefore which occurres in the 6. Paragraph of the second Section immediately upon these words Without the which perhaps we had before this beene at a losse amongst our selves for the whole forme and fashion of divine service For there it followeth And therefore if it bee so in the Chappels and Cathedrall Churches as the Epistoler doth acknowledge it is a pregnant argument that so it ought to be in the Parochials which herein ought to precedent and conform themselves according to the patterne of the Mother Churches The Mother Churches note you that not the Mother Chappels So that you might aswell have saved your needlesse disputation about the inward and the outward motion of the Princes minde as those most triviall and indeed undutifull inferences which you make upon it I have heard often of a mother Church but now behold a mother Chappell p. 42. and worse than that Teach not the daughter therefore against all antiquity to jet it out before the mother p. 37. you might have also spared you severall observations of publishing the new Missall by Pope Pius Quintus not at the sacred Chappell but S. Peters Church the merry case or as you should have called it the ridiculous case of S. Martins hood the distinct service in the Chappels of Salamanca from those that are in Parish Churches the severall uses of singing service in this Church the ancient courses in some others All these are onely toyes to take up the time with and conclude nothing to the purpose which we have in hand as they confute not any thing that the Doctor saith Yet since you speake so despicably of his Majesties Chappell and the use thereof as one that never heard till now the use of the Chappell I trust you will not say that the Kings Chappell is set out in a contrary way to that required in a law of the Kings owne making or that the constant usage of the Chappels in this particular since the first making of that law may not be thought to be a good Interpreter of the law it selfe You know the old saying well enough that praxis sanctorum est interpres praeceptorum And therefore being it hath beene still as now it is in K. Edwards Chappell whom the judicious divine M r. Hooker calleth Edward the Saint and Queene Elizabeths and of K. Iames and of his Majestie now living whom God long preserve whom your self have honoured with the style of Saint We may conclude that the Kings Chappell in this kinde or the Kings practise in his Chappell may be and is the best Interpreter of those Rubricks Lawes and Canons which you elsewhere speake of Nor could you preach a worse though perhaps no more welcome doctrine to
or a learned Ministery I trust you are not come so far as to beleeve that every Cobler Tayler or other Artizan may take his turne and minister at the holy Altar though you have something here and there which without very favourable Readers may be so interpreted If so as so it was the Rubrick being onely made for the direction of the Clergie and amongst those the Ministers of Lincoln Diocese whom I presume you neither will nor can condemne of so much ignorance why doe you talke so idly of poore subjects that are penally to obey lawes and Canons and ignorant people that are not to be spoken 〈◊〉 by Rules of Art But this it seemes hath beene your recreation onely For not to dally with us longer you tell the Doctor that learned men in these very particular ceremonies which we have in hand have appropriated the word sides to the long and the word end to the short length of an oblong square This if well done is worth the seeing and how prove you this Gregory the 13. who had about him all the best Mathematicians in Europe when he renewed or changed the Calendar doth call them so in his Poâ—tificall Non sequitur This is the strangest sequele that I ever heard of Nor can it possibly hold good unlesse it had beene said withall that in the setting out the said Pontificall he had consulted with those Mathematicians in this very thing by whose advise and counsell he renewed the Calendar And be that granted too what then Why then say you in his Pontificall he makes no more sides of an Altar â—han of a man to wit a right side and a left side calling the lesser squares the anterior and posterior part thereof For proofe of this you cite him thus Et thuriâ—icat Altare undique ad dextrum sinistrum latus pag. 144. And then againe in anteriori posteriori parte Altaris pag. 142. of your Edition Venet. 1582. being in mine of Paris 1615. pag. 232. 247. But cleerely this makes good what the Doctor saith For the anteriour part must needs be that at which the Priest stands when hee doth officiate which by their order is with his face to the East and the posteriour that which is next the wall which pag. 183. you call the back-side of the Altar And then it must needs be that the two sides thereof as they are called in the Pontificall must be the North-end and the South-end which justifieth directly the Doctors words when he affirmeth that the Rubrick according to the meaning and intent thereof is aswell fulfilled by the Minister standing at the North end of the Table placed along the wall as at the north side of the same standing towards the window I hope you have no cause to brag of this discovery That which comes after concerneth the translation of the booke of Common prayer by Walter Haddon as you conjecture which you except against as recommended to a few Colledges and not unto the Church of England and yet acknowledging in your margin that it was recommended unto all the Colledges which are the Seminaries no doubt of the Church of England 2. That it never was confirmed by Act of Parliament or by K. Iames his Proclamation but take notice of the authorizing thereof under the great Seale of Qu. Elizabeth no lesse effectuall for that purpose than a Proclamation 3. That in that translation the Calendar is full of Saints and some of them got into red scarlet which howsoever it may cast some scandall on the Queene whom you have a stitch at is nothing to the prejudice of that translation of the Rubrick 4. That D r Whitaker when he was a young man was set by his Vncle the Deane of Pauls to translate it again into Latine which makes you thinke that other version was either exhausted or misliked Misliked you cannot say till you bring a reason and if it was so soone exhausted it is a good argument that it was well done and universally received Lastly you fly to your old shift affirming that those times considered the Liturgie was translated rather to comply with the forraigne than to reigle and direct the English Churches Which were it so yet it makes nothing to this purpose For whether it be pars septentrionalis the northerne part or latus septentrionale the northerne side it must be equally displeasing to the forraigne Churches for you meane onely those of the Church of Rome in which the Priest officiating is injoyned to stand in medio Altaris with his back towards the people being a different way from that prescribed the Minister in the Liturgie of the Church of England Certes you doe but dallie in all you say and shew your selfe a serious trifler but a sorry disputant Securi de salute de gloria certemus I must have one pull more with you about this Rubrick and since you give so faire an hint about the Statute which confirmes it The Parliament 1. of Qu. Elizabeth began at Westminster Ian. 23. An. 1558. and there continued till the 8. of May next following in which there passed the Act for uniformity of Common prayer and service of the Church and administration of the Sacraments cap. 2. Together with this Act there passed another inabling the Queene to delegate what part she pleased of her supreame power in Ecclesiasticis to such Commissioners as she should appoint according to the forme in that Act laid down Presently on the dissolving of the said Parliament the Queene sets out a booke of Injunctions aswell to the Clergie as to the Laitie of this Realme in one of which Injunctions it is cleere and evident that howsoever in many and sundry parts of the Realme the Altars of the Churches were removed and Tables placed for the administration of the Sacrament yet in some other places the Altars were not then removed upon opinion of some other order to be taken by her Majesties Visitours This put together I would faine have leave to aske this question The Rubrick ordering that the Minister should stand at the north-side of the Table there where tables were and in so many places of this Kingdome the Altars standing as before where should the Minister stand to discharge his duty Not in the middle of the Altar as was appointed in the Liturgie of K. Edw. An. 1549. That was disliked and altered in the Service-booke of the yeere 1542. confirmed this Parliament Nor on the North-side as you cal a side for that supposeth such a situation as was not proper to the Altar Therefore it must be at the northern end or narrower side thereof as before was said or else no Service to be done no Sacraments administred The Parliament was so farre from determining any thing touching the taking downe of Altars that a precedent Act 1 Mar. cap. 3. for punishment of such as should deface them was by them continued This was left solely to the Queene the
but the businesse went forwards though the Duke went backwards In the relating of which storie you flutter up and downe and have no consistency You tell us pag. 147. that in the first sitting of that Parliament wherein the second Liturgie was confirmed he was attainted and condemned and presently executed whereas indeed hee was attainted almost two months and executed just a day before that sitting You tell us pag. 149. that hee was a condemned Prisoner looking every day for the stroke of the Axe when the booke was passing the Committies if at all any such Committie ever was about that Booke which I somewhat question whereas the Axe had done and the stroke was past before the Session Finally whereas in many places of the Bishops letter you call the second Liturgie the Liturgie of the yeere 1552. as indeed it was you tell us here pag. 148. of a certaine Letter which was delivered to the Duke from Calvin An. 1551. as most true it was so the Liturgie being then newly altered And so by that account the Liturgie was altered when as the Duke of Somerset was neither attainted condemned or executed as before you said Is this your looking unto the storie of the times which you so much bragge of But as before I told you however the Duke went backward the worke went forwards the partie being growne so well compacted that it could go alone without any leader especially Duke Dudley who then ruled the rost having a great opinion of Bishop Hooper who being no friend unto the Altars of the Church himselfe might easily induce his Patron to promote the cause Next for his tampering with the King and Archbishop Cranmer wee have good warrant from his Letters In that unto Farellus Anno 1551. hee tels you of a Letter sent by him to the King by M r. Nicolas one of his tel-tales as you call him and of the welcome it found both with the King and with his Councell as also that he was advised by my Lord of Canterbury to write more frequently unto the King than hee had done formerly Not about restitution of Impropriations that 's but your device the Archbishop sent him no such message unlesse you finde it in your dreames Calvin had other things to aime at although hee tooke that also as it came in his way In statu Regni multa adhuc desiderantur many things were amisse that needed reformation That was more like to bee the Argument of his adresses to the King If you will please to take his word himselfe shall tell you in his aforesaid Letter unto Bullinger that he had writ both to the King and to the Councell and so had Bullinger it seemes What was the purpose of those letters ut â—os incitaremus ad pergendum to set them forwards on the worke which was then in hand writing withall unto the Duke of Somerset to countenance Hooper in his opposition to the publick orders then established Your selfe have told us of him that he was a Polypragmon making his letters flie to all the Princes of the world that did but looke towards a Reformation If to all Princes then no question but to our King also amongst the rest and what a kind of reformation Calvin aimed at you know well enough Then for his practising with the Archbishop the Doctor tells you that he had written to him An. 1551. being the yeere before the Liturgie was altered complaining in the same that in the service of this Church there was remaining a whole masse of Popery quae non obscuret mâ—dâ— c. which did not onely blemish but even overwhelme Gods holy worship This letter being placed betweene two others dated the same yeere induced the Doctor to beleeve that it was dated that yeere also and this you chalenge as a childish and erroneous Criticisme but bring no better of your own Onely you would faine have it dated before this yeere and if it might be two yeeres sooner because he tels the Archbishop there of Chanting vespers here in England in an unknowne tongue which was you say inhibited by Parliament full two yeeres before the altering of the Liturgie But if you marke it well this will little helpe you Some Minister of Calvins perhaps his Tel-tale Monsieur Nicolas had from Cambridge certified him how things went in England particularly how all the Church was provided for and what great spoyle was made of the meanes and maintenance thereto belonging But more especially that those great men who held Abby-lands and consequently were to pay some pensions to the Monks surviving did put them into benefices and cure of soules who had nor minde nor meaning to discharge that dutie ut pensione iis persolvenda se liberarent onely to ease themselves of paying the Pensions This being certified by Calvin by a letter dated on Whitsunday An. 1550. in his next missive to the Archbishop he complaines of both First that the Church was so exposed to open Port-sale quod praedae sunt expositi Ecclesiae reditus and secondly quod ex publico Eâ—clesiae proventu aluntur otiosi ventres c. that the revenue of the Church should be bestowed upon those idle bellies and so you know they called the Monkes which in an unknowne tongue chanted out the Vespers If this suffice not for the date then be pleased to know that Calvin in that letter relates to somewhat that had beene done by the Archbishop in the Reforming of this Church for three yeeres before Atque utinam te duce aliquanto longiùs jam ante triennium progressi forent which saith hee had they done there had not beene such superstitions left as hee there complaines of Now the first Reformation made by the Archbishops means was the Communion book set out 1548. for the receiving of the Sacrament sub utraque specie To which if you will adde those three yeeres which are there remembred you must needs date this letter as the Doctor doth An. 1551. not one minute sooner The Doctor hereupon concludes as before he did that leaving the word Altar out of the Common-prayer booke last established and other alterations which were therein made grew not from any scandall taken at the Altars by the Countrie people but a dislike that Calvin had conceived against the Liturgie as before was said Of any hand that Martin Bucer had therein more than that hee had signified unto Calvin the quality and condition of this Church and of the Liturgie thereof the said Doctor saith not and this not absolutely neither but with a sic videtur that so it seemed Yet you cry out without a cause that it was the King the Lords and the State rather than any incitement of Martin Bucer that made this alteration in the Liturgie in the point of Altars An alteration there was made by the King and State though not by the incitement of Martin Bucer but of Calvin rather that Polypragmon
for all his cunning For if wee looke into the Act of Parliament wee shall easily finde that not the language onely but the order forme and fabrick of the divine Service before established is said to bee agreeable to the Word of God and the Primitive Church which I desire you to observe as it is here presented to you Whereas saith the Act there hath beene a very godly order set forth by authority of Parliament for Common prayer and administration of the Sacraments to be used in the mother tongue within this Church of England agreeable unto the Word of God and the Primitive Church very comfortable to all good people desiring to live in christian Conversation and most profitable to the estate of this Realme c. What thinke you on your second thoughts is that so much commended by the Parliament either the very Order it selfe of Common prayer and administration of the Sacraments or the being of it in the English tongue It could not be the being of it in the English tongue For then the Romish Missall had it beene translated word for word without more alteration than the language onely might have beene also said to be agreeable to the Word of God and the Primitive Church which I am sure you will not say And therefore it must be the whole forme and order that godly order as they call it of common prayer and administration of the Sacraments to be used in the English tongue take them both together which they so commended Compare this testimony of the Parliament with that before given of it by the King and see if they affirme it of the language or of the order of the service The King affirmed that it was brought unto that use as Christ left it the Apostles used it and the holy Fathers delivered it the Parliament that it was agreeable to the Word of God including Christ and the Apostles and to the Primitive Church including the holy Fathers Nor did the Parliament alone vouchsafe this testimonie of the first Liturgie Archbishop Bancroft speaking of it in his Sermon preached at S. Pauls Crosse An. 1588. affirmes that it was published first with such approbation as that it was accounted the worke of God Besides Iohn Fox whose testimony I am sure you will not refuse though you corrupt him too if hee come in your way hath told us of the Compilers of that Liturgie first that they were commanded by the King to have as well an eye and respect unto the most sincere and pure Christian religion taught by the holy Scriptures as also to the usages of the Primitive Church and to draw up one convenient and meet order rite and fashion of Common prayer and Administration of the Sacraments to be had and used within the Realme of England and the Dominions of the fame And then hee addes de proprio as his own opinion that through the ayde of the holy Ghost and with one uniforme agreement they did conclude set forth and deliver to the King a booke in English entituled A booke of the Common prayer c. This as it shewes his judgement of the aforesaid Liturgie so doth it very fully explaine the meaning of the Act of Parliament and that it did not as you say relate unto the language onely but the whole order rite and fashion of the Common prayer booke Thus have we seene the aâ—teration of the Liturgie and by that alteration a change of Altars into Tables for the holy Sacrament The next inquiry to be made is how the Table stood and how they called it and that aswell upon the taking down of Altars An. 1550 in some places by the Kings owne Order as on the generall removall of them by the second Liturgie First for the placing of the Table your owne Author tels you that on occasion of taking downe the Altars here arose a great diversity about the forme of the Lords bâ—ard some using it after the forme of a Table and some of an Altar But finally it was so ordered by the Bishop of London Ridley that he appointed the forme of a right Table to be used in all his Diocesse himselfe incouraging them unto it by breaking downe the wall standing then by the high Altar side in the Cathedrall of S. Paul But that it was so ordered in all other Dioceses the Doctor findes not any where but in the new Edition of the Bishops letter which you have falsified of purpose to make it say so as before was noted Nor did the old Edition say that they the other Dioceses agreed at all upon the forme and fashion of their Tables though they agreed as you would have it on the thing it self And therefore you have now put in these words so soone which tells another tale than before was told as if all Dioceses having agreed as well as London on receiving Tables did agree too but not so soone upon the fashion of their Tables For that it was not thus in all other places your owne Miles Huggard tells you and to him I send you to observe it But this diversity say you was setled by the Rubrick confirmed by law What universally There is no question but you meane it or to what purpose doe you say so Yet in another place you tell us that notwithstanding the said Rubrick the Tables stood like Altars in Cathedrall Churches in some of them at least which had no priviledge I am sure more than others had For thus say you In some of the Cathedralls where the steps were not transposed in tertio of the Queene and the wall on the back-side of the Altar untaken downe the Table might stand all along as the Altar did If it did stand in some it might stand in all and if in the Cathedralls then also in Parochiall Churches unlesse you shew us by what meanes they procured that might which could not be attained unto by any others Wee finde it also in the letter that onely to make use of their covers fronts and other ornaments the Tables might be placed in some of the Chappels and Cathedrals of the same length and fashion that the Altars were of Why might not then the same be done in the Parish-Churches which were provided at that time of covers fronts and other ornaments of that nature Your selfe concludes it for a foolish dreame that the State should cast away those rich furnitures of the Chappell provided for the former Altars and sure it is as much a dreame that they should cast away their ornaments of the selfe same nature out of Country Churches And this I am the rather induced to thinke because that in the Statute 1 Elizab. wherein the Common-prayer booke now in force was confirmed and ratified it was enacted That all such ornaments of the Church shall be retained and be in use as was in the Church of England by the authority of Parliament in the 2. of King Edw. 6.
untill other order should therein be taken by the authority of the Queene c. Which makes it plaine in my opinion that in the latter end of King Edw. the â—ixt there had beene nothing altered in the point of the Churches Ornaments nor consequently in the placing of the holy Table Then for the name it seemes they stood as little upon that as upon the former When the old Altars stood they called them Tables and when the Tables were set up they called them Altars Your Author could have told you at the first that the book of Common prayer calleth the thing whereupon the Lords Supper is ministred indifferently a Table an Altar or the Lords boord without prescription of any forme thereof either of a Table or of an Altar For as it calleth it an Altar whereupon the Lords Supper is ministred a Table and the Lords boorde so it calleth the Table where the holy Communion is distributed with laud and thankesgiving unto the Lord an Altar for that there is offered the same sacrifice of praise and thankesgiving So when the Liturgie was altered the word Altar quite left out they spared not as occasion was to call the holy table by the name of Altar The blessed Sacrament it selfe they thought no sacriledge to intitle by the name of Sacrament of the Altar so did the Martyrs some of them in Qu. Maries time and the whole body of the State in Parliament 1 Eliz. as was shewed before Old Father Latimer speakes positively that it may be called an Altar though you in the repeating of his words have slipped aside that passage and made him cast the common calling of it so upon the Doctors who might be mistaken Yea and Iohn Fox himself hath told you in a marginall note The Table how it may be called an Altar and in what respect The Rubrick was no other then than we finde it now and yet we doe not find that any thought themselves so tyed to the words thereof as to use no other Yet this is pressed upon the Vicar The Church in her Liturgie and Canons calling the same a Table onely doe not you call it an Altar so the old edition doe not you now under the Reformation call it an Altar so saith the new Vnder the Reformation And why so Onely to make poor men beleeve that Altars and the Reformation cannot stand together But you are out in that as in all the rest The writer of the letter cannot but acknowledge that the Altars doe stand still in the Lutherane Churches and that the Apologie for the Augustane Confession doth allow it the Doctors and Divines whereof he doth acknowledge also to be sound Protestants although they suffer Altars to stand And in those other Churches of the Reformation some of the chiefe Divines are farre more moderate in this point than you wish they were Oecolampadius doth allow the Eucharist to be called the Sacrament of the Altar affirming also that for peace sake they would not abhor from the title of sacrifice if there were no deceit closely carryed under it and that there is no harme in calling the Lords Table by the name of Altar Zanchie more fully Quod neque Christus neque Apostoli prohibuerunt altaria aut mandarunt quod mensis ligneis ut antur That neither Christ nor his Apostles have prohibited Altars or enjoyned wooden Tables and therefore that it is to be accounted a matter of indifferenciâ— whether we use an Altar of stone or a table of wood modo absit superstitio so that no superstition be conceived of either So they determine of the point not doubting as it seemes but that it might be lawfull now under the Reformation to call the holy Table by the name of Altar and which makes more against your meaning to use an Altar also in the ministration Which said Ibid adieu to England and the practice here meaning to looke abroad into forrain parts in the rest that followeth where we will labour to find out what was the ancient doctrine in the Church of God concerning Sacrifices Priests and Altars and what the usage in this point of placing the Communion table Yet so that we will cast an eye sometimes and as occasion is on our owne deare Mother the Church of England that wee may see how neare she comes both in her doctrine and her practice to the ancient Patternes And wee will see withall what you have to say and what it is whereof you purpose to arraigne the poore man you wot of in all those particulars SECTION II. CHAP. V. What was the ancient Doctrine of the Church concerning Sacrifices Priests and Altars and what the Doctrine of this Church in those particulars That Sacrifices Priests and Altars were from the beginning by the light of nature and that not onely amongst the Patriarchs but amongst the Gentiles That in the Christian Church there is a Sacrifice Priests and Altars and those both instituted and expressed in the holy Gospell The like delivered by Dionysius Ignatius Iustin Martyr and in the Canons of the Apostles As also by Tertullian Irenaeus Origen and S. Cyprian How the Apologeticks of those times are to be interpreted in their deniall of Altars in the Christian Church Minutius Foelix falsified by the Minister of Linc. What were the Sacrifices which the said Apologeticks did deny to be in the Church of Christ. The difference betweene mysticall and spirituall sacrifices S. Ambrose falsified by the Minister of Linc. in the point of Sacrifice The Doctrine of the Sacrifice delivered by Eusebius The Doctrine of the following Fathers of Sacrifices Priests and Altars What is the Doctrine of this Church touching the Priesthood and the Sacrifice The judgement in these points and in that of Altars of B. Andrewes K. Iames B. Montague and B. Morton IT is the observation of Eusebius that the Fathers which preceded Moses and were quite ignorant of his Law disposed their wayes according to a voluntary kinde of piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framing their lives and actions according to the law of Nature which words relate not onely unto their morall conversation as good men but to their carriage in respect of Gods publick worship as râ—ligious men The light of nature could informe them that there was a God had not their Parents from the first man Adâ—m beene carefull to instruct them in that part of knowledge and the same light of nature did informe them also that God was to bee worshipped by them that there were some particular services expected of him from his Creature Of these the first wee meet with upon record is that of Sacrifice almost to co-aevall with the world For we are told of Cain and Abel the two sons of Adam that the one of them being a tiller of the ground brought of the fruiâ— of the ground an offering unto the Lord the other being a keeper of sheep brought of the first
the Church of England For better manifesting of the which Intention we will next looke into the Agenda the publick Liturgie of this Church Where first we finde it granted that Christ our Saviour is the verie Paschall Lamb that was offred for us and hath taken away the sinne of the world that suffering death upon the crosse for our Redemption he made there by his owne oblation of himselfe once offred a full perfect and sufficient sacrifice oblation and satisfaction for the 〈◊〉 of the whole world And to the end that we should alwaies remember the exceeding great love of our Master and only Saviour Iesus Christ thus dying for us and the innumerable benefits which by his precious bloodshedding he hath obtained to us he hath instituted and ordained holy mysteries as pledges of his love and continuall remembrance of his death to our great and endlesse comfort instituting and in his holy Gospell commanding us to continue a perpetuall memorie of that his precious death till his comming againe Then followeth the consecration of the creatures of bread and wine for a remembrance of his death and passion in the same words and Phrases which Christ our Saviour recommended unto his Apostles and the Apostles to the Fathers of the Primitive times which now as then is to bee done only by the Priest Then the Priest standing up shall say 〈◊〉 followeth to whom it properly belongeth and upon whom his Ordination doth conferre a power of ministring the Sacraments not given to any other Order in the holy Ministerie The memorie or comâ—emoration of Christs death thus celebrated is called a sacrifice a sacrifice of praise and thanksgiving a sacrifice representative of that one and only expiatorie sacrifice which Christ once offred for us all the whole Communicants be seeching God to grant that by the merits and death of his Sonne Iesus Christ and through faith in his blood they and the whole Church may obtainâ— the remission of their sinnes and all other the benefits of his Passion Nor stay they there but forthwith offer and present unto the Lord their selves their soules and bodies to be a reasonable holy and lively sacrifice unto him And howsoever as they most humbly doe acknowledge they are unworthy through their manifold sinnes to offer to him any sacrifice yet they beseech him to accept that their bounden duty and service In which last words that present service which they doe to Almighty God according to their boundâ—â— duties in celebrating the perpetuall memory of Christs precious death and the oblation of their selves and with themselves the sacrifice of praise and thanksgiving in due acknowledgement of the benefits and comforts by his death received is himbly offered unto God for and as a Sacrifice and publickly avowed for such as from the tenour and coherence of the words doth appeare most plainly Put all together which hath been here delivered from the Booke of Articles the Homilies and publick Liturgie and tell me if you ever found a more excellent concord than this betweene Eusebius and the Church of England in the present businesse Our Saviours sacrifice upon the Crosse called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here acknowledge to bee the perfect redemption propitiation and satisfaction for all the sinnes of the whole world There wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteries delivered to us by our Lord and Saviour for a remembrance of that great sacrifice and here an Institution of holy mysteries as pledges of his love and continuall remembrance of his death The memory or commemoration of this his death called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aâ—d here the publick celebration of the memorie of his precious death at the Lords Table there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the remembrance of his great mercy expressed in his Passion there for the offering of this sacrifice to Almighty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there was a Priesthood thought to bee very necessary and here the Priest alone hath power to consecrate the Creatures of bread and wine for a remembrance of his death and passion There the whole action as it relates to Priest and people is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the sacrifice of praise and thanks-giving there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the selfe same words a reasonable and holy Sacrifice There the Communicants doe offer to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and here they doe present unto him their selves soules and bodies Finally there it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they doe sacrifice unto the Lord the memory of that great oblation i. e. as he expounds himselfe they offer to him the commemoration of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and as a Sacrifice And here we doe beseeâ—h the Lord to accept this our bounden dutie and servicâ— for and as a sacrifice which notwithstanding wee confesse our selves unworthy to offer to him Never did Church agree more perfectly with the ancient patternes Yet lest you should endeavour as you use to doe to cast a mist before the eyes of poore ignorant people as if the Church meant nothing lesse than what here is said will you bee pleased to looke upon those Worthies of the Church which are best able to expound and unfold her meaning wee will begâ—n with Bishop Andrewes and tell you what hee saith as â—onâ—erning sacrifices The Eucharist saith he ever was and is by us considered both as a Sacrament 〈◊〉 as a Sacâ—ifice A sacrifice is proper and appliable onely to Divine worship The sacrifice of Christs death did succeed to the sacrifices of the old Testament which being prefigured in those sacrifices before his comming hath since his comming beene celebrated per Sacrament um memoriae by a Sacrament of memory as S. Austin cals it Thus also in his answer unto Cardinall Bellarmine Tollite de Missa Transubstantiationem vestram nec diu nobiscum lis erit de sacrificio c. Take from the Masse your Transubstantiation and wee will have no difference with you about the sacriâ—ice The memorie of a Sacrifice we acknowledge willingly and the King grant the name of Sacriâ—ice to have beene frequent with the Fathers For Altars next If wee agree saith hee about the matter of sacrifice there will be no difference about the Altar The holy Euchaâ—ist being considered as a sacrifice in the representation of breaking the Bread and pouring forth the Cup the same is fitly called an Altar which againe is as fitly called a Tabee the Eucharist being considered as a Sacrament which is nothing else but a distribution and application of the Sacriâ—ice to the severall receivers So that the matter of Altars makes no difference in the face of our Church As Bishop Andrewes wrote at King Iames his motion against Cardinall Bellarmine so Isaac Casaubon writ King Iames his minde to Cardinall Peron and in
expressing of his minde affirmeth Veteres Ecclesiae Patres c. That the ancient Fathers did acknowledge one onely Sacrifice in the Christian Church which did succeed in place of all those sacrifices in the law of Moses that hee conceived the said sacrifice to bee nothing else nisâ— commemorationem â—jus quod semel in Cruce Christus Patri suo obtulit than a Commemoration of that sacrifice which CHRIST once offered on the Crosse to his heavenly Father that oftentimes the Church of England hath professed she will not strive about the Word which shee expresly useth in her publick Liturgie All this you seeme to grant but then make a difference betweene the Commemoration of a Sacrifice and a commemorative sacrifice And though you grant that in the Eucharist there is commemoratio sacrificii yet you flie out upon the Doctor for saying that the Church admits of a commemorative sacrifice which is as much you say as P. Lombard and all his ragged regiment admit of If this be all you stand upon you shall soone be satisfied Archâ—Bishop Cranmer whom you your selfe acknowledge to be the most learned on this Theame of our late Divines distinguisheth most cleerly betweene the sacrifice propitiatory made by Christ himself only and the sacrifice commemorative and gratulatory made by the Priests and people My Lord of Durham also doth call the Eucharist a representative and commemorative sacrifice in as plaine language verily as the Doctor did although hee doth deny it to bee a proper sacrifice As for your Criticisme or quarrell rather betweene a commemorative sacrifice and a commemoration of a Sacrifice which you insist on it was very needlesse both termes being used by Bishop Andrewes as great a Clerke as any Minister of Lincolne Diocesse as aequipollent and aequivalent both of one expression of which see the Margin But to goe forwards with the Sacrifice my Lord of Chichester thus speakes unto his Informers I have saith hee so good an opinion of your understanding though weak that you will conceive the blessed Sacrament of the Altar or the Communion Table which you please to be a sacrifice What doe I heare the Bishop say the blessed Sacrament of the Altar And doe you not perswade us or at least endeavour it out of his answer to the Gagger that Gaggers of Protestants call it so but Protestants themselves doe not It is true that in his answer to the Gagger he hath those very words which you thence produce the Sacrament as you call it of the Altar but then it is as true that hee doth call it so himselfe and is resolved to call it so howsoever you like it Walk you saith he at randome and at rovers in your by-pathes if you please I have used the name of Altar for the Communion Table according to the manner of Antiquity and am like enough sometimes to use it still Nor will I abstaine notwithstanding your oggannition to follow the steps and practice of Antiquity in using the words Sacrifice and Priesthood also Finally hee brings in Bishop Morton professing thus That he beleevâ—d no such sacrifice of the Altar as the Church of Rome doth and that he fancieth no such Altars as they imploy though hee professed a Sacrifice and an Altar Thus having plainly layed before you the Doctrine Vse and Practice of Antiquitie in the present businesse together with the tendries of the Church of England conforme thereto we will next see what you can say unto the contrary and what faire dealing wee are like to finde in your proceedings CHAP. VI. An Answer to the Cavils of the Minister of Linc against the points delivered in the former Chapter Nothing delivered in the 31 Article against the being of a Sacrisice in the Church of Christ nor in the Homilies A pious Bull obtruded on the Doctor by the Minister of Linc The Reading-Pew the Pulpit and the poore-mans Box made Altars by the Minster of Linc. An huddle of impertinencies brought in concerning sacrifice Commemorative commemoration a sacrifice and materiall Altars The Sacrifice of the Altar knowne by that name unto the Fathers Arnobius falsified The Minister of Linc. questions S. Pauls discretion in his Habemus Altare Heb. 13. 10. and falsifieth S. Ambrose The meaning of that Text according unto B. Andrewes B. Montague the Bishop and the Minister of Linc. The same expounded by the old Writers both Greeke and Latine The Altars in the Apostles Canons made Panteries and Larders and ludas his bag an Altar by this man of Linc. The Doctor and Ignatius vindicated in the three places touching Altars The prophane Passage in the Ministers Booke of a Widow-Altar An Answer to the Cavils of the Minister of Linc. against the evidence produced from Ireuaeus and S. Cyprian The Ministers ignorant mistakes about the meaning of Tertullian in the word Ara. Pamellus new reading about Charis Dei not universally received A briefexecitall of the substance in the so two last Chaepters WEE ended our last Chapter with the Church of England and with the Church of England wee must now begin your method leads me to it which I meane to follow as well as such a broken clew can leade mee in so confused a Laberinth as of your compositions And here you change the very state of the question at your first entrance on the same The Bishop charged it home as hee conjectured that if the Vicar should erect any such Altar his discretion would prove the onely Holocaust to be sacrificed thereon Now you have changed it to a close Altar at the upper end of the Quire where the old Altar in Queene Maries time stood This is no honest dealing to begin with The mention of close Altars and Queene Maries time comes in here very unseasonably if not suspiâ—iously onely to make poore men afraid whom you have throughtly possessed already with such Panick feares that Altars and Queen Maries dayes are comming in againe amongst us Nor have you dealt better with the 31 Article in your own Edition of the Bishops letter where you have made it say that that other oblation which the Papists were wont to offer upon these Altars is a blasphemous â—igment and pernicious imposture These was not in the Text before and is now onely thrust into it to make the Vicar come up close to Queene Maries Altars I pray you good Sir whar spectacles did you use when you found Altars and these Altars Papists and that other oblation in the 31 Article wherein my dull and heavy eyes can see no such word This is another of your tricks to make your credulous followers beleeve that by the doctrine of the Church in her publick Articles Papists and Altars are meere Relatives that so whosoever shall but use the name of Altar or speake of placing the Communion-Table Altar-wise may be suspected presently to bee a Papist or at least Popishly affected Nor doe I speake this without good
before The Father speakes there onely of spirituall sacrifices and you will turne his horum into hic as if he spoke there onely of the mysticall sacrifice And were it hic in the originall of S. Ambrose yet you are guiltie of another falshood against that Father by rendring it in all this disputation The Fathers hìc if hee had said so must have related to those points which were debated of in the 10. Chapt. to the Hebr. whence the words were cited and those spirituall sacrifices which are there described you by an excellent Art of juggling have with a Hocas Pocas brought it hither and make us thinke it was intended for this hìc this place Heb. 13. 10. of which now we speake and which hath been the ground of that disputation which you conclude with from S. Ambrose Vsing the Apostle and the Fathers in so foule a fashion it is not to bee thought you should deale more ingeniously with their Disciples The servant is not above the Master nor lookes for better usage from you than hee hath done hitherto Having concluded with S. Ambrose your next assault is on the Doctor whom you report to be the first sonne of the reformed Church of England that hath presumed openly to expound this place of a materiall Altar Not constantly you say but yet so expounded it I beseech you where Not in the Coal from the Altar there is no such matter Take the words plainly as they lie you shall finde them thus And above all indeed S. Paul in his Habemus altare Hebr. 13. 10. In which place whether he meane the Lords Table or the Lords Supper or rather the sacrifice it selfe which the Lord once offred certaine it is that hee conceived the name of Altar neither to be impertinent nor improper in the Christian Church Finde you that hee expounds the place of a materiall Altar or that hee only doth repeat three severall expositions of it Now of those expositions one was this that by those words we have an Altar S. Paul might mean we have a Table whereof it was not lawfull for them to eate that serve the Tabernacle If this bee the materiall Altar that you complaine of in the Doctors exposition assuredly he is not the first sonne by many of the Church of England that hath so expounded it The learned Bishop Andrewes doth expound it so The Altar in the old Testament is by Malachi called Mensa Domini And of the Table in the new Testament by the Apostle it is said Habemus Altare which whether it be of stone as Nyssen or of wood as Optatus it skils not So doth my Lord of Lincoln also one of the sonnes I trow of the Church of England Citing those words of Bishop Andrewes you adde immediatly that this is the exposition of P. Martyr mentioned in the letter i. e. my Lord of Lincolns letter to the Vicar of Grantham that as sometimes a Table is put for an Altar as in the first of Malachi so sometimes an Alâ—ar may be put for a Table as in this Epistle to the Hebrewes Next looke into the Bishop of Chichester who plainly tels you that the Lords Table hath beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning not as some falsly teach by succeeding Fathers and that S. Paul himselfe may seeme to have given authoritie and warrant to the Phrase Hebr. 13. 10. The Doctor is not then the first sonne of the Church of England that hath so expounded it Or if he were hee hath a second but such a second as is indeed Nulli secundus for some things that I could tell you of even your good friend the minister of Lincolnshire one of the children of the Church that writ the booke entituled the Holy Table For presently upon the Bishop of Lincolns glosse he addes this de proprio than the which solution there may be peradventure a more full but there cannot bee â— more plaine and conceiveable answere I see you can make use sometimes of a leaden dagger though as you tell us throwne away by the very Papists yet not so utterly throwne away as within two leaves after you are pleased to tell us but that it is still worne by the Jesuites Salmeron the Remists à Lapide Haraeus Tirinus Gordon Menochius and Cajetan of which some are yet living for ought I can heare Nor doth your Authour say it is throwne away as if not serviceable to this purpose but onely that non desunt ex Catholicis some of the Catholick writers doe expound it otherwise I hope you would not have all Texts of Scripture to bee cast away like leaden Daggers because Non desunt ex Catholicis some one or other learned man give such expositions of them as are not every way agreeable unto yours and mine Now as the Doctor was the first Sonne of the Church of England so was Seâ—ulius the first Writer before the Reformation that literally and in the first place did bend this Text to the materiall Altar Iust so I promise you and no otherwise Or had Sedulius beene the first the exposition had not beene so moderne but that it might lay claime to a faire antiquity Sedulius lived so neare S. Austin that hee might seeme to tread on his very heeles the one being placed by Bellarmine an 420. the other an 430. but ten yeares after And if the Cardinals note be true that hee excerpted all his notes on S. Pauls Epistles from Origen Ambrose Hierom and Austin for ought I know his exposition of the place may bee as old as any other whatsoever But for Sedulius wheresoever he had it thus he cleares the place Habemus nos fideles Altare praeâ—er Altare Iudaeorum unde corpus sanguinem Christi participamus i. e. The faithfull have an Altar yet not the Iewish Altar neither from whence they doe participate of Christs body blood That is plain enough and yet no plainer than S. Chrâ—sost though you have darkened him as much as possibly you can to abuse the Father Chrysostome expounds it as you say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things professed here amongst us for proofe whereof you bring in Oecumenius with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tenets as it were of Christian men So that if you may bee beleeved the Father and his second doe expound the place of the Doctrine Tenets or profession of the Church of Christ. First to begin with Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words you see put neutrally and so translated in the Latine Non enim qualia sunt apud Iudaeos talia etiam nostra sunt That is as I conceâ—ve his meaning our Sacrifices or our Sacraments are not such as the Iewish were our Altâ—r not as theirs nor any of our Rites thereunto belonging My reason is because it followeth in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is not lawfull no not to the
from Ignatius must be looked on next And first the Doctor findes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Altar in his Epistle ad Magnesios You answer first that by Vedelius this is thought to bee a supposititious fragment taken out of the Constitutions of Clemens and yet proclaime it in your margin that this doth not appeare so clearely to you as to rest upon it You answer secondly that this was brought in by the Doctor only to make sport How so Because say you the Altar there is Iesus Christ. In that before you left Vedelius your good friend and helper in all this businesse and here he leaves you to cry quitâ— Searching as curiously as hee could what to except against in all these Epistles hee lets this go by A pregnant evidence that hee knew not what to say against it Runne saith the Father all of you as one man to the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to one Altar to one Iesus Christ i. e. say you who better understood the Father than he did himselfe runne all of you to one Iesus Christ as to one Altar This is your old trick to abuse your Readers and makâ— your Authors speak what they never meant The Father spake before of prayer of common prayers to bee poured forth by all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the selfe same place in faith and love And then exhorts them to runne together to the Church to pray as to one Altar to participate as to one Iesus Christ the High Priest of all Had it been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter had been cleere on your side But the distinction and repeating of the preposition the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a different businesse The second place produced by the Doctor from Ignatius was that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he makes mention of the unity that ought to be retained in the Church of God and then brings in amongst the rest one Bread broke for all one Cup distributed to all one Altar also in every Church together with one Bishop c. To this you answer that in the place to the Philadelphians hee doth expresse himselfe to meane by Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councell of the Saints and Church in generall and not any materiall Altar as Vedelius proves at large And do they so indeed That passage which you speak of is in the Epistle ad Ephesios And do you think he tels the Ephesians what hee did meane by Altar in his Epistle to the Philadelphians This is just like the Germans beating down of Altars because the people here in England were scandalized with them in our countrey Churches Then for Vedelius proves he as you affirme that by Altar here Ignatius meanes not any materiall Altar but the Councell of the Saints the Church in generall In the Epistle to the Ephesians he doth indeed correct magnificat as your own phrase is and play the Critick with the Author making him say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we shall say more hereafter in our perusall and examination of your Extravagancies But in this place hee deales more fairely and understands him as the Doctor doth for reckoning up foure kindes of Altars in the Primitive Church he makes the fourth and last to be mensa Domini qua utebantur in sacra coena peragenda the table of the Lord used in the â—elebrating of the holy supper Then addes that sometimes by the Fathers this table is also called an Altar and for the proofe thereof brings in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Doctor mentioned So that you have belied the Father and your friend to boot Lastly for that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Altar in his Epistle ad Tarsenses the whole place is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those that continue in the state of Virginitie honour yee as the Priests of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which are widowes indeed in the Apostles language or which uphold their chastitie as your selfe translates it honour ye as the Altars of God These are his words distinctly and what â—ind you here Marry you say some knavish scholler exscribed the passage for him to make sport withall and that the Altar there intended becomes much better the upper end of his Table than the upper end of his Church a plaine widow-Altar Which said you bring in one of your young Schollers with a bawdy Epigramme unfit to bee inserted into any booke of a serious Argument but more unfit to bee approved allowed and licenced by any Ordinarie But Sir however you are pleased to make your selfe prophanely merry in these sacred matters the place is plaine enough to prove an Altar and more than so a reverence due unto the Altar in Ignatius time the men of Tarsus being here advised to honor chast and vertuous widowes as they did Gods Altar And for the widow that you wot of if you have any speciall aime therein as some think you have shee may returne that answer to you which once Octavia's Chamber-â—â—aid gave to Tigellinus which I had rather you should look for in the Author than expect from me The place from Irenâ—eus by which he proved the Apostles to bee Priests because they did Deo Altariservire attend the service of the Lord and wait upon him at the Altar you make to be an Allegory and no more than so But Bishop Montague of Chichester of whom the Doctor as you bid him will thinke no shame to learne as long as hee lives findes more matter in it and saith that Irenaeus lib. 4. c. 20. speâ—keth of the ministers of the new Testament not of the old that they doe Deo Altari deserviâ—e which is the very same that the Doctor said Are not you scitus scriptor a very proper squire to quarrell with the exposition of a man whose bookes you are not fit to carry what may be further said out of Irenaeus for sacrifices Priests and Altars wee have shewn you in the former Chapter Next for Tertullian the Doctor gave you thence two places one from his booke de oratione Si adaram Dei steteris the other out of that de poenitentia Adgenicâ—lari aris Dei Not to say any thing in this place of the Stâ—tions mentioned in the first of those two passages nonne solemnior erit statiotua Si ad aram Dei steteris you answer first unto the first that by this Ara Dei Tertullian in his African and â—ffected stile meanes plainely the Lords Table Why man who ever doubted it What saith the Doctour more than this Tertullian are not these his words hath the name of Altar as a thing used and knowne in the Christian Church as nonne solemnior erit statio tua Si ad aram Dei steteris what finde you there but that the Lords Table in Tertullians
generally for the Clergie next above that the Bishops Chaire and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altar-place or that whole space which was allotted purposely and solely for the Lords Boord or Altar call it which you will which was distinguished from the rest of the Chancell by Railes or Curtaines For it appears most manifestly in the ancient writers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not onely signifie the Altar or Lords â—oord it selfe but the whole space and place thereof which by the Latines was sometimes distinguished by a proper name and called Altarium Fourthly from that which doth occurre in Socrates concerning the disposall of the Altars in the Church of Antioch which therein generally differed from all other Churches How so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Would you his meaning in these words take it according as you finde it in Nicephorus of Langius translation Sacra enim Ara non ad Orientem sed ad Occidentem versus collâ—cata â—ueâ—at because the Altar was not placed towards the East but towards the West Cassiodore in his Tripartite History rendreth this place with more advantage In Antiochia verò Syriae Alta â— non ad Orientem Ecclesiae sed magis aâ— Occidentem habent in Antioch they have their Altar not at the East end of the Church ad Orientem Ecclesiae but rather bending toward the West which makes it plaine in my conceit that generally in other places the Altar stood ad Orientem Ecclesiae at the Easterne end Fiâ—tly from that which is affirmed by Bish. Iewell Who tels us that the Quire or Chancell and consequently the Altar and the Altar-place as it may bee gathered from Saint Chrysostome at certaine times of the service was drawne with Curtaines Now if the Holy Table stood in the middle of the Chancell and was thus hanged about with Curtaines there being space enough within for all the Priests and Deacons which attended at the holy Ministery you cannot but conceive in your imagination that it must needs bee very unsightly and take up much more roome than in a Chancell could bee spared But let the Table be disposed of at the upper end and then a Traverse Curtaine drawne betweene the Table and the people and both those inconveniences will be avoided which before I spake of And last of all it may bee pleaded from a constant custome of the Christians in praying towards the East Ad Orientis regionem as Tertullian hath it ad solam Orientis partem as it is in Origen which though many reasons are assigned by Bellarmine Baronius and others of the Church of Rome yet I conceive there cannot a more probable reason be given thereof than from the placing of the holy Table at the East end of the Church For that being thought to bee more sacred than any materiall thing besides to the Church belonging had a farre greater measure of reverence and devotion conferred upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reverent salutation of the Table in Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour proper to the Altar in Ignatius and geniculatio ad Arâ—s a bowing of the knee before it in Tertullian And therefore in what place soever it was placed or situated there were the peoples eyes most like to be fixed and setled and their aspects turned that way in the time of prayer as being that which they most longed for and looked after and of the which they most desired to bee partakers Adde here that Damascen observes that when our Saviour Christ was upon the Crosse his face was Westward so that all they that looked upon him or desired to see him did looke towards the East which were it so the Altar being so lively a representation of the Crosse of Christ might bee disposed of so in the Church or Chancell as that the people should looke Eastward that desired to see it and if placed Eastward for that reason then doubtlesse in the uppermost and most eminent place of the Quire or Chancell so that no man who ever should have place beyond it For if that any man had had place beyond it either he must not pray towards the East as the others did or praying towards the East could not see the Altar which was most looked after by all the rest Now whereas you desire the Doctor not to forget to tell you in his next booke where God or his blessed Sonne or the Apostles or the Fathers after them or any Councell or any Canon law or so much as a Popes Bull hath commanded any Christian Church to set their Altars all along the wall I answer you by asking another question where you can find it was commanded that Christians should pray with their faces Eastward Things that have generally beene received in the Church of Christ are generally conceived to have been derived from Apostolicall tradition without any speciall mandat left in Scriptis for the doing of them Praying directly towards the East is by some Fathers as Iustin Martyr S. Basil conceived to be of that condition and Damascen conceives so too de Orthod Fid. lib. 4. cap. 13. Why may we not conceive the like of setting up the Altar all along the wall that it hath beene commended to us if not by Apostolicall yet questionlesse by Ecclesiasticall tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the said Damascen hath truly noted Many things come unto our hands by a successionall tradition for which we cannot finde an expresse command in any of those wayes you speake of which yet wee ought to entertaine ex vi catholicae consuetudinis by reason of the said tradition and continuall custome Of which traditions there are many which still retaine their force amongst us in England particularly those which are most pertinent to the present businesse viz. the turning of our selves unto the East in our publicke prayers and the disposing of our Churches accordingly And why not then in placing of the holy Table or Altar also This Church the Lord be thanked for it hath stood more firme for Apostolicall and Ecclesiasticall traditions since the Reformation than any other whatsoever of the Reformation Nor in the times before can you finde out any that stood more strongly for and in the Churches customes If you have found after much studie and long search a round Church in Cambridge and a round Temple in London can you conclude from thence that generally our Churches here have not beene built according to the Antient patternes if not how excellent a discourse doe you shew your selfe in the application You might as well have gathered that all the Churches in Cambridge doe stand North and South because you finde it so in Emanuel College or that all the Ministers in Lincolnshire are perfect in the arts of rayling falsifying and deceiving because you know of one that is But that fine storie which you tell us of S. Austins Altar is indeed
Table forged as also aâ—e the Acts of the Councell of Millaine under Borromeo The Minister confesseth guilty and confutes himselfe of falsification Many particular Precedents brought in most of them counterfeit and forged and altogether conclude nothing to the point in hand The Minister of Lincoln against himselfe HAving made search at home and not found any thing unto the contrary either in the Rubrick or the Canon but that the Table may be placed where the Altar stood and that as well in the Communion time as at other times wee must next take a view of what you have to say for the ancient practice Not in the Church of England that you have done withall already and done it bravely too no man ever better for you have found a Monasterie and that hardly finished wherein the Altar upon some speciall and extraordinary reasons did stand in medio pene sui not in the middle of the Church as the letter goeth but almost in the middle of it In that which followes wee must travell after you over all the world First taking a review of those authorities which were related to in the Bishops letter and answered by the Doctor in his Coal from the Altar The writer of the letter to let the Vicar see how long Communion Tables had stood in the midst of the Church not in the midst of Chancels or Churches as you make it now p. 207. referred him unto Bishop Iewell The testimonies there produced are from Eusebius Augustin Durandus and the fift Councell of Constanrinople Beginning with Eusebius hee tels us of the Church of Tyre that being finished and all the seats thereof set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the founder after all placed the most holy Altar in the midst thereof and compassed it about with rayles to hinder the rude multitude from pressing neere it Now hereunto the Doctor answered first that the Altar though it stood along the Eastern wall it may be well interpreted to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the Chancell in reference to the North and South as it since hath stood And secondly that were it otherwise yet it were only a particular case of the Church in Syria wherein the people being more mingled with the Iewes than in other places might possibly place the Altar in the middle of the Church as was the Altar of Incensâ— in the midst of the Temple the better to conforme unto them And this hee was the rather inclined to think because that Church in the whole structure of it came very neere unto the modell of that Temple the Gate or entrance of the same being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly open to the East as was that of Solomons Now you replie unto the first after a scoffe or two bestowed on the simple Doctor that you had thought the Panegyrist in Eusebius had beene describing in that place a brave Chancell set all about with seats and other Ornaments and that hee had placed the Altar in the midst of that Chancell The Bishop of Lincoln had small reason to approve of this had he so throughly perused your book as the Licence tels us He sends the Vicar unto Bishop Iewell to learn how long Communion Tables have stood in the middle of the Church you confute both him Bp. Iewell by placing of the Altar in the midst of the Chancell Do not you talk of Butter think you when he spoke of Cheese For contrary to what he purposed and you were Salaried to defend we have here found an Altar in the midst of the Chancell instead of a Communion Table in the middle of the Church But howsoever being placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Chancell you cannot think that he doth meane by middle there the middle between North and South How so Because say you in case that Altar had stood along the Eastern wall and in the middle of the wall a Grecian would not say that it stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-aneanst the middle of the wall even as the Septuagint describe the situation of the Altar of Incense to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-aneanst the vaile of the Temple Why man I trow you cannot say of any thing that standeth close unto the middle of a wall and is built up to it as commonly the Altars were that it is built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-aneant the middle of the wall That forme of speech would fit farre better with the Communion Table placed exactly in the middest of the Chancell For then it would be placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against the middle of the Eastern wall You might have found this in your own instance of the Altar of Incense said to be placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against the vaile of the Temple standing a pretty distance from it and not close to the vaile as you unlearnedly relate But this debate about the placing of the Altar of Incense will fall more properly within the compasse of your reply unto the Doctors second Answer to which now we hasten Only I tell you by the way that if the Paâ—egyrist could not set the Table close along the wall in the middle between North and South without a painted Sea-card of the winds and the foure points in heaven as you are pleased to laugh it out he must make use no doubt of the same invention to place it in the very midst of the Chancell Where you say he placed it Your other flamme is more impertinent and absurd For though all substantiall bodies here on earth are equally measurable by those foure points in heaven as you truly say yet your illation thereupon that it is not conceivable how this Altar should stand in the middle betweene North and South rather than in the middle betweene East and West is so ridiculous that no man but your selfe would have ventured at it For when we talke of setting up a Table in the midst of a Roome betweene East and West I trow you do not think but in that roome it may stand rather in the middle between East and West than in the middle of the same between North and South though it stands equally distant from all foure points in the heavenly bodies Then to the Doctors second answer you reply and say that like unto a child in a sandy banck hee puls down with one hand what he had built up with the other Why so Because in case you did not like his former answer you might see something else for your satisfaction Call you this pulling down with one hand what he had built up with the other I see the Doctor cannot please you say he what he will But being said what answer do you make unto it Marry you tell us out of Adricomius that though Tyre was in Syrià yet were the people thereof never mingled with the Iewes nor the Iewes
parts thereof but you know not what I hope there are not many Ministers in Lincolâ—shirâ— of this opinion For let the Bishops stand alone on Apostolicall right and no more than so and doubt it not but some will take it on your word and then pleade accordingly that things of Apostolicall institution may be laid aâ—ide Where are their Ecclesiasticall widâ—wes what service doe the Deacâ—ns at the Table now how many are there that forbeare from blâ—â—d and things strangled Therefore away with Bishops too let all goe together And this I take it is your meaning though not as to the Application yet as to the ground of the Application I am the 〈◊〉 to beleeve it because when Bishop Andrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had learnedly asserted the Episcopall Order to bee of Christs Institution I have heard that some who were then in place did secretly intercede with King Iames to have had it alâ—â—â—ed for feare forsooth of offending our neighbour Churches This â—â—are you are possessed with also and therefore waâ—ve not onely the name of Bishop but the maine ground-worke and foundation upon which they stand Nay by this note of yours Archdeacons hold by as good a claime as the Bishops doe For being successours as you say to the primitive Deacons who were ordained by the Apostles and Ordinaries too they know that too well what lets but that they meane themselves for those Reverend Ordinaries which were ordained on Apostolicall and for the essentiall parts of their office on divine right also Here is T. C. and I. C. and who else you will new England in the midst of old Yet all this while you are most orthodox in doctrine and consonant in discipline to the Church of England Having thus founded the Episcopall calling on Apostolicall authoritie your next vagarie is upon the Doctor for setting up the Vicar above his Ordinarie How truly this is said wee have seene already And then you adde that these judicious Divines that tamper so much in doctrine with Sancta Clara and in discipline with Sancta Petra will in the end prove prejudicious Divines to the estates of Bishops Here is a fine jingle is it not to make sport for boyes who cannot but applaud your wit for bringing Sancta Clara and Sancta Petra in a string together For good Sir tell me in a word what other use was there of Sâ—ncta Petra but that you love to play and dallie upon words and letters In all his booke being in all 27. Chapters what passage can you finde that tends unto the prejudice of Bishops Or how doth the poore Doctor or any of those whom with so high a scorne you call Iudicious Divines complie with any man that doth Your Sancta Clara and Sancta Petra make a pretty noise but it is onely vox praeterea nihil The Doctor thus shaked up you goe on againe unto the point of Iurisdiction in which you spend two leaves together but not one word unto the purpose You tell us that of old some Priests of Germany were reprehended by Pope Leo the Great because they did presume in the absence of their Bishops Erigere Altaria to erect Altars then that a single Priest quà talis hath no key given him by God or man to open the doores of any externall Iurisdiction that no man should presume to dispose of any thing belonging to the Church without the Bishop What needed this adoe when neither as you know your selfe the Vicar ever did intend to build an Altar nor is it as you say your selfe in any of the Bishops powers to doe it if they were so minded So farre are you from giving way that Bishops of their owne authoritie may erect an Altar that you denie them any authoritie of their owne to transpose a Table Nor doe you rightly staâ—e the case in Pope Leo neither The businesse was not as you dreame that there were some Priests in France or Germany that encouraged thereunto by the Chorepiscopi or Countrey Suffragans did presume in the absence of their Bishops Erigere Altaria to erect Altars No such matter verily The thing that Leo was offended at was that some Bishops of France and Germany did often-times appoint their Chorepiscopi who by the Canons of some Councels were no more than Priests or sometimes others which were simplie Priests to set up Altars in their absence and to hallow Churches Qui absente Pontifice Altaria erigerent Basilicasque consecrarent As his words there are The Bishops were in fault here not the Priests and you as faultie full as they to raise a scandall both on them and the poore Vicar in things of which they were not guiltie So that this needlesse disputation might have beene laid by but that it is your fashion â—o wheele about that being gotten on the right side you may shew your learning For having store sent in from so many hands you think it would be taken for a great discourtesie if you should not spend it Your next vagaâ—â—e is about formes of Prayer at which you have an evill tooth that bites close but deepe The 55. Canon hath prescribed a forme of prayer before the Sermon according to the forme of bidding of prayers prescribed and practised in the raignes of King Henry the eight King Edw. the sixth and Queene Elizabeth This you turne off with a backe blow as if you strooke at somewhat else and in a word or two give a faire Item to your brethren to use what formes of prayer they list with a non-obstante It seemes by you say you unto the Doctor That we are bâ—und onely to pray but not to speake the words of the Canons i. e. for so must be your meaning as little bound to the one as unto the other No man conceives that hee is bound to use in other things no other words then the Canons use because there is no Canon that requires it of him and by your rule wee are not bound unto the forms of Prayer in the Canon mâ—ntioned although the Canons doe require it Now as you fling aside the Canon and leave your Clergiâ—-friends a liberty to pray what they list so in another place you cast aside the Churches customes and give a liberty unto your Lay-brethreâ— to pray how they list It is an Ancient custome in the Church of England that in the times of prayer in the Congregation wee turne our faces to the East This many of your friends dislike and it is reckoned by H. B. amongst those Inâ—ovations which hee doth charge upon the Prelates as if it were forsooth a tying of God to a fixed place It seemes you were agreed together hee to invent the charge and you to furnish him with Arguments to confirme the same This makes you farre more like Châ—ysippuâ— than before you were of whom Laertius doth informe us that whosoever it was that found out the Dogmata 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Writers But go we after you in your vagaries As you have brought the Priest to be inferior to the Deacon â—o you will do your best to bring him under the Churchwarden God help poore Priests that must be under so many Masters Churchwardens Deacons and who else soever you shall please to set above them But this you say is no new matter Churchwardens having beene of old the Bishops hand to put all mandates in execution that may concerne the utensils of the Church For proofe of this your Margin tels us Oeconomus est cui res Ecclâ—siastica gubernanda mandatur ab Episcâ—pâ— that the Churchwarden is an Officer to whom the government of Ecclesiasticall matters is committed by the Bishop A very honorable office You could not have bestowed a greater power upon the Chancellour himselfe And the Church-wardens are to thanke you that to advance their place and credit sticke not to 〈◊〉 your Authors and to straine your conscience and that too in so foul a manner that in my life I never knew an equall impudence There 's no such thing in Lindwood whom you have â—ited for your Author That adjunct ab Episcopo is yours not his then the Oâ—conomus there mentioned is no Church-warden but either a Farmour or a Bayliffe and last of all the Res Ecclescasâ—ica which is therein mentioned hath no relation unto the utâ—nsils of the Church but meerely to the Tithes and profits I must lay downe the caâ—e at large the better to detect your most shamelesse dealing â—he constitution is as followeth First for the title Rectores non residentes nec Vicarios habentes 〈…〉 That Parsons not being reâ—ident nor having any 〈◊〉 upon their 〈◊〉 shall by their 〈◊〉 be they as they prove 〈…〉 The body of the 〈…〉 in 〈◊〉 though more full in words 〈…〉 Now that we may the better know what is the meaning of the word 〈◊〉 we are thus instructed in the 〈…〉 What 〈◊〉 Episcopo No such matter not one word of that That 's an old tricke of yours and most 〈◊〉 yours of all the men I ever deale with How then why by the Rector onely Is he not called both in the title and the Text 〈…〉 his owne 〈◊〉 So alâ—o in the Glosse Dicitur 〈…〉 And what to do Either to farme their profits of them or to collect and manage their profits for them 〈…〉 sic bona Ecclâ—siastica administrent So that you have at oncâ— imposed foure falshoods â—n your Readers For first here 's no Churâ—hwarden but a Bayliffe or a Farmour nor he appointed by the Bishop but by the Parson and being appoinâ—â—d medleth not in any thing which doth concerne the 〈◊〉 of the Church but the profits of the Parsonage nor finally is here any word of executing 〈◊〉 but onely of maintaining hâ—spitalitie If this bâ— all you have to say I hope the 〈◊〉 may hold his owne without being over-awed by the 〈◊〉 of the Parish how great soever you would make them O but this iâ— not all say you for the Churchwarden iâ— an Ancient Gentleman come of a great pigge-house and coâ—en Germâ—n to the Bishop at most once removed For you conceive our Latine Canons now in force by calling him Oâ—conoâ—us make him relate uâ—to that 〈◊〉 Ecclesiasticall Officer famous in the 〈◊〉 and Latinâ— Councels next that of old he was as now a Lay-man some domesticke or kinâ—â—aâ— of the Bishops that managed all things belonging to the Church according to the direacion of the Bishop still you are out quite out in every thing you say The 〈◊〉 are not now in fâ—rcâ— as to the phraâ—e and Latine of them For they were paâ—â—ed in English in the Convocation and confirmed in English by King Iames the Latine translâ—â—ion of them is of no authoritie of no force at all And if you will needs borrow arguments from an identitie of names you should have first consulted the Civill Lawyâ—â—s who would have told you that Gardiâ—â—â—â— Ecclesiâ— is a more proper appellation of and for the Churchwarden then your 〈◊〉 Nor do the Authors whom you cite informe you that the old Oeconâ—â—â—â— was at first a Lay-man a friend or kinsâ—â—â— of the Bishops but a Church-man meerely 〈◊〉 unto whom you send us tels us plainly that at the first the Bishop hâ—d the absolute and sole disposing of the revenews of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man nor friend nor kinsman nor domesticke for ought there appeares being priviâ— to iâ— Which when it brought some â—eandall and complaint upon the Bishop it was ordained in the Councâ—ll of Chalâ—edon Can. 26. that the supreme administration of the Churches treasurie should still remaine in him as before it was but that â—e should appoint some one or otheâ—â—o be of counsell with him in his actions And from what ranke of men should they take that choice Not saith your Author from their domesticks or their kinsmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the Clergie of the Diocesse Finde you in this that anciâ—ntly these Oeconomi were Lay-men of the Bishops kindred I thought you had beâ—ne better at a petigree then I see you are Otherwise you would never have derived our present Churchwardens from those old Oeconoâ—i those Clergâ—eâ—men Churchwardens as you please to call them of which if there be anything remaining in the Church of England you have it in the Treasures of Cathedrall Câ—urches The Deacons and the Churchwardens being thus advanced it is no wonder that the Priest be left to his medâ—tations as one that is no more then a dull spectatour and hath no sphere of activitie to move in O Godblesse say you all good holy Church-men from such a misadventure with contempt enough God blesse them too say I from all such merciâ—esse and hard-hearted men by whomsoever they are licensed who labour to advance in this sort the authoritie of Churchwardens or any other of that nature so high above their Minister Never did Clergie-man so licensed and allowed of speake so contemptiblie of the Ministerie as this man of Lincolnshire who though he bragges else-where of his buenas entranas as the Spaniards speake those good and tender bowels which he hath within him yet the shews little pitie of these poore mens cases which hee exposeth thus unto scorne and laughter But it is true and alwayes was that a mans enemies are those of his owne house and wee may speake it in the words though not the meaning of the Prophet Perditio tua exte est that thy destruction is from thy selfe O house of Israel This crie like that about the Pietie of the times being taken up we shall be sure to meete withall in every corner of your booke as if there were no life in the game you follow if pietie and the true promoters of it should not be kept upon the sent Nay you goe so farre at the last that you disable Clergie-men in a manner from being Executors and Over seers
common not an holy Table and I am now confirmed more in it then before I was so strongly do you plead for sitting at it and in excuse of them that allow that gesture A matter no way pertinent to your present Argument but that you must flie out sometimes to please your followers who but for such vagaries would be little edified Now for the proofe of this that sitting at the holy Table is nor new nor strange you tell us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lords supper were â—â—ten for a certain time at the same table and that for ought appeare's in any Antiquitie in the same posture At the same Table in the same posture that comes home indeed but neither you nor any one of those who have most endevoured it have yet made it good For your part you referre your selfe unto Baronius whom you thus report Vtraque coena jungebatur which he cleerly proves out of Chrysostome in 1. Cor. Hom. 27. in the beginning thereof So you and were it so indeed yet this speak's nothing of the posture But the truth is you have most shamefully abused Baronius and the Father too you finde not in Baroniâ—â— utraque coena jungebatur as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lords Supper were eaten at the same Table and that they made but one continued action onely Nay you finde the contrary utraque simul mensa jungebatur are your Authors words and you have better skill in Latine then the World besides if you can picke mee one and the same table out of mensa utraque certainly mensa utraque doth imply two Tables and this you could not but have seen in that which followes communis sacra one common and the other sacred Take the whole words together and you finde them thus Quoniam utraque simul mensa jungebatur communis sacra quid in unaquaque prastare deberent admoâ—â—â—â— Here are two Tables then not one those Tables of two several natures and not the same and therfore the behaviour of the people quid in unaquaque praestare debent to be more reverent at the one then at the other You have an admirable searching eie that can finde here both the same Table and same posture too but a farre nimbler hand that could so trimly turn two Tables into one Supper But this you say is cleerly proved out of Saint Chrysostome What the same Table and the same posture You are false in this too Baronius doth produce S. Chrysostom to an use quite contrary However Christ saith he began first with his ordinary supper and then proceeded to the Sacrament yet in the following times they began first with the holy Sacrament and after went unto their Love-feasts And this is that for which he voucheth the Autority of that Reverend Father Peracta Synaxi post sacramentorum communionem inibant convivium very plain home Had you dealt halfe as honestly with Baronius as hee with Chrysostome you had been blamelesse at this time but then your friends whom you strive to please had lost an excellent argument for a sitting Sacrament From the Church primitive you fall upon the Church of Rome which doth not absolutely as you say coÌ„demâ— this ceremony of sitting for if it did it would câ—ll the Maundie of the Benedictines who at the lest once in the yeere that is on Maundie Thursday onely receive the Sacrament in that posture If this be all you have to say touching the indulgence in this case of the Church of Rome oâ— the generall practice of the same you have got but little Onely you had a minde to let people see that the Church of England was more rigid and severe in this kinde then the Church of Rome For if the Church of Rome should connive at this being a thing of so long continuance and done within the walls of a private Monastery it cannot be drawn into example or made a precedent for others to expect the like But if it chance to prove that it is not the Sacrament but a resemblance onely of the olde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which on that day is celebrated sitting by these Benedictines have you not then deluded us in a shamefull manner Bullinger thus relates the matter that on that day the Gospel of Saint Iohn being read publickly by the Deacon in the mean time ordine dispositis mensis convivae assident the guests sit down in order at their severall Tables What then Frangentes panem azymum calicem invicem propinantes c. Breaking unleavened bread and drinking unto one another they keep on foot some tracts of the ancient supper What think you now Is this a Sacrament or a common Supper done in the Church or in the Refectory I hope you will not say that they had mensas dispositas several tables in the Church and those readie furnished or that they did invicem propinare drink to one another in the holy Sacrament Quanta de spe how great a fortune are you falne from that thought to gaine such mickle meed for this good service But yet you will not leave us so This custome as you tell us mounts higâ—er then Saint Benedict to S. Austins time This custome what Of sitting at the Sacrament upon Maundie Thursday No such matter verily Saint Austine saith no more then this that some and those against the generall custom did think it lawfull on that day to receive the Sacrament after other meats Not that they did receive it so but that they thought it lawfull to receive it so ut â—ost alios cibos offerri liceat corpus sanguis Domini as the Father hath it which makes I trust as little for sitting at the Sacrament at that or any other time as that for which you falsified Baronius hath made for all times But you go higher yet and tell us that it was the generall practice of the Gentiles to worship sitting that so it was enjoyned the Romans by an expresse law of Numa Pompilius and that it seemes to be the custome of the Greeks also by an old Quatrain of the Seiur de Pibrâ—c How old I pray you was that Quatraâ—n Not many thousands sure nor many hundreds no nor many stories The Sâ—iur de Pibrac as I take it was Chancellour to King Henry the Third of France and so his Quatrain could not be very old if you marke it well And yet you thought it questionlesse to be verie ancient You had not told us else that the Apostles of Christ were not to learn ceremonies out of the lawes of Numa or the Quatrains of Pibrac Most learnedly resolved They might as well have learnt divinity from the man of Lincolnshire as ceremonies from the Quatrains of the Seiur de Pibrac You tell us further in your margin how that Tertullian makes it a generall posture for all Pagans so hee doth indeed Perinde faciunt nationes as his
middle space of time betweene both services when as the people are departed and the Curate gone unto his house This was the ancient practise of the Church of England The Morning prayer or Matins to begin betweene six and seven the second service or Communion service not till nine or ten which distribution still continues in the Cathedrall Church of Winchester in that of Southwell and perhaps some others So that the names of those which purposed to communicate being signified unto the Curate if not before yet presently after Morning Prayer he had sufficient time to consider of them whether he found amongst them any notorious evill livers any wrong-doers to their neighbours or such as were in malice towards one another and to proceed accordingly as he saw occasion All this you wipe out instantly with a dash of wine Exigâ—o Pergama tota mero as the Poet haâ—h it as if the notice given unto the Curate was for nothing else but that provision might be made of Brâ—od and Wine and other necessaries for that holy mystery And were it so yet could this very ill be done after the beginning of Morning Prayer as you needs will have it For would you have the people come to signifie their naâ—â—ies unto the Curate when he was reading the Confession or perhaps the Pater-noster or the Psalmes or Lessons then the Curate to break off as oft as any one came to him to bid the Churchwardens take notice of it that Bread and Wine may be provided Besides you must suppose a Tavern in everie Village and a Bakâ—r two else you will hardly be provided of Bread and Wine for the Communicants in so short a space as is between the beginning of Morning Prayer and the holy Sacrament Nay not at all provided in such cases but by Post and Post-horses much inconvenience the Market-towns being far off the wayes deep and mirie which what a clutter would make especially upon the Sabbath as you call it I leave you to judge Assuredly what ever your judgement be you are a Gentleman of the prettiest and the finest fancies that I ever met with Thus deale you with the other Rubricks and wrest them quite besides their meaning especially the third which concerneth the repulsing of those which are obstinately malicious and will by no meanes be induced to a reconcilement You tell us onely of the second which requires the Curat to admonish all open and notorious evill livers so to amend their lives that the congregation may thereby be satisfied that it were most ridiculously prescribed to be done in such a place or in so short a time and therefore that it is intended to be performed by the Curate upon private conference with the parties Good Sir who ever doubâ—â—d it or thought the Church in time of sâ—â—vice to be a fitting place for personall reprehensions So that you might have spared to tell us your 〈◊〉 laudable practice in not keeping backe but onely admonishing pâ—blicke offâ—nders upon the evidence of â—act and that noâ— publickly neither nor by name unlesse there had been somewhat singular in it which no man ever had observed but your own deere selfe and that to be proposed as an Iâ—stitutiâ— sacerdotum for all men else to regulate their actions by But for the third you say that it directs the Curate how to deale with those whom hee perceives by intimation given and direction returned from his Ordinary to continue in unrepented hatred and malice whom having the direction of his Ordinary he may keep from receiving tâ—e Sacrament and that in an instant without chopping or dividing the divine service And then that otherwise it were an unreasonable and illegall thing that a Christian man laying open claim to his right in the Sacrament should be debarred from it by the meere discretion of a Câ—rate Poâ—râ— Priests I lament your case who are not onely by this Minister of Lincoln Diocese debarred from moving and removing the holy Table but absolutely turned out of all autoritie from bindring scandalâ—â—s and unworthy peâ—sons to approach unto it That 's by this Minister conferred on his Deacon also because forsooth it did belong unto the Deacon to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke to the doorâ—s there to the doores and to take care the Cateâ—â—â—meni and those which were not to communicate should avoid the Church O saclum insipidum infacetum Such a dull drowsie disputant did never undertake so great an Argument As if the Deacon did these things of his own authoritie not as a Minister unto the Priest and to save him a labour That which comes after from the Iesuites and other Schoolmen will concerne us little who are not to be governed by their dictates and decisions but by the rules and Canons of the Church of England Now for the Rubrick that saith thus The Curate shall not suffer those to be partakers of the Lords Table betwixt whom hee perceiveth malice and hatred to raigne untill hee know them to be reconciled and that of two persons which are at variance that one of them be content to forgive the other c. the Minister in that case ought to admit the penitent person to the holy Communion and not him that is obstinate So for the Canons they runne thus No Minister shall in any wise admit to the receiving of the holy Communion any of his Cure which be openly known to live in sinne notorious without repentance nor any who have maliciously contended with their neighbours untill they shall be reconciled nor any Churchwardens or Sidemen who wilfully incurre the horrible crime of perjurie in not presenting as they ought nor unto any that refuse to kneel or to be present at publick praiers or that be open depravers of the Booke of Common Praier or any thing coÌ„tained in the Book of Articles or the Book of ordering Priests and Bishops or any that have depraved his Majesties Sovereigne authoritie in causes Ecclesiasticall c. Here is no running to the Ordinary to receive direction what to do but an authority leâ—t unto the Priest without further trouble and more then so a charge imposed upon him not to do the contrarie Onely it is provided that every Minister so repelling any shall on complaint or being required by the Ordinarie signifie the cause unto him and therein obey his Order and Direction Therin upon the post-fact after the repelling and on return of the Certificate and not before as you would have it for proof wherof with an unparalleld kinde of impudence you cite those very Canons against themselvâ—s But so extreme a spleene you have against the Clergie that upon all and no occasions you labour throughout your Pamphlet to lay them open and expose them to the contempt and scorne of the common people Now as you labour to expose the Clergie to contempt and scorne so you endevour secretly and upon the by to make the Chappels