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
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
I trust you will not justifie all the marginall notes in the Acts and Mon. But as for Latimers speech that they might erre in some points though not in all things it seemes hee did not thinke that they erred in this himselfe affirming positively that it may be called an Altar as the Doctors call it though you leave that out You may take with you home the old clipper of speeches to wait upon the Mountebank and the Madman that are there already To the first place alledged from B. Ridley viz. that in the Sacrament of the Altar is the very body and bloud of Christ you answer onely as before that they are their words and not his the words articulated upon him and not his own But whose soever they were in the proposition he useth them without doubt or scruple in the repetition which was the onely point that they were produced for Against the other passage of that Reverend Prelates that the word Altare in the Scripture doth signifie as well the Altar whereupon the Iewes were wont to offer their â—burnt sacrifices as the Table of the Lords Supper and that S. Cyril meaneth by this word Altare not the Jewish Altar but the Table of the Lord c. you have nought to answer confessing plainly that he saith as the Doctor doth Which is the onely faire dealing he hath found yet from you though after you would faine retract affirming that the B p of Lincoln would smile very heartily to see that such a passage as this is should be brought by the Doctor to defend his Altars Let them laugh that winne That which comes next after is the Act of Parliament 1 Edw. 6. cap. 1. of which the Doctor tells us that it was resolved in the same that the whole Communion should be restored which in effect was a plaine abolition of the former Masse yet the Act was entituled An Act against such persons as shall speak irreverently against the Sacrament of the body and bloud of Christ commonly called the Sacrament of the Altar Hee tells us also that in the body of the Act that there was a Writ determined of upon such delinquencies wherein it is expresly called Sacrosanctum Sacramentum Altaris and that the said Act being repealed 1 Mar. cap. 1. was afterwards revived by Qu. Eliz. and every branch and member of it 1 Eliz. cap. 1. So that the Act being still in force the Sacrament of the Lords Supper is to this day entituled in the Statute law the Sacramâ—nt of the Altar This Statute you affirme to be produced by the Doctors with the same felicity as the Martyrs were that is to witnes point blank against himself the D r only peeping over the wicket but as you say not daring for his eares to open the doore and looke into the body of it Why doe you thinke the Doctor should be such a flincher First as you say because the Sacrament of the Altar was not the name but the addition onely to the name of the blessed Sacrament the very name it self being the Sacrament of the body and bloud of Christ the one the name the other the nick-name as you call it This said you fall upon the Doctor and bid him come with shame enough into the body of the Act and see what impostures he printeth for the people because forâ—ooth it is there called the comfortable Sacrament of the body and bloud of Christ commonly called the Sacrament of the Altar and in Scripture the Supper and Table of the Lord. Good angry Sir doe you find any imposture here on the Doctors-part Affirmes hee otherwise than that the Sacrament of the Lords Supper was and is by that Statute still in force entituled also by the name of Sacrament of the Altar It is you say a penall law and being it was a penall law it was to speak ad captum vulgi Doe you not call to mind that you told us lately of the Queenes Injunctions that they were directed to her Subjects not unto her Mathematicians and of the Rubrick in the Liturgie that it was made for people that were no Geometricians and then conclude the point out of Chancellour Egerton that words must be taken sensu currenti custome and use being the best expositor both of Lawes and words Take the Impostor home with you to make up the messe and then you have a Mountebank a mad man the devill an old clipper of speeches and the said Impostor to keepe you company You challenge upon all and on no occasions a speciall interest in antiquity and cite as you have cause sometimes some of the Ancients that call it the Sacrament of the Altar yet tell us upon better thoughts that it is called so indeed but not by the law of God nor by the law of man but commonly that is by the common error and Popery of these times The Papists are beholding to you for giving them such interest in the Ancient Fathers The Fathers call it so and it was called so only by the common error and Poperic of these later daies Doe not you make the Fathers exceeding young or Popery exceeding old in that you make the Fathers and Popery of an equall standing Your slender observation that in those times this very Sacrament was called the Masse and allowed to be called so by Act of Parliament you meane it is so called in the Liturgie confirmed that Parliament 2. 3. Edw. 6. c. 1. is not worth the noting Yet thereupon you make this inference that if the Doctor shall report of you that you have said Masse when you have onely administred the Communion you will have your remedy against him as in case of slander And well you may You know that Statute is repealed there being another Liturgie confirmed by Parliament which makes void the old But so it is not with the Statute touching the Sacrament of the Altar which is as much in force as the second Liturgie Nor need you feare that any man will report of you that you have said Masse when you have only administred the Communion though some perhaps may say and bid you take the remedy that the law allowes you that you or some good friend of yours have offered to say Masse there where you ought to have administred the Communion onely Be not too busie on your chalenges as you love your selfe lest some adventurous Sword-man bid you doe your worst and take up the wasters As for the Writ directed in the body of the Act to my LL. the Bishops you say it doth not call it as the Doctor falsifyeth the Act Sacramentum Altaris but onely that it was grounded on the Statute made concerning the Sacrament of the Altar Why Sir the Doctor doth not say that the Writ calls it so expressely but that it is expresly called so in the Writ And if you have no better answer to the Writ than unto the Statute
as you call him For that the Alteration of K. Edwards Liturgie proceeded rather of some motions from without than any great dislike at home the Doctor was induced to beleeve the rather because the King had formerly affirmed in his Answer to the Devonshire men that the Lords Supper as it was then administred was brought even to the very use as Christ left it as the Apostles used it and as the holy Fathers delivered it Acts and Monuments part 2. pag. 667. And secondly because hee had observed that in the Act of Parliament by which that Liturgie of 1549. was called in the booke of Common prayer so called in was affirmed to be agreeable to Gods Word and the Primitive Church 5. 6. Ed. 6. ca. 1. Unto the first of these you promise such an Answer an Anâ—wer set downe in such Capitall letters that he that runnes may reade And this no doubt you meane to doe onely in favour to the Doctor who being but a blinker as you please to call him would hardly see your Answer in a lesser Character But first because we know your tricks we will set downe in terminis as the storie tells us what was demanded by the Rebells and what was answered by the King and after looke upon the glosse which you make of both that wee may see which of them you report most falsely and what you gather from the same The Rebels they demanded thus Forasmuch as wee constantly beleeve that after the Priest hath spoken the words of consecration being at Masse there celebrating and consecrating the same there is very really the body and bloud of our Saviour Iesus Christ God and man and that no substance of bread and wine remaineth after but the very selfe same body that was borne of the Virgin Mary and was given upon the Crosse for our Redemption therefore wee will have Masse celebrated as it was in times past without any man communicating with the Priests forasmuch as many rudely presuming unworthily to receive the same put no difference between the Lords body and other kind of meat some saying that it is bread both before and after some saying that it is profitable to no man except hee receive it with many other abused termes Now to this Article of theirs the King thus replyed For the Masse I assure you no small studie nor travell hath beene spent by all the learned Clergie therein and to avoid all contention it is brought even to the very use as Christ left it as the Apostles used it as the holy Fathers delivered it indeed somewhat altered from that the Popes of Rome for their lucre brought it to And although yee may heare the contrary from some Popish evill men yet Our Majesty which for Our Honour may not be blemished and stained assureth you that they deceive abuse you and blow these opinions into your heads to finish their owne purposes This is the plaine song as it passed betweene the Rebells and the King And now I will set down your descant on it in your owne words verbatim not a tittle altered that all which runne may reade and see how shamefully you abuse your owne dearest Author The Rebels in their third Article set on by the Popish Priests doe petition for their Masse that is that which wee call the Canon of the Masse and words of consecration as they had it before and that the Priests might celebrate it alone without the communicating of the people To this the King answers That for the Canon of the Masse and words of Consecration which is nothing altered in the second Liturgie they are such as were used by Christ the Apostles and the ancient Fathers that is They are the very words of the Institution But for the second part of their demand which was for the sacrifice of the Masse or the Priests eating alone they must excuse him For this the Popes of Rome for their lâ—cre added to it So there is a cleare Answer to both parts of the Article A very cleare answer if you marke it well The Rebels make demand of the whole Masse modo forma as before it had beene celebrated you make them speake onely of the Canon of the Masse and words of Consecration The King in his reply makes answer to the whole Masse as it was commonly then called the whole forme and order of the Communion in the publick Liturgie that it was brought even to the very use as Christ left it the Apostles used it and the holy Fathers delivered it you make him answer onely of the Canon and words of Institution as if that were all This is not to report an answer but to make an answer and draw that commendation to a part of the common Liturgie which was intended of the whole And yet your Inference is farre worse than your Report For you have made the King to say that they should have a Table and a Communion and the words of Consecration as they were used by Christ the Apostles and the ancient Fathers but they should have no Altar nor sacrifice for these the Popes of Rome for their lucre had added to the Institution This were there nothing else would set you forth for what you are a man that care not what you say or whom you â—alsifie so you may runne away from the present danger though afterwards it overtakes you and falls farre heavier on you than before it did Next let us see what you reply to that which concernes the Parliament and the opinion which it had of the former Liturgie as both agreeable to Gods Word and the Primitive Church And first you charge the Doctor with borrowing that passage from father Parsons three Conversions Whether it be in father Parsons the Doctor knowes not But whether it be or not that comes all to one as long as it is so delivered in the Act of Parliament Then for the Act itselfe you answer that whereas some sensuall persons and refractorie Papists had forbâ—rne to repaire to the Parish-Churches upon the establishment of the English Service the Parliament doth in the Preamble tell the offenders against this new law that praiers in the mother-tongue is no invention of theirs as the Priests would make them beleeve but the doctrine of the Word of God and the practice of the Primitive Church medling no farther with the Liturgie in this part of the Act than as it was a service in the mother-tongue I have been told it was a saying of my Lord Chancellour Egerton that D r Day once Dean of Windsor had the most excellent arts of creeping out of the law of any man whose name was ever brought in Chancâ—ry That Doctor and this Minister are much of the same quality our Minister being as expert in creeping out of an authority as ever was that Doctor in creeping out of the law But yet hee creepes not so away but a man may catch him and catch him sure we will
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
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
Marry say you the Minister appointed to reade the Communion is directed to reade the Commandements not at the end but the North side of the table which implyes the end to be placed towards the East great window 2. It was practiced so in K. Edwards time as is not proved but endeavoured to be proved out of the troubles at Francofurt 3. Because it is very likely that Cox Grindall and Whitehead being halfe the number of the perâ—sers of the Liturgiâ— which was to be confirmed in the Parliament following would observe that ceremonie in placing the Communion-table which themselves abroad and at home had formerly practiced These are the Arguments we must trust to to confirme the point but these will not do it for they are onely say-soes and no proofes at all and might as justly be denied by us as venturously affirmed by you But we will scan them severally beginning first with that comes last and so proceeding ascendendo untill all be answered First then Cox Grindall and Whitehead made not up halfe the number of the Perusers of the Liturgie The Author whom you cite names us eight in all Parker Bill May Cox Grindall Whitehead Pilkington and Sir Thomas Smith all joynt-Commissioners in the business So that unless it may be proved that three and three makes eight and if it may be proved you are more cunning at Arithmetick than in all the Mathematicks beside Grindall and Cox and Whitehead made not halfe the number But let that passe for once how shall wee know that they did place the Communion-table end-long both at home and abroad For this we are directed to the troubles at Francofurt pag. 23. and 24. in which there is not any word that reflects that way All we finde there is the recitall of a letter sent from the conformable English-men at Strasburgh to the schismaticall congregation of the English-men in Francofurt about reducing them unto the booke of Common-prayers established in the latter end of K. Edward 6. which letter was delivered to them by M r. Grindall and M r. Chambers and signed by 16. of their hands Grindals being one but not one word of Cox or Whitehead Or grant this too that Grindall Cox and Whitehead placed their Communion table end-long when they were abroad and might be fearefull of offending those amongst whom they lived yet would it be no good conclusion that therefore they appointed it should be so here where they were safe and out of danger and had the countenance of the Qâ—eene who liked old orders very well for their incouragement You saw this well enough and therefore dare not say it for a certaine but a likely matter and likelihoods I trow except it be for you are no demonstrations This said your second argument about the practise in K. Edwards time endeavoured to be proved from the troubles at Francofurt is already answered Your poore indeavours and your simple likely-hoâ—ds may well go together Nor is there any thing in all that relation which concernes this practise more than a summary of the orders in K. Edwards booke drawne up by Knox and others of that crew to be sent to Calvin by his determinatâ— sentence to stand or fall where it is onely said that the Minister is to stand at the North-side of the table Which being a recitall onely of the Rubrick in the Common-prayer booke makes but one Argument with the first or helps God wott but very poorely for the proofe of that But where you knock it on the head with saying that the placing of the table end-long with one end towards the East great window was the last situation of that table in K. Edwards time and call Miles Huggard for a witness most sure Miles Huggard tels you no such matter For thus saith Miles How long were they learning to set their table to minister the said Communion upon First they placed it aloft where the high Altar stood Then must it be set from the wall that one might go betweene the Ministers being in contention on whether part to turne their faces either towards the West the North or South Some would stand west-ward some north-ward some southward How say you now Doth Miles say any thing of placing the table end-long No point He saith it was removed from the wall where at first it stood that one might goe between the said wall and it and so I hope it might standing North and South but that it was placed endlong not one word saith Miles Your out-works being taken in come wee unto the fort it selfe the Rubrick where it is said the Minister standing at the North-side of the Table shal say the Lords Prayer The Doctor answered this before in his Coal from the Altar viz. That being in all quadrangular and quadrilaterall figures there were foure sides though commonly the narrower sides be called by the name of ends the Minister standing at the north-end of the table doth performe the Rubrick the table standing in the place where the Altar stood as well as standing at the North-side in case it stood with one end towards the East great window And this he did conceive the rather because that in the Common-prayer booke done into Latine by the command and authorized by the great Seale of Qu. Eliz. it is thus translated Ad cujus mensae Septentrionalem partem Minister stans or abit orationem dominicam that the Minister standing at the North-part of the table shall say the Lords Prayer This is the summe of his discourse what reply make you First entring on a vaine discourse touching the raptures of the soule when it is throughly plunged in the study of the Mathematicks and therein shewing your notorious ignorance in mis-reporting the inventions of Archimedâ—s and Pythagoras which wee will tell you of hereafter you fall on this at last for the maine of your answer Loquendum est cum vulgo when we speake to the people of a side we must take a side as they take it and that the Doctor was too blame to dispute out of Geometry against custome and that with people which are no Geometricians Poore subjects that are penally to obey Lawes and Canons not being to be spoken to according to the Rules of Art You tell us further that every Art hath to it selfe its owne words of art and thereupon produce an Epitaph on the Chanter of Langres full of odde musicall notes and pretty crotchets in that chanting faculty And with another tale of Euclide and certaine Diagrams drawne in the sand by the Egyptians advise the Doctor to remember that the Rubrick was written for the use of the English and not of the Gypsâ—es Of all this there is little that requires an answer consisting all of flourishes and fencing-tricks but not one handsome ward to keepe off a blow For speake man was that Rubrick written for the Laitie or for the Clergie for the poore subjects as you call them