see how strangely things are carried Rather than heare of Altars we will down with Tables yea with the Sacrament it selfe and let the memorie of Christs passion bee celebrated how it will or where it will in the Pew or Pulpit the Porch or Bell-free Is 't not enough to heare it 〈◊〉 of but we must come and see it acted what are these Sacraments they speake of but signes and figures and by what figure can they make us bee in love with signes Or say that there bee some spirituall sacrifices expected of us by our God may wee 〈…〉 them without materiall Tables yea and without materiall Churches on therefore Westwaâ—d ho for Salem and the free Gospell of New England This is the knowledge in Divinitie you so much pretend to which wheresoever you first learnt it was never taught you I am sure in any of the bookes that you sâ—bscribed to when you came to your place We grant that those two Hymnes you speake of are of excellent use and purposely selected for the setting forth of Gods praise and glory with an acknowledgement of our bounden duties to him for his grace and goodnesse But then the Liturgie hath taught you that the Lords Table is the proper place at which to celebrate the â—emorie of our Saviours passion which the Priest standing at the same and consecrating there the creatures of bread and wine according to Christs holy institution doth represent unto the people And when in testimonie of our common and publick gratitude for so great a mercie we offer our whole selves unto him both soule and body we are enjoyned to doe it at or neere the same place also And here O Lord wee offer and present unto thee our selves soules and bodies here where thou hast been pleased to make us partakers of Christs bodie and bloud and sealed unto our soules the benefits of his death and passion Will you have more The Homilie hath told us that we are bound to render thanks to Almightie God for all his benefits briefely comprised in the deaâ—h passion and resurrection of his dearely beloved Sonne the which thing because we ought chiefly at this Table to solemnize marke you that this Table the godly Fathers named it Eucharistia that is thanksgiving Had I but such a Bandog as your friend H. B. this Puritan Bull of yours might be better haiâ—ed than his Popes Bull was Your Popish lamb and Puritan Bull being both discarded by the Church may goe both together But I must tell you ere we part that that which I suspected is now come to passe viz. that by your principles every Cobler Tinker and other Artizan may take his turne and minister at and on the holy Altar That which you shew us next is but another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quarrell about words and Phrases touching the difference betweene commemoratio sacrificii and a commemorative sacrifice the first being used you say by Chrysostome K. Iames and Pet. Lombard S. Austin Eusebius and the book of Homilies the later only by this wretched Doctor and such unlucky birds as he the ragged regiment of P. Lombard Which said you presently confute your selfe as your custome is confessing that some few learned men of the reformed Church doe use the name of a Commemorative Sacrifice and yet God blesse them are not brought within the compasse of that ragged regiment But hereof wee have spoke already in the former Chapter For Sacrifices next you cannot possible approve which Protestants and Papists doe joyntly denie that ever materiall Aâ—tar was erected in the Church for the use of spirituall and improper sacrifices Assuredly the Papists have good reason for what they doe and if you grant them this position simply and without restriction you give them all that they desire For by this meanes they gaine unto them all the Fathers who speake of Altars passiâ—â— in their workes and writings materiall Altars questionlesse made of wood or stone And if materiall Altars were not made for improper sacrifices you must needes granâ— they had some proper sacrifices to be performed upon those Altars Besides in case the note be true that never materiâ—ll Altar was erected for a spirituall and improper sacrifice and that the Sacrament of the Lords Supper be but a metaphoricall and improper sacrificâ— as you elsewhere say it may be done as well without a materiall Table and any where as properly as in a materiall Church Did you distinguish as you ought between the mysticall sacrifice in the holy Eucharist commemorative and representative of our Saviours death and those spirituall sacrifices which every Christian man is bound to offer to the Lord at all times and places you would finde the vanitie and weaknesse of these poore Conclusions Yet you goe forwards still on a full careere and having filled your margin with an huddle of impertinent quotations you fall at last on this fine fancie how that God suffered not the first Ages of the world for 1650. yeeres to passe away without prayers and thanksgivings and yet hee suffred it to passe without any Altars May a man take it on your word and not be called for it to an after reckoning Did you not say the Page before that Altar Priest and Sacrifice were relatives and find wee not in holy writ that Cain and Abel brought their offrings to the Lord their God their sacrifices as they are intituled Hebr. 11. 4. if so then by your owne rule doubtlesse there wore Altars also Or if God suffered all that time to passe without any Altars did it not passe away without any Tables or any Churches that wee reade of But see the charitie of the man and his learning too For if the Doctor will but promise not to disturbe the peace of the Church any more this lusty Lad of Lincolnshire will finde him all the severall Altars which have been spoke of by the Fathers for spirituall sacrifices These wee shall meet withall hereafter amongst your impertinencies Meane time I passe my word to keepe covenant with you and promise you sincerely before God and man that as I never did so I never will put my hand to any thing by which the Church may be disturbed You know Elijahs answere unto proud K. Ahab It is not I but thou and thy Fathers house that have troubled Israel From Altars we must follow you as you lead the way unto the Sacrifices of the Altar Whereof though we have spoken before enough to meet with all your cavils yet since you put me to the question where you may reade this terme of mine Sacrifices of the Altar if you reade not of them in the Sacriâ—ices of the Law I will tell you where Looke through the booke of Genesis and tell me if you meet not with many sacrifices and sacrifices done on Altars by Abel Noah Abraham Iacob sacrifices of the Altar doubtlesse and yet not sacrifices of the Law The law you know was
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
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
is the hint you take to introduce your studied discourse of the power of Kings in ecclesiasticis which neither is ad rem nor Rhombum but that you would doe somewhat faine to be thought a Royalist however the poor people take it to be so deserted For tell mee in good earnest doth the Doctor say that the said Statute 1. of Eliz. was onely confirmative and not declaratorie of the old Doth he not say expressely as you would have him Last of all saith his book it may be argued that the said clause or any thing therein contained is not indeed introductory of any new power which was not in the Crown before but rather declaratorie of the old which anciently did belong to all Christian Kings as before any of them to the Kings of Iudah and amongst others to ours also If afterwards he use the word confirmative you might have found his meaning by his first declaratorie not have falne upon him in so fierce a manner as if he had beene onely for confirmative and for declaratorie not one word But your next prank is worse than this where you affirm with confidence and scorn enough that this right is not united to the Crown of England onely as this scribler seemes to conceive but to all other Christian Crowns and chalenged by all Christian Princes accordingly Proh deum atque hominum fidem that ever man should write thus and beleeve his Creed in that which doth relate to the day of Judgement For sure the Doctor saith as much as all your studied nothing comes to that the said power did anciently belong what to this Crown alone as you make him say No but to all Christian Kings good Sir note this well as before any of them to the Kings of Iudah and amongst others to ours also Not unto ours alone but among others to ours also Or if this yet be no foule dealing we will try once more You tell us with great joy no question That to maintain that Kings have any part of their authority by any positive law of nations as this scribler speaks of a jurisdiction which either is or ought to be in the Crown by the ancient lawes of the Realm and is confirmed by 1 El. c. 1. is accounted by that great personage the L d Chancellour Egerton an assâ—rtion of a treasonable nature But by your leave a little Sir that passage of a jurisdiction which either is or ought to be in the Crowne by the ancient lawes of the Realm is not the Doctors but Sir Edward Cokes and cited from him whoÌ„ you have honoured with the title of a deep learned man in his faculty p. 25. affirming there that he hath stated the whole question rightly as here immediately on the recitall of the words before repeated you take great paines more than you needed to give his words a faire construction If it was rightly said by Sir Edw. Coke why not by the Doctor If no such treasonable matter in the one why doe you charge it on the other This is the thing complained of in the Court-historian Invidiam non ad causam sed ad volunt atem personasque dirigere But yet Gods blessing on your heart for your affection to Sir Edward you deale with him far better and more honestly than with your Lords great Master the L d Chancellour Egerton whose words you chop off with an hatchet as if you wanted patience to heare him out You cite him in your margine thus It was neuer taught but either by Traytors as in Spencers bill in Edw. 2. time or by treasonable Papists as Harding in the Confutation of the Apologie that Kings have their authority by the positive law Why stop you there why doe you not goe forwards like an honest man Have you a squinancie in your throat and cannot I will do it for you Reade on then by the positive law of nations and have no more power than the people hath of whom they take their temporall jurisdiction and so Ficlerus Simanca and others of that crew Or by seditious Puritanes and Sectaries as Buchanande jure regni apud Scotos Penry Knox and such like This is flat felony beleeve mee to rob your Readers of the best part of all the businesse For here we have two things which are worth the finding First what it is which as you say is by that honourable personage made to be of treasonable nature viz. not onely to maintaine that Kings have their authority by the positive law of nations but that they have no more power than the people hath Next who they be that teach this doctrine not onely Traitors and treasonable Papists as you make him say but also seditious Sectaries and Puritanes Buchanan Knox and Penry and such like Nor was it taught by them the leaders onely but as it followeth in that place by these and those that are their followers and of their faction there is in their pamphlets too much such traiterous seed sowne The Puritans are I see beholding to you for lending them so fine a cloake to hide their knavery And hereupon I will conclude how great a Royalist soever you pretend to be you love ' the King well but the Puritans better From the originall and fountaine of the soveraigne power wee must next follow you unto the exercise thereof And here you aske the question How doth the Doctor make it appeare that his most excellent Majesty hath commanded any such matter or that there is as he avows any publick order for the same viz for placing the Communion Table Altar-wise To this you answer for you play all parts that he shall make it cock-sure by three Apodicticall demonstrations which are as afterwards you dispose them the practice of his Majesties Chappell the Queenes Injunctions and his most excellent Majesties declaration about S. Gregories But first before we proceed further let mee aske one question Where doe you finde the Doctor say that his most excellent Majesty hath commanded any such matter No where most certaine in the booke nor any where that I can tell of but in the mint of your imagination where there is coynage all the yeere of these poore double ones The Doctor saith indeed His sacred Majesty hath already declared his pleasure in the case of S. Gregories and thereby given incouragement to the Metropolitans Bishops and other Ordinaries to require the like in all the Churches committed to them Incouragements are no Command you had best say so howsoever For if they were I could soone tell you in your eare who is a very disobedient subject But let that passe cum coeteris erroribus and see if that be better which comes after next I would faine hope some good of you but I finde no ground for it you misreport him so exceeding shamelesly in every passage The first you say of his three Apodicticall demonstrations as you please to slight them is that it
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
being once devoted to that holy use might easily bee removed from place to place as the necessities of those times did indeed require No sooner was the Church setled and confirmed in peace but presently the Altars also were fixed and setled Now for the nature and condition of this Commemorative or representative sacrifice which we have traced from the first Institution of it by our Lord and Saviour to the times of Constantine and found both Priests which were to offer and Altars upon which they were to offer it to Almighty God wee cannot take a better and more perfect view thereof than from Eusebius who hath beene more exact herein than any other of the Ancients In his first book de Domonstratione Evaâ—gelica he brings in this prediction from the Prophet Esay that in that day shall there bee an Altar to the Lord in the middest of the land of Egypt Es. 19. 19. Then addes that if they had an Altar and that they were to sacrifice to Almighty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must bee thought worthy of a Priesthood also But the Leviticall Priesthood could not bee of any use unto them and therefore they must have another Nor was this spoke saith he of the Egyptians only but of all other nations and idolatrous people who now poure forth their prayers not unto many Gods but to the one and only Lord and unto him erect an Altar for reasonable and unbloudie sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place of the whole habitable world according to the mysteries of the New Testament Now what those mysteries were hee declares more fully in the tenth Chapt. of the said first book Christ saith he is the propitiatorie Sacrifice for all our sins since when even those amongst the Jewes are freed from the curse of Moses law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrating daily as they ought the commemoration of his body and bloud which is a farre more excellent sacrifice and ministerie than any in the former times Then addes ' that Christ our Saviour offering such a wonderfull and excellent Sacrifice to his heavenly Father for the salvation of us all appointed us to offer daily unto God the commemoration of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and as a Sacrifice And anon after that whensoever wee doe celebrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the memory of that Sacrifice on the Table participating of the Elements of his body and blood we should say with David Thou preparest a Table for me in the presence of mine enemies thou annointest my head wih oyle my cup runneth over Wherin saith he he signifieth most manifestly the mysticall unction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reverend Sacrifices of Christs Table where we are taught to offer up unto the Lord by his owne most eminent and glorious Priest the unbloody reasonable and most acceptable sacrifice all our life long This hee intituleth afterwards the sacrifice of praise the Divine reverend and most holy sacrifice the pure sacrifice of the new Testament So that we see that in this Sacrifice prescribed the Christian Church by our Lord and Saviour there were two proper and distinct actions The first to celebrate the memoriall of our Saviours sacrificie which he intituleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commemoration of his body and blood once offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the memorie of that his Sacrifice that is as hee doth cleerly expound himseâ—fe that we should offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this our commemoration for a Sacrifice The second that withall wee should offer to him the sacrifice of praise thanksgiving which is the reasonable Sacrifice of a Christian man and to him most acceptable Finally he joynes both these together in the Conclusion of that Book and therein doth at full describe the nature of this Sacrifice which is thus as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he we sacrifice offer as it were with Incense the memory of that great Sacrifice celebrating the same according to the mysteries by him given unto us and giving thankes to him for our salvation with godly hymnes and prayers to the Lord our God as also offering to him our whole selves both soule and body and to his high Priest which is the Word See here Eusebius doth not call it onely the memorie or commemoration of Christs Sacrifice but makes the very memory or commemoration in and of it selfe to bee a Sacrifice which instar omnium for and in the place of all other Sacrifices wee are to offer to our God and offer it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Incense of our prayers and prayses This was the doctrine of the Church in Eusebius time touching the Sacrament of the body and blood of our blessed Saviour Of any expiatorie Sacrifice of any offering up of Christ for the quick and dead more than what had beene done by him once and once for all those blessed Ages never dream't And howsoever some of the ancient Fathers did amplifie with the choicest of their Rhetorick the dignity and nature of this holy Sacrament the better to inflame the people with a lively zeale at their partaking of the same yet they meant nothing lesse than to give any opportunity to the future Ages of making that an expiatorie Sacrifice which they did onely teach to bee Commemorative or representative of our Saviours passion A Sacrifice they did confesse it Altars and Priests they did allow of as necessary thereunto not thinking fit to change those terms which had bin recommended to them from pure antiquitie Those blessed spirits were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentious about words and formes of speech in which there was not manifest impiety The Supper of the Lord they called sometimes a Sacrifice and sometimes a memoriall of the Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so S. Chrysostome on the ninth Chapter to the Hebrewes Sometimes a Sacrifice and sometimes a Sacrament and so S. Austin for example for in his Bookes de Civitate Dei hee calleth it a Sacrifice Id enim Sacrificium successit omnibus illis sacrificiis veteris Testamenti c. and saith that it succeeded in the place of those legall sacrifices mentioned in the old Testament The same S. Austin as you tell us doth in the same Bookes call it a Sacrament of memory and wee will take your word this once that hee cals it so because we know from whence you had it though in the place by you cited being l. 17. c. 20. there is no such matter and I am sure that in the very same Bookes it is called Sacramentum Altaris the Sacrament of the Altar which was a very common appellation amongst the Fathers as was acknowledged by the Martyrs in Queene Maries time So for the Minister thereof they called him sometimes Presbyter and sometimes Sacerdos Elder or Priest indifferently without doubt or scruple for which see
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
â—ime was called Ara Dei Gods Altar you might have saved your labour of running into France for my Lord du Plâ—ssis unlesse hee could have told you that Tertullian meant some other thing in his Ara Dei or that the name of Altar was not a thing then knowne and used in the Christian Church Tertullian did indeed affect a litle of the African in all his stile But his said affectation doth appeare in nothing here save that hee useth the word Ara when as in that proprietie of speech which generally was observed in Christian Writers hee should have used the word Altare Nor need you take such paines to adde some reason for your opinion that there by Ara Dei Tertullian plainely meaneth the Lords Table being a matter never questioned And yet to shew your mighty reading and that you have a great deale of the Critick in you you fall into a tale of I know not what that Ara in Tertullian doth not signifie an Altar but any hillock or advantage of groâ—nd Once in Tertullian so it signifieth as in that de Pallio And therfore must it here be ara Dei at Gods hillock or as your selfe translate it after the rising of Almighty God But herein you mistake the point extremely as in all things else The proper signification of the word is Altar as you may see in Varro de lingua latina lib. 5. and Isidore de Origin lib. 15. c. 4. used for a banke or hillock by a Metaphor onely as in that de Pallio So that to call the Table ara onely because it was a kinde of rising above the pavement and to call banks or risings aras because of that similitude they had to Altars were to runne round in circulo and borrow Metaphors from metaphors ad infinitum And yet you take away this Metaphor also by telling us immediately that Tertullian by alluding to the reservations from the Heathen Altars doth call the Communion-Table Ara Dei Gods Altar Doth he so That 's well You give as much in this as one needs desire that were not too insatiably covetous How you mistake Tertullian in his reservare accipere we shall see hereafter For the next place Adgeniculari aris Dei you tell us that it is runne out of the text and adgeniculari câ—aris Dei put in stead thereof the alteration being made by Pamelius approved by all men else besides this poore Doctor Approved by all men else most confidently said indeed but most weakely proved What thinke you of Hospinian whose judgement you relie upon in other matters of this nature Meminit enim Tertullianus adgeniculationis poenitentium ad aras in l. de poenitentia So he in his discourse de origine Altarium published in the yeere 1603. What thinke you of Laurentius Renatus de la Barre who reades it as the Doctor doth Adgeniculari aris Dei And thereupon inferres Hic vides antiquitus Altaria venerationi fuisse quibus adgenicularentur By which saith hee you may perceive that anciently the Altars were had in reverence and that the people kneeled before them What think you of Beatus Rhenanus who doth not only reade it aris Dei and makes that inference thereupon which out of him was taken by de la Barre but brings a testimony from S. Ambrose that in those ancient times they did osâ—ulis quoque honorare honour the Altars with their kisses What thinke you finally of Stephanus Durantis which also reades it Aris Dei lib. de Ritib Eccl. 1. cap. 15 You see Sir here are some besides the poore Doctor that approve of the ancient reading and for your new readings as many times they have their uses so other whiles they make an Author speake what hee never meant the liberty of correcting and criticizing being growne so high and that of falsifying you know it by your selfe so universall thâ—t the old Copies may bee thought to be the truest And I am partly in these matters of old Timons minde who being asked by Aratus g how hee might get a perfect Copie of Homers Workes returned this answer that hee should looke abroad for one of the old Editions and not looke after those of the new corrections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see the Doctors are divided and that both Readings have their Patrons and some that lived since the old reading was cast out of the Text by Pamelius have not for all that taken up his Charis Dei much lesse opposed the old as you idly dreame As for your sally on the Author of the Latine determination which you speake of p. 163. the Pocket-Author as you call him sicut tuus est mos according to your wonted fashion of casting dirt on all you meet wiâ—h I leave him to himselfe it concernes not mee Aetatem habet hee is of age to doe you reason as well in this as in that other quarreâ—l which you have against him and which you fall upon unseasonably but that you love to be in action p. 192. All that I meane to doe is to divide the winde and Sunne betweene you and see faire play on both sides if you should chance to enter the lists about it And so wee will proceed unto S. Cyprian of whom the Doctor told you in his Coal from the Altar that in his Ep. ad Epictetum he plainly cals it Altare Dâ—i Gods Altar But there say you he meanes by Altar Stipes oblationes lucra the contributions offerings and all advantages belonging to the mans Bishoprick whom they had suspended This you affirme indeed but with as little proofe as truth The words are plainly otherwise but that you have an itch that will never leave you to make your Authors speake what they never meant Now thus stood the case One Fortunatianus having Apostated in the time of persecution and thereupon being deprived of his Bishoprick would enter on his charge againe without more adoe not being reconciled unto the Church This the good Father there complains of that he should dare to enter on the Priesthood which he had betrayed Quâ—si post aras Diaboli accedere ad aras Dei fas sit as if it were a thing of nothing to come immediately from the Devils Altars to the Altar of God Is this to talke of offerings contributions and matters of profit After indeed hee mentioneth Stipes Oblationes but neither in this very case nor any thing unto this purpose which you know well enough though contrary unto your knowledge you bring in those words to stop a gappe withall and for no use else That in the eighth Epistle unum Altare unum Sacerdotium doth signifie you say the summe and substance of the Gospell why doe you not make use of the same construction for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius before remembred rather than runne as farre as Ephesus for a bald device to blinde the lustre of the place Both places intimate this onely that in one Church there was
fierce upon it Nor were the Altars only moveable in those first daies but also portable and purposely made moveable that they might be portable according to the qualitie of the times And if we may relie upon Gabriel Biel as in this case I think wee may he tels us of a Table or Altar Altare ligneum in his language whereat the Popes of Rome did use to celebrate the Sacrament which was removed by the Priests from place to place ubicunque episcopus Romanus latuerit where ever the then Roman Bishops did retire themselves in times of danger Then for the situation of them whether towards the East or West or any other part of the heavenly bodies if Walafridus Strabo may be credited there was no certaintie thereof in the said times neither the Altars or Communion Tables being sometimes disposed of in diversas plagas East West North or South and that as there he tels us propter aliquam locorum opportunitatem according to the qualitie and conveniencie of the place it selfe Indeed it was not possible as the times then were that it should be otherwise For holding their assemblies as before we told you in private houses in dennes and cavernes under ground they were to make a vertue of necessity and suit themselves according to the qualitie of the place considering that they could not suit the place to their own desires But this held only for a time no longer than the faithfull were in those extremities and put unto their shifts as wee use to say For after when they were permitted either on sufferance or by speciall favour to fit their Churches to their minds they contrived them so that in their prayers and addresse to Almightie God they turned themselves unto the East The Author of the Questions and Answeres ad Orthodoxos ascribed to Iustine affirmes that in his time the Christians offered up their hymnes and orizons to God fixing their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards or on the eastern parts and â—aith withall that they received this usage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the holy Apostles And sure I am that in Tertullians time the Christians were accused of worshipping the Sunne for which there was no other ground but that they turned unto the East in the times of prayer Inde suspicio quod innotuerit nos ad Orientis regionem precari as he there informs us Which being so it is not to be thought but that the Churches were contrived and built accordingly fit to the posture of the people in the times of prayer Not that they were not built in any place at any time in any other form or fashion but that it was thus generally and for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all parts of Christendome from those times downwards And so it is resolved by Walfridus Strabo usus frequentior est in Orientem or antes converti pluralitatem ecclesiarum maximam eo tenore constitui For further proofe of which let us but look upon the formes of our antient Churches and wee shall finde that generally they are built in one uniforme fashion which fashion questionlesse was borrowed from the pattern of the first Churches erected in the primitive times Baronius tels us of some Churches in his time standing quae temporibus Constantini fuerunt à fundamentis extructae which had beene built from the foundation in the time of Constantine and differed nothing in the forme either for situation or distinction from those which have beene since erected And we may probably conclude with him that those then built were built according to the â—orme of those which were demolished not long before in the time of Diocletians furie cum eadem in iis officia essent obeunda exerceâ—dae functiones aâ— mysteria consummanda the selfe same Offices functions and mysteries being to be performed in them both alike Now for performance of these functions offices and mysteries the Churches were divided into severall parts two of the which are most considerable in our present businesse Of these the greater was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nave or body of the Church the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call the Quire or Chancell the body for the most part standing towards the West the Quire or Chancell towards the East And howsoever it was and might bee otherwise in some few particulars yet it was usitatior mos the generall usage of the Church as Paulinus hath it to place the Quire or Chancell in the Eastern part Within the body of the Church they had their Auditorium their place for reading of the Scripture and so much of the publick Offices as might be heard by those whom they called Catechumeni that were instructed in the faith and not as yet admitted unto the Sacrament of Baptisme The Quire or Chancell set apart for the performance of those rites iâ— which they placed the greatest mysterie of their profession which was the Sacrament of the bodie and bloud of our Lord and Saviour A difference or distinction not took up in the latter times but such as may plead strongly for as much antiquitie as any other custome in the Church besides and in the which they were directed as well by Gods command as by naturall reason For in the Tabernaâ—le built by Gods owne appointment and fashioned by his owne direction there was a Sanctum sanctorum a place more holy than the rest selected by the Lord for the most excellent part of the Iewish ceremonie which was the expiating of his people For which if God thought fit that there should be a proper and selected place and that the same should be secluded from all other use the Christians by the selfe same warrant might in their Churches have a Sancâ—â—m Sanctorum also for the commemorating of that expiation which was in fact made for us by our Lord and Saviour Besides the Gentiles had in their severall temples their Adyta or Penetralia as before was said wherein their greatest mysteries were performed and celebrated Tota in Adâ—tis divinitas saith Tertullian of them In those they placed their deities and in those their Altars Excessere omnes Adytis arisque relictis Dii quibus imperium hoc steterat as the Poet hath it which cleerly shewes their Altars were disposed of in their in most Adyta And should you say that by this reason the distribution of our Churches into a body and a Chancell would savour too much either of the Iew or Gentile you might betray your folly but not hurt the cause For there 's no question to be made but many Temples of the Gentiles were without any alteration of the Fabrick converted into Christian Churches Nor can you shew a reason for it why it should be more stood upon as the times then were to build new Churches of that fashion which the Gentiles used than to use those very Churches which the Gentiles built And for conformitie with the
amends by giving them â—omâ— secret notice of their authoritie and power in the civill government concluding that extravagancie with the 〈…〉 man Iraser popâ—lo Râ—man◠〈…〉 But Sir I hope you do not make your pâ—â—re Subâ—â—cts in England any way equall to the people in the state of Rome who were so formidable 〈◊〉 that time to all Kings and Princes ut 〈…〉 aliquenâ— juxta â—orum 〈…〉 of the state was in the people at that 〈◊〉 when this speech was used and so your application of it in this place and time must needs be either very foolish or extremely factious 〈…〉 Here you report his words aright which you do not often but then most shâ—mefully mis-report his meaning The Doctor doth not there lay downe a definition of the Diptychs as you falsly charge him but onely doth expound the word as it related to the case which was then in hand You may remember that the Bishop had sent the Vicar unto Bishâ—p Iewel to learne how long Communion Tables had stood in the middle of the Church and Bishop Iewel tells him of a pâ—ssage in the fifth Councell of Constantinople where it was said that tempore Diptychorum cucurrit â—mnis cum magno silentio circumcirca Altare i. e. saith he When the Lesson or Chaptâ—r 〈◊〉 a reading the people with silence drew together 〈◊〉 about the Altar Now when the Doctor comes to scan this passage not taking any notice of this mistake in Bishop Iewel he concludes it thus So that for all is said in the fifth Councell of 〈◊〉 the Altar might and did stand at the end of the 〈◊〉 although the people came together about it to heare the Dipâ—ychs i. e. the 〈◊〉 of those Prelates and other persons of 〈◊〉 note who had departed in the â—aith 〈…〉 to be his definition of the Diptychs a very â—oolish one you say and foolâ—sh it had beene indeed had it beene layed downe there for a definition 〈◊〉 did you mâ—â—ke it as you should you would hâ—ve 〈◊〉 â—hat it was never meant for a dâ—finition of the Diptychâ— generally but onely for an exposâ—tion of the word as in that place 〈…〉 if you look into the 〈…〉 〈◊〉 heare the Diptychs and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the recitall being made of the foure holy Oecumenicall Synods as also of the Archbishops of blessed memorie â—uphemius 〈◊〉 and Leo the people with a loud voyce made this acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glâ—rice â—e to thee O Lord. This is the truth of the relation in that Councell And I would faine learne of you being so great â— Clerke how you can fault the Doctor for his exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place and â—ime when there was onely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commemoration of those Prelates Leo Euphemius and Macedonius and other persons of chiefe note those which had had their interest in the said foure Councels which were all departed in the faith You were neare driven to seeke a concluding quarrell when you pitch'd on this Onely you were resolved to hold out as you had begun and as you enâ—red on the businesse with a false storie of the Vicar so to conclude the same with a false clamour on the Doctor But Sir let me advise you when you put forth next to shew more candour in your writings and lesse shifting wit Otherwise let the Dipâ—ychs have as many leaves as any of your Authors old or new have mentioned to you your name will never be recorded but on the back-side of the booke in case you do not finde a roome in the last columne of the foure which you have given us from Pelargus And so I shut up this debate with that Patheticall expression wherewith Octavius did conclude against Ceciâ—ius Quid ingrati sumuâ— quid nobis invidemâ—s sâ— veritas dâ—vinitatis aetate nostri temporis maturuit Fruamur bâ—no nostro recti sententiam temperemus coâ—ibeatur superstitio impiet 〈◊〉 expietâ—◠〈◊〉 Relâ—gio serâ—â—tur Why are we so ingratefull why do we envy one another if the true worship of the Lord be growne more perfect in our times then it was before Let us enjoy our owne felicitie â—nd quiâ—tly maintaine that truth which we are possessed of let superstition be restrained impietie exileâ— and true Religion kept inviolable This if we do endeavour in our severall places we shall be counted faithfull Stewarâ—s in our Masters house and happie is the servans whom his Lâ—ra when he commâ—th shaâ— finde so doing Amen FINIS Errata SEct. 1. p. 5. l. 16. for ratione r. rationale p. 44. l. â— for c. r. and ib. l. 24. de But p. 54. â— 14. for take notice r. take no notice p. 56. for 1542. r. 1 552. p. 73. l. 3. dele and p. 74. l. 18. for 〈◊〉 r. 〈◊〉 p. 85. l. 29. r. 〈◊〉 p â—8 l. 7. dele though p. 99. l. 5. for his r. the p. 100. l. 3. dele of the 82 Canon p. 103 l. 1. for passe r. passed Section 2. p. 7. l. 31. for an r. and â— p. 10. l. 2. for your r. the ib. l. 30 dele and p. 16. l 25. for the r. this p. 40. l. 10. for 〈◊〉 r. 〈◊〉 p. 46. l. 1. for finde not r not finde p. 54. l. 32. for neâ—re r. we â—re p. 66. l. 23 for this r. thep 86. for which r. of which p. 88. l. 15. r. discourser p. 90 l. 23. for the Altar r. an Altar p. 93. l. 27. for Altar-wise r where the Altar stood p 106. l. â—0 for in the Altar r. the Altar p. 110. l. 8. for cuâ— r. 〈◊〉 Sect. 3. p. 5. 6 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7 l. 26. dele that p. 8. l. 1. dele in p. 24. l. 16 r. Treasurers ib. l. 22. dele O. p. 28. l. 14. for and r. but. p. 37. l. â—5 for to r. nothing to p. 40. l. 1. dele that p. 46. l. 28. make a full point at too p. 49. l. 22 for stories r. scores ib. l. 50. k. the 3 r. Chancellour to the Dâ—ke of Anjou brother of King Hâ—nrâ— 3. c. p. 53. l. 26. for Petricone r Petricove p. 54. l. 8. for to r. we ibid. l. 28. for Vâ—entionius r. Vtenhovious 56 r. Prynne p. 62. l. 16. for two â— too p. 6 5. l. 19. for thus r. this a Holy table p. 36. b Ibi. p. 83 84 85 c. c Milites irruentes in Altaria osculis significare pacis insigne S. Amb. Ep. 33. l. 5. d Stat. 1. Eliz. cap. 2. e Holy Table p. 204. a Serò medicina paratur Cum mala per longâ—s invaluere moras Ovid. b 〈…〉 c 〈…〉 d Hor. de Arte. e Doctor Coal was Deane of â— Paul in Qu. Maries time as in the Acts and â—on part 3. f Vide Sect. 2. ch 4. in fine o Holy Table pag. 232. p Had the Doctor kept himselfe unto his