Alt●●●
Christianum
:
or
,
The
dead
Vicars
Plea
.
Wherein
the
Vicar
of
Gr.
being
dead
,
yet
speaketh
,
and
pleadeth
out
of
Antiquity
,
against
him
that
hath
broken
downe
his
Altar
.
Presented
,
and
humbly
submitted
to
the
consideration
of
his
Superiours
,
the
Governours
of
our
CHURCH
.
By
IOHN
POC●●●●GTON
.
D.
D.
In●edige
primò
,
priùs
coepisse
populum
Christianum
,
quàm
populum
Iud●●●●●
.
S.
Ambros.
de
Sacr.
l.
4.
c.
3.
〈…〉
hoc
Al●are
subr●er●
,
〈◊〉
illum
lapidibus
obrueretis
?
Chrysost.
Hom.
53.
ad
Populum
Antioch
.
LONDON
,
Printed
by
Richard
Badger
.
1637.
TO
THE
CHRISTIAN
READER
.
Good
Christian
Reader
:
THere
is
lately
come
forth
a
Coale
from
the
Altar
,
and
behinde
it
a
Letter
to
the
Vicar
of
Grantham
:
The
Author
of
either
of
these
is
to
me
utterly
unknowne
.
My
speech
therefore
must
needs
be
innocent
,
and
my
personall
reflections
none
at
all
.
Mr.
Cotton
is
marked
by
the
Coale
to
bee
the
Father
of
that
Epistle
:
This
man
I
knew
well
in
Cambridge
to
have
humanity-learning
of
his
owne
:
And
if
I
may
know
him
by
this
Letter
,
then
I
am
sure
,
hee
hath
taken
his
Divinity
upon
trust
.
Hereby
he
hath
made
a
double
forfeiture
,
of
the
Merchants
faith
,
and
of
his
owne
,
and
laboured
to
his
owne
losse
,
and
theirs
that
beleeve
in
him
,
if
he
make
not
both
good
.
It
is
twenty
yeares
and
upward
,
since
he
was
translated
from
the
body
of
Emanuel
Colledge
,
to
be
made
a
member
of
a
new
body
severed
from
the
ancient
Clergy
of
England
(
as
King
Iames
of
famous
memory
in
his
Directions
speakes
)
to
become
neither
Parson
,
Vicar
,
nor
Curat
;
but
Lecturer
of
Boston
.
It
is
therfore
hard
to
determine
,
which
of
his
Diocesans
he
doth
personate
in
that
Letter
.
Wherefore
this
Quaere
we
must
leave
,
as
the
servants
did
the
inquirie
after
him
that
had
sowen
tares
,
and
was
stept
aside
,
to
their
Masters
detection
.
Their
Master
told
them
it
was
the
envious
man
that
had
done
it
,
but
named
him
not
,
whereby
they
perceived
,
that
the
apprehension
of
the
malefactor
concerned
not
them
so
much
,
as
the
plucking
up
of
the
tares
.
The
case
is
ours
;
The
tares
which
the
pen-man
hath
brought
out
of
his
treasures
of
late
writers
misunderstood
,
the
Authour
of
the
Coale
hath
pluckt
up
.
What
he
hath
fetcht
from
their
Elders
,
my
endeavour
,
by
Gods
assistance
,
may
in
some
part
weede
out
.
Thus
having
brought
you
acquainted
with
my
scope
,
I
betake
my selfe
,
and
you
both
,
to
God
,
and
the
working
of
his
grace
,
farewell
.
Syllabus
Capitum
.
-
Cap
I.
pag.
1.2
,
3
OF
Christian
charity
.
Of
verity
.
Which
of
the
twaine
is
most
to
be
regarded
.
Which
Pilate
preferred
.
Which
obtaineth
the
prime
place
with
the
Pen-man
of
this
Letter
.
-
Cap.
II.
3.
ad
7.
Of
the
Antiquity
of
Christians
.
Altar
in
Scripture
:
in
the
Decretals
.
-
Cap.
III.
p
7.
ad
9.
Of
Altars
mentioned
in
S.
Martialis
,
S.
Irenaeus
,
Tertullian
,
Origen
,
S.
Cyprian
.
-
Cap.
IV.
p
9.
ad
15.
Who
first
objected
against
Christians
,
that
they
had
neither
Temples
,
nor
Altars
,
nor
Gods
.
What
those
Temples
,
Altars
,
and
Gods
were
which
Christians
had
not
.
Of
Churches
in
the
Primitive
Church
.
-
Cap.
V.
p.
15.
ad
18.
Of
the
favour
which
Christians
had
with
the
Emperours
,
out
of
Eusebius
and
Tertullian
.
-
Cap.
VI.
p.
18.
ad
22.
Of
the
succession
of
Bishops
in
their
severall
Sees
.
S.
Ambrose
his
art
to
save
his
Church
and
Altar
standing
.
Of
their
manifold
Synods
.
Exercise
of
the
power
of
the
Keyes
.
Wealth
of
the
Church
of
Rome
.
The
multitude
of
Christians
in
Cities
and
Castles
,
a
terrour
to
the
Heathen
.
-
Cap.
VII
.
p.
22.
ad
25.
Sundry
Parish
Churches
,
or
Churches
in
Villages
in
the
Primitive
times
.
Some
built
Anno
47.97.110.117.150.160.182.193
.
Churches
in
Britanny
in
183.
and
in
55.
Churches
frequented
.
Parish
Priests
.
Bookes
of
Canons
sent
to
be
read
in
Churches
.
-
Cap.
VIII
.
p.
25.
ad
29.
Situation
of
Churches
on
an
Hill
.
Looked
toward
the
East
.
Five
distinct
places
in
Churches
.
Church
porch
a
place
for
Penitents
.
Penance
in
Sackcloth
imposed
on
delinquents
.
Want
of
discipline
among
Hereticks
taxed
by
Tertullian
.
Where
the
Pulpit
stood
in
S.
Cyprians
time
.
Places
for
the
Laity
,
and
Clergy
,
were
distinct
at
the
Communion
.
-
Cap.
IX
p.
29.
ad
36.
Where
the
Communion
was
celebrated
.
Inthronization
of
Bishops
S.
Iames
Chaire
in
Ierusalem
,
S.
Peters
Chaire
in
Rome
.
What
kept
S.
Austin
in
the
bosome
of
the
Church
.
Hereticks
had
no
Churches
.
Succession
of
Bishops
from
the
Apostles
,
necessary
in
a
true
Church
.
How
S.
Irenaeus
,
S.
Augustine
,
Tertullian
,
confounded
Hereticks
.
A
true
succession
of
Bishops
in
the
Church
of
England
.
-
Dedication
and
consecration
of
Churches
by
godly
Bishops
:
Cap.
X
p.
36.
ad
43
taxed
by
the
Centurists
for
the
mystery
of
iniquity
.
What
penance
was
performed
by
Hereticks
and
Apostates
,
before
their
admittance
into
the
Church
.
Of
Confession
and
Exomologesis
.
Dayes
of
penance
and
absolution
.
Citizens
penance
.
-
Of
Schooles
of
Religion
.
Cap.
XI
.
p.
●3
.
ad
60.
Catechists
.
Degrees
in
the
Church
.
Educati
,
Audientes
,
Catechumeni
,
Intincti
,
Neophyti
.
Hereticks
neglected
these
Orders
.
Libraries
.
Treasuries
.
Offerings
at
the
Eucharist
.
Disposed
of
by
Bishops
.
Corruption
among
Deacons
.
Timothy
directed
to
take
part
of
Oblations
.
The
Emperours
brother
a
Bishop
.
-
The
Altar
stood
in
Sacrario
.
Cap.
XII
p.
60
ad
66.
Mysteries
of
the
Eucharist
not
permitted
to
be
seene
of
all
.
Chancels
how
divided
.
Communio
Laicorum
.
Priests
only
stood
about
the
Altar
.
What
things
were
done
,
and
consecrated
at
the
Altar
.
Hereticks
could
not
consecrate
,
because
they
had
no
Altars
,
Priests
not
allowed
to
be
Executors
,
nor
to
be
drawne
from
their
daily
service
at
the
Altar
.
-
The
Rubrick
concerning
the
standing
of
the
Table
in
the
body
of
the
Church
.
Cap.
XIII
.
p.
66.
ad
71.
Of
the
Rubrick
concerning
Chancels
.
Who
hath
the
appointing
of
bookes
to
be
read
by
Priests
.
Peter
Lombard
,
and
the
ancient
Fathers
appointed
to
be
read
.
Bishop
Iewel
and
others
directed
to
be
read
.
Communion
Tables
,
according
to
Bishop
Iewel
,
stood
in
t●●
Presbytery
.
The
Presbytery
is
not
the
body
of
the
Church
.
-
The
an
〈…〉
Communion
Tables
,
Cap
XIV
.
p.
71
▪
Eusebius's
authority
examined
,
for
the
standing
of
Altars
in
the
body
of
the
Church
.
Church
of
Tyre
built
by
Paulinus
.
Paulinus
adjudged
an
Arrian
by
the
Centurists
.
Illyricus
hereticall
.
The
Altar
in
Tyre
how
it
stood
in
the
midst
of
the
Presbytery
.
Church
in
Tyre
built
conformable
to
the
Temple
.
Foure
distinct
places
in
Solomons
Temple
.
How
the
Altar
there
stood
in
the
midst
.
Gods
dwelling
in
the
midst
of
his
people
.
How
David
and
Solomon
praised
the
Lord
in
medio
Ecclesiae
.
The
people
did
not
see
the
Priest
at
Solomons
Altar
.
-
Cap.
XV.
p
79.
ad
84.
S.
Augustines
testimony
concerning
the
standing
of
the
Lords
Table
in
the
midst
of
the
Church
.
Five
orders
of
persons
distinct
.
1.
Audientes
.
2.
Catechumeni
,
3.
Competentes
,
4.
Neophyti
,
5.
Fideles
.
All
these
invited
,
but
the
faithfull
only
allowed
to
come
to
the
Lords
Table
.
God
walked
in
the
midst
of
the
Campe
,
when
he
went
either
before
or
behinde
it
.
Audientes
and
the
rest
that
were
invited
,
did
all
participate
of
Christs
flesh
,
and
also
of
Christs
bloud
,
when
their
severall
duties
were
performed
.
-
Cap
XVI
.
p.
84.
ad
93.
The
testimony
of
the
fifth
Councell
of
Constantinople
examined
,
touching
the
standing
of
the
Altar
in
the
body
of
the
Church
.
The
people
of
Constantinople
violent
to
have
the
Diptychs
read
,
forget
their
duty
to
the
Patriarch
,
and
to
the
Emperour
.
The
Archbishop
and
people
adore
the
holy
Altar
.
How
David
did
compasse
the
Altar
.
How
people
do
run
about
the
Priest
.
What
the
Diptychs
were
.
-
Cap.
XVII
.
p.
93.
ad
97.
Whether
the
Quire
may
be
found
in
the
body
of
the
Church
out
of
Durandus
,
and
Platina
.
Boniface
the
second
divided
the
Quire
from
the
people
,
how
to
be
understood
.
How
long
this
was
done
before
●he
fifth
Councell
of
Constantinople
.
The
Priest
turning
about
at
the
Altar
,
doth
not
argue
that
he
stood
among
the
people
:
no
more
than
the
Bishops
blessing
them
argues
the
standing
of
the
Throne
in
the
body
of
the
Church
.
-
Cap.
XVIII
.
p.
97.
ad
104.
The
consent
and
Testimony
of
Fathers
ought
to
be
reverenced
.
What
office
at
the
Altar
was
performed
by
none
but
Priests
.
Of
Sacrifices
mentioned
in
the
holy
Fathers
of
the
purest
times
.
In
S.
Iustin
,
S.
Irenaeas
,
Tertullian
,
S.
Cyprian
,
S.
Chrysostome
,
S.
Ambrose
,
S.
Augustine
.
-
Cap.
XIX
.
p.
104.
ad
110
The
meaning
of
the
31.
Article
delivered
.
What
Sacrifices
are
blasphemous
Fables
and
dangerous
deceits
.
The
Doctrine
of
the
Church
herein
delivered
,
by
Bishop
Mountague
,
Bishop
Andrewes
,
Bishop
White
,
M.
Casaubon
.
Homily
of
Sacraments
.
-
Cap.
XX
,
p.
110.
ad
115.
The
necessity
of
admitting
Christian
Altars
.
The
standing
of
the
Lords
Table
Altarwise
,
or
having
of
Altars
,
is
not
forbidden
in
the
31.
Article
under
the
name
of
blasphemous
figments
.
Abuses
of
Altars
and
Sacrifices
,
are
condemned
by
our
Church
:
not
the
things
themselves
.
What
is
the
faith
of
Protestants
and
Papists
.
In
what
respect
the
Masse
is
not
to
be
allowed
.
The
outrage
of
the
people
committed
in
breaking
downe
of
Altars
,
punishable
by
law
.
The
duty
of
well
minded
men
concerning
Altars
.
-
Altars
crept
not
into
the
Church
.
Cap.
XXI
.
p.
115.
ad
121.
Altars
consecrated
with
more
ceremony
,
and
regarded
with
more
reverence
than
any
part
of
the
Church
,
appeareth
out
of
Bishop
Iewel
.
On
the
Altar
stood
the
Crosse
of
Christ
in
the
Primitive
Church
,
and
in
S.
Chrysostomes
time
;
and
for
some
time
in
Q.
Elizabeths
raine
.
Steps
unto
the
Altar
.
Altar
drawne
with
Curtaines
.
Archbishops
,
Bishops
,
and
all
sorts
of
people
do
reverence
towards
them
.
Penitents
humble
themselves
before
them
.
Barbarous
Souldiers
humbly
kisse
them
.
S.
Ambrose
willing
to
be
made
a
sacrifice
for
them
.
-
Complying
with
the
Iewes
doth
not
argue
the
creeping
in
of
Altars
.
Cap.
XXII
.
p.
121.
ad
130.
The
enemies
of
the
Church
have
long
since
pickt
a
quarrell
at
her
Altars
,
and
her
Priests
.
The
Councell
of
Aquisgrane
defendeth
them
.
At
what
houre
of
the
day
Christian
Altars
came
in
.
Christian
Altars
came
in
at
Noahs
floud
,
and
have
continued
in
Gods
Church
ever
since
.
Danger
to
meddle
with
holy
and
consecrate
things
.
K.
IAMES
washed
his
hands
of
them
.
The
whole
of
the
Christian
Church
was
framed
by
the
patterne
of
the
Iewish
Church
.
Son
of
the
Church
an
honourable
name
.
-
The
conceit
of
a
Dresser
unworthy
a
Divine
,
Cap.
XXIII
.
p.
130.
ad
137.
or
morall
man
:
Suting
.
Psychicus
in
Tertullian
.
The
Patriarch
,
and
Bishops
in
the
fifth
Councell
of
Constantinople
,
expresse
a
different
apprehension
of
the
Altar
.
Christs
first
institution
of
the
Sacrament
,
no
rule
to
us
in
matters
circumstantiall
.
Those
that
have
Altars
may
call
them
Altars
.
The
Author
confesseth
we
have
an
Altar
.
S.
Paul
did
,
and
the
Church
may
order
things
otherwise
than
Christ
used
.
S.
Augustines
determination
herein
.
The
Eucharist
is
to
be
received
fasting
.
-
Of
the
Table
whereupon
our
Saviour
did
institute
his
last
Supper
.
Cap.
XXIV
.
p.
137.
ad
147.
The
posture
of
the
partakers
,
lying
,
or
leaning
.
Iudith
and
Hesters
banquet
.
M.
Beza
describeth
how
they
leaned
one
upon
another
.
The
name
Table
how
used
in
Scripture
:
not
such
a
Table
as
the
Church
wardens
provide
.
Of
that
Logick
axiom
,
Sublato
relativo
formali
,
manet
materiale
tantum
,
ill
applied
to
consecrate
things
.
No
relation
can
alter
the
nature
of
things
dedicated
to
God
,
though
they
be
not
not
used
,
or
abused
.
-
Canons
of
the
Church
need
no
private
mans
confirmation
,
Cap
XXV
.
p
147.
usque
ad
finem
.
Rationibus
cogentibus
.
Persons
ill
affected
will
take
liberty
to
disturbe
Church
and
Commonwealth
,
and
renounce
all
obedience
:
if
they
may
require
proofe
of
what
is
commanded
rationibus
cogentibus
.
The
edicts
of
Princes
,
Articles
of
our
Creed
,
petitions
of
the
Lords
Prayer
,
Bookes
of
holy
Scripture
,
our
baptisme
,
Eucharist
will
be
questionable
and
unsetled
,
if
men
may
require
to
have
these
maintained
rationibus
cogentibus
.
Authority
Ecclesiasticall
and
Temporall
,
cannot
receive
so
much
prejudice
by
the
railing
and
malicious
writing
of
her
professed
enemies
,
as
by
her
seeming
friends
,
that
will
allow
to
have
it
disputed
and
proved
,
rationibus
cogentibus
.
The
distresse
the
Vicar
is
in
,
being
put
to
maintaine
the
Canon
touching
bowing
at
the
Name
of
IESVS
,
rationibus
cogentibus
.
The
Author
ill
advised
to
make
a
jeere
of
the
first
and
second
Service
.
The
first
and
second
Service
have
continued
in
the
Church
,
1636.
yeares
.
Perlegi
Tractatum
hunc
Theologicum
,
cui
Titulus
est
[
Altare
Christianum
,
&c.
]
in
quo
nihil
reperio
sanae
doctrinae
,
aut
bonis
moribus
contrarium
,
quò
minùs
summâ
cum
utilitate
imprimatur
;
ita
tamen
,
ut
si
non
intra
quinque
menses
proximè
sequentes
Typis
mandetur
,
haec
licentia
sit
omninò
irrita
.
Ex
Aedibus
Lambethanis
Feb.
21.
1636.
GUIL.
BRAY
,
Reverendissimo
in
Christo
Patri
,
&
Domino
D.
Arch.
Cant.
Sacellanus
Domesticus
.
ALTARE
CHRISTIANVM
.
CAP.
I.
The
Letter
.
By
that
time
that
you
have
gained
some
more
experience
in
the
cure
of
soules
,
you
shall
find
no
such
Ceremony
as
Christian
Charity
.
Of
Christian
charity
.
Of
verity
.
Which
of
the
twaine
is
most
to
be
regarded
.
What
Pilate
preferred
.
Which
obtaineth
the
prime
place
with
the
Pen-man
of
this
Letter
.
HE
that
made
the
poore
Vicars
plea
(
I
dare
say
)
look'd
for
no
fee
in
this
world
.
And
he
that
makes
the
dead
Vicars
plea
,
must
stay
for
his
till
the
world
to
come
.
But
Truth
is
a
Centurion
of
great
command
,
whom
that
bids
go
,
he
goes
;
and
if
that
bid
speak
,
who
can
hold
his
peace
?
Having
therefore
my
knowne
imperfections
and
disabilities
thus
over-mastered
,
something
I
will
say
(
by
his
assistance
,
who
is
Truth
it selfe
)
in
zeal
to
the
Truth
,
whose
I
am
,
and
whom
I
serve
.
As
the
fort
of
Iebus
was
manned
with
the
lame
and
the
blind
,
so
is
this
mans
letter
maintained
(
to
keep
his
owne
phrase
)
rationibus
non
cogentibus
.
I
will
not
therefore
be
affraid
to
assaile
it
,
and
the
rise
of
my
speech
I
take
from
the
close
of
that
Letter
;
And
conceive
that
if
that
be
true
,
that
there
is
no
such
ceremony
as
Christian
charity
,
it
is
as
true
,
that
there
is
no
such
substantiall
way
for
sound
Christians
to
walke
in
,
as
Divine
verity
.
If
two
walk
hand
in
hand
together
out
of
this
path
,
their
kind
complying
in
errour
,
is
nothing
lesse
than
trechery
.
Their
mutuall
love
I
may
not
call
piety
:
for
he
who
is
love
,
and
truth
,
hath
intituled
sanctification
to
this
,
and
not
to
that
.
Sanctifica
eos
in
veritate
,
Ioh.
17.17
.
Love
sheweth
to
all
men
who
are
his
Disciples
,
In
hoc
cognoscent
omnes
,
&c.
Ioh.
13.34
but
Truth
it
is
that
first
makes
them
so
.
Whilest
men
roave
in
their
opinions
,
though
good
and
reverend
,
some
saying
,
Thou
art
the
Baptist
,
some
Elias
,
&c.
Yet
quem
dicum
homines
?
they
shew
themselves
by
their
errours
to
be
but
men
.
But
those
that
he
hath
chosen
to
be
his
Disciples
avouch
this
Truth
,
which
their
fore-man
sayes
for
them
,
Tu
es
Christus
,
&c.
sayes
St.
Peter
.
Truth
then
is
first
of
all
to
be
searched
after
.
Pilate
once
made
this
seasonable
Quaere
,
Quid
est
veritas
?
But
,
unhappy
man
,
he
turned
his
back
,
before
Truth
it selfe
returned
him
an
answer
.
No
marvell
then
,
if
much
bussle
and
stirre
have
continued
ever
since
about
it
.
His
haste
to
please
men
,
exivit
as
Iudaeos
,
lost
him
;
and
so
will
us
,
that
resolution
.
Pilate
,
to
get
favour
of
the
Iewes
,
made
haste
out
,
and
left
Truth
behind
him
:
The
like
reflexion
upon
the
men
of
Gr.
and
their
friends
,
moved
our
Pen-man
to
affect
a
by-path
,
and
to
run
counter
,
flat-crosse
to
the
present
directions
of
the
Governours
of
our
Church
.
Marry
,
you
may
not
parallell
him
with
Pilate
,
it
was
not
for
favour
,
but
deare
charities
sake
,
which
he
commends
to
the
Vicar
,
and
preferres
before
all
obedience
to
Ceremonies
appointed
by
the
Church
.
And
doubtlesse
if
the
Vicar
could
have
seene
Truth
,
the
foundation
of
his
Charity
,
he
would
have
received
it
,
The
Letter
.
The
name
of
Table
in
the
Christian
Church
is
200.
yeares
more
ancient
than
the
name
of
Altar
.
It
is
well
knowne
that
there
was
no
Christian
Church
yet
built
in
the
Apostles
time
:
and
may
we
think
that
Altars
were
built
before
the
Church
?
Verily
Origen
that
lived
200
yeares
after
Christ
,
hath
these
words
against
Celsus
,
Objicit
nobis
quod
non
habeamus
Imagines
,
aut
Aras
,
aut
Templ●
▪
S.
Ambros.
de
sacr.
l.
4.
c.
3.
as
he
doth
the
commands
of
his
mother
the
Church
,
with
all
reverence
and
subjection
:
but
a
formall
recommendation
of
disguised
charity
,
he
conceiveth
ought
neither
to
be
given
nor
received
as
a
legall
supersedeas
to
the
rules
of
Truth
,
and
directions
of
his
Ordinary
.
Wherefore
for
the
calling
and
setting
of
the
Lords
Table
,
he
thinks
fit
to
follow
the
directions
of
his
Ordinary
:
and
to
traverse
the
whole
matter
contained
in
this
strangers
bill
,
and
to
give
answer
to
the
chiefest
points
thereof
.
CAP.
II.
Of
the
antiquity
of
Christians
.
Altars
in
Scripture
.
In
the
Decretals
.
THe
first
point
I
will
begin
withall
is
this
,
The
name
of
Table
is
not
two
hundred
yeares
more
ancient
than
the
name
of
Altar
in
the
Christian
Church
.
The
Authour
maintaines
it
is
:
but
not
according
to
his
owne
directions
to
the
Vicar
,
rationibus
cogentibus
,
and
so
makes
a
bad
cause
starke
naught
.
Now
that
neither
the
Authour
nor
my selfe
be
mistaken
in
the
name
of
Christian
Church
,
let
us
both
hearken
to
St.
Ambrose
,
Accipe
quae
dico
,
anteriora
esse
mysteria
Christianorum
,
quam
Iudaeorum
.
And
againe
,
Intellige
primò
priùs
coepisse
populum
Christianum
,
quàm
populam
Iudaeorum
.
Christ
was
Christ
before
he
was
born
of
the
blessed
Virgin
.
Himselfe
saith
,
Before
Abraham
was
I
am
.
And
as
Christ
was
,
so
were
Christians
,
and
Christian
Sacraments
,
and
Christian
Ceremonies
,
before
Christ
was
borne
or
the
Iewes
either
.
Iudaei
quando
esse
coeperunt
?
sayes
St.
Ambrose
,
I
pray
you
when
began
the
Iewes
?
why
ex
Iuda
pronepote
Abraha
,
from
Iudah
Abrahams
nephewes
sonne
.
Christian
Church
in
the
Old
Testament
,
and
there
we
find
the
name
and
use
of
Altars
is
above
eight
hundred
yeares
more
ancient
,
than
the
name
of
Tables
in
Gods
Service
.
The
children
of
God
,
by
the
light
of
nature
infused
into
them
,
without
any
direction
or
speciall
command
;
or
rather
by
inspiration
of
Christs
blessed
Spirit
,
who
delighted
to
walk
with
the
sonnes
of
men
,
erected
Altars
.
Noah
that
durst
not
step
out
of
the
Ark
without
speciall
warrant
,
Altar
.
Abraham
also
,
with
whom
Christ
walked
as
a
friend
,
built
two
Altars
,
Whether
the
Church
of
God
before
Moses
was
called
Christian
,
I
will
not
dispute
:
but
sure
I
am
,
that
it
had
the
same
Christ
that
we
have
,
for
their
Saviour
,
and
we
are
assured
out
of
St.
Ambrose
,
that
it
was
Populus
Christianus
,
it
was
a
Christian
Church
,
if
it
were
a
Church
at
all
,
which
no
Christian
can
doubt
of
.
Therefore
in
the
Christian
Church
the
name
of
Table
is
not
two
hundred
yeares
more
ancient
than
the
name
of
Altar
:
But
the
name
of
Altars
,
and
their
religious
use
is
,
in
the
Christian
Church
guided
by
Christs
Spirit
,
above
1200.
yeares
more
ancient
than
the
name
of
Tables
in
the
Church
of
the
Iewes
,
and
above
2300.
more
ancient
than
the
name
of
Tables
in
the
Christian
Church
erected
by
the
Apostles
among
the
Gentiles
.
2.
The
Church
in
the
New
Testament
I
am
sure
is
a
Christian
Church
,
in
the
notion
of
this
Authour
;
and
at
Antioch
it
was
so
first
called
.
And
I
am
as
sure
,
that
the
name
of
Table
is
not
two
hundred
yeares
more
ancient
than
the
name
of
Altar
therein
:
but
,
if
I
be
not
deceived
,
of
the
same
,
or
a
later
date
,
that
our
Saviour
maketh
mention
of
a
Christian
Altar
,
and
of
a
Christian
oblation
,
in
his
own
Christian
Church
,
where
he
saith
,
If
thou
bringest
thine
offering
to
the
Altar
,
&c.
Leave
there
thine
offering
at
the
Altar
,
&c.
I
suppose
no
Christian
will
deny
:
and
this
was
neare
three
yeares
before
he
makes
mention
of
a
Table
,
at
which
the
hand
of
him
that
betrayed
him
was
with
him
.
S.
Paul
maketh
mention
of
an
Altar
at
which
Priests
in
the
New
Testament
do
serve
,
3.
For
the
Primitive
Church
,
Damasus
sayes
that
Euaristus
died
a
blessed
Martyr
;
this
man
lived
within
eighty
yeares
after
Christ
,
Anno
112.
who
(
if
we
believe
the
Decretall
)
maketh
mention
of
Altars
.
For
he
speaketh
of
the
dedication
of
Churches
,
Altars
.
Hyginus
that
lived
Anno
154.
and
died
a
Martyr
,
maketh
mention
of
Altars
;
for
,
according
to
Gratian
,
he
made
a
decree
concerning
the
re-dedication
of
a
Church
,
si
motum
fuerit
Altare
.
Pius
succeeded
him
,
and
lived
Anno
158.
who
,
according
to
Gratian
,
Ob.
But
the
Centurists
tell
us
,
that
these
Epistles
are
forged
things
,
and
trifles
of
no
worth
:
Or
if
they
be
true
,
then
you
may
see
how
timely
the
mystery
of
iniquity
began
to
worke
in
the
Church
of
Rome
in
the
dedication
of
Churches
,
Sol.
If
they
be
forged
things
,
why
did
no
Catholike
Father
,
not
so
much
as
in
the
Greek
Church
,
detect
the
same
,
and
cry
them
downe
?
How
comes
it
to
passe
,
that
both
the
East
and
West
Church
keep
so
good
correspondency
in
the
use
of
Altars
,
and
in
the
dedication
of
them
.
Was
this
a
mystery
of
iniquity
in
the
West
Church
,
and
none
in
the
East
?
But
who
gave
this
Quaternion
of
Ministers
authority
to
brand
the
Martyrs
of
the
Primitive
Church
,
and
the
whole
Church
both
Greek
and
Latine
,
with
the
mystery
of
iniquity
?
But
let
the
authority
of
these
Decretals
be
what
it
will
,
here
is
some
thing
to
be
alledged
for
the
antiquity
of
Altars
;
but
no
mention
of
the
name
of
Communion-Tables
in
any
writing
true
or
forged
,
within
180.
years
of
Christ
.
Therefore
as
yet
it
appeareth
not
that
the
name
of
Table
is
two
hundred
yeares
more
ancient
than
the
name
of
Altar
.
CAP.
III.
Of
Altars
in
S.
Martialis
,
in
S.
Irenaeus
,
in
Tertullian
,
in
Origen
,
in
S.
Cyprian
.
BVt
if
the
Decretals
be
of
no
value
,
Altars
,
Coena
Domini
offertur
in
Ara.
Now
I
come
to
an
Authour
whom
I
conceive
to
be
without
all
exception
,
viz.
Irenaeus
,
a
Martyr
,
and
Scholer
unto
Polycarpus
the
Martyr
brought
up
under
S.
Iohn
,
and
therefore
knew
well
what
the
practice
was
of
holy
Martyrs
,
and
godly
Fathers
both
in
the
Greek
and
Latine
Church
,
and
was
able
to
speak
his
mind
,
being
chosen
Ambassadour
to
the
Bishop
of
Rome
by
the
Church
of
France
:
though
the
Centurists
jerk
him
for
his
negligent
,
and
improper
manner
of
speech
.
This
Martyr
lived
within
twenty
two
yeares
of
Pius
,
viz.
180.
who
both
mentioneth
and
alloweth
of
Altars
in
Churches
,
and
oblations
upon
them
,
not
because
Pius
and
his
predecessors
so
decreed
,
but
because
it
is
the
will
of
God
to
have
it
so
.
Tertullian
lived
Anno.
203.
within
twenty
three
yeares
of
Irenaeus
.
This
learned
Writer
speaking
of
confession
made
by
Penitents
,
in
the
Primitive
Church
,
unto
Priests
;
saith
further
,
that
the
manner
was
,
according
to
Rhenanus
,
Aris
Dei
adgeniculari
,
to
kneele
down
before
Gods
Altar
.
Here
is
mention
made
of
Altars
,
and
of
reverence
done
before
them
.
So
Origen
,
who
lived
within
twenty
three
yeares
of
Tertullian
,
[
*
](A09811-e3950-b)
*
Rhenanus
.
hic
vides
Christianis
antiquitus
Altaria
venerationi
fuisse
,
quibus
adgenicularentur
.
Orig.
hom:
11.
super
Num:
Hom:
10.
super
Iesum
Navi
.
maketh
often
mention
of
Altars
,
and
reproveth
those
that
brought
not
their
oblations
to
the
Altar
;
And
saith
,
that
it
was
the
Lords
owne
Ordinance
,
that
the
Priests
of
the
Gospell
should
participate
of
the
Altar
.
He
also
mentioneth
the
contributions
that
were
made
,
ad
ornatum
Altaris
,
for
the
decking
of
Altars
.
The
blessed
Martyr
Saint
Cyprian
,
who
lived
within
14.
yeares
of
Origen
,
viz.
An.
240.
maketh
often
mention
of
Altars
,
and
of
the
use
of
them
in
the
Christian
Church
,
Ab
Altari
non
recedant
,
ought
not
to
be
withdrawne
from
their
service
at
the
Altar
,
nor
to
be
otherwise
imployed
,
Nisi
Altari
&
sacrificiis
deserviendo
.
To
descend
lower
to
prove
the
Antiquity
of
Altars
,
were
against
reason
.
By
this
,
that
hath
beene
said
,
it
appeareth
,
that
the
name
of
Table
is
not
200.
yeares
more
ancient
than
the
name
of
Altar
.
But
that
the
name
of
Altars
,
and
the
reverend
use
of
them
,
have
beene
in
the
Christian
Church
long
before
the
name
,
or
use
of
Table
;
and
have
continued
in
the
Christian
Church
,
in
honourable
repute
from
the
very
beginning
thereof
,
without
interruption
for
3943.
yeares
:
therefore
the
name
of
Table
cannot
be
200.
yeares
more
ancient
in
the
Christian
Church
,
than
the
name
of
Altar
.
CAP.
IV.
Who
first
objected
against
Christians
,
that
they
had
neither
Temples
,
Altars
,
nor
Gods
.
What
those
Temples
,
Altars
and
Gods
were
,
that
Christians
had
not
.
Of
Churches
in
the
Primitive
Church
.
WHereas
it
is
said
that
Christians
could
have
no
Altars
within
two
hundred
yeares
of
Christ
,
because
they
had
no
Churches
in
all
that
space
:
This
maketh
as
much
for
the
overthrowing
of
Tables
,
as
for
the
removing
of
Altars
.
For
if
there
were
no
Churches
in
all
that
time
,
then
there
was
no
Table
.
Then
is
not
the
name
of
Table
two
hundred
yeares
more
ancient
in
the
Christian
Church
,
than
the
name
of
Altar
,
by
that
reason
.
2.
Those
that
first
made
this
objection
were
Heathens
,
whose
malicious
speeches
Christians
should
not
make
use
of
to
the
prejudice
of
their
owne
religion
.
Not
Origen
,
but
Celsus
in
Origen
:
nor
Minutius
Foelix
,
but
Caecilius
in
him
do
object
against
Christians
,
Quod
tanquam
athei
nulla
haberent
Templa
,
nec
Deos
,
nec
Altaria
.
3.
Those
Heathens
that
say
we
had
no
Altars
,
do
not
say
we
had
Communion-Tables
two
hundred
years
before
there
were
Altars
in
the
Christian
Church
.
Wherefore
this
authority
borrowed
from
Heathens
,
will
not
furnish
this
man
with
a
Table
two
hundred
yeares
before
there
were
Altars
.
4.
It
is
true
,
Christians
in
the
Primitive
Church
had
no
Temples
,
that
is
,
such
magnificent
Temples
,
as
were
dedicated
to
Heathen
gods
:
but
they
had
Churches
from
the
beginning
of
Christianity
.
Neither
had
they
Altars
to
sacrifice
beasts
on
,
but
they
had
Altars
for
the
offering
up
of
their
Christian
Sacrifices
:
Neither
did
they
worship
Heathen
gods
,
but
a
God
that
made
Heaven
and
Earth
.
Deos
vestros
(
saith
Tertullian
)
colere
des●imus
,
ex
quo
illos
non
esse
cognoscimus
;
yet
are
we
not
Atheists
for
all
that
,
but
quod
colimus
Deus
unus
est
,
Temples
,
Altars
,
and
gods
.
For
God
they
worshipped
,
and
Altars
they
had
,
as
both
Origen
,
and
Tertullian
before
him
,
and
Irenaeus
before
them
both
do
plainly
witnesse
.
Now
that
Christians
had
Churches
,
and
Altars
for
Christian
Sacrifices
,
from
S.
Pauls
time
,
till
the
time
of
Constantine
the
Great
(
notwithstanding
the
many
and
bloudy
persecutions
raised
against
them
,
)
is
so
cleere
a
truth
,
that
I
wonder
any
man
of
learning
should
deliver
the
contrary
.
For
what
service
they
can
doe
the
Church
in
maintaining
an
untruth
,
I
cannot
imagine
.
True
it
is
,
some
Christians
in
the
Apostles
times
,
and
after
,
till
Constantines
raigne
,
and
when
he
was
gone
also
,
were
forced
,
first
for
feare
of
Heathens
,
and
after
for
feare
of
Hereticks
,
were
constrained
sometime
to
meet
in
private
houses
,
and
vacant
places
:
and
as
the
Apostle
saith
,
Have
yee
not
houses
to
eate
and
to
drink
?
despise
ye
the
Church
of
God
.
Our
Churches
by
God's
mercy
are
a
glory
to
our
Religion
;
the
fruits
not
of
piety
only
,
but
of
peace
and
plenty
:
are
environed
with
Churchyards
,
are
fairely
built
of
Stone
,
covered
with
Lead
,
beautified
with
goodly
Glasse-windowes
,
Pinnacles
,
Battlements
,
have
their
Porches
,
severall
Iles
,
Belfreyes
,
Steeples
,
Bels.
In
the
body
of
these
Churches
are
placed
Pulpits
,
Seats
,
Pewes
,
and
the
Baptisterion
or
Font
towards
the
West
,
together
with
the
poore-mans-Box
;
To
the
Chancels
belonged
the
Vestry
,
Lavatory
,
Repository
,
and
Reclinatories
for
hearing
confessions
.
Our
Churches
are
endowed
with
Gleb-lands
,
Tythes
,
Houses
,
Gardens
,
and
Orchards
,
for
Parsons
,
Vicars
,
Prebendaries
,
Deans
,
and
Bishops
.
Our
Churches
,
with
their
Parishes
,
have
their
severall
limits
,
bounds
,
and
Precincts
.
Now
to
imagine
the
continuance
of
all
these
in
this
compleat
and
flourishing
estate
ever
since
the
Apostles
times
,
were
to
build
Castles
in
the
aire
.
The
piety
of
Princes
,
and
devotion
of
God's
people
in
aftertimes
gave
beauty
and
wealth
to
Churches
.
But
when
I
avouch
the
being
and
use
of
Churches
in
the
Apostles
times
,
I
pray
conceive
,
I
meane
true
materiall
Churches
,
but
sutable
to
the
condition
of
the
Apostles
,
and
Apostle-like
men
of
those
times
.
Those
times
had
Woodden
Chalices
,
but
Golden
Priests
.
The
Churches
were
woodden
,
poore
and
base
,
but
the
Church-men
were
like
polished
Saphyrs
.
They
were
poore
in
earthly
revenewes
,
but
rich
in
the
heavenly
treasure
.
But
Churches
,
I
am
well
assured
,
they
had
in
the
Apostles
time
,
for
the
Saints
of
God
to
meet
in
at
least
every
Lord's-day
:
made
at
first
of
private
houses
,
dedicated
by
the
Owners
;
and
in
such
sort
consecrated
by
the
Apostles
,
and
Bishops
their
successors
,
to
the
Lord's
service
,
that
they
could
never
more
returne
to
their
former
common
use
,
to
eat
and
drink
,
to
lye
down
and
sleepe
in
:
but
were
imployed
only
for
the
worship
of
God
,
reading
,
and
expounding
of
Scripture
,
singing
of
Psalmes
;
for
supplications
,
prayers
,
and
giving
of
thanks
,
and
receiving
the
holy
Eucharist
.
And
all
these
holy
offices
were
performed
in
a
decent
and
reverend
order
,
some
in
the
first
,
and
others
in
the
second
service
.
True
it
is
,
they
were
the
houses
of
private
men
,
which
were
at
first
converted
into
the
Houses
of
God
;
and
whether
they
were
Chambers
or
Parlors
,
upper
or
lower
roomes
;
whether
covered
with
Thatch
or
Reed
,
Tyle
or
Slate
:
whether
paved
with
Stone
,
or
beaten
plaine
with
the
feet
of
the
frequenters
,
I
will
not
take
upon
me
to
define
.
But
how
ever
they
were
made
and
prepared
,
none
,
I
am
sure
,
was
so
irreligious
to
come
into
the
Lord's-house
,
as
then
it
was
,
especially
on
the
Lord's-day
,
without
his
oblation
;
which
being
then
by
the
Priest
collected
,
a●d
put
into
the
Treasury
,
amounted
to
so
good
a
famine
,
that
therewith
Captives
,
Prisoners
,
sick
and
needy
persons
were
relieved
,
Widowes
maintained
,
and
the
Elders
that
ruled
well
were
doubly
honoured
.
These
poore
and
contemptible
Churches
were
at
the
very
first
so
distinguished
,
that
Audientes
,
Catechumeni
▪
Believers
,
and
Priests
,
yea
,
and
Penit●nts
,
had
their
severall
places
to
set
them
apart
one
from
another
.
These
poore
Churches
shined
not
with
gold
or
precious
stones
,
but
were
illustrious
and
glorious
by
the
holinesse
of
Priests
,
holinesse
of
Altars
,
where
they
alone
waited
;
and
the
holinesse
of
the
blessed
Eucharist
that
was
thereon
,
and
could
not
elsewhere
be
consecrated
.
The
maintenance
,
and
Mansion-houses
belonging
to
these
Churches
and
Church-men
,
persecution
made
uncertaine
to
the
chiefest
of
them
,
more
than
to
the
rest
.
For
unto
this
very
day
,
We
both
hunger
,
&c.
thirst
&c.
are
naked
,
&c.
have
no
certaine
dwelling
place
,
saith
he
,
that
knew
both
how
to
abound
,
and
how
to
want
:
how
to
enjoy
the
revenewes
of
devotion
,
and
to
endure
the
misery
of
persecution
.
The
knees
of
Camels
shewed
well
,
that
the
practise
of
piety
was
then
performed
,
in
kneeling
before
their
Saviour
and
Redeemer
.
The
stooles
they
had
were
either
none
,
or
none
but
fall-stooles
,
to
come
and
fall
downe
and
kneele
before
the
Lord
their
Maker
.
Ambition
to
step
up
into
the
highest
roomes
and
seats
,
and
there
to
inclose
and
inthronize
themselves
,
was
confined
to
Pharisaicall
Feasts
,
or
Synagogues
:
holy
men
had
no
such
custome
,
sought
no
such
state
or
ease
;
neither
the
Churches
of
God
.
It
is
plaine
enough
they
had
Churches
for
God's
service
,
and
as
evident
it
is
that
they
had
Altars
.
S.
Paul
sayes
in
plaine
termes
,
We
have
an
Alt●●
▪
and
distinguisheth
it
from
the
Leviticall
Altar
:
for
hereof
they
have
no
right
to
eat
,
which
serve
at
the
Tabernacle
.
Consider
what
Theophylact
sayes
,
Nos
(
inquit
Apostolus
)
observationem
habemus
,
verùm
haud
eam
qua
fit
in
hujusmodi
cibis
,
sed
super
Altari
,
sive
in
cruenta
hostia
vivifici
corporis
.
Hujus
ut
sint
participes
,
nec
pontificibus
quidem
legalibus
permittitur
,
tantisper
dum
tabernacula
,
hoc
est
,
legalibus
umbris
serviunt
.
CAP.
V.
Of
the
favour
which
Christians
found
,
with
the
Emperours
in
the
midst
of
their
persecutions
.
Eusebius
and
Tertullian
witnesses
hereof
.
IT
may
not
bee
denyed
but
many
and
bloudy
were
the
persecutions
,
The
Letter
.
The
faithfull
for
feare
of
Tyrants
,
were
faine
to
meet
together
in
private
●ouses
,
in
vacant
places
in
Woods
,
and
Forrests
,
and
in
Caves
under
the
ground
.
And
may
we
thinke
that
Altars
were
built
before
the
Churches
.
wherewith
the
Saints
of
God
were
tryed
in
that
fiery
furnace
,
whereinto
they
were
cast
,
and
continued
neere
300.
yeares
.
Yet
as
it
was
with
the
Israelites
,
when
they
served
the
Philistims
,
God
sent
them
deliverers
,
and
gave
them
favour
sometimes
,
in
the
sight
of
those
that
held
them
in
subjection
:
So
their
gracious
Lords
,
upon
reason
of
State
,
used
some
connivence
,
and
extended
an
hand
of
mercy
,
and
sometimes
an
arme
of
protection
over
them
.
We
may
finde
,
that
the
Emperours
caused
sundry
edices
(
upon
petitions
of
grace
,
preferred
by
diverse
pious
,
and
worthy
persons
unto
them
)
to
be
issued
out
in
their
behalfe
:
as
that
of
Trajan
;
hoc
genus
non
inquirondum
;
This
was
in
the
third
per●ecution
,
Ne
turbentur
.
Saint
Iustin
putteth
Antonius
Pius
his
sonne
in
minde
thereof
.
Antonius
Pius
,
upon
the
petition
of
this
holy
man
,
Antoninus
Verus
,
did
support
and
defend
them
,
as
he
also
did
,
this
was
Anno.
161.
But
Marcus
Aurelius
,
as
he
had
just
cause
,
not
onely
defended
them
,
but
commanded
their
enemies
to
bee
burnt
quicke
,
because
by
their
prayers
,
Iulius
Capitolinus
witnesseth
the
same
,
Fulmen
de
coelo
p●ecibus
suis
contra
hostium
mac●inamentum
(
sc.
Legio
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicta
)
extorsit
,
suis
pluvia
impetrata
,
l.
c.
4.
c.
19.
throughout
all
the
world
.
In
his
time
Bacchylus
was
Bishop
of
Corinth
,
and
Polycrates
Bishop
of
Ephesus
.
This
peace
was
Anno.
180.
Decius
,
Anno.
256.
Galienu●
granted
the
like
edicts
,
under
whom
and
Valerianus
was
the
ninth
persecution
.
This
was
Anno.
260.
Heare
now
what
Tertullian
will
say
to
this
purpose
,
who
was
140.
yeares
before
Eusebius
.
The
Lawes
made
against
Christians
,
Trajanus
ex
parte
frustratus
est
,
vetando
inquiri
in
Christianos
.
And
Hadrian
,
Vespasian
,
Antoninus
Pius
,
Antoninus
Verus
,
would
never
urge
the
execution
of
them
:
Let
,
saith
he
,
M.
Aurelius
his
letter
be
produced
,
hereby
it
will
appeare
,
that
he
quit
the
Christians
from
all
danger
of
punishment
,
and
denounced
death
to
their
accusers
:
And
gives
the
reason
before
specified
.
The
name
of
Christians
,
saith
he
,
came
in
under
Tiberius
,
who
threatned
punishment
against
all
those
that
accused
them
:
Domitian
indeed
began
to
persecute
them
,
but
hee
quickly
relented
.
Caeterum
de
tot
exinde
principibus
ad
hodiernum
,
Divinum
,
humanumque
sapientibus
,
edite
aliquem
debellatorem
Christianorum
.
At
nos
è
contrario
edimus
protectorem
.
The
Christians
,
then
,
it
seemes
by
Tertullian
,
from
the
time
of
Domitiam
,
Anno.
81.
unto
the
Raigne
of
Severus
,
when
Tertullian
lived
,
found
Protectors
,
not
all
great
persecutors
;
this
was
Anno
193.
Nero
excepted
,
the
Heathen
could
not
shew
from
the
Raigne
of
Tiberius
,
(
when
Christianity
began
)
how
any
one
Emperour
sought
to
root
them
out
;
but
hee
could
let
them
see
,
that
very
many
had
shewed
them
favour
.
Christians
therefore
,
for
feare
of
Tyrants
,
were
not
faine
for
200.
yeares
together
,
to
live
in
Woods
,
and
Caves
,
under
the
ground
:
But
their
Churches
were
built
,
and
frequented
,
and
their
Bishops
well
respected
;
and
this
favour
continued
till
about
the
nineteenth
of
Dioclesian
,
ca
▪
1
,
2.
Anno.
298.
And
Dioclesian
was
the
first
persecutor
,
that
I
can
finde
,
that
caused
Churches
and
Oratories
to
be
broken
downe
,
which
had
beene
soone
done
,
if
Christians
had
no
Churches
,
till
above
200.
yeares
after
Christ
.
CAP.
6.
Of
the
succession
of
Bishops
in
their
severall
Sees
.
S.
Ambrose's
art
to
save
his
Church
and
Altar
standing
.
Synods
assembled
.
Power
of
the
Keyes
exercised
.
The
wealth
of
the
Church
of
Rome
.
The
multitude
of
Christians
a
terror
to
Heathen
.
Antioch
,
Alexandria
,
Rome
,
appeare
in
Eusebius
.
And
it
is
probable
,
that
the
godly
Bishops
preserved
their
Churches
standing
in
those
dangerous
times
,
by
the
selfesame
art
whereby
S.
Ambrose
kept
his
from
surprising
of
Arrian
Hereticks
:
Fervebat
enim
tunc
persecutio
,
saith
he
.
The
art
was
Christian
fortitude
and
patience
.
Sanè
si
me
vis
aliqua
abduceret
ab
Ecclesia
,
carnem
meam
exturbari
posse
,
non
mentem
potuistis
advertere
?
Me
you
should
finde
ready
,
Vt
si
Imperator
faceret
quod
solet
esse
regiae
potestatis
,
ego
subirem
quod
Sacerdotis
esse
consuevit
.
Quid
ergo
turbamini
?
volens
nunquam
jus
deseram
,
coactus
repugnare
non
novi
.
I
will
not
willingly
betray
my
Church
,
but
submit
to
what
the
Emperour
will
cause
to
be
done
.
Dolere
potero
,
potero
flere
,
potero
gemere
.
Adversus
arma
,
milites
,
Gothos
quoque
lachrymae
arma
sunt
.
Talia
enim
munimenta
sunt
Sacerdotum
.
So
our
holy
Bishops
in
the
ten
persecutions
commended
the
preservation
of
the
houses
of
God
,
who
would
surely
,
as
David
did
,
looke
unto
his
owne
house
,
when
by
prayers
and
teares
he
was
forced
so
to
do
.
The
Heathen
are
entred
into
thine
inheritance
.
Lay
hand
upon
the
shield
and
buckler
.
Why
pluckest
thou
not
thy
right
hand
out
of
thy
bosome
?
Thus
(
doubtlesse
)
Christians
preserved
their
Churches
standing
.
And
it
is
more
Christianlike
to
acknowledge
a
truth
,
and
to
give
God
the
glory
thereof
,
than
to
the
dishonour
of
God
,
and
shame
of
Christianity
,
to
maintaine
a
falsehood
.
The
Bishops
of
those
times
were
contented
to
yeeld
themselves
to
be
sacrificed
,
to
keepe
their
Churches
from
ruine
.
They
put
on
the
minde
of
the
Lord
Iesus
,
If
ye
seeke
me
,
let
these
go
their
wayes
.
This
minde
Saint
Ambrose
notably
discovered
,
Altars
,
pro
Altaribus
gratiùs
immolabor
,
I
would
be
glad
at
my
heart
to
be
sacrificed
for
Altars
.
Behold
,
Behold
,
the
president
of
a
true
Bishop
!
and
let
him
that
is
bound
in
conscience
to
president
himselfe
by
such
a
paterne
,
be
astonished
and
ashamed
,
if
he
have
betrayed
the
contrary
disposition
by
word
or
deed
.
To
conclude
,
since
there
was
such
an
evident
succession
of
Bishops
in
their
severall
Sees
,
we
may
be
well
assured
they
had
Churches
,
and
did
not
for
feare
run
into
Woods
,
and
Dens
,
and
Caves
of
the
earth
to
administer
the
holy
Sacraments
,
where
were
neither
Baptisteria
,
nor
Altaria
:
for
so
to
do
was
forbidden
.
Montanus
,
Anno
163.
wherein
his
opinion
was
adjudged
prophane
,
and
the
defenders
excommunicated
.
Therefore
they
had
Churches
.
Fideles
,
&
Catechumeni
,
&
Audientes
,
&
Poenitentes
:
And
that
these
Churches
had
Goods
and
Lands
belonging
to
them
.
Some
of
these
Churches
had
so
great
meanes
belonging
to
them
,
and
particularly
to
the
Church
of
Rome
,
that
even
in
the
times
of
persecution
,
and
when
their
Bishops
suffered
martyrdome
,
yet
the
Church
,
as
appeares
by
Cornelius
his
Epistle
to
Fabius
Bishop
of
Antioch
,
Pope
,
Anno
254.
under
Decius
,
when
the
eighth
persecution
began
.
If
Christians
had
liberty
to
meet
at
Synods
,
they
might
with
more
liberty
meet
at
Churches
.
And
if
they
duly
exercised
the
power
of
the
Keyes
,
casting
out
some
,
and
receiving
others
into
the
Church
;
and
if
they
had
such
a
great
number
of
Priests
and
Deacons
in
some
one
Church
,
it
is
to
be
thought
that
innumerable
multitude
of
Christians
resorted
to
their
service
:
all
which
being
put
together
,
it
cannot
be
denied
with
reason
▪
but
that
they
had
Churches
to
assemble
in
.
Trajan
feared
more
the
multitude
,
than
the
religion
of
the
Christians
.
urbes
,
insulas
,
castella
,
municipia
,
&c.
And
the
meaning
is
not
,
that
Christians
were
clapt
up
prisoners
in
these
places
.
For
the
complaint
of
the
Heathen
was
this
,
obsessam
voc●ferantur
civitatem
,
that
they
had
in
effect
besieged
their
Cities
,
in
agris
,
in
castellis
,
in
insulis
Christianos
,
omnem
sexum
,
aetatem
,
conditionem
,
etiam
dignitatem
transgredi
ad
hoc
nomen
,
quasi
detrimento
moerent
.
And
Plinius
.
29.
ipsa
multitudine
,
was
troubled
at
their
number
:
whereupon
Trajan
made
a
law
full
of
confusion
(
sayes
Tertullian
)
hoc
genus
inquirendos
non
esse
,
oblatos
verò
punire
oportere
.
Christians
therefore
being
so
many
,
so
potent
,
so
zealous
,
would
not
runne
out
of
the
Cities
whereof
they
were
Masters
,
to
pray
with
Hereticks
in
Dens
and
Caves
,
contrary
to
their
discipline
,
and
leave
their
Altars
on
which
only
they
consecrated
the
Eucharist
▪
CAP.
VII
.
Sundry
Parish-Churches
,
or
Churches
in
Villages
in
the
Primitive
times
.
Some
built
,
Annis
47.97.110.117.150.160.182.193
.
Churches
in
Britanie
,
183.
and
in
55.
Churches
frequented
.
Parish
Priests
.
Bookes
of
Canons
appointed
to
bee
read
in
Churches
.
BVT
to
put
this
matter
out
of
all
Peradventure
,
and
to
make
their
errour
cleerely
to
appeare
,
that
say
there
were
no
Churches
built
till
200.
yeares
after
Christ
:
It
is
manifest
,
that
within
lesse
than
200.
yeares
after
Christ
,
Christians
had
some
distinction
of
Parishes
,
though
without
Parochiall
rites
which
they
now
have
:
these
Parishes
had
Consecrate
ground
or
Church-yards
belonging
to
them
:
in
these
Church-yards
stood
materiall
Churches
:
these
Churches
were
distinguished
into
severall
parts
and
roomes
.
And
if
all
this
prove
so
to
be
,
then
there
were
Churches
built
within
200.
yeares
after
Christ
,
and
it
is
an
errour
to
defend
the
contrary
.
Commodus
,
Narcissus
was
Bishop
of
Ierusalem
,
who
absented
himselfe
so
long
from
his
Church
,
that
three
one
after
another
were
created
Bishops
in
his
See
.
Gajus
,
Anno
121
succeeded
Zepherinus
,
and
maketh
mention
of
Churches
built
by
the
Apostles
,
and
of
the
Tombes
of
the
Apostles
there
to
be
seene
,
as
Men
went
to
the
Vatican
.
But
above
a
hundred
yeeres
before
Lucius
,
Ioseph
of
Arimathea
in
the
raigne
of
Nero
and
Arviragus
,
Glastonbury
,
Anno
55.
Erat
haec
ecclesia
ab
ipsis
discipulis
Domini
aedificata
,
witnesseth
Hen.
2.
in
his
Charter
.
Anno
66.
S.
Paul
sent
Crescens
into
Galatia
,
who
built
a
Church
at
Vienna
.
But
all
this
labour
might
have
beene
saved
:
for
Eusebius
alone
maketh
it
plaine
,
that
many
Churches
were
built
within
200.
yeares
after
Christ
;
CAP.
VIII
.
Situation
of
Churches
on
a
Hill
:
looked
towards
the
East
.
Five
distinct
places
in
Churches
.
Church
portch
appointed
for
Penitents
.
Penance
in
Sackcloth
imposed
on
delinquents
.
Want
of
discipline
among
Hereticks
taxed
by
Tertullian
.
Where
the
Pulpit
stood
in
S.
Cyprians
time
.
La●cks
not
allowed
to
sit
in
the
Church
.
Clergie
and
Laity
divided
at
the
Communion
.
IT
appeareth
by
what
hath
beene
said
,
that
there
were
Churches
even
from
the
very
Apostles
time
:
and
that
no
doubt
may
be
made
thereof
,
we
have
their
situation
and
formes
described
unto
us
.
First
,
for
their
situation
,
it
is
evident
,
that
they
were
commonly
set
upon
an
Hill
,
or
some
high
and
eminent
place
,
and
looked
toward
the
East
.
Secondly
,
There
may
also
be
found
very
good
ground
for
the
distinction
of
the
other
places
in
the
Church
before
mentioned
.
It
appeares
out
of
S.
Cyprian
,
that
the
Pulpit
stood
in
an
eminent
place
in
the
Church
;
yet
in
such
a
place
where
the
whole
multitude
assembled
together
.
He
had
made
Celerinus
Reader
,
quis
Catechumenus
,
quis
Fidelis
,
incertum
;
you
shall
see
no
distinction
made
amongst
them
of
Catechumeni
,
&
Fideles
:
Pariter
adeunt
,
pariter
audiunt
,
pariter
orant
;
they
run
in
a
rout
together
,
and
so
heare
and
pray
all
in
one
place
:
and
if
Heathen
men
come
in
while
they
are
at
their
Sacrament
,
before
these
Swine
doe
they
cast
their
Pearles
,
licèt
non
veras
,
though
they
be
false
:
Prostrationem
disciplinae
,
and
when
they
prostrate
discipline
in
this
manner
,
they
would
be
commended
for
their
purity
and
simplicity
.
Cujus
penes
nos
curam
lenocinium
vocat
,
the
care
whereof
amongst
us
,
they
stile
the
trappings
of
the
Whore
of
Babylon
.
For
the
reformation
of
these
grosse
and
odious
abuses
,
CAP.
IX
.
Where
the
Communion
was
celebrated
.
The
installation
of
Bishops
.
The
Bishops
Throne
.
S.
Iames's
Chaire
in
Ierusalem
.
S.
Peter's
Chaire
in
Rome
.
What
kept
S.
Austine
in
the
bosome
of
the
Church
.
Hereticks
had
no
Church
.
Succession
of
Bishops
from
the
Apostles
,
necessary
to
prove
a
true
Church
.
How
S.
Irenaeus
,
S.
Augustine
,
Tertullian
,
confounded
Hereticks
.
The
detection
of
the
creeping
in
of
Aereticks
.
A
true
succession
of
Bishops
in
the
Ch.
of
England
.
When
Schismaticks
crept
into
it
.
LET
us
now
come
to
speak
more
particularly
of
that
place
of
the
Church
where
the
Priests
served
.
This
was
called
Presbyterium
,
Polycarpus
,
Anno
167.
Hither
Theotechnus
brought
Marinus
to
receive
the
Sacrament
,
Chancell
.
Vrbanus
Bishop
of
Rome
,
Anno
230.
speaking
thereof
,
sayes
,
that
before
his
time
,
Sedes
in
Episcoporum
Ecclesiis
excelsae
constitutae
inveniunt●r
;
ut
thronus
speculationem
&
potestatem
judicandi
,
&
solvendi
,
&
ligandi
à
Domino
sibi
datam
doceat
;
their
High-place
put
them
in
minde
of
their
high
authority
,
given
of
the
Lord
to
binde
and
loose
.
And
Vrbanus
may
well
say
they
were
found
there
,
for
there
they
had
continued
in
the
principall
Sees
even
from
the
Apostles
:
Sublimiorem
quandam
sedem
fuisse
indicat
historia
de
Cathedra
Iacobi
;
ubi
ad
Catholicam
conveniatur
?
where
is
the
Catholick
Church
at
which
they
meet
?
Nullus
haereticorum
,
vel
basilicam
s●am
,
vel
d●mum
audeat
o●●endere
,
there
is
none
of
them
all
,
that
dare
undertake
to
doe
that
.
The
very
note
whereby
Hereticks
were
knowne
from
Catholicks
,
was
;
that
Catholicks
could
shew
their
Churches
,
and
the
very
Chaires
in
them
;
wherein
there
was
not
onely
a
Morall
succession
in
purity
of
faith
and
manners
;
but
a
Locall
succession
of
Bishops
,
continued
,
even
from
the
Apostles
times
,
which
Hereticks
could
not
shew
,
and
therefore
were
hereby
convinced
to
be
such
,
and
so
put
to
shame
,
and
confounded
.
Thus
Irenaeus
confoundeth
Valentinus
,
Cerdon
,
and
Marcion
.
We
are
able
,
saith
he
,
to
reckon
up
all
those
,
that
were
appointed
Bishops
by
the
Apostles
,
in
their
severall
Churches
,
unto
our
time
.
But
because
that
was
too
long
a
businesse
,
for
the
worke
then
in
hand
;
therefore
he
reckons
up
those
that
had
succeeded
the
Apostles
,
Peter
and
Paul
,
in
the
Church
of
Rome
.
And
to
them
succeeded
Linus
,
then
Anacletus
;
3ᵒ
loco
Clemens
;
Clementi
Euaristus
,
Euaristo
Alexander
:
then
Sixtus
,
deinceps
Hyginus
,
post
Pius
,
post
quem
Anicetus
:
Then
Soter
,
and
now
12ᵒ
loco
Episcopatum
ab
Apostolis
habet
Eleutherius
.
Anicetus
.
Cerdon
also
,
that
was
before
Marcion
,
came
in
under
Hyginus
,
who
was
the
eighth
Bishop
;
and
Marcion
prevailed
under
Anicetus
,
which
was
the
tenth
.
So
those
that
are
called
Gnosticks
,
from
Menander
,
Simons
Disciple
.
All
these
sell
into
Apostacy
,
after
the
Church
had
continued
a
long
time
.
Thus
Tertullian
confoundeth
Valentinus
,
Apelles
,
and
other
Hereticks
:
edant
origines
ecclesiarum
suarum
,
evolvant
ordinem
sacerdotum
,
ita
per
successionem
ab
initio
decurrentem
,
ut
primus
ille
episcopus
,
aliquem
ex
Apostolis
,
vel
Apostolicis
viris
,
(
qui
tamen
cum
Apostolis
perseveraverit
)
habuerit
authorem
,
&
antecessorem
:
Let
Heretickes
shew
that
they
had
an
Apostle
for
the
Author
of
their
doctrine
,
or
some
Apostolicke
man
whom
they
doe
succeed
:
as
Polycarpus
was
placed
by
Saint
Iohn
in
the
Church
of
Smyrna
,
Novatian
.
Novatianus
in
Ecclesiâ
n●n
est
,
nec
Episcopus
computari
potest
,
Novatian
is
neither
Bishop
,
nor
member
of
the
Church
,
qui
Evangelica
,
&
Apostolica
traditione
contempta
,
nemini
succedens
,
à
seipso
ordinatus
est
,
because
hee
cannot
prove
his
succession
according
to
Apostolicall
tradition
.
They
that
say
there
were
no
materiall
Churches
built
till
200.
yeares
after
Christ
,
are
more
injurious
to
the
Church
,
and
unjust
to
themselves
,
and
to
all
true
members
of
the
Catholicke
Church
,
than
perhaps
every
one
is
aware
.
For
if
in
all
this
time
there
were
no
materiall
Churches
,
then
there
could
bee
no
materiall
Chaire
,
wherein
their
Bishops
were
enthronized
,
and
if
no
Chaire
,
then
no
reall
inthronization
,
then
no
personall
succession
from
the
Apostles
,
whereby
the
right
faith
was
derived
from
God
the
Father
,
to
his
Sonne
,
whom
he
hath
sent
into
the
world
out
of
his
owne
bosome
,
nor
from
the
Sonne
to
his
Apostles
,
nor
from
the
Apostles
to
succeeding
Bishops
.
Vos
verò
,
but
as
for
you
,
Marcion
,
and
Apelles
,
exhaeredaverunt
semper
&
ubdicaverunt
,
the
Apostles
,
Christ
,
God
Himselfe
hath
dis-inherited
you
,
and
cast
you
out
:
On
the
other
side
,
what
a
confusion
is
this
to
all
Hereticks
,
or
Schismaticks
,
when
the
Fathers
of
our
Church
,
and
all
true
children
of
the
Church
shall
be
able
to
tell
them
,
that
they
have
no
right
of
inheritance
or
portion
in
their
Mother
.
Quando
&
unde
venistis
?
Quid
in
meo
agitis
,
non
mei
?
tell
us
when
,
and
from
whence
you
come
?
and
what
you
make
your selves
to
doe
in
the
Church
,
that
are
no
sons
of
the
Church
?
We
can
with
Saint
Irenaeus
point
you
to
the
time
of
your
comming
in
.
You
Cartwright
,
and
your
brood
came
in
,
as
most
Sabbatarians
did
,
under
Arch-Bishop
Whitguift
;
and
you
Ames
,
and
Brightman
,
with
your
Laodiceans
,
came
in
under
Arch-Bishop
Bancroft
;
and
you
Vicars
,
and
our
Cotton
,
with
his
fugitives
,
came
in
,
or
rather
went
out
under
Arch-Bishop
Abbot
.
Thus
Saint
Irenaeus
,
Saint
Cyprian
,
Saint
Augustine
,
and
other
holy
Fathers
have
detected
the
Donatists
,
Marcionists
and
other
Sectaryes
of
their
times
,
and
so
put
them
to
utter
confusion
:
And
so
by
their
example
are
we
taught
to
doe
,
and
our
duty
is
to
blesse
God
,
that
wee
are
able
so
to
doe
.
Cotton
therefore
,
or
whosoever
else
is
the
Author
of
this
Letter
,
shewed
himselfe
a
sly
and
subtile
Merchant
,
when
he
would
make
use
of
the
authority
of
a
learned
and
godly
Bishop
of
our
Church
,
against
his
mind
,
utterly
to
overthrow
the
Truth
of
our
Church
,
by
making
simple
people
believe
there
were
no
Churches
nor
Altars
till
200.
yeares
after
Christ
.
For
if
this
were
so
,
and
that
he
could
tell
us
when
our
Church
came
in
,
then
there
would
no
be
cause
but
to
honour
him
,
and
his
party
for
a
true
Church
,
as
well
as
this
of
ours
.
And
it
would
bee
no
reproch
to
him
and
his
adherents
,
to
have
their
comming
in
detected
,
and
thereby
themselves
discovered
to
bee
no
other
,
but
such
whose
comming
in
may
be
discovered
.
CAP.
X.
Dedication
,
and
Consecration
of
Churches
,
used
by
godly
Bishops
,
and
taxed
by
the
Centurists
for
the
Mystery
of
Iniquitie
.
What
penance
was
performed
by
Hypocrites
,
and
Apostata's
,
before
their
admittance
into
the
Church
Of
Confession
,
[
Exomologefis
.
]
Dayes
of
Penance
,
and
Absolution
:
Citizens
Penance
.
I
Will
passe
from
the
placing
of
the
Bishops
Chaire
,
to
the
dedication
of
his
Church
where
it
was
set
.
The
dedication
of
Churches
within
two
hundred
yeares
after
Christ
,
sheweth
clearely
,
that
there
were
Churches
within
that
time
.
Euaristus
,
Anno
112.
and
under
Hyginus
,
Anno
154.
under
Calixtus
,
of
such
as
were
fallen
to
decay
by
age
,
Eusebius
,
Athanasius
,
Basil
,
Nazianzen
,
alledged
by
the
Centurists
Gent.
4.
cap.
6.
and
of
S.
Austin
,
Prosper
,
and
Sidonius
alledged
by
them
,
Cent.
5.
c.
6.
and
,
if
they
had
beene
disposed
they
might
have
added
to
these
,
S.
Chrysostome
,
Sozomen
,
S.
Ambrose
,
Greg.
Magnus
,
and
diverse
others
in
all
ages
,
that
have
approved
,
and
with
great
devotion
and
piety
practised
the
Dedication
of
Churches
:
O
then
that
there
should
be
a
mouth
opened
to
such
blasphemy
!
But
to
let
them
stand
to
their
owne
Master
;
whether
the
worke
were
good
or
bad
,
it
is
confessed
on
all
hands
,
that
there
were
Churches
dedicated
within
200.
yeares
of
Christ
;
therefore
the
Centurists
will
helpe
to
cry
downe
their
opinion
,
that
say
there
were
none
built
in
all
that
space
.
Secondly
,
the
use
of
the
keyes
,
and
the
exercise
of
the
discipline
of
the
Church
in
excommunication
,
abstention
,
giving
absolution
,
and
receiving
Penitens
into
the
Church
,
all
which
were
of
famous
and
frequent
use
within
200.
yeares
after
Christ
,
doe
manifestly
declare
,
that
there
were
Churches
built
within
that
space
.
For
how
Deliquents
should
be
excommunicated
out
of
Dens
,
Forrests
,
or
private
houses
,
or
solemnely
admitted
into
them
againe
,
is
beyond
any
common
understanding
.
If
we
cast
our
eyes
upon
the
discipline
used
in
the
Primitive
Church
in
casting
out
,
and
receiving
men
againe
into
the
Church
,
we
shall
finde
,
that
it
was
executed
so
solemnely
,
gravely
,
and
impartially
,
yet
with
such
pitty
and
fellow-feeling
of
humane
infirmities
,
as
made
the
same
very
awfull
and
reverend
,
and
struck
the
mindes
aswell
of
those
that
stood
,
as
of
such
as
had
fallen
,
with
griefe
and
terrour
.
None
that
had
fallen
into
any
notorious
crime
,
to
the
publike
scandall
of
their
brethren
,
and
to
the
wounding
of
weake
consciences
,
were
admitted
againe
into
the
Church
,
before
they
had
done
open
penance
in
sackcloth
and
ashes
,
with
fasting
and
prayer
.
Iohn
,
Anno
100.
So
those
simple
Women
led
captive
by
Marcus
the
Valentinian
,
and
by
him
corrupted
both
in
body
and
minde
,
made
open
confession
of
their
faults
,
Is
actus
(
saith
Tertullian
)
this
act
which
usually
and
most
commonly
is
expressed
by
a
Greek
word
,
exomologesis
est
,
wherein
we
confesse
our
fault
to
God
;
not
as
though
he
were
ignorant
thereof
,
but
●o
far
forth
as
by
this
confession
,
Satisfactio
disponitur
,
the
minde
is
set
in
readinesse
for
satisfaction
,
p●enitentia
nascitur
,
our
repentance
springeth
out
of
it
,
and
p●enitentia
Deus
mitig●tur
,
by
our
penance
GOD
is
appeased
.
Therefore
Exomologesis
prosternenti
&
hum●●if●e
and●
hominis
disciplina
est
,
penance
is
a
discipline
used
for
the
humbling
and
casting
downe
of
men
,
conversatione
in
injungens
;
imposing
withall
such
a
manner
of
conversation
,
as
may
move
pitty
and
commiseration
:
De
ipso
quoque
habitu
,
atque
victu
mandat
;
This
Exomeloge●is
giveth
law
both
to
our
food
and
raiment
,
Sacc●
&
c●nere
incubare
,
and
ordereth
men
to
lye
in
sackcloth
and
ashes
;
to
have
the
beauty
of
the
body
in
no
honour
,
to
fill
the
soule
with
sorrow
;
Plerunque
verò
jejuntis
preces
ale●●
,
to
feed
our
prayers
with
fasting
,
to
weepe
,
wa●e
,
and
mourne
,
night
and
day
unto
thy
God
,
Presbyteris
advolvi
,
&
aris
(
as
Rhenanus
reads
the
place
)
Dei
●dgeniculari
,
to
humble
your selfe
before
the
Priests
,
and
to
fall
downe
upon
your
knees
,
before
Gods
Altars
,
to
sue
unto
al
the
brethren
for
their
prayers
in
your
behalfe
.
Haec
omnia
exomologesis
,
penance
worketh
all
this
.
Ergo
cum
te
ad
fratrum
genua
protendis
,
Christum
contrectas
,
Christum
exoras
,
when
you
fall
downe
at
your
Brethrens
knees
,
you
catch
hold
of
Christ
,
you
over-intreat
Christ
to
be
good
to
you
.
And
when
your
Brethren
weepe
for
you
,
Christus
patitur
,
Christ
is
troubled
and
affected
,
Christus
Patrem
deprecatur
,
Christ
becoms
your
intercessor
to
his
Father
.
Facitè
impetratur
semper
quod
filius
postulat
,
a
sons
request
is
●oone
granted
by
a
Father
.
Some
(
saith
he
)
think
they
shall
performe
a
speciall
benefit
,
and
afford
an
acceptable
reliefe
to
their
modesty
by
concealing
their
faults
.
As
if
forsooth
;
because
our
cunning
will
helpe
us
to
bleere
mens
eyes
;
proinde
&
Deum
celabimus
,
wee
shall
be
inabled
thereby
to
keep
our
faults
from
Gods
notice
:
An
melius
est
damnatum
latere
,
quàm
palam
absolvi
?
had
you
rather
be
damned
,
so
no
body
know
of
it
,
than
to
have
your
sins
pardoned
before
the
face
of
all
the
world
?
Miserum
est
sic
ad
exomologe
sin
pervenire
,
hee
is
in
a
miserable
case
that
makes
such
a
kind
of
confession
.
But
besides
modesty
,
which
you
hope
to
preserve
by
concealing
your
faults
you
may
perhaps
feare
other
inconveniences
and
disgraces
that
you
make
the
body
lyable
unto
,
quod
inlotos
,
quod
sordulentos
,
that
you
have
neither
your
face
washed
,
nor
your
hayre
kemb'd
,
nor
your
clothes
brusht
,
and
are
shut
up
from
all
pleasure
,
and
delight
in
asperitudine
sacci
,
&
horrore
cineris
,
&
oris
de
jejunio
vanitate
,
feeling
nothing
but
rough
sackcloth
galling
the
sides
;
seeing
nothing
but
head
,
hands
,
face
,
clothes
covered
over
with
ashes
;
have
nothing
to
be
seene
,
but
a
pale
face
,
thinne
cheekes
,
and
a
meagre
looke
.
And
is
this
the
matter
that
keeps
you
from
Confession
?
Num
ergo
in
Coccino
,
&
Tyrio
pro
delictis
supplicare
nos
condecet
?
It
were
good
then
to
provide
Purple
,
and
Scarlet
to
mourne
for
our
sinnes
.
You
may
perceive
by
this
,
what
strict
and
severe
Penance
open
offenders
were
compelled
to
take
,
before
they
could
be
received
into
the
Church
.
And
this
continued
2
,
tribus
annis
inter
Poenitentes
habeantur
,
they
must
doe
Penance
for
three
yeares
together
,
Indeed
we
doe
finde
more
severity
brought
into
the
Church
in
the
times
these
Councells
were
celebrated
,
than
can
be
found
in
the
writings
of
the
Fathers
before
alleadged
.
Decius
,
Anno.
251.
because
they
conceived
the
Bishops
shewed
too
much
favour
to
those
that
fell
from
the
Church
by
reason
of
the
persecution
raised
by
Decius
.
Hereupon
the
Bishops
made
an
Addition
to
the
Ecclesiasticall
Canon
,
that
in
every
Church
a
Poenitentiary
should
be
appointed
to
admit
Penitents
into
the
Church
after
they
had
done
publike
penance
.
This
kind
of
Confession
Nectarius
abolished
in
the
Church
of
Constantinople
,
after
it
had
continued
about
100.
yeares
,
upon
occasion
of
an
abuse
of
an
horrible
nature
done
to
a
Lady
of
that
City
,
(
under
colour
of
Confession
)
by
a
Deacon
.
True
also
it
is
,
that
Saint
Chrysostome
,
who
succeeded
Nectarius
,
doth
often
give
a
glaunce
at
that
kinde
of
publike
Confession
,
saying
,
non
opus
est
quasi
in
theatro
,
that
there
was
no
need
that
men
should
be
set
as
it
were
upon
the
stage
to
confesse
sinnes
,
which
none
suspected
by
th●m
,
and
so
make
themselves
a
scorne
to
the
world
,
when
they
needed
not
,
which
was
the
case
of
this
woman
.
Howbeit
the
Confession
whereof
Irenaeus
,
Tertullian
,
and
Cyprian
speake
,
was
never
abolished
,
but
continued
in
Saint
Basils
,
Saint
Gregory
Nyssens
,
and
in
Saint
Chrysostomes
time
,
and
ever
after
.
So
did
likewise
in
the
Latine
Church
:
and
to
this
purpose
a
solemne
day
was
set
apart
for
taking
of
publike
Penance
,
for
open
faults
;
by
imposition
of
hands
,
and
sprinckling
of
Ashes
,
namely
Ashwednesday
,
by
the
Canon
of
the
Councell
of
Agatha
in
Gratian.
Cedo
acum
crinibus
distinguendis
,
si
quid
ficti
nitoris
,
prepare
me
some
excellent
new
Fucus
to
restore
my
complexion
to
a
cleerer
nitour
:
praeterea
exquirito
balneas
,
prepare
me
a
sweet
perfumed
Bath
,
to
clense
the
Cutis
▪
Adjicito
ad
sumptum
,
be-speake
me
a
banket
of
all
choice
Rarities
at
the
Confectioners
,
quumque
quis
interrogârit
,
cur
animae
largiaris
?
and
if
some
inquisitive
Dames
aske
you
,
what
meanes
this
preparation
,
of
these
dainties
,
of
this
exquisite
Ceruse
,
this
precious
Fucus
,
this
rare
dentifrice
,
this
curiously
prepared
Pomatum
?
Deliqui
,
dicit●
,
in
Deum
,
tell
them
I
have
sinned
against
GOD
,
&
periclitor
in
aeternum
perire
,
and
runne
a
dangerous
hazard
of
eternall
perdition
:
Itaque
nunc
pendeo
,
&
maceror
,
&
excrucior
,
ut
Deum
reconciliem
mihi
,
therefore
I
take
this
sore
Penance
,
and
do
torment
and
macerate
my selfe
,
as
you
see
,
to
procure
my
peace
,
and
pardon
with
Almighty
GOD.
Oh
that
there
were
not
too
many
now
a
dayes
,
that
willingly
would
not
thinke
of
any
other
Penance
!
But
if
any
such
be
,
they
deserve
as
much
to
be
pittied
,
as
such
Guides
,
as
the
Author
of
this
Letter
,
to
bee
censured
.
For
I
pray
you
tell
mee
,
if
these
kinde
of
men
intend
not
utterly
to
overthrow
the
godly
discipline
of
the
Primitive
Church
,
by
denying
that
there
were
any
Altars
or
Churches
within
200.
yeares
of
Christ
.
For
if
this
were
granted
to
bee
true
,
which
is
palpable
unto
mee
,
then
all
that
hath
beene
said
concerning
the
godly
discipline
,
constantly
practised
in
Churches
,
and
at
Altars
,
would
vanish
into
frivolous
fancies
,
and
idle
dreames
.
CAP.
XI
.
Of
Schooles
of
Religion
.
Catechi●ts
.
Degrees
in
the
Church
.
Educati
,
Audientes
,
Catechumeni
,
Intincti
,
Neophyti
.
Hereticks
neglect
these
Orders
.
Libraries
,
Treasuries
,
Offerings
at
the
Eucharist
;
disposed
of
by
the
Bishops
.
Corruption
among
Deacons
.
Timothy
directed
to
take
part
of
Oblations
.
The
Emperours
Brother
a
Bishop
.
WHat
should
I
speake
concerning
Schooles
,
Libraries
,
Gazophylacia
,
Treasure
houses
which
were
built
in
all
Bishops
Sees
,
and
Metropolitane
Cities
,
and
belonged
to
the
Church
?
Can
any
man
imagine
then
,
that
there
were
no
Churches
built
within
200.
yeares
after
Christ
,
for
the
Bishop
,
Clergy
,
and
people
of
God
to
meet
in
?
Since
the
only
end
,
why
these
were
built
,
was
to
fit
men
for
Gods
Service
in
the
Church
.
In
Saint
Iohns
time
there
was
a
Schoole
,
Pantaenus
,
Clemens
Alexandrinus
,
For
we
must
know
,
that
there
were
many
degrees
for
men
to
passe
through
,
before
the
Church
would
admit
them
to
the
Sacrament
of
Baptisme
and
Eucharist
,
or
receive
them
into
holy
Orders
.
And
their
Schooles
and
Libraries
were
of
singular
use
to
fit
them
for
these
purposes
.
First
they
sent
their
children
,
being
come
to
yeeres
of
good
discretion
,
and
such
also
as
took
liking
to
Christian
Religion
,
to
these
Schooles
,
to
be
brought
up
under
Governors
appointed
for
the
purpose
.
These
Governours
were
called
Catechistae
,
and
entred
early
into
the
Church
,
Luke
1.4
.
Such
an
one
was
Origen
,
and
those
that
were
before
him
in
the
Church
of
Alexandria
.
Iustin
Martyr
saith
)
being
wonne
to
a
good
liking
of
Christian
Religion
,
by
that
which
they
heard
expounded
in
the
Church
,
were
not
presently
admitted
to
Baptisme
,
but
were
permitted
to
stand
in
place
more
honourable
,
than
that
which
was
allowed
to
Audientes
,
the
signe
of
the
Crosse.
nisi
ut
audiant
quae
fides
,
sed
nascuntur
postea
per
baptismum
.
These
were
not
allowed
to
behold
the
Mysteries
of
the
Altar
,
S.
Austin
sayes
,
)
Ecce
post
sermonem
missa
est
Catechumenis
,
after
Sermon
these
are
sent
out
,
S.
Ambrose
had
taught
him
that
piece
of
discipline
;
non
produntur
,
Nesciunt
Catechumeni
,
quid
accipiant
Christiani
.
But
let
them
passe
the
Red-Sea
,
be
baptized
,
then
they
will
understand
what
it
is
to
eat
this
Mannah
.
Quotidianis
jejuniis
&
orationibus
expiati
,
they
were
all
Lent
long
purged
with
fasting
and
prayer
.
These
were
instructed
in
the
Apostles
Creed
,
which
was
done
eight
dayes
before
Easter
,
upon
Palme
Sunday
,
in
baptisterio
,
S●●●●olum
quibusdam
Competentibus
in
baptisteriis
.
These
Rites
being
duly
performed
,
nihil
horum
rectè
perficitur
.
And
because
the
Competentes
were
persons
of
full
age
,
they
received
also
Confirmation
by
Imposition
of
hands
,
Iustin
Martyr
informeth
Antoninus
thereof
.
All
those
that
are
perswaded
,
and
doe
believe
,
that
the
things
which
we
teach
are
true
,
and
will
undertake
to
live
accordingly
,
so
farre
forth
as
they
are
able
,
Fourthly
,
Intincti
,
tyrones
,
&
Neophyti
.
Saint
Paul
,
Heb.
6.2
.
maketh
mention
of
these
three
principall
things
before
rehearsed
,
viz.
Baptisme
,
Penance
,
and
Imposition
of
hands
;
and
St.
Augustine
sayes
,
haec
omnia
pertinere
ad
initia
neophytorum
satis
apertè
Scripturatestatur
:
Scripture
it selfe
plainely
testifieth
,
that
these
Rites
belong
to
Neophyts
.
Being
thus
initiated
,
they
were
appointed
to
learne
the
Lords
Prayer
,
and
told
that
they
were
to
say
it
openly
on
Low-Sunday-Eve
.
ad
Altare
,
at
the
Altar
,
&
audiant
istam
Fideles
.
Accepisti
post
haec
vestimenta
candida
,
to
expresse
the
effect
of
Baptisme
.
parasti
in
conspectu
meo
mensam
,
I
see
a
Table
prepared
for
me
,
which
I
never
saw
before
.
These
white
garments
,
the
Neophyti
used
in
the
Church
till
the
Octaves
of
Easter
,
even
for
eight
dayes
together
,
viz.
from
Easter
till
Low-Sunday
,
called
hereupon
Dominica
in
Albis
,
Curma
Curialis
,
Baptized
of
St.
Aug.
both
in
Vision
,
and
in
Truth
.
Now
the
reason
,
why
the
Church
caused
these
Catechumeni
,
and
Competentes
to
take
this
strict
Penance
,
was
this
,
viz.
that
their
great
humiliation
and
sorrow
might
make
some
amends
for
that
liberty
which
some
tooke
to
sin
,
whilest
they
were
in
veteri
homine
,
or
remained
in
the
ranke
of
Catechumeni
;
for
as
much
as
they
were
taught
,
and
assured
,
that
all
their
sinnes
,
would
be
washt
away
in
Baptisme
.
Against
this
sort
of
people
Tertullian
directeth
his
speech
;
That
men
doe
linger
their
Repentance
,
and
are
loath
to
leave
their
sinnes
,
praesumptio
intinctionis
importat
:
the
reason
is
a
presumption
that
they
have
of
their
Baptisme
.
Certi
enim
indubitatae
veniae
peccatorum
,
tantam
mercedem
perennis
vitae
,
you
shall
deceive
him
of
eternall
life
?
Wherefore
nemo
sibi
aduletur
,
quòd
inter
Auditorum
tyrocinia
deputatur
,
let
no
man
flatter
himselfe
,
because
hee
is
under
the
rudiments
of
Auditors
,
and
presume
thereupon
to
sinne
.
An
alius
est
intinctis
Christus
,
alius
Audientibus
?
doth
CHRIST
,
trow
you
,
love
sinne
before
Baptisme
,
and
hate
it
after
?
Poenitentia
prima
Audientis
intinctio
,
Repentance
is
the
first
Baptisme
,
that
the
party
baptized
must
bring
to
the
Font
with
him
.
Here
you
see
are
diverse
degrees
for
men
to
passe
through
,
before
they
could
be
ranked
inter
Fideles
,
or
be
admitted
unto
the
holy
Eucharist
,
or
Baptisme
either
;
and
much
more
was
required
of
those
that
were
taken
out
from
these
,
and
received
into
holy
Orders
.
For
,
though
these
Neophyti
passed
through
a
very
strict
scrutiny
,
before
they
could
attaine
that
degree
;
yet
were
they
not
possessed
of
holy
Orders
by
and
by
:
but
they
must
be
better
approved
,
before
they
were
taken
to
be
either
Priests
,
or
Deacons
.
For
it
was
utterly
unlawfull
,
and
precisely
forbidden
by
Canon
to
ordaine
a
Neophyte
.
Orleans
,
Ordinari
ad
Diaconatus
,
hodiè
Diaconus
,
qui
cras
Lector
;
He
that
is
a
Deacon
to
day
,
must
come
downe
a
pinne
to
morrow
,
and
bee
glad
to
bee
an
Elder
:
Hodiè
presbyter
,
qui
cras
Laicus
;
He
that
is
a
learned
Lecture-man
to
day
,
will
cry
,
ha'
you
any
Bowles
,
or
Trayes
to
mend
,
to
morrow
.
Nihil
interest
illis
,
licèt
diversa
tractantibus
,
dum
ad
unius
veritatis
expugnationem
conspirent
:
Though
they
agree
like
Harpe
,
and
Harrow
,
among
themselves
,
't
is
all
one
,
so
the
conspiracy
hold
good
against
the
Truth
.
Ipsae
mulieres
haereticae
quàm
procaces
:
It
is
a
world
to
see
,
what
pert
Gynny
Birds
their
Gossips
are
,
quae
audeant
docere
,
contendere
,
exorcismos
▪
agere
,
curationes
repromittere
,
forsitan
&
tingere
,
preach
and
dispute
they
will
so
earnestly
,
and
outragiously
well
,
that
their
husbands
Talent
will
shew
ordinary
,
and
his
faculty
but
reasonable
.
But
when
they
set
themselves
to
exorcising
,
and
taking
Devils
to
taske
,
they
make
Darrels
hayre
stand
upright
.
Thus
amongst
Schismaticks
libera
sunt
omnia
&
soluta
,
every
one
does
what
he
list
.
For
ubi
Deus
non
est
,
nec
veritas
ulla
est
,
where
God
is
not
,
there
is
no
Truth
:
and
where
there
is
no
Truth
,
merito
&
talis
disciplina
est
,
such
a
discipline
suteth
right
well
.
And
now
(
I
pray
you
)
tell
mee
if
Mr.
Cotton
,
or
his
Vmbra
here
have
not
spun
a
faire
thread
.
There
were
no
Churches
within
200.
yeares
of
Christ
;
then
certainly
,
there
were
no
Schooles
in
all
that
time
;
and
if
no
Schooles
,
then
none
of
all
these
degrees
,
and
distinction
of
places
,
names
;
no
Educati
,
Audientes
,
Catechumeni
,
Competentes
,
no
,
not
Fideles
neither
,
and
least
of
all
Diaconi
,
and
Sacerdotes
.
For
Deacons
and
Priests
,
after
long
tryall
were
chosen
out
of
the
ranke
of
Fideles
;
and
these
must
first
of
all
be
Neophyti
;
and
these
Competentes
;
and
Competentes
must
first
be
Catechumeni
;
and
these
must
be
Audientes
,
and
Educati
.
And
if
there
were
no
Deacons
,
nor
Priests
for
200.
yeares
after
Christ
,
to
continue
and
derive
power
of
Ordination
and
Consecration
from
the
Apostles
,
to
their
successors
;
I
am
sure
there
are
none
now
.
Then
may
Mr.
Cotton
,
by
vertue
of
an
extraordinary
spirit
,
set
up
a
Church
of
his
owne
:
Then
have
some
of
our
Lecturers
rose
of
their
right
sides
;
for
these
may
speak
as
long
as
their
Lungs
last
,
and
never
care
for
comming
into
Orders
,
as
Origen
did
.
I
have
often
beene
thinking
,
why
the
chiefe
of
this
new
Corporation
have
beene
so
loath
to
take
Benefices
,
to
read
the
Prayers
of
the
Church
,
and
to
Administer
Sacraments
,
as
Deacons
and
Priests
should
doe
;
and
my
wit
would
never
serve
me
to
dive
into
the
mystery
,
till
this
lucky
man
came
with
his
open
Letter
in
his
hand
,
as
Sanballat
did
,
to
disturbe
the
Church
of
the
Iewes
.
And
from
him
I
understand
the
cause
.
For
he
saith
like
Ananias
the
High
Priest
,
You
understand
nothing
;
know
you
not
that
wee
conforme
our selves
to
the
Primitive
Church
?
And
in
the
Primitive
Church
,
and
for
200.
yeares
after
Christ
there
were
no
Churches
.
Why
this
is
full
,
and
satisfactory
.
For
then
every
Child
can
conclude
,
if
there
were
no
Churches
,
there
were
neither
Diocesse
nor
Parish
belonging
to
them
,
nor
Priests
,
nor
degrees
,
out
of
which
those
Priests
and
Deacons
should
be
taken
.
I
believe
that
in
those
times
some
did
stand
,
and
some
did
speak
,
and
some
did
Lecture
;
and
to
doe
these
no
orders
are
required
:
and
hereunto
these
men
conforme
themselves
.
Secondly
,
as
they
had
Schooles
and
degrees
,
so
likewise
had
they
publike
Libraries
furnished
with
usefull
and
necessary
books
,
to
fit
such
as
were
in
the
place
of
Auditors
and
others
in
time
to
be
serviceable
in
the
Church
.
Rome
,
Anno
39.
The
bookes
also
of
Origen
were
placed
in
a
publike
Library
in
Caesarea
,
Thirdly
,
they
had
publike
Treasuries
to
keepe
the
goods
of
the
Church
that
came
unto
them
by
Oblations
,
and
other
revenues
,
whereby
the
members
of
the
Church
that
a●tended
the
service
of
God
were
maintained
,
and
the
poore
,
Iustin
Martyr
,
and
Tertullian
.
Arcae
genus
est
,
whereunto
he
that
is
disposed
stipem
apponit
.
Haec
quasi
deposita
p●etatis
sunt
.
This
stock
,
qui
praesidet
,
the
Bishop
bestowed
in
pious
uses
.
S.
Iustin
tels
us
the
very
same
.
The
richer
sort
every
Sunday
,
when
the
Eucharist
is
administred
,
offer
what
they
think
good
:
S.
Ambrose
gives
the
reason
why
they
relieved
the
poore
with
almes
,
to
be
this
,
that
the
poore
might
relieve
them
with
their
prayers
.
Defensionem
requiro
(
saith
he
)
&
defensionem
habeo
,
I
crave
defence
against
the
Goths
,
that
intended
violently
to
possesse
the
Arrians
of
the
Churches
of
Catholicks
,
and
a
defence
I
have
,
sed
in
orationibus
pauperum
.
Coeci
illi
,
&
Claudi
,
robust
is
bellatoribus
fortiores
sunt
:
The
blinde
and
the
lame
,
are
the
thundring
and
victorious
Legion
.
Munera
pauperum
Deum
obligant
,
what
is
given
to
the
poore
,
is
lent
to
the
Lord
,
and
we
have
him
fast
bound
for
the
Loane
and
the
principall
.
This
(
I
am
perswaded
in
my
conscience
)
hath
preserved
all
our
Cathedrall
Churches
from
the
rapine
of
sacrilegious
hands
and
hearts
,
as
impure
,
(
whatsoever
they
pretend
)
and
subtilly
malicious
,
as
the
Goths
were
violently
barbarous
.
As
the
poore
,
and
strangers
were
relieved
and
entertained
with
these
stocks
of
money
;
so
likewise
were
their
Priests
and
Deacons
thereby
maintained
:
which
S.
Cyprian
cals
st●pes
&
sportulae
.
S.
Ambrose
collecteth
,
the
Apostle
S.
Paul
wisheth
Timothy
to
make
use
thereof
,
and
not
to
war
at
his
owne
charges
.
Timothy
,
it
seemes
,
abstained
à
participatione
Gazophylacii
,
but
the
Apostle
instructs
him
otherwise
,
saying
,
that
those
That
preach
the
Gospell
,
ought
to
live
of
the
Gospell
.
Whereupon
,
Priùs
hunc
sumere
praec●pit
,
qui
primus
est
,
&
sic
caeteris
distribuere
.
The
Bishop
was
the
prime
man
to
whom
the
custody
of
the
treasure
was
committed
,
who
was
to
make
use
thereof
for
keeping
hospitality
in
his
owne
house
,
The
Churches
therefore
being
thus
rich
,
it
is
no
marvell
if
Demetrius
,
quia
nec
Altare
,
●ec
Ecclesiam
,
because
they
had
neither
Altar
,
nor
Church
.
For
of
necessity
,
sayes
Saint
Cyprian
,
Eucharistia
in
Alt●ri
Sanctificatur
,
the
Eucharist
is
Consecrated
upon
the
Altar
.
If
then
this
were
true
,
which
this
unadvised
man
would
make
the
Vicar
believe
,
that
there
were
no
Altars
,
nor
Churches
neither
within
200.
yeares
after
Christ
,
it
must
needs
follow
that
the
holy
Eucharist
was
not
received
by
any
of
the
Holy
Martyrs
and
blessed
Saints
of
God
in
all
the
Primitive
Church
,
or
else
that
they
did
receive
some
kinde
of
Sacrament
that
was
not
Consecrated
.
For
Eucharistia
in
Altari
Sanctificatur
,
is
a
ground
on
which
he
sets
his
rest
,
as
the
Fathers
before
him
,
and
his
successours
ever
did
.
I
must
needs
therefore
conclude
,
that
if
Schismaticks
doe
not
build
Altars
in
the
honour
of
this
man
,
for
the
good
service
hee
hath
done
them
,
they
are
very
ungratefull
.
For
by
outing
Christians
,
and
driving
them
out
of
their
Churches
into
Woods
and
solitary
places
to
Administer
the
holy
Sacraments
in
,
hee
hath
set
the
very
true
Character
of
Schismaticks
,
and
Hereticks
upon
the
face
of
the
holy
Catholicke
Church
,
that
now
you
shall
not
know
the
one
from
the
other
;
And
what
is
lawfull
for
the
one
to
doe
,
shall
bee
as
lawfull
for
others
.
Neither
can
derive
their
Succession
,
nor
Ordination
,
nor
power
of
Consecration
from
Christ
and
his
Apostles
.
Therefore
both
Sacraments
,
and
Sacramentalls
may
bee
administred
by
all
that
list
,
and
when
they
list
,
and
where
they
list
,
and
as
they
list
;
and
they
can
shew
as
good
evidence
,
and
authority
for
their
so
doing
,
as
the
best
of
them
all
that
shall
controle
them
.
And
if
any
shall
censure
them
,
they
must
looke
to
have
as
good
as
they
bring
,
censure
for
censure
,
and
excommunication
for
excommunication
.
For
in
the
Primitive
Church
for
200.
yeares
together
,
there
was
haile
fellow
well-met
,
all
equalls
,
no
Audientes
,
no
Catechumeni
,
no
Competentes
,
no
Neophyti
,
no
Deacons
,
no
Priests
,
or
if
there
were
Deacons
,
or
such
Anti-christian
names
as
Priests
,
there
were
no
Sacraments
for
them
to
administer
,
no
Eucharist
to
deliver
;
or
if
they
delivered
it
,
they
gave
it
before
it
was
Consecrated
,
for
they
had
no
Church
,
nor
Altar
to
Consecrate
the
same
upon
,
and
Eucharistia
in
Altari
Consecratur
;
wee
are
sure
out
of
all
antiquity
,
that
the
Eucharist
must
be
consecrated
on
an
Altar
.
These
then
being
the
inconveniences
which
must
necessarily
follow
if
there
were
no
Churches
,
nor
Altars
,
within
200.
yeares
of
Christ
,
I
hope
the
Author
will
repeale
his
assertion
,
and
yeeld
unto
a
Truth
uncontrollable
,
that
there
were
Churches
and
Altars
not
only
within
200.
yeares
after
Christ
,
but
all
those
200.
yeares
together
,
and
were
then
,
and
ever
since
in
the
holy
Christian
Church
.
And
so
I
have
done
with
that
point
.
CAP.
XII
.
The
Altar
stood
in
Sacrario
.
The
mysteries
of
the
Eucharist
not
exposed
to
all
.
The
Letter
,
That
you
shold
be
so
earnest
&
violent
for
an
Altar
at
the
upper
end
of
the
Quire
,
and
that
it
ought
not
to
be
removed
to
the
body
of
the
Church
,
I
conceive
to
be
in
you
so
many
mistakings
.
Chancels
how
divided
.
Communio
Laicorum
.
Priests
only
stood
about
the
Altar
.
S.
Ambrose
admonisheth
Theodosius
thereof
.
Oblations
daily
made
at
the
Altar
.
Hereticks
could
not
consecrate
,
because
they
had
no
Altar
.
Priests
not
allowed
to
be
Executors
,
nor
to
bee
drawne
from
their
daily
service
at
the
Altar
.
BY
that
which
hath
beene
said
,
I
conceive
the
Author
of
this
Letter
stands
convinced
in
his
understanding
,
that
there
were
Churches
,
and
Altars
within
200.
yeares
after
Christ
.
The
next
point
to
be
enquired
after
,
is
,
whether
it
did
stand
in
the
upper
end
of
the
Quire
,
or
in
the
body
of
the
Church
.
For
where
it
did
stand
in
the
Primitive
,
there
I
suppose
it
ought
to
stand
,
if
the
Canons
of
our
Church
have
not
otherwise
ordered
it
.
To
both
these
I
shall
speake
briefly
,
and
in
order
.
Touching
the
first
,
how
the
Altar
or
Lords
Board
stood
in
the
best
times
;
whether
in
the
Quire
,
or
in
the
body
of
the
Church
,
as
this
Author
would
have
it
,
is
in
part
manifest
by
that
which
hath
beene
already
said
.
And
the
affinity
,
that
the
placing
of
the
Altar
hath
with
the
being
of
Altars
,
and
Churches
within
200.
yeares
of
Christ
,
will
quit
mee
of
the
trouble
of
a
long
discourse
touching
that
matter
.
That
the
Altar
did
not
,
nor
could
stand
in
the
Nave
,
or
body
of
the
Church
,
commonly
called
,
Auditorium
,
these
reasons
following
seeme
to
be
very
strong
.
For
then
it
should
be
exposed
to
such
as
were
by
the
censure
of
the
Church
abstenti
,
or
Excommunicate
,
and
to
those
,
that
were
otherwise
prohibited
,
as
Poenitentes
,
Catechumeni
and
Audientes
.
Now
all
these
were
not
only
inhibited
the
use
,
and
participation
of
the
Holy
Eucharist
,
but
also
the
very
sight
,
and
beholding
of
those
mysteries
.
Tertullian
speaking
of
a
Woman
marryed
to
a
heathen
,
in
Secreto
,
from
whence
the
place
was
called
Secretorium
.
This
appeareth
also
by
the
History
of
Numerianus
.
The
Emperour
being
entred
into
the
Church
of
Antioch
,
desired
onely
per
transennam
inspicere
mysteria
Christianorum
;
but
Babylas
Bishop
there
,
resolutely
withstood
him
,
and
told
him
plainly
,
that
it
was
unlawfull
for
him
that
was
defiled
with
Idols
,
to
enter
so
boldly
into
the
Church
,
in
Auditorio
;
for
then
there
was
no
partition
to
have
hindered
the
Emperour
from
the
sight
of
them
:
but
in
a
place
correspondent
to
their
holinesse
,
called
therefore
Sacrarium
.
Secondly
,
The
Altar
must
needs
stand
in
that
place
which
was
appointed
for
the
Priests
to
Officiate
in
.
Now
the
place
appointed
for
them
to
wait
and
to
administer
at
,
was
not
in
the
middest
of
the
Chancell
,
much
lesse
in
the
middest
or
body
of
the
Church
:
but
in
that
place
of
the
Presbytery
,
which
was
called
Sacrarium
,
or
Sanctum
Sanctorum
.
S.
Ambrose
Bishop
of
Millaine
,
in
Sacrario
,
and
that
the
Sacrarium
was
railed
in
from
the
rest
of
the
Chancell
,
and
that
none
but
Priests
might
enter
in
thither
:
and
that
at
the
Altar
were
their
Oblations
made
.
Non
nisi
Altari
deservire
debere
,
that
none
but
Priests
might
officiate
at
the
Altar
,
and
there
,
and
no
where
else
was
their
service
performed
.
Origen
before
him
witnesseth
the
like
,
impium
est
in
ecclesiam
,
ingredi
,
it
is
impiety
to
enter
into
the
Church
without
an
offring
to
the
Priest
.
And
if
any
Bishop
or
Priest
fell
in
time
of
persecution
,
and
sacrificed
to
Idols
,
Sacerdotium
Dei
sibi
vendicare
non
possunt
,
nec
fas
post
ar
as
diaboli
accedere
ad
Altare
Dei
,
they
were
not
allowed
to
come
unto
the
Altar
,
Nec
ulteriùs
sancta
contrectare
,
nor
to
handle
holy
things
any
more
.
That
this
distinction
of
places
was
kept
within
200.
yeares
after
Christ
,
is
manifest
,
by
the
Stations
which
the
Priests
kept
at
the
Altar
on
Fasting-dayes
,
and
not
on
Sundayes
in
those
times
,
as
Rhenanus
thinketh
.
Tertullian
is
cleere
for
it
.
S.
Austin
distinguisheth
inter
precationes
,
&
orationes
:
precationes
were
called
such
prayers
as
were
made
,
before
that
which
is
on
the
Lord's
board
,
incipiat
benedici
:
but
Orationes
,
oratione
Dominica
,
with
the
Lords
Prayer
.
Here
are
those
Prayers
made
,
which
the
Priest
useth
for
Kings
,
even
for
those
Kings
à
quibus
persecutionem
pati●batur
Ecclesia
,
that
did
persecute
the
Church
.
Prayer
for
Kings
,
for
Bishops
,
for
the
whole
,
and
the
Lords
Prayer
was
then
o●ly
said
at
the
Altar
by
the
Priest
,
in
the
Holy
of
Holyes
.
tanquam
à
Deo
traditi
,
as
delivered
of
God
.
Howsoever
Saint
Irenaeus
witnesseth
,
that
for
the
point
now
to
bee
declared
,
Oblations
were
made
daily
and
hourely
on
the
Altar
.
God
(
saith
hee
)
would
have
us
munus
offerre
ad
Altare
frequenter
sine
intermissione
.
By
this
that
hath
beene
said
,
it
appeareth
sufficiently
(
as
I
suppose
)
that
the
Altar
,
or
Lords
Table
,
stood
not
in
the
body
of
the
Church
,
but
in
the
Holy
place
separated
and
inclosed
for
Priests
only
to
serve
,
who
did
there
consecrate
the
Eucharist
,
receive
oblations
,
offer
up
prayers
for
the
sacred
persons
of
Kings
,
and
of
Bishops
,
and
the
whole
Church
,
and
did
there
and
no
where
else
conclude
their
Prayers
and
Orizons
commonly
with
the
Lords
Prayer
:
For
none
of
all
these
holy
Offices
,
belonging
only
to
Priests
,
were
performed
in
the
body
of
the
Church
,
where
every
one
might
be
present
,
and
see
what
was
done
.
Therfore
the
Altar
did
not
in
those
times
stand
in
the
body
of
the
Church
,
and
so
farre
the
Vicar
is
not
mistaken
.
The
Altar
then
did
stand
in
the
Primitive
Church
at
the
upper
end
of
the
Q●ire
,
and
not
in
the
body
of
the
Church
,
and
by
that
Precedent
the
Vicar
might
suppose
that
it
ought
to
stand
,
except
the
Canons
of
our
Church
have
otherwise
ordered
it
.
And
this
is
the
next
point
to
be
inquired
after
.
CAP.
XIII
.
The
Rubricke
touching
the
standing
of
the
Communion
Table
in
the
body
of
the
Church
.
The
Lette●
.
The
Rubricke
saith
the
Table
shall
stand
in
the
body
of
the
Church
or
of
the
Chancell
,
where
Morning
Prayer
,
and
Evening
Prayer
be
appoin●ed
to
be
read
.
And
if
you
desire
to
know
how
Communion
Tables
have
stood
:
Reade
a
booke
which
you
are
bound
to
read
,
Iewel
against
H●rding
,
and
you
shall
be
satisfied
.
Of
private
Masse
▪
Artic
11.
p.
14●
.
Of
the
Rubricke
concerning
Chancels
.
Who
hath
the
appointing
of
Books
to
be
read
by
Priests
.
Peter-Lombard
,
and
the
Ancient
Fathers
appointed
to
be
read
.
Bishop
Iewel
,
and
others
directed
to
be
read
.
Communion
Tables
,
according
to
Bishop
Iewel
,
stood
in
the
Presbytery
.
The
Presbytery
is
not
the
body
of
the
Church
.
I
Will
speake
first
to
the
Rubricke
,
which
all
men
acknowledge
for
a
Canon
:
then
to
the
booke
which
the
Vicar
is
bound
to
read
,
and
commanded
so
to
do
.
Touching
the
Rubricke
;
It
is
fit
we
expound
one
Rubricke
by
another
,
and
what
is
briefly
and
obscurely
set
downe
in
one
,
to
supply
and
expound
out
of
another
.
The
Table
shall
stand
in
the
body
of
the
Church
,
or
Chancell
,
&c.
saith
the
Rubrick
before
the
Communion
:
But
the
Rubrick
before
Morning
Prayer
,
seemes
to
put
in
a
double
exception
,
or
Caution
.
1.
Except
it
shall
be
otherwise
determined
by
the
Ordinary
of
the
place
.
2.
And
the
Chancels
shall
remaine
,
as
they
have
done
in
times
past
.
The
place
▪
of
reading
of
Prayers
,
in
the
first
part
of
the
Rubricke
,
is
left
to
the
determination
of
the
Ordinary
of
the
place
,
and
upon
good
reason
,
because
some
part
of
those
prayers
,
as
namely
the
First
Service
is
to
be
read
in
Auditorio
,
or
body
of
the
Church
;
And
some
part
againe
,
namely
the
Second
Service
,
ought
to
be
read
only
in
Sacrario
;
if
the
ancient
practise
of
holy
Church
be
enquired
after
.
But
the
later
part
of
the
Rubrick
,
which
concernes
Chancels
themselves
,
and
so
,
by
necessary
consequence
,
the
essential
parts
of
the
Chancell
,
as
in
Cathedral
Churches
,
the
Priests
Stals
,
the
Bishops
Throne
,
and
the
Lords
Table
,
or
holy
Altar
,
with
the
railes
wherby
it
is
environed
,
to
keep
it
from
all
manner
of
prophanation
,
and
to
preserve
it
entire
,
and
apart
for
the
Priests
to
officiate
in
,
these
shall
remaine
as
in
times
past
.
The
ordering
of
these
things
,
otherwise
than
they
were
in
times
past
,
is
not
referred
(
be
it
spoken
under
correction
)
to
the
determination
of
the
Ordinary
of
the
place
,
much
lesse
to
any
Vicar
or
Parson
to
make
a
Daedalus
engine
of
the
Lords
Table
,
and
so
to
set
the
Church
upon
Wheeles
,
and
so
to
run
it
out
of
the
pious
,
and
Reverend
practice
of
holy
and
unreproved
Antiquity
.
The
Rubricke
allowes
no
such
liberty
.
Let
no
man
therefore
invade
the
Churches
right
,
or
goe
about
to
remove
the
ancient
bounds
in
this
particular
,
that
hee
bring
not
a
curse
upon
himselfe
.
The
Church
(
I
confesse
)
is
indulgent
enough
to
these
fancifull
,
and
popular
men
;
yet
it
is
to
be
hoped
,
she
will
not
suffer
her
ancient
Land-markes
to
bee
pluckt
up
,
and
throwne
by
,
to
please
new
fangled
people
withall
.
For
hoc
ratum
&
fixum
,
Chancels
shall
remaine
as
they
have
done
in
times
past
:
which
is
not
to
bee
understood
of
walls
and
windowes
only
,
but
of
the
fixing
of
the
Lords
Table
,
which
is
the
maine
part
of
the
Chancell
considerable
in
the
service
of
God
,
the
ordering
whereof
is
determined
in
the
Rubricke
,
when
it
is
said
,
Chancels
should
remaine
as
in
times
past
.
Now
if
the
Vicar
will
know
from
the
Author
,
how
Chancels
have
remained
in
times
past
,
and
how
Communion
Tables
have
stood
in
the
midst
of
the
Church
,
he
must
read
a
booke
which
he
is
bound
to
read
,
Iewell
against
Harding
,
and
hee
shall
be
satisfied
.
And
so
I
am
fallen
upon
the
second
point
,
which
I
have
bound
my selfe
to
speake
unto
,
namely
to
the
booke
which
the
Vicar
is
commanded
to
read
,
and
told
that
he
is
bound
to
read
it
.
For
the
Injunction
or
command
laid
upon
the
Vicar
,
I
thinke
I
may
say
thus
much
;
that
for
any
man
to
appoint
a
Priest
,
that
is
not
under
his
Iurisdiction
,
what
book
to
read
,
is
a
Prerogative
and
authority
,
that
sideth
with
Archiepiscopall
,
or
Regall
rather
.
King
Iames
of
happy
memory
,
I
wot
well
,
sent
us
his
directions
to
Cambridge
(
Doctor
Cary
being
then
Vicechancelor
)
for
the
reading
of
Peter
Lombard
,
Thom.
Aquinas
,
and
the
Ancient
Fathers
,
as
may
appeare
in
the
Register
of
that
Vniversity
.
Now
if
the
Royall
command
of
his
Majesty
,
of
happy
memory
,
had
beene
as
well
observed
by
all
Students
of
Divinity
there
,
as
it
is
doubtlesse
safely
preserved
in
the
Office
,
the
Vicar
needed
not
to
bee
sent
to
Schoole
,
and
bidden
to
read
a
booke
of
this
mans
appointment
,
to
see
how
Communion
Tables
have
stood
in
the
body
of
the
Church
;
for
he
had
beene
able
enough
to
send
his
carefull
instructer
from
the
River
to
the
Fountaine
.
But
he
biddeth
him
read
no
other
book
,
than
what
he
is
bound
to
read
,
and
that
swelleth
not
up
to
the
height
of
a
command
,
but
is
confined
within
the
precincts
of
a
friendly
advice
,
to
have
an
eye
to
what
hee
is
bound
to
read
.
Such
Evangelicall
Councell
,
I
confesse
,
becommeth
Mr.
Cotton
much
better
,
than
to
arrogate
a
command
,
and
execute
his
superintendency
in
that
kind
:
For
his
advice
then
;
So
farre
forth
as
Bishop
Iewel
,
Bullinger
,
Erasmus
,
and
the
like
doe
explaine
unto
us
the
true
,
and
Orthodoxe
doctrine
of
our
Church
,
we
are
bound
in
reason
,
as
occasion
serveth
,
not
only
to
have
them
,
but
to
read
them
:
The
like
may
be
said
for
the
reading
of
God
and
the
King
;
And
if
some
men
read
such
bookes
more
,
and
some
such
as
the
other
,
lesse
;
I
doubt
not
,
but
they
did
read
such
bookes
as
they
are
bound
to
read
,
as
well
as
any
of
these
.
Well
,
in
the
Vicars
behalfe
,
I
have
read
the
booke
appointed
,
and
therein
have
satisfied
the
Authors
desire
.
Now
I
make
bold
to
call
upon
him
reciprocally
to
make
good
his
ingagement
,
that
undertaketh
that
the
Reader
shall
bee
satisfied
out
of
Bishop
Iewell
,
how
Communion
Tables
stood
in
the
body
of
the
Church
.
How
Communion
Tables
have
stood
in
the
body
of
the
Church
,
I
doe
not
finde
in
Bishop
Iewell
.
But
what
I
finde
I
will
tell
you
,
and
then
tell
you
me
,
if
Bishop
Iewell
doe
not
say
,
or
prove
at
least
,
that
the
Communion
Table
or
Altar
did
not
stand
in
the
body
of
the
Church
.
According
to
Bishop
Iewell
,
the
Communion
Table
or
Altar
,
(
for
he
useth
both
words
)
stood
in
the
Quire
:
The
Quire
was
divided
with
rayles
from
the
rest
of
the
Church
.
This
Quire
so
rayled
in
was
commonly
called
of
the
Greeke
Presbyterium
.
This
Presbyterium
was
especially
appointed
for
Priests
.
It
was
shut
up
from
all
others
for
disturbing
the
holy
Ministery
.
This
appeareth
notably
in
the
story
of
Ambrose
,
who
willed
the
Emperour
Theodosius
himselfe
to
depart
forth
;
And
by
Nazianzenus
in
the
life
of
S.
Basil
:
Laodicea
,
Can.
19.
where
it
is
thus
determined
;
That
the
Catechumeni
doe
pray
apart
,
and
that
they
be
dismissed
before
the
Penitents
be
admitted
into
the
Church
by
imposition
of
hands
:
Tunc
Fideles
orare
debent
;
When
all
these
are
dismissed
,
then
the
Faithfull
are
to
performe
their
devotions
.
Solis
autem
ministris
Altaris
liceat
ingredi
ad
Altare
▪
&
ibidem
communicare
:
The
Ministers
of
the
Altar
may
only
enter
within
the
lists
of
the
Altar
,
and
there
communicate
.
Lastly
,
saith
Bishop
Iewel
,
it
may
be
gathered
by
S.
Chrysostome
,
that
at
certaine
times
of
the
Service
that
place
was
drawne
with
Curtaines
.
Now
let
all
this
be
put
together
,
and
then
resolve
whether
the
Vicar
may
see
out
of
Bishop
Iewel
,
how
Communion
Tables
have
stood
in
the
body
of
the
Church
.
1.
The
Presbytery
was
neither
in
the
Greek
,
nor
Latine
Church
,
taken
for
the
body
of
the
Church
,
no
more
than
Presbyter
was
taken
for
a
Layman
.
2.
No
Laiman
,
neither
Catechumenus
nec
Poenitens
,
neither
Iew
nor
Gentile
,
Heathen
man
,
or
Heretick
,
much
lesse
any
Christian
Emperour
was
shut
out
of
the
body
of
the
Church
.
3.
The
body
of
the
Church
was
never
called
Sacrarium
,
into
which
none
but
Priests
might
enter
and
there
Communicate
.
4.
The
body
of
the
Church
was
never
the
place
set
apart
for
Oblations
to
be
made
in
.
5.
The
body
of
the
Church
was
at
no
time
of
the
Service
drawne
with
Curtaines
.
Therefore
the
holy
Altar
,
(
that
stood
in
a
place
that
was
sometimes
drawne
with
Curtaines
,
that
was
at
all
times
railed
in
from
the
rest
,
that
was
set
a
part
only
for
Priests
,
that
was
ordained
for
Oblations
,
that
was
fixed
in
the
Presbytery
,
)
cannot
,
acccording
to
Bishop
Iewell
,
be
set
in
the
body
of
the
Church
.
If
then
the
Vicar
stand
bound
to
read
this
book
of
Bishop
Iewels
,
he
is
bound
to
believe
the
authorities
which
Bishop
Iewell
bringeth
,
and
not
to
mistake
them
,
(
as
this
Penman
does
,
)
but
to
understand
them
aright
;
and
then
he
shall
see
,
how
Communion
Tables
have
not
stood
in
the
midst
of
the
Church
,
but
in
the
higher
part
of
the
Church
,
wherein
the
Vicar
hath
the
Authors
assent
already
in
opinion
,
though
he
settle
it
otherwise
for
the
Men
of
Granthams
sake
.
CAP.
XIV
.
The
antiquity
of
Communion
Tables
Eusebius's
authority
examined
for
the
standing
of
Altars
in
the
body
of
the
Church
.
Eusebius
,
Augustine
,
Durandus
,
and
the
fifth
generall
Cou●cell
of
Constantinople
,
how
the
Communion
Tables
have
stood
in
the
midst
of
the
Church
:
Read
a
book
&c.
and
you
shall
be
satisfied
.
Church
of
Tyre
built
by
Paulinus
.
Paulinus
adjudged
to
be
an
Arrian
by
the
Centurists
.
Illyricus
hereticall
.
The
Altar
in
Tyre
,
how
it
stood
in
the
midst
of
the
Presbytery
.
Church
in
Tyre
built
conformable
to
the
Temple
.
Foure
distinct
places
in
Solomons
Temple
.
How
the
Altar
there
stood
in
the
middest
.
Gods
dwelling
in
the
midst
of
the
people
.
How
David
and
Solomon
praysed
the
Lord
,
in
medio
ecclesiae
.
The
peole
did
not
see
the
Priest
at
the
Altar
in
the
Temple
.
IN
the
next
place
I
will
examine
the
Authors
out
of
which
he
saith
,
the
Vicar
may
know
how
Communion
Tables
stood
in
the
body
of
the
Church
.
And
he
shall
give
me
leave
to
say
,
that
whatsoever
he
can
know
out
of
any
of
these
Authors
,
he
shall
never
know
how
Communion
Tables
stood
at
all
;
much
lesse
how
they
stood
in
the
body
of
the
Church
.
The
word
used
in
those
Authors
is
Mensa
Domini
,
or
Altare
,
not
Communionis
mensa
,
the
Communion
Table
.
For
though
the
word
Communion
Table
be
a
fit
and
convenient
word
,
yet
it
came
not
in
so
soone
,
but
it
came
in
(
I
will
not
impeach
the
comming
in
thereof
,
nor
speak
so
unreverently
as
he
doth
of
Altars
,
and
say
it
crept
in
)
but
it
came
in
,
long
after
the
youngest
of
these
Authors
went
out
of
the
Church
Militant
,
into
the
Church
Triumphant
.
Therefore
it
will
be
hard
to
know
out
of
them
,
how
Communion
Tables
stood
,
which
he
shall
never
finde
in
any
of
them
at
all
,
nor
in
any
before
them
,
nor
in
the
holy
Scripture
,
nor
in
any
after
them
,
till
Anno
1552.
For
in
King
Edwards
Liturgie
(
saith
the
Author
)
of
1549.
it
is
every
where
,
but
in
that
of
1552.
it
is
no
where
called
an
Altar
,
but
the
Lord's
board
.
From
whence
then
we
may
gesse
,
when
Communion
Tables
came
in
.
But
if
out
of
these
Authors
he
can
make
the
Vicar
know
,
how
the
Lord's
board
,
or
holy
Altar
stood
in
the
body
of
the
Church
,
the
Vicar
will
not
stand
upon
the
name
of
Communion
Table
any
longer
.
Wherefore
to
take
his
Authors
in
their
order
,
I
begin
with
Eusebius
:
Saviour
Iesus
Christ
to
be
the
naturall
and
only
Son
of
God
,
and
God
Himselfe
,
and
to
be
the
Creator
,
and
not
a
Creature
(
as
the
Arrian
Councell
at
Ariminum
resolved
)
and
made
him
equall
in
honour
with
God
the
Father
.
That
originall
sin
is
a
substance
;
for
which
cause
,
his
brethren
,
and
those
of
his
fathers
house
threw
stones
at
him
.
Wherefore
I
will
make
no
use
of
the
testimony
of
a
man
so
branded
,
but
take
Paulinus
for
a
good
Catholik
,
and
yeeld
that
the
Altar
in
his
Church
stood
as
it
ought
to
do
,
all
things
considered
.
But
how
will
it
appeare
,
that
the
Sanctum
Sanctorum
,
as
the
Preacher
in
Eusebius
cals
it
,
or
the
holy
Altar
,
stood
not
at
the
upper
end
of
the
Quire
,
but
in
the
middest
of
the
Church
among
the
people
?
For
this
is
the
point
which
the
Author
informes
the
Vicar
,
he
shall
know
out
of
E●sebius
.
But
certainly
the
Author
never
read
,
or
never
weighed
the
testimony
borrowed
of
Eusebius
,
but
came
lightly
by
it
,
and
presumed
he
might
play
it
away
,
and
passe
it
upon
the
Vicar
as
it
came
to
him
.
All
that
the
Preacher
in
Eusebius
sayes
is
this
;
that
when
all
the
parts
of
the
Church
were
finished
,
then
the
Sanctum
Sanctorum
,
or
holy
Altar
was
set
in
the
midst
:
not
in
the
middest
of
the
body
of
the
Church
among
the
people
,
that
crosseth
all
antiquity
,
and
is
supplyed
by
a
friendly
hand
to
the
Author
:
but
as
Bishop
Iewell
points
us
very
truly
,
to
the
Presbytery
,
and
in
the
midst
,
that
is
,
in
the
midst
of
the
Presbytery
it
was
set
.
And
in
reference
to
the
Presbytery
it
may
well
be
said
to
stand
in
the
midst
,
though
not
in
the
very
Centre
of
the
Presbytery
,
but
removed
a
good
distance
from
it
,
and
placed
at
the
upper
end
of
the
Quire
.
Thus
Ioshuah
sayes
of
the
Gibeonites
,
But
were
this
granted
,
that
the
Altar
stood
in
the
midst
of
the
Church
of
Tyre
,
yet
shall
the
Author
get
nothing
by
the
hand
for
his
purpose
.
The
Church
of
Tyre
,
as
appeares
by
the
Preachers
Sermon
,
was
contrived
after
the
patterne
of
the
Temple
built
by
Solomon
,
and
after
by
Zorobabel
.
And
Paulinus
in
his
structure
endeavoured
,
as
much
as
lay
in
him
,
to
conforme
his
building
to
that
modell
,
and
not
to
come
behinde
Besaleel
himselfe
in
expressing
the
like
art
and
cunning
in
his
workmanship
,
that
the
Iewes
their
neighbours
might
happily
take
the
better
liking
thereof
,
and
be
sooner
wonne
to
Christiany
.
Now
the
City
Ierusalem
,
as
appears
in
Iosephus
,
Atrium
majus
,
sanctified
by
Solomon
,
1
Reg.
8.64
.
2.
Atrium
Sacerdotum
,
where
the
Brasen
Altar
for
burnt
offerings
stood
.
Exod.
40.6
.
whereof
is
mention
,
2
Reg.
21.5
.
&
23.12
.
&
1
Reg.
7.12
.
&
2
Chron.
4.9
.
Before
this
Altar
Solomon
made
a
brazen
Scaffold
,
and
set
it
in
the
midst
of
the
Court
,
in
medio
Basilicae
,
upon
which
he
kneeled
,
and
prayed
before
all
the
people
,
2
Chron.
6.13
.
1
Reg.
8.22
.
This
was
called
the
Tabernacle
of
the
Congregation
that
is
among
the
people
.
Levit.
16.16
.
And
both
David
and
Solomon
,
standing
there
,
are
said
to
praise
the
Lord
in
medio
Ecclesiae
.
Ps.
22.22
.
3.
There
was
the
Sanctuary
or
Tabernacle
of
Testimony
,
on
the
North
side
whereof
stood
the
golden
Table
of
Shewbread
,
Exod
,
40.22
.
and
on
the
East
,
betweene
the
Tent
of
the
Congregation
,
and
the
Altar
,
stood
the
Laver
,
and
his
foot
made
of
the
Womens
Looking-glasses
,
Exod.
38.8
.
&
40.30
.
On
the
West
stood
the
golden
Altar
of
Incense
,
without
the
Vaile
before
the
Testimony
,
Exod.
36.35
.
This
Vaile
divided
betweene
the
Holy
place
where
the
Priests
burnt
incense
daily
,
and
the
Most
Holy
Place
.
Exod.
26.33
.
At
the
doore
of
this
Tabernacle
stood
Aaron
and
his
Sons
,
to
pronounce
the
blessing
appointed
,
Num.
6.23
.
and
this
was
done
also
in
medio
ecclesiae
.
4.
The
Most
Holy
was
called
the
Propitiatorie
,
or
Oracle
:
here
within
the
Vaile
stood
the
Arke
of
the
Testimony
of
pure
gold
,
wherein
was
Mannah
,
and
Aarons
Rod
,
and
on
that
Arke
stood
the
Mercy-seat
,
Exod.
26.34
.
&
25.21
.
and
upon
the
Mercy-seat
stood
the
two
Cherubims
,
Exod.
25.18
.
and
in
the
midst
betweene
the
two
Cherubims
did
God
speake
,
Exod.
25.22
.
as
we
may
see
,
Num.
7.89
.
and
when
the
Lord
so
spake
,
he
spake
most
properly
,
and
every
way
in
medio
Ecclesiae
.
For
the
Temple
stood
in
the
midst
of
Ierusalem
,
and
the
oracle
stood
in
medio
Domus
,
1
Reg.
6.19
.
and
in
the
midst
of
that
stood
the
Cherubims
,
and
the
wings
of
the
Cherubims
touched
one
another
in
the
midst
of
the
house
,
1
Reg.
19
,
27.
This
is
the
place
of
which
the
Lord
saies
,
I
will
dwell
in
the
midst
of
my
people
,
Now
to
returne
to
Paulinus
;
As
no
man
will
say
,
the
Oracle
or
Propitiatory
stood
in
the
midst
of
the
Church
among
the
people
(
for
the
Priests
themselves
were
not
permitted
to
come
into
it
,
no
nor
the
High
Priest
himselfe
,
but
once
a
yeare
,
though
it
stood
most
punctually
in
medio
Ecclesiae
;
)
And
as
no
man
will
say
that
the
Altar
of
Incense
,
in
the
Sanctuary
,
stood
in
the
midst
of
the
Church
among
the
people
;
(
for
it
was
not
at
all
lawfull
for
the
people
to
come
in
thither
;
nor
for
the
Priests
,
before
they
had
washt
themselves
at
the
Laver
;
yet
what
they
did
and
spake
,
was
said
and
done
in
medio
Ecclesiae
;
)
so
may
no
man
say
,
that
Paulinus
his
Altar
,
made
and
set
after
that
patterne
,
was
set
in
the
midst
of
the
Church
among
the
people
:
For
as
the
people
were
excluded
from
the
Altar
of
incense
,
(
they
standing
without
,
all
the
time
the
Priest
was
praying
,
and
burning
incense
within
,
Luke
1.10
.
)
so
in
like
manner
,
the
Altar
built
by
Paulinus
was
in
medio
Constituta
,
set
in
the
midst
,
not
in
the
midst
among
the
people
▪
but
in
the
midst
of
the
holy
place
,
which
did
represent
the
Sanctuary
,
from
which
the
people
were
utterly
excluded
.
But
whatsoever
was
done
where
the
people
stood
assembled
(
though
themselves
were
excluded
from
the
very
place
,
where
it
was
done
,
)
was
done
in
medio
Ecclesiae
,
but
not
in
the
midst
of
the
Church
among
the
people
.
The
people
might
see
the
Priest
going
into
the
Sanctuary
,
they
might
heare
the
noise
of
his
Bells
;
himselfe
,
his
gestures
,
his
actions
they
saw
not
,
yet
all
this
was
done
in
medio
Ecclesiae
,
but
not
among
the
people
in
the
outward
or
inward
Court
,
whereunto
onely
the
people
were
permitted
to
come
.
And
when
David
,
and
Salomon
prayed
upon
a
Scaffold
set
in
the
midst
of
the
Tabernacle
of
the
Congregation
,
before
the
Altar
,
they
were
said
to
pray
,
and
Praise
the
Lord
in
medio
Ecclesiae
,
because
they
did
it
,
the
whole
Congregation
standing
by
,
and
looking
on
;
yet
properly
they
were
seated
from
the
midst
of
the
Temple
where
the
holy
Altar
stood
,
and
the
Priests
ministred
in
their
Order
:
and
that
place
was
likewise
divided
by
a
vaile
from
the
Oracle
,
which
stood
properly
,
and
punctually
in
the
midst
of
the
Temple
.
So
that
if
the
Author
will
argue
from
the
placing
of
Paulinus
his
Altar
,
that
the
Table
must
stand
as
that
did
;
then
he
must
say
,
that
it
must
not
stand
in
the
midst
of
the
Church
among
the
people
,
but
in
the
midst
of
the
Church
,
or
Sanctuary
rather
,
whither
the
people
might
not
come
.
And
thus
much
the
Vicar
is
given
to
know
out
of
Eusebius
;
which
if
the
Pen-man
had
beene
aware
of
,
he
would
have
turned
him
to
some
newer
leafe
,
and
have
let
this
scape
,
as
I
now
doe
.
CAP.
XV.
Of
Saint
Augustines
Testimony
concerning
the
standing
of
the
Lords
Table
in
the
midst
of
the
Church
.
Five
Orders
of
Persons
distinct
.
1.
Audientes
.
2.
Catechumeni
.
3.
Competentes
.
4.
Neophyti
.
5.
Fideles
.
All
these
invited
,
but
the
Faithfull
onely
allowed
to
come
to
the
Lords
Table
.
God
walked
in
the
midst
of
the
Campe
,
going
before
,
or
behind
it
.
Audientes
,
and
all
the
rest
invited
by
Saint
Augustine
,
were
admitted
to
participate
of
the
Cup
,
as
well
as
of
the
Bread
,
when
their
severall
duties
were
performed
.
SAint
Augustines
Testimony
comes
next
into
examination
;
which
if
the
Author
had
ever
read
,
and
considered
well
upon
,
he
would
not
have
been
so
peremptory
to
tell
the
Vicar
,
that
out
of
him
he
should
know
how
Communion
Tables
stood
in
the
midst
of
the
Church
among
the
people
;
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
dwelleth
in
mee
,
and
I
in
him
.
This
he
expounds
,
and
●aies
;
all
●hat
heard
the
Gospell
read
,
understood
it
not
.
The
Faithfull
,
and
those
that
were
Baptized
understand
it
,
but
those
that
are
called
Catechumeni
,
and
Audientes
,
that
as
yet
were
unbaptized
,
understand
it
not
.
I
speake
to
you
both
.
Let
those
that
eat
his
Flesh
,
and
drinke
his
Bloud
,
remember
themselves
well
,
what
they
eat
,
and
what
they
drinke
:
And
let
those
that
as
yet
doe
not
eat
,
nor
drinke
,
make
haste
;
for
as
much
as
they
are
called
ad
tales
epulas
,
to
such
a
banquet
:
Per
istos
Dies
,
at
this
time
Christ
feedeth
us
daily
;
Mensa
illius
est
illa
in
medio
constituta
,
his
Table
is
that
whith
is
set
in
the
midst
.
What
is
the
cause
then
,
that
you
that
are
in
the
ranke
of
Audientes
,
and
see
this
Table
,
doe
not
come
to
the
banquet
?
It
may
bee
you
thought
within
your selves
,
when
the
Gospell
was
read
,
what
should
be
the
meaning
of
this
,
my
flesh
is
meat
indeed
,
and
my
bloud
is
drinke
indeed
?
Si
volueris
,
erit
revelatum
;
if
you
will
,
it
shall
bee
made
knowne
unto
you
.
Accede
ad
professionem
,
&
solvisti
quaestionem
;
doe
but
make
profession
of
your
faith
,
and
the
doubt
will
bee
thereupon
cleered
.
Tu
autem
Catechumenus
diceris
,
Audiens
,
surdus
es
.
Thou
who
remainest
in
the
ranke
of
Catechumeni
,
art
called
a
Hearer
,
but
art
indeed
starke
deafe
.
Well
,
what
must
this
Hearer
,
and
Catechumenus
doe
,
that
hee
may
understand
,
how
the
bread
is
flesh
indeed
,
and
his
bloud
is
drinke
indeed
?
Why
this
doe
;
Ecce
Pascha
est
,
da
nomen
ad
Baptismam
;
Now
the
time
is
Easter
,
give
in
your
name
,
that
you
may
bee
Baptized
.
Si
non
te
excitat
Festivitas
,
ducat
ipsa
Curiositas
;
If
the
solemnity
of
the
time
excite
you
not
thereunto
,
let
curiosity
make
you
doe
it
;
that
so
you
may
understand
my
Text
,
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
abideth
in
me
,
and
I
in
him
.
Now
let
us
take
a
view
of
what
can
be
extracted
out
of
S.
Augustines
speech
;
Mensa
illius
est
illa
in
medio
posita
,
his
Table
is
set
in
the
midst
.
The
Author
would
make
a
Novice
of
the
Vicar
,
and
make
him
believe
,
that
the
Lords
Table
was
set
in
the
midst
of
the
people
,
that
all
that
would
might
come
unto
it
,
and
that
hee
doth
invite
all
his
Hearers
hand
over
head
to
come
unto
it
,
and
reproveth
them
for
their
slacknesse
in
not
comming
whe●
they
were
bidden
;
And
that
Audientes
had
no
other
signification
,
or
distinction
in
those
times
,
then
now
it
hath
,
viz.
that
all
sort
of
people
that
heare
Gods
Word
,
are
allowed
to
come
,
and
receive
the
Eucharist
.
But
the
case
is
cleane
otherwise
,
as
may
appeare
by
that
which
hath
beene
said
.
For
,
1.
Had
these
Hearers
beene
never
so
willing
to
come
to
the
Lords
Table
,
yet
they
could
not
have
beene
admitted
,
because
as
yet
they
were
no
members
of
the
Church
,
being
not
Baptized
.
2.
Hee
doth
invite
them
to
come
to
that
Table
set
before
them
,
but
exhorts
them
to
take
the
benefit
of
that
Feast
of
Easter
,
(
which
was
the
appointed
time
for
Baptisme
,
)
and
give
up
their
names
to
the
Bishop
,
that
so
performing
the
duty
belonging
to
Competentes
,
they
might
,
after
the
Scrutinie
taken
,
be
Baptized
:
And
being
by
Baptisme
made
Neophyti
,
new
plants
,
and
true
members
of
the
Church
,
they
might
draw
neere
,
(
as
it
is
in
our
Liturgy
,
)
and
take
that
holy
Sacrament
to
their
comfort
.
3.
It
is
manifest
by
that
which
hath
been
said
,
Cap.
11.
and
12.
that
the
Lords
Table
did
not
stand
,
where
every
one
,
of
what
ranke
soever
,
might
see
it
,
and
be
partaker
thereof
,
before
they
were
Baptized
.
Now
let
any
man
that
readeth
Saint
Augustine
,
and
understandeth
what
hee
readeth
,
say
whether
the
Vicar
could
know
out
of
St.
Augustine
,
that
Communion
Tables
stood
in
the
midst
of
the
Church
,
among
the
people
,
whereunto
Audientes
,
all
sort
of
Hearers
might
resort
;
or
rather
,
whether
the
cleane
contrary
doth
not
appeare
out
of
him
,
that
neither
Audientes
before
they
were
made
Catechumeni
;
not
Catechumeni
,
before
they
were
Competentes
;
nor
Competentes
,
before
they
were
Neophyti
,
and
Fideles
,
were
allowed
to
approach
neere
unto
the
place
where
the
holy
Altar
stood
;
or
so
much
as
see
the
mysteries
belonging
to
that
holy
Sacrament
.
Hence
it
was
,
that
none
of
these
,
but
Fideles
,
did
understand
Saint
Augustines
Text
▪
but
let
them
come
and
bee
Baptized
,
then
they
might
:
For
the
Table
was
set
in
the
midst
,
for
all
that
were
Fideles
to
be
partakers
thereof
.
Ob.
But
Saint
Augustine
saies
plainely
,
in
medi●
Constituta
,
it
was
set
in
the
midst
,
and
in
the
midst
it
could
not
stand
,
if
all
,
as
well
one
as
other
might
not
come
equally
to
it
.
Sol.
This
phrase
implyes
no
more
,
but
that
the
Altar
was
so
fixed
,
that
all
those
might
take
the
benefit
thereof
,
to
whom
in
right
it
belonged
;
As
all
know
that
understand
Latine
or
English
.
Take
the
warrant
of
holy
Scripture
for
it
:
in
the
midst
of
the
Campe
of
the
Israelites
;
yet
wee
know
hee
did
not
walke
in
the
midst
of
them
,
as
this
man
calls
the
midst
▪
i.
Nei●ther
in
the
Front
,
Wing
,
or
Rere
,
but
just
in
the
very
midst
.
hee
went
before
them
by
day
,
in
a
Pillar
of
a
cloud
,
and
by
night
in
a
Pillar
of
fire
.
Yet
hee
is
as
truly
said
to
walke
in
the
midst
,
as
hee
is
said
to
stand
in
the
midst
,
when
the
cloud
stood
over
the
Tabernacle
,
which
was
properly
in
the
midst
.
But
if
hee
had
lookt
well
upon
Saint
Augustine
,
CAP.
XVI
.
The
Testimony
of
the
Councell
of
Constantinople
examined
,
Touching
the
standing
of
the
Altar
in
the
body
of
the
Church
.
The
people
of
Constantinople
violent
to
have
the
Diptychs
read
,
forget
their
duty
to
the
Patriarch
,
and
to
the
Emperour
.
The
Arch-Bishop
and
people
adore
at
the
holy
Altar
.
How
David
did
compasse
the
Altar
.
How
the
people
runne
round
about
the
Altar
,
and
Priest
:
What
the
Diptychs
were
.
THe
fifth
Councell
of
Constantinople
is
brought
in
the
next
place
,
to
let
the
Vicar
know
how
Communion
Tables
stood
in
the
midst
of
the
Church
among
the
people
in
those
times
.
Surely
the
Vicar
were
much
to
blame
,
if
hee
would
not
take
knowledge
of
that
matter
out
of
the
declaration
of
that
Councell
,
and
rest
therein
very
well
satisfied
:
For
that
confirmeth
the
foure
first
generall
Councells
,
and
is
it selfe
confirmed
in
the
sixth
.
The
words
alledged
out
of
the
Councell
are
these
:
Tempore
diptychorum
cucurrit
omnis
multitudo
cum
magno
silentio
circum
circa
Altare
,
&
audiebat
:
which
he
englisheth
thus
:
when
the
Lesson
,
or
the
Chapter
was
a
reading
,
the
people
with
silence
drew
together
round
about
the
Altar
,
and
gave
eare
.
The
words
containe
a
declaration
of
a
passage
in
the
fifth
Councell
of
Constantinople
,
Vigilius
Pope
of
Rome
.
That
this
passage
may
be
the
better
understood
,
I
shall
crave
leave
to
set
downe
the
occasion
thereof
:
This
Oecumenicall
Councell
being
assembled
at
Constantinople
,
to
settle
peace
in
the
Church
,
a
Decree
passed
at
the
earnest
and
pious
supplication
of
the
C●●izens
of
Constantinople
,
S.
Leo
Catholike
.
The
good
man
speakes
mildly
to
them
,
Scitis
labores
meos
(
dilectissimi
)
quos
&
in
antiquitate
existens
subivi
,
&
nunc
sustinui
profide
,
&
sustineo
usque
ad
mortem
;
non
opus
est
ergo
turbatione
,
aut
tumultu
:
I
pray
you
therefore
rest
satisfied
,
that
you
shall
have
your
desire
:
only
,
Hoc
faciemus
▪
consilio
piissimi
,
&
Christo
amantissimi
Imperatoris
nostri
,
we
may
not
doe
any
thing
in
the
Church
without
the
counsell
of
Gods
well-beloved
,
our
most
holy
Emperour
.
Perseverantibus
autem
ipsis
,
but
the
people
persisting
,
and
crying
,
Multi
ann●
Imperatoris
:
multi
anni
Augustae
:
multi
anni
Patriarchae
:
Orthodoxus
regnat
,
quem
●imes
.
Heus
obtestor
,
vel
praedicabis
,
vel
exies
.
There
being
no
remedy
,
the
Patriarch
must
either
yeeld
to
their
importunity
,
or
be
thrust
headlong
out
of
the
Church
;
addentibus
,
non
recedimus
per
sanctum
Evangelium
:
for
they
had
taken
a
deepe
oath
,
never
to
leave
him
before
he
had
done
as
they
appointed
.
Praedicata
est
Synodas
,
the
Synod
of
Chalcedon
was
confirmed
,
and
Severus
excommunicated
,
before
the
Emperour
was
made
acquainted
.
But
when
that
he
had
done
,
that
served
not
the
turne
,
because
a
Deacon
pronounced
it
;
and
that
the
motion
of
reference
to
the
Emperour
would
not
be
hearkned
unto
,
but
still
they
cried
,
Severum
Ejice
,
Iudam
Ejice
.
Marke
what
shift
the
good
Patriarch
had
to
gaine
time
,
and
to
appease
their
tumult
,
had
it
beene
possible
.
Data
est
eis
responsio
à
sanctissimo
,
&
beatissimo
Archiepiscopo
&
Patriarcha
O●cumenico
Iohanne
,
hac
patienter
sustinete
mi
fratres
:
My
Brethren
,
I
pray
you
have
patience
,
ut
adoremus
sanctum
Altare
,
&
post
hoc
do
vobis
responsum
;
let
us
first
,
saith
the
most
holy
and
blessed
Archbishop
,
adore
,
and
do
our
reverence
at
the
holy
Altar
,
and
then
you
shall
receive
mine
answer
.
The
people
that
forgot
their
duty
to
the
sacred
Majesty
of
their
Soveraigne
,
their
regard
to
their
most
holy
Patriarch
,
were
not
so
prophane
,
and
unchristian
,
to
presse
rudely
into
the
Lords
house
,
The
place
where
his
honour
dwelleth
,
and
not
to
performe
their
most
humble
&
lowly
reverence
towards
the
holy
and
most
sacred
Altar
,
where
Christ
is
most
truly
and
really
present
in
the
blessed
Sacrament
,
being
put
in
mind
thereof
by
their
Archbishop
:
but
this
duty
upon
the
motion
,
and
by
the
example
of
the
most
holy
and
blessed
Archbishop
,
being
performed
,
as
we
may
well
think
,
they
lift
up
their
voices
againe
,
and
begin
to
cry
;
qui
non
loquitur
Manicbeu●
est
.
Multi
anni
Imperatoris
,
&c.
D●ptycha
amboni
:
and
then
called
to
have
the
doores
shut
up
,
lest
the
Archbishop
should
get
out
,
and
frustrate
their
expectation
for
the
reading
of
these
Diptychs
,
wherein
the
foure
Councels
,
and
Leo
,
were
Registred
,
and
Severus
condemned
.
The
good
man
put
them
in
minde
againe
,
Omnia
Canonice
,
&
bono
ordine
fieri
,
to
have
all
things
done
Canonically
,
and
in
order
;
give
me
therefore
leave
Congregare
Deo
amantissimos
Episcopos
,
ut
secundum
div●nos
Canones
omnia
proveniant
consilio
&
jussu
piissimi
Imperatoris
,
to
have
the
presence
of
the
Bishops
,
and
the
counsell
and
command
of
the
religious
Emperour
.
For
I
may
not
chuse
,
but
report
vestras
exclamationes
suae
Serenitati
.
But
let
him
say
and
pleade
what
he
could
,
there
was
no
appeasing
of
them
.
Wherefore
when
he
saw
that
he
prevailed
nothing
,
but
more
tumult
was
made
,
and
clausissent
portas
,
and
that
they
had
shut
up
the
doores
of
the
Holy
of
holies
,
whereunto
he
was
entred
to
do
his
reverence
to
the
holy
Altar
,
and
that
he
could
by
no
meanes
escape
their
hands
;
Accipiens
Diptycha
sanctissimus
&
beatissimus
Archiep.
&
Patriarchae
,
jussit
ordinari
,
sanctas
quatuor
Synodos
,
&c.
he
commanded
that
the
people
should
have
their
desire
.
Severus
was
excommunicated
,
and
the
foure
Councels
confirmed
.
When
this
was
done
,
tunc
v●ce
magna
omnes
de
populo
,
tanquam
uno
ore
clamarunt
,
they
all
gave
a
shout
and
cried
,
Blessed
be
the
Lord
God
of
Israel
;
and
so
continued
singing
of
Benedictus
for
an
houre
together
Antheme-wise
,
some
standing
on
the
one
side
of
the
Presbytery
,
and
some
on
the
other
:
till
the
Singing
men
themselves
came
in
,
and
set
themselves
to
sing
Trisagium
.
And
now
marke
what
did
lay
these
Zelotes
,
and
reduce
them
to
order
againe
:
when
the
Quire
began
to
sing
,
Totus
populus
quievit
,
&
audiebat
attentis
auribus
Trisagium
,
the
people
heard
Trisagium
sung
very
attentively
;
Et
post
lectionem
sancti
Evangelii
ex
more
sacra
missa
finita
,
the
Gospell
being
read
,
and
Service
at
an
end
,
then
followes
that
which
gave
occasion
of
this
long
discourse
,
wherein
the
proofe
lyes
,
That
Altars
stood
in
the
body
of
the
Church
among
the
people
:
Tempore
Diptycorum
cucurrit
omnis
populus
cum
silentio
circum
circa
Altare
:
all
the
people
ranne
with
great
silence
round
about
the
Altar
.
And
when
the
said
Diptychs
were
read
,
as
they
desired
,
Voce
magna
universi
clamaverunt
,
Gloria
tibi
Domine
,
they
all
cried
aloud
,
as
they
used
to
doe
at
the
reading
of
the
Gospell
,
Glory
be
to
thee
,
O
Lord
.
Now
I
dare
appeale
unto
the
Author
himselfe
to
speake
,
whether
this
passage
was
judiciously
and
to
purpose
cited
,
yea
,
or
no
;
wherein
there
is
not
one
syll●ble
that
mentioneth
or
implyeth
,
that
the
Altar
stood
in
the
body
of
the
Church
among
the
people
.
But
the
flat
contrary
manifestly
appeareth
;
for
the
Altar
stood
in
that
place
where
all
this
tumult
was
made
.
And
this
tumult
was
made
in
the
Presbytery
,
are
the
plaine
words
of
the
Councell
;
therefore
this
Altar
did
stand
in
the
Presbytery
,
and
not
in
the
body
of
the
Church
among
the
people
.
Ob.
But
it
is
said
,
The
people
ran
round
about
it
,
therefore
it
must
needs
stand
in
the
body
of
the
Church
among
the
people
.
Sol.
True
it
is
,
the
people
in
this
tumult
ran
round
about
the
Altar
;
yet
doth
it
not
therefore
follow
,
that
it
stood
in
the
body
of
the
Church
.
For
let
it
stand
as
the
Governours
of
our
Church
appoint
it
,
at
the
upper
end
of
the
Quire
,
(
wherein
they
have
this
mans
assent
in
opinion
,
though
the
Biasse
of
his
practise
winde
to
the
humour
of
the
people
,
)
yet
might
the
people
in
a
disorder
run
about
it
.
Cathedrall
Churches
were
not
all
cast
in
the
same
mold
.
In
some
of
them
behinde
the
Altar
was
Secretorium
,
a
place
set
apart
for
the
Bishop
to
repose
himselfe
after
he
came
from
his
Throne
,
till
the
time
of
consecration
.
Not
to
travell
far
for
an
example
.
In
this
sort
stands
our
Altar
in
the
Church
at
Peterborough
,
an
hundred
men
in
a
tumult
may
stand
round
about
it
,
yet
doth
it
not
follow
,
that
it
stands
not
Canonically
close
to
the
East
wall
,
as
our
Diocesane
doth
appoint
it
:
much
lesse
that
it
stands
in
the
midst
of
the
Church
among
the
people
,
for
every
one
to
goe
about
it
that
list
,
as
they
may
about
the
Font
,
which
never
was
,
nor
ought
to
be
so
inclosed
as
the
Altar
was
;
for
unto
it
,
both
Laymen
and
Women
may
approach
,
as
well
as
the
Priest
.
2
The
people
of
Constantinople
cast
off
not
only
all
reverence
to
their
Archbishop
,
but
even
their
allegiance
to
their
Princes
,
and
will
compell
their
Bishop
to
read
,
order
,
and
settle
what
they
think
good
in
the
Church
,
without
the
command
or
knowledge
of
the
Prince
,
and
doe
themselves
run
rudely
and
disorderly
about
the
holy
Altar
:
therefore
this
Author
thinks
fit
that
our
people
should
do
the
like
,
and
president
themselves
by
this
paterne
,
and
make
the
world
believe
they
have
the
fifth
generall
Councell
for
their
warrant
.
This
inference
he
must
make
,
or
repent
the
bringing
in
of
this
instance
.
And
this
his
Predecessors
put
in
practise
in
Q.
Elizabeths
time
in
their
Classes
.
3
Let
it
be
granted
that
darknesse
is
light
,
and
evill
good
,
and
that
nothing
is
done
here
by
the
people
,
but
very
regularly
,
and
Canonically
,
and
in
good
&
decent
manner
;
yet
ill
luck
still
treadeth
on
the
Authors
heels
,
for
his
Circum
circa
Altare
leads
him
a
Wildegoose-chase
round
about
the
bush
,
and
brings
not
his
purpose
about
;
that
the
Altar
did
not
stand
close
to
the
East
wall
,
but
in
the
midst
of
the
Church
among
the
people
.
For
thus
it
is
,
S.
Gregorie
makes
this
decree
;
Sacerdos
missam
solus
nequaquam
celebret
;
S.
Gregories
meaning
,
that
the
people
should
runne
round
about
him
,
and
stand
on
every
side
of
him
,
when
he
did
administer
the
holy
Sacrament
?
Bishop
Iewell
tels
you
the
contrary
;
that
the
people
were
therefore
excluded
with
rayles
,
left
by
standing
about
the
Priest
,
they
might
disturbe
the
holy
Ministery
.
But
S.
Gregories
plaine
meaning
was
this
:
he
would
not
have
the
Priest
administer
that
holy
Sacrament
alone
;
but
have
alwayes
two
or
three
at
least
about
him
,
as
we
use
to
speake
,
or
present
at
the
holy
service
.
And
this
Decree
whereby
private
Masses
are
overthrowne
,
taketh
place
at
this
howre
in
our
Church
,
brought
hither
from
S.
Gregory
by
S.
Austin
,
the
Apostle
of
the
English
,
as
Beda
stiles
him
.
The
Prophet
David
useth
the
like
phrase
of
compassing
the
Altar
,
circundabo
Altare
;
yet
thereby
is
meant
no
more
but
the
humble
presenting
of
himselfe
,
and
his
prayers
,
and
thanksgiving
to
God
before
the
Altar
,
Psal.
26.6
.
and
28
,
2
for
it
contained
too
many
Cubits
for
him
to
compasse
,
or
fathome
it
round
about
.
So
if
these
people
had
come
about
the
Altar
in
due
manner
,
it
could
have
received
no
other
interpretation
,
than
Davids
compassing
the
same
.
Lastly
,
can
the
Author
,
or
any
man
of
learning
imagine
,
that
in
this
Councell
the
Altar
did
stand
in
the
body
of
the
Church
among
the
people
,
because
they
went
about
it
in
such
sort
,
as
hath
been
said
?
out
of
his
own
mouth
issueth
the
mention
of
the
Diptychs
,
and
out
of
his
owne
mouth
is
he
thereby
condemned
.
The
Diptychs
are
not
Lessons
,
and
Chapters
;
it
were
pity
this
,
or
any
learned
man
should
beguile
himselfe
,
and
others
,
with
such
a
translation
.
Lessons
and
Chapters
were
indeed
read
in
the
body
of
the
Church
among
the
people
,
out
of
the
Readers
Pew
,
or
Tribunall
,
(
as
Saint
Cyprian
calls
it
)
and
were
part
of
the
First
Service
,
at
which
the
Catechumeni
were
present
.
in
Sacrario
,
in
the
Holy
place
upon
the
Altar
,
and
there
were
the
Diptychs
read
.
So
that
if
the
Author
will
hold
himselfe
to
his
Diptychs
,
he
must
say
the
people
ran
round
about
the
Altar
where
it
stood
,
and
where
the
Diptychs
were
read
;
and
that
is
not
only
in
the
Presbytery
,
but
in
sacrario
,
in
the
most
holy
place
of
all
the
Chancell
,
and
not
in
the
body
of
the
Church
among
the
people
,
which
he
would
make
us
believe
,
by
englishing
Diptychs
,
by
Lessons
and
Chapters
.
This
I
am
sure
is
not
true
;
for
lessons
,
and
Chapters
were
taken
out
of
the
word
of
God
.
But
Diptychs
contained
the
Catalogue
of
Generall
Councells
,
or
of
such
holy
,
and
Catholicke
Bishops
who
had
derived
themselves
,
their
Faith
and
Religion
from
the
Apostles
,
or
Apostolicke
men
;
that
faithfull
men
who
desired
(
as
they
in
the
Councell
of
Chalcedon
make
profession
)
iter
ambulare
Regium
,
to
keep
the
King
of
Heavens
hi●-way
,
might
daily
see
what
guides
to
follow
,
and
what
paths
to
shunne
.
This
was
the
holy
and
profitable
use
of
these
Diptychs
:
much
unlike
that
List
of
persons
censured
by
holy
Church
,
called
with
some
reproach
of
truth
,
and
Christian
Religion
)
Catalogus
testium
veritatis
;
and
as
unlike
a
Calendar
that
I
have
seene
,
wherein
the
Holy
Martyrs
,
and
Confessors
of
Iesus
Christ
,
(
who
not
onely
had
place
sometime
in
these
Diptychs
,
but
whose
names
are
written
in
heaven
)
are
rased
out
,
and
Traitors
,
Murderers
,
Rebels
,
and
Hereticks
set
in
their
roomes
:
that
if
Penry
,
H●cket
,
or
Legate
had
come
in
time
,
they
might
have
challenged
as
Orient
and
Scarlet
colo●●ed
a
Die
,
as
some
of
them
.
These
Calendars
were
as
unluckily
made
,
as
these
Diptychs
were
alledged
by
the
Author
,
(
for
his
purpose
,
)
to
make
the
people
,
and
marre
the
Altar
,
and
●e●ace
the
ancient
forme
of
Gods
true
Service
;
which
is
by
naming
of
them
utterly
made
voyde
,
and
frustrated
.
For
it
appeareth
hereby
,
and
by
the
fifth
Councell
of
Constantinople
,
that
the
Altar
did
stand
in
the
Presbytery
,
and
not
in
the
midst
of
the
Church
among
the
people
.
And
so
I
come
to
his
next
authority
.
CAP.
XVII
.
Whether
the
Quire
may
be
found
in
the
body
of
the
Church
out
of
Durandus
and
Platina
.
The
Letter
.
Durandus
examining
the
cause
why
the
Priest
turneth
himselfe
about
at
the
Altar
,
yeeldeth
this
Reason
for
the
same
.
In
medidio
Eccle●i●
aperui
os
me●e
and
Platina
noteth
,
that
Boniface
was
the
fi●st
,
that
in
the
time
of
ministra●ion
divided
the
Priest
from
the
people
.
We
may
see
by
these
few
,
that
the
Quire
was
then
i●
the
body
of
the
Church
.
That
Boniface
the
second
divided
the
Quire
from
the
people
,
how
to
be
understood
.
How
long
this
was
done
before
the
fifth
Councell
of
Constantinople
.
Of
the
Priests
turning
about
at
the
Altar
.
IF
Durandus
examined
the
cause
why
the
Priest
turneth
himselfe
about
at
the
Altar
,
and
found
Scripture
for
it
,
medio
Ecclesiae
,
&c.
he
did
more
than
the
Author
of
this
Epistle
did
,
in
examining
Durandus
or
Platina
either
:
For
if
from
Durandus
,
and
his
reason
,
h●e
can
inferre
,
the
Quire
was
then
in
the
body
of
the
Church
;
from
examining
Platina
and
his
testimony
,
he
shall
finde
that
the
Quire
did
not
stand
in
the
body
of
the
Church
.
Platina
saith
,
that
Boniface
the
2d.
(
though
the
Author
tell
us
not
so
)
divisit
populum
à
Clero
,
cum
celebraretur
;
hee
divided
the
people
from
the
Clergy
in
the
administration
of
the
Eucharist
.
He
saith
not
,
he
was
the
first
,
that
so
divided
them
.
This
is
put
in
by
the
Author
,
and
is
not
true
.
For
300.
yeares
and
upward
,
before
Boniface
was
borne
,
even
in
Saint
Cyprians
,
Tertullians
and
Irenaeus
his
time
,
they
were
so
divided
.
And
,
if
in
300.
yeares
a
disorder
crept
into
the
Church
;
he
did
no
more
than
his
duty
,
in
dividing
the
people
from
the
Clergy
when
the
Sacrament
was
Celebrated
.
In
the
same
manner
it
may
bee
said
in
time
to
come
,
that
our
Diocesane
divided
the
people
from
the
Clergy
,
by
setting
a
rayle
to
enclose
the
Lords
Table
;
yet
is
not
he
the
first
in
these
latter
times
,
that
began
to
conforme
his
Diocesse
to
the
practice
of
the
Primitive
Church
in
that
respect
.
Neither
can
ages
to
come
reason
in
this
sort
,
(
as
this
man
doth
)
that
therefore
the
Quire
was
in
his
time
in
the
body
of
the
Church
:
For
we
know
this
is
not
so
.
Secondly
,
That
which
Platina
reporteth
of
Boniface
the
2d.
was
about
Anno.
525.
The
people
then
were
divided
from
the
Clergy
;
and
this
was
about
800.
yeares
before
Durandus
could
examine
causes
of
the
Priests
turning
about
.
So
that
if
the
Author
allow
what
Platina
saies
,
he
must
disallow
what
himselfe
saies
,
that
the
Quire
was
in
Durands
time
in
the
body
of
the
Church
.
For
wee
are
sure
out
of
Platina
,
that
neere
800.
yeares
before
Durandus
was
borne
,
the
people
were
divided
from
the
Clergy
at
the
Celebration
of
the
Sacrament
.
Therefore
in
all
that
time
the
Quire
was
not
in
the
body
of
the
Church
.
Thirdly
Boniface
the
2d.
was
foure
yeares
before
the
particular
Synod
of
Constantinople
,
under
Menna
and
Agapetus
,
and
almost
twenty
yeares
before
the
fifth
Generall
Councell
of
Constantinople
,
under
Iohn
the
Patriarch
,
and
Vigilius
;
which
Councell
this
Author
bringeth
here
,
to
prove
that
the
Altar
stood
in
the
body
of
the
Church
among
the
people
;
because
cucurrit
omnis
populus
circum
circa
Altare
.
Now
this
Author
assures
us
out
of
Platina
,
that
Boniface
had
divided
the
people
from
the
Clergy
,
Anno.
525.
Therefore
hee
must
needs
confute
himselfe
,
and
tell
us
that
in
the
fift
Councell
of
Constantinople
,
Anno.
545.
the
Altar
did
not
then
,
nor
20.
yeares
before
,
stand
in
the
body
of
the
Church
among
the
people
;
for
Boniface
made
a
separation
twenty
yeares
before
.
Haud
commodè
haec
divisa
sunt
temporibus
.
Wherefore
if
this
man
will
examine
his
owne
Authors
,
(
as
Durandus
did
the
cause
of
the
Priests
turning
about
)
hee
must
say
that
the
Quire
was
not
then
in
the
body
of
the
Church
,
when
Durandus
lived
,
nor
for
800.
yeares
before
that
;
and
when
he
is
come
so
high
,
S.
Cyprian
,
and
others
will
lift
him
up
so
much
higher
,
that
he
may
looke
300.
yeares
further
,
and
never
finde
the
Altar
in
the
body
of
the
Church
among
the
people
,
but
alwayes
inclosed
at
the
upper
end
of
the
Chancell
,
and
the
people
ever
divided
from
the
Clergy
,
cum
celebraretur
,
as
himselfe
tells
us
out
Platina
.
Fourthly
,
Let
it
be
granted
,
that
the
Priest
turn●th
himselfe
about
at
the
Altar
,
and
that
this
reason
is
yeelded
for
the
same
,
In
medio
Ecclesiae
aperui
os
meum
;
doth
it
therefore
follow
,
that
the
Priest
and
the
Altar
stood
in
the
body
of
the
Church
among
the
people
?
Could
not
the
Priest
turne
himselfe
about
at
the
Altar
,
and
say
,
I
opened
my
mouth
in
the
midst
of
the
Congregation
,
but
the
Altar
must
needs
thereupon
stand
in
the
midst
of
the
Church
?
When
supplication
,
intercession
,
consecration
,
and
giving
of
thanks
unto
God
the
Father
,
were
finished
by
the
Priest
,
with
his
face
unto
the
East
;
and
the
next
office
to
be
performed
,
being
to
blesse
the
people
,
is
it
not
fit
he
turne
him
(
after
reverence
done
towards
the
holy
Altar
)
,
and
with
his
face
into
the
West
,
blesse
the
Congregation
of
the
Lord
,
and
doe
it
upon
this
ground
,
aperui
os
in
medio
Ecclesiae
?
but
this
Author
will
conclude
,
that
therefore
the
Quire
stood
in
the
body
of
the
Church
among
the
people
.
David
praised
God
In
medio
ecclesiae
,
yet
no
man
can
from
thence
inferre
,
that
he
stood
in
the
Sanctum
Sanctorum
,
where
the
Lord
appeared
,
and
spake
in
the
midst
of
the
people
.
The
Bishop
,
we
see
daily
in
our
Cathedrall
Churches
,
standing
in
his
Throne
,
turneth
his
face
to
the
people
,
and
dismisseth
them
with
the
blessing
,
is
truly
said
to
open
his
mouth
in
medio
ecclesiae
;
as
Aaron
,
when
he
did
the
like
at
the
doore
of
the
Tabernacle
of
the
Congregation
;
yet
doth
his
Throne
stand
in
the
Quire
for
all
that
,
and
did
never
stand
in
the
body
of
the
Church
among
the
people
,
notwithstanding
his
,
aperuios
in
medio
ecclesiae
.
If
this
Author
would
stand
to
Durandus
his
determination
of
this
matter
,
he
should
sooner
finde
the
people
shut
out
of
the
midst
of
the
Quire
,
than
the
Quire
shut
up
in
the
midst
of
the
people
,
(
if
Ordo
Romanus
be
considered
,
which
Durandus
examined
as
exactly
as
any
man
else
.
)
So
that
for
a
conclusion
,
I
may
say
of
this
man
,
as
the
Steward
does
of
those
that
make
a
Feast
,
They
keep
their
worst
wine
till
the
last
;
so
hath
he
kept
his
worst
arguments
till
the
last
.
If
that
which
he
brings
out
of
Eusebius
,
S.
Austin
,
and
the
fifth
Councell
of
Constantinople
,
will
not
save
him
from
perishing
in
this
cause
;
it
will
be
bootlesse
to
catch
at
Durandus
,
or
Platina
either
.
Let
him
bring
in
these
,
and
they
will
pluck
Ordo
Romanus
after
them
;
and
then
has
he
ordered
the
matter
wel
,
in
his
Lettered
Institutions
delivered
to
the
Vicar
.
For
certainly
,
if
there
be
good
reason
,
that
Durandus
carry
a
hard
hand
against
the
Vicar
,
if
he
be
for
the
Penman
;
it
is
as
good
reason
that
the
Penman
feele
it
as
hard
upon
him
,
if
he
speake
for
the
Vicar
.
This
Milstone
of
a
consequence
the
Author
has
whelmed
upon
himselfe
,
under
which
I
leave
him
(
as
Durandus
himselfe
was
once
left
sub
lapide
duro
,
)
and
how
he
will
quit
himselfe
,
nescio
,
nec
ego
curo
.
But
though
this
mans
proofes
borrowed
of
antiquity
,
faile
him
for
his
project
in
taking
away
of
Altars
,
Or
setting
them
up
in
the
body
of
the
Church
among
the
people
;
yet
he
may
hope
of
better
successe
from
the
Orders
,
and
Articles
of
our
owne
Church
.
True
:
this
is
indeed
his
endeavour
,
but
if
he
have
the
Father
for
enemy
,
it
is
a
desperate
assay
to
raise
a
party
for
him
of
his
children
.
But
I
forbeare
to
censure
him
,
and
take
leave
to
follow
him
,
and
behold
the
issue
.
Thus
he
writeth
to
the
Vicar
.
CAP.
XVIII
.
The
consent
and
testimony
of
Fathers
ought
to
be
reverenced
:
The
Letter
.
If
you
should
erect
such
an
Altar
,
that
i●●
(
an
Altar
at
the
upper
end
of
the
Quire
,
or
set
the
Table
Altarwise
,
or
fix
it
in
the
Quire
,
or
not
remove
it
into
the
body
of
the
Church
)
your
discretion
will
prove
the
only
holocaust
.
For
you
subscribed
when
you
came
to
your
place
,
That
the
other
Oblation
,
which
the
Papists
were
wont
to
offer
upon
their
Altars
,
is
a
blasphemou●●●igment
,
and
pernicious
imposture
,
in
the
;
I.
Article
:
and
also
that
we
in
the
Church
of
England
ought
to
take
heed
,
〈◊〉
our
Communion
of
a
memory
be
made
a
Sacrifice
In
the
first
Humily
of
the
Sacrament
.
What
office
at
the
Altar
might
be
performed
by
none
but
Priests
.
Of
Sacrifices
mentioned
in
the
holy
Fathers
of
the
purest
times
.
Of
S.
Iustin
,
S.
Irenaeus
,
Tertullian
,
S.
Cyprian
,
S.
Chrysostome
,
S.
Ambrose
,
S.
Augustine
.
The
Councell
of
Carthage
,
&c.
THE
purpose
of
this
Author
was
,
doubtlesse
,
to
astonish
the
poore
Vicar
,
and
to
cast
him
into
a
Trance
,
and
to
take
away
the
use
of
his
senses
,
that
he
should
not
understand
nor
see
any
difference
,
betweene
having
an
Altar
,
or
setting
the
Lords
Table
Altarwise
(
as
our
Diocesane
,
and
the
Governours
of
our
Church
have
ordered
)
&
the
bringing
in
of
that
other
Oblation
,
which
the
Papists
offer
upon
their
Altars
.
What
this
other
Oblation
is
he
tels
us
not
now
,
nor
named
before
.
One
of
the
twaine
sure
,
had
beene
requisite
for
him
that
meant
to
deale
clearely
.
Thus
(
whether
out
of
ignorance
,
or
guile
)
he
involves
himselfe
,
and
perplexeth
the
poore
Vicar
.
For
the
good
man
finds
himself
metamorphosed
into
a
Papist
,
he
knowes
not
how
:
his
intention
made
that
other
oblation
God
knowes
what
:
The
Lords
Table
set
Altar-wise
,
resolved
a
blasphemous
figment
,
and
a
pernicious
imposture
:
and
all
this
done
against
himselfe
,
by
no
body
but
himself
,
under
his
owne
hand
,
when
he
subscribed
to
the
31.
Article
.
Here
is
a
knack
of
art
dexterously
and
swiftly
performed
,
if
it
would
hold
.
But
God
forbid
,
that
any
impostor
should
make
a
man
what
God
never
made
him
:
Though
what
this
man
fetcheth
about
nimbly
and
invisibly
,
in
a
refined
way
of
giving
satisfaction
and
advice
,
blunt
malice
practiseth
daily
with
downright
strokes
.
But
that
the
Vicar
may
keepe
his
owne
shape
against
all
practises
of
transformation
,
it
stands
him
in
hand
to
have
a
double
guard
alwaies
about
him
,
of
the
holy
Fathers
,
and
blessed
Martyrs
of
the
Primitive
Church
,
and
of
the
learned
and
godly
Fathers
of
our
owne
Church
.
Against
these
two
,
Inchanters
have
no
power
,
charme
they
never
so
wisely
,
or
rudely
.
The
first
thing
then
to
be
done
for
the
poore
mans
security
,
against
mishapening
of
him
into
a
Papist
,
is
,
to
shew
this
;
That
in
case
he
had
prevailed
in
his
desire
to
bring
in
an
Altar
,
or
to
set
the
Lords
board
Altar-wise
,
(
which
,
thanks
be
to
God
,
is
now
done
by
our
Bishops
direction
)
yet
neither
his
Altar
,
nor
oblation
,
nor
sacrifice
would
have
been
condemned
for
blasphemous
figments
,
or
dangerous
deceits
;
the
ancient
and
holy
Fathers
and
blessed
Martyrs
being
Iudges
.
I
hope
there
is
no
man
but
will
reverence
the
authority
of
these
Fathers
,
and
not
cast
any
such
imputation
upon
them
,
as
to
say
in
the
censorious
straine
of
our
bold
Centurists
,
that
they
spake
not
according
to
the
custome
of
the
Scriptures
;
or
that
they
did
obscure
the
true
doctrine
and
right
use
of
the
Lords
Supper
;
or
that
by
their
liberty
and
impropriety
of
speech
,
they
brought
diverse
inconveniencies
to
Gods
Church
.
Let
such
boldnesse
be
farre
from
good
children
,
to
teach
their
fathers
to
speake
.
Let
therefore
the
Fathers
themselves
speak
whether
Altars
,
and
all
manner
of
Oblations
,
and
Sacrifices
,
(
praises
,
and
thanksgiving
excepted
)
were
had
in
such
abomination
,
that
they
were
esteemed
blasphemous
figments
,
and
dangerous
deceits
.
The
Prophet
Malachi
,
saith
S.
Iustin
Martyr
,
S.
Irenaeus
also
saith
,
Paul
,
Phil.
4.
yet
that
is
no
new
Oblation
brought
in
by
the
Apostles
,
but
taught
from
the
beginning
of
the
world
in
Abels
Sacrifice
,
Tertullian
also
cleerely
sayes
,
that
when
the
body
of
the
Lord
in
the
Eucharist
is
received
on
a
solemne
fasting
day
,
Saint
Chrysostome
also
maketh
often
mention
,
&
c
?
And
againe
,
How
shall
we
receive
the
Sacred
Host
,
how
shall
we
be
partakers
of
that
admirable
mystery
with
this
tongue
of
ours
whereby
our
soule
is
defiled
?
How
shall
we
partake
the
Lords
Body
with
a
defiled
tongue
?
&c.
Anno.
398.
With
what
feare
and
reverence
(
saith
Saint
Ambrose
,
ut
offeram
tibi
Sacrificium
,
to
offer
to
thee
that
Sacrifice
that
thou
hast
appointed
.
Receive
it
therefore
(
I
beseech
thee
ô
Lord
)
for
thy
whole
Church
,
and
for
all
thy
people
whom
thou
hast
redeemed
with
thy
precious
bloud
.
We
have
seene
(
saith
the
same
Father
)
the
chiefe
Hie
Priest
offering
his
bloud
for
us
;
vae
quoque
ipsi
mihi
,
in
hostiam
secundum
Melchisedech
,
qui
panem
&
vinum
obtulit
,
and
this
Sacrifice
toto
terrarum
orbe
diffusum
est
.
And
againe
,
the
Lord
by
his
Prophet
saith
,
sacrificium
,
&
oblationem
noluisti
.
Quid
ergo
?
nos
jam
hoc
tempore
sine
Sacrificio
dimissi
sumus
?
absit
;
perfecisti
enim
mihi
corpus
;
Ablata
sunt
signa
promittentia
,
quia
exhibita
est
veritas
promissa
:
Deo
offertur
Sacrificium
Christianorum
.
We
do
not
,
saith
the
same
Father
,
set
up
Altars
to
sacrifice
to
Martyrs
,
Sacrificium
immolamus
uni
Deo
,
but
we
offer
Sacrifice
to
God
alone
,
both
their
God
,
and
ours
.
Ipsum
verò
Sacrificium
corpus
est
Christi
,
It
appeareth
by
that
which
hath
beene
said
,
that
there
were
Altars
,
and
Oblations
,
and
Sacrifices
which
the
Fathers
allowed
;
and
if
these
be
used
as
they
ought
to
be
,
and
as
these
holy
Saints
of
God
used
them
,
this
man
ought
not
to
score
them
up
amongst
blasphemous
figments
,
and
dangerous
deceits
,
without
wronging
the
blessed
Saints
of
God
that
continually
behold
his
presence
,
into
whose
society
God
grant
both
him
,
and
me
to
come
.
To
conclude
,
this
constant
doctrine
of
the
holy
Fathers
concerning
Altars
,
Oblations
,
and
Sacrifices
,
is
confirmed
by
the
Canons
of
sundry
Councels
.
And
in
these
also
we
may
observe
some
difference
made
of
Sacrifices
.
There
we
see
Sacrifices
which
Lay-men
might
offer
,
as
Sacrifices
of
Praise
,
Prayer
,
Almes-deeds
,
and
the
like
;
and
there
were
Sacrifices
,
which
neither
they
,
nor
Deacons
neither
might
offer
,
and
such
were
those
Sacrifices
whereof
the
Fathers
make
so
often
mention
,
that
are
offered
at
the
Holy
Altar
.
Of
such
the
Nicene
Councell
speaketh
:
Carthage
.
Conc.
Bracarense
,
and
many
more
.
All
Gods
people
,
men
and
women
were
allowed
to
offer
some
Sacrifices
,
CAP.
XIX
.
The
meaning
of
the
31.
Article
delivered
.
What
Sacrifices
are
blasphemous
fables
and
dangerous
deceits
.
The
doctrine
of
our
Church
herein
taught
by
Bishop
Mountague
,
Bishop
Andrewes
,
Bishop
White
,
and
Mr.
Casaubon
.
Homilie
of
Sacraments
.
IT
is
very
meet
that
wee
enquire
more
narrowly
into
the
meaning
of
the
31.
Article
.
For
we
may
be
sure
,
that
those
godly
and
learned
Fathers
of
our
Church
,
that
give
strict
charge
to
private
Preachers
,
that
they
shall
take
heed
,
Chemnitius
,
Gerardus
,
and
other
sound
Protestants
,
yet
such
as
suffer
Altars
still
to
stand
,
(
as
this
Author
tells
us
)
within
any
plait
,
or
fold
of
that
their
censure
.
The
words
of
the
31.
Article
,
whereunto
this
lettered
man
relateth
,
are
these
.
The
Sacrifice
of
Masses
,
in
the
which
it
was
commonly
said
,
that
the
Priests
did
offer
Christ
,
for
the
quick
and
the
dead
,
to
have
remission
of
paine
and
guilt
,
were
blasphemous
Fables
,
and
dangerous
deceits
.
Now
let
us
heare
what
is
the
true
,
and
Orthodox
meaning
hereof
,
out
of
the
mouthes
of
the
most
learned
men
of
our
Church
,
and
such
as
the
most
learned
Prince
that
ever
was
in
this
kingdome
,
King
Iames
of
happy
memory
allowed
and
set
on
worke
,
to
deliver
the
mind
of
the
Church
and
of
himselfe
in
this
very
point
.
And
in
this
ranke
I
begin
with
Bishop
Mountague
.
Bishop
Mountague
speaking
(
as
he
saith
himselfe
)
in
Bishop
Mortons
words
,
I
have
so
good
opinion
of
your
understanding
,
though
weake
,
that
you
will
confesse
the
blessed
Sacrament
of
the
Altar
,
(
or
Communion
Table
whether
you
please
)
to
be
a
Sacrifice
,
not
propitiatory
,
as
they
call
it
,
for
the
living
,
and
dead
:
not
an
externall
,
visible
,
true
,
&
proper
Sacrifice
;
but
only
representative
,
rememorative
,
and
spirituall
Sacrifice
.
Now
if
you
grant
a
Sacrifice
,
why
deny
you
an
Altar
?
And
againe
.
I
have
used
the
phrase
of
Altar
for
the
Communion
Table
,
according
to
the
manner
of
antiquity
,
and
am
like
enough
sometimes
to
use
it
still
:
nor
will
I
abstaine
,
notwithstanding
your
agginition
,
to
follow
the
steps
,
and
practise
of
antiquity
in
using
the
words
Sacrifice
,
and
Priest-hood
also
,
and
ye●
be
further
from
Popery
in
that
practice
,
than
you
from
Puritanism●
;
or
any
Puritane
indeed
from
true
Popery
,
being
two
birds
of
one
feather
.
It
appeareth
plainely
from
hence
,
that
our
Church
doth
not
condemne
the
Sacrifice
of
the
Altar
,
mentioned
in
the
holy
Fathers
,
What
the
fault
is
,
the
said
most
learned
,
and
acute
Bishop
proveth
out
of
Saint
Cyprian
in
this
●ort
.
Nam
si
Iesus
Christus
Dominus
&
Deus
Noster
,
ipse
est
●ummus
Sacerdos
dei
Patris
,
&
sacrificium
Patri
seipsum
●btulit
,
&
hoc
fieri
in
sui
commemorationem
praecepi●
,
utique
ill●
Sacerdos
vice
Christi
vere
fungitur
,
qui
id
quod
Christus
feci●
imitatur
,
&
sacrificium
verum
,
ac
ple●um
tunc
●ffert
in
Ecclesia
Deo
Patri
,
si
sic
incipiat
offerre
,
secundum
quod
ipsum
Christum
videat
obtulisse
.
You
doe
not
this
(
saith
he
to
the
Gagger
)
therefore
in
Saint
Cyprians
judgement
,
your
Sacrifice
is
neither
full
,
nor
true
.
The
like
doth
the
Reverend
Bishop
of
Elie
avouch
,
turning
his
speech
to
the
Cardinall
,
and
saying
thus
.
At
vos
tollite
de
missa
transubstantiationem
vestram
:
White
Orthodoxe
faith
,
untruth
26.
p.
340
The
things
which
wee
simply
condemne
in
the
Popish
Masse
,
are
these
.
1.
That
CHRIST
existing
in
earth
,
covered
with
formes
of
Bread
and
Wine
,
is
in
his
very
substance
offered
to
God
his
Father
.
2.
We
reject
private
Masses
,
in
which
the
Priest
eateth
alone
,
and
undertaketh
for
a
fee
to
apply
the
fruit
thereof
to
particular
persons
.
3.
That
it
is
of
equall
force
,
with
the
Sacrifice
of
Christ
upon
the
Crosse.
4.
That
it
conferreth
grace
by
the
outward
worke
done
to
some
kind
of
unjust
persons
.
5.
That
it
saveth
ex
opere
operato
,
for
temporall
punishment
.
6.
And
is
beneficiall
to
the
defunct
,
as
well
as
to
the
living
.
7.
That
it
depelleth
all
evil
:
both
of
punishment
,
fault
,
and
misery
.
8.
Or
is
availeable
as
the
Sacrifice
of
Christs
body
to
procure
plenty
of
the
fruits
of
the
earth
,
and
to
be
a
remedy
against
Pestilence
,
inundation
,
tempest
,
scare-fire
,
&c.
9.
And
the
administration
thereof
in
an
unknowne
,
tongue
,
together
with
invocation
of
Saints
,
and
Prayer
for
Soules
departed
,
with
reference
to
purgatory
.
But
because
this
point
is
exactly
handled
by
learned
Casaubon
in
his
answer
given
to
Cardinall
Perouns
Epistle
,
by
speciall
direction
of
King
IAMES
of
blessed
memory
;
Veteres
●cclesia
Patres
sacrificium
in
religione
Christiana
unum
agnovisse
,
quod
in
locum
successit
omnium
legis
Mo●aicae
sacrificiorum
,
neque
ignorat
Rex
,
neque
negat
.
Sed
hoc
sacrifiei●m
nihil
esse
aliud
contendit
,
nisi
commemorationem
ejus
quod
semel
in
cruce
Christus
Patri
suo
obtulit
.
Quare
beatus
Chrysostomus
,
quo
frequentius
nemo
,
hujus
sacrifici
meminit
in
nonum
caput
Epistolae
ad
Hebraos
,
postquam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nomi●asses
,
continuo
subjungit
,
sive
explicationis
,
sive
correctionis
loco
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Illa
locutio
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quam
vim
habeat
,
scis
ipse
omnium
optimè
.
Saepe
autem
Ecclesia
Anglicana
professa
est
,
de
verbo
nullam
se
litem
moturam
,
si
modo
impetrari
à
vobis
posset
,
ut
pristina
fide
in
integrum
restituta
,
quae
contra
usum
veteris
ecclesiae
à
vobis
usurpantur
,
tollerentur
.
Nam
Eucharis●iae
celebrationem
sine
communicantibus
,
&
universam
illam
priva●arum
missarum
nundinationem
,
multis
etiam
v●strorum
theologis
damnatam
,
cerium
est
à
perversa
doctrina
de
hoc
sacrificio
originem
habuisse
.
Quod
autem
ad
extrahendas
defunctorum
animas
è
flammis
purgatorii
,
sacrificia
missarum
exiguntur
,
&
quidem
saepe
repetita
:
●tlo●orum
hominum
&
simplicitate
populorum
ad
quaestum
suum
impiè
abutentium
,
delirium
esse
,
Rex
non
dubitat
.
Tollantur
hi
,
&
similes
his
alii
crassi
,
foedique
abusus
,
qui
apud
vos
obtinent
,
ab
ecclesia
Anglicana
,
quae
in
sua
Liturgia
expressam
sacrificii
mentionem
habe●
,
facile
impetraveris
,
ut
in
veteris
ecclesiae
usu
acquiescat
.
Quamobrem
serenissimus
Rex
,
quum
nuper
ei
essent
narrata
,
quae
paulo
ante
in
celeberrimo
conventu
Dominicanorum
docte
fuerant
à
te
disputata
,
de
duplici
Sacrificio
,
expiationis
nempe
,
&
commemorationis
,
sive
religionis
:
sibi
quoque
idem
probari
multis
audientibus
pronunciavit
,
&
nunc
etiam
hoc
ipsum
tibi
confirm●rè
me
ejus
Majestas
jussit
.
It
appeareth
then
by
the
resolution
of
this
learned
man
,
that
the
things
which
the
Kings
Majesty
and
our
Church
condemnes
,
are
the
celebration
of
the
Eucharist
without
Communicants
,
the
selling
of
private
Masses
,
making
a
gaine
of
the
simplicity
of
ignorant
people
,
and
causing
them
to
pay
more
than
once
or
twice
for
,
fetching
of
soules
out
of
Purgatory
,
by
vertue
of
the
sacrifices
of
their
Masses
.
This
practise
the
King
accounteth
the
dotage
of
men
idlely
and
wickedly
disposed
,
and
rejecteth
as
grosse
and
vile
abuses
,
and
such
sacrifices
of
Masses
as
these
,
our
Church
condemneth
as
blasphemous
fables
,
and
dangerous
deceits
.
To
which
purpose
we
have
a
very
godly
Caveat
given
in
the
Homily
.
We
must
take
heed
,
left
of
a
memory
it
be
made
a
Sacrifice
:
lest
of
a
Communion
,
it
be
made
a
private
eating
:
lest
applying
it
for
the
dead
,
we
lose
the
fruit
that
be
alive
.
CAP.
XX.
The
necessity
of
admitting
Christian
Altars
.
The
standing
of
the
Lords
Table
Altarw●se
,
or
the
having
of
Alta●s
is
not
forbidden
in
the
31.
Article
,
under
the
name
of
blasphemous
figments
.
Abuses
of
Altars
and
Sacrifices
condemned
,
not
the
things
themselves
.
What
is
the
faith
of
Protestants
,
and
Papists
.
In
what
respect
the
Masse
is
not
to
be
allowed
.
The
outrage
of
the
people
committed
in
breaking
downe
of
Altars
,
punishable
by
law
.
The
duty
of
well-minded
men
concerning
Altars
.
IT
appeareth
by
that
which
hath
beene
said
,
what
Altars
and
Sacrifices
the
ancient
Fathers
allowed
;
and
what
the
most
learned
of
our
owne
Church
condemneth
in
the
31.
Article
.
Wherefore
in
my
poore
opinion
,
it
is
not
well
done
for
an
understanding
,
and
well
meaning
man
,
and
a
son
of
the
Church
,
to
turne
and
wrest
the
Canon
of
our
Church
from
the
face
of
her
enemies
,
and
against
her
minde
,
(
God
knowes
)
to
levell
it
at
the
heart
of
her
dearest
children
and
best
friends
.
Priests
,
Sacrifices
,
Oblations
,
Altar
,
the
Sacrament
of
the
Altar
is
not
abolished
.
He
that
will
cast
out
these
out
of
the
Christian
Church
,
must
with
them
cast
out
Edward
the
sixth
,
with
diverse
of
Mr.
Foxes
Martyrs
,
and
some
acts
of
Parliament
in
force
.
He
must
cast
out
the
most
learned
,
holy
and
blessed
Martyrs
of
the
Primitive
Church●
nay
he
must
cast
out
Priesthood
,
and
the
very
Church
it selfe
,
or
have
a
Church
without
a
Priesthood
,
about
which
Cartwright
and
his
apprentises
have
beene
hammering
their
heads
more
than
a
good
while
.
For
if
there
be
no
Christian
Altar
,
there
is
no
Christian
sacrifice
;
if
no
Christian
Sacrifice
,
there
is
no
Christian
Priest
;
if
there
be
no
Christian
Priest
,
away
with
the
Book
of
Ordination
of
Priests
and
Deacons
,
away
with
the
Rubrick
,
and
the
Book
of
Common
Prayer
,
that
directeth
the
Priest
how
to
officiate
,
away
with
the
authority
of
the
Prince
,
or
Acts
of
Parliament
that
confirme
this
Booke
.
And
doubtlesse
this
and
no
other
must
be
the
scope
of
him
,
that
sayes
the
name
of
Altar
is
abolished
:
that
will
goe
about
to
deter
him
,
that
is
earnest
for
an
Altar
at
the
upper
end
of
the
Quire
,
that
the
Table
ought
to
stand
Altarwise
,
that
the
fixing
thereof
in
the
Quire
is
Canonicall
,
that
it
ought
not
to
be
removed
into
the
body
of
the
Church
,
by
saying
,
that
he
which
should
erect
any
such
Altar
,
his
discretion
will
prove
the
only
holocaust
to
be
sacrificed
thereon
,
that
such
doings
are
against
the
31.
Article
:
To
what
purpose
else
is
this
confused
blending
and
jumbling
of
these
things
,
(
which
the
Vicar
innocently
desired
)
with
that
other
Oblation
which
the
Papists
were
wont
to
offer
upon
their
Altars
,
but
to
make
the
simple
deluded
people
believe
,
that
all
these
are
alike
blasphemous
figments
,
and
pernicious
impostures
?
And
that
the
Church
that
now
is
,
is
become
an
utter
enemy
to
that
it
was
in
62.
and
altogether
departed
from
the
Faith
,
and
Articles
of
Religion
then
held
;
therefore
such
Priests
and
Priesthood
ought
to
be
cast
out
,
and
their
Altars
or
Tables
set
Altarwise
,
and
their
Oblations
to
be
had
in
like
abomination
,
with
that
other
Oblation
which
the
Papists
were
wont
to
offer
on
their
Altars
;
all
which
are
blasphemous
figments
,
and
pernicious
impostures
?
This
pernicious
purpose
must
in
reason
be
in
the
heart
of
this
Scribe
,
otherwise
it
was
utterly
impertinent
to
scare
the
poore
Vicar
with
such
terrible
and
astounding
words
.
And
better
had
it
beene
to
have
kept
such
mortall
bolts
as
these
in
store
,
and
not
to
discharge
them
so
soone
,
before
discretion
had
brought
him
within
eye-reach
of
the
right
marke
.
Had
this
man
beene
so
wise
as
the
Vicar
was
,
to
president
himselfe
by
what
he
sees
done
in
the
Kings
or
Bishops
Houses
or
Chappels
,
he
would
have
kept
these
shafts
in
his
Q●iver
,
and
bestowed
them
as
he
sees
M.
Casaubon
,
and
our
learned
Bishops
by
the
Kings
direction
doe
,
upon
grosse
and
impious
abuses
cleerely
discovered
,
as
well
in
Altars
,
as
in
Sacrifices
;
and
not
therewith
to
strike
through
Oblations
,
sacrifices
,
and
Altars
themselves
,
together
with
the
holy
and
reverend
use
and
users
thereof
,
from
whom
he
hath
his
Priesthood
,
Orders
,
Faith
,
and
Religion
too
,
if
he
have
any
at
all
.
In
shooting
after
this
blinde
heedlesse
fashion
,
not
the
judgement
only
and
learning
,
but
the
discretion
and
piety
of
the
Archer
,
to
his
Mother
the
Church
,
and
to
all
reverend
antiquity
,
stands
in
greater
hazzard
of
the
shot
,
than
the
unremarkable
actions
of
a
simple
Vicar
.
They
are
not
Altars
(
which
still
stand
in
the
Churches
of
sound
Protestants
,
and
may
remaine
in
some
of
ours
,
or
to
make
use
of
their
Covers
,
and
Ornaments
,
Tables
may
bee
placed
in
their
roomes
of
the
same
length
and
fashion
the
Altars
were
of
,
(
as
this
Author
tels
us
)
with
which
practise
he
also
concurreth
in
opinion
)
they
are
not
Altars
,
I
say
,
or
Sacrifices
,
or
Oblations
,
that
true
Christians
and
good
Protestants
have
in
execration
,
but
the
grosse
and
vile
abuses
of
these
.
Against
abuses
onely
good
Christians
protested
,
and
from
thence
received
they
their
names
.
This
the
most
learned
Bishop
,
in
his
Apologie
for
King
Iames
of
happy
memory
,
Those
therefore
were
not
well
advised
,
nor
throughly
informed
of
the
doctrine
of
our
Church
,
and
of
pious
antiquity
,
that
by
their
violent
and
unlearned
clamours
incited
the
people
unto
that
horrible
out-rage
committed
in
breaking
downe
of
Altars
,
and
caused
them
to
boggle
and
spie
umbrages
and
scandals
at
the
things
themselves
,
where
none
at
all
could
have
beene
found
,
if
these
Arietes
gregis
had
partaken
as
much
of
the
mild
temper
of
the
sheep
,
as
they
did
of
the
Rams
horne
.
But
where
simplicity
and
ignorance
is
armed
,
nothing
can
be
expected
but
a
violent
confusion
,
and
the
like
disorder
.
This
disorder
committed
de
facto
(
as
the
Author
speakes
)
the
supreme
Magistrate
thought
meet
to
punish
,
not
by
a
kind
of
law
;
but
by
a
law
yet
in
force
to
punish
the
same
de
jure
,
in
case
it
should
be
committed
.
The
law
was
made
by
Queen
Mary
,
and
is
this
.
Service
&
Sacraments
Anno
1.
Mar.
&
Anno.
1.
Eliz.
ca.
3.
If
any
shall
unlawfully
,
contemptuously
,
or
maliciously
,
of
their
owne
power
or
authority
,
pull
downe
,
deface
,
spoile
,
or
break
downe
any
Altar
or
Altars
,
&c.
such
person
or
persons
are
to
be
punished
,
as
in
the
law
is
expressed
.
Queene
Mary
who
made
this
law
,
did
repeale
the
law
made
by
King
Edward
for
the
authorizing
of
the
Book
of
Common
Prayer
.
Queene
Elizabeth
,
who
did
establish
King
Edwards
law
for
authorizing
the
Book
of
Common
Prayer
,
did
repeale
Queene
Maries
repeale
thereof
:
but
that
part
of
the
Statute
which
concerneth
the
punishing
of
such
disorderly
people
,
that
of
their
own
authority
riotously
pull
down
Altars
,
&c.
the
said
Queene
Elizabeth
of
famous
memory
repealeth
not
,
but
it
is
still
in
force
;
that
the
Magistrate
,
whom
it
concernes
,
may
proceed
against
delinquents
,
that
violate
the
Lords
Table
standing
Altar-wise
,
or
break
or
deface
the
pictures
of
Christ
,
or
of
Saints
in
Church-windowes
,
or
crosses
,
or
the
like
,
upon
that
Statute
,
if
any
should
so
offend
,
(
which
God
fo●bid
)
if
Sergeant
Rastales
hand
and
starre
,
point
and
lead
me
not
into
an
errour
.
CAP.
XXI
.
Altars
crept
not
into
the
Church
.
The
letter
.
W●ether
this
name
of
Altar
crept
into
the
Church
in
a
kind
of
complying
in
phrase
with
the
people
of
the
Iewes
,
as
I
have
read
in
Chemnitius
,
Gerardus
,
and
other
sound
Protestants
(
yet
such
as
suffer
Altars
still
to
stand
)
or
that
it
proceed
from
the
oblations
made
upon
the
Communion
Table
for
the
use
of
the
Pr●est
,
and
the
poore
,
&c.
the
name
b●ing
so
many
yeares
abolished
,
it
is
fitter
in
my
judgement
that
the
Altar
shold
stand
Table-wise
,
than
the
Table
Altar-wise
,
&c.
Altars
Consecrated
with
more
ceremony
,
and
regarded
with
more
reverence
,
than
any
part
of
the
Church
,
appeareth
out
of
Bishop
Iewell
.
On
the
Altar
stood
the
Crosse
of
CHRIST
in
the
Primitive
Church
,
and
in
Saint
Chrysostomes
time
,
and
remained
there
in
Queene
Elizabeths
Raigne
sometime
:
steps
unto
the
Altar
:
drawne
with
Curtaines
.
Archbishops
and
Bishops
and
all
sorts
of
people
doe
reverence
towards
the
Altar
.
Barbarous
Souldiers
kisse
them
.
Penitents
prostrate
before
them
.
Saint
Ambrose
willing
to
be
made
a
Sacrifice
for
them
.
THe
drift
of
the
Author
in
this
Epistle
is
the
disgrace
of
Altars
.
To
this
purpose
he
hath
framed
these
words
to
serve
his
turne
two
wayes
.
1.
By
the
manner
of
their
comming
in
,
and
that
was
creeping
.
2.
By
the
meanes
of
their
creeping
in
,
and
that
was
by
Complying
with
the
Iewes
.
For
as
much
as
the
most
ancient
and
holy
Fathers
of
the
Primitive
Church
,
and
the
most
learned
and
pious
Fathers
of
our
own
Church
,
have
Christian
Altars
and
Sacrifices
in
due
,
honourable
,
and
reverend
estimation
;
there
is
no
cause
at
all
why
a
man
not
bigge
with
selfe
love
,
nor
made
to
kindle
a
faction
,
quae
jam
plus
satis
calescit
,
should
picke
a
quarrell
first
with
them
,
then
with
their
name
,
then
with
their
comming
in
,
by
phrasing
it
so
contemptuously
in
that
terme
of
creeping
,
whereby
is
implyed
their
comming
into
the
Church
in
some
base
,
secret
,
undue
and
unobservable
manner
.
I
dare
be
bold
to
say
,
that
no
man
of
judgement
,
and
learning
,
though
hee
look
over
Antiquity
,
as
the
Devill
lookt
over
Lincolne
,
will
say
,
and
meane
to
justifie
what
hee
saies
by
sound
proofes
out
of
good
antiquity
,
that
Altars
crept
into
the
Church
.
It
were
not
amisse
if
this
Pen-man
would
looke
the
face
of
his
actions
in
the
envious
mans
tares
;
these
he
shall
finde
crept
up
among
the
Wheat
,
no
man
knowing
how
,
when
the
honest
Husband-man
,
and
his
servants
thought
no
hurt
,
but
were
at
rest
,
and
asleepe
.
The
case
is
not
so
with
Altars
;
the
Husband-men
themselves
that
labour
faithfully
in
the
Lords
Vineyard
,
the
Governours
of
Christs
Church
,
and
the
true
and
only
successors
of
the
Apostles
brought
them
in
by
the
speciall
direction
of
Gods
holy
Spirit
.
I
shall
not
need
to
spend
much
time
in
proofe
hereof
.
The
least
thought
of
what
hath
beene
said
,
lights
up
a
Candle
to
shew
the
truth
hereof
,
which
no
blast
of
Puritane
mouthes
set
against
it
,
is
able
to
blow
out
,
though
Boreas
had
made
his
bellowes
in
their
Cheekes
:
Levita
eligatur
(
sayes
Saint
Ambrose
)
qui
Sacrarium
custodiat
,
not
the
Vestry
onely
,
but
the
Altar
belonged
to
his
care
.
in
Sacrario
,
or
Sancto
Sanct●rum
,
in
the
highest
place
of
all
,
whereunto
the
Priest
ascended
by
certaine
steppes
and
degrees
;
Sacro-sanctum
Altare
in
his
writ
to
the
Bishop
?
doth
not
Saint
Nyssex
say
,
Altare
hoc
Sanctum
,
&c.
this
holy
Altar
,
at
which
we
stand
,
is
in
his
owne
nature
no
more
but
a
stone
,
such
as
our
houses
are
made
of
,
but
being
Consecrated
,
and
Dedicated
,
benedictionem
accepit
,
and
is
become
me●sa
Sancta
,
adoremus
primum
Sacro-sanctum
Altare
?
did
not
the
reverence
of
holy
Altars
prevaile
so
farre
with
the
furious
Souldiers
,
Altar
:
doth
not
Beatus
Rhenanus
say
out
of
Tertullian
and
Lactantius
,
But
if
Altars
crept
into
the
Church
,
I
would
but
know
how
he
and
I
came
in
.
I
will
begin
with
my selfe
.
I
had
my
Ordination
from
Bishop
Dove
:
he
had
his
Consecration
from
Archbishop
Whitguift
,
and
the
Archbishop
his
from
the
undoubted
successors
of
Saint
Peter
,
and
of
our
Saviour
Christ
:
Here
is
no
creeping
in
all
this
.
And
I
perswade
my selfe
he
crept
not
into
his
,
if
he
had
orders
in
the
Church
of
England
.
If
the
Porter
or
Sexton
had
led
him
aside
in
the
night
into
the
Belfrey
,
and
had
put
what
belongs
to
his
custody
into
his
hand
,
and
so
he
had
stole
up
to
the
Chancell
,
this
had
beene
Creeping
.
But
Priests
in
our
Church
have
their
Ordination
usually
at
the
4.
tempora
,
they
prepare
or
ought
to
prepare
themselves
with
Fasting
and
Prayer
three
dayes
before
:
and
at
the
Ordination
they
kneel
upon
their
knees
before
the
holy
Altar
.
The
Bishop
and
they
pray
before
the
holy
Altar
,
then
is
given
imposition
of
hands
before
the
holy
Altar
,
then
the
Bishop
taketh
the
holy
Gospels
from
the
holy
Altar
,
and
delivereth
the
same
into
the
hands
of
him
that
is
ordained
,
who
maketh
solemne
protestation
before
Almighty
God
,
meekely
kneeling
still
upon
his
knees
before
the
holy
Altar
,
and
in
the
presence
of
the
Bishop
and
the
whole
Congregation
,
that
hee
will
read
these
holy
bookes
,
&c.
Here
is
no
creeping
;
but
this
holy
action
is
solemnely
performed
,
and
done
openly
before
all
Israel
,
and
before
this
Sunne
.
But
if
the
Altar
had
crept
in
,
then
the
Bishop
had
crept
in
much
more
,
(
for
no
Bishop
was
enthronized
before
his
Altar
was
Consecrated
)
and
if
the
Bishop
crept
in
,
then
I
am
sure
,
hee
himselfe
crept
in
;
and
if
he
crept
in
,
the
Sextons
might
doe
well
to
shew
him
the
way
out
.
For
without
the
Church
militant
,
and
triumphant
;
in
earth
,
and
in
heaven
,
shall
bee
dogges
,
and
whosoever
maketh
,
or
telleth
lyes
.
And
with
untruth
this
saying
(
that
Altars
crept
into
the
Church
)
hath
more
affinity
than
I
could
wish
,
and
more
than
all
the
water
in
his
Well
can
wash
off
,
if
hee
make
not
ignorance
his
refuge
,
and
save
himselfe
under
the
shadow
of
her
wings
.
And
thus
much
of
the
manner
of
creeping
in
of
Altars
.
CAP.
XXII
.
Complying
with
the
Iewes
,
doth
not
argue
the
creeping
in
of
Altars
.
The
enemies
of
the
Church
have
long
pickt
a
quarrell
at
her
Altars
,
and
her
Priests
.
The
Councell
of
Aquisgrane
defendeth
them
.
At
what
houre
of
the
day
Altars
came
in
.
Christian
Altars
came
in
at
Noahs
floud
:
and
have
so
continued
in
the
Christian
Church
ever
since
.
Danger
to
meddle
with
holy
and
consecrate
things
.
King
Iames
of
blessed
memory
,
washed
his
hands
of
medling
with
them
.
The
polity
of
the
Christian
Church
was
framed
by
the
patterne
of
the
Iewish
Church
.
Sonne
of
the
Church
,
an
honourable
name
.
The
complying
of
Sabbatarians
with
the
Iewes
.
IN
the
next
place
the
Author
shewes
the
means
wherby
Altars
crept
into
the
Church
,
and
that
is
,
By
a
certaine
complying
in
phrase
with
the
people
of
the
Iewes
.
Now
see
what
a
froward
or
blinde
destiny
,
haunted
,
and
led
the
Secretary
of
this
Letter
.
For
that
very
reason
which
he
brings
to
prove
the
creeping
in
of
Altars
,
doth
cleerly
demonstrate
,
that
they
did
not
creepe
in
.
He
tels
us
what
he
has
read
in
Kemnitius
,
Gerardus
,
and
other
sound
Protestants
▪
yet
such
as
suffer
Altars
still
to
stand
.
It
appeares
he
sailed
not
farre
for
his
gold
.
And
the
Commodities
which
he
brings
,
are
common
upon
every
petty
Chapmans
stall
,
and
such
as
will
be
his
utter
undoing
,
when
they
come
to
be
rifled
into
.
The
complying
in
phrase
with
the
people
of
the
Iewes
,
is
the
meanes
whereby
Altars
crept
in
,
say
you
:
But
I
say
,
(
and
I
hope
to
produce
those
that
will
make
it
good
,
)
that
this
complying
,
both
in
phrase
and
in
other
respects
,
is
the
only
assurance
that
we
have
,
that
Altars
did
not
creepe
in
,
but
were
brought
in
,
or
rather
continued
in
the
Christian
Church
of
the
Gentiles
,
from
the
Christian
Church
of
the
Iewes
,
and
were
alwayes
in
both
these
in
honourable
and
reverend
estimation
;
and
ought
not
to
be
turned
off
by
any
Christian
so
disgracefully
.
There
is
not
any
one
ancient
Father
that
ever
I
see
,
who
doth
not
derive
the
polity
of
the
Christian
Church
,
and
take
their
patterne
in
laying
downe
the
platforme
thereof
from
Gods
Church
among
the
Iewes
,
as
well
before
Moses
,
as
after
:
as
well
in
externall
Rites
and
Ceremonies
,
as
in
the
internall
,
spirituall
and
essentiall
parts
of
Gods
service
;
I
shall
take
as
little
paines
for
this
rich
and
sure
commodity
,
as
the
Author
did
for
the
ruine
of
his
cause
.
The
Councell
of
Aquisgrave
,
j●st
800.
yeares
agoe
,
hath
furnish
me
abundantly
,
that
I
need
look
no
further
.
There
were
in
those
times
some
Factors
for
the
Synagogue
of
Satan
,
that
would
not
be
pleased
neither
with
Priests
,
Altars
,
Oblations
,
Sacrifices
,
nor
with
the
very
Churches
,
and
Houses
of
God
themselves
,
or
any
consecrated
things
,
but
kindly
perswaded
themselves
,
that
some
of
these
they
might
pull
downe
and
cast
out
,
and
make
the
rest
their
prey
.
These
things
were
made
common
Table-talke
,
and
the
food
of
Conventicles
,
and
in
the
end
it
was
commonly
given
out
,
Sed
potius
arbitrario
cordis
nostri
(
say
the
Bishops
)
imò
cupiditate
,
&
quadam
inventione
commenta
esse
,
but
by
some
slye
device
of
our
owne
were
brought
in
,
or
(
as
this
man
speakes
)
crept
into
the
Church
.
These
things
being
by
the
carefull
Spyes
,
and
witty
Agents
,
at
times
buzd
into
the
Kings
eares
;
The
godly
and
learned
Fathers
of
that
Councell
think
fit
to
present
an
humble
declaration
of
the
truth
concerning
these
matters
,
and
give
his
Highnesse
to
understand
,
that
if
these
Objectors
and
Surmisers
would
diligently
read
,
and
seriously
weigh
,
what
in
that
writing
was
contained
;
they
would
be
brought
to
acknowledge
,
Nos
quae
Dei
sunt
,
&
ad
vestram
salvationem
,
&
ad
regni
stabilimentum
,
that
the
things
which
are
established
in
the
Church
,
and
which
we
have
delivered
,
are
the
things
of
God
,
and
such
as
make
for
your
Majesties
eternall
salvation
,
and
for
the
establishing
of
your
Kingdomes
and
Dominions
:
Se
verò
,
but
those
that
say
,
that
these
things
crept
into
the
Church
,
Ea
quae
sunt
mundi
,
&
Dei
voluntati
usque
quaque
contraria
existunt
,
&
ad
animarum
interitum
pertinent
,
absque
dubio
loqui
.
To
come
home
then
to
the
very
point
,
whether
Altars
crept
into
the
Christian
Church
,
by
a
kinde
of
complying
in
phrase
with
the
Iewes
;
S.
Ambrose
commend
one
ground
of
Christianity
to
those
that
hold
by
that
Title
:
Accipe
quae
dico
,
anteriora
esse
mysteria
Christianorum
quam
Iudaeorum
.
Christians
are
more
ancient
than
Iewes
,
so
are
the
mysteries
of
their
Religon
,
their
Sacraments
,
Sacrifices
,
Altars
more
ancient
,
than
any
of
these
among
the
Iewes
.
Therefore
the
dreame
of
complying
must
needs
be
idle
.
There
are
twelve
houres
of
the
day
,
and
in
one
of
these
Altars
came
into
the
Christian
Church
.
They
crept
not
in
by
complying
.
And
the
Councell
of
Aquisgrave
will
tell
us
plainly
,
Altar
.
Altars
came
not
in
at
Sun
rise
.
This
man
would
then
have
said
they
crept
in
under
some
cloud
.
Well
,
the
third
houre
was
from
Noah
to
Abraham
.
And
now
Arrige
aures
,
Pamphile
:
for
we
are
upon
the
very
houre
of
the
comming
in
of
Altars
.
Noah
being
preserved
from
the
great
danger
of
the
floud
,
Non
extra
Altare
,
sedjam
supra
Altare
holocausta
Deo
obtulit
,
he
offered
holocausts
upon
an
Altar
.
And
if
the
Vicar
had
erected
such
an
Altar
,
the
only
holocaust
needed
not
to
have
beene
his
discretion
,
except
he
would
have
beene
as
prodigall
with
his
discretion
as
this
Author
;
for
there
were
sacrifices
of
thanks
and
praise
which
Noah
taught
him
to
offer
on
an
Altar
.
Come
we
to
the
sixth
houre
.
Those
that
are
drunken
,
are
drunken
in
the
night
;
and
those
that
creepe
into
houses
,
creepe
into
them
in
the
night
.
Abraham
,
whose
sons
we
are
,
not
by
nature
,
but
by
grace
,
at
this
very
houre
,
in
the
cleere
light
of
faith
,
Quantae
fidei
,
quantaeque
devotionis
,
how
faithfull
and
devout
this
blessed
Patriarch
was
,
who
because
Deo
credidit
,
Deoque
altaria
erexit
,
cultumque
ejus
venerando
dilexit
,
he
believed
in
God
,
and
erected
Altars
to
him
,
God
therefore
blessed
him
,
and
caused
Semen
ejus
multiplicari
,
eique
amplissimaregna
,
terrasque
dari
,
&
de
hostibus
triumphari
;
nec
non
&
in
suo
semine
,
quod
est
Christus
,
gentes
,
quae
nos
sumus
benedici
:
Abrahams
seed
was
multiplyed
,
and
upon
him
were
large
Kingdomes
,
and
Territories
bestowed
.
All
his
enemies
subdued
,
and
in
him
were
the
Gentiles
,
that
is
,
our selves
eternally
blessed
,
because
he
erected
Altars
to
God
,
and
honoured
his
service
.
And
againe
,
say
the
same
Fathers
,
if
Abraham
for
these
causes
was
blessed
,
Dubium
non
est
,
quin
Altarium
sanctorum
eversores
,
&
sacrarum
rerum
,
quibus
in
iisdem
Altaribus
Deo
famulandum
est
,
surreptores
damnentur
;
there
is
no
doubt
but
they
put
their
salvation
in
great
hazzard
,
that
undermine
Altars
,
and
put
their
hands
to
the
taking
away
of
holy
things
,
that
belong
to
Altars
,
by
their
consecration
,
as
Tythes
and
offerings
doe
,
and
the
like
:
From
which
impiety
King
Iames
of
blessed
memory
washed
his
hands
.
aedificavit
Altare
,
and
therefore
the
Lord
promised
a
blessing
to
him
and
his
seed
.
But
Religion
and
Devotion
increased
much
more
with
Iacob
,
who
did
not
only
erect
Altars
,
and
consecrate
them
,
and
powre
Oile
on
them
;
but
made
further
promise
of
devoting
his
Tythes
to
the
Lord
.
Now
marke
what
inference
these
holy
Fathers
make
from
hence
,
and
then
judge
whether
Altars
crept
into
the
Church
,
or
whether
the
complying
of
Christians
with
these
Fathers
of
the
Iewes
,
doe
not
argue
,
that
Altars
did
not
creepe
into
the
Church
;
but
were
received
with
publike
honour
,
and
devotion
.
Vnde
hodie
Christiana
religio
,
exemplum
sumens
ex
antiqua
patrum
traditione
,
domos
in
honorem
Dei
aedificat
,
ac
dedicat
,
&
Altaria
erigit
,
eisque
oleum
superfundit
.
Whereupon
Christian
Religion
taking
their
example
from
hence
,
doe
build
and
dedicate
houses
to
God
,
and
erect
Altars
,
and
do
receive
many
precious
gifts
and
oblations
of
Gods
people
,
for
the
honour
of
his
House
and
service
,
and
for
the
use
and
benefit
of
his
Priests
,
and
of
the
poore
.
And
we
advise
him
that
goeth
about
to
impropriate
these
things
to
his
owne
use
,
and
to
withdraw
them
from
the
uses
,
which
the
Dedicators
and
Donors
intended
to
remember
,
Cujus
sit
discriminis
&
damnationis
,
into
what
danger
of
damnation
he
putteth
himselfe
.
The
ninth
houre
is
from
Moses
to
Christ
.
And
how
Altars
were
in
an
open
and
honorable
manner
brought
from
the
Church
of
the
Christians
into
the
Church
of
the
Iewes
at
this
houre
of
the
day
,
the
same
holy
Fathers
shew
out
of
the
bookes
of
Moses
,
Ioshuah
,
Iudges
,
and
from
the
deeds
of
David
,
Solomon
,
and
the
Machabees
,
even
to
Christs
time
,
and
conclude
thus
;
Haec
idcirce
posuimus
,
ut
animadvertatur
,
quantum
apud
divinam
majestatem
valeat
,
&
veneratio
divini
cultus
,
&
erectio
Altarium
.
And
from
hence
the
same
Fathers
inferre
(
which
saves
me
a
great
deale
of
labour
)
ex
Sanctorum
patrum
explanationibus
,
out
of
the
expositions
of
the
holy
Fathers
in
the
best
and
ancient
times
,
that
Christian
Churches
tooke
their
president
in
erecting
Altars
;
so
that
their
complying
herein
with
the
people
of
the
Iewes
,
is
a
cleere
argument
,
that
Altars
did
not
creep
into
the
Christian
Church
.
For
that
the
Tabernacle
typum
gerebat
futurae
Christi
Ecclesiae
;
and
that
the
Temple
likewise
typum
gesserit
Sanctae
dei
Ecclesiae
,
nullus
sanum
sapiens
ignorat
:
no
man
that
has
not
his
understanding
tackt
,
and
the
eye
thereof
turned
after
the
humour
of
the
men
of
Grantham
,
as
the
Marigold
turnes
with
the
Sun
,
wil
impeach
the
setting
of
Altars
,
or
the
Lords
Table
Altarwise
in
any
Christian
Church
,
by
terming
their
comming
in
to
be
creeping
,
and
to
bee
the
worse
thought
of
for
their
complying
with
the
people
of
the
Iewes
.
For
is
it
not
fit
there
should
be
a
complying
and
correspondencie
betweene
the
type
or
figure
,
and
the
substance
which
Christian
Altars
are
in
regard
of
the
Altars
among
the
people
of
the
Iewes
?
Wherefore
since
Altars
in
the
Christian
Church
comply
so
fitly
with
the
Altars
in
the
Iewish
Church
;
it
is
an
argument
,
that
the
Church
wherein
they
are
is
a
true
Christian
Church
;
and
that
the
honour
done
them
is
no
other
,
then
in
truth
belongs
to
them
.
For
if
their
types
were
had
in
singular
honour
among
the
Iewes
,
then
the
Substance
ought
to
be
had
in
much
more
honour
among
Christians
.
And
it
is
not
the
part
of
a
good
Christian
Sanum
intelligens
,
that
is
sound
at
heart
,
to
speake
so
unlike
the
Servant
of
Christ
,
good
Christian
,
&
so
like
a
Pensioner
to
the
men
of
Grantham
,
as
to
say
,
that
Altars
Crept
into
the
Church
by
a
kinde
of
complying
with
the
people
of
the
Iewes
.
The
twelfth
houre
is
from
the
death
of
Christ
to
the
end
of
the
world
,
and
how
the
Church
of
God
set
it selfe
to
comply
with
the
Church
of
the
Iewes
in
erecting
,
dedicating
,
and
consecrating
Churches
and
Altars
,
ordaining
of
Priests
,
and
Levites
,
apointing
,
and
receiving
of
oblations
,
offering
Sacrifices
,
and
confirming
Christs
Church
to
the
true
patterne
thereof
shewed
to
Moses
in
the
Mount
,
and
lively
presented
in
the
Tabernacle
,
and
Temple
,
the
same
holy
Fathers
take
upon
to
demonstrate
ex
Sanctorum
Patrum
eloquiis
,
out
of
the
doctrine
of
holy
Fathers
.
Can
any
man
say
then
,
that
Altars
crept
into
the
Church
?
as
the
Tables
of
mony-changers
came
into
the
Temple
,
and
were
set
where
they
ought
not
,
to
the
defiling
thereof
(
which
this
pure
man
plainly
intendeth
)
that
the
next
word
must
be
,
have
these
things
hence
?
or
that
the
complying
of
these
holy
Fathers
with
Gods
people
the
Iewes
,
is
in
this
respect
any
argument
of
their
secret
,
and
undue
creeping
in
?
or
not
rather
a
forcible
argument
to
warrant
,
and
justifie
the
bringing
of
them
into
the
Christian
Church
,
and
the
due
honouring
of
them
,
being
no
worse
things
than
such
as
the
types
whereof
were
shewed
Moses
in
the
Mount
,
and
are
themselves
,
(
with
their
Priests
,
and
holy
service
performed
about
them
,
)
visible
types
of
the
triumphant
Church
in
heaven
,
and
for
this
cause
,
as
chiefly
because
they
are
the
seats
and
Chaires
of
estate
,
where
the
Lord
vouchsafeth
to
place
himselfe
amongst
us
(
as
Optatus
speaketh
)
have
beene
in
all
ages
so
greatly
honoured
and
regarded
of
the
most
wise
,
So
that
he
which
saies
,
Altars
crept
into
the
Church
by
a
kind●
of
complying
with
the
people
of
the
Iewes
,
may
with
as
good
reason
say
,
that
the
orders
of
Archbishops
,
Bishops
,
Priest●
and
Deacons
,
with
their
severall
offices
and
degrees
,
with
their
attyre
,
habits
,
and
vestments
,
together
with
oblations
,
tythes
,
glebe
lands
,
and
maintenance
,
crept
into
the
Christian
Church
by
a
kinde
of
complying
with
the
Iewes
,
and
are
therefore
alike
,
and
altogether
to
bee
cast
out
of
the
Church
,
as
Iudaicall
Ceremonies
.
But
God
forbid
,
that
any
sonne
of
the
Church
(
as
this
man
intitles
himselfe
)
or
Vniversity
either
,
should
shew
so
little
good
affection
,
and
learning
,
as
to
speake
,
or
thinke
the
worse
of
any
of
these
for
their
complying
with
the
people
of
the
Iewes
herein
,
and
cast
them
out
as
Iudaicall
ceremonies
.
For
what
the
Patriarchs
and
people
of
the
Iewes
practised
by
the
law
of
nature
,
or
the
rule
of
right
reason
,
or
by
inspiration
of
Gods
Spirit
many
hundred
yeares
before
the
Ceremoniall
,
or
Leviticall
Law
was
given
,
are
not
to
be
ranked
among
Iudaicall
Ceremonies
,
which
were
fulfilled
in
our
Saviour
Christ
,
and
were
by
him
taken
away
,
and
nailed
to
his
Crosse.
The
Councell
of
Aquisgrane
,
and
the
Fathers
whom
they
follow
,
take
us
out
another
lesson
:
For
then
making
of
vowes
,
singing
of
Psalmes
,
and
spirituall
Songs
,
keeping
of
Feasts
,
observing
of
Fasts
,
dedicating
of
places
for
Gods
Worship
,
ordayning
,
and
maintaining
of
Priests
and
Deacons
,
as
well
as
Altars
,
should
all
be
cast
out
from
the
face
of
this
man
,
and
his
abettors
,
as
Moses
was
from
the
presence
of
Pharaoh
:
beware
thou
see
my
face
no
more
:
thou
art
crept
in
among
us
that
are
the
sons
of
the
Church
under
a
Vizard
made
of
a
kind
of
complying
with
the
Iewes
,
whose
Mosaicall
ceremonies
we
renounce
.
But
it
is
to
be
hoped
,
that
he
that
weares
the
name
of
the
Sonne
of
the
Church
,
will
not
to
her
wrong
under
that
ensigne
advance
the
party
of
Donatus
.
Nihil
honorificentius
,
quàm
ut
Imperator
Ecclesiae
filius
esse
dicatur
,
(
sayes
Saint
Ambrose
.
)
a
sonne
of
the
Church
is
a
name
for
Kings
and
Emperors
,
Iacob
,
deliver
me
ô
Lord
,
I
pray
thee
,
from
the
hand
of
my
brother
,
from
the
hand
of
Esau
,
lest
he
come
and
smite
the
Mother
upon
her
Children
.
He
had
shewed
himselfe
more
lik●●
sonne
of
the
Church
,
if
he
had
said
,
that
the
name
of
Sabbath
had
crept
into
the
Church
in
a
kinde
of
complying
in
phrase
with
the
people
of
the
Iewes
,
and
that
in
a
shadow
of
things
to
come
as
if
Christ
were
not
come
in
the
flesh
,
against
the
Apostles
express
doctrin
and
charge
,
Col.
2.
and
from
hence
would
have
sought
to
have
cast
out
that
old
leaven
out
of
our
Church
,
which
hath
sowred
the
affections
of
too
many
towards
the
Church
,
and
disturbed
the
peace
,
and
hindred
the
pious
devotion
thereof
.
The
Letter
.
If
the
Table
should
stand
along
close
to
the
Wall
,
so
as
y●u
be
forced
to
officia●e
at
the
one
end
therof
,
the
Country
people
would
suppose
them
D●esse●s
,
rather
than
Table●
.
Besides
that
Christ
Himselfe
inst●●u●ed
this
Sacrament
upon
a
Table
,
and
not
upon
an
Altar
,
as
Archbishop
●●ra●mer
ob●●●ves
,
&c.
CAP.
XXIII
.
The
conceit
of
a
Dresser
unworthy
a
Divine
.
Suting
Psychicus
in
Tertullian
.
The
Patriarch
and
Bishops
in
the
fifth
Councel
expresse
a
different
apprehension
thereof
.
Christs
first
institution
of
the
Sacrament
,
no
rule
to
us
in
matters
Circumstantiall
.
An
Altar
confessed
by
the
Author
.
Saint
Paul
did
,
and
the
Church
may
order
things
otherwise
than
Christ
used
.
The
Eucharist
to
be
received
Fasting
.
THe
Authour
hath
much
busied
himselfe
to
pull
downe
,
disgrace
,
and
cast
out
Christian
Altars
,
as
ever
did
Abraham
,
Isaac
,
or
Iacob
,
or
the
old
Christians
before
Moses
:
or
Moses
,
David
,
Salomon
,
or
any
of
the
Patriarches
before
CHRIST
:
or
any
blessed
Martyres
,
holy
Saints
of
God
,
and
zealous
Christians
,
since
Christ
,
have
beene
to
build
,
consecrate
,
adorne
,
and
honour
them
.
Whose
Factor
he
is
,
and
of
whom
he
is
to
receive
his
pay
,
the
enemy
of
Altars
,
that
befriended
him
with
this
inspiration
,
best
knowes
.
But
if
his
pay
must
be
proportioned
,
no●
by
his
good
will
,
but
by
his
good
successe
,
then
can
it
not
be
good
.
The
man
I
thinke
was
borne
when
all
good
starres
had
their
backes
toward
him
.
And
if
he
bare
not
Sisera's
minde
,
why
do
the
Stars
fight
against
him
in
their
order
?
for
that
wherin
he
thinkes
to
winne
a
reputation
by
disgrace
of
Altars
,
brings
them
honour
,
and
him
confusion
at
every
turne
.
Such
is
the
proud
mans
destiny
.
In
eo
deijciuntur
in
quo
ext●lluntur
,
sayes
Saint
Austin
,
their
table
is
their
snare
,
their
prosperity
their
ruine
,
they
hope
to
leane
on
a
wall
,
and
adders
sting
them
.
Sicut
fumus
peribunt
.
The
higher
smoake
mounteth
,
the
further
from
heaven
,
the
neerer
to
nothing
.
So
hath
it
fared
with
this
man
from
the
beginning
hitherto
.
The
higher
he
built
his
hopes
upon
old
writers
,
or
new
,
the
lower
is
he
beaten
with
their
fall
upon
his
head
?
It
is
found
by
his
owne
Authors
,
that
Altars
were
in
the
Christian
Church
,
within
lesse
than
200.
yeares
after
Christ
:
that
they
did
not
stand
in
the
body
of
the
Church
:
that
they
did
not
creepe
in
:
that
their
complying
confuteth
their
creeping
.
Hitherto
wee
are
gone
already
;
and
now
comes
forth
a
reason
against
the
setting
of
the
Lords
Table
Altarwise
made
of
such
stuffe
,
that
if
he
had
studyed
all
his
life
long
to
honour
Altars
in
the
opinion
of
good
Christians
,
and
to
fill
his
owne
face
with
shame
;
he
could
not
(
I
thinke
)
find
any
comparable
to
this
fulsome
,
and
nasty
conceit
of
a
Dresser
.
The
Country
people
would
suppose
them
Dressers
.
I
confesse
unfainedly
,
that
this
speech
was
so
scandalous
and
offensive
to
me
,
and
I
perswade
my selfe
it
is
no
lesse
to
any
Christian
apprehension
,
and
trencht
so
close
upon
blasphemy
,
that
I
could
not
choose
but
take
up
such
stones
as
lay
neere
mee
to
cast
at
it
.
And
I
cannot
but
wonder
how
any
man
,
(
I
will
not
say
in
holy
orders
,
meditating
on
the
holy
Eucharist
,
Consecrated
upon
the
most
holy
Altar
,
standing
no
otherwise
than
it
ever
did
in
the
holy
Catholicke
Church
,
)
but
any
man
of
gentle
extraction
,
liberall
education
,
and
virtuous
disposition
,
could
have
so
unhallowed
,
and
degenerate
a
thought
come
into
his
mind
,
fitter
for
Epicurus
,
or
one
of
Bacchus
Priests
,
than
the
Priest
of
the
living
God
,
that
remembreth
with
Saint
Chrysostome
,
that
by
his
office
he
standeth
and
ministreth
in
the
most
holy
place
of
all
others
under
the
Cope
of
heaven
,
and
mixeth
himselfe
in
his
service
,
with
those
Ministring
spirits
,
the
blessed
Angels
,
that
with
bended
neckes
give
humble
attendance
of
their
Lord
,
and
ours
,
circum
circa
Saecrosanctum
Altare
.
Me
thinkes
that
livery
which
Tertullian
bestowes
upon
his
Psychicus
,
will
suite
this
yeoman
of
the
Dresser
well
enough
.
But
for
his
Dresser
.
Can
the
Author
,
or
any
man
of
common
parts
in
understanding
imagine
,
that
when
the
most
holy
and
blessed
Patriarch
,
and
rest
of
the
Bishops
in
the
fifth
Councell
of
Constantinople
;
that
when
the
Princes
,
and
Citizens
of
that
Imperiall
City
,
performed
lowly
reverence
and
adoration
to
the
holy
Altar
;
that
when
S.
Chrysostome
sayes
,
that
the
drawing
by
the
Curtaines
,
that
the
holy
Altar
may
be
seene
,
did
put
them
in
minde
of
the
opening
of
Heaven
;
that
when
holy
Gorgonia
in
S.
Nazianzene
,
when
Penitents
in
Tertullian
,
when
barbarous
souldiers
in
S.
Ambrose
,
when
S.
Ambrose
himselfe
sayes
,
that
he
could
be
contented
immolari
pro
Altaribus
,
if
his
fall
might
make
them
stand
:
to
come
home
to
our
countrey
,
when
the
Author
sees
the
Kings
most
sacred
Majesty
,
and
the
honourable
Lords
of
the
most
noble
Order
of
the
Garter
,
performe
most
low
and
humble
reverence
to
the
most
holy
Altar
,
the
Throne
in
earth
of
that
great
Lord
,
from
whom
their
honour
proceedeth
,
that
these
,
or
any
of
these
had
that
unworthy
conceit
come
into
their
minds
,
to
take
the
holy
Altar
for
a
loathsome
Dresser
?
or
that
any
of
these
would
have
taken
it
well
,
that
any
Buffon
should
have
vented
so
scurrilous
and
prophane
ascoffe
against
the
sacred
Altar
,
which
all
these
thinke
worthy
of
all
reverence
,
and
when
they
have
done
all
they
can
,
yet
still
thinke
they
have
done
too
little
.
And
so
I
leave
him
to
his
meditations
,
and
follow
him
to
another
reason
,
wherein
though
he
argue
weakely
,
and
like
himselfe
,
against
Altars
in
Christian
Churches
,
yet
he
reasoneth
so
like
a
Divine
,
that
a
Christian
may
heare
him
with
patience
,
which
his
late
rude
scurrility
and
unsavoury
language
was
enough
to
banish
.
Another
reason
the
Author
hath
met
with
for
the
utter
casting
downe
of
Altars
,
stand
where
they
will
,
Church
or
Chancell
:
viz.
that
Christ
himselfe
instituted
this
Sacrament
upon
a
Table
,
and
not
upon
an
Altar
,
as
Archbishop
Cranmer
observes
,
and
others
.
I
will
say
somewhat
concerning
our
Saviours
first
institution
of
this
holy
Sacrament
,
and
then
leave
M.
Beza
to
answer
what
he
brings
out
of
M.
Fox
touching
Archbishop
Cranmer
,
and
others
.
Touching
our
Saviours
institution
,
I
conceive
,
none
that
reade
the
story
,
reads
it
and
takes
it
,
as
a
rule
to
guide
the
Church
to
the
worlds
end
in
all
circumstances
and
ceremonies
,
to
be
precisely
observed
in
administring
and
delivering
the
blessed
Eucharist
.
For
then
the
Sacrament
must
not
be
administred
on
any
day
,
but
on
Maundy
thursday
:
nor
in
a
Church
,
but
in
a
Chamber
:
and
delivered
only
to
twelve
at
a
time
,
and
those
twelve
not
Women
,
but
Men
,
and
those
men
not
Lay
persons
,
but
Priests
:
and
those
Priests
receiving
the
same
,
not
standing
,
or
kneeling
,
or
sitting
,
but
lying
,
and
leaning
one
on
anothers
brest
,
or
bosome
,
and
receiving
the
same
not
in
a
morning
,
but
at
night
,
and
not
fasting
,
but
after
meat
,
and
that
meat
taken
at
a
supper
,
and
that
Supper
not
the
first
Supper
,
but
when
that
Supper
is
ended
,
and
the
Table
taken
away
,
and
they
all
risen
up
;
and
after
all
this
,
the
deliverer
must
gird
himselfe
with
a
Towell
,
and
wash
the
receivers
feet
;
and
this
done
they
must
all
couch
them
downe
againe
,
and
so
receive
the
Sacrament
.
These
and
diverse
Ceremonies
are
to
be
observed
,
if
our
Saviours
manner
of
institution
be
our
precise
patterne
.
Now
if
no
man
will
binde
the
Church
to
observe
these
and
the
like
Ceremonies
,
why
will
the
Author
binde
us
to
a
Table
rather
than
to
an
Altar
?
and
why
will
he
forbid
the
Vicar
to
call
it
an
Altar
,
considering
that
the
Author
tels
him
,
that
Altars
stand
still
in
some
orthodoxall
Churches
,
and
may
remaine
in
ours
still
,
for
ought
he
knowes
to
the
contrary
?
What
abomination
is
the
name
like
to
receive
in
our
Church
,
more
than
in
Lutheran
Churches
,
which
he
honoureth
as
orthodox
?
And
why
will
he
forbid
the
Vicar
to
call
it
an
Altar
,
since
himselfe
confesseth
also
,
that
we
have
an
Altar
,
in
regard
of
participation
and
communion
?
Have
we
it
,
and
may
we
not
call
it
as
it
is
?
Those
that
have
Superintendents
,
may
call
them
Superintendents
:
and
those
that
have
Lay-Elders
,
may
call
them
Lay-Elders
;
and
shall
not
those
that
have
Altars
,
obtaine
his
favour
to
call
them
Altars
?
Our
Saviours
institution
at
a
Table
,
doth
not
binde
us
to
have
such
a
Table
as
we
have
,
but
such
an
one
as
he
had
,
much
lesse
doth
it
binde
us
to
the
name
of
a
Table
.
If
our
Saviour
had
said
,
doe
not
you
call
it
an
Altar
;
or
the
Church
had
ordered
,
and
said
,
doe
not
you
call
it
an
Altar
,
he
might
have
had
some
warrant
for
his
Injunction
,
Doe
not
you
call
it
an
Altar
.
But
our
Saviours
Table
doth
not
restraine
the
Church
from
an
Altar
.
An
Altar
we
have
,
or
the
Lords
Table
set
Altarwise
,
which
is
all
one
,
and
an
Altar
we
may
call
it
,
his
peremptory
imperatives
notwithstanding
.
The
truth
is
this
,
the
purpose
of
our
Saviour
Christ
in
his
first
institution
of
this
holy
Sacrament
,
was
not
to
make
his
example
our
patterne
in
the
circumstances
of
a
Table
,
Times
,
Communicants
,
or
the
like
.
But
when
he
departed
,
he
gave
his
holy
Spirit
to
his
Apostles
,
and
to
the
holy
Catholike
Church
,
which
is
the
pillar
and
ground
of
truth
;
and
to
the
Church
are
we
to
resort
,
to
heare
the
Church
,
to
be
guided
by
the
the
Church
in
all
matters
of
comelinesse
,
and
order
.
Other
things
will
I
set
in
order
,
when
I
come
,
sayes
S.
Paul
,
and
in
setting
things
in
order
,
he
crost
the
order
used
by
Christ
,
for
he
forbad
them
to
take
their
Suppers
before
.
The
Church
hath
ordered
,
that
men
that
are
strong
,
and
in
health
,
receive
the
Sacrament
not
at
night
,
but
in
the
morning
:
not
after
they
have
broken
their
fast
,
Placuit
enim
Spiritui
sancto
,
it
pleased
the
Holy
Ghost
,
that
for
the
honour
of
this
Sacrament
,
the
body
of
our
Lord
enter
into
our
mouthes
before
any
externall
meat
.
Those
then
may
see
what
they
doe
resist
,
that
doe
oppose
any
of
the
decrees
of
the
holy
Apostles
,
and
of
their
right
successors
in
the
holy
Catholike
Church
:
and
for
this
particular
doe
not
receive
the
Eucharist
fasting
,
or
upon
an
Altar
,
if
the
Christian
Church
have
,
and
doe
so
appoint
.
CAP.
XXIIII
.
The
Table
on
which
our
Saviour
instituted
his
Supper
.
The
posture
of
the
partakers
.
Beza
describeth
it
.
A
Logick
Axiom
alledged
against
Altars
.
2
IT
is
very
probable
,
that
our
Saviour
did
institute
this
Sacrament
potius
supra
pavimentum
,
quam
supra
mensam
,
rather
upon
the
floore
after
the
custome
of
those
Easterne
countries
,
than
upon
a
Table
.
For
the
officer
shewed
his
Disciples
Coenaculum
stratum
,
not
mensam
stratam
.
And
Christ
also
did
administer
the
same
,
not
sitting
at
a
Table
,
but
lying
upon
the
floore
on
couches
,
as
it
was
in
Hesters
Banquet
,
Hest.
1.
and
in
Iudiths
Supper
,
that
spread
her
skins
not
upon
a
Table
,
but
upon
the
very
floore
,
Iudith
12.15
.
And
so
much
will
strongly
be
inferred
out
of
the
Greek
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
by
S.
Mat.
26.20
.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
by
S.
Luke
22.14
.
that
the
posture
then
used
,
was
leaning
,
or
lying
flat
along
.
Therefore
S.
Austin
speaking
of
S.
Iohn
,
sayes
,
Primo
quidem
jacens
in
sinu
Iesu
,
supra
ascendit
,
&
incubuit
supra
pectus
.
When
S.
Peter
beckned
to
inquire
who
it
was
of
whom
Christ
spake
,
that
should
betray
him
,
he
hitcht
up
from
his
bosome
,
to
his
brest
,
and
then
asked
the
question
.
But
let
M.
Beza
answer
the
Authors
authority
,
who
concludes
plainly
out
of
Iosephus
,
Non
sedebant
,
sed
discumbebant
,
they
did
not
sit
at
Table
,
but
lye
downe
on
Couches
,
Mat.
26.20
.
and
shewes
the
manner
how
they
lay
,
in
such
sort
,
ut
proximus
,
quasi
in
priorem
recumberet
,
that
one
lay
upon
his
next
fellow
,
Pedibus
exterius
repositis
,
with
their
feet
layd
outward
,
Iohn
13.21
.
Therefore
howsoever
our
Saviour
call
it
a
Table
,
Luc.
22.21
.
His
hand
is
with
me
at
the
Table
,
that
betrayeth
me
:
yet
no
man
considering
the
manner
of
their
lying
,
can
from
these
words
conceive
,
as
the
Author
does
,
that
it
was
a
Table
framed
of
posts
and
boards
,
such
an
one
as
the
Church
wardens
of
Gr.
must
provide
without
the
Vicars
direction
.
For
our
Saviours
plaine
meaning
in
those
words
is
,
(
as
himselfe
tels
us
)
to
fulfill
the
Scripture
,
and
the
words
of
David
;
He
that
sitteth
at
table
with
me
,
or
eateth
my
bread
,
hath
lift
up
his
heele
at
me
.
This
was
not
the
principall
scope
of
our
Saviour
Christ
,
to
point
us
to
a
Table
,
as
if
without
a
joyned
Table
the
Scripture
could
not
have
beene
performed
;
but
to
signifie
a
place
,
where
he
and
his
familiars
ate
friendly
together
,
one
whereof
betrayed
him
,
as
Achitophel
sought
to
betray
David
.
Thus
I
conceive
S.
Augustine
understands
both
these
places
.
In
this
sence
,
the
same
Prophet
David
saies
,
thou
wilt
prepare
a
Table
for
mee
in
the
wildernesse
,
Psalm
.
78.20
.
And
this
the
Lord
did
for
him
,
when
he
fled
from
his
Sonne
Absalom
in
the
conspiracy
of
Achit●phel
;
for
into
the
wildernesse
they
brought
him
Figges
and
Raysons
,
and
parched
Corne
,
which
were
eaten
by
him
,
and
his
servants
together
,
in
the
Wildernesse
,
where
after
the
manner
of
Souldiers
they
were
glad
of
meat
,
and
content
to
make
the
earth
their
Table
,
as
the
floore
was
our
Saviours
,
for
any
thing
this
man
doth
or
ever
will
be
able
to
shew
to
the
contrary
:
or
at
least
wise
,
not
a
joyned
table
,
on
which
his
sole
delight
,
and
comfort
lyeth
.
Now
if
the
Author
will
tye
the
Vicar
to
a
Table
,
and
such
a
Table
as
our
Saviour
did
administer
his
Supper
at
,
and
imagine
that
if
he
but
bring
him
to
a
Table
,
there
must
be
no
kneeling
then
,
which
was
used
before
Altars
:
but
thinke
that
then
the
Vicar
will
be
glad
for
his
owne
ease
to
bring
a
forme
with
him
,
to
sit
downe
,
and
herein
satisfie
the
longings
of
his
brethren
,
whom
no
hunger
drives
to
that
Table
,
if
state
and
ease
be
not
provided
for
,
he
is
utterly
beside
his
cushion
.
For
the
Vicar
led
by
this
mans
owne
authority
,
must
have
such
a
Table
,
as
our
Saviour
did
institute
this
Supper
on
:
but
Mr.
Beza
will
tell
him
for
his
comfort
,
that
that
Table
was
no
Table
indeed
,
but
in
name
only
,
or
not
a
Table
framed
of
wood
,
as
he
hath
fancyed
,
and
imployed
the
judicious
Church-Wardens
to
provide
;
but
it
was
the
very
plain
floore
,
and
nothing
else
,
upon
which
they
spread
their
skinnes
,
or
clothes
,
and
when
all
was
made
ready
,
then
they
lay
down
one
in
anothers
lap
.
And
now
that
Mr.
Beza
hath
deprived
the
Author
of
his
hopes
of
a
Table
;
he
will
bee
glad
,
I
believe
,
to
catch
hold
on
the
hornes
of
the
Altar
for
his
safety
,
after
his
opposing
the
practise
of
our
Church
,
and
of
our
Diocesane
,
and
of
all
pious
antiquity
,
and
bee
glad
to
say
,
not
only
as
hee
doth
already
,
that
wee
have
an
Altar
in
regard
of
Participation
,
and
communion
granted
to
us
,
but
tacke
about
for
other
considerations
also
,
if
hee
bee
well
put
to
it
.
I
am
sure
hee
will
come
off
with
for
an
Altar
for
Sanctuary
and
preservation
,
and
for
oblation
to
offer
thankes
to
God
,
that
he
that
writes
in
this
sort
to
controle
present
authority
,
and
reverend
antiquity
,
may
scape
with
the
biting
of
a
flea
,
with
the
refutation
of
a
poore
Vicar
.
I
believe
also
he
will
imbrace
an
Altar
for
vowes
,
that
if
he
may
thus
come
off
,
hee
will
be
lesse
peremptory
in
his
commands
hereafter
,
to
say
to
the
Vicar
;
Doe
not
you
call
it
an
Altar
:
doe
not
you
set
the
Table
Altarwise
,
that
your
discretion
prove
not
the
only
Holocaust
:
but
be
glad
to
call
it
so
himselfe
in
moe
respects
than
one
,
or
two
:
and
not
to
affront
the
whole
Church
of
God
with
his
judgment
,
but
seeke
to
reconcile
his
judgement
to
his
opinion
.
And
if
the
Vicar
have
his
consent
in
opinion
for
setting
the
Lords
Table
in
the
highest
place
of
the
Quire
,
his
judgement
may
not
lead
him
down
to
the
body
of
the
Church
,
and
there
set
it
Tablewise
,
and
choose
to
disquiet
the
whole
Church
,
rather
than
to
trouble
the
poore
Towne
of
Grantham
:
who
ought
to
have
beene
taught
otherwise
,
than
to
take
offence
or
Vmbrage
at
the
practice
of
the
Primitive
Church
,
and
the
direction
of
our
Bishop
.
For
,
as
we
were
lately
given
to
understand
by
our
Reverend
Diocesane
,
it
was
ordered
in
most
Diocesses
of
this
kingdome
;
that
the
Lords
Table
should
bee
inclosed
,
and
set
Altarwise
,
as
we
conceive
it
is
in
his
owne
Chappell
.
So
farre
was
he
,
and
the
other
Governours
of
our
Church
from
supposing
,
that
the
Country
people
would
take
them
for
Dressers
.
But
there
is
one
battering
blow
for
a
farewell
lent
Altars
,
or
the
Lords
Table
set
Altarwise
,
out
of
Iohn
Seton
,
or
Peter
Ramus
,
choose
you
whither
,
and
that
is
this
.
The
Lords
Table
must
not
in
any
hand
stand
Altarwise
,
sublato
enim
relativo
formali
,
manet
absolutum
,
&
materiale
tantum
.
The
Sacrifice
therefore
which
relates
to
an
Altar
being
taken
away
,
the
Altar
is
thereupon
demolished
,
his
name
at
least
stands
forfeited
to
destruction
,
and
now
no
more
Altars
,
but
Tables
of
stone
,
or
timber
.
If
this
be
a
good
and
Scholler-like
argument
,
then
God
be
with
the
Lords
Table
too
,
so
soone
as
the
Communion
is
ended
,
and
the
Lords
service
finished
,
and
the
Priest
,
and
people
departed
:
For
questionlesse
relativum
formale
tollitur
according
to
this
mans
owne
declaration
.
For
the
use
of
an
Altar
is
to
Sacrifice
upon
,
and
the
use
of
a
Table
is
to
eate
upon
;
So
that
when
the
eating
is
done
,
hee
will
not
deny
but
the
formall
reference
is
vanished
;
and
the
accidentall
forme
,
or
materiall
essence
onely
remaineth
.
Then
may
you
make
the
Lords
Table
a
board
for
mony
Changers
,
or
a
Chopping
blocke
,
or
a
tressell
to
lay
the
Beer
upon
,
as
I
have
seene
it
used
,
or
a
Glas●ers
board
,
and
the
Chancell
his
work-house
,
or
an
out
room
to
lay
up
old
rotten
timber
,
and
vile
luggage
.
But
I
believe
,
when
the
Bishop
or
his
officers
come
to
question
such
matters
as
these
,
they
will
not
be
answered
with
Axioms
out
of
Seton
or
Keckerman
either
,
or
take
such
metaphysicall
coyne
for
good
pay
:
but
the
offendors
wil
be
glad
to
turne
over
a
new
leafe
,
and
be
made
to
see
,
that
Canons
Ecclesiasticall
will
make
their
Canons
Logicall
to
flie
:
And
that
their
accidentall
relations
will
not
stand
them
in
any
absolute
,
and
substantiall
stead
.
For
in
those
things
that
are
dedicated
,
and
consecrated
to
God
by
the
Bishop
,
or
made
Gods
by
vow
,
and
oblation
from
his
children
,
are
his
at
all
times
,
though
they
be
not
used
at
all
times
,
nor
scarce
used
at
any
time
,
as
he
allowes
,
and
as
those
that
vowed
or
dedicated
them
intended
.
As
for
example
,
in
Tythes
,
and
offerings
,
you
may
not
alienate
them
,
or
take
them
away
,
except
you
will
adde
a
fift
part
,
and
put
a
better
in
the
roome
;
the
Councell
of
Aquisgrane
,
and
the
Fathers
whom
they
follow
,
will
teach
you
that
for
good
Divinity
under
the
Gospell
,
aswell
as
it
was
under
the
Law
Leviticall
.
For
this
law
is
founded
upon
nature
and
right
reason
.
There
is
no
reason
that
any
man
should
take
away
anothers
right
,
much
lesse
the
Lords
right
,
or
his
Priests
right
.
The
things
then
that
are
Gods
,
whether
they
be
Altars
or
Tables
,
and
things
dedicated
and
consecrated
upon
them
much
more
,
as
Tythes
,
and
oblations
,
whether
they
be
used
,
or
not
used
,
or
used
otherwise
by
those
to
whom
in
right
they
do
belong
;
as
if
a
Priest
should
use
his
tythes
and
maintenance
belonging
to
the
Church
,
Relativam
formale
is
sublatum
:
and
the
materiale
onely
remaines
,
which
is
all
his
brethren
hawke
after
.
And
this
is
the
fowle
he
puts
into
their
hands
in
an
expedite
,
cleanly
,
and
thrifty
way
.
The
plot
of
setting
up
Lecturers
in
every
good
towne
to
worke
this
designe
,
is
a
chargeable
,
slow
,
and
somtimes
an
uncertain
way
,
and
proves
to
be
but
a
dull
device
of
a
foggie
braine
,
and
willing
blunderer
,
that
light
upon
it
in
a
mist
,
wherein
the
brethren
were
at
first
involved
,
who
truly
meant
well
to
their
cause
,
but
mist
of
his
mark
intended
.
But
let
this
Logicians
nimble
device
be
received
,
&
but
one
such
Logick
Lecturer
be
set
up
in
a
Diocesse
,
the
work
is
done
.
All
the
rest
may
take
their
ease
.
For
thus
it
is
in
a
word
.
Sacrifices
are
taken
away
,
which
is
relativum
formale
,
and
therefore
Altars
must
needs
be
taken
away
,
and
nothing
remaine
but
what
is
materiale
tantum
,
tables
of
wood
or
stone
,
without
any
reference
at
all
to
the
things
they
belonged
unto
.
So
in
the
same
manner
,
tolluntur
Sacerdotes
,
tolluntur
ergo
&
Sacerdotalia
:
Priests
are
taken
away
,
therefore
all
reference
that
tythes
and
other
maintenance
belonging
to
Priests
had
,
is
taken
away
,
and
that
which
remaines
is
materiale
tantum
,
corne
,
or
hay
,
or
a
fat
Pig
,
and
these
having
their
cognizance
pluckt
off
,
and
nothing
remaining
but
their
Materiale
tantum
,
which
they
owe
to
the
soile
of
some
Landlord
,
whose
should
they
be
in
true
and
legall
right
but
his
?
So
that
now
the
kind
patron
that
has
an
handfull
of
Meale
to
give
his
Priest
,
need
not
run
both
his
hands
over
with
birdlime
,
and
then
take
it
up
,
and
give
it
freely
,
for
all
is
his
,
the
whole
materiall
is
his
.
The
Relativum
formale
fled
,
when
the
Priest
was
banished
,
and
the
Evangelicall
Minister
came
in
.
He
may
keepe
all
with
a
good
conscience
moulded
out
of
a
Logick
Axiom
.
May
not
all
sacrilegious
persons
blesse
this
Man
,
and
wish
Many
a
good
Letter
like
this
may
he
write
,
for
this
Letter
is
there
writ
,
the
cheapest
,
and
gainfullest
that
ever
was
procured
.
Herewith
they
can
seize
upon
all
revenewes
belonging
to
Priests
,
and
in
the
end
,
if
need
be
,
arrest
Heaven
.
Happy
men
,
by
thy
boone
,
that
hast
done
thus
much
for
them
.
But
shall
I
ring
you
another
peale
.
Wretched
Man
that
thou
art
!
thou
makest
this
people
to
trust
in
a
lye
.
Thy
Wine
is
of
the
Vine
of
Sodome
,
thy
clusters
are
bitter
:
thou
pleasest
them
with
Apples
of
Sodome
,
and
feedest
them
with
ashes
:
thou
leadest
them
by
crooked
paths
,
and
the
way
of
truth
thou
hast
not
made
knowne
unto
them
.
Be
not
deceived
,
God
will
not
be
mocked
,
nor
stript
of
his
owne
by
a
Logick
Axiom
,
which
I
leave
to
the
Moderator
of
Sophisters
to
canvasse
,
as
nothing
appertaining
to
this
cause
.
The
ground
and
foundation
that
Church
and
Churchmen
build
upon
for
the
revenues
belonging
to
God
,
and
to
those
that
serve
at
his
Altar
,
is
laid
upon
a
Rock
Christ
Iesus
.
Whatsoever
is
,
or
was
given
,
devoted
,
consecrated
,
and
dedicated
to
him
,
is
his
and
his
Priests
,
and
he
that
takes
away
,
or
secretly
with
Achan
purloines
but
a
Priests
garment
,
call
them
Babilonish
garments
if
you
will
,
or
but
a
peece
of
gold
,
nay
,
but
a
shooe-latchet
,
that
person
hath
trespassed
,
and
is
become
execrable
in
the
sight
of
God
,
and
doubtlesse
his
sin
will
finde
him
out
.
And
there
is
not
a
sacrilegiously-disposed
wretch
in
this
Kingdome
,
but
knowes
or
may
know
,
that
those
coales
which
their
predecessors
in
that
vice
have
stollen
from
Gods
Altars
,
hath
burnt
the
houses
of
most
of
them
,
and
turned
them
to
ashes
,
and
layd
them
on
ruinous
heaps
.
And
those
that
goe
by
and
aske
,
why
hath
the
Lord
done
thus
to
these
noble
and
renowned
houses
,
can
receive
no
other
answer
,
but
that
they
have
taken
the
houses
of
God
in
possession
,
and
therefore
God
hath
performed
his
word
,
and
made
them
like
unto
a
wheele
,
and
turned
them
topsie
turvey
,
so
that
there
remaines
not
a
stone
upon
a
stone
which
is
not
cast
downe
.
Wherefore
let
not
the
sound
of
that
Logick
Axiom
mis-understood
or
mis-applyed
,
be
heard
in
the
eares
,
or
taken
into
approbation
of
any
good
Christian.
The
Sacrifices
which
Papists
offered
upon
their
Altars
,
are
taken
away
,
and
therefore
Altars
themselves
,
by
taking
away
of
Relativum
formale
,
are
also
taken
away
,
and
nothing
remaines
,
but
materiale
tantum
,
wood
or
stone
,
therefore
doe
not
you
call
them
any
more
Altars
,
saith
he
to
the
Vicar
.
O
good
Sir
,
remember
,
the
abuse
of
a
good
thing
,
is
not
,
nor
ever
was
,
or
can
be
the
Relativum
formale
of
a
good
matter
.
The
Sacrifices
of
Papists
were
abuses
,
and
were
not
the
formale
relativum
of
Altars
.
S.
Cyprian
tels
you
,
that
the
use
of
Altars
is
to
sanctifie
the
Eucharist
upon
,
and
that
without
an
Altar
it
cannot
be
consecrated
,
and
that
therefore
Hereticks
have
no
Sacraments
among
them
,
because
they
have
no
Altars
.
The
consecration
of
the
holy
Eucharist
by
Gods
owne
Priests
,
who
for
this
purpose
doe
,
or
did
daily
Assistere
Altari
,
wait
at
his
Altar
,
is
rather
the
Relativum
formale
,
than
any
thing
else
,
this
is
not
taken
away
(
God
be
blessed
for
it
)
when
the
Sacrifices
that
Papists
offered
upon
their
Altars
were
taken
away
,
and
therefore
Altars
are
not
taken
away
.
Therefore
doe
not
you
open
a
doore
to
let
in
all
profanenesse
and
impiety
,
by
forbidding
Gods
people
to
speake
like
the
people
of
God
,
and
by
reading
such
a
Logick
Lecture
as
will
assuredly
(
if
it
should
be
learned
,
which
God
forbid
)
undoe
all
the
people
of
God
,
in
the
ruine
of
their
Altars
,
Priests
,
and
Churches
.
To
conclude
;
For
as
much
as
God
hath
put
into
the
hearts
of
the
Governours
of
our
Church
,
to
restore
the
Lords
Table
to
his
ancient
and
true
place
it
had
in
the
Primitive
Church
,
and
also
to
the
honour
,
and
reverence
which
of
right
belongs
unto
it
in
regard
of
the
presence
of
our
Saviour
,
whose
Chaire
of
State
it
is
upon
Earth
,
and
to
inclose
it
with
Rayles
,
not
only
to
keepe
it
at
all
times
from
all
manner
of
profanation
,
but
also
(
if
it
might
be
)
to
strike
the
minds
of
all
beholders
with
some
reverence
and
respect
to
keepe
their
true
distance
,
and
to
make
a
difference
betweene
place
and
place
,
person
and
person
,
holy
and
profane
,
that
their
preparations
and
dispositions
may
be
suitable
.
Let
no
man
then
that
hath
the
feare
of
God
before
his
eyes
,
to
whom
God
hath
given
wit
,
elocution
,
learning
,
place
in
Church
or
Common
wealth
,
lend
the
Devill
and
his
Imps
,
sacrilegious
or
factious
persons
,
the
service
and
use
of
these
,
to
disturbe
so
holy
and
godly
a
purpose
,
and
so
fully
conformable
to
the
beauty
and
awfull
Majesty
that
the
houses
of
God
were
in
in
the
Primitive
Church
.
CAP.
XXV
.
Canons
of
our
Church
need
no
private
mans
confirmation
Rationibus
cogentibus
.
The
Letter
.
That
you
do
the
reverence
appointed
by
the
Canon
to
that
blessed
name
of
IESVS
:
so
it
be
done
humbly
,
and
not
affectedly
,
to
procure
the
devotion
,
not
the
derision
of
the
Parishioners
,
and
that
you
do
not
maintaine
it
rationibus
non
cogentibus
,
and
so
spoile
a
good
cause
with
bad
arguments
.
These
things
I
doe
allow
and
practise
.
The
edicts
of
Princes
,
Articles
of
our
Creed
,
our
baptisme
,
Eucharist
will
be
unsetled
,
if
men
may
require
to
have
these
maintained
rationibus
cogentibus
.
Ecclesiasticall
and
temporall
authority
receive
more
prejudice
by
having
the
same
disputed
,
than
suffering
it
to
be
railed
against
.
To
what
distresse
the
Vicar
is
put
to
maintaine
the
Canon
of
bowing
at
the
name
of
IESVS
.
The
Author
ill
advised
to
make
a
jeere
of
the
first
and
second
Service
.
IF
you
doe
not
allow
and
practise
these
things
,
except
they
be
maintained
rationibus
cogentibus
,
the
Church
is
not
beholden
to
you
either
for
your
allowance
or
practise
:
neither
will
the
Common
wealth
,
or
Prince
,
if
need
require
.
With
this
proviso
Iudas
of
Galilee
will
admit
of
the
Edict
of
Augustus
Caesar
;
Licinius
allow
of
Christianity
;
Iulian
allow
of
Iesus
of
Galile
,
Vicisti
Galilaee
;
Ebion
,
and
Cerinthus
allow
of
S.
Pauls
Epistles
;
Wat
Tyler
and
Iack
Straw
allow
of
Lawyers
,
and
the
Lawes
of
this
Realme
;
Carthright
and
his
holy
brood
allow
of
Church
governement
,
of
Supremacy
of
Kings
over
their
Presbytery
,
and
of
the
common
Lawes
of
the
Land
over
the
Dictats
of
their
Consistory
.
Wherefore
if
you
will
not
allow
of
what
is
by
law
appointed
,
nor
practise
it
,
nor
be
the
meanes
that
others
practise
it
,
unlesse
it
be
maintained
rationibus
cogentibus
,
and
in
the
opinion
of
the
men
of
G●
.
you
make
Soveraigne
authority
,
and
Lawes
Ecclesiasticall
and
temporall
,
to
depend
upon
a
Spiders
thread
.
For
if
you
,
or
the
Vicar
could
frame
such
Arguments
as
were
in
themselves
every
way
exactly
demonstrative
,
and
such
as
in
reason
must
overmaster
,
and
controle
the
understanding
,
and
compell
assent
,
(
which
I
believe
neither
of
you
will
ever
be
able
to
doe
)
in
this
Letter
the
world
sees
you
have
not
done
it
.
Yet
are
not
you
or
he
Master
of
an
other
mans
understanding
,
and
of
his
will
much
lesse
,
no
more
than
the
Vicar
is
of
his
eares
in
Tacitus
,
as
you
wittily
allude
.
You
know
,
he
to
whom
all
things
were
committed
,
gives
off
,
when
it
comes
to
this
,
with
Ego
volui
,
vos
autem
noluistis
.
So
it
may
be
probably
presumed
,
that
some
of
Gr.
and
others
of
that
Immercuriall
wood
,
may
be
so
knotty
&
sturdy
,
that
if
you
come
with
your
Herculean
armes
to
twine
and
twist
them
with
your
rationibus
cogentibus
,
they
will
cracke
in
the
bending
like
a
gunne
,
and
say
non
persuadebis
,
etiamsi
persuaseris
.
Nay
,
give
me
leave
to
say
thus
much
,
that
if
you
had
a
purpose
to
prepare
,
and
send
forth
factious
,
seditious
,
schismaticall
,
and
hereticall
Foxes
into
the
standing
Corne
of
Church
and
Common-wealth
,
you
need
tye
no
other
fire
brands
to
their
tayles
,
nor
inspire
them
with
any
other
doctrine
,
or
afford
them
any
prime
Materials
,
or
principles
so
full
of
spawne
and
probability
to
multiply
their
like
,
for
them
to
hatch
and
worke
upon
,
as
this
feracious
,
and
pregnant
Plebiscite
,
that
what
is
by
Law
,
custome
,
prescription
,
or
prerogative
royall
appointed
,
and
setled
,
shall
not
be
allowed
,
or
practised
by
the
men
of
some
incorporation
,
or
other
,
before
it
bee
maintained
rationibus
cogentibus
.
Let
this
principle
be
granted
,
behold
what
a
spectacle
I
shall
present
unto
you
withall
.
Let
this
mans
plot
take
effect
,
that
nothing
be
allowed
but
what
such
as
he
and
the
Vicar
shall
maintaine
rationibus
cogentibus
,
the
men
of
Grantham
being
Iudges
,
and
such
Scribes
and
Pharisees
as
this
man
appeares
to
bee
,
then
the
orders
of
Bishops
,
Priests
,
and
Deacons
,
with
their
tythes
,
and
maintenance
,
together
with
the
houses
of
God
,
and
all
Consecrate
things
,
the
power
of
the
keyes
,
and
all
discipline
shall
be
utterly
overthrowne
,
and
ruinated
.
Then
shall
the
holy
Scripture
,
the
holy
Sacraments
,
the
Articles
of
our
Creed
,
and
saying
of
our
Lords
Prayer
bee
doubted
of
,
and
called
into
question
.
Then
shall
the
power
of
Kings
and
Monarchs
with
their
Crownes
and
dignityes
,
with
their
Lawes
,
Ordinances
,
and
prerogatives
be
shaken
,
nay
racketed
up
and
downe
.
If
a
decree
come
from
Augustus
Caesar
,
that
all
the
world
shall
be
taxed
,
and
if
Tiberius
after
him
,
and
their
successors
,
Princes
and
Monarchs
shall
require
taxes
,
and
tollages
,
Carts
and
cariages
,
aydes
,
and
subsidies
of
their
subjects
in
never
so
gracious
a
manner
for
the
necessary
support
of
the
Common-wealth
,
the
Crowne
and
dignity
;
though
this
power
doe
belong
to
Monarchs
,
and
that
the
Kings
of
Israel
,
and
Iudah
,
from
the
first
to
the
last
,
and
all
Emperours
and
Kings
,
heathen
and
Christian
exercised
,
and
practised
the
same
,
and
that
St.
Paul
to
prove
himselfe
,
(
as
Theophylact
sayes
)
to
be
no
Galilean
,
yee
must
be
subject
for
Conscience
sake
,
and
testifie
your
true
subjection
by
ready
payment
of
customes
,
and
tributes
:
and
that
all
holy
Fathers
resolve
,
that
all
mens
goods
,
even
of
Clergy
men
,
are
subject
to
the
impositions
of
their
Princes
,
agreeing
herein
with
Theophylact
,
Sed
revera
privatorum
lucrorum
studio
.
But
our
Saviour
Christ
(
who
was
a
Galilean
by
habitation
,
and
suspected
to
be
tainted
with
that
Galilean
leven
,
and
tempted
accordingly
with
that
question
,
Is
it
lawfull
to
pay
tribute
to
Caesar
,
and
strongly
put
to
it
,
shall
wee
pay
it
,
or
shall
we
not
pay
it
?
)
both
under
Augustus
,
and
Tiberius
,
did
submit
himselfe
to
their
prerogative
,
and
did
not
stand
out
till
he
was
convinced
rationibus
cogentibus
.
For
who
could
frame
a
better
argument
for
exemption
from
their
authority
,
than
that
which
is
included
in
that
question
,
of
whom
doe
the
Kings
of
the
earth
,
(
intimating
other
Kings
as
well
as
Caesar
)
take
tribute
,
or
poll
mony
?
of
their
sonnes
,
or
of
strangers
?
and
concludes
,
that
the
children
are
free
;
wherein
his
exemption
is
clearely
included
:
yet
for
all
that
,
lest
we
should
be
an
offence
unto
them
,
by
putting
them
to
maintaine
their
right
,
(
as
this
man
counsels
,
and
Iudas
would
doe
)
rationibus
cogentibus
,
though
the
tax
was
heavy
,
dragma
,
and
sometimes
Didragma
viid.
ob
.
and
xvd.
upon
every
pol
,
which
was
the
double
dayes
wages
of
a
labourer
,
and
yearely
payd
,
yet
our
Saviour
gives
present
order
,
and
rather
than
a
fayling
should
be
with
him
,
or
his
,
workes
a
miracle
for
payment
thereof
.
Our
Saviour
Christ
allowes
of
what
is
appointed
by
the
edict
of
a
heathen
Prince
,
and
setled
only
by
right
of
Prerogative
,
and
prescription
,
without
requiring
to
have
the
same
maintained
rationibus
cogentibus
.
And
so
ought
this
author
to
doe
,
or
destroy
GODS
Ordinance
.
But
I
beseech
you
,
consider
what
large
,
and
spacious
floud-gates
this
man
sets
wide
open
to
let
in
a
whole
deluge
of
confusion
,
impiety
and
sacriledge
into
the
Church
,
if
the
contents
of
his
Letter
in
this
particular
,
might
obtaine
,
viz.
that
the
constitutions
,
orders
,
decrees
appointed
by
Canon
,
or
received
by
tradition
of
holy
Church
,
be
not
of
absolute
authority
,
and
require
full
obedience
,
but
are
to
be
scanned
,
and
disputed
,
and
not
allowed
,
or
received
before
they
be
maintained
rationibus
cogentibus
;
You
shall
neither
say
nor
read
the
Apostles
Creed
,
much
lesse
the
Nicene
,
and
Constantinopolitan
Creed
:
for
Arrius
,
Eutichus
,
Nestorius
,
and
an
100.
Hereticks
more
will
tell
you
,
that
the
Articles
touching
the
Deity
,
and
Humanity
of
our
Saviour
Christ
,
and
concerning
the
procession
of
the
Holy
Ghost
,
and
the
true
descent
of
Christs
soule
into
hell
,
the
place
of
the
damned
,
are
not
maintained
rationibus
cogentibus
.
You
shall
not
believe
that
the
Mother
of
our
Lord
was
a
Virgin
,
ante
partum
,
in
partu
,
and
post
partum
,
for
you
know
who
have
not
beene
ashamed
impiously
,
and
blasphemously
to
write
,
and
Preach
the
contrary
,
and
doe
hold
that
it
is
not
maintained
rationibus
cogentibus
,
you
shall
not
believe
the
holy
Catholicke
Church
,
because
you
know
who
say
it
is
not
maintained
rationibus
cogentibus
,
the
word
Catholike
being
not
found
in
all
the
Scripture
.
You
shall
goe
nigh
to
lose
two
petitions
of
seven
of
the
Lords
Prayer
,
Luk.
13.
Fiat
voluntas
tua
,
&
libera
nos
à
malo
,
because
some
may
say
that
it
is
not
maintained
rationibus
cogentibus
,
that
there
ought
to
be
more
in
the
Greek
,
than
are
in
the
Vulgar
translation
.
You
shall
lose
all
Saint
Pauls
Epistles
for
Ebions
sake
,
and
especially
the
Epistle
to
the
Hebrewes
,
because
you
know
who
saies
it
is
not
maintained
rationibus
cogentibus
.
You
shall
lose
Saint
Iames's
Epistle
,
because
you
know
who
saies
it
so
farre
from
being
maintained
to
bee
Canonicall
rationibus
cogentibus
,
that
it
is
verè
straminea
.
You
shall
loose
two
Epistles
of
Saint
Iohn
,
and
also
the
Revelation
,
for
these
are
not
maintained
to
bee
Canonicall
(
say
some
)
rationibus
cogentibus
.
If
Saint
Augustine
had
stood
upon
these
termes
,
he
had
never
beene
Catholicke
.
Come
we
to
the
holy
Sacraments
,
and
of
two
which
remaine
as
generally
necessary
to
salvation
,
wee
shall
not
have
one
at
all
left
us
,
if
they
and
the
rites
,
and
ceremonies
about
them
,
must
not
be
maintained
by
the
Authority
,
practise
,
and
tradition
of
holy
Church
,
but
with
this
mans
rationibus
cogentibus
.
You
shall
have
no
God-fathers
,
nor
God-mothers
,
no
imposition
of
names
,
no
saying
of
the
Creed
,
or
Lords
Prayer
at
the
Font
,
nor
Font
neither
,
no
vowing
in
the
childs
name
abrenunciation
Satanae
,
Mundo
,
&
Pompis
ejus
,
or
to
believe
in
God
,
and
keep
his
Commandements
,
no
taking
of
the
childe
into
the
Priests
armes
,
Nicene
Creed
,
the
Lords
Prayer
,
Trisagium
,
and
other
prayers
and
doxologies
read
at
the
administration
of
the
holy
Eucharist
;
for
these
were
not
read
by
our
Saviour
Christ
,
but
brought
in
by
certaine
Popish
Bishops
,
and
are
not
maintained
rationibus
cogentibus
.
You
shall
not
receive
the
holy
Sacrament
in
a
morning
:
nor
fasting
,
nor
kneeling
,
nor
standing
,
nor
walking
,
nor
from
a
framed
Table
,
nor
in
bread
cut
with
a
knife
,
nor
in
the
Quire
,
nor
in
the
body
of
the
Church
,
neither
with
this
man
,
because
none
of
all
these
things
are
maintained
rationibus
cogentibus
.
Your
Bishops
shall
have
no
power
of
Ordination
,
Consecration
,
or
Iurisdiction
over
Priests
,
neither
ought
there
to
be
such
degrees
,
or
names
in
the
Church
:
your
Chancellors
,
Commissaries
,
and
Officials
,
ought
not
to
keepe
Courts
,
to
send
out
Summons
,
Suspensions
,
and
Excommunications
:
your
Clergie
ought
not
to
be
maintained
by
Tythes
,
Offerings
,
or
Glebland
,
for
these
things
they
will
say
depend
only
upon
use
,
prescription
,
and
authority
of
the
Church
,
and
are
not
maintained
rationibus
cogentibus
.
And
to
conclude
,
you
shall
not
bow
nor
do
reverence
to
the
blessed
name
of
IESUS
,
more
than
to
the
name
of
Lord
,
or
Christ
,
or
Emanuel
,
or
God
,
or
Iehovah
,
or
Saviour
,
or
Maker
,
or
Redeemer
,
because
it
is
not
maintained
rationibus
cogentibus
.
Thus
in
three
words
this
man
hath
laid
a
plot
,
in
case
it
should
be
apprehended
,
and
concealed
from
the
Bishop
of
the
Dioces
and
his
Officers
,
to
do
more
hurt
than
all
his
Predecessors
did
or
could
doe
.
For
all
our
old
dotards
could
not
devise
such
an
exquisite
engine
,
to
undoe
Church
and
Common-wealth
,
as
our
acute
and
witty
Dedalus
hath
found
out
.
Cartwright
with
his
heavie
Volumes
,
Martin
with
his
virulent
tongue
,
Wigginton
and
Hacket
with
their
extraordinary
spirit
,
Dorrell
with
his
miraculous
power
of
possessing
,
dispossessing
,
and
repossessing
,
and
trouncing
of
Devils
up
and
downe
,
and
those
odde
fellowes
in
a
corner
,
with
their
spirit
of
prophesie
,
could
never
fetch
about
that
which
this
man
hath
light
on
.
All
these
did
but
set
their
mouth
,
and
fill
their
cheeks
with
winde
to
blow
out
the
light
of
the
Moone
,
which
so
long
as
the
Sunne
lasteth
,
they
will
never
be
able
to
do
.
Some
of
these
were
divided
one
against
another
,
Manasses
against
Ephraim
,
and
Ephraim
against
Manasses
,
and
both
agreed
against
Iudah
.
One
allowes
not
the
crosse
,
but
the
Surplice
he
esteemes
as
a
fooles
coat
,
so
can
be
content
to
weare
it
,
since
it
is
the
Kings
pleasure
to
have
it
so
.
An
other
casts
out
that
rag
of
Antichrist
,
but
submits
to
the
Crosse
,
as
better
agreeing
with
his
disposition
.
An
other
passes
not
upon
these
,
but
his
knees
may
not
buckle
to
Baal
,
nor
kneele
at
the
Communion
.
An
other
having
his
back
shored
up
with
his
seat
,
will
stand
at
the
Gospell
,
but
it
stands
not
with
his
ease
in
that
posture
to
bow
his
knee
at
the
name
of
IESVS
.
But
this
man
allowes
all
,
practiseth
all
this
,
and
is
so
benigne
,
and
propitious
to
the
Vicar
as
to
approve
his
doings
in
all
these
.
And
sayes
,
It
is
well
done
,
that
you
affect
decency
and
comelinesse
in
officiating
of
Gods
divine
Service
,
and
that
you
doe
the
reverence
appointed
by
the
Canon
to
that
blessed
Name
of
IESVS
.
All
this
while
the
Vicar
stands
much
beholden
to
him
for
his
kinde
approbation
.
Marry
hee
had
need
take
heed
,
that
he
kill
him
not
with
his
kindnesse
.
For
there
is
a
So
or
two
:
two
or
three
limitations
,
which
the
Vicar
must
looke
to
observe
,
otherwise
he
loseth
his
approbation
,
and
exposeth
himselfe
to
so
much
danger
,
as
may
be
imagined
in
a
Counterfeits
censure
.
And
if
he
avoide
his
censure
,
and
win
his
approbation
,
he
looseth
himselfe
,
and
the
cause
of
holy
Church
.
He
liketh
well
the
reverence
done
to
the
Name
of
IESVS
,
so
it
be
done
humbly
,
and
not
affectedly
;
to
procure
devotion
,
and
not
derision
of
the
Parishioners
,
and
so
he
doe
not
maintaine
it
rationibus
non
cogentibus
.
You
will
say
,
is
not
this
very
faire
and
plausible
?
Yes
marry
is
it
Sir
;
therefore
I
pray
you
tell
me
,
whether
it
be
in
the
Vicars
power
to
hinder
the
Parishioners
,
that
they
shall
not
say
that
that
is
done
affectedly
,
which
he
doth
most
humbly
:
or
that
which
he
heartily
intendeth
to
move
devotion
,
shall
not
move
derision
,
both
in
the
better
,
and
worser
sort
of
the
Parishioners
.
Of
the
better
●orthere
will
bee
no
great
doubt
,
but
they
will
bee
apt
enough
to
deride
him
,
of
whom
(
if
this
feigned
Letter
were
to
be
regarded
)
they
have
complayned
already
as
to
a
Diocesan
.
And
the
Vicar
can
looke
for
small
reliefe
against
their
derision
,
if
the
stroke
were
in
such
a
mans
hands
,
as
the
Author
hath
●eigned
himselfe
to
be
,
in
regard
that
he
findes
him
to
commend
some
of
them
for
discreet
and
modest
men
,
who
have
complained
against
the
poore
man
for
doing
well
,
as
this
Author
himselfe
confesseth
,
namely
in
presidenting
him●selfe
in
setting
the
Lords
Table
,
with
the
forme
in
his
Majesties
Chappels
,
and
the
Quires
of
Cathedrall
Churches
.
Those
that
will
complaine
of
him
for
this
,
and
goe
away
with
his
commendation
and
approbation
therein
,
and
have
the
Table
setled
(
if
this
forged
Letter
were
of
any
proofe
)
after
their
wils
,
and
contrary
to
the
Vicars
good
and
approved
desires
,
are
not
in
all
likelihood
to
receive
a
check
for
their
derision
and
scorne
cast
upon
the
good
man
.
The
Vicar
then
sees
by
this
time
in
what
case
he
is
.
For
if
he
do
reverence
to
the
Name
of
IESVS
,
as
he
ought
to
doe
,
and
they
deride
him
,
and
complaine
of
him
,
what
will
become
of
the
man
trow
ye
?
He
must
utterly
forbeare
to
use
any
reverence
to
the
Name
of
IESVS
,
and
conforme
himselfe
therein
to
this
discreet
and
modest
Alderman
and
his
brethren
;
or
be
laught
out
of
the
Church
for
doing
the
same
,
as
by
Canon
he
is
appoined
:
I
pray
you
therefore
tell
me
,
whether
this
personating
person
had
not
said
enough
in
this
So
of
his
,
to
keepe
the
Vicar
that
he
should
never
doe
the
reverence
appointed
by
Canon
to
that
blessed
Name
of
IESVS
,
if
he
must
doe
it
with
this
hazard
.
Exposed
he
is
to
derision
:
to
derision
of
his
enemies
:
enemies
that
have
appeared
against
him
:
enemies
fleshed
,
countenanced
,
and
graced
against
him
:
excluded
also
from
all
hope
of
reliefe
.
And
now
that
he
has
set
him
in
this
crampe
,
he
bids
him
doe
his
reverence
on
Gods
name
,
as
law
appoints
.
Either
he
must
be
a
profane
Esau
and
flat
Schismatick
,
and
not
do
it
,
or
be
made
a
Holocaust
indeed
,
a
Confessor
,
or
Martyr
if
he
do
it
.
Had
this
man
railed
against
the
Canon
,
and
the
makers
thereof
,
in
odious
and
ribald-like
termes
with
Martin
,
or
disputed
against
it
with
Cartwright
,
with
spitefull
and
venomous
reasons
,
he
could
not
have
frustrated
the
execution
thereof
so
speedily
,
and
effectually
,
as
he
hath
here
done
,
with
his
artificiall
and
plausible
dandling
of
the
poore
man
,
approving
,
commending
,
and
bidding
him
do
it
:
but
in
such
a
sort
,
that
if
he
do
it
,
he
shall
be
sure
to
bring
an
old
house
on
his
head
,
for
observing
an
old
popish
antiquated
Canon
.
If
there
be
laughing
,
jeering
,
and
derision
in
the
Church
,
and
that
raised
in
the
judgement
of
the
discreet
,
and
modest
Alderman
and
his
brethren
,
by
reason
of
the
Vicars
bowing
affectedly
at
the
name
of
IESVS
,
I
pray
you
what
will
be
come
of
the
man
?
had
not
he
a
faire
warning
given
him
?
and
see
,
he
would
not
looke
to
it
.
The
Item
was
seasonable
Doe
it
:
So
,
you
do
it
not
affectedly
to
procure
derision
of
the
Parishioners
:
And
now
behold
here
are
the
best
of
the
Parish
make
a
generall
complaint
against
you
,
that
you
have
done
it
affectedly
,
and
procured
much
derision
.
I
see
there
are
offences
and
Vmbrages
taken
by
the
Towne
against
you
,
whereof
I
gave
you
a
timely
caveat
when
I
spake
with
you
last
;
and
that
which
I
did
not
then
suspect
,
is
now
come
to
passe
.
The
Alderman
,
whom
I
have
knowne
this
17.
or
18.
yeares
to
bee
a
discreet
,
and
modest
man
,
and
farre
from
any
humour
of
Innovation
,
together
with
the
better
sort
of
the
Towne
,
have
complained
against
you
.
What
is
now
to
bee
done
?
bad
enough
with
the
Vicar
,
I
feare
me
;
but
that
all
this
is
but
done
in
perspective
,
without
realities
:
The
Penman
of
the
Letter
would
but
let
you
see
a
device
of
his
phansie
.
So
I
leave
the
Vicar
but
in
a
phantasticall
danger
.
But
what
I
pray
you
will
become
of
the
Church
,
if
this
lettered
mans
device
should
Cotton
and
take
reall
effect
?
For
though
he
doe
but
play
in
counterfeiting
his
Ordinary
,
yet
he
playes
as
the
Cat
doth
with
the
Mouse
,
for
in
the
end
he
intends
to
ruine
her
,
and
to
be
the
death
of
all
her
Canons
.
If
the
Centurion
,
or
a
meaner
man
,
even
this
Penman
himselfe
say
to
his
servant
,
goe
,
hee
goeth
,
or
bid
him
doe
this
,
hee
doth
it
.
But
the
case
is
not
so
with
the
Church
;
her
decrees
constitutions
,
and
Canons
must
be
scanned
,
and
disputed
upon
before
any
obedience
bee
yeelded
them
.
Shee
like
a
Mother
commands
,
and
of
right
expects
Obedience
immediately
from
her
sonnes
.
She
saies
ye
shall
all
bowe
,
both
Priest
,
and
people
at
the
blessed
Name
of
Iesus
.
But
this
man
thinkes
fit
to
demurre
upon
the
command
of
his
mother
and
before
he
will
performe
,
it
or
be
a
meanes
(
if
his
place
require
it
)
to
exact
obedience
in
others
,
he
will
have
the
matter
disputed
on
,
and
disputed
before
the
good
men
of
a
Corporation
.
And
then
the
disputer
must
use
no
inartificiall
arguments
,
and
say
the
Church
so
appoints
;
this
perfit
artificer
,
and
Peter
Ramus
will
not
allow
of
that
So
;
but
he
must
first
of
all
maintaine
the
decree
of
the
Church
with
arguments
,
and
reasons
,
and
those
must
bee
forcible
too
rationibus
cogentibus
;
or
else
no
bargaine
:
and
that
is
as
much
in
Vicars
power
,
or
any
mans
else
,
to
force
the
approbation
of
his
reasons
upon
wilfull
,
and
dis-affected
persons
,
as
it
is
to
avoyd
the
derision
of
his
gestures
.
In
the
meane
time
the
Authority
of
the
Church
stands
at
a
weake
stay
,
if
the
Vicar
must
lend
his
shoulder
to
proppe
it
up
with
his
rationibus
cogentibus
,
that
it
reele
not
on
his
head
;
And
it
would
be
a
merry
world
with
the
men
of
every
good
Towne
,
if
they
might
bee
allowed
to
piert
upon
the
Canons
of
the
Church
,
and
crow
over
her
authority
,
and
bring
her
to
the
question
before
the
common
Councell
,
to
know
of
CHRISTS
Spouse
,
as
they
did
of
Christ
Himselfe
,
by
what
authority
doest
thou
these
things
(
to
make
us
bow
at
the
Name
of
IESVS
)
and
who
gave
thee
this
authority
within
our
incorporation
?
Saint
Paul
saies
indeed
,
every
knee
shall
bow
,
&c.
But
we
among
our selves
have
concluded
,
that
that
place
Phil.
2.10
.
is
meant
of
the
knees
of
the
soule
.
What
shall
the
Vicar
doe
in
this
case
with
his
rationibus
cogentibus
?
If
hee
tell
them
the
ancient
Fathers
expound
it
of
the
knees
of
the
body
,
as
well
as
of
the
knees
of
the
soule
,
or
of
spirits
,
or
divels
:
and
that
according
to
the
plaine
Text
of
Scripture
,
and
doctrine
of
antiquity
,
the
Church
hath
ordered
that
the
knees
of
your
body
shall
bow
,
as
well
as
the
knees
of
your
soule
to
that
IESVS
that
is
a
Saviour
of
the
body
,
as
well
as
of
the
soule
,
this
is
new
doctrine
to
them
.
Therefore
now
there
is
no
remedy
,
but
to
take
him
along
with
them
into
Mars-street
,
and
after
they
have
benched
themselves
say
,
May
we
not
know
what
this
new
doctrine
,
wherof
thou
speakest
,
is
?
for
thou
bringest
certaine
strange
things
to
our
●ares
:
wee
would
know
therefore
what
these
things
meane
.
Doubtlesse
,
this
is
the
liberty
this
man
seekes
to
thrust
into
their
hands
.
But
thankes
be
to
God
,
there
is
not
a
Corporation
in
this
kingdome
,
I
perswade
my selfe
,
but
hath
more
grace
,
piety
,
discretion
,
and
good
government
,
than
to
lend
an
eare
to
such
idle
Dreamers
,
that
(
as
Saint
Iude
saies
)
defile
the
flesh
,
despise
Dominion
,
and
speake
evill
of
dignities
,
and
by
the
grace
of
GOD
they
will
be
wiser
than
to
be
bewitched
with
the
charms
of
his
commendations
of
discreet
,
and
modest
men
,
who
does
but
seeke
thereby
to
praise
them
into
Innovation
,
by
cunningly
applauding
them
to
be
farre
f●om
any
humour
of
Innovation
.
They
therefore
in
their
discretions
,
and
wisedome
,
will
thinke
fit
in
matters
of
the
Church
to
guide
themselves
by
what
they
see
done
in
the
Kings
Majesties
Chapels
,
and
in
Cathedral
,
and
Mother
Churches
,
and
to
order
themselves
humbly
,
and
piously
,
according
to
the
godly
,
and
holesome
Canons
and
constitutions
of
their
Mother
the
Church
;
that
so
from
her
,
and
her
Governours
,
and
from
the
Kings
most
sacred
Majesty
,
they
may
,
to
their
comfort
and
commendation
,
receive
the
commendation
of
modest
,
and
discreet
men
,
and
such
as
are
farre
from
any
humour
of
Innovation
:
and
let
this
subtile
Innovator
,
with
his
popular
devices
,
goe
by
,
who
with
Iudas
of
Galile
,
and
boasting
Theudas
seekes
,
with
faigned
words
,
and
deceitfull
speeches
,
to
beguile
simple
,
and
well
meaning
soules
,
and
to
draw
much
people
after
him
.
But
by
reading
of
the
holy
Scriptures
,
which
now
(
GOD
be
praised
for
it
)
almost
every
one
with
Timothy
knowes
of
a
childe
,
they
understand
what
befell
such
seducers
,
and
their
followers
,
and
therefore
they
have
no
list
,
either
in
piety
or
reason
to
follow
them
,
as
many
as
obeyed
them
,
were
dispersed
,
and
brought
to
nought
.
To
conclude
;
I
desire
to
make
any
sober
man
,
and
indued
with
common
reason
,
my
judge
,
whether
he
would
thinke
that
,
the
Lords
Archbishops
and
Bishops
,
and
the
whole
Convocation
house
,
men
of
singular
wisedome
,
piety
and
learning
,
(
as
their
yeares
,
breeding
,
and
education
gives
them
,
)
should
bee
at
so
much
trouble
,
and
charge
to
sit
so
long
together
,
to
consider
of
the
state
of
the
Church
,
and
to
consult
with
the
Kings
Majesty
about
the
same
,
as
by
the
words
in
his
Majesties
Writ
may
appeare
,
and
then
to
devise
and
frame
Canons
and
lawes
usefull
,
and
necessary
for
the
good
,
pious
,
and
peaceable
Government
thereof
,
and
that
the
Kings
Majesty
also
,
according
to
his
supreme
power
in
all
causes
Ecclesiasticall
as
well
as
temporall
,
should
give
his
royall
assent
under
the
broad
seale
of
his
kingdom
for
confirmation
of
them
,
as
all
Princes
,
and
Monarchs
have
done
in
the
first
sixe
generall
Councels
;
if
after
all
this
is
done
,
all
such
their
Lawes
,
and
Canons
so
made
,
and
established
,
should
be
turned
into
Tennis
Balls
for
Vicars
,
Parsons
,
and
Parishioners
to
tosse
,
and
bandy
up
and
down
,
and
question
at
their
pleasure
,
and
not
to
have
them
executed
,
nor
allowed
,
before
they
be
maintained
rationibus
cogentibus
?
I
believe
otherwise
,
but
that
I
leave
to
whom
it
concernes
.
There
is
one
thing
more
which
I
cannot
choose
but
touch
upon
this
Author
for
.
For
mee
thinkes
that
modesty
and
discretion
,
which
he
commended
in
the
Alderman
of
Grantham
,
he
hath
not
reserved
for
our
commendation
in
himselfe
.
For
thus
he
twitteth
the
Vicar
;
The
Communion
,
you
(
out
of
the
Booke
of
fast
1.
of
the
King
)
are
pleased
to
call
Second
Service
.
In
my
poore
opinion
,
modesty
and
discretion
might
have
taught
him
to
have
forborne
such
petulant
language
.
Surely
the
man
could
not
but
know
,
but
that
the
booke
of
Fast
was
not
compiled
,
nor
ordered
to
be
read
publikely
in
every
Congregation
,
without
the
appointment
of
the
Lord
Archbishop
of
Canterbury
,
nor
without
his
Majesties
gracious
directions
,
and
royall
Confirmation
thereof
;
and
if
the
Vicar
having
such
authority
for
his
warrant
,
doe
call
the
Communion
the
second
Service
,
me
thinkes
in
common
discretion
,
and
ordinary
civility
,
he
ought
not
to
have
a
Ieere
cast
upon
him
,
by
a
bettter
man
,
than
this
Secretary
can
bee
:
for
the
reflection
of
the
jest
and
scorne
(
you
are
pleased
)
transcends
the
Vicars
head
quite
and
cleane
,
and
strikes
hie
,
and
aloft
upon
the
toppes
of
hills
and
mountaines
,
from
whom
hee
may
bee
taught
to
learne
to
keepe
better
distance
.
Well
,
the
Vicar
is
pleased
,
having
so
good
authority
,
to
call
it
the
Second
Service
:
but
this
man
is
not
pleased
.
Truly
I
cannot
but
pitty
the
Vicar
,
that
has
met
with
a
man
so
hard
to
please
.
When
the
poore
man
did
president
himselfe
in
his
actions
,
and
setting
the
Lords
Table
Altarwise
,
by
the
Kings
Chappell
,
and
Quires
in
Cathedralls
,
the
man
is
not
pleased
,
hee
will
upon
Vmbrages
have
it
ordered
otherwise
,
if
this
feigned
Letter
deserved
any
credite
:
when
the
Vicar
performes
the
reverence
appointed
by
Canon
to
that
blessed
Name
of
Iesus
he
is
pleased
,
So
it
bee
done
So
and
So
,
with
such
limitations
,
and
hedgings
,
and
inclosures
,
as
the
canon
never
allowed
or
thought
on
,
except
it
meant
to
build
with
one
hand
,
and
pull
down
with
another
:
otherwise
he
is
not
pleased
.
Now
he
does
but
conforme
his
speech
to
such
language
,
as
he
heares
used
by
the
chiefest
and
most
eminent
personage
in
all
our
Cathedrall
Churches
,
and
by
the
Kings
Majesty
,
our
supreme
Governours
in
all
things
belonging
,
or
in
any
wise
appertaining
to
matters
of
the
Church
,
whether
they
bee
Rites
or
Ceremonies
,
words
,
or
actions
,
and
yet
he
is
not
pleased
.
He
wil
have
his
Vicar
neither
doe
,
nor
so
much
as
speak
as
they
doe
,
but
he
will
be
displeased
,
and
lend
him
a
smart
jerke
for
so
doing
.
What
,
trow
you
,
has
put
the
mans
mouth
so
out
of
taste
,
that
he
can
in
no
sort
rellish
what
was
done
by
the
Archbishop
that
then
was
,
and
what
he
did
by
his
Majesties
authority
that
now
is
:
whom
God
of
his
infinite
mercy
long
preserve
.
I
hope
he
hath
more
learning
,
than
to
conceive
the
Second
Service
to
be
a
new
thing
,
and
so
to
be
ashamed
of
the
name
.
For
besides
the
Liturgies
of
Saint
Basil
and
Saint
Chrysostome
,
and
others
used
in
the
Greeke
Church
,
and
those
that
have
beene
used
at
all
times
in
the
Westerne
Churches
,
wherein
he
sees
with
his
eyes
,
both
the
First
and
Second
Service
distinct
one
from
another
:
He
may
also
observe
the
use
hereof
in
the
Primitive
Church
,
if
he
please
to
consult
with
Saint
Iustin
Martyr
,
Tertullian
,
Origen
,
Saint
Cyprian
,
Saint
Ambrose
,
Saint
Augustine
:
or
read
a
Councell
,
which
hee
will
not
deny
but
hee
is
bound
to
read
,
And
I
looked
,
and
there
was
none
to
helpe
;
and
I
wondred
that
there
was
none
to
vphold
.
Esa.
63.1
.
But
those
mine
enemies
,
which
would
not
I
should
raigne
over
them
,
bring
them
hither
,
and
slay
them
before
me
.
Luc.
19.27
.
—
Vnum
vos
poscimus
omnes
.
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