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 down his Altar. Presented, and humbly submitted to the consideration of his Superiors, the Governors of our CHURCH. By JOHN POC●●●●GTON. D. D.  
In●edige primò, prius coepisse populum Christianum, quam populum Iud●●●●●.  S. Ambros. de Sacr. l. 4. c. 3. 
〈…〉 hoc Altar 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 Coal from the Altar, and behind it a Letter to the Vicar of Grantham: The Author of either of these is to me utterly unknown. My speech therefore must needs be innocent, and my personal reflections none at all.  
Mr. Cotton is marked by the Coal to be the Father of that Epistle: This man I knew well in Cambridge to have humanity-learning of his own: And if I may know him by this Letter, than I am sure, he hath taken his Divinity upon trust. Hereby he hath made a double forfeiture, of the Merchant's faith, and of his own, and laboured to his own loss, and theirs that believe in him, if he make not both good.  
It is twenty years and upward, since he was translated from the body of Emanuel College, to be made a member of a new body severed from the ancient Clergy of England (as King james of famous memory in his Directions speaks) to become neither Parson, Vicar, nor Curate; but Lecturer of Boston. It is therefore hard to determine, which of his Diocesans he doth personate in that Letter.  
Wherefore this Quaere we must leave, as the servants did the inquiry after him that had sown tares, and was stepped aside, to their Master's 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 penman hath brought out of his treasures of late writers misunderstood, the Author of the Coal hath plucked up. What he hath fetched from their Elders, my endeavour, by God's assistance, may in some part weed out. Thus having brought you acquainted with my scope, I betake myself, 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 twain is most to be regarded. Which Pilate preferred. Which obtaineth the prime place with the Penman 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. IU. 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 Emperors, out of Eusebius and Tertullian.  

Cap. VI p. 18. ad 22.  Of the succession of Bishops in their several Sees. S. Ambrose his art to save his Church and Altar standing. Of their manifold Synods. Exercise of the power of the Keys. Wealth of the Church of Rome. The multitude of Christians in Cities and Castles, a terror 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. Books 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 Heretics 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. james Chair in jerusalem, S. Peter's Chair in Rome. What kept S. Austin in the bosom of the Church. Heretics had no Churches. Succession of Bishops from the Apostles, necessary in a true Church. How S. Irenaeus, S. Augustine, Tertullian, confounded Heretics. 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 Heretics and Apostates, before their admittance into the Church. Of Confession and Exomologesis. Days of penance and absolution. Citizen's penance.  
Of Schools of Religion. 
Cap. XI. p. ●3. ad 60.  Catechists. Degrees in the Church. Educati, Audientes, Catechumeni, Intincti, Neophyti. Heretics neglected these Orders. Libraries. Treasuries. Offerings at the Eucharist. Disposed of by Bishops. Corruption among Deacons. Timothy directed to take part of Oblations. The Emperor's brother a Bishop.  
The Altar stood in Sacrario. 
Cap. XII p. 60 ad 66.  Mysteries of the Eucharist not permitted to be seen of all. Chancels how divided. Communio Laicorum. Priests only stood about the Altar. What things were done, and consecrated at the Altar. Heretics could not consecrate, because they had no Altars, Priests not allowed to be Executors, nor to be drawn from their daily service at the Altar.  
The Rubric concerning the standing of the Table in the body of the Church. 
Cap. XIII. p. 66. ad 71.  Of the Rubric concerning Chancels. Who hath the appointing of books to be read by Priests. Peter Lombard, and the ancient Fathers appointed to be read. Bishop jewel and others directed to be read. Communion Tables, according to Bishop jewel, stood in t●● Presbytery. The Presbytery is not the body of the Church.  
The an 〈…〉 Communion Tables, 
Cap XIV. p. 71▪  Eusebius' 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 heretical. The Altar in Tyre how it stood in the midst of the Presbytery. Church in Tyre built conformable to the Temple. Four distinct places in Solomon's Temple. How the Altar there stood in the midst. God's 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 Solomon's Altar.  

Cap. XV. p 79. ad 84.  S. Augustine's 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 faithful only allowed to come to the Lords Table. God walked in the midst of the Camp, when he went either before or behind it. Audientes and the rest that were invited, did all participate of Christ's flesh, and also of Christ's blood, when their several duties were performed.  

Cap XVI. p. 84. ad 93.  The testimony of the fifth Council of Constantinople examined, touching the standing of the Altar in the body of the Church. The people of Constantinople violent to have the Diptyches read, forget their duty to the Patriarch, and to the Emperor. The Archbishop and people adore the holy Altar. How David did compass the Altar. How people do run about the Priest. What the Diptyches were.  

Cap. XVII. p. 93. ad 97.  Whether the Choir may be found in the body of the Church out of Durandus, and Platina. Boniface the second divided the Choir from the people, how to be understood. How long this was done before ●he fifth Council of Constantinople. The Priest turning about at the Altar, doth not argue that he stood among the people: no more than the Bishop's 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. justin, 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 Montague, Bishop Andrew's, 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 Mass is not to be allowed. The outrage of the people committed in breaking down 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 jewel. On the Altar stood the Cross of Christ in the Primitive Church, and in S. Chrysostom's time; and for some time in Q. Elizabeth's rain. Steps unto the Altar. Altar drawn with Curtains. Archbishops, Bishops, and all sorts of people do reverence towards them. Penitents humble themselves before them. Barbarous Soldiers humbly kiss them. S. Ambrose willing to be made a sacrifice for them.  
Complying with the jews doth not argue the creeping in of Altars. 
Cap. XXII. p. 121. ad 130.  The enemies of the Church have long since picked a quarrel at her Altars, and her Priests. The Council of Aquisgrane defendeth them. At what hour of the day Christian Altars came in. Christian Altars came in at Noah's flood, and have continued in God's Church ever since. Danger to meddle with holy and consecrate things. K. JAMES washed his hands of them. The whole of the Christian Church was framed by the pattern of the jewish Church. Son of the Church an honourable name.  
The conceit of a Dresser unworthy a Divine, 
Cap. XXIII. p. 130. ad 137.  or moral man: Suiting. Psychicus in Tertullian. The Patriarch, and Bishops in the fifth Council of Constantinople, express a different apprehension of the Altar. Christ's first institution of the Sacrament, no rule to us in matters circumstantial. 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. Augustine's 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. judith and hester's 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 Logic 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 man's confirmation, 
Cap XXV. p 147. usque ad finem.  Rationibus cogentibus. Persons ill affected will take liberty to disturb Church and Commonwealth, and renounce all obedience: if they may require proof of what is commanded rationibus cogentibus. The edicts of Princes, Articles of our Creed, petitions of the Lords Prayer, Books of holy Scripture, our baptism, Eucharist will be questionable and unsettled, if men may require to have these maintained rationibus cogentibus. Authority Ecclesiastical and Temporal, 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 distress the Vicar is in, being put to maintain the Canon touching bowing at the Name of JESUS, rationibus cogentibus. The Author ill advised to make a jeer of the first and second Service. The first and second Service have continued in the Church, 1636. years.    

Perlegi Tractatum hunc Theologicum, cui Titulus est [Altare Christianum, etc.] 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.   
ALTAR CHRISTIANUM.  

CAP. I. 
The Letter. By that time that you have gained some more experience in the cure of souls, you shall find no such Ceremony as Christian Charity.  Of Christian charity. Of verity. Which of the twain is most to be regarded. What Pilate preferred. Which obtaineth the prime place with the Penman of this Letter.  
HE that made the poor Vicar's plea (I dare say) looked for no fee in this world. And he that makes the dead Vicar's 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 known imperfections and disabilities thus overmastered, something I will say (by his assistance, who is Truth itself) in zeal to the Truth, whose I am, and whom I serve.  
As the fort of jebus was manned with the lame and the blind, so is this man's letter maintained (to keep his own phrase) rationibus non cogentibus.  
I will not therefore be afraid to assail 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 substantial way for sound Christians to walk in, as Divine verity. If two walk hand in hand together out of this path, their kind complying in error, is nothing less than treachery. Their mutual love I may not call piety: for he who is love, and truth, hath entitled sanctification to this, and not to that. Sanctifica eos in veritate, joh. 17.17. Love showeth to all men who are his Disciples, In hoc cognoscent omnes, etc. joh. 13.34 but Truth it is that first makes them so.  
Whilst men roave in their opinions, though good and reverend, some saying, Thou art the Baptist, some Elias, etc. Yet quem dicum homines? they show themselves by their errors to be but men. But those that he hath chosen to be his Disciples avouch this Truth, which their foreman says for them, Tu es Christus, etc. says St. Peter. 
S. Chrys. hom. ●4.  Petrus tanquam os Apostolorum, & caput, pro omnibus respondet. Truth distinguisheth Christ's Disciples from other men: then Love declareth and maketh known whose they are.  
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 itself returned him an answer. No marvel then, if much bustle and stir have continued ever since about it. His haste to please men, exivit as judaeos, lost him; and so will us, that resolution. Pilate, to get favour of the jews, made haste out, and left Truth behind him: The like reflection upon the men of Gr. and their friends, moved our Penman to affect a by-path, and to run counter, flat-crosse to the present directions of the Governors of our Church. Marry, you may not parallel him with Pilate, it was not for favour, but dear charity's sake, which he commends to the Vicar, and prefers before all obedience to Ceremonies appointed by the Church. And doubtless if the Vicar could have seen Truth, the foundation of his Charity, he would have received it, 

The Letter. The name of Table in the Christian Church is 200. years more ancient than the name of Altar. It is well known 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 years after Christ, hath these words against Celsus, Objicit nobis quod non habeamus Imagines, aut Aras, aut Temple▪ 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 formal recommendation of disguised charity, he conceiveth aught neither to be given nor received as a legal 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 stranger's 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 withal is this, The name of Table is not two hundred years more ancient than the name of Altar in the Christian Church. The Author maintains it is: but not according to his own directions to the Vicar, rationibus cogentibus, and so makes a bad cause stark naught. Now that neither the Author nor myself be mistaken in the name of Christian Church, let us both hearken to St. Ambrose, Accipe quae dico, anteriora esse mysteria Christianorum, quam judaeorum. And again, Intellige primò prius coepisse populum Christianum, quam populam judaeorum. Christ was Christ before he was born of the blessed Virgin. Himself 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 jews either. judaei quando esse coeperunt? says St. Ambrose, I pray you when began the jews? why ex Iuda pronepote Abraha, from judah Abraham's nephews son.  

S. Amb. de iis qui initiantur. Ca 8.  1. Take we then a view of the Christian Church in the Old Testament, and there we find the name and use of Altars is above eight hundred years more ancient, than the name of Tables in God's Service. The children of God, by the light of nature infused into them, without any direction or special command; or rather by inspiration of Christ's blessed Spirit, who delighted to walk with the sons of men, erected Altars. Noah that durst not step out of the Ark without special warrant, 
Gen. 8.20.  and direction from God, by instinct of nature, guided by Christ's Spirit, built an Altar. Abraham also, with whom Christ walked as a friend, built two Altars, 
Gen. 12.7.  in one Chapter: Whereupon St. Ambrose says, 
S. Amb. l. 1. c. 2. de Abrah. Patriarch.  ubi Bethel est, hoc est, Domus Dei, ibi & Ara; ubi Ara, ibi & invocatio. But the name of Table came in with the Ceremonial Law, about Anno 2465.  
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 years more ancient than the name of Altar: But the name of Altars, and their religious use is, in the Christian Church guided by Christ's Spirit, above 1200. years more ancient than the name of Tables in the Church of the jews, 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 Author; and at Antioch it was so first called. And I am as sure, that the name of Table is not two hundred years 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, 
Mat. 5.23.  If thou bringest thine offering to the Altar, etc. Leave there thine offering at the Altar, etc. I suppose no Christian will deny: and this was near three years before he makes mention of a Table, at which the hand of him that betrayed him was with him. 
Luk. 22.20.   
S. Paul maketh mention of an Altar at which Priests in the New Testament do serve, 
1 Cor. 9.13. 1 Cor. 10.2 ●.  and of a Table which is the very same. Hitherto the name of Table is not two hundred years more ancient than the name of Altar.  
3. For the Primitive Church, Damasus says that Euaristus died a blessed Martyr; this man lived within eighty years after Christ, Anno 112. who (if we believe the Decretal) maketh mention of Altars. For he speaketh of the dedication of Churches, 
Tom. Concil. pag. 70.  and consecration of 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 Altar. Pius succeeded him, and lived Anno 158. who, according to Gratian, 
Tom. 1. Council pag 86.  maketh mention of Altars, and of a linen cloth spread upon Altars: whereunto the practice of the Church agreeth; 
Beda.  for, Corpus Domini non in sericis, sed in syndone munda consecratur. Wherefore for 158. years it may seem there is mention made of Altars, and none at all of the Communion-Table.  
Ob. But the Centurists tell us, that these Epistles are forged things, and trifles of no worth: Or if they be true, than you may see how timely the mystery of iniquity began to work in the Church of Rome in the dedication of Churches, 
Cont. 2. cap. 6.  and consecration of Altars.  
Sol. If they be forged things, why did no Catholic Father, not so much as in the Greek Church, detect the same, and cry them down? How comes it to pass, 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 Minister's authority to brand the Martyrs of the Primitive Church, and the whole Church both Greek and Latin, with the mystery of iniquity? But let the authority of these Decretals be what it will, here is some thing to be alleged 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 years more ancient than the name of Altar.   

CAP. III. Of Altars in S. Martialis, in S. Irenaeus, in Tertullian, in Origen, in S. Cyprian.  
But if the Decretals be of no value, 
S. Martial. Epist. ad Burdegal.  the like I hope will not be said of S. Martialis, who lived eighty years before Pius, and maketh mention of Altars, Coena Domini offertur in Ara. Now I come to an Author whom I conceive to be without all exception, viz. Irenaeus, a Martyr, and Scholar unto Polycarpus the Martyr brought up under S. john, and therefore knew well what the practice was of holy Martyrs, and godly Fathers both in the Greek and Latin Church, and was able to speak his mind, being chosen Ambassador 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 years 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. 
Iren. ● 4. c. 34  Deus nos vult offerre munus ad Altar frequenter sine intermissione. The name of Table than cannot be two hundred years more ancient in the Christian Church, than the name of Altar. For that were to place a table in the Christian Church, twenty years before there was a Christian Church.  
Tertullian lived Anno. 203. within twenty three years 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 kneel down before God's Altar. Here is mention made of Altars, and of reverence done before them. So Origen, who lived within twenty three years of Tertullian, 
Tertul. De penitent: cap. 9  viz. Anno. 226. 
* 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 own Ordinance, that the Priests of the Gospel 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. years of Origen, viz. An. 240. maketh often mention of Altars, and of the use of them in the Christian Church, 
Saint Cypr. l. 1. Ep. 9.7.  long before his time, and the Priests Ab Altari non recedant, ought not to be withdrawn from their service at the Altar, nor to be otherwise employed, Nisi Altari & sacrificiis deserviendo. To descend lower to prove the Antiquity of Altars, were against reason. By this, that hath been said, it appeareth, that the name of Table is not 200. years more ancient than the name of Altar. But that the name of Altars, and the reverend use of them, have been 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. years: therefore the name of Table cannot be 200. years more ancient in the Christian Church, than the name of Altar.   

CAP. IU. 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 years 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 years 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 own 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 years 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, 
Tertul. Apologet.  etc. verbo quo jussit, ratione qua disposuit, virtute qua potuit, ex nihilo expressit, in ornamentum majestatis suae. The like answer is given in sundry places to Celsus by Origen. The Heathen therefore did them wrong to charge them with Atheism, because they departed from their Idolatry, and renounced their 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 witness.  
Now that Christians had Churches, and Altars for Christian Sacrifices, from S. Paul's time, till the time of Constantine the Great (notwithstanding the many and bloody persecutions raised against them,) is so clear a truth, that I wonder any man of learning should deliver the contrary. For what service they can do the Church in maintaining an untruth, I cannot imagine.  
True it is, some Christians in the Apostles times, and after, till Constantine's reign, and when he was gone also, were forced, first for fear of Heathens, and after for fear of Heretics, were constrained sometime to meet in private houses, and vacant places: and as the Apostle saith, 
Heb. 11.38.  wandered in Deserts, and Mountains, and Dens, and Caves of the Earth: yet for all that the greatest part of Christians had both Churches and Altars all this time. And their Churches were distinct from private houses; 
1 Cor. 11.22.  Have ye not houses to eat and to drink? despise ye the Church of God. 
1 Cor. 14.23.  These Churches were common houses of great receipt. Here Men and Women, unbelievers as well as believers, learned and unlearned. Here much people assembled and were taught. 
Acts 11.26.  In these Church's Women were not permitted to speak: 
1 Cor. 14.3, 35  but in their own houses they might speak, and ask their Husband's questions. 
1 Cor. 11.7. vers. 18.  Here men might not be covered, for this was against the custom which they observed when they met together in the Church. 
1 Tim. 3.4.  These Churches had their Governors, which also had houses of their own. 
1 Tim. 1.20.  These Governors were Bishops, which had power of excommunication and absolution. 
1 Cor. 5.5. 2 Cor. 2.7.  This power Diotrephes abused, 
3. Io. Ep. 10.  for he cast godly men out of the Church. These Churches had stocks of money belonging to them, which were dispensed by the direction of their Bishops to such as were admitted into the Church to be so relieved, 
1 Tim. 5 9, 14, 16.  as Widows of 60. years of age; 
1 Cor. 16.1.  but young and idle Widows were not to have any such allowance. 
Tit. 1.5.  There was in these dangerous times a visible Church. 
Act. 20.31.  There were Bishops and Presbyters to govern it. 
1 Cor. 11.18.20.  S. Paul himself, with these Presbyters at Ephesus three years together. And it is manifest, that they came together into one place to serve God, and this one place S. Paul saith is a Church. How can it then be said, that there was no Christian Church built in the Apostles time: but that they met only in private houses. I maintain not the fabric and endowment of those Churches to be all one with ours.  
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 fairly built of Stone, covered with Lead, beautified with goodly Glass-windows, Pinnacles, Battlements, have their Porches, several Isles, 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, Tithes, Houses, Gardens, and Orchards, for Parsons, Vicars, Prebendaries, Deans, and Bishops. Our Churches, with their Parishes, have their several limits, bounds, and Precincts. Now to imagine the continuance of all these in this complete and flourishing estate ever since the Apostles times, were to build Castles in the air. 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 mean true material Churches, but suitable to the condition of the Apostles, and Apostle-like men of those times. Those times had Wooden Chalices, but Golden Priests. The Churches were wooden, poor and base, but the Churchmen were like polished Sapphires. They were poor in earthly revenues, 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 return to their former common use, to eat and drink, to lie down and sleep in: but were employed only for the worship of God, reading, and expounding of Scripture, singing of Psalms; 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 Parlours, upper or lower rooms; whether covered with Thatch or Reed, Tyle or Slate: whether paved with Stone, or beaten plain 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 than 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, Widows maintained, and the Elders that ruled well were doubly honoured.  
These poor and contemptible Churches were at the very first so distinguished, that Audientes, Catechumeni▪ Believers, and Priests, yea, and Penit●nts, had their several places to set them apart one from another. These poor Churches shined not with gold or precious stones, but were illustrious and glorious by the holiness of Priests, holiness of Altars, where they alone waited; and the holiness of the blessed Eucharist that was thereon, and could not elsewhere be consecrated.  
The maintenance, and Mansion-houses belonging to these Churches and Churchmen, persecution made uncertain to the chiefest of them, more than to the rest. For unto this very day, We both hunger, etc. thirst etc. are naked, etc. have no certain dwelling place, saith he, that knew both how to abound, and how to want: how to enjoy the revenues of devotion, and to endure the misery of persecution.  
The knees of Camels showed well, that the practice of piety was then performed, in kneeling before their Saviour and Redeemer. The stools they had were either none, or none but fall-stooles, to come and fall down and kneel before the Lord their Maker. Ambition to step up into the highest rooms and seats, and there to enclose and inthronize themselves, was confined to Pharisaical Feasts, or Synagogues: holy men had no such custom, sought no such state or ease; neither the Churches of God.  
It is plain enough they had Churches for God's service, and as evident it is that they had Altars. S. Paul says in plain terms, We have an Alt●●▪ and distinguisheth it from the levitical Altar: for hereof they have no right to eat, 
Heb. 13.10.  which serve at the Tabernacle. Consider what Theophylact says, 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. 
Theoph. in Hebr. 13.  Some expound this place of Christ Himself: wherefore if any further difficulty should be made in expounding this and the like places of Scripture, the practice of the Primitive Church immediately succeeding the Apostles, (whereof we have already heard, and may hear more) will make it plainly appear; that Christians in these purest times, and in the midst of their persecutions, had Churches, and in these Churches were Altars; and that they are utterly mistaken that say no Churches were built, no Altars erected till two hundred years after Christ.   

CAP. V. Of the favour which Christians found, with the Emperors in the midst of their persecutions. Eusebius and Tertullian witnesses hereof.  
IT may not be denied but many and bloody were the persecutions, 

The Letter. The faithful for fear of Tyrants, were fain to meet together in private ●ouses, in vacant places in Woods, and Forests, and in Caves under the ground.  
And may we think that Altars were built before the Churches.   wherewith the Saints of God were tried in that fiery furnace, whereinto they were cast, and continued near 300. years. Yet as it was with the Israelites, when they served the Philistines, 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 connivance, and extended an hand of mercy, and sometimes an arm of protection over them. We may find, that the Emperors caused sundry edices (upon petitions of grace, preferred by divers pious, and worthy persons unto them) to be issued out in their behalf: as that of Trajan; 
Euseb. l 3. c. 30.  hoc genus non inquirondum; This was in the third persecution, 
Dion.  Anno. 98. Nerva before, eos absolv● vol●it. This was Anno. 96. Domitian, in contempt of the mean and despicable condition of the brethren of our Saviour, 
Euseb. l. 3. c. 17  did the like ten years before. This was in the second persecution, Anno. 81. Hence it was, that St. john returned again from banishment, 
Euseb. l. 3. c. 18.  and dwelled at Ephesus, and remained Bishop there as afore. Adrian succeeded these in his favourable edicts, in the behalf of Christians; Ne turbentur. Saint justin putteth Antonius Pius his son in mind thereof. 
S. Iust. Orat. ad Anton. pium Euseb. l. 4. c. 8, 9  This was Anno. 117. Antonius Pius, upon the petition of this holy man, 
Niceph. l. 3. c. 27.  did the like; And this was Anno. 138. Melito Bishop of Sardis, confesseth it to be true; 
Euseb. l. 4. c. 13  that Nero, and Domitian, at the instigation of some wicked men, 
Niceph. l. 3. c. 28.  persecuted the Christians, but that Domitian, upon better consideration, relented: And that the Emperor's Ancestors, 
Euseb. l. 4. c. 25.  to Antoninus Verus, did support and defend them, as he also did, this was Anno. 161. But Marcus Aurelius, as he had just cause, not only defended them, but commanded their enemies to be burnt quick, because by their prayers, 
Euseb. 5. c. 5.  his Army was refreshed with water, in a great famine and drought; 
Niceph. l. 4. c. 1●.  and his enemies the Germans, were burnt with fiery hail storm. julius Capitolinus witnesseth the same, Fulmen de coelo p●ecibus suis contra hostium mac●inamentum (sc. Legio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta) extorsit, suis pluvia impetrata, 
Euseb. l. 5. c. 19  cum siti laborarent. This peace Commodus granted unto the Universal Church, 
Niceph. 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. 
Euseb. l. 7. c. 4.  And in the seventh persecution, Dionysius Bishop of Alexandria, 
Euseb. l. 7. c. 12  in his Epistle to Stephen Bishop of Rome, confesseth, that all the Christians than enjoyed peace. And this was in the eighth persecution under Decius, Anno. 256. Galienu● granted the like edicts, under whom and Valerianus was the ninth persecution. This was Anno. 260.  
Hear now what Tertullian will say to this purpose, who was 140. years before Eusebius. The Laws made against Christians, Trajanus ex parte frustratus est, vetando inquiri in Christianos'. And Hadrian, Vespasian, Antoninus Pius, 
Tertul: Apolog.  Antoninus Verus, would never urge the execution of them: Let, saith he, M. Aurelius his letter be produced, hereby it will appear, 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 threatened punishment against all those that accused them: Domitian indeed began to persecute them, but he 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 seems by Tertullian, from the time of Domitiam, Anno. 81. unto the Reign of Severus, when Tertullian lived, found Protectors, not all great persecutors; this was Anno 193. Nero excepted, the Heathen could not show from the Reign of Tiberius, (when Christianity began) how any one Emperor sought to root them out; but he could let them see, that very many had showed them favour. Christians therefore, for fear of Tyrants, were not fain for 200. years 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, 
Euseb. l. 8. ca▪ 1, 2.  Anno. 298. And Dioclesian was the first persecutor, that I can find, that caused Churches and Oratories to be broken down, which had been soon done, if Christians had no Churches, till above 200. years after Christ.   

CAP. 6. Of the succession of Bishops in their several Sees. S. Ambrose's art to save his Church and Altar standing. Synods assembled. Power of the Keys exercised. The wealth of the Church of Rome. The multitude of Christians a terror to Heathen.  

Euseb. l. 5. c. 6.11. l. 6. c. 9 l. 7. c. 31.  IT is also manifest, that there is a continued succession of Bishops from the Apostles times unto the Nicene Council. 
Euseb. l. 8. c. 1.  And the Catalogue of the four most famous Sees of jerusalem, 
Euseb. l. 3.11.19. l. 4. c. 4, 5.  Antioch, Alexandria, Rome, appear in Eusebius. And it is probable, that the godly Bishops preserved their Churches standing in those dangerous times, by the selfsame art whereby S. Ambrose kept his from surprising of Arrian Heretics: 
Amb. Ep. 33. l. 5.  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 find 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 Emperor 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, look unto his own house, when by prayers and tears he was forced so to do. 
Tertul. Apol.  Vis haec Deograta. A broken and a contrite heart thou canst not despise. The Heathen are entered into thine inheritance. Lay hand upon the shield and buckler. Why pluckest thou not thy right hand out of thy bosom? Thus (doubtless) 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 maintain a falsehood.  
The Bishops of those times were contented to yield themselves to be sacrificed, to keep their Churches from ruin. They put on the mind of the Lord jesus, If ye seek me, let these go their ways. This mind Saint Ambrose notably discovered, 
S. Amb. l. 5. Ep. 32.35.  Offeram jugulum meum. utinam meo sanguine sitim suam expleant. Let my life go to save my Church. O blessed mind, well beseeming a Bishop! nay to save the Altars, pro Altaribus gratiùs immolabor, I would be glad at my heart to be sacrificed for Altars. Behold, Behold, the precedent of a true Bishop! and let him that is bound in conscience to precedent himself by such a pattern, 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 several Sees, we may be well assured they had Churches, and did not for fear 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. 
Concil. Laod. Can. 9  The Canon is expressed, De his qui ad Haereticorum speluncas causa orationis accedunt: Heretics would consecrate and administer the Sacrament in any place, in Woods or Dens; but Christians only in the Churches and upon Altars, even in the heat of persecution under Valens.  

Euseb. 3.20.  Moreover, within the space of 200. years after Christ, there were made many Assemblies and Synods of Bishops: as namely, one in Asia, at which was present S. john himself, with the Archbishop and other Bishops, 
Euseb. 4.14.  Anno 99 There was also a Synod at Ancyra in Galatia, against Montanus, Anno 163. wherein his opinion was adjudged profane, and the defenders excommunicated. Therefore they had Churches. 
Concil. Ancy●. Can. 2.3, 4, 5.6, 7, 8▪ 9  But if we take a view of the Canons of that Council, we shall perceive the several and distinct places appointed in their Churches, both for Fideles, & Catechumeni, & Audientes, & Poenitentes: And that these Churches had Goods and Lands belonging to them. 
Euseb. 6 42.  In the year 254. there met a very great Synod at Rome, under Cornel●us, when Novatus was cast out of the Church. In the year 273. a far greater Synod met at Antioch, 
Eu●eb. l. 7.29.  wherein Samosatenus was condemned; and by the Edict of the Emperor Aurelian, was cast both out of the Church, and out of his house.  
Some of these Churches had so great means belonging to them, and particularly to the Church of Rome, that even in the times of persecution, and when their Bishops suffered martyrdom, yet the Church, as appears by Cornelius his Epistle to Fabius' Bishop of Antioch, 
Euseb. 6.42.  maintained one Bishop, forty six Priests, seven Deacons, seven Subdeacons', forty two Acolythits, Exorcists, Readers, and Porters, fifty two Widows, and other poor one thousand five hundred. This was the estate of the Church of Rome when Cornelius was made 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 Keys, 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. 
Euseb. l. 7. c. 12.  
Tertul. Apol.  For as Seneca says, the superstition of Christians, had run through both Cities, and Villages, and open fields. Omnia complevimus (says Tertullian) urbes, insulas, castella, municipia, etc. And the meaning is not, that Christians were clapped 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 (says Tertullian) hoc genus inquirendos non esse, oblatos verò punire oportere. Christians therefore being so many, so potent, so zealous, would not run out of the Cities whereof they were Masters, to pray with Heretics 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 Brittany, 183. and in 55. Churches frequented. Parish Priests. Books of Canons appointed to be read in Churches.  
BUT to put this matter out of all Peradventure, and to make their error clearly to appear, that say there were no Churches built till 200. years after Christ: It is manifest, that within less than 200. years after Christ, Christians had some distinction of Parishes, though without Parochial rites which they now have: these Parishes had Consecrate ground or Churchyards belonging to them: in these Churchyards stood material Churches: these Churches were distinguished into several parts and rooms. And if all this prove so to be, than there were Churches built within 200. years after Christ, and it is an error to defend the contrary.  

Euseb. 2.17.  About the year of Christ 47. Eusebius proveth out of Philo, who lived under Claudius, and had conference with S. Peter at Rome, that in every Village there was then a religious House, which the Christians called Semnion, wherein it was unlawful to eat or drink; but all the time they were present in these houses, was spent in reading the Laws and Oracles of the Prophets, and in singing of Psalms.  

Clem. ●ecog. l. 10.  Before this time, Theophilus his house in Antioch was consecrated into a Church. And there S. Peter set his Chair. About the year 97. S. john and divers other Bishops kept their Synod in a Church. This Church stood over against the Hill where the Youngman robbed, 
Euseb. 3.20.  whom S. john converted. 
Niceph. 3.2.  Anno 110. Ignatius reproved Trajan in a Church. Anno 160. Polycarpus received the Sacrament in the Church of Rome. About the year 182. under Commodus, Narcissus was Bishop of jerusalem, who absented himself so long from his Church, that three one after another were created Bishops in his See. 
Euseb. 6.9. Euseb. 2.25.  So long stood the Church of jerusalem. Gajus, Anno 121 succeeded Zepherinus, and maketh mention of Churches built by the Apostles, and of the Tombs of the Apostles there to be seen, as Men went to the Vatican. 
Cent. 3. c. 3.  Anno 193. Severus allowed the Christians a Church or public house ad pium usum▪ 
Dion in Adr.  and before him, Anno 117. Adrian had done the like. But it is strange, that English Men of all other, against the Records of English Chronicles, and to the disgrace of our English Nation, should deny that any Churches were built till 200. years after Christ. For Anno 183. Lucius struck with admiration with the Miracle wrought in Germany his neighbour Country, by the prayer of Christians, 
Beda. Flores Hist. Pol. Virgil.  made suit to Eleutherius, ut per ejus mandatum fieret Christianus, hoping doubtless, that the God of Christians being his God, he and his Realm should be preserved from all dangerous enemies. Hereupon he caused the Temples of the Heathen gods to be dedicated to the worship of the true God; and erected 28. Bishops, and Archbishops Sees, and liberally endowed them; and by his Charter confirmed both Churches and Churchyards for Sanctuaries.  
But above a hundred years before Lucius, joseph of Arimathea in the reign of Nero and Arviragus, 
Hist. Angle 2.  had built a Church at 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 been saved: for Eusebius alone maketh it plain, that many Churches were built within 200. years after Christ; 
Euseb. ●. c. 1.  and that the number of Christians was so great, and their Bishops so much reverenced, that they built very wide and large Churches, because the old ones would not receive their Congregations.  

Euseb. 7.24.  These Churches had Parish Priests, as we now call them, or Priests which were not Bishops, belonging to them: for Anno 240. many of these were called out of their Parishes to be present at a Disputation, undertaken by Dionysius Archbishop of Alexandria, against the Chiliasts. Before this time, Anno 190. a Decree was made in a Synod of Palestina, that Eastern should be kept on no other day but Sunday: and it was also ordered, that this Decree or Book of Canons should be copied out & sent to several Parishes, 
Euseb. 5.34.  as well as Diocese, there to be read, that themselves might not be charged with the errors of their parishioners. Thus it appeareth, that there were both Cathedral and Parish or Village Churches, within less than 200. years after Christ.   

CAP. VIII. Situation of Churches on a Hill: looked towards the East. Five distinct places in Churches. Church porch appointed for Penitents. Penance in Sackcloth imposed on delinquents. Want of discipline among Heretics taxed by Tertullian. Where the Pulpit stood in S. Cyprians time. Laics not allowed to sit in the Church. Clergy and Laity divided at the Communion.  
IT appeareth by what hath been said, that there were Churches even from the very Apostles time: and that no doubt may be made thereof, we have their situation and forms 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. 
Tertul. adverse, Valent.  Nostrae columbae domus simplex, etiam in editis semper, & apertis, & ad lucem: 
S. Iust. Qu● 118.  amat figuram Spiritus Sancti, orientem Christi figuram, 
S. Epiph. haeres. 29.  saith Tertullian. S. justin before him tells, that Christians prayed with their faces to the East. 
Orig. hom. 5. in Numb.  This custom begun in the Primitive, hath continued ever since, 
S. Basil de Sp. S. cap. 27.  as may appear in the writings of the Fathers:  
Secondly, 
S. Greg. Nyss. Orat. 5. de Orat: Dominica.  for their forms. The Centurists tell us, of a Canon under the name of Gregory, Bishop of Neocasaria, and Scholar of Origen; wherein mention is made of five distinct places, 
S. Aug. l. ●●. de s●r. Dom in mont. c 9 Damas. l. 4. defied; ca 1●.  or Rooms in Churches, set apart, for so many several uses. This Canon hath not gotten the approbation of these judges, but we had not need to like it the worse for that, in regard we do find the Observation of these distinct places, and their several uses to be very ancient, and to be so set out and used, before either the Scholar, or the Master were borne.  

Cent. 3. c. 6. pag. 128.  The first of these rooms, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Church Portch, where Penitents used to stand; or rather, to cast themselves down, and, in humble manner, to desire the faithful to pray for them, as they went into the Church. 2. Is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Auditorium, this was within the doors of the Church, here stood those that were called Audientes, and behind them, such Poenitentes as were admitted into the Church, after open penance, Ad manuum impositionem. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this was a place allowed for the Gatechumeni to remain in; and there to stand and hear Lectionem & tractatum; which done, they were dismissed. And the name of the place put them in mind of their duties; which was to stand and view some Rites and Ceremonies of the Churches, and the place where the fideles were to communicate; and to busy their minds, in the contemplation and desire of those holy Mysteries, whereof the Fideles were partakers; and from which themselves were excluded, till after Baptism: 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this was a higher, and more eminent place, appointed for the faithful to stand in; who after the dismission of the Catechumeni, went to the service appertaining to them. Behind these, stood such Poenitentes, as had received imposition of hands, who were permitted to behold the dispensation of the sacred Mysteries, but might not partake the same: Therefore they stood, when the faithful kneeled. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Communion; where the Believers communicated, and received the holy Eucharist; called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expletio, because after delinquents had perfectly fulfilled their penance, they were reconciled to the Sacraments, and communicated. This distinction of places, in the Church, is very ancient: Therefore their mistake must needs be great, that say, there were no Churches built, till 200. years after CHRIST. That Churches had Portches, where Penitents humbled themselves, before the Canon was made, ascribed to Gregory of Neocaesarea, appeareth plainly, because Origen, after his fall, cast himself down there, and prayed all that came into the Church, 
Suidas.  to trample upon him, as unsavoury salt. Natalius also, who made himself Bishop of the heresy of Artemon, for a salary of 150d. a month, did the like before Origen did his. For he came in sackcloth, with ashes on his head, 
Euseb. 5.28.  fell down before Zepherinus Bishop of Rome: Nay, pedibus advolutus, non Clericorum modò, verùm & plebis, laying prostrate at the feet, not of the Clergy only, but, of the common people, he entreated all their prayers, and so, with much ado, vix tandem admissus, he was at last received into the Church. These distinct places continued in S. Cyprians time, Lapsis congruit verecundia, etc. adeant ad limen Ecclesiae, sed non utique ut transiliant: Modesty (say the Clergy of Rome unto S. Cyprian) becomes those that have fallen in persecution; they may come to the threshold of the Church, but not presume to step over: mittant legatos pro suis doloribus lachrymas, 
Cypr. l. 2. Ep. 7.  let them show their sorrow by their tears, & let these be their spokesmen for pardon. This discipline was strictly observed before this time by Fabianus, who would not receive Philip the first Christian Emperor into the communion of Believers, 
Euseb. 6.34.  before he stood in Locopoenitentium, in that place within the Church which was appointed for Penitents.  
There may also be found very good ground for the distinction of the other places in the Church before mentioned. It appears 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, 
S. Cyp. l. 4. ●p. 5.  and thinks fit to set him super tribunal Ecclesiae, ut loci altioris celsitate subnixus, & plebi universae conspicuus legat praecepta Evangelii. It appeareth also out of him, that several places in the Church were appointed for the Clergy, and for the Laity. Trophimus a Priest had either sacrificed to Idols in those times of persecution, or else was Libellaticus, had paid his fine to be freed, and had his Ticket or Libel to manifest the same, and to free him of further question. This man, after penance done for this fault, was admitted into the Church again, but found no other favour, 
S. Cyp. 4. ●p. 2. Euseb. ●. 43.  but Vt Laicus communicet, to communicate in the same place that the Laity did, and was not permitted Locum Sacerdotis usurpare, to approach unto the Altar, or take the place of a Priest any more: So Cornelius deposed Novatus that was made Bishop in a Tavern; and after he had performed public penance, he was received only, In communionem Laicorum, to communicate with the Laity. Now that these distinctions of places were strictly observed in the Catholic Church within 200. years after Christ, appeareth manifestly out of Tertullian, who, to the shame and confusion of Heretics, very excellently discovereth the want thereof among them. 
Tertul de prescript. cap. 16.  Non omittam ipsius haereticae conversationis descriptionem, I will tell you (saith he) what the fashion of Heretics is in their meeting, how light, vain, and base it is, issuing out of the earth, and the brains of idle men, Sine gravitate, sine authoritate, sine disciplina, very suitable to their faith. For first of all, 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 hear and pray all in one place: and if Heathen men come in while they are at their Sacrament, before these Swine do they cast their Pearls, 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 style the trappings of the Whore of Babylon. For the reformation of these gross and odious abuses, 
Concil. Ancyr. Can. 3, 4, 5, 6.  and to restore the Church to her ancient and reverend discipline, the Council of Ancyra was assembled. Here you shall find clearly, how Audientes, Catechumeni, Fideles, & Clerici, & Sacerdotes, were distinguished: by all which their mistake showeth itself, that say there were no Churches till 200. years after Christ.   

CAP. IX. Where the Communion was celebrated. The installation of Bishops. The Bishop's Throne. S. James' Chair in jerusalem. S. Peter's Chair in Rome. What kept S. Austin in the bosom of the Church. Heretics had no Church. Succession of Bishops from the Apostles, necessary to prove a true Church. How S. Irenaeus, S. Augustine, Tertullian, confounded Heretics. The detection of the creeping in of Aereticks. A true succession of Bishops in the Ch. of England. When Schismatics 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, 
Euseb. 5.26.  because it was a place appointed for Priests to administer the Sacrament in. Here Anicetus gave the Eucharist to Polycarpus, Anno 167. Hither Theotechnus brought Marinus to receive the Sacrament, 
Euseb. 7.15.  thereby to be encouraged to endure Martyrdom. Here were made the inthronizations of Bishops. Egesippus says that he was present at Rome, 
Euseb. 4.21.  when Anicetus was installed, 
Euseb. 6.29.  Anno 167. And many personages of great quality were present at the solemnity of Fabianus his installation. All these received their precedent from the Apostles. 
Euseb. 3.23.  For S. john went from Ephesus into a Church, Constituere Episcopos, to ordain Bishops. For this purpose, a Chair or Throne was placed in the Presbytery or Chancel. Vrbanus Bishop of Rome, Anno 230. speaking thereof, says, that before his time, Sedes in Episcoporun Ecclesiis excelsae constitutae inveniunt●r; ut thronus speculationem & potestatem judicandi, & solvendi, & ligandi à Domino sibi datam doceat; their High-place put them in mind of their high authority, given of the Lord to bind and lose. And Vrbanus may well say they were found there, for there they had continued in the principal Sees even from the Apostles: Sublimiorem quandam sedem fuisse indicat historia de Cathedra jacobi; 
Cent. 3 c. 6.  that there were such lofty seats, S. james his Chair is an evidence, say the Centurists out of Eusebius, that bore them no great good will. The Bishop's seat of S. james continued in the Church till Eusebius his time, 
Euseb. 7.19 Euseb. 5. c. 20.  Anno 326. which the Brethren there ordinarily have showed unto all men. Such a Seat it was, wherein Saint Irenaeus saw Polycarpus Bishop of Smyrna sit, Anno 180. Such a Chair, S. Austin telleth Petillianus, remained both at jerusalem, and Rome, from the Apostles days till his time. Though (saith he) you slanderously call the Chair in other Churches, Cathedram pestilentiae, what cause hath the Church of Rome given you, to say so of it; In qua Petrus sedit, & in qua ●odie Anastasius sedet? or the Chair of the Church of jerusalem; In qua Iacobus sedit, 
S. Aug. l. 2. Cont. Litter: Petil: ca 51.  & in qua hodie Iohannes sedet, quibus nos in Catholica unitate connectimur, to which two Churches we are joined in Catholic Unity? The succession of Bishops in such a Chair, was one thing, amongst others, that kept St. Augustine from departing out of the bosom of the Catholic Church. For thus he saith in his answer to the Epistle of Manichaeus; 
S. Aug. Cont. Manich. Epist. cap. 4. Tom. 6.  Multa in Ecclesiae gremio me justissimè tenent-tenet ab ipsa sede Petri Apostoli, usque ad praesemem episcopatum successio sacerdotum▪ The succession of Priests, from Saint Peter's seat, keeps me of right in the Church: Tenet Catholicae nomen, the name of this Catholic See, keeps me in. For whereas all Heretics would be called Catholics▪ yet when they demanded by a stranger, be ubi ad Catholicam conveniatur? where is the Catholic 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 do that. The very note whereby Heretics were known from Catholics, was; that Catholics could show their Churches, and the very Chairs in them; wherein there was not only a Moral succession in purity of faith and manners; but a Local succession of Bishops, continued, even from the Apostles times, which Heretics could not show, and therefore were hereby convinced to be such, and so put to shame, and confounded.  
Thus Irenaeus confoundeth Valentinus, Cerdon, and Martion. We are able, saith he, to reckon up all those, that were appointed Bishops by the Apostles, in their several Churches, unto our time. But because that was too long a business, for the work 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. 
〈◊〉 l. 3. ca ●, 4, 5.  By this ordination, and succession (saith he) the tradition which is from the Apostles received in the Church, and the publishing of the faith, hath come even to us; which we being able to show, confundimus omnes eos qui, quoquo modo, vel per suam placentiam, vel vanam gloriam, vel per coecitatem, & malam sententiam, praeterquam oportet, colligunt: we put all those to confusion, that through vain glory, or ignorance, broach new doctrines in the Church. For none of all these Heretics can derive their succession from the Apostles; nor show how their doctrines were received, by Tradition from them: For before Valentinus, there were no Valentinians, and he came to Rome under Hyginus, and increased his faction under Pius, and continued unto Anicetus. Cerdon also, that was before Martion, came in under Hyginus, who was the eighth Bishop; and Martion prevailed under Anicetus, which was the tenth. So those that are called Gnostics, from Menander, Simons Disciple. All these sell into Apostasy, after the Church had continued a long time.  
Thus Tertullian confoundeth Valentinus, Apelles, and other Heretics: 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 Heretics show that they had an Apostle for the Author of their doctrine, or some Apostolic man whom they do succeed: as Polycarpus was placed by Saint john in the Church of Smyrna, 
Tertul. de per●scrip. ca 11.  and Clemens by Peter in the Church of Rome. Confingant tale quid & Haeretici, I would fain see Heretics to set their heads to devise such a pedigree. This he was sure they could not: for Valentinus, and Martion (saith he) came in under Antoninus the Emperor, and were cast out of the Church by Eleutherius. 
S. Cypr. l. 1▪ ep. 6.  In this sort doth Saint Cyprian confound 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 he cannot prove his succession according to Apostolical tradition. 
S. Aug: l. 2. Cont. Petil: ca 51.  To conclude; thus doth Saint Augustine confound the Donatists, and Sectaries of his time; Numerate Sacerdotes, vel ab ipsa sede Petri, & in illo ordine Patrum, quis cui successit videte.  
They that say there were no material Churches built till 200. years after Christ, are more injurious to the Church, and unjust to themselves, and to all true members of the Catholic Church, than perhaps every one is aware. For if in all this time there were no material Churches, than there could be no material Chair, wherein their Bishops were enthronised, and if no Chair, than no real inthronization, than no personal succession from the Apostles, whereby the right faith was derived from God the Father, to his Son, whom he hath sent into the world out of his own bosom, nor from the Son to his Apostles, nor from the Apostles to succeeding Bishops. 
Tertul. de praescr: c. 14.  For (as Tertullian reaoneth very excellently,) if we will have the truth to be adjudged of our side, it must appear by this, if we walk in that rule, quam Ecclesiae ab Apostolis, Apostoli à Christo, Christus à Deo tradidit, which we have received of the Apostles, they of Christ, Christ of God. Those that deprive us of the benefit of this Apostolical tradition, pluck one special staff out of our hands, whereby we stay ourselves from falling from the true Catholic Church, and beat all Heretics out of our Communion. Miserable were we, if he that now sitteth Archbishop of Canterbury, could not derive his succession from St. Augustine, St. Augustine from St. Gregory, St. Gregory from St. Peter. For he that remembreth whom he succeeds, will doubtless endeavour, and pray to be heir to their virtues, as well as possessor of their places. What a comfort is this to his Grace, and to all those that receive consecration from him, and to all those that they shall ordain, when they remember, that this Grace can say, Ego sum haeres Apostolorum; Sicut caverunt Testamento, sicut Fidei commiserunt, sicut adjuraverunt, ita teneo: I am the Apostles heir, the Faith which they have by Will bequeathed to the Church, that I hold. Mea est possessio, Olim possideo, prior possideo, habeo origines firmas, ab ipsos authoribus quorum fuit res: Here I and my Predecessors have kept possession, here are my evidences which I have to show, that I have received the right Faith, from the true Owners. Vos verò, but as for you, Martion, and Apelles, exhaeredaverunt semper & ubdicaverunt, the Apostles, Christ, God Himself hath disinherited you, and cast you out: On the other side, what a confusion is this to all Heretics, or Schismatics, 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 yourselves to do in the Church, that are no sons of the Church? We can with Saint Irenaeus point you to the time of your coming in. You Cartwright, and your brood came in, as most Sabbatarians did, under Archbishop Whitguift; and you Aims, and Brightman, with your Laodiceans, came in under Archbishop Bancroft; and you Vicars, and our Cotton, with his fugitives, came in, or rather went out under Archbishop 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 do, and our duty is to bless God, that we are able so to do. Cotton therefore, or whosoever else is the Author of this Letter, showed himself a sly and subtle 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. years 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 be no reproach to him and his adherents, to have their coming in detected, and thereby themselves discovered to be no other, but such whose coming in may be discovered.   

CAP. X. Dedication, and Consecration of Churches, used by godly Bishops, and taxed by the Centurists for the Mystery of Iniquity. What penance was performed by Hypocrites, and Apostatas, before their admittance into the Church Of Confession, [Exomologefis.] Days of Penance, and Absolution: Citizens Penance.  
I Will pass from the placing of the Bishop's Chair, to the dedication of his Church where it was set. The dedication of Churches within two hundred years after Christ, showeth clearly, that there were Churches within that time. 
Decret: Euar: Decret: Hyg: Second: Gr●t.  There is mention of Dedication of Churches under Euaristus, Anno 112. and under Hyginus, Anno 154. under Calixtus, of such as were fallen to decay by age, 
Cl●●e● ep: ad jacob.  Anno 221. And before them all, Saint Clemens his command, both for building, and Consecrating of Churches, maketh it apparent, that there were Churches. The words of his Epistle to St. james are these, Ecclesias facite per congrua loca, quae divinis precibus sacrare oportet. 
Cont● 3 c 7.  These testimonies of Roman Bishops the Centurists suspect, and brand the Dedication of Churches, with the Mystery of Iniquity. But who delivered them the keys of the bottomless pit, to condemn whom they list? Or what Mercury conveyed Saint Peter's keys into their hands, to shut out, nay thrust out of heaven, and to let in thither whom they list? No blessed Martyr, holy Father, or godly man before themselves durst, nay would forget their own piety so much as to tax the Dedication of Churches for a Mystery of Iniquity. But some of all these sorts have allowed, commended, and practised the Dedication of Churches. Where then the Doctrine and Decrees of Popes, and of the first and best times, are confirmed by the doctrine and constant practice of the holy Catholic Church, it seems great boldness and impiety in three or four men, to condemn and to brand their authority with the Mystery of Iniquity. It appeareth by the testimonies of Eusebius, Athanasius, Basil, Nazianzen, alleged by the Centurists Gent. 4. cap. 6. and of S. Austin, Prosper, and Sidonius alleged by them, Cent. 5. c. 6. and, if they had been disposed they might have added to these, S. Chrysostome, Sozomen, S. Ambrose, Greg. Magnus, and divers 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 own Master; whether the work were good or bad, it is confessed on all hands, that there were Churches dedicated within 200. years of Christ; therefore the Centurists will help to cry down their opinion, that say there were none built in all that space.  
Secondly, the use of the keys, 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. years after Christ, do manifestly declare, that there were Churches built within that space. For how Deliquents should be excommunicated out of Dens, Forests, or private houses, or solemnly admitted into them again, is beyond any common understanding. If we cast our eyes upon the discipline used in the Primitive Church in casting out, and receiving men again into the Church, we shall find, that it was executed so solemnly, gravely, and impartially, yet with such pity and fellow-feeling of humane infirmities, as made the same very awful and reverend, and struck the minds aswell of those that stood, as of such as had fallen, with grief and terror. None that had fallen into any notorious crime, to the public scandal of their brethren, and to the wounding of weak consciences, were admitted again into the Church, before they had done open penance in sackcloth and ashes, with fasting and prayer. 
Euseb l. 3.23.  Thus was the Youngman, who had committed many notorious robberies, received again into the Church by S. john, Anno 100 So those simple Women led captive by Marcus the Valentinian, and by him corrupted both in body and mind, made open confession of their faults, 
S. Iren. l. 1.9.  Lugendo, & lamentando, Weeping and wailing before they were received into the Church. 
S. Iren. l. 3.4.  So by the sentence of Hyginus, Cerdon à religiosorum horninum conventu abstentus est, and was not received into the Church, before he had performed his penance, exomologesin faciens, Anno 151. So Martion and Valentinus were cast out of the Church by blessed Eleutherius (saith Tertullian; 
Tert. de praes●r. c. 10, 11. ) and when Martion confessed his fault, and submitted himself to take penance, he was received to peace, with this Proviso, that he should reduce those to the Church whom he had perverted. Now in what sort Penitents performed their penance, and made confession, the act itself will discover. 
Tertul. de penitent. c. 9  Is actus (saith Tertullian) this act which usually and most commonly is expressed by a Greek word, exomologesis est, wherein we confess our fault to God; not as though he were ignorant thereof, but ●o far forth as by this confession, Satisfactio disponitur, the mind is set in readiness 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 down of men, conversatione in injungens; imposing withal such a manner of conversation, as may move pity 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 lie in sackcloth and ashes; to have the beauty of the body in no honour, to fill the soul with sorrow; Plerunque verò jejuntis preces ale●●, to feed our prayers with fasting, to weep, wa●e, and mourn, night and day unto thy God, Presbyteris advolvi, & aris (as Rhenanus reads the place) Dei ●dgeniculari, to humble yourself before the Priests, and to fall down upon your knees, before God's Altars, to sue unto all the brethren for their prayers in your behalf. Haec omnia exomologesis, penance worketh all this. Ergo cum te ad fratrum genua protendis, Christum contrectas, Christum exoras, when you fall down at your brethren's knees, you catch hold of Christ, you over-intreat Christ to be good to you. And when your Brethren weep for you, Christus patitur, Christ is troubled and affected, Christus Patrem deprecatur, Christ becomes your intercessor to his Father. Facitè impetratur semper quod filius postulat, a son's request is ●oone granted by a Father. Some (saith he) think they shall perform a special benefit, and afford an acceptable relief to their modesty by concealing their faults. As if forsooth; because our cunning will help us to blear men's eyes; proinde & Deum celabimus, we shall be enabled thereby to keep our faults from God's notice: An melius est damnatum latere, quam 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, he 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 fear other inconveniences and disgraces that you make the body liable unto, quod inlotos, quod sordulentoes, that you have neither your face washed, nor your hair combed, nor your clothes brushed, 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 seen, but a pale face, thin cheeks, and a meager look. 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 mourn for our sins.  
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, 
Concil. A● cyr. ca 5 6, 7, 8▪ 9 Anno 308.  3. sometimes 4. years and more together, before perfectionem suam reciperent, they could be perfectly received into the Communion of the faithful, as by the Canons of divers Counsels may appear. If any fell in the persecution of Licinius, placuit Sanctae Synodo, the Nycene Council determined thus: That though such were unworthy of mercy, yet aliquid humanitatis, some favour should be showed them. And the favour was no more but this, tribus annis inter Poenitentes habeantur, they must do Penance for three years together, 
Concil: Nicen. ca 11.  Anno 325.  
Indeed we do find more severity brought into the Church in the times these Counsels were celebrated, than can be found in the writings of the Fathers before alleged. 
Socra●▪ l 5. c. 1●  The reason is given by Socrates. The Novatians were a pure Sect, which divided themselves from the Church under Decius, Anno. 251. because they conceived the Bishops showed 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 Ecclesiastical Canon, that in every Church a Poenitentiary should be appointed to admit Penitents into the Church after they had done public penance. This kind of Confession Nectarius abolished in the Church of Constantinople, after it had continued about 100 years, 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 glance at that kind of public 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 confess sins, which none suspected by th●m, and so make themselves a scorn to the world, when they needed not, which was the case of this woman. Howbeit the Confession whereof Irenaeus, Tertullian, and Cyprian speak, was never abolished, but continued in Saint Basils', Saint Gregory Nyssens, and in Saint Chrysostom's time, and ever after. So did likewise in the Latin Church: and to this purpose a solemn day was set apart for taking of public Penance, for open faults; by imposition of hands, and sprinkling of Ashes, namely Ash-wednesday, by the Canon of the Council of Agatha in Gratian. 
Concil: Agath. Can. 11. c. 15. distin: 5.  This is the godly discipline whereof our Church speaketh in the Commination, of putting notorious sinners to open Penance, in the beginning of Lent, and wish that it might be restored again. And as Ash-wednesday was appointed for putting notorious sinners to open Penance, 
S. Ambr. ep. 33. l. 5.  so was Maundy Thursday set apart for their Absolution. 
Innocent. 1. ep: ad Decen: ca 7.  Dies quo sese Dominus pro nobis tradidit, in Ecclesia poenitentia relaxatur, says Saint Ambrose; 
Concil. Carth: 4. c. 80, 82.  So writeth Innocentius to Decennius, quinta feria ante Pascha Poenitentibus remittendum, Thursday before Easter is appointed for Penitents to receive Absolution. This Absolution they took upon their knees, by imposition of the Priests hands, as appear in the Council of Carthage. I know this whole discourse, touching Penance, is not pleasing, and that those that read it, will say, they have therein endured a long Penance. For all that hold the Nicene Creed, do not hold the Nicene Canons. He that prophesieth of Wine, and strong drink, is a Prophet for some Palates. And he that will bring you fresh suits of Tissue, and Cloth of Gold, to do Penance in every day, at some great Feast, would be a welcome messenger of humiliation. That Ladies might say to their women (to use Tertullians' words) Cedo acum crinibus distinguendis, 
Tertul. de poe●●ten ● ca 10.  fetch me my Crisping pins to curl my locks, & pulverem dentibus elimandis, and Powder to turn my boxes teeth into Ivory, si quid ficti nitoris, prepare me some excellent new Fucus to restore my complexion to a clearer nitour: praeterea exquirito balneas, prepare me a sweet perfumed Bath, to cleanse the Cutis▪ Adjicito ad sumptum, bespeak me a banquet of all choice Rarities at the Confectioners, quumque quis interrogârit, cur animae largiaris? and if some inquisitive Dames ask you, what means 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 run a dangerous hazard of eternal perdition: Itaque nunc pendeo, & maceror, & excrucior, ut Deum reconciliem mihi, therefore I take this sore Penance, and do torment and macerate myself, as you see, to procure my peace, and pardon with Almighty GOD. Oh that there were not too many now a days, that willingly would not think of any other Penance! But if any such be, they deserve as much to be pitied, as such Guides, as the Author of this Letter, to be censured. For I pray you tell me, if these kind of men intent not utterly to overthrow the godly discipline of the Primitive Church, by denying that there were any Altars or Churches within 200. years of Christ. For if this were granted to be true, which is palpable unto me, than all that hath been said concerning the godly discipline, constantly practised in Churches, and at Altars, would vanish into frivolous fancies, and idle dreams.   

CAP. XI. Of Schools of Religion. Catechi●ts. Degrees in the Church. Educati, Audientes, Catechumeni, Intincti, Neophyti. Heretics 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 Emperor's Brother a Bishop.  
WHat should I speak concerning Schools, Libraries, Gazophylacia, Treasure houses which were built in all Bishops Sees, and Metropolitan Cities, and belonged to the Church? Can any man imagine then, that there were no Churches built within 200. years 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 God's Service in the Church. In Saint john's time there was a School, 
Euseb. 3.23.  and Church near unto Ephesus: for himself did commend a young man to the Archbishop, to be brought up, Anno. 100 There was a School in Alexandria, where Pantaenus, Clemens Alexandrinus, 
Euseb. l. 5. c. 20  and Origen taught one after another, 
Iren l. 3. c 3.  Anno. 182. There was a School or Church in Smyrna, where Irenaeus heard Polycarpus teach, Anno. 180. In Rome there was both a Church and a School. For Anthia brought Eleutherius thither to be brought up under Anicetus, 
Cent. 2. c. 7.  Anno. 167. 
Tertul. de praesc: c. 16.  So much the Centurists avouch. And we may perceive by Tertullian and others, what the reason was why these Schools were erected, namely for education of Youth and Converts in the Catechism, and doctrine of the Church, that they might be fitted to partake the Sacraments of the Church, and so in the end attain to holy Orders, as they should be thought worthy by the Governors of the Church.  
For we must know, that there were many degrees for men to pass through, before the Church would admit them to the Sacrament of Baptism and Eucharist, or receive them into holy Orders. And their Schools and Libraries were of singular use to fit them for these purposes. First they sent their children, being come to years of good discretion, and such also as took liking to Christian Religion, to these Schools, to be brought up under Governors appointed for the purpose. These Governors were called Catechistae, and entered early into the Church, Luke 1.4. Such an one was Origen, and those that were before him in the Church of Alexandria. 
Euseb. l. 6. c. 2  The Catechists, though they were learned Men, yet were not necessarily in holy Orders: for Origen was Catechist at 18. years of age, An. 204. and he came to Caesarea where he took Orders, Anno 234. thirty years after. 
Euseb. 6. c. 22.25.  Their Scholars, that were admitted to their Schools to hear Lectures there, were called Educati: and those that were present at the Homilies, and Expounding in the Church, were called Audientes. This was a distinct order, and known by these names from those that follow. 
S. justin. Apo●. ad Antonin.  The next to these were Catechumeni, which (as justin Martyr saith) being won to a good liking of Christian Religion, by that which they heard expounded in the Church, were not presently admitted to Baptism, but were permitted to stand in place more honourable, than that which was allowed to Audientes, 
Concil. Cart●● 4. c. 84.  which might be Heretics or Heathen. These had the favour both to hear and see, more than the Audientes might. There was also Ceremony used at their admission into the rank of Catechumeni, whereas none at all was used about Audientes, being not esteemed any members of the Church at all. The Ceremony for their admission was the signing of them with the sign of the Crosse. 
S. Aug. de sym. ad Catech. l. 2. & 4.  So says S. Austin, Catechumeni, non quidem per sacrum baptisma renati erant, sed per Crucis signum in utero sanctae matris Ecclesiae jam concepti. S. Ambrose said the like before him; 
S. Amb. de●●s qui init. c. ●.  Credit etiam Catechumenus in Crucem Christi jesu, quia & ipse signatur; but if he be not baptised, he receiveth no remission of sins. And all the time quo locum, & nomen, that they had the place and name of Catechumeni, they had no other employment, nisi ut audiant quae fides, 
S. Aug. de fide & oper. c. 6.  & qualis vita debeat esse Christiani, to hear what the faith & life of a Christian ought to be. 
S. Aug. lib. 1. ad Simp. q. 2.  Therefore he compareth them Embrionibus, which are indeed conceived in their Mother's Womb, and so begin to live, sed nascuntur postea per baptismum. These were not allowed to behold the Mysteries of the Altar, 
S. Aug. Serm. de temp. 237.  but (as S. Austin says,) Ecce post sermonem missa est Catechumenis, after Sermon these are sent out, 
S. Ambr. l. 5. Ep. 33.  sed manebunt Fideles, but the Fideles remain still. 
S. Aug. tract. in joh. 96.  S. Ambrose had taught him that piece of discipline; 
S. Basil. de bap. l. 2. c. 2.  Post lectiones atque tractatum dimissis Catechumenis, etc. For the Sacraments of the faithful non produntur, 
S. Aug. in joh. tract. 11.  are not to be betrayed to Catechumeni, who are not allowed to see them. Non intueri fas est ista non initiatis, says S. Basil. Therefore says S. Austin, if you ask a Catechumenus if he believe in Christ, he will say, Credo, I believe; Et signat se Cruce Christi, portat in front, & non erubescit de Cruse Domini sui. But ask him again, do you eat the flesh of the Son of Man, and drink the blood of the Son of Man? Nescit quid dicimus, he knows not what you speak of: Nesciunt Catechumeni, quid accipiant Christiani. But let them pass the Red-Sea, be baptised, than they will understand what it is to eat this Mannah.  

S. Aug. Serm. de temp. 116. de cur. pro mort. c. 1●.  In the third place were Competentes, so called, Quia nomina dederunt ad baptismum, & eum simul petant, for giving up their names to the Bishop, desiring Baptism, and this was done forty days before Easter; 
Concil. Agath. c. 11. Gratian. dist. 50. cap. Syricius Ep. 1. Hymerio.  namely on Ash-wednesday, in Sackcloth and Ashes, from whence that day receives the name. And beginning thus to humble themselves, 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 days before Easter, upon Palm Sunday, in baptisterio, 
Concil. Agath. cap. 9  in the place where the Font stood; and but once a year, 
S. Amb. l. 5. Ep. 33.  semel in Anno ad baptisterium aceeditur, as the Priest entered once a year into the second Tabernacle, 
S. Amb. de Sacra. l. 4. c. 1.  upon that very day himself says, he did deli●●● S●●●●olum quibusdam Competentibus in baptisteriis. 
S. Aug Hom. 42.  The Creed was not read at the Service whereunto the Catechumeni were admitted, 
S. Aug. de sym. l. 1. l. 2. & 4. & de fide & operibus. c. 6.  S. Austin tells us. But now these Competentes were appoined to learn it by heart, and to say it morning and evening: Quotidie dicite, quando surgitis, quando vos collocatis ad somnum. And for eight days together before Easter, they were to do penance, to fast, to refrain all manner of pleasures though never so lawful, to stand barefoot upon sackcloth, 
Concil. Antisiodo. c. 11.  and to watch on Goodfriday all night, or at least, till two a clock in the morning; for ante secundam horam nobis non licet vigiliam expedire, saith the Council. And on Easter-Eve they were appointed to stand in some eminent place, and say their Creed, and make profession of their faith before the whole Congregation: Die Sabbati quando vigilaturi sumus in Dei misericordia, 
S. Aug. Hom. 242.  reddituri estis non orationem, sed Symbolum, says S. Austin. The Creed they were appointed to say, but forbidden the Lord's-prayer. For how can any one say, Pater noster, qui nondum renati sunt? How can one call Father, before he be a Son.  
These Rites being duly performed, 
S. Amb. de Sacram. l. 2. c. 7.  they were brought unto the Font, and asked, Credis in Deum Patrem? and the party answered, Credo: & mersisti, hoc est, sepultus es, and he was dipped once. Then he was asked again, Credis in Dominum nostrum jesum Christum, & in crucem ejus? and the party answered, Credo, and he was dipped the second time. Then he was demanded, Credis in Spiritum Sanctum? and he answered Credo, and so he was dipped the third time. This was done three times, 
S. Ambr. de Sacram: l. 2. c. 7, 8.  to the confusion of Arrians, that denied the Godhead of our Saviour Christ. But where no such are, in uno nomine Baptizari oportet, hoc est, in nomine Patris, & Filii, & Spiritus Sancti. Marvel not (says S. Ambrose) that I call it one name, because est una substantia, the substance is but one. But afterward when the Arrians abused trinam mersionem, to signify the three natures of the three Persons, 
S. Greg: l. 1. ep. 41. ad Leonid: Concil. Tolet: 4. c. 5. Tertul: despect●c: c. 1. & de Coro: mil:  Saint Gregory ordained Vt in Hispania una mersio fieret. And the Council of Toledo confirmed the same. And so it is used in our and other Countries. For once, or thrice dipping is not of the essence of Baptism, as that holy Pope, and Council do both witness. After his dipping, 
S. Aug: de Symb. l. 2. c. 1.  he was enjoined to renounce the Devil, and all his works, and the Pomp's of the world. 
S. Cypr. de dupl: Martyr:  Then was he signed again, with the sign of the Crosse. 
S. Aug: tractat in Ioh: 118.  For nisi signum crucis adhibeatur, sive frontibus credentium, etc. nihil horum rectè perficitur. And because the Competentes were persons of full age, they received also Confirmation by Imposition of hands, 
Vr●at: ●p: 〈◊〉.  Vt pleni Christiani inveniantur. And to their confirmation jejuni veniebant, 
Concil: 〈◊〉. 5. apud Gr●t. de Consecrat. dist. 5.  they came Fasting. This form of admitting Catechumeni to Baptism, by Fasting and Prayer, is very ancient. For Saint justin Martyr informeth Antoninus thereof. All those that are persuaded, and do believe, that the things which we teach are true, and will undertake to live accordingly, so far forth as they are able, 
S. justin A●ol. ad Anton●●: 〈◊〉.  orare jejunantes, are commanded to Fast and Pray, and to ask God forgiveness of their sins, and we ourselves do Fast and Pray with them. Then we bring them where water is, and we Baptise them in such sort as we were Baptised ourselves.  
Fourthly, 
S. Aug. de fide & ope●ibus c. 11.  when they were thus baptised, they were called Intincti, tyrones, & Neophyti. Saint Paul, Heb. 6.2. maketh mention of these three principal things before rehearsed, viz. Baptism, Penance, and Imposition of hands; and St. Augustine says, haec omnia pertinere ad initia neophytorum satis apertè Scripturatestatur: Scripture itself plainly testifieth, that these Rites belong to Neophyts. Being thus initiated, they were appointed to learn the Lords Prayer, and told that they were to say it openly on Low-Sunday-Eve. 
S. Aug: hom: 42.  Ad octo dies ab hodierna die, reddituri estis hanc orationem, quam hodie accepistis, & oratio quotidie dicenda, cum Baptizati fueritis, for it is said every day in the Church, ad Altar, at the Altar, & audiant istam Fideles. 
S. Ambiguity: de iis qui initiantur. ca 7.  Being thus instructed, they are arrayed in white garments: Accepisti post haec vestimenta candida, to express the effect of Baptism. 
S. Aug: Ser. 157. de temp:  For if your sins were as Scarlet, they should be made white as Snow. And being clothed in so rich a Robe, 
S. Dionies: de bap:  Dives insignibus ad Christi Altaria contendit, being made a Christian by forgiveness of sins, he goeth up to Christ's Altar, & videns Sacrosanctum Altare compositum, and seeing the Holy Altar furnished, he cryeth out for joy, and says, 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 days together, viz. from Easter till Low-Sunday, called hereupon Dominica in Albis, 
S. Ambr. in Psal. 47.  and Low-Sunday, because it was Secundo-primum, the next great Sunday after Easter. And then, 
S. Aug. de Cura pro Mort: ca 12.  says St. Augustine peractis his diebus, Sanctis ad propria remeare licet, they might return every man to his own place: And so they did, as may appear by the story of Curma Curialis, Baptised 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 took to sin, whilst they were in veteri homine, or remained in the rank of Catechumeni; for as much as they were taught, and assured, that all their sins, would be washed away in Baptism. Against this sort of people Tertullian directeth his speech; That men do linger their Repentance, and are loath to leave their sins, praesumptio intinctionis importat: the reason is a presumption that they have of their Baptism. Certi enim indubitatae veniae peccatorum, 
Tertul: de poetut cap. 7.  for being certain to receive pardon of their sins then, till than they will enjoy the pleasure of their sins. But how fond a thing is it, Poenitentiam non adimplere, & veniam delictorum sustinere, to think to carry away with us the pardon of sin, and not first of all to pay for our commodity. The Merchant, before he deliver his wares, will look to your Coin, Ne sculptilis, ne rasus, that it be neither washed, nor shaved; and do you not think that the Lord will look well to your Repentance, and turn it over and over, before tantam mercedem perennis vitae, you shall deceive him of eternal life? Wherefore nemo sibi aduletur, quòd inter Auditorum tyrocinia deputatur, let no man flatter himself, because he is under the rudiments of Auditors, and presume thereupon to sin. An alius est intinctis Christus, alius Audientibus? doth CHRIST, trow you, love sin before Baptism, and hate it after? Poenitentia prima Audientis intinctio, Repentance is the first Baptism, that the party baptised must bring to the Font with him.  
Here you see are divers degrees for men to pass through, before they could be ranked inter Fideles, or be admitted unto the holy Eucharist, or Baptism 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 attain 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 unlawful, and precisely forbidden by Canon to ordain a Neophyte. 
Syric: ep. 3. ad Orthodox: Concil. Arel. 2. c. 1.  Neophyti, vel laici Sacerdotes non fiant, was Syricius his decree: and before him the Council of Orleans, Ordinari ad Diaconatus, 
Concil. Laodicen. ca 3.  vel Sacerdotis officium Neophytum non debere. And the Council of Nice taketh punctual order herein. Some heretofore have been made Bishops and Priests, as soon as they were Baptised, but no such thing shall be done hereafter. Name & tempus opus est ut sit Cathecumenus, & post Baptismum multa probatione indiget. Evidens namque Apostolicum praeceptum est, dicens, non Neophytum, etc. This was the strict discipline observed in the holy Catholic Church. 
Tertul: de praescrip: c. ●6.  The neglect whereof amongst Heretics is taxed excellently by Tertullian. For Quis Catechumenus, quis Fidelis incertum est: There is no distinction of places, or of names of Fidelis, and Catechumenus among them. Nay more than so, antè sunt perfecti Catechumeni, quam educati, they skip into the rank of Catechumeni, before they entered into the rudiments of Educati. And touching their manner of taking Orders, I pray you see how it was. Ordinationes eorum temerariae, leves, inconstantes; nunc Neophytos conlocant: now you shall see Neophyts enthroned in the Bishop's Chair, nunc seculo● obst●ictos, and by and by a Laic, some Basket maker, or botcher: nunc Apostatas nostros, strait way some straggling fugitive of ours, Vt Gloria eos obligent, quia veritate non possunt; that vanity may make a side, when Verity cannot do it. Nusquam faciliùs perficitur, quam in Castris rebellium, Soldiers never rise to promotion so fast, as when they serve under Rebels; ubi ipsum esse illic, promereri est, where their presence is worth sufficient. Itaque alius hodie Episcopus, cras alius, hence it is that they take their Superintendency by turns; he that is Head to day, is Tail to morrow: hodiè Diaconus, qui cras Lector; He that is a Deacon to day, must come down a pin to morrow, and be glad to be an Elder: Hodiè presbyter, qui cras Laicus; He that is a learned Lecture-man to day, will cry, ha' you any Bowls, or Treys to mend, to morrow. Nihil interest illis, licèt diversa tractantibus, dum ad unius veritatis expugnationem conspirent: Though they agree like Harp, and Harrow, among themselves, 'tis all one, so the conspiracy hold good against the Truth. Ipsae mulieres haereticae quam 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 outrageously well, that their husband's Talon will show ordinary, and his faculty but reasonable. But when they set themselves to exorcising, and taking Devils to task, they make Darrel's hair stand upright. Thus amongst Schismatics 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 suiteth right well.  
And now (I pray you) tell me if Mr. Cotton, or his Vmbra here have not spun a fair thread. There were no Churches within 200. years of Christ; then certainly, there were no Schools in all that time; and if no Schools, than 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 trial were chosen out of the rank 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. years 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 virtue of an extraordinary spirit, set up a Church of his own: 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 coming into Orders, as Origen did. I have often been thinking, why the chief of this new Corporation have been so loath to take Benefices, to read the Prayers of the Church, and to Administer Sacraments, as Deacons and Priests should do; 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 disturb the Church of the jews. And from him I understand the cause. For he saith like Ananias the High Priest, You understand nothing; know you not that we conform ourselves to the Primitive Church? And in the Primitive Church, and for 200. years 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 Diocese 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 do these no orders are required: and hereunto these men conform themselves.  
Secondly, as they had Schools and degrees, so likewise had they public Libraries furnished with useful and necessary books, to fit such as were in the place of Auditors and others in time to be serviceable in the Church. 
Euseb. 2.18.  Eusebius tells us that Philo his books were chained up in the public Library at Rome, Anno 39 The books also of Origen were placed in a public Library in Caesarea, 
Euseb. 6.31.  after that of a Lecturer he took holy Orders. Alexander Patriarch of jerusalem built a famous Library there, 
Euseb. 6.20.  from whence Eusebius had his helps for compiling of his History, Anno 197. And if they had public Libraries to preserve books, and Schools for Professors to read them, and Scholars to be trained up under them to do the Church service, and for no other end at all; can we imagine they were without Churches for those to serve God in, whom they had fitted and enabled for that purpose? This were to imagine Mariners, Calkers, and Pilots, 200. years before there were any Ships. It were weakness to think, that their Persecutors would give leave to building of Schools, and Libraries, but not of Churches; for they hated all alike: As appeareth by Dioclesian, who spared their books and Libraries, no more than he did their Churches, but burnt and destroyed all.  
Thirdly, they had public Treasuries to keep the goods of the Church that came unto them by Oblations, and other revenues, whereby the members of the Church that attended the service of God were maintained, and the poor, 
Canon Apost. 39.40 41.75. Te●tul. A●ol. adv. gentes. S. Cypr. l. 3. Ep. 24 & l. ●. Ep. 10.  and such Christians, as lived in exile or in prison, were relieved. This is clear out of the Canons of the Apostles, and justin 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. justin tells us the very same. The richer sort every Sunday, when the Eucharist is administered, offer what they think good: 
S. Iustin● Apol. ad Antonin.  and what is then so gathered, in communi aerario apud praepositum deponitur, thereby to relieve Orphans, Widows, Prisoners, and Strangers. No Communion then in the Primitive Church was without Obons, for the use not only of the Priest who was to live of the Altar; 
S. Ambr l. 5. Ep. 32 Orat.  but also of the poor. And S. Ambrose gives the reason why they relieved the poor with alms, to be this, that the poor might relieve them with their prayers. Defensionem requiro (saith he) & defensionem habeo, I crave defence against the Goths, that intended violently to possess the Arrians of the Churches of Catholics, and a defence I have, said in orationibus pauperum. Coeci illi, & Claudi, robust is bellatoribus fortiores sunt: The blind and the lame, are the thundering and victorious Legion. Munera pauperum Deum obligant, what is given to the poor, is lent to the Lord, and we have him fast bound for the Loane and the principal. This (I am persuaded in my conscience) hath preserved all our Cathedral Churches from the rapine of sacrilegious hands and hearts, as impure, (whatsoever they pretend) and subtly malicious, as the Goths were violently barbarous.  
As the poor, and strangers were relieved and entertained with these stocks of money; so likewise were their Priests and Deacons thereby maintained: which S. Cyprian calls st●pes & sportulae. 
S. Cypr l. 1. Ep. 7. & 11. lib. 4. Ep. 15.  And it seems the means belonging to some of their Churches was very great. For the Church of Rome in those Primitive times maintained above two hundred persons, 
Euseb. 4.23.  members of that Church: And as Dionystus Bishop of Corinth witnesseth, it was the pious custom of that Church also, even from the very beginning to send relief far and near upon all occasions. And it seems that the Church of Rome, 
Pius Ep. 2.  besides their Oblations, had revenues in Land belonging to them, 
V●ban. Ep. 1.  whereof mention is made in the Decretals. These common Treasuries were found in all Churches, and continued even from the Apostles times. 
S. Amb. Com. in 2. Tim. 2.  For as S. Ambrose collecteth, the Apostle S. Paul wisheth Timothy to make use thereof, and not to war at his own charges. Timothy, it seems, abstained à participatione Gazophylacii, but the Apostle instructs him otherwise, saying, that those That preach the Gospel, aught to live of the Gospel. Whereupon, prius 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 own house, 
Orig. Hom. 11. in Levit. & tracked. in Mat. ●●.  and to cause the Deacons to dispense the rest as occasion served, who dealt not always so faithfully as they ought to have done; for they became sometimes Nummularii, and to have, pecuniarum mensas, such tables and banks of money, quas evertet Deus, which God would overthrow, as Origen says.  
The Churches therefore being thus rich, it is no marvel if Demetrius, 
〈◊〉. l. 8. c. 6.  brother to Probus the Emperor, was content to be Bishop of Byzantium, afterward called Constantinople, and made his son Probus the Emperor's Nephew Bishop after him. Though happily it was not the wealth, but the holiness of Bishops that made Princes desire their places; 
S. Amb. l. 5. ep. 33.  for vulgò dici, the old saying was, by Saint Ambrose his report, Imperatores sacerdo●ium magis optaverant, quam Sacerdotes imperium. If then they were careful to have, and build Treasure houses, and were permitted to enjoy their wealth, and riches, and likewise had houses to give entertainment to Pilgrims, and were not molested by their persecutors herein, shall we imagine, that they would not be much more zealous to build Churches, and houses for God's service, wherein, as appears by their Vigiles, and continual Prayers, and receiving the holy Eucharist, they employed themselves both night and Day? or will we think that their enemies were more malicious against their Religion, than covetous of their wealth, and therefore they would suffer them to enjoy their Treasure houses and dwelling houses in their prime Cities: but would demolish their Churches, and drive them into Forests, and dens, and holes of the earth, to exercise their Religion in? But I take it, by that which hath been said, that it is more manifest, that Christians had Churches within 200. years after Christ, than either Schools, or Libraries, or Treasure houses, or dwelling houses of their own, though all this be as clear as the day. And this is one note whereby Tertul. distinguisheth Catholics and true Christians, from Schismatics and Heretics: those had Churches and places of abode, but these had none, but were stragglers, and had their Communions in corners. You have seen how the Catholic Church is accommodated with Churches, and other useful houses: Now cast your eye upon the condition of Heretics, and behold the model thereof in three words out of Tertulliar. 
Te●tul. de prae. scrip. 17.  Plerique nec Ecclesias habent, sine matre, sine sede, orba fide, extorres sibi late vagantur. Heretics (says he) have neither Churches, nor houses of their own to settle in, but like unto Cain, were Vagabonds, and Runnagars' over the face of the earth, and so the case was with them even to Saint Cyprians time, and therefore that blessed Martyr says plainly, The Eucharist cannot be received among Heretics, for the elements must be cons●rated before they become parts of that Eucharist. 
S. Cyprian l. 1. ep. 12.  This Heretics could not then do, quia nec Altar, ●ec Ecclesiam, because they had neither Altar, nor Church. For of necessity, says 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. years 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 kind 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 successors ever did. I must needs therefore conclude, that if Schismatics do not build Altars in the honour of this man, for the good service he hath done them, they are very ungrateful. For by outing Christians, and driving them out of their Churches into Woods and solitary places to Administer the holy Sacraments in, he hath set the very true Character of Schismatics, and Heretics upon the face of the holy Catholic Church, that now you shall not know the one from the other; And what is lawful for the one to do, shall be as lawful for others. Neither can derive their Succession, nor Ordination, nor power of Consecration from Christ and his Apostles. Therefore both Sacraments, and sacramentals may be administered by all that list, and when they list, and where they list, and as they list; and they can show as good evidence, and authority for their so doing, as the best of them all that shall control them. And if any shall censure them, they must look to have as good as they bring, censure for censure, and excommunication for excommunication. For in the Primitive Church for 200. years together, there was hail fellow wellmet, all equals, 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; we 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. years of Christ, I hope the Author will repeal his assertion, and yield unto a Truth uncontrollable, that there were Churches and Altars not only within 200. years after Christ, but all those 200. years 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 should be so earnest & violent for an Altar at the upper end of the Choir, and that it ought not to be removed to the body of the Church, I conceive to be in you so many mistake.  Chancels how divided. Communio Laicorum. Priests only stood about the Altar. S. Ambrose admonisheth Theodosius thereof. Oblations daily made at the Altar. Heretics could not consecrate, because they had no Altar. Priests not allowed to be Executors, nor to be drawn from their daily service at the Altar.  
BY that which hath been said, I conceive the Author of this Letter stands convinced in his understanding, that there were Churches, and Altars within 200. years after Christ. The next point to be enquired after, is, whether it did stand in the upper end of the Choir, 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 speak briefly, and in order.  
Touching the first, how the Altar or Lords Board stood in the best times; whether in the Choir, or in the body of the Church, as this Author would have it, is in part manifest by that which hath been already said. And the affinity, that the placing of the Altar hath with the being of Altars, and Churches within 200. years of Christ, will quit me 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 seem to be very strong. For than 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 married to a heathen, 
Tertul. l. ●. ad uxo.  saith, such an Husband will be inquisitive to know, quid secretò ante Orationem cibum gusts: which the Wife could not have concealed from him, if the Altar had stood in the body of the Church. For it was permitted to Heathens, and to all that stood not prohibited by the censure of the Church to come into the body of the Church. 
Concil. Arcl. ca 15.  But the Woman received it in Secreto, from whence the place was called Secretorium. This appeareth also by the History of Numerianus. The Emperor being entered into the Church of Antioch, desired only per transennam inspicere mysteria Christianorum; but Babylas Bishop there, resolutely withstood him, and told him plainly, that it was unlawful for him that was defiled with Idols, to enter so boldly into the Church, 
Nicep. l. 6. ca 33.  & divina mysteria contaminat is oculis spectare. These divine mysteries therefore were not celebrated in Auditorio; for then there was no partition to have hindered the Emperor from the sight of them: but in a place correspondent to their holiness, 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 midst of the Chancel, much less in the midst or body of the Church: but in that place of the Presbytery, which was called Sacrarium, or Sanctum Sanctorum. 
Concil. Ar●l. 2. c. 15.  The Presbytery we do find thus divided. First, in the entering in on both sides thereof were Exedrae, seats, or stalls, placed for the Priests. Here the Deacons might not sit. Secondly, above these, near to the upper end of the Choir was placed Cathedra, 
Decret. Vrban.  the Chair, or Bishop's Throne. This seat stood in such convenient distance from the Altar, 
Concil. Gangr. c. 7.8.  that the Bishop might see what Oblations were there offered, the dispencing whereof belonged to his charge. Thirdly in the midst of the Choir kneeled the Laics, 
S. Cypr. l. 4. Epist. 2. & lib. 2. Ep. 1.  that were admitted to the holy mysteries, and together with them such Priests, as after penance were received into the communion of Laics, and not of Priests. Fourthly, at the upper end of the Chancel was a place enclosed, and railed in from the rest of the Chancel, whereunto none, neither Priests that were penitents, 
Concil. Nic. 1. c. 14.  nor Deacons, were permitted to enter, and there to communicate and officiate in the consecration of the Eucharist, or in the administration thereof unto Priests, but they themselves. This place was called Sacrarium; here stood the Altar or Lord's-Table, and hitherto none might approach, but the Priests themselves. The Canon is clear for it. 
Concil. Constantinop. 6. c. 69.  Nulli omnium qui sit in Laicorum numero liceat intra sacrum Altare ingredi, no Layman may come within the Altar. A dispensation indeed there was for the King to enter in thither, when he would Creatori dona offere, and this was made good ex antiquissima traditione: but stay there he might not. Take this cleared in the History of Theodofius his offering: when the time came (saith Theodoret) quo ad Sacram mensam munera offerrentur, surrexit similiter plorans, the Emperor rose up, and with tears ad Sacrarium accessit, he came into the Holy Place where the Altar stood enclosed, & post oblationem, ut consueverat, intra cancellos restitit, and after his oblation he stood within the rails, as he used to do at Constantinople: but S. Ambrose Bishop of Milan, 
Theod. l. 5. c. 18.  discrimina locorum demonstravit, put him in mind of the difference of places, and told him, Interiora solis Sacerdotibus patent, that that part of the Sacrarium within the rail, was allowed only for Priests, Reliquis verò omnibus inaccessa, & intacta, and no other might enter in thither, or so much as touch them. Proinde exi, & communiter cum reliquis assist, hereupon he wished him to forbear, and to depart. The Emperor took no distaste hereat, but wished the Priests to let the Bishop know, that he pressed not thither out of boldness; but because at Constantinople he used so to do: which custom he broke so soon as he returned thither. It appeareth hereby that the Altar stood in Sacrario, and that the Sacrarium was railed in from the rest of the Chancel, and that none but Priests might enter in thither: and that at the Altar were their Oblations made. 
S. Cypr. l. 1. Ep. 9  All this may be further proved out of S. Cypriaen; Antecessores nostri censuerunt, The Bishops my predecessors (saith he) have ordered, 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, 
Orig. hom. 1●. in Num.  the Priest's duty was assistere Altari, to wait at the Altar, and there to receive Oblations, which were hourly brought thither: for impium est in ecclesiam, ingredi, it is impiety to enter into the Church without an offering 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 are as diaboli accedere ad Altare Dei, they were not allowed to come unto the Altar, 
S. Cypr. l. 1. Ep. 7. &. 4.  nec apud Altare consistere, nor to stand near it, Nec ulteriùs sancta contrectare, nor to handle holy things any more. That this distinction of places was kept within 200. years after Christ, is manifest, by the Stations which the Priests kept at the Altar on Fasting-days, and not on Sundays in those times, as Rhenanus thinketh. Tertullian is clear for it. 
Tertul. de jejunio.  Nun solennior erit statio tua, si ad aram Dei steteris? Solemn stations were made at the Altar, and so continued to be there made on Wednesdays, and Fridays, from the Apostles times: this holy place was also appointed for those prayers, which the Priests daily made for the sacred persons of Kings, and Bishops. And we do not find that high service was performed at that holy Altar by any Deacon or Levite. Not only the Liturgies of the Church, but the Constitution of the Apostles, from whom they had their direction, doth order, that Priests at the Altar do pray, 
S. Clem. Constit. l. 8. c. 18.19.13.  pro omni Episcopatu, for all Bishops: and particularly pro Episcopo nostro jacobo, & pro regibus, and for Kings, 
S. Amb. de vocat gent. l. 1. c. 4.  that they may lead a quiet and peaceable life, etc. 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, 
S. Aug. Ep. 59 Paulin. q. 5.  Orisons, were made, cum benedicitur & sanctificatur, 
S. Ambros. de Sacram. l. 4. c. 4.  when it is blessed and sanctified; which kind of prayer all the Church almost concludeth; oratione Dominica, with the Lords Prayer. Here are those Prayers made, which the Priest useth for Kings, even for those King's 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. 
S. Cypr. lib. 1. Ep 9  At the Altar also were Commemorations made in Saint Cyprians time. If a Priest at his death make a Priest his Executor, and so cause him to leave the Altar, where he ought to serve continually, the Canon was, that for such an one non offerretur, nec Sacrificium pro dormitione ejus celebraretur. Neque enim ad Altare Dei meretur nominari in Sacerdotum prece, qui ab Altare Dei Sacerdotes & ministros Levitas avocare voluit: He deserves not to be named, in the Priest's Prayer at the Altar, 
Canon. Apost. 4, 5.  that is an occasion to withdraw Priests from the Altar. Lastly, on the Altar were made oblations of first fruits, Grapes, and Oil, as hath been noted out of Origen, and may appear plainly in the Canons of the Apostles. I will not dispute the Authority of these Canons. 
Concil. Constantinop. 6. Can. 2. S. Irenaeus l. 4. c. 34.  Some do reject them: but the sixth general Council approveth 85. of them, and saith they were received by their Predecessors, tanquam à Deo traditi, as delivered of God. Howsoever Saint Irenaeus witnesseth, that for the point now to be declared, Oblations were made daily and hourly on the Altar. God (saith he) would have us munus offerre ad Altar frequenter sine intermissione.  
By this that hath been 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 enclosed 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 Orisons 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. Therefore the Altar did not in those times stand in the body of the Church, and so far the Vicar is not mistaken. The Altar than did stand in the Primitive Church at the upper end of the Choir, 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 Rubric touching the standing of the Communion Table in the body of the Church. 

The Lette●. The Rubric saith the Table shall stand in the body of the Church or of the Chancel, where Morning Prayer, and Evening Prayer be appointed to be read.  
And if you desire to know how Communion Tables have stood: Read a book which you are bound to read, jewel against H●rding, and you shall be satisfied. Of private Mass▪ Artic 11. p. 14●.   Of the Rubric concerning Chancels. Who hath the appointing of Books to be read by Priests. Peter-Lombard, and the Ancient Fathers appointed to be read. Bishop jewel, and others directed to be read. Communion Tables, according to Bishop jewel, stood in the Presbytery. The Presbytery is not the body of the Church.  
I Will speak first to the Rubric, which all men acknowledge for a Canon: then to the book which the Vicar is bound to read, and commanded so to do. Touching the Rubric; It is fit we expound one Rubric by another, and what is briefly and obscurely set down in one, to supply and expound out of another. The Table shall stand in the body of the Church, or Chancel, etc. saith the Rubric before the Communion: But the Rubric before Morning Prayer, seems 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 remain, as they have done in times past. The place▪ of reading of Prayers, in the first part of the Rubric, 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 again, namely the Second Service, aught to be read only in Sacrario; if the ancient practice of holy Church be enquired after. But the later part of the Rubric, which concerns Chancels themselves, and so, by necessary consequence, the essential parts of the Chancel, as in Cathedral Churches, the Priest's Stalls, the Bishop's Throne, and the Lords Table, or holy Altar, with the rails whereby it is environed, to keep it from all manner of profanation, and to preserve it entire, and apart for the Priests to officiate in, these shall remain 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 less to any Vicar or Parson to make a Daedalus engine of the Lords Table, and so to set the Church upon Wheels, and so to run it out of the pious, and Reverend practice of holy and unreproved Antiquity. The Rubric allows no such liberty. Let no man therefore invade the Churches right, or go about to remove the ancient bounds in this particular, that he bring not a curse upon himself. The Church (I confess) is indulgent enough to these fanciful, and popular men; yet it is to be hoped, she will not suffer her ancient Landmarks to be plucked up, and thrown by, to please new fangled people withal. For hoc ratum & fixum, Chancels shall remain as they have done in times past: which is not to be understood of walls and windows only, but of the fixing of the Lords Table, which is the main part of the Chancel considerable in the service of God, the ordering whereof is determined in the Rubric, when it is said, Chancels should remain 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 book which he is bound to read, jewel against Harding, and he shall be satisfied. And so I am fallen upon the second point, which I have bound myself to speak unto, namely to the book 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 think I may say thus much; that for any man to appoint a Priest, that is not under his jurisdiction, what book to read, is a Prerogative and authority, that sideth with archiepiscopal, or Regal rather. King james of happy memory, I wot well, sent us his directions to Cambridge (Doctor Cary being then vicechancellor) for the reading of Peter Lombard, Thom. Aquinas, and the Ancient Fathers, as may appear in the Register of that University. Now if the Royal command of his Majesty, of happy memory, had been as well observed by all Students of Divinity there, as it is doubtless safely preserved in the Office, the Vicar needed not to be sent to School, and bidden to read a book of this man's appointment, to see how Communion Tables have stood in the body of the Church; for he had been able enough to send his careful instructor from the River to the Fountain.  
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 he is bound to read. Such Evangelicall Council, I confess, becometh Mr. Cotton much better, than to arrogate a command, and execute his superintendency in that kind: For his advice then; So far forth as Bishop jewel, Bullinger, Erasmus, and the like do explain unto us the true, and Orthodox 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 books more, and some such as the other, less; I doubt not, but they did read such books as they are bound to read, as well as any of these.  
Well, in the Vicar's behalf, I have read the book appointed, and therein have satisfied the Author's desire. Now I make bold to call upon him reciprocally to make good his engagement, that undertaketh that the Reader shall be satisfied out of Bishop jewel, how Communion Tables stood in the body of the Church.  
How Communion Tables have stood in the body of the Church, I do not find in Bishop jewel. But what I find I will tell you, and then tell you me, if Bishop jewel do not say, or prove at least, that the Communion Table or Altar did not stand in the body of the Church. According to Bishop jewel, the Communion Table or Altar, (for he useth both words) stood in the Choir: The Choir was divided with rails from the rest of the Church. This Choir so railed in was commonly called of the Greek Presbyterium. This Presbyterium was especially appointed for Priests. It was shut up from all others for disturbing the holy Ministry. This appeareth notably in the story of Ambrose, who willed the Emperor Theodosius himself to depart forth; And by Nazianzenus in the life of S. Basil: 
Concil. Laod. ca 19  And for further proof how the Alt●r stood, Bishop jewel referreth the Reader to the Council of Laodicea, Can. 19 where it is thus determined; That the Catechumeni do 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, than the Faithful are to perform their devotions. Solis autem ministris Altaris liceat ingredi ad Altar▪ & ibidem communicare: The Ministers of the Altar may only enter within the lists of the Altar, and there communicate. Lastly, saith Bishop jewel, it may be gathered by S. Chrysostome, that at certain times of the Service that place was drawn with Curtains.  
Now let all this be put together, and then resolve whether the Vicar may see out of Bishop jewel, how Communion Tables have stood in the body of the Church. 1. The Presbytery was neither in the Greek, nor Latin 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 jew nor Gentile, Heathen man, or Heretic, much less any Christian Emperor 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 drawn with Curtains. Therefore the holy Altar, (that stood in a place that was sometimes drawn with Curtains, 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, according to Bishop jewel, be set in the body of the Church. If then the Vicar stand bound to read this book of Bishop jewels, he is bound to believe the authorities which Bishop jewel 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 Author's assent already in opinion, though he settle it otherwise for the Men of Granthams' sake.   

CAP. XIV. The antiquity of Communion Tables Eusebius' authority examined for the standing of Altars in the body of the Church. 
The Letter. And if you desire to know out of Eusebius, Augustine, Durandus, and the fifth general Cou●cell of Constantinople, how the Communion Tables have stood in the midst of the Church: Read a book etc. and you shall be satisfied.  Church of Tyre built by Paulinus. Paulinus adjudged to be an Arrian by the Centurists. Illyricus heretical. The Altar in Tyre, how it stood in the midst of the Presbytery. Church in Tyre built conformable to the Temple. Four distinct places in Solomon's Temple. How the Altar there stood in the midst. God's dwelling in the midst of the people. How David and Solomon praised 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 less how they stood in the body of the Church.  
The word used in those Authors is Mensa Domini, or Altar, not Communionis mensa, the Communion Table. For though the word Communion Table be a fit and convenient word, yet it came not in so soon, but it came in (I will not impeach the coming 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 find 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 Edward's Liturgy (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 guess, 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: 
Euseb. l. 10. c. 4  his words are these, Absolute Templo ac sedibus excelsissimis ad honorem praesidentium, & subselliis ordine collocatis, ornate & post omnia Sancto Sanctorum, viz. Altari in medio constituto. Out of these words the Vicar must know how the Altar stood not at the upper end of the Choir, but in the midst of the Church among the people. This Church whereof Eusebius speaks, was the Church of Tyre built by Paulinus the Bishop there. And to this place I can give a speedy answer, by sending the Author, as he doth the Vicar, to a book which he may take himself bound to read and believe, 
Cent. 4. c. 9 fol. 688.  (as some willing to be deceived do) and he shall be satisfied (the Centurists.) In this place Illyricus tells us, that Eustathius, who was Prolocutor in the Council of Nice, and Patriarch of Antioch, was deposed in a Conventicle there, only because he approved the Council of Nice, and opposed, and publicly reproved Eusebius Bishop of Nicomedia, and this Paulinus Bishop of Tyre, and others, tanquam Arrianos, for Arrians. With this tale of the Centurists, I suppose the Author rests satisfied, that it is no good argument to say, the Altar stood in the midst of Arrian and Heretical Churches, therefore it ought so to stand in Catholic, or Orthodox and Christian Churches. But I will deal more favourably, and not cut him off so short; nor resolve Paulinus for an Arrian upon their information. I wish the Author could say as much, to quit some of the Centurists of arianism, as may be said in the behalf of Paulinus in that respect. If Paulinus before the decree of the Council of Nice, did lean to Arrius, (which appears not but by the report of Arrius, who may lie;) yet after the Council had determined against him, neither Arrius, nor any of his friends, embark Paulinus in that frantic ship: but the Prolocutor himself, and Athanasius affirm, that all the Bishops (Theonas, and Secundus excepted) assented to the determination of that Council, and condemned Arrius, whether in truth and sincerity of heart, or otherwise, it is hard to say. But of Paulinus we may be fully assured, that he gave his vote sincerely: for the Preacher, who made the Sermon at the Dedication of that Church, acknowledged our Saviour jesus Christ to be the natural and only Son of God, and God Himself, and to be the Creator, and not a Creature (as the Arrian Council at Ariminum resolved) and made him equal in honour with God the Father. 
S. Amb. l. 5. Ep. 32.  This truth, tending altogether to the confutation of Arrius, the Preacher might have forborn to deliver in that presence, if it had not sorted well enough with his Lord Paulinus. But if we may give as much credit to Staphylus a private man, speaking of Illyricus a private man, (as some yield Illyricus against the testimony and doctrine of all ancient Fathers, in more things than one) then was Illyricus in his opinion no better than a Arrian. For hunc inter alia renovasse Arrii doctrinam, 
Pratcol l 9 c. 11.  talemque eum esse ab Academia Whittenbergensi damnatum testatur Staphylus, saith Prateolus. Heretical also is that doctrine of his, That original sin is a substance; for which cause, his brethren, and those of his father's 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 Catholic, and yield that the Altar in his Church stood as it ought to do, all things considered. But how will it appear, that the Sanctum Sanctorum, as the Preacher in Eusebius calls it, or the holy Altar, stood not at the upper end of the Choir, but in the midst of the Church among the people? For this is the point which the Author informs 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 pass it upon the Vicar as it came to him. All that the Preacher in Eusebius says is this; that when all the parts of the Church were finished, than the Sanctum Sanctorum, or holy Altar was set in the midst: not in the midst of the body of the Church among the people, that crosseth all antiquity, and is supplied by a friendly hand to the Author: but as Bishop jewel 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 joshuah says of the Gibeonites, 
josh. 9.22.  In medio nostri est is, you are in the midst of us, when indeed they were three days journey from them. Wherefore out of Eusebius the Vicar cannot know how the Altar stood in the body of the Church among the people.  
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 appears by the Preachers Sermon, was contrived after the pattern of the Temple built by Solomon, and after by Zorobabel. And Paulinus in his structure endeavoured, as much as lay in him, to conform his building to that model, and not to come behind Besaleel himself in expressing the like art and cunning in his workmanship, that the jews their neighbours might happily take the better liking thereof, and be sooner won to Christiany. Now the City jerusalem, as appears in josephus, 
joseph de bell▪ judaico. l. 3. c. 2  was thought to stand in the midst of the earth; and the Psalmist favoureth that situation, Deus operatus est salutem in medio terrae, Psal. 73.12. and that the Temple stood in the midst of jerusalem, and the Sanctum Sanctorum in the midst of the Temple, and the Ark of the Testimony in the midst of the Sanctum Sanctorum. That this may better appear, and the conformity also of Paulinus his Temple thereunto; let it be remembered, that to the Temple belonged these four distinct places, and whatsoever was done in any of these, was said to be done in medio Ecclesia. 1. There was Atrium majus, sanctified by Solomon, 1 Reg. 8.64. 2. Atrium Sacerdotum, where the Brazen 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, between the Tent of the Congregation, and the Altar, stood the Laver, and his foot made of the women's Looking-glasses, Exod. 38.8. & 40.30. On the West stood the golden Altar of Incense, without the Veil before the Testimony, Exod. 36.35. This Veil divided between the Holy place where the Priests burned incense daily, and the Most Holy Place. Exod. 26.33. At the door 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 Propitiatory, or Oracle: here within the Veil stood the Ark of the Testimony of pure gold, wherein was Mannah, and Aaron's Rod, and on that Ark 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 between the two Cherubims did God speak, Exod. 25.22. as we may see, Num. 7.89. and when the Lord so spoke, he spoke most properly, and every way in medio Ecclesiae. For the Temple stood in the midst of jerusalem, 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 says, I will dwell in the midst of my people, 
Exod. 19.9.  1 Reg. 6.3. and in medio caliginis.  
Now to return 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 himself, but once a year, 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 lawful for the people to come in thither; nor for the Priests, before they had washed themselves at the Laver; yet what they did and spoke, was said and done in medio Ecclesiae;) so may no man say, that Paulinus his Altar, made and set after that pattern, 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 hear the noise of his Bells; himself, 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 only the people were permitted to come. And when David, and Solomon 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 ministered in their Order: and that place was likewise divided by a veil 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 Penman had been aware of, he would have turned him to some newer leaf, and have let this escape, as I now do.   

CAP. XV. Of Saint Augustine's 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 Faithful only allowed to come to the Lords Table. God walked in the midst of the Camp, 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 several duties were performed.  
SAint Augustine's 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; 
S. Aug. de verb. Dom. Se● 46.  for clearly the contrary will appear out of that Sermon of Saint Augustine's. The holy man's Text (as the manner was) was taken out of the Gospel that day read, Ieh. 6.56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. This he expounds, and ●aies; all ●hat heard the Gospel read, understood it not. The Faithful, and those that were Baptised understand it, but those that are called Catechumeni, and Audientes, that as yet were unbaptised, understand it not. I speak to you both. Let those that eat his Flesh, and drink his Blood, remember themselves well, what they eat, and what they drink: And let those that as yet do not eat, nor drink, 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 which is set in the midst. What is the cause then, that you that are in the rank of Audientes, and see this Table, do not come to the banquet? It may be you thought within yourselves, when the Gospel was read, what should be the meaning of this, my flesh is meat indeed, and my blood is drink indeed? Si volueris, erit revelatum; if you will, it shall be made known unto you. Accede ad professionem, & solvisti quaestionem; do but make profession of your faith, and the doubt will be thereupon cleared. Tu autem Catechumenus diceris, Audience, surdus es. Thou who remainest in the rank of Catechumeni, art called a Hearer, but art indeed stark deaf. Well, what must this Hearer, and Catechumenus do, that he may understand, how the bread is flesh indeed, and his blood is drink indeed? Why this do; Ecce Pascha est, da nomen ad Baptismam; Now the time is Easter, give in your name, that you may be Baptised. Si non te excitat Festivitas, ducat ipsa Curiositas; If the solemnity of the time excite you not thereunto, let curiosity make you do it; that so you may understand my Text, He that eateth my flesh, and drinketh my blood, abideth in me, and I in him.  
Now let us take a view of what can be extracted out of S. Augustine's 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 he doth invite all his Hearers hand over head to come unto it, and reproveth them for their slackness in not coming 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 hear God's Word, are allowed to come, and receive the Eucharist. But the case is clean otherwise, as may appear by that which hath been said. For, 1. Had these Hearers been never so willing to come to the Lords Table, yet they could not have been admitted, because as yet they were no members of the Church, being not Baptised. 2. He 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 Baptism,) and give up their names to the Bishop, that so performing the duty belonging to Competentes, they might, after the Scrutiny taken, be Baptised: And being by Baptism made Neophyti, new plants, and true members of the Church, they might draw near, (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 rank soever, might see it, and be partaker thereof, before they were Baptised. Now let any man that readeth Saint Augustine, and understandeth what he 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 clean contrary doth not appear 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 near 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 Augustine's Text▪ but let them come and be Baptised, than they might: For the Table was set in the midst, for all that were Fideles to be partakers thereof.  
Ob. But Saint Augustine says plainly, 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 implies 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 Latin or English. Take the warrant of holy Scripture for it: 
Deut. 25.14.  God is said to walk in the midst of the Camp of the Israelites; yet we know he did not walk in the midst of them, as this man calls the midst▪ i. Nei●ther in the Front, Wing, or Rear, but just in the very midst. 
Exod. 13.21.  For he went before them by day, in a Pillar of a cloud, and by night in a Pillar of fire. Yet he is as truly said to walk in the midst, as he is said to stand in the midst, when the cloud stood over the Tabernacle, which was properly in the midst. 
Deut. 14.14.  In like manner the Altar may be said to stand in the midst of the Presbytery, though it stand at the upper end of the Choir: as the Lord was in the midst of the people, when he went before them, or behind them: Wherefore if the Author desire to know, how the Table did not stand in the midst of the Church among the People, let him read a book which he is in reason bound to read, before he cite him, St. Augustine in the place alleged, and he shall be satisfied, that S. Augustine makes utterly against his purpose.  
But if he had looked well upon Saint Augustine, 
Syricus ep. 1. ad Heme●ium, & 3. ad Orthodox.  and observed how he invites both Audientes, Catechumeni, Competentes, and Neophyti, (which we are sure could be neither Priests, nor Deacons) to give up their names, that they might be Baptised, and so be made partakers, as well of CHRIST'S blood, as of his body, (for all these are invited to eat CHRIST'S flesh, and drink his blood, and no bar is put in against them, though they were Laymen, and could be no other but Laymen; but only that they did as yet remain in those inferior orders:) he might from hence have drawn a necessary conclusion in defence of the practice of our Church; that Laymen, in Saint Augustine's time, did receive the Sacrament of the Lords Supper in both kinds, and so were all alike able to understand his Text, touching the eating of Christ's flesh, and drinking of his blood. By framing this Argument out of Saint Augustine, he might have done the Church true and acceptable service; whereas, (by wresting Saint Augustine's words to maintain a conceit of his own, to humour fanciful people,) he doth cross and confound the practice of Antiquity, and disturbeth the holy endeavours of the Governors of our Church, that seek only to conform the same to the Primitive times; and by that means brings both his Learning, and Piety into question. And so I come to his next authority.   

CAP. XVI. The Testimony of the Council of Constantinople examined, Touching the standing of the Altar in the body of the Church. The people of Constantinople violent to have the Diptyches read, forget their duty to the Patriarch, and to the Emperor. The Archbishop and people adore at the holy Altar. How David did compass the Altar. How the people run round about the Altar, and Priest: What the Diptyches were.  
THe fifth Council 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 he would not take knowledge of that matter out of the declaration of that Council, and rest therein very well satisfied: For that confirmeth the four first general Counsels, and is itself confirmed in the sixth. The words alleged out of the Council are these: Tempore diptychorum cucurrit omnis multitudo cum magno silentio circum circa Altar, & 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 ear. The words contain a declaration of a passage in the fifth Council of Constantinople, 
Concil. Con. 6. Act. 1●. Niceph. l. 17. ca 9  Anno. 500 not under Menna and Agapetus, (he being dead sixteen years before) for that was a particular Synod, & antecessit hanc quintam; so Alstedius and Bellarmine agree, and the sixth General Council, and Nicephorus make it clear; and this was held under john, Patriarch of Constantinople, and in the thirteenth year of Vigilius Pope of Rome. That this passage may be the better understood, I shall crave leave to set down the occasion thereof: This Ecumenical Council being assembled at Constantinople, to settle peace in the Church, a Decree passed at the earnest and pious supplication of the Citizens' of Constantinople, 
Niceph. l. 17. c. 9  Vt sancta quatuor Oecumenica Concilia, & Divus Leo, ejusdemque tomus per universum orbem praedicarentur; so Nicephorus: and likewise, that Severus Patriarch of Antioch should be denounced excommunicate. This Decree being passed, it is sent from the Council by the Archbishops Agent, to be published by him as the manner was. The Citizens accompany the Agent to the Archbishop to see the Decree executed. The Patriarch, whether loath to grace Leo so much, who had opposed the Patriarchship of Constantinople, granted in the Council of Chalcedon; or not willing to denounce excommunication against so great a Patriarch; or resolved, in matters of so high a nature, and great consequence, to do nothing, before he made justinian the Emperor acquainted with all, used many delays. But the people, in heat of their zeal, run to the Archbishop, and with violent clamours, and loud out-cries, compel him to dispatch without any more to do, and to denounce Severus excommunicate, and pronounce the foresaid Counsels, and S. Leo Catholic. The good man speaks 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 do any thing in the Church without the counsel of God's wellbeloved, our most holy Emperor. 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 yield to their importunity, or be thrust headlong out of the Church; addentibus, non recedimus per sanctum Evangelium: for they had taken a deep 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 Emperor was made acquainted. But when that he had done, that served not the turn, because a Deacon pronounced it; and that the motion of reference to the Emperor would not be harkened unto, but still they cried, Severum Ejice, judam Ejice. Mark what shift the good Patriarch had to gain time, and to appease their tumult, had it been possible. Data est eis responsio à sanctissimo, & beatissimo Archiepiscopo & Patriarcha O●cumenico johanne, hac patienter sustinete mi fratres: My Brethren, I pray you have patience, ut adoremus sanctum Altar, & 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 Sovereign, their regard to their most holy Patriarch, were not so profane, and unchristian, to press rudely into the Lord's house, The place where his honour dwelleth, and not to perform 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 again, and begin to cry; qui non loquitur Manicbeu● est. Multi anni Imperatoris, etc. D●ptycha amboni: and then called to have the doors shut up, lest the Archbishop should get out, and frustrate their expectation for the reading of these Diptyches, wherein the four Counsels, and Leo, were Registered, and Severus condemned. The good man put them in mind again, 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 Canon's omnia proveniant consilio & jussu piissimi Imperatoris, to have the presence of the Bishops, and the counsel and command of the religious Emperor. For I may not choose, but report vestras exclamationes suae Serenitati. But let him say and plead 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 doors of the Holy of holies, whereunto he was entered to do his reverence to the holy Altar, and that he could by no means escape their hands; Accipiens Diptycha sanctissimus & beatissimus Archiep. & Patriarchae, jussit ordinari, sanctas quatuor Synodos, etc. he commanded that the people should have their desire. Severus was excommunicated, and the four Counsels 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 hour 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 mark what did lay these Zelotes, and reduce them to order again: when the Choir 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 Gospel being read, and Service at an end, then follows that which gave occasion of this long discourse, wherein the proof lies, That Altars stood in the body of the Church among the people: Tempore Diptycorum cucurrit omnis populus cum silentio circum circa Altar: all the people ran with great silence round about the Altar. And when the said Diptyches were read, as they desired, Voce magna universi clamaverunt, Gloria tibi Domine, they all cried aloud, as they used to do at the reading of the Gospel, Glory be to thee, O Lord.  
Now I dare appeal unto the Author himself to speak, whether this passage was judiciously and to purpose cited, yea, or no; wherein there is not one syllable that mentioneth or implieth, 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 plain words of the Council; 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 Governors of our Church appoint it, at the upper end of the Choir, (wherein they have this man's assent in opinion, though the Bias of his practice wind to the humour of the people,) yet might the people in a disorder run about it. Cathedral Churches were not all cast in the same mould. In some of them behind the Altar was Secretorium, a place set apart for the Bishop to repose himself after he came from his Throne, till the time of consecration. Not to travel 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 less that it stands in the midst of the Church among the people, for every one to go about it that list, as they may about the Font, which never was, nor aught to be so enclosed as the Altar was; for unto it, both Laymen and Women may approach, as well as the Priest. 
Concil. An●●●●odor. c. 14.  The Baptisterium was kept free from making it a burying place, or setting Monuments about it; other enclosure I know none.  
2 The people of Constantinople cast off not only all reverence to their Archbishop, but even their allegiance to their Princes, and will compel their Bishop to read, order, and settle what they think good in the Church, without the command or knowledge of the Prince, and do themselves run rudely and disorderly about the holy Altar: therefore this Author thinks fit that our people should do the like, and precedent themselves by this pattern, and make the world believe they have the fifth general Council for their warrant. This inference he must make, or repent the bringing in of this instance. And this his Predecessors put in practice in Q. Elizabeth's time in their Classes.  
3 Let it be granted that darkness is light, and evil 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 Author's heels, for his Circum circa Altar 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. Gregory makes this decree; Sacerdos missam solus nequaquam celebret; 
S. Greg in lib. Capitul. Cap. 7  There shall no private Mass be allowed. Esse enim debent, qui Sacerdoti circumstent, quos ille salutet, à quibus ei respondeatur, & ad memoriam illi reducendum est illud Dominicum, Vbicunque fuerint duo ant tres congregati, etc. The Priest must of necessity have some to stand about him, when he officiates or does Mass. Will any man infer from hence, that it was S. Gregory's meaning, that the people should run round about him, and stand on every side of him, when he did administer the holy Sacrament? Bishop jewel tells you the contrary; that the people were therefore excluded with rails, left by standing about the Priest, they might disturb the holy Ministry. But S. Gregory's plain meaning was this: he would not have the Priest administer that holy Sacrament alone; but have always two or three at least about him, as we use to speak, or present at the holy service. And this Decree whereby private Masses are overthrown, taketh place at this hour in our Church, brought hither from S. Gregory by S. Austin, the Apostle of the English, as Beda styles him. The Prophet David useth the like phrase of compassing the Altar, circundabo Altar; yet thereby is meant no more but the humble presenting of himself, 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 compass, or fathom it round about. So if these people had come about the Altar in due manner, it could have received no other interpretation, than David's compassing the same.  
Lastly, can the Author, or any man of learning imagine, that in this Council 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 Diptyches, and out of his own mouth is he thereby condemned. The Diptyches are not Lessons, and Chapters; it were pity this, or any learned man should beguile himself, 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 Tribunal, (as Saint Cyprian calls it) and were part of the First Service, at which the Catechumeni were present. 
Innocent. 1. ca 2.  But the reading of Diptyches was part of the 2d. Service, and was appointed to be performed at the Altar. Prius oblationes sunt commendandae ac tunc eorum nomina, quorum sunt oblationes, edicenda, ut inter Sacra mysteria nominentur. Now neither oblations, nor holy mysteries were solemnised in the body of the Church among the people, but in Sacrario, in the Holy place upon the Altar, and there were the Diptyches read. So that if the Author will hold himself to his Diptyches, he must say the people ran round about the Altar where it stood, and where the Diptyches were read; and that is not only in the Presbytery, but in sacrario, in the most holy place of all the Chancel, and not in the body of the Church among the people, which he would make us believe, by englishing Diptyches, by Lessons and Chapters. This I am sure is not true; for lessons, and Chapters were taken out of the word of God. But Diptyches contained the Catalogue of General Counsels, or of such holy, and Catholic Bishops who had derived themselves, their Faith and Religion from the Apostles, or Apostolic men; that faithful men who desired (as they in the Council of Chalcedon make profession) iter ambulare Regium, to keep the King of Heaven's highway, might daily see what guides to follow, and what paths to shun. This was the holy and profitable use of these Diptyches: 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 seen, wherein the Holy Martyrs, and Confessors of jesus Christ, (who not only had place sometime in these Diptyches, but whose names are written in heaven) are razed out, and Traitors, Murderers, Rebels, and Heretics set in their rooms: that if Penry, H●cket, or Legate had come in time, they might have challenged as Orient and Scarlet coloured a Die, as some of them. These Calendars were as unluckily made, as these Diptyches were alleged by the Author, (for his purpose,) to make the people, and mar the Altar, and ●e●ace the ancient form of God's true Service; which is by naming of them utterly made void, and frustrated. For it appeareth hereby, and by the fifth Council 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 Choir may be found in the body of the Church out of Durandus and Platina. 
The Letter. Durandus examining the cause why the Priest turneth himself about at the Altar, yieldeth 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 ministration divided the Priest from the people. We may see by these few, that the Choir was then i● the body of the Church.  That Boniface the second divided the Choir from the people, how to be understood. How long this was done before the fifth Council of Constantinople. Of the Priests turning about at the Altar.  
IF Durandus examined the cause why the Priest turneth himself about at the Altar, and found Scripture for it, medio Ecclesiae, etc. 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 infer, the Choir was then in the body of the Church; from examining Platina and his testimony, he shall find that the Choir 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; he 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. years and upward, before Boniface was borne, even in Saint Cyprians, Tertullians' and Irenaeus his time, they were so divided. And, if in 300. years 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 be said in time to come, that our Diocesane divided the people from the Clergy, by setting a rail to enclose the Lords Table; yet is not he the first in these latter times, that began to conform his Diocese 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 Choir 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 than were divided from the Clergy; and this was about 800. years before Durandus could examine causes of the Priests turning about. So that if the Author allow what Platina says, he must disallow what himself says, that the Choir was in Durands' time in the body of the Church. For we are sure out of Platina, that near 800. years before Durandus was borne, the people were divided from the Clergy at the Celebration of the Sacrament. Therefore in all that time the Choir was not in the body of the Church.  
Thirdly Boniface the 2d. was four years before the particular Synod of Constantinople, under Menna and Agapetus, and almost twenty years before the fifth General Council of Constantinople, under john the Patriarch, and Vigilius; which Council 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 Altar. Now this Author assures us out of Platina, that Boniface had divided the people from the Clergy, Anno. 525. Therefore he must needs confute himself, and tell us that in the fifth Council of Constantinople, Anno. 545. the Altar did not then, nor 20. years before, stand in the body of the Church among the people; for Boniface made a separation twenty years before. Haud commodè haec divisa sunt temporibus. Wherefore if this man will examine his own Authors, (as Durandus did the cause of the Priests turning about) he must say that the Choir was not then in the body of the Church, when Durandus lived, nor for 800. years before that; and when he is come so high, S. Cyprian, and others will lift him up so much higher, that he may look 300. years further, and never find the Altar in the body of the Church among the people, but always enclosed at the upper end of the Chancel, and the people ever divided from the Clergy, cum celebraretur, as himself tells us out Platina.  
Fourthly, Let it be granted, that the Priest turns himself about at the Altar, and that this reason is yielded 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 turn himself 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 bless the people, is it not fit he turn him (after reverence done towards the holy Altar), and with his face into the West, bless the Congregation of the Lord, and do it upon this ground, aperui os in medio Ecclesiae? but this Author will conclude, that therefore the Choir stood in the body of the Church among the people. David praised God In medio ecclesiae, yet no man can from thence infer, that he stood in the Sanctum Sanctorum, where the Lord appeared, and spoke in the midst of the people. The Bishop, we see daily in our Cathedral 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 door of the Tabernacle of the Congregation; yet doth his Throne stand in the Choir 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 find the people shut out of the midst of the Choir, than the Choir 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 Council of Constantinople, will not save him from perishing in this cause; it will be bootless 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 well, 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 feel it as hard upon him, if he speak for the Vicar. This Millstone of a consequence the Author has whelmed upon himself, under which I leave him (as Durandus himself was once left sub lapide duro,) and how he will quit himself, nescio, nec ego curo. But though this man's proofs borrowed of antiquity, fail 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 success from the Orders, and Articles of our own 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 forbear 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 Choir, or set the Table Altarwise, or fix it in the Choir, 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. justin, S. Irenaeus, Tertullian, S. Cyprian, S. Chrysostome, S. Ambrose, S. Augustine. The Council of Carthage, etc.  
THE purpose of this Author was, doubtless, to astonish the poor 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, between having an Altar, or setting the Lords Table Altarwise (as our Diocesane, and the Governors 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 tells us not now, nor named before. One of the twain sure, had been requisite for him that meant to deal clearly. Thus (whether out of ignorance, or guile) he involves himself, and perplexeth the poor Vicar. For the good man finds himself metamorphosed into a Papist, he knows not how: his intention made that other oblation God knows what: The Lord's Table set Altarwise, resolved a blasphemous figment, and a pernicious imposture: and all this done against himself, by no body but himself, under his own 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 keep his own shape against all practices of transformation, it stands him in hand to have a double guard always about him, of the holy Fathers, and blessed Martyrs of the Primitive Church, and of the learned and godly Fathers of our own Church. Against these two, Enchanters have no power, charm they never so wisely, or rudely. The first thing then to be done for the poor man's security, against mishapening of him into a Papist, is, to show this; That in case he had prevailed in his desire to bring in an Altar, or to set the Lords board Altarwise, (which, thanks be to God, is now done by our Bishop's 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 judges.  
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 strain of our bold Centurists, that they spoke not according to the custom 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 divers inconveniencies to God's Church. Let such boldness be far from good children, to teach their fathers to speak. 
Kemnit. fol. 775. Can. 22 de concionat. 1571.  Kemnitius teacheth them more modesty and goodness: Bonae mentes plurimum moventur consensu & testimonio antiquitatis: The Fathers of our Church testify the like reverence, not allowing any Preachers doctrine, but such as the ancient Fathers have reaped, and gathered out of holy Scripture to his hand.  
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. justin Martyr, 
S. justin Dialog. cum Triph.  did prophesy the sacrificiis gentium, of the Sacrifices which the Gentiles should offer in every place, that is, De pane Eucharistiae, & Poculo Eucharistiae. It appeareth that S. justin that holy Martyr, did call the Eucharist a Sacrifice, and hath the Prophet for his warrant. Anno 150.  
S. Irenaeus also saith, 
S. Iren. l 4. c 32  that when Christ took the Bread and the Wine, he said the bread was his body, and confessed the wine to be his blood, & novi testamenti novam docuit oblationem; and taught a new Oblation of the New Testament; which the Church receiving from the Apostles, in universo mundo offert Deo, doth offer unto God in all the world. This, saith he, is that pure sacrifice offered unto God in every place, which the Prophet Malachi spoke of before. Prayers and alms deeds are a sacrifice acceptable to God, as the same holy Martyr showeth out of S. Paul, Phil. 4. yet that is no new Oblation brought in by the Apostles, but taught from the beginning of the world in Abel's Sacrifice, 
S. Iren. l. 4. c. 34.  Gen. 4. Anno 180.  
Tertullian also clearly says, that when the body of the Lord in the Eucharist is received on a solemn fasting day, 
Tert. l. 3. cont. Marc. lib. de orat.  two things are performed, & participatio sacrificii, & executio officii stationum: the sacrifice is received, and the fast kept. Therefore there is no cause why some should withdraw themselves à sacrificiorum orationibus, from the prayers of the sacrifices, or of the Eucharist, out of a fear to break the devotion of their Fast before the set time. For both may stand together. Anno 203.  

S. Cyp. l. 2. ep. 3  The Priest (saith S. Cyprian) Sacrificium verum & plenum tunc offered in ecclesia Deo Patri, si sic incipiat offerre secundum quod ipsum Christum videat obtulisse: when the Priest doth use bread, and pour wine into the Chalice, and doth not consecrate water only, without wine, he doth offer a pure sacrifice, as Christ himself did. 
S. Cyp. l. 1. ep. 9  Passio est enim Domini sacrificium quod offerimus, our sacrifice is Christ's passion, because we make mention of his passion in omnibus sacrificiis nostris. Nay (saith the same blessed Martyr) the Priests only duty is▪ Non nisi Altari, & sacrificiis deservire, & precibus, & orationibus vacare. And because Geminius did appoint a Clergy man his executor, whereby he was withdrawn Ab Altari & sacrificiis, 
S. C●●. l. 3. ep. 6  therefore it was ordered, Non offerendum pro●eo, nec sacrificium pro dormitione ejus celebraretur. On the other side, the same holy Martyr is careful to have the names of such Confessors, as died in prison, to be brought him, and the particular day of their departures, Vt celebrenter hic à nobis oblationes & sacrificia. This he duly and yearly performed in the behalf of Celerinus the Martyr, and others, and takes the whole Clergy and Laity in Carthage (where he was Archbishop) to witness herein. 
S. Cyp. l. 4● ep. ●●  For Sacrificia pro iis semper (ut meministis) offerimuus, quoties Martyrum passiones, & dies anniversaria commemoratione celebramus, Anno. 240.  
Saint Chrysostome also maketh often mention, 
S. Ch●●so●t l. ● de Sace●dot. & lib. ●●  of the Host, of Oblations and Sacrifices in the holy Eucharist. Quum vides quod Dominus offeratur, & vides sacerdotem in hostia occupari, & super hanc preces effundere, do you not conceive yourself to be wrapped into heavenly meditations, & c? And again, How shall we receive the Sacred Host, how shall we be partakers of that admirable mystery with this tongue of ours whereby our soul is defiled? How shall we partake the Lords Body with a defiled tongue? 
S. Chrysost. Hom. 11. ●d pop Antioch. & hom 79.  For this Sacrifice Domini sacrificium est, and what communion hath CHRIST with B●lial? This Sacrifice the Priest standing at the Altar offereth to GOD for all the world, for Bishops, for the Church, etc. Anno. 398.  
With what fear and reverence (saith Saint Ambrose, 
S. Ambros. precht. 1. ad missim. ) istud divinum, & coeleste sacrificium est celebrandum? Vbi Caro tua in veritate sumitur, ubi Sanguis tuus in veritate bibitur, ubi summa imis junguntur, ubi adest praesentia Angelorum, ubi & sacerdos, & sacrificium mirabiliter est constitutum. Thus do I come to thy Altar (o Lord) though I be a sinner, ut offeram tibi Sacrificium, to offer to thee that Sacrifice that thou hast appointed. Receive it therefore (I beseech thee o Lord) for thy whole Church, and for all thy people whom thou hast redeemed with thy precious blood.  
We have seen (saith the same Father) the chief High Priest offering his blood for us; 
S. Ambr. in P●al. 38.  let us Priests follow him as well as we may, that we may offer a Sacrifice for the people. For though he be not now seen to offer, yet is he offered in the earth, when Christ's Body is offered: vae quoque ipsi mihi, 
S. Ambr. l. 5. ep. 33.  bonos filios diabolus gestiebat ●ripere, pro quibus ego quotidie instauro sacrificium, Anno. 374.  

S. Aug. l. 9 Confes. ca 13. S. Aug in lib. 3. 〈◊〉 Levit. ● 57  Saint Augustine saith, that his mother Monicha desired only at her death, memoriam sui ad Altare tuum fieri, unde sciret dispensari victimam anctam qua deletum est Chirographum. Here is mention made both of an Altar and a Sacrifice. Of the blood of this Sacrifice none are forbidden to take, but hereunto all are exhorted that desire eternal life. By the way than it is an injury to forbid Laymen to partake of the blood of this Sacrifice) For Christ hath changed the Sacrifice of beasts in hostiam secundum Melchisedech, 
S. Aug. in Psal. 33.  qui panem & vinum obtulit, and this Sacrifice toto terrarum orbe diffusum est. And again, 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: 
S. Aug. in Orat. Psal. 39 S. Aug de Civ. l. 17. c. 20 & li. 10. ca 20. S Aug. Enchir. cap. 120.  The Sacrifice of Christ's body (saith the same Father) succeedeth all other Sacrifices of the Old Law, and for all those Sacrifices, and oblations, Corpus ejus offertur, & participantibus ministratur: Christ (saith he) is both the Priest, and the Oblation, who hath power to make the daily Sacrament thereof to be Ecclesiae Sacrificium. That as the Church is offered by him in her Head, 
S. Aug. de Civ. l. 2●. ca 8. S. Aug de sp. & lit. c●. 11. & de Civ l. ●. ca 27.  so is he offered by her, as his Body. And when this Sacrifice of our Mediator is offered, it cannot be denied but the souls of the faithful are hereby eased. This oblation the same Father calleth summum & verissimum sacrificium; and saith, that at the memories of Martyrs Deo offertur Sacrificium Christianorum. We do not, saith the same Father, set up Altars to sacrifice to Martyrs, 
S. Aug. de Civ. l. 22. ca 10.  but Sacrificium immolamus uni Deo, but we offer Sacrifice to God alone, both their God, and ours. Ipsum verò Sacrificium corpus est Christi, 
S. Aug. de Civ. l. 8. c. 27.  which is not offered to them (for themselves and the body of Christ,) but unto God. For what faithful man did ever hear the Priest standing at the Altar, over the body of a Martyr, say thus, 
S. Aug. de Civ. l. 22. c. 10.  offero tibi Sacrificium Petre, vel Paul, vel Cyprian, cum apud eorum memorias offeratur Deo? True it is, saith the same Father, the Martyrs suo loco, & ordine nominantur, non tamen à Sacerdote, qui sacrificat invocantur: Saint Augustine alloweth of Sacrifices, 
S. Aug. de haeres c. 53.  but not of Invocation of Saints. 
S. Epiph. haeres. 75.  And for this cause he and Epiphanius condemn Arrius for an Heretic.  
It appeareth by that which hath been 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 Counsels. And in these also we may observe some difference made of Sacrifices. There we see Sacrifices which Laymen might offer, as Sacrifices of Praise, Prayer, Almsdeeds, 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 Council speaketh: 
Concil. N●c. ca 24.  Diaconi offerendi Sacrificii non habent potestatem, 
Concil. Carth. 3. ca 24. & 4.79.  and the Council of Carthage. Conc. Bracarense, and many more. All God's people, men and women were allowed to offer some Sacrifices, 
Concil. Bracar. ca 34. & 39  to commemorate the death of Christ upon the Cross, to offer all manner of spiritual, and Christian Sacrifices, of Fasting, Prayer, Mortification, Almsdeeds, praising of God, reading and preaching of God's Word: but the Sacrifice of the Altar, wherein the Death, and Passion of jesus Christ is commemorated in the Consecration of the Bread and Wine, and breaking and delivering them to the Faithful; is the particular function of the Priest to perform. Thus we see Altars, Oblations, and Sacrifices were in common use amongst the most holy Saints of God that ever lived; Therefore far be it from this man, to condemn these, or the like in our Church for blasphemous figments, and pernicious impostures. far be it (I say) from him, even as far as it was from the mind of those learned, and godly Fathers, that framed the 31. Article, whose meaning may yet more clearly appear from the declaration made thereof by their successors in place, piety and learning, whereof we are now to speak.   

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 Montague, Bishop Andrew's, Bishop White, and Mr. Casaubon. Homily of Sacraments.  
IT is very meet that we inquire 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, 
Can. 22. Anno. 1571.  that they teach nothing in their Preaching which they would have the people religiously to believe, and observe, but that which is agreeable to the doctrine of the Old Testament, or the New, and that which the Catholic Fathers, and ancient Bishops have gathered out of that doctrine, will not censure the constant doctrine of the Fathers, and Primitive Church, for blasphemous Fables, and dangerous deceits: nor yet involve, and lap 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 pain and guilt, were blasphemous Fables, and dangerous deceits. Now let us hear what is the true, and Orthodox meaning hereof, out of the mouths of the most learned men of our Church, and such as the most learned Prince that ever was in this kingdom, King james of happy memory allowed and set on work, to deliver the mind of the Church and of himself in this very point. And in this rank I begin with Bishop Montague.  
Bishop Montague speaking (as he saith himself) in Bishop Mortons' words, 
Appeal. ca 2●  saith thus; I believe no such Sacrifice of the Altar, as the Church of Rome doth: I fancy no such Altars, as they employ, though I profess a Sacrifice, and an Altar. And a little after speaking of his adversaries, saith thus; I have so good opinion of your understanding, though weak, that you will confess 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 external, visible, true, & proper Sacrifice; but only representative, rememorative, and spiritual Sacrifice. Now if you grant a Sacrifice, why deny you an Altar? And again. 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 abstain, notwithstanding your agginition, to follow the steps, and practise of antiquity in using the words Sacrifice, and Priesthood also, and ye● be further from Popery in that practice, than you from Puritanism●; or any Puritan indeed from true Popery, being two birds of one feather. It appeareth plainly from hence, that our Church doth not condemn the Sacrifice of the Altar, mentioned in the holy Fathers, 
Gag. Cho. 36. pag. 263.  for blasphemous figments and dangerous deceits, but the Sacrifice of Masses because the common opinion held of them was, that they were propitiatory, external, visible, true and proper Sacrifices for the quick, and the dead. For had they been commonly held to be no more, but representative, rememorative, and spiritual Sacrifices our Church would not then, doth not now find any fault with them.  
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 offer, secundum quod ipsum Christum videat obtulisse. You do 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 Cardinal, and saying thus. At vos tollite de missa transubstantiationem vestram: 
L. Eliens. ad Card. Bellar. Apol. Resp. ca 8. p. 184.  nec diu nobiscum lis erit de Sacrificio. Memoriam ibi Sacrificii damus non inviti. Sacrificari ibi Christum vestrum de pane factum, nunquam daturi. Sacrificii vocem scit Rex Patribus usurpatum: nec ponit inter res novas, at vestri in missa Sacrificii & audet, & ponit. Take you Transubstantiation out of the Mass, and we will not contend with you about a Sacrifice. A memory of a Sacrifice we grant: but grant we will never, that Christ made of bread is Sacrificed. The word Sacrifice is in use among the Fathers, this the King knoweth well enough, and he placeth it not among Noveltyes, as he doth the Sacrifice in your Mass. Will you be pleased, yet further to hear of the doctrine of our Church in this particular, out of learned Doctor White now Lord Bishop of Elie. 
White Orthodox faith, untruth 26. p. 340  The things which we simply condemn in the Popish Mass, are these. 1. That CHRIST existing in earth, covered with forms 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 equal force, with the Sacrifice of Christ upon the Crosse. 4. That it conferreth grace by the outward work done to some kind of unjust persons. 5. That it saveth ex opere operato, for temporal punishment. 6. And is beneficial to the defunct, as well as to the living. 7. That it depelleth all evil: both of punishment, fault, and misery. 8. Or is available as the Sacrifice of Christ's body to procure plenty of the fruits of the earth, and to be a remedy against Pestilence, inundation, tempest, scare-fire, etc. 9 And the administration thereof in an unknown, tongue, together with invocation of Saints, and Prayer for Souls departed, with reference to purgatory.  
But because this point is exactly handled by learned Casaubon in his answer given to Cardinal Perouns Epistle, by special direction of King JAMES of blessed memory; 
Casaub. ad Ep. Card. Pero. Resp. ad 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Sacrificio in Ecclesia Christiano. pag. 5●.  I will set it down at large, that the mind of our Church from the late Governor of our Church may more fully appear, and therein I will rest.  
Veteres ecclesia 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 cruse 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 high, & 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 King's Majesty and our Church condemns, are the celebration of the Eucharist without Communicants, the selling of private Masses, making a gain of the simplicity of ignorant people, and causing them to pay more than once or twice for, fetching of souls out of Purgatory, by virtue of the sacrifices of their Masses. This practice the King accounteth the dotage of men idly and wickedly disposed, and rejecteth as gross 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. 
Homil. p. 1. Concerning the Sacrament.  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 Altarwise, 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 Mass is not to be allowed. The outrage of the people committed in breaking down of Altars, punishable by law. The duty of wellminded men concerning Altars.  
IT appeareth by that which hath been said, what Altars and Sacrifices the ancient Fathers allowed; and what the most learned of our own Church condemneth in the 31. Article. Wherefore in my poor opinion, it is not well done for an understanding, and well meaning man, and a son of the Church, to turn and wrest the Canon of our Church from the face of her enemies, and against her mind, (God knows) to level 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 divers 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 Churchy nay he must cast out Priesthood, and the very Church itself, or have a Church without a Priesthood, about which Cartwright and his apprentices have been 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 Rubric, 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 confirm this Book. And doubtless this and no other must be the scope of him, that says the name of Altar is abolished: that will go about to deter him, that is earnest for an Altar at the upper end of the Choir, that the Table ought to stand Altarwise, that the fixing thereof in the Choir is Canonical, 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 poor Vicar with such terrible and astounding words. And better had it been to have kept such mortal bolts as these in store, and not to discharge them so soon, before discretion had brought him within eye-reach of the right mark. Had this man been so wise as the Vicar was, to precedent himself by what he sees done in the Kings or Bishop's Houses or Chapels, he would have kept these shafts in his Quiver, and bestowed them as he sees M. Casaubon, and our learned Bishops by the King's direction do, upon gross and impious abuses clearly 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 blind heedless 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 hazard 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 remain in some of ours, or to make use of their Covers, and Ornaments, Tables may be placed in their rooms of the same length and fashion the Altars were of, (as this Author tells us) with which practice 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 gross and vile abuses of these. Against abuses only good Christians protested, and from thence received they their names. This the most learned Bishop, in his Apology for King james of happy memory, 
aliens. Apol. ca 1. pa. 20.  putteth the Cardinal in mind of; Salva protestatione hac, haud ulla est fides Nostra nisi quae Vestra est, vel esse debet, vetus 〈◊〉. illa Catholica. The Protestant holds the same Catholic faith which is or aught to be the same in Rome, and over all the Christian world. The Protestant hath the abuses and Novelties only (which are crept into the Roman Church) in detestation, not the things themselves: no, not the name of the very Mass itself. For as the same Reverend Bishop telleth the Cardinal in the King's name; In missa si missa fiunt, quae sum 〈◊〉 antiatione vestra ibi submissa ●unt, bono fi loco res essent, non valde de nomine litigaret Rex. The King would like well enough of the Mass, if her Priests would ●hrive her of Transubstantiation; the name should beget no real difference.  
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 outrage committed in breaking down of Altars, and caused them to boggle and spy umbrages and scandals at the things themselves, where none at all could have been found, if these Arietes gregis had partaken as much of the mild temper of the sheep, as they did of the Ram's horn. 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 speaks) 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 own power or authority, pull down, deface, spoil, or break down any Altar or Altars, etc. such person or persons are to be punished, as in the law is expressed. Queen Mary who made this law, did repeal the law made by King Edward for the authorising of the Book of Common Prayer. Queen Elizabeth, who did establish King Edward's law for authorising the Book of Common Prayer, did repeal Queen Mary's repeal thereof: but that part of the Statute which concerneth the punishing of such disorderly people, that of their own authority riotously pull down Altars, etc. the said Queen Elizabeth of famous memory repealeth not, but it is still in force; that the Magistrate, whom it concerns, may proceed against delinquents, that violate the Lords Table standing Altarwise, 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 forbidden) if Sergeant Rastales hand and star, point and lead me not into an error.   

CAP. XXI. Altars crept not into the Church. 
The letter. Whether this name of Altar crept into the Church in a kind of complying in phrase with the people of the jews, 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 Priest, and the poor, etc. the name b●ing so many years abolished, it is fitter in my judgement that the Altar should stand Table-wise, than the Table Altarwise, etc.  Altar's Consecrated with more ceremony, and regarded with more reverence, than any part of the Church, appeareth out of Bishop jewel. On the Altar stood the Cross of CHRIST in the Primitive Church, and in Saint Chrysostom's time, and remained there in Queen Elizabeth's Reign sometime: steps unto the Altar: drawn with Curtains. Archbishops and Bishops and all sorts of people do reverence towards the Altar. Barbarous Soldiers kiss 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 turn two ways. 1. By the manner of their coming in, and that was creeping. 2. By the means of their creeping in, and that was by Complying with the jews.  
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 big with self love, nor made to kindle a faction, quae jam plus satis calescit, should pick a quarrel first with them, then with their name, then with their coming in, by phrasing it so contemptuously in that term of creeping, whereby is employed their coming 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 he look over Antiquity, as the Devil looked over Lincoln, will say, and mean to justify what he says by sound proofs out of good antiquity, that Altars crept into the Church. It were not amiss if this Penman would look the face of his actions in the envious man's tares; these he shall find crept up among the Wheat, no man knowing how, when the honest Husbandman, and his servants thought no hurt, but were at rest, and asleep. The case is not so with Altars; the Husbandmen themselves that labour faithfully in the Lord's Vineyard, the Governors of Christ's Church, and the true and only successors of the Apostles brought them in by the special direction of God's holy Spirit.  
I shall not need to spend much time in proof hereof. The least thought of what hath been said, lights up a Candle to show the truth hereof, which no blast of Puritan mouths set against it, is able to blow out, though Boreas had made his bellowes in their Cheeks: 
S. Athanas. Apolog. ad Constantium Concil. Bracar. 2. ca 6.  Sure we are by that which hath been said, that Churches were built, and made with the very Cradle of Christianity; and when they were made, they were consecrated. For a man may as lawfully and Christianly administer the blessed Sacrament in a Barn, or Townehall, as in any place that is not Consecrated to such holy uses▪ And when the Church was Consecrated, was not the Altar the chiefest place, which with most ceremony, and devotion, was hallowed? when it was hallowed, was it not kept more carefully from profanation, than any other part of the Church? 
S. Ambros. office lib. 1. ca 56.  Levita eligatur (says Saint Ambrose) qui Sacrarium custodiat, not the Vestry only, but the Altar belonged to his care. 
Concil. Agath. ca 14.  Was there not a feast annually kept in a joyful remembrance of the dedication of every Church, 
S. Aug. de temp. Ser. 253.255.  and did not the Consecration of the Altar carry the name of that feast? doth not St. Augustine say, my brethren, you know right well that to day consecrationem Altaris celebramus? was not the Altar set, and fixed in the most eminent place of all the Church? The Readers Tribunal stood in the body of the Church, in loco editiori, 
Euseb. l. 10. c. ●  in a place exalted above the rest there. But was not the Altar set in Sacrario, or Sancto Sanct●rum, in the highest place of all, whereunto the Priest ascended by certain steps and degrees; 
Liturg. Basil & Chrysost.  and when they did so ascend, were there not Psalms of degrees sung, called for that cause Graeduals? were not tithes of greatest sanctity given to the Altar? was it not the only place whither none but Priests might be allowed to come to officiate? 
Liturg. Chrysost.  was not the holy Eucharist there, and no where else Consecrated? Durst the Priests themselves ascend thither without doing lowly reverence three several times? Was not this holy Altar, and the mysteries thereof, at some time kept railed from the eyes of most men? doth not KING Edward the 6th call it Sacrosanctum Altar in his writ to the Bishop? doth not Saint Nyssex say, Altar hoc Sanctum, etc. this holy Altar, at which we stand, is in his own 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, 
S. Nyssen. de Baptism.  Altar immaculatum, & quod non ampli●s ab omnibus, sed à solis sacerdotibus, iisque venerantibus, contrectatur? Veneration towards the Altar was then required, and practised. Doth not the most holy, and blessed Archbishop (as the fifth Council calls him) perform his low obeisance toward the holy Altar, 
Concil. Constantinop▪ ●.  and exhort all others to do the like? doth he no● say, adoremus primum Sacrosanctum Altar? did not the reverence of holy Altars prevail so far with the furious Soldiers, 
S. Ambros. l. 5. E. 33.  and barbarous Goths, that in all humility they willingly fall down, and kiss the holy Altar? doth not Tertullian say, that in his time Altars were had in that reverence, that their Penitents used adgeniculare, to fall down upon their knees? 
S. Chrysost. hom. 3. in ep.  doth not St. Chrysostome say, dum vides sublata vela, tum cogita c●elum ipsum sursum res●rari, Angelosque descendere? when the Curtains are drawn by, our hearts, which even then we are bidden to lift up unto the Lord, conceive heaven itself to be open to us; when jesus Christ is given to the faithful Communicant, who, we may be sure, cometh not alone, but with the blessed Spirit, attended with his blessed Angels, whom he hath made ministering spirits for their good, who shall be heirs of salvation. Doth not the same Father say, semper in Altari manner solet Christi Crux? 
S. Chrysost. in Orat an Christus sit Deus.  the Cross of Christ always used to stand upon the Altar: doth not Beatus Rhenanus say out of Tertullian and Lactantius, 
B. Rhenan. in Apolog. Tert●l. pag. 834.  that in those times Christians had no other Images in their Churches, praeterquam crucis signum super Aram, adorientem versum, ut mentem oculosque in co●lum, ubi Pater est omnium, erigerent espansis manibus? but only the Cross of Christ which stood upon the Altar? And is it not also said, 
P. D. M.  that the Altar, which stood in former Prince's times, continued in Queen Elizabeth's Chapel with the Cross upon it? Doth not Bishop jewel, in the place cited by the Author, confirm the greatest part of all that hath been said? And are these arguments, that Altars crept into the Church? If the Governors of the Church had come in to see the furniture of the Church, as the good man of the house did to see his guests; and had espied there an Altar, amongst sundry other Consecrate things, would they not at one time or other, have questioned some or other for it? and have said, Friend, how came this hither. Neither the Altar nor his furniture, are such guests, or wedding garments, as I look to find here, and therefore do you take it, and cast it unto utter darkness. There it was bred, and so crept in hither: and there let it be buried. But the case ye see is quite otherwise, they honour, reverence, and adore towards it, for his sake whose Sacrament is Consecrated thereon; And this is the first man that I can find, that ●aith Altars crept into the Church. And if he be not, I hope he will discover himself, and ●ell us by whom he doth precedent himself. I am sure, not by Kings or Bishop's Chapels, or Cathedral Churches, or by any true Christian member of them.  
But if Altars crept into the Church, I would but know how he and I came in. I will begin with myself. 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 persuade myself 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 Belfry, and had put what belongs to his custody into his hand, and so he had stole up to the Chancel, this had been Creeping. But Priests in our Church have their Ordination usually at the 4. tempora, they prepare or aught to prepare themselves with Fasting and Prayer three days 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, than the Bishop taketh the holy Gospels from the holy Altar, and delivereth the same into the hands of him that is ordained, who maketh solemn protestation before Almighty God, meekly kneeling still upon his knees before the holy Altar, and in the presence of the Bishop and the whole Congregation, that he will read these holy books, etc. Here is no creeping; but this holy action is solemnly performed, and done openly before all Israel, and before this Sun. But if the Altar had crept in, than the Bishop had crept in much more, (for no Bishop was enthronised before his Altar was Consecrated) and if the Bishop crept in, than I am sure, he himself crept in; and if he crept in, the Sextons might do well to show him the way out. For without the Church militant, and triumphant; in earth, and in heaven, shall be dogs, and whosoever maketh, or telleth lies. 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 he make not ignorance his refuge, and save himself under the shadow of her wings. And thus much of the manner of creeping in of Altars.   

CAP. XXII. Complying with the jews, doth not argue the creeping in of Altars. The enemies of the Church have long picked a quarrel at her Altars, and her Priests. The Council of Aquisgrane defendeth them. At what hour of the day Altars came in. Christian Altars came in at Noah's flood: and have so continued in the Christian Church ever since. Danger to meddle with holy and consecrate things. King james of blessed memory, washed his hands of meddling with them. The polity of the Christian Church was framed by the pattern of the jewish Church. Son of the Church, an honourable name. The complying of Sabbatarians with the jews.  
IN the next place the Author shows the means whereby Altars crept into the Church, and that is, By a certain complying in phrase with the people of the jews. Now see what a froward or blind destiny, haunted, and led the Secretary of this Letter. For that very reason which he brings to prove the creeping in of Altars, doth clearly demonstrate, that they did not creep in. He tells us what he has read in Kemnitius, Gerardus, and other sound Protestants▪ yet such as suffer Altars still to stand. It appears he sailed not far for his gold. And the Commodities which he brings, are common upon every petty Chapman's 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 jews, is the means 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 creep in, but were brought in, or rather continued in the Christian Church of the Gentiles, from the Christian Church of the jews, and were always 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 pattern in laying down the platform thereof from God's Church among the jews, as well before Moses, as after: as well in external Rites and Ceremonies, as in the internal, spiritual and essential parts of God's service; I shall take as little pains for this rich and sure commodity, as the Author did for the ruin of his cause. The Council of Aquisgrave, j●st 800. years ago, 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 persuaded themselves, that some of these they might pull down and cast out, and make the rest their prey. These things were made common Tabletalk, and the food of Conventicles, and in the end it was commonly given out, 
Concil. Aquisgrave: sub Pipino filio Ludovici p●● Imp. 1. lib. 1. Anno ●36.  Haec non ex authoritate divina constare, that all these and the like had but slender, or no ground in holy Scripture, Sed potius arbitrario cordis nostri (say the Bishops) imò cupiditate, & quadam inventione commenta esse, but by some sly device of our own were brought in, or (as this man speaks) crept into the Church. These things being by the careful Spies, and witty Agents, at times buzzed into the King's ears; The godly and learned Fathers of that Council think fit to present an humble declaration of the truth concerning these matters, and give his Highness 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 Majesty's eternal salvation, and for the establishing of your Kingdoms 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 kind of complying in phrase with the jews; 
S. Ambr. lib. 4. cap. 3. de Sacram.  let the authority of S. Ambrose commend one ground of Christianity to those that hold by that Title: Accipe quae dico, anteriora esse mysteria Christianorum quam judaeorum. Christians are more ancient than jews, so are the mysteries of their Religion, their Sacraments, Sacrifices, Altars more ancient, than any of these among the jews. Therefore the dream of complying must needs be idle.  
There are twelve hours of the day, and in one of these Altars came into the Christian Church. They crept not in by complying. And the Council of Aquisgrave will tell us plainly, 
S. Greg. Hom. 19 in Mat.  at what hour of the day they came in. The Morning of the World was from Adam to Noah (saith S. Gregory) the third hour from Noah to Abraham, the sixth hour from Abraham to Moses, the ninth hour from Moses to Christ, the twelfth hour from Christ to the world's end. At what hour of the day now did Altars come in? Hear these holy Fathers speak: 
Conc. Aquisg.  True it is (say they) Religio primum coepit ●ine Altar ab Abel justo: Religion at first was without an Altar. Altars came not in at Sun rise. This man would then have said they crept in under some cloud. Well, the third hour was from Noah to Abraham. And now Arrige aures, Pamphile: for we are upon the very hour of the coming in of Altars. Noah being preserved from the great danger of the flood, Non extra Altar, 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 been his discretion, except he would have been as prodigal 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 hour. Those that are drunken, are drunken in the night; and those that creep into houses, creep into them in the night. Abraham, whose sons we are, not by nature, but by grace, at this very hour, in the clear light of faith, 
Gen. 12.7.8.  built two Altars in one Chaper▪ one in Moreh, and another in Bethel. And now under Abraham, and Melchisedech was the Christian Church in the prime. For the Church of the jews (says S. Ambrose) began not before Abraham's Nephew son was grown up to man's estate. Now it is to be observed (say these holy Fathers) Quantae fidei, quantaeque devotionis, how faithful 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: abraham's seed was multiplied, and upon him were large Kingdoms, and Territories bestowed. All his enemies subdued, and in him were the Gentiles, that is, ourselves eternally blessed, because he erected Altars to God, and honoured his service. And again, 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 hazard, that undermine Altars, and put their hands to the taking away of holy things, that belong to Altars, by their consecration, as Tithes and offerings do, and the like: From which impiety King james of blessed memory washed his hands. 
aliens. Apol. ca 6. p. 137.  Populari enim res sacras, & ad usus nescio quos (certe parum sacros) addicere, bonis omnibus, Regi autem ante omnes displicet, quo nemo à sacris alienandis alienior; maleque illum habuit, quod quae devota Deo erant, propter voventium mentes abalienata erant, as testifieth famous Elie. And so we see, and all posterities doubtless shall see, how God hath blessed his seed, and propagated his Kingdoms, and subdued his enemies, as was affirmed of King Pepin by these holy Fathers, to whom I return, and with them to Abraham. 
Gen. 22 9  For so zealous was the Father of the faithful; that he not only built an Altar, but was ready to sacrifice his son upon it. 
Gen. 26.25.  Isaac also aedificavit Altar, and therefore the Lord promised a blessing to him and his seed. But Religion and Devotion increased much more with jacob, who did not only erect Altars, and consecrate them, and pour Oil on them; but made further promise of devoting his Tithes to the Lord. Now mark 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 jews, do not argue, that Altars did not creep into the Church; but were received with public 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, do build and dedicated houses to God, and erect Altars, and do receive many precious gifts and oblations of God's people, for the honour of his House and service, and for the use and benefit of his Priests, and of the poor. And we advise him that goeth about to impropriate these things to his own 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 himself.  
The ninth hour is from Moses to Christ. And how Altars were in an open and honourable manner brought from the Church of the Christians into the Church of the jews at this hour of the day, the same holy Fathers show out of the books of Moses, joshuah, judges, and from the deeds of David, Solomon, and the Maccabees, even to Christ's 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 infer (which saves me a great deal of labour) ex Sanctorum patrum explanationibus, out of the expositions of the holy Fathers in the best and ancient times, that Christian Churches took their precedent in erecting Altars; so that their complying herein with the people of the jews, is a clear 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 tacked, and the eye thereof turned after the humour of the men of Grantham, as the Marigold turns with the Sun, will impeach the setting of Altars, or the Lord's Table Altarwise in any Christian Church, by terming their coming in to be creeping, and to be the worse thought of for their complying with the people of the jews. For is it not fit there should be a complying and correspondency between the type or figure, and the substance which Christian Altars are in regard of the Altars among the people of the jews? Wherefore since Altars in the Christian Church comply so fitly with the Altars in the jewish 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 jews, than 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 speak 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 kind of complying with the people of the jews.  
The twelfth hour is from the death of Christ to the end of the world, and how the Church of God set itself to comply with the Church of the jews in erecting, dedicating, and consecrating Churches and Altars, ordaining of Priests, and Levites, apointing, and receiving of oblations, offering Sacrifices, and confirming Christ's Church to the true pattern thereof showed 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 money-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 God's people the jews, is in this respect any argument of their secret, and undue creeping in? or not rather a forcible argument to warrant, and justify 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 showed 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 Chairs of estate, where the Lord vouchsafeth to place himself amongst us (as Optatus speaketh) have been in all ages so greatly honoured and regarded of the most wise, 
Optat. Mas. l. 6. cont. Parme.  most learned, and most blessed Saints of God?  
So that he which says, Altars crept into the Church by a kind● of complying with the people of the jews, may with as good reason say, that the orders of Archbishops, Bishops, Priest's and Deacons, with their several offices and degrees, with their attire, habits, and vestments, together with oblations, tithes, glebe lands, and maintenance, crept into the Christian Church by a kind of complying with the jews, and are therefore alike, and altogether to be cast out of the Church, as judaical Ceremonies.  
But God forbid, that any son of the Church (as this man entitles himself) or University either, should show so little good affection, and learning, as to speak, or think the worse of any of these for their complying with the people of the jews herein, and cast them out as judaical ceremonies. For what the Patriarches and people of the jews practised by the law of nature, or the rule of right reason, or by inspiration of God's Spirit many hundred years before the Ceremonial, or levitical Law was given, are not to be ranked among judaical Ceremonies, which were fulfilled in our Saviour Christ, and were by him taken away, and nailed to his Crosse. The Council of Aquisgrane, and the Fathers whom they follow, take us out another lesson: For then making of vows, singing of Psalms, and spiritual Songs, keeping of Feasts, observing of Fasts, dedicating of places for God's Worship, ordaining, 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 jews, whose Mosaical ceremonies we renounce. But it is to be hoped, that he that wears the name of the Son of the Church, will not to her wrong under that ensign advance the party of Donatus. Nihil honorificentius, quam ut Imperator Ecclesiae filius esse dicatur, (says Saint Ambrose.) a son of the Church is a name for Kings and Emperors, 
S. Amb. lib. 4 to 32▪  the nursing Fathers of the Church, and it were sacrilege to steal it away from them, and convey it to their and her enemies. But if this man be a son of the Church, then may we say with jacob, deliver me o 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 showed himself more lik●● son of the Church, if he had said, that the name of Sabbath had crept into the Church in a kind of complying in phrase with the people of the jews, and that in a shadow of things to come as if Christ were not come in the flesh, against the Apostles express doctrine and charge, Col. 2. and from hence would have sought to have cast out that old leaven out of our Church, which hath soured the affections of too many towards the Church, and disturbed the peace, and hindered the pious devotion thereof.   


The Letter. If the Table should stand along close to the Wall, so as y●u be forced to officiate at the one end thereof, the Country people would suppose them D●esse●s, rather than Table●. Besides that Christ Himself instituted this Sacrament upon a Table, and not upon an Altar, as Archbishop stammer observes, etc.  CAP. XXIII. The conceit of a Dresser unworthy a Divine. Suiting Psychicus in Tertullian. The Patriarch and Bishops in the fifth Council express a different apprehension thereof. Christ's first institution of the Sacrament, no rule to us in matters Circumstantial. 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 Author hath much busied himself to pull down, disgrace, and cast out Christian Altars, as ever did Abraham, Isaac, or jacob, or the old Christians before Moses: or Moses, David, Solomon, or any of the patriarchs before CHRIST: or any blessed Martyrs, holy Saints of God, and zealous Christians, since Christ, have been to build, consecreate, adorn, 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 knows. But if his pay must be proportioned, no● by his good will, but by his good success, then can it not be good. The man I think was borne when all good stars had their backs toward him. And if he bore not Sisera's mind, why do the Stars fight against him in their order? for that wherein he thinks to win a reputation by disgrace of Altars, brings them honour, and him confusion at every turn. Such is the proud man's destiny. In eo deijciuntur in quo ext●lluntur, says Saint Austin, their table is their snare, their prosperity their ruin, they hope to lean on a wall, and adders sting them. Sicut fumus peribunt. The higher smoke mounteth, the further from heaven, the nearer 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 own Authors, that Altars were in the Christian Church, within less than 200. years after Christ: that they did not stand in the body of the Church: that they did not creep in: that their complying confuteth their creeping. Hitherto we are gone already; and now comes forth a reason against the setting of the Lords Table Altarwise made of such stuff, that if he had studied all his life long to honour Altars in the opinion of good Christians, and to fill his own face with shame; he could not (I think) find any comparable to this fulsome, and nasty conceit of a Dresser. The Country people would suppose them Dressers.  
I confess unfeignedly, that this speech was so scandalous and offensive to me, and I persuade myself it is no less to any Christian apprehension, and trenched so close upon blasphemy, that I could not choose but take up such stones as lay near me 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 Catholic Church,) but any man of gentle extraction, liberal 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 ministereth in the most holy place of all others under the Cope of heaven, and mixeth himself in his service, with those Ministering spirits, the blessed Angels, that with bended necks give humble attendance of their Lord, and ours, circum circa Saecrosanctum Altar. Me thinks that livery which Tertullian bestows upon his Psychicus, will suit this yeoman of the Dresser well enough. 
Tertul. de jejunio adversus Psychicos pag. 781.  Deus tibi venter est, & pulmo Templum, & aqualiculus Altar, & sacerdos coquus, & Sanctus spiritus nidor, & condiment● charismata, & ructus prophetia. Apud te Agape in cacabis fervet, fides in culina calet, spes in ferculis jacet. If the Prince of the air had caused such a thought like lightning to strike through his fancy, yet he could not have forced him to nurse it, to clothe it with air, to lend it wings to fly abroad in this sort, to fly-blow, and cause to putrify other men's cogitations. Zealous and fervent Prayer would have quenched this, and all such fiery darts of the Devil. And herein is all our hope, that we shall take no more hurt by it, and that the Author when he le●s what profaneness he may kindle in innocent men's hearts, by casting such dangerous sparks as these, will be sorry for it. And so I leave him in Tertullians' words, Ne stili potius negotium, quam officium conscientiae meae curare videar.  
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 Council of Constantinople; that when the Princes, and Citizens of that Imperial City, performed lowly reverence and adoration to the holy Altar; that when S. Chrysostome says, that the drawing by the Curtains, that the holy Altar may be seen, did put them in mind of the opening of Heaven; that when holy Gorgonia in S. Nazianzen, when Penitents in Tertullian, when barbarous soldiers in S. Ambrose, when S. Ambrose himself says, that he could be contented immolari pro Altaribus, if his fall might make them stand: to come home to our country, when the Author sees the King's most sacred Majesty, and the honourable Lords of the most noble Order of the Garter, perform 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 Buffoon should have vented so scurrilous and profane ascoffe against the sacred Altar, which all these think worthy of all reverence, and when they have done all they can, yet still think they have done too little. And so I leave him to his meditations, and follow him to another reason, wherein though he argue weakly, and like himself, against Altars in Christian Churches, yet he reasoneth so like a Divine, that a Christian may hear 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 down of Altars, stand where they will, Church or Chancel: viz. that Christ himself instituted this Sacrament upon a Table, and not upon an Altar, as Archbishop Cranmer observes, and others.  
I will say somewhat concerning our Saviour's 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 Saviour's institution, I conceive, none that read the story, reads it and takes it, as a rule to guide the Church to the world's end in all circumstances and ceremonies, to be precisely observed in administering and delivering the blessed Eucharist. For then the Sacrament must not be administered 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 another's breast, or bosom, 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 himself with a Towel, and wash the receivers feet; and this done they must all couch them down again, and so receive the Sacrament. These and divers Ceremonies are to be observed, if our Saviour's manner of institution be our precise pattern. Now if no man will bind the Church to observe these and the like Ceremonies, why will the Author bind 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 tells him, that Altars stand still in some orthodoxal Churches, and may remain in ours still, for aught he knows 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 himself 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, obtain his favour to call them Altars? Our Saviour's institution at a Table, doth not bind us to have such a Table as we have, but such an one as he had, much less doth it bind us to the name of a Table. If our Saviour had said, do not you call it an Altar; or the Church had ordered, and said, do not you call it an Altar, he might have had some warrant for his Injunction, Do not you call it an Altar. But our Saviour's Table doth not restrain the Church from an Altar. An Altar we have, or the Lord's 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 pattern 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 Catholic Church, which is the pillar and ground of truth; and to the Church are we to resort, to hear the Church, to be guided by the the Church in all matters of comeliness, and order. Other things will I set in order, when I come, says S. Paul, and in setting things in order, he crossed the order used by Christ, for he forbade 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, 
Aug. Ep●●8. ●●p. 6  but fasting. Therefore the whole Church doth, and ever did since the Apostles time receive the Sacrament fasting. Hear. S. Augustine for this. It is evident (saith he) that when the Disciples first received the body and blood of our Lord, That they did not receive it fasting. Nunquid propterea calumniandum est universae ecclesiae, quod à jejunis semper accipitur Eucharistia? Ex hoc enim placu●t Spiritui Sancto, ut in honorem tanti Sacramenti in os Christiani prius Dominicum corpus intraret, quam exteri cibi. Nam ideo per universum orbem mos ist● servatur. Neque enim quia post cibos dedit Dominus, propterea pransi aut coenati fratres ad illud Sacramentum accipiendum convenire debent; aut sicut facieb●nt quos Apostolus arguit, & emendat, mensis suis miscere. Et ideo non praecepit salvator, 
〈…〉 S. Cy●r. l 2. Ep. 2. S Chrys. 〈◊〉 ●● in 1 ●o. 1. Ep. ●. ad ●●●. ●cum ●on●●l. Ca●●la. ●. 〈◊〉 29.  quo deinceps ordine sumeretur Eucharistia, ut Apostoli per quos ecclesiam dispositurus erat, servarent hunc locum. The like is delivered by divers other Fathers, and Counsels. Now in this place of S. Augustine we have many memorable things noted worthy our observation. 1. That the whole Church 
 all the World over received the Sacrament fasting. 2. That our Saviour did leave the institution of mat●ers of order touching the manner of receiving the Eucharist to his Apostles. 3. That the Apostles appoint the Eucharist to be received fasting. 4. That S. Paul did correct, and amend their fashion, that received it together with their own meat, after the manner of the first institution by our Saviour Christ. Lastly, that what the Apostles did order concerning the receiving of the Eucharist fasting, was the ordinance of the Holy Ghost. Placuit enim Spiritui sancto, it pleased the Holy Ghost, that for the honour of this Sacrament, the body of our Lord enter into our mouths before any external meat. Those than may see what they do resist, that do oppose any of the decrees of the holy Apostles, and of their right successors in the holy Catholic Church: and for this particular do not receive the Eucharist fasting, or upon an Altar, if the Christian Church have, and do so appoint.   

CAP. XXIIII. The Table on which our Saviour instituted his Supper. The posture of the partakers. Beza describeth it. A Logic Axiom alleged against Altars.  
2 IT is very probable, that our Saviour did institute this Sacrament potius supra pavimentum, quam supra mensam, rather upon the floor after the custom of those Eastern countries, than upon a Table. For the officer showed his Disciples Coenaculum stratum, not mensam stratam. And Christ also did administer the same, not sitting at a Table, but lying upon the floor on couches, as it was in hester's Banquet, Hest. 1. and in judiths' Supper, that spread her skins not upon a Table, but upon the very floor, judith 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. john, says, Primo quidem jacens in sinu jesu, supra ascendit, & incubuit supra pectus. When S. Peter beckoned to inquire who it was of whom Christ spoke, that should betray him, he hitcht up from his bosom, to his breast, and then asked the question. But let M. Beza answer the Author's authority, who concludes plainly out of josephus, Non sedebant, sed discumbebant, they did not sit at Table, but lie down on Couches, Mat. 26.20. and shows 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 laid outward, john 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 Vicar's direction. For our Saviour's plain meaning in those words is, (as himself tells us) to fulfil the Scripture, and the words of David; He that sitteth at table with me, or eateth my bread, hath lift up his heel at me. This was not the principal scope of our Saviour Christ, to point us to a Table, as if without a joined Table the Scripture could not have been performed; but to signify 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. 
S. Aug. Tract in job. 5.9. job. 13.18. Psal. 41.9.   
In this sense, the same Prophet David says, thou wilt prepare a Table for me in the wilderness, Psalm. 78.20. And this the Lord did for him, when he fled from his Son Absalon in the conspiracy of Achit●phel; for into the wilderness they brought him Figs and Raisins, and parched Corn, which were eaten by him, and his servants together, in the Wilderness, where after the manner of Soldiers they were glad of meat, and content to make the earth their Table, as the floor was our Saviour's, for any thing this man doth or ever will be able to show to the contrary: or at least wise, not a joined table, on which his sole delight, and comfort lieth. Now if the Author will tie 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 think that then the Vicar will be glad for his own ease to bring a form with him, to sit down, and herein satisfy 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 man's own 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 fancied, and employed the judicious Churchwardens to provide; but it was the very plain floor, and nothing else, upon which they spread their skins, or clothes, and when all was made ready, than they lay down one in another's lap. And now that Mr. Beza hath deprived the Author of his hopes of a Table; he will be glad, I believe, to catch hold on the horns of the Altar for his safety, after his opposing the practice of our Church, and of our Diocesane, and of all pious antiquity, and be glad to say, not only as he doth already, that we have an Altar in regard of Participation, and communion granted to us, but tack about for other considerations also, if he be well put to it. I am sure he will come off with for an Altar for Sanctuary and preservation, and for oblation to offer thanks to God, that he that writes in this sort to control present authority, and reverend antiquity, may scape with the biting of a flea, with the refutation of a poor Vicar. I believe also he will embrace an Altar for vows, that if he may thus come off, he will be less peremptory in his commands hereafter, to say to the Vicar; Do not you call it an Altar: do not you set the Table Altarwise, that your discretion prove not the only Holocaust: but be glad to call it so himself in more respects than one, or two: and not to affront the whole Church of God with his judgement, but seek 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 Choir, 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 poor Town of Grantham: who ought to have been taught otherwise, than to take offence or umbrage 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 Dioceses of this kingdom; that the Lords Table should be enclosed, and set Altarwise, as we conceive it is in his own Chapel. So far was he, and the other Governors 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 Lord's Table set Altarwise, out of john Seton, or Peter Ramus, choose you whither, and that is this. The Lord's 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 Scholarlike argument, than God be with the Lords Table too, so soon as the Communion is ended, and the Lords service finished, and the Priest, and people departed: For questionless relativum formale tollitur according to this man's own declaration. For the use of an Altar is to Sacrifice upon, and the use of a Table is to eat upon; So that when the eating is done, he will not deny but the formal reference is vanished; and the accidental form, or material essence only remaineth. Then may you make the Lords Table a board for money Changers, or a Chopping block, or a tressel to lay the Beer upon, as I have seen it used, or a Glas●ers board, and the Chancel his workhouse, 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 metaphysical coin for good pay: but the offenders will be glad to turn over a new leaf, and be made to see, that Canons Ecclesiastical will make their Canons Logical to fly: And that their accidental relations will not stand them in any absolute, and substantial 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 allows, and as those that vowed or dedicated them intended. As for example, in Tithes, and offerings, you may not alienate them, or take them away, except you will add a fifth part, and put a better in the room; the Council of Aquisgrane, and the Fathers whom they follow, will teach you that for good Divinity under the Gospel, aswell as it was under the Law levitical. For this law is founded upon nature and right reason. There is no reason that any man should take away another's right, much less 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 Tithes, 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 tithes and maintenance belonging to the Church, 
Concil. Agath. ca 35. Episcopis, Presbyteris, aut Diaconis, canes ad venandum, aut accipitres, aut hujusmodi res habere non li●cat, etc.  to keep hawks, or hounds, or dogs, or spend it in play at cards or dice, which is absolutely against the Canons of the Church, yet the right of these is still the Lords, and the abuse is to be reform, and such holy things are to be restored to that good and holy use whereunto they were intended, and at the first dedicated and consecrated. M. Selden, nor no man of judgement and learning, will affirm otherwise, and they do wrong the gentleman, that do wrest his authority to justify their encroachments upon holy, and consecrate things, which in my conscience never came into his mind; the good old workmen whom he affects, cannot easily shape him to this new cut, nor can it come into the mind of any pious and godly man, except he be prompted to it by this serviceable Logician, that the Relativam formale is sublatum: and the materiale only remains, which is all his brethren hawk after. And this is the fowl he puts into their hands in an expedite, cleanly, and thrifty way. The plot of setting up Lecturers in every good town to work this design, is a chargeable, slow, and sometimes an uncertain way, and proves to be but a dull device of a foggy brain, 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 missed of his mark intended. But let this Logicians nimble device be received, & but one such Logic Lecturer be set up in a Diocese, 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 remain 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 tithes and other maintenance belonging to Priests had, is taken away, and that which remains is materiale tantum, corn, or hay, or a fat Pig, and these having their cognizance plucked off, and nothing remaining but their Materiale tantum, which they owe to the soil of some Landlord, whose should they be in true and legal right but his? So that now the kind patron that has an handful of Meal 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 material is his. The Relativum formale fled, when the Priest was banished, and the Evangelicall Minister came in. He may keep all with a good conscience moulded out of a Logic Axiom. May not all sacrilegious persons bless 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 revenues belonging to Priests, and in the end, if need be, arrest Heaven. Happy men, by thy boon, that hast done thus much for them.  
But shall I ring you another peal. Wretched Man that thou art! thou makest this people to trust in a lie. Thy Wine is of the Vine of Sodom, thy clusters are bitter: thou pleasest them with Apples of Sodom, and feedest them with ashes: thou leadest them by crooked paths, and the way of truth thou hast not made known unto them. Be not deceived, God will not be mocked, nor stripped of his own by a Logic 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 jesus. 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 purloins but a Priest's garment, call them Babilonish garments if you will, or but a piece of gold, nay, but a shooe-latchet, that person hath trespassed, and is become execrable in the sight of God, and doubtless his sin will find him out. And there is not a sacrilegiously-disposed wretch in this Kingdom, but knows or may know, that those coals which their predecessors in that vice have stolen from God's Altars, hath burnt the houses of most of them, and turned them to ashes, and laid them on ruinous heaps. And those that go by and ask, 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 wheel, and turned them topsy turvey, so that there remains not a stone upon a stone which is not cast down.  
Wherefore let not the sound of that Logic Axiom misunderstood or misapplyed, be heard in the ears, 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 remains, but materiale tantum, wood or stone, therefore do 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 tells you, that the use of Altars is to sanctify the Eucharist upon, and that without an Altar it cannot be consecrated, and that therefore Heretics have no Sacraments among them, because they have no Altars. The consecration of the holy Eucharist by Gods own Priests, who for this purpose do, 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 do not you open a door to let in all profaneness and impiety, by forbidding God's people to speak like the people of God, and by reading such a Logic Lecture as will assuredly (if it should be learned, which God forbid) undo all the people of God, in the ruin of their Altars, Priests, and Churches.  
To conclude; For as much as God hath put into the hearts of the Governors 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 Chair of State it is upon Earth, and to enclose it with Rails, not only to keep 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 keep their true distance, and to make a difference between place and place, person and person, holy and profane, that their preparations and dispositions may be suitable. Let no man then that hath the fear of God before his eyes, to whom God hath given wit, elocution, learning, place in Church or Common wealth, lend the Devil and his Imps, sacrilegious or factious persons, the service and use of these, to disturb so holy and godly a purpose, and so fully conformable to the beauty and awful Majesty that the houses of God were in in the Primitive Church.   

CAP. XXV. Canons of our Church need no private man's confirmation Rationibus cogentibus. 
The Letter. That you do the reverence appointed by the Canon to that blessed name of JESUS: so it be done humbly, and not affectedly, to procure the devotion, not the derision of the Parishioners, and that you do not maintain it rationibus non cogentibus, and so spoil a good cause with bad arguments. These things I do allow and practise.  The edicts of Princes, Articles of our Creed, our baptism, Eucharist will be unsettled, if men may require to have these maintained rationibus cogentibus. Ecclesiastical and temporal authority receive more prejudice by having the same disputed, than suffering it to be railed against. To what distress the Vicar is put to maintain the Canon of bowing at the name of JESUS. The Author ill advised to make a jeer of the first and second Service.  
IF you do not allow and practise these things, except they be maintained rationibus cogentibus, the Church is not beholden to you either for your allowance or practice: neither will the Common wealth, or Prince, if need require. With this proviso judas of Galilee will admit of the Edict of Augustus Caesar; Licinius allow of Christianity; julian allow of jesus of Galilee, Vicisti Galilaee; Ebion, and Cerinthus allow of S. Paul's Epistles; Wat Tyler and jack Straw allow of Lawyers, and the Laws of this Realm; Carthright and his holy brood allow of Church government, of Supremacy of Kings over their Presbytery, and of the common Laws of the Land over the Dictates of their Consistory. Wherefore if you will not allow of what is by law appointed, nor practise it, nor be the means that others practise it, unless it be maintained rationibus cogentibus, and in the opinion of the men of G●. you make Sovereign authority, and Laws Ecclesiastical and temporal, to depend upon a Spider's 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 control the understanding, and compel assent, (which I believe neither of you will ever be able to do) in this Letter the world sees you have not done it. Yet are not you or he Master of an other man's understanding, and of his will much less, no more than the Vicar is of his ears 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 arms to twine and twist them with your rationibus cogentibus, they will crack in the bending like a gun, 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, schismatical, and heretical Foxes into the standing Corn of Church and Commonwealth, you need tie no other fire brands to their tails, nor inspire them with any other doctrine, or afford them any prime Materials, or principles so full of spawn and probability to multiply their like, for them to hatch and work upon, as this feracious, and pregnant Plebiscite, that what is by Law, custom, prescription, or prerogative royal appointed, and settled, shall not be allowed, or practised by the men of some incorporation, or other, before it be maintained rationibus cogentibus. Let this principle be granted, behold what a spectacle I shall present unto you withal. Let this man's plot take effect, that nothing be allowed but what such as he and the Vicar shall maintain rationibus cogentibus, the men of Grantham being judges, and such Scribes and Pharisees as this man appears to be, than the orders of Bishops, Priests, and Deacons, with their tithes, and maintenance, together with the houses of God, and all Consecrate things, the power of the keys, and all discipline shall be utterly overthrown, and ruinated. Then shall the holy Scripture, the holy Sacraments, the Articles of our Creed, and saying of our Lord's Prayer be doubted of, and called into question. Then shall the power of Kings and Monarches with their Crowns and dignities, with their Laws, Ordinances, and prerogatives be shaken, nay racketed up and down.  
If a decree come from Augustus Caesar, that all the world shall be taxed, and if Tiberius after him, and their successors, Princes and Monarches shall require taxes, and tollages, Carts and carriages, aids, and subsidies of their subjects in never so gracious a manner for the necessary support of the Commonwealth, the Crown and dignity; though this power do belong to Monarches, and that the Kings of Israel, and judah, from the first to the last, and all Emperors and Kings, heathen and Christian exercised, and practised the same, and that St. Paul to prove himself, (as Theophylact says) to be no Galilean, 
Rom. 13.  impose a necessity of this duty upon all good Christians, ye must be subject for Conscience sake, and testify your true subjection by ready payment of customs, and tributes: and that all holy Father's resolve, that all men's goods, even of Clergy men, are subject to the impositions of their Princes, agreeing herein with Theophylact, 
S. Theoph. in Rom. 13.  who delivers the cause of such subjection to Princes, qui nisi essent, jam omnia olim periissent, potentioribus imbecilliores devorantibus; yet will judas of Galilee, who (as Origen says against Celsus) was a man of great place and account in that Country) and by his example, the men of Galilee stand out, till the Emperor maintain his edict rationibus cogentibus; otherwise, he which pays makes himself Caesar's slave, says judas of Galilee, as josephus reports him, 
joseph. Antiq. l. 18. ca 1.  pretending the defence of public liberty; Sed revera privatorum lucrorum study. 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 lawful to pay tribute to Caesar, and strongly put to it, shall we pay it, or shall we not pay it?) both under Augustus, and Tiberius, did submit himself 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 do the Kings of the earth, (intimating other Kings as well as Caesar) take tribute, or poll money? of their sons, or of strangers? and concludes, that the children are free; wherein his exemption is clearly included: yet for all that, lest we should be an offence unto them, by putting them to maintain their right, (as this man counsels, and judas would do) rationibus cogentibus, though the tax was heavy, dragma, and sometimes Didragma viid. ob. and xvd. upon every pol, which was the double days wages of a labourer, and yearly paid, yet our Saviour gives present order, and rather than a failing should be with him, or his, works a miracle for payment thereof.  
Our Saviour Christ allows of what is appointed by the edict of a heathen Prince, and settled only by right of Prerogative, and prescription, without requiring to have the same maintained rationibus cogentibus. And so ought this author to do, or destroy GOD'S Ordinance.  
But I beseech you, consider what large, and spacious floodgates this man sets wide open to let in a whole deluge of confusion, impiety and sacrilege into the Church, if the contents of his Letter in this particular, might obtain, 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 less the Nicene, and Constantinopolitan Creed: for Arrius, Eutichus, Nestorius, and an 100 Heretics 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 Christ's soul 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 been ashamed impiously, and blasphemously to write, and Preach the contrary, and do hold that it is not maintained rationibus cogentibus, you shall not believe the holy Catholic Church, because you know who say it is not maintained rationibus cogentibus, the word Catholic being not found in all the Scripture. You shall go 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 Paul's Epistles for Ebions' sake, and especially the Epistle to the Hebrews, because you know who says it is not maintained rationibus cogentibus. You shall lose Saint James' Epistle, because you know who says it so far from being maintained to be Canonical rationibus cogentibus, that it is verè straminea. You shall lose two Epistles of Saint john, and also the Revelation, for these are not maintained to be Canonical (say some) rationibus cogentibus. If Saint Augustine had stood upon these terms, he had never been Catholic.  
Come we to the holy Sacraments, and of two which remain as generally necessary to salvation, we shall not have one at all left us, if they and the rites, and ceremonies about them, must not be maintained by the Authority, practice, and tradition of holy Church, but with this man's rationibus cogentibus. You shall have no Godfathers, nor Godmothers, no imposition of names, no saying of the Creed, or Lords Prayer at the Font, nor Font neither, no vowing in the child's name abrenunciation Satanae, Mundo, & Pompis ejus, or to believe in God, and keep his Commandments, no taking of the child into the Priest's arms, 
S. Basil de Spir. Sanct. ca 27. Tertul. de Coro. ca 2.  no dipping nor sprinkling, to omit the signing with the sign of the cross, for in all these, says S. Basil, and before him, Tertullian, is amplius aliquid quam Dominus in Evangelio determinavit. The ground of these is the practice and tradition of holy Church, say these Fathers, and therefore not to be allowed, says this Author, because they are not maintained rationibus cogentibus. You shall not have the ten Commandments, the Epistle, Gospel, Constantinopolitane, commonly called the 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 certain 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 Choir, 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 jurisdiction over Priests, neither aught there to be such degrees, or names in the Church: your Chancellors, Commissaries, and Officials, ought not to keep Courts, to send out Summons, Suspensions, and Excommunications: your Clergy ought not to be maintained by Tithes, 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 JESUS, more than to the name of Lord, or Christ, or Emanuel, or God, or jehovah, 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 Diocese and his Officers, to do more hurt than all his Predecessors did or could do. For all our old dotards could not devise such an exquisite engine, to undo Church and Commonwealth, as our acute and witty Dedalus hath found out. Cartwright with his heavy 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 down, and those odd fellows in a corner, with their spirit of prophecy, could never fetch about that which this man hath light on. All these did but set their mouth, and fill their cheeks with wind to blow out the light of the Moon, which so long as the Sun 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 judah. One allows not the cross, but the Surplice he esteems as a fool's coat, so can be content to wear it, since it is the King's pleasure to have it so. An other casts out that rag of Antichrist, but submits to the Cross, as better agreeing with his disposition. An other passes not upon these, but his knees may not buckle to Baal, nor kneel at the Communion. An other having his back shored up with his seat, will stand at the Gospel, but it stands not with his ease in that posture to bow his knee at the name of JESUS. But this man allows all, practiseth all this, and is so benign, and propitious to the Vicar as to approve his doings in all these. And says, It is well done, that you affect decency and comeliness in officiating of God's divine Service, and that you do the reverence appointed by the Canon to that blessed Name of JESUS. All this while the Vicar stands much beholden to him for his kind approbation. Marry he had need take heed, that he kill him not with his kindness. For there is a So or two: two or three limitations, which the Vicar must look to observe, otherwise he loseth his approbation, and exposeth himself to so much danger, as may be imagined in a Counterfeits censure. And if he avoid his censure, and win his approbation, he looseth himself, and the cause of holy Church. He liketh well the reverence done to the Name of JESUS, so it be done humbly, and not affectedly; to procure devotion, and not derision of the Parishioners, and so he do not maintain it rationibus non cogentibus. You will say, is not this very fair and plausible? Yes marry is it Sir; therefore I pray you tell me, whether it be in the Vicar's 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 worse sort of the Parishioners. Of the better ●orthere will be no great doubt, but they will be apt enough to deride him, of whom (if this feigned Letter were to be regarded) they have complained already as to a Diocesan. And the Vicar can look for small relief against their derision, if the stroke were in such a man's hands, as the Author hath ●eigned himself to be, in regard that he finds him to commend some of them for discreet and modest men, who have complained against the poor man for doing well, as this Author himself confesseth, namely in presidenting him●selfe in setting the Lords Table, with the form in his Majesty's Chapels, and the Quires of Cathedral Churches.  
Those that will complain of him for this, and go away with his commendation and approbation therein, and have the Table settled (if this forged Letter were of any proof) after their wills, and contrary to the Vicar's good and approved desires, are not in all likelihood to receive a check for their derision and scorn cast upon the good man. The Vicar than sees by this time in what case he is. For if he do reverence to the Name of JESUS, as he ought to do, and they deride him, and complain of him, what will become of the man trow ye? He must utterly forbear to use any reverence to the Name of JESUS, and conform himself therein to this discreet and modest Alderman and his brethren; or be laughed 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 keep the Vicar that he should never do the reverence appointed by Canon to that blessed Name of JESUS, if he must do 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 relief. And now that he has set him in this cramp, he bids him do his reverence on God's name, as law appoints. Either he must be a profane Esau and flat Schismatic, 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 terms with Martin, or disputed against it with Cartwright, with spiteful and venomous reasons, he could not have frustrated the execution thereof so speedily, and effectually, as he hath here done, with his artificial and plausible dandling of the poor 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 Vicar's bowing affectedly at the name of JESUS, I pray you what will be come of the man? had not he a fair warning given him? and see, he would not look to it. The Item was seasonable Do 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 general complaint against you, that you have done it affectedly, and procured much derision. I see there are offences and umbrages taken by the Town against you, whereof I gave you a timely caveat when I spoke with you last; and that which I did not then suspect, is now come to pass. The Alderman, whom I have known this 17. or 18. years to be a discreet, and modest man, and far from any humour of Innovation, together with the better sort of the Town, have complained against you. What is now to be done? bad enough with the Vicar, I fear 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 fancy. So I leave the Vicar but in a fantastical danger.  
But what I pray you will become of the Church, if this lettered man's device should Cotton and take real effect? For though he do but play in counterfeiting his Ordinary, yet he plays as the Cat doth with the Mouse, for in the end he intends to ruin her, and to be the death of all her Canons. If the Centurion, or a meaner man, even this Penman himself say to his servant, go, he goeth, or bid him do this, he 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 be yielded them. She like a Mother commands, and of right expects Obedience immediately from her sons. She says ye shall all bow, both Priest, and people at the blessed Name of jesus.  
But this man thinks fit to demur upon the command of his mother and before he will perform, it or be a means (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 inartificial arguments, and say the Church so appoints; this perfect artificer, and Peter Ramus will not allow of that So; but he must first of all maintain the decree of the Church with arguments, and reasons, and those must be forcible too rationibus cogentibus; or else no bargain: and that is as much in Vicar's power, or any man's else, to force the approbation of his reasons upon wilful, and dis-affected persons, as it is to avoid the derision of his gestures.  
In the mean time the Authority of the Church stands at a weak stay, if the Vicar must lend his shoulder to prop it up with his rationibus cogentibus, that it reel not on his head; And it would be a merry world with the men of every good Town, if they might be allowed to piert upon the Canons of the Church, and crow over her authority, and bring her to the question before the common Council, to know of CHRIST'S Spouse, as they did of Christ Himself, by what authority dost thou these things (to make us bow at the Name of JESUS) and who gave thee this authority within our incorporation? Saint Paul says indeed, every knee shall bow, etc. But we among ourselves have concluded, that that place Phil. 2.10. is meant of the knees of the soul. What shall the Vicar do in this case with his rationibus cogentibus? If he tell them the ancient Fathers expound it of the knees of the body, as well as of the knees of the soul, or of spirits, or devils: and that according to the plain 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 soul to that JESUS that is a Saviour of the body, as well as of the soul, 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, whereof thou speakest, is? for thou bringest certain strange things to our ●ares: we would know therefore what these things mean. Doubtless, this is the liberty this man seeks to thrust into their hands. But thanks be to God, there is not a Corporation in this kingdom, I persuade myself, but hath more grace, piety, discretion, and good government, than to lend an ear to such idle Dreamers, that (as Saint jude says) defile the flesh, 
jude 9  despise Dominion, and speak evil 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 seek thereby to praise them into Innovation, by cunningly applauding them to be far f●om any humour of Innovation. They therefore in their discretions, and wisdom, will think fit in matters of the Church to guide themselves by what they see done in the King's Majesty's Chapels, and in Cathedral, and Mother Churches, and to order themselves humbly, and piously, according to the godly, and wholesome Canons and constitutions of their Mother the Church; that so from her, and her Governors, 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 far from any humour of Innovation: and let this subtle Innovator, with his popular devices, go by, who with judas of Galilee, and boasting Theudas seeks, with feigned words, and deceitful speeches, to beguile simple, and well meaning souls, 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 knows of a child, they understand what befell such seducers, and their followers, and therefore they have no list, either in piety or reason to follow them, 
Acts 5.36.  for they, as many as obeyed them, were dispersed, and brought to nought.  
To conclude; I desire to make any sober man, and endued with common reason, my judge, whether he would think that, the Lords Archbishops and Bishops, and the whole Convocation house, men of singular wisdom, piety and learning, (as their years, breeding, and education gives them,) should be at so much trouble, and charge to sit so long together, to consider of the state of the Church, and to consult with the King's Majesty about the same, as by the words in his Majesty's Writ may appear, and then to devise and frame Canons and laws useful, and necessary for the good, pious, and peaceable Government thereof, and that the King's Majesty also, according to his supreme power in all causes Ecclesiastical as well as temporal, should give his royal assent under the broad seal of his kingdom for confirmation of them, as all Princes, and Monarches have done in the first six general Counsels; if after all this is done, all such their Laws, and Canons so made, and established, should be turned into Tennis Balls for Vicars, Parsons, and Parishioners to toss, 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 concerns.  
There is one thing more which I cannot choose but touch upon this Author for. For me thinks that modesty and discretion, which he commended in the Alderman of Grantham, he hath not reserved for our commendation in himself. For thus he twitteth the Vicar; The Communion, you (out of the Book of fast 1. of the King) are pleased to call Second Service.  
In my poor opinion, modesty and discretion might have taught him to have forborn such petulant language. Surely the man could not but know, but that the book of Fast was not compiled, nor ordered to be read publicly in every Congregation, without the appointment of the Lord Archbishop of Canterbury, nor without his Majesty's gracious directions, and royal Confirmation thereof; and if the Vicar having such authority for his warrant, do call the Communion the second Service, me thinks in common discretion, and ordinary civility, he ought not to have a jeer cast upon him, by a better man, than this Secretary can be: for the reflection of the jest and scorn (you are pleased) transcends the Vicar's head quite and clean, and strikes high, and aloft upon the tops of hills and mountains, from whom he may be taught to learn to keep 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 pity the Vicar, that has met with a man so hard to please. When the poor man did precedent himself in his actions, and setting the Lords Table Altarwise, by the King's Chapel, and Quires in cathedrals, the man is not pleased, he will upon umbrages have it ordered otherwise, if this feigned Letter deserved any credit: when the Vicar performs the reverence appointed by Canon to that blessed Name of jesus he is pleased, So it be done So and So, with such limitations, and hedgings, and enclosures, 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 conform his speech to such language, as he hears used by the chiefest and most eminent personage in all our Cathedral Churches, and by the King's Majesty, our supreme Governors in all things belonging, or in any wise appertaining to matters of the Church, whether they be Rites or Ceremonies, words, or actions, and yet he is not pleased. He will have his Vicar neither do, nor so much as speak as they do, but he will be displeased, and lend him a smart jerk for so doing.  
What, trow you, has put the man's mouth so out of taste, that he can in no sort relish what was done by the Archbishop that then was, and what he did by his Majesty's 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 Greek Church, and those that have been used at all times in the Western 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 justin Martyr, Tertullian, Origen, Saint Cyprian, Saint Ambrose, Saint Augustine: or read a Council, which he will not deny but he is bound to read, 
Concil. Nicen. Can. 11.  the Nicene Council; and he shall perceive there the first, and second service distinguished one from another. He shall find one service wherein there was sola Oratio: he shall find a Second service wherein ●●  And I looked, and there was none to help; and I wondered that there was none to uphold. Esa. 63.1. But those mine enemies, which would not I should reign over them, bring them hither, and slay them before me. Luc. 19.27. 
— Vnum vos poscimus omnes.