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
second on-set on the Chappell grounded upon another falsification of the Doctors words Of mother Chappels The Royall Chappell how it may be said to interpret Rubricks The Minister of Linc quarels with Queene Elizabeths Chappell and for that purpose falsifieth both his forraine Authors and domesticke evidences Not keeping but adoring images enquired into in the first yeare of Q. Eliz. That by the Queenes Injunctions Orders and Advertisements the Table was to stand where the Altar did The idle answer of the Minister of Linc. to the Doctors argument Altars and Pigeon-houses all alike with the Linc. Minister The Minister of Linc false and faulty argument drawn from the perusers of the Liturgy the troubles at Frankfort and Miles Huggards testimony Of standing at the North-side of the Table The Minister of Linc produceth the Pontificall against himselfe His idle cavils with the Doctor touching the Latine translation of the Common prayer Book The Parliament determined nothing concerning taking down of Altars The meaning and intention of that Rubrick The Minister of Linc palters with his Majesties Declaration about S. Gregories A copy of the Declaration The summe and substance of the Declaration Regall decisions in particular cases of what power and efficacy CHAP. III. Of the Episcopall authority in points of Ceremonie the piety of the times and good worke in hand and of the Evidence produced from the Acts and Monuments The Minister of Linc arts and aymes in the present businesse Dangerous grounds laid by the Minister of Linc for over-throwing the Episcopall and Regall power He misreports the meaning of the Councell of Nice to satisfie his private spleene The Minister of Linc overthrows his owne former grounds by new superstructures protesteth in a thing against his conscience Chargeth the Doctor with such things as he findes not in him Denyeth that any 〈◊〉 tâ—ing may have two knowne and proper names therefore that the Communion table may not be called an Altar also and for the proofe thereof doth faâ—sifie his owne authorities The Doctor falsified againe about the Canons of the yeare 1571. The Minister beholding to some Arch-deacons for his observations Their curtalling of the Bishops power in moving or removing the Communion table to advance their owne The piety of the times anâ— the good worke in hand declared and defended against the impious and profane derision of the Minister of Linc. The testimonies of Fryth and Lambert taken out of the Acts and Monuments cleared from the cavils of the Minister of Linc. The Minister of Linc. cuts off the words of Lambert Fox Philpot and Bishop Latimer and falsifieth most foulely the Acts and Monuments Corrects the Statute and the Writ about the Sacrament of the Altar Pleads poorely for the Bishop of Lincolne and Deane of Westminster in the matter of Oyster-boards and Dressers and falls impertineâ—â—ly foule on the Bishop of Norwich CHAP. IV. Of taking downe Altars in K. Edw. time altering the Liturgie first made and of the 82. Canon The Doctor leaves the Minister of Lincolns Method for this Chapter to keep close to England Altars not generally taken down in the 4. of K. Edw. 6. The Minister of Linc. falsifieth the Bishops letter to the Vicar palters with a passage in the Acts and Mon. to make them serve his turne about the taking downe of Altars A most notorious peece of non-sence in the new Edition of the letter The Altars in the Church of England beaten down in Germany Altars not beaten down de facto by the common people but taken downe by order and in faire proceeding Matters of fact may be made doctrinall sometimes and on some occasions The Order of the King but a kinde of law The Minister of Linc. takes great pains to free Calvin from haâ—ing any hand in altering the Liturgie Land marks and bounds laid down for the right understanding of the story Calvin excepts against the Liturgie practiseth with the D. of Somerset both when he was Protector and after His correspondence here with Bp. Hooper and ill affection to the ceremonies then by Law established The plot for altering the Liturgie so strongly layed that it went forward notwithstanding the Dukes attainder The shamefull ignorance and most apparant falshoods of the Minister of Linc. in all this businesse Calvin attempts the King the Counsell and Archb. Cranmer The date of his Letter to the Archb. cleared from the cavils of the Minister of Linc. the testimony giuen the first Liturgie by K. Edw. 6. asserted from the false construction of the Minister of Linc. as also that given to it by the Parliament Archb. Bancroft and Io. Fox what they say thereof The standing of the Table after the alteration of the Liturgie and that the name of Altar may be used in a Church reformed 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 Priestâ— 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 denyall 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. Andrews K. Iames B. Montague and B. Morton CHAP. VI. An Answer to the â—avils of the Minister of Linc. against the points delivered in the former Chapter Nothing delivered in the 31 Article against the being of a Sacrifice 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 poor-mans Box made Altars by the Minister of Linc. And huddle of impertinencies brought in concerning sacrifice Commemorative Commemoration of a sacrifice and materiall Altars The Sacrifice of the Altar known 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. Andrews B. Montague the Bishop and the Minister of Linc. The same expounded by the old Writers both Greek and Latine The Altars in the â—postles Canons made Panteries and Larders and Iudas his bag an Altar by
both Writ and Statute will hold good against all your Cavills and the poore Doctor may be Lawyer good enough to defend the Writ although there were no Precedents thereof in the booke of Entries You saw the weaknesse of this plea and thereupon you adventure on a further hazard You tell the Doctor elsewhere of his great presumption in offering to correct Magnificat and that being never in such grace as to be made Lord Keeper of the great seale of England he should presume to give a man a call to be a Iudge who died but an Apprentise in the lawes Yet now you fall on both those errours of which you have already pronounced him guilty For you must needs correct the Statute which the whole Parliament wiser I take it than your selfe hath thought fit to stand and tell us of the Writ which yet my Lord B p of Lincoln when he was Lord Keeper had no power to alter that it ought to be issued contra formam Statuti concernentis sacrosanctum Sacramentum corporis sanguinis Dominici whereas the Statute gives no warrant for any such Writ to be issued from the Court of Chancery Had you authority of making either Writs or Statutes I doubt not but your first Statute should be this that it should be lawfull for any man wheresoever or whensoever he saw the holy Table placed Altar-wise to call it a dresser and then a Writ to be awarded against all those that should speak unreverently of your said service of the dresser At least it should and might be lawfull for the rude people so to call it and none so bold as to controule them On them indeed you have trans-ferred it in your new edition of the letter to excuse the Bishop but then you never tell us as you might have done as well in the same Edition how sorely they were reprehended by the Bishop for it Here very unseasonably and by some Susenbrotus figure you have brought it in and seeme exceeding angry as I think you are that it should be so Prynned and pinned on the Bishops sleeve But be not so extreamly angry though mass Prynne may furnish you with as good a note as that when occasion serves and recompence you for the use of your Dresser by some trick of law But where you say that if one Bishop of Lincoln and one Deane of Westminster shall speake irreverently of the Protestants table I thought assuredly it had been the Lords Table calling it oyster-table and oyster-boorde by this new figure of the Doctors all Bishops and Deanes of those two places must till the end of the world be supposed to doe so you make a strange non sequitur which the Doctor meant not Hee knowes there have beene many Bishops and Deanes of either of such a noted piety as no man can suppose it of them All you can thence conclude is this that as there was a Bishop of Lincoln and a Deane of Westminster that called the Lords table standing Table-wise or in the middle of the Chauncell by the name of oyster-boorde so to cry quitts with them there is as you have now discovered him one Bishop of Lincoln and Deane of Westminster that calls it standing Altar-wise by the name of Dresser As for Iohn Fox his marginall notes of the blasphemous mouth of D r Weston the Deane of Westminster calling the Lords table an oyster-boorde pag. 85. and Bishop White then Bishop of Lincoln blasphemously calleth the boorde of the Lords Supper an oyster-table those you may either take or leave as your stomack serves you And sure it serves you very well you had not falne else on the B p of Norwich with so good an appetite and furnished some of your good friends out of the Index of your Author with an excellent note against the next Edition of the Newes from Ipswich But this is not the onely thing wherein H. B. and you have imparted notes to one another as may most manifestly be discerned in that generall Parallel which I have elsewhere drawne betweene you At this time I shall onely note how much you are beholding unto your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back-doors of your books your Indexes Here we are furnished with a note out of the Index of Iohn Fox touching a Bishop of Norwich his sending forth letters of persecution Pag. 129. you certifie us from the authority of the same learned Index that Bishop Ridley ordered the Communion Table to be placed not Altar-wise but as a Table Nor could you enter into the Fathers but by this back-doore and there you found by chance such good luck you have that Sacrificium Altaris was foysted into the Index of S. Austin by the Divines of Lovaine as into others of the Fathers by the Priests and Iesuites We now perceive what helps you had to clog your margin with such a numerous and impertinent body of quotations as serve for very little purpose but to make a shew a generall muster as it were of your mighty reading CHAP. IV. Of taking down Altarâ— in K. Edw. time altering the Liturgie first made and of the 82. Canon The Doctor leaves the Minister of Lincolns Method for this Chapter to keepe close to England Altars not generally taken downe in the fourth of K. Edw. 6. The Minister of Linc. falsifieth the Bishops letter to the Vicar and palters with a passage in the Acts and Mon. to make them serve his turne about the taking downe of Altars A most notorious peece of non-sense in the new Edition of the letter The Altars in the Church of England beaten downe in Germany Altars not beaten downe de facto by the common people but taken downe by order and in faâ—re procâ—eding Matters of fact may be made doctrinall sometimes and on some occasions The Order of the King but a kind of Law The Minister of Linc. takes great paines to free Calvin from having any hand in altering the Liturgie Land markâ—s and bounds 〈◊〉 downe for the right understanding of the 〈◊〉 Calvin excepts against the Liturgy practâ—seth with the D. of 〈◊〉 both when he was Protector and after His correspondence herâ— with 〈◊〉 Hooper and ill affâ—ction to the ceremoniâ—s then by Law â—stablished The plot for altering the Liturgie so strongly laied that it want forward notwithstanding the Dukes attainder The 〈◊〉 ignorance and most apparent falshoods of the Minister of Linc in all this businesse Calvin attâ—mptâ— the King the Counsell and Archb. Cranmen The date of his Letter to the Archb. cleered 〈…〉 given the first Liturgie by K. Edw. 6. asserted from the false construction of the Minister of Linc. as also that given to it by the Parliament Archb. Bancroft and Io. Fox what they say thereof The standing of the Table after the alteration of the Liturgie and that the name of Altar may be used in a Church reformed HItherto we have followed you up and downe according as you pleased to leade the
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
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