A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England.

A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England.

A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England.

Table of contents

Title page

To the High and Mightie Prince CHARLES, By the Grace of God, King of Great Brittaine, France and Ireland, Defender of the Faith, &c.

EDMOND REEVE His Reasons For bovving to Lords-Tables, and placing them Altar-vvise, related and refuted.

NOTE THIS.

TO THE CHRISTIAN READER.

Courteous Reader, this should have come in at the 3. Question, concerning the Consecration of Churches; Immediatly before the words of Bishop Pilkington there cited, Page 214. Line 32.

A QUENCH-COALE, OR A breife disquisition, or Inquirie in what place of the Church the Communion Table, ought to bee situated especially when the Sacrament is administred.

Which may be thus Englished, upon the Altar & Furniture thereof in England.

THE MANNER OF ALTERING THE Communion Table of the Collegiate Church of WOLVERHAMPTON in the Countie of STAFFORD: & consecrating it for an Altar, the 11. day of October. Anno Domini 1635.

THE SECOND PART OF THE QVENNCH-COALE.

The Antiquity of this bovving.

The Second Antiquity.

The third Antiquity.

The fourth Antiquity.

The fift Antiquity.

The sixt Antiquity.

The seaventh Antiquity.

The eighth Antiquity.

The ninth Antiquity.

The tenth Antiquity.

The eleaventh Antiquity.

The twelveth Antiquity.

These are the only Authorities yet behind.

The second Authority.

The third Authority.

The 2 Reason.

The third Reason.

The fourth Reason.

The fift Reason.

A Note vpon 1. Cor. 14. 40. Let all things be done decently and in Order. Tending to search out the truth in this Question: Whether it be Lavvfull for Church-Covernours to Command indifferent decent things in the administration of Gods Worship? VVritten by a judicious divine and pertinent to the matters debated in the Quench-Coale.

2. Argument.

Third Argument.

Fourth Argument.

A POSTSCRIPT.

§

§

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[Page]

A QUENCH-COALE. OR A briefe Disquisition and Inquirie, in what place of the Church or Chancell the Lords-Table ought to be situated, especially when the Sacrament is administred?

VVherein is evidently proved, that the Lords-Table ought to be placed in the MIDST of the Church, Chancell, or Quire North and South, not Altar-wise, with one side against the wall: That it neither is nor ought to be stiled an Altar; That Christians have no other Altar but Christ alone, who hath abolished all other Altars, which are either Heathenish, Iewish, or Popish, and not tollerable among Christians.

All the Pretences, Authorities, Arguments of Mr. Richard Shelford, Edmond Reeve, Dr. Iohn Pocklington, and A late Coale from the Altar, to the contrary in defence of Altars, calling the Lords-Table an Altar, or placing it Altar-wise, are here likewise fully answered and proved to be vaine or forged.

By a well-wisher to the truth of God, and the Church of England.

Hebr. 7. 12. 13.

For the Priesthood being changed there is made of necessity a change also of the Law: For he of whom these things are spoken, pertaineth to an other Tribe, of which no man gave attendance at the Altar.

Augustinus de verbis Domini secundum Joannem, Serm. 42.

Christus quotidie pascit; Mensa ipsius est illa in MEDIO constituta.

Printed in the yeare 1637.

To the High and Mightie Prince CHARLES, By the Grace of God, King of Great Brittaine, France and Ireland, Defender of the Faith, &c.

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MOST DREAD SOVERAIGNE,

THE bleeding and almost desperate Condition of the long established Doctrine and Discipline of the Church of England, of late yeares, not only secretly undermined by Popish Priests and Jesuites, but openly oppugned, affronted, by some English Priestes and Prelates in divers Visitation-Articles, Sermons and printed Bookes licenced for the Presse, to the intollerable contempt of your Majesties late piousBefore the 39. Articles, and concerning the causes of the dissolving of the Parliament. An. 1628. Declarations; Hath made me so presumptuous, as not only to compile, but likewise to recommend this unpolished Quench-Coale to your Royall Personage: Wherein like a plain-dealing English-man, I have [Page] according to my poore ability, not only defended the established Doctrine and Discipline of the Church of England, in the particulars now oppugned, against those treacherous rebellious Sonnes of hers who have professedly both in their Sermons, practises and printed Bookes oppugned them, out of her owne Records and Writers (which I have principally made use of) but likewise discovered and layd open, without flattery or partiallity, their desperate practises, aymes, plots and intentions, to suppresse and roote out our syncere Religion, and usher in Popery by degrees; Together with the method, and progresse they have made and prosecuted in this their pernicious designe.

The reasons inducing me to dedicate this rude incompt Discourse (which I had neither time nor opportunity to polish) to your Sacred Majesty were these.

1. First, to acqu [...]int your Highnes, with the severall dangers wherewith the Religion, Doctrine and Discipline, by Law establishest in the Church of England, are now surrounded, and those open affronts and oppositions made of late yeares against it; Of which I presume, your Majesty (who commonly see with other mens eyes, and heare with other mens eares, as most Princes are forced to doe) have not beene yet so fully acquainted, as your faithfull Subjects could desire, especially by your Prelates.

2. Secondly, to informe your Majesty, how grosly some of your Prelates and Chaplaines have abused your Highnes and your Subjects eares and eyes, both in the Pulpit, the See Acoale from the Altar, p. 64. the Order, of the Counsell-Table concerning S. Gregories Church: And Ibid. p. 15. 16. 17. 19. 53. to 58. Counsell-Chamber, and in printed Bookes, in the point of Altars, and their situation of Communion-Tables Altarwise against the East wall of the Quire; Which Altars & Situs of Lords-Tables, they have peremptorily affirmed, to be consonant to the practise of approred Antiquity; Yea to the Statutes, Doctrine, Canons and Discipline of the Church of England; [Page] When as it is most apparant: That the primitive Church laand Christians had no Altars, but Tables only, for aboue 260 teyeares after Christ; And that then and ever since, till now of late, both their Tables and Altars were alwayes placed in the MIDST of their Quires or Churches; As J have here plentrifully manifested; And that they neither bowed to nor towards their Altars, as these new Doctours falsely dogmatize.

3. Thirdly; To present unto your Majesty, the many dangerous Innovations and backslidings to Popery that have crept into our Church of late, and now are publikely justifyed in print, yea enjoyned by some of your potent Prelates, and enforced on your poore Subjects (especially godly Ministers) under paine of suspension, excommunication, deprivation, yea fining, imprisonment and utter ruine in your High Commissions, (atSee 1. Eliz. c. 1. 8. Eliz. c. 1. first erected to suppresse all Poperie, Innovations, Errours and Episcopall enchroachments upon your Eeclesiasticall Prerogative, but now used as the chiefe Instruments, to countenance and set them up,) in professed opposition and rebellion against your Majesties Lawes, Proclamations and two late piousBefore the 39 Articles; and of the causes moving his Majesty to dissolve the last Parliament, p. 20. 21. 22. 42. Declarations to all your loning Subjects: VVherein your Majesty (to the unspeakeable joy of all your true-hearted people) calling God to record before whom you stand, hath made this solemne Protestation.

‘That you will never give way to the authorizing of any thing, whereby ANY INNOVATION may steale or creep into the Church, but preserve that unity of Doctrine & Discipline established in the Time of Queen Elizabeth, whereby the Church of England hath stood & florished ever since. That you doe professe to maintaine the true Religiō & Doctrine established in the Church of England, without ADMITTING OR CONNIVING AT ANY BACKSLIDING TO POPERY OR SCHISME.’

‘That you will not INDVRE ANY VARYING OR DEPARTING JN THE LEAST DEGREE, from the se [...]d Doctrine and Discipline of the Church of England [Page] now established. And that you will esteeme those subordinate Officers and Ministers that shalbe but negligent in seeing this your Declaration executed (much more then those who apparantly oppugne it,) as culpable both to God and your Majesty; And will expect that hereafter they give you a better account;’ Yet notwithstanding both these your royall Declarations; Some of your Prelates (who were both privies and parties to them) with others of your Clergie, have since their publication, not only suffered ‘many Jnnovations to creep and steale into our Church, admitted and connived at many backslidings to Poperie and Romish Schisme, and permitted naySee Shelford, Reeve, Chownaeus, Browne, Pocklington, Heylyn, Bishop White, A Coal frrom the Altar, the Female Glory, with other late licensed Books, Bishop Wrens, Bishop Mountagues and Bishop Peirce their Visitation Articles. licensed in print many varyings and departings in the highest degree from the setled established Doctrine and Discipline of the Church of England; But likewise been the chiefe Authours and fomenters, yea the open Abbettours and Commaunders of them both in the Pulpit, High Commission,’ their Visitation-Articles, Synodes, and in printed Bookes; Especially in setting up, justifying, writing and preaching for Images, Crucifixes, Altars, Priests, Sacrifices of the Altar, bowing to Altars, to Communion-Tables, and rayling them in Altarwise, with other particulars else-where specified in this Discourse; In which we have lately backslided, not only towards Popery, but quite Apostatized to it, (as the Priestes, the Papists glory and cracke in every place:) justifying in some late printed Bookes, e The Church of Rome to be a true Church, and never to have erred in any fundamentall points, no not in the worst times; And publikely maintaining the Pope or Papacy not to be A [...]tichrist, and Antichrist yet not to be[Page]come, in open affront toFor [...] against Disobedience and wi [...] full Rebellion. Serm. 3. 4. 5. our Homilies Of Ireland, n. 80. Articles, h Authorised Writers of all sorts, and the professed position of all the Reformed Churches of the world.

So much doe some of your Prelates and Priests now dote upon thei Whore of Rome and her abominations.

Yea such hath been the monstruous unparalled presumption of these undutifull, persidious Innovatours, since these Declarations published by your Majesty, that they have dared to purge, corrupt, sophisticate and Innovate the publike Records and Monuments of the Church of England, ratified by sundrie 1. Eliz. c. 2. 13. Eliz. c. 12. 3. Iacobi c. 1. Acts of Parliament, without your Majesties privity; To such an hight of insolency are they growen.

I shall instance only in 3. particulars, worthy your Majesties, yea the whole Kingdomes consideration, and the severest Censures that your Royall Justice can inflict.

First, they have purged & corrupted the Booke of Common-Prayer in two severall places, the first whereof so neerely concernes your Majesty, your Royall Confort and Princely Issue, that J should be no lesse then an Arch-Traytor to you all, should I not discover but conceale it.

In the ancient Common-prayer-Bookes there was this Collect prescribed for the Queen, Prince and Royall Issue O God, who art the Father of thine Elect and of their seed, we humblie beseeth thee to blesse our most gracious Queen, &c.

These busy Innovatours, to testify their loyalty and duty to your Majesty, your Queen and Royall Issue, have presumed to expung you all out of the Catalogue of Gods Elect, and to ranke you all in the number of Reprobates and [Page] Castawayes, with one dash; Blotting this clause (who art the Farher of thine Elect and of their seed) quite out of this Collect, in all the late Common-prayer-Bookes; VVhereby they have done as much as in them lies, not only to deprive your Majesty and your Princely Jssue, of that temporall Crowne of Soveraignty over these your Realmes, to which you are Elected by God, but also to rob both your Majesty, your Noble Queen, your Royall Issue, your most Illustrious Sister, and her Princely Progenie, of that eternall Crowne of glory likewise, to which bothCol. 3. 12 1. Thos. 1. 4. 1. Pet. 4. 1. 2. 2. Iohn. 1. 2. Thes. 2. 13. Charity and Loyalty enjoyne us, to believe you are Elected through Gods Ephes. 1 4, 5. 6. 7. 11, 12. Rom. 11. 5, 6. free grace and everlasting decree; Elect, in the Collect, being taken in both these sences.

VVhether these pragmaticall Refiners of this prayer, deserve not aBishop Latimer his 2, and 5. Sermon before King Edward the 6. Tiburne-Tippet, at the least, for this bold attempt, I humbly submit to your Royall Majesty.

2. The second alteration they have made in the Booke of Common-prayer is, in the Epistle for Palme-Sunday; small in appearance, but great in consequence.

All the Common Prayer-Bookes before the yeare of our Lord 1629. (as likewise, Tyndals, Couerdales, Thomas Mathewes and the Bishops Bibles, used in our Churches till Anno 1612.) read that text of Phil. 2. 10. according to the original, the Fathers, all Latine Writers and Translations, but two of late (to witt the Beza and Castalio, who render it Ad nomen, not IN nomine, as all others doe) in this maner. That IN the name of Iesus every knee should bow, &c.

But these Innovatours, to Jdolize the name Iesus, and usher in the Ceremony of Capping and bowing to it (thereby to make way for bowing to Images, Altars, Adoration of the Eucharist and other Romish Innovations) in the yeare of our Lord 1629. (the very next yeare after your Majesties Declarations) turned this IN into AT the Name (as one Prelate did the like before in the New Translation of the Bible for the same purpose) contrary to the originall, the sence and [Page] scope of the place, the Fathers, all former Common-prayer-Bookes, & the very rules of our English Dialect; There being no such phrase in the whole Bible, nor in any English Author, that ever I yet read, as, AT the name, except only in this mistranslated & corrupted text; But only, IN the name. AT the name being pure nonsence; As appeares by turning IN into AT, in all the texts of Scripture where this phrase IN the name is used: As Math. 28. 19. Baptizing them in the name of the Father, of the Sonne, and of the Holy Ghost, Iohn 16. 23. Whatsoever yee shall aske the Father IN my name, he will give it you: Acts 3. 6. IN the name of Iesus Christ of Nazareth stand up and walke. Acts 9. 27. 2. 9. He preached boldly at Damascus IN the name of Iesus: And Acts 16. 8. 1. Cor. 5. 4. Ephes. 5. 2. 2. Thes. 5. 20. 2. Thes. 3. 6.

In all which if we convert IN into AT, and read them AT the name, it makes both the English and text Nonsence, and so it doth in this very text, Phil. 2. 10. As someLame Giles his Haultings; and certaine Quaeries propounded to the Bowers at the name of Iesus, Qu. 1. 2. 3, 4. have manifested at large in particular Treatises of this Subject, and Ceremonies of bowing at the name of Iesus, when it is pronounced, Ibidem, And the Appendix concerning bowing at the name of Jesus. ‘brought in by Popes with indulgences, for idolatrous ends, and not knowne, not used in the Primitive Church for above 1200 yeares after Christ;’ What ever some have written or preached to the contrary, to abuse your Majesty and Subjects with their Fables.

Who they were that originally caused these two alterations and Corruptions of the Common-prayer-Booke (to omit the changing of Minister into Priest, in some places) I cannot certainly informe your Majesty; But if common same and circumstances may be credited [...] they were some of your greatest Prelates this day living.

[Page] One of the chiefe instruments imployed in this good service, (who can discover the parties that sett him about this worke; Then a Chaplaine to a great Bishop, now to your Majesty) was Dr. Iohn Cosens, as I was long since informed by your Majesties Printer Mr. Norton, upon the first discovery and inquirie after this abuse.

A fit instrument for such a purpose; Who but the yeare before was accused in Parliament for dangerous words against your Majesty and the Reformers of our Religion; ‘To witt.See a briefe Historicall Narratiō of some notorious Acts and Speeches of Mr. Iohn Cosens at the end of Mr. Peter Smarts Sermon: Printed at Edinburg An. 1628 That your Majesty was no more Supreame Head of the Church of England next and immediately under Christ, then the Boy that rubbed his horse heeles. That the Reformers of our Church when they tooke away the Masse, tooke away all Religion and the whole service of God: They called it a Reformation, but it was indeed a Deformation; That the Masse was a good thing and a good word: As also for setting up Images, an Altar and no lesse then 220 Tapers & 16 Torches on Candlemasday, in the Cathedral Church of Durham, coutrarySee the Homily against the perill of Idolatry to the established Doctrine and Discipline of the Church of England.’

All which particulars were substantially proved against him, both in the Parliament-house and at the Assises at Durham, where he was found guilty upon an Indictment. Yet in stead of punishments, answerable to these his offences, (some whereof would have been capitall in other men) he hath been so bolstred up by some great Prelates, neare your Majesty; As that he hath received two or three great livings for his encouragement since, and is now lately advanced to be your Majesties Chaplaine in Ordinary, and an head of a Colledge in Cambridge, (to helpe to poyson that Fountaine of learning and religion, with the drugges and dregges of Rome;) to the great griefe and discontent of thousands; Honest Mr. Smart his prosecutour (for shewing himselfe a faithfull Subject to your Majesty) being in the [Page] meane time violently thrust out of his Preberdary of Durham and his Benefice, deprived, degraded, imprisoned, fined and utterly ruinated in his Estate, by your High Commissioners at Yorke, (though a man every way conformable to the established Doctrine and Discipline of the Church of England) only for opposing these Innovations of his, and preaching a Sermon against them in the Cathedrall at Durham: That of the Poet being here really verified. ‘Iuveual. Satyr. 2. Dat veniam Corvis, vexat Censura Colnmbis.’ These things no doubt have been concealed from your Majesty; Which now being discovered, I trust you will lay them to heart, and learne to distinguish good Subjects from bad, in despite of all calumnies cast upon them by these persidious instruments.

I have the rather given your Majesty this hint of Dr. Cosens his words and practises, (whom the Papists of Durham now much honour and challeng for their owne,) because he was one of the first men that brought Altars into our Church, and the first I heare off, that turned his Communion Table Altar-wise, and then into an Altar.

See qua [...] p. before. Mr. Burgin, one of his Disciples, was the next that imitated him, who taking away his Communion-Table, erected an Altar in the East-end of the Chancle of his Parish-Church; within the Bishopricke of Durham; Which Altar (made of a Gravestone) he layd upon a wall of stone, not a frame, adorning it with guilded hangings; Which done, he read Second Service at it, (though above halfe his Parishioners could neither heare nor see him;) and fell devoutly to adore it, till at last his foot hanging in his gowne, he unhappily fell downe against the Altar-steps, brake all his nose and face, so as he sacrificed his owne blood both upon the steps & Altar itselfe in stead of Christs, and was not able to walke abroade in many dayes after.

[Page] From these two presidents and beginnings, have all those other Innovation [...] of this Nature sprung, which now spread themselves farre and neare over all your Realmes of England, Scotland, and Ireland too.

So farre more prevalent and powerfull is Dr. Cosens and his party, then either your Majesty, your Lawes, Declarations and loyall Subjects, or the established Doctrine and Discipline of the Church of England; All which with the Booke of Common-prayer, must now be Subject to their correction and controll.

2. The second publike Monument of our Church, which these Innovatours have corrupted, is the Eucharisticall prayer, in the Booke of Common-prayer appointed for the 5. of November, in perpetuall thankfulnes to God for the deliverance of your Royall Father, your Majesty and the whole Realme from that infernall, divelish, matchlesse Powder-plot of the Papists, prescribed and set forth by the expresse Statute of 3. Iacobi, [...]. 1. which corruption nearely concernes your Majesty, yea the whole Realme, and in my poore understanding deserves as heavy a Censure, as any of those Powder-Traytors suffered.

All the Bookes of this kinde from 3. Iacobi till 1635. rendred the chiefe passages in this prayer, in these tearmes.

‘Roote out that Antichristian and Babilonish Sect, which say of Ierusalem, downe with it, downe with it, even to the ground, &c.’

‘And to that end strengthen the hands of our Gracious King, the Nobles and Magistrates of the Land, with Iudgement and Iustice to cut off these workers of Iniquity, VVHOSE RELIGION IS REBELLION, VVHOSE FAITH IS FACTION, VVHOSE PRACTICE IS MURTHERING OF SOULES AND BODIES, and to roote them out of the confines of this Kingdome.’

[Page] This prayer (which some have observed, not to have been read, but purposely omitted in your Majesties Chapple the two fift of Novembers last past, be like by their direction who have since perverted it,) in the last Edition 1635. is thus treacherously Metamorphosed: ‘Roote out that Babilonish and Antichristian Sect (added. OF THEM) which say of Ierusalem, &c, And to that end strengthen the hands of our Gracious King, &c. to cut off THOSE (for THESE) workers of Iniquity, VVHO TURNE RELIGION INTO REBELLION and FAITH INTO FACTION.’

In which strange alteration there are these notorious treacheries, yea villanies, included not to be stighted over.

1. First, there is a diverting of the maine edge and substance of this Prayer from the Iesuites, Priests, Papists, and Antichristian Babilonish Sect of Rome, particularly designed in the first Prayer-Bookes, upon those Loyall Subjects and Religious Christians, whom theD. Raynolds de Idolatria Rom. Eccles. Epist. ad Angl. Seminaria Sect. 5. p. 21. 22. Papists at first, and prophane licentious Romanizing spirits since, have slaundered with the name of Puritans.Speeds History of Great Britaine. p. 1252. 1233.On whom as these Hell [...]sh Traytours and their Confederates would have fathered this damnable plot at first, had it taken effect, (as blessed be God it never did) to make them more odious to the World; (Which themselves confessed upon their examinations and our Historians record:) So they have now turned the whole scope of this prayer (and by cousequence the very practise and treason itselfe) upon these poore Innocents; The only men aymed at in this alteration; And the chiefe men declaimed against both at Court, Westminster, ‘Paules and our Universities in the Sermons there preached of late yeares on the fift of November,’ wherein most have paralleld them with, And many affirmed them, to be farre worse then any Priests or Iesuites.

[Page] So much wee poore Puritans (never yet guilty of the least treason or Rebellion against their Princes in this Iland, nor of any such forgeries, Jnnovations, or Romish practises, as I have here discovered,) beholding to the Iesuites, Priests and some English Prelates, who have been guilty of many hundred treasons, Conspiracies and Rebellions against your Majesties Royall Progenitors, as ourMr. Tyndals Practise of Popish Prelates, D. Barnes his Supplication [...] to King Henry the 8. Fox Acts and Monuments, p. 321. 409. 410. 479. 533. 168, to 234. Antiquitates Ecclesiae Brit. & Godwin in the lives of Anselme, Becket, Edmond, Odo, William, Arundell, Laughton, Stratford, Scroope, Poole, Wolsey, Adam de Orlton, and other Bishops. Historians and writers witnesse.

And here by the way, your Majesty, (in despite of envy and calumny may take Notice) First, that those who are now slaundered under the name of Puritans, are your best and loyallest Subjects, because most hated and slaundered by Iesuites, Priests and Traytors, who would Father all villanies and treasons on them; And hate them most of any people, because truest to their Soveraignes.

2. Secondly, that no kinde of people in the World are x So much slaundered and traduced as they, though the Innocentest men of all othors.

This the practise of the Papists toy translate this Powderplot with all their treasons and rebellions from themselves to them, and most Sermons preached before your Majesty can witnes; VVherein such things are broached, suchz slaunders raysed of Puritans by Poeticall braines, and yet vented out in the Pulpit as sacred Oracles, which the Divell himselfe would blush to relate, and the Auditours know to be meere sigments: And all to make Puritans odious to your Majesty, being the only men that keep both your Crowne and Religion safe.

[Page] J shall therefore humblie beseech your Majesty, when ever you heare any Legends or Declamations against Puritans hereafter, to consider from what kinde of Persons they proceed, and to put them that utter them to make proofe of what they say, or else to brand them with an hot-iron in the cheekes or forehead with an S for slaunderers; And then you will never heare any more fables of Puritans, with which your Royall eares are now so oft abused by the Iesuite Contzens Disciples; ‘VVho gives this as one chiefe rule how to usher Popery into any Christian State,Polit. l. 2 c. 17. 18. 19 to slaunder and disgrace the Puritans and zelots, to make them odious both to Prince and people, and then Popery will breake in without any opposition or noyse at all.’

2. Secondly; By this perverting of this Prayer, the chiefe Odium against Iesuites, Priests and Papists (theSpeeds History. p. 1249. Sect. 33. chiefe Authour [...] of this horrid treason) is mittigated and taken off, that so they may take roote among us againe, to the ruine both of Church, State, and (without Gods speciall protection) of your Sacred Majesty, to whom they will ever be treacherous, ‘as they haveDr. White his Defence of the way, c. 6. 10. The Homily for Whitsunday. D. Barnes his Supplication to King Henry 8. alwayes been to all Christian Princes and Republikes, that would not be their slaves and Vassals to yeild universall obedience to them in what ever they should commaund.’

3. Thirdly; By this Metamorphosis of, whose Religion is Rebellion, whose Faith is Faction, &c. into. Those workers of iniquity, who turne Religion into Rebellion, and Faith into Faction: The Romish Religion is acquitted and purged from that damnable, treasonable, Rebellious, factious Doctrine, of the lawfulness of deposing and murthering Christian Kings and Princes, excommunicated or deprived by the Pope or enemies to the Roman Church and Faith; Of which the first prayer, the Statute, of 3. Iacobi c. 4. in the forme of the Oath of Supremacy, theOn Whitsunday and of wilfull Rebellion. Homilies ande Writers of our Church, and [Page] ‘among others Dr. John White in his Defence of the way to the true Church,The Institution of a Christ [...]ā manchap. of Orders. Dens & Rex. c. 6. &c. 10. Sect. 5:6. 7. 8. and Dr. Richard Crakanthrop in his Treatise of the Popes Temporall Monarchie, c. 1. and 11.’ Which Authours chapters I shall humblie desire your Majesty and all that love either your safety or Religion seriously to read over at their best leisure, and then let them love Popery, Priestes and Iesuites if they can or dare,) prove them deeply guilty both in point [...] of Theory and Practise; And if all these fayle, yet their obstinate refusall of the Oath of Supremacy (which only3. Iacobi c. 4. Deus & Rex. enjoynes them to renounce this Doctrine of King-killing) proves them deeply guilty of it; (and can your Majesty trust such neare about you, who will by no meanes sweare, they will not murther nor deprive you?)

Now for any thus farre to gratify Traytours and Rebels, as to acquit them from that very Doctrine which makes them such, even then when they are quilty of it, must needs be a danegrous, if not a Trayterous Act, perillous to your Majesty and the whole Realme.

4. Fourthly; This Alteration extenuates the greatnes and execrable odiousnes of that horrid Treason, both in respect of the Actors, and that desperate Doctrine which moved them to committ it; And to mince or extenuate such an unparalleld treason as this, so execrable to all the world; Is nothing else but to turne Traytour, and become guilty of the same treason, or of another as bad as it.

Yea it is to be feared, that those who wilbe so perfidious, as after thus many Yeares, to goe about to extenuate and lessen such a Treason, have a minde to turne Traytours themselves, atleast wise, to favour Treason and Traytours, and have treasonable hearts within them.

5. Fiftly; This corruption is a large step to the abolishing of the memory of this never to be forgotten Treason, and of that solemne Holy-day on the 5. of November, instituted [Page] ‘by3. Iacobi c. 1. Act of Parliament, for this very end, that our unfained thankfulnes for our happy deliverance from this Hellish designe might NEVER BE FORGOTTEN, but be had in A PERPETUALL REMEMBRANCE, that ALL AGES TO COME may yeeld prayses to the Divine Majesty, and have in memory THIS IOYFULL DAY OF DELIVERANCE: (they are the words of the Act.)’ For when such a treason begins once to be blanched, slighted, and the solemne gratulatory Prayers instituted for its remembrance thus miserablie to be corrupted. the next step can be no other, but the abrogating both of the Booke itselfe, and the solemnity kept in remembrance of the treason; And then when this is effected, the next newes we shall heare of from Rome, will be the deniall of the Fact, that there was ever any such treason plotted, though sundrie Histories specifie it; As they have long sinceBeyerlinke Chro nog [...]: p. 309. published in print, ‘that Henry Garnet the Iesuite andSpeeds History, p. 1249. Sect. 33. Archplotter of it, had no hand therein; And that there wasSee Cookes Pope Ione and the Authours quoted by him. Ioannis Valerion de Sac [...] dotum Barbis. Polychronicon. l. 5. c. 30. Caxion [...] Chronicle, part. 5. An. 885. Volateranus Cem. 1. 22 f. 228. Marianus Scotus, l. 3. Ae [...]as. 6. Anno 854. Col. 152. Martini Poloni Supputation [...]s, An. 855 Col. 152. Papa. 109. never any Pope Ione, though above 20 ancient Popish Writers record there was such a one, and shee a Pope, a strumpet, a most say an English woman.’

6. Sixtly, It is apparant, that this alteration was made only to gratify the Priests, the Jesuites, Pap [...]sts, and men Trayterously affected; Since all loyall Subjects and truebred English spirits cannot but abhor it.

[Page] Therefore who-ever were the Authours or occasions of it, (be they either Arch Prelates, Bishops, Priests, or other, for J cannot yet certainly discover the parties, neither have I any sufficient meanes or Commission to doe it, it being a thing worthy your Majesties owne Royall Discoverie, as the Powder-plot itselfe was your Fathers, KING JAMES, his 3. Iacobi c. 1. 2. 3. Speeds History, p. 125l. 1255. 1256. 1257. owne ever-blessed detection:) if it be not See 1. Eliz. c. 1. 27. Eliz. c. 2. 3. Iacobi, c. 1. 3. 4. 5. Arch-Traytours and Rebels, yet J dare proclaime them no friends to your Majesty, nor yet to the Church or State of England, or to the Religion we professe, but enemies to them all, and friends to none but Rome, whose iustruments they were in this particular.

3. The third corruption and forgery, is in the very Articles of Religion of the Church of England, at first compiled in King Edward the 6. his raigne Anno 1552. Revised and reestablished Anno 1562. in Queen Elizabeths dayes, after that Anno 1571. confirmed by Act of Parliament, 13. Eliz. c. 12. and printed both in Latine and English the same yeare by the Queens Authority.

The 20 Article in all these ancientYea in the Latine and English Editions, An. 1553. in King Edwards dayes. Editions, and all others in Queen Elizabeths raigne, (as likewise in the Articles of Ireland, taken verbatim out of the English, printed at Dublin Anno 1615. and twice reprinted at London, An. 1628. & 1629. Artic. 75. of the Authority of the Church;) runs thus: It is not Lawfull for the Church to ordaine any thing that is contrary to Gods Words, &c.

But the Bishops to advance their owne usurped Authority & gaine some colour to arregate to themselves a power of prescribing new rites and Ceremonies, have forged a New Article of Religion, and added it unto this, without either your Majesties or the Parliaments privity or consent, and cu [...]ningly obtruded it on the Church of England; Making this Article now to run thus: The Church hath power to decree Rues and Ceremonies, and Authority in Controversies of Faith. And yet (so farre runnes the Bishops forgery and [Page] addition) it is not Lawfull for the Church to ordaine any thing that is contrary to Gods Word written, &c.

Which whole first clause to yet: Is no part of the Article, but a meere forgery and imposture of the Bishops; Whose, glosse is as pernicious as the text, or woise: For, by Church they understand nothing else but Bishops; Making the sence of this forgery to be this: ‘The Church, that is, the Bishops in their Visitations, Consistories and High Commissions (as they now de facto expound it, witnes their late new Visitation Articles, Rites and Ceremonies which they would hence justify and Authorize) and likewise the Cleargie in their Conuocation without the King and Parliaments consent) have both power to decree Rites and Ceremonies, and Authority in matters of Faith.’

An exposition & Doctrine quite contrary to the Statutes of 25. H. 8. 6. 19. 1. Eliz. c. 2. 13. Eliz. c. 12. and all Acts concerning Religion, Heresie, Bishops, and the like, yea directly repugnant to your Majesties Declaration before the 39. Articles; And quite opposite to the Scriptures and all ancient VVriters, who never tooke the word Church for Bishops or Cleargie-men only, but for the whole Congregation, and as well as much for the common-people as the Bishops and Ministers, as the 19. Article next preceeding it, and our Mr. William Tyndall in his Treatise what the Church is Dr. Whitaker de Ecclesia, Dr. Field of the Church, Bishop Bilson of Christian Subjection, &c. part 2. p. 168. 169. 170. Writers plentifully witnes.

This forgery, how ill soever glossed, is thrust into both the late Editions of the Articles, Anno 1628. published by your Majesties speciall commaund, and made a part of the 20 Article, notwithstanding your Majesty in your Declaration before both these Editions; Expressely prohibited, The least difference from the Articles of the Church of England allowed and authorized heretofore in Queen n Elizabeths dayes, or any varying[Page]and departing from them in the least degree, in which it is not to be found; Nor yet in the Articles of Ireland: n. 75. taken verbatim out of this 20. Article, printed in London the very same yeare, or in the Addition of those Articles An. 1629. a yeare after these two last impressions.

If the Bishops here reply, that they found it added in Rogers his Exposition on the Articles, printed some yeares before.

J answer, that Coppy was not the Authorized Authenticke Originall by which they should be directed but a bastard Coppy, with which your Majesty would not have your poore Subjects cheated or deluded.

Your Majesty therefore, prohibiting any the least difference from the Articles allowed and authorized heretofore in Queen Elizabeths dayes, by Parliament; Prohibited them to insert this forged addition.

If they reply, that they were ignorant of the Originall true Coppyes, and knew not this to be a forgery.

I answer, that this is very improbable, that so many great Bishops should be altogether ignorant, which were the true genuine Articles of our Church, who had read, subscribed and given them in charge to others so often.

But admit it true, yet ignorance in this case is no plea at all for any man, much lesse for Bishops; And if they are so ignorant of the very Articles of our Church, J hope your Majesty and others will thinke them very unmeet to be Bishops in our Church, and trust lesse to their pretended knowledge, judgement and learning in future times, giving little credit to any thing they doe or say, without examination of it, since they are so really or affectedly ignorant of the veryWhich they might doe well to study a while, and give over their secular Offices and Affaires, which make thē so blinde and ignorant in divine things. Articles of our Church, in the which they pretend most skill. But if they knew the very Originall Coppyes & Articles (as no doubt they did,) and that this clause was not in them, but a meere late forgery, most fraudelently and corruptly added to them; Then they were accessaries & [Page] wilfull consenters to this forgery, to delude both your Majesty and the whole Church of England with it; Yea protessed rebels against your Majesties Declaration before these two impressions, (made by their owne advice) prohibiting the least difference from the sayd true Articles and Originals: And so are they guilty of forgery, treachery and contumacy against your Majesty in the highest degree.

See Cromp [...]os Iurisdiction of Tit. Starchamber and Rastals Abridgmēt forger of false deeds If a man forge but a private Wil or Deed, to cosen any private man of any Inheritance, Lease or personal estate, he shalbe severely punished in the Star-chāber, fined, pyllored if not loose his eares beside. What punishments then doe they deserve, who have thus corrupted the Commō-prayer-Booke, the Prayers for the Gunpowder-treason and the Articles of Religion, (all ratified by Parliament & so matters of Records & to8. H. 6. c. 12. 5. Elz. c. 14. corrupt or rase Records, or forge deeds the second time is felony,) and to forge a new Article of Religion, to deceive your Majesty & your whole Kingdom, and that not only for the present, but for all future ages?

Certainly, hanging is to good for them. Should a poore Puritane doe but halfe as much, the Bishops would have drawen, hanged and quartered him long ere this, especially if the thing were derogatory to their Hierarchie and Epis. copall Iurisdiction. But Bishops and their Agents thinke they may doe any thing in these dayes without check or censure. Yet I hope your Majesty will not let them goe scotfree for these their forgeries & corruptiōs; If not all done by their Commaund and privity, yet doubtles by their connivance, negligence and subsequent consents. And is it not now high time for your Majesty to looke to these persidious Innovatours, and to repose no trust in them any longer, since they are lately growen so powerfull, so insolent, as thus to sophisticate, to pervert these very Originall Records of the the Church of England, to which they have subscribed, and to forge new Articles of Religion, to cheat your Majesty & the whole Church of England with, for feare they proceed to further forgeries of an higher nature?

[Page] ‘VVee know, that the Bishops of Rome haveSee Dr. Crakenthorpe his defence of Constantine and of the Popes temporall Monarchie; and excellent Treatise to this purpose. forged a Donation from Constantine and others, with which they have deluded and troubled all the world, thrust the Roman Emperours frō their Throne & Territories, and usurped a temporall Monarchie over all the world: VVe know that the Bishops of England in King Richard the 2. and Henry the 4. his dayesFox Acts & Monumēt p. 404. 405. 406. 481. 524. and Mr. Fullers Argument, 25. H. 8. [...]. 15. forged two bloody Acts of Parliament against the true Professours of the Gospell, to which the Commons never consented, though they foisted their assents into them, upon which tyrannous forged Acts most of our Martyrs were butchered, & thousāds of godly Christiās & loyall Subjects imprisoned, martyred, ruinated and stript of all their goods, or else abjured, by blood-sucking tyrannous Prelates.’

Whether they may not in time proceed to the like attempts if not severely punished for those fore-past forgeries and corruptions of our Churches, Parliamentary Records; I humblie submit to your Majesties and all wise-mens considerations; Ambition, tyranny, pride, & malice being boundles, when they have once overswolm'd the bankes of due moderation, or growen impudent and unrulie, especially in Bishops.

Having thus represented to your Majesties Royall view these 3 grand forgeries and corruptions, give me leave (I humblie beseech your Highnes) to adde to these, two other late Jmpostures obtruded on the Church of England.

1. The first by Dr. (then Mr.) Iohn Cosens and his confederates; Who Anno 1628. (the same yeare your Majesties Declarations were published,) sett forth a Booke, intiteled: A collection of private Devotions, or, the Howers of Prayer; Wherein was much Popish Trash and Doctrine comprized, and at least 20 several points of Popery maintained, to countenance all which, in the Title and Epistle of this Booke, he ‘writes; That these Devotions of his, were after this maner, published by Queen Elizabeth, and were heretofore [Page] published among us by her High and Sacred Authority, to witt, in the Preces of Horary, sett forth by her Royall Authority Anno 1573.’

VVhen as there is no Analogie at all either in matter, forme or method, between these Devotions of his and those devout Prayers of her Majesty, nor any of his points of Popery in them, as hath been proved byCosens his Cosening Doctrine. A tryall of Private Deuotions. two particular Answers to his Devotions in print: Yet these Devotions of his were never yet suppressed, but publikely sold among us, approved by a Bishops license, and now reprinted, to abuse your Majesties poore Subjects, encourage Papists, and scandalize that everblessed pious Queen, as the Authour and Patronesse of his grosse Popery. An abuse not tollerable in a Christian State.

2. The second is as bad or worse. Anno 1631. One Iohn Ailward (not long before a Popish Priest) published a Booke ‘intiteled: An Historicall Narration of the judgement of some most learned Bishops concerning Gods Election; Affirming the Errours of the Arminians, to be the Iudgement and Doctrine of the Church of England, and of the Martyrs and Reformers of it, both in King Edwards and Queen Elizabeths dayes.’

This Booke (though written in professed opposition to your Majesties Declaration before the 39. Articles, to Suppresse Arminianisme (yet now made the only iustrument to advance it and suppresse the truth) was licensed by Mr. Martyn, then Chaplaine to the Bishop of London, now Arch-Bishop of Canterbury.

The whole Booke except some 3. or 4. leaves containing nothing else but a Coppy ef an Answer to a Letter, wherein the Answerer purged himselfe and others from Pelagian Errours, &c.

This Master-peece, forsooth, is pretended to be sett out by the Bishops and Reformers of our Church in the inception of Queen Elizabeths raigne by publike Authority, and the [Page] Doctrine then taught and professed. When this new Booke was printed, no Coppies must come abrode (as the Stationer then affirmed) before theNow Canterbury. Bishop of London had presented it to your Majesty, and gained your Royall approbation thereof.

Not long after this it flies abrode ouer all the Realme, to the great amazement and disturbance of many of your Subjects: One of them comming to that learned Knights hands, Sir Humphry Lynde, (better read in Fathers and Popish Authours then English Antiquities,) he was so much stumbled and greiued at it, that he presently repaired with it, to a Gentlemans study of his acquaintance; Telling him, there was a new Booke, freshly published, which proued the Martyrs and Reformers of our Church to be professed Arminians, and that this was the Doctrine publikely taught and printed by Authority in the beginning of Queen Elizabeths-raigne; Saying withall, it would doe infinite harme, and desiring him to take some paines to answer it.

The Gentleman no sooner turned ever two or three leaves of the Booke, but he presently discovered the grand Imposture; Informing the Knight, that this Coppy of a Letter, &c. was written by one Champenies, whom Iohn Venon (Divinity Lecturer of Paules in the first yeare of Queen Elizabeth) An Apologie or Defence of the Doctrine of Pred [...] stination [...]. 37. expresly affirmed, to be then a ranke Papist and a Pelagian, and that in answer to this Verons Lectu [...] es of Predestination, then publikely preached at Paules, (dedicated to Queen Elizabeth, and printed by Authority in the second yeare of her Highnes raigne.)

He likewise acquainted him, that this Coppy of his Letter was printed about the third yeare of her Dominion, without any Authours or Printers name thereto, or place where, or yeare when it was printed, or any intimation at all that it was ever licensed; All which were plaine evidences, that it was printed in a corner, without any license at all.

[Page] And whereas (sayd he) you desire a speedy Answer to it, if you will give me but a paire of gloves, I will show you two Answers to it, already in print above [...]0 yeares since, by publike Authority, and one of the first printed Coppies of this Letter to boote.

To which the Knight replied, J am sure you doe but jest with me.

No, sayd the other, I am in good earnest, wil you give me, or wager a paire of gloves hereupon?

That (answered he) I will doe with all my heart. Then, sayd the Gentleman, reach me hither those three Bookes he pointed to.

He did so. The first was a Coppy of the Letter, without name of Authour, Printer, date of time or place; Which compared with that in this new Booke, proved the same verbatim.

Now, sayd the Gentleman, you have seen the Originall, I will shew you the Authour of it, (which he did in Verons Apology, f. 37.) and likewise two severall Answers in print: The first by Iohn Veron himselfe fore-named, intitled: ‘An Apologie in Defence of the Doctrine of Predestination Dedicated to Queen Elizabeth, and imprinted at London by Iohn Tisdale in the fourth yeare of her Raigne; Wherein this whole Letter is fully answered: The second, by that famous Learned Man and exile for Religion in Queen Maries dayes, Robert Crowly; In his Apologie of those English Preachers and Writers, which Cerberus the three-headed Dogg of Hell chargeth with false Doctrine, under the name of Predestination; Seen and allowed according to Her Majesties Injunctions, and printed at London by Henry Denham, Anno 1566.’ Wherein this whole Letter is at large recited in severall Sections, and then answered Verbatim; This Booke being nothing else but a particular professed Answer to it by publike Authority; As directly contrary [Page] to the truth and Doctrine of the Church of England then taught and established.

When the Gentleman had shewed him these two printed ancient Answers to this new Booke; He likewise turned to Se [...]m [...]s London [...], 1584. [...]. 311, 312, 325, 326, 327, 124, 125, 126, 134, 164, 165, 178, 208. 215, 224, 226, 268, 270, 288, 295, 299, 308, 323, 14 [...], 142, 18 [...], [...] some passages in Bishop Latymer, which answered and cleared his words cited in this Booke from any such sence as it would fasten on them: And to answer the Passage in it out of Bishop Hoopers Preface before his Exposition on the ten Commaundements, He shewed him first, the Confession, and Protestation of the Bishops Faith, dedicated to King Edward the 6. and the whole Parliament, and printed at London Cum Privilegio, Anno 1550.

Secondly, [...] A briefe and cleare Confession of the Christian Faith, containing 100 Articles, London 1584.

Thirdly, AnFol. 22 [...] 24. 29 40. 55, 56 57. 60, 63, 64 65, 78. [...] Exposition upon certaine Psalmes, London, 1510.

Jn all which this godly Martyr did professedly in expr [...]e tearmes oppugne all the Arminian points now controverted, and those this new Booke would fasten on him, by over straining some of his words.

VVhich done; Now said the Gentleman, I have shewed you many full old Answers to your, New Booke, and proved it to be a meere lie and forgery from the beginning to the end, yea the most grosse and greatest Imposture, affront and impudent abuse that ever was put upon the Church of England; VVherefore, Sir [...] since you are acquainted at London-House and Lambeth, I pray informe the Bishop and Arch-Bishop, what you have seen, and desire them to take some speedy course to rectify this most foule abuse.

He did so: Yet the Booke was not called in, in a weekes space or more; VVhich the Gentleman perceiving, went to Lambeth, with his Bookes, shewed the Arch-Bishop, that then was, what he had shewed the Knight; Desiring his Grace, that the Church of England might not have such an [Page] impudent strange Imposture thrust upon her.

VVhere upon he thanked the Gentleman; Protesting he had shewed him that heIt seeme [...] the Bishops are none of the learned [...] men, [...] se well acqua [...] ted with [...]e W [...] ters and Doctrine of the Church of England, as some private Gentlemē ar [...]. never saw nor heard off before; Desiring him to leave his Bookes with him for a weeke, after which he would safely restore them.

VVhereupon, these Bookes, after they were halfe sold and dispersed over the Kingdome, were only called in, but not burned, nor any publike Act made against them, to discover the practise and Imposture: Only the Gentleman was at the cost, to send some of these old Bookes in answer of this new Pamphlet, to the University Library at Oxford, and to Cambridge, acquainting some of his Friends there, with this Decoy.

But now of late this Booke flies abrode into all parts, is publikely sold in all Stationers shops, and thousands of your Subjects, ignorant of the fraud, are meerely cheated and seduced by it; the Licenser (if not the Authour) being since aduanced; and the discouerer of this egregious Jmposture (detestable both to God & man) most despitefully rewarded and miserablie traduced, for his paines. O tempora! O mores! that men should suffer for their good service in this kinde.

Now J humblie referre to your Majesties most serious consideration, whether all these particular Corruptions, Forgeries and Jmpostures (the vndoubted verity whereor is soone discouered by the Bookes themselves, which w [...] attest them doe not crie aloud to your Majesty for speedy redresse, and proclaime the authours of them (though never so great or powerfull) unworthy of your Majesties grace, unmeet to be trusted or credited by your Highnes any more, (for those who are thus treacherous and unfaithfull to their Religion and Mother Church, how can they be loyall or trustie to your Majesty? and worthy of the highest Censures your Royall Iustice can inflict upon them.

[Page] Your Majesty hath called God to witnes inConcerning the Dissolution of the last Parliament, p. 21. A Declaration to all your loving Subjects, (who dare credit you without an Oath,) That it is and alw [...]yes hath been your hearts desire to be found worthy of that Title, which you account the most glorious in all your Crowne, DEFENDER OF THE FAITH.

And how can you better accomplish this desire of your heart, or make yourselfe worthy of this most glorious Motto then by rectifying all these most grosse abuses and Jmpost [...]res? By rooting out all Innovations and back sl [...]dings unto Popery, now crept into our Church, by reducing all your Subjects to the unanimous profession of the long established Doctrine of the Church of England; And by taking vengeance upon all the grand Authours and Executioners of the fore-mentioned Forgeries, Impostures & Innovations, which dishonour your Royall Majesty, greive all your Faithfull Subjects, betray and scandalize our Religion, make us a Who would not laugh at these mad argumēts, Pa [...]adoxes and Frantique passages of G [...]les Widdows, Shelford, Reeve, many of which are as ridiculous and absurd as any in Ignoramus. very derision, prey and scorne to our Romish Aduersaries, and draw downe the very plagues and vengeance of our offended God upon us, whose judgements now call for a speedy redresse of these things, at your Majesties hands, whom they have most intollerablie and undutifully dishonoured? For whereas your Roy all Majesty out of the piety and syncerity of your upright heart, hath in your fore-specified Befo [...]e the 39. Articles. And concerning the dissolution of the Parliament. p. 21. 42. Declarations, most seriously protested in the very presence of God himselfe your perfect detestation of all Innovations in `Doctrine or Discipline and backsl [...]dings unto Pope [...]y, professing and proclaiming that you will by no meanes tolerate or indure them, much lesse then favour or enjoyne them; Yet since these disloyall Novellers, their Clients and Agents forgetting [Page] their duty both to God and your Majesty, feare not to give out in private speeches, and to intimite as much inA Coale from the Altar, p. 36. print, that your Majesty doth not only connive at, but likewise underhand, either countenance or commaund by Letter or Word of mouth, all these their Innovations and Apostacies towards Rome, (with their putting downe of Lectures and preaching, of their late silencing, excommunicating and persecuting godly Ministers in sundrie Diocesses for not yeelding to these Jnnovations, or not reading the late Declaration for Sports in proper person in their Churches, which they humblie conceive not to be your Majesties, and which requires no such thing, that it should be read, much lesse by Ministers themselves in proper person, and gives no man Authority in case they read it not, to suspend or silence them for it, to the Jnnocent peoples prejudice only, whose soules are starved and murthered by this meanes:) and that they doe nothing at all, but what they are enjoyned by yourThere was a Letter lately read in some Churches of Ipswitch, as from the Arch-Bishop of Canterbury in the audience of all the people, affirming that your Majesty had given the Arch-Bishop order and direction for rayling Communion-Tabes Altarwise, and that all Communicants should come up to the Rayle and receive, which much amazed the people, and Dr. Aylot the Arch-Bishops surragate oft times affirmed the same in Court to divers, who alleaged your Majesties [...]awes and Declarations to the contrary. Majesties Royall Instructions; Endeavouring by these false Rumors, to make your Subjects believe (had they such a miraculous Faith as to credit this impossibilitie) that your Majesty is the Originall Authority and under-hand enconrager of all these their execrable practises, Ceremonies, Novelties, proceedings and backsliding; Of purpose to draw all the Odium of them on your Highnes, and thereby as much as in them lyeth, to alienate your Subjects hearts and affections [Page] from your Majesty; Which intollerable, unpardonable scandal, were it as true as it is false; Yet it were their duty to forbeare such speeches, or cast [...]uch scruples into your Subjects mindes: But since they are most n [...]torious falsehoods and disloyall Iesuiticall practises in the highest degree, making your Highnes no better then a notorious Hypocrite or dissembler both towards God and Man, as themselves are, though all the world will be your Compurgatours to acquit your Highnes from any the least suspition of such dissimulation; Your Majesty is now obliged both in point of honour and Iustice to aveng yourselfe of such undutifull Slaunderers and Detractors from your Sacred Fame, and by a speedy redresse of all their Innovations, Superstitions, Ceremonies and Abuses, to proclaime to all the world, that they are none of yours, but their owne spurious issues, and that your words and Actions both in publike and private are ever consonant, uniforme, and the same in every respect, without the least shadow of alteration, much lesse of doubling, either with God or Man.

If your Majesty now demaund of me, who they are who have been the chiefe Authours and instruments of these grosse abuses, forgeries Innovations?

I answer, that although it may prove dangeroos to me to nominate them in particular, before your Majesty shall commaund me so to doe, by reason of their over-swaying power; Yet for your Majesti [...]s satisfaction herein; (A Coale from the Altars phrase. who can judge of the Catt by her Claw) I shall give your Highnes a Register of the names of some of the chiefe under-instruments, by which you may easily discrie the heades and Grandes of this disloyall crew.

One of the first and chiefe instruments your Majesty in your RoyallPage 20. 21. Declaration and Proclamation hath pointed out and nominated to my hands; To witt, Richard Mountague; then Bachi [...]er of Divinity (since that time punished with [Page] the fatt Bishopricke of Chichester for his notorious Schismes and Innovations) whose Booke intituled, Apello Caesarem, ‘published in the yeare 1625. (as the words of your Highnes determine) did open the way to those Schismes and Divisions which have since ensued in our Church. For remedie and redresse whereof, and for Satisfaction of the consciences of your good people, your Majesty did not only by publike Proclamation call in that Booke of his which ministred matter of offence, but to prevent the like danger for hereafter, reprinted the Articles of Religion, established in the time of Queen Elizabeth of famous memory’ (a plaine resolution, that your Majesty intended to establish only the originall Coppy of the Articles confirmed in Parliament by Queen Elizabeth, in which there is no such forgery or addition to the 20 Article, as is before discovered, not any other corrupted Coppy since;) and by a ‘Declaration before those Articles did tie and restraine all opinions to the sence of those Articles, that nothing might be left for private fancies and Innovations.’

Yet notwithstanding this your Rayall care, this Booke of his, (because not burn'd, and the Authour rewarded, advanced to be a governour in our Church, before any publike recantation of his Errours) is bought and sold; And he not only in a newApparatus ad Hist. Ecclesiast. Latine Booke, but likewise in a Court-Sermon at White Hall in1636.Lent last, in your Majesties Sacred presense, (forgetfull both of his duty and your Highnes Declaration) hath presumed to plead, not only for a Limbus Patrum, bowing to Altars, and rayling in Lords-Tables Altarwise, but likewise for Altars, Priests, and unbloody Sacrifices offred upon Altars toe, in professed defiance to this your Declaration: For which some of your Majesties Courtiers who heard his Sermon, then openly protested, that he deserued to be hanged up in White Hall gate, (it were aSee B. Latymer his 5. Sermon before King Edward, f. 64. goodly signe, the [Page] signe of such a Bishops skin and Rochet thus exalted) and that they wondred how the Arch-Bishops could sit by and heare such a Sermon, and not commaund him out of the Pulpit.

So insolent is this first grand Agent growen, because not punished, but preferred for his first offences.

The next chiefe F [...]ctor is Dr. Iohn Cosens, whom I have formerly nominated; a man likewise much honoured, enriched & aduanced euen to your Majesties service, and the next in some mens voyce to be recommended to a Bishopricke, (if your Majesty reserve not the disposition of Bishoprickes to your selfe, but suffer others to have a finger in their disposall:) and all for the good Seruice he hath done the Church of Rome, the affronts he hath offred to the Church of England, and using such reproachfull words against your Majesties Supremacy, for which another happily might have had his head and quarters aduanced as high as London bridge ere this, in Leiw of all [...]ther preferments.

The happy successe of these two leading Instruments, hath since encouraged many others to the like attempts; as His first Sermon, p. 5. 37. where he tearmes the Lords-Table an Altar, Gods mercy Seate, & pleades for bowing towards it. Dr. Lawrence, Mr.f Robert Shelford Priest, g Mr. Edmond Reeue, h Dr. Iohn Pocklington, i Dr. Peter [...] Heylin, (the Authour as most conclude of A Coale from the Altar) k Chownaeus, and l others in late printed Bookes and Sermons, [Page] in hope, of like preferments, to broach many Arminian and Popish Doctrines, Ceremonies & Innovations, cōtrary to the established Doctrine and Discipline of the Church of England, and in high contempt of your Majesties, Declarations; Which Bookes were licensed by William Bray and William Harwood, Chaplaines to the Arch Bishop of Canterbury that now is, by Samuel Baker and Mr. Weekes, Chaplains to the now Bishop of London, and by Dr. Beale, late Vice-Chancellour of the University of Cambridge; ‘Yea one of them, denying your Majesties Supremacy in causes Ecclesiastia [...]all and affirming the Church of Rome to be a true Church, and not have erred in fundamentals even in the worst times, dedicated to the present Arch-Bishop of Canterbury, was licēsed by his Chaplaine William Harwood, (yea justified publikely by the Arch-Bishop in the High Commission, in the Censure of Dr. Bastwicke.)’

Quid facient Domini, audent cum talia Servi?

When the Chaplains dare license such Doctrines, Bookes, and Novelties by their Lords Authority, it is much to be feared, that their Lords themselves dare doe as much or more then this amounts to.

If your Majesty will but inquire of these new Authours and Licensers, who are the men that cherish and countenance them; By whose Privity and Authority they have presumed to attempt the writing and Licensing of such Bookes, you may easily by these Rivulets trace out the Fountaines from whence all these Enormities, Corruptions, Forgeries and Innovations flow; And if you shall vouchsafe with all, to cast your Royall eye upon the Remonstrance, touching the encrease of Popery, Arminianisme, and the decay of Religion, presented to your Majesty by the Commons house the last Parliament, it is a thousand to one, but you will soone, discover [Page] the very parties, not only by guesse but by name.

Besides, if your Majestie will once more cast your prying eye upon the late Visitation Articles of Bishop Wren, Bishop Peirce, Bishop Monntague, and other your Prelates and Arch-Deacons, visiting in their owne names and by their owne Authority; Or cause a diligent inquiry to be made in all places where Altars, Images, Crucifixes, bowing to Altars, Tapers, rayling Communion-Tables Altar-wise, reading Second-Service at the Altar, Consecrations of Altars, Churches, Chappels are introduced, urged and many godly conformable Ministers excommunicated, silenced, suspended & persecuted for not submitting to these with other such Innovations and New-Doctrines; By whose Authority and commaund these things are done and inforced; Or by what Authority some Schollers, Ministers and Lecturers have been refused to be admitted to holy Orders, Benefices and Lectures, for not subscribing to certaine New-Doctrines & Ceremonies underhand propounded to them; (And with all take this into your Royall consideration, that inEdmond Reeve his Communion Booke Catechisme expoūded Epistle Dedicatory, and p. 20. 205. 206. 211. 216. Robert Shelford his Treatise of Gods House, p. 20. A Coale from the Altar, p. 1. 26. 27. 64. three late printed Treatises, Arch-Bishops, Bishops and Cathedrall Churches, are made the Originall Patternes, by which all other Persons and Churches must be regulated, in these very Innovations;) Your Majesty without any further helpe or character, may infalliblie discover, both the roots, the fountaines and Seminaries, from whence all the premises issue.

More particular light then this, is neither yet safe for me to give, nor necessary for your Majesty to require.

If any thinke I have gone to farre in this; Let him know; That it is only the zeale of doing your Majesty, my Country [Page] and Mother Church of England, faithfull service without feare or flattery, (it being now no time to mince things, or dissemble longer,) which hath thus farre transported me; In whose just important cause and quarrell (how faint hearted soever others shew themselves,) I shalbe ever ready, through Gods assistance, not only to spend my Li [...]e, my Limbes, my Fortunes and Liberty, but my very Life and Soule, Chusing rather to hazard all or any of these, then to behold my God, my Soveraigne, my Country, my Rel [...]gion, secretly undermined, abused, betrayed, trampled upon, or ruined, and yet sit mute, neither discovering the contrivers, the instruments, nor close cariages of such Antichristian, treacherous, disloyall designes for feare of any danger, person, or Prelate whatsoever [...] And if J did it not when I had meanes and oportunity, I should neither deeme my selfe, a faithfull Servant to my God, nor a loyall Subject to your Majesty, my Soveraigne.

And now since I have lanched thus farre out into this tempestuous Ocean. (perchance with hazard of drowning, or Pyrats, unlesse your Majesty rescue me by a Patent of safe conduct, and calme these boysterous Seas when they arise to overflow me,) give me leave to wade but one step further, to acquaint your Highnes with the evill dangerous fruites of these lewd practises, Bookes Innovations, and then I shall cast anker in the secure Harbour of your Royall Grace and Protection.

1. First, they have produced aboundance of Schismes, Factions, [...]arres, discontents, quarrels, heart-burnings, if not mutuall malice, hatred and reproaches, among your people in all places of your Realmes, and quite rent asunder that ancient unity, peace, love and mutuall charity which flourished among them, before these Innovations crept into the Church.

[Page] 2. Secondly, they have not only grieved, & vexed the righteous soules, but even quite dejected the spirits, and broken the hearts of many thousand godly L [...]ts and most faithfull Subjects to your Majesty, who even pine away and languish under them, for griefe and sorrow of heart.

3. Thirdly, they have bred a generall feare in the hearts, & an over-great jealousie in the heades of your Loyall Subjects of an approaching alteration of Religion, and totall Apostasie unto the Sea of Rome; They having little left to secure or arme them against this feare and jealousie, but the syncerity of your Majesties owne Royal heart to our Religion, your comfortable, pious Declaracions (now trampled by these Novellers under feet in open scorne) and the zeale of divers of your Nobility, to whom Gods truth and our Religion are dearer then their soules: Which no doubt they will now declare by their actions in this time of need; To your Majesties great joy and ease, and the daunting of these strange audacious Innovatours, though hitherto many of them have been over-silent.

4. Fourthly, they have caused many to turne Atheists, Skeptickes or Newters in Religion, seeing our Church so wavering and unconstant; Many to fall off to Popery, and hundred thousands of Papists from conversion, by encouraging and hardning them in their Antichristian Errours and Superstitions, to which they see us running, if not flying so fast of late, that they say they need not come towards us, since wee are posting so fast to them.

5. Fiftly, they have caused thousands of godly Christians (theGen. 18. 24. to 33. Acts 27. 23. 24 Ier. 5. 1. Ezech. 22. 30. 31. Psal. 106. 23. Exod. 32. 10, &c. best Preservatives against Plagues and Iudgments) to flie out to forraigne Countries and Plantations; Hundreds to seperate from our Church, as now quite Romish and Antichristian; And made thousands ready for to seperate, it [Page] being now a common received opinion among many;See a Booke intiteled, The necessity of Seperation from the Church of England. That our Churches (especially our Cathedrals) are now so farre Popish in all respects, (Latine Service only excepted, which they say is countervayled by their merry all-sung never-wept Service, which the people understand no more then Latine,) that we have now the same, or at least as just cause to seperate from them, as our godly Martyrs and Church had to seperate from Rome in the beginning of Reformation.

And though the same reasons hold not alike of all Churches for the present, yet that they hold as firme in regard of the future, since now wee and all our Churches are taught and commaunded, to Reeve p. 20. 205 206. 211. 216. Shelford, p. 20 A Coale from the Altar, p. 1 26. 27. 63. 64. imitate our Prelates and Cathedrals in all their Romish Rites and Ceremonies as their Mother Churches and true patternes of Imitation.

So that unlesse a speedy Reformation follow of these late Corruptions and Innovations, halfe the Kingdome, for ought I can conjecture, are like, either to turne professed Seperatists, or else to leave the Realme; To such a passe have your busy Prelates lately brought things by their new Devises, Bookes, Articles, Ceremonies, Superstitions, and their Suppressing of Lectures, Preaching, and godly comformable Ministers, Sermons of Lords-dayes after-noones, Repetition of Sermons, and the like.

6. Sixtly, they give a great occasion to Iesuites, Seminarie-Priests and Friers, (of which there are now swarmes in England, (there being above 60. Benedictine Monkes only, besides other Orders in England, Anno 1624. as appeares by theNam sexaginta amplius Monachos Benedictinos Congregationi nostri subditos in Anglia memora [...] Apud N. le Maistre Instauratio Antiqui Episcoporum Principatus. Parisijs, 1633. l. a. p. 280. Letter of Rudesindus Barlo, President of the English FRIERS of that Order, to[Page]the C [...]lledge of the Cardinals at Rome, dated the 12. of December, 1624. and many more, no question, of that order now;) Who at this present use few other Arguments to seduce your Majesties Subjects from their alleagiance and Religion to Popery, then the fore-named Jnnovations and new printed Popish Bookes, which they buy up with greedines.

Ibid. p. Resi [...]dus Barlo in his fore-cited Letter to the Cardin [...]s of Rome, to institute either Dr. Kellyson or Dr. Smith two of his order) or both of them Bishops over the Priests in England, writes very confidently; That if one of these were made a Romish B [...]shop here, Latio [...]es intra unicum biennium fructus in Angl [...]cana missione aspecturi sitis, quàm hactenus in [...]adem nullo existente Episcopo per sexaginta jam elapses annos, conspexoritis; They should see more joyfull fruites in this English mission within one two yeares, then before they had seen in three-score when there was no Bishop.

And I may as truely say, that since these Innovations have growen publike and got head among us, these (See Franc [...]scus de Sancta Clara: Edit. 3. printed all as most thinke in England to recōcile us to Rome, who makes good use of our Novell Authours & Vniversity Acts; To hearten his Roman Catholick, and seduce Protestants. new Bookes been licensed, and all Confutation of them stopped at our Presses, the Priestes, Iesuites and Popish Monkes (who have now a Bishop or two at least) have perverted more by meanes of them alone (for they could never hurt or wound us but with our owne men and weapons) then in sixtie yeares before. As therefore the encrease of Papists was one maine ground and chiefe cause lately alleadged in the Star-chamber, of resuming the London-Derry plantation into your Majesties hands: So the selfe same reason should now move your Majesty to recall these severall Innovations, and burne up these late Novell Widd [...]w [...], Shelford, and Reeue especially, [...] to make sport in aki [...]de. ridiculous Pamphlets, in affront of our best and solidest [Page] Writers, which withdraw so many from your Alegiance, and give the Priests and Iesuites cause to triumph over us, yea to deride and flout us for our follies, Apostasies & miserable publike contradictions.

7. Seventhly, they open the mouthes of this Babilonish Crew, and of forraigne and domesticke Papists, to slaunder both our Church and Arch-Prelates, as if shee and they, with many other of our Prelates and Cleargie of chiefe note, were now2. Pet. 2. 22. returning with the dogge to his vomit, and the washed Sow to her wallowing in the mire, yea to the very vomit and mire of that VVhore of Rome, which we had formerly spned and cast out.

That this is the common Newes in most forraigne parts, not only the reports of Travellers witnes, but Sr. Iohn Cooke your Majesties principall Secretary of State, some few yeares since (in the very infancy of these Innovations and backeslidings) affirmed openly in Star-chamber (in the now Arch-Bishop of Canterburies case) that this newes was spread as farre as the very Wals of Rome itself, upon his certaine intelligence thence; And therefore it was high time for your Majesty, your Prelates and the State to looke more strictly to our Religion, and to take away all occasions of such Rumours; Since which there have been more occasions of them given then in forty yeares before.

So as this Rumour is generally believed abroad as a most certaine truth [...] and crept into some of their late printed Bookes.

This likewise is the common confident discourse and persuasion of most Priests and Papists at home, both among themselves and in the Company of Protestants, over whom they now seeme to triumph, and sticke not openly to affirme and justify, that both our Arch-Bishops (to omit others) are theirs.

To make this good, I shall give your Majesty two late [Page] instances, of which I have certaine intelligence, (and witnesses too if need be,) worthy your Royall consideration.

A Barkeshire Gentleman, of some worth, a Popish Recusant, was since Easter last 1636. at a publike meeting, where were divers prime Gentlemen of the Shire, and 3 or 4 Iustices of Peace, if not more; VVhere entring into Discourse concerning some Controversies of Religion between the Papists and us, with some of the Company, he used these words in the hearing of them all; ‘Well Gentlemen, you may talke and discourse of your Religion as long as you please, but we have the Queens Majesty and the Arch Bishop of Canterbury firme on our side; And so long wee shall make our partie good enough with you.’

Some of the Company questioning him for these words; He answered, He would justify and make good what he sayd; But wasHad a Puritan, as they stile them spoken but halfe so much [...] he should have been fined, imprisoned, pilloried, & lost his eares ere this. never yet (for ought I heare) required to doe it, though intimation hath been given of these speeches to some whom they much concerne.

When Dr. Cosens the last Summer 1636. removed from the Bishopricke of Durham, to his Colledge at Cambridge; He gave his Friends of New-Castle a farewell Sermon in the Towne, at which Sermon (preached in the after-noone) most of the Papists in that Towne were present: Two of them the next morning meeting with two Marchants of the Towne, who were Protestants, they went all into a Taverne to drinke their mornings draughts: The Papists demaunded of the Protestants, whether they heard Dr. Cosens his Sermon? One replied, that he only heard of it, but heard it not, by reason of some busines that hindred him: The other [Page] made Answer, that he heard it: The Papists demaund of him how he liked it? He replied; That it was but a plaine ordinary Sermon, and that he heard nothing extraordinary in it: Yea, but said the Papists, did you marke his garbe, his cringes to the Altar, and how he bowed himselfe when Iesus was named? He hath the right garbe and duckes of our Priests.

The other answered, he did not much observe his gestures.

Well, said the Papists, Dr. Cosens is a learned honest Gentleman, and to tell you truely, He and theSome reported it of Canterbury.Arch-Bishop of Yorke are both ours.

The other bade them, take heed what they said. Wee know well enough (said they) what we say, we tell you againe, they are both ours.

Whereupon one of the Protestants merrily replied: If you will needs have both of them to be yours, ‘pray take them to yourselves, we can spare them well enough.’

Many words past to this purpose. The Protestants complained of these speeches as scandalous to the Arch-Bishop, and acquainted him there-with.

Whereupon the Papists were Articled against in the High Commission-Court at Durham, and cited to appeare there; Appearance they made, but they have not yet made any full answer, the busines being hushed up in a maner, and layd asleepe.

Dr. Cosens in the meane time takes his journy towards Cambridge; Most of the Gentlemen Papists in the Bishopricke, to prove him theirs, brought him a dayes-journy on his way, and some of them as farre as Yorke.

Like speeches have been used by other Papists, yet more privately & modestly. The like report they inIn a Dr. new Pamphlet stolen out of Studley his rayling Booke, for the most part, and of the same Subject. print of [Page] Dr. Theodor Price, Subdeane of West-minster, that however he lived like an Atheist, yet he died like a professed Papist.

This, J confesse, is not only a report, but a truth; He being a reported Papist long before his death; Which made many wonder at the impudency of that great Prelate, who knowing him intus & in cute, durst recommend him to your Majesty as the fittest man he in his conscience could pitch upon to make a Welsh Bishop; And so earnestly, to stickle for him against your Lord High Chamberlaine and his Chaplaine Dr. Griffirth Williams; Especially being a man that never preached all his life, but one Sermon (as was reported) and that in Latine, penned (as was bruited in Oxford long ago [...]) by his Kinsman D. Lewes; And he not long after a notorious Sodomite, [...] Edmond Reeve the Catechism in the Communion Booke expoūded, p. 206. flying the Realme and losing his Provostship in Oxford for this very Sinne; Yet now (without any purgation or satisfactiō for so foule a crime) is preferred not only to the Mastership of S. Crosses, but likewise made your Majesties Chaplaine in Ordinary, (I will not say by whom,) and the chiefe man imployed for the now Chancellour of Oxford in his canvase for that dignity against the Earle of Pe [...]broke your Lord High Chamberlaine, who had most voyces, though not the fairest play: It may be these Arch-Prelates countenancing and preferring of such persons, is one maine ground of these Papists speeches; VVho are worthy to be punished for them, if they cannot justify and make them good; And they unworthy to stay one hower in their places, in case they shall not or cannot both by their Actions, Doctrines &c preceedings disprove them to be true, as J hope their Graces wil, ‘being Fathers in God, highest growen up into Christ in all things, and the Eldest in Grace, for which cause the word Grace is used unto Arch-Bishops,’ as Mr. Reeve learnedly informes us.

But how-ever that shall fall out upon tryall, yet this certainly [Page] is one fruite of these late Jnnovations and Bookes to produce such speeches in these, and more mens mouthes then three or foure.

8. Eightly, these Bookes, Innovations and Apostasies both in Doctrines, Ceremonies and Religion, defiling our Church, corrupting our divine worship, depraving our lives and provoking God himselfe to anger in an high degree, have (to our present terrour, feare and punishment) drawen downe the heavy plagues and Iudgements of God among us, in sundrie quarters and places of the Realme; Especially in New-Castle (almost wholy unpeopled) and London; VVhere the Pestilence hath already swept many thousands, and yet still spreads and sweepes away more and more, and is ‘likely so to doe, till we all2. Chrō. 6. 28, 29. 30. c. 7. 13. 14. 15 c. 2. 12. 13 14. 15. 16 17. 18. joyntly humble our selves with fasting,Zeph. 2. 1. 2. 3. weeping and mourning both in publike and private for our sinnes and Innovations,Luke 13. 3. 5. reforme our wicked and prophane ungodly lives, and purge out all these Idolatries, Superstitions, Errours, Ceremonies and Innovations that have defiled our Church; VVhich Pest now earnestly cals upon your Majesty, (whoseI say. 49. 23. Rom. 13, 1. 2. 3. Psal. 101. 3. 4 [...]. 6. 7. 8. chiefe charge and office this is, (neither will your Bishops or under-Officers negligence excuse your Majesty before Gods Tribunall, in case it be not done,) even speedily, really, heartily and thorowly to effect, for feare he whoy even strikes through Kings in the day of his wrath, with this pestiferousz arrow of his,’ which flies farre and neare among us (from which [...] [...], Ayre, Fort, Cordials, nor aa Crowne itselfe can [Page]secure any) should likewise smite your Highnes or any of Royall Seed as well as others, either to sicknes or death; Either of which, the Lord forbid, & shield you from, as he hath done hitherto to our greatest joy.

What other future euents and fruites these Innouations may produce, unlesse the encrease and ushering in of Popery, J cannot divine: Either of which would proue dangerous to your Majesties, should they euer come to passe, as we trust, we pray they shall not.

For that Christian King who lives under the Iurisdiction of the Sea of Rome, or where Papists get the start (as all ‘Histories andMr. Tyndals practise of Popish Prelates. D. Barnes his Supplication to Henry the [...]. D. Iohn White, Defence of the way, c. 6. 10. Fox Acts and Monuments, p. 214. to 220. 717, to 728. 321. 409. 410. 479. 533. Dr. Crakanthorpe of the Popes temporall Monarchie, c. 10. 11. 12. our Writers witnes) are more miserable then the poorest peasant, living in continuall danger both of his Crowne and life; vnlesse he will be a meere vassall to the Pope & his Cardinals, to feed those deuouring Harpyes with their treasures, to fight for them with their armes, when euer they commaund, and be vniuersally obsequious to them in all their exorbitant Imperious requests; yea not only the Pope and his Cardinals, but the poorest Priest and Frier will be able to commaund and beard him at his pleasure in despight of all his wealth and power, of which your Majesties Royall Progenitours here in England have had sufficient experience.’

VVhat base and despicable account the Pope, his Bishops and Cleargie make of Christian Kings, even of those who are most obsequious to them, and how they jeare and flout them even in print, I shall only instance out of the authorised writings of a late Iesuites, which learnedc Dr. Crakanthorpe hath thus quoted and Englished to my hand, worthy your Majesties most serious contemplation.

[Page] ‘The former of them isBe [...]anut Contro [...]: Angl. q. 3 n. 14. 15. & 16. Becanut, who calling the Pope a Shepheard, and Kings and Emperours DoggesPer Canes intellig [...] n [...]ur partim Reges & Imperatores. Ibid. nu. 15. or Curres of this Shepheard, and sporting himselfe with these Titles, saith, Igitur hi Can [...], therefore if these Dogges be watchfull and trusty, they must be ready at the Shepheards hand; But if they be lazie, mad or troublesome, the Shepheard must presētly remove them, and put them from their Office. This doth reason teach, this doth the Caunsell of Lateran decree.’

‘Againe, Christian Kings are Sheepe, are Rammes, are VVolves, and are Dogges. VVhence it is that the Pope carrieth himselfe in a divers maner towards them. As they are Sheepe, if they be scabby, he may put them out of the fold: As they are Rammes, if they be troublesome, and push with their hornes, he may shut them up; As they are VVolves, he may drive them away; Quatenus Canes; As they are Dogges, he may put them from their Office, if they be defective therein: And some of these he doth by Excommunication, some by deposition. So Becanus of late.’

The other is Gasp. Scioppius, whose words are so contumelious, even in the highest degree, that one may justly wonder that any of their Catholickes, but especially their Catholicke Kings, can patiently digest them.

‘The Church, saith heEcclesia est Mandra, sive Grex, aut [...] jum [...]st [...]rum sive Asinorum, clitellariorum aut Sagmari [...]rum. Gasp. Sciop. in Praesat. ad Imper. in Summa Cap. 147. is mandra jumentorum, sive As [...]rum, a great fold of Beasts or Asses; Some are Pack-Asses, g some Dosse-Asses, and other Burden-Asses.’

[Page]And then telling, cujusmodi Ibid. in Marg. Asini sumus nos Catholici, what maner of Asses himselfe, and other Catholikes are; We, saith he,Ibid. must be beasts which have understanding and reason to obey Bishops with all humility and patience; For theyIlli enim sunt Homines, sive Agasones, Muliones Iugarij: Illi nos Fraenant, illi loro alligant, nos agunt, nos stimulant, nobis jugum imponunt. Ibid. p. 534. are the Men, they are the Muliters and Assedrivers, they must yoake, bridle and saddle us, put halters about our neckes, load and drive us; For others,Ibid. p. 535. they are like to beasts, but tame & obedient beasts, such as must doe what they are commaunded: For a goodBonus & intelligens Asimus audit Consilia & praeceptasal Malionis. Ibid. p. 536. and understanding Asse is hee, that heareth and followeth the direction and commaund of the Muliter.

‘Further, yet he addes concerning Kings, that Reges Ibid. in Marg. Catholici sunt Asini cum tintinnabulis; Catholike Kings are Asses with belles about their neckes, as being the fore-Asses, which leado the way to inferiour Asses.’

‘And particularly for Charles the Great, whom he much commends, he saith,Ibid. p. 536. 537. that Charles was a farre greater and wiser Asse, then those Kings, who cast off the Popes yoake; For Charles being tantus Asini [...], so great an Asse, cryed (or rather brayed) out with a loud voyce, universa Asinorum mandra, to the whole fold of Asses, that is, to the whole Church, in this maner; For the memory of S. Peter. Let us honour the Roman Church, and though they yoake which the Pope imposeth be such, as wee can scarcely beare, yet let us with devotion endure the same.’

Ex-quibus verbis, saith Scioppius, [...]rum Issachar agnosca [...], de quo Genes. chap. 49. Issachar Asinus fortis.

By these words of Charles you may see, that he was a very [Page] Issachar, of whom it is said, Issachar is a stronge Asse.

Is not this (may it please your Majesty) a fine peece of Catholike Divinity, to account and call the whole Catholike Church a fould of Asses; All Catholike Kings, Asses with bels, all other Lay persons, Asses without bels; None but Bishops to be Men and Muliters, and the Pope the chiefe Muliter and driver of all the Asses?

‘So shall the Man be honoured, whom the Pope will honour.’

‘The more zealous and devout one is in obeying him and imbracing his Doctrine, the greater Asse they account and call him.’

Seeing therefore this is the high account, that the Pope, his Bishops and Cleargie make of Christian Princes; I presume your Majesty will never suffer the Pope the chiefe Muliter, nor any of his, nor your owne Bishops, the under-Muliters, to yoake, bridle, sadle, or put halters about your Royall necke, or the neckes of any of your Loyall Subjects, much lesse then to ride, jade, loade, or drive either yourselfe or them, (all which they now attempt and aspire to doe;) Since if your Highnes should honour them in all this, yet shall you receive from them no other applause or thankes, no other Honour or Title for your labour, then here Scioppius, and they all by him, gives unto Charles the Great, to be: Tantus Asinus, & verus Issachar Asinus fortis.

A Title J am certaine your Highnes will not so highly esteeme of, as to deeme it,Declaration concerning the Parliaments Dissolution. p. 21. the most glorious in all your Crowne, as you deservedly doe that other, Defender of the Faith, which you have better right to farre then this, which all Christians cannot but detest, though these Popish Heraulds would bestow it on them.

[Page] Wherefore to draw toward a conclusion, J shall now most humbly beseech your Majesty, upon the bended knees of my soule, to receive the premises and this poore Quench-Coale into your most Royall and pious consideration; And thereupon to take the Raines of Ecclesiasticall government and affaires, from those who have thus abused them, (to your Highnes, your Subjects and the whole Church of Englands prejudice.) into your owne immediate hands; That so these Abuses, Novelties and Corruptions here discovered; may be thoroughly reformed, and the Kingdome of Jesus Christ restored perfectly and incorrupt among us.

Jt was an excellent Counsell, that the late famous Emperour Ferdinand gave to Maximilian his Sonne and Successour when he lay upon his death-bed:Grimstons Imperiall History in the life of Ferdinād, p. 684. ‘Banish from thee such as seeke new meanes to oppresse and grieve thy Subjects. O how well it becomes a Prince, to heare the afflictions and grievances of his People, and to redresse them! Imitate not those who unburthen themselves all they can of matters of Justice or Government, for it is thy chiefe Office.’

Unlesse your most Sacred Majesty follow this his Royall advice, things are likelyer to grow worse then better, if you remit all to your Prelates, and expect a reformation to proceed from them; VVho need most reformation, and are the chiefe delinquents.

Martin Bucer (one of the wisest and learnedst men of his age) in his BookeLib. 2. c. 1. 2. Inter Scripta Anglicana. p. 56. 57. De Regno Christi, dedicated to King Edward the 6. Discoursing by what way and meanes the Kingdome of Christ might and ought to be restored by pious Kings, and what Counsellers they should use in this Reformation, is bold to acquaint that godly King (who had then at least as many godly Bishops as your Majesty hath now, if not more,) that if he would have any restitution of ‘the Kingdome of Christ here in England, he must not [Page] looke that it should proceed from the Bishops, neither must he much depend on, or trust to their advice therein; But must be the principall actor himselfe, and advise most with men of an inferiour ranke.’

His words (worthie your Majesties speciall observation and fit for our present purpose) are these.‘Primum, haud dubito Serenissime Rex, M. T. ipsam videre hanc, quam requirimus, imò quam requirit salus omnium nostrum, Regni Christi restitutionē, AB EPISCOPIS NVLLO MODO EXPECTANDAM, dum adeò PAVCI inter eos sunt, qui vim hujus regni, & propria munia plane ipsi cognoscūt PLERIQVE AVTEM EORVM ILLVD ET IAM QVIBVS POSSVNT & AVDENT MODIS, VEL OPPVGNENT, VEL DIFFERANT, VEL REMORENTVR. Meminisse ita (que) S. M. T. necesse est, regiam sibi ī hoc Regno potestatē, a summo Rege Regum, & Domino Dominantium, Iesu Christo, esse commissam; Omnemque animam suo imperio subjectam, etiam Episcoporum[?] & Cleri Universi. Quocirca de horū munere & Ministerijs rite instaurandis, hoc decet S. M. T. solititius ad vigilare, & studio ardentiore in hoc ipsū incumbere, quo hujus reparatio functionis, ad salutē omnium plus adfert momenti; Et neglectus ejus atque dissipatio majus omnibus salutis creat periculum & infert damnum. Exempla itaque S. M. tuae proponenda sunt, & summa religione imitanda, Davidis, Salomonis, Asae Hiskiae, Iosiae, N [...]h [...]miae, & similium, quibus solidā pietatis laudem, & probè administrati regni Scriptura attribuit. Hi vero cum religio vera esset gravissimè ipsorum temporibus collapsa, & Sacerdotium pernitiosè corruptum, ipsi sibi religionis OMNEM PROCURATIONEM[?] & RESTAU| RATIONFM IURE & DEBITO R [...]GII MUNERIS SUMPSERANT: E [...]s [...]; sibi ex Sacerdotibus & Prophetis ALIISQUE PIIS VIRIS ad hoc tam sanctum[?] & arduum opus adjunxerunt consiliarios & administres, o [...] depraehenderant Dei scientia & zelo plurimum pollere.’

[Page] ‘Tum ante omnialegem Dei populo exponi, explicarique MAXIMO STUDIO curaverunt. Deindè, nt Foedus Domini ru [...]sus toto corde omnes reciperent, & in veritate sancirent legis obedientiam professi, persuaserunt. Atque tum demam, ordinem & Ministeria Sacerdotum atque Levitarum, cunctamque Religionis juxta Legem Dei administrationem, reconcinnaverunt: Ac nequis eam rursus convelleret, vigilantissimè caverunt. De his piorum Principum studijs & conatibus ad restituendum suis populis Regnum Dei, legantur & pie expendantur, quae divinae Historiae narrant de Davide, 2. Sam. 6. 1. Par. 13. 14. 15. 16. 23. Et tribus sequentibus capitibus. De Salomone, 1. Regum 8. & 2. Paral. 5. 6. 7. De Asa, 2. Paral. 15. & de Jehiskiah,Regi summam procurationem Regni Christi competer [...]. Quibus opus sit Regi ad hoc negotium Consi [...]ijs. 1. Pa [...]al. 13. 2. Regum. 18. & 2. Paral 18. & 19. De Iosia, 2. Regum 22. & 23. 2. Paral. 21. & 25. De Nehemia, per totum ejus librum. In his itaque Historijs. & Exemplis S. M. T. clare perspiciet, PRIMUM, in officio esse suo, & sicut aliorum ordinum & numerum in suo Regno, itá MAXIME SACERDOTALIS ORDINIS ETMVNERIS IPSA SVSCIPIAT INSTAVRATIONEM. Deinde videbit, ad hanc rem in Consilium ei esse adhibendos, non qui magnificis modo titulis, se Theologos & Sacerdotes profitentur, horumque sanctissimorum munerum stipendia lauta invaserunt: Sed quos ex fructibus ipsorum agnoverit, Regni Christi, & cognitione, & studio esse prae alijs praeditos, atque flagrantes. S cut David Consilium de instauranda Religione primum coepit cum Principibus millenarijs, cum Centuriombus, & Ducibus. Nec enim potest quisquam ad reparandam Christi Regnum Consilium & operam suā constanter conferre, qui non se jugo Christi ipse quoque totum submiserit. Tales verò Christus Rex noster sibi regignit & format, ex quibus vult hominum ordinibus, nec ullis hanc beneficentiam suam alligat hominum ordinibus, multò minus inanibus titulis & larvis. Quo itaque pauciores [Page] sunt in omnibus ordinis us, qui Christi Regnum & solide habent cognitum, & in veritate cupiunt restitutum; [...] diligentiore cura quaerendi, & selegendi sunt, in quacunque illi hominum sorte inveniantur, qui S. M. T. in hae causa & negotio Regni Christi plane suscipiendi, & ad omnes Subditos ejus revocandi sint PRIMO LOCO A CONSILIIS. Qui corporis restitui valetudinem expetit, is cerrè Medicos non adhibit sibi pro magnificis Titulis & amplisopibus, quas Artis sibi praetextu cumulaver [...]nt; Sed quos cognoverit medendi & solida scientia, fidelique voluntate pollere. Sic nemo se ei libenter navi committat, quae ab eo regatur, qui nomine tantum & opibus se Gubernatorem jactet, peritiam autem navigandi nullam teneat; Sed mavult quisque cum eo navigare, qui tametsi obscuro sit nomine & tenuibus facultatibus, ad ritè tamen gubernandam navem existat Probe doctus & exercitatus. Quanto vero majore cura ac studio S. M. tuae inquirendi sunt atque approbandi, quibus non corpora, sed summam credat Religionis Christi reconcinnandae qua aeterna omnium salus continetur? Adsit ergo S. M. T. Rex nostet Christus, ut summam de Religione restituenda Concilium eos sibi delegat Consiliarios, qui & vim Regni Christi probè norint, & toto illud corde expetunt obtinere, cum primis apud semetipsos, tùm etiam apud omnes alios; Nihilque in eo humani commodi vel gratiae spectent, sed paratissimi sint extrema potius carnis incommoda subire, quam ullam praeterire occasionem Regnum Christi adferendi & propagandi.’

This was Bucers advice to your pious Predecessour King Edward, I hope it will not be unseasonable for me now to recommend it to your Majesty: At whose Royall feet, I now in all humility prostrate both my selfe and these my unworthy Labours, (voyd of all Courtship, Flattering Elegancie or Trappings, and having nothing else but loyalty and plaine [Page] Rusticke downe-right dealing, to make them acceptable to your Highnes:) beseeching your Majesty (what ever others may buze into your cares against them) to make a charitable construction of them, as proceeding from the reall syncerity and fidelity of his heart, who as he dayly prayes to God for your Majesties long life and happines, as his duty bindes him, and shall continue thus to doe; So he is, and ever shalbe, ready to Sacrifice, not only his studies, but life, and what ever else he hath, unto your Majesties service; And, in despite of enuy and calumny, shall ever manifest himselfe in all things,

Your Majesties Loyall, dutifull and obedient Subject; Though yet I conceale my name, till I may doe your Majesty further Service.

Notes

e

Chownaeus Collect: 16. 17. 18. Mr. Robort Shelford Priest Treatise concerning Antichrist.

↵

h

Bishop Downham, Bishop Abbot, Dr. Beard, Mr. Squire, Mr. Powel, Richard Brightwell, Thomas Becon, and others of Antichrist.

↵

i

Rev. 17. 5. 15. 16.

↵

x

See Dr. Raynolds de Idol. Eccles. Rom. Epist. Ad Angl. Seminaria Sect. 5.

↵

y

Speeds History, p. 1252. 1253.

↵

z

Mr. Boltons Discou [...]se of true happines, p. 193.

↵

e

Bishop Bilson of Christian Subjection and unchristian Rebellion, Part. 3.

↵

n

See the Declaration concerning the dissoluti [...] of the Parliament. p. 21.

↵

f

His 5. Treatises Cambridge, 1635. all absurd and Popish.

↵

g

His Communion Booke Catechisme expounded, London 1635. the Epistles: And p. 17. [...]22. 35. 38. 39. 48. 60. 61. 62. 63. 74. 75. 76. 77. 90. to 111. (in the first Impression since torne out 127. to 141. 200. 201. 203. 20 [...] 206. 211. 216.

↵

h

Sunday no Sabbath: Vile throughout.

↵

i

The History of S. George, and of the Sabbath.

↵

k

Collectiones, An. 1635. Collect. 16. 17. 18. 34. 35.

↵

l

Thomas Browne his Sermon: Oxon. 1634. The Female glory: Dr. Cosens Collection of private Devotions reprinted, 1636. Bishop Whites Treatise of the Sabbath day the latter part and Epistle Dedicatory. Dr. Reades Visitation Sermon, 1635.

↵

y

Psal. 11 [...]. 5. Psal. 135. 10. [...]. Iob. 12. 18. 19.

↵

z

Psal. 91. 5. 6. 7.

↵

a

Isay 38. 1. 21. which sicknes most accord to be the plague of which the Emperour Theodosius the third died. Gri [...]ston Imperiall History, p. 281. and the King of late, with sundrie heretofore.

↵

c

Of the Popes temporall Monarchie, c. 1. p. 24. 25. 26.

↵

g

Cum nos Christiani simus Dei jumenta sive pecora subjugalia, equi, muli, sive Asini Clitellarij, Dossuarij, Sarcinarij. Idem in Eccles, c. 147. p. 534.

↵

o

Tum caeteros Asinos, qui sonitum ti [...] tinnabuli de collo vestro pendentis audiunt, via [...] ingredi faciatis. Ibid.

↵

EDMOND REEVE His Reasons For bovving to Lords-Tables, and placing them Altar-vvise, related and refuted.

[Page]

CHISTIAN READER, before I entertaine thee with a serious Epistle, give me leave to detaine thee a little with some late Paradoxes in Edmond Reeve, printed by License, to prove the necessity & Lawfulnes of bowīg to and towards the Altar and Communion. Table at our entring in and going out of the Church, to refresh thy spirits withall. His first reason is this.

‘The Communion Booke Catechisme expounded, p. 132. As the people of God being entred into Gods house (to wit, the Temple of Ierusalem) did worship towards the Sanctuary or mercy Seate from which he was heard speaking (not their Altars or Shew-bread-Tables) so now also ought EVERY ONE being come into Gods house, to prostrate himselfe, that is, make low obeysance towards Gods mercy Seare, being the uppermost part of our Temples, unto Almighty God there.’

[Page] This reason is properly reduced into these two Logicall Arguments, point-blanke against his Conclusion.

‘1. The Jewes worshipped towards the Sanctuary and mercy Seate, from which God was heard speaking (a Type of our Pulpits and Reading Pewes, if of any thing;) not towards their Altars or Tables:’

Ergo, EVERY ONE now also ought to bow to Gods mercy Seate, (the Pulpit and Reading Pew, from which he is heard speaking in his Word; not unto Altars and Tables.

‘2. Every one ought to prostrate himselfe towards the uppermost part of our Temples, unto Almightie God there:’ But the Roofes of our Temples, at least the East wall of them, in the Authors sence, not the Table or Akar (or our Pulpits standing higher then they) are the uppermost part of our Temples.

‘Ergo, we must prostrate ourselves towards them to God there; Not towards the Table or Altar.’

But how then a prostration of the body towards the ground the lower part of the Temple, can be a prostration towards the Roofe or upper part of the Church, when as it removes the body further from it (unlesse Mr. Reeve can tell me how a man may prostrate himselfe upward) I cannot yet discerne.

‘2. His second Argument is this:Ibidem p: 134. The Divine wisdome of the Church calling the Communion-Table Gods Board, doth give us to understand, that that is to be accounted the peculiar Seat of God within the Temple. (For after a Church or Chappell is consecrated by a Bishop, Gods gracious presence is ever at his mercy Seate, saith the Margent) and therefore towards it unto God there, we are to make low obeysance, whensoever we come [Page] into Gods house, to pray. Also as the Chaire of State is alwayes to be honoured, though the person of the Royall Majesty be not seene there: So is GODS BOARD EVER TO HAVE DUE REVERENCE (therefore this bowing is done & due to the Board itselfe not God,) and God who is there perpetually, is alwayes to be prostrated unto, yea whē as the body & blood of Christ in the blessed Sacrament is not upon the same, (So the Passage in Bishop Mortons too,) nor Divine Service in saying therein, or in any other place of the Holy Temple. For which cause it is prescribed, that ever the holy Communion-Table should be kept Sacred.’

This I have else-where fully answered out of Shelford & Widdowes, who produce neither Scripture nor Reason for all this they say, nor any authority, but their owne.

1. First therefore let them prove: That God hath and ought to have a Seate in every Church.

2. Secondly, that this Seate is the Communion-Table only, not the Pulpit, Reading Pew, Bible, or any other part of the Church.

3. Thirdly, that God alwayes sits there by his grace, when there is no body in the Church, to beare him Company, no Service, no Sacrament of Christs body and blood.

4. Fourthly, that when there is Divine Service read in the Church, a Sermon preached in the Pulpit, or a Child Christned at the Font, and no Service or Sacrament at the the Table, that he yet sits still on the Table, and is there only specially present by his grace, and not at these other places in any of his Ordinances.

5. Fiftly, that God is alike present at the Table by his grace when there is no Communion as when there is one.

6. Sixtly, that men ought in point of duty to bow to every place where God is present: And to one part only off, or instrument [Page] in the Church, and not to the whole Fabricke:

Seventhly, that a Bishops consecration confines God close prisoner to his mercy Seate, the Table, so as never to suffer him to stirre one inch from thence, no not when there is no Sacramēt, no Divine Service, no person there to doe him homage, nor use of his speciall presence.

Till these bedlam Paradoxes be proved, which wilbe ad G [...]aecas Calendas, we may well demurre to this second reason. Of which more fully anon. Only to retort the reason, let me argue thus.

The place where God is most specially present by his grace ought to be bowed unto.

But God is most specially present by his grace in Heaven, in the Church-Bible, and midst of his people, not at the East end of the Church where none must sit neare him, as I bare else-where proved; And in every good Christians heart.

Ergo, these, not the Table, are to be bowed unto. As for his Chaire of State; That it ought alwayes to be bowed unto. (I thinke when it is in the ward-robe, Cart, Imbroy derers or upholsters shop, &c. should have been excepted,) he must shew us some Law or Statute for it, ere we can beleeve it.

And though some men bow unto it now and then, because the King sits some times personally in it: This Gentleman must prove, that God sits personally some-times on the Table, which he can hardly doe. But he and others tell us, that God sits alwayes there; Very good; Then I thus retort the similitude.

No Man is so sottish to bow to the Kings Chaire of State when the King himselfe is sitting in it, but only when he is absent; For when the King his in it, they never doe it, but bow only and immediately to the King, without any respect to the Coaire.

[Page] Therefore since God is alwayes sitting on the Table, they ought not to bow or doe any reverence to it at all.

And so this Simitude cuts the throate of their cause if rightly paralleld and applied.

This will likewise overthrow hisIbid. p. 136. 137. Argument for the the placing of the Table Altar-wise, else-where at large refelled.

‘Here also (writes he) it is to be considered unto the honouring of Gods holy name (of his Table rather) in what place of the Chauncell Gods Board or Seat should stand.’

‘Doth not nature itselfe teach us, that in every common house the Seate of the chiefest should be above every inferiour?’

‘And should not Christianitie teach us, that no Seate of any person, much lesse of any of the Laity, (it seemes then the Cleargie may sit above God himselfe if they please) should be above Gods mercy Seate, the Sacred Communion-Table in the Chauncell? &c.’

‘And when as the Lords-Table is set in the uppermost place within the Chauncell, is it not decent that the ends’ thereof (thus this Expositour and Patron of the Common-Prayer-Booke dares controll it) be towards North and South?

‘The Holy Ghost commaundeth all things to be done decently and according unto order, (Ergo Lords Tables ends must be turned North and South, against the expresse order of the Common-Prayer-Booke:) And if it ought so to be in all things, much more ought it to be in every thing about Gods house & especially in the standing of his Sacred Seate; As if this Seate stood very undece [...]tly and quite out of order, unlesse the Ends of it stood North and South contrary to order.’

[Page] But of this me [...]ry profound Divinity hereafter: This only by the way for a Breakfast: The Authour, having in all this forgotten his good Instruction in his Epistle to his Parishioners.

That we are all bound in conscience for to learne, believe and obey whatsoever is commaunded in the Commuuion-Booke, Homilies Booke and Constitutions or Canons Booke.

All which condemne his bowing to, and placing of the Table North and South: And so by his owne censure, not speaking according to the Communion Booke Doctrine. J may with a safe conscience before God affirme that there is no light of Gods holy spirit within him.

They are his owne words and censure, of all those who speake not according to the Communion Booke Doctrine, which himselfe professedly speakes against, in all these, and other passages.

But enough of this ridiculous Ignoramus, who hath wronged the Pope exceedingly, in giving the Titles of HOLINESSE and HOLY FATHER to our Bishops, whom he makes absolute Popes in many Passages of his crack-brainde Treatise.

[Page]

NOTE THIS.

It appeares by Num. 1. 50. &c. &c. 2. v. 2. 17. That the Tabernacle of the Lord stood in the midst of the Campe of Israel, and the Levites were there commaunded to encampe ROVND ABOVT IT: To which that text of Rev. 5. 11. &c. 7. 11. hath relation, as Learned Mr. Meade there proves at large.

It is also evident by Numb. 3. 26. c. 4. 26. (And the hanging for the dore of the gate of the Court which is by the Tabernacle ROVND ABOVT, &c.) That the Passage in the Counsell of Constantinople where the same phrase is used, is to be taken properly as Bishop Jewel and others interpret it, not as the Collier hath most absurdly perverted it, the words being the same both in Latine, Greeke and English in all places.

TO THE CHRISTIAN READER.

[Page]

[Page]

CHRISTIAN READER, it is Heroda [...]i Clio. p. 34. & Solinus Hist. p. 175. storied of Croesus his dumbe-borne Sonne, that when he saw a Persian Captaine going to stay his Father, his filiall affection was so stirred in him at the sight, that though he never spake before, yet then he brake forth into these words: O man, doe not kill Croesus; And so saved his Fathers life.

What this dutifull Sonne thus unexpectedly uttered (being ever before tongue-tied) out of his endeared love to his naturall Father, I am here constrained, (out of my loyall respects to my spirituall Mother the Church of England) publikely to speake to some treacherous seeming-Sonnes of hers, who have almost stabbed her to the heart, under a specious pretence of fighting for her, in some late printed workes: O man, doe not murther and betray my Mother the Church of England. (Even asLuke 22. 41. Iudas once did [Page]our Saviour with a kisse) whiles you are in outward appearance contending wholy for her.

Alas, when I behold you writing professedly against her Homilies Articles, and the Booke of Common-Prayer, to which you have all Articles of Religion, 25. and Canon. 36. 37. subscribed; When I see you raking the very ashes, and mangling the deceased Carcases of her most eminent Iewel, Raynolds, Whitaker, Fulke, Willet, Perkins, with other of her most victorious triumphant Champions over Romes greatest Goliahs, (whom you never durst so much as looke upon, by way of Opposition, in their life times) proclaiming professed hostility to their authorized Writings; When I behold you siding with the Papists, maintaining their Antichristian Errours, Doctrines, Ceremonies & abuses before all the world, without blush or shame; Defending their Erronious Writers against our famous Orthodox Authours, whose blessed memories you seeke causelesly to steine; When I behold you avowing even in print; Chowneus, Reeve, Shelford, Pocklington, Heylyn, Bis: White, Bishop Mountague, Bish: Wren, with sundrie others have defended these Positions between them in printed Bookes, others have done the like in Sermons, yea in the High Commission.

‘That the Church of Rome is a true Church.’

‘That personall Succession of Bishops is requisite and Essentiall to make a true Church.’

‘That the Arch-Bishops and Bishops of England derive their lineall Succession and Episcopall dignity from S. Peters Chaire, and the very Sea of Rome, and that we should not acknowledge them for Bishops in case they either did not, or could not doe so.’

[Page] ‘That the Pope of Rome or Papacy is not the Antichrist; Nor Antichrist yet come or revealed.’

‘That Crucifixes and Images in Churches are Lawfull and necessary comly Ornaments.’

‘That Christ is Really present upon Earth, on the High-Altar and Communion-Table.’

‘That Communion-Tables are Altars; Ministers of the Gospell, Priests serving at the Altar; The Sacrament of the Lords Supper, the Sacrament of the Altar, and may yea ought so to be phrased.’

‘That men ought to bow to Altars and Communion-Tables, and to place and Rayle them in Altar-wise at the East end of the Church, and come up to them, and receive when there is a Sacrament; And that Ministers must read their Second Service at them when there is none.’

‘That auricular Confession to a Priest and Absolution are very fitting and necessary: (points much insisted on, and pressed at this present, when Cleargie-mens sinnes are so open and notorious, that they need no Confession, but correction rather.)’

‘That the Lords-day is no Sabbath.’

‘That it is Iewish to call or keep it as a Sabbath.’

‘That it is not of divine but humane Institution, nor within the morality of the fourth Commaundement.’

‘That two howers only of it are to be sanctified, nor the whole day.’

‘That Morrises, Dancing, Sports and Pastimes (yea labours of mens calling, not specially prohibited by some humane Lawes even out of cases of necessity) are Lawfull on it.’

‘That men may fall totally and finally from Grace.’

[Page] ‘That they have free-will, and may exactly fulfill the Law of God if they please themselves.’

‘That men are justified by workes, yea by charity, and not by faith alone.’

‘That men are Elected from the foresight of faith and workes, and Reprobated only out of the foresight of their sinnes.’

‘That there is an universall grace given to all men, whereby they may be saved if they will.’

‘That Christ died alike for all men wha soaver.’

‘That preaching is an extraordinary thingAmong the Bishops it is so. necessary only for extraordinary times, and belonging to none but extraordinary men.’

‘That one Sermon in a Month is enough and better then two a day.’

‘That reading is properly preaching.’

‘That Arch-Bishops and Bishops Episcopall Iurisdiction and degree is above other Ministers, Iure divino.’

‘That the Ministers know more then the Lay-people, the Bishops more then the Ministers, the Arch-Bishops more then the Bishops; And therefore; what ever the Ministers shall teach or prescribe the people, what ever the Bishops, the Ministers and people; what ever the Arch-Bishops, the Bishops, Ministers and people too, are bound to believe and obey, without further question or dispute.’

‘That the Popes Lawes, Decrees and Canon-Law are still in force, and our Church ought to be governed by them, and our Ecclesiasticall Courts proceed Legally according to them.’

‘That Bishops have power to make and publish Articles, Canons, Injunctions, Oathes, Orders, Rites & Ceremonies in their owne names and rights, and to enforce both [Page] Ministers and people to obey them.’

‘That they may silence, suspend and excommunicate, (yea deprive and imprison) Ministers at their pleasure without any Legall cause.’

‘That Bishops are not bound to preach so much or so oft as other men, (though they have greater wages, and so should doe more worke;)’

‘That they may Lawfully and laudablie neglect their spirituall functions to mannage temporall Offices and affaires, exercise both Swords at once, and rule both Church and State together.’

When I see out owne Divines (if we may believe them) by publike License in printed Bookes defending all these with sundrie other erronious Romish Positions, maintaining all Popish Ceremonies, conforming themselves to Popish Masse-Priests, in their noddes, cringes, genuflections, habits, preaching, writing, Ceremonies; And joyning thus with them in a most treacherous confederacie against the established Doctrine & Discipline of the Church of England, as many late Writers, and by Name Bishop Mountague, Bishop White, Edmond Reene, Dr. Pocklington, Dr. Heylyn, Dr. Primerose, Dr. Laurence, Dr. Read, Mr. Shelford, Mr. Chowne, Mr. Studly, with others in their late printed Bookes, Bishop Wren and other our Prelates in their Visitation Articles, and hundreds in their unprinted Sermons, both in the Court, City, Uniuersitie and Country have done.

When I behold our Lords Tables euery where called, and turned into Altars, or rayled Altar-wise; Our Ministers transformed into Priests, and so stiled: Our Religion Metamorphosed into externall Popish Pompe and Ceremonies; Our Devotion into Superstition; Our Holines into [Page] professed prophanesse; Our godnes into impiory; Our Preaching into Piping and Dauncing; Our Lords dayes into Play-dayes; Our Conscience into unconscio [...] ablenes; Our feare of God into Atheisme; Our Bishops for the most part into Bite-shrepes; Our Ecclestasticall High Commisioners into Spanish Inquisitours and meere Tyrants; Our Pastors into Wolves; Our Religious Fasting (even in this time of Plague and danger) into Feasting; Our devout Prayers into carnall lollity; Our Profession of Religion into Derision, and Gods Word, (yea Heaven and Hell) into a Fable; And that principally by meanes of some [...] Authorized Bookes in print, (which no man can have free liberty to answer, this being one grand Policy of our Popish Innovatours, to ingrosse the power and commaund of all our printing Presses into their owne hands, and to stay whatever may either detect or crosse their Antichristian Romish designes.)

When I behold all this, I say, even with a bleeding heart and troubled spirit, how can I but unloose my hitherto silent tongue and penne, and cry out aloud that all may heare, to these open Powder. Traytours, who would blow up our Religion and our Church at once; O men, doe not thus murther and destroy the Church of England.

Now, because I cannot at once encounter all those who are guilty of this unnaturall Treachery, nor crush all these viperous Cockatrices in the shell, I have here single & out some three or foure of them to combate with, (especially the Authour of A Coale from the Altar, intiteled, A Iudicious Learned Divine; Whose Coale set on fire by Mr. Samuell Baker, in the Bishops of Londons Open, hath kindled a new Combustion every-where in our Church,) concerning Altars, the Sacrament of the Altar, the [...]swing[Page]of the Communion Table an Altar, and the placing of it Altarwise, with one side against the Wall, as the East end of the Church.

VVhich they have earnestly pleaded for in late printed Bookes, in open affront and defiance to our Statu [...]es, Articles of Religion, Booke of Common-Prayer, Injunctions, Canons, Martyrs, and most Eminent Writers.

Which particulars though they seeme small at first view, and are slighted by many, as matters of no great moment, yet, all Circumstances considered, they are very important, and the conniving at them without Opposition, like to prove fatall to our Religion, as the Reading of the Treatise itselfe, will evidence more at large.

To make this apparant in few words; There is no man almost so ignorant, as not to know; So blinde, as not to see that there is a strong faction sprung up of late among us (the heades whereof were particularly voted and descried in Parliament-House the last Parliament) who labour with all diligence, power, and cunning artifice, to bring the whole body of Popery into our Church againe, yet secretly by degrees, with as little noyse as might be, by those severall Stratagemes and meanes, which that cunning-pated Iesuite Adam Contzin in his Booke of L. 2. c. 17. 18. 19 See the Booke called, Looke about you. Politickes printed at Mentz, Anno 1621. hath prescribed them for that purpose; Which they prosecute and follow to an haires-breadth.

To effect this Plot the better (according to the Popes consultation and direction in his Conclave) they first vented all the Arminian points in printed Bookes; Which though at first oppugned by many to their hazard, have now (under a pretence of silencing all controversies in this kinde) quite silenced the truth itselfe; Being now publikely printed and [Page] preached every where without controll, contrary to his Majesties Proclamation, concerning the inhibiting and calling in of P. 20. 21. 42. Mountagues Booke (which led the Dance,) in his Declaration before the 39. Articles; And concerning the Dissolution of the last Parliament; Which are now made snares only by these potent Confederates (contrary to his Majesties pious intention) to suppresse the truth, and bring those into trouble, who defend it against Arminian Novelties or Popish Tenents, either by printing or preaching.

Next after this, they began to crie up, practise, and enjoyne m [...]ny superstitious Popish Ceremonies, especially bowing at the name of Iesus, both in time of Divine Service and Sermons, to the end it might usher in bowing to Altars, Images, Crucifixes, with adoration of the Sacramentall bread and wine; Which Ceremonie getting head by violence, many suffring for opposing it, and others either ignorantly or cowardly submitting to it, though not prescribed in the Booke of Common-Prayer; Then they began at first in some private places to set up Images, Altars, yea Crusifixes in Churches, directly contrary to our Against the Perill of Idolatrie. Homilies; To call Lords-Tables, Altars; To turne them Altarwise or into Altars, and bow downe unto them.

And because an Altar without a Priest was to no purpose, they next begin, to tearme themselves with other Ministers by no other name but Priestes; Yea Priestes to dance attendance on these new Altars, both in their Sermons, Bookes and VVritings.

VVhich being done but secretly in corners (as every Evill is bashfull at first, and creepes up but by degrees) these new devises also got [...] ground by litle and litle, some potent Bishops setting them on, and countenancing them under hand, Crushing such who chiefly oppugned [Page] these Innovations in the High-Commission and elsewhere.

And having thus by publike Censures and these under [...]and Devises given open countenance to them, and disheartned people from opposing them, they grew in a short time so impudent as openly to plead for Jmages, Altars, Priestes, turning of Communion-Tables Altar-wise, bowing to them and at the name of Iesus, reading of Second Service at them, standing up at Gloria Patri, the Gospell, &c. and that not only in the Pulpit, but in the High-Commission and in print, setting some shallowpated fellowes (as Giles Widdowes, Reeve and Shelford) in the fore-front to breake the Ice, to see how the people would relish them; And then when these men had borne the brunt and blame for a while, and the strangenes of the things was almost vanished, seconding them with others of better note and parts, to give greater Countenance to them, that people might the more willingly embrace these Innovations.

VVhich being thus once pleaded for in print, our Bishops (the chiefe Plotters and fomenters of them) begin first more covertly under-hand by way of persuasion and intreatie, and now at last openly in their Visitation-Articles by way of peremptorie commaund, (one pragmaticall impudent Prelate giving the first onset, and then others seconding him in their fore-plotted order,) to enjoyne all these Innovations, Popish Practises and Ceremonies to be put in full execution throughout their Diocesse; And now they are growen so impudent, as to excommunicate, suspend, yea Censure in the High Commission all such Church-wardens and Ministers, who out of Conscience towards God, Obedience to his Majesties Lawes and Declarations, [Page] or love to Religion, dare oppose or not sub [...]ie unto [...] many The Church-warders of Berkington, Ipswitch, Colchester, and others. Church-wardens being excommunicated for not [...] in the Table Altarwise; And many Ministers suspended excommunicated, put from their Livings, if not field [...] imprisoned too (especially in Bishop Wrens and Bishop [...] Diocesse) for not bowing to the Altar, and as the names Iesus, not reading Second Service at the High Altar [...] Lords-Table, for opposing the rayling in of the Table Altarwise, without Lawfull Authority, or preaching against, or not yeelding to these Popish Proceedings; VVhich have lately gotten such head in most places, that now all thing except Latine Service, are prepared for the Masse in many Churches, which added to these Novelties, will make us perfect Papists: For we have Altars (with Altar-clothe [...] Tapers, Bisons and other Romish furniture on them,) Priestes, Crucifixes, bowing to Altars, coming up to the Altar, and there kneeling downe to receive, all Popish Trinekets and Massing Ceremonies, Copes, Organs, Vestments (especially in our Cathedrals, which now must be. Coale from the Altar. p. 26. 27. 28. 51. 52. Pattern [...] of Imitation to all other Churches in the Diocesse,) all which being but meere Preparations for the Masse, how soone that also may steale in upon us, (if his Majesties pious care, with other our Magistrates vigilancie and inferiour Minister out-cries, who are over-silent in such an exigent, prevent [...] not with speed,) by these active hot-spurs machinations who have made such a swift progresse in all the other particulars which they impudently presse and justice with bra [...]e [...] faces and obdurate hearts; (not fearing already to stile th [...] Lords Supper, an unbloody Sacrifice, the Sacrament and Sacrifice of the Altar, and to maintaine a corporall presence in the Eucharist, I feare to divine.

[Page] And when Masse is once installed and sett up, the next thing these Novellers are to effect,) Popery wilbe perfectly restored with it, and then face well all our Religion, which we have enjoyed, with all extern [...] peace and felicity attending it.

Now, [...] it is plaine (according to the moderne Papists and these Innovatours Doctrine,) that there can be no Masse without an Altar, or Super-Altar; No Altar but at the East end of the Church, as remote from the people as they he, for the better officiating of private Masse; And neither Masse nor Altar without a Sacrifice, a Sacrament of the Altar, and a Priest to Consecrate and Offer it; The oppugning of these Innovations (the immediate Harbengers and fore-runners both of Masse and open Poperie, without which there can be no Masse, and Poperie can never get head among us, (and by conniving at which without [...]ong and sodaine Opposition, both Masse and Popery, the things principally a [...]med at, without which these other are to no purpose, will presently perke up and get quiet possession among us, to the utter overthrow of our Religion,) must needs be of great consequence.

[...] know, that when a Ciety is beleaguerd, whiles the [...] and Out workes are safe and defended, the Citty is in no danger of surprisall: But if the Enemies once get them, all is in danger to be lost: Our Lords-Tables, Ministers, Lords Supper, yea the very use and defence of these Titles, [...] well as the things, are the Bulworkes and Outworkes of our Religion, as long as we maintained them, there was as feare of Masse or open Popery; But since the Altars and the name of Altars invaded and thrust out our Lords-Tables and their names, Priestes out Ministers and the Title of Ministers, and those other Massing Ceremonies prevayled, the Outworkes of our Religion are quite lost and [Page] taken, with many of the In-workes too; by our Popish Adversaries, and all is in great danger of speedy surpris [...]; Is it not then high time for us to awake and bestirre ourselves; To beat out these secret Traytours, which demolish these Out-fortifications, or betray them to our Romish Adversaries and to make good and regaine these Sconces (if it be possible) without which all wilbe hazarded, if not quite l [...]st, and that in a litle space for ought we know?

Let no man then thinke slightly of these smaller matters, without which the grandest designes of our Popish Adversaries cannot be effected or proceed: But let all rather labour to prie into that great Treacherous plot and hidden mystery of Iniquity, which sets all these under-wheeles on worke, and endeavour all they may, to oppose that imminent inundation of the whole body of Popery, flowing in a maine upon us, all which wise men both foresee and feare [...] Which it wilbe in vaine to doe, if we permit these Bankes, these Bulworkes J here content for, to be broken downe [...] Which alone will secure us, if maintained, but ruine all if once demolished, by forraigne Opposites or homebred Traytours.

For the Coale from the Altar (the maine Treatise I he [...] encounter, which fires all these fortifications at once, that the enemies may enter and surprise us whiles we either neglect or strive to quench the flame:) The Authour thereof, [...] seemes, was ashamed to owne it by his name, (though as impudent, as shamelesse, as active an instrument of mischiefe as great an incendiary for his yeares as any living in our Church, if he on whom fame hath fathered it, be the man.)

The Title informes us, that he is a Divine, yea a judicio [...] Learned Divine, (perchance in his owne and some other conceit;) But certainly what ever his Learning is, sure I at [Page] his Iudgement is not very great, and his honestie lesse, as will appeare in the Quench-Coale.

For the Letter he undertakes to answer (which he would injuriously without any ground Father upon Mr. Cotton of Boston, the more to abuse had Censure the true Authour of it, with whom he hath lately had some personall quarrels and contests) is certainly knowen to be Dr. Williams now Bishop of Lincolne and Deane of Westminster, a man farre more Learned and judicious then the Answerer, and every way able to make good his owne Letter, which I have not particularly undertaken to defend, dealing in this Controversie with the Coale, no further then concernes the points debated in the Letter, and that in generall, without any relation unto the Epistoler, who no doubt will answer for himselfe without a Proctor.

As for this Quench-Coale, having to doe with others as well as the Coale, I have therein followed mine owne Method, though confused, not the Coales; And cleared the points in Controversie by our owne English Martyrs, VVriters and Records, omitting Forraigners, partly for brevity sake, and partly because impertinent in these particulars, which principally concerne the practise and judgement only of our owne Church; In which as I wonder much that the rumored Authour of the Coale could finde no Lords-day Sabbath, though he writ An History of it, so J wonder how he could finde an Altar in it; Our Church having cashered Altars as Popish, Heathenish & Iewish, yet he deemes the Christian; And retained & prescribed the Name and Sanctification of the Lords-day Sabbath, which he brandes as Iewish, as if Altars were not more Iewish then it.

[Page] And here good Reader, I desire thee to obserue, [...] they are that thus plead most stifly for Altars, calling Comunion-Tables Altars, and turning them Altar-wise, [...] ‘Bish: White, Dr. Hylyn, Dr. Pocklington, Ree [...]e, &c those who write and preach against the name [...] Sanctification of the Lords-day Sabbath, as Iewish.’

Certainly, these men, I feare, are quite distracted thr [...] malice, or tossed to and for with a spirit of giddines, [...] they could not so earnestly oppose & write against Iuda [...] (as they tearme it,) with the one hand, and yet at the [...] time embrace and write for it with the other.

Now, if Judaisme be so distastfull to them, as that [...] cannot brooke the name, much lesse the Sanctification of [...] Lords-day Sabbath, which the Homilies of the Time and [...] of Prayer, and the third part of the Homilie against Rebellus to which they have subscribed, pleades for, as truly Christian How then can they write for Altars, (yea the naming of [...] Lords-Table an Altar, and his Supper the Sacrament of [...] Altar,) which the first part of the Homilie, against the [...] of Idolatrie, p. 18. and the second Part of the Sermon of [...] Time and Place of Prayer, p. 131. condem [...] both as Iewish Popish and Heathenish, as many of our Writers before and since these Homilies have done?

Let them therefore either reject Altars, as they doe [...] Christian Sabbath, because they are Iewish; Or else [...] and plead for this Sabbath, and its strict Sanctification, ( [...]mitting it be Iewish, as it is not,) because they write so [...] lie for Altars, more Iewish farre then the names, or strict Sanctification of the Lords-day Sabbath.

[Page] To draw to a Conclusion; All J have here written, is [...]y out of pure zeale to Gods glory, the Patronage of his [...], and benefit of his Churh, without any private spleene particular persons.

If any good accrue to Gods people by it, or this my Mo [...] Church of England; I desire God may have the glory, [...] whom alone it is due; If no publike benefit be reaped by [...], nor satisfaction given to private Christians in these [...]ggering times, to settle both their Iudgements, Conscien [...] and Practise, as I hope there will; Yet I have done my [...] endeavour; The Successe is Gods alone, not mine to [...]; To his Blessing I commend both thee and it, desiring [...] the short space I had to compile it in, may excuse the de [...] in the composition. So I rest.

Thy Friend in the Lord. Iuli [...] the tenth 1636.

Courteous Reader, this should have come in at the 3. Question, concerning the Consecration of Churches; Immediatly before the words of Bishop Pilkington there cited, Page 214. Line 32.

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Antiquita [...]es Ecclesiae Brit: p. 85. 86. 87 Mathew Parker, the Learned Arch-Bishop of Canterbury, relating the forme of Consecrating Churches, Chapples, Altars, Foundation-stones, Vestments, Chalices, and the like, out of the ancient Missals and Saxon Pontificals, which our Bishops at this day use; Concludes thus of them all.

‘Who can doubt, but that Papall Rites and Ceremonies abound with these kinde of Exorcismes, which differ nothing at all from these anciently used in the Ordalium and vulgar forme of Purgation, which they at length condemned, yea rather abound with more and more stupendious Conjurations then they?’

‘But S. Augustine, who in his time complained of the multitude of Ceremonies, if he were now alive, what would he thinke of that immense and prolix number of Ceremonie [...] [...] in use?’

‘For writing to Ianuarius, he thus speakes of Ceremonies:’ Notwithstanding he hath laden with servile burthens Religion itselfe, (which the mercy of God would have to be free, with very few and most manifest Ceremonies of Celebration,) that the condition of the Iewes is now more tollerable then that of Christians: Who although they acknowledge not the time of liberty, yet they are Subject to the rudiments of the Law, not to human presumptions or Insti [...]ons.

[Page] ‘Thus Augustine: And verify the condition of this our time is much to be deplored, that the Fathers of the Church, either will not, or cannot with the same edge of their minde, cut off these and such like Ceremonies, or rather TRIFLES from the Church, where with they discerned and corrected these former vices of Ordalium, or triall by fire. But those being damned and abolished as Superstitious, they still hold fast and retaine these (Consecrations) QUAMVIS PUERILIA ET DELIRIA SINT, although they are Childish things and Dotages framed and co [...]piled out of them. How much more equall then moderne Papists, was Pope Gr [...] gorie,’ who writes; That the rules of the Holy Fathers were delivered according to the circumstances of time, ‘Place, person and instant busines. But these having no regard, neither of time nor place, no [...] busines, nor person, nor of any other thing but their owne will and vaine glory; N [...] pusillis in re [...]us [...] ce [...]e [...]a volu [...]; Will not submit to the truth even in these triviall things.’

Thus this Arch-Bishop of these Dedications, so much now contested for by his present Successo [...]r; Ou [...] of what spirit, he hath here determined to our hands, I [...] not recite [...].

A QUENCH-COALE, OR A breife disquisition, or Inquirie in what place of the Church the Communion Table, ought to bee situated especially when the Sacrament is administred.

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IT hath been a great Question lately raysed and much agitated among us, by some Innovating Romish spirits; In what place of the Church or Chancell the Lords Table ought to stand, specially at the time of the Sacraments administration; whether in the Body or midst of the Church, Chancell or [Page] Quire, or at the East end of the Quire Alterwise, where some now rayle it in, and plead it ought of right to stand? The Rubricke in the Comon prayer booke before the Communion, thus resolves this question. The Table at the Communion tyme havinge a faire white Lynnen cloath upon it shall stand IN THE BODY OF THE CHURCH, OR IN THE CHANCELL where morninge prayer and eveninge prayer bee appointed to be said. And the preist standinge AT THE NORTH SIDE OF THE TABLE, shall saye the Lords prayer with this Collect followinge &c.

Queene Elizabeths Injunctions published in the first yeare of her Raigne, when the former Rubricke was made thus explaine and define this question. The holy Table in every Church when the Communion of the Sacrament is to bee distributed shalbe soe placed in good sort with in the Chancell, as whereby the Minister maye bee more conveniently heard of the Communicants in his prayer and administration, and the Communicants alsoe more conveniently, and in more number communicate with the sayd Minister: And after the Communion done from tyme to tyme the same holy Table to bee placed where it stood before. Therefore it is not to be moveable, not fixed, or rayled in at the East end of the Chancell.

The Canons Anno 1603. Can. 82. thus second the Injunction. Whereas wee have no doubt but that in all Churche [...] with in the Realme of England, convenient, and decent Tables are provided, and placed for the celebration of the holy Communion, wee appoint that the same Tables shall from tyme to time bee kept and repaired inconvenient, and decent manner, and covered in time of divine service with a Carpett of silke, or other decent stuffe, and with a faire lynnen cloath at the time of the administration as becommeth that Table, and soe stand savinge when the said holy Communion is to bee administred, At which time the same shalbee placed in so good sort with in THE CHURCH OR CHANCELL, as thereby the Minister maye bee the more conveniently heard of the [Page] Communicants in his prayer and administration; and the Communicants alsoe more conveniently, and in more number maye communicate with the sayd Minister.

Queene Elizabeths visitors in the first yeare of her Raigne (whoe best knewe the meaninge of the Rubricke and Injunctions, made that very yeare) did by speciall direction, place the Communion Tables throughout all Churches of England, in the bodie of the Church, or Chancell some distance from the wall, with the two ends standinge East and West, and the two sides North and South; in which sort they have stood noe lesse then 73. yeares, or more, And in such Churches where the Tables coulde not conveniently stand alwayes in the body of the Church or Chancell, they then placed them in some other convenient place where they might best stand, givinge direction, accordinge to the Rubricke, and Queenes Injunctions, for removinge them into the midst of the Church or Chancell, when the Sacrament shoulde bee administred, as the sayd Rubricke, Injunctions, and Canons prescribe.

In the yeare of the Lord 1533. there was a short and pithie treatise touchinge the Lords supper, compiled as some gather, by M. William Tyndall, and printed at the end of his workes, wherein p. 476. 477. hee wisheth, that the holy Sacrament were restored unto the pure use as the Apostles used it in their time. After which, hee prescribes this forme of administringe it, wishing, that the secular Princes woulde commaund and establish it. To witt, That the breade and wyne shoulde bee sett before the people in the face of the Church upon the Lords Table (not an Altar) purely and honestly laide &c. Then let the Preacher, (whom hee would have to preach, at least twise every weeke) exhort them lovingly to drawe neere unto this Table of the Lord &c. This donne let him come downe, (to witt from the pulpit) and accompanied honestly with other Ministers, come forth readily unto the Lords Table (not the Altar) the congregation nowe SET ROUND ABOUT IT, aud alsoe in their other convenient seates, the Pastor exhortinge them all to praye for grace, faith, and love which all [Page] this Sacrament signifieth, and putteth them in minde of, Then let there bee read openly, and distinctly the 6. chapter of John in their mother tongue, &c. Where this Author prescribes a Table, not an Altar, and that to stand in the face of the Congregation, not at the upper end of the Quire, that soe the Congregation might sit ROUND ABOUT IT & thus receive. This hee determines to bee accordinge to the pure use of the Sacrament in the Apostles time, and that which our Martyrs then desired to bee restored.

In the yeare of the Lord 1549. (as M. John Fox in his Acts and Monuments London. 1610. p. 1211. 1212. Records) Kinge Edward the 6. with 9. of his Privy Councell (whereof Archbishop Cramner, and Thomas Bishop of Ely where two) writt a letter to Nicholas Ridley Bishop of London, to give substantiall Order throughout all his Dioces, that with all diligence, all the Altars in every Church, and Chappell with in his Dioces bee taken downe, and in steed of them a Table to bee sett up in some convenient part of the Chancell with in every such Church or Chappell to serve for the administration of the blessed Communion, sendinge with this letter 6. reasons why the Lords board shoulde rather bee after the forme of a Table then of an Altar. After with letter and Reasons received the Bishop appointed the forme of a Right Table to bee used in his Dioces, and in the Church of Paules brake downe the wall standinge by the high Altars side, placinge the Table a good distance from the wall.

M. Martin Bucer, in his Censure of the Common prayer booke, of the Church of England, in his scripto Anglicano p. 457. writes, That it appeares by the formes of the most auncient Temples, and writings of the Fathers, that the Clergie stood in the midst of the Temples, which were for the most parte round, And out of that place did soe administer the Sacraments to the people, that they might plainely heare the things that were there recited, and be understood of all that were present, And hee there condemnes, the placinge of [Page] the Quire soe remote from the bodie of the Church, and administringe distinct service & Sacraments therin, as contrary to Christs Institution, and an intolerable contumely to God; exhortinge Kinge Edward, and the Archbishop severely to Correct the same. Shortly after which Censure of his, the Altars were taken downe, and Communion Tables placed in the bodie of the Church or Chancell in their steed.*Fox Acts & Monuments p. 1404. 1406. Bishop Farrar causinge a Communion Table for the administration of the Lords supper (March. 30. 1555.) to bee sett up IN THE MIDDLE OF THE CHURCH of Carmarthen, without the Quire, & takinge awaye the Altar thence. The MIDDEST of the Church beinge then thought the fittest place for its situation.

Incomparable Bishop Jewell,*See his life before his works Sect. 25. one of Queene Elizabeths visitors, in the first yeare of her Raigne, whoe had a hand in turninge the Altars into Communion Tables, and placinge these Tables in the middest of the Church, or Chancell, if not incomposinge the Rubricks in the Communion booke,) in his answeare to Hardings Preface, writes thus. An Altar wee have, such as Christ and his Apostles, and other Holy Fathers had, which of the Greekes was called the Holy Table, And of the Latines the Table of the Lord, and was made not of Stone, but of Timber, and stood not at the end of the Quire, BUT IN THE MIDDEST OF THE PEOPLE, as many wayes it maye appeare. And other or better Altar then Christ or these Holy Fathers had, wee desire to have none. And in his Reply to Hardinge, Article 3. Divis. 26. Hee proceeds thus. Nowe whether it maye seeme likely that the same Altars stood soe farr of from the hearinge of the people as M. Hardinge soe constantly affirmeth, I referr my selfe to these authorities that here followe.Eccles. Hist. l. 10. c. 4. Eusebius thus describeth the forme and furniture of the Church in his tyme. The Church being ended, & comely furniture with high Thrones for the honour of the Rulers, and wish stalles beneath sett in order, And last of all the holie of holies, I meane the Altar, BEING PLACED IN THE MIDDEST. Eusebius sayth not, the Altar was sett at the [Page] end of the Quire, but IN THE MIDDEST OF THE CHURCH AMONGE THE PEOPLE. De verb. Domini secundum Ieannem Serm. 42. S. Augustinus likewise sayeth thus. Christ feedeth us dayly, and this is his Table here sett IN THE MIDDEST. O my hearers, what is the matter that yee see the Table, and yet come not to the meate? In the 5.Actio 1. Councill of Constantinople, it is written thus. When the Lessen or Chapter was readinge, the people with silence dr [...]ve togeather ROUND ABOUT THE ALTAR, and gave care; (Yet Sunday no Sabbath p. 27. D. Pocklington writes, that they are much mistaken that produce the Councell of Constantinople to prove that Communion Tables stood in the midst of the Church, and thep. 54 53. Coale from the Altar, sayth the like:) And to leave others.Ration. divin. l. 5. Durandus examininge the cause, why the Preist turneth himselfe about at the Altar, yeildeth this reason for the same. In the MIDDEST OF THE CHURCH. I opened my mouth, And Platina noteth, that Bonifacius Bishop of Rome, was the first, that in the time of the ministration, divided the Preist from the people. To leave further Allegations, that the Quire was then in the body of the Church, divided with railes from the rest, whereof it was called Cancell, or Chancell, &c. And whereas M. Hardinge imagineth, that the people for distance of place could not heare what the Preist sayd. A man that hath considered the old Fathers with any diligence may soone see hee is farre deceived. ForIn Ephes. 2. Hom. 3. in 2. Cor. H [...]mil. 18. Chrisostome sayth: The deacon at the holy Misteries stood up, and thus spake unto the people; Oremus pariter omnes, let us all praye together; And againe hee sayth, the Preist and people at the ministration talke togeather. The Preist sayth, the Lord bee with you, the people answeareth, And with thy spirit. Justinian the Emperour commanded, that the Preist should soe speake a lowde at the holy Ministration as the people might heare him: And to leave rehearsall of others.De Saeramento Encharistica. Bessarion sayth, the Preist speakinge these words, the people standinge by at each part of the Sacrament, or on every side, sayth Amen. After which hee concludes thus. Seeinge therefore that neither Altars were erected in the [Page] Apostles time, nor the Communion Table that then was used stood soe farr off from the body of the Church, nor the people gave ascent to that they understood not, soe many untruthes beinge found in M. Hardings premises, (all which are revived afresh in the Coale from the Altar, to affront Bishop Iewell, and justifie M. Hardinge, and that by publique license, such is the desperate shamelessenes and Apostacie of our age:) wee maye well and safely stand in doubt of his Conclusion. And in the margin hee hath this note annexed to M. Hardings words. The. 82. un truth. The Altars, and Communion Tables STOOD IN THE MIDDEST OF THE CHVRCH, as shall appeare. And Article 13. division 6. p: 362. hee cites the same passages of Eusebius, Augustine, and the Councell of Constantinople, to prove, that there was aunciently but one Altar and Communi [...]n Table in every Church, and that standinge in the middest of the Church, Quire, people; and concludes thus; Soe likewise Gentianus Hernettus, describinge the manner of the Greeke Church as it is used at this daye, sayth thus; In the Greeke Church there is but one Altar, and the same standinge IN THE MIDDEST OF THE QVIRE, and the Quire alsoe was in the middest of all the people, Thus this Jewell of the Church: From whose words it is apparant, that the Communion Table in the Apostles times, and in the Primitive Church for above 1300. yeares after Christ, stood in the middest of the Church, or Chancel, not at the East end of the Quire, Altarwise against the wall; And that it ought nowe thus to stand in the Churches, beinge thus placed in his time. Which bookes of his, beinge A defence both of the doctrine, and practice of the Church of England against the Papists, Commaunded to bee had in every Church for Ministers and the people to reade. (And therefore it seemes a strange prodigious insolencie, that A Coale from the Altar p. 53. to 57. D. Pocklington Sunday no Sabbath. p. 27. Edit. 1. men of our owne Church (as they pretend) should bee soe impudent, as publiquely to affront and refute his doctrine in print; but farr stranger they shoulde doe it by publique license to disparage him, and justifie the Papists doctrine) is a cleere demonstration[Page]to mee. That by the very doctrine, and practice of the Church of England, the Communion Table ought to stand in the MIDDEST OF THE CHVRCH OR CHAVNCELL, especially when the Sacrament is administred; and that the railinge of it in against the wall at the East end of the Chauncell, like a Dresser, a side Table, or Popish Altar, (to the end it maye not bee thence removed, and that the people maye come up to it by severall rankes and files to receive the Sacrament,) is a meere Popish Innovation contrarie both to the doctrine and practice of the Church of England.

The namelesse Author of thePage 53. 54. 55. 56. Coale from the Altar, takinge upon him to be farre wiser and learneder then Bishop Jewell, (yea then Bishop Ba [...]ington, D. Fulke, M. Bucer and all the learneddest writers) is bold to write without blushinge, That the authorities of Eusebius, Augustine, Durandus, and the 5. Councell of Constantinople, doe not prove, that the Communion Table in their times stood in the midst of the Church, or Chauncell; that B. Jewell is mistaken in their meaninge, and shapes severall answeares for to shift them. To that of Eusebius hee sayth, This proves not necessarily, that the Altar stood either in the body of the Church, or in the middle of the same, as the Epistoler doth intend, when hee sayth the middle; The Altar though it stood alonge the Easterne wall, yet it maye bee well interpreted to bee in the middle of the Chancell in Reference to the North and South, as since it hath stood. And were it otherwise, yet this is but a particular case of a Church in Syria, wherein the people beinge more mingled with the Jewes then in other places, might possibly place the Altar in the middle of the Church as was the Altar of Incense in the middest of the Temple, the better to conforme unto them. To which I answeare: 1. That the first parte of this reply is in a sort meere nonsence. The Altar was placed in the middest of the Church or Chancell, that is (sayth he) in the East end of it, or in the middest of the East end; as if the East end of the Church or Chancell were the Church or Chancell it selfe, or the midst of it, the [Page]middest of the Church or Chancell, But these beinge distinct, and different things, the midst of the Church or Chancell, can bee not more interpreted, to bee the middest of the Eastwall or end of them, then the East wall, or midst of the East end of the Quire, can bee the midst of the Church, So that this evasion is but a meere nonsence Bull; And had Eusebius intended any such thinge, he woulde have thus expressed himselfe; that they placed the Altar against the midst of the East end wall of the Church or Quire, not in the midst of the Church or Quire, and compassed about it and the Sanctuary with woodden Railes wrought up to the topp with artificiall carving.

2. I answeare, that The second parte of the Replie is a plaine concession of what hee formerly denied; and not only soe, but a confirmation of it with an annexed reason, Soe that here wee have one peece of the Coale against the other: one denyinge that it was in the midst, the other confessinge, and provinge the contrary: Nowe whereas hee writes, that this was but a particular case of one Church in Syria: I answeare, that it seemes this famous Temple was one of the Euseb. Eccl. Hist. l. 10. c. 3. 4 first Christian Churches that was built and consecrated by the Christians after our Saviours death, and soe became a generall patterne for all the rest: The Walafridus Strabus de rebus Eccl. l. 4. c. 19. greate Church at Hierusalem beinge built round or ovall like to it, and havinge the Altar in the midst, like this;) In the edifying whereof, Paulinus Bishop of Tyre, whoe passed all others for rare and singular guifts, was the chiefe meanes and director, And till hee can produce an example of some Churches in the Primitive tymes, either before, or not long after this, wherein the Table or Altar stood against the East wall of the Quire Altarwise, as nowe they are situated, which hee can never doe, I shall take it as a generall and sufficient proofe for the settinge of the Table in the midst of the Church or Chancell. That which hee adds, that it was done perchance to please the Jewes; is but his owne fancie, no Historian or writer so much as insinuatinge any such thinge; And admitt it true, yet the Jewes situatinge of the Altar of Incense in the midst of the Temple, though, not out of any Iewish fancie or [Page] conceit, but by Gods owne direction, is a fitter patterne for Christians to followe, then any Popish Altars, fixed station at or against the East end of the Quire, only by a bold Friers or Popes direction, without Reason, Scripture, president, or divine direction to warrant it.

To that of the 5. Counciil of Constantinople, he replies, A Coale from the Altar p. 45. 55. that although [...], in it selfe doth signifie a Circle, yet [...], cannot bee properly interpreted, round about the Altar, soe as there was no parte thereof, that was not compassed by the people; noe more then if a man shoulde saye, that hee hath seene the Kinge sittinge in his Throne, and all his Nobles about him, it needs or could bee thought, that the Throne was placed in the middle of the presence, as many of the Nobles beinge behinde him as before him; for which hee cites Rev. 4. 6. and c. 7. V. 11. To which I answeare, First, That as the proper signification of [...], is, a Circle, as hee confesseth; soe the proper signification of [...], is, to compasse or stand round about the Altar in a Circle, and to hemne it in on every side. If this then bee the proper meaninge of the words of this Councill, as all must acknowledge, good reason have wee to take them in their proper sence, and not improperly.

2. This word and phrase is soe taken and interpreted in the Scripture, (as Psal. 26. 6. Psal. 128. 3. 1. Sam. 16. 11. Rev. 4. 6. and c. 7. 11.) For sittinge, standinge and incircling the throne or Table round about on every parte; Therefore it shoulde by the same Reason bee soe taken here.

3. When as wee saye, the Kings Nobles doe inviron or stand round about his Throne; this implies, that his Throne stands not against a wall, but soe as men maye stand round about him; round about, e [...]rimplyinge a perfect Circle, though about doth not alwayes soe.

4. I shall make it most cleere, that all Altars aunciently were placed in the midst of Temples, Churches, or Quires, and that it was the use both amonge Iewes. Pagans, and Christians, to compasse, stand, dance, & goeround about them; therefore it shalbee [Page] intended the people did soe there, till the contrarie can bee proved, which wilbee ad Graecas Calendas.

To that of S. Augustine, hee replies; that, mensa ipsius in MEDIO constituta, is not to be interpreted, the Table set here in the midst, as it is translated; but the Table which is here before you, accordinge to the usuall meaninge of the Latine phrase, afferre in medium, which is not to be construed thus, bringe it precisely into the middest, but bringe it to us, or before us: Oh wise evasion! as if Bishop Jewell, Bishop Babington, Doctor Fulke, & the Epistoler were such illiterate novices, that they knewe not howe to conster Latine, and need bee sett to schoole againe to learne their Grammer. I wonder why this pragmaticall Criticke cavelled not at our newe translaters for rendringe that of Math. 18. 20. where two or three gathered togeather there I am in medio corum, in the middest of them; where the same latine word is used: If in medio, heere may bee properly Englished, in the middest, not at the East end, or before them; why not in this text of Augustine? All knowe, that the proper signification of Medium, is the midst; and of in medium afferre, to bringe into the midst, not before men; Coram nobis, beinge the common phrase, signifying to bringe, a thinge before men, not in medium afferre; And if this Gentleman remember his Grammer; Sentit medios illapsus in hostes, cannot bee interpreted, hee perceived hee was fallen, before his Enemies, but, into the midst of them. The translation of Bishop Jewell therefore is good & proper, & the Colier a nonsence Criticke, to quarrell with it upon such slender grounds.

To that of Durandns, in medio Ecclesiae apperuios meum, that it proves not that the Altar stood in the midst of the Church, but that the Preists stood at the midst of the Altar: For it is generally knowne that many hundred yeares before Durand was borne, the Altars generally stood in Christian Churches, even as nowe they doe.

I answeare, first, that to interpret in medio Ecclesiae, the midst of the Altar, not of the Church, is nonsence; as if the Altar [Page] were the Church, or the midst of the Altar the midst of the Church, yea though it stood not in the midst but East end of it.

2. If in medio here, by his owne confession signifie in the midst, not before the Altar; then why not in that place of Augustine too, at which he formerly carped, as mis-translated.

3. It is not well knowne neither by experience (for noe man is so auncient,) nor by any authenticke writer extant, that many 100. yeares before Durand was borne the Altars generally, stood in Christian Churches as now they doe; there being not one testimony that can be produced to prove it. The Altar in the Cathedrall Church of Rome standing, even in time of Masse, when the Pope receiveth the Sacrament, in the middest of the Quire, & the Pope sitting in a Chair of estate about it, as William Thomas an eywitnesse of it An. 1547. testifyeth in his History of Italie, yet the contrary is well knowne, & shall God willing be proved; & if this were soe well knowne, I wonder why this judicious learned man proves it no better, begging only the Question disputed, in stead of proving it; having thus answeared, these nonsense idle Cavills against the authorities, quoted by learned Jewell, I now proceed to other of our writers.

Doctor Gervase Babington Bishop of Worcester, in his Comfortable notes upon Exod. chap. 20. and 27. p. 279. 307. in his workes in folio, shewes at large, That the Apostles and Primitive Christians had no Altare but Communion [...] Tables only, and those made of boards, & REMOVEABLE, SET IN THE MIDDEST OF THE PEOPLE, AND NOT PLACED AGAINST A WALL; they are his owne words.

Doctor William Fulke, in his Confutation of the Remish Testament, notes on Heb. 13. sect. 6. Anno 1589. writes thus: The Lords Table of the auncient Fathers is called indifferently a Table, as it is indeede; and an Altar, as it is unproperly; But that it is called of them a Table, and was indeede a Table made of boards, and removeable sett in the midst of the people, not placed against a wall, I have shewed sufficiently [Page] by the Testimony of the auncient Fathers before, (to witt those whom Bishop Jewell quotes:) So on the 1. Cor. 11. sect. 1 [...]. Hee & M. Cartwright both affirme: That in the Primitive Church, the Lords Table was situated in THE MIDDEST OF THE CHURCH AND PEOPLE, not against a wall.

Doctor Andrew Willet in his Synopsis Papismi the 9. generall Controversie. Quest. 6. Error. 53. p. 496. writes thus against the Papists, concerninge the fashion & forme of Churches, & the divisions & partitions with in: Wee will not much contend, soe these conditions bee observed: First, that all superstition bee avoided in makinge one place of the Church holier then the rest, wherein the Papists mightily offend. For the Quire and Chancell was for their Preists & singers, the other parte of the Church for lay-men, they were not to enter into that holy place, And thus accordinge to the places they devided the Congregation as though one parte were more holie then the other.A good Quire for those novellers whoe plead soe much of late for sanctum sanctorum. But where learne they, that Churches ought to have a Sanctuary as the Jewish Churches had. That was an evident tipe, and is nowe accomplished in our Saviour Christ, whoe is nowe entred into the heavens, as the high Preist then entred into the holie place to make attonoment for the people Heb. 9. 24. this therefore is very grosse to revive and renue againe Jewish tipes and figures, as their owne Ordinarie glosse sayth. The externall Rites, & Ceremonies of the Law, because they were a shaddowe of Christ to come, & of his Mysteries, Therefore the truth of the Gospell beinge come, are made unlawfull & vanished away. Salomons Temple then with the Sanctuarie and Preisthood therefore which were shaddowes of things to come, are no presidents or Patternes for Christians to followe, But if here in not with standinge they will imitate the buildinge of Solomons Temple to have a Sanctuarie, why doe they not alsoe build towards the West, as the Temple was? why bringe they not their ALTARS DOWNE TO THE BODY OF [Page] THE CHURCHES. For in their holie place there was noe Altar. And indeede Altar wee acknowledge none, as hereafter shall bee proved. But wee see noe Reason why the Communion Table maye not bee sett IN THE BODY OF THE CHURCH, as well as in the Chancell if the place bee more convenient, and fitt to receive the Communicants: But I praye you why the Altar rather sert in the Sanctuarie then the Font or Baptisterie? They are both Sacraments, as well Baptisme as the Lords supper; why shoulde one bee preferred as holier then the other? Thus this Doctor.

By all these authorities it is most apparent, that by the expresse Resolution of the Common prayer booke confirmed by Act of Parliament; Of Queene Elizabeths Injunctions,1. Eliz. c. 2. 5. & 6. Ed. 6. c. 1. the Bishops, learned writers, & constant practice of the Church of England from the beginninge of Reformation untill now, the Communion Table not to stand at the East end of the Chancell, or Quire Altarwise against the wall, especially when the Sacrament is administred; but in the middest of the Church, or Chancell, and that soe it stood in the Primitive Church.

Nowe for the better discoverie of the place where the Table ought to stand, it will not bee impertinent to enquire.

First, where the Table of Shewbreade was placed?

2. Where Iewish and heathenish Altars auncienly stood?

3. How the Iewes Tables, & the Table at which Christ instituted the Sacrament were situated?

4. How the Communion Tables were placed in the Primitive Church?

5. What place is most proper & Convenient for the Table?

6. What reasons can bee produced for the placinge of the Communion Table Altarwise, at the East end of the Chancell against the wall? &c.

For the first of these, it is most evident, that the shewbread [...] Table (a tipe of Christ, & the Sacramentall breads,) stood not in the Sanctum Sanctorum, but without the vaile of the Tabernacle[Page]on the Northside, (not at the East side) of the Tabernacle. Exod. 26. 35. Heb. 9. 2. 3. 6. 7. which are expresse; compared with the 1. Kings 7. 28. 1. Chron. 9. 32. c. 23. 29. c. 28. 16. 2. Chron. 4. 19. c. 13. 11. c. 29. 18. If the situation then of the Shewbreade Table maye bee any president for Communion Tables, they ought to be placed, not in the East end of the Chancell, but in the Northside of the body of the Church as the shewbread Tables stood.

For the second; wee must knowe, that Altars were aunciently seituated heretofore in groves upon hills, & elevated places, especially amonge the Idolatrous Gentiles, Jer. 11. 13. Exod. 34. 13. Numb. 23. 1. and 28. 29. Deut. 7. 5. c. 12. 3. 2. Kings 11. 18. c. 21. 3. to c. 23. 12. whence they are frequently stiled in Scripture, high places, and condemned by that name. 1. Kings 2. 3. 4. c. 1 [...]. 31. 32. c. 14. 23. c. 15. 14. 2. Kings 12. 3. c. 14. 4. c. 15. 4. 35. c. 17. 29. 2. Chron. 17. 6. c. 32. 1. c. 33. 17. Jer. 42. 35. Ezech. 6. 3. c. 16. 16. 39. 25. In detestation of these high places, (in truth nought else but high-Altars,) God himselfe gave expresse charge to the Israli [...]es, Exod. 20. 28. not to goe up by steps to his Altar, that their nakednes bee not discovered: And to plucke downe, & destroye all high places. Numb. 33. 52. 2. Chron. 17. 6. Ezech. 16. 39. yet the Popish Innovators are so sottish, as even in dispite of God himselfe, to erect high places, high Altars, & to goe up by steps unto them, in stead of Communion Tables; & to Christen the Lords Table, with the name of Shelford his sermon of Gods house p. 2. 4. c. 15. 17. 19. Reeves his exposition of the Cathechisine in the Cō munion booke. D. Pocklingtō Sunday no Sabbath, & a Coale from the Altar. an Altar, and high Altar too. The Golden Altar for incense was sett before the Arke of the testimony in the first Tabernacle: And the Altar of burnt offeringe, which was most holy, was placed before the doore of the Tabernacle of the tent of the congregation. Exo. 40. 5. 6. 10. to 34. & that by Gods owne appointment, And when a burnt offeringe of fowles was brought to the Altar, the Preist was to wringe the blood of it out at the side of the Altar; and to plucke awaye the Croppe with the Feathers, and to cast it besides the Altar on the EAST parte, by the place of the ashes. Levit. 1. 14. [Page] 15. 16, Therefore the Altar of burnt offeringe did not stand Altarwise against the East end of the Tabernacle, or Temple. When the Temple was built, Solomon placed the Altar of incense covered with pure gold, not with in, but by the Altar. The brazen Altar hee placed before the Lord at the Tabernacle of the congregation in the fore front of the house. Another Altar hee erected in the middle of the Court, before the house of the Lord, on which hee offered burnt offerings, and meate offerings, and the fatt of the peace offerings. And when the Temple was consecrated, the Levites which were the singers with their soons, and their brethren beinge arayed in white Lynnen, havinge Cymballs, and Psalteries, and Harpes stood AT THE EAST END of the Altar (to witt of the golden and brazen Altar,) and with them an 120 Preists, soundinge with trumpetts, All which is cleerely related 1. Kings 6. 22. c. 8. 64. 2. Kings 16. 14. 2. Chron. 1. 5. 6. c. 5. 12. c. 7. 7. Neither of these Altars therefore stood in the Sanctum Sanctorum; in the East side, or against the East wall of the Temple. When Elijah built an Altar to the Lord in Mount Carmel, hee made a trench, round about the Altar, as greate as woulde containe two measures of seede, And the water ranne round about the Altar, and filled the trench. 1. Kings 18. 32. 35. His Altar therefore was placed in the middest, where men might stand round about it, not against a wall. Wee reade of David that hee build an Altar to the Lord, in the threshinge flowre of Araunah. 2. Sam. 24. 18. 25. And that not against the East wall thereof, but in the middest of it; as is evident by Psal. 26. 6. I will wash my hands in innocencie, soe wil I COMPASSE thyne Altar [...] Lord. Wee reade in the 2. Kings 11. 11. that when Jehoash was Crowned, the Gaurd stood every man with his weapons in his hand round about the Kinge, from the right corner of the Temple to the left corner, alonge by the Altar and the Temple; The Altar therefore stood not in the corner, or East end of the Temple, but in the middest, or neere the entringe into it; In the 2. Kings 12. 9. wee [Page] reade, that Jehoiada the Preist tooke a chest, and bored a hole in the [...]idd thereof, and sett it besides the Altar on the right side, as one commeth into the house of the Lord. So as the Altar stood not at the upper end of the Temple, but neere the entry, almost as our fonts nowe stand. And c. 16. 14. It is recorded, that Kinge Ahaz brought the brazen Altar which was before the Lord from the forefront of the house, from betweene the Altar, and the house of the Lord, and put it on the northside of the Altar, (not the East:) Mana [...]eh built Altars for al the host of heaven in the two Courts of the house of the Lord. 2. Kings 21. 5. 2. Chron. 33. 4. 5. 2. Kings 23. 12. Kinge Asarenewed the Altar of the Lord, that was before the porch of the Lord. 2. Chron. 15. 8. Wee reade of a prophesie. Isay. 19. 19. In that daye shall there bee an Altar to the Lord in the middest of the Land of Egypt. And of a commination to the Idolatrous Isralites. Ezech. 6. 4. 5. your Altars shalbee desolate, & I will scatter your bones ROVND ABOVT YOVR ALTARS. We finde mention of the gate of the Altar NORTHWARD in Hierusalem. Ezech. 8. 5. and the brazen Altar stood Northward, as it seemes. Ezech. 9. 2. Wee reade of an Altar, that was before the house. Ezech. 40. 47. Whereupon the Preists the Ministers of the Lord are enjoyned in the time of a solemne Fast, to weepe betweene the porch, and the Altar. Joell 2 17. So Ezech. 8. 16. the same expression is used, Behold at the doore of the Temple of the Lord, betweene the porch, and the Altar were about 25. 35. men &c. And Zacharias, as Christ informes us. Ma [...]h. 23. 35. was slaine betweene the Temple, and the Altar; Altars [...]in those dayes standinge usually without the Temples: it beeing both a troublesome, & unseemely thinge to bringe Oxen. Sheepe, Calves & other beasts into the Temple there to kill, & sacrifice them on the Altar. By all these Scripture Testimonies it is apparant, that Altars both amonge the Iewes, & Gentiles, were never placed in the upper end or against the East walls of their Temples. but in the Courts, the Entries, or middest of their Templies, [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] in such manner that men might goe freely round about them, farre different from their moderne scituation; which hath noe one patterne in Scripture to warrant it. Now if Altars were thus scituated either without their Temples, or neere their entrance, porch, or doores, or else in the middest of them in former ages, so as men might freely compasse, & walke round about them, why shoulde they not bee thus placed, by our Altar-introducers, & heathenish Popish Innovators nowe? There is neither of these Novellers but woulde have a Quire, or Sanctū Sanctorum in his Church, & woulde take it very ill if any man shoulde subvert, or write against Quires in Churches; yet themselves, by placinge their Altars & Communion Tables Altarwise against the East wall of their Churches, doe utterly overturne & destroye their much applauded Quires, out of a meere superstitious sottish ignorance. For the Latine word Chorus (from which our Quires have their derivation, & denomination) as Originū l. 6. c. 19. Isiodor Hispalensis,De univ. l. 5: c. 9. Rabanus Maurus,In their severall dictionaries: Chorus. Calepine Eliot, Thomasius Olioke, with Ser [...]ius in Virgil. [...]. 6. others testifie, is nothinge else, but; multitudo in sacris collect; & dictus Chorus, quod initio in modum Coronae CIRCA ARAS STARENT, & ita psallerent: A multitude assembled, togeather in sacred places or Temples, and called a Quire, because that in the beginninge they stood ROUND ABOUT THE ALTARS in manner of a Crowne or garland, and soe would singe; Our Innovators therefore by removinge their Altars to the East end of their Quires, & their railinge them in close-Prisoners against the wall, soe as the Choresters, singinge men, people cannot, maye not stand round about them like a ringe or crowne, and so singe praises unto God, when they receive the Eucharist; both overturne the verie name, & essence of their Quires, which aunciently did Compasse, & surround their Altars, as these authors testifie. And not they onlie, but others longe before them witnes, that of the aunci [...]n [...] Poët Virgil, very pregnant to this purpose, which maye serve as a Commentarie on the former Etymologie, or definition of a Quire.

[Page]

Aen [...]id. l. 4.

Instauratque CHOROS, Mistique ALTARIA CIRCUM

Cretesque, Dryopes (que) fremunt pictique Agathyrsi, &c.

Aen [...]id. l. 8.

Dona ferunt, cumulantque oneratis lancibus ARAS,

Tam Salijad Cantus, Incensa Altaria Circum,

Populeis ad sunt Evincti tempora ramis,

Hicjuvenum CHORUS, ille senum, qui carmine laudes,

Herculeas, & facta ferunt &c.

Which may be thus Englished:

Promiscuous Quires about the Altars round,

Creets, Epires, Scythians, squeaking-notes resound, &c.

In Chargers to the Altars, guifts they bringe,

The prauncing Preists, bout burning Altars singe,

Their browes with boughes & poplar-garlands drest,

A Quire of younge-men, Old-men ready prest,

Hercules fame and sactes to chaunt, &c.

Which Genialium dier [...] l 4. c. 17. f. 226. 227. Alexander ab Alexandro thus seconds. It was (sayth hee) a usuall Custome, ut sacrificantes ARAS CIRCUMCURRERENT, that those whoe sacrificed shoulde runne round about the Altars, beginninge their course from the left hand to the right, which they thought more Religious, and anon from the right hand to the left. Those whoe sacrificed, as they were eatinge, used to singe prayses to the Gods; CIRCUM ARAS psallere as mnnerum, to singe by measure about the Altars, to singe songes, and verses, and playinge on Cimballs, CHOROS agitare, to make Quires, or Daunces.Ibidem see Herodian, Zonaras, Lampridius, and Grimston in his life. It is recorded of Antoninus Caesar, that when hee sacrificed to the God Heliogabalus, hee brought thither Phaenicean-weomen; quae in orbem cursitarent [Page] cymbalaque & organa Musica CIRCUM ARAS psallerent, whoe might runne round in a Circle, and playe upon Cymballs, & Organs ROUND ABOUT THE ALTARS, And that this singinge and dauncinge about Altars was usuall amonge the auncient heathens, appeares by Plato legum Dialog. 7. Strabo Geogr. lib. 10. Euripides Bacchae Caelius, Rhodiginus Antiq. lect. l. 5. c. 3. Athenaeus dipnosoph. l. 14. c. 11. 12. Bulengerus de Theatro lib. 1. c. 52. an ll. 2. c. 12. to 17. with others, there cited Answearable to which Deipnosoph l 13. c. 1. Athenaeus records out of Clearchus Solensis, that the Lacedaemonians those whoe had noe wives, the women at a certaine Feast drawinge them ROUND ABOUT THE ALTARS buffeted them with their fists, that avoydinge this contumelie they might bee taken with the love of children, and take them wives at a fitt age. And Genialiū dierum l. 4. c. 17. Alexaunder of Alexandro, relates out of Laconica Instit. Plutarch andLacaedemon. Respublica. Xen [...]phon, that it was a custome amonge the Lacedaemonians to whipp their youthes which exceeded 14. yeares of age ROUND ABOUT THEIR ALTARS. A pregnant Evidence, that their Altars then stood in the middest of their Quires & Temples, not at the East end of them against a wall. Our Popish Novellers therefore whoe have newly removed their Altars, & Communion Tables to the East end of their Quires close to the wall, must either bringe them downe againe into the middest of the Quire, to preserve both the name, use and essence of their Quires, or else disclayme their Quires, & Christen them with some other name: By all this as also by the Page 30. Coale from the Altars confession, it is most apparent, that both the Jewes, and Gentiles Altars, stood not at the East end of their Temples, Quires, Chauncells, nor yet against a wall, but about the middest of their Temples, or Courts at least wise in such sort, that men might stand, and freely walke round about them. O [...]r superstitious Innovators therefore, whoe will needs turne, (1. Cor. 9. 13. 14. c. 10. 18. 19. 20. H [...]br. 7. 11. 12. 13. 14.) Jewes, or Gentiles, or both, in erectinge Altars, must likewise [Page]imitate them in the scituation of their Altars, or else reject their Altars, as well as their manner of scituation in the middest, which they refuse to followe.

For the third, howe the Jewes Tables, & the Table at which our Saviour instituted the Sacrament were scituated? It is apparant, that they were so placed, as that they usually sate round about them, This is evident by the 1. Sam. 16. 11. where Samuel sayd to Jesse, send and fetch David, for wee will not sitt ROUND till hee come hither (so the Hebrewe, and Margin read it) and by Psalm. 128. [...]. Thy children shalbee like Olive plants ROUND ABOUT THY TABLE. Our Saviour and his Disciples at the Institution of the Lords supper sate round about the Table, after the Jewish Custome, as is evident by Matthew 9. 10 c. 26. 20. 26. 27. Mar. 14. 18. 19. 20. c. 16. 14. Luke 7. 37. 49. c. 11. 39. c. 22. 14. 27. 30. c. 24. 30. John 13. 12. 18. 23. 1. Cor. 10. 1 [...]. 21. c. 11. 20. &c. compared with the two former texts. Hence Thomas Godwyn in his Jewish Antiquities l. 3. c. 2. p. 114. 115. writes thus: In the dayes of our Saviour it is apparant, that the gesture of the Jewes was such as the Romanes used. The Table BEING PLACED IN THE MIDDEST ROUND ABOUT THE TABLE Were certaine bedds, some tymes two, some tymes three, some tymes more, accordinge to the number of the guests, upon these they lay downe in manner as followeth: each bedd contained 3. persons, some tymes. 4. sildome, or never more. If one lay upon the bedd, then hee rested the upper part of his body on the left elbowe, the lower part lyinge at length upon the bedd, but if many lay upon the bedd, then the uppermost did lye at the bedds head, layinge his feet behinde the seconds backe, in like manner. The third or fourth did lye, each restinge his head in the others bosome: Thus John leaned on Jesus bosome. Iohn 13. 23. Their Tables were perfectly circulare or round, whence their manner of sittinge was termed Mesibah, a sittinge ROUND, and their phrase of invitinge [Page] their guests to sit downe was, sit ROUND. 1. Sam. 10. 11. Psal. 128. 3. Thus hee, with whom all the Rabines, and Commentators on these texts accord. So amonge the Romans, the Tables were placed, and the guests sate downe in the selfe same manner as they did amonge the Iewes, as Godwyn in his Roman Antiquites l. 2. sect. 3. c. 14. Records, yea amongeSee Gu [...]el. Stuckius: Anti. Convivali [...] passim. most Nations in all their Feasts, their Tables at which they sate downe to eate or drinke, were ever placed in such sorte, and with such a distance from the wall, that the guests sate round about them: And so are all the Tables placed here in England, none ever seeinge a dyninge-Table placed like a side-Table against a wall, in such sorte as our Communion Tables are nowe scituated in many places. If then all Tables at which men eate, & drinke, have ever both amonge the Iewes, & Romans, our owne, all other Nations, been placed in the midst of the roome, or in such sort that men might sitt round about them: Why shoulde not then the Lords Table (especially when wee eate, and drinke the Lords supper) bee placed in the midst of the Church, or Chauncell in such sort, that all the people maye sitt or kneel round, and eate, and drinke about it, since Christ himselfe, & his Apostles when hee instituted this Sacrament had their Table thus situated, and satt round it, as all acknowledge? Is not that order best which all Nations, ages, yea Christ himselfe, & his Apostles used? And are not those both factious, & obstinately schismaticall whoe contrarie to the usage of all Nations, ages, & our Saviours owne example, will place the Lords Table Altarwise, like a dresser, or side Table, against the East wall of the Church, as farr of as maye bee from the people, that so none maye sitt, & receive neere it, much lesse round about it, & that without all Reason, sence, or president? undoubtedly they are, yet such is the sottishnes, pride, & superstitious wilfulnes of many of our domineeringe Prelates, whose will is their only reason, Religion, Lawe, that they will bee wiser then Christ, then his Apostles, then all the worlde besides, & no place seemes soe fittinge to them for the Communion Tables situation, as that which is most unfitt, the East end[Page]of the Chauncell wall, against which one side of it must leane, for feare of fallinge, & is there imprisoned, impounded with railes & barrs, for feare of runninge awaye. O Madnes ô folly whether are these mens witts, & sences fledd, whoe are thus soe strangely Acts 26. 24. frentike out of their overmuch learninge?

For the 4. How Communion Tables (some tymes tearmed Altars improperly) were placed in the Primitive Church? The fore-mentioned passages of Eusebius, Augustine, the 5. Councill of Constantinople, Bishop Jewell, & others assure us, that they were placed in the midst of the Church, or Quire, not at the East end against the wall, as they are now: To these I shall add, That Eccl. hist. l. 5. c. 22. Socrates Scholasticus, andEccl. hist. l. 12. c. 34. Nicephorus record, That in the Church of Antioch in Syria, the Altar stood not to the East, but towards the West.De Rebu [...] Eccl. [...] [...]st. l. 4. c. 19. Walafridus Strabus records the same in expresse words, & further informes us, that many did praye from the East to the West. And that the Jewes where ever they were, usually prayedSe 2. Chr 6 20. 21. 34 38. Ps. 138. 2. d Dan. 6. 10. towards the Temple at Hierusalem; (as Daniell did in greate Babell, which stood East from Hierusalem, as Esay 43. 5. Ier. 49. 28. Dan. 11. 44. Zach. 8. 7. Math. 2. 1. 2. and all Mapps witnesse, Soe that Daniell prayinge towards, it, turned his face directly West, not East; as our Novellers dotingly fancie, whoe alleage his example, for turninge their faces in prayer, the buildinge of Chancells, Chappells, Churches, Altars, placinge Communion Tables, and bowinge, toward the East, when as hee prayed Westward only, and his example is quite opposite, and point blanke against them; and their superstitious.Pope Vigilius was the first who ordained that those who sayd Masse, should torne their haces towards the East; D. Barnes & Iohn Bale in the life of Vigil. easterly adoration, derived from Necromancers, and those heathen Idolaters, Ezech. 8. 16. whoe worshipp the risinge sunne, toward the East, as D. Willet Synopsis papismi. contr. 9. qu. 6. Error. 52. proves against the Papists.) And from thence Walafridus thus concludes: Wee beinge instructed by these examples, knowe, that those have not erred, neither doe they erre, whoe either in Temples newly built to God, or cleansed from the filthynes of Idolls, have sett their Altars towards divers clymates, accordinge to [Page] the opportunitie of the places; because there is no place where God is not present: for we have learned by most true relation, that in the Church of Ierusalem, which Constant [...]ne & his mother built over the Sepulchre of our Lord, of a wonderfull greatenes, in a round forme; in the Temple of Rome anciently called Pantheon, consecrated by Boniface, by Phocas the Emperors permission, to the honour of all Sancts, & in the Church of S. Peter the Cheife of the Apostles, Altars have been placed, not only towards the East, but likewise distributed into other parts, and quarters of the Church. These since they were so placed either unpossibly, or by necessitie, wee dare not disapprove. Let every man abound in his owne sence, The Lord is high to all those whoe call upon him in truth, and salvation is farr from sinners. Let us drawe neere to us: Thus hee. Gregorie Nazianzen in his 21. Oration. p. 399. declaming against the unworthie Bishops and Ministers of his age, sayth thus: They intrude them selves unto the most holy Ministeries with unwashen hands and mindes, as they say, and before they are worthy to come unto the Sacraments they affect the Sanctuary it selfe, and CIRCUM SACROSANCTAM MENSAM permuntur & protenduntur, and are pressed & thrust forward ROUND ABOUT THE HOLY TABLE (not Altar) esteeming this order, not an example of virtue but a maintenance & helpe of life; A cleare evidence that the Communion Table was then so scituated, that the Ministers might goe and stand round about it.Tom. 1. Col. 1281. S. Chrysostome in his first Homilie upon Esay. 6. 1. I sawe the Lord sittinge &c. hath this passage concerninge the Lords Table? doest[?] thou not thinke that the Angells stand ROVND ABOVT THIS DREADFVLL TABLE, AND COMPASSE IT ON EVERY SIDE with reverence? A cleare Evidence, that the Table was soe placed in Churches in his age, that men, and Angells might stand round about, and Compasse it on every part. To witt, in the middest of the Church or Quire, as De verbis Dom. secund. loan. Serm. 42. S. Augustine his [Page] coaetanean witnesseth in plaine words. where no doubt it alwayes stood (as the learned Reliques of Rome chap. of Church Goods fol. 322. vol. 3 Thomas Verow testifyeth) till private Popish Masses (wherein the Preist only receiveth) removed it to the East end of the Quire or Chauncell neere the wall, as remote, as might bee from the people. If any object, (as the lateCoale frō the Altar. p. 56 57. objection. Coale from the Altar doth) thatEccl. hist. l. 5. c. 22. Socrates Scholasticus, and Nicephorus write: That in most Churches in their tymes the Altar was usually placed toward the East. I answeare:

First, that before their dayes in Eusebius, Chrysostomes, Augustines, & the Emperour Zeno his tyme, it stood in the midst of the Church, or Quire, and soe it did in Durandus his age, 1320. yeares after Christ,Eccl. hist. l. 12. c. 34. and in the Greeke Churches anciently and at this day, as Bishop Jewell hath formerly proved.

2. Neither of these two Authors affirme, that the Altar, or Communion Table stood at the East end of the Church or Quire close against the wall, as nowe they are placed, the thing to be proved; but only toward the East part of the Church, ad Orientem versus, sayth Nicephorus: that is, neerer to the East then to the West end of the Church; to witt, in the middest of the Chauncell, or Quire (which in many Churches was placed at the East Isle then, as our Chauncells, & Quires are nowe, though not in all;) as is evident by the forequoted authorities: Soe as the argument hence deduced, can bee but this non sequitur, Altars in their dayes stood usually toward the East end of the Churches, (to witt in the midst of the Quires, & Chauncells which stood Easterly, as our Communion Tables stood till nowe of late,) Therefore they stood Altarwise against the East wall of the Church or Chancell, as some Novellers nowe place them; whereas the argument hold good the contrarie waye: They were placed toward the East end of the Church, therefore not in the verie East end Altarwise: since toward the East, is one thinge, and in the East another, as toward London in case of scituation, or travell) is one thinge, in London another, That which is toward [Page]London, beinge not in it, as hee whoe is toward Marriage, is not yet actually maried. Wee reade of Daniell, that hee prayed toward Hierusalem, Dan. 6. 10. yet hee was then in Bable, many miles from it. Wee reade likewise of certaineEzech. 16 17. Idolaters, (and of noe others but them in Scripture, for the Jewes usually prayed Westward, the Tabernacle, and Temple beinge soe scituated) whoe had their backs toward the Temple of the Lord, and their faces toward the East, & worshipped the sunne towards the East; yet they s [...]ood not in the East end, but in the inner-Court of the Lords house at the doore of the Temple betweene the porch,Exo. 26. 27. Ezech. 8. 16. 17. Godwins, Moses, & Aron l. 2. c. 1. D. Willet Synopsis Papismi. Contr. 9. q. 6. Error 52. 53. and the Altar, which stood West, not East ward; yea the Scripture makes a manifest difference betweene, toward the East, and in the East. Gen. 2. 14. 1. Kings 7. 25. 1. Chron. 9. 24. c. 12. 15. 2. Chron. 4. 4. c. 31. 14. Joel 2. 20. Math. 2. 1. 2. This objected authoritie therefore makes against, not for our Innovators; whoe can produce noe one authenticke writer, testimonie or example, for above a thowsand yeares after Christ, to prove, that Altars, or Lords Tables stood or were scituated Altarwise against the East wall of the Quire, in such manner as nowe they place them; there beinge many pregnant testimonies to the contrarie, that they stood in the midst of the Quire, Church, or Chauncell, where nowe they ought to stand, as they did in former ages.

I come nowe to the 5. thinge, to examine, what place is most proper, and Convenient for the situation of the Communion Table, especially when the Sacrament is administred? Noe doubt the midst of the Church, or Chauncell, (not the East end of it, where it is newly placed) as the Rubricke of the Communion booke, Queene Elizabeths Injunctions, the 82. Canon, the fore-cited Fathers, and writers resolve in expresse tearmes; and that for those ensuinge reasons, which under correction cannot bee answeared.

First, because the table at which our Saviour originally instituted the Sacrament, was placed in the midst of the roome, hee and his Disciples sittinge then round about it, [Page] and soe administringe, and receivinge it, as the premises manifest. Nowe wee ought to immitate our Saviours institution, and example as neere as maye bee, 1. Cor. 11. 1. 23. 24. Eph. 5. 1. 2. 1. Pet. 2. 21. John 2. 6. not only in the substance of the Sacrament, but likewise in all decent, and convenient Circumstances, whereof the scituation of the Table in the midst of the congregation is one: Amonge the 6. reasons, why the Lords board shoulde rather bee after the forme of a table then of an Altar, published by Kinge Edward the 6. and his Councill, this was the 5. and Cheifest.Fox Acts and monum. p. 1211. Christ did institute the Sacrament of his body and blood at a Table, not at an Altar; wherefore seinge the forme of a Table is more agreeable with Christs institution then the forme of an Altar, therefore the forme of a Table is rather to bee used then the forme of an Altar in the administration of the holy Communion. The same argument holds as firme in the situation of the Table; The placinge of it in the midst of the Church or Chauncell is more agreable with Christs institution then the standinge of it Altarwise against the wall at the East end of the Quire, Therefore this situation of it is rather to bee used then the other.

2. Because this is most agreeable to the practice of the Apostles, Fathers, and primitive Church in the purest tymes, as I have already manifested, & of the reformed Churches beyond the Seas,

3. Because it is most consonant to the booke of Common prayer, Queene Elizabeths Injunctions, the Bishops owne Canons, and the judgement of our best writers.

4. Because it is the most usuall and proper situation of tables amonge all Nations in all ages both a broade & at home, whoe place their Tables at which they eate, and drinke, in the midst of their dyninge roomes, at least wise in such sorte that men maye sitt, or stand round about them, The Lords Table therefore beinge a table to eate, and drinke at, 1. Cor. 10. 16. 17. 20. 21. c. 11. 20. and the Communion it selfe usually tearmed both in Scripture, & all sortt of writers from [Page]the Apostles dayes till nowe, the Lords supper; [...]. Co [...]. 11. 20. this scituation of it must bee fittest, & decentest, which is Common to all suppinge tables, & doth best expresse, & resemble the nature of a supper, by standinge in the midst of the Communicants; and their sittinge, standinge, or kneelinge round about it altogeather (not by severall files, and turnes,) like soe many bidden-guests. Whereas the placinge of it Altarwise, like a Dresser, or sideCubberd, not a Table; & the causinge of men to come upp to the raile by severall files; and there to receive by turnes, kneelinge, doth neither expresse the one to bee the Lords table, nor the other to bee the Lords supper.

5. Because this scituation of the table in the midst will Fox Acts & monuments p. 1211. more move the simple people from the superstitious opinions of the Popish Masse, Altars, Preists, sacrifices, and private Masses, where the Preist alone Communicates, & drawe them upp to the right use of the Lords supper. Whereas the placinge of it Altarwise against the East wall of the Chauncell, nowe urged is nothinge else, but to usher Altars; Preists, publique, and private Masses, adoration of Altars, and the Hostia, transubstantiation, and the whole body of Poperie into our Church againe, as the Papists themselves doe every where cracke, & vaunt, and all whoe are not wilfully blinded maye at first viewe discerne by wofull experience. This forme of scituatinge the Lords Table, and administringe the Sacrament, was used in the primitive Church, tillM. Thomas Vegon Reliq. of Rome: ch. of Church Goodes: s. 322. Poperie, & private Masses, thrust it out. When Poperie, Masses, Masse Preists, Transubstantiation, Altars, adoration of the Hostia, & other Popish trash were abolished, thisFox Acts & monu. p. 1404. 1406. & the foregoing testimonies. scituation of it was againe revived as a Soveraigne Antidote against these popish innovations, and soe hath continued eversince. The alteringe therefore of it must needs tend to the introduction of those things againe, & soe ought with all diligence, and courage to bee with stood.

6. Because this scituation is most1. Cor. 15. 40. orderly, and decent, and that in 5. regards.

First, Because the Minister thereby maye bee more conveniently [Page] heard of the Communicants in his prayer, his administration, and Consecration, which many cannot heare when the table stands at the furthest end of the Quire, or Chauncell in most greate Churches, and parishes.

2. Because there the Cōmmunicants alsoe maye more conveniently, and in greater number communicate with the Minister, then they can doe when the Table stands at the end of the Quire or Chauncell, as remote as maye bee from the people: Both these reasons are rendred in the Common prayer booke, Queene Elizabeths Injunctions, and the 82. Canon, neither can they bee gaine sayd.

3. Because the Communicants when the table stands in the midst mayeB. Hooper Sermon 4. on Ionas. more easily see the Minister when, and howe hee consecrates the Sacrament, then when hee is more remote, and maye the better make their Confession to Almightie God, and saye Amen to every prayer, as they areIn the Cōmunion & Homily of the right use of the Church p. 8 Can. 18. enioy [...]ed.

4. Becanse it is lesse troublesome to the Minister to distribute, and to the people to receive the Sacrament at his hands the nearer both of them are to the Communion Table.

5. When the Table stands in the midst, all the Communicants maye receive togeather in the seates next adjoyninge to the table without any disturbance, disorder, noise, or stirr, as they areAnd in the Homily of the right use of the Church p. 8. Can. 18 Gratian. de Consec. Dist. 1.expressely Commanded to doe. 1. Cor. 10. 16. 17. c. 11. 20. to the end, c. 13. 40. 23. to 34. whereas this newe d [...]vise of settinge the Table at the East end of the Chauncell against the wall, and causinge the Communicants to come upp in severall disorderly rankes and squadrons to the raile, and there to receive, divides the Communion, Communicants, and Congregation, makinge so many Communions, and Congregations as there are Companies; breeds a Confusion, disorder, disturbance, noise, distraction, and oft tymes a Contention in the Church, in causinge the people to march upp and downe, some one waye, and some another, to contend whoe shall first receive, or take the uppermost place, to crowd, thrust, and hinder on the other in passinge to and fro, drives many from the Sacrament whoe woulde else receive it, breeds many [Page] quarrells, factions, schismes, and divisions betweene the Minister & the people, hinder the Communicants much in their Meditations, prayers, reverence, devotion, attention, singinge; enforceth the people whoe are olde, blinde, lame, sicke, impotent to march upp to the Minister to receive, whoe shoulde rather come to them; inverts the practice & Custome of our Church ever since reformation, lengthens the administration, and puts all into a Combustion, yea into Confusion, causinge many to turne Papists and Seperatists.

7. The Lords Supper is called of us in our Litargie Homiles & Articles, THE COMMUNION, & his Table the COMMUNION TABLE: Now that which is thus common ought to be placed IN THE MIDDEST of the people, & in a Common, not a peculiar place as the Latine phrase IN MEDIO CONSTITUTUM, or COLLOCATUM, ever used to expresse a thing that is Common; & the Scriptures quoted in the next insuing reason evidence. Whereas the placing of the Table so farre from the people, the rayling of it in that so none, but the Minister may have accesse unto it, destroyes both the Communion & Communion Table in appropriating it to the Minister, and sequestring it from the people.

8. The Communion Table ought to bee placed in the midst of the Church, and Congregation, because that is the place wherein God & Christ have especially promised their Gracious presence, as the ensuinge Scriptures evidence, not at the East end of the Church or Chauncell as our Novellers fondly dreame, & Magisterially determine. Hence Psal. 46. 5. God is sayd to bee in the MIDDEST of his holie place, and Cittie. Psal. 48. 9. Wee have thought of thy lovinge kindnesse oh God in the MIDST of thy Temple. Jer. 14. 9. yet thou ô Lord art in the MIDST of us, and wee are called by thy name. Hosea 11. 9. I am God, and not man, the holie one in the MIDST of thee. Joell 2. 27. yee shall knowe that I am in the MIDST of Israell. Zeph. 3. 5. 15. 17. yee have polluted the Sanctuarie, the Lord is in the MIDST thereof. The Kinge of Israell, even the midst of thee. The Lord thy God in the MIDST of [Page] thee is mightie. Zech. 2. 5. For I sayth the Lord will bee the glorie in the MIDST of her. Math. 18. 2 [...]. Where two or three are gathered togeather in my name there am I in the MIDST of them. Luke 2. 46. Christs Parents found him in the Temple sittinge in the MIDST of the Doctors. John 20. 19. when our Saviour appeared to his Disciples, after his resurrection, hee came and stood in the MIDST of them, and sayde, Peace bee unto you. Rev. 1. 13 and 2. 1. The sonne of man is sayde to bee, & to walke in the MIDST of the 7. golden Candlesticks, which are there interpreted, to bee the 7. Churches. Rev. 5. 6. Christ the Lambe is sayde to stand in the MIDST of the Throne, and in the MIDST of the Elders. Soe Exod. 3. 4. God called to Moses out of the MIDST of the burninge bush, a type of the Church. Soe hee spake to Moses out of the MIDST of the Clowd. Exod. 24. 16. And tells the Isralites, that hee dwells in the MIDST of their Campe. Numb. 5. 3. The Lord spake unto you out of the MIDST of the fire. Deue. 4. 12. And they heard his voyce out of the MIDST of darkenes, and of fire too. Deut. 5. 22. 23. The Prophet Esay. c. 12. v. 6. writes thus, Crie out, and shoute thou Inhabitant of Zion, for greate is the holye one of Israell in the MIDST of thee. By all which texts it is evident, That God and Christ are sayde to bee principally present in the MIDST of the Temple, congregation, people; whereas there is not so much as one place throughout the Scripture that sayth, they are specially present at the Temple, Congregation, people, The Communion Table therefore beinge Christ mercie seate, the place of our Saviours speciall presence upon Earth, and his Chaire of Estate (as Giles Widdowes, Shelford, Reeves, & other Novellers dogmatize) ought to bee placed in the middest of the people, Church, and Congregation, where these Scriptures joyntly affirme, that God, and Christ are more immediately, & specially present, if they bee more in one place of the Church and Temple, then another, as they saye hee is.

[Page] 9. Add to this that the Apostle sayth, Our bodies are the Temples of Christ, and the holy Ghost. 1. Cor. 3. 16. 17. c. 6. 19. 2. Cor. 6. 16. And where doe both of them principally dwell with in these Temples, but in the heart (seated in the midst of the bodie.) Gall. 4. 6. Eph. 3. 17. So also doe they principally dwell, and manifest themselves in the midst of our Materiall Temples and Congregations: Therefore for this and the precedent, reasons, our Communion Tables ought to bee scituated in the midst of our Churches or Quires, as they have been in auncient tymes, where our Injunct [...]ons, Canons, writers, Communion booke, and the Statute of 1. Eliz. c. 2. confirminge the same, prescribe, that they shoulde stand, at least wise when the Sacrament is administred.

10. The Altar of Incense, and the shewbreade table stood not in the Quire, or Sanctum Sanctorum, but in the midst of the Sanctuarie or bodie of the Temple, as the premises Evidence, and Godwyn in his Jewish Antiquities l. 2. c. 1. p. 78. 79. records. Nowe these beinge in some sorte tipes of the Communion Tible, intimate, (which the Fathers sometimes have an Altar improperly in relation to them) that it shoulde be scituated in such manner as these were.

Havinge thus produced these unanswearable reasons; for the placinge of the Communion Table in the midst of the Church or Chancell, specially at the Sacraments administration. I come nowe in the 6. place, to examine those reasons which are, or can bee alleaged by our Novellers, for placinge Communion Tables, Altarwise against the East end, wall, of the Quire of Chauncell.

The first reason alleaged by them is this; The high Altar or Lords Table (sayth dotinge M. Robert ShelfordHe might have added Masse or Popish Preist. Preist in his Sermon of Gods house, Cambridge 635. p. 17. 18.) usually standeth at the East end of Gods house, Idque propter Christum &c. and that because of Christ whe [...] is called the light of the worlde, and ORIENS, to with the branch. [Page] Zeph. 6. 12. and is likewise expected to come from the East. Math. 24. 27. which put into an argument, is this, ‘Christ is called the light of the vvorld, the BRANCH, and as some men thinke shall come to Iudgment from the East.’ ‘Therefore the Communion Table & high Altar ought to stand Altarvvise against the East end of the Church.’

What frentique Bedlam logicke, & divinitie is this? what Consequence or Coherence in this argumentation? Is not this farr worse then that of Rationale divin. l. 4. See B. Iewells Reply to Harding Article 3. divi. 26. p. 145. & fo D. Pockl. arg. Sundno Sabbath p. 43. 44. Durandus, & other P [...]pists, Christ is called a Rocke, and a Corner stone. 1. Cor. 10. 4. Ergo Altars and Lords Tables must bee made only of stone; To whicht I might vetor [...] from this text of Zech. 6. 12. Christ is cal [...]ed the branch; Therefore Altars and Lords Tables ought to bee made only of wood, not stone (Christ beinge else where called a Iohn 15. 1. 2. 4. 5. Rom. 11. 16. 17. 18 Rev. 2. 7. c. 22. 2. vyne, Tree of life &c. & more probable inference then this M. Shelford deduceth from it. Therefore high Altars, and Communion Tables ought to stand Altarwise against the East end of the Church, since it is warranted by the practice of the Primitive Church whose Communion Tables and Altars were made only of wood, not stone, (asReply to Hardinge Art. 3. div. 26. p. 145. defence of the [...] Apol. parte 2. ch. 1. div [...] 3. p. 315. 316. Bishop Jewell, andNotes on Exod. 20. & 27. p. 279. 307. Bishop Babington prove at large out of Augustine, Optatus, Chrysostome, Athanasius, and others) as our Communion Tables are, and ought to bee, by the direct prescript of the booke of Common prayer (which calls it Gods BOARD) the Homily of the worthy receivinge of the Sacrament, Queene Elizabeths Injunctions at the end, Kinge Edward the 6. and his Privy Councills letter, and 6. reasons. Fox Acts and Monuments p. 1211. 1212. Canons 1571. p. 18. Canons 1603. [Page] Can. 20. 21. 82. Arbishop Parkers visitation Articles. Art. 2. Doctor Fulke notes on the Remish Testament: on Math. 23. sect. 7. on Heb. 13. sect. 6. on Apoc. 6. sect. 2. Answeare to Martyn c. 17. sect. 15. 16. 17. Doctor John Reynolds conference with Hart. p. 462. 477. 478. to 524. Bishop Morton his Protestants appeale l. 2. c. 6. sect. 2. p. 146. Doctor Willet Synopsis Papismi, the 9. generall Controversie qu. 6. part. 2. Error 55. p. 498.Defence of the Apo. part. 2. c. 1 divis. 3. p. 315. reply to Hardin. art. 3. div. 26. p. 145. Bishop Jewell, andNotes on Exo. c. 20. & 27. p. [...]79. 307. Bishop Babington in the places quoted in the Margin. Bishop Farrar, Fox Acts and Monuments Artic. 20. p. 1404:1406. Bishop Ridley in his last examination. Fox ibidem. p. 1601. 1602. And his farewell to his frends in generall. Ibidem p. 1610. compared with p. 1211. 1212. Though some turne them nowe adayes into Altars made of stone. But to come to a more particular examination of this part of this argument.

First hee sayth, Christ is the light of the worlde. Ergo. Communion Tables ought to stand Altarwise at the East end of the Church. This ce [...]tainely is but a madd Consequence.

For first, Christ is noe Corporall, or naturall, but a spirituall and supernaturall light, enlightninge mens understandings, only by the light of his word, his grace, and spirit, John 1. 4. 5. 7. 8. 9. Heb. 6. 8. Eph. 1. 18. Psal. 19. 8. not their corporall eyes.

2. Hee is an universall light in this respect. John 1. 8. 9. not scituated or fixed in the East, but diffused over the whole worlds as farr as his Church is spread,

3. The place where this light is ordinarily dispensed in the readinge & preachinge of his word, is not the Communion Table, o [...] Altar, but the Pulpitt, & readinge deske, standinge for the most part about the midst of our Churches, not at the East but West end of our Chancells.

4. There is no Analogie betweene the Communion Table and light, unlesse in respect of those Candlesticks, & unburninge tapers which some Popish Novellers place for a double shewe upon it, contrarie to the Homely against the perill of Id [...]lat. par. 3. p. 50. 51 52. 75. Queene Elizabets Injunct. n. 23. art. of Ireland 52. Homilies, & Articles which expressely condemne them.

[Page] 5. Light is of a diffusive nature, spreadinge it selfe into every quarter-indifferently, & torches, or Candles that give light are Commonly placed in the midst, Math. 5. 15. not at the East end of the roome or Table, that they maye give light to all that are in the house. Witnes the greate Lamp in the midst of Paules Quire, or greate braunched Candlesticks, in the midst of our Churches, & that of the Apostle. Phil. 2. 15. Amonge whom yee shyne as lights of the worlde in the MIDST of a crooked and perverse Nation. The Candlesticks & Lampes amonge the Jewes were placed not in the East, but Southside of the Tabernacle. Exod. 40. 24. 25. In the Temple the Candlesticks that were placed. 5. on the Northside, 5. on the South. 2. Chron. 4. 7. but none in the East end: So that from these particulars it appeares, that there is no Analogie betweene light and the Couimunion Table, & that if any argument maye bee thence deduced for its scituation, it will bee but this, That it ought to stand in the midst, or in the South, or Northside of the Church, because the Lamps, lights, Candlesticks were & are soe placed in the Tabernacle, Temple, and most of our Churches, and Christ is sayd to bee, and walke in the midst of the golden Candlesticks. Rev. [...]. 13. 20. c. 2. 2.

For the second braunch of this argument, Christ is a branch. (for soe Oriens is used, Zeph. 6, 12. the place hee quotes) Ergo the Lords Table ought to stand at the East end of the Church. As it is a ridiculous Inconsequent (fitt for a Cambridge Ignoramus, (where this good Logicall argument, with many such like, was printed) so there is little Analoges betweene branches & Lords Tables, unlesse in regard of matter.

For First, Trees and branches growe not in Churches, or Temples.

2. They springe upp, & are planted as well West, North, and South as East, & are Commonly planted with us West, & South, to avoid the East, & North blastinge windes.

3. Christ is a branch, yea a tree of life seituated not in the East but in the midst of the Paradice of God. Rev. 2. 7. of [Page] which the tree of knowledge of good, and evill in the midst of Paradice. Gen. 2. 9. c. 3. 3. was but a tipe: This allusion therefore, as it is impertinent, (there beinge no similitude betweene the Lords Table, & a branch,) so [...] proves, that the Communion Table shoulde bee placed in the midst of the Church, because Christ the tree of life, and the tree of knowledge (typifyinge him) were planted in the midst of Paradize, a tipe of the Church.

For the third, That Christ shall come out of the East, Ergo, the Communion Table ought to stand in the East end of the Church; As this argument is taken out of Bellarmine l. 3. de Sanctis c. 3. (who useth it to justifie, and prove that wee onght to praye, and build our Churches towards the East,) and well answeared and refuted by DoctorSynopsis Papism [...] the 9. gen. Contr. qu. 6. Error 52 53. Willet in the name of the Protestants, whoe condemne this superstition, which many nowe pleade for: So it is built upon a false foundation.

For first no Scripture sayth, That Christ shall come to Iudgment from the East: but that hee shall come in the Cloudes, Rev. 1. 7. Math. 24. 30. and soe come againe as hee ascended: Acts 1. 11. But hee ascended upright in a cloude, into heaven, not East ward. Acts 1. 9. 10. 11. Luke 24. 51. Marke 16. 19. Therefore hee shall so discend; Heaven beinge neither East, West, North or South in regard of the Earth its Center, but diametrally about it, And soe Christs discent from it must bee such. 1. Thess. 4. 16.

2. That text of Math. 24. 27. (As the lightninge commeth out of the East; and shineth Even unto the West, so shall the comminge of the sonne of man bee:) as all Orthodox divines generally accord, relates only to the celeri [...]ie, sodainenes and terriblenes of Christs comminge to judgment (which shall bee as swift, as suddaine, and terrible as lightninge. 1. Cor. 15. 52. 1. Thess. 4. 16. c. 5. 2. 3. 2. Thess. 1. 7. 8. 9. 10. Rev. 6. 12. to the end. Luke 21. 34. 35. Marke 13. 32. to 37. which thus explaine it;) not to that part of heaven from whence hee shall descend; which if it bee East in respect of one [Page] part of the world, must yet bee West, North & South, as to other parts, in relation to that Clymate or Country to which hee shall descend: the worlde beinge plainely Circular, & globall, havinge no angles nor squares, & so no East, West, North, or South if simplie considered in it selfe.

3. Admitt that Christ shoulde come to Iudgment out of the East in respect of England, and these partes of the worlde; yet this is no Reason to prove, that our Communion Tables shoulde bee placed at the East end, of our Chauncells Altarwise, (for then no doubt the primitive Christians woulde have so placed it, & not in the midst of their Churches.

For First, the Lords Table serves only for the administration of the Sacrament instituted, to shewe forth Christs till hee come, 1. Cor. 25. 26. not to demonstrate the manner of his second comminge to Iudgment, to which the Table hath no relation. Christs second comminge therefore havinge no reference to the Communion Table, nor the Table to it, can bee noe argument for its Easterlie scitnation.

2. The Apostle in the 1. Cor. 11. in all matters & Circumstances concerninge the administration of the Sacrament, sends us only to Christs originall institution, not to his second Comminge, But the Table at which hee instituted the Sacrament stood in the midst, as I have proved, Therefore our Communion Tables, shoulde so stand nowe, let Christs come to Iudgment which waye hee please.

3. Christs gives us this charge by his Apostles, do all things decently, and in order, 1. Cor. 11. 33. 34. c. 13. 40. never sendinge us to take a patterne from the manner of his second Comminge, which is left Arbitrarie to himselfe and his Fathers pleasure, Acts 1. 7. Math. 24. 36. not prescribed as a pattorne of imi tation unto us: But the standinge of the Table in the midst in Christ, the primitive, and all reformed Churches Iudgments, is most decent, and Convenient, therefore it is to bee observed, and retained of us.

The second reason alleaged by our Novellers for their newe [Page]dislocation of Communion Tables, is this: The Communion Tables ought to bee placed at the East end of the Chancell, because it is Christs mercy seate, his claire of Estate, and the speciall place of his presence here on Earth, on which hee sitts, and resides, and the East end of the Chauncell or Quire is the upper, the best part, the prime place of honour in the Church, and therefore no seates ought to bee there suffered, and the Altar, the Communion Table must bee there seated that soe none maye take the wall of Christ, [...] sitt above him and God Almighty. This reason hath been often alleaged by our In M. Chancies & M. Wards case, & others. Archbishops, Bishops, and others in the high-Commission, and urged by I Schismaticall Puritan p. [...] Giles Widdowes,Sermon of Gods house. M. Shelford,Exposition of the Catech. in the Cōmon prayer booke neere the end. Coale from the Altar. p. 52. Reeve, & other fantasticke Scriblers in their ridiculous frant [...]cke novel Pamphlets which no man maye have libertie freely to write or preach against, though never so erroneous, superstitious, Popish, and absurd. To this I answeare.

First, that the mercy-seate was Jewish, tipicall, & abolished by Christs death, of whom it was a type. Rom. 3. 25. 1. John 2. 2. Col. 2. 16. 17. Heb. 9. 1. to 12. and all Commentators on these textt, & on Exod. c. 25. and 26. and 30. and 31. and 37. and 39. and 40. Godwins Roman Antiquities l. 2. c. 1. p. 78. 79. Therefore is not, it cannot bee a mercy seate.

2. The mercie seate was nothinge else but the Coveringe of the Arke, so called, because it Covered, and hidd the Lawe, it was made of pure gold, two cubites, and an halfe broade with two Cherubims of gold of beaten worke in the two ends of the mercie seate, and it was put above upon the Arke. Exod. 25. 17. 18. 19. 20. 21. 22. c. 26. 34. c. 30. 6. c. 31. 7. c. 37. 6. to 10. c. 40. 20. Lev. 16. 13. 14. 15. Num. 7. 8. 9. Our Communion Tables are not such for matter, forme, workemanshipp, scituation, neither is there any Arke upon the topp whereof they maye bee satt, & if you will make the Quire resemble the Arke, you must then place them upon the roofe and leds of our Quires, therefore they are not mercy seates.

3. God did only dispence his word and Oracles, and all [Page] things which hee gave Commaundement to the Children of Israell from betweene the two Cherubims, and the mercie seate. Exod. 25. 22. and the fore-quoted texts. The pulpi [...] therefore in this regard & of it elevation above the pewes, & people shoulde rather bee Christs mercie seate, then the Communion Table, where Christ only distributed his bodie and blood unto us, not his word, and precepts.

4.Godwyn ibid. l. 2. c. 1. p. 78. The Arke and mercy seate stood in the Sanctum Sanctorum at the West end of the Temple, not the East. Heb. 9. 4. 5. 6. 7. 8. 9. whether none but the high Preist might enter, and that but once a yeare not without blood. If therefore the Communion Table bee a mercy seate, it must stand in the West end of our Churches upon the topp of the Arke in a Sanctrum Sanctorum, as it did, neither ought any Bishop or Preist to come neere it, but the high Preist only, (to with the Archbishop of Canterbury Private of all Engiand) and that once a yeare, and noe more, with blooddy sacrifices.

5. There was butGodwyn ibidein. one mercy seate standinge only in the Temple, not in the Synagogues over the Arke, which was but one. If therefore the Lords Table bee a mercie seate, there shoulde bee but one in all the worlde. This first reason therefore is but a Iewish frenticke dreame.

6. The paten which containes the Consecrated breade, and the Chalice, which hold the hallowed wyne, & stand upon the Table, as the mercy seate did upon the Arke beinge made of silver in most, & of gold in some places, shoulde rather be Christs mercy seate then the Table it selfe, yet no men bowe, or cring to them, or plead for their honour, and precedently, though more worthy in respect of matter, use, & immediate contayninge of the materiall partes of the Sacrament, then the Table.

2. I answeare, That the Communion Table is not Christs Chaire of Estate, as these Novellers dogmatize. For heaven only is Christs Throane, Earth but his foo stoole. Gen. 4. 2. Psal. 103. 11. Psal. 110. 1. Heb. 1. 13. c. 8. 1. c. 10. 12. 13. Rom. 8. 34. Psal. 11. 4. Isay 66. 1. Matth. 5. 34. Acts. 7. 49. [Page] And it is the expresse resolution of the Scripture, and the Article of our Creede, that Christ in his humane nature hath his Throane, and mercy seate only at his Fathers owne right hand in heaven, where hee sits in Majesty and glorie, makinge perpetuall intercession for us; and shall there constantly reside untill his second comminge to Iudgment, Acts 1. 11. c. 3. 21. Hebr. 9. 28. howe then the Communion Table can bee his chaire of State, and cheife place of his presence, I cannot conjecture.

2. Christ in the Sacrament exhibits himselfe not in his State & glorie to us, but in the very depth of his passion & humiliation, the Sacrament beinge instituted, not to manifest his exaltation and glorie, but to expresse unto us the breakinge of Gods body & effusion of his blood on the Crosse, & to shewe forth his death till his comminge. 1. Cor. 11. 24. 25. 26. Math. 26. 28. Luke 22. 19. 20. Howe therefore this place, Phil. 2. 7. 8. and Emblem of his greatest debasement, can bee colourobly stiled, his chaire of State and M [...]j [...]sty, I cannot comprehend.

3. Whoe ever heard a Table to eate & drinke at, tearmeds chare of State, either in respect of the meate, or guests? or howe can it bee so tearmed without grosse absurditie, especially when the party there present on it, is exposed to us only as spirituall meate and drinke, to bee received by us, not adored of us. 1. Cor. 10. 3. 4. 16. 17. 21. c. 11. 21. to 30. John 6. 48. to 59.

4. If any thinge maye bee there tearmed Christs Chaire of Estate, it shoulde bee the Plater & Chalice, wherein the breade & wyne are imediately comprised, not the Table whereon they stand, which is rather a footstoole to support Christs Chaire, then the Chaire wherein hee sits in State; the breade & wyne not so much as touchinge the Table.

5. Why shoulde the Lords Table bee Christs mercy seate or Chaire of State, rather then the Font, the Pulpit, or Church Bible? Is not Christ as really & spiritually present in the one as the other, by his mercy, grace, & spirit? and is not Baptisme, & the word as necessarie as the Lords supper? Math. 28. 19. 20. Mar. 16. 15. 16. yea [...] more needfull, and absolutely necessarie [...] [Page] since men maye bee saved without receivinge the Sacrament of the Lords supper, but not without Baptisme, & the word read, and preached, as many teach.

6. To make the Communion Table Christs mercy seate, Chaire of Estate, and place of his speciall presence, if it bee meant of his spirituall presence only, is a falsehood; since hee is alwayes equallie present in this manner in all his ordinances to the end of the worlde. Math. 28. 19. 20. If of his Corporall presence, which is only nowe in heaven, Acts 3. 21. Hebr. 9. 28. John 14. 2. 3. 28. c. 16. 7. 16. 17. 19. 21. (the thinge they intend) then it smels of ranke Popo [...]se, intimatinge a transubstantiation of the breade & wyne into Christs verie bodie & bloode, a notorious Popish absurditie, longe Artic. 28 since exploded by our Church, & drowned in Fox Acts & monuments the later part. our Martyrs blood: whoe oppugned it to the death.

3. Admitt, that the Communion Table were Christs mercy seate, & Chaire of Estate, (which they take as graunted without any Scripture, ground or reason, which I desire them first to prove, before they lay it downe an undoubted principle) yet the conclusion will not followe, that therefore is must stand at the East end of the Chauncell or Quire Altarwise.

For first, theGodwyns Iewish Antiquities l. 2. c. 1. mercy seate stood in the end of the Tabernacle, and Temple upon the topp of the Arke, not at the East. Therefore the Table should stand so too were it a mercy seate.

2. Christs Chaire of Estate ought to bee seated there where himselfe hath promised his speciall presence: But that is not in the East end, but in the midst of the Church and people, Math. 18. 20. as I have formerly proved by sundry Scriptures: Therefore it shoulde bee placed in the midst.

4. Whereas these men protend, that the East end of the Chancell or Quire where they nowe raile in the Table Altarwise, is the highest and most worthy place in the Church; and that noe seates must there bee suffered, for feare any shoulde take the wall or upper hand of Christ, and sitt above him, or checkmate with him in his owne Temple. I answeare.

[Page] First, that these are ridiculous Childish fantastique conceites of their owne superstitious braines, grounded on no Scripture or solid reason, and so not to be credited.

2. These reasons make Christ ambitious of place & precedency, & corporally present here an Earth, when as he was; & still is lowly & humble, Matth. 11. 29. forbiddinge men to sitt downe at any Feast in the uppermost place, but in the lowest, and pronouncinge an woe against the Pharisies for lovinge the uppermost seates in Synagogues, and Feasts, Math. 23. 6. Luke 11. 43. therefore were hee nowe on Earth, hee woulde not contend for precedency, and the upper-most place, as these his ambitious-Champions doe for him, because they love precedency themselves, much lesse will hee doe it nowe, he hath taken upp his seate and throne in heaven, & hath left the Earth altogeather in his bodily presence, where these Novellers woulde faine to be still resident in the Church on the Communion Table, as the Papists saye he is upon their Altars, close prisoner in a Pix.

3. It is most false, that the East end of the Quire or Chauncell where they nowe place their Altars and Tables, is the most honourable and prime place of the Church and Quire; For in all Cathedralls that I have seene, & in his Majesties, Chappells, the Arch-Bishops, Bishops, Deanes Thrones and seates, and the Kings Closetts are at the West end of the Quire or Chancell, And the most honorable persons seat, is the West, not the East end of them; the more West any man sits, the higher, the more East the lower, the seates next the West end beinge reputed the highest and honorablest, the seates next the East, the lowest, for the singinge men and Quiresters, & the meaner sort of people. Soe in Parish Churches, where there are any seates in the Chancell or Quire, the seate at the West end is usually esteemed the worthiest and first seate, and the neerer the East end the meaner, and lower are they reputed. The West end therefore of the Quire and Chancell, as these instances, and experience undeniable manifest, is the cheifest, & the place where the most honorable persons have their seates, & chaires of State. If therefore the Communion Table, or their Altars, bee [Page] Christs Chaire of State, and that hee ought to take precedency and place of all men, then it must bee placed in the West end of the Quire in Cathedralls, where the Bishops Throne and seate is scituated, and removed to the West end of the Chancell, where the best man of the Parish sits, not thrust downe to the East end of the Quire or Chancell against the wall, which is in truth the lowest place by their owne practice, and resolution. And here we may behold the desperate so [...]tishnes, and frenzie of these Popish Innovators, whoe under a vaine pretence of givinge Christ, & the Communion Table the upper hand, that none may sitt above them, will needs thrust them into the varie lowest place even in their owne practice, Iudgements, and Common reputation, where servants or the meaner sort of people only sit, (where there are seates or formes) in most Churches, which yet against their owne Iudgements and knowledge, (out of I knowe not what factious strange superstitions humour) must upon a suddaine be Cried upp for the most honorable place, by these learned Rabbies.

4. Admit the Communion Table Christs Chaire of Estate and mercy seate; and that it ought to be placed in the best and uppermost place of the Church; yet it is only such, and thus to bee scituated when the Sacrament is administred: For howe is it his Chaire of State, his mercy seate, and cheifest place of residence, when there is no Sacramentall breade & wyne upon it to represent his spirituall presence to us? But when the Sacrament is to be administred, the booke of Common prayer, the Queenes Injunctions, Fathers, and forecited Authors informe us, that it must bee placed in the body or midst of the Church, or Chancell. Therefore our Novellers must either deny the East end of the Quire to be the most honorable place, or that it was ever so reputed; or else confesse the invalidity of this their proposition, That the Table ought to stand in the cheife and most honorable place of the Church, unlesse they will Condemne the Fathers, the primitive, yea our owne Church, and all our cheife writers of Error in this particular.

5. Admit, that the East end of the Chancell or Quire bee the [Page] most honorable parte of the Church, and that the Table for this reason ought there to be rayled in: Why are not the Font and Pulpit there placed and rayled in as well as the Table, and the Bible, and readinge pewe too, Are not the Font, the Pulpit, the Bible as honorable as venerable, as worthy to take place and precedency as the Table, both in respect of matter, use, relation to God and Christ, and divine institution? undoubtedly they are; therefore to be all ranked in an equipage as the lavers, Shewbread Tables, and Altar were in Solomons Temple which stood one by the side of the other. 2. Chron. c. 4. & 5.

6. If the East end of the Church or Quire be the most worthy; and fittest for the Tables scituation nowe, why was it not so for the Arke, the Altar, and shewbread Table heretofore? why did those never stand in the East end of the Temple, but in the West; the midst of it, or in the Court, as the premises Manifest? Certainely if the East end of the Temple or Synagogues had no such dignitie, no preheminen [...]ie or implements in them heretofo [...]e by divine appointment, our Novellers can have little reason to pleade, that they ought to have any such precedency, honour, or use nowe.

The third reason alleaged for the placinge of Communion Tables. Altarwise at the East end of our Quires and Chancells, is; because they are High Altars: So Treatise of the Church or God [...] house p. 2. 4. 15. 17. 19. Saelford, Reeves, and the Coale from the Altar, and Bishop Mountague in his least Lent Sermon stile them; contrarie to the dialect of our Church, after the Popish language;Exposition of the Catech. in the Communion booke toward the end. This is the true reason why they are placed Altarwise, to bringe in Altars, Preists, bowinge to Altars, kneelinge, at, and before them, to adore the Hostia (to which wee are already proceeded) and in fine, to sett upp publique, and private Masses, yea the whole body of Poperie againe: For which these are immediate preparatives, of which they are reall parts & and adjuncts: This, and this only is the true undoubted cause,Page 6. 14. 15. 18. 32. 38. to 58. (all others meere idle pretences to delude the people) why our Communion Tables are now turned into Altars in many places, & lately rayled in Altarwise in most parishes [Page]against the East wall of the Quire. And that this alone is the true cause in those Prelates, & Churchmen who originally presse it, not only the qualities, doctrines and actions of the parties themselves which every m [...]ns Conscience, & experience visibly discernes unlesse he be strangely hoodwinckt, but the things themselves compared with the historie of former tymes declare.

For if wee looke into the storie of the Church, wee shall finde, that the first thing that was done upon the beginning of reformation, was the pullinge downe of Altars, and settinge upp of Communion Tables, and the first thinge againe acted upon the restitution of popery was the settinge up of Altars, & turninge Communion Tables into Altars as now our Prelates doe, upon which Masses presently were sayd: Thus we reade: thatFox Acts & Monu. p 795. in the yeare of our Lord 1528. upon the Reformation of Religion at Berne Constance, Gene [...]a, Basill, Stransburge, and other Citties the first thinge they did, was this; they proclaymed that Masses, ALTARS, & Images in all places shoulde bee abolished, and there upon, the Images and Altars, with Ceremonies, and Masses were accordingly removed and abolished in them all. AboutFox ibid. p. 879. the yeare of our Lord 1556. The Waldoyes in Piemont beinge sommoned & pressed to forsake God and revolt againe to Idolatrie, which they had begun to cast of, agreed togeather to make a solemne protestation, that they woulde utterly forsake the false Religion of the Pope, and live, and die in the maintenance and confession of Gods word and truth. Whereupon they sayd, lett us all goe to morrowe into the Temple to heare the word of God, & after let us cast to the ground all the Idolls, and ALTARS; to which they all agreed; sayinge, let us soe doe; yea, and that the very same houre in the which they have appointed us to bee at the Councill house: Whereupon the next daye after they assembled themselves in the Church of Body, & as soone as they came into the Temple without any further delaye, they beate downe the Images, & cast downe the ALTARS. After Sermon they went to Billers where they beate downe [Page] their Images and ALTARS. Our famous Kinge Edward the 6. about the beginninge of Reformation in his Raigne, gave order to pull downe Altars, and sett upp Communion Tables in most Churches of the Kingdome, And to the ende that all of them might bee totallie abolished.

Bishop Ridley to oppease all diversity about the forme of the Lords board, and to procure one Godlie uniformity, exhorted all his Diocesse, unto that which he thought did best agree with Scripture, with the usage of the Apostles, with the primitive Church, and which might Highly further the Kings most Godly proceedings, in abolishing of divers vaine, and superstitio [...]s opinions of the Popish Masse, out of the hearts of the simple, which would be more holden in the minds of the people by the forme of an Altar, then of a Table, as the King and Councell in their 1. and 3. reasons had resolved, and to bring them to the right use taught by Holy Scripture, of the Lords Supper; Hereupon (I say) he appointed the forme of a right Table to be used in his Diocesse, (according to the King & Councells instructions and consideration) and in the Church of Paules brake downe the wall standing by the High Altars side. And upon this occasion (as it most probable) he wrote his booke DE CONFRINGENDIS ALTARIBUS, of breaking downe Altars, registred by Bishop B [...]le among other his workes, though not now extant that I can find. Not long before this, John Hoper Bishop of Gloster, (afterwards a Martyr, as was that worthy Ridley) preaching before King Edward the 6. in his 3. Sermon upon Jonah, printed Anno 1551. Cum Privilegio, tooke occasion thus to Censure Altars, and to move the King utterly to demolish them. If question now be asked, is there then no Sacrifice left to bee done of Christian people? yea truly, but none other then such, as might be done without Altars, and they be of 3. sorts. The first is the Sacrifice of thankgiving, Psal. 51. 17. 19. Amos 4. 5. Hos. 14. 2. Heb. 13. 15. The second is beneficence, and liberality to the poore, Mich. 6. 8. 1. Cor. 16. 1. 2. 2. Cor. 8. 19. Heb. 13. [Page] 16. The 3. kind of Sacrifice is, the mortifying of our owne bodies, and to die from sinne. Rom. 12. 1. Math. 12. Luke 14. If we studie not dayly to offer these Sacrifices to God, we be no Christian men, seing Christian men have no other Sacrifices then these which may and ought to be done without Altars. There should among Christians be no Altars, And therfore it was not without the great wisdome and knowledge of God, that Christ, his Apostles, and the Primitive Church lacked Altars, For they knew that the use of them was taken away, It were well then that it might please the Magistrates to turne the Altars into Tables according to the first institution of Christ to take away the false persuation of the people, they have of Sacrifices to be done, upon Altars, ForNote this as long as the Altars remaine, both the ignorant people, and the ignorant, & evill perswaded Preist will dream alway of Sacrifice. Therfore were it best that the Magistrates remove all the Monuments and Tokens of Idolatry and superstition, then should the true Religion of God sooner take place, which he thus seconds, in his 8. Sermon upon Ionah. A great shame it is for a Noble King, Emperour, or Magistrate contrary to Gods word, to deteyne or keep from the devill or his Ministers any of their goods o [...] Treasure, as the Candles, Images, Crosses, vestiments Altars: For it they be kept in the Church as things indifferent, at length they will be maintayned as things necessary, as now we find true by late wofull experience. And in his 4. Sermon upon Jonah, hee proceeds thus: But this prayer of Jonas is so acceptable, it might be thought of some men, that the place where Jonas prayed in should have be [...]tered it; as the foolish opinion of the world is at this time, that judgeth the Prayer sayd at the High Altar, to be better then that which is sayd in the Quier; that in the Quier better, then that which is sayd in the body of the Church, that in the body of the Church, better then that which is sayd in the Feild or in a mans Chamber. But our Prophet sayth the Lord hath no respect to the place, but to the heart & faith of him that prayeth. [Page] And that appeareth. For penitent Jonas prayeth out of the whales belly, and miserable Job upon the dung heape, Daniell in the Cave of the Lyons, Hieremie in the claypit, the theife upon the Crosse, S. Stephen under the Stones, wherfore the grace of God is to bee prayed for in every place, and every where as our necessity shall have need, and wanteth solace. Although I commend the prayer made to God in the name of Christ to belike in every place, because that our necessity requireth helpe in every place, yet I doe not condemne the publike place of prayer, whereas Gods word is preached, his holy Sacrament used, and common prayer made unto God, but allow the same, and sory it is no more frequented & haunted, but this I would wish, that the Magistrates would put both the Preist, Minister and the people intoNote. one place, and shut up the partition called the C [...]auncell, that seperateth the Congregation of Christ one from the other, as though the vayle and partition of the Temple in the old Law, yet should remaine in the Church, where indeed all signes & types are ended in Christ: And in case this were done, it should not only expresse the dignity & grace of the New Testament, but also cause the people the better to understand the things read there by the Minister, and also provoke the sayd Minister to a more study of the things he readeth least he should be found by the Iudgement of the Congregation not worthy neither to read nor Minister in the Church: further that such as would receive the Holy Communion of the body and blood of Christ, might both heare and see playnly what is done, as it was used in the Primative Church, when as the abomination done upon Altars was not knowne, nor the Sacrifice of Christs precious blood so conculcated and troden under feet. Hereupon, as also upon M. Bucers forecited opinion to this purpose, and William Salisburyes Battery of the Popes Batereulx, London 1559. (and not upon M. Calvins Letter, as the late Author of a Coale from the Altar misreports p. 29. 40.)Fox Acts & monum. p. 1211. 1212. all the Altars in England by the King and his Councells direction were utterly taken [Page] away out of all Cathedrall Collegiate Parish Churches and Chappells, and Tables sett up in their steed in such manner as they stood till now of late, to witt in the middest of the Church or Chauncell, as appeares by that is Fox Acts & Monu. p. 1404. 1406. storied of Bishop Farrar, by M. Fox concerning the Church of Carmarthen in Wales, where the Archdeacon of Carmarthen in his visitation under this good Bishop, finding an Altar sett up in the body of the Church for Celebration of the Communion, contrary to the King and Councells Ordinance, caused the sayd Altar to be taken away, and a Table TO BE SET IN THE MIDDLE OF THE CHURCH, which the Vicar removing, Bishop Farrar himselfe in the third yeare of King Edwards Raigne; Commaunded the Vicar to sett the Table WITHOUT THE CHANCELL againe, neere the place where it stood before for the ministration of the Communion. After this in the 5. & 6. yeare of King Edwards Raigne, as Altars themselves were quite cashered out of the Church, (according to the Fox ibid. p. 888. prophesie of William Mauldon; who in th [...] dayes of King Henry the 8. when the Masse most flourished and the Altars with the Sacrament thereof were in most High veneration so as in mans reason it might seeme unpossible that the glorie & opinion of them soe depely rooted in the hearts of [...] many could by any meanes possible so soone decay and vanish to naught, yet not withstanding he being under the age of 17. yeares by the spirit (no doubt) of prophesie declared to his Parents that they should see it shortly even come to passe, that both the Sacrament of the Altar and the Altars themselves with all such plantations as the Heavenly Father did not plant should be plucked up by the rootes, &c.) so the veryThis the Common prayer Bokes themselves evidence, and the Coale from the Altar confesseth. p. 37. to 42. name of them was wholly expunged out of the Booke of Common Prayer, by the whole Convocation and Parliament, and the name of Gods-boord, Lords-Table, Table, and Holy-Table, inserted and retained both in the Rubricke and Order for the Celebrating of the Communion therein prescribed, & the Table enjoyned therein [Page] at the tyme of Celebrating the Communion to stand in the body of the Church or Chauncell. And in the Homilies then published by the King and Parliaments authority, the name of Altar was wholly omitted in the Homilies concerning the right use of the Church, and of the worthy receiving the Sacrament, and the name of the Lords Table only used and mentioned in them, as he that reades them may discerne. A truth so cleare; that the nameles Author of the Coale from the Altar, p. 39. 40. confesseth; that the former Liturgie, (wherein was the name of Altar) was called in by Parliament 5. and 6. C. 6. 11. and the word Altar left out of the Common-Prayer Booke then established; ye [...] upon this only ground, not from any scanda [...] which was taken at the name of Altar by the Common people, but from the dislike taken against the whole Liturgie by Calvin, who was all in all with my Lord Protector &c. A very likely tale, I promise you. As if the whole Parliament and Clergie of England, would be so rash or inconsiderate, as to alter their whole Liturgie3. and 4. E 6. c. 1. formerly confirmed by Parleament, only to humor M. Calvin, (without any Scripture, reason, or other convincing considerations,) and upon no other groundes. Certainly either this ground of the Alteration is but forged and conjecturall, though positively layd downe; or else the Church of England & Prelates then [...] more honored See Antiasminianisme p. 58. 59. 64 M. Calvin and his judgment, then many of them and of our Clergie doe now; who make it a cheife part of their superstitio [...] zeale, toB. White in the Cē sure of D. Vastnicke & other of the B [...]s. all that time; Normington and others in their late Serm. M. Shelford in his 5. Treatises: with many others. revile and traduce him both in their writings and Sermons, all they may, without any just or lawfull cause; adorning Bellarmine, Baronius, and the Popish Schoolemen with the most magnifying Honorable Tules they can invent, to vilefy him the more, and humor the Catholike faction. And that this is but forgery, will appeare, not by the forementioned Fox Acts & Monu. p. 121. Letter of King Edward and his Counsell to Bishop Ridly; That the Altars in most part of the Churches of the Realme were already taken downe, (not to please M. Calvin) but upon GOOD AND GODLY CONSIDERATIONS, & so no doubt the name of [Page]Altar exploded out of the Common prayer Booke and Homilies upon the selfe same good and godly Considerations; but likewise by the 1. and 3. Parts of the excellentEdit. ult. part. 2. p. 18 44. Homily against the Perill of Idolatrie, wherein Altars are expresly condemned as heathenish, Idolatrous, and Popish; the Homily also shewing at large, that Godly Kings in all ages brake them downe, and Idolatrous Princes and people only set them up; contrary to Gods commaund, who threatens to punish and destroy the people that so sett up or suffer Altars, Images, and Idolls undestroyed; and to breake downe and destroy their Altars and Images: recording. That all Christians in the primitive Church, as Origen against Celsus, Cypriam also, and Arnobius testify, were fore charged and complained on by the Gentiles, that they had no Altars nor Images: From whence it is evident that they tooke them to be unlawfull in the Church or Temple of God, and therfore had none? whence the second part of thePag. 1 [...]1. Hom. of the Time and place of Prayer, calls the Images and Altars of Christians in those and our dayes, HEATHENISH & JEWISH ABUSES, which provoke the displeasure and indignation of Almighty God, and prophane and defile their Churches, and grosly abuse, yea filthily defile the Lords holy Supper, with infinite toyes and trifles of mens owne popish devises, to make a goodly shew, and to deface the plaine, simple & syncere Religion of Christ Jesus, yet our Prelates against these Homilies and the Communion Booke, which theyCanons 1603. Can. 36. 37. 38. subscribe to, and force others likewise, to subscribe unto; (yeaSee the Booke of Ordinat. contrary to their Oath and solemne profession when they were ordained Ministers, and consecrated Bishops,) set themselves now tooth and nayle to turne Communion Tables into Altars, & terme them by this name, both in their B. Wrens late visit. Articles. visitation Articles,d Sermons, and printedShelford, Reve, B. White, D. Pocklington, the Coale from the Altar, with others. Bookes, as the Papists and Popish Prelates did in Queen Maryes dayes: who upon the change of Religion & setting up of Popery, made this [Page] their first worke, to remove Communion Tables; to erect Altars every where, without which they could have no Masses, nor Masse-Preists; and to preach against, [...] scosse at Communion Tables, and extoll Altars, as our Prelates and their Popish instruments now doe, whose Practises (& ends too no doubt) are the same with these in former times; which I shall take a little Liberty to relate, both to informe the Reader, & lay open that Mystery of iniquity now intended, by turning of our Lords Tables into Altars. M. Fox our learned Ecclesiasticall Historian, who not only writes the History of Queen Maries dayes, but lived in those times, records, Acts & Monum. p. 1282. that in the first yeare of Queen Marye as soone as she came to the Crowne, and before any Law made for that purpose, many men (just as too many Bishops & Ministers are now) were to forward in erecting of Altars and Masses (the inseperable companions of them) in Churches: ThatIbidem p. 1333. D. Weston pre [...]ching at Paules Crosse the 20. of October the same yeare to wt: 1553. named the Lords Table, an Oister-borde; to which M. Fox addeth this marginall Note; The blasphemous mouth of D. Weston, calling the Lords Table an Oister-board; That the Archdeacons Officiall visiting at Hynton the 28. of November following, gave in charge to present all such as did disturbe the Queenes proceedings, in letting the setting up of their Altars and saying of Masse, or any part thereof: The 24. of October the same yeare, one1. Mariae c. 3. Sess. 2. Act was made to punish such, who should willingly or of purpose, molest lett, disturbe or otherwise trouble any Parson, Vicar, Parish, Preist, or Curate, preparing, saying, singing, ministring or celebrating the Masse, or unlawfully, contemptuously, & maliciously, of their owne power or authority, pull downe, deface, spoile, or otherwise breake any Altar or Altars, or any Crucifix or Crosse that then was, or after that should be in any Church, C [...]apple or Church-yard; which was seconded by the Queenes Proclamation the 15. day of December following.Fox ibid. p. 1344. 1345. Upon the 2. of December 155 [...]. Stephen Gardiner Bishop of Winc [...]ester, and Lord Chaunsellour preached at Pauls Crosse [Page] before King Philip, Cardinall Poole, and other Peeres: where in his Sermon he had this passage. And let us now awake which so long have slept, and in our sleep have done so much naughtines against the Sacraments of Christ, denying the blessed Sacrament of the Altar, and pulled downe the Altars. Fox ibid. p. 1404. 1406. March 30. 1555. Bishop Farrar was Articled against among other things, for causing an Altar set up in the body of Carmarthen Church, to be taken away, and a Table to be sett up in the middle of the Church, for celebration of the Communion. Fox ibid. p. 1512. 1515. On the 3. of December John Austen a violent Papist came to the Lords Table in M. Blinds Church at Adesham being Churchwarden, and layd both his hands upon it, saying; who set this here againe, it being taken downe the Sunday before: He is a knave that set it here, &c. and if he say any service here againe, I will lay the Table on his face, & in that rage he with other tooke up the Table and layd it on a chest in the Chancell, and set the Tressels by it; And the 26. of November following, he sayd to M. B. and, ye pulled downe the Altar, will ye built it againe, No (quoth he) except I be commaunded, for I was commaunded to do that I did. The next Sunday, this Churchwarden had provided a Preist to say Masse, for which he had gott [...]a [...] Altar.Fox ibid p. 1601. 1604. October 1. 1555. in the last Exam [...]nation of Bishop Ridley, D. White, Bishop of Lincolne, raged this argument to Ridely out of Cyrill; Altars are erected in Christs name in Britaine & in farre Countries; Ergo Christ is come; But we may use the contrary of that reason; Altars are plucked downe in Britaine. Ergo Christ is not come. Bishop Ridley smilng, answered: your Lordship is not Ignorant that this word Altare, in Scripture, signifieth as well the Altar, whereupon the Jewes were wont to make their burnt Sacrifices, as the Table of the Lords Supper. Cyrillus m [...]aneth there by this word Altare, not that the Jewish Altar but the Table of the Lord, and by that saying (Aultars are erected in Christs name, Ergo Christ is come) he meaneth that the Communion is ministred in his remembrance, Ergo [Page] he is come &c. As for the taking downe of the Altars, it was done uponNote. See Fox p. 1211. just consideracions, for that they seemed to come to nigh to the Jewes usage. Neither was the Supper of the Lord at any time more better ministred, more duely received then in these later dayes, when all things were brought to the rites and usage of the Primitive Church. Lincolne. A goodly receiving I promise yow, to set an Oyster Table in steed of an Altar, and to come from puddings at Westminister to receive, and yet when your Table was constituted, yow could never be content, in placing the same now East, now North, now one way, now another, untill it pleased God of his goodnes to place it cleane out of the Church. Ridley; your Lordships unreverent termes doe not elevate the thing &c. To this speech of Bishop White, M. Fox affixeth this marginall Censure. Bishop White blasphemously calleth, the board of the Lords Table, An Oyster Table. Which just Censure the Page 20. 21. Coale from the Altar most injuriously turnes upon M. Prynne, for calling the Lords Table, a Drester. A slovenly and scornefull terme, deserving no other Answer, then what the marginall Notes in the Acts & Monuments give in the one place to the Deane of Westminster, or in the other to the Bishop of Lincolne D. White. And truly had the Gentleman in the Lame Giles his haultings. place pretended, expresly termed the Lords Table a Dresser, as these two nickenamed it, An Oister board, or Oyster Table, I should have passed thus verdict upon him, that he was Nig [...]o CARBONE notandus; defamedly marked with this blacke Coale. But examining his words, & finding them to be misreported, to lay a causeles blemish on him; I must needs conclude, that the namcelesse Preist or Colier who hath fastned this scandall on him, is as blacke & shameles as his Coale. For he never termes the Lords Table, a Dresser; but only Censures such who against the Rubricke for the Communion, Queen Elizabeths Injunctions, and the Canons An. 1571. (not 1471. as himselfe mistakes whiles he blames him for mistaking) p. 18.(which is no mistake, the English Coppy, which he no question saw and followed, printed the same yeare with the Latine, which is p. 15. [Page] warranting the quotation true both in regard of Page & words,) what ever the Coale either ignorantly or maliciously spatters out to the contrary:) at the administration of the Sacrament, place the Communion Table Altarwise with one side against the wall, more like a Side-Table, Cupbard or Dresser, then a Lords Table to eat and drinke at, Like, or more Like a Dresser or Sideboard then a Table, is all he writes; wherein he is as farre from blasphemie, or calling the Lords Table, a Dresser, as the Scripture itselfe is from blasphemie, or terming Christ a th [...]fe, when it sayth, Matth. 24. 4 [...]. 1. Thess. 5. 4. 2. Pet. 3. 10. Rev. 3. 3. c. 16. 15. that Christ & the day of the Lord shall come as, or like a Thiefe in the night; the comparisons & similitudes being both apt, the one in regard of the maner of the Tables situation, the other in respect, of the sodaine fearfull unexpectednes of Christs second comming to Judgment; though the name of a Dresser, unfit to be imposed on the Lords Table; & of a theife upon our Saviour. By which slovenly terme M. Prynne is so farre from calling the Communion Table; that he phraseth it, Lame Giles. p. 37 A religious implement of Gods owne appointment. But to returne againe to that from which this false Calumnie in the Coale hath diverted me. This our famous learned Martyr Bishop Ridley, not long after this his Conference to shew how eagerly the Popish Prelates, were bent to remove Communion Tables, & set up Altars in their steeds, & how much he detested this their practise, in his excellent Farwell to his friends in generall, breakes forth into these patheticke words: Othou now wicked and bloody Sea,Fox ibid. p. 1610. why dost thou now set up againe many Altars of Idolatrie, which by the word of God were justly taken away? Why hast thou overthrowne the Lords Table? Why dost thow dayly delude thy people, masking in thy Masses in steed of the Lords Supper? The Papists in their discourses with our stout & learned Martyr M. John Philpot were as hote as a Coale, for Altars, & the Sacrament of the Altare; ForFox Acto & Monu. p. 1652. 1653. in his 11. examination on S. Andrewes day 1555. Christopherson who reasoned with him, demaunded whether S. Augustine did not call [Page] the Sacrament, the Sacrament of the Altar? To which M. Philpot replied: That maketh nothing for the probation of your Sacrament. For so he and other ancient writers doe call the Holy Communion of the Supper of the Lord, in respect that it is the Sacrament of the Sacrifice which Christ offred upon the Altar of the Crosse; the with Sacrifice all the Alta [...]s and Sacrifices done upon the Altars in the old Law did prefigure and shadow; the with pertaineth nothing in your Sacrament, hanging upon your Altars of Lime and Stone. Christopherson. No doth I pray yow, what signifieth Altar? Philpot. Not as yow falsely take it, materially, but for the Sacrifice of the Altar of the Crosse. Christopherson. Where find yow it ever so taken? Philpot. O, yes that I doe in S. Paul to the Heb. 13. where he sayth: We have an Altar of which it is not lawfull for them to eate that serve the Tabernacle. Is not Altar there taken for the Sacrifice of the Altar, and not for the Altar of Lime and Stone? Christopherson. Well God blesse me out of your company, yow are such an o [...] stinate heretike, that I never heard the like. Philpot. I pray God keep me from such blind Doctors, which when they are not able to prove what they say, then they fall to blaspheming as yow doe, for want of better proofe. In theFox ibid. p. 1703. Cōference between Archbishop Crammer and D. Martyn, March 155 [...]. Martyn speakes thus to Crammer in defence of Masse & Altars which he couples both togeather. If yow marke the Devills language well, it agreeth with your proceedings most truly; For cast thy selfe downeward, sayd he, and so taught yow to cast all things downe wardes; Downe with the Sacrament, downe with the Masse, downe with the Altars, &c. InFox ibid. p. 1781. Cardinall Pooles visitation at Cambridge January 1557. his Deputy Visitors sett forth certaine Statutes, whereby they would have the university hereafter ordered; wherein among other things they prescribed, at how many Masses every man should be day by day and in what sort every man in his entrance into the Church should bow himselfe to the Altar, (a ceremonie, superstition, and [Page]Idolatrie now taken up by many contrary to, or without all Scriptures, Law and Canon, though thus enjoyned by, &, borrowed from the Papists, whose superstitious toyes are now much imitated and adored)Fox: ibid p. 1786. In Aprill, the same yeare, Cardinall Poole in his ordinary Visitation Articles with in his Diocesse of Canterbury. Article 18. 23. concerning the people, inquired; whether the Altars in the Churches be consecrated, or no? And whether there doe burne a lampe or candle before the Sacrament? And if there doe not, that then it be provided for with expedition? As Altars were thus erected, bowed to, pleaded for, and countenaunced in Queen Maries time, upon the revivall of Popery, & Communion Tables removed & scoffed at; so immediately upon her death, & the discent of the Crowne to Queen Elizabeth, this religious Princes by her Neere the end. Injunctions, (published in the first yeare of her Raigne) commaunded the Altars in Churches to be removed (which was done in many Churches in sundrie parts of the Realme before such Injunctions upon the alteration of religion) and Tables to be placed for ministration of the Holy Sacrament, according to the FOURME OF THE LAW THERFORE PROVIDED; to witt, the Statute of 1. Eliz. c. 2. rat [...]fying the Common Prayer Booke, which prescribes the Sacrament to be administred at a Table not at an Altar. (By which it is apparant, that the ministring of it, at an Altar, is against, & not according to the Statute; and so punishable thereby:) And hereupon Mathew Parker Archbishop of Canterbury, in his Metropoliticall Visitation Anno 1560. had this Article of Inquirie among others, Artic. 2. Whether they had a comely and decent Table for the Holy Communion, sett in place prescribed by the Queenes Majestyes Injunctions, And whether your Altars be taken downe, according to the Commaundement in that behalfe given? After this, Anno 1561. the Booke of Orders published by the Queenes Commissioners, and Booke of Advertissements published Anno 1565. enjoyned decent Communion Tables standing on a frame, to be made and sett in the place were the steps of the Altar [Page] formerly stood, stiling them alwayes Communion Tables, not once an Altar, and putting them in opposition to Altars, And the Canons made in the Synode at London Anno 1571. (which neither the Epistoler and M. Prynne hath misquoted as the Page 20. 21. Coale doth falsely accuse them, it being p. 18. in the English Copy then printed which they followed, though p. 15. in the Latine, which the Colier followed, who it seemes never saw the English:) prescribe, that Churchwardens shall see there be a faire joyned Table which may serve for the administration of the Holy Communion, and a cleane cloth to cover it, & that they shall see, that all Roodelo [...]ts in which wooden Crosses stood & all other Reliques of superstition be clane taken away, which being executed accordingly, thereuponSe Haddon C [...]nt. [...] l. 3. s. 271. Hierom Osorius, theAnnot. [...]. 1. Cor. 11. se. 18. & [...] Heb. [...]0 sect. 6. Rhemists,M. Novel his Reprouse of Dormans proose [...]. 15. 16. 17 Dorman,in his Preface before his Replie to B. lewell. Harding,Reynolds Cons. with [...] 8. divis 4. Hart and other Papists, complained against Queen Elizabeth and the Church of England in their severall writings, that they had cast downe Images, Churches, Altars, removed them out of their Churches and set up prophane unhallowed Tables to administer the Sacrament on in their steed; which Act of theirsf Bishop Jewell, g Gualther Haddon, M. Fox,h M. Deane Nowel,i M. Thomas B [...]acon,k D. Fulke and M. Carthwright,l D. Willet & m D. Reynolds not only justify as lawfull, but as necessary & commendable, affirming that Queen Elizabeth & the Church of England might as lawfully remove and breake, downe Popish Altars, Images and Crucifixes, as Ezekiah and other good Kings of Judah and Israell demolished & brake downe Heathenish groves, Idolls, Images, Altars, by Gods owne speciall commaund and approbation. From all which particular passages we may clearly discerne, That one of the first things which our owne & other reformed Churches did upon the bringing in of Religion[Page]& abolishing of Popery, was the breaking downe and abandoning of Altars, together with their name, and placing of Communion Tables in their steed; that the first thing againe, the Papists did, upon the restitution of Popery, was the erecting of Altars, & casheering Communion Tables. That the setting up of Altars, & turning Communion Tables into Altars, or Altarwise, is to no other end, but to usher Masses & Popery (the inseperable concommitants & followers of Altars which cannot subsist without them) into our Church againe; That our godly Martyrs, Princes, Prelates, writers yea and our Church itselfe, have constantly both in their Iudgments, practise, & disputes, condemned Altars, as Iewish, Heathenish, Popish & unlawfull unto Christians; That they are contrary to the Statute of 1. Eliz. 1. 2. The Booke of Common Prayer, Homilies, Injunctions, Canons, Orders, Advertissements and Articles of the Church of England, & were never yet written or preached for, patronized, enjoyned, or erected but among, and by Papists, & that to receive the Masse & sett up Popery, which fall or stand together with them. And that the Communion Table is no Altar, nor High Altar, as our Shelford of Gods house: p. 2. 4. 15. 17. The Coale from the Altar Sunday no Sabb. p 15 27 28 29 43 48. 50 Novellers dreame and teach. All this being thus premised, I come now to give a particular answer to this 3. reason for placing Communion Tables Altarwise.

First, therfore I deny, that the Communion or Lords Table is either an Altar, or High Altar, that it ought so to be stiled or reputed, or that any Altars ought to be set up in our Churches;

First, because the Scripture never tearmes the Lords Table an Altar, but a Table, 1. Cor. 10. 21. only & prescribes a Table only, not an Altar for the administration of the Sacrament.

2. Because our Common Prayer Booke, Homilies, Articles, Canons, Injunctions, writers doe the like, distinguishing the Communion Table & Altars as opposite contradistinct things, inconsistent one with the other, abandoning not Altars only themselves, but the very name of Altars, as Jewish and Heathenish, 1. Cor. 9. 13. c. 10. 18. 19. being quite expunged, so as it is not to be found in our Booke of Common Prayer, Articles, Injunctions, [Page] Homilies, Canons, which never terme the Lords Table an Altar, either properly or improperly.

3. Because Altars & Lords Tables differ much one from the other.

1. In matter, the one being made of stone, gold, brasse, or earth for the most part, Exod. 20. 24. 25. c. 38. 30. c. 39. 38. 39. c. 40. 5. 16. Jos. 8. 30. 31. the other only of wood.

2. In forme the one almost quite square, Exod. 7. 12. c. 30. 1. 2. 3. 10. c. 37. 26. c. 38. 2. Rev. 9. 13. the other not so broade as long, the one having hornes oft times, to which delinquents fled and layd hold, the other not.

3. In name & appellation, & that in all languages.

4. In use, the one being only to offer Sacrifices, incense & burnt offrings on; Exod. 31. 128. c. 37. 25. c. 38. 1. Lev. l. 7. 9. being therfore called an Altar, Altare & Ara, from the Sacrifices and fires burning on it; as Orig. l. 15. 4. Isiodor, [...]n their Di [...]. [...] & [...]. Cilepine, Holicke and others witnes: the other only to eat and drinke at, 1. Cor. 10. 21. c. 11. 20. 21. 2. Sam. 9. 7. Lu. 22. 30.

5. In institution, the one Legall, Iewish, Typicall, & Heathe [...]sh; the other Euangelicall & Christian, of which anon: the one instituted before and under the Law, the other only under the Gospell.

6. In their appendices, attendants, & circumstances.

For First, Altars were usually, consecrated both among the Jewes and Gentiles, Exod. 40. 10. 11. Numb. 7. 10. as they are this day Summa Angelica: [...]. Altare & Cons [...]o. Alt. Rhem. Notes on 1. Cor. 11. sect. 18. among the Papists, with many Jewish and Superstitious Ceremonies, oylings; sprinklings, exorcismes, Reliques of Sancts, orisons, & I know not what other fonde conceites; but Communion Tables were never so consecrated either in the primitive, or Christian Churches of latter times.

2. Altars wee ever accompanied with Preistes, Sacrifices, burnt offrings, peace offringe; &c. Exod. 40. Levit. 1. 1. Cor. 9. 13. c. 10. 18. Hebr. 7. 1. to 15. 1. Kinge 18. 20. to 37. among the Jewes and Gentiles: withSumma Ang. Tit. Altare & Cons. Alt. D. Rainold [...] with Hart c. 8. diois. 4. 5. M. Nowels Reproofe of Dormans Proofe. f. 66. Masses, Massepreistes, Pixes, [Page] consecrated Hostiaes, Tapers, Basons, Candelstickes, Crucifixes, Images, Sancts Reliques, Altar-cloathes, Massing, vestiments, to adde gestures, & Fooleries: but Communion Tables only with Ministers and preachers of the Gospell a chalice, plater, bread and wine, without more or other furniture, but a decent cloth to cover them.

7. In their effects; the one tending to maintaine, erect, propagate and usher in Gentilisme, Judaisme, Popery, Masse, Massepreists, Transul stantiation and Superstition among Christians, and to corrupt the doctrine, administration and right use of the Sacrament, the true cause why the Primitive Christians, why all reformed Churches and our owne Church abandoned and cast them out. The other to abandon them, and to restore, preserve, perpetuate the purity and integrity of the Doctrine, use, and administration of the Sacrament, according to its primitive institution; as the so e [...]ed and subsequent authorities evidence at large; andFox Acts & monum [...] p. 1211. King Edward the 6. with his Councell both in their Letter to Bishop Ridley, and in their 6. reasons why the Lords board should rather be after the forme of a Table then of an Altar, punctually resolve.

8. Because all Altars, Sacrifices, Preist, & the Temple itselfe where the Altar stood (for theGodwin Moses and Aaron l. 3. c. 2. & l. 2. c. 1. Jewes had no Altars in their Ordinary Synagogues, but only in and about their Temple, to shew that we Christians should have no Altars in our Churches which succeed their Synagogues not the Temple,) were but types and shadowes of Christ the true Altar, Preist, and Temple, Col. 2. 16. 17. Heb. 7. l. to 15. c. 13. 10. as all the Fathers, & generally all Commentators and Christian writers accord, and therfore vanished at his death, as the whole Epistles to the Hebrewes, & Galathians, & Colossions c. 2. prove at large. Hence the Apostle calls Christ himselfe, our Altar, Heb. 13. 10. & Rev. 6. 9. c. 8. 3. 5. c. 9. 13. doe the like, as Expositors old and new, togeather with King James himselfe in his Paraphrase upon the Apocalypse, & our owne Martyrs, writers generally accord.

[Page] Hence Hom. 17. Sup. Iesum Nave to [...]. 1 s. 158 f. 6. Origen most pertinently resolves thus: The truth therfore was in the Heavens, but the shadow and example of the truth on earth; and whiles this shadow did continue on earth, there was an heavenly Hierusalem, there was a Temple, there was an Altar, there were High Preists and Preistes; But when as in the comming of God our Saviour descending from heaven, truth sprang out of the earth, the shadowes and examples full to the ground, For Hierusalem fell, the Temple fell, ALTARE SUBLATUM EST, the Altar was taken away, &c. SI ALTARE VIDER IS DESTITUTUM, &c. If thou shalt see the Altar destitute, be not thou sad thereat, If thou find not the High Preist doe not thou despaire. EST IN CAELIS ALTARE, there is an Altar in Heaven, & an High Preists of future good things stands by it chosen of God; according to the order of Melchisedecke.

Hence In L am. Ier. l. 2. zain: Btbl. Patrū tom. 9. part. 1. p. 167. &c. Paschatius Rhadbertus most pertinently concludes: REPVLIT Dominus ALTARE SVVM DE ECCLESIA, in qua CHRISTVS ALTARE CREDITVR ESSE. Hostia & Sacrificium, Pontifex & Sacerdos. The Lord hath thrust his Altar out of the Church, in which Christ is BELEEVED TO BE THE (only) ALTAR, obligation and Sacrifice, High Preist.

And Enarrat in Ps. 118. Oct 3. Tom. 2. p. 422, &c. S. Ambrose,In 7 Psal. Poenitent. [...]. 235, &c Gregory the great,Exposit. [...]n Exod. c. 20. to 4. Col. 112. 113. Beda,l Andreas the Archbishop of Caesaria,m S. Bernard, with divers other Fathers expresly resolve; ALTARE DOMINI CHRISTVS, that Christ himselfe is the Altare of the Lord, the Altar meant both in the Hebrewes and Apocalyps, and that all Altars were but types of him and ceased with him. And though some of the punier Fathers 260. yeares after Christ and since, doe sometimes by a figurative and improper speach, call the Communion Table, (but more commonly only the Sacramentall [Page]bread and wine representing the body and blood of our Saviour) the Altar, in respect of thePsal. 51. 17. 19. Amos 4 [...] 5. Hos. 14 2. Heb. 13. 15. Sacrifices of prayer and prayse there offred at the receiving of the Sacrament, thence called the Eucharist; of the Collections and Almes there and there given by the Communicants for the releife of the poore, which are called a Sacrifice an oblation, Heb. 13. 16. Math. 6. 8. 1. Cor. 16. 1. 2. 2. Cor. 8. 19. and in as much as Christs body and blood who is the true Altar; are there mistically distributed, not out of any relation to, or analogie between Jewish & Heathen Altars and Tables, or because the Sacrament is in truth a reall Sacrifice as the Papists and our ignorant Popish Innovators fondly dreame, yet they most usually and properly terme it only the Lords Table, or Boord, and the Sacrament administred there at, the Lords Supper, as appeares by sundrie passages ino Nazianzen,p Augustine,q Theodoret,r Chrysostome [...] s Hieron,t Oecumenius,u Theophylact, & otherx Fathers,

All these are cited by Bishop Iewell, Bishop Babington. D. Rainolds, & our writers; they stiling the Crosse whereon Christ suffred & was Sacrificed, the Altar of the Crosse, yea faith, the heart and mind of godly men, an Altar, as frequently as the Communion Table, and in the selfe same figurative and improper sence.

Hence S. Hierom iu Psal. 25. & 31. Tom. 6. p. 30. B. & 46. B. writes thus: Altare fidelium fides est. FAITH IS THE ALTAR OF THE FAITHFVLL. And the same Father Comment. in Marc. 9. Tom. 6. p. 58. 79. & Gregorie the great Homil. 22. Super Ezechiel f. 209. E. F. [Page] averre: Altare Deiest Corbonum, Histia & Sacrificia bona opera fidelium, THE ALTAR OF GOD IS A GOOD HEART, the good workes of the Faithfull are the oblation and Sacrifices. And Origen Contra Celsum l. 8. tom. 4. fol. 101. writes to the same effect: Celsus chargeth us (Christians) that we shunne ALTARS, Images & Idoll Temples, that so they may not be erected &c. whiles that he seeth nothing in the meane time, that we in the meane while have the mind of just men insted of Altars and temples; from which without all doubt the sweet odors of Incense are sent forth, vowes, I say and prayers from a pure conscience. Let whoever will therfore if he please make inquiry of these Altars which I have last mentioned, and compare them with these Altars which Celsus hath brought in, truly he may plainly understand, that they verily are inanimate and in processe of time will become corruptible; but these our Altars shall so long continue in the immortall soule, as long as the reasonable soule shall continue. Now these Fathers thus stiling both the heart itselfe, and the mind and faith which have their cheife residence in the heart, an ALTAR; in respect of the spirituall Sacrifices of prayer and prayse offred by faith on a pure heart as on a spirituall Altar, and they stil [...] [...] the Communion Table an AltarB. Iewel. Replie to Harding Art. 30 divis 26. p. 145. D. Reynold con [...]rence with Hart p 476. 477 478 M. Nowell his Reprofe of Dormans proufe p. 15. 16. 17. D. Fulke and M. Cartwright Con [...]ut of the Rhemish Testament on Heb. 13. sect. 16. & 1. Cor. 11. sect 18. Fox Acts & Monuments p. 1211. only in this sence and in a figurative and improper speech, as they call the heart, mind end faith an Altar, their phrasing of it an Altar only in this sence can be no A [...]gument at all to prove, that it is properly and in truth an Altar, or in that sence as some now presse it.

And these other 3. the heart, mind, and faith, which they terme an Altar, being scituated not in the East part, but in the middest of the temple of the body, are a stonger evidence to prove, that the Table ought to be scituated in the middest of the Church, though it were an Altar, as these 3, termed Altars, are in the middest of the [Page] body; then that the Table is properly an Altar, and therfore ought to stand in the East end of the Quire Altarwise.

5. Because the Scripture expresly condemnes Altars as Iewish & abolished by Christ, putting Altars, Preists, & their waiting on the Altar, as Iewish & Heathenish, in direct opposition to the Lords Tables, Ministers, preaching of the Gospell, consecrating of the Lords Supper at his Table; & distinguishing Christ & his Ministers, from Aaron & the Preists of his order, in this, that one of them was to give attendance at the Altar the other not, as is evident by 3. remarkable Texts of Scripture.

The First of them is the 1. Cor. 9. 13. 14. Do ye not know that they which Minister about Holy things, live of the things of the Temple; and they which waite at the Altare are partakers of the Altar? Even so hath the Lord ordained, that they which preach the Gospell should live of the Gospell; Where Preachers of the Gospell, are directly distinguished from Preists, waiting on the Altar; and preaching of the Gospell in the one, put in opposition, to waiting on the Altar, in the other, The one being Euangelicall, the other only Legall and abolished.

The next Text is that of 1. Cor. 10. 16. 17. 18. 19. 20. The Cup of blessing which we blesse, is it not the Communion of the blood of Christ; the bread which we breake, is it not the Communion of the body of Christ? For we being many are one bread & one body, & are all partakers of that one bread. Behold Israell after the flesh, are not they which eate of the Sacrifices partakers of the Altar? what shall I say then, that the Idoll is any thing, or that which is offred in Sacrifice to Idolls is any thing? But I say that the things which the Gentiles Sacrifice, they Sacrifice to Devills and not to God; and I would not that ye should have fellowship with Devills. yee cannot drinke the Cup of the Lord and the Cup of Devills, yee cannot be partakers of the Lords Table and of the Table of Devills; wherein the first part, the Ministers of the Gospell, who blesse, eate, drinke, & participate of the Communion of the body & blood of Christ, & partake of that bread at the Lords [Page]Table; are distinguished from Israell after the flesh, & the Preists of Aaron, who ca [...]e of the Sacrifices offred upon Altars, and are partakers of Altars; and the Lords Table put in opposition to the Iewish Altars; and in the second part, the Sacrifices, Cup & Table of Devills, and partaking of them, put in opposition and contradistinction to the Cup and Table of the Lord, and the eating and drinking of them.

The 3. Text is that of Heb. 7. 12. 13. 14. where Christ himselfe, his Preisthood and Ministers, are thus purposely distinguished from Aaron and the Leviticall Preists, and Preisthood, that one of them gave attendance at the Altar, the other not: For the Preisthood being changed, there is made of necessity a change also of the Law: For he of whom these things are spoken partainet [...] [...]o another Tribe, OF WHICH NO MAN GAVE ATTENDANCE AT THE ALTAR. For it is evident that our Lord sprang out of Juda of which Tribe Moses spoke nothing concerning Preisthood &c.

In which Text (as David Dickson in his short Explanation of the Epistle of Paule to the Hebrewes, with others observe,) the Apostle proveth that Aarons Preisthood is changed & the Ordinance therof, because Psal. 110. speaketh of Christs Preisthood after the order of Melchisedek, that is freed from the service of the Altar; and Christ was borne not of the Tribe of Aaron but of Judah, of which no man gave attendant at the Altar, to witt the materiall Altar commaunded in the Law. To declare, that Altars and giving attendance at Altars properly belonging to the Leviticall Preisthood, were abolished by Christ the true Preist and Sacrifice, of which they were but types; And that as Christ himselfe was borne of the tribe of Judah, of which no man gave attendance at the Altar, so the Ministers of Christ under the Gosple who professe themselves of his Tribe and Stocke, should by his example give no attendance at the Altar, since he never did, nor ought to doe it.

From this remarkable Text, the Church of the forraigners in [...]nand An. 1550. when John de Alasco, that Noble Polonian [Page]was their cheife Minister and Superintendent, in the Confession of their faith dedicated to King Edward the 6. and printed at London that same yeare, Cum Privilegio, make this the 5. note of Christs Kingdome, Quod nullum Altarenovit, cum sit ex Tribu Iuda in quo nemo assistit Altari &c. Ibidem. THAT IT KNOWES NO ALTAR, since he is of the tribe of Juda, wherein NO MAN GAVE ATTENDANCE AT THE ALTAR, neither needeth he the furniture of any mysticall vestiments, that he may enter into typicall Sanctuaries or Holy places, all which things are abolished with this their Preisthood, because the truth of those things which they did shadow out is exhibited.

And David Dickson in his short Explanation of the Hebrewes printed at Aberdence 1635. p. 126. 127. inferres from thence.

First, that Christs Preisthood is freed from that Altar which God commaunded in the Law, and all the service thereof.

2. That an other Altar he knoweth not; & Christs Preisthood being declared to be freed from the service of this Altar no Law can tie it to any other.

3. That whosoever will erect another materiall Altar in Christs Preisthood, and tie his Church unto it (as the Papists add, and our New Prelates and Doctors doe now) must looke by what Law they doe it.

4. That negative Conclusions in matters of faith & dueties, follow well from the Scriptutes Silence. It is not warranted from Scripture therfore I am not bound to beleive it? Since the Apostle here reasoneth thus; That none of the tribe of Judah attended the Altar, because Moses speake nothing of that Tribe concerning the Preist-hood (which overturnes all Preists, Altars and attendance at Altars under the Gospell, and the calling of the Lords-Table an Altar, because the Scripture is silent and speakes nothing of them, but against them.)

To which I shall adde a 5. inference. That Christ himselfe never gave any attendance at the Altar, nor yet Melchi [...]edecke;[Page]or any of Christs Tribe, Therfore none of Christs Ministers ought to doe it; and that those Archbishops, Bishops, Preists and Ministers, who will needs have & set up Altars, plead, write, dispute for Altars, & likewise waite on, serve & give attendance at the Altar, are only Preistes of Aaron or Baal, & of their Tribe; not Ministers of Iesus Christ, nor any of his sacred Tribe, none of which gave any attendance at the Altar; This is the Apostles reason, inference, & the very drife of his argumentation, not mine, let those therfore whom it concernes looke well unto it, and evade, or answer it as they may.

6. Christians have no such sacrifices, incense-offrings, or oblations, which require any materiall Altars to consecrate or offer or sacrifice thereupon, no spirituall service at all that requires an Altar. Therfore they neither have nor ought to have any Altar. All their Sacrifices now (as prayer, prayse, liberality to the poore, mortifying their lusts, & the offring up of their soules and bodyes [...]living Sacrifice unto God,) are spirituall, requiring neither a Preist, much lesse an Altar to Sacrifice or offer them upon, Psal. 51. 17. 19. Amos 4. 5. H [...]sea 14. 2. Mich. 6. 8. H [...]or. 1. 15. 1. Cor. 16. 1. 2. 2. Cor. 8. 19. Rom 12. 1. as Third Serm. upon Ionah. Bishop Hooper, andFox Acts & [...]. p. 1211. King Edward the 6. with his Counsell argue: Therfore they neither have nor ought to h [...]re any materiall Altar, but only Christ their spirituall Altar in heaven, [...] sacrifice and offer them up to God upon.

7. If the Communion Table were an Altar, then it should be greater and better then the Sacramentall bread or wine, or the Lords Supper itselfe, and a meanes to consecrate them. This reason is fullySee the Rhemish Notes, & M Cartwright on this Text. warranted by our Saviours owne resolution, Math. 23. 18. 19. Woe be unto yow ye blind guides which say, whosoever shall sweare by the Altar it is nothing, but whosoever sweareth by the gift that is upon it, he is guilty. Yee fooles and blind, for whether is greather, the gift, or the Altar that sanctifieth the gift? and by Exod. 23. 37. c. 40. 10. where the Altar is called most holy because it sanctified all the Sacrifices offred thereon as more holy then they, even as Christ our [Page] spirituall altar, consecrates and hallowes all our spirituall Sacrifices, Hebr. 13. 10. Math. 16. 23. But no man dare or can truly say, that the Lords Table is better then the bread and wine, or the Lords Supper itselfe, (though those who bow and ringe unto it both when there is no Sacrament on it, and when they have the Sacrament itselfe in their hand, to which they give no such adoration, imply it to be so) or that it consecrates the Sacrament layd upon it; (for what need then any prayer or words of consecration?) therfore it is no Altar.

8. Every Altar was, and ought to be dedicated & solemnly consecrated unto God, with speciall oyntments, sprinkling of blood and solemnities; (specially the Altar of incense and attonement, and those Altars placed in the Temple:) else they were not to be used or reputed Altars. Exod. 24. 4. to 9. c. 29. 36. to 45. c. 30. 1. to 11. 23. to, [...]0. c. 39. 38. 39. c. 40. 5. 9. 10, &c. Num. 7. 1. 2. Chron. 7. 7. 9. Ezech. 43. 6. to 27. Thus the Gratian. de Consec. Distinct. [...] Summa Angelica Tit. de Consecrat. Altaris. Papists use to consecrate and dedicate their Altars, and thus was the Altar of Wolverhamptons Collegiate Church in the Countre of Stafford, upon the 11. day of Octob. 1635. solemnely dedicated after the Popish manner, by M. Iefferies Archdeacon of Salop and others: of which more anon: But our Communion Tables were never thus consecrated, nor solemnely dedicated; sprinkled & enoyled, neither in truth ought they to be by any Law of God, or of our Church and State; Therfore they neither are, nor can be Altars.

9. That which will be a meanes to make ignorant people & superstitious falsehearted Ministers to dream of Sacrifices Masse, and Popish Preists, and to usher Popery, Masse & Masse-Preistes by degrees into our Church againe to the polluting & defiling of Gods[?] house, S [...]crament & the setting up of grosse Idolatrie, must needs be sinnefull, unlawfull & to be abandoned of us: But the erecting of Altars in our Churches, the calling of Communion Tables, Altars, and turning of them Altarwise, & so reading second service & administring at them, will make ignorant people and superstitious false hearted Ministers still [Page]to dream of Sacrifices, Masse, and Popish Preists, & will usher Popery, Masse and Masse-Preists by degrees into our Church againe, &c. as Serm. 3. on Jenah. Bishop Hooper, & others forequoted authorities evidence, and King Edward the 6. and his Councell in their 3. reason against Altars resolve, Fox Acts and Monuments p. 1211. Therfore they must needs be sinfull, unlawfull, & to be abandoned of us now, as they have been heretofore, both in King Edward the 6. & in Queen Elizabeths dayes.

10. That which neither Christ, nor his Apostles, nor the Primitive Church, for above the 250. yeares after him, either had or used in their Churches & administration of the Sacrament, that we (who ought to imitate their example,) 1. Cor. 11. 23. 24. 1. Pet. 2. 21. 1. John 2. 6.) ought not to have erected or suffer in our Churches.

But neither Christ, nor his Apostles, nor the primitive Church in her purest times, for above 250. yeares after Christ, either had or used any Altars in their Churches or administration of the Sacrament but Communion Tables only.

Therfore we ought not to have erect or suffer them among us now. This is the 5. reason used by King Edward the 6. & his Counsell against Altars, Fox Acts and Monuments p. 1211. who propounds it thus: Christ did institute the Sacrament of his body and blood at his last Supper at a Table, and not at an Altar, as it appeareth manifestly by the Euangelists.

And S. Paul calleth the comming to the holy Communion, the comming unto the Lords Supper, and also it is not read that any of the Apostles or the Primitive Church did ever use any Altar in administration of the Holy Communion. Wherfore seeing the forme of a Table is more agreable with Christs institution, and with the usage of the Apostles, and of the Primitive Church, then the forme of an Altar, therfore the forme of a Table is rather to be used, then the forme of an Altar in the administration of the Holy Communion. Now because this truth hath been lately noted with a blacke Coale, and some what blurred & obseured I shall produce some few authorities, to cleare it.

[Page] The third part of our owne incomperable Homily, against the Perill of Idolatrie, (confirmed both by 1. Elz. c. 12. Statute, theArt. 35. Articles of our Church, and every MinistersCan. 36. 37. subscription as Orthodox truth p. 44. assures us: That all Christians in the Primitive Church, asContra Cels. l. 4. & 8. Origen against Celsus,Contra Demetriadem. Cypriam also & Advers. Geutes l. 6 A [...]nobius doe testify, were fore charged and complained on, that they had no Altars nor Images: It is evident therfore, that they tooke all Images, (yea all Altars to, by the same reason) to be vnlawfull in the Church of the Temple of God, and therfore had none though the Gentiles therfore were Highly displeased with them, following this rule,Acts 5. we must obey God rather then men. So the Homily which Defence of the Apologie Artic. 3. 26. Divis. p. 145. Bishop Jewell thus seconds.

There have been Altars, sayth M. Harding; even from the Apostles time, and that even as it is used now, farr from the body of the Church, &c.

This man could never utter so many untruthes together without some speciall priviledge.

For first, where he sayth: The Apostles in their time erected Altars, It is well knowen that there was no Christian Church yet built in the Apostles times for the faithfull for feare of the Tyrants were faine to meet together in private houses, in vacant places in woodes and Forests, and in Caves under the ground. And may we thinke that Altars were built before the Church?

VerilyContra Celsum l. 4 Origen thal lived above 200. yeares after Christ, hath these words against Celsus: Objicit nobis quod non habemus Imagines, aut Aras, aut Templa; Celsus charge [...]h our religion with this, that we have neither Images, nor Altars, nor Temples.

Likewise saythArnobius l. 6. Arnobius, that lived somewhat after Origen, writing against the heathens: Accusatis nos, quod nec Templa habeamus [...]oc Imagines, nec Aras. Yee accuse us for that we have neither Churches, nor Images, nor Altars.

And Volateranus & Vernerius testify, that Sixtus Bishop of [Page] Rome, was the First that caused Altars to be erected. Therfore M. Harding was not well advised so confidently to say; That Altars have ever been, even sithence the Apostles time.

Learned M. Thomas Beacon in his Supplication, in the third Volumme of his workes printed Cum Privilegio, and dedicated to all the Bishops of England by name, and to Queen Elizabeth herselfe, London 1562. f. 16. In his Comparison between the Lords Supper and the Popes Masse f. 102. 103. & Reliques of Rome Tit. of Church Goods f. 322. writes thus: Christ, his Apostles, and the Primitive Church used Tables at the administration of the Holy Communion, The Primitive Church more then 200. yeares after Christs ascension used Tables at the Celebration of the Divine Mysteries. And who so rude or ignorant of Antiquities which knoweth not, that Pope Sixtus the second about the yeare of our Lord 265 [...] brought in the altars first into the Church, utterly forbidding Tables any more to be used from thenceforth at the administration of the Lords-Supper: when notwithstanding from Christs ascention unto that time, the Lords Supper was alway ministred at a Table, according to the practise of Christ, of his Apostles, and of the primitive Church, Pope Sixtus the second ordained first of all that the Supper of the Lord should be celebrated at an Altar, which before was not the use for the Holy mysteries of the Lords body and blood untill that time was ministred upon a Table according to the practise of Christ, of his Apostles and of the primitive Church; & here may all men see from whence the Popish altars come, for the which the stuborne stout Papists doe so stoutly strive (& some now too, that call themselves Protestants) about the yeare of our Lord if stories be true 265. came in the Altars first into the Church; others affirme, that they came in about the yeare of our Lord 594. But I beleive that Altars came not into the Church before the yeare of our Lord 590. when the Popish peevish Private Masse began first to creep in, Volateranus, Durand. Flascit. Mass. Pet. Aequillinus, Joan. Sella. Thus M. Beacon.

[Page] The same is affirmed by learned M. Calshill, in his answer to Marshalls Treatise of the Crosse, printed at London 1565. f. 31. 32. (who proves out of Origen l. 8. Cont. Celsum; that Christians in Origens age had neither Images nor Altars,) by M. Thomas Cartwright in his Confutation of the Rhemish Testament, one the 1. Cor. 11. sect. 18. v. 19. p. 415. with other of our writers.

All these Authorities (to which the Papists could never yee replie) the Coale from the Altar page 45. 46. 47. will blow away at one breath; informing us, that all these our Authors were mistaken in Origens and Arnobius meaning; who must be understood, not that the Christians had no Altars in their Temples, but that they had no Altars for bloody or externall Sacrifices, as the Gentiles had.

For otherwise it is most certaine, that the Church had Altars, both the name and thing, and used both name and thing along time together before the birth of Origen or Arnobius either; which he proves by the Testimonyes of Tertullian, Irenaeus, Cyprian, Ignatius, the Apostles Canons, and Heb. 13. 10.

To which I answer, first, that this namelesse Author, in modesty & good manners, should have rather deemed himselfe mistaken in the meaning of Origen & Arnobius, then our Homilies, and these our learnedest writers, whose judgments & authorities certainely will over ballance his.

2. These Authors tooke their words & meaning aright, what ever is pretended; as appeares.

1. By the Gentiles objection itselfe: The Gentiles charged the Christians, that they had neither Temples, nor Images, nor Altars: Was their meaning then, that they had Temples indeed, but not to sacrifice in, & Images to, but not to adore; or that in truth they simplie had neither Temples nor Images. Certainely the Coale itselfe would blush at the first exposition; & the Papists might else thus pritilie evade these authorities against Images; that the Christians had Images, but not to adore, though the Gentiles [Page] objected they had none, and Lactantius & Minucius Felix too about that age; expresly resolved that they had no Temples nor Images at all.

Their meaning therfore being (as our Homilies, & those very words themselves resolve,) that they had no publicke Temples, no Images at all, for any assemblies, use, or purpose; their meaning likewise must be, that they had no Altars at all for any purpose; (not, no Altars for any bloody & externall Sacrifices as the Gentiles had, but yet they had them to administer the Sacrament on, as he falsely glosseth it:) Since the w [...]nt of Temples, Images [...] Altars are all coupled together, & objected to them in the same sence and manner.

Now had the Christians in that age had Temples, but not for Idolls service, Images, but not to adore; Altars, but not to offer bloody and externall Sacrifices on, as the Coale Glosseth it; the Gentiles would then never have objected the want of Temples, Altars, or Images to them, as is probable; since they had them, but their not sacrificing on them, & adoring them as they did, & not making a right use of them who [...] they had them; as we tax all couetous men, or Nonpreaching Ministers, that are Schollers, not for having no mony or learning, but for not making such use of them as they should.

The very objection therefore cleares it infallibly, that they had no Temples, Images or Altar at all.

2. The Fathers answers to these objections will take of this Cavill quite.

Minucius Felix (flourishing in Tertullians time, 200. yeares after Christ) in his Octavius Oxoniae 1627, p. 104, First mentions this Objection of the Gentiles, & gives this pi [...]hie reply thereto; But thinke ye that we conceale what we worship, if we have not Images, Temples and Altars? For what Image shall I feine to God, when as if thou rightly judge, man himselfe is Gods Image? what Temple shall I build to him, when as this whole world fabricated by his workemanship can not containe him? And why I being aman remaining more at [Page] large, shall I imprison the power of so great a Majesty with in one little house? Is he not better to be dedicated in our mind? yea is he not to be consecrated in our breast? shall I offer Sacrifice and burnt offrings to God, which he hath brought forth only for my use, that I should cast backe his gift unto him, is an ungratefull thing; when as a good mind, and a pure heart, & a syncere conscience is a Sacrifice fit to be offred to him. Therfore he who embraceth innocency, supplicates to the Lord, he who follow [...]j [...]stice, sacrificeth to God; he who absteines from dece [...]ts, attaineth God [...] he who delivers aman from danger, slayeth the best oblation: These are our Sacrifices; these are Gods Holy things, thus among us, he is most religious, who is most just &c.

Where this acute Father clearly acknowledgeth, that the Christians had no materiall Temples, Images, Altars or Sacrifices, at all among them, but only spirituall sacrifices, Altars & oblations; and had they then in truth had any reall Temples, Images, Altars; he would no doubt have all aged & confessed, yea proved, that they had them though they knew not of them, & so have stopped their mouthes by falsifying their objection, & shewing the Gentiles the righ [...]use of them, to free them from any further Cavill of not using them at all, or amisse.

The like Answer Contra Ce [...]s. l. 8. Tom. 4. f. 101 Cels. & Aras & simulachra & delubro, nos aut diffugere QVO MINVS FVNDENTVR, &c. Origen gives to Celsus; Celsus (writes he) sayth that we shun the very building both of Altars, and of Images, & of Temples, not suffring them to be erected (an infallible evidence and charge, that they had none at all for any purpose, because they would not so much as suffer them to be built, but shunde the very making of them.) When as he seeth nothing in the meane tyme, how that we have the mind of just men in [...]eed of, (or for) our Altars and hearthes; out of which without all doubt the sweetest odors, of incense are sent forth, and prayers out of a more pure conscience. Let any man therfore that will examine these Altars, which I have newly mentioned, and if he lift compare them with these Altars which Celsus hath brought in.

[Page] Verily he shall plainely understand, [...] mate and wilbe corrupted in processe of [...] or Altars in an immortall soule, shall continue as long, as the reasonable soule, shalbe pleased to dwell therein, &c.

But we truly have Images not made by any impure worke men, but framed and formed in us by the word of God itselfe, to witt the virtues imitating the first borne of every creature, &c. in which I should beleive it fitting, that honor should be ascribed to him who is the exemplar of all Images, to witt the Image of the invisible God, the only begotten God, &c. Which he thus seconds in another place:

Contra Cels. l. 7. f. 96. 97. l. 4. f. 46. 47. The Christians (sayth Celsus) cannot endure either Temples or Altars, or Images & Statutes to be looked upon, they openly disprayse Images &c.

To which Origen thus replies: The Christians & also the Jewes, when they heare, thou shalt feare the Lord thy God, & him only shalt thou serve; neither shalt thou make to thy selfe any graven Image, nor the likenes of any thing that is in heaven above or in the earth beneath, &c. and for many things not unlike these, doe not only dislike the Temples of the Gods, and Altars, and these Images, but would if there be a necessity rather runne more willingly to death, then out of any sinne or impietie altogether defile what they rightly thinke of God the maker of all things, &c.

Therfore Celsus affirmes, that Images are by noe meanes to be esteemed for God, but dedicated to the Gods; when as it is plainely perspicuous, that to make and affirme such things, is the part of such men as are about the divinity. But we shall not so much as account them as Images of the divine Image, as those who may make no forme as of the invisible, so also of the incorporiall God.

By both which charges and replies, it is cleare, that Christians in those dayes had no materiall Temples, Altars, Images; but only spirituall Temples, Altars and Sacrifices in their hearts, and brests, and that they rejected all materiall Altars, Images and Sacrifices [Page] as unlawfull, and abominable. Origen himselfe not denying the charge to be true, but justifying the Christians for having neither, S. Arnobius in his 6. Booke against the Gentiles, brings them in thus objecting: In this part ye have used to fix the greatest crime of impiety upon us, that we neither build sacred houses for the Offices of worship, that we constitute not the Image or forme of any of the Gods, that we built no Altars, &c. (A plaine charge against the Christians, that they then neither had, nor yet would build any Temples, or set up any Images or Altars, which they could not have objected if they had then any,) that we offer not the blood of slaine beastes, not Frankincense, not salted corne, and that we bring not in liquid wine powred out in bowles.

Which things verily (sayth Arnobius) we doe not therfore give over and forbeare, either to build or doe, as if we caried impious and wicked mindes, or had taken up some contempt against the Gods out of a rash despaire, but because we thinke & beleive the Gods; (if so be they are Gods indeed, and endued with the eminencie of this name?) will either deride these kindes of Honours, if they can laugh, or will take them ill at our hands, if they may be exasperated with the motions of anger.

After which he shewes at large the reasons, why Christians build no Temples, made no Images or Altars, and offred no such Sacrifices at all to God, & why they thought it unlawfull so to doe; not denying the objection but confessing the matter of fact to be true, and defending it from the very fundamentall grounds of Religion; which he would never certainely have done had the Christians then had any materiall Temples, Images or Altars for any divine or spirituall use.

Instit. l. 6 De ver [...] Cultu c. 24. S. Lactantius, his Scholer, meetes with the same objection, and answers it in this manner: Whosoever shall obey all these heavenly precepts, he is a worshipper of the true God, whose Sacrifices are meekn [...]s of mind, and an innocent life & good actions.

[Page] All which things he who exhibits, sacrificeth so often as he shall doe any good or pions thing. For God desires not a Sacrifice, neither of a male creature, neither of death & blood, but of a man and of life. To which Sacrifice there is no need of Lawrell or sacred leaves to adore the Altar, or rushes or greene turfes which verily are most vaine, but of those things that are brought forth out of a sincere heart.

Therfore upon the Altar of God, which is truly the greatest, and is placed in the heart of man which cannot be defiled with blood, is layd righteousnes, Pretence, faith, innocence, chast [...]ty, abstinence. What meane Temples; what Altars, what finally Images themselves, which are either the monuments of dead, or absent persons.

After which he Instit. l. 2 c. 2. 3. 4. 5. 7 11. 17. 18. 19. disputes excellently against Images shewing why Christians had none, and concludes, that D [...]lls were the Authors of Images, wherfore without doubt there is no Religion, where ever there is an Image.

From all these Fathers answers, therfore, it is most cleare and evident, that the Christians in their times had neither Images nor Altars; and that they held them both unlawfull, unnecessary, ranking them both together as Paganisme, Iudaisme & Idolatr [...]; they then using no Altars (no not to consecrate the Sacramention,) for feare of inclining to Gentelisme or Iudaisme, or hardning the Iewes or Gentiles in the use of their abolished idolatrous Sacrifices or Altars.

3. These Histories forecited, which affirme, Se Tho [...] Becons Reliques of Rome. fol. 322. a. that Pope Sixtus the second about th [...] [...] 65. or 294, or after, first brought in Altars into the Church, will quite take of this absurd evasion.

For these Altars thus introduced by him, were not for any bloody or externall Sacrifice, such as the Iewes or Gentiles used, but only to consecrate & receive the Sacrament at, as all acknowledge.

If then Altars even to administer the Sacrament at, were then first brought into the Church, and not before, as Historians generally accord; then certaynely the Christians before that time, had no [Page] Altars, [...]o not for the c [...]l [...]brating of the Lords Supper on; and so these authorities of Origen, Arnobius, Minucius Faelix, and Lactantius, must necessarily be intended, as all the forecited writers, and our Homilies interpret them, that Christians had no Altars at all in those times, no not to celebrate the Sacrament on, and then the shift in the Page 45 [...] 46. 47. Coale, that they had Altars for this purpose, but not for any bloody or externall Sacrifices, must need be fabulous and forged, having no Authority, that I know to backe it in any writer.

Now whereas to justify this apparant falsehood, as I have manifested it, Object. the authority of some Fathers before Origen or Arnobius, stiling the Lord Table, an Altar, is pretended, and so the name, and thing itselfe, used and knowen among Christians before that age.

I answer,Answer. that these authorities in truth, when once examined, will vanish into smoke. To take them according to their Antiquity, not their Order.

The ancient & maine Authority is that of Heb. 13. 10. We have an Altar. But this I shall afterward prove, to be meant only of Christ himselfe, not of the Communion Table, as all the Fathers and ancient expositors, our owne writers, and Martyrs, and all Protestant Divines accord, without dissent, or question. So that this proves nothing.

That of the Apostles Canons (the [...] in pretended Antiquity) hath been long since disclaimed & branded as Cookes Censura p. 3. 4. 5. 6. 7. counterfeit coyne by all our learned writers, and many Papists themselves, yea as a spurious brat of some later age, many hundred yeares after the Apostles and the puriest of these Fathers.

Neither are Ignatius his Epistles of any better authority, being all forgid & spurious, a [...] Censura p. 59. 60. 61. M. Cooke hath undeniably proved them. But admit them true, yet they made little to the purpose. For that of his 6. Epistle ad Maguesianos, is but this: Runne all together into the Temple of God as to one Altar, to one Jesus Christ, the High Preist of the only begotten God.

That in his 9. Epistle to the Philadelphians but this: There [Page] is one flesh of our Lord Jesus Christ, and one blood of his shed for us, and one Cup, which is distributed to us for all man, one Altar to all the Church.

And that in his 7. Epistle of Tarsenses but this; Esteeme Widdowes continuing in chastity as the Altar of God.

Neither of these stile the Communion Table, the Altar; the two first of them being meant of Christ, & the Church itselfe, the last and first used figuratively and by way of similitude, only; the first applied to the Church, the other to Widdowes, neither to the Communion Table, the thing in question.

That of Irenaeus, the next auncient, is to as little purpose his words advers. Haereses l. 9. c. 20. being but these; David was a Preist to God, although Saul persecuted him: Omnes justi Sacerdotalem habent ordinem: yea all just men have a Preistly order, or are Preists So all the Apostles of the Lord are Preists, who neither inherit Feiles, nor houses, but alwayes serve God and the Altar, of whom even Moses in Deutr. spake in the benediction of Levie: who sayth to his Father and Mother, I have not knowne thee, &c.

Which Text speakes not of the Communion Table, nor of any proper Preists, or Altars, but only of spirituall & metaphoricall Preists & Altars.

For it termed all righteous men, Preists that attend on God and his Altar, & he sayth, the Apostles were such when they plucked the eares of corne, they then waiting on God and the Altar, which was long before the Communion Table or Lords Supper was instituted, so that here the Altar; if properly meant, is not the Lords Table but the Iewish Altar, and that before the Sacrament of the Lords Supper instituted; If allegorically and spiritually, it is meant only of Christ, our spirituall Altar, Heb. 13. 10. Rev. 65. 9. on whom all the faithfull, who are spirituall Preists, 1. Pet. 2. 9. Rev. 1. 6. doe waste, not of the Lords Table, at which none but Ministers serve and consecrate. So that this makes nothing to the purpose.

What Irenaeus meanes by the Altar, will appeare more evidently [Page]by his owne words. Adv. Haer. l. 4. c. 34. where, as he stiles the Sacrament of the Lords Supper, not the Sacrifice or Sacrament of the Altar, but So he stiles it also l. 5. p. 540. 541. the Eucharist, (with which he joynes no other oblation used among Christians, but only that of prayse and thankgiving, neither of which requires an Altar;) so he writes, that God will have us also offer a gift at the Altar, (to witt the Sacrifice of prayer and prayse) frequently without intermission.

And least any one should here dreame of a materiall Altar here on earth, he explaines himselfe what he meanes by the Altar, and where this Altar is scituated in the very next words, EST ERGO ALTARE IN CAELIS, &c. Therfore our Se Aug. de Sanctis Serm. 11. B. Iewells Replie to Harding Artic. 20. divis. 3. p. 440, 441. & Art. 1. divis. 9. p. 18. Euseb. Eccl. Hist. l. 10. c. 4. accordingly, who use this very expression, that the Altar is in heaven, & Christ the Altar. ALTAR IS IN THE HEAVENS: For thither all our prryers are directed.

Irenaeus therfore neither knew, nor spake of any Altar that Christians then had, but of Christ himselfe, who is now in heaven, neither doth he so much as once stile the Lords Table, an Altar, nor make mention of an Altar, whereat the Sacrament was administred throughout his workes. His authority therfore might well have been spared.

The next Father is Tertullian, out of whom two passages are alleadged; One, out of his Booke de Poenitentia, where he remembreth Geniculationem ad Aras. Bowing and ducking to Altars, now much in use. But certainely Altars in that age had not obtained so much dignity, as to be adored & bowed to, since the consecration of them came in long after, in Pope Felix time, asReliq. of Rome of Church Goods vol. 3. f. 322. M. Thomas Becon writes out of Sabellicus and Pantaleon, neither can it be proved, that Christians in that age used to bow to Altars.

This authority therfore is suspicious, & to put it out of doubt, Erasmus, Rhenanus, Junius, &Censurae Pat [...] p. 80. M. Cooke prove it, not to be Tertullians but some conterfeit thrust upon him, the phrase being certainely none of his, no nor some things mentioned therein so ancient as his age. This counterfeit authority therfore will not stand the Coale in any stead.

[Page] The second passage is that in his Booke de Oratione c. 14. Nonne solemnior [...]rit statio tua [...]si [...]ad Atam Deisteris? Here is standing only at the Altar mentioned, not kneeling or bowing to, or at it, So that these two Authorities seeme to thwart one another at the first view.

To this I answer, that though this Booke be generally conceived Tertullans, yet I suspect, that the additions after the end of the Lords prayer explained, where in this passage is, are none of his. For I find this passage in them: Sic & die Paschae quo communis & quasi publica jejunij religio est, merito deponiemus of culum, &c. which intimates, that Christians on Easter day did Keep, a common & publike Fast, [...]nd therfore refused to kisse one another [...] And it makes Easter day, not to be Stationum dies; a day of praying standing, as the next words prove.

Now it is certaine, that Tertullian in his Booke de Corona Militis, writes, that the Christians in his age thought it a great wickednes to fast or to pray kneeling on the Lords day, being the joyfull day of Christs resurrection, much more then to doe it upon Easter day; and that the Christians did not fast but rejoyce in remembrance of Christs resurrection from Easter to whitsontide.

No Ecclesiasticall writer extant then making mention of any solemne fast or praying kneeling observed by Christians, in that age on Easter day; who thereon ever used to Feast and rejoyce, See Greg. Nys. Orat. 3. de resur & all the Fathers on that Text. applying, that of the Psalmist to this day and Feast, Psall. 118. 24. This is the day which the Lord hath made we will rejoyce and be glad in it. This passage makes me suspitious, that the later part of this Booke is none of his.

Adde to this; That Cyprian (aHierom de scripto. Eccl. with others in the lives: of Cyprian & Tertul. pr [...]fixed to their workes. great admirer of Tertullian, whom he stiled his Minister) makes no mention of this Booke or of Tertullian, or of any Altar or Stations at the Altar, or Kisse of peace, or other such Customes & Ceremonies, in his Exposition or Commentary on the Lords Prayer, which is probable he would have done, had Tertullian writen any such Booke as this, or had these Ceremonies or Altars been then in use, they being [Page]both Countrymen flourishing successively in the same Church. Moreover, this Booke makes mention of Hermas Booke, intitled the Pastor, by way of approbation, and gives an answer to an objection out of it; when as in his Booke de Pudicitia, he thus censures it as counterfeit; Scriptura Pastoris ab omni Concilio Ecclesiarum etiam vestrarum inter Apocrypha, falsa & adultera judicatur, as theCookes Censura p. 13. Bookes now passing under his name are accounted.

Moreover, in this very Booke of Tertullian, in his Booke de Corona Militis, & so in S. Cyprian on the Lords Prayer, the Sacrament of the Lords Supper is by both of them, ioyntly stiled, the Eucharist, & both of them interpret, Give us this day our dayly bread, of Christ, who is our living and true bread which came downe from heaven; whose body the Sacramentall bread is esteemed, and on whom we dayly feed in the Sacrament, and Eucharist.

Now both of them stiling the Sacrament, the Eucharist, and speaking not of any Sacrifice or Sacrament of the Altar, but only of spirituall bread to be eaten of us, (neither of a Table) we may doubt this passage to be none of his.

Beside this, that famous Eusebius Eccl. Hist. l. 7. c. 8. Dionysius Bishop of Alexandria, flourishing but 240. yeares after Christ, very neare Tertullians time, writes thus to Sixtus Bishop of Rome, that an ancient Minister, who was a Bishop long before him (a plaine evidence, that Ministers & Bishops were then both one, and so promiscuously stiled) being present when some were baptised & hearing the interrogatories and answers came weeping and wailing to him, & falling prostrate at his feet confessed and protested that the baptisme where with he was baptised of the heretickes was not true, whereupon he desired to be rebaptized: which he durst not doe, but told him, that the dayly Communion many times ministred might suffice him; when he had been present at the LORDS-TABLE, and had streched forth his hand to receive the holy food, and had communicated, and of a long time had been partaker of the body [Page] and blood of our Lord Jesus Christ, I durst not againe baptise him, but bade him be of good cheare, of a sure faith, and boldly to approch unto the Communion of the Sincts. But he for all this morunneth continually, horror with draweth him from the LORDS-TABLE, and being intreated hardly, is persuaded to be present at the Ecclesiasticall prayers.

In which auncient undoubted Epistle to the Pope himselfe, we have not mention at all of any Altar, or Sacrament, or Sacrifice of the Altar, but twice together the name of the Lords Table, & also of a dayly Communion, holy food, ministring and partaking of the body and blood of our Lord Jesus Christ &c. Which being the proper genuine & undoubted language of that age, makes me doubt these passages of Tertullian to be forged or corrupted.

De praes. adv. haer p 182 189. Ad uxorē. l. 2 128 129 130 De Coronr Militis p. [...]. & [...] [...]ent. He, as also Diaelogus cum Tryphone and Apol. 2. Justine Martyr, & Clemens Alexandrinus, oft times making mention of the Lords Supper, the Eucharist, bread and wine, receiving the Eucharist at the hands of the Presidents or cheife Ministers, and the Tables to, but never of any Sacrament of the Altar, nor of an Altar, but only here.

Finally, all the forequoted Fathers & Authors expresly determine, that the Christians and Fathers of the Primitive Church for above 250, yeares after Christ had no Temples, Altars, nor Images at all, and that Altars were first brought in by Pope Sixtus the second, about the yeare of our Lord 265. after Tertullians age.

This authority therfore of his, & all others cited in the Coale, &Ster [...]at. l. 1. & 4. Cent. Mag. 2. c. 6. De Retibus [...] Coenā Dominicā. great part of Page 43. 44. 45. 46 D. Pocklingtons Sunday no Sabbath concerning the Antiquity of Churches, Temples, Altars and Bishops chaires among Christians with in 200. yeares after Christ, must needs be fabulous & Apocryphall. He for the most part taking the name Church and Churches, in the Authors quoted (or in truth misquoted) by him, for materiall Churches, which they meane only of the Christian Congregations, who had then no publike Churches, but only private places in Woods, Chambers, Vaults, Caves, and the like, to [Page] meet in, as Apol. adv [...]entes. Tertullian [...],Replie to Harding Artic. 3. divis. 26. p. 144. Bishop Jewell, and ourThe 3. part of the Homily against the Paril of Idolatrie p 66. 67. owne Homilies witnes.

But admit this Booke & Passage to be Tertullians owne, yet then it may be a question; whether Tertullian meanes by Aram the Lords-Table, or that place wherein the Christians mett. [...]e Calep. & Holioke in their Dictionar. Ara. Ara signifying a Sanctuarie, as well as an Altar.

If the place wherein the Christians assembled, as the words preceeding, & drift of the place import, (Sle militer de statlonum diebus, non putant plerique Sacrificiorum Orationibus interveniendum, quod Statio solvenda sit accepta corpore Domini. Ergo denotum Deo obsequium Eucharistia resolvit, an magis Deo obligat? Nonne solemnor erit statio s [...]ad Aram Dei steteris? (to wit after the Sacrament received) Accepto corpore Domini, & reservatio utrumque salarum est, & participatio Sacrificij, & executio officij: which cannot properly be intended, that Tertullian would have the Christians stand all at the Altar, and not depart from it after they had received Christs body and blood, standing still in the place that they received in: but, that they should not depart out of the place wherein they assembled, till all prayers & divine offices were fully ended.

If I say it be meant only of the place or Sanctuary itselfe, then, it makes nothing to the purpose; if of the Altar or Communion Table itselfe, then it will inevitably follow hence, that the Christians of that age received the Sacrament only standing, not kneeling, and so it more disadvantageth the objector one way then benefits him another

However, it is but a single Testimonie, & therfore ought not to [...]ver-ballance those many pregnant, weighty, punctuall authorities to the contrary.

The last authority, to prove the name & use of Altars in the Primitive Church before Arnobius & in O [...]igens time, is S. Cyprians: Three places out of him are quoted in the Coale, but the words not cited.

The first is his Epist. l. 1. Epist. 7. in Erasin. & Epist. 74. Epistle to Epictetus and the people of Assuras. As if it were lawfull after the Altars of the Devill, to [Page] approch to the Altar of God &c. whence we behold and beleive this censure to have come from the disquisition of God; ne apud Altare consistere, that they should not persevere, to stand at the Altar, or any more to handle it: And that they should contend with all their might, that such should not returne againe, ad Altaris impiamenta & contagia fratrum, to the polluting of the Altar, and contagion of the brethren.

The second is his Epist. l. 1 Epist. 9. Epist. 69. in Pamel. Epistle to the Presbyters, Deacons and people of Furnis. It was long agoe ordained in a Councell of Bishops, that no Clergie man or Minister of God should be appointed an Executor or overseer, of any mans will, since all who are honored with divine Preisthood ought not to addict themselves to any thing, but only to serve the Altar and Sacrifices, and to prayers and orisons.

The Leviticall Tribe which did waite on the Temple, and Altar, & divine service, had no inheritance or temporall portion allotted them among their brethren, but others manuring the earth, they should only worship God, &c. Therfore Victor since, against the forme lately prescribed to Preists in the Councell, he hath adventured to appoint Geminius Faustinus being a Presbyter, a Tutor, non est quod prodormitione ejus apud vos fiat oblatio, aut deprecatio nomine ejus in Ecclesia frequentetur, ut Sacerdotum decretum religiose & necessarie, factum, servetur a nobis, simul & caeteris fratribus detur exemplum, ne quid Sacerdotes & ministros Dei Altari ejus & Ecclesiae vocantes, ad saeculares molestias devocet.

The third is his Epist. l. 1 Epist. 12. Apud Pameliū 70. p. 101. Epistle to Januarius. Porro autem Eucharistia & unde baptizati unguntur oleum, in Altari sanctificatur, sanctificare autem non potuit olei creaturam, qui nec Altare habuit, nec Ecclesiam, unde nec unctio spiritalis apud haereticos potest esse; quando constet oleum sanctificari & Eucharistiam fieri apud illos omnino non posse. And in his Oration de Coena Domini, we find only once mention of the Lords Table, & twice of an Altar.

[Page]To these authorities I answer first in generall; that the often mention of an Altar in these places, rather argues the Epistles, & this Sermon not to be Cyprians, then that the Christians, in his time had Altars, which all the forecited Fathers & Authors deny.

2. That many forged workes are attributed to S. Cyprian, and many places in him corrupted, asBastards of the false Fathers p. 11. to 18 D. James & M. Alexander Cooke have proved, & among the vest they manifest his Sermon de Coena Domini, (which mentions Altars) with other of his workes to be none of his, but Arnoldus Bonavillacensis, Censura p. 75. to 82 living about the yeare of our Lord 1156. at least 900. yeares after Cyprian: & these Epistles, for ought I know, may be his or some others;Se Cookes Censura, D. L [...]nes & D. Favar. most at least many of the Epistles, or attributed to other of the Fathers and Popes, being spurious.

3. The name Altar is not usuall in any Orthodox undoubted writers of that age; & Dionysius [...]Alexandrinus (as I have proved in his Epistle, registred byEccles. Hist. l. 7. c. 8. Eusebius) living about S. Cyprians age, twice termes it only the Lords Table.

4. Pamelius in his Notes on these Epistles, seemes to stagger at them, nor knowing certainly to de fine what time they were written, nor what the parties were to whom, or concerning whom, they were directed.

5. S. Cyprian in many other Epistles that are undoubtedly his calls the Sacrament only the Eucharist, the Lords Supper, the Sacrament of Christs body & blood, & the Table in S. Paules words, only the Lords Table.

And in his Epist. l. 2 Epist. 3. in Pamelius Epist. 63. Epistle to Caelicius only concerning the Cup in the Sacrament, which all coufes to be his, he confines all men most punctually to our Saviors institution and example in all things concerning the Sacrament, writing, that Bishops through out the world ought to hold the reason of the Euangelicall truth, and Dominicall tradition, nor to depart from those things which Christ our Master hath both commaunded and done by any humane and novell Tradition; that we ought herein to doe only what the Lord hath done before; that if S. Paul or an Angell from heaven should teach us to doe any [Page] thing, then what Christ hath once taught us and his Apostles preached they are and should be to us an Anathema: That Christ only is to be heard; therfore we ought not to attend what any one before us shall thinke meet to be done, but that Christ who is before all men, hath first done.

Neither ought we to follow the custome of any man, but the truth of God. For if we are the Ministers of God and Christ, I find none whom we ought more or rather to follow then God and Christ.

S. Cyprian therfore tying himselfe and all men thus strictly to Christs institution, & example, in all points and circumstances of the Sacrament: And Christ & his Apostles never administring it at an Altar, nor stiling the Lords-Table, an Altar, & his Apostles never serving nor giving attendance at an Altar, I cannot but from hence conclude, that these Passages certainely are none of Cyprians. But to come to the particular scanning of these authorities.

1. I answer, That the first of them doth not precisly call the Lords-Table, an Altar, nor expresly affirme, that Christians then had Altars, being a meere allusion to the Preists and Altars under the Law, relating to that of 1. Cor. 9. 13. & Exod. 29. 37. 44. as the Text itselfe doth evidence. Which allusions were frequent in our Ministers, Prayers, & Sermons, when we had no Altars in our Church for them to waite at, nor Communion Tables called or knowen by the names of Altars.

2. That it mentions a Canon and Constitution made at least 60. yeares after S. Cyprians time, to wit in the Councell of Anegra An. 314. Canon 1. 2. 3. there being no such Canon extant in any Councell held in his age, which makes it suspuious if not spurious, written long after his decease.

3. If this Epistle make any thing for Altars, then, it makes farre more against our Bishops tenets & power now, since it expr [...]sly affirmes, that the people have power, & are boundin conscience to reject alwayes, and not to receive any man for their Bishop, or to admit him to enjoy his Bishopricke, who shall [Page] fall away from the truth to heresie, or Idolatrie; that by such a lapse he ipso facto looseth his Bishopricke, and, becomes no Bishop, neither ought to be admitted to his former degree of a Bishop, but the people are to elect a new in his ste [...]d; the maine, scope & drist of this Epistle.

To the second I answer, that this Epistle mentions, a Canon LONG BEFORE in a full Councell, not in S. Cyprians age, for ought appeares, before whose dayes we read of no such Councell, but long after; Yea Pamelius notes, that this Epistle was written in some Councell, in what he knoweth not, belike in the 1. 3. or 4. Councell of Carthages, an hundreth yeares after that under S. Cyprian; In which Councells theConcil. Carthag. 1 Can. 6. 9. & 3. Can. 15. & 4. Can. 18. 20. Constitution mentioned in this Epistle, (written as is evident by the subject of it, after these 3. Councells) was made and decreed; & so not S. Cyprians. And indeed the words, Non est quod pro dormitione ejus fiat oblatio, a [...]t deprecatio nomine ejus in Ecclesia frequentetur; discover it rather to be some late Popish Friers, then his.

But admit it his, yet the word Altar, and expression herein used, is but an allusion to that of 1. Cor. 9. 13. & doth not expresly define the Lords Table to be an Altar, or so named or reputed in his age, or that the Christians then had Altars.

And if it makes any thing for Altars in that age, yet that expresly condemnes Clergiemens intermedling with any secular offices, or imployments whatsoever, since they ought wholy, yea solely to addict and devote themselves to Gods service, prayer, preaching, and other spirituall duties of their ministeriall function.

A shrowdeTui opinionem nominis enormiter gravat, quod causas sanguinis agis, quod abjecta Ecclesiarum solicitudine negocijs seculari [...]us te tott [...]m occupas, & involuis. Verum tamen tui professio ordini [...], nec degeneres saeculi curas, nec saevitiam gladij materialis admittis Apost. dicit. Secularia negotia si habueri [...]is, eos, qui contemptibiliores sunt inter vos, ad judicandū eligite. Non decet ordinem profeffionis tuae in alea tanti diutius ludere & salute anime spietate ade [...] damnabiliter secularibus involuere montemque Seir Bariginoso spiritu circumine. Petr. Blesens. Epist. 42. ad Epist. Camoracenj. checke to some of our present Prelates & Clergiemen, [Page] now most zealous for Altars, who dare presume to take upon them temporall offices, honors, imployments, & so farre to ingage themselves in Secular, Temporall, Civill, or State affaires, that many of the [...] almost wholy neglect their spirituall functions and duties, serving the world and Mammon more then God himselfe.

To the third, I answer that this savors not of Cyprians age, in being not the use of Christians then to consecrate chrisme, or the Sacrament, on an Altar, much lesse the Doctrine of that time, that Chrisme or the Eucharist could not be cōsecrated without an Altar, which doctrine being quite contrary to what this Father delivers in his forecited Epistle to Coelicius, I may farther affirme it, to be a l [...]e Popish fo [...]gerie and imposture, then S. Cyprians. And so [...] all the premises I may now safely conclude, notwithstanding these objected authorities in the Coale, that the Primitive Church and Christians for above 250. yeares after Christ had no Altars, neither did they repute or call the Lords Table an Altar, and so my [...] 9. Argument still holds good, maugre all those spurious Fathers & newminted evasions. I now proceed to my 10. Argument:

10. Those things and names which the whole Church, State, & most approved writers of our Church of England have censured, abandoned, & condemned upon good, godly, pious grounds, & considerations heretofore, ought not to be patronized, used, written, preached for, revived, or new erected in our Churches now.

But the whole Church, State, & most approved writers of the Church of England have censured, abandoned, and condemned Altars, with their names, and the calling of the Communion Tables, upon Fox Acts & monum. p. 1211. good, godly, pious grounds & considerations heretofore. Therfore they ought not to be patronized used written for or preached, revived, or new erected in our Churches now; The Major is unquestionable, the Minor evidently proved in, & by the premises, which yet to make more perspicuous, I shall further cleare by these ensuing authorities, Se H [...]d. Cant. O [...]or l 3 s. 271 Osotius,See Novells Reproof of Dormans Proofe f. 15. 16. 17. Dormian,In his Preface before his Replie to B. lewell. Harding,Notes on 1. Cor. 11. sect. 18. on Hebr. 13. sect. 6. the [Page] Rhemists,See Reynolds Conf with Hare c. 8. div 4. Hart, andGarner deEuchar. & others forecited. other Papists, complained of King Edward the 6. Queen Elizabeth, and the Church of England in their time, that they had taken away, broken downe, demolished all the Altars, and cast them out of the Church, setting up prophane Tables or Oister-boards, as they termed them in their steeds, using only such Tables, not Altars, to consecrate the Lords-Supper on; blaming our Church in the selfe same manner,De Eucharistia, or the Sacrament of the Altar. & for the selfe same cause, as the Idolatrous heathens did the Christians in the Primitive Church, for that we have no Altars to consecrate upon.

A cleare Confession and apparant evidence, that the Church of England both in King Edwards, and Queen Elizabeths dayes, abolished and condemned Altars.

Stephen Gardiner Bishop of Winchester scoffingly accused the Protestants in King Edward dayes, that they had no Altars, but Tables and Boardes to eat and drinke at; to which Peter Martyr. Defensia ad [...]. Gard. deEuchar. Peter Martyr Regius Professor of Divinity in the Vniversity of Oxford in King Edwards dayes, returned this answer; What use is there of an Altar, where no fire burnes, nor beastes are slaine for Sacrifices. And concerning bowing to Altars (a Popish Ceremony or rather Idolatry or superstition now much practised, both without Scripture & Canon) he there thus determines; If an Angell from heaven would provoke us to adore either Sacraments or Altars, let him be accursed. I doe not thinke (sayth hee) that any of the Fathers were polluted with so grosse Idolatrie, as to bow their bodyes before Altars, especially when there is no Communion; but if at any time they shall be discovered to have done thus, let none of us be lead by their Bookes, or examples to decline from the strict observation of Gods Law, which peremptorily forbiddeth, the making of Idolls & bowing to them or before them. This was this great learned mans judgment concerning Altars & bowing to them.

William Wraghton in his hunting of the Romish Fox,2. William Wraghton dedicated to King Henry the 8. Basil. 1543. writes thus of the Popish Prelates of England. f. 12, Yee hold still Vestiments, [Page] Popes, incense and ALTARS, organes & crosses in the Church, all which ordinances, Constitutions, & Ceremonies the Pope hath devised & maed, Ergo ye still have the Pope. Receiving Altars among Popish ordinances & Ceremonies in receiving whereof the Pope is still retained.

William Salisbury,3 William Salisbury. in his Battery of the Popes Batter, printed at London Cum Privilegio Anno 1550. & dedicated to the Lord Rich. then Lord Chauncellour of England, spends that whole discourse in condemning Altars, as Heathenish, Jewish, Popish, and unfit to be tollerated in Churches; to the end that the rude and simple people being better persuaded by manifest texts of Holy Scripture, should not have occasion to murmer grudge, or be offended, neither with the godly proceedings of the victorious Metropolitan of England (who as redoubted grand Captine, hath first enterprised, on this most notable feat) nor with any other Bishop or Lawfull Officer, that attempted to plucke downe and remove the Popish Altars out of Christs, Churches and Temples; in the maintenance whereof he was fully persuaded, that all the learned Popist [...] would stifly continue, as he there professeth in his Preface to the Reader.

In which Treatise, after he had shewed Altars to be Jewish and Heathenish, serving only for Sacrifices & offrings, which ended in and with Christs off [...]ing up of his body once for all: be concludes thus: So then now if it be a cleare case, and that by the plaine text of Holy Scripture, that since Christ was once offred on the Altar of the Crosse, all carnall Sacrifices, & all manner of offrings, that ever were wont to be offred upon the Altars, be wholly extinguished, utterly voyd and of none effect. And in as much as no man (being in his right witt when he advisedly perceiveth and plainely understandeth, that the cause of the first invention and building of the Altars was for no other purpose, but to burne or to offer Sacrifices & oblations upon, which manner of Sacrifices God will no longer accept) but he will strait wayes acknowledge, that their ought [Page] not any Altar to remaine to any use among us Christians, after the death and passion of our Master Christ; at which time as he protesteth himselfe, saying, Consum [...]tum est, it is finished; signifying thereby, that Moses Law was not only by him prevented, fulfilled, and finished, but that the same Law or any Commaundment, Rite, Ceremony, or any other part there in contained, (as concerning any burthening or Jurisdiction over the Christians) was to all intents ended, taken away, and fully determined, and the Gospell as it were a new Law, surrogated, confirmed and established in steed of the old.

Therfore Christians thus freed from the Law ought to have no Altars, but Tables; For what husbandman (be he never so simple) will be about to plough his land with a whelebarowe, to harrow it with a slede, or to carry with an harrow? what husbandman, I say is so folish, as to goe about to wede his corne with a sith, to moye his hey with a weeding hoke; and to tedde the same with a rake? Is a leaden Cesterne made for to sayle on the Sea, is a ship, made to be drawne of horses as a waggon upon the Land? do Noble men build sumptuons Palaces for their horses to stand in, and lie themselves in old ruinons stables? or doe men ordeine fetherbeds for their dogges, and lye themselves in kennells? who maketh a Garnar of an Oven, or an Oven of a Garnar? Or who maketh a threshing flore in his dwelling house, and a herth in his barne? who can make a pleasaunt & a brave banketing house, of filthy Schambles, or of a stinking Slaughter house? Yea or who had not rather have his Supper layed on a faire Table before him, then on a bloudy Butchars Cradle.

And so likewise (to apply some of these strong Anagogies and darke sayings to our purpose) is not a Garnar more meete to lay up grain in than an Oven? Is it not more meete to make a threshing flore in a barne then in a mans dwelling house? And to make an herth to kendle fyre on in the middes of a mans house, then by the moyes side in his barne.

[Page]And so who can make the Jewes old slaughter Synagoge to serve for the new Euangelike Banketing Temple? Or who had rather eate the heavenly banket of the Lords Supper on a Jewish, a heathenlyk, or a Popish Altar: then on a decent [...] & a faire comely Table? The unbeleiving Jew defieth Christes Table and his Supper also. The unfaithfull heathen thinkes scorne of the same. The Pope and his Papists make of it a God or a popet. The Jew abhorreth utterly our religion. The Heathen in no sence can away with it. The Pope is well contented to be called a Christian, yea to be thought to be Christ himselfe, so that he give him leave to live like a Jew or a heathen. And shall we seeke upon them? Shall we be partakers of their damnable Ceremonies, of their execrable Rites, and cursed usages? Or is Christes religion so unperfit of itselfe, so needy and beggerly, that it must borrow imbring Fastes of the heathen, borrow Altars of the Pope, & borrow vestimentes of the Jewes? besides an unnumerable sort of other like baggage, which hath heen weeded now of late out of Christes Religion, and now restored home to the owners thereof.

Therfore let us either render home againe unto the heathen, the superstition of the imbring dayes, and to the Pope his halowed Altars, and unto the Jewes, their Aarons vestimentes: or els let us like good companions joyne together in a league with them, and be tenauntes in Commune, & put our religion with theirs in hotch potche.

After which at the end of the Booke he proceeds thus: S. Paul through the secret advertisment of the Holy Ghost did know before hand, then if he had geven the name of an Altar unto the Lord his Table, that there would be in time to come certaine Jewish teachers that would build and sett up Popish Altars in steed of Tables to serve the Lords Supper upon.

And surely the holy D. S. Augustine, nor any other Godly writer, would never have used this terme Altar, so often; after that sort as they did, if they had had but the least inckeling [Page] in the world of foreknowledge, what absurdity, what inconveniencie, and what mischiefe and abomination have been grounded on their translated termes. And I pray yow what though S, Augustine, or other Doctours used to terme the Lords Supper the Sacrament of the Altar, which if it be as I take it (I take it after the most sound and faithfullist understanding) the unlearned people should not be greatly beholden unto them for their straunge termes being so farre fetched.

For thus I understand them: The Sacrament of the Altar that is to say the signe of the Altar, which Altar betokeneth the Crosse, which Crosse betokeneth the Sacrifice that was offred on the Crolle, or the passion and death of Jesus Christ. Wherfore good Christian brethren, let us that are homely fellowes, not be ashamed of the old Termes, that we have at our home in the text of Holy Scripture, which calleth the reverend and healthfull remembraunce of the Lords death by breaking of bread, by the name of the Lords Supper, or the Communion, & partaking of the body & bloud of Christ. And the thing whereat wevel propter art [...] latriam vitandam tutius erit ut sedengenu flectens mensae Dominicae populus accumbere assuescant. They therfore used [...] sit at the Sacrament in King Edwards dayes to avoyd the peril of adoration. sitt devoutly to eate the Lords Supper, lett us both have it, and call it the Lords-bord, or the Lords-Table, and not a borrowed towell, nor a Popish stone Altar, nor yet a wodden Altar, with a Super-altar. And let us present with so far fetched termes and so dearly bought, the Popes glace, and his faire Ladyes of Rome. Thus he.

John Bale Bishop of Osyris,4. Iohn Bale Bishop of Osyris. in his Image of both Churches, or par [...]phrase upon the Revelation, as he makes Christ himselfe the only Altar spoken of and intended. Rev. 6. 9. & c. 11. 1. upon whom the full Sacrifice of Redemption was offred: So in his Preface to the first part of his Booke, he reckons up beades, Altars, Images, Organs, Lights &c. among the Ceremonies of the Popish Church, terming them; the very [Page] filthy dreggs of darknes. All which upon the 17. Chapter fol. 162. he sayth shalbe plucked away by the evident word of God, and then no longer shall this Harlot of Rome appeare. For no longer continueth the whore, then whoredome is in price. Take away the Rites and Ceremonies, the Jewels and Ornaments, the Images and lightes, their Lordships and Fatherhodes, the Altars and Masses, with the Bishops and Preists, and what is their Holy whorish Church any more.

Bishop Pilkington in his exposition upon the Prophet Aggeas c. 1. v. 9,5. B. Pilkington. reckons up Altars, Copes, Masses, & Trentals among other Popish abominations, which the Common people thought would bring them through Purgatory for a little Mony, how wickedly soever they had lived.

And c. 2. v. 3. he writes thus: The Popes Church hath all things pleasant in it to delight the people with all: as for the eyes, their God hanges in a rope, Images gilded, painted, carved most finely, copes challaces crosses of gold and silver banners, with Reliques and Altars: for the eares, singing, ringing and Organs piping: for the nose frankincense sweet; to wash away sinnes, as they say, Holy water of their owne holying, and making Preists an infinite sort, Masses, Trentalls, driges, and pardones &c.

But where the Gospells preached, they knowing that God is not pleased, but only with a pure heart, they are content with an Honest place appointed, to resort together in, though it were never hallowed by Bishops at all, but have only a pulpit, a preacher to the People, a Deacon for the poore, a Table for the Communion, with bare walles, or els written with Scriptures, haveing Gods eternall word, sounding alwayes amongst them in their sight and eares; and last of all they should have good discipline, correct faults, and keepe good order in all their meetings.

Learned M. Thomas Becon,6. Thomas Becon. in his workes in Folio, printed at London Cum Privilegio An. 1562. & dedicated by name to both their Archbishops & all the Bishops of England, & by [Page] them approved; hath many excellent passages and invectives against Altars, some whereof I shall transcribe at large. In his Humble supplication unto God, for the restoring of his Holy word, written in Queen Maries dayes vol. 3. fol. 16. 17. 24. 29. He writes thus: Moreover,Heb. 13. Altars not tollerable among Christians heretofore we were taught, to beate downe the Idolatrous and Heathenish Altars, which Antichrist of Rome intending to set up a new Preisthode, & a strang Sacrifice for sinne, commaunded to be built up, as though calfes, goates, sheep, & such other brute beastes should be offred againe after the Preisthode of Aaron,Christ, his Apostles and the primative Church used tables at the ministration of the holy Cōmunion for the sinnes of the people, and to set in their steed in some convenient place a seemly Table, and after the example of Christ, to receave together at it the holy mysteries of Christs body and bloud in remembrance that Christs body was broken, and his bloud shead for our sinnes.

But now the sacrificing [...]orcerers shame not, both in their private talke, and in their open Sermons spitefully to call the Lords Table an Oysterbord, and therfore have they taken out of the Temples those seemely Tables, which we following the examples of the dearly beloved sonne, and of the Primative Church used. at the Ministration of the Holy Communion, and they have brought in againe their bloodly and butcherly Altars. and upon those they sacrifice & offer dayly,O cruell butchers. say they, that is, they kill, slea and murder thy deare sonne Christ for the sinnes of the people. For as thy Holy Apostle sayth Heb. 9. Where no sheading of bloud is, there is no remission and forgivenes of sinnes. If thorow their Massing, sinnes be forgiuen, then must the Sacrifice that there is offred, be slain, and the bloud thereof shead.

If the Massemonger therfore offer Christ up in their Masses, a Sacrifice unto God for the sinnes of the people,O murtherers. so followeth it that they murder, kill and slea Christ, yea and shed his bloud at their Masses, and so by this meanes we must needes confesse, that bloody Altars are more meet for such bloody butchers, then honest and pure Tables.

[Page]But we are taught in the holy Scriptures Rom. 6. that Christ once raised from death, dyeth no more. Death hath no more power over him. For as touching that he died, he died concerning sinne once. And as touching that he liveth, he liveth unto the God his Father. If Christ therfore died no more, then doe the Papists sacrifice him no more. If they sacrifice him no more, then are they but jangling juglars, and their Masses serve for none other purpose;Masses why they serve. but to keepe the people in blindnesse, to deface the passion and death of Christ, and to maintaine their idle and drafsacked bellies, in all pompe and honor, with the labor of other mens hands, and with the sweat of poope mens browes, so farr is it of, that they with their abominable Massing & stincking sacrificing, put away the sinnes either of the quicke or of the dead, as they make the unlearned & simple people to beleive.

Ah Lord God & heavenly Father, if thou were not a God of long suffring & of great patience, how couldest thou abide these intollerable injuries, and so much detestable blasphemyes, which the wicked Papists committ against thee & thy sonne Christ, in their Idolatrous Masses, at their Heathenish Altars.

As in the dayes of wicked Queen Jezabel,The Lords Table cast out of the Temples Dan. 11. the Altars of the Lord were cast downe, and other Altars were reared, and set up to Baal: even so now the Tables of the Lord, where the Holy Communion was most Godly ministred, are cast downe & broken on peces, and Idolatrous Altars built up to the God Moazim, to Erkenwald, to Grimbald, to Catherine, to Modwyne,1. Cor. 10. &c. But ô Lord, bannish out of the Congregation that most vile & stinking Idoll the Masse, and restore unto us the Holy & blessed Communion, that we eating together of one bread, and drinking of one Cup, may remember the Lords death, & be thankfull, to thee.

Purge our Temples of all Popish abominations, of Ceremonies,Ceremonies. of Images, of Altars, of Copes, of vestmentes, of Pixes, of Crosses, of Censers, of Holy waterbuckets, of Holy [Page] bread basketes, of Chrismatories, & above all Idolatrous Preists, and ungodly ignorant Curates.

And in his Comparison between the Lords Supper and the Popes Masse fol. 100. 101. 102. 103. He proceeds thus; Christ in the administration of his most holy Supper,The apparell of the Massemongers. used his common & dayly apparel. The Massemonger like Hickescorner being dressed with scenicall & gameplayers garments, as with an Humerall, or Ephod; with an Albe, with a girdle, with a stole, with a maniple, with an amice, with a chesible,The gesture which the Masse mongers use in their Masse. and the like &c. commeth unto the Altar with great Pompe, and with a solemne pace. Where (it is wonderfull to be spoken) how he setteth forth himselfe, to all Godly men to be lamented & pitied, & to children, even to be derided & to be lauged to scorne, while like another Roscius, with his foolish, playerlike & mad gestures, the poore wretch wrytheth himselfe on every side, now bowing his knees, now standing right up, now crossing himselfe, as though he were a frayd of spirites, now stoping downe, now prostrating himselfe, now knocking on his breast, now sensing, now kissing the Altar, the Booke and Patene, now streching out his armes, now folding his hands together, now making charecters, signes, tokens, & crosses, now lifting up the bread & Chalice, now holding his peace, now crying out, now saying, now singing, now breathing, now making no noise, now washing of hands, now eating, now drinking, now turning him unto the Altar, now unto the people, now blessing the people either with his fingers, or with an empty cuppe, &c.

When it evidently appeareth by the Histories, that the Ministers of Christes churche in times past when they ministred the Holy Sacraments, either of Baptisme or of the Lords Supper, used none other, then their Common and dayly apparell: yea and that unto the time of Pope Stephen the first, which first of all (as Sabellicus testifyeth) did forbidd, that from thence, forth Preistes in doing their divine service should no more use their dayly aray, but such holy garmentes [Page] as were appointed unto that use. This Bishop lived in the yeare of our Lord 260.

Christ simply and plainly, and without any decking or gorgious furniture, prepared and ministred that heavenly banket.

The Massemonger with a marvelous great pompe & wonderfull gay sh [...]w setteth forth his marchandise.The Masse mongers Trinkets.

For he hath an Altar sumptuously built, yea & that is covered with most fyne and white linnen clothes, so likewise richly garnished, decked and trimmed with divers gorgious pictures, and costly Images. He hath also crewettes for water and for wine, towels, coffers, pyxes, Philacteries, banners, candlestickes, waxe candles, organes, singing Bells, sacry belles, chalices of silver and of gold, patenes, sensers shyppe, frankensence, Altar cloothes, curtines, paxes, basyns, ewers, crosses, Chrismatory, Reliques, jewels, owches, precious stones, myters, crosse staves, and many other such like ornaments, more meet for the Preisthode of Aaron, then for the mynistery of the New Testament.

It is nobly sayd ofLib 2. Offic. c. 18. S. Ambrose, the Sacraments require no gold, neither do they delight in gold, which are not bought for gold. The garnishing of the Sacramentes is the redemption or deliverance of the captives and prisoners. And verily those are precious vesselles, which redeeme soules from death. That is the true treasure of the Lord, which worketh that, that his bloud hath wrought.

Againe he sayth: The church hath gold, not that it should keepe it, but that it should bestow it, and helpe when need is. For what doth it profitt to keep that, which serveth to no use?

Christ did minister the Sacrament of his body and bloud to his Disciples, sitting at the Table. When the time was now come (sayth Luke) Jesus sate downe, and his 12. Disciples with him. Luc. 22.

The Massemonger, delivered the bread and wine to his [Page] geates kneeling before the Altar. In distributing the mysteries of his body & bloud, Christ the Lord used not an Altar after the manner of Aarons Preistes, whom the Law of Moses appointed to kill and offer beastes, but he used a Table, as a furniture, much more meet to gett, defend, confirme, encrease and continue Frendship.

But the Massemonger as one alwayes desirous to shed bloud, standeth at an Altar, and so delivereth the Communion to his people: when as the Apostle speaking of the Holy banket, maketh mention not of an Altar, but of a Table, saying, 1. Cor. 10. Ye cannot be partakers of the Lordes Table, & of the Table of the Devills.

Neither did the ancient & old Church of Christ alow these Aaronicall and Jewish Altars. For they used a Table in the administration of the Lords Supper, after the example of Christ, as it plainly appeareth both by the Holy Scriptures,Altares. & also by the writings of the auncient Fathers and Doctors.

For the Sacrifices taken away, to what use, I pray yow should Altars serve among the Christians? except ye will call againe, and bring in use the Jewish or rather Idolatrous Sacrifices.

Truly Altars serve rather for the killing of beastes, then for the distribution of the pledges of amity or Freindship;Note. neither doe those Altars more agree with the Christian Religion,Exod. 2 [...]. then the cawdron, the fyrepanne, the basen, the sholve, the fleshhoke, the gredyrne, and such like instruments, which the Preistes of Aaron used in preparing, dressing, and doing their Sacrifices.

For unto the Honest, seemly & worthy celebration of the Holy banket, of the body and bloud of Christ, we have need not of an Altar, but of a Table, except ye will say, that the primative Church,When Altars came first into the Church which more then two hundred yeares after Christes ascension used Tables at the Celebration of the divine mysteries: yea except ye will say that Christ himselfe the Author of this most Holy Supper, did dote & was out of his [Page] witts, which not standing at an Altar, like Aarons Preist, but sitting at a Table, as a Minister of the New Testament did both ordaine and minister this Holy & Heavenly food.

For who is so rude & ignorant of antiquities, which knoweth not, that Pope Sixtus the second, about the yeare of our Lord 265. brought in the Altars first of all in the Church forbidding Tables any more to be used from thenceforth at the ministration of the Lords Supper; when notwithstanding from Christes ascension unto that time, the Lords Supper was alway ministred at a Table, according to the practise of Christ of his Apostles, and of the Primative Church? But there is but one only Altar of the Christians even Jesus Christ, the Sonne of God, and of the virgine Mary, of whom the Apostle speaketh on this manner, Heb. 13, We have an Altar, whereof it is not Lawfull for them to eate, which serve in the Tabernacle.

Our Altar is not of stone, but of God. Not Worldly, but Heavenly, not visible, but invisible. Not dead, but living; upon the which Altar whatsoever is offred unto God the Father, it can none otherwise be, but most thankfully and most acceptable.

And like as Christ administring the most Holy mysteries of his body & blood to his Disciples, sat downe at the Table. So likewise his Giustes, that is so say his Apostles, sitting at the same Table receaved that Heavenly food sitting.

But the Massemonger delivereth not the Sacramentall bread unto the Communicants except, they first of all kneele downe with great humility & reverence, that they may, by this their gesture declare & shew evidently to such as are present, that they worship & honour that bread for a God: which is so great & so notable wickednesse as none can exceed, when it is plaine & evident by the ancient writers, that the Geastes of the Lords Supper long and many yeares after Christes resurrection sat at the Table.

So farre is it of, that they either after the manner of the Jewes stood right up: or after the custome of the Papists [Page] kneeled, when they should receave the Holy mysteries of the body & blood of Christ.

So in his Cathechisme f. 484. To the same purpose he proceeds thus:

Father.

What thinkest, thou, is it more meet to receave the Supper of the Lord at a Table,A Table more meet for the ministration of the Lords Supper, then an Altar. or at an Altar?

Sonne.

At a Table.

Father.

Why so?

Sonne.

For our Saviour Christ did both institute this Holy Supper at a Table, and the Apostles of Christ also did receive it at a Table.

And what can be more perfect then that, which Christ and his Apostles have done.

All the primative Church also received the Supper of the Lord at a Table.

And S. Paul 1. Cor. 10. speaking of the Lords Supper, maketh mention not of an Altar, but of a Table. Ye can not be partakers, sayth he, of the Lordes Tables, and of the Devills also.

Tables for the ministration of the Lords Supper continued in the Church of Christ, almost 300. years after Christ universally, and in some places longer, as Histories make mention: So that the use of Altars is but a new invention, and brought in, as some write, by Pope Sixtus the second of that name.

Moreover an Altar hath relation to a Sacrifice. And Altars were built and set up at the Commandement of God, to offer Sacrifice upon them. But all thoseHeb. 10 [...]. Sacrifices doe now cease, (for they were but shadowes of things to come) therfore the Altar ought to cease with them.

Christ alone is our Altar, our Sacrifice & our Preist. Our Altar is in Heaven, Our Altar is not made of stone, but of flesh & blood: of whom the Apostle writes thus Heb. 13. We have an Altar, whereof it is not Lawfull for them to eat which serve the Tabernacle.

[Page]Furthermore the Papists have greatly abused their Altars, while they had such confidence in them, that without an Altar, or in the stead thereof, a Super-altare, they were perswaded that they could, not duely & truly, and in right forme minister the Sacrament of the body and bloud of Christ.

And this their Altar and Superaltar, likewise must be consecrate, have prints and charactes made therein, washed with oyle, wine and water, be covered with a cloth of hayer, and be garnished with fine white linnen clothes & other costly apparell, or els whatsoever was done thereon, was counted vaine & unprofitable.

The use also of Altars hath greatly confirmed & maintained the most wicked error and damnable heresie, which the Papistes hold, concerning the Sacrifice of the Masse; while they teach, that they offer Christ in their Masse to God the Father, an oblation and Sacrifice for the sinnes of the people both of the living and of the dead, and by this meanes they greatly obscure and deface that most sweetsmelling & alone true perfect and sufficient Sacrifice of Christes death.

And therfore all the Altars of the Papists ought now no lesse to be throwen downe, and cast out of the Temples of the Christians, then in times past the Altars of the Preistes of Baal.

So far is it of that they be meet to be used, at the Celebration of the Lords Supper. Finally, who knoweth not that we come unto the Lords Table, not to offer bloody Sacrifices, to the preformance whereof we had need of Altars, but to eate and drinke, and spiritually to feed upon him that was once crucified and offred up for us on the Altar of the crosse, a sweet smelling sacrifice to God the Father, yea and that once for all.

Now if we come together to eate and drinke these Holy mysteties, & so spiritually to eate Christes body and to drinke his blood unto salvation both of our bodies & soules, who seeth not, that a Table is more meet for the celebration of the [Page] Lords Supper, then an Altar.

Father.

Thy reasons are good and not to be discommended.Of gestures to be used at the Lords Table. But what sayest thou concerning the gestures to be used at the Lords Table? Shall we receave those Holy mysteries, kneeling, standing or sitting?

Sonne,

Albeit I know & confesse, that gestures of themselves be indifferent, yet I would wish all such gestures to be avoyded, as have outwardly any appearance of evill, according to this saying of S. Paul 1. Thess. 5. Abstaine from all evill apparaunce.

And first of all,Of kneeling. forasmuch as kneeling hath been long used in the Church of Christ, at the receiving of the Sacrament, thorow the doctrine of the Papistes, although of it selfe, it be indifferent, to be, or not to be used, yet would I wish, that it were taken away by the authority of the hier powers.

Father.

Why so?

Sonne.

For it hath an outward appearaunce of evill. When the Papist thorow their pestilent perswasions had made of the Sacramentall bread and wine a God, then gave they in Commandment streight wayes, that all people should with all reverence kneele unto it, worship & honour it.

And by this meanes this gesture of kneeling creept in, and is yet used in the Church of the Papistes, to declare that they worship the Sacrament, as their Lord God and Saviour. (Whence M. Roger Cutchud. in his 1. & 2. Sermon of the Sacrament An. 1552. printed Cum Privilegio, Anno 1560. writes:) Many comming to the Lords Table, doe misbehave themselves, & so doe the lookers on, in that they worship the Sacrament with kneeling & bowing their bodies, & knocking their breasts, & with Elevation of their hands. If it were to be elevated & served to the standers by, as it hath beene used, Christ would have elevated it above his head. He delivered it into the hands of his Disciples; bidding them to eate it, & not to hold up their hands to receive it, & not to worship it: & so delivered it to them SITTING, & not kneeling: Only God is to be so honered with this kinde of reverence, & no [Page] Sacrament: for God is not a Sacrament, neither is the Sacrament God. Let us use it as Christ and his Apostles did. If thou wilt be more devout, then they were, be not deceived, but beware that thy devotion be not Idolatrie.)

But I would wish with all my heart, that either this kneeling at the receiving of the Sacrament, were taken away, or els that the people were taught, that that outward reverence was not given to the Sacrament and outward signe, but to Christ, which is represented by that Sacrament or signe.

But the most certaine & sure way is utterly to cease from kneeling, that there may outwardly appeare no kind of evill, according to this Commaundment of S. Paule 1. Thess. 5. Absteine from all evill appearaunce: Lest the enemies by the continuance of kneeling should be confirmed in their error, and the weaklings offended, and plucked backe from the truth of the Gospell. Kneeling with the knowledge of godly honour is due to none but to God alone. Therfore when Satan commaunded our Saviour Christ to kneele downe before him & worship him: He answered, It is writen; thou shalt worship the Lord, Math. 4.

Standing,Of standing. which is used in the most part of the reformed Churches in these our dayes, I can right well allow it, if it be appointed by common order, to be used at the receaving of the Holy Communion.

And this gesture of standing was also used at the Commaundment of God of the old Jewes, Exod. 12. when they did eate the Paschall Lambe, which was also a Sacrament and figure of Christ to come, as our Sacrament is a signe & figure of Christ come and gone. Neither did that gesture want his mysteries.

For the standing of the Jewes at the eating of the Lords Passeover, signified that they had a further journey to goe in matters of Religion, and that there was a more cleare light of the Gospell to shyne, then had hethereto appeared unto them, which were wrapped round about with the darke shadowes [Page] of ceremonies: againe that other, yea and these more perfect Sacraments, were to, be given to Gods people, which all things were fulfilled and came to passe under Christ, the authour of the Heavenly doctrine of the Gospell, and the institutor of the Holy Sacramentes, Baptisme and the Lords Supper.

Now as concerning sitting at the Lords Table,Of sitting. which is also used at this day in certayne reformed Churches, if it were received by publique authority and common consent, and might conveniently be used in our Churches; I could alow that gesture best.

For asNote. it is be doubted, but that Christ and his Disciples sate at the Table, when Christ delivered unto them the Sacrament of his body and bloud: which use was also observed in the primative Church, and long after.

So likewise it is most Commonly, that we Christians follow the example of our M. Christ, and of his Disciples. Nothing can be unreverently done, that is done of the example of Christ & of his Apostles. We come together to eate and drinke the Holy mysteries of the body and bloud of Christ; we have a Table set before us, is it not meet and convenient, that we sitte at our Table?

The Table being prepared who standeth at his meat? yea rather who sitteth not downe? when Christ feed the people, he bad them not kneele downe, nor stand upon their feet, but he commaunded them to sit downe, John 6. which kind of gesture is most meet when we assemble to eate and drinke, which thing we doe at the Lords-Table. Neither doth the sitting of the Communicants at the Lords Table want her mystery.

For as the standing of the Jewes at the eating of the Lords Passeover signified, that there was yet to come another doctrine then the Law of Moses, even the preaching of the glorious Gospell of our Lord and Saviour Christ Jesu: & other Sacraments then Circumcision and the Passeover, even the [Page] Sacraments of Baptisme and the Lords Supper. So in like manner the sitting of the Christen Communicants at the Lords Table doth signifie, preach and declare unto us, that we are come to our journeyes end concerning Religion, & that there is none other doctrine, nor none other Sacraments to be looked for, then those only, which we have already receaved of Christ the Lord.

And therfore we sitting downe at the Lords Table shew by that our gesture, that we are come to the perfection of our Religion, and looke for none other doctrine to be given unto us: Notwithstanding as I sayd before, gestures are free, so that none occasion of evill be either done or offred.

In all things which we call indifferent; this rule of S. Paul 1. Thess. 5. is diligently to be obeyed: Abstayne from all evill apparaunce.

Father.

I doe not disalow thy Iudgment in this behalfe.Of vestures at the ministration of the Lords Supper. But come of, tell me: what sayest thou concerning the vestures, which the Ministers use at the ministration of the Lords Supper?

Sonne.

In some reformed Churches the Ministers use both a surplesse & a cope, in some only a surplesse: in some neither cope nor surplesse, but their owne decent apparell.

Father.

And what thinkest thou in this behalfe?

Sonne.

When our Lord and Saviour Christ Jesus did minister the Sacrament of his body & blood to his disciples, he used none other but his owne Commone & dayly apparell: & so likewise did the Apostles after him, and the primative Church likewise used that order, & so was it continued many yeares after, tyll superstition began to creep into the Church. After that time, fonde, foolysh fansye of mans idle brayne devysed without the authority of Gods word, that the Minister in the divine service, and in the ministration of the Holy Sacraments should use a white linnen vesture, which we now commonly call a Surplesse.Surplesse.

Untill this tyme the Church of God continued in the simplicity [Page] of Christ & of his Apostles, requiring no paynted visores to set forth the glory & beauty of our Religion: which is then most glorious, and most beautifull; when it is most simple, & none otherwise setforth, then it was used and left unto us of Christ, & of his Apostles.

And contrarywise it is then most obscured & defaced, when it is dawbed over with the vile & vayne colours of mans wisdome, although outwardly never so gorgious and glorious.

Afterward as superstition grew and encreased, so likewise the people began more and more to be liberall in giving to the Church, and in adourning, decking & trimming the Temples of the Christians, yea & that so much the more, because they were now perswaded, that such Temples, and will workes pleased God, deserved remission of sinnes & everlasting life.

By this meanes came it to passe, that the simple and plaine Tables, which were used in the Apostolike and Primative Church, were taken away, and standing Altars set up, and gorgeously decked with sumptuous apparell, & garnished with gold, pearle, & precyous stone. And because that he, which should minister at that gorgeous & sumptuous Altar, should answer in some points to the glory thereof, therfore it was devised, that the minister also should have on his backe See D. Rainolds conference with Hart c. 8. divis. 4. 5. Haddon contra Osorium lib. 3. fol. 285. M. Nowels Reproofe of Dormans Proofe fol. 66. And Thomas Becons Comparison between the Lords Supper, & the Popes Masse. Bishop Iewel Defence of the Apologie part. 3. c. 5. divis. 1. galant and gorgious apparell, as an Amyce, an albe, a tunicke, a girdle, a fannell, a stole, a vestment &c. whereof some were made of silke, some of veluet, some of cloth of gold, yea & those garnished with Angels, with Images, with birds, with beastes, with fishes, with floures, with herbes, with trees, and with all things that might satisfy and please the vaine eye of the carnall man.

[Page] And all these things being before but voluntary, gre [...] afterward unto matters of so great waight & importance, yea unto such necessity, that it was made a matter of conscience, yea it was become deadly sinne to minister the Holy Communion without these scenicall, Histrionicall, & Hickescorner like garments; so that now to sing Masse or to consecrate, as they use to say, without these Popish robes, is counted in the Church of the Papists more then twice deadly sinne, so farr is it of, that these Missall vestures are now things of indifferency.

Wherfore in my judgment, it were meet and convenient, thatSee Fox Acts and Monum. p. 1873. 1356. 1366. 1384. 1405. 1604. 1781. 1834. 1837. accordingly. 7. Deane Nowell. all such disguised apparell were utterly taken away, forasmuch as it is but the vaine invention of man, & hath been greatly abused of the Massing Papistes? For what hath the Temple of God to do with Idolls? what concord is there between Christ and Beliall: what have the vestiments of a Popish Altar, to doe with the Table of the Lord Christ.

Many such passages are in this Author, which for brevity case I pretermitt.

Reverend M. Alexander Nowell, in his Reprofe of Dormans profe, printed at London Cum privilegio Anno 1565. fol. 15. 16. 17. & 66. writes thus: Touching the name of Altars, which M. Dorman so gladly catcheth hold of here is S. Basill (as he did before in S. Cyprian lib. 3. Epist. 9.) where we call it the Lords Table, we have for us good authority.

First, that Christ instituted the Sacrament at a Table, and not at an Altar, is most manifest: except M. Dorman would have us thinke, that men had Altars in steed of Tables, in their private houses in those dayes, but our Saviour expressely saying, that the handes of him, who should betray him, were upon the Table, taketh away all doubting. Luc. 22. c. 21.

And S. Paule 1. Cor. 10. v. 21. also calleth it Mensam Dominicam, the Lord his Table.

Sure I am that M. Dorman, & all the Papists with him, can not say so much out of the Scriptures of the new Testament, [Page] for their Altars, as I have alledged for the Lords Table, they may goe therfore & joyne themselves to the Jewes, as in multitude of Jewish ceremonies, so in Altars also; as it seemeth indeed, they would both become themselves, and make us too Jewes, rather then Christians.

If S. Basill, & some old writers call it an Altar, that is no proper, but a figurative name, for that as in the old Law their burnt offrings & Sacrifices were offred upon the Altar, so are our Sacrifices of prayer, and thankgiving &c. offred up to God at the Lords Table, at it were an Altar.

But such kind of figurative speech, can be no just cause, to set up Altars, rather then Tables, unlesse they think that their crosses also should be turned into Altars, for that like phrase is used of them, where it is sayed, Christ offred up himselfe upon the Altar of the Crosse.

Now the oldChrysost. Hom. [...]18. in 2. Cor. August. Tract. 26. in Ioan. & multi multis locis Doctors doe call it the Lords Table, usually, truly, without figure, and agreably to the Scriptures. Concerning the spirituall worship or service of God, or Sacrifice, if yow will (seeing it is also mentioned in S. Basill) due to be done at the Lords Table, which, as a fore is noted, he calleth an Altar, it is not lacking in our Churches at the Lords Table: that is to say, true repentaunce of heart, which is as the Prophet calleth it, Psal. 51. v. 19. a service & a Sacrifice pleasaunt unto God, the offering up of our prayers & prayses unto God; which service and Sacrifice of prayse, as the Psal. withnesseth, Psa. 50. c. 14. v. 23. doth honour God; & specially that Sacrifice of thankes giving, most peculiar to this Altar or Lords Table, and to that Holy Sacrament, having thereof a peculiar name, being called with the Greekes Eucharistia, to say, thankes giving, for the gratefull remembraunce of that one Sacrifice offered by our Saviour once for all: which Sacrifice of thanks giving we joyntly with other present, doe offer up to Christ our Saviour, in the memoriall by him selfe, and by faith in our heates doe communicate his precious body and blood, a Sacrifice by him selfe offred for us.

[Page] Neither are our oblations, or offrings to the poore lacking, when we come to this Altar, which S. Paul Phil. 4. v. 18. also calleth a Sacrifice acceptable, and pleasant to God, where as yow Papists have no such thing, but only the bare word Offertorium, without any offring for the poore; saving that yow did not forget to receive the offrings for your selves at the usuall offring dayes, and when any Dirige, or Monthes mind did fall.

Thus yow se, M. Dorman, that we have even that same spirituall worship, service, and Sacrifice too (if yow so will) due to be done at this Altar, that is to witt, the Lords Table, which S. Paul speaketh of here, and any other Altar or service he meaneth not, nor knew none.

And were yow not altogether to grosse, S. Basill so oft speaking of spirituall worshipping, and spirituall service, might somewhat reforme your carnall and sensuall understanding? yow se we doe not sticke to grant yow not only a spirituall worship and service, but a Sacrifice too, which yet hath no need of your Altars, framed to your selves, upon this false phantasie, that the body and bloud of Christ are there offred by the Preistes, for the quicke & dead, with the abuse of that distinction of the bloudy and unbloudy offering of Christs body, applied to the same: which altogether is a false fable, & a vaine dreame most meet for M. Dorman.

The Scriptures, Heb. 10. v. 10. 12. 14. & 13. 11. 12. doe thus teach us, that Christ our Saviour once for all offred up his body and bloud upon the Altar of the Crosse, the one & only Sacrifice of sweet Saviour to his Father: by the which one oblation of the body of Christ [...] a Sacrifice for our sinnes, once for ever offered, and no more to be offered by any man, we be sanctified and made perfit.

Wherfore the Popish Preistes, which doe repeate often the Sacrifice of Christs death, as they doe teach, thereby, as much as in them lieth, doe take away the efficacie and vertue of the Sacrifice of Christes death, making it like to the [Page] Sacrifices of the old Law: the imperfection of which Sacrifices, S. Paul doth prove by the often repetition of the same. For the continuance whereof their Preistes needed also succession: but Christ is a Preist for ever without succession, as the Apostle Heb. 10. plainly teacheth.

Our service and Sacrifice now, is the often and thankfull remembraunce of that only Sacrifice, in the receiving of the Holy Sacrament at the Lords Table, according to his owne institution: Hoc facite in memoriam mei. Doe this in remembrance of me: with spirituall feeding by faith also, upon that his most precious body and bloud, so by him for us offered. Touching the pulling downe of your Altars, I answer: they are justly destroyed, as were those wicked Altars by Asa, Josaphat, Ezechias, Josias, godly Kings of Juda destroyed, 4. Reg. 18. c. 22. 4, Reg. 23. 2. Para. 14. a. 3. 2. Para. 17. b. 6. 2. Para. 31. a. 1. 2. Para. 34. a. 4.

For as abominable Idolatrie was committed on, & before your Altars, as ever was upon, and before those.

If yow require prouses hereof, you shall have them in their due places of the Masse, & of Idolatrie to Images, after which he complaines thus of the Papists: also of Christians we have made us Jewes, and your selves of Ministers of the Gosple have yow made Jewish and Aaronicall Levites, yow have on Aarons robes, yow use his gestures, yow have brought in his incense, his censers, his Altars, his candles, his candlestickes, his belles, and his banner, his gold and his silver into the service and Temple of God.

Of the which beginning of things, S. Hierome Hierom ad Demetriadem, & ad Nepotian. in his time much cōplained. And would to God yow had done no worse, then thus to make us & your selves altogether Juish, by your shadowes imitating and counterfeyting the old Law.

Elegant Walter Haddon8. Walter Haddon. & M. Fox in his answer to Hierom Osorious lib. 3. fol. 271. write thus concerning Altars: Now whereas thou sayest, that Images, signes, Crosses and Altars are cast downe, I suppose that this part of the Complaint doth [Page] not much appertaine to Luther, or the Ministers of the Eua [...] gelicall doctrine, when as they never put any hands to the pulling downe of them.

Neither is it equall, that those who are but private men, should by force & Tumults take liberty to themselves, to do [...] any thing in the Common wealth or Church.

But if the Magistrates by their lawfull authority, because they see it agreeable to the word of God, doe piously and quietly doe their office therein, what hath Osorius a private man and a stranger here, either to scould at, or to intermedle with it.

If King Sebastian shall thinke meet to cherish and follow these parts of the Roman Superstition in Altars, in Images, in Pictures, and adoring Images, he hath the voyces of the Scripture on the one side, of Monkes on the other, to which he may chuse whither he will harken, he may doe in his Reipublike, at his perill and pleasure, But on the other side if Elizabeth Queen of the English, the Scripture leading her, shall thinke meet, that these filthinesses of impure superstition, which no Christian may endure without the danger of himselfe, and of his, rightly to be driven from the Empire, & cast out of the Realme, verily shee doth nothing therein, which may not plainly be defended by the perspicuous authority of the sacred Scripture, and by the great examples of the most approved Kings.

Unlesse perchance Osorious shall thinke the memory of Ezekiah, Josiah, Jehosaphat, not much to be appladed, who both destroyed Altars, and Images & Groves, and breake in peeces the brasen Serpent, or then Gedion also who when he was no King cut downe the Grove, and overturned the Altar, what therfore? that which in the Carnall Law was lawfull to the Kings of the Jewes, shall it be lesse lawfull to our governers, Magistrates in the spirituall Kingdome or Christ? Or shall that then which in them was thought worthy of prayse, & reward by the verdict of the Scriptures, be condemned [Page] of impiety in Christian Princes now? After which he proceeds, to justifye this action in breaking downe and abolishing Images & Altars, by Histories, Fathers, and Councells in the Primative times.

D. Fulke,9. D. Fulke in his Confutation of the Rhemist Testament on the 1. Cor. c. 11. sect. 18. fol. 287. determines thus of Altars: But yow proceed & say, for this prophane Tables are removed, and Altars consecrated. Christ and his Apostles were to blame (if it be as yow say) to minister upon prophane Tables, without consecrating of Altars, But who shall beare witnes for consecration of Altars? who but S. Augustine Serm. 255. de tempore. And who shall warrant us that this Sermon is not falsly intituled to S. Augustine (as a great number of those Sermons are?) But admit it be Augustines owne auctority, yet he speaketh only of consecrating of Altars, not for this end to discerne the Lords body and bloud. For that their Tables and Altars were dedicated to the Holy use of ministration, it is not the matter we stand upon, but whither they were consecrated for this end.

They were called Altars unproperly, as the Sacrament was called a Sacrifice, the Ministers sacrificing Preists & Levites, yet were they neither in matter, for me nor use, like unto your Popish Altars of stone, that were set against a wall. For they were Tables of wood, and so commonly were called, as it is manifest by S. Augustine Ep. 50. Bonifacio. And Optatus l. 6. both speaking of the rage of the Donatists, which brake, or shaved, or scraped the boardes of the Altar or Table.Note, IT STOOD IN THE MIDDEST, THAT THE PEOPLE MIGHT STAND ROUND ABOUT IT. Euseb. l. 10. c. 4. ad Paulin. tyr. ex Aug. de verb. Dom. secund. Joan. Serm. 46. It was removeable & carried by the clerkes August. Quaest. vet. & nov. Test. q. 101. Or otherwise as appeareth by Optatus l. 6. Therfore it is nothing like Popish Altars. So on Matthew 23. fol. 46. sect. 7. he determines thus:

[Page] Popish Altars that are set up to overthrow the Altar of the Crosse, are not Holy but cursed. And so is all that pertaineth to them. Neither have they perfection of the Lords Altar that was in the Temple, which was a figure of Christs only true Sacrifice once offered, & that never can be sacrificed againe, (as S. Augustine Sayth) Neither did the Altars of the temple sanctifie by touching, for then the murtherer vvhich tooke hold of the hornes of the Altar, should be sanctified, whom God commaunded to be drawne from thence & executed, Exod. 21. 14. 1. Reg. 2. 28. Neither if any man had offered any other gift, then that God which commaunded, had the gift been made Holy by touching the Altar, for it was the ordinance of God, by which the Altar sanctified the gift, and not any quality in the Altar. It is like you are sicke of the disease of the Pharisees, which was covetousnes, (as Chrysostome and Theophylact note) by magnifying the gifts of the Altar.

M. James Calfhill,10. M. Calfehill. in his Answer to Marshalls Treatise of the Crosse, London. 1565. the Preface to the Reader, writes thus: Thus Idolls brought in Oratories, Chapels and Altars, Sacrifices, vestimentes & such like, vvhich all be utterly condemned of the Lord. fol. 31. 32. he proves out of Origen, that the primative Christians had neither Images nor altars in their Churches.

And fol. 95. writing against the Popish manner of consecrating Churches, he concludes thus: then they put on their Massing coates, and come like blind fooles, with candles in their handes, at noone daye, and so proceed to the Holy Masse: vvith renting of throtes, & tearing of notes, chanting of Preists, howling of Clarkes, flinging of coales, & piping of Organs. thus they continue a long while in mirth and jolity, many mad parts be played. But vvhen the vice is come from the Altar, and the people shall have no more sport: they conclude their service with a true sentence, Terribilis est locus iste: this place is terrible.

[Page] And have they not fisht faire, thinke you? to make such a doe, to bring in the Devill: O blind beastes, O senselesse Hipocrites, whom God hath geven over unto themselves. that they should not see their owne folly, and yet bevvray their shame, to all the vvorld beside.

Bishop Babington11. Bishop Babington in his Comfortable Notes upon Exodus chap. 27. fol. 307. 308. writes thus upon Altars: Concerning the Altar how it vvas made for matter, height, length, and breadth, the text is plaine in the 8. first verses.

For the use of us we may note two things; First, that it was a figure of Christ, as the Apostle to the Hebrewes expoundeth it, And secondly, that the Altars used in Popery, are not warranted by this example.

But that the Primative Churches used Communion. Tables (as we now doe) of boards and wood, not Altars (as they doe) of stone.

Origen was above two hundred yeares after Christ, & he sayth, that Celsus objected it as a fault to the Christians, Quod nec imagines, nec Templa, nec Aras haberent, that they had neither Images, nor Churches, nor Altars.

Arnobius (after him) sayth the same to the Heathens, Accusatis nos quod nec Templa habeamus, nec Aras, nec Imagines, yow accuse us for that we have neither Churches, nor Altars, nor Images. Gerson sayth, that Silvester the first caused stone Altars to be made, and willed that no man should consecrate at a wooden Altar, but himselfe and his successors there. Belike then the former ages knew not profound reason, that Altars must be of stone, quia Pe [...]ra erat Christus, because the Rocke was Christ, as Durandus after devised. Upon this occasion in some places stone Altars were used for steddinesse and continuance, wooden Tables having been before used, but I say in some places, not in all.

For S. Augustine sayth, that in his time in Africa they were made of wood. For the Donatists, sayth he, breake in sunder the Altar-boords, Again, the Deacons duty was to remove [Page] the Altar. Chrysostome calleth it, The Holy boord, S. Augustine, mensam Domini, the Table of the Lord. Athanasius, mensam ligneam, the Table of wood.

Yet was this Communion Table called an Altar, not that it was so, but only by allusion metaphorically, as Christ is called an Altar, or our hearts be called Altars, &c. Marke with your selfe therfore the newnesse of this point, for stone Altars in comparison of our ancient use of Communion Tables, and let Popery and his parts fall, and truth & sound antiquity be regarded.

Touching the hornes of the Altar spoken of, they litterally served to keep up the Sacrifice from falling of, & figuratively noted strength, so that, to bind the Sacrifice to the hornes of the Altar, was to give themselves wholly with a strong Faith, and only to rest, & trust and stay upon him, and to tye all carnall affections fast also to the Altars Hornes, by subduing and making them captive to God. This Altar was in one place, and the Sacrifice in one place, nothing how Christ should only once, and in one place offer up himselfe for all man kind. Concerning the Lampes, as little doe they warrant Popish Altars, And Christians used no such follies & apish imitations of things abrogated & serving only for the time.

M. Thomas Cartwright12. M. Cartwrigt in his Confutation of the Rhemists translation, Glosses, and Annotations on the New Testament, upon the first Epistle to the Corinthians chap. 11. sect. 18. fol. 415. writes thus of Altars: The next note to discerne the Lords body, is the removing of prophane Tables to consecrate Holy Altars. So the Rhemists: to which he replies.

Altars under the Law were Holy, because they were builded upon the foundation of Gods institution. Now they are prophane, not only because they have no institution of God, whereupon a stone may be layd, but because they are contrary to the institution which propoundeth a Table, Luke 22. 21. 1. Cor. 10. 21. 1. Cor. 11. 20. Math. 26. 20. 26. 27. and (in the matter of the Eucharist) never mentioneth Altar: [Page] which is confirmed further, in that this Sacrament is called in the Scripture the Supper of the Lord, (whereunto a Table doth well agree) & is never termed a Sacrifice, for which an Altar is fit. That it is sayd, they sat downe, a thing used at a table, & strang at an Altar, whereat they sat not but stood: that they did eat & drinke which was never used at an Altar, and is usuall at a table.

For although they did eate of that which came from the Altar, yet they never did eate at it. And if your Masonrie of Altars came from the Lords ordination under the Law, why should our table be prophane, or your Altar Holy, considering that even under the Law, there was as well a Holy table, as an Holy Altar.

And (setting apart the example of Christ) by so much the table is fitter now then the Altar: as the shew-bread standing upon the table, hath a nearer Analogie with the bread of the Sacrament then had the flesh of slaine beastes which was layd upon the Altar.

Now your Hill Altars (being failed of the Holy Scriptures) goe to beg grace of theOptatus l 6. Aug. Ep. 50. ad Bonif. vid. Euse. l. 10. ex orat. panegyr. in Eucari [...]s vid. Aug. de civ. Dei l. 10. c. 5. Item de consecr. distinct. 2. ancient Fathers: where notwithstanding that they find some better entertainment then in the word of God, yet is your building of Altars by their hands like unto Peters Chappell at Rome, which is alwayes building and never built.

If they present yow with some rough stones to the setting of it up, yet bring they no morter to hold them from falling upon heapes. For often times they helpe you with the name of an Altar, when the thing they signifie therby is a Communion Table, assigning it the Deacons Dutie to remove the Altar, that the ALTAR STOOD IN THE MIDDEST OF THE CHVRCH, AND NOT AT THE END OF THE QVIRE: even as they terme the Lords Supper a Sacrifice unproperly (because it is a signe of the true Sacrifice) when in truth they will only recommend unto us a Sacrament.

[Page] Other sometimes, even the naked and bare name of Altar they take away from yow, calling that whereupon the Holy things are set (as it is) a Table, as also the Holy things themselves, they call by their proper names, of signes & Sacraments, and not by the improper and borrowed speech of Sacrifice or host, yea and if Altars were Lawfull, yet could they argue no reall presence of the body of Christ upon them, unlesse (as they doe the bread) so they will transubstantiate the dead bodyes of beastes into the body of Christ, not then borne, when those things were layd upon the Altar.

Neither hath Augustines Serm. de tempo. 115. any thing thereof: it hath of the keeping of the Feast of Hallowing of Altars, which we suppose your selves doe not observe, whereby it may well be doubted (as of divers others of those Sermons) whether it be Augustines or no; especially seeing it giveth so High a commendation to Nebuchadnezzars testimony of Christ the Sonne of God.

Last of all, let the good Reader understand, that here in the Papists joyne with theOrigen cont. Cels. l. 4. Volat. vid. volat. & venerer contr. Floretum l. 4. Beat Rhen Ep. praefix Leiturg. Chrysost. Heb. 13. 4. Tit. 2. 5. 1. The. 4. 4 Heathen, which quarrelled with the Primative Churches, that they had no Images, Altars nor Temples, whereunto agreeth that Sixtus Bishop of Rome, was the first that erected Altars.

Also that Gerson affirmeth, that Silvester Bishop of Rome, was the first that caused Altars to be erected of stone: whereupon it is also by another called a novelty to have Altars builded.

D. Willet,13. D. Willet. in his Synopsis Papismi, the 9. generall controversie Quaest. 6. part. 2. Error 54. determines thus: Altars we acknowledge none. Altars we have none in our Churches; S. Paul calleth it the Lords Table,1. Cor. 10. 21. where we receive the Sacrament of the body and blood of Christ. And he calleth it bread, which is broken, 1. Cor. 11. 26. But bread is sett upon Tables, not sacrificed upon Altars.

Augustine also calleth it, Mensam Domini, the Lords table. Epist. 59. & Epist. 50.

[Page] He shewing how cruelly the Donatists handled Maximi [...]ian a Catholike Bishop, beating him with Clubs, even in the Church, lignis Altaris effractis immaniter ceciderunt, & wounded him with the wood of the Altar, which they had broken downe, where though he improperly call it an Altar, yet was it a Communion Table framed of wood, and made to be removed, not fastened to the wall, as their Popish Altars were. Damascus Epistol. 4. Let the Locall Bishops be content to minister as Preists, and to be partakers only of the Lords Table, he sayth the Lords Table, not the Lords Altar.

To these I might adde M. Robert Crowlie his Confutation of Myles Hoggard London 1548. where he writes thus: Mal. 1. 7. God complaineth of the Isralites, that they had polluted him, in that they sayd, the Table of the Lord is but a vile thing. What other thing, I pray you, doe your sacrificing Preists? they cannot abide the Lords Table, they must have an Altar & Sacrifice. They cannot be contented which the Communion at the Lords Table according to the first institution in honest apparell, but they must have a private Masse in Masking Cotes, dashed full of turnes and halfe turnes, beckings, duckinges, crossinges, kissinges, tossings, tumblings, besides the unreverent breathing out of words upon bread & wine, & the holding them up to be worshipped as Gods.

Also Bishop Jewell, Bishop Hooper, B. Ridley & others, in their forecited passages against Altars, together with D. Rainold in his Conference with Hart p. 8. Divis. 4. Bishop Morton in his Protest. appeale l. 2. c. 6. sect. 2. p. 164. Francis de Croy, his first Conformity c. 24. M. Peter Smart in his Sermon at Durham July 27. 1628. David Dickson his explination upon the Epistle to the Hebrewes 2. 7. v. 13. 14. p. 126. 127. and c. 13. v. 10. p. 317. 318. yea and the Statute of 3. Jacobi c, 5. (which authorizeth Justices of Peace, Majors, Bailifs & other cheife Officers of Cities and Townes Corporate, in their Liberties from time to time to search the houses and Lodgings of every Popish recusant convict for Popish Bookes and [Page] Reliques of Popery, and that if any Altar, Pix, Beades, Pictures, or such like Popish Reliques, or any Popish Booke or Bookes shall be found in their, or any of their custody they shalbe presently defaced and burnt, which Act expresly defines, Altars as well as Beades and Pictures, to be meere Reliques of Popery fit to be demolished) all which have with one unanimous voyce, condemned Altars, as Heathenish, Jewish, Popish, abolished by Christs death, contrary to his institution the practise of the Apostles and Primative Church, and unmeet to be used or tollerated among Christians, resolving likewise in expresse Termes, that Communion Tables are no Altars, nor yet to be so stiled.

And so by consequence not to be placed Altarwise, as the objectors pretend they ought to be, because they falsly stile, and deeme them Altars.

If any here object, First,Object. 1.that Communion Tables are Altars, because D. John Pocklington, in his Sunday no Sabbath, printed and reprinted with License under M. Brayes the Archbishop of Canterburies, Chaplings owne hand London 1636. Edir. 1. p. 43. averrs, that the Table of the Lord is called an Altar. 1. Cor. 8. 13. They that waite of the Altar, are partakers of the Altar: which is not to be understood of Israell after the flesh, for habemus Altare, we also under the Gosple have an Altar. Heb. 15. 10. And because the late Coale from the Altar, Concludes from Heb. 13. 10. that the Lords Table is an Altar, and may be so tearmed.

To this I answer first,Answer 1. that this great over confident Doctor, shewes himselfe a very Ignoramus in the quotations, If not a Papist in his expositions of both these Texts, which it seemes he never looked on in the Bible, for he quotes the 1. Cor. 8. 13. for c. 9. 13. & Heb. 15. 10. for 13. 10. there being not 15. but only 13. Chapters in that Epistle, and he who is so ignorant in the Scriptures, as thus to misquote, misprinte these texts, no wonder if he mistake their proper sence and meaning.

2. I answer, that it is most cleare, that the first Text of the two, [Page]namly, 1. Cor. 9. 13. Doe ye not know, that they which Minister about holy things live of the things of the Temple, and they which waite AT (not of the Altar, as he reades it) are partakers with the Altar; is meant only of the Aaronicall Preistes, Levites and Iewish Altars, not of Christs, Ministers and Lords Tables.

First, Because the things of the Temples and Altars, (which were placed in the body or Court of the Jewish temple, there beeing no Altar in any of the Synagoges) are here coupl [...]d together, and the Text of Deut. 18. 1. quoted to it in the margent of our last translated English Bibles, of purpose to confute this blind Doctor, & instruct all men, that this Text is meant of the Aaronicall Preist & Levites under the Law, not of the Ministers under the Gosple, as all Expositors whatsoever, both old and new interpret it.

2. Because, the Apostle expresly resolves it so past all dispute, in the next ensuing words v. 14. Even so hath the Lord ordained, that they which preach the Gosple,See William Salisbury his Batery of the Popes Batter. where he puts the Preachers and Preaching of the Gosple, and the living by it, in direct opposition & contradistinction to the Preistes & Levites ministring about Holy things in the Temple, and living of the Temple; serving at the Altar, and partaking with the Altar, to preaching of the Gosple, and living by it; drawing an argument by way of equity from one to the other, in this manner; The Preist and Levites under the Law, which minister about Holy things live of the things of the Temple, and those that wait at the Altar, are partakers with the Altar, & that by Gods ordination.

Therfore by the selfesame reason hath the Lord ordained, that the Ministers of the Gosple, who preach the Gosple, (not those who seldome or never preach, as our great Prelates doe) should live of the Gosple. So that if we interpret this Text, as this novell Doctor hath done, we shall quite overturne the Apostles argument & similitude, and make it a meere nonsence Tantalogie, such as his Sunday no Sabbath is, as full almost of Errors and falsehoods, as lines.

[Page] 3. To that of Heb, 13. 10. We have an Altar, it is true that the Bishop of Chichester, heretofore in his Conference with Fox Acts & monum, p. 1806. Richard Woodman Martyr, alleaged this very Text, to prove the Popish Sacrament of the Altar, and that it is meant of their Popish Altars, whereon their Sacrifice of the Masse is offred, and the Rhemists in their Notes on Heb. 13. sect. 6. conclude thus: This Altar (sayth Isychius) is the Altar of Christs body, which the Jewes for their incredulity must not behold: 1. 6. c. 21. in Levit.

And the Greeke word (as also the Hebrew answering thereunto in the Old Testament) signifieth properly an Altar to sacrifice on, and not a metaphoricall and spirituall Altar. Whereby we prove against the Heretickes, that we have not a Common table or prophane Communion boord to eate meere bread upon, but a very Altar in the proper sense, to sacrifice Christs body upon: and so called of the Fathers in respect of the sayd body sacrificed.

Greg. Nazianz. in orat. de Gorgonia. Chrysoft. demonst. quod Christus sit Deus Socrat. l. 1. c. 20. 25. August. Epist. 86. de Civitate Dei l. 8. c. 27. & l. 22. c. 10. Confess. 1. 9. c. 11. 13. Contr. fauct Manich. 1. 20. c. 21. Theophylact in 23. Math.

And when it is called a table, it is in respect of the heavenly food of Christs body & bloud received.

And other Papists generally inferre from hence (as Harding against Jewell, & Hare in his Conference with D. Rainolds, cap. 8. divis. 4. that by Altars is not meant Christ himselfe, but the very materiall Altar on which they Sacrifice Masse; inferring from hence, that the Church of Christ hath yet altars & Preists, and that the Communion table is here termed an Altar.

But for any Protestant writer of our owne Church or other who interprets the Altar in this Text to be the Communion Table, or a materiall Altar. I professe, I know not any till this new Doctor, M. Shelford, M. Reeve, & the nameles author of the Coale [Page] from the altar page 47. (who yes writes thus dubiously of this Text, as applied to the Lords Table;) and above all indeed S. Paul in his Habemus Altare, Heb. 13. 10. In which place whether he meant the Lords table, or the Lords Supper, or rather the Sacrifice itselfe certaine it is, that he conceived the name altar, neither to be impertinent nor improper in the Christian Church.)

All the Fathers and ancients on this Text that I have seene; yea Isychius, whom the Rhemists quote, interpret it of Christ himselfe, whom the Rhemists themselves in their Notes on Apoc. 6. 9. interpret to be the altar under which the soules of all Martyrs live in heaven expecting their bodies,Confutation of the Rhem. Testament Notes on Apoc. 6. sect 1. that in these Positive words: Christ as man (NO DOVBT;) the altar under which the soules of the Martyrs live in heaven, &c. which M. Cartwright & Doctor Fulke thus resort upon them:

But if Christ be the Altar here, and that without doubt, not withstanding that he is not here expresly sayd to be, why should not he so be also in Heb. 13. 10. where the name of Altar is more directly applied to him? why was it there an Altar of stone; which is here of flesh? there in proper speech an Altar, which is here but a borrowed speech? Verily there can be no other reason why that Altar was of stone, but that the Jesuites, which out of that place framed it, either for heavines of understanding to conceive the truth, or for hardnes of heart to yeeld unto it, were heavier and harder then the very stones themselves, whereof they would have the Altar. And where in disagreeing themselves, they agree with the truth: so in that which followeth: Christ is the Altar as he is man, they are as farre from the truth, as they are neere & like unto themselves; especially if they meane he is the Altar according to his Manhood alone: for when his Manhood, being the Sacrifice, was sanctified by Christ, which is the Altar: and the thing which sanctifieth, is of a Higher nature then that which is sanctified by it, Math. 23. 19. Heb, 7. 7. it must [Page] needes follow, that our Saviour Christ must be considered in somewhat else then in his manhood. when he is sayd to sanctifie to same.

How our owne writers have expounded this Text heretofore, will appeare.

First, William Salisbury. by William Salisbury his Battery of the Popes Bater, printed at London Cum Privilegio Anno 1550. But now (writes he) are we set upon to batter, and beate downe the head corner stone of their Popish Batereulx: we will first declare yet one grammer terme more, for the unlearned sake, which though it be no high point of Divinity, neverthelesse who so hath not the knowledge thereof, his Divinity is but humanity or rather carnality then true knowledge in divine matters. And so the grammarians call it a speach spoken by a figure called Metonymia, when the thing conteyned is ment by the name of the thing that conteyneth it. As when he say, reach hither the Cupp, meaning to have the drinke conteyned in the Cuppe.

This figurative speech used Christ himselfe, when he sayd Luke 22. This Cupp is the New Testament in my bloud: where he ment of the wine, and not of the Cup.

And likewise Matthew 23. where he speaketh by the name of the Citty unto them, that dwelled in the Citty, saying, Jerusalem, Jerusalem, thou that stayest the Prophetes, &c.

Such manner of speach is also much used in the old Testament; as Esay 1. Heare [...] Heaven and harken [...] earth.

And in an other place, Howle ye ships of Tharsis. And so the Papistes must either grant that, that kind of speech is used in the text, that we shall anone rehearse hereafter, ior els must they grant, that the Jewes, (whose Altars or rather Sacrifices and forbidden meate, the writer of the Epistle alludeth unto) were wont to eate up their Altars being made of stones. And that were hard meat indeed; yea that were meate alone for Ostrich is a beast that swalloweth gaddes of stele & digesteth them. Ostriches? yea or rather stone meat were more meet for such as have stony heartes, as have all Papisticall Doct. who against [Page] their conscience, knowledge and learning, and being all destitute of the spirit of God, cry & shout for the defence of their welbeloved Altars, Habemus Altars, Habemus Altare, Habemus Altare; yea & I may tell yow this Habemus Altare, is their judgeling tricke, wherby they doe juggle unto the unlearned, it is all their Tabernacle, & only refuge against all tempestes, and this is as well their shote anker, as their halow at their hosing up of their ankor. But to hale in my saile and to land at the proposed haven.

The English text of Habemus Altare written, Hebrew 13. is this: Be not carried about with diverse and strang learnings: for it is a good thing, that the heart be established with grace, and not with meates, which have not prosited them that have had their pastime in them. We have an Altar, of the which they have no power to eat, which serve in the Tabernacle, &c.

Here he doeth in a manner make a breife rehearsall of all the cheifest matters that he entreated of before, adding thereto diverse Godly sentences to persuade the Hebrewes to abide in this learning: Inducing them also, by alluding unto their Law being but a shadow to cleave unto the Gosple, and to let goe the shadow.

And therfore he sayth thus unto them: And as you had certaine Sacrifices offred on the Altars, whereof it was not Lawfull even for the very offerers to eat: so likewise have we a sacrifice once offred upon the altar of the Crosse, whereof it is not Lawfull for as many of yow as be yet duskened with the shadow of the Law to eate, nor to be partakers of it at all.

Now therfore must the Papists be thought not only to be of too childish a witt, and of no understanding, but rather furious and mad, if they continue to prove their stony altars by this text.

And therfore would I think it an exceeding good deed for such as injoy their right witt to pick out from amongst [Page] themselves as many as are vexed with the spirit of the sayd kind of phrenesy, and send them to Bedlem, or to their owne City of Rome. For els they shall still infect other, & doe more hurt then every man is ware of.

At the last to draw to an end in this matter; where this word Altar is read in the 6. 8. & 11. Chapters of the revelation of S. John: if altar in those places, admitting the like trope and figurative speech, do not signifie Christ also (God knoweth, it signifieth nothing lesse then the confirmation of such altars as the Pope hath filled every corner of Christs Church with all.

And if the Papistes (after that all the Testimonies, as well of the Old & the New Testament have fayled them) goe about to wrest the saying of the old Doctours, for the stabilishing of their altars, they shall get nothing therby, but still utter their owne grosse ignorance, or their perverse blindnes, For whereso ever the old Catholike Doctours, used this word altar for the Lords Table, then alluded they unto the Jewes Altar, & ment thereby the Crosse which served as an altar to offer upon the Sacrifice of Christes naturall body.

And forsorh, ye Papisticall Preistes, as many of yow as understand the Latine, and marked what yow read, (and if yee had beenThe Bee gathereth hony on the same flour, that the Spider gathereth poyson. Bees & not Spiders) yow might have gathered the nature of this manner of allusion or resemblance of Christes Crosse unto the altars of the Jewes, even out of your owne poysoned Masse.

For doe you not remember how ye mumbled (how ye redd I would say) in a certaine rime of your sayd hotch potch, which began: Laudes crucis extollamus, nos qui crucis exultamus, &c, Oquam Falix quam praeclara, fuit haec salut is ara, rubens agni sanguine. O how excellent & how happy, was this altar of ir [...]e, besprynckeled with Lambes bloud! and againe in another prose: Ara crucis, lampas lucis, verasalus hominum; whose sence in English word for word is this: The Altar of the Crosse, the lampe of light & the very health of men.

[Page] Richard Woodman. By Richard Woodman Martyr, who interprets this Text only of Christ, in hisFox Acts & monum. p. 1806. second Examination before the Bishop of Chicester, which I shall here verbatim rela [...]e,

Chichester.

Follow your vocation: yow have a little learning: we have an Altar, Heb. 13. whereof yow may not eate. What meaneth S. Paul thereby?

Woodman.

There is no man so foolish, to eate stones, I trow.

Chich.

What mockers and scorners be yow, to say no man will be so foolish to eate stones? it is a plaine [...]ocke.

Wood.

Why my Lord, yow sayd I had no learning, nor knowledge. Wherfore it becommeth yow to make things more plaine to me, and not to aske me such darke questions, and yet blame me to, me thinke it is too much.

Chich.

I dare say, yow know what it meaneth well inough. The most foole in my house will understand my meaning better then yow doe.

Wood.

There stood some of his men not farre of, talking together beside a windowe. He called one of them by his name.

Chich.

Come hither, I say to thee, thou shalt not eat of this Table; what doe I meane thereby?

The man.

Forsooth my Lord,The B. of Chichester rightly answered of his man according to his question. yow would not have me eate of this table, laying his hand thereupon. With this answer he made all them in the house to fall on laughing, and I could not hold it in, but burst out with laughter, and sayd.

Wood.

He hath expounded the matter almost as well as I.

Chich.

He meaneth well inough, if yow would understand him, answer me againe, to make it more plaine, I say to yee, Thou shalt not eat of this Table, what meane I thereby?

The man.

Forsooth yow would not have me eate this Table.

Wood.

These words made them all langh; wherewith the Bishop was almost angry, because the answer proved no better and sayd.

[Page]Chich.

He meaneth that I would not have him eate any of the meat that is set upon this Table. How sayest thou, doest thou not mean so?

The man.

Yes forsooth my Lord, that was my meaning indeed.

Wood.

Yea my Lord, now yow have told him what yow mean, he can say so too: and so could I have done (as little witt as I have) if yow had sayd, Paul meant that no man might eate of that which was offred upon the Altar, but the Preists.

Chich.

Yea I perceive yow understand the meaning of Paule well inough, but that yow list to cavill with me.

Wood.

Why my Lord, doe yow thinke I understand such darke places of the Scripture, without learning? yow sayd even now, I had no knowledge, nor learning, wherfore I answered yow, as yow judged of me.

Chich.

Well, lett this matter passe, & let us turne to the principall againe.Sacram, of the Altar. How say yow by the Sacrament of the Altar.

Wood.

Yow meane the Sacrament of the body & bloud of Christ Jesus?

Chich.

I meane the Sacrament of the Altar, and so I say.

Wood.

You meane Christ to be the Altar, doe yow not?

Chich.

I meane the Sacrament of the Altar in the Church, what is it so strange to yow.

Wood.

It is strang to me indeed,The Altar how it is to be taken & where it is. if yow meane the Altar of stone.

Chich.

It is that Altar that I meane.

Wood.

I understand not the Altar so.

Chich.

No I thinke so indeed: and that is the cause that yow be deceived. I pray yow, how doe you understand the Altar then?

Wood.

If you will give me leave till I have done, I will shew yow how I understand the Altar, and where it is.

[Page]Chich.

Yes, yow shall have leave to say your mind as much as yow will.

Wood.

It is written, Math. 18. That wheresoever two or three be gathered together in Christs name, there is he in the middest among them: and whatsoever they aske the Father upon earth it shalbe granted them in heaven, agreeing to the 5. of Math. saying: When thou commest to offer thy gift at the Altar, and there remembrest that thy brother hath ought against thee, leave there thy offring, and go first & be reconconciled to thy brother, and then offer thy gift. The Preistes would have interrupted mee, but the Bishop bad them let me alone.

Chich.

Yow shall heare a prety conclusion anone.

Wood.

I pray yow let me make an end, and then find fault with me if you can.

Now to the matter:Christ the true and only Altar. In these two places of Scripture, I prove that Christ is the true Altar, whereon every Christian man and woman ought to come and offer their gifts.

First wheresoever the people are gathered together in Christs name, there is he in the middest; and where he is there is the Altar, so that we may be bold to come and offer our gift, if we be in love and charity: if we be not, we must leave there our offring, and goe first and be reconciled to our brother, and agree with him quickly, and so forth, and then come & offer the gift.

Some will say, how shall I agree with my adversary, when he is not nigh by a hundred miles? may I not pray till I have spoken with him? To all such I answer: if yow presume to pray among the faithfull, wishing any evill to any man, woeman or child, thou as kest vengeance upon thy selfe: For no such as keth any thing else of the Lord in h [...]s prayer, wherfore agree with thy adversary; that is make thy life agreeable to Gods word. Say in thy heart without dissimulation, that thou as kest God and all the world forgivenesse from the bottome of thy heart, intending never to offend them any more.

[Page] Then all such may be bold to come and offer their gift, their prayer on the Altar, where the people of God be gathered together: Thus have I shewed yow my mind, both of the Altar, and of the offering, as I understand it.

Chich.

Doe yow understand the offring and the Altar so? I never heard any man understand it so, no not Luther the great hereticke, that was condemned by a generall Councell, & his picture burned.

Wood.

If he were an hereticke, I thinke he understood it not so indeed; but I am sure all Christians ought to understand it so.

Chich.

O what vaine glory is in yow, as though yow understood all things, and other men nothing. Heare me: I will shew yow the true understanding, both of the Altar, and the offring on the Altar. We have an Altar (sayd Paul) that yee may not eat of. Meaning thereby, that no man might eate of that which was offered on the Altar, but the Preist.

For in Paules time all the living that the Preist had, the people came & offered it on the Altar, mony or other things: and when the people came to offer it, and then remembred, that they had any thing against their brother, then they left their offring upon the Altar, and went and were reconciled to their brother: and they came againe and offered their gift, and the Preist had it. This is the true understanding of the place that yow have rehearsed: wherfore yow be deceived.

Wood.

My Lord, that was the use in the old Law. Christ was the end of that. But indeed I perceive by Paules words, the Sacrifice was offered in Paules time: yet that maketh not that it was well done, but he rebuked it. Wherfore it seemeth to me that yow be deceived.

To passe by that learned Martyr M. John Philpot, with our famous Thomas Beacon, who in their forecited passages, interpret the Altar in this Text, to be Christ himselfe: not any materiall Altar either of wood or stone.

[Page] D. Fulke The judicious solide D. William Fulke, in his confutation and answer of the Rhemist Testament Heb. 13. 10. sect. 6. doth thus expound this Text: The Apostle speaketh expresly of partipation of the Sacrifice of Christes death, as it is manifest in the two verses next following, which is by Christian faith, and not in the Sacrament only, whereof none can be partakers that remaine in the Ceremoniall observation of the Leviticall Sacrifice.

Therfore this place is brutishly abused, to prove that the Christians have a materiall Altar, as the Papists have many. The Apostle meaneth, Christ to be the Altar, & not the Table whereon the Lordes Supper is ministred, which is called an Altar, but unproperly, as the Sacrament is called a Sacrifice. For he saith, We have an Altar, which is but one, where as the Popish Altars and Communion Tables are many.

But Isychius sayth, This Altar is the Altar of Christes body; ye abuse Isychius, for he sayth that the Altar is the body of Christ it selfe. Such an one sayth he, may not come, neither to the vaile nor to the Altar; that is, to the body of Christ, to doe the ministery thereof.

For that hath Paul, writing to the Hebrewes, taught to be the vaile and the Altar.

The same he sayth l. [...]. c. 4. Know thou that S. Paul understandeth, that the intelligible Altar is the Lords Body, for he sayth, we have an Altar, whereof they have no power to eate, which serve the Tabernacle, namely, the body of Christ. For it is not Lawfull for the Jewes to eate of it. This Altar of necessity is in the entrance of the Tabernacle of witnesse; that is in the entrance of the heavens, because we have entrance into the Heavens with him.

It is manifest therfore, that Hesychius meaneth not the Ppish Altars, but the body of Christ in Heaven, the mystery whereof is celebrated on the Lords Table; which of the ancient Fathers is called indifferently a Table, as it is indeed, and an Altar, as it is unproperly.

[Page] But that it is called of them a Table, and was indeed a Table made of boardes, & removeable, set in the midst of the people, not placed against a wall, I have shewed sufficiently, by the Testimonies of the ancient Fathers before.

By M. Cartwright in his Confutation of the Rhemists Heb. 13. 10. sect. 6. (we have an Altar.) The writ [...]r to the Hebrewes exhorting them to seek establishment of their hearts in the grace which was brought unto them in the Gospell, & not in the discretion of meates, alleadgeth this for profe, that even as those which seryed the Tabernacle, were not partakers by eating of those beasts, whose blood being brought into the holy place, their bodies were burnt without the campe.

Even so, those which holding fast the Ceremonies of the Law, are even yet as it were in the Tabernacle, cannot be partaker of our Saviour Christ, who suffered out of the gates of Jerusalem, and is the truth of the shadowes & figures, which were burnt without the camp.

This being the very naturall meaning of the Text, let the Reader observe, how not childishly only, but absurdly also, the Jesui [...]es apply this place to prove a Reall Altar, and consequently a Sacrifice of Christ in the Sacrament of the Lords Supper.

For first, what is that which the Jewes are threatned to be deprived of the eating of.

If the Jesuites will answer according to their drift heere of, proving an Altar of stone, and not a Communion Table, they must say that for reward of their obstinate cleaving to the Ceremonies of the Law, they shall not eat stones, a small punishment for so great a finne, which if the Jesuites were put unto, they would (I thinke) cry for a Communion Table, as of some better digestion then the Popish Altar: whereby it is evident how sottish it is which they straine so much at, touching the proper signification of the Greeke word, and the Hebrew answering there unto: which as if those words which properly signifie one thing, cannot by borrowed speech signifie [Page] another thing unproperly. And as though they were ignorant, that the word as properly signifieth a reall Sacrifice, as this word signifieth an Altar, were not in this very Chapter translated from the property of it to signifie a spirituall Sacrifice.

Wherfore by the Altar is meant our Saviour Christ, so called, for that as he is the Preist and Sacrifice, so also he is the Altar, which sanctified himselfe to be offered unto his Holy Father, as the Altar did sanctifie the gift which was upon it, And it is Christ, not sacrificed upon an Altar of stone, by a Preist, but which offered himselfe upon Mount Calvary, without the gates of Jerusalem, as is expresly mentioned here in this place.

Neither doth the writer to the Hebrewes meane Christ, suffering in a Mysterie, but that oblation of himselfe which he once offered, wherein the fire of Gods anger fed upon his body and soule to have (as were the Sacrifices of beasts) consumed them, if that his humanity had not been supported and borne up by the eternall spirit of his God head, wherein he offered himselfe unto his Holy Father.

And Isychius l. 6. c. 21. in Lev. saying, that Christs body is the Altar, confuteth you plainly, that hereof would ground an Altar of stone: and saying, that the Jewes for their incredulity must not behold him, he giveth you another blow, thereby declaring that the eating of Christ is the beholding of him, and not the [...]arn all eating of him, or swallowing him downe the throate, & the beholding of Christ he placeth in the eye of faith, which the incredulous Jewes wanting must not behold him.

What cursed spirits therfore are these, which upon the confidence of this place, making as much for their Altars as for Baals, scoffe at the Holy Table of the Lord, in calling it a common & prophane board, which must needs (unlesse they have heardned their faces to all impudency, grant that the first and last time that ever our Saviour Christ ministred the [Page] Eucharist in his owne person, did it at a Table, and not at an Altar, and at the same Table also at which he eat his common repast, which notwithstanding we doe not, nor (in the peace and quiet of the Church) thinke meet to be done.

But of this matter let the Reader see more before upon 1. Cor. 11. 29. where also he shall see how unworthily the ancient Fathers are abused for maintenance of Massing Altars. And let it be here observed how the evidence of the truth presseth them, which are faine to confesse that the Fathers call it as well a Table as an Altar, but say they that is unproperly in respect of the heavenly food of Christs body and blood received.

And I pray you, what should let us to say, that when they call it an Altar; they doe it unproperly, because of the spirituall Sacrifice of thankes giving, that is offered at it. Set aside the truth of the cause triable by other reasons, what warrant have you for your answer which we have not for ours.

Nay we may much trulyer say it then you can; which having shewed it before will heere content our selves with one place, and the same taken from your owne allegations.

And from him who may well be in stead of all the rest, for August. Epist. 86. speaking of that which under the Gospell succeeded that under the Law saith thus: One Altar ought to give place to another, sword to sword, fire to fire, bread to bread, beast to beast, bloud to bloud: whereby the same reason that the beast which is offered must needs be an unproper speech, and the fire that consumeth it a metaphoricall fire: it followeth that the Altar, whereupon the beast is layd and consumed must needs be an unproper speech.

And indeed this unproperty of speech in the Altar is yet further confirmed. When in the same place. Augustine objecteth to one as an Ignorance, that he understood not the name of Altar to be more used in the vvriting of the Law & of the Prophets, then under the Gospell, but most evidently of all, in that the proving, that there is mention of an Altar in the [Page] New Testament, alleadgeth the place in the Apocalipse, which the Jesuites themselues interpret of our Saviour Christ. Yow were heere also greatly over-seen to bring this place; seeing he against whom this ignorance is objected, affirmed that in stead of a beast, we have now bread in the Sacrament: and in stead of blood we have the cup: where yow would beare the world in hand, that Beringarius was the first that denied Transubstantiation.

And S. Augustine answering it, and affirming that bloud succeeded to bloud, yet doth evidently declare, that he meant a figurative and Sacramentall bloud, in that where the other sayd, we have in stead of a beast, bread, Augustine answereth, that as the Jewes had the presence bread, so we in the Supper of the Lord, and when he sayth, that every one taketh a peece of the Immaculate Lambe: it is evident that he meaneth by the Lambe, the figure & Sacrament of the Lambe, unlesse you will dare to say, that our Saviour Christ in the Supper is cu [...] or broken in peeces: but as for your shift it is not so honest: for presupposing (as you doe) that it is very bloud and raw flesh, which is there received, the word of Table fitteth it not so well, but rather the word of Altar ought to have been retained, considering that men use not to bring any of these dishes to their Tables, and yet were usually brought under the Law to the Altar: which Altar if you be ashamed to build up againe to have place meet for your Popish dishes, yow shall repaire to the Butchers shamble or slaughter house, where this Marchandise of yours is most saleable.

D. Rainold. By D. Rainolds in his Conference with Hart Chap. 8. Divis. 4. p. 473. 474. 475. 476. 477. 478.

Hart.

The name of Altar is used properly for a materiall Altar, by the Apostle to the Hebrewes, saying Heb. 13. 10. We have an Altar, whereof they have no power to eate which serve the Tabernacle, &c.

Rainolds.

And are you out of doubt that by the words, We have an Altar, the Apostle meaneth a materiall Altar, [Page] such as your Altars made of stone.

Hart.

What else? A very Altar?

Rainolds.

And they who have no power to eate of this Altar are the stubborne Jewes, who keepe the Ceremonies of the Law.

Hart.

The Jewes, & such prophane men?

Rainolds.

Then your Masse Preists may, & doe use to eat of this Altar.

Hart.

They doe; and what then?

Rainolds.

Their teeth be good & strong, if they eat of an Altar that is made of stone. Are ye sure that they eat of it.

Hart.

Eat of an Altar? As though ye knew not, that, by the Altar the Sacrifice which is offered upon the Altar, is signified. They eat of Christes body, which thereby is meant.

Rainolds.

Is it so? Then the word (Altar) is not taken for a very Altar in the proper sence, but figuratively for the body of Christ the which was sacrificed & offered.

Neither is it taken for the body of Christ, in that respect that Christ is offered in the Sacrament, in the which sort he is mystically offered as often as the faithfall doe eat of that bread, & drinke of that Cup. Wherein the breaking of his body and shedding of his bloud is represented to them.

But in that respect that Christ was offered on the Crosse in the which sort he was truly offred, not often, but once, to take away the sinnes of many, & to sanctifie them, for ever, who beleive in him.

Hart.

Nay, the ancient Father Isichius expoundeth it of the body of Christ in the Sacrament (as I shewed) which the Jewes must not behold. They might behold his body upon the Crosse, & did so.

Rainolds.

But the Holy Apostle himselfe did understand it of the body of Christ, as it was offred on the Crosse.

And that is manifest by the words he addeth to shew his meaning touching the Jewes and the Altar, Heb. 13. 11. [Page]For (sayth he) the bodies of those beastes whose blood is brought unto the Holy place by the High Preist for sinne, are burnt without the camp [...]. Therfore even Iesus that he might sanctifie the people wish his owne blood, suffered without the gare.

Which words are some what darke, but they will be plaine, if we consider both the thing that the Apostle would prove, & the reason by which he proveth it.

The thing that he would prove, is, that the Iewes cannot be partakers of the fruit of Christs death, & the redemption which he purchased with his pretious blood, if they still retaine the Ceremoniall worship of the Law of Moses.

The reason by which he proveth it, is an ordinance of God in a kind of Sacrifices appointed by the Law to be offered for sinne, which Sacrifices shadowed Christ, & taught this doctrine, Lev. 6. 16. & 7. 6.

For whereas the Preistes vvho served the Tabernacle in the Ceremonies of the Law, Levit. 4. 3. & 16. 17. had a part of other Sacrifices & offerings & did eate of them, Lev. 6. 30. there were certaine beasts commaunded to be offred for sinne in speciall sort, & their blood to be brought into the Holy place, vvhose bodies might not be eaten, but must be burnt vvithout the Campe.

Now, by these Sacrifices offred so for sinne our only Soueraigne Sacrifice Iesus Christ vvas figured, Heb. 9. 12. vvho entred by his blood into the Holy place, to clense us from all sinne, 1. Iohn 1. 7. & 2. 2. & his body vvas crucified vvithout the gate, Iohn 19. 20. that is, the Gate of the Citty of Ierusalem: & they vvho keep the Preistly rites of Moses Law, cannot eate of him, that by his death they may live, Iohn 6. 51. for none shall live by him vvho seeke to be saved by the Law, as it is vvritten, Gal. 5. 2. if ye be circumcised, Christ shall profit you nothing.

The Apostle therfore exhorting the Hebrewes, to stablish their hearts vvith grace, that teacheth them to serve the Lord in spirit & truth after the Doctrine of the Gospell, not vvith [Page] meates, that is to say, with the Ceremonies of the Law, a part whereof was the difference between unclean & clean in meats doth move them to it with this reason, verse 10. that they serve the Tabernacle and stick unto the Rites of the Jewish Preist hood, their soules shall have no part of the food of our Sacrifice, no fruit of Christes death, verse 11. For as the bodyes of those beastes which are offred for sinne, & their blood brought into the Holy place by the High Preist, might not be eaten by the Preistes, but were burnt without the campe: so neither may the keepers of the Preistly Ceremonies have life by feeding upon Christ, who (to show this mystery) did suffer death without the Gate, when he shed his bloud to clense the people from their sinne. verse 12.

And thus it appeareth by the Text itselfe, that the name of Altar betokneth the Sacrifice, that is to say, Christ crucified; not as his death is shewed forth in the Sacrament, but as he did suffer death without the gate.

Whereby you may perceive first, the folly of your Rhemists, about the Greeke word, (is also the Hebrew) that it signifieth properly an Altar to Sacrifice on; as though it might not therfore be used figuratively; where yet themselves must needes acknowledge it to be so too.

Next the weaknes of your reason; who thereof doe gather, that, by the Sacrifice, which that word importeth in the Apostle, is meant the cleane offring, of which the Prophet speaketh.

For the cleane offring, of which the Prophet speaketh, Mal. 1. 11. is offered in every place, the Sacrifice meant by the Apostle, Heb. 13. 11. in one place only, without the Gate.

Wherfore the name of Altar in the Epistle to the Hebrewes doth neither signifie a Massing Altar, nor prove the Sacrifice of Massing Preistes.

Hart.

That which you touch, as folishly noted by our Rhemists in their Annot. on Heb. 13. 10. about the Greeke and Hebrew word, is noted very truly.

[Page] For you cannot deny your selfe, but that it signifieth properly an Altar, a materiall Altar to sacrifice upon, & not a metaphoricall & spirituall Altar. Whereby as they conclude, that we have not a Common Table or prophane Communion board to eate meere bread upon, but a very Altar in the proper sence to sacrifice Christ body upon: so for profe hereof they adde, that in respect of the sayd body sacrificed, it is also called an Altar of the Fathers, even ofa Gregorie Nazianzene, b Chrysostome, c Socrates, d Augustine, and e Theophylact.

And when it is called a Table, it is in respect of the Heavenly food of Christs body & bloud received.

Rainolds.

The note of your Rhemists, about the Greeke & Hebrew word is true, (I grant) yet foolish too, though true in the thing yet foolish in the drift. For to the intent that where the Apostle sayth, we have an Altar, it may be thought he meant not that word spiritually, or in a figurative sence, as we expound it of Christ, but materially of a very Altar, such as is used in their Masses: they say that the Greeke word thusiasterion, (as also the Hebrew answering mizbbeach thereunto in the old Testam. signifieth properly an Altar to sacrifice on, and not a metaphoricall & spirituall Altar. Which speech how dull it is in respect of the point to which they apply it, I will make you see by an example of their owne.

Our Saviour in the Gospell teacheth of himselfe, that he is the true bread, which giveth life unto the world, the bread which came downe from Heaven, that whosoever eateth of it should not die; if any man eate of this bread, he shall live for ever. John 6. v. 61. 33. 50. 51.

Your Rhemists in their Annotat. on John 6. 32. doe note thereon, that the person of Christ incarnate, is meant under the metaphore of bread, & our beleefe in him is signified by [Page] eating. Wherein they say well. But if a man should tell them, that the Greeke word artos, (as also the Hebrew lechem answering thereunto in the Old Testament,) doth properly signifie bread which we eat bodily, & not a metaphoricall or spirituall bread: were not this as true a speech as their owne? yet how wise to the purpose, who is so blind that seeth not? yea, to goe no farther then the very word whereof by their Hebrew and Greeke they seeke advantage themselves, upon that place of John Rev. 6. 9. that he saw under the Altar the soules of them who were killed for the word of God. doe affirme expresly, that Christ is this Altar. Christ (say they) as man, no doubt is this Altar. They meane it (I hope) in a Metaphoricall, or other figurative speech.

For they will not make him by transubstantiation to be an Altar properly, yet here is it as true that the Greeke word thusiasterion, (as also the Hebrew mizebbah answering thereunto in the Old Testament) signifieth properly an Altar to sacrifice on, and not a Metaphoricall or spirituall Altar.

And if it were as much for the advantage of their cause to prove, that Masse is sayd in Heaven, as that in earth: and that Christ is properly bread without a figure, as that bread is properly Christ in the Sacrament: the text of the Scripture where Christ is called bread, yea the true bread, would prove the one cleerly, as they could fitt it with this note: and the word Altar, would put the other out of controversie, cheifly if that were noted with all, that an Angell stood before the Altar, having a Golden Censer, Rev. 8. 3. thoughAretheas in collect. exposit. in Apoc. c. 8. Rupert. Com. 8. in Apocalyp. 1. 5. Allen in his Treatise of the Sacrifice of the Masse. others there also affirme the Altar to be Christ.

But it fareth with your Rhemists, as it is wont vvith false Prophets, Ezek. 13. 10. one buildeth up a muddie vval, and others daube it over with a rotten plaister, and when a storme cometh the wall falleth & plaister with it: For though, as they lay it on, it seemeth hansome, thatg vvords signifie [Page] properly the naturall things which they are used to signifie, & not metaphoricall or spirituall things: yet if it be opened that heerby is meant that vvords may not be used (by metaphors, or other figures) to signifie those things vvhich properly they doe not signifie, the boyes in grammer Schooles who know not vvhat a Metaphore is, will laugh at it.

Wherfore this plaister vvill not helpe the vveaknes of your muddie wall, I mean of the Conclusion vvhich you vvould prove it by, & doe infer upon it, that vve have an Altar in the proper sence to Sacrifice Christes body upon.

In the daubing up whereof yet your plaisterers doe shew a peece of greater Art, partly by drawing us into hatred, vvho have not Popish Altars, but Communion Tables, partly by vvinding the names of Fathers in, as if they made for you against us, Both vvith skill and cunning, but more of Sophistrie, then divinity, 1. Cor. 10. 21.

For that vvhich the Scripture doth call the Lords Table, because it is ordained for the Lords Supper, 1. Cor. 11. 20. in the administration of the blessed Sacrament of the body & blood: Theh Fathers also call it a Table in respect of the Heavenly banket that is served upon it.

And this improper sence. Marrie, by a figure of speech, by vvhich the names of things that are like one another in some quality, are given one unto another: as Christ is called David, Ezek. 34. 23. John Baptist, Elias, Mal. 4. 5. the Citty of Rome Babylon, Rev. 17. 5. the Church of God Jerusalem, Isay 62. 9. thePrudent. Hym. de S. Laur. Cōc. Carth. 2. c. 2. Isidor. etymol. ar. l. 7. [...]. 12. Ambr. de Offic. l. 2. c. 50. Lev. Epi. 79. a [...] Dioscer. Fathers for resemblance of his Ministers & Sacraments in the New Testament to them in the Old, are wont to give the name, as of Preistes & Levites, to Pastours & Deacons. [Page] so of a Sacrifice to the Lords Supper: and of an Altar to the Lords Table.

For these thinges are linked by nature in relation & mutuall dependence (as I may say one of another the Altar the Sacrifice, & the Sacrificers, who serve the Altar, that is Preistes and Levites. Wherfore if the Fathers meant a very Altar in the proper sence to Sacrifice Christs body upon, then must they meane also the Leviticall Preist-hood to serve in sacrificing of it.

But the Leviticall Preist-hood is gone, Heb. 7. 11. & they knew it, neither did they call the ministrie of the Gospell so, but by a figure.

Your Rhemists therfore doe abuse them, in proving as by them, that the Communion Table is called an Altar properly, But us of the other side they doe abuse more, by setting an Altar against a Common Table in such sort of speech, as if we, whose Churches, have not a very Altar to kill our Saviour Christ, & sacrifice him upon it, [...]ad but a Common Table and prophane Communion board to eate meere bread upon.

A feate to make us odious in the eyes of men, whom you would perswade that we discerne not the body of the Lord. Which your privy slander doth us open injury.

For we have not a Common, but aThe Booke of Com. pray [...] in the Commun. Holy Table, as both we call it, & esteem it: not a prophane Communion board, but the Lords Supper, 1. Cor. 10. 16. & 11. 23. wherein we receive the bread of thankesgiving, & the Cup of blessing, as the Apostles Doctrine, and practise of theIustin. Martyr in Apolog. 2. Irenae l. 4. c. 34. & l. 5. c. 4. Cyprian Epist. 63. ad Coecilium. Ambros. de Sacram. l. 4. & 5. Lev. Serm. 4. de quadrag. Fathers teach us: your selves are guilty rather of feeding men with meere bread, who doe takem away the Cup of the New Testament in the bloud of Christ from the Christian people: & in stead of the blessed bread of the Sacrament, doe give in your Masses, n meere bread indeed by your owne Confession, the [Page] Common bread, that goeth under the name of*Panis benedictus sanctae com munionis vicarius. Holy bread. I would to God M. Hart, you would thinke with your selfe even in your bed (as the Prophet speaketh Psal. 4. 4.) & consider more deepely, both the wicked abuses, wherewith the Holy Sacrament of the Lords Supper is prophaned in your unholy Sacrifice of the Masse, & the treacherous meanes, whereby your Masters & Fellowes of the Colledge of Rhemes doe seeke to maintaine it.

Who being not able to prove it by the Scriptures either of the Altar, or of the cleane offring the principall places whereon their shew standeth: they goe about to breed a good opinion of it in the hearts of the simple, partly by discrediting us with fal [...]e reproches, partly by abusing the credit of the Fathers. Which two kinds of profe doe beare the greatest sway through all your Rhemist Annotations.

D. Wille [...] By D. Willet in his Synopsis Papismi, the 9. generall controversie part. 2. Quest. 6. Error 54. where he brings in the Papists arguing thus for Altars; Heb. 13. 10. We have an Altar, of which they have no power to eate that serve at the Tabernecle. That is, the Altar whereon Christes body is offered: Bellarm. Rhemist in hunc locum. Answer. The Apostle speaketh expresly of participation of the Sacrifice of Christes death (as it is manifest in the two verses next following,) which is by a Christian faith, and not in the Sacrament only, whereof none can be partakers that remaine in the Ceremoniall observations of the Leviticall Sacrifices.

For the Apostle speaketh manifestly, vers. 12. of the suffering of Christ without the Gate. Christ therfore is the Altar, yea our Preist and Sacrifice too.

Further, you abuse this place to prove your materiall Popish Altars, which are many: but the Apostle sayth, we have an Altar, speaking of one.

This exposition Richard Woodman a holy Martyr hath sealed, that Christ is the true Altar, whereon every true Christian ought to come and offer, he proveth by the Conference of [Page] those two places of the Gospel. Math. 5. 23. If thou bringest thy gift to the Altar, & remember that thy brother hath ought against thee, &c.

Likewise, Math. 18. where two or three are gathered in my name, there am I in the middest.

Wheresoever then people are gathered together in Christs name, there is he in the middest, and where he is, there is the Altar, so that we may be bold to come & offer our gift, Fox p. 1991. Col. 2.

David Dickson. By David Dickson, who in his Short Explanation of the Epistle to the Hebr. c. 13. v. 10. p. 317. 318. writes thus: We have an Altar, &c. Such as will eate of Jesus & be partakers of him, must beware to serve the Jewish Tabernacle, by keeping on foot, & continuing the Ceremonies, & appertaynances annexed there unto; such Feastes, such Jubil es, such Altars, such sprinklings, & Holy water, such Preists and vestimentes, &c. as Levi had.

He calleth Christ, by the name of the Altar; because Hee is the thing signified by the Altar, & by the Sacrifice, and by she rest of the Leviticall Ceremonies.

Then 1. those Ordinances of Leviticall Service were figures of Christ, some in one part, some in another, and Hee is the Accomplishment of them, even the Truth of them ALL, The true Tabernacle, the true Preist, the true Sacrifice, the true Altar, &c.

2. Christes selfe, is all the Altar that the Christian Church hath. Our Altar is He only; and nothing but hee, the Apostle knoweth no other.

The same exposition upon this Text is given by M. Peter Smart, in his Sermon at Durham July 27. 1628. And finally by King James8. King Iames. himselfe, who in his Paraphrase on the 6. of the Revel. 9. v. determines thus: I saw under the Altar the soules of the Martyrs, which cryed with a loud voyce: How long wilt thou delay, ô Lord, since thou art Holy & true, to revenge our blood.

[Page] For persecution it makes so great a number of Martyrs, that the soules lying under the Altar, to wi [...]t in the safegard of Jesus Christ, (who is the only Altar, whereupon & by whom it is only Lawfull for us to offer the Sacrifice of hearts and lipps, to wit our humble prayers to God the Father) did pray, & their blood did cry to Heaven, & crave at the hands of their Father a just revenge of their torments upon the wicked.

Thus all these with sundrie other writers of our Church, together with all Protestant writers, whatsoever unanimously interpret this Text of Christ himselfe, not of Communion Tables and Altars; Therfore it proves not that the Communion Table is, or may be called an Altar, though the Fathers some times improperly stile it so, contrary to the Scripture language, yet not in that sence, or for any such end as the Papists and our Popish Innovators doe, to bring in the Sacrament and Sacrifice of the Altar, and set upp Masse againe.

If any object in the second place, Object. 2. as the Coale from the Altar pag. 13. 14. 15. 16. 27. 28. 29. strangly doth, and before him Treatise of Gods house p. 2. M. Shelford, that the Lords Table may be called an Altar, yea the Lords Supper, the Sacrament of the Altar (though the Scripture never stile either of them thus.)

First, Because the Fathers some times phrase them so.

2. Because the Statetude of 1. Ed. 6. c. 1. r [...]vived by El. c. 2. termes the Sacrament of the Lords Supper the Sacrament of the Altar.

3. Because the Common Prayer Booke in 2. Ed. 6. Anno 1549. cals the Lords Table promiscuously both by the name of a Table an Altar.

4. Because our Godly Martyrs, as John Fryth, Archbishop Crammer, John Lambert, John Philpot, Bishop Latimer, and Bishop Ridley, call both the Sacrament of the Lords Supper. The Sacrament of the Altar, & the Communion Table an Altar, as their words cited in the Coale from the Altar p. 16. 17. testify: from whence that Pampl [...]t concludes thus: [Page] So that we have a Sacrifice and an Altar, and a Sacrament of the Altar on all sides acknowledged; neither the Prince or Prelates, the Preist or people dissenting from it, some of those termes being further justified by the Statute Law.

To the first of these Reasons I answer: Answer 1. First, that Christ and his Apostles never phrase the Lords Table, an Altar, but the Lords Table, the Lords Supper, the Communion of Christs body & blood, we ought therfore to stile them so as the Scripture doth, 1. Cor. 10. & 11. to call them by those names the Scripture gives them, which are proper & genuine, since we ought to speake as Christ and God hath taught us of these ordinances.

2. The Fathers and primative Christians for at least 230. yeares after Christ had no Altars of which more before; therforeSee B. Iewels Replie to Harding Art. 1. div. 5. p. 5. not the name of Altars, or of the Sacrament of the Altar.

3. The Fathers usually and properly stile the Communion Table, the Lords table, the Holy table, the Table &c. and the Sacrament i [...]selfe, the Lords Supper, the Sacrament of Christs body and blood, the Eucharist and the like, & that properly, and those who phrase the Table an Altar, or the Sacrament, the Sacrament of the Altar, doe it only improperly and figuratively, (as they stile faith, and our hearts the Altar of a Christian,) either in relation to Christ himselfe, who is our only true Altar, whose body, blood & death are my stically represented to us in this Sacrament, or in respect the Sacrifice of his body for us on the Altar of the Crosse, is here spiritually exhibited, or by reason of the spirituall Sacrifices of prayer and prayse, and oblations of Charity for the poores releife that are there offred up when the Sacrament is received, or because it puts us in mind of Christ our Altar in Heaven, who must consecrate all our Services, Sacrifices, & spirituall oblations, & make them acceptable to his Father.

In these regards only, asIn their forecited places.some of our Martyrs, Bishop Jewell, D. Fulke, D. Reynolds, M. Deane Nowell, D. Willet, and M. Cartwright observe, the Fathers sometime stile the Lords Table, an Altar, or out of an allusion to the Jewish Altars and [Page] oblations, which were but types of Christ and his sacrifice on the Crosse, here represented to us, but never truly or properly. Therfore their Antiquities prove it not to be an Altar; nor yet the Sacrament, to be the Sacrament of the Altar, or that it may properly be so termed.

4. Though the Fathers phrase the Communion Table an Altar, or the Lords Supper the Sacrament of the Altar; yet this is no argument that we may now lawfully doe it, or that they did well in it. For when they used this manner of speech, the Sacrifice of the Masse & Masse-Preists, with other idolat [...]ous popish trash, was not knowne nor heard in the world, neither were there any to be scandalized with those phrases, or to wrest them to such ill ends & purposes, as since they have been: There were then no Papists to be hardned & encouraged in their popish Superstition, no Protestants to be scandalized or drawen to dreame of Masse and Masse Preists againe, as now there are.

Therfore they (prochance) might lawfully use these termes, though we may not: And yet See this Rhemists Notes on Hebr. 13. Sect. 6. & others of the Masse. these termes & speeches of the Fathers, the Papists have formerly derived and still defend & justify all the abominations of their Masse, their altars, Masse Preistes massing vestments, Cringes, Ceremonies; which shewes, that the Fathers might have better spared then used them, since all this hurt, but no good at all hath proceeded from them; & if we should now after so long a discontinuance & disuse of these Titles, and our exploding of them, as Fox Acts & monnm. p. 1211. savouring to much of Popery and Iudaisme, and tending to foment them, should reassume them, it would not only harden the Papists in all their idolatries, errors & superstitions concerning the Masse and altars wherein they differ for Protestants, but likewise cause many to revolt from our religion unto Popery, and others scandalized with these termes either wholly to seperate from our Church as false, superstitious, Popish, or else to continue in it with wounded, troubled, scrupulous cōsciences & dejected discontented spirits, & drive them almost cleane away from the Sacrament of the Lords Supper, as late experience to apparantly manifests.

[Page] So that this fi [...]t reason is of no great moment to prove what is objected.

To the second and maine reason; I answer 1. That the Statute of 2. Ed. 6. was made in the very infancie of reformation; whence M. Rastall in his Abridgment of Statutes,Service, & Sacraments. annexeth this observation to it.

But note the time of the first making of this Statute, which was before that the Masse taken away, when the opinion of the reall presence was dot removed from us.

The language therfore of this Act, made thus before the Masse was taken away, or the grosse opinion of Transubstantiation removed from us, is not much to be regarded, much lesse insisted on, though the Coale from the Altar; doth principally relie upon it.

2. I answer, that this Act doth not call the Lords Supper, the Sacrament of the Altar, nor the Lords table, an Altar, but rather the contrary; For the Tittle of it is this: An Act against such persons as shall unreverently speake against the Sacrament of the body and blood of Christ, commonly called the Sacrament of the Altar,&c.

And the body of the Act runs thus: As in the most comfortable Sacrament of the body and blood of our Saviour Jesus Christ commonly called the Sacrament of the Altar; and in Scripture (marke it,) THE SVPPER AND TABLE OF THE LORD, THE COMMVNION AND PARTAKING OF THE BODY AND BLOOD OF CHRIST, &c.

So that the name which the Statute gives it, is only the Sacrament used, 8. times together in this Act; and the Sacrament of the body and blood of Christ, thus so stiled, and this clause, commonly called the Sacrament of the Altar, is not a Title given it by the Statute, but by the Preistes and vulgar people, who then usually called it so, and added only by way of explanation as their usuall terme, not the Parleaments, and being omitted in the ensuing parts & clauses of this Act, which termes, the Sacrament, the Sacrament of Christes body and blood, with out this terme [Page] of explination; which this Act expresly declares, to be no Title given it in, or by the Scripture, which ever calls it, the Supper and Table of the Lord, the Communion and partaking of the body and blood of Christ; but only by the vulgar, who were then either for the most part Papists or Popishly affected, neither Masse nor Transubstantiation, nor Altars being then abolished, as they were shortly after.

3. This Act calls not the Communion Table an Altar, (the sole thing now in question,) but, the Table of the Lord: therfore it makes nothing for Altars, or the stiling of the Communion Table an Altar.

4. No Act either in King Edwards Raigne or Queen Elizabeths, or since her dayes, this alone excepted, calls the Lords Supper, the Sacrament of the Altar, but only the Sacrament, the Holy Sacrament, &c. this Title therfore being omitted in all other Acts, & mentioned here as the phrase of the vulgar, not the Parleaments, and used only in the Statute of 1. Mar. Parl. 1. c. 3. when Masse and Altars were againe set up and revived, but in no other Act of any of our Protestant Princes but this, can be no plea at all, for us now to call the Lords Table, an Altar, or his Supper, the Sacrament of the Altar; but rather argues the contrary; that we should for beare to stile them thus, because the Parleament in all Acts since concerning this Sacrament or divine Service (except only in Queen Maries dayes) hath done it; though the Coale from the Altar falsely affirmes the contrary, that some of their Termes are further justified by the Statute Law, but never proves it, neither in truth can doe it.

5. Whereas the Coale from the Altar page 16. 17. objectes, that this Statute of [...]. E. 6. c. 1. repealed by Queen Mary in the first Parliament of her Raigne, was afterwards revived by Queen Elizabeth both the head & body, and every branch and member of it 1. Eliz. c. 1. So that we have a Sacrifice and an Altar, and a Sacrament of the Altar an all sortes acknowledged, &c.

I answer, that there is in this a double mistake. 1. in the Statute [Page]itselfe, in citing, 1. Eliz. c. 1. which speakes nothing of the Sacrament or Common Prayer, nor of this Act of 1. Ed. 6. c. 1. for 1. Eliz. c. 2. so that it seemes the Author of this Coale, (who stiles S. Edward Cooke, S. Robert Cooke, & makes M. Plowden a Iudge, & stiled him Page 61. 62. Judge Plowden, though he were never any Iudge; & a Professed Papist) was some By like D. Heylyn w [...]o playes t [...]e ignorāt Lawyer to, in his hist. of the Sabbath part. 2. c. 7 8. busie pragmaticall Divine who tooke upon him to cite & interpret Statutes in which he had no skill, or else borrowed his Law, from others, as ignorant as himselfe, perchance from Treatise of Gods house p. 2. M. Shelford, who quotes, or rather misquotes these two Acts.

2. In the thing for which he cites it, for the Statute of 1. Eliz. c. 2. doth neither mention nor revive this Act of 2. Ed. 6. c. 1. (thoughService & Sacraments 1. M. Rastall and some others have thought the contrary,) as is cleare by the words themselves whereon they ground their opinion.

Where as at the death of King Ed. 6. there remained one uniforme order of Common service and administration of the Sacraments, set forth in a Booke intitled; The Booke of Common Prayer, &c. the which was repealed in the first yeare of Queen Mary to the great decay of the due honour of God, and discomfort to the professours of the truth of Christes Religion. Be it further enacted by the authority of this present Parleament, that the sayd estatute of Repeale & every thing therein conteyned ONLY CONCERNING THE SAYD BOOKE, and the service, administration of Sacraments rites & Ceremonies, conteyned or appointed in or by the sayd Booke, shalbe voyd and of none effect from and after the Feast of the Nativity of S. John Baptist next coming, & that the sayd Booke with the order of service, and of the administration of the Sacraments rites and Ceremonies, with the alteracions and additions therein added and appointed by this estatute [...], shall stand and be from and after the sayd Feast in full force and effect, according to the tenor and effect of this estatute, any thing in their foresayd estatute of repeale to the contrary not with standing.

[Page] And in the end of this Act [...] this clause is inserted: and be it further enacted by authority aforesayd, that all Lawes, Statutes & Ordinances, whereby an other service, administration of Sacraments, or Common prayer is limited, established or set forth to be used with in this Realme or any other the Queenes Dominions or Countries shall from henceforth be utterly void & of none effect.

By which it is most apparant. First, that this Act repeales the statute of repeale 1. Mariae: only as to the Booke of Common Prayer and administration of the Sacraments confirmed by Parliament 5. & 6. Ed. 6. & no further; therfore not as to the Statute of 1. Ed. 6. c. 1. which hath no relation to that Booke, and so remaines unrevived, and still repealed by this Act as before.

2. That it revives not any Statute for Common: Prayer or Sacraments formerly repealed, but the Common Prayer Booke itselfe, & that not as it was at first published, when it had the name of Altar, & Sacrament of the Altar in it, but as it was purged from these termes, and testified in 5. & 6. Ed. 6. with such alterations and additions as were annexed to it by this Act.

So as it neither revives the head, body, and every branch of 1. Ed. 6. c. 1. nor yet the Altar, the Sacrifice or Sacrament of the Altar, nor any of these phrases, as the Author of the Coale from the Altar, ignorantly and falsely affirmes, nor any other Statute concerning Common Prayer, no not; 2. Ed. 6. c. 1. or 5. & 6. Ed. 6. c. 1. which are expresly repealed by the last clause of this Act, (the whole Statute concerning Divine service and Sacraments now on foote) because they prescribed another Booke of Common Prayer, service and administration of the Sacrament, then this which this Statute confirmes; which enacts, that the sayd Booke &c. with the Alterations and additions therein added and appointed by this estatute, shall stand and be in full force and effect, not by vertue of any former Law, but according to the tenor & effect of this Statute.

From all which I may safely conlude against the Coale, that neither the head, nor body, nor any branch, or member of [Page] 1. Eliz. 6. c. 1. is revived by 1. Eliz. c. 2. and so that we have neither a Sacrifice, nor an Altar, nor a Sacrament of the Altar on any side, much lesse on all sides acknowledged, as he falsely vaunts; that both the Princes, Prelates, Preists, & people have dis [...]ented from it, & that none of the sayd termes have been further justified by the Statute Lawes.

And so this maine authority on which he & M. Shelford built, is point blanke against them, makes nothing at all for them; and over throwes their cause.

To the 3. reason I answer; that true it is in the first Booke of Common Prayer, set forth in King Edwards dayes An. 1549. the Communion Table was called an Altar, as is evident by the Booke itselfe, and the 2. reason why the Lords bord should rather be after the forme of a Table then an Altar: Fox Acts & Monuments p. 1211. the Altars themselves being not then removed by publike authority: but when the Altars the next yeare following (for no reformation can be perfited at first, but by degrees) were removed by the King and Counsells speciall commaund, & Communion Tables placed in their Roomes, not to humor M. Calvin, but upon good and Godly considerations, and the 6. reasons compiled by the King and Counsell, (which the Bishops were to publish to the people for their better satisfaction and instruction, registred by M. Fox; the very names of Altar and Sacrament of the Altar were by authority of Parleament 5. & 6. E. 6. c. 1. expunged out of the Common Prayer Booke, and the names of Lords Table, Gods board, Communion Table, Holy Table, Communion Sacrament, & Sacrament of Christs body & blood, & Lords Table, only retained & inserted in its steed; which Booke being afterwards altered, amended & revided by Act of Parliament, 1. Eliz. c. 2. the names, Altar, & Sacrament of the againe purpose omitted, and those other Phrases & expressions only retained.

The names therfore of Altar and Sacrament of the Altar, being thus particularly, purposely & professedly damned & expunged [Page]out of the Booke of Common Prayer, by the whole Church of England in two severall Acts of Parleament under two most religious Princes, & never thought meet to be used or reinserted since, is a most convincing retirated parleamentary resolution, that the Communion Table is not an Altar (much lesse anShelford p. 2. 7. [...] High Altar, as some now phrase it;) that the Lords Table, ought not to be stiled an Altar, nor the Lords Supper the Sacrament of the Altar, (else why should these Titles be thus exploded?) and that no Orthodox member of the Church of England ought to stile them thus, much lesse to write & plead in defence of these their Titles, as these new Champions doe, but to call them by those proper names which the Scripture, the Common Prayer Booke, & these two statutes give them.

To the 4. reason; I answer:

First, that neither of all the Martyrs quoted in the Coale p. 14. 15. 16. doth call either the Lords Table, an Altar, or the Sament, the Sacrament of the Altar.

True it is, Bishop Latimer sayth, that the Doctours call the Lords Table an Altar in many places, in a figurative and improper sence; & Bishop Ridley, in answer to that place, that Bishop White objected out of Cyrill, sayth, that S. Cyrill meaneth by this word Altar, not the Jewish Altar, but the Table of the Lord; but themselves never call it an Altar, but a Table only; they being so farre from it, that Bishop Ridley writ a speciall Booke, de Confringendis Altaribus, and Fox Acts & monum. p. 1211. 1212. he and Bishop Latimer had a chiefe hand both in casting Altars out of our Churches and Chapples, & in expunging the very name of them out of the Common Prayer Booke.

Neither of the other Martyrs so much as mention the Altar in the words there [...]ited, & M. Philpot expre [...]ly resolves, that the Altar meant by Heb. 13. 10. is not the Communion Table or materiall Altar, but Christ himselfe.

And as they stile not the Communion Table an Altar, so not the Lords supper, the Sacrament of the Altar.

For John Fryth only sayth, they examined me touching [Page] the Sacrament of the Altar; the terme his persecuting Examiners gave it, not he; who mentions it as their Interrogatorie, not his answer.

So John Lamberts words: I make yow the same Answer, that I have done unto the Sacrament of the Altar, relates to his adversaries Articles which so stiled it, not to his owne voluntarie answer, which must be made of, and according to the question demanded.

M. Philpot only sayth, that the old writers doe sometimes call the Sacrament of the body and blood of Christ among other names which they ascribe thereunto, the Sacrament of the Altar; but he calls it not so himselfe.

Archbishop Crammer in Henry the 8: dayes, before he was thorougly resolved against the Doctrine of Transubstantiation, of which he was at first an over earnest defender as himselfe Fox Acts & monum. p. 1703. confessed at last.

Take no offence at the terme of Sacrament of the Altar, but afterwards he did; not using it in his writings; and so farre was he s [...]em calling the Communion Table an Altar, that he was the cheife agent in casting ou [...] Altars: and expunging the very name of Altar out of the Common Prayer Booke, his, Ibidem p. 1211. name being subscribed to the Letter to Bishop Ridley, for the removing of Altars, and setting up Tables in their places; and the 6. reasons why the Lords Board should rather be after the forme of a Table then of an Altar, (condemning both Altars, and their very name in some sort) sent to Bishop Ridley which that Letter, being approved, if not compiled by him.

So that all these Reasons & authorities wherewith the Coale from the Altar is principally kindled and en [...]lamed, are now quite extinguished upon [...]full examination, & neither prove that the Communion Table is an Altar, or may be so stiled, or that the Lords Supper is or may be phrased the Sacrament of the Altar, but the contrary.

Since therfore it is evident by all these authorities and reasons, notwithstanding these Objections, that the Communion Table is no [Page]Altar, and that the Church, State and writers of England have abandoned all Altars, and their very name together with them, by which Altars (as Philippus Eilbrachius: writes in his Epanorthosis viae Compendariae Neomagi 1633. c. 18. p. 143. sect. 7.) the Crosse of Christ is overturned, and therfore they are to be taken away; the Orthodox Churches doing well, in removing them, and restoring Tables, at which the Papistes themselves dare not deny, but that Christ and his Apostles after him used to Celebrate his Supper.

The objection fals quite to ground, and I may thus invertit: Communion Tables are no Altars, neither ought they to be stiled or reputed Altars; Therfore they ought not to be placed Altarwise, against the East end of the Quire, in such manner as the late Popish Altars, as is pretended stood.

But admit Communion Tables to be Altars, then it will hence necessarily, follow [...] that they ought to stand in the middest of the Church or Quire, because Altars anciently ever stood so, b [...]th among the Jewes, Gentiles, Pagon Greekes & Romans, and Christians to, as I have largely manifested.

Thus they stood in Durands time Anno 1320. even in Popish Churches; thus were they situated in ancient times in all the Greeke Churches, and so are they yet placed at this very day as Bishop Jewell hath proved out of Durandus, Gentianus Herveticus, and other Authors.

Yea thus have some Altars stood heretofore in England: Fox Act [...] & monum. p. 1404. 1406. For the Altar of Carmarthen was placed in the body of the Church: Erkenwalde the 4. Bishop of London was layd in a sumptuous shrine in the East part of Paules above the High Altar, and some other of our Bishops have been buried above the High Altar; Therfore it stood not at the very East end of the Church, and these Prelates were very presumptuous in taking the wall of the High Altar, and setting their very Tombes; and rotten Carcases, above Christs mercy seat, and Chaire of Estate, [Page] [...] of their present successors may be credited, who as they will have no [...]ea [...]es at the upper end of the Chancle for feare any man should sit above Christ or chekmate with God almighty, some thinkes they should suffer no shrines or Tombes especially of Bishops (who should give good example of humility to others,) to be there erected for feare any mans rotten carcase should lie inshrined above them; If then our Tables must be situated. as all or most Altars anciently have been till with in these few yeares; they must then be placed in the middest of the Quire or Chancell, because Altars have there been usually placed, as the premises abundantly evidence.

And these ensuing Testimonies will prove [...] lexond [...] control. Rerum Germanic. Script. m. 1. p. 5 [...]0. 591. Sigismund the Monke, in his Chronicon Augustinum scholasticum, Anno 1483. pars 1. c. 1. records; That in the ancient Cathedrall Church of Augusta dedicated to S. Afra, there were two Quiers, in which were two Altars standing under two arches; & at the lower end of the Quire under the rayles, which divided it from the body of the Church two Crucifixes. and under them two Altars contening the Eucharist for the people. Moreover in the body of the Church there were 4. Altars; the first & cheife of them was the Altar of S. Dionys, Versus Occidentem in parte, septentrionali, non juxta murum, SED QUASI IN MEDIO: & that stood towards the West, (not East) in the North part, not close by the wall, but as it were in MIDDEST.

Thus was the Altar of S. Mary placed in Rome, so that in the great inundation of Tiber in the dayes of Pope Nicholas the 3. the waterPlatina N [...]col. 3. ROTUNDE quatuor pedibus &c. went round about it from foot high and more.

De Vitis pont. Rom p. 68. 69. Anastasius writes of Pop [...] Theodorus, that Pyrrhus Patriarck of Constantinople comming to Rome in his time about the yeare of our Lord 646. Fecit ei Cathedram poni juxta Altare; he caused a chaire to be placed for him hard by the Altar, honoring him as the Preist of the royall City.

Either therfore the Altar in those dayes stood neere the West end [Page] of the Quire where the Bishops chaires, and Seates now generally are placed, or in the midst of the Quire; or else B [...]shops then usually sate at the East end of the Quire cheeke by will with the Altar, where our Prelates will suffer no seates at all to stand, for feare any should sitt above, or in equipage with God Almighty.

The same Author relates, that Pope Sergius about the yeare of our Lord 694. made a fowersquare vayle about the Altar in S. Peters Church, having 4. white Curtaines and 4. scarlet ones IN CIRCUITU ALTARIS round about the Altar, two of each side: the Altar therefore stood not against the wall, but some distance from it, else this travarse or vayle of Curtaines could not inviron it round about.

In the great Cathedrall Church of Rome itselfe, (whence these Romanizers would seeme to take their paterne) the Altar Anno Dom. 1547. even on Christmas day (as William Thomas an eye-witnes in his History of Italy, & Thomas Becon vol. 3. f. 282. out of him report) when the Pope himselfe and all the Cardinalls received the Sacrament, STOOD IN THE MIDDEST of the Chaple or Quire, upon every way, and the Pope being brought behind (or above it as our Prelates terme it) was there in a Throne of wonderfull Majesty set up as a God, sitting above Christ and God almighty himselfe by our Novellers & Prelates language: in which manner the Altar stood there long before, & yet continues scituated, as I am informed.

And in S. Peters Church at Rome, (as D. Andrew Board an eye-witnes to, in Cardinall Wolsies dayes, in his Booke of the Abuses of Rome, & M. Thomas Becon out of him vol. 3. f. 281. relate,) the Sacrament & Altar are both in a Chapple, not in the East, but Northside of the Church; and S. Peter and S. Paul lie interred in a Chapple, under an old Altar, at the very lower part or end of the Church, (not the upper.)

If Altars therfore even in the very Cathedralls of Rome itselfe, are thus seated in the middest of the Chapple or Quire, in the North, not East end, yea at the very lower part and end, not [Page] East or upper end of the Churches [...]; Our Roman Novellers have no ground or Couler at all left them, for their East [...]rly situation of Altars or Tables with one side against the wall, or to place them at the upper end of the Church or Quire, as they call it, since the old Altar under which S. Peter & Paul lie buried (& at, which the See Thomas Beacons reliq. of Rome. Romanists affirme, they consecrated the Sacrament and sayd Masse,) stand thus at the lower part or end of the Church, the Preists, Prelates a [...]d people taking the upper hand thereof, and sitting above it, as the Pope himselfe doth above the High Altar.

The 3. objection Object. 3. is this: Coale frō the Altar p. 30. 53. 54. The Jewes and Pagans Altars, stood in the middest of their Quiers and Temples; Therfore Christians Altars and Communion Tables ought to stand at the East-end Altar-wise against the wall, as now they are placed.

I answer 1.Answer 1. That this is a mad consequence: For if we will imitate the Iewes and Gentiles in setting up Altars, then we have cause to imitate them in the forme and situation of our Altars; & if we will reject the latter as Iew [...]sh & heathenish much more Altars themselves, as more Iewish and heathenish then their sit us.

2. I answer, That the argument, is a meere Nonsequitur; For admit we ought not to imitate neither Iewes or Getiles in situating our Altars or Communion Tables in the middest as they did, yet will it follow. Ergo we must place them against the Eastwall or end of the Church or Chauncell.

Certainely Ergo we should place them at the West, North or South-side of the Church or Quire, is as good a consequent.

3. Our Novellers will needes imitate the Se Orme [...]ods Pagano-Papis [...] l Francis de Croy his 3. Conform. Gentiles & Jewes in their Sanctum Sanctorums, Mercie-Seates, Copes, Miters, Aaronicall attires vestments, Organs, Singing-men, & a world of Jewish and Heathenish Ceremonies, Orders, Pastimes Festivals & Consecrations; why not then in the standing of their Altars; having no Divine Prohibition to hinder them in this particular, as they have in all, or most of the others.

[Page] 4. The Altars of the Iewes were placed in the middest of the Tabernacle Temple & Court, of the Temples by diuine institution & direction, & so situated in pagan Temples by the very dictate of Common reason, as the most vsefull [...]itting and de [...]ent scituation; therfore Christians should rather imitate, then directly thwart them in this particular, having both Gods institution and right rectified reason to induce them thus to doe.

The 4. objection is this. Object 4. Se the Coale p. 26. 27 28. 51. 52. The Communion Tables in all Cathedrall Churces and in al his Majesteyes Chapples are so situated, (where Ecclesiasticall discipline is best observed,) therfore they ought there to be placed in all other Chapples.

I answer: 1. but I know not, neither doe I beleiue the Axtecedent to be true, for certaine I am, that in many Cathedrals with in these few yeares (& by name in the Cathedrall of Salisbury, Winchester, Exeter, Bristol, Worcester, Carlile and others) the Communion Table stood East & West a good distance from the wall, not Altarwise against it, & with in the memory of some men yet aliue, it stood so in all Cathedrals of England, & in all or most of the Kings Chapples. If they haue been otherwyse situate of late yeares, (as the Tables in many Churches haue been) contrary to Law; it is but an innouation, introduced by some violēt Innouators, without any Lawfull authority, for what end all England sees, and knowes to well. So as I may truly thus retort the argument: that the Tables in Cathedrall Churches, and the Kings Chapples stood not Altarwise but Tabllewise till now of late dayes, when their situation hath been changed without, yea against both Law and Canon, Therfore the Lords Tables in all other Churches & Chapples, ought thus to be situated.

As for the practise in his Mayesteyes Chapples since he came to the Crowne, I am utterly ignorant of it: But when he was Prince of Wales, I once receiued the Sacrament in his Chapple at Sant Iames; & then the Communion Table at the Time of the Sacrament administration was placed in the middest of the Chapple, and white linnen Clothes, like Table Clothes, were spread upon the deskes of the Seates (where in the Communiant [...] [Page] sate round about) in a decent manner, the Ministers delivering them the Sacrament in those seates, and this (they then certified me, had been, and was the custome of administring the Sacrament there, both in Prince Henries & his Majestyts time.

Whether the Custome be different at Whitehall, or other his Majestyes Chapples, I know not; since I never was at any Sacrament there; but of the other, I was an eye-witnes, and many who have beene ancient servants both to Prince Henry, & his Majesty, can testify this to have been the Custome. I cannot therfore thinke, that the King & Princes Chapples doe jarre or vary in this particular.

But admit they should, yet vivendum est legibus non Exemplis; his Majestyes subjects must live according to his Lawes in this particular, not according to the patterne of his Chapples; exempt, as from all Episcopall Iurisdiction, (as all other Churches & Chapples should be as well as they if this argument hold good,) so from ordinary Rules and Lawes, which bind the Subject.

But to give a more particular answer. I say, that admit the Antecedent true, yet the consequence is infirme: We know, that Cathedrall Churches have Deanes, Prebends, Canons, Singing-men, Choristers, Organists, Virgerers, Copes, Sackbuts, (yea Kits & Cornets oft times) in them, & that they sing, not read their whole divine Service & prayers to; (I doubt me much whether with any serious contrition & compunction, since, S. James writes thus c. 5. v. 13. If any man be merry, let him sing Psalmes, if any man be sorry or afflicted, let him pray, not sing: & Salomon sayth Prov. 25. 20. As he that taketh away a garment in cold weather, & as vineger upon niter, so is he that singeth songs too, much more then with an heavy heart.)

Will it therfore follow; Therfore all Papish Churches & Chapples ought to have such Officers, Instruments, & chaunting? We know, that many Cathedralls now, I know not by what Law, have no Communion Tables in them, but High Altars, (so they terme [Page]them,) elevated on High with many steps, and ascents, their very exalted situation & name, being clearly derived from the Idolatrous High places of the Gentiles, so oft condemned in Scriptures, Num. 33. 52. Deutr. 33. 29. 1. Kings 12. 31. 32. c. 14. 23. 2. Chron. 17. 6. c. 31. 1. c. 34. 3. Jer. 17. 3, Ezech. 6. 3. c. 16. 16. 39. which were nothing but High Altars, situated in High places.

Shall therfore all our parish Churches & Chapples have no Communion Tables in them, (though prescribed by our Statutes, Common Prayer-Booke, Articles of Religion, Homilies, Injunctions, Canons, writers,) but High-Altars only, which all these decree? We know that these new erected Cathedrall High Altars have much furniture, as Tapers, Basons, Cushions (yea and Crucifixes,The hom. against the Perill of Idol. Se p. 41. 42. 61 expresly condemned by our Homilies, as unlawfull either to be made or used in Churches,) standing on them; Which M. Andrew Melvin, that famous Scottish Poët & Divine, thus wittily describes in Latine Verse:

An. Mel. Musoe print. An. 1620. p. 24.

In Aram Anglicanam ejusque apparatum:

Cur stant clausi Anglis libri duo regia in Ara?

Lumina coeca duo, pollubra sicca duo?

Num sensum cultumque Dei tenet Anglia clausum?

Lumine coeca suo;

Sorde sepulta sua.

flumine sicca suo?

Romano an Ritu dum regalem instruit Aram;

Purpuream

Pingit religio [...]a lupam. So the first Copy but the corrected, as in the Text.

gemino mact at honore lupam?

Si Christi haec Mensa est, cur Missae est structa paratu?

Cur versa in tenebras, Lux? in inane Latex?

Si sensus, cultusque Papae sit clausa Britannis,

Cur sacra cum castâ Biblia clausa prece?

Cur, quae pulsa prius, presto est caliginis umbra?

Quò calamistra trucis, philtraque blanda Lupae?

[Page]

Which may be thus Englished, upon the Altar & Furniture thereof in England.

Why, on Court-Altars, two Bookes clasped lie,

Two lightless Lights, two empty Basons drie?

Does England in Gods worship lock-up Sense?

Darke in her Beames, dry in Streames influence?

Whilst with Romes Rites, shee Royall-Altars Decks,

Offers shee not Romes Whore in all respects?

If `tis Christs Board, why is it Mass-like trim'd?

Why has it empty Fonts? Lights wholely dim'd?

If Romes Dumbe-Showes be from the Britans banisht,

Why are our Bibles Shut, our pure Prayers vanisht?

Why are Romes Foggs brought back, expell'd before?

What meane the Tyres, sweet Drafts of that bace Whore?

Shall it therfore follow, because these Cathedrall Altars have such trinkets standing on them, ergo every parish Church & Chapple ought to have such furniture standing on their Altars & Communion Tables to?

I trow not, unlesse there were some Law or Statute for it; since the Rubricke of the Common Prayer Booke, & the 82. Canon Prescribes, that at the Communion time the Table should have no other furniture but a white linnen cloth upon it, and that at other times, during diviue service only, it should be covered with a Carpet of filke, or other decent stuffe; so that all these other Popish Trinkets now standing on it, in Cathedrall Churches, are both against the Statute of 1. Eliz. c. 2. the Booke of Common Prayer, the Canons, yea and the Queenes Injunctions, as the High Altar is.

This argument, therfore (now much insisted on) is invalid, untesse our Cathedrals werè more conformable to our Lawes & Canons in those particulars, then now they are.

[Page] The 5.Object. 5. A Coale from the Alt. p. 18. 19. 20. 21. 48. to 53. Answer.Objection is this: That the Queenes Injunctions commaund the Communion Tables to stand in the place where the Altar stood: Ergo they ought to be placed Altarwise.

To this I answer, that the words of the Queenes Injunctions, published Anno 1559. by the advise of her most honorable Counsaile, are these:

For the Tables in the Church.

Whereas her Majesty under standeth that in many & sundrie parts of the Realme, the Altars of the Churches be removed and Tables placed for the administration of the Holy Sacrament, ACCORDING TO THE FORME OF THE LAW THERFORE PROVIDED; and in some other places the Altars be not yet removed, upon opinion conceived of some other Order to be taken by her Majestyes Visitours.

In the order where of, having for uniformity, there seemeth no matter of great moment; so that the Sacrament be duly & reverently Ministred: yet for observation of one uniformity THROUGH THE WHOLE REALME, and for the better imitation of THE LAW IN THAT BE HALFE, it is ordered, that no Altar be taken downe but by oversight of the curate of the Church and the Churchwardens, or one of them at the least [...], wherein no riotous or disordered manner to be used; & that the HOLY TABLE IN EVERY CHURCH be decently made and set in the place where the Altar stood, & there commonly covered as thereto belongeth, & shalbe appointed BY THE VISITORS; and so to stand saving when the Communion of the Sacrament is to be distributed: at which time the same shalbe so placed in good sort with in the Chauncell (the Rubricke before the Communion and 82. Canon, saye, with in the body of the Church or chancell, which makes me suspect, [Page]that Church was omitted in the printing of these Injunctions,) as whereby the Minister may be more conveniently heard of the Communicants, in his prayer & ministration, & the Communicants also, more conveniently & in more number communicate with the sayd Minister; and after the Communion done, from time to time, the same HOLY TABLE to be placed where it stood before.

In which Injunction, (much wrested & insisted on by the Cole) these particulars are remarkable, to stoppe the mouthes of our moderne Innovators.

First, that Communion Tables are no Altars, nor ought to be so stiled, they being here put in opposition & contradistinction one to the other, though some now confound & bind them together as one.

2. That all Altars were removed, & ordered to be removed, by vertue and forme of a Law, therfore provided, to witt the Statute of: Eliz. c. 2. confirming the Booke of Common prayer which abandoned them. Therfore the bringing in & setting up of Altars now, and the calling of Communion Tables, Altars, is against that Law, and the Booke of Common Prayer.

3. That the setting up & continuance of Communion Tables, and the calling of them by this name, was, and yet is according to the forme of the Law in that behalfe; & the removing of them and altering of their name to Altars, or High-Altars: against the Law.

4. That all Altars were generally removed & enjoyned to be removed in all Churches and Chapples through the whole Realme, and an Holy Communion Table decently made and set up in every Church; therfore no doubt in all Cathedralls, & in the Queenes owne Chapples, for better example unto others: So that the erecting of Altars in them, or any of them, must needs be a late Novelty, contrary to Law, to this Injunction, and a grosse Non-conformity.

5. That the care of Taking downe Altars, & setting up Communion Tables, was committed to the Curate & Churchwardens [Page] of each parish, not the Bishop: yet now these must be enforced to be the instruments to set up Altars, and displace the Tables Altarwise.

6. That the power of keeping Visitations belongs only to the Queen & her Successors, & that none ought to visit in their owne names and rights but in hers, as their Visitours, having first obtained a Commission under their great Seales so to doe, as the Statutes of 1. Eliz. c. 1. compared with 26. H. 8. c. 1. 37. H. 8. c. 17. 1. Ed. 6. c. 2. 32. H. 8. c. 15. 31. H. 8. c. 10. 25. H. 8. c. 8. c. 21. c. H. 5. c. 1. 14. Eliz. c. 5. and the Pattents of all the Bishops in Edward the 6. his Raigne abundantly evidence.

7. That the ordering of the Situation & covering of the Communion Tables, is referred not to the Bishop or Ordinary of the Diocesse, but to the Queenes Visitors, who were then 37. H. 8. c. 17. Fox Acts & Monum. p. 1181. 1192. B. Iewels life before his workes sect. 25. specially appointed by her Commission, as they were in King Henry the 8. & King Edwards dayes, many of them being Lay-persons.

Which Visitours placed them Tablewise, not Altarwise, in such sort as they stood in all our Churches ever since, till with in these two or 3. yeares last past.

8. That the Communion Table ourght not to be fixed and railed in Altarwise against the East end of the Chancell, and there to stand unmoveable, even when the Sacrament is administred: the Injunctions expresly prescribing, that where ever it stand before; yet when the Communion of the Sacrament is to be distributed, it shalbe removed into such part of the Chancell, (or into the body of the Church as the Rubricke of the Common prayer Booke runs) as whereby the Minister may be more conveniently heard &c. & after the Communion done from time to time the same Holy Table to be placed as it stood before.

Which word shalbe, is not a baer arbitrary permission only, as the Colier p. 50. 51. 52. glosseth it, but a direct pr [...]pt, as is the later-clause, by his owne confession, else the Churchw [...]rdens [Page] might choose; whither they would remoue the Table after the Sareament ended to the place where it stood before.

These Propositions plainly expressed in the Injunction thus premised, I come now to answer the objection, being in truth the only thing our Innonators colorably alledge for them.

First then I answer,Answer 1. that this clause, & set in the place where the Altar stood, implies not, but all Communion Tables should be placed against the Eastwall of the Chauncle, for all Altars were not so situated,Fox Acts & Monuments p. 1404. 1406. before this Injunction: The Altar in Carmarthen Church, was placed in the middest of the Church, without the Quire.

The Altar in the Sauoy Church and other Churches & Chapples (built North or North and South) stood at the South end of the Quire, not the East: & in many Churches some Altats stood one way, some an other, some West, some North and South, as Dc Re [...]us Ecclesiasticis. l. 4. c. 19. walafridus Strabus witnisseth [...] but generally they ever stood in the middest of the Quire, as the Promises evidence. The Author of the Coale therefore must prove that all the Altars in all our Churches and Chapples stood against the Eastwall of the Quieres, or Chauncles, in the place where now he would have them situated (which he can never doe) else this clause of the Injunction will little helpe, but marre his cause, & make poinct-blanke against him; since it prescribes not the Table to be placed in the East end of the Quire Altarwise against the wall, but, in the place where the Altar stood, so that where the Alter was placed in the midst, west North or South end of the Church or Chancle, the Table was to be there situated likewise.

2. By The place where the Altar stood, is not to be interpreted so precisely, that it must stand in that particular individuall place, or in that forme and manner as the Altar stood; for this certainly was not the meaning, but, in the place, that is, in that end of the Church where the Altar stood; to witt, in the midst of the Church, if the Altar stood there; or in the East, West, North or South end of the Church, where the Altars were so severally situated; or in the Chauncel, where the Altar formerly stood in the Chann [...]le: that [Page] this only is the true meaning of the Jnjunction, & not, that the Table should be placed just where the Altar stood, or in that maner with one side against the East wall of the Quiere, as our, Innouators expound it, is most apparant by these Reasons.

1. First Because the Communion Tables wereFox Acts & Monuments p. 1211. 1212. of a different forme from the Altars then in Churches being both longer & broder then Altars, wich were all most perfectly square, but Tables all most as long againe as brode.

They could not therfore be situated in the same individuall precise place as the Altars stood, being thus different in proportion & forme from them.

This is thePage 19. Coales owne argument, even against it selfe.

2. Because the Coale itselfe confesseth,Page 51. that Altars were incorporated, & fixed unto this wall; & that Tables were not to be so; therfore they were not to be placed punctually in that place, & in such sort ar the Altars stood & were placed, by his owne confession.

3. Because the Rubricke of the Common prayer Booke prescribes; that the Minister at the time of administring & consecrating the Sacrament shal stand at the North side of the Table, not at the North end: which clearly determines, that the Table ought to be situated Table-wise with the sides or Longest squares of it North and South, not Altar wise, with the ends of it North & South and the sides of it East and West, against the Wall, as some popish Altars stood: And therfore the Jnjunction never intended, that it should be set in the very precise place where the Altar was, & in the selfe same manner as it was situated; for the Table being but a long square, not a perfect Quadratum, hath but two sides, & two ends; the narrowest square of it, being ever in our Engish Tongue, termed an end not a Side, & the longest square only a SIDE.

And though Geometricians vsually terme every square*Alatit [...] dine. Latus, in Latine, which we translate a side, (wich yet more properly signifieth the breadth, then the length of a thing, and so rather the end then the side, yet we in our English phrase ever call the long square [Page] only, the side, and the Narrew the end: The Rubrike therfore beeing first compiled in English, for English men, according to the usuall meaning of the English phrase, not to shew any termes of Art or skill, but to direct & instruct both Ministers & people in the most plaine & familiar way; the word North-side, must needs' be interpreted of the long-side; of the Table standing Northward, which we ever phrase the side, not of the narrowersquare set Northward, which we ever heretofore and still, phrase the North-end.

Wherfore the shife used by the Coalier,Page. 23. 24. That the North-end and the North-side come both to one, there being no difference in this case between them, he that stands and ministreth at the North-end of the Altar, standing no question at the North-side there of, as inpropertie of speech we ought to call it, (cujus contrarium verum est, since we neither use nor ought so to call it in our English dialect,) is but a mere ridiculous evasion, & a miserable shift.

Neither wil his Objection, Page. 23. that the Communion prayer Booke done into Latine by command & authorised by the great Seale of Queene Elizabeth in the 2. yeare of her raigne, translates it.

Ad cujus mensae Septentrionalem pa tem &c. avayle him: Since SEPTENTRIONALIS PARS, though it may signifie, the Northerne end of the Table, as well as the North-side, in case the end of it were so situated, yet here signifies only, the North-side, not end of the Table, the North-side being the Norh-part of the Table, as well as the end the originall English which it Translates, the North-side not end, and the Tables at the time of this Translation standing with the Long-side. not the end of it towar [...] the North.

4. Because the Queenes visitors and the whole Kingdomne thus interpreted it, even in point of practise, by placing all the Communion Tables in all Churches at that very time, by vertue of this J [...]junction and the Rubrike, not Altarwise, with the two ends North and South, and the sides East & West along by the wall; [Page] but Table-wise, with the two long sides North and South, and the ends East and VVest, a good distance from the wall. as they have stood from 1. Elizabeth, till now of late, without any Alteration, as experience, and all aged men, who well remember how the visitors placed them. with our fore cited writers prove, past all contradiction.

Fox Acts, & monuments. p. 1211. 1212. Neyther were they thus placed by casualty, but of set purpose, to difference them from Popish Massing Altars, even in point of situation, & toCoale. p. 20. 71. teach the people that thy were Tables to eate and drinke at, not Side-Tables or dressers, as the Epistoler observes,

If then the Queens owne visitors, and all those throughout the Kingdome, whether Ministers or Church wardens, who had a hand inplacing the Communion Tables vpon the removing of Altars, did thus interpret the Injunction, not of the precise place where the Altar stood, or manner of its standing; with the one side against the East-wall of the Quiere, under the East-window, but only of that part of the Church where the Altar stood, and there upon situated the Tables throughout all England and Wales, not Altarwise, but Table-wise only, as is before expressed,; an experimentall truth past all contradistion,) then certainely there can be nothing in this Injuncttion prescribing them to be now new placed Altarwise against the East-wall of the Chancel, in that precise forme, place and, manner as the Altars stood, as our Novellers now froms hence most fondly contend,

3 Finally admitt these words might ( [...]simplie consider ed) be taken in that strict senc as some now would haue them, yet the following words; and shalbe appointed by the Commissioners, not the Bishops or Ordinaries, who are expresly, excluded (though the Coale would make the prime men) which relate as well to the placing, as to the covering of the Table; leaves the manner and precise place of Situs, to the Commissioners appointement, since the very places wherein the Altars formerly stood, were not so sitting to sett the Table in, in many Churches, as some other place in the same part of the Church or Chauncel.

[Page] All which considered, this, Injunction gives no warrant at all for the late removing of our Tables & railing them in Altarwise, for wich the Coale is so hote & fiery.

Now where as the Page, 13 Coale would willinglie make the world beleive, that this Injunction saith, that the removing of Altars was a thing of no great moment; so that for ought it appeares unto the Contrary, neither the Article nor Homily, nor the Queenes Injunctions nor the Canons. 1571. haue determined any thing, but that as the Lords-Supper may be called Sacrifice, so may the Holy Table becalled our Altar, and set up in the place where the Altar stood.

2. I answer, That these words in the Injunction; There semeth noe matter of great moment, referrs not to Altars, as if the removing or standing of them were a matter of no great moment (for then5. & 6. E 6.. 1. Ely. [...] 2. Fox Acts & Mounments. p 1211. 1212. the Parleament, King, and Councel in King Edwards dayes, would not have so carefully removed them out of Churches & expuoged their very name out of the Comon Prayer Booke, not the Queene and the Parliament by especiall Law prouided for that purpose done the like, neyther would she have taken such care for their generall removing, or our Martyrs & Writers been so earnest against them in their authorized workes,) but it relates only, to some futher or other order to be taken by the Quenees visitors for the removing of them, with order and direction to be given by them, was noe matter of great moment, but that in those places where the Altars were not yet removed upon opinion conceived of some other order to be taken by her Majesteyes visitors, they might have been well removed without any such order from them as they were in many and sundry parts of the Realme besides, according to the forme of the Law therfore provided: For they hauing a Law authorising them to remove their Altars, and to sett up, Tables in their stead, they might without only order from the visitours, even according to the forme of the Law therfore provided, removed their Altars and sett up Tables for the administration of the Holy Sacrament: [Page] So that these words referred only to the Comissioners order & direction, for the removing of Altars and setting up Tables & Altars themsilves, or the removing of them simplie considered, as the Coliar dreames (and so his inference grounded on this is misinterpretation, is as false as vaine the rather since neither of all these authorities alle, adged terme the Lords Table an Altar, but the Holy Table, Communion Table, or Lords Board & Table only.

The 6. objectionObject. 6.is this; The orders published by the Queenes Commisioners Anno: 1561. say,Coale p. 22. that in the place where the steps were, the Communion Table shall stand; & that there be fixed on the wall over the Comunion Board, the Tables of Gods precepts imprinted for that purpose.

And the Booke of Advertissements Anno 1565. orders thus.

The parrish shall provide a decent Table, standing on a frame for the Communion Table, &c.

And shall sett the ten Commaundements upon the Eastwall over the side Table.

Which put together make up this Construction, that the Communion Table was to stand above the Steps and under the Commaundements and therfore all along the wall, on which the the Commaundements were appointed to be placed, which was directly where the Altar had stood before,

I answerAnswer 1. first, that those two Authorities ever use the word Table, and never stile the Lords Table and Altar, as his Objector doth, and would have it termed; therefore its most likely they would have it placed like a Table not an Altar.

2. If both the Queenes Injunctions, those Orders 1561: & Advertissements 1565. doe also vnanimously prescribe the Communion Tables to stand Altar-wise, why were they not all then placed so, but stood Table-wise, then, and ever since? why did our learned In their, fore cited & places, (words. Bishop Jewell in that very age & Bishop Babington Doctor Fulcke, Doctor Willet & Mr. Cartwright after him even in the Queenes owne time, (the first of them not above two yeares after the Advertissements, in their Authorised, [Page]workes, maintaine, that the Table ought to stand in the middest of the Church or Chauncell; as it did in the primitive Church, and publish this as the Doctrine of the Church of England, proving & defending it against the Papists whom they contended with, if this were both the Doctrine of our Church, the precept meaning of the Queenes Jujunctions, Orders, Advertissement, that they should be placed [...] Altar-wise against the East end of the Quire? yea if this were so, why was Bishop Iewels workes prescribed to be had in all Churches, to aff ont this situation of the Table in them all? Certainely the Coliar must satisfy and solve these questions fully, or else he must give me leave to thinke: that he is as much out in his infer ence from these Authorities, (If the thing be well observed) as he was inhis Conclusions from the Injunctions.

3. I answer that that the Orders 1561. prescribing the Communion Table to stand where the steps of the Altar formerly stood coupled with the ensuing words, prove; that the Table was to stand Altar-wise, with one side against the wall, but a good distance from it, as farre as the steps of the Altar stood before; & that the setting of the Tables of Gods precepts over the Communion Board, or upon the East wall over the side Table, is not so to be interpreted as if the Commaundements were to hang perpendicularly over [...]t (for that they could not doe, the Tables standing where the steps of the Altar stood, but over it, that is, some good height above it, not direstly over it, is cleare.) First, by the words them selves intimating as much, (for they say they shall be set or fixed on the East wall over the Communion Table; over in both these places, relating to the Wall, next antecedent, not to the Table; at least-wise to the Wall as well as the Table: now the wall by which the Table stands, cannot be said to be perpendiculary over the Table, but only, over, that is, above it, therfore neither the Table of the Commaundements affixed to it, or written on it, as it is in many Churches.

Thus Ioseph was saide, to be set over all the Land of Egipt: [Page]Gen. 41. 33, 43. not in situation, for so he could not be, but, in Authority and Iurisdiction, that is, he took place and had precedency & commaund of all in Egipt, or was above them or in higher authority then they.

Thus David useth the phrase Ps: 66.12. Thou hast caused men to ride over our heades, that is to be above us & triumph over us.

So we say, that such a picture hangs over such a doore or chimnie or window, when it hangs above it, though not direstly over it, such a thing is over your head, that is, above it, not directly over it.

4. Admit over it, be meant perpendicularly over it, yet this makes not at all for its situation, Altar-wyse but only Table-wyse & over it, must be interpreted, over the East end of it next to the East wall, not the East side of it placed against the wall, that which hangs over the East end, being as truly saide to be over the Table, as that with hangs over the side or middle of it.

5. Neither of these affirme, that these Commaundements must hang over it when the Sacrament is administred, neither prescribe they any thing how or where it shall then be seated; but at other times,

Therefore it proves nothing at all, that the Table ought to stand Altarwise at the East-end of the Quire, at the time of the administration of the Lords Supper as he would thence inferre.

The 7. ObjecteonObject 7 for the placing of the Communion Table Altar-wise is this.

Coale p 58 59 60 61. &c. The Statute of 10. Elizabeth c. 2. enacts, that if there shall happē any irrever̄ece or contempt to be used in the Ceremonies [Page] or Rites of the Church, by the misusing of the Orders appointed in this Booke, the Queenes Majesteye may by the advise of her Commissioners in causes Eclesiasticall or of the Metropolitane of this Realme, ordaine or publish such further Ceremonies or Rites, as may be most for the advancement of Gods glory, the edyfying of his Church, and the due reverence of Christs Holy mysteries and Sacraments.

A power not personal (sayth the Coale) to the Queen only when shee was alone but such as was to be continued also unto her Successors.

So that in case the Common-prayer Booke had determined positively, that the Table shoule be placed at all times in the vale of the Church or Chauncel, which is not determined of; or that the Ordinary by his owne oppointment could not have otherwise appointe, which yet is not so: the Kings most excellent Majesteye on information of the irreverent usage of the holy Table by all sorts of people (as it hath been accustomed in these later dayes) in sitting on it, in time of Sermon, & otherwise prophanely abusing it in taking Accounts, & making Rates, & such like businesses, may by the last clause of the side, for the due reverence of Christs holy mysteries & Sacraments, with the advise & Counsel of the Metropolitane comaund it to be placed where the Altar stood & to be railed about for the greater decency.

To this I answer first, Answer 1. That a possead Esse non valet consequentia.

The Kingh by virtue of this Act, by the advise of the Metropolitanne may commaund the Table to be placed where the Altar stood, & there rayled in:

Ergo it ought there to be placed & railed in, before, or without the Kings Commaund, is no good Argument: yea the contrary holds good.

The Table ought not so to beplaced or railed in but by his Magesteyes expresse Commaund, & that by some publike Act and writing under his great Seale, as is evident by Queen Elizabeths [Page] Injunctions, the Booke of Orders Anno 1561. & the Booke of Advertissements Anno 1565: with the Statute of 25. H 8. [...]. 19. the King being, to Cammand nothing of this nature to all his Subjects but by matter of Record under his great Seale as all his Proclamations & writs doe testify.

But his Majesteye hath yet given noe such expresse commaund by any publike Act or writing, under his great Seale, Therfore it ought not to be done.

2. This branch of the Statute, takes away all power from the Metropolitane Prelates & Ordinaries to ordaine or publish any new Rites or Ceremonies what soever, o [...] to alter any formerly prescribed or established, vesting this power only in the Queens Majesteyes, her Commissioners, & Metrapolitane being only to advise her, in cause she require their advise, but not to doe any thing them selves in their owne names, either with, or with our the Queenes advise, they being (as some say in a Premunire if they doe it) by the State of 25. H. 8. c. 19. compared with 27. H. 8. c. 15. 35. H. 8. c, 16. 3. & 4. Ed [...] 6, c. 11. & his Majesteyes and the Bishops owne resolution in the Declaration before the 39 Articles of Religion reprinted by his Majesteyes speciall Commaund. London: 1628.

By what right or power then I pray, & with what great affront to his Majesteyes Prerogrative Royall, can or doe our Arch-Bishops, Bishops, Arch-Deacons, Ordinaries & officials in their severall visitations take upon them, to prescribe new rites & Ceremonies of their owne devising, to print & pubblish them in their owne names, without any Commission from his Majesteyes in their visitation Articles, & to injoyne Ministers, Church-wardens, Sidemen to submit unto them, suspending, questioning, & excommunicating them in case they refuse to doe it, when as them selves for making & they for submitting to any such Rites, Ceremonies, or Constitutions, are ipso facto excommunicated by the 12. Canon made in Convocation Anno 1603? By what right or authority doe they now set up Altars insteed of Tables; order & give in charge in Bishop Wrens visitation Articlos which other. printed Articles, that Communion Tables shalbe [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] changed removed, & sett Altarwise against the East end of the the Chauncel, & there rayled in, that the Ministers shall bow & cring unto them, administer the Sacrament, yea read the 2. service (as they call it,) at the Table, even when there is no Sacrament, & that all the Communicants shall come up to receive? that all men shall stand up at Gloria Patri, the Gosple, Athanasius & the Nicene Creed, bow at every naming of Iesus, Woemen to be Churched with vayles. & not without things no wayes prescribed by the Booke of Comon prayer or Commaunded by his Mayestey under the great Seale, suspending, silencing, depriving, excommunicating Ministers, and vexing his Mayesteyes subjects severall wayes for not submitting to these their Novell Articles & Injunctions, being all Derogatorie to his Majesteyes Ecclesiasticall Prerogative, contrary to this objected clause of the Statute, and to the first clause thereof, which enacts;

That no manner of Parson, vicar, or other Minister what soever, shall wilfully or obstinately standing in the same use, or by open fact, deed or thenreatning, compell, cause, procure or maintaine any person vicar or other Minister in any Cathedrall or parrish Church or Chapple, to use ANY OTHER RITE, CEREMONY, ORDER, FORME OR MANNER of celebrating the Lords. Supper, Mattens Evening song, Administration of the Sacraments then is mentioned and sett forth in the Booke of Common Prayer and other Rites and Ceremonies of the Church of England, under the penalties therein expressed, which Booke neither prescribes nor mentions all or any of these Nouell Rites & Ceremonies, The Coalier therfore might well have f [...]o ne this objection which fals so heavy upon him, & these Prelates which set him no worke to blow a brode his Coale from the Altar, to kindle a combustion in our Church,

3. I answer, that this clause is meerly personall to the Queen because she and her Commissioners only is named in it, not her Heires & Successors & their Commissioners, & that for two [Page] reasons; First, for the Parleament then knew her syncerity & love to Religion, and her desire to aduance it, of which she had given good Testimonie all King Edward the 6. time, but especially in Queen Maries dayes; therfore they would trust her with such a power; But they then knew not, neither could they divine who might chance to be her Heyre or Successor to the Crowne, nor what they might prove, in point of Religion.

Therfore they would not adventure to intrust them with such an authority (who might peraduenture overturne the Rites and Ceremonies of the Church, with the due use & reverence of Christe holy misteries & Sacraments formerly setled by this Act, & the Booke of Common prayer by vertue or coulor of this clause without a Parliament) but limited it only to the Queen.

2. Because the Booke of Common Prayer administration of the Sacrament & other Rites & Ceremonies of the Church of England, being then but newly corrected & published, there might there upon (as comonly it fals out upon all Alterations) grow some questions, doubts & inconveniences about it, or some defects or cause of alteration appeare in the Ceremonies and Rites therein prescribed which needed to be resolved, rectified, & supplied before a new Parliament might be called to dee it, or perchanse not worthy the sommoning of a Parliament.

All which questions, in conveniences & defests, would in likly hood appeere and be fully rectified, without any need of future alierations, Rites, or Ceremonies, or continuing this power to her Heyres & Successors, which are purposely omitted in this clause.

This appeares most clearly, by comparing it with the two first clause of the Act; where the forfaitures for offending against the first clause is, severall times by expresse words limited and given to the Queens Highnes, HER HEIRES and Successors; and though the 2. clause saith, that he who shallbe convicted the 3. time shall for his 2. offence forfait to our Soveraigne Lady the Queen all his goods and chatles, omitting her Heires [...] [...] [Page] abolissing, all forraigne power repugnent to the same; and it gives the Queen Her Heiers and Successors, & their Commissioners, power only to punish all Heresies, Errors, Scismes, contempts. offences, Abuses, & enormities Ecclesiasticall what soever contrary to former Lawes, Statutes, not power to make new Ecclesiasticall Lawes, & so new He resies Errors, & Ecclesiasticall offences, not punishable by any Ecclesiasticall power or In [...]isdiction before.

These two Statutes therfore are unfittly paralleld.

And here I wonder much that the Cole pag. 62. Colier should alleadge, and argue according to truth that the Statute of 10. Eliz. c. 1. (which enacts, that all Ecclesiasticall power, together, with all such Iurisdictions, priviledges, superiorities & preheminences Spirituall and Ecclesiastical power, or authority hath heretofore been, or may lawfully be exercised or used for the visitation of the Eccesiasticall State & persons, & for reformation, order, & correction of the same and of all manner, Errors, heresies, scismes abuses, offences contempt, & enormites, shall for ever, by authority of this persent Parliament be united and annexed to the Jmperiall Crowne of this Realme &c.) was not an Jntroductions of a New Law, but confirmative of an old, annexing no new [...] but only the old Ecclesiastical Iurisdiction of right belonging to the Imperiall Crowne of this Realme for if this power of visiting the Ecclesiasticall State & persons, be (as he truly confesseth) for ever united to the Crowne, & to be delegated from it to others whom they shall thinke meet to name & appoint from time to time, only by Letters Patents under the Great Seale, as the following words of that Act 5. times together prescribe, I wonder with what faces our Arch-Bishops, Bishops Arch Deacons and other Ecclesiasticall persons (who have and ought to have no manner of Ecclesiasticall Iurisdiction but in, from, by, & under his Majestey to whom by wholy Scripture all authority is wholy given to heare & determine all manner of causes Ecclesiasticall, & correct vice & sinne what soever, & to all such persons as [Page] his Majestey (to witt by speciall Patent & Commission) shall appoint thereunto. As the Statute of 37. H. 8. c. 17. resolves interminis) can or dare affirme, their Episcopall Iurisdiction to be Iure divino, or be so presumtuons as to take upon them without any Letters, Patents, or Commission from his Majestey under his great Seale, to keepe visitations & Consistories, to make and imprint visitation Oathes & Articles in their owne names, & impose them as binding Lawes upon his Majesteyes subjects, or to exercise all kind of Ecclesiasticall Jurisdictions in their owne names & rights, or to send out their proces under theyr owne Seales & in they owne names alone, not his Majesteyes, contrary to the expresse Statutes of 26. H. 8. c. 1. 25. H. 8. c. 19. 21. 37. H. 8. c. 17. 1 Ed. 6. c. 2. 1. Eliz. c. 1. 5 Eliz. c. 1. & 8 Eliz. c. 1. as if every of them were both on absolute Monarch, King and Pope in his owne Dioces, & had no Soveraigne over them to acknowledge.

Let them therfore hence forth either give over these their distoyall enchroachments upon his Majesteyes royall prerogative Crowne, dignity, and his Loyall subjects Liberties, or else let the Colier for ever disclaime this Statute & this grand objection, to maintaine his Altars & new Altered Communion Tables standing Altar-wise, which overthrowes all Ep scopall inherent Iurisdiction,

The S. Objection8 Object.is this. That it is said in the Preface of the Booke of Common Prayer,Coale from the Altar. pag. 11. 65. 66. where it is insiuuated. that if any doubt doe arise in the use and practising of the same Booke to appease all such diversity, the matter shalbe referred to the Bishop of the Diocesse, who by his discretion shall take order for the quieting and appeasing of the same, so that the same order be not contrary unto any thing conteined in that Booke.

Fox acts. Monuments. p. 1212. Therefore it is in the Bishops power to cause the Table to beplaced and railed in Altar-wise against the East end of the Church, and there it ought to stand.

I answer first,Answer 1. the Argument followes not.

For first the Bishop hath no power given him by this clause to altar any thing, but only when and wher there is a doubt [Page]and diversity risen in any parrish concerning, the use & practise of the said Booke; not, when [...] and where there is no doubt concerning the situation of the Lords Table Altar-wise against the East Wall of the Quire, all taking it for granted, that it ought not so to be placed, but to stand in that place & manner as it hath done from the beginning of reformation (& [...] time all most out of mind) till now, Therfore the Ordinary hath no power to order any thing in this case in most places, and in case that any Popish Innouators have raysed a doubt in any place, where there is or can be none, touching the placing of the Lords Table; the Ordinary in this case can not, must not make any innouation, but order that it must stand in that place & forme as was at first ordained by the Quee [...]es Commissioners & where it stood ever since, it being hisDeclaration before the 32 Articles, & concerning the dissolution of the Parleament. p. 21.42. Majesteyes expresse commaund that there should be no Innouation in the least degree in any Church Ceremonies, or Matters of Ecclesiasticall Discipline.

2. The very words inhibits the Bishop of the Diocesse to make any order contrary to any thing contained in this Booke; now the placing of the Communion Table Altar-wise against the East wall, especially when the Sacrament is administred, is contrary to these Books, the Queenes Jnjunctions, Canons, writers and practise of our Church from the beginning of reformation till now.

Therfore the Bishop neither can nor ought to turne the Communion Tables Altarwise by vertue of this clause, but is expresly prohibited by it, so to doe

The last argument to prove that Communion Tables ought to stand Altar-wise is this.Object 9.

Coale from the Altar. p: 63: 64: &c His sacred Majestey hath already declared his pleasure, in the case of Sant Gregories Church neere Paules in London, that the Communion Table Shall be placed Altar-wise against the East wall of the Quier [...], & thereby hath given encouragement to the Metropolitane, Bishop & other Ordinaries, to require the like in all other Churches committed to them; which resolution faithfully copied out of the Regestets [Page] of the Counsell-Table, [...]earing date the 3. of November. 1633. the Author of the Coale from the Altar, who ends with it. bath at large relaved.

To this I answer first,Answer 1. that this concernes only one particular Church & no more and the reason of this order drawen from the example of the Cathedrall of Paules & Sant Gregories proximit [...]e there to, is not communicable to other Churches & pe [...]nliar to this alone.

Therefore it can be no president for others. Secondly, It was not here resolved, that our Communion Tables ought to stand Altarwise as the Colier argues, neuber is there mention of any example, save [...] at of Pauls [...] (and that of late times sinde King Iames) nor any Canon, Rubrick, Statute authority or writer produced by the opposities to justify this situation of the Table, for all heir pretence of the practise of approved antiquity, foisted in to the order; where as the other side produced good antiquity & authorityes for them, as I am informed, & among others.

The Rubrike before the Communion, the Queenes Injunctions the 82. Canon, Bishop Iewell, Bishop Babington, Doctor Fulke, with the Fathers quoted by them, and an un interrupted presciption in all Parish Churches & most Cathedrals from the beginning of reformation:

3. Though his May stey ordered the Table should stand where it was placed by the Deane & Chapter of Pauls direction, upon this groud cheifly that it was the most convenient Place in that Church, as not, only the persons then present can depose, but the order inselfe insinuates in these words.

Now his Majestey having heard a particular relation made by the Councill of both parties, of all the cariage & proceedings in this cause, was pleased to declare HIS DISLIKE OF ALL INNOUATIONS & receeding FROM ANCIENT CONSTITVTIONS, grounded upon just & warrantable reasons, especially in matters concerning Ecclesiasticall orders & goverment knowing how easily men are drawen to affect Novelties, & how soone [Page] in such cases weake judgments may be overtaken & abused: & the insuing words which seeme to give particular reasons, why this being but a Nouelty was tolerated & passed over, when as otherwise his Mayestey would not have connived at it.

His Mayesteye therefore deeming it an Innouation, & declaring thus his dislike of all Innouations; this order is so farre from giving authority or encouragement to the Metropolitane Bishops or other Ordinaries to require the like in all other Churces committed to them, as the Author of the Coale infers, that unlesse he will apply that ancient verse.

Nitimur in vetitum semper cupimusque negata.

To the Metropolitane Bishops & other ordinaries that they, love & are incouraged to affect & set up these Innouations, which his Mayestey dislikes, they must rather be discouraged then animated by this order to require the like in any, much lesse in all the Churches committed to them.

And truly if al things be well considered they have little cause to be thus incouraged to require & make this Innouation as they generally doe, not being ashamed or afrayed to give it in charge to Church-wardens & Ministers in their Visitation Bishop Wren in his Articles for Norwich Diocesse, & Bishop Percie for Bath and Wels. printed Articles, and to excommunicate Church-wardings for not removing & rayling in the Lords-Table Altar-wise as appeares by the Church-wardens of Ipswich, Beckington, Colchester and others.

For first, the Statute of 25. H. 8. c. 19. Enasts vpon the Prelates & Clergies joint Petition in Parliament, That they, the sayd Clergie (in their Convocations & Synods) any of them (in their severall Diocesse, visitations, Consistories or Iurisdictions) from henceforth shall presume to attempt, alleage, claime, or put in vre any Constitutions or ordinances, Provinciall Synodals, or any other Canons, nor shall enact, promulge or execate any such Canons, Constitutions or ordicances provinciall, by what soeuer name or names they may be called in [Page] their Conuocations in time coming, which alway shalbe assembled by authority of the Kings writ, vnlesse the same clergie may have the Kings most royall assent to make, promulge & execute such Canons, Constitutions, & ordinances provinciall, or Synodall and the kings most royall assent vnder his great Seale, he had to the same: (all which King James his Letters Patents before the Canons 1603. morefully expresse & manifest.)

Vpon peine of every one of the sayd Clergie doing contrary to this, & being thereof conuict, to suffer imprisonment & make fine at the Kings will.

The penalty of which Law every Metropolitane Bishop & ordinary hath incurred (& some say a Praemineere to) by printing & making visitation Articles & Injunctions in their owne names, for altering & rayling in Communion Tables Altar-wise, & many such Innouations, without his Mayesteyes royall assent & approbation under his great Seale of England had to the same.

2. The 12. Canon 1603. ordaines this: who soever shall hereafter affirme, that it is Lawful for any sort of Ministers & lay persons or either of them, (and Bishops with other ordinaries are certainly with in this number) to joyne to gether, & make Rules, Orders or Constitutions in causes Ecclesiasticall, without the Kings authority, & shall submit themselves to beruled & governed by them, let them be excommunicate ipso facto, & not be restored, vntill they shall repent & publikely reuoke those their wicked & Anabapsticall Errors; But our In their seueral visitation Articles. Bishops, Arch-deacons & other Ordinaries, with the Doctor Heylyn as most giue out, & some Circumstances discover. nameles Iudicious Learned Divine who writ the Coale from the Altar) affirme (& that in print to all the world) that it is lawfull for them & either of them to make & printe visitation Oathes, Articles, Injunctions & Constitutions in causes Ecclesiasticall, for the rayling in of Communion Tables & turning them Altarwise, & other Nouell Ceremonies, as standing vp at Gloria Patri, the Gospell, Athanasius; & the Nicene Creed, bowing at the name of Iesus, & to Communion Tables & Altars [Page] &c. Yea to keep Consistories & visitations without the Kings Authority vnder his great Seale licensing them to make or exccute any such Articles, Constitutions, Ordinances, or to keep any Court or Consistorie, and they enforce by visitations excommunications, fines imprisonments, & the power of the High Commission divers of his Majesteyes Subjects to submit them selves to be ruled & gouerned by them.

Therefore they are all ipso facto excommunicate by this then owne Canon, (& so irregular & all their proceedings nullities,) neither are they to be restored vntill they shall repent & publikely reuoke these their wicked and their Anabaptisticall Errors, Articles, Oathes, & Constitutions, which they have thus audasiosly imposed vpon his Mayesteyes loyall Subjects.

3. His Mayestey in his Papc. 21. 42. 43 Declaration to his louing Subjects of the causes which moued him to dissolve the last Parliament, published by his Majesteyes speciall commaund Anno 1628. p. 21. 42. 43. Makes this most solemne protestation.

We call God to record before whom wee stand, that it is and alwayes hath been, our hearts desire to befound worthy of that title which we accompt the most glorious in all our Crowne: Defender of the faith: NEITHER SHALL WEE EVER GIVE WAY TO THE AUTHORIZINGE OF ANY THINGE WHERE BY ANY INNOUATION MAY STEALE OR CREEP INTO THE CHURCH, but preserue the vnity of Doctrine & discipline established in the time of Queen Elizabeth where by the Church of England had stood & florished ever since.

Wee doe here professe to maintaine the true Religion & Doctrine esta blished in the Church of England without admitting or conniving at ANY BACKSLIDING EITHER TO POPERY OR SCHISME: Wee doe also declare that wee maintaine the ancient & just Rights & Liberties of our Subjects with so much constancy & justice that they shall haue cause to acknowledge that under our goverment [Page] & gracious protection, they live in a more happy and free estate, then any Subjects in the Christian world.

But the turning of Communion Tables into Altars & so terming them; the rayling of them in Altarwise & so standing, the forceing of the Communicants by seuerall rankes & files to come vp to them, & there to receive kneeling at the rayle, the enjoyning of Ministers to read the second service (as they now Tearme it) at the Table, when there is no Communion, & to ducke, to bow vnto it going to it, returning from it, & at their ingresse to & egresse from the Church, (all which Bishop Wren & others in their late visitation Articles & instructions have most strictly enjoined, suspending & excommunicating such Ministers & Churchwardens who have refused to submitt to these & otherlike Romish Nouelties) are all of them direct Innouations, not used nor heard of from the beginning of Queen Elizabeth raigne till of late, they are contrary to the Purity of that Doctrine & Discipline established in the time of Queen Elizabeth, where by the Church of England hath stood & florished euer since: they are an apparent backsliding to Popery, borrowed from the Papishs, and brought in only to simbolize with them, & sett vp Masse and that all Popish Doctrines, Rites, & Ceremonies againe, by degres, as the premises & experience witnes.

They are contrary to the ancient and just Rights & Liberties of the Subjects, who ought not to have any such Nouelties thrust vpon them, much lesse to be excommunicated fined, suspended, imprisoned, & thrust from their freeholds, Lectures & Cures but by the Law of the Land, & some speciall Act of parleament as the Statute of Magna, Charta. c. 29. The late Petition of Right 3. Garoli with other Acts therein recited expresly resolve.

Therefore they are all directly contrary to his Majesteyes Declarations, & this his most solemne & Christian Protistation, both to God & All his Loyall Subjects, Neither hath his Majestey given the least way to the Authorising of them or any of them, or given any admittance or conniuance to them or given[Page]any authority or encouragement to the Metropolitane Bishops or other Ordinaries to require the like in all other Churches committed to them, as the nameles Author of the Coale most impudently & falsely (to his Mayesteyes great dishonor & reproach) hath a vowed in print, & the Bishops & their officers given out in speeches, to couler ouer these & all other their late Popish Innouations, brought in & fomented by themselves alone, in affront of this his Majestoyes declaration & royall pleasure signified this is print by Speciall Command to all his Loyall Subjects, whose heares were not so much overjoyed at the sight of it at first, as now they are overgreiued to see the Metropolitanes, Bishops, Ordinaries, & this blacke Collier in his blushlesse Coale from the Altar, so insolently & apparantly to thwart, affront, & bid defiance to it by all these with other their dangerous Popish Innouations, & by suspending, silencing, excommunicating all such faithfull Ministers, Lecturers, Church-wardens, People, who out of Conscience towars God, Loyalty to his Mayesteyes Lawes, & obedience to this his royall Declaration refuse to submit vnto them, which they hope his Mayestey vpon information of this their most desperate insolency, & exorbitant disloyalty & rebellion against his Lawes, & Declaration, will not only consider, but most seuerely punish, to his poore Subjects comfort & releife.

4. His Mayesteye to shew his further detestation against these Innouations, in his Declaration before the 39. Articles of Religion, reprinted by his Majesteyes commaundment. London 1628. (which Declaration was made vpon mature Deliberation & with the advise of so many of our Bishops as might conueniently becalled together) thus signifieth his royall pleasure therein: That wee are supreme Gouernour of the Church of England: and that if ANY DIFFERENCE ARISE about the externall Policie concerning Injunctions, Canons, or other Constitutions what soeuer thereto belonging. THE CLERGIE IN THEIR CONVOCATION (not euery Bishop or ordinary in his Dioces, as the Coale & order of the Councill Table oited in it, which doubt lesse [Page]in this was not rightly entred or Copied and determines) IS TO ORDER AND SETTLE THEM: (But how of their owne heades without any speciall Commission from his Minyestey? Noe I warrant you:) having FIRST obtained LEAVE UNDER OUR BRODE SEALE SO TO DOE, AND WEE APPROVING THEIR SAID ORDINANCES AND CONSTITUTIONS; providing that none bemade CONTRARY TO THE LAWES AND CUSTOMES OF THE LAND.

That of our Prinely care, that the Churchmen may doe the worke which is proper vnto them; the Bishops & Clergie from time to time in Convocation vpon their humble desire SHALL HAVE LICENCE UNDER OUR BRODE SEALE to deliberate of and, to doe all such things, as being made plaine by them, & ASSENTED TO BY VS, shall concerne THE SETLED CONTINUANCE OF THE DOCTRINE AND DISCIPLINE of the Church of England now established FROM WHICH WE NOT ENDURE ANY VARYING, OR DEPARTING IN THE LEAST DEGREE.

Where his Mayestey & the Bishops themselves expressely determine against the Coales Doctrine & Bishops Practise:

1. That if any difference arise about the externall Policie concerning Injunctions, Canons or other Constitutions what soever thereto belonging, or the true sence and meaning of them, not the Metropolitane or Ordinaries in their seuerall Iurisdictions, nor yet the High Commissioners; but the whole Clergie in Convocation is to order them.

Therefore this difference concerning Alters, the situation & ray, ling in of Communion Tables, the reading of the 2. service at them, receiving at them & the like; which euery Bishop, Arch-deacon, Chancellor, & Surregare now takes vpon h [...]m perempterily to order & Alter at his pleasurs.

[Page] 2. That the whole Clergie in Convocation can neither deliberate on, nor Order, or settle any thing, in these or such other particulars, or differences, unlesse they first obtaine leave from his Mayestey vnder his brode seale so to doe, & He also approve their said ordinances & Constitutions by his or [...] a [...]d seale & Letters Parents; Therefore the Metropolitane himselfe, the Bishops, Arch deacons, & other Ordinaries with their vnder-Officers, can order or settle nothing in these particulars, or others, nor prescribe any new Rites, Ceremonies or visitation [...] & Articles in their owne names, by their owne power; (as they most presumptuously doe in all places euery day, without any leaue first obtained from his Mayestey vnder his bread Seale so to doe) or to publish, give them in charge, & impose them on his Subjects without his Majesteyes approvation & asleht, thereto his broad Seale likewise.

3. That the Clergie in Conuocation, much lesse then any Bishop in his Diocesse, can order or determine nothing, no not by his Mayesteyes licence & approbation vnder his broad Seale, that can binde the Subjects, or inferior Clergie in case it be contrary, to the Lawes and Customes of the Realme:

But Articles & Bishops Constitutions for the Turning of Communion Tables into Altars & rayling them in Altarwise, with other for enamed particulars, are contrary to the Lawes of the Realme, & to the Customes of it from the 10. of Queen Elizabeth till now (sufficient to make two successivewhere 25. or 30. yeares makes a good Prescription. prescriptions at the Citull & Canon Law) neither were this made by the Clergie in Conuocation by his Mayesteyes licence, & assent vnder his Seale, but by the Bishops, Arch-deucons, & their officers themselves, without any such royall license or assent.

Therefore they are meerly voyd, & neither doe nor ought to binde his Mayesteyes Subjects, or the inferior Clergie.

4. That his Majestey will never authorize, or assent vnto any thing propounded to him by his Bishops or Clergie, no not in Conuocation, but what shall concerne the setled continuance of the established Doctrine & Discipline of the Church [Page] of England, but the Turning of Communion Tables in to Altars, the rayling of them in Altarwise, &c. Do not concerne the setled continuance of the established Doctrine & Discipline of the Church of England, but tend to the se [...]ret vndermining & discontinuance of them; Therefore his Mayestey hath not authorized, nor assented to these Innouations.

5. That his Majestey will not endure any varying or departing in the least Degree from the setled established Doctrine & Discipline of the Church of England: Therefore he will not endure that his Bishops (who were priuy to this his Royall Declaration made by their owne advice,) should vary & depart from both, in setting vp Altars in steed of Lords Tables, in Terming the Lords Table, an Altar & high Altar, & his Supper the Sacrament of the Altar, in rayling in Communion Tables Altar-wise, & their forcing the Ministers to consecrate & the people to receiue, or in prescibing any other new Popish Rites and Ceremonies.

Much lesse wil he endure, that they should affirme both by word mouth & printed Bookes authorized by their Chaplaines, that all these things are done with his approbation, & by his priuate direction & Commaund, but will one day call them, and these erronious superstitious Popish writers to an account, for these their andacious contumelies, & affronts in contempt of his Lawes and Declarations, of purpose to alienate the hearts & affections of his faithfull loyall subjects from him, & to countenance & further their owne Romish designes, to vndermine religion & vsher in Poper, by degrees which hath now well nigh wound in not only its head & rayle, but almost its intire body into our Church, by these their treacherous, disloyall practises, proceedings, & Innouations.

All which considered, the Councell Table order for St. Gregorius Tables seituation, will stand the Bishops & the Colier in no steed at all: and the nameles Author of the Coale from the Altar (with other popish Scriblers) may justly feare, that his Majestey for those vntriuthes & false Rumors raysed vp, & publikely printed of him, (as if he were the cheife Patron Author & Direct [...]r [Page] of all those late Romish Nouclties, Rites, & Ceremonies, which haue either secretly crept or vyolently in truded themselves into our Church contrary to his Lawes & Declarations) will give them no great thankes or reward, but inflict an heauy censure on them, and make them & their abesters sing a publike Palinodie, suitable to these his Royall Declarations, published by his speciall Commaund, from whence his justice, honor, piety & constancy will neuer doubtles suffer him to receed in the least degree.

I haue now through Gods assistance runne over, blowen out and quite extinguished (as I suppose,) the Coale from the Altar (or rather fromWho licensed it. Mr. Samuel Bakers, Ouen) which was like to sets our Churchon fire, what euer the nameles Author of this Treatise (who vpon examination proves neither learned nor indicious if a Divine, as the Title stiles him) or Mr. Shelford, Doctor Pocklington, or Edmond Reeue, haue lately written or objected in defence of Altars, or placing & rayling in Communion Tables Altar-wise, talking of those idle glosses, & false Cauils they haue made to elude the Authorities and Antiquities which Bishop Iewel and Dr. Williams Bishop of Lincolne in his Letter to the vicar of Grantham (for he is certainly knowen to be the Author of it and hath auowed it,) haue produced against the Antiquity of Altars, & for the scituating of Tables in the midst of the Church and Quire: all which I shall here prostrate to thy Christian Censure, hauing done nothing in this argument out of vaine glory, faction, opposition, or desire of victory over impotent Antigonists, but out of a sincere affection to the truth, & that loyalty, that duty & endeared respect I beare, both to my gracious Prince, (whose honor, Constancy & fidelity are interessed in this Controversie) & to the established Doctrine & Discipline of the Church of England, which these, like so many secret Powder-traytors would sodainly, blow vp, & subuert, by their Romish Treatises & desperate Innouations If I have fayled or erred in any particular (as what man is free from these common infirmities of Mortality,) impute it not is the wilfulnes but weakenes of him, who wilbe more glad, more ready, to see & correct his owne Ouersights, then to lay open or Censure [Page] others. if thou receive satisfaction from it (as I hope thou will in some good measure,) in the things therein discussed, give God the glory, pray for me; who as I am not afrayd to defend the truth in this Apostatizing faint hearted age, when as it hath few Friends, but feuer Patrons: so I shall neither be ashamed to set my name to this Defence, when the Author of the Coale from the Altar, dares be so bold as subscribe his name to his Assayling firebrand, which I here principally haue encountred, with our owne domesticke writters & Records.

And now, good Reader, I should here dismisse thee but that as the Coale concludes with the Councel-Table Order, & the Coppy of that Letter which it thought to burne to ashes, so I shall close vp the first part of my Quench-Coale with a true Relation of the Manner & forme, not only of turning a Communion Table Altar-wise, but likewise Dedicating a Communion Table to be an Altar in such a solemne manner, as our age hath scarce heard the like.

The Historie whereof, as it was acted, I haue vnder the hands of an eyewitnes or two, who with-hundreds more can make it good, if need be vpon their Oathes.

Notes

d

Bishop Montague in his Sermon before the King, the last Lent.

↵

f

Answer to Hardings Preface. Replie to Harding Art. 3. div. 26.

↵

g

Contr. Osorum l. 3. f. 271.

↵

h

Reproofe of Dormans Proofe f. 15. 16. 17. 66.

↵

i

His Catech. vol. 1. f. 484.

↵

k

Answer to the Rhemish Test on 1. Cor. 11. sect. 18. on Hebr. 13. sect. 6. Apo [...] 6 sect. 2.

↵

l

Synopsis Papismi Contr. gener. 9. Error 53 54. 55.

↵

m

Confer with Hart ēh. 8. sect. 4.

↵

l

Comment. in Apoc. c. 47. Bibl. Patr. Tom. 4. p. 526.

↵

m

In Festo Omnium Sanctorum Serm. 4. Col. 292, &c.

↵

o

Nazianz. Orat. in laudem Basily & 21 Oratio.

↵

p

De verbis Domini secundum Joan. Serm. 46. Tom. 10. p. 225.

↵

q

Theodoret Dial. Atreptus c. 11.

↵

r

Hom. 18. in 2. Cor. De Pomitentia Hom. 7. Tom. 5. Col. 746. B. Hom. 45. in Ioan. Hom. in Psal. 22 & 216. Hom. 1. deverbus Isaiae vidi Dom.

↵

s

Com. in Natuum c. 1. Tom. 5. p. 137.

↵

t

Theophylac [...]t Evar. in 1. Cor. 11.

↵

u

Oecumenius in 1. Cor. c. 11.

↵

x

Eusebius Eccles. Hist. l. 7. c. 8. Eusebius Caesariensis apud Damascenum Paralel. l. 3. c. 47. Petrus Blesensis Hom. 20. in Litania Ma [...]ai. Niceph. Eccles. Hist. l. 12. c. 41. Euthymius in Psal. 22. Concil. Nicenum. can [...]lt. apud Servum Tom. 1. p. 347. Gratianus de consecrat. distinct. 2.

↵

a

In Orat. de Sorore Gorgonia.

↵

b

Demonst. quod Christus sit Deus.

↵

c

Histor. Eccles. l. 1. c. 20 & 25.

↵

d

Epist. 86. de Civitat. Dei 18. c. 27. & l. 22 c. 10. Confesse l. 11. & 13. Contra Faustum Manich. l. 20. c. 21.

↵

e

Theph. in Matth. 23.

↵

g

The Rhemists in their Annotat. on the New Testament.

↵

h

Greg. Nazianz. Orat. in laud. Basilii. Chryso [...]t. demonstr. quod Christus sit Deus. Homil. in Matth. 16. & 8. 3. in pri [...]r Epist. ad Corinth. 24. & 27 [...] ad populum Antioch. 60. & 61. Sermon de Euchar. & de B. Philogenio. S [...]crat. Hist. Eccles. l. 1. c. 20. & 25. August. Epist. 59. ad Paulin. Tract in Iohan 26. de verbis Domini. Serm. 46. Theophylact in prior Epist. ad Corint. c. 11.

↵

m

Concil. Constant. Sess. 13. & Trident. Sess. 21. c. 1. can. 2.

↵

n

Durandus in rational. divinor. officiis l. 4. c. 53.

↵

THE MANNER OF ALTERING THE Communion Table of the Collegiate Church of WOLVERHAMPTON in the Countie of STAFFORD: & consecrating it for an Altar, the 11. day of October. Anno Domini 1635.

[Page]

VPON Satarday being the 10. of October 1635. Maister Edward Latham, one of the Proctors of Leichfeild, & Surrogate of Woluerhampton accompanied with some 20. or 30. Persons, men, weomen and Chorasters, came to the Towne, many of the Inhabitants, but cheifly the Clergie going to meet him.

The intent of his & their coming, was to performe the solemnity of Dedicating the Communion Table to be an Altar, and of consecrating certeyne Altar Cloathes (as they said) to the glory of God.

The Table was made new for this purpose, being about a yard & an halfe in lenght, exquisitely wrought and inlaid, a fayre wall of waynscot being at the backe of it, & the rayle before it, was made to open in the middle, & not at one side; the middle, where the Ministers tread, being matted with a very fayre Matt.

Vpon the Table was placed a faire Communion Booke, couered with cloth of gold, & bossed with great silver Bosses, together with a faire Cushion of Damaske, with a Carpet of the same; both party coulored of skie coulor & purple, the fringe of the Carpet being blew & white.

On each side of the Table hangs two peices of white Callico, & betwixt them the 10 Commaundements, written in a [Page] fayre Table with guilded Letters, the foresaid Cushion standing just below it.

But on the North end where the Minister stands to consecrate, & in that peice of white Callico, is represented at the top, the picture of Angels with faces, cloudes; & birdes fleying; about the middle, the picture of Peter on the Crosse, at the bottome, George on horsebacke treading on the Dragon, leaues, & grasse, with some trees, being beneath all, almost at the end of it.

In the other peice of white Callico on the West end, is the same as on the North end, only the picture in the middle differs, being the picture of Paul with hisLike a Persecutor not an Apostle. sword in his hand, all this being the curious worke of some needle woman.

Now the mysterie why, the Pictures of Peter, & Paul & George on horsebacke, & more other are in this worke, is imagined, because the Church is dedicated to the memorie of Peter and Paul & it is vnder the Iurisdiction of Sant Georges Chappell at Windsor.

The next day being the Lords day, assoone as the Preists (for so they would be called, to suite the better with their Altar) came to the Church, each of them made a Low Congie a peece at their very first entring in at the great Church dore, and an other Congie a peece at the Ile dore, & after that 3. Congies apeece towards the Altar (before its dedication,) and so they went into the Chancell where a bason of water & a towel was provided for the Preistes toIt seemes they come to Church with poluted hands, & s [...]inking soules, that they thus needed water & incense. wash in, where was incense burnind which perfumed the whole Church; & then they returned backe making 3. Congies a peece, & went to service; which was solemnely performed, the Organs blowing, great singing, not heard of in this Church before, which kinde of seruice lasted two howres at least.

Seruice being finished there was a Sermon Preached by one Maister Ieffery Arch-deacon of Salop in the County of Salop, whom the Surragate brought with him.

His text was, Iohn. 10. 22. 23. And it was at Hierusalem the [Page] Feast of the Dedication, & it was winter, & Iesus walked in the Temple in Salomons Porch.

All his whole Sermon was to prove the truth of the Altar. He had not one place of Canonicall Scripture as we remember, & but one place in all, which was out of the Maccabees: His Sermon lasted an hower.

After Sermon they went to the Dedication, or rather as the Preacher stiled it, Renouation of the Altar: and in the Bellhouse One Preist can consecrate the Sacrament, what need then 4. (& neither of them a Bishop, contrary to the Canons) to Consecrate the Altar? It sermes the Altar is more holy then the Sacrament which hath but one to hallow it. 4. of them putt on the rich broydered Copes, and euery one of them had a Paper in his hand, which they termed: Censer, & so they went vp to the Altar, reading as it went, for they looked often on it.

As they went they made 3. Congies apeece, & when they came to the Altar, they kneeled downe & prayed ouer the cloth, & the other Consecrated things, the Organs blowing all the while; this solemnity lasted almost halfe an hower.

After all this was performed there was a Communion, and one was appointed to stand with a Bason to receyve the offertory; divers gaue mony, & it was thought it had been giuen to the poore; but the man that held the Bason gaue it to the Surragate, (the somme gathered being reputed about 40. s,) he calling the Church-wardens gaue them as he said 10. s, the remainder he told them he would bestow on other pious vses, but the 10: d. being counted, proved to want. 6. of the just somme he said he had deliuered them.

None gaue the Communion, but the 4. that had Copes.

This finished, theyDefiled belike with the very Consecration of the Altar & have Altar-clothes. washed their hands & returned, making 3. Congies apeece as before.

These Copes & the siluer Basons were brought from Leich-feild. *

The Communion and Dedication ended,Quod Nota. they went to [Page] dinner, & in theQuod Nota. Afternoone they come to Church againe, where was a Sermon preached by one Maister Vsuall a Minister, & his text was in the 2. Sam: 7. 2. And David said to Nathan the Prophet, se now I dwell in an house of Cedar, And the Arke of God abideth vnder Curtaines.

This Sermon did justify and magnify the Altar, & lasted more then an hower: which being finished, they went to prayer; which was very solemnely performed, the Organs blowing, & diuers Anthems & Responds being sung at that time: which done, they departed from the Church to their lodging, where they were very merry; & to grace this solemnity and Consecration of the Altar the Higher, the next day being munday, they of Leich-feld went out of TowneThis was an holy Dedication of an Altar indeed, belike it was to Bacchus not to God. many of them very drunke, defiling themselues with this swinish sinne like so many filthie brute beastes, to make the Altar the more holy & venerable, and themselves more apt to nod & Congie to it, & this maner of keeping this feast of Dedication, a patterne for all the Country to Imitate. Thus ended this late Dedication, with which I here conclude my rude Discourse, and Quench-Coale.

Notes

*

Its well they would allaw an afternoone sermon to grace this Dedication since they admit none their since.

↵

THE SECOND PART OF THE QVENNCH-COALE.

[Page]

[Page]

IN this part of my discoursel purpose by way of Corrullarie to p [...]opound some few Quaeres ip these our New Doctors & Innouat [...]rs, together with the reasons why I [...] propose these doubts & Questions to th [...]m.

The first Quaere is this: What is the true & finall end they ayme at, in erecting Altars, styling Communion Tables Altars, & placing them Altar-wise, & in christening themselves againe by the name of Preists, (not as it is vsed for a contract of the word Presbyter, which signifieth properly an Elder or Minister of the Gosple, but of the word Sacerdos, denoting a sacrificing or massing Preist.

It is a Rule both in Philosophy & Diuinitie,Aquinas 1 [...] 2 [...]. quaestiō 1. Artic 1. 2. 1 [...] Quaest: 6. Ar 1. 2. Omnia agunt propter finem; All things (especially all Rationall agent) aime at some vltimate, vttermost, or finall end in all their Actions; Much more then in their serious writings & Polemicall discourses; We know againe that it is an vndoubted Maxime in the Schooles; thatAquinas 1 [...] 2 [...]. Quaest 1. Ar. I [...]. Ar 32 [...] 2. 2 [...] qu. 189. Ar, [...] finis & causa finalis est primus in intentione, vltimus in executione agentis. The first thing in Intention of the agent, though the l [...]st in execution; And thatAquinas 1 [...] 2 [...]. qu. I. Art. 3 qu 96 Art. 1. 1. 2 [...]. qu. 8. Art. 2. So Occhum, Scotus, Bonavēture. Aegydius. Durādus. Lambard. Medis Vil la, Bacon. & all the Schoolmen. Keckerman. Zabarell. Magyrus. Ruuio. & all Logiciaha. Omnia med in sum et agunt propter finem, all middle causes are and worke only to produce the end: Et non sunt volita nisi propter finem.

These things being undoubted truths past all dispute; And it being as true likewise, that Altars themselves & Preists being but instrument & subordinate relatine things, [...] for some other vse, & the [...]nation of Tables Altarwise being but [...] ceremony the vtmost end or final cause therof being of themselves, (since none is so simple to ses vp an Altar only because he would have an Altar, or to turne the Lords Table Altar-wise, only because he desires, it should be so plated: or to style himselfe affoctedly a Priest, only for the Titles sake, & [Page] no more, but for some further end, all these serving to no vse or purpose at all simplie considered, but only with relation to some further end:) The sole Question then wilbe, what this end should be? To which if our Innouators & late Colliar would giue a direct Answer in down right English termes; it can be no other but this; That the end they strive for, in contending for Altars, Priests, & turning Tables Altarwise, is only to vsher in a Sacrifice, into our Church, since Cardinall Bellarmine & B. Morton in his Institution of the Sacrament twice printed of late l. 6. c. 5. sect: 15. p. 46. expresly resolve. That Preists, Altar & Sacrifice are relatives, & haue mutuall & vnseperable dependance one on the other; & since there can be no other use of these but only for sacrifice, as both theGē. 8. 20. Levit. 1. 6. to 9. c. 2. & 9. c. 7. 31. Exod. 20. 24. scriptures, and theBellarm. de Missa. I. 1. c. 2. Sum. Angelica Tit. Altar: Papists acknowledge, & the Coale ingenuously confesseth: p. 8. 14. 15. 16. But what sacrifice is this? Certainly that sacrifice which may now be brought into our Church, can be no other, but that which formerly, vpon the beginning of reformation, was cast out: but that sacrifice was only the Idolola [...]rous Popish sacrifice of the Masle: Therefore this certainly is the Sacrifice they would bring in againe, by these Altars, Preists, & Communion Tables seated Altarwise.

If they reply that they doe it only for the more decent celebration of the Lords Supper.

I answer, that a Fox Acts & Montiments. p. 121. 1212. B. Morton Institution of the Sacrament: p. 463. Table is farre more decent for such [...] purpose, then an Altar; a Table posture, then an Altar situation; & a Minister, then a Preist: since we neuer read in scripture of any supper, or eating at an Altar, since Christ himself instituted the Supper at a Table; (which Table, if we believe theMagnū Chron: Belgio [...]m. Cronickle [...] of Flaunders, Gharles the Emperor Anno 1350. remoued from Noremberge to Prague, as most precious relique, which theThomas Beconlikeliques of Rome.Church of Rome flath yet to shew, if you dare belieue them, though shee neuer consecrates the Sacrament [...] it, (which me thinkes shee should then dve, I but in an Altar, [...] at an Altar, & since we finde no mention in scripture, of any Preists, but only of Apostles and Ministers [...] at this Table, If they reply; as thePage [...] Coale doth, that they [...] only to him) [...] Commemoratue Sacrifice, which our Church allowes, not [...] [Page] Prepitiatory, as the Papists make their Masse.

I answer first, that our Church allowes not so much as of a Commemoratiue Sacrifice, neither doth shee in her Homilies, or Articles stile the Sacrament of the Lords Supper so, much lesse in her Common prayer Booke, Injunctions, Canons or statntes: neither, doth the Colier alledge one passage in any of all these, to proue this bold assoueration, either p. 8. or p. 15. 16. where like a beggerly Pedlar, he layes open all his shrids & stolen wares.

2. The Church of England (euen in that very homilie he cites p. 8.) expresly condemnes this Commemroratory Sacrifice in these words;Homilie of the wor thy receiving of the Sacramēt. part. 1. p. 198. Edi [...]. 1632. Wee must take heed then (saith the Homily,) least of a Memory, it BE MADE A SACRIFICE. If not A SACRIFICE, then not a commemoratiue Sacrifice, vnlesse they will grant a commemoratiue Sacrifice, to be no Sacrifice, which is a contradiction; & to say, we must take heed, least of the MEMORY, we make it A SACRIFICE: Is all one as to say: wee must take heed that we make it not a commemoratiue Sacrifice; a Memorie, & a Sacrifice, being here put in direct opposition & contradistinction one to an other in this clause, & in the following parts of the Homily; which 4. seuerall times, cals the Sacrament, A MEMORY, A COMMEMORATION, AND OUTWARD TESTIMONY of Christs death, but neuer a Sacrifice commemoratiue or Propitiatory: Both which it expresly clubs downe in these words:P. 200. Now it followeth, to haue with this knowledge a sure & constant saith, not only that the death of Christ, is avay lable for a redemption of all the world, &c: but also that he made vpon the Crosse, A TRVE AND SVFFICIENT SACRIFICE for thee, a perfect cleansing of thy sinns, so that then acknowledge no other sauiour, redeemer. Mediator, Advocat, Intercessour, but CHRIST ONLY.

Herein thou needest no other mans helpe. NO OTHER SACRIFICE (therfore neither commemoratiue, [...] propitiatory: for this vniuerfull Negatiue includes both) or [...] NO SACRIFICING PREIST [...] New Preist [...] observe this well to which they haue subscribed) [Page] NO MASSE, (let those who labour might and maine to usher it into the Church by degrees, consider this.) No meanes established by mans injunction; Therefore no A t [...]r, Preist, Sacrifice, or Table seated Altar-wise; All which this homily strikes dead at once; and our Common-Prayer-Booke and 39. Article too, almost in the selflame words.

3. A commemoratiue Sacrifice is a meere Bull, and contradiction: For as the picture of a man is no man, or of fire no fire; or of a Chalice, or Sacrament, no C [...]alice, or Sacrament; So the commemoration of Christ Sacrifice, is in truth no Sacrifice, nor kinde, nor species of a Sacrifice, but only a shadow or memoriall of a Sacrifice. So that this is but a Mountebancks chear, and distinction to delude children & fooles with all, not warranted by any Scripture or judicious Orthodox divine.

4. The Sacrament neither is; nor can be a sacrifice, for every sacrifice whether legall, or Euangelicall, is a religious seruice, holocast, worship, or [...] offered up by men to God himselfe. Numb 28. 2. 3. 4. Psal. 4. 5. Psal. 5 [...]. 14. Psal. 66. 15. Mat. 3. 3. Rom. 12. 1. H [...]b. 9. 14. & 5. 1. 7. Heb. 13. 15. 1 Pet. 2. 5. Whence the Booke of Common-prayer, after the receiving of the Sacrament, prescribes this Eucharisticall prayer: And thus we offer & present unto thee O Lord our selues, our sules & bodies to be a reasonable, holy, & livelie SACRIFICE unto thee, &. But in the receiving of the bread and wine in the Sacrament, we offer up nothing unto God, but only God tenders his Sonne, with all the benefits of his death and passion unto us; As the words take & rate this, the prayers before and after the Sacrament, the Scriptures, and every mans experience withesseth. Therefore it can by noe meanes be tearmed a Sacrifice; Whence the Homille of the Sacrament tearms our thanksgiving to God after the Sacramēt received, and at other times a Sacrifice, p. 103. as the Apostle expresly doth Heb,. 13. 15. & the Psalmist before him. Ps. 107. 22. Ps. 116. 17. Ps. 54. 6. Ier. 33. 11. Almos 4. 5. Ion. 2. 9. But [Page] never tearmes the Sacrament it selfe thus, because it neither is, nor can be a sacrifice commemorative, or propitiat [...]rie, unlesse with reference to this thanksgiving, and to the whole act and service, not to the consecrating and distributing of the bread and wine, as B sh: [...] proves at large Instit. of the Sacram. l. 6. throughout.

5. This Homily [...] times together her case the Sacrament a Table & Lords Table, never a Sacrifice, an Altar, or Sac [...]ment of the Altar; Admitt the Homilie granted it to be a Sacrifice, which it doth not, yet it is such a Sacrifice as needeth neither Preist, Altar, or Tables situated Altar-wise, euen by the Homilie and Booke of Common-prayers resolution; Therefore no such Romish Massing Sacrifice, as these Innovators would obtrude by crast and power upon us, which stands in need both of a Preist, an Altar, or Table placed Altar-wise [...] or of the name of a Sacrifice, to make people reasly to esteeme in so.

6. Nemorepente for turpissimus: [...] Romish Novellers dare not discover themselves, or proceed so farre at the first dash, for feare of prevention and strong opp [...]; but they will usher in things by certaine insemble degrees, step by step, till they have brought in the whole body of Popery at last. First then wee most haue Communion-Tables only turned Altar-wise; Then wee must haue them termed Altars; Next wee must sett up Altars indeed; Then wee must cringe to, and adore them; after that haue a Preist, to write on them; then a commemorative sacrificrenly to bee off red on them. And thus farre wee have already proceeded in many places AND GENERALL IN ALL COLLEGIATE AND CATHEDR ALL CHVRCHES (as the Colier in formes his friend and [...]eader both: p. 1. and 27: The Ring-leaders and most [...] [...] corrupt examples to reduce us backe to Rome, that [...]unded them: And now must wee and Rome bee brought [...]gether [...], as muthally to embrace and [...] each [Page] other: the next step must be, to make the Sacrament a propiriatory sacrifice, as the Papists doe, who first proceeded [...] this method, and held it but commemorative, as appeares by all their ancient Schoolemen. And then when the thing itselfe is once gott in [...] the name of it [...]yet too grosse and odio [...] will quickly follow, it shall then be rebaptized with the name of Masse, by these its Godfathers; who as they have already pleaded for its Popish title: The Sacrament of the Altar, because the statute of 1. E. 6. c. 1. stiles it the Sacrament of the body & blood of Christ, commonly called (to witt by the Papists in those dayes, not the Parliament or Protestants)Col. p. [...] 16. 17. The Sacrament of the Altar: So they will by the selfesame reason call it by the name of the Masse, and justify this Title of it, by the Masse itselfe, to be lawfully warranted both by Prince, P [...] late, Preist, & the whole Parliament, because the statute of a and 3. E. 6. c. 1. (and the Booke of Common-prayer established by it) there stiles it: The holy Comm [...]nion commonly called THE MASSE (to witt by the Papists and ignorant people of those times, the Masse being not quite abolished till this law was made.) Though the very intent of this Law was to abolish the Masse, and the name of Masse, [...] is cleare by the body of the Act, the Booke of the Commo [...]-prayer then sett out, and since corrected; the Homily of the worthy recei [...]ing of the Sacrament fore cited the 31. Article [...] with all the surnamed writers, Injunctions, and Cannons of our Church (and neither old Doting Shelford, nor his so [...]e the Colier, dare deny;) even as the end and true scope of the she statute of 1. E. 6. c. 1. was to abolish both the name [...] Sacrament of the Altar; Though th [...]se ignorant Scrib [...] would justifie both the lawfullnes of Altars, and of term [...] the Lo [...]ds supper the Sacrament of the Altar from th [...] against the meaning of the Law, as I have already [...] fested.

Since therefore it is cleare by the Colier, that the [...] and their Confederates [...] some notable designes in [...] [Page] upon the established doctrine and discipline of the Church [...] which he tearmesColefron [...] the Altar. p. 4. line 19. 20. A GOOD WORKE (J would it were so) NOW IN HAND (which wee finde too true, and since this good worke, is just like Coliers worke and Character by the printed (yea his owne) happy premunition trulyEpistle to the reader I am to advertise thee, &c. Thou wouldest take notice (and so many doe) that the Romā [...] is the words of the Author ROMAN, to witt, by Altars, and Preists, and Tables turned Altarwise to usher in Masse with its Name and Sacrifice into our Church, for which all things are now ready prepared in all Cathedrall & Collegiate Churches; It is high time for us to propound this first question to these domestick [...]ialists what their intentions are, to stoppe their further progresse, both by a linely discovery and strenuous opposition of these their Antichristian Romish designes, and to admonish them, and all others, in the words of our owne established ‘Of the Sacram. part. 1. p. 198. Homily: BEFORE ALL THINGS this wee must be sure of, especially, that this supper be in such wise done, and ministred as our Lord and Saviour did, and commanded it to be done, as his holy Apostles used it, and the godly Fathers in the primitive Church frequented it.’ For (as the worthy man S. Ambrose saith) he is unworthy of the Lords Table that otherwise doth celebrate the Mystery, then it was delivered by him: Neither can he be devout that otherwise doth presume then it was giuen by the Author, but when the Author gave it, he gave it not a Sacrificing Shave [...] Masse-Preist, he gaue it not at an Altar, but at a table, and that situated in the MIDDEST table-wise, as J haue manifested, to his Disciples sitting; not kneeling round about itWhich some scā dalously terme: An unreverēs & unseemly gesture, as if Christ & his Apostles were unreverent, & instituted & received the Sacramēt in an unreverent & unseemly manner.. Therefore we must be sure so to minister if we will be either worthy of the Lord or devout, we must then take heed (as it is now [...]gh time so to doe it) lest of the memory is be [...] a [...]; lect of a Communion it be made a private ea [...] (therefore of having our tables at the time of its celebration placed Altar-wise, at the remotest East end of the Chan [...], brought in with private Masses, & for that purpose onely [...] le [...] of two parts we have but one, least applying it to [Page] the dead, wee loose the fruite that be alive: hol [...]some counsell & necessary doctrine for these present times, as the 34. Article tearmed the Homilies, with which I shall close up this first quaere.

QVESTION II.

The second Question I would propound to these Novelle [...]s is this. That since they will now stile themselves and be called of others only Preists, (so Shelford tearmed himselfe [...] the Title page of his unlearned Treatises, and many others have done in late prin [...]ed Sermons & PamphletsIn imita [...]ion of Popish Preists who [...] so title themselves in the fronts of their bookes. what kind of Preists they are, & wherein their Preisthood consists. If they say, they are only spirituall Preists, and have only aSee Bishop Mortons Institution of the Sacrament Edit. 2. lib. 6. c. 3. Sect. 1. 2. 3. spiritual Preisthood, [...]o [...]ffer up the spirituall sac [...]ifices of prayer, [...], thanksg [...]uing almes, righteousnesse, broken and contr [...] hearts, and their owne bodies & soules to God; that every Christian is as much a Preist, even by Christs owne institution a themselves, and hath the s [...]lfesame Preisthood that they [...] Rev. 1. 6. 1. Pet. 2 [...] 5 [...] Exo [...] 19. [...] And so they doe all they can [...]o ingrosse this Title as peculiar to themselvs, which is common to every Christian. If they meane by Preists nothing [...] Pres [...]yters B. Morton. Ibid p. 415. 461, and intend no more by their name and Preisthood but only the Eldershippe & Ministrie, let them enjoy that Title and office in Peace, I quarell not with them; Only this I must informe them [...] That such Preists need neither Altar nor Sacrifice, but [...] expresly debar [...]ed from both by G [...]d himselfe, 1. Cor. 9. 13. 14. c. 10. 16. 17. 18. 21. Hebr. 7. 12. 13. 14. But if they meane by the word Preist, D. Reynolds confer. with Hart. p. 446. to 473 D. Fulke Rhem. Testament. Notes on Heb 7. c. 9. 10. [...], or S [...]cerd [...], a sacrificing Preist, or a Preist waiting at, or upon the Altar; as it is cleare they doe, both by their writings; their prayers before their Sermont, (where they pray for the Preist [...]) [...] serve & wai [...] a [...] the Altar [...] their erecting and pleading for Altars and Commemorative Sacrifices at least, [...] evident [...] and shall then inquire of them, what [...][Page]Sacrificing Preists they are, and of what order their Preisthood is? In Scripture I read only of 4 kinds of Preists and Preisthoods; Preists (Heb. c. 5. & 7. & 8. & 9. & 10. Levit. c. 1. vers. 12. Exod. c. 28. & 29. & 30.) after the order of Aaron [...] Preists after the order of Melchizedech, (2 Kings 17. 32. 1 Kin: c. 12. 31. 32. c. 13. 33. 2. Kin: 10. 18, &c.) Preists of Baal, and Preists of the high places, or Idol Preists. The two first of divine, the two latter of Diabolicall institution: Since which there hath sprung up of late in the Church another d [...]stinct generation of Preists, commonly called by the name of Masse-Preists; and those are both of Papall Diabolicall institution. Other sorts of Sacrificing Preists then these I neither know nor read of. The sole question then will be, of which of those of 5 sorts of Preists our Novellers & Altar-panons are? If of the first sort; that is directly abolished, changed & abrogated by our Saviour. Heb. 7. 11. 12. c. 8. 6. to 13. & cap. 9. 10. throughout. Col. 2. 14. 15. 16. And those who crie downe the name and sanctification of the Lords day Sabbath as Heylyn. Pocklinton & others. [...]wish; will not I hope tear [...]ne themselves in the order of Aarons Preists, B. Morton Instit. of the Sacrament. [...]6. c 3. which is farre more Jewish; Of which sort of Preists they cannot be, vnlesse they are lawfully descended from the tribe of Leui, Num. 3. 6, &c. c. 16. 1, & Iosh, c. 13. v. 14. & 33. Psal. 135. 10. Mal. 2. 4. 8. Hebr. 7. 5. If of the order of M [...]chizedech, that is peculiar only to our Saviour, subsisting personally in him alone; and incommunicable to any other, as the Apostle directly resolves, Hebr. 5. 9. 10. c. 6. [...]. c. 7. throughout [...]. [...]. 9. 10. As all authors interpret, old and new writers acknowledge, and among them Mr. David Dickson in his Pag. 134 135 142. 144. 145. See B. Morton his Institution of the Sacrament. l. c. 3. throughout, and in the proceeding and ense [...]ving [...]hapters. D Fulke and Mr. Cart [...]rig [...] in the con [...]utation of the R [...]em. Testament on Hebr. 7. & 8. & 9 & 10. to the same [...]pose. commentarie a short explanation on the Hebrewes 7. An: 1634 [...] where he layes downe the conclusion fully warranted by the Apostles text.

1. ‘That to make any Preists in the new Testament by special office beside Christ, is to rent the Preisthood of Christ, and to make it imperfect like Aarons, which for [Page] the same reason that it had many Preists, was weake, imperfect & inferiour to Christs.’

2. ‘That to make Preists by office in the New Testament, to offer up any corporall sacrifice is to make Christs Preisthood seperable from his owne person, which is against the nature of Christs Preisthood, which can not pas [...]e from one to another. Hebr. 7. 24.’

3. ‘That to make plurality of the Preists in Christs Preisthood, Vicars, or Substitutes, or in any respect, partaker of the office with him, is to praesuppose that Christ is not able to doe that office alone, but is either dead or weake that he cannot fulfill that office; contrary to the text which saith: Because he continueth for ever, he hath an unchangable Preisthood, or a Preisthood that cannot passe from one to another. Hebr. 7. 24.’

4. ‘That whosoever communicateth Christs Preisthood with another, besides his owne person, maketh Christ not able alone to saue to the uttermost, those that come unto God by him.’

5. ‘That the Scripture knoweth no Preist, but the Leviticall Preists of Aarons post [...]rity, for the time of the Law [...] Or else that one Preist that was made by oath in the time of the Gospell, besides these the Apostle knoweth none, neither were there any other in his time in the Church.’

6. ‘That to have Preists now, after the similitude of Preists under the Law, were to renounce the difference which God hath made betwixt the Law and the Gospell.’

7. ‘That to make a Preist in the Gospell, who is not consecrated by an Oath, to abide for evermore in the office, but [Page] may be changed, and another come iu his place, is contrary to Evangelicall Preisthood.’

8. ‘That to make Plurality of Preists in the Gospell, is to alter the order of Melchizedech sworne with an Oath, and to renounce the worke sett betwixt the Law and the Gospell.’

9. ‘That to make a man Preist now, is to marre the Sonne of Gods priviledge; To whome the priviledge only belongeth.’

10. ‘That to make a sin [...]ull and weake man Preist now, is to weaken the Preisthood of the Gospell, and make it like the Law.’

11. ‘That as long as Christs consecration lasteth (which endureth for ever) none must medle with his Preistly office.’

12. ‘That to adde unto it, and to bring in as many Preists now, as did serve in the Temple of old, is to provoke God, to adde as many plagues, as are written in Gods booke, upon themselves, and their Preists also.’

All which considered; I hope these Novellers dare not say, they are Preists after the order of Aaron, much lesse of See Bis-Mortō his Institution of the Sacrament. l. 6. c. 3. 4. 5. 6. throughout. M [...]lchiz [...]dech, which is peculiar to Christ alone.

P [...]reists of Baal, or Idol-Preists, J presume they neither will, nor dare stile themselves.

If therefore they be Preists of any order, they are, and can be no other but S [...]minary or Masse-Preists: and if they are such Preists in truth, as their writing and practises declare them; Then let them be gone packing to Rome their mother, or to some English Seminaries or Cloysters, where they may say and sacrifice Ma [...]e.

[Page] Sure ourOf the worthy receiving & esteeming of the Sacrament, p. 200. Homilies informe both them and us that we have no need of Masse or Sacrificing Preists, neither yet (thankes be to God) have wee any Masses to be chaunted, (unlesse our Cathedrall divine service may be so tearmed, which comes nearest Masse of any) in our Parish Churches, standing in need only of2 Tim. 4 1 [...] 2. 1 Tim. 3. 2 Preaching Ministers, not Sacrificing Masse-Preists, condemned by our statutes, as direct Trayt [...]rs [...] to our King and State 27. Eliz. c. 2 See Rastall Recusantes, Ie [...]uites, Seminary-Preistes, Rom. service and Sacramēnts, &c.: And if those Jnnovators will-needes enroll themselves in this order of Preists, I should not envy them the horne of a Tyburne [...]ippert, to grace their order and neckes with all, nor yet the shaving of their Crownes to the very shoulders ( [...]o use Father Latymers speeches) [...] which they well demerit, in stead of that Egreg [...]am verò laudem & spolia ampla, which pricke them on to as [...]ume this new title & office of Preists and Preistshood.

QVESTION III.

The third Question J shall propose to them (and all our Prelates) is this, what Law, Canon or ground they have for the Consecrating of Altars: (a Ceremony already begun at Wolverhampton, as you have heard, which will shortly creepe up by degrees in other places:) Or for Consecrating Churches, Chappels, or Churchyeards? Statute I am certaine there is none for it, yea sure I am that all the statutes againstSee Ra [...]all Title Mort: Mort. concerning divine service and Sacraments, and the Booke of Common-prayers, with divers of our learned Writers are against it.

To make this cleare in few wordes.

1. First it is apparent that every Consecration of a Church, Chappell, or Church-yard makes a Mort:

This is the expresse resolution of the whole Parliament & Realme in the Statute of 15. R. 2. c. 5. Rastal. Mort. [...]. and 13. E. 1. c. 32. against Crosses.

[Page] But Mort: are directly against the Lawes and Statutes of the Realme, as appeares by Brook, Fiz: and Rastall in their Titles Mort: Therefore these Consecrations are so too.

2. Secondly, they are expresly opposite to the Statutes of 2. and 3. E. 6. c. 1. 5. and 6. E. 6. c. 1.

If these statutes with that of Jac [...] c. 5. were duely executed, we should not have so many of those bookes in the Realme as now they are, which are freely printed, and sould openly in every Stationers shoppe. 1. Eliz: c. 2. 8. Eliz: c. 1. and 3. and 4. E. 6. c. 10. 12.

‘All which for the abandoning of all superstitious service, and to take away all occasions of dive sity, of opinions, rites & Ceremonies in our Church, clearely and utterly abolish, & extinguish and forbid for ever to be used, or kept in this Realme all bookes, called Missals, Breviaries, Officials, Manuals, Processionals, Legends, Primers, or other Bookes whatsoever, heretofore used for service of the church, written or printed in the English or Lattin tongue; With all other manner of Rites, Ceremonies, divine service, Consecrations, or publike formes of prayer, then such only as are mentioned and prescribed in the Booke of Common prayer and other rites aud Ceremonies of the Church of England, and in the Booke of Ordination, ratified by these Acts; In neither of which is there one syllable or Title extant, concerning the Consecration of Churches, Chappels, or Church [...] yardes, or Altars, nor any forme of prayer prescribed for the purpose, as there is both for the Administration of the Lords supper, Baptisme, whether publike or private, Mariage, Buriall of the Dead, Churching of Women, visitation of the sicke, confirmation of Children, Ordination of Deacons and Ministers, Consecration of Archbishops and Bishops, and [...]ll other thinges our Church deemes lawfull or necessary.’

[Page] Since therefore these statutes have professedly in direct tearmes abolisl [...]e [...] those Popish Books and P [...]mers See summa Angelica & Rosella Tit. consecrat. &c. Et ratr. de Consecrationis distinct. 1. & 16. Anton [...] Corseti R [...]portoriū Tit. Consecratio. wherein the manner prayers, and service, for consecrating of Churches, Chappels, Church-yards, or Altars, are prescribed and established in their places, the Booke of Common-prayer, and Ordination of Ministers, wherein there is not one syllable concer [...]ing any such consecrations, nor any forme of prayer or service, instit [...] ted for all or either of them, as there is for all other rites & Ceremonies which our Church holds necessary: And since they expresly prohibite all other Rites, Ceremonies, Formes of Prayer, and Consecrations, then such as are comprised and prescribed in th [...]se two Bookes; It is infallable that they have utterly abolished, and abrogated this Ceremony of Consecrating of Churches, Church-yards, Chappels, and Altars, as Iewish, Popish, Superstitious, or at least superfluous, and quite excluded it out of our Church.

As for our Canons, Homilies, I [...]junctions, and Articles of Religion, there is not in all, nor any one of them inferred [...]re title concerning these Consecrations; Which condemne and exclude them by their silence; TheOf the Idolat. The right use of the Church, the time and place of prayer. Homilies likewise have some glances against them: For our writers, Mr. Tyndall in [...]is obedience (page 136. 152.) of a Christian man, William Wra [...]ghton in his hunting and Rescuing of the Romish Fox, Iohn Bale B: of Osyrus in Ireland in his Image of both Churches in sundry places; Thomas Becon in his Reliques of Rome, Foli [...] 91. 92. 93. Mr. Cal [...]r hill in his booke against Marshall, Page 210 414 Mr. Fox in his booke of Martyrs.

And many other of our writers haue expresly censured and de [...]ed those Consecrations, as Superstitious, Iewish, Popish, and Antichristian, styling them conjuring rather then hallewing of Churches, Chappels, and Altars, inv [...]nted only for profi [...], and reserved only to Bishops for gaine sake.

And to name no more, reverent Pilkirg [...]on sevea [...]ely censures these Consecrations in these ensewing wordes:Exposition of Ageus, c. 2. v. 2. 3, and c. 1. v. 7. 8.

‘The Popes Church hath all things pleasant in it to delig [...] [Page] the people, but where the Gospell is preached, they knowing that God is not pleased but only with a pure heart, they are con [...]ent with an honest place, appointed to resort together in, though it were never hallowed by Bishop at all. It is written Acts 7 that God dwels not in Temples made with handes, nor is worshipped with any worke of mans handes, but he is a [...]spirit, an invisible substance, and will be worshipped in spirit and truth, not in outward wordes only of the [...]ippe, but with the deepe lighes and groanes of the heart, and the who [...]e power of the mind, & earnest hearty calling on him in prayer by faith? And therefore he doth not so much require of us to build him an house of stone, and timber, but hath willed as to1 Tim. 2. pray in all places, and hath taken away that Iewish and Popish holinesse, which is thought to be more in one place then in another. All the Earth, is the Lords, and he is present in all places, hearing the petitions of them that call upon him in faith.Note this. Therefore those Bishops which thinke with their conjured water, to make one place more holy then the rest, are no better then the Iewes, deceaving the people, and teaching that only to be holy, which they have censed, crossed, oyled, and breathed upon. For as Christ said to the woman thinking one place to be more holy to pray in then another.Iohn 4 Woman, believe me, the time is come wh [...]n ye shall worshipp neither at Jerusalem, nor in this hill, but the true worshippers shall worshipp God in spirit and truth: So is it now said, the place makes not the man holy, but the man makes the place h [...]ly, and ye shall not worshippe your Jdols, Stockes, and Stones, neither at Wilsingham, Ipswich, Canterbury, nor Sheve, for God chuses not the people for the places sake, but the places for the peoples sake [...] But i [...] ye be in the middest of the feild. God is as ready to heare your faithfull prayers, as in any Abbey or Burrey, yea a thousand times more, for the one place he hates, as defiled with Idolatry, and the other he loves, as undefiled and cleane. If the good man lye in prison, tyed in chames, or at the stake [Page] burned for Gods cause: That place is holy: For the holinesse of the man, and the presence of the Holy Ghost in him; As Tertullian saith, yet there should be common places appointed for the people to assemble and come together in, to praise our God, &c.’

‘Those who in the Apostles times were buried in no Church or Church-yard, nor Christen moldes (as they be called, when it it is no better then other Earth, but rather worse, for the conjuring that Bishops use about it.) It appeares in the Gospel by the Legion living in graves, the Widdows Sonne going to buriall, Christ buried without the city, &c. That they buried not in hallowed Churches by Bishops, but in a severall place appointed for the same purpose without the city, which custome remaineth to this day in many godly places.’

‘As it then was lawfull and no hurt to the dead, so it is now, and one place is as holy as another to be buried in, saving that comely order requires the bodies not to be castaway, because they are the Temples of the Holy Ghost, and shall be glorified at the last day againe, but seemely to be buried, and an honest place to be kept severall from Beasts, and unreverent using of the same, for the same purpose.’

‘IT IS POPISH TO BELEEVE that which the Bishops doe teach: That place to be more holy then the rest which they have hallowed, as they say, with their conjured water, crossings, censings, processions, &c.’

‘But blessed be that God our Lord, which by the light of his word doth confound all such wicked and fond fantasies, which they devise to fill their bellies, and maintaine their authority by: Although these Ceremonies in the old Law were give by Moses for the hardnesse of the people to keepe them exercised, that they fall not to the Idolatry of the Gentiles; yet is there no mention of these in the new Testament, nor yet commanded now, either to us o [...] [Page] them, but forbidden to be used of all, both of us and them.’

‘We be no longer under shaddowes, but under the truth.’

‘Christ hath fulfilled all, and taken away all such darke kind of Ceremonies, and hath placed the cleare light of his Gospell in the Church [...] to continue to the end.’

‘Thus and much more this Bishop, who liberally censures all Lordly Non-preaching Dominering Bishops, tearming these creatures ravening Wolves, Ly [...]ns, Beares, and such other ravening Beasts, for mercilesnes, rap [...]ne and cruelty.’

If then these Consecrations be thus contrary to our S [...] tutes, Common [...]prayer [...] bo [...]ke, H [...]milies, Canons, Article [...], Injunctions, Writers, and thus derived by this reverent Bishop himselfe, in a Booke printed at Lord [...] n [...] [...] An: 1562. (the same yeare, he 39. Articles of Religion were promulged and ratified,) I would gladly know by what Law or Authority our Bishops or their Delegates now take upon them, to consecrate Churches, Chappels, Church yards, and Altars, accounting them alltogether prophane; unlesse they have defiled, conjured, (I should have said consecrated) them with their new devised Ceremonies, Orisons, Consecration, Rites, and Ceremonies, takenout of Popist Masse-bookes, Ceremonials, Rituals, at large related in Summa Rosella, Summa, Angelica, Bochellous, Gratian, Ivo, Lyderwood, Hostrensis, with other Canonists in their Tales of Consecration of Churches and Altars, and treatises of this subject, deserving rather derision then imitation.

If they have no Law at all for it, but only the Popes Canon Law, (as they have not) aboli shed by sundry 2. 25. H. 8. c. 19. 20. 21. 27 [...] H. 8 [...] cap. 15. 37. H [...] 8. c. 17 [...] 32. H. 8. c. 3 acts of Parliament, is derogatory to the Kings prerogative, the subjects liberties, and the Lawes and Statu [...]es of the Realme; Then why are they now of late so madde upon these consecrations, as things of infinite moment. How hotte they have beene upon [Page] consecration of Altars, appeares not only by the new consecrated Altar at Wolverhampton, of which before, but like wise by the new erected and much adored high Altars in most Cathedrall and Collegiate Churches, in M [...]ga [...]len Colledge [...] Oxford, in Clare-hall, Petorhouse, Queenes Coll [...]dg [...], with di [...]en other Colledges in the Vniversity of Cambridge, solemntly dedicated with some kinde of consecration, adorned with Tapors, Candlestickes, Basons, Crucifixes, Crosses, rich Altar-clothes, clasped brave Bookes, with Crosses in steed of Bosses, Crimson and Scarlet Cuinions, rich hangings, and dayly adred with superstitious idolatrous geniculations, to the great greife of all good Christians, who mourne to see these Fountains of learning thus desperately poysened & disguised with the Reliques, Sorceries and Ornaments of the Romish whose; Whom the divinity Professour of Cambridge D. C [...]llins in [...] publike Sermons hath of late yeeres much ext [...]lled, like an Apostazing Pander, preaching openly in S. Maries Church [...] That it is sitt w [...]e should meet the Papists halfeway, both in preaching and practise; Which he and others there have not o [...] done, but almost if not quite r [...]n [...]hon [...] unto them, as as Deus Natura & Gratia, in sund [...]e pages. Franciscu de Sancta Clara (that moderne Reconciler) vaunts it sundry places of his printed Booke; To the great incouragement and triumph of all the Roman Faction; Who vau [...] that [...] they need no step one foote to us, who are running withal speed to come home to them, unless Gods present plagues [...] judgments for our desperate Apostasie stay our progresse, and some stoute private Champions and royall Edicts encounter us in the way to Rome, to drive us home againe, for never a Prelate will or dares to doe it, many of them spurring us [...] in this holy pilgrimage to S. Peters Chaire, (whenceSunday no [...]abbath p. 2 [...] 48. Edit 1. D. [...] lington tells us they derive their Pedegree,) with all their mig [...] and man: How earnest and zealous our Prelates have b [...] in their consecration of Churches, Chappels, and Church-yards, placing great holinesse in this Ceremony, yea and necessity too; And evident, not only by their lateSee Bis: [...]audes Wrens, Pearce, Whites, and other of their Articles to this purpose visitation Articles, [Page] wherein they take great care of the holy consecrated graund they have hallowed with their Rochets, that it be by no meanes prophaned, but likewise by sundrie late consecrations, and contests about this Ceremonie, I shall instance only in [...] particulars, omittingCre [...] Church, the Chappell at Hamors [...]th, & others. all the rest, together with the solemne consecration of the foundation stones of the repaire of Paules, (which were very solemnely blessed by the Bishoppe, who hath farre more charity towards sencelesse stones, then men, whom he can finde spare howres to curse, excommunicate, imprison, dismember, and what not, but not to blesse or preach to.)

The first instance I shall pitch on, is that of S. Giles Church in the Feildes.

This Church about 9. yeares since, was new repaired in some of the wals, leds, and seats, & all divine offices, Sacramēts, preaching of divine service was celebrated in it, after its repair for two yeares space or more, (time enough one would think to consecrate it, if prayer, preaching of Gods Word, holy exercises, and Sacraments can make places holy:) All this time it was thought holy enough without any such consecration, by D. Mountaine then Bishop of London: But his Successour, after a yeares space (I know not upon what grounds, or humour, much lesse by what law or authority) would needs have the Church consecrated, though not new built, but repaired, [...]n which case by the Summa Angelica Tit. cons [...] cratio Ecclesiae. Canon Law there needes no fresh conse [...]ration.

The Parish at first oppose it, but the present Bishop will not be foyled in this Laudable worke, whereupon he seque [...]ters the Church for a month or 3 weekes space, lockes up the [...]oores, suffers neither divine service, nor Sermons, nor Sacraments (except Baptisme) all that while, to the great disturbance of the Parishioners; At last af [...]er much adoe, and the expence of 50. or 60 [...] in fees and entertainment, the Bishopp solemnely consecrates it,See Pontificale Episcoporum de consecratione Ecclesiae. Mr. Calfe hill his answer to Marshall. F. 93. 94. 95. 96. after the old Romish manner (there being no Protestant forme prescribed by our Church) a crucifix, [Page] condemnedOf the Perill of Idolatrie. expresly by our Homiles, being first sett up in the glasse window, to h [...]ll [...]w it in a legall forme though the fees for consecration wereSee Summa Angelica & Rosella Tit: Symonia. Symony by the Canon Law, and Se [...] Brook Fitz. habent & Ristal Tit. extortion. extortion by the Common Law, and so illegall by both.

The 2. instance, is that of the new Chappel in the Kings Bench prison, buil [...] by St. Iohn Lentall.

After it had been built & used as a Chappel aboue a yeares space, I know not by what Law, it must needs be consecrated, or else threatn [...]d to be sequestred and interdicted.

The present Archbishoppes surrogate, & Bishop Wren, by late delegation under the Archbishop forsooth, would doe the feat, but not under 30 [...]. fees at least, that was the lowest they would stoop to; So pure and innocent are these holy Consecrations and Consecratours from Symony and extortion; This price being in a manner agreed upon (hough somewhat an overhigh rate for so short a work [...]) D. Cu [...]le Bishop of Winchester hearing of it, alledged it was within his [...], and t [...]e of [...] reit belonged not to them, but to him to consecrate; And because he would be sure to prevayle, he profered to hallow it gratis, and take nothing but a dinner for his paines, which the other would have besides their 30 [...].

Hereupon S [...]. Iohn Lentall yeelds, that he should have the h [...]nour to consecrate it.

A weeke or two before this consecration, some Popishly affected person or other, had caused the picture of Christ and his 12 Apostles to be hung up in th [...] Chappel, contrary to the Homilies and Doctrine of our Church, the which some more honest minded persons rased and defaced.

The B [...]shop comming to consecrate the Chappel, since Easter last1636., esples the defacing of these Images, & was very angrie at it; Telling Sr. Iohn, that had he knowne of the defacing of these holy Images, which ought to be respected before he came thither, h [...] would not have consecrated the Chappel till they had beene repaired and beautefied againe; [Page] Ye [...] since he was come, he would consecrate it as it was, but gave Sr. Iohn a speciall charge to see these holy Reliques of Rome repaired with all speed, which thereupon being done, hath driven many from the Chappel.

By which true relation of this Consecration, we may see what an holy c [...]re our devout Prel [...]t [...] have of preserving & setting up these Images and Pictures, which the veryOf the Perill of Idolatrie. The Right use of the Church. The Time and Place of Prayer. Homilies and subscribed Doctrine of our Church injoyne, them in all especiall manner to deface, pull downe, and cast out of all our Churches, as things that doe not adorne or consecrate, but most fil [...]hely defile, idulterate, and prophane them. Ex [...]ungue Leonem, you may know what and whose creatures they are, and what they ayme at, by their clawes.

The third instance J shall nominate, is now very fresh in memory.

D. Lawde Archbishop of Canterbu [...]y, contested lately with the Vniversity of Cambridg [...], pretending that he by his Metropoliticall authority ought to visit them.

The Vniversity on the other side alledged; That their Vniversity it selfe, and many of their Colledges, were of the Kings foundation, and so of right 2 H. 5. c. 21. H. 8. c. 21. Cooks Iustitutes: f. 344. a. and other Law books there cited exempt from all Episcopall ju [...]isdiction; That they were not under the Bishop of the Diocesse his visitation, therefore not under the Arch-bishops; That every Colledge had its proper visitours, appointed by the Charters of their foundation, with his Majesties and his Royall ancestours speciall appointment, & therefore ought to be visited by no other.

‘That the power and right of visiting the Ecclesiasticall State and persons [...] especially of the Vniversities, was a cheefe flower of the Crowne united to it, by expresse words, in two severall Act [...] of Parliament, to witt, 26. H. 8. c. 1. 1. Eliz. c. 1. And also by 37. H. 8. c. 17. 8. Eliz. c. 1.’

[Page] That the Kings Majestie alone by the Canon Law and those statutes was the sole visitour of the whole Realme; That no Bishop could keepe any visitation, no not in his owne Diocesse, but by speciall Pate [...]t and Commission under the Kings broad Seale authorising him, and that in the Kings name and right alone, not his owne, as these Statutes of Ed. 6. c. 2. and all the Bishops Patents in Edward the 6. time made according to this Act, expresly define.

That they were bound by their oath of Supremacy and allegiance to his Majestie1. Eliz. c. 1. to defend this right of his, to the uttermost of their powers, and by their oath to maintaine his Priviledges.Antiqu. Ecces. Brit: in late Fox Acts and Monumēts p. 1774. to 1782.

That no Archbishop since 25. H. 8. c. 1. (except Cardinall Poole by a Commission from the Pope, as his Legate and Delegate in Queen Maries time) had ever attempted and presumed to visit the Vniversity in his owne Metropoliticall right, and that it was never visited before that time by any B. as Metropolitan, but only asAntiqu: Eccles. Brit: passim. the Popes Legate, and by vertue of his Buls: That King Henry the 8 King Edward the 6. Queene Elizabeth, and King Iames, did visit it by their Commissioners, & no Archbishop in their time durst presume to visit it by his Archiepiscopall power only: That36. H. 8. p. 13. Robert Holgate Archbishop of Yorke, in King Henry the 8. his dayes, with other Bishops, and all the Bishops what soever in King Edward the 6. time, were forced to tal [...]e speciall Patents and Licenses from the King, enabling and authorising them in precise words, to visit their Diocesse and execute Ecclesiasticall jurisdiction, and that only Nomine, vicè, & autoritate Regis, which they could not do without such Patents.See 5. H. 6. parts. [...]. in this Ro [...]s.

That no Bishop or Ordinary, without a speciall Patent or Commission, can or dares to visit any one of the Kings free Chappels, much lesse then, any of his Vniversities, which are more peculiar to his Majestie, and more to be respect [...]d, and of they did, they incurred a Praemunire.Cooks Institut. F. 334. a: Brooke Praemunire. 21. 21. E. 3 60. a:

Therefore if the Archbishop would come to visit them in [Page] his owne name and right as Archbishop only, they must and would withstand him, according to their oaths, and duties, both to his Majestie & the Vniversity; But if he wo [...]ld come as the Kings visit u [...] and substitute only, and in his name and right alone, with a speciall Commission or Patent under his great [...]eale, they would willingly submit to his visitation, otherwise not.

This contestation grew so great, that at the length it came to be heard and descided before his Majestie, and his honourable privy Counsell at Hampton [...] [...] Whereupon the ope [...]ing & [...] hearing of the case (pretended by the Vniversit [...]es & Arch-bishops) was whether his Majestie, or the Arch-bishops, or which of them should be supreme in causes Ecclesiasticall, and sole visitour of the Vniversities in Law & righ [...] The Arch-bisop declared, that he desired not to visit the Vniversity out of any ambition or desire of Innovation, &c. But only to rectify some enormities of l [...]ng Continuance; And what were they? There were some Chappels belonging to certaine Colledges in that Vniversity, the which had never yet been consecrated, and yet divine service & Sacraments were ministred in then, and had beene so for many yeares, and for instāce he named E [...]nuel Colledge for oneSe Speeds History of great [...] p. 106 [...] 1068. (which hath been used as a Chappel ever since the yeare of our Lord 1524) and Sidney Sussex Colledge Chappell, used from An: 1598. till this present.

So that the consecration of these two Chappels were the principall cause (at least pretence) of this great contestation before the Arch-bishop and Vniversity.

A weighty matter, God woot [...] to trouble his Majestie and whole Counsell with, when as there is neitherPopes (& so Bishops) have no scriptures for their hallowing of thinges. B. Pilkington on Aggeus. c. 2. 2. 10. Scripture, Law, nor Canon of our Church in force, to justifie such a consecration, but Lawes and authoriti [...] store against it.

‘Exposit: on Aggeus 1. v. 78. De vita & Obitu M. Buceri. Bishop Pilkington,Acts and Monumēts p 1777. to 1788. Walter Haddon. Mr. Fox, and others much jeare and deride the madnesse, folly, and superstition of Cardinall Poole, and his Deputie visitors of [Page] this very Vniversity of Cambridge, for digging up Mr. Bucers and Paulus F [...]gius bores out of S. Maries Church i [...] Cambridge, [...]. yeares after they were interred; And interdicting, and n [...]w con [...]ecrating the Church againe as prophaned by them, for feare their Masses and divine service, there used, should be nothing worth, the place being made prophane and unholy by these Heretickes funerals, as they judged them: When as the Church was holy enough to say Masse in for three yeare space before, & all that would not heare it [...] must be imprisoned, although the parties lay there buried.’

And is it not then a farre greater madnes superstition, and ridiculous frenzie for our dominering Arch-Prelats, to deeme these two Chappels prophane places, unfitt to administer the Sacraments, a [...]d celebrate divine service in, because never yet consecrated by a Bishop, not only after three, but almost threescore yeares use and practise of divine service, Sermons and Sacraments in them; Whē as neither his predecest [...]rs Whi [...] gift, Bancroft, and Abbot, (men very ceremonious, and much addicted to superstition) ever so much as moved any such question concerning the necessity of their consecration. And there is no such Canons, Law, and Doctrine to enforce the consecratiō of them now, as were to justifie theSe Summa Angelica & Rosella Tit. Consecratio Ecclesiae. rehallowing of S. Maries, in Queen Maries time, which the Popish Canon Law then approv [...]d.

O that these great Prelates were as zealous to preach the word of God, and patronize the authorized Doctrines of our Church, as they are for these superstitious, ridiculous Romish trifles, fitter for Schoole-boyes to sport themselves with all, then for great and grave Bishops (ever imployed in the highest State and Church affaires) to trouble both the Vniversity, King, Counsell, and themselves with all.

If any here reply, that theIoannis de Aton C [...]nstit: Dom: Othonis de consecrati [...]nis Eccles: f. 5. 6 7. Counsell of London An: 1236. under Cardinall Otho the Popes Legate, first of all ordained and decreed here in England, that Churches should be consecrated, [Page]whereas before that time, (as the words of the Constitution witnesse) divers Cathedrals and Parochiall Churches in England had been built many years before, and used as Churches, and yet were never consecrated: J answer, that it seemes till this Constitution, even in those times of superstitious grosse blindness, Consecration was not held a thing of any moment or necessity, much lesse then should it be so reputed now.

Yet as those ancient Churches must then, for this Legates[?] gaine be all consecrated within a certaine space, that he might have a round fee from every of them, or else be wholy suspended and interdicted, so must these ancient Chapples now, by this Popish Canon.

After this Constitution, the Bishops by15. R. 2. c. 5. Rastall Mort. 8. Bulls from the Pope tooke upon them to consecrate Churches, Chapples, and Church-yeards, in their owne names and rights, till the abolishing of the Popes usurped power, and restoring the Ecclesiasticall jurisdiction to the Crowne. An. 25. H. 8. c. 19. 20. 21. & 26. H. 8. c. 1.

After which Acts the Bishops durst not consecrate any Chapple, Church, or Church-yeard, till they had obtained a speciall License from the King, under his broad Seale, for them and their successours, enabling and authorizing them to doe it; Which Licence they (after much suite to the King, Henry the 8.) obta [...]ned in the 31. yeare of his reigne, the Coppy whereof I shall sett here downe.

‘31 H 8. In the Patent Rols: pars 4 [...]. The King to all men, unto whome these presents shall come greeting. Know yee that wee, out of our speciall grace, certaine knowledge, and meere motion, have granted and given License, and by these presents for us and our heires doe grant and give License, as much as in us is, to the most reverend Fathers in Christ, Thomas Arch-bishop of Canterbury, and Edward Arch-bishop of Yorke, and to the reverend Father in Christ, John Bishop of Bath and Wells, and also to all other Bishops and Suffraganes [Page] within our Realme of England, that they, and every [...] them may consecrate any Churches, Chappels, or Church-yeards, in our Kingdome of England already built and finished, as well for the administration and receiving of all Sacraments and Sacramentals to be ministred in them, o [...] any of them; As for the use of the buriall of dead pers [...]ns within the same Churches, or Church-yeards, and euery of them, &c.’

‘And wee further will and grant by these presents, tha [...] our Chancellour of England shall make or cause to be made, and deliver or cause to be delivered to any of the foresaid Arch-bishops and Suffraganes from time to time, as often as there shall be need, so many, and such a number of our Letters Patents, with speciall and sufficient words a [...]d clauses to be made in due forme of Law, for the execution of the Premises, and to be sealed under the great Seale, as shalbe necessary and fitt for the premises or any of them, by his discretion, &c. Notwithstanding the Statutes of Mort: &c. In witnesse whereof, &c. Witnesse the King at Westminster, the 1 [...]. day of November in the 31. yeare of the reigne of King Henry the 8, &c. Teripsum Regem.’

From which Patent (truely transcribed out of the Rolls, where it it is in Lattine,) I observe:

First, that the Arch-Bishops had then no Lawfull right [...] power at all to consecrate Churches, Chappels, or Church-yeards, without a speciall License from the King himselfe, under his Great Seale: Therefore by like reason not to keep Consistories, Visitations, inflict Ecclesiasticall Censures, suspend or silence Ministers and the like, without such a speciall grant or Licence: And so their Episcopall jurisdiction, not [...]ure divino, but meerly humane by the Kings grant and institution.

Secondly, that after such a License given them by the King, under his great Seale, they cannot, yea ought not by [Page] Law to consecrate any Church, Chappel, or Church-yeard, without suing forth a spec [...]all Patent out of the Chauncery, under the Great Seale, particularly and by name authorizing them with sufficient words and clauses, to consecrate such & such a Church, Chappel, or Church yeard in speciall, (much more then must they have the like speciall Patent, and Commission, to keep Courts, Visitations, suspend or silence Ministers, and the like,) which Licenses and Commissions now they sue not out, but goe on of their owne heads, in and by their owne Episcopall authorities for the most part, for which a Paemunire lies against them.

Thirdly, that every consecration is, and makes a15. R. 2. c. 5. Rastall Mortmanie. 8 3. Mortmani [...]; Therefore it is against the Law, and must have a speciall License and warrant from the King, under his Great Seale, as this Patent prescribes.

Fourthly, this Patent allowes neither the Bishops, nor their Officers, to take any fees at all, for any such consecrations; Therefore the fees they 30 [...]. 40 [...]. a Church or Chapple exact for them, are meere extortions, for which an Inditement or Bill lyeth in the Sta-chamber.

Fifthly, they cannot inforce any man, or Parish, to have their Chappels, Churches, or Church-yeards consecrated, unlesse themselves require and desire it may be done, as some words in the Patent (which for brevity sake I have omitted) manifest, and the words may, nor shall consecrate, implieth as much.

Sixtly, that this gives them no power at all to consecrate Altars or Altar-clothes, (which have aSum [...] Angelica Tit: Consecrat: Altaris & Pontificale Romanum. distinct peculiar forme of Consecration) but only Churches, Chappels, & Church-yeards.

After this King37. H. 8. in the R [...]s pars prima Henry the [...]. in the 37 yeare of his reigne, by his Letters Patents to the Bishop of Oxford, among other things, granted him power to proceed to the Consecration of Churches and Church-yeards within his Di [...]cesse. Moreover without speciall grant from the King they had no [Page] such power; For which cause it was then specially inser [...]e [...] into this and other Bishops Patents.

And thus long the Consecration of Churches with all other Popish Superstitions and Ceremonies almost continued in use.

But upon the change and reformation of religion, (which is worthy of observation) i [...] quite vanished away, as did many other Popish Superstitions, by the abolishing of the Masse [...]Bookes, Primers, and Ceremonials, which prescribed the manner and forme of Consecrating Churches, Chapples, and Church-yeardes, by the Statutes of 2. &. 3. E. 6. c. 1. & 3. & 4. E. 6. c. 10. Whence I finde not in all the Patents made to Bishops in King Edward [...] dayes by the provision of the statutes of 1. E. 6. c. 2: One syllable authorizing them to consecrate Churches, Chapples, or Church-yeards, though all other parts of Ecclesiasticall and Episcopall jurisdiction (as keeping of Courts, Visitations, Probale of Wills, granting of Letters of Administration, suspending of Ministers upon Note this: Bishops then could not suspēd or deprive Ministers, without a speciall Patent or Commissiō, and that upon just and Lawfull causes, warranted by some statute there in force: Ergo now they cannot doe it. And not one of thē having such a Pa [...]ent or Commissiō at this day from the King, all their suspensions and proceedings against Ministers and others are meere Nullities. Legall and just groundes &c. be particularly granted them in those Patents: Yet how? To be executed only NOMINE VICE ET AVTHORITATE NOSTRIS REGIIS, in o [...] owne Royall Name, Stead, and Authority, not their owne, as the Patents of Scory, Couerdale, 5. Ed. 6. parsf: in the Rolls, with many others testify: Neither have any Bishops since Henry the 8. this clause of Consecrating Churches, Chapples, [...] Church-yards, inserted into heir Patents in these latter dayes, from the King, under his Great S [...]ale, authorizing them to keep Consistories, Visitations, prove Wills, grant L [...]ters of Administration, Suspend, Silence or deprive Ministers or inflict any Ecclesiasticall Censures upon any Subj [...]ct.

Therefore they have not authority at all in point of Law, to execute any of those particulars, aud what ever they doe in any of them is Coram non judice, and but a meere Nullity, [Page] especially their Consecration of Churches, Chapples, Church-yeards, Altars, for which they have neither Patent [...] Statute, Article, Injunction, Canon, or Orthodox Writer of our Church: Or for those long Fox Act [...] & Monuments. p. 1147 999 5. & 6. E. 6. c. 3. since antiquated Bacchanalian feasts of Dedication, which they would nowDedicacion for sport at the end. receive.

But of this enough for this present, in which I have been the more prolix, because it is a poiet of Law, not hitherto discussed fully, by any that I have mett with.

QVESTION IIII.

The 4. Question I shall propound, is this: What Law or Canon there is to enjoyne Ministers, to read the Epistle and Gosple, or second service at the High-Altar or Lords Table (or to suspend them if they refuse to doe it) when there is no Communion.

The reason of this demaund is five-fold:

1. Because in truth there is no Statute, Law, Injunction, or Canon extant, prescribing any such thing.

2. Because the Rubricke before the Communion ordaines, that the TABLE AT THE TIME OF THE COMMVNION shall stand in the body of the Church or Chancle WHERE MORNING AND EVENING PRAYER BE APPOYNTED TO BE SAID, and the Preist standing at the NORTH SIDE of the Table, shall say the Lords prayer with thi collect following. &c. And the Rubricke at the end of the Communion ordaines thus: Vpon the Holy-dayes if there be no Communion, shall be said all that is appointed at the Communion, untill the end of the Homily, concluding with the generall prayer, &c. But it sayth not, that it shall then be sayd at the Communion Table: Whence I observe:

[Page] 1. That the [...] Rubricke ties not the Minister to say second service at the Lords Table, but at such times only as there is a Communion.

2. That when he reades service at it, the Table ought not to stand Altar-wise against the East-wall of the Church, but [...] be removed and placed in the body, or MIDDLE of the Church, or Chappel, where Morning and Evening Prayer be appointed to be sayd: So as the Pr [...]st ought not to goe up to the Table or high Altar, but they ought to be removed and brought downe to him, as is cleare by th [...]s Rubricke, and more perspicuous by Queen Elizabeths Injunctions, and the 82 Canon forecited, if you read: Whence I argue thus:

The Minister ought not to read Second service at the Altar, but then only, when it is removed and brought downe into the body and middle of the Church or Chancel to celebrate the Communion at, as the Rubricke, Injunction & Canon resolve: But the Table is not thus to be removed or placed but at the time of the Communion (unlesse they will grant, that it ought alwayes to stand in the middest of the Church, or Chancel, which they profestedly deny) witnesse the Rubricke Institution and Canon: Therefore they ought not to read Second Service at it, but only when there is a Commi [...]ion.

Thirdly,The third reason of the [...]. because the Rubricke before Te Deum saith, that the Epistle and the Gospell shall be read where the two Lessons are with a loudvoayce, that the people may heare the Minister that read [...]th them, and the Minister Atanding and turning himselfe, as [...]he may best be heard of ALL such as be present: Therefore this is direct, that the Second Servic [...] (whereof the Epistle and Gospell are a part) must be read in the Reading P [...]w, where the Lessons are, when there is no Communion; Because there, he may best be heard of ALL present, and that he must not turne his fuce East, but West to the people.

[Page] Fourthly, because the Table is instituted and placed in Churches,4. Reasons not to read divine Service at, but to Consecrate and minister the Lords Supper at; This is the sole use for which it serves: As the Font, is ordained only for Baptism [...], the [...] for reading, and the Chest or p [...]oremans lo [...] in every Church for Almes: So it for the L: S [...] as is clear by 1 Co [...] 10. 16. 21 C. 11. 20. 2 [...]. &c. The Common-prayer-booke; The Homilies of the worthy receiving of the Sacramnt [...], of the right use of the Church, of the R [...]pairing and keeping cleare of Churches.

Queen Elizabeths In [...]unctions & Canons sett ou [...] 1511. p: 18. and Can: 1603. Can: 8 [...]. 82. 83. 84. with all writers old and new I ever mett with all, have the Licenses and Injunctions run thus:

‘Whereas her Majesty understandeth, &c. And Tables placed for ministration of the holy Sacrament, according to the forme of Law therefore provided: Hence Mathew Parkers visitation-Articles An: 1560. Art. 2. thus: Whether have you in your Churches, &c. A comly and decent Table FOR the HOLY COMMVNION, &c. The Canons in Convocation Anno 1571. p. 18. thus: Church-wardens shall see, there be a faire repaired Table, which may serve for the Administration of Holy Communion, and a c [...]eane Cloth to cover it; A convenient Pulpit, whence the Heavenly doctrine may be taught, &c. The 28. Can: 1603. thus: Whereas we have no doubt, but that in all Churches within the Realme of England (therefore in Cathedrals too, which had then no Altars) convenient and decent Tables are provided and placed (to what end? to read Service at? No; But) for the celebration of the holy Communion, &c. And likew [...]se that a convenient seate be made for the Minister to READ SERVICE IN: With a comly & decent Pulpit for the preaching of Gods word Can. 83.’

[Page] Since then the use of the Table by these and infinite other testimonies, yea by the resolution of all (our Have you a decent Communion Table to administer the Sacrament or Communiō at? This is the ordinary Article in all visitations. Pre [...]utes [...]isitation Articles) is only instituted for the celebration of the Lords Supper at it; And the 28 Canon, with the Rubricke before T [...] Deum expresly confines the reading of divine service to the Ministers State appointed for that purpose: It is cleare, that the Minister ought not to read Second Service at the Table, but only when there is a Communion: That the reading of Service at it on other times, is a meere abuse and perversion of that end, for which it was instituted: And Bishoppes may with as much reason and Law enjoyne them to reade Second Service, at the Font, in the Pulpit, or at the Poore mans box, as at it.

‘Fifthly,The 5. reason. Because the Queenes Injunctions, the 82 Canon, and Arch bishop Laudes very first Article for his Metropoliticall visitation expresly prescribe:’

‘That when ever the Minister shall reade Service at the Table, it shall be placed in so good sort within the Church or Chancle, as thereby the Minister shall be the more coveniently heard of the Communicants in his prayer and administration, and the Communicants also more conveniently, and in more number may communicate with the said Minister:’ Which words, compared with the Rubricke before Te Deum, are a direct resolution, that the Minister ought not to reade any prayers at the Table, but when there is a Communion; Which being most cleare;

No Bishoppes may or ought to enjoyne Ministers to reade Second Service at the Table or Altar, when there is no Communion, neither can they suspend any for not doing it.

And if any Bishop persuade or enforce Ministers to reade Service thus, both the Bishop and they (as D. Wre [...]. B [...]shop of Norwich, with many of his Clergie have done) incurre the penalties of the Act of 1 Eliz. c. 2. and may be indited, fined and imprisoned for it by this Law; It being a saying of divin [...][Page]s [...]rvice in another manner and forme, and an using of other rights and Ceremonies then are prescribed in the Booke of Common-prayer; Which together with the Queens Injuctions and Canons) condemnes this Innovation, which was never used or urged in Parish Churches till now; Neither is there any president for it in Antiquity, but only in Popish Churches of late yeares.

All that can be alledged for it is that whichSermon of Gods House: p. 20. Shelford and the A Coale from the Altar. p. 11. 27. Colier produce for Altars, and bowing to them; The practise of our Cathedrall and Collegiate Churches, being most Popish, corrupt, and most opposite to our Lawes and Canons of all other in their i Crucifixes, Images, Tapors, Altars, Altar-adorations, Vestments, Chaunting, lascivious Musicke, Gesticulations, with a World of other Romish Antichristian Reliques and Ceremonies: (All which are condemned by the Homilies against the Perill of Idolatrie of the time and place of Prayer: The Common Prayer-Booke: 3. & 4. E. 6. c. 10. & 1. Eliz. c. 2. 3. Iac. c. 5. and all our writers till of late) being fitter our detestation then Imitation.

To which I answer:

1. That we must live by precepts, not Examples; Our Cathedrals in this, and sundrie other particulars, are contrary to our Lawes and Canons in point of practise, therefore to be detested. corrected, and reformed by our Lawes, and made like to other Churches; Not our Laws, Canons, and Churches to be squared by them, the worst of any.

2. The Rubricke of the Common Prayer-Booke, in the end of the Communion, prescribes in direct termes; That in Cathedrall and Collegiate Churches, where be many P [...]eists and Deacons, they shall ALL receive the Communion with the Minister EVERY SVN-DAY AT THE LEAST, except they have a reasonable cause to th [...] contrary; By which it is cleare, that there ought to be a Communion celebrated [Page] every Sunday in every Cathedrall & Collegiate Church, and that every Preist and Deacon of the Church ought then to receive it with the Minister, unlesse he hath a reasonable cause to the contrary: And who can this Minister be but the Bishop? Ergo Bishops are but Ministers, and ought to receive the Sacrament every Sunday in their Cathedrals: Ergo to be alwayes Resident at their Seas, and no dancing attendance on the Court.

The last clause of this Rubricke relates only to all the Preists and Deacons receiving with the Minister, not to the Sacraments administration by the Minister, for that ought to be every Sunday without intermission.

Thus was the Sacrament dayly administred in every Cathedrall and Collegiate ChurchIvo Denetalium: pars 2a. c. 25. 26 28. 29. 34 25 August. Epist. 118 ad Ianuarium. Cyprianus de coena Domini. Ambros. l. 4. de Sacramentis c. 6 anciently, and in Queen Elizabeths dayes; And so it ought by Law to be now; And this was the reason why Second Service for the Communion was read every Sunday and Holy-day at the Lords Table in those Churches, because they had a Communion on those dayes.

But now the Substance of the Communion is quite omitted and discontinued, and not so much as looked after by our Bishoppes and Cathedrall men; and the Ceremony, to wit [...], the use of reading second service at the Table (now fo [...] [...]oo [...]h at the High Altar, as they call it,) only retained and urged; Which ought not to be read there by Law, as I have manifested, unlesse there be a Commnion, and then only at [...] Lords Table, as the Rubricke in the Communion, the Queens Injunctions, and 28. Canon prescribe, not at an Alta.

Our Bishops therefore must now either pull downe their High Altars in their Cathedrall and Collegiate Churches, and administer the Sacrament in them every Sunday and Holyday at the Table, (and the standing in the middest, not [...] Quire where all may heare, not at the upper end, where [...] can [...]eare whats read, as in Paules and other Cathedrals, [...] the Vergers by holding up their Verges are appointed to give [Page] notice to the Cheristers and others, when to say AMEN, [...] that they heare not what is read) as the Common Prayer-Booke injoynes them; Or else give over their reading of the Second Service at their High Altars or Lords Tables, situated Altarwise, reading it only in their Pewes, appointed for that purpose, as they do in Parish Churches, else they may be lawfully indicted, fined and imprisoned for it, as egregious viol [...]ters of the statute of 1 [...] Eliz. c. 2. and of the Common Prayer, that they seeme so much to stand upon.

QVESTION V.

The 5 Question I shall propose is this; What Law or Canon is there for the building of Churches and Chapples East and West, or placing the Chancle or Quire at the East end of them, See Hospinian de Origine Altarium & Templorum. And the Authorities in the beginning forecited. Statute or Canon of our Church and State J know not any; and for pract se it hath beene otherwise.

‘The Temple of Ierusalem and its Sanctuary flood otherwise: And the Iewish Synagogues anciently and now were built round, or in an Oual manner, as was the Great Temple built by Helena and Constantine the great over the Sepulcher at Ierusalem: The famousWalafridus Strabus de Rebus Eccles. c. 1. Eusebius Eccl. Hist. l. 10. c. 4. Church of Tyre, built by Paulinus Bishop of that city, was otherwise situated: For the Sermon made in the prayse thereof, which fully discribes it, informes us; That the great Porch of the Church was at the East part of it, reaching very high EAST-WARDS unto the Sunne-beames, and that there was a seperation with great distance, betweene the Sanctuary or Temple it selfe and this Porch: The Sanctuary therefore being a great distance from the Porch, and the Porch standing thus Eastw [...]rds; It is certaine, that the Chancle or Quire of this Church stood either in the middest, or West end of it, not at the East in the middest whereof (the same Sermon informes us) the Altar stood.’

[Page] The Coliars strange glosse to evade this direct a [...]thority, p. 53. (That this Altar stood along the Easterne Wall of this Chancle, which may well be interpreted to be in the middle of the Chancle in reference to the North and South.) is a direct forgery contrary to the words of this Sermon, which sayth, th [...] the Porch stood Eastward, and the Sanctuary a great distance from it, in the middest of which the Altar stood. So as it could not possibly stand along the East wall or end of the Church, being so farre remote from and beyond the Porch, which stood Eastward.

Since this time the Churches (as I have else-where manifested) have been diversly situated according to the conveniency of the place; Some being round or Ouall; Others square; Others standing North and South, as [...] the Savoy Church, with divers of the Kings owne Chapples; And the Chapples of Sundrie Colledges, Hospitals, Noblemen and Gentlemen; And if this be not sufficient, the very late Popish Chapple at Somersett-house; with the new Church in Court Garden, which as it stands not now perfectly East and West, so at first the Chancle of it stood towards the West part; Which some Prelates (without Law, Canon, and reason, I know not upon what superstitious overweaning conceit) commanded to be altered and transformed to the other end, to the great expence of the builder, the hindrance, and deformity of that good worke, which yet must not be used for a Church, because not consecrated by a Bishops co [...] ring white Rochet; Which consecration I have manifested to be against Law, & utterly exploded as a Romish Relique.

If then there be no Law or Canon for the building of Churches or Chapples, East and West, or placing the Chancle in the East end of Churches, as is apparent, there is not; There cannot then be either Law or Canon for the placing or rayling [...] of our Communion-Tables against the East wall of Church or Chancles Altarwise; Being the end for which J moved the Question.

[Page] And as there is no Law for this situation of the Table or Chancle, so as litle Antiquity.

For in Durantus his time (one of the latest authorities Bish [...]p Iewel quotes) who lived not above 400 yeares since, the Altar stood in the middest of the Quire, and not close against the wall, as is evident not only by the words Bishop Iewell [...]ites, but by other passages: By the: Altar (Rationale Divin l. 1. c. 2 nu. 15. sayth he) our heart is understood, which is in the MIDDEST of the body, ficut Altare in MEDIO ECCLESIAE, as the Altar is in the MIDDEST of the Church.

Moreover he informes us, [...]. l 1. c. 7. nu 15. that in consecrating the Altar, the Bishop septies Altare CIRCVIT, goeth ROUND ABOUT the Altar 7 times (which he could not doe stood it Altarwise as now, close to the Easterno wall,) to signify that [...]e ought to take care for all, and be vigilant for all, which is signified by CIRCUITUM, by his compassing or going round the Altar.

And if this be not sufficient, (out of Isiodor De officijs, l. 1. c. 3, Amalarius De Ecclesiasticis officijs, lib. 3. c. 3., Fortunatus De Instit. Clericorum: l. 1. c 33., Rabanus Rationale Divin. l 1. c. 1. nu 18., Maurus Page 56., and others fore-cited) he thus defines a QuirePage 56., Chorus est multitudo exsacris coll [...]cta, & dictus Chorus, quód initio in modum CORONAE CIRCUMARAS starent, & ita psallerent: Enough to Answer the Coliars De Ritibus Eccles. l. 1. c. 17. nu. 1. idle euation of his authority.

This ancient definition of a Quire is since repeated and approved by DurantusDe Ritibus Eccles. l. 1. c. 17. nu. 1. Bartholomeus Gavantus Commēt. in Rutr. Missale: par: 1 Tit. 15. Sect. 2 and other late Popish writers.

Enough to prove that how ever Romish or English Altars have been lately situated against the East wall of the Quire, yet ab initio non fuit sic: it hath been but of late times so, even as the Papists themselves confesse.

Hence our Learned Dr. [...]ulke Cap. 17. Sect. 15., as in the places fore-cited, so in his Defence against G [...]egory Martin writes thus:

The Table anciently stood as men might stand ROUND ABOUT IT, AND NOT AGAINST A WALL, AS YOUR POPISH ALTARS stand, which is easy to prove, [Page] and hath often times been proved, and it seemes (sayth he to Martin of the PapistsLib. 6. c. 5. Sect. 15. p. 462. Edit. 2.) you confesse as much; VVhich words of his are both cited and approved of by Bishop Morton (who concurs both in words and judgement with him) in his two late Editions of his Institution of the Sacrament.

This Hospinian De Origine Altarium. proves by sundry authorities, and by that of the Counsell of Constantinople [...]. which Survis, Crab, Binius, and others render CIRCVMCIRCA ALTARE, round about the Altar, as the word doth properly signify even inActs 14. 28. Iob. 10 24 Exod. 39 25. 26 Sacred Scripture, & other authours, as Bishop Iewel, & Bishop Morton both resolve.

I shall therefore close up this Quaere with the words of the Iesuite 19. 12. Num. 1. 50. Iosh. 6. 3. 4. 2 Sā. 5. 9. Exod. 16. 13. 2 Cron. 4. 3. 2 Kings 6 14 15. Iob. 16. 13. Psal 7. 7. Ps. 17 9. Ps. 18. 4 5 Ps. 22. 12 16. Ps 88. 17. Ps. 103 3. Ps. 118. 10. 12. Jonab. 2 3. 5 Luk. 21 20. Heb. 11. 30. c. 12. 1. Rō. 20 9. [...] Jeue. 3. Qu. 83. Disp 233. co. 2. n. 20 Vasquez, more moderate, then many of our Novellers, Nihilominus certum est, &c. Although there be many Authours (to witt of late time, which he there cites) for the placing of Altars towards the East; Yet it is certaine, that it is NO SINNE or offence to situate not only lesser Altars, but likewise the High Altar (and Quires and Chancles too, which he there speakes of) towards other climates or parts of the world; For this tradition (how-ever some urge it as necessary, and a binding Law) non est de earum numero quae sub praecepto nobis volita fuerunt; It is not of the number of those traditions, which have been left unto us under any precept; VVhich he proves out of the forecited words ofDe rebus Eccles. c. 4. Walafridus, Strab [...], adding out ofEccles. Hist. l. 12. c. 24. Nicephorus, that men have dive [...]sly ordered those things in former times.

Which the example of the Church of Antioch doth manifest out of Eccles. Hist. l. 5. c. 21. Socrates, wherein the Altar stood westward, it being free for Christians in these things, vel hanc vel illam consi [...]tudinem amplecti to embrace either this or that custome in the si [...]uation of their Altars, (Lords Tables) and Quires: Much more the [...] to rayle in, or not rayle in their Altars or Lords Tables Altarwise at the East end of the Quire, or to come up to the rayle [Page] (asVisitatiō Articles for Norwich Diocesse. Bishop Wre [...] will now inforce all his Diocesse by his new iuvented Articles, to receive, contrary to the custome of all our churches from Queen Elizabeths time till now, yea contrary to the practise in the dayes of Popery, and in the primitive time when the Laity came not into the Quire or Chancle to receive, but only to offer, as is evident by Concilium To [...] et [...]um 4. Can. 16. in choro clerus communice [...]; Extra Chorum populus. Concil: Eluber: Can. 76. Sardicense Can. 10. Agathense: Can. 2. 5. 50. Cypr. Epist: 52. Innocentius. 1. Epist. 22. Niciph: Eccles: Hist: [...]. 12. c. 41. Chamir. l. 9. de Coena Domini. c. 1. Dr. Featly his grand sacraledge, p. 391. with others forequoted.

‘And the Rubricke of the Booke of Common-Prayer, sett forth in 2. and 3. Ed. 6. which appoints the people to be placed in the Quire, the men on the one side, the women on the other side, and there to receive.’

‘And likewise King Iames his Proclamation, new printed before the Bookes of Common-Prayer, admonisheth all men that hereafter they shall not expect nor attempt any further alteration in the common and publicke for me of Gods service from this which is now established, &c. it being necess [...]ry to use constancy in the holding of the publicke determinations of States, for that such is the unquietn [...]sse and unstedfastnesse of some dispositions (as Wren & other Novellors, and the Colier now) affecting every yeare new formes of things, as if they should be followed in their unconstancy, would make all actions of States ridiculous and contemtible;’ VVhereas the stedfast maintaining of things by good advice established, is the Weals of all Common Wealthes, which J would wish our Novellers to ruminate upon.

[Page]QVESTION VI.

The 6. Quaere I shall put to these Innovatours, is this: ‘VVhat Statute, Canon, Scripture, An [...]iquity or reasons they have for bowing to or towards Communion-Tables or Altars; VVhether their cringing and bowing be a divine ado [...]ation, or only a civill worship? And how it differs from the Pagans and Papist, bowing, and practise of adoring Altars, Crucifixes, Crosses, and Images, which our Homilies with all our Orthodox writers define to be Idolatrie.’

This Question is T [...]partie, and the cheife of all the rest not hitherto debated fully in print by any; J shall therefore crave leave to be the more copions in it, beginning with the first branch thereof:

Law, Canon, Injunction, Constitution of our Church, enjoyning and prescribing any such bowing or Ceremonie, I never yet, met with any, no not in times of Popery, except that ofFox Acts & Monuments, p. 1781. Cardinall Pooles Popish Visitours in Queen Maries dayes, in the Vniversity of Cambridge, fore mentioned.

Scripture there is not any direct in point, only some texts are strained and miserablie perverted to this purpose. As See Shelfords Sermō of Gods house: p. 18 19 20. Bishops Mortons Institution of the Sacrament. Edit 2. p. 463. 1: Psal. 5. 7. and Psal. 138. 2. In thy feare will I worship towards thy holy Temple; The nearest texts they can ci [...]e for their purpose, and yet farre enough from it.

For what Logician will not deride this argument:

‘David would and did worship towards the Temple at Ierusalem.’

‘Ergo we must bow downe and worship to or towards our Altars or Communion Tables:’

‘David and the godly Israelites being in their houses or else-where out of the Temple, worshipped, that is, [...] King. 8 29 30. 33 35 Dan. 9. 10 prayed towards it;’

‘Ergo Christians when they come in or goe out of our Churches, must bow downe to the Table or Altar.’

[Page] VVhat coherence of vigour is there in this argument? What beast had he reason would thus dispute? Had they hence inferred, Ergo, we must alwayes adore, bow downe to, or worship God towards (not in) our Churches and Chaples: This had been a more probable inference, though unsound; Because the Iewes worshipped and prayed towards their Temple only, which is vanished; Not towards their Synagogues, of which our Churches is rather patternes and successours, then of the Temple, which was but one, not many, and that a type of our Saviour, abolished shortly after his death, nor of our Churches built long since after another forme, and to an 2 Ch [...]ō, 7. 12. See the Homily of the right use of [...]he Church. other purpose then it.

But to answer the texts fully:

1. First, the worship towards the Temple, here mentioned, was not bare bowing downe of the body only (as these Novellers dreame) to, or towards it, or the Altar or Temple, but a praying towards it, as is evident, by Psal. 28. 2. 1 King. 8. 20. 30. 33. 35. 38. 42. 44. 48. 2 Chron. 6. 20. 21. 24. 26. 29. 34. 38. Dan: 6. 10. Therefore it warrants no bowing to or towards the Altar or Lords Table without prayer.

2. Secondly, it was a worship towards the Temple only, not towards the Altar in the Temple; And so makes nothing for bowing towards the Altar or Table; For the Church or Chapple it selfe is neither.

3. Thirdly, it was only a turning with the face towards the Temple; Not any genufl [...]ction or chringing to the Temple: But this bowing of our Novellers, is not simply towards, but likewise to the Altar, asExposition of the Catechisme in the Communion-Booke towards the end. Reeue, & Sunday no Sabbath: p. 50. D. Pocklington acknowledge; Now bowing to, and towards the Altar, are in some respects two distinct things; Therefore this worshipping towards the Temple, no warrant for any bowing to a Table or Altar,

[Page] 4. Fourthly, this worshipping towards the Temple is taken two manner of wayes in scripture; Improperly and Properly: Improperly for a praying in some private place, not only out of the Temple, but even out of the sight and veiwe of it.

Thus Daniel even in Babylon prayed 3 times a day towards Ierusalem: Dan. 6. 10. And so did all the Iewes where ever they were, whether in captivity exile or their owne Country, 1. King. 8. 30. 35. 38. 44. 48. and other fore-cited texts.

Properly: For worshipping or praying in the Temple: as, 1. King: [...]. 29. 30. 33. 42. 2. Chron: 6. 20 21. 27. 26. 29.

Take it in either sence, and it will not avayle our Novellers, David in his private devotions, even out of the sight and veiwe of the Temple, did worship or pray towards it; Ergo we at our coming in and going out of the Church, when we see the Table or High Altar must bow downe to or towards it; or David did worship God towards, that is, in his Temple.

Ergo, they must bow and worship to or towards the Altar or Table, (for in them or either of them they cannot locally worship God, unlesse they will make new formes of Altars and Tables, and be mewed up within them by [...]ike Popish authority) are but frenticke ridiculous consequents; Yet the best that can be drawne [...]om these texts, to justify these Ceremonies.

5. Fiftly, the Iewes had good warrant and ground to worship and pray towards the Temple For:

1. First, they had a divine premission and authority, if not a precept so to doe.

2. Secondly, a promise from God himselfe to heare & gra [...] their prayers made towards the Temple;

Both which appeares by the forequoted texts of the Kings, Chronicles, Daniel, and the Psalmes. Viz: 1 King. 8. 39. 30. 33. 35. 38. 42. 44. 48. 2 Chron. 6. 20. 21. 24. 26. 29. 34. 38. Dan. l. 10. Psal. 5. 7. Psal. 28. 2. Psal 138. 2.

But we have no such permission or precept to bow to or [...] wards Altars or Tables, but a direct precept against it, which [Page] many read at the Altar & Table, (to witt, the second Commaundement, Exod. 20. 5. Thou shalt not bow downe to them, nor worship them; extending as well to Tables as to Images, Idols or any other creatures) though they presently breake it by bowing unto the Table or Altar.

Neither have we any promise of reward, or of answering our prayers made to us, for this cringing to Altars and Tables.

Their practise thereof warrants not ours.

3. Thirdly. the Temple was a speciall and lively type of our Saviour Christ himselfe, (as Divines generally accord,) and that in many respects, too tedious here to mention.

‘Wherefore the Iewes were thus to worshipSee the Commentatours on 1 King. 8. 2 Chor. 6. Ps. 5. 7. & 138. 2. & Dan. 6. 10 towards the Temple, to teach them alwayes to looke forwards towards Christ, which was to come in the flesh, as to their only Sanctuary, helpe and refuge in all conditions, the only Mediatour and intercessour, to whom they must pray, the only High Preist, Sacrifice, Oblation and Altar they must depend on typified by the Temple, but never towards Synagogues.’

Now these reasons of their worshipping towards the Temple make nothing for the cringing and congewing to Communion Tables & High Altars.

4. Fourthly, the Temple was the place of Gods speciall presence, which God had chosen for himselfe to dwell in, and to put his name there, where all the Isralites were every yeare by speciall commaund from God, to meet & to worship him, and this among others was one cause of their praying towards it. Deut. 12. 11. 12. 1 King. 7. 29. 30, &c. Psal. 122. 3. 4.

But our Innovatours cannot produce one Syllable in Scripture to prove, that the High Altar or Communion. Table is the speciall place of Gods presence, the place which he hath chosen to place his name there and to dwell in; Sure the Scriptures informes us, that VVHERESOEVER two or three (Mat. [Page]18. 20.) are gathered together in Christs name, there is he in the MIDDEST of them; And thereupon commaunds us: To pray EVERY where, &c. 1 Tim. 2. 8. because God is now every where alike present by his Grace: Therefore no ground have they to worship or bow either to or towards it, as they doe.

5. Finally, the Jewes whether they were East, West, North, or South from the Temple, or it from them, worshipped and prayed towards it.

But our Innovatours, as they will have all Altars stand Eastward, so they will terminate and direct their worship only towards the East, and Altars standing towards the East.

These texts therefore, with Davids worshipping towards the Temple (on which they principally relie) make nothing at all for the bowing to Altars and Tables, which no Fath [...]r or Orthodox exp [...]siter that I have seen, ever deduced from the Scriptures.

Yea, but if these doe not avayle them, Mr. Shelford (in his Sermon of Gods house, p. 18. 19. 20. 21. 22.) acquaints us with some others that will: as, Psal. 99. 5. Exalt yee the Lord our God, and worship at his footstoole:

‘E [...]go, the first reverence that we must make when wee come into the Church, is to bow to the Lords Table, which Saint Paul calls the Lords Altar, and to worship God towards it.’

Oh sencelesse Divinity, and childish Logicke! Who ever read of such dist [...]acted inferences? Had the Psalmist sayd we will worship at the Altar; Or had this footestoble, here mentioned, been the Altar, or this worship, a meere bowing of the b [...]dy towards the Arke, or to it, and not a praying or sacrificing only before or at it, there had been some shaddow of worshipping, that is, of praying and sacrificing to God at the Altar, but not of bowing to, or towards it, much lesse to or towards the Lords Table, which is neither an Altar, no [...] h [...]th [Page] any Analogie with the Altar, nei her is it so tearmed by Saint Paul, as this D [...]eamer doteth, as I have else where proved at large. But since, we read not in Scripture, that David ever worsh [...]pped or bowed to or towards the Altar; And this s [...]o es [...]le here, by his owne confe [...]on wasSee Bis [...]p. M [...]rt. u [...]itution of the Sacrament. p. 463. the Arcke, but by Davids owne exp [...]sition Gods holy mountaine o [...]. H [...]ll Z [...]on, Psal 99. 9. And this worshipping, not a bow [...]ng, but prayer: Therefore here is not the least countenance for this Ceremonie.

Yea, but if these texts fall sh [...]rt, yet others come fully home: as Exod. 12. 27. Then the peopl. bowed themselves and worshipped. Ergo Potlid: Therefore we must bow downe, and worsh [...]p the Al [...]ar or Communion Table.

Had th [...]se either b [...]wed themselves to or towards the Altar, the inference had been somewhat tolerable, though nothing to the purpose, for bowing to Lords Tables; But seeing they bowed only to worship God by praysing him, or praying to him (their bowing it selfe being not their worshipping, as these Dreamers fancie, the texts themselves distinguishing the bowing from the worship, and worship from the bowing) and since the first of these bowed themselves when and where there was no Altar neare them; And the second not to or towards the Altar, but unto God; Therefore can they vvith no more probability hence inferre the lawfulness of meere bovving to or tovvards the Altar or L. T. then they ca [...] hence make good that these bovved themselves to, and vvorshipped tovvards the Altar, which is certaine they never did.

The other [...] of Is [...]y. 45. 23. and Rom. 24. 11. (meant only of the bowing and subjection of men to our S [...]viour Christ himselfe, not to Altars or the name Iesus, as S P [...]ul here expresly resolves) are so impertinently cited by Mr. Shelso [...] Sermon of Gods house, p. 18. to this purpose, that they need no answer.

All men shall bow to Christ himselfe at the day of judgement: [...], they must bow to or towards Lords Ta [...]les and C [...]mmunion Tables now; Being a consequence, nor tolerable in a B [...]dlam, much lesse in an ancientIn the [...]ncomia [...] verses before his booke. highly applauded Divine, by Ignoramusses of his owne straine.

[Page] Yea but if these texts miscary (yet say some) that ofD Walburton D [...]me of Wels, in a Sermon, and others in their Sermons. Isay. ‘36. 7. and 2 Chron. 32. 12. Hath not the same Hezechiah (sayth rayling Rabshaketh) taken away his High places, and his Al [...]ars, and commanded Iudah and lerusalem, saying, yee shall worship before one Altar, and burne incence on it?’

1. I answer, first, that this is only the rayling speech of Rabshaketh, not the dictate of Gods infallible Spirit, therefore no authenticke proofe.

2. Secondly, the first part of it is a direct untruth, why not the latter too, there being no such commaund of Hezechiahs in Scripture, for the Isralites to worship before one Altar?

But admitt there were:

3. Yet thirdly, I say, that this Commaund to worship before the Altar, makes nothing for worshipping or bowing to the Altar, much lesse the Table; No more then David lifting up his hands towards Gods holy Oracle: Ps. 28. 2. proves that we ought to lift up our hands towards the Table or Altar, when we come in, or depart out of the Church, or when ever we make prayers unto God.

For first, this worshipping before the Altar was not any Genuflection, or bowing to or towards it, but a bringing of an Oolation or Sacrifice to it, and burning incense on it, as the next words expound it, and Gen. 8. 20. 1 King. 3 4. 2 Kin. 16. [...]2. 13. c. 18. 22. Ps. 43. 4. Ps. 51. 19. Ps. 118. 27. Isay. 56. 7. Mat. 5. 23. compared together, testify:

Or else, it was only a standing upright, and praying to God before it, o [...] neare it, without any incuruation of the body to or towards i [...]: 2 Kin: 8. 21. 22. 2 Chron. 6. 12. Luk. 18. 11. 13. Neither of which warrant or enforce any bowing to or towards it: ‘No more then the Rubricke in the Common-prayer-booke, prescribing the man a [...]d the woman to kn [...]le downe in some convenient place nigh unto the place where the Table standeth, when they are Churched, there to p [...]ay-implyes;’ [Page] That they ought to use to bow to or towards the Table.

Secondly, because they might worship before the Altar, without any bowing or particular inclination of the body to it, as we use to kneele and pray before the Font at every Christning, before the Minister and Pulpit at every Sermon, before the Grave at every funerall, before the Reading Deske at every Common-prayer, Mourning or Evening, and yet bow or cringe our bodies to or towards neither of them, out of any respect at all unto them; Neither doe we the like to the Sacrament or Lords Table when we receive his Supper though most kneele before it then.

So that J may now safely conclude, that there is no Scripture at all for this new Ceremonie, the rather, because Exod. 20. 23. 24. 25. 26. Dan. 27. 5. Iosh. 8. 31. God commaunds his Altars to be made only of Earth or unhewne stones, without any Image or Picture on them, to withdraw the Iewes from bowing to them, being made of so base materials, enjoyning them also not to goe up by steps to his Altar (as our Novellers doe to their High Altars,) that their nakednesse be not discovered theron, which would haue been more discouered by bowing and stoping downe thereto, then by assending to it by steps.

As for Psal. 95. 6. it is as extravaga [...]t to this purpose as the rest; The Table being not our Lord and maker, before noted, towards whom this text enjoynes us to kneele and fall downe prostrate: Which I have sufficiently answered in refelling them, and therefore passe it by.

[Page] But are there no Fathers or Antiquities for bowing to Altars and Lords Tables?

To Tables certainly, not one, unlesse that of Nazianzen concerning his MotherOratio 28 de Funere Patris p. 472. Quod venerādae Mensae nunquam terga verteret, be wrested to this purpose contrary to the sence; To witt, that shee never turned her See Ps. 21 12. Ier. 2 27. c. 32 33. 2 C [...]ron. 29. 6. where the like phrase is used. backe upon the Lords Table, by neglecting to communicate, when ever the Sacrament was administred at it; Which is farre enough from bowing to it: The Table there being put for the Sacrament it selfe, adminis [...]red thereon, as it is in Sundrie such passages in the Fathers, Nicephorus Greg. f. 10. Cent. Magd. 8. Col. 677. Cent. 9. Col. 243. and others.

For bowing to and towards Altars there are some seeming Passages in Antiquity, the cheife whereof J shall recite and answer, omitting the residue as impertinent.

The Antiquity of this bovving.

The first Antiquity J finde that may probablie be objected for bowing to Altars, is theDe Bibliotheca Patrum Colon [...] Agrip. 1618 p. 14 15. Masse of S. Iames the Apostle, the brother of the Lord, if we dare beleive it: Wherein among other things, I finde a Prayer prescribed to the Preist, to be sayd, A fo [...]bus usque ad Alta [...]e, from the Church-dore to the Altar, which hath these words in it: ‘We shake and [...]remble comming to thy holy Altar. After the Preist is gon in to the Altar, the Deacon cryes; Let us bow our heads to the Lo [...]d; And then the Preist kneeling downe, sayth this prayer: Tho [...] who only art the Lord, and a m [...]rcifull God; Inclinantibus cernices suas CORAM SANCTO ALTARI, &c. To all that bow then neckes b [...]fore thy holy Altar, & ask speciall gu [...]fisfiō there, sen [...] fo [...]th [Page] thy good grace, and [...] dictions, which cannot be taken away from u, &c.’

ANSWER.

To which I answer; First, that this Liturgie is but a me [...]re late Popish forgery (brought in many hundred yeares after Christ.

Descriptor: Eccl. A [...] 34. Bellarmine andAnnal: Tō. 1. An. 63 nu 17. Baronius, being so ingenious to confesse, that there are so many additions to it of late times, as it is not easy to judge what part it had S. Iames for the Au [...]hour.

But if he were Authour of any part, yet doubtlesse not of this, asCensura scriptorum veterum: p. 9 10. Mr. Cooke proves sufficiently; To whom I shall referre you.

Secondly, here is not a word of the Preists bowing to or towards the Altar, nor yet of the peoples; But only a bowing their necke to the Lord.

Thirdly, this bowing their neckes before the Altar, was not with any relation to the Altar, but to God, and only a bowing of the body in prayer to the Lord.

Therefore this spacious forged Antiquity, hatched but of late yeares, makes nothing for this Ceremonie.

The Second Antiquity.

The second, is that ofEccles. H [...]era [...]h. l. c. 5. Dionysius Arcopagita, who writes: ‘That a Bishop when he is to be consecrated, utroque genu flexo ante Altar [...]a, kneeling on both his knees before the Al [...]tar, hath the Gosple delivered by God, layd upon his head and hand: That a Preist kneeling before the Altar on his knees, hath the Bishops right hand layd upon him; That the Deacon kneeling only on one knee before the Altar, hath the Bishops right hand imposed.’

‘After which he observes, that accesse to the Altar, inflexio genuum, the bowing of the knees, and laying on of [Page] hands, &c. is common to all three, and that their accesse to the Altar, and bowing of their knees, and all the spirituall Graces in them to God, &c.’

To which I answer:

First, that this Antiquity is but some late Counterfeite Noveltie, as Mr. Cooke Censura: p. 50. 52. 54. hath shewed at large, and the very Ceremonies of Ordination here mentioned prove, which came not in, till at least 600 yeares after Dionysius dayes, asD [...] Divin [...]s Ossicijs. Alcumirus witnesseth.

Secondly, admitt the Authour genuine, not forged, yet here is nothing but a kneeling downe before the Altar on both knees, to receive Imposition of hands, not any bowing of the knee or body to or towards the Altar, the thing which should be proved.

The third Antiquity.

The third, is that ofDe Paenitentia, lib. Edit. Rhenani. Tō. 2 p. 46. Tertu [...]n, where his Panitence, among other things, is prescribed. Aris Dei adgenicular [...]: To bow the knee to Gods Altars.

This some thinke an unanswerable Antiquity.

I answer, first: That See Cooke Censura p. 70. Rhenanus in argumento [...] libri Erasmus and divers others thinke this to be none of Tertullians, in regard of its phrase, and because Altars (as I have proved) were not then in use.

Secondly, I answer: That the true Coppy reades it, CHARIS, not ARIS DEI; as La Cerda the I [...]su [...]e in his Edition of Tertullian, and Annotations, proves at large; And the anteced [...]nt & subsequent words do manifest.

Plerumque v [...]ró je [...]uni [...]s p [...]eces alere, ingemiscere, lacrymari & mugire d [...]es [...]octesque ad Dominum Deum [...]uum, P [...]aesbyteris advol [...], & A [...]is (for Charis) Dei adgeniculars, & omnibus fratribus [Page] legationes depricationis suae injurgere.

After which, some few [...]nes, it [...]o [...]owes by way of recitall: Ergo cum te ad fratrum g [...]nua protenais, Christum contrecta, Christum exo as: Which last words prov [...]s that, & A [...]s, [...]mistaken, and put in for Charis; ET be [...]g here a pla [...] bodge, absurdly thrust in for Ch [...] Which added to arts, makes Charis.

This, the placing of it between Presbyteris advolui, and omnibus fratribus, &c. warrants to be the true sence and reading; And that for three reasons.

First, because the parties that were thus to prostrate themselves to the Elders and Saints of God wereRhenanus & La Cerda l [...]idem: Tripart. Hist. l. 9. c. 35. Paen [...]tents, or men excluded and excommunicated from the Churth and Sacraments for some hainous sim [...]s, which they were thus to lament: This bowing and prostration therefore of themselves, could not be Aris Dei, to the Altars, from which they were excluded; But Charis Dei, to the beloved Saints of God, to whom they might have private accesse for comfort and counsell.

Secondly, because the end of this bowing to the Elders and Brethren was only to aske them pardon for their scandals and offences against the whole Church and them; And to deprecate their crimes, as the last words, omnibus fratribus legationes depraecationis suae injungere, manifest: Or elseSee Tripart. Hist. l. 9. c. 35 to desire them to pray, greive and lament to God both with and for them; As the following clauses.

Quid consortes casuum tuorum ut plauso [...]es fugis? Non potest corpus de unius membri vexatione laetum agere: Condole at universum, & ad remedium conlaboret, necesse est, &c.

Now, it were absurd for them thus to bow and kneele dovvne to the Altar of God, for either of these tvvo causes; Therefore it vvas questionlesse to the Saints of God, and must so be rendred.

Thirdly, because the Tripartite History, Ierom, Cyprian, with others, quoted by Rhenanus and La Cerda, touching the [Page] manner of the Ex [...]logesis (Con [...]ession) in the primative times, make no mention at all of any bowing to Altars, used in this kinde of discipline, by Pae [...]tence; But only a bowing to the Saints of God, who bedewed these Paenitents with their teares.

This bowing therefore only to Gods Saints is no proofe of the Antiquity of bowing to Altars.

Thirdly, admit it were Aris Dei, yet it makes nothing to the purpose: For this was not any precise bowing to or towards the Altar such as is now used, but only a kneeling or prostration in prayer before it, as the text doth manifest.

Besides it is Aris Dei adgeniculari, in the Passiue, not adgeniculare in the Active verbe; Therefore no voluntary genuflexion to the Altar, but an enjoyned and enforced prostration of a pae [...]itent by the Altar; So that this grand authority well examined vanisheth into smoke, extending only to paenitents, not any other.

The fourth Antiquity.

‘The fourth is that ofAdversus eos qui hummae in Christ [...] &c. p. 565 Athanatius. Quid? quòd & hodiè qui ad Sanctum Altare accedunt, idque amplectuntur, ac cum metu ac laetitia salutant, non in lapidibus & lignis, sed in gratia per lapides & ligna nobis raepresentata adhaerent.’

I answer, first, that this is notCookes Censura 93. &c. Athanasius his genuine worke.

Secondly, that this was only a coming up unto, and embracing and kissing of the Altar, which our Novellers now use not when they bow to it, or before it; And that out of Superstition, rather then any true Christian devotion, as is manifest.

[Page] Thirdly, it is spoken only of such who came to receive the Sacrament, [...]nd at the time of their receiving, not of others.

The fift Antiquity.

‘The fift, is that of Gorgonia, who being dangerously sicke (asOratio 25 p. 443. Nazianzen in his Oration in her praise records) and dispairing of Mans helpe, went secretly in the darke night unto the Church; Ad Altare cum fide procumbit; Casts herself downe with faith by the Altar, calling him to witnesse who is worshipped upon it, with a loude voyce, &c. And moving her head to the Altar with the like crie, and abundance of tea [...]es, threatned shee would not remove from thence, till sh [...] had recovered her health, and so continued praying and weeping at the Altar, till by Gods goodnesse shee was miraculously recovered.’

To which I answer:

First, that here is no mention of any bowing to or towards the Altar, but only of a kneeling downe, and a prostration at it, to pray and weep to him that is worshipped on it; Which proves no more the use or practice of bowing to Altars, then our Ministers kneeling downe and praying at the Lords Table, when they consecrats the Sacrament, or marry any man, warrants or proves a custome to bow to or towards the Lords Table, never in use till now of late. See the Common Prayer-Booke, the Rubricke before Communion and Mariage.

Secondly, this is alleadged as an extraordinary example only of one, ‘and shee a woman (who in ancient times might not come neare the Altars, nor touch the Altar-clothes by the Canons; (Gratian. de Consedratione Distinct. 1. Rodulphus Tungrensis de Canonum observantia: Bibl. Patr. Tom. 4. p. 254. B.)’ in an extraordinary case, at an extraordinary time of the [Page] night when none were present in the Church: This swallow therefore makes no Summer, proves no generall practise or custome then, but the contrary.

The sixt Antiquity.

‘The sixt, is that of Eutropius the Eunuch (Socrates Scholast, Eccl es. Hist. l. 6. c. 5.) who incurring the Emperour Arcaaius displeasure, tooke the Church for his Sanctuary, and lay along at the foote of the Altar.’

I answer:

That there is no prostration to or towards the Altar to adore it, but to be secured by it, a flying to it only as a Sanctuary by a guilty person fearing death, not a voluntary adoration of it, or bowing to it, by an innocent person [...]n no danger of his life.

Therefore impertinent, our bowers not lying downe along at the feet of our Altars, as they did.

The seaventh Antiquity.

‘The seaventh, is the example of Paulus the Novatian Bishop of Constantinople, who perceiving his Church to be in great & imminēt danger of burning, by reason of a fearce fire, fell prostrate before the Altar, referring unto God in his prayer the preservation of his Church, and so by his uncessant earnest prayers miraculously preserved the Church from burning. Socrates l. 7. c. 39. in the Booke 38. in the English Nicephorus, Eccles. Hist. l. 14. c. 41.’

I answer:

That here was no prostration or bowing to or towards the [Page] Altar, but only a prostration in prayer before it; Which proves nothing.

Besides, Nicephorus makes no mention of the Altar, but only relates, that Paulus went into the Sanctuary, and there prostrated himselfe in prayer.

Finally, this case is extraordinary, upon an extraordinary occasion: Neither doe the Historians mention it to prove any reverence then given to the Altar, but only to shew the force and fruite of prayer, which can quench even the most raging flames of fire.

In a word; We reade here of a bowing and prostration in prayer before the Altar, but not of any bowing or prostration to the Altar without any prayer; The thing only in dispute; For which there is not one example in any Authour till above 500 yeares after Christ.

The eighth Antiquity.

The eight, is that of Rusticus, a Cardinall Deacon of Rome, about the yeare of our Lord 550. Contra A [...]ephalis Disputatio. Bibl. Patrum, Tom. 6. Pars 2. p. 225. G. 229. E. where he writes thus: ‘Wee all adore the Crosse, and by it, him whose Crosse it is, yet wee are not sayd to coadore the Crosse w [...]h Christ, neither by this is there one nature of the Crosse and of Christ. Similiter adorare Altare, [...]oadorare Altari Trinitat [...] non dicimur, sed potius per Altare. Nec enim Tabernaculum in Erem [...], nec Arca, nec Templum, nec Altaria ab antiquis coadorabantur & concolebantur & neque una est Dei & horum facta Natura. Hae verò creaturae non coadorentur Trinitati, sed per eas Trinitas adoretur. Nec non & clavos quibus fixus est, & lignum venerabilis Crucis, omnis per totum [Page] m [...]rdum Ecclesia absque [...]lla contradictione adorant, &c.’

To which I answer:

First, that this is one of the Papists new forged Fathers, not heard of in the Church till now of late; Besides, they branded him for a Schismaticke, and a man then deprived by the Pope, and cannot certainly define whether this be his work. See Biblioth. Patrum before his workes.

Secondly, this worke must not be so ancient, or else the Authour is a great lyar, it being that the vniversall Church did not adore the Crosse and Nay es universally in that age, nor adore God and Christ in, by, and through Altars, Crucif [...]x [...]s, and Images, nor yet in 50 yeares after, as is apparant by Pope Gregory the first; (Registr. lib. 7. Epist. 109 & l. 9 Epist. 9.) No, nor yet in 300 yeares after witnesse the Councell of Constantinople Anno 754. Mathew Westminster H [...]: 793. Houeden Annal. pars l. p. 405. The Councell of Paus An. 824. Agobardus his booke de Picturis & Imaginibus: Our owne Homilies aganst the Perill of Idolatrie, together with Zonarus in his Annals, N [...]celus in his Annals, Eutropius in his Romane History, and the other Centurie writers witnessing as much.

This Authour therefore being either a bastard or a lyer, will not stand them much in stead.

Thirdly, I answer, if our Novellers will take advantage of this authority, which I have quoted for them, let them take him all, or none.

That I presume they will not doe, for then they must adore the Crosse, the Crucifix, and Nayles wherewith our Saviour was pearced, and that they will not doe (I suppose) as yet: If therefore they disclaime him in this, why not in that of adoring the Altar.

[Page] Fourthly, he writes expresly, that they did adore the Altar, and not coadore the Trinity with it, but rather adore the Trinity by or through it.

Now thus to adore the Altar, or God with, or by, or through it, is no lesse Idolatrie, by our owne Homilies [...] and all our writers resolution; Whereupon Dr. Duncombe in his determination at Cambridge, disclaimed utterly any worshipping or adoring God by or through the Altar, even in his defence of bowing to or towards it.

This Idolatrous adoration of the Altar and President will not stead them, but quite spoyle their cause.

The ninth Antiquity.

The ninth that may be objected, is that ofBibl: Patrum Tom. 10. p. 415. 416. E. c. Stephanus Edvensis, a Bishop An: 950. Cap. 12. de Sacramento Altaris, Where he writes: ‘That the Preist coming to the Altar in his Massing-v [...]st [...]ents, osculatnr Evangelium & Altare, kisseth the Bible and the Altar, signifying him thereby, who with the kille of his meare nation hath made both one in the incaruation of the Iewes and Gentiles.’

‘He holds or stands at (Tenet dexteram partem Altaris) the right hand-side of the Alta [...], because Christ was promised in the Law to the Jewes, before he preache [...] to the Gentiles. After that the Gosple is removed from the right hand or corner of the Altar to the left by the Deacon or Preist, the right hand is attributed to the Iewes, for the veneration of the Law, the left to the Gentiles for their execrable Idolatrie.’

‘The Gosples Doctrine committed to them, was first repulsed by the Iewes; Whence the Gosple ought to be read on the left side of the Altar towards the North, &c. (O profound reason and divinity!)’

After the Preist, inclinans seante Medium Altaris, bowing himselfe or kneeling downe before the middest of the Altar, prayes [Page]to God the Father to give him the spirit of humility, &c. Which I have cited more at large, to shew the ridiculous grounds of Popish Ceremonies.

I answer:

First, that in all this there is not one word of bowing to or towards the Altar, which certainly would here have been mentioned among other Ceremonies, had it been then in use.

Secondly, the last words mention only a kneeling downe at the Altar (and that by the Preist, at the time of Consecration) to pray, but no kneeling or bowing to the Altar, either before, after, or without any prayer, the Ceremony now contended fore. This therefore is not home.

The tenth Antiquity.

The tenth, is that of Bibliot [...]. Patrum Tom. 12. pars 1. p. 1054. Honorius Augustodunensis de antiquo ritu M [...]ssarum, l. 3. c. 30. De Inclinationibus.

Dam Ecclesiam ingredientes ad Altare inclinamus, quasi regem milites adoramus. Aeterni quippe Regis Milites sumus, cui semper in precinctu specialis militiae assumus. Cum autem ad Orientem & Occidentem inclinamus, Deum ubique praesentem nos adorare monstramus. Quem it a rationali motu ab ortu nostrae nativitatis usque ad occasum mortis sequi debemus, sicut coelum ab Oriente in Occidentem naturali revolutione ferri videmus. Quod Monachi expressius designavit, qui se toto corpore ab Oriente in Occidentem girant.

[Page]To which I answer:

That this Authour lived 1120 yeares after Christ, and is the first undoubted writer that makes mention of bowing to the Altar at the en [...]ring into the Church, which I have met with all; Which Ceremony, as is likely, began in his dayes. But yet observe.

First, he sayth, they bowed To, not towards the Altar only; Which many of our Novellers deny they doe.

Secondly, that the ground and reason of bowing to the Altar then, is farre different from those reasons alleadged for it now.

They bowed thus: Only to restify that they were Gods Soldiours, ready at all times to doe him service; Not, from any reasons drawne from the Altar; But wee forsooth must bow to it, because it is Gods mercy seat, the place of Christs speciall presence on Earth, his Chaire of state, to testify ou [...] Communion with the faithfull, because it is the principall part of the Church; And if all these faile, because it is used in Cathedrall Churches; Which reason they never dream'd on then.

Thirdly, that as they then bowed to the Altar, so likewise they bowed themselves both East and West, to testify, that God whom they worshipped was every where alike present.

But our men will only bow Eastward, and have all Altars so situated, not Westward; And confine Gods speciall presence to their Altar, and the East end of the Church, as if he were not every where present alike; Which is directly opposite both to their practise and reason here alleadged to the contrary.

Fourthly, they bowed only to the Altar at their first entrance into the Church, ours now, not only at their coming in, but every time they passe by it, towards it, repaire to it, retire from it, and at their going out of the Church besides.

Fiftly, this, in that age, was the practise only of Monkes when they went to their houres of prayer (for of them he speakes, as is [Page] evident by the precedent and subsequent chapters) with reference to these houres. Therefore it is no proofe for Ministers or Laymens practise of it then, or now.

The eleaventh Antiquity.

The eleaventh, is that ofBiblioth. patr. Tom. 14. p. 252 A 254. B. C. 256. B. Rudolphus Tungrensis, florishing about the yeare of our Lord 1380. De Canonum observantia propositio 23. Who as he informes us in direct tearmes, that Sixtus the second Anno 261 ordained;

That the Masse should be celebrated upon an Altar, QUOD ANTEA NON FIEBAT, which before that time was not done, (a cleare proofe that Christians for 261 yeares after Christ had no Altar in use) so he writes: ‘That the Preist in that age read the Gosple at the left corner of the Altar, according to the Roman Order, that on the Right side he might be the readier to receive oblation, and performe sacrifice. That the Roman Order prescribes, that incense with a Tapor should be caried before the Gosple, when it was caried to the Altar or Readers seate. And then relating divers Ceremonies about the Masse, he sayth: Sacerdos autem humiliationem Christi usque ad mortem Ctucis nobis indicat, quando se usque ad Altare inclinat, dicendo habe igitur ohlationem. Et statim in sequentibus narrationem de Dominica passione orditur; Quam usque ad supplices te rogamus, observat; Quosque juxta Altare se inclinans, Christum in Cruce inclinato capite spiritum tradidisse signat.’

To which I answer:

That this is no bowing to or towards the Altar; But a [Page] bowing of the Preist, as low as the Altar, and by [...]r besides the Altar, not out of any respect or reverence to it, but to sh [...]w forth Christs humiliation unto the death of the Crosse (as i [...] the Sacrament (1 Cor. 11. 24. 25. 26) instituted for that purpose, and then celebrated, were not sufficient for that, without this idle Ceremonie, to shew that Christ bowed his head, when he gave up the Ghost, (as if Christ himselfe at his last supper, or his Apostles after him, could not have prescribed such Ceremonies for these ends, had they thought them necessary:) T [...]erefore its no warrant or proofe of any bowing or inclination to or towards the Altar (especially for other ends) which is not so much as mentioned in this writer, there being non Canon extant for it in his age.

The twelveth Antiquity.

The twelveth, is that of Eugenius Roblesius (Bibl. Patrum Tom. 15. p. 761. G. H.) de authoritate & ordine Officij M [...]rzabarici, among the Gothes. Where J find no mention of the Preists genuflection to the Altar before the ordinary Mas [...]e, or in it; But these passages after it: Absoluta Missa, Sacerdos genubus flexis juxta Altare recitat, salve regina. D [...]nde deosculato Altare, convertit se ad populum: But in the Lenton Masses, immediately after the Psalmes, Sacerd [...]s genust xo supragradus Altaris recitat quasdam preces, &c. Hinc ante sacrificium & oblationom, Sacerdos genu flexo ad Altare, recitat. alias preces, &c.

But all this proves only a kneeling and genuflection in prayer at the Altar, not any bowing or incuruation to or tow [...]rds it, and that all the time of the Consecration by the Preist alone, not by other at other seasous.

These are all the cheife Authorities I have hitherto observed, which seem to give any colour to this bowing to or towards Altars, which Ceremonie I cannot finde prescribed in any Bookes of Divine Offices, Canonists, Missals, Caeremonials,[Page]Primers, Psalters, Liturgies, Masse-Bookes, or Masses (no not in the Popish Churches, much le [...]e at home) that have hitherto come unto my hands: A strong argument and evidence in my judgement, that it was never used in former times as now it is of late: The fore-cited Authorities (two only excepted, and those late Popish writers) making nothing at all either for the lawfulnesse of this Ceremonie, though many ignorant superstitious persons are deluded by them.

Most of these Authorities, I confesse, are not cited or objected by the opposites, but least they might object or pervert them hereafter, J have here propounded and answered them by way of anticipation, and all others of this nature, in answering these.

These are the only Authorities yet behind.

The first is that of the fift Generall Counsell (Surius Tom. 2. p. 440. See Bish. Mortons Institution of the Sacram: l. 7. c. 3. Sect. 3. p. 5. 15.) of Constantinople, Actio. 1. where Iohn the Patriarch speakes thus: Haec patienter sustinete fratres, & prius A DOREMUS SANCTUM ALTARE, & post hoc do vobis responsionem: Et cum intrassent ad Sanctum Altare, permansernnt clamantes; Multi enim Imperarores, &c.

To vvhich I answer:

First, that this Patriarch speakes plainly of adoring the Altar it selfe, not to or towards it, or of the Hostia upon it; VVhich our bowers themselves confesse to be Idolatrous.

Secondly, the ensewing vvords prove, that this adoring the Altar, was only a going to the Altar there to pray, not a bowing to the Altar it selfe, of vvhich there is not a word, unlesse wee will make this Patriarch a grosse Idolater in adoring the very Altar; From which the Lollards both in France and England were so farre averse, that they were called Pileati[Page]or Oeputials by the Papists, (Antiqu: Eccles. Brit. 295.) [...]ó quod Altare praetergressi ex Pontificis instituto pixide incluso pi [...]ei honorem non deferant: Because they would not putt of their Caps to the Pix or Altar, when they passed by them. And if they would not so much as move their Caps to them, much lesse did they bow their knees or bodies to or towards them.

This president therfore, take it in one sence or other, wil not advantage our Nouellers, vnlesse they will confesse, that they adore the Altar it selfe, and not God towards it, which makes them grosse Idolaters.

The second Authority.

The second, is that of Cardinall Pooles Deputie visitours in Queen Maries bloody dayes, who among other Noble Acts in that visitation, decreed and prescribed (Fox Acts & Monuments, p. 1781.) how many Pater Nosters and Ave Maries every man should say, when he should enter into the Church, and in his entrance AFTER WHAT SORT HE SHOULD BOW HIMSELFE TO THE ALTAR; And how to the Maister of the house.

This Authority, I confesse Is full, for bowing not to the Hostia only, as the passage in Bishop Morton would fable, but to the Altar it selfe.

But yet observe, first, when and by whom this Ceremonie was prescribed: In Queen Maries dayes, by professed Papists, and Champions for the Church of Rome.

Secondly, to whom it was prescribed, only to Schollars in the Universitie, and no others.

Thirdly, with what this Ceremonie was attended; VVith Pater Nosters and Ave Maries.

Fourthly, to whom it is likewise extended; To the Maister of each Colledge, as well as to the Altar, and that in the Church it selfe.

[Page] Therefore certainly they then reputed it no religious worship or divine adoration, as most now esteeme it.

Jf our Bishops and Novellers will take this for their patterne and president, (some of them being not ashamed to magnify Queen Maries, and depresse Queen Eliz abeths day [...]. See Dr. Dupra his preface to the Vniversity Statutes at Oxford) I shall then conclude with Dr. Pocklington; (Sunday no Sabbath, p. 2. 48.) That they are lineally discended from S. Peters Chaire a [...] Rome, and with a late Iesuite, which I have not yet seen, but heard of; That the Iesuites need write no more for the Sac [...]ifice of the Masse, for that we are writing for and setting up Altars so fast in England, that they hope to see Masse there very shortly (if these may have their will at least, and God and his Majesty prevent it not with speed.) But if they are ashamed of such a president, let them with like shame henceforth abandon such an Antichristinn Romish practise.

The third Authority.

The third, is that of Odo Bishop of Paris in a Synode about ‘the yeare of our Lord 1206. (Bochellus Decreta Ecclesiae Gal. l. 4. Tit. 1. c. 81, p. 558.) Summa reverentia & honor maximus sacris Altaribus exhibeatur, & maximè ubi sacro sanctum corpus Domini reservatur, & Missa celebratur.’

A very probable Authority for this Ceremonie:

To which I answer:

First, that there is not one word in this Injunction concerning bowing to or towards the Altar: And reverence, and great honour might be given to it, in such manner as it is given to Churches, Fonts, Pulpits, Bibles, and the like, not by bowing to or towards them, but by a reverend use and estimation of them free from superstition on the one hand; And prophonesse [Page] on the other. So as this Authority in truth proves nothing.

Secondly, admit it meant of bowing to Altars, yet it is to be given only to sacred cons [...]crated Alta [...]s, not to others; But few or none of our Altars, not one of our Lords [...] ables have yet been so solemnely consecrated, (the reason why Papists refuse to bow to them.) [...] it makes [...] for any genu [...]lectio [...], [...], or Tables.

Thirdly, this honour and reverence is [...] to be given to those Altars only whe [...]c the body of Christ is a wayes [...] pix, and Masse celebrated: And th [...] (say [...] Papists in their private discourses: [...] of the [...] 46 [...].) is th [...]t [...] reason why th [...]y bow [...] cause Christs bo [...]y, is they imagine, [...]s the [...] as they bow not at all to or towards the body of Christ reserved on it.

But our Altars, for ought I yet know [...], have no body of [...] on them. Therefore they are not yet to be bowed unto or reveren [...]ed, by vertue of [...] likewise ordaines, that [...] which l. 4. Tit. 1. c. 8 [...]. p. 558. Which our Bishops urge with much vigour.

‘As for the Synod of [...] An. 1583. though it decree many things concerning Altars, (as thatTherefore all of them stood not Easterly at the upper end of the Chancle. none shall stand under the Organs, Pulpit, or against the Piltars of the Church, or over against the High Altar, or neare the Church-dores, or any unfitting place: That there shall not be above 7 Altars in any Church: That all of them shall be of stone 7 handfuls and an halfe broade, and 8 handfuls long: That i [...] might have a faire Altar-cloth to cover it; That a Cisterne of water (See Bochellus Decreta Eccles. Gal. l. 3. Tit. c. 33. 34. [Page] p. 362.) with two or three towels neare it for the Preist to wash h [...]s hands: (defiled with their unholy holy Sacrifice of the Messe:) That every Altar, where the Bishop shall judge, it may conveniently be done, shall be rayled in with an Iron or stone rayle, or at least with a woodden on [...], standing at least 7 hand-breathes distance from the Altar, within which rayle no Layman may enter whiles that Mas [...]e is celebrating: That every Altar have its proper Ornaments and decent furnature, as Altar-clothes, towels, a Crucifix in the mid lest, two Candlest [...]ckes at the least, one placed at the right hand, another at the left, which shall stand alvvayes on it, but especially on all Holy-dayes, unlesse the Bishop at some times shall otherwise order.’

VVhich Popish Constitution Bishop Wren with other of our Prelates and Novellers now follow to an haires breadth: though I say this Counsell decreed all this and more, yet there is not a syllable in it concerning bowing to the Altar; Therefore it seemes to be a thi [...]g of no great request, even among the Papists, who bow only to the Hostia on it, (B [...]sh [...] M [...] tons I [...]stitution of the Sacram: p. 463.) not to the Altar it selfe or towards it.

These I suppose are the prime Authorities that can be produced by any for bowing to Altars; And all these if duely weighed are nothing, at least to sway with any Protestant or syncere Christian.

As for bowing to or towards the Lords Table, (which I have proved not to be an Altar, nor yet to be of right so styled, but only the Lords Table, as even in times of superstation it hath been st [...]ed; Cent. Magd. Cent. 8. Col. 677. Cent. 9: Col. 243. Nic [...]ph: G [...]eg. f. 10. Bishop Mortons Institution of the Sacram [...]nt, p. 303.) there is not one syllable in all my reading, nor I thinke in any man else to be found.

If any demaund now of me, how I prove, that the primitive Ch [...]rch and Coristia is bowed not to Altars & Lords Tables, and therefore we ought not now to doe it?

[Page] I answer, that I can manifest it sundrie wayes:

1. Because I finde no such thing either in the Fat [...]e [...]s or Ecclesiasticall Historians, where all the Rights, and Ceremonies used in the Primitive Church, are accurately sett downe and a [...] scribed, (See Cent Magd. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. cap. 6. de Ceremoni [...]s & Ritibus Eccles.) so as this of all other had it been a thing of that moment, and so much practised as some now fable) would not have been passed over in s [...]nce by them.

2. Because the Primitive Church and Chr [...]stians for 260 yeares after Christ or more, had no Altars at all among them, as I have else where proved; Therefore no bowing to Altars; And to Tables we never read that any bowed, no not in times of Popery, when they so farre disdained Lords-Tables that they contemptuously styled them Prophane Tables and Oysterboards. Acts & Monum. Edit. ult. pars 3. p. 85. 95. 497.

3. Because the Christians in the Primitive Church for many hundred yeares after Christ prohibited all Christian [...] to bow their knees or kneel on any Lordsday, and from Easter till Whitson-tide on any weekeday, in honour of Christs resurection, holding it an offence and sinne so to doe even in the act of prayer and adoration it selfe; As, Tertullians vvords in his Booke De Corona Militis, witnesseth; Die Dominica jejunium nefas ducimus, vel de geniculis adorare.

‘And these subsequent Authorities doe likewise manifest it; Iustin Martyr. Quaest. 115. Tertullian ad uxorem. Hierom Advers: Luceforianos de Ecclesiasticis observationibus: c. 29. Radulphus Tungrenfis de Canonum observantia. Proposit. 23. p. 458. A. Concil: Nicaenum Can. 20. Carthag. 6. Can. 20. Constantinop. 6. Can. 90. Turonense sub Carolo Magno Can. 37. Gratian de Consecratione Dist. 3. Origen Homil. 4. in Num. Cyprian Centur in Orat: Domini. [Page] Centur. Magd. 3. c. 6. col. 135.’

If then the Primitive Christians prayed and worshipped standing and deem [...]d it a sinne to kneel either in prayer or any other act of adoration or worship on those dayes, the cheife time of the [...] Christian and publicke assembles, especially for receiving the Sacrament of the Lords Supper. Ivo Carnot [...]ses Decretal. Pars 1. c. 25. 34.

It is certaine therefore, that they used not in their Assemblies to bow their bodies or knees to or towards High Altars or Lords Tables [...] & as certain that they kneeled not at the Sacrament, much lesse bovved their he [...]ds or knees at the naming of Iesus, as some ignorant shallovv-pated Novellers now pretend and give out, without proofe or shaddovv of truth [...]

‘4. Because the Fathers condemned, as Idolatry, all b [...]wing to or towards Images, or Idols, all worshipping [...] God, in, by, through, or towards them; Holding div [...] [...] and adoration, a thing peculiar to God alone, [...] immediately to God himselfe, without any such [...] [...]elpes of Images or Altars, condemning all relative w [...]rship, as derogatory to his Majesty: See the Homily of the [...] of Idolatrie: Bishop Ushers answer to the Iesuites Challenge of Images and praying to Saints.’

Therefore this vvorsh [...]pping and adoring of God, in, by, through and towards the Altar and Communion-Table, is a thing utterly cōdemned by them, & to be detested of all, which would have hardned the Gentiles in their Idolatrie, ‘for which cause they suffered no Images in their Churches, and carefully (Tertulliani Apologia) wiped of these Cauils of [...] Pagans, who s [...]ndered them with the worshipping of the Rising Sunne, the Crosse, an Asses head, and the like;’ Concluding and prot [...]sting, that adoration and worship was due to God alone, and that immediately.

‘5. Because, they reputed Christ only the true Altar, the only Altar in [...]eaven which they adored, all other Altars were Iewish or Pagan reliques, abolished by Christs death, which had no Authority to warrant them in the Scripture; [Page] Eusebius Eccles. Hist. l. 10. c. 4. See Bishop Mortons Institution of the Sacramēt, Edit. 2. p. 415. 418. 461. 462. Therefore’ unfitt to be bowed to or towards, or to be the objects of any relative worship, as most now make this their bowing. Upon all which grounds, I conceive, I may safely assirm [...], (at least till our Novellers shall be able to prove the contrary) that the Primitive Church and Christians, never used to bow to Altars or Lords Tables, and that there are no Fathers nor Antiquities to just [...]fy this usage.

‘In the Discription of the election of Maximilian to be King of the Romanes in the month of Ianuary, An. 1486. Rerum Germanicarum Scriptores Tom. 3. p. 22. 23. 24. 28. 29. 30. 32.’

‘I [...], that [...] E [...]perour in the Cathedrall Church at F [...]ankf [...]d [...] for him to sit in; Ad Altaris [...]; A th [...] South-side of the Altar, where the Gosple is usually read, higher then the other seates, just over against the Altar; That the Arch-bishop of Mentz, the Duke of Bavar [...], the Count Palatine of Rhene, Maximilian Arch-Duke of Austria, and the Duke of Burgundie sate on his left hand; The Arch bishop of Colen, the Duke of Saxonie, and the Marqu [...]sse of Brandenburge on the left hand; And the Arch-bishop of Treuier neither on the right hand [...] the left, but just before the Kings face, before the Altar. On the same side of the Quire sate divers other Bishoppes. On the North-side of the Altar sate many Bishops, Earles, Dukes, and Nobles.’

‘All which in order went and offered at the Altar. After which the King came and received his Crowne at the High Altar. Masse being ended, the Princes Elect [...]urs went to the Altar to sweare, according to the tenour of the golden Bull.’

‘At last Maximilian, led by the Arch-bishops of Mentz & Colen, was lifted up upon the Altar, and TE DEUM sung & played on the Organes. CIRCA ALTARE [Page] about the Altar, at the sides, by the exalted King, stood the Arch-bishop of Colen and Mentz, and before his face stood the Arch-bishop of Treuier, the other Princes accompaning and standing about them.’

By which it is evident the High Altar at Frankford at the time of this Coronation stood not Altarwise, against the East-wall of the Quire, for the King sitting on the South-side of it, just over against the Altar, and these 5 great Princes sitting in distinct seates at his right hand in state, the Altar was at least 5 seates distance from the East-wall, and stood so, that the Arch-bishops, Princes and Nobles when the Emperour was eleuated on it, stood round about it, and him, at the time of this royall solemnity.

The Heathen Altars likewise stood not against the East-wall of the Quire, as appeares by Paulus in Curculione: Nur [...] Ara veneris haec est ANTE horum fores. Ovid. Motamorph. l. 10. Ante fores horum stabat Iovis hospitis Ara. Iulius Caesar Bullingerus de Theatro l. 1. c. 22. p. 256. Latini Comae [...]i Aram in PROSCENIO CONSTITUUNT in Apolonis honorem, &c. Vide ibid.

So that the placing of Altars against the East-wall, is but a late Novelty, even among the Papists themselves, and so likewise this bowing to or towards the Altar; For J finde no mention of it in the exact Discription of this Solemnity.

‘Only I read, that when Maximilian was crowned at Aken the 31. day of March following, they went into the Quire to the High Altar, and there heard Masse. Then the 3. day of April he offered at the Altar of the Virgin Mary. That after some Hymnes sung, and collects reade in the Quire: Rex prostravit se super tapetum ad gradus Altaris totus in longum: The King prosttated himselfe at the steps of the Altar upon a Carpet, lying all along upon it. And the Arch-Bishop of Colen, super [...]um sic proctratum legit, reads over him thus prostrate, Lord save the King, with other two Collects. (Erge, we must thus prostrate our selves when we come in’ [Page] [...] of the Church, is no good argument it being a Ceremony [...] for the King at his Coronation, not to others, and a [...] not to or towards the Altars, but at the steps of it, to have an Arch-Bishop read a prayer over him, and some speciall [...].) ‘After which he sate downe in a Royall Seate before, the Altar, the Arch-Bishop of Mentz sitting on his right hand, and Treuier on the left; Then these Bishops tooke of the Kings upper garment, and leading him between them, ante Altare prostratu [...]in modum Crucis, he prostrated himselfe in forme of a Crosse before the Altar, the Arch-bishop of Colen saying divers prayers (there specified) over him, and the Letanie. The Letanie ended, the Arch-Bishop of Colen, standing before the Altar, with his Pastorall staffe in his hand, asked of the King six Questions, the last whereof was this; Wilt thou reverently exhibite due subjection and faith to the most holy Father and Lord in Christ the Pope of Rome, & to the holy Church of Rome?’ (The Popes were anciently sworne to the Emperour, and elected by him, now they must sweare to the Pope, and be chosen by him and his three. Arch-Bishop Electours, who are still at his devotion. See Gratian Distinctio. 69. and Dr. Crakenthorpe of the Popes temporall Monarchie, cap. 1. 3. 4. 5. 6. 7. 8.) ‘After which Questions he was ledde by the Arch-Bishops of Mentz and Trevler to the Altar, and putting two of the fingers of his right hand on the Altar; Sayd, I will, and J shall faithfully performe all the premises as farre as God by his divine assistance shall enable me, and the prayers of faithfull Christians shall assist me: So helpe me God and all his Saints.’

‘Which done, these Bishoppes brought him backe before the Altar. After that they leade him againe to the Altar, qui prostravit se ad terram in longum, and then the Arch-bishop of Colen reade a blessing and prayer or two over him; Which done, they annoynted him in severall places; And [...] returning before the Altar, casting himselfe downe in [Page] manner of a Crosse, the Arch-B [...]shop of Colen reade other prayers over him. Then they girt him with a sword; After that, they set the Crowne on his head with severall Collects; then leading them againe to the Altar, he layd both his hands on the Altar, and made this profession among other things in the vulgar tongue; (Which in truth made him a s [...]ave both to the Pope and Prelates, rather then a King:) I will yeeld due and Canonicall honour to the holy Bishop and Church of Rome, and to the other Bish [...]ps and Churches: These things likewise which have been given & conferred by Kings and Emperours to churches or Ecclesiasticall persons, I will inviolably preserve and cause to be preserved by them, the Lord Iesus Christ assisting me.’

By which oath and practise the Emperours and Kings of the Romanes are made Vass [...]les to the Pope and Prelates, their hands being thereby tyed from the invading any of their exorbitant usurped Priviledges or pos [...]ssions; A he [...]sh policy worthy observation. Anno Dum. 1518. Jacobi Manti [...] Cardi [...]alat us. Alberti Epise: Mogunt: Rerum Germ: Scriptores. Tom. 2. p. 399.

VVhen Albertus Arch. Bishop of M [...]ntz was made a Cardinall; he tame up to the High Altar, and there kneeling downe before it on both his knees, the Popes Legate graced him with a red hats, the badge of this h [...]s dignity which he put upon his head: He kneeling downe before the Altar till the song of S. Augustins and S. Ambrose was sung.

So An [...]o 1066. Ho [...]eden Annql: pars prior p. 447. J reade, that King Herro [...]d, at the celebration of the Masse at Westminster; Ante Altare in Oratione prostratus jaceret, lay prostrate before the Altar in prayer.

‘VVhen our King Richard the first was to be crowned (Houeden Annal: pars poster [...]or: p. 656. 657. 739.) he came tothe Altar before the Arch-Bishops, Bishops, Clergie, and People, and kneeling downe on his knees before the Altar, tooke the usuall Coronation-oath, upon the Euangeli [...]ts and [Page] [...] After which, [...] in the Arch-Bishop an [...] And taking the Crowne from the Altar, put it [...] his [...]and. So at his second Coronation, he was ledde into the Cathedrall Church of S. Swithim at VVinchester [...], even unto the Altar, & ibi flexis genubus, and [...] with bended knees, devoutly received a benediction from Hubert Arch-Bishop of Canterbury, and from thence was ladde to his Throne.’

‘I reade also, that Hugh Abbot of Cluney, and Hilde [...] whiles he was an Arch-Deacon riding together, en [...] into a Country-Church, Ante Aram injunctis, lateribus [...] in multam horam protracta Oratione; Cast themselves downe before the Altar one by the others side, and there prayed along time. Ma [...]me [...]rie de Gestis Regum Angl: lib. [...]. p. 10 [...].’

‘Thus the Monkes of Glastenbury (when their Abbot [...]ine fel [...] at variance with them, and chased them with [...] men into [...]he Church) sancto Altari miserius fuas appl [...] [...], Bewayled th [...]is mise [...]ies, to witt, at the holy Altar, where the Abbot slew two, and wounded foureteen of them; Yea the Abbot himselfe with a speare (sayth Houeden, Annal: pars prior, p. 456. 460.) thrust one of the Monkes, through the body, and slew him, Sacrum Amplexar [...] Alt [...], imbracing the holy Altar in his armes; Alium ad Altaris crepidinem sagit [...]is Confossum necauit.’

But that any of these Kings, Prelates, or Monkes bowed their bodies to or towards the Altar at their entring in, passing by or repairing to the Altar, or coming in, or going out of the Church, as we doe now, I finde not one syllable in these Histories which certainly would not have pretermi [...]ted it, had it been then in common use.

Indeed, I read in Aeneas Picalomineus, Cardinall of Sens, (Europes status sub Frederico tertio Imp. c. 19. 63.) that Vla. [...] King of Poland after his conversion from Paganisme to [...]ristianity; In [...]er equitandum quotiescunque turres Ecclesiarum [Page] inspe [...]t, detracto pileo, caput in [...]linavit; Deum (qui coleretur in Ecclesia) veneratus: When he did ride abrode, as oft as he beheld the Towers, [...]he pulled of his hat, and bowed his head, worshipping God, who is adored in the Church: But that he did thus, when he saw the Altar or [...]rds-Table, I find not, had he used any such Ceremony, this Cardinall doubtlesse would have recorded the one as well as the other.

If our Altar-worshippers will presse or imitate his example, then they must bow and worship towards our Churches-steeples, when they see them, (for which they may have some colour from Davids worshipping, Psal. 5. 7. Psal. 138. 2. and Daniels praying towards the Temple, Dan. 6. 10.) not towards the Altar or Table.

Now, most of our Churches towers and steeples stind, either at the west end or in the middest of the Churches, few or none of them at the Eist-end, quite opposi [...]e to their Altars and Tables situation; This president therefore will manifestly overthrow their bowing to, and worshipping towards the Altar, and the East, which they now so much contest for.

As for these mentioned prostrations, and kneelings downe at or before the Altar only to pray, or to receive a Crowne or Cardinals hat, without any relation to the Altars, as they were for these speciall ends and purposes, not out of any respect to the Altar; So they warrant not our genuflexion or inclination of our bodies towards, or to the Altar or Table, upon reasons drawne from the Altar or Table, or for other purposes, and upon other occasions then these.

Besides, this kneeling and prostration of theirs was only at and before consecrated Altars, not at or before Lords Tables or unhallowed Altars.

But few of our High Altars are yet solemnely dedicated by our Prelates, neither can they, unlesse they be removed further from the wall, the Bishop being to goe 7 times about [Page]the Altar, when he consecrates it; As I have proved out of Durandus, Rat: Divinarum, l. 1.

And admitt they are thus hallowed, yet being consecrated not by a power derived immediately from the Pope of Rome, but by such as are yet counted Schismati [...]kes by him, (though Bishop White in his Epistle Dedicatorie to his late Treatise of the Sabbath, be very angrie with those [...], who repute, or st [...]y [...] us Schismaticks from the Roman Church at this day, because most, but those whom he there styles Puritanes, `Presb [...]te [...]ians, &c. are perfectly reconciled to it,) they are so [...]arre from being adored and bowed to, that the Papists and Popi [...] ly affected (the only men who are likely to how to or towards them) will thinke them fitter to be demolished:

For Anno 1177, in the Councell of Venice, under Pope Alexander, where the three Anti-Popes, Victor, Paschall, and [...] were degraded; (See Houeden Annal: pars posterior pag. ‘568 [...]) It was decreed among other things: That all the Altars dedicated by those Anti-Popes, or their Ordinaries, should be demolisheds; Which was done accordingly: Yea Christian Arch-Bishop of Mentz, burnt his Bull, with his owne hands received from Pope Paschall, in the presence of Pope Alexander, receiving a new Bull from him.’

‘So Geeffry Plantaginet Arch-Bishop of Yorke (See Houeden Annal: pars posterior p. 713.) overturned all the Altars, brake all the Chalices, that Hugh Bishop of Durham had celebrated at or used, or any other Preist in his presence, after his excommunication by him.’

Our High Altars therefore, by the same reason, being not consecrated at all, or at least by Schismatickes or Excommunicate persons (if not by the sentence of the Church of Rome, yet by the expresse determination of the 12 Canon 1603. (which together with the stature of 1. Eliz. c. 2. condemnes the consecrating of, & bowing to Altars by necessary consequence, with all other our late Innovation, excommunicating all those ips [...] facto, that neither prescribe or submitt [Page] [...] [Page] [...] [Page] unto [...]hem,) are rather to be broken dovvne, removed, abolished, as they were both in King Edw. the 6. & Queen Elizabeths dayes, then they bowed to, or adored; Since as Gulielmus Sturkius observes (Antiquit Co [...]vinalium, l. 2. 6. 16. P. 209.) ‘Christ, Apostplorum, & primitivae Ecclesiae exemplo magis videntur quadrare mensae, quam Altaria: Verissimis illis impletis (ait) legalibusi, & peracto in cruce sacrificio per Christum, earn hic rationem Eccl [...]siae, quamolim Synagogae instituit. Mensam dedit in qua epuletur, non autem in qua offeretur victima: Nec Sac [...]rdos consecravit, qui offerent sacrific [...]rentque, sed Ministrosdedit, quiepul [...]m sacrum distribuer [...]. Arae, fixae, & statuae, pecudibus mactandis, & ignibus fo [...]end is magis sont Idoneae. Christum in Mensa sacrosanctum suum conviu [...]um primò instituis [...]e, accum charis [...]nis suis discipulis celebras [...]e, Evangelica historia testatur. Hanc Mensa [...] auro purissimo coopertam, atque infinitis propemodum ge [...]mis ornatam, ex Taletio occupatàm, Musem Ara [...]um D [...]cem se [...]um reportasse [...]estatur Leo Affcicanus, l. 5. c. 79. Jn pri [...]itiva quoque Ecclesia mensarum in celebratione Coenae Dominicaeusum, cum alium literarum monumenta, tum il [...]a Nicenae Synodi verba testantur. Jn divina MENSA ne [...]umiliter intenti simus, ad propositum panem, &c.’

Thus Sturkius who at large pieades for the use and conveniency of religious and pious Dis [...]ourses, conferences, the reading and talking of Scripture and divine things at Feasts and Christian Assemblies, both from the Example of Christ, the Fathers, and Heathen Philosophers, Antiqu: Convivalium, l. 3. c. 1 [...]. fol. 382. 383.

In direct opposition to Bishops Wrens new Visitation-Articles to the contrary. Whom I desire his worship, and all those prophane ones of his opinion, to reade at their best leasure, together with his other notable passages against the pr [...] phanation of the Lords day; by Feasting, Dancing. Ales, Revels, [...] and other pastimes, (Epist. Dedicat: Antiqu: Connival:[Page]l. 1. c. 16. fol. 36. c. 23. fol. 67. c. 25. fol. 74. 75. c. 33. f. 133. to 138. and l. 3. c. 2l. 22.) so much contested for now of late; All which the primitive Christians abandoned, as well as Altars.

But though these Novellers have neither Statute. Canon, Scripture, nor Antiquity for this new invented Ceremonie, yet doub [...]l [...]sse being reasonable creatures, they must have some reasons for it. True, they thi [...]ke they have so; But if their reasons be but examined, they are in truth meer lying [...] crackbrainde fantasies of their owne invention, not warranted by any Scripture, or registred in any Father, or Authour, no [...] known to Durandus, (See Rationale Divinorum [...].) or Mirologus, (See De Divinis Offici [...]s l [...]b.) or any other Romanists, who have taken upon them to give a reason for every one of their Ceremonies, though never so superstitious or ridiculous.

If any desire to know their Reasons, they are these:

1. First, they say, they doe & must bow to or towards the High-Altar and Lords-Table, because it is the place of Christs speciall presence upon Earth, and his Chaire of estate wherein he [...]. See Giles Widdowes his Lawlesse kneelesse Schismaticall Puri [...], p. [...]9. Shelfords Sermon of Gods house, p. 2. 4. 18. 19. 20. Reeve his Exposition of the Catechisme in the Common-Prayer-Booke, neare the end.

Which reason I have already proved falce. Only I shall demaund these few Questions of them:

I. QVESTION.

By what Scriptures or Fathers they can make good this proposition; That the High-Altar or Lords-Table is the speciall place of Gods presence upon Earth, and his Chaire of state, wherein [...]?

[Page]II. QVESTION.

What they meane by this speciall presence, whether his corporall, or his divine presence?

If his corporall, that implyes, first, a Transubstantiation of the Sacramentall bread and wine into the very body & bloud of Christ.

Secondly, a perpetuall reservation of the consecrated bread thus transubstantiated into Christs body on the Altar & Lords-Table, (else the reason holds not, but only at the time whē the Sacrament is administred, and the consecrated bread & wine is standing on the Table; And so they ought them only to bow to or towards the Altar; Not at other times when there is no Sacrament, (Bishop Mortons I [...]stitution of the Sacrament p: 463.) as now they doe.)

‘Thirdly, it implyeth, a denyall of the Scriptures and Articles of the Creed, which assure us, That Christ in his humane nature and corporall presence is wholy ass [...]nded into Heaven; That he hath quite lest the world, and is gone to his Father [...]; That he is sett downe at his Fathers owne right hand; That he is no more corporally present upon Earth; That he cannot be corporally in many places at once, and never was so that wee find in the Scripture; That the Heavens must containe him untill his second comming to judgement: And the like, Acts 3. 21. cap. 1. 10. 11. John 14. 2. 3. 19. c. 16. 28. c. 17. 11. 12. c. 13. 1. 1. Pet. 3. 22. Heb. 10. 12. cap. 12. 2.’

And it is point-blancke against the Homilies, Articles, Writers and established doctrine of the Church of England, to which these Rebellious sonnes of Belial have subscribed.

If they meane only Christs Spirituall presence, that certainly is as much at the Font, the Pulpit, the Bible, the Common-Prayer-Booke, as on the Table, as much in the whole Church and Quire, as in all, or any of these standing in them; [Page] Yea much more in every pore Christians heart and soule the true Temples of God, wherein Christ and his spirit dwell by faith; Ephes [...] 3. 17. c. 2. 21. 1. Cor. 6. 19. 2. Cor. 13. 5. Gal. 2. 20.

Therefore if this reason hold firme they must bow alike to or towards all and every of these, as well, and as oft as to the Table or Altar.

III. QVESTION.

Admit the Preposition true, I would demaund of them, how they can prove this their assertion to be truely Orthodox; That men ought to bow and worship to and towards the place of Christs speciall presence? What Scripture, Councell, or Father hath taught them any such Doctrine? Certainely if this be good Divinity, then when ever they see the Pulpit, Bible, Font, Church, or any pious Saint of God though never so pore, they must for sooth bow [...] thē, because Christ is specially present in them, then they must no sooner looke up to Heaven, but they must bow their knees and bodies to it, for that is Gods Throne, Christs Chaire of Estate. indeed, and the place of their speciall residence, by the Scriptures expresse resolution: Yea then when ever they see the Paten or Chalice, which immediately containe the Bread and Wine, they must bow to them, because they are the place of Christs speciall presence, rather then the Table or Altar, on which those vessels which conteine the Sacrament only stand.

IV. QVESTION.

Jf this reason be folid, I would then demaund but this Question, whether Christ be not more immediately, really, and spiritually present (yea and corporally too, if they hold any such presence in the S [...]crament, as they seeme to doe,) in the Consecrated B [...]ead and Wine, then in the Chalice or Cup, or on the Table or Altar it sel [...]e? If so, (as all must necessarily [Page] graunt) then it will inevitably follow from this reason, that they must much more adore and bow to the consecrated bread and wine, then either to the Altar or Table.

If so, then I would demaund of them:

First, what is the reason they bow only to the Altar or Table, not to the consecrated bread ond wine? Or in case they answer that they bow to both; How their bowing to the bread and wine differs from the Papists adoration of them, which our Church condemnes as most grosse Idolatrie?

Secondly, What is the cause why they bow to the Altar or Table, before the bread and wine are consecrated, when Christ certainely is not there present, in that manner as they fansie, and yet bow not to the bread and wine after consecration, when Christ is specially present in them?

Thirdly, why many of them at the administration of the Sacrament, when as they have the bread and wine in their hands, bow downe to the ground almost, as they come from, passe by, or goe to the Table or Altar, out of their reverence and respect to the Table and Altar, and yet bow not at all to the consecrated bread and wine, which they hold then in their hands?

Fourthly, whether bowing to and towards the Altar or Table so frequently and devoutly (as they deeme it) when there is no Sacramentall bread and wine upon it, and at the time of the Sacrament, even when they hold the Sacrament in their h [...]nds, and their not bowing to or towards, and adoring of the Sacrament it selfe (which is farre more ho [...]ourable then either the Table or Altar, which serve only for its consecration and distribution, and may put them more immediately in mind of Christ) be not an advancing & a preferring of the Table & Altar, not only before the Pulpit, the Fōt, the Bible, the Common-prayer Booke, the Paten & the Chalice themselves, but likewise before the consecrated bread and wine, the Sacrament of Christs Supper, and the Lord Christ himselfe, to [Page] whome they give no such congies, such solemne adoration, reverence, genuflexion, honour and respect?

If so, then it is almost execrable and ab [...]minable; Jf not, then let them informe me; How that which is least bowed to, worshipped or adored, is most reverenced and respected, then that which is not bowed to or honoured with any such genuflection; Or how themselves can preach and [...], that the name Iesus is more honourable, venerable, great and glorious then any other of our Saviours [...]ames, because it is and ought to be most cringed, capped and bowed to of all others? Till all these Quest [...]ons are resolved, J shall desire them to suspend this their capitall reason.

The 2 Reason.

The second reason for this Ceremonie is; Because the Altar and Table are Christs mercy-seate, and the memory of the everlasting Sacrifice, there made and presented to th [...] Trintry. So Mr. Sermon of Gods [...], p. 2 4 19. Shelford Preist, here turned Masse-Preist to present the memory of the everlasting Sacrifice to the holy Trinity (opened so to Christ himselfe that made it, as if he himselfe had forgotten it, or were not able of himselfe to present its memory to his Father, without a Masse-Preists helpe) which Lawe Giles Widdowes thus seconds.The La [...] lesse kneelesse Schismaticall Puritan. p. 34. 89. The Church is the place of Gods presence; The Communion-Table the Chaire of State of the Lord Iesus, and his theifest place of presence in our Church: Where his PREISTS SACRIFICE THE LORDS SUPPER to reconcile us to God, offended with our dayly sinnes.

Where we sind a resolution of my first Question; What is the end of our Novellers writing, preaching and contesting for altars and Preists, to wit, that we may have a Sacrifice againe. And what Sacrifice is that?

The Sacrifice of the Lords Supper faith, Page 34. Widdowes; The Sacrament or Sacrifice of the Altar, sayth She ford, page 2. 19. And what kind of Sacrifice is this? A commemorative [Page] w [...]e Sh [...]ford and the Colier. And no other but so? Yea quoth Widdowes a propitiatorie sacrifice likewise, to reconcile us to God, offended with our dayly sinnes.

And so we have now not only Altars and Preists, but the Sacrifice of the Masse it selfe in its ful latitude, both as Commemorative and Propitiatory in point of doctrine, in Bookes la [...]ely printed by Authority, and not yet called in; How soone we may have all of them (as wee have Altars Preists and a commemorative Sacrifice too in many places) in point of practise, I leave to others to determine; This being made the reason why wee bow to Tables and Altars, because they are Christs mercy seat, and the memory of the everlasting sacrifice, &c. is there made and presented to the Trinity.

This reason I have sufficiently disproved already in proving the Table and Altar, to be no mercy Seate, and the Lords Supper no Sacrifice Commemorative or Propitiatory.

I shall therefore first of all desire them to prove what they thus affir [...]e, both by Scripture and reason.

Secondly, when they have done this, then to make this appeare in like maner by Scripture or solid arguments drawne from it, or at least by Fathers and Councels, that Christians are bound to bow to Christs mercy seate, or to the place where the memory of his Sacrifice is offered; The Iewes never doing it to the one, nor the Primitive Churches to the other. Till this be done I shall demurre upon this Reason.

The third Reason.

The 3. Reasō is this;The lawlesse knee lesse Puritan, p. 89. The Tible & Altar are a signe of the place whe [...]e our Saviour was most dishonoured and c [...]ucified; Therefore wee must bow unto them. So Giles Widdowes reasons in a Booke licensed at Oxford by some learned D [...]ctours.

[Page]I answer:

First, that this is a plaine untruth, for they are neither a signe of Ierusalem, Golgatha, the High-Preist hall or the Crosse.

Secondly, if a truth, yet unable to VVarrant this Ce [...]monie; For what Scripture, reason or Authour is there to just fie, that men ought to bow at the signe of the place where our Saviour was dispised dishonoured and crucified.

Thirdly, if this reason be good, then these Novellers must bow at and to the signes of Ierusalem which hang up in every Citie, or to, or towards these Tauerne Posts (which these bowers haunt much night and day, to make them nod, bow and reele the better to their Altars) where the signe of Ierusalem hangs; For they are properly the signe of the place where our Saviour was most dispised and crucified then the Table or Altar: Then likewise they must bow to every Mappe of Ierusalem, of the holy Land, for they are signes of that place too; Much more to Jerusalem and Golgatha themselves, to which I wish these Cringers would all travell in pilgrimage, that so they might have the sight of the place it selfe to encourage them in this their bowing, which is better and more moving then the bare signe of it.

Fourthly, this perchance may make something for the adoring of Crucifixes and the Crosse, because though they are no signes of the place where Christ was dispised and crucified, yet they are signes of that on which he was dispised and crucified, whereas the Table or Altar is a signe of neither. So that the Papists, if any, shall give him thankes for this reason.

[Page]

The fourth Reason.

A fourth reason they produce in print is this: ‘Let us learne of our Mother C [...]urches, for there our reverend Fathers the Prelates and others make there reverence to God on this wise both at their entry and returne. VVherefore to follow their good and holy patterne, we also are to doe the like, both at our first coming in to Gods house, and at our going out, so Shelford in his Sermon of Gods house, p. 20. and the Coale too, p. 1. 2. 27. 64.’

And if I may judge, this is the cheife, if not the sole reason, why most men use this Ceremony. The Arch-Bishops both doe & practise it for reasons best knowne to themselves; and the Prebends, Deanes and Cathedrall men with other Ministers and C [...]rates in Citty, Court and Country, to imitate and please the Bishoppes, whose precepts and examples all are to obey and follow without any examination or demurre (as these writers, to witt, the Colier in his C [...]ale, pag. 2. & Reeves in his Exposition of the Catechisme in the Common-prayer-B [...]oke Dogmatize) else wee shall soone finde a speedy dissolution both of church and State.

To this Reason then I answer:

First, that Gods written Law, not our Prelates examples, no further th [...] warranted by Gods word, Cor. 11. 1. is the only rule both of Minsters and peoples obedience in matters of faith; Gal. 6. 16. Psal. 119. 9. 2 Pet. 1. 19.

And it together with the the Lawes of the Realme, and Canons confirmed by Acts of Parliament, (of which fort there are none now extant) the only rule for them to follow in matters of Ceremony.

Since therefore this bowing is neither commaunded by Gods Law, nor any Stat [...]te or Canon confirmed by Parliament, [Page] and the Statute of 1. Eliz. c. 2. expresly prohibits all Rites and Ceremonies but such as are prescribed by Parliament, in the Booke of Common-prayer, (as this is not) the Bishoppes practise therefore or Cathedrall usage, are no good arguments to perswade the practise of it.

Secondly, God forbid, that the Bishoppes practise should be the rules of mens obedience, many of them living and doing things quite contrary to Christs precepts in all things. Christ prohibites them both to be or called Gracious Lords, Mat. 20. 25. 26. L [...]ke 22. 25. 26. 1 Pet. 5. 1. 23. And they desire both to be Lords, and to be so stiled of all men, and style themselves so too; He prohibits them all civill temporall Offices, Iurisdiction and Dominion, Bishop White his Title to his Treatise of the Sabbath, and Bishop Morton in his Institution of the Sacrament Edit. 2. they ingrosse all into their hands. He would have them be content only with one sword, Ephes. 6. 17. to wit, of the spirit, the word of God, and they in despite of him will not only chalenge and possesse, but use and abuse both. He commaunds them to be lowly and humble, Matth. 11. 29. Col. 3. 12. And they studdy nothing else but to be pround and lofty; He enjoynes them to be pittifull and mercifull, even as he is mercifull, Col. 2. 12. 13. Ephes. 4. 31. 32. Luke 6. 36. And they shew themselves altogether pittilesse and cruell. He wils them to be1 Tim. 3. 2. to 9. Tit. 1. 5. to 11. Eph. 4 31. 32. 1 Pet. 1. 15 16. 2 Tim. 4. 1. 2. 3. patient, and yet who more cholericke and angrie? to be meeke and gentle, yet who more insolent and inhumaine? To be ready to pardon and forgive; And yet who so dispitefull, malicious or revengfull? To be holy in all maner of conversation even as he is holy; And yet who so prophane or in heart, in life? So malignant against purity, holinesse, and holy men as they? To be apt to teach, and yet who more unfitt or unwilling to preach then they? To preach the word in season and out of season, and that every day; Vnde necesse est in singules, ut ita dicam dies sementum facere, ut ipsa saltem assiduitate doctrinae, sermonem auditorum animi retinere possint. S. Chrysestom: l. 6. de sacer: Tom. 5. Col. 471. Yet they will neither doe it themselves, and silence all others who desire to doe it; Having made almost a famine of Gods Word, throughout[Page]out the Land, Amos 8. 11. He presoribes them; to [...]sed his flocke, (Acts 20. 28. Ioh. 21. 15. 16. 17. Ezech. 36. 6. to 17. Ioh. 10. 1. &c. Ia. 40. 1. 2.) and they starue them; To seeke his wandring sheepe, and they runne from and looke not after them; To be Pastors to them, yet who such theeves and mu [...] therers, who not only fleece, but kill, sley, devoure, and sucke the very blood of their sheepe? To comfort his people, and speake comfortably to his inheritance, yet who such causes of greife, vexation, oppression, teares, and anguish of heart unto them, as they? He commaunds them to be blamelesse, yet who more [...]candalous and blame-worthy? Not selfewilled; Yet who so violont, wilfull and head strong in all their undertakings? Not soone angry, yet who more touchie or outragious? No strikers; Yet who strike more then they, and that with both Swords, with which they lay on like mad men almost in every place? Not given to filthy lucre, yet who more griping and covetous? Not given to wine, yet who love or follow it more then they? Sober; Yet who so Incivill? Iust; Yet who unjust, oppressive, or treacherous both in word and deede. Temperaie; Yet who more immoderate in all kind of pompe and luxurie? Ruling well their owne houses; Yet whatBucer Enarrat. in Psal. 92 houses or servants so unruly, disorderly, irreligious or prophane as theirs? Men having a good report of all men; Quod si Pontifices nolunt de se turpia narrari, aut nefaria, nihil ejusmodi faciant: aut cum fecerint, nō putent caipsa ita latere, ut & sciri & posteris narrari nequeant. Papir. Massa: Yet who so ill reported of as they? Men holaing fast the faithfull word, as they have been taught; Yet who such Apostates from the truth, and revolters from the established doctrine of the Church, as they? Men able and williug by sound doctrine both to exhort and convince the gainesayers; Yet who so unwilling (if not unable) to doe it, as many of them?

God forbid. then that their example should be our precedents. J read in our learned Bale (Scriptorum Brit. Cent. 9. c. 97. p. 756. See Bishop Whites Orthodox paragr. 12. p. 63.) in the life of Iohn White Bishop of Winchester, whom he styles [Page] Antichristi Romani terrificus Minister, Principum illusor, animorum carnifex, duplex & periurus, hypocrita, qui rostris & unguibus in regno Angliae restituere conatur, omnes Antichristi Rom [...]ni tyranides, idololatrias, faetida, & impia dognita universa; That as he changed his religion like a Weather-cocke with the times, so he had this disticke bestowed upon him for his paines, by Iohn Parkhurst.

Candidus es recte, nec candidus es, Rogitas cur?

Nomine candidus es, Moribus niger es.

And may wee not now say the like of some of our Candid Prelates, who like the Polypus change their colour with the Climate, and can shift themselves out of one colour into another at their pleasure, especially Blacke & White; Being sometimes all white in there surplesles, anon all blacke in their gownes, at other times speckled black and white in their Rotchets, wearing their Shirt-sleeves (as aMr. Badgers young daughters speech to Bis [...] Laude who asked him: ‘Why he wore his shirtsleeves upon the top of his cloths’ Child once ignorantly to [...]d a Bishop) over their gowne-sleeves.

Those who can thus easily change their garments from white to black, &c. can as easily alter their religion; As some of their Predic [...]ssours have done. ‘Bishop Pilkington in his Exposition upon Aggeus, chap. 1. verse 9. tells us of some, Bishops here in England in Queen Maries dayes, (which some beginne to magnify) who in one yeares space confirmed the p [...]eaching of the Gospell of Christ, and pure Ministring of Gods Sacramēts, & the same men within the same yeare, with the same impudent mouthes and blasphemous tongues brought in the Pope, set up Jdols, banished Christ and his holy Supper, appointed for all men that will to receive it together, tooke way his holy Gospell, Table and Sacraments, and placed by their Authority the Masse for one shaveling to eate up all, and blesse the people with empty Chalice, and burned his Preachers to fill their bellies.’

[Page] I cannot say that some of our Bishops, have in as short a time done the like, or as much as this comes to; Only this I dare say of some of them: ‘See the Orthodox faith, &c. in āswer to a Popish Treatise, entitled WHITE DIED BLACK Dr. of Divinity, Deane of Carlile then, now Bishop of Ely, to compare his and his brothers Doctrines and P [...]sitions there defended, with these since mentioned in his last Treatise, and in the High Commission Court. Qui color Albus erat, nunc est contrarius albo.’ That they have in a short time altered their colour for the worse, and (like the Albanes of whomd Plinic writes) growne black in their old age, when as they were white in their youth, contrary to the custome of all other people.

I shall therefore deny this reason to be of force, and conclude with Iohn e Parkhurst verses to England:

Anglia furcatis nimium ne fidito mitris,

Dic rogo, num serus sum tibi praemonitur?

The fift Reason.

The fift reason, is that I find in the learned and reverend Prelate, Dr. Thomas Morton Bishop of Durham, in his Institution of the Sacrament. Edit. 2. London 1635. l. 6. c. 5. Sect. 15. p. 463. where I reade thus. ‘The like difference may be discerned between your maner of reverence in bowing towards the Altar for Adoration of the Eucharist only, & ours in bowing, as well when there is no Eucharist on the Table, as when there is, which is not to the Table of the Lord, but to the Lord of the Table, to testify the Communion of all the faithfull Communicants there at, even as the people of God did, in adoring before the Arke, his footstoole. Ps. 99. 5. and 1. Chor. 28. 2.’

[Page] ‘As Daniels bowing at prayer in C [...]ald [...]a, looking towards, the temple at Ierusalem, where the Temple of Gods worship was, Dan. 6. 10. And as Dauid would be knowne to have done, Ps. 5. 7. I will worship toward the holy Temple.’ Which words againe are repeated for failing. Lib. 7. cap. 9. Sect: 2. Pag 551.

I ANSWER.

That I can hardly beleive, that this addition to the second is Bishop Mortons owne, but a tricke of Legerdemaine, thrust in by some other, without his privity, with purpose to blemish this incomparable peece of his, and draw a scandall upon him.

My Reasons are three.

First, because his judgment & practise formerly to my knowledge, haue been otherwise in this particular, and likewise in the point of bowing at the naming of Iesus; And not aboue three monthes before this second Edition published, [...]e writ a letter to Dr. Daniel Featly, wherein he declared his iudgment both against Altars, and placing of Lords Tables Altar-wise, and this Ceremony of bowing to or towards them.

Therefore I cannot belive his judgement and practice so soone altered, unlesse there be such infection in Bishops Rotchets, as to make them all turne-coates, as it hath made most of them.

Secondly, because the phrase and style are different from his savouring rather of some Disciple of Sheldfords, or of Bishop Iust like his bowing not to the name of Iesus, but to the Sence; Serm. on Phil. 2. 9. 10. 11. Andrewes streine, then his, as the invention, not to the Table, but to the Lord of the Table, &c. evidenceth.

[Page] Thirdly, because it is a contradiction to what himselfe professedly maintaines in other places against the Papists, and in the words immediately foregoing, as appeares by these two particulars:

First, the Bishop in the words immediatly preceding this addition, writes thus:

‘Pag. 462 That the Table of the Lord anciently stood IN THE MIDST OF THE CHANCLE, so that they might COMPASSE IT ROUND: This he proves in the marge [...]t by Eusebius Eccles. Hist. l. 10. c. 4. Forecited: By Coccius. Tom. 2. Tract. de Altar; Out of Athanasius in the life of Antonie, who writes thus: Altare, Domini multorum multitudine CIRCUMDATUM. By Chrysostom: l. 6. de Sacerdotio. [...]: where the Preists are said to stād in a circle about the Altar: By Dionysius Areopogita: Ecclesiast. Hierarch. c. 3. Pontifex quidem in MEDIO ALTARI col [...]ocatur: CIR CUNSTANT autem eum Soli cum Sacerdotibus Ministri Selecti: By Augustine de verbis Domini Sermo. 46. Mensa ipsius est illa in MEDIO constituta: Concluding thus.’

‘These [...]estimonies verifie the same assertion of Dr., Fulke against Gregory Morton, c. 17. The Table stood so, that men might stand ROUND. ABOUT IT. Then comes in this addition, which begins thus: All this notwithstanding, you are not to thinke that wee doe hereby to oppose the Appellation of Preist & Altar, or yet the new situa [...]ion thereof in our Church as convenient, and for order more decent, &c. Where the Bishop is made to thwart both himselfe and the Primtive Church, in maintaining the placing of Lords-Tables Altar-wise against the East-end of the Church to be for use as convenient, and for order more decent, then the situation of them in the midst.’ A thing which the Bishop (who throughout his Booke pleades only for Antiquitie against Popish Noveltie) would never doe. [Page] Since in the very Table of his Booke [...], [...]he hath this Reference: It was so anciently placed as to stand round about it.

And here by the way. I cannot but observe the desperate impudency and sottish [...]es of the times wherein we live.

‘Bishop Iewell and Dr. Fulke from the forecited Authorities in Queen Elizabeth dayes, pr [...]ved and affirmed that Communion-Tables in the primitive Church stood in the Midst of the Quire or Chancle, so as-men might stand round about them.’

Bishop Morton here, in his learned Booke, from the same authorities positive affirmes the like, and that in both the authorized Editions of his Booke. The first An. 1631. and the second Edition. Anno 1635.

Yet notwithstanding these learned Prelates judgements in their most judicious eleberate writings, so oft and so newly printed, with publike approbation, Dr. Pocklington in his Sunday no Sabbath, and a nameless Colier in his Pag. 53. 54. 55. 56. 57. Cole from the Altar (two ridiculous idle Pamphlets) within one yeare after, even by publike license too. must be set up to affront these learned Bishops, together with the Bishop of Lincolnes Letter to the Vicar of Grantham, and all the writers of our Church in this (& other particulars too) that ‘Altars and Lords-Tables stood not in the Midst of the Quire in the primitive Church; And that these authorities these graue Bishops cite to prove it, are impertinent, and no wayes evidence that they contest for.’

Good God, what age ever heard of such contradictions and confusions in print at the same time, in the same Church, by men of the same religion, and both by Authority! Certainly, the Licensers of these Bookes, and Prelates that give way to them, deserve to be made examples for it to posterity, for shaming both our Church & our Religion, and making us laughing stockes to all the world, by authorizing such contradictions. [Page] & idle Romish Pamphlets. But to returne to the point.

‘2ly. The Bishop in the immediate foregoing words writes: (p. 462.) That the Greekes and Latines more rarely called the Table of the Lord an Altar then a Table: Which they would not have done, had Altar, caried in in it, the true and absolute property of an Altar using therein the same liberty as they used to doe in applying the name Altar to Gods people and to a Christian mans faith and heart. And both before and after he shewes: (l. 6. c. 3. p. 417. 418. 419. c. 5. p. 461. 462. 463. 464.) That the Fathers generally call Christ our Altar, placing him as our true Altar only in Heaven, which he proves by Irenaeus: l. 4. c. 34. Nazianzen Orat. 28. Ambrose Com: in Hebr. 10. with other Fathers.’

But here in the beginning of this addition he is made to approve both the name, the having use and situation of Altars in our Church, and of Priests too; From which he is so farre:Pag. 361. 462. That in the beginning of this very Section before the addition he writes in this maner: YourBellarm. l. 1. de Missac. 2. dist. 5. Cardinall his objection is this: ‘That Preist, Altar & Sacrifice are Relatives, and have mutuall unseperable dependance one of each other. So he, and that truely, &c.’

‘But what if wee shall say of this point of Appellations, that it was not so from the beginning, here unto we claime but your owne common confessions. Viz. g That the Apostles did willingly absteine, from the words Sacrifice Sacerdos, & Altar: So your Cardinall & Durantus your great Advocate for the Roman Masse. Whereby they have condemned not only other your Romish disputers, who have sought a proofe of your proper Sacrifice in the word Altar, used by the Apostle Paule, Hebr. 13. But also, themselves, who from S. Luke, Acts. 13. ( [...]) concluded a proper Sacrifice. As if the Apostles had both [Page] absteined, and not absteined from the words of Preist and Sacrifice.’

‘And againe, your Iesuite Lorinus; (In Acts. 14. 22. de Sa [...]erdote. Ab hoc abstinet Novum Testamentum, ut magis proprio antiqui legis Sacrificij & Idolorum, concedo.) The New Testament (saith he) absteined from the word Sacerdos, as from that which is more proper to the Old Testament. So he, vvherefore this and the English word Priest, hauing a different relation, one to a sacrificing Minister, (which is proper to the Old Testament,) the other as it is derived from the word Presbyter, in the New Testrment, which is Senior, and hath no relation to a sacrificing function.’

‘It must follow, that your Disputers seeking to urge the signification of a sacrificing office proper to the Old Testament, for proof of a sacrificing act proper to the New, performe as fond and fruitlesse a labour, as the patching of old vestments with new pieces, whereby the rent is made worse.’

‘But the Apostles did indeed forbeare such tearmes in their speeches concerning Christian vvorship, whereof these your fore-named Disputers can give you a reason; Least that (sayBellarm. l. 1. de Missa, c. 17. they) the Iewish Priesthood being as yet in force, might seeme by using Iewish Termes to innovate Iewish rit [...]s. Which is enough to shew, that you are persuaded they absteined from the use of these words for some Reasons.’

Thus he and much more against Priests: And against Altars likewise he hath sundrie passages: p. 415. 416. 417. 419. both which this addition allowing, seemes not to be his.

‘Here againe I cannot but admire, that these tearmes of Priests & Altars thus shunned by the Apostles and denyed by our writers, together with Altars & Sacrifices themselves so notablie refelled by this Bishop both An. 1631.’ 1 [...]35. should the selfesame yeares by doting Shelford, Widdowes [Page] & Reeve, and this yeare by Dr. Pocklington, and the namelesse Colier be publikely maintained point-blanke against the Bishop; And that they by publike authority should which the Rhemists and Bryelly expound that of Hebr. 13. 10. of a materiall Altar, which this Bishop out of Aqui [...]as, the Diuines of Colen, Bella [...]mine himselfe and Est [...]us, proves, [...] be ment of it, but only of Christ himselfe, or of the Altar of the Grosse; p. 416. 417.

I feare therefore that this Clause was added by some of those Bishops Chaplains, who licensed these New Pamphlets which point-blanke oppugne the B [...]shops booke; Or else by some of these New Writers or their Freinds.

These Reasons (I say) enduce me to beleeve, that this is not the Bishops passage. But that which doth must prevaile with me is this,Fox Acts & Monuments. p. 1781. the sottishnes of the difference, reason and proofes therein alledged, which savours neither of his judgement, learning, nor acurenes; All which I shall now examine.

1. First, the partie here puts a difference betweene Protestants bowing to the Altar and Table, and Papists, which (sayth he) is three fold:

First, in the cause or reason of this bowing: Papists bow towards the Altar only to adore the Eucharist which is on it: Therefore by his owne confession they bow not to or towards the Altar, out of any relation to, or occasion dravvne from the Altar; Though Cardinall Pooles Visito [...]s in Cambridge enjoyned the Schollers to bow to the ALTAR, as well as to the Hostia in Queen Maries dayes.

But Protestants bow towards the Table, to testify the Communiō of all the fait [...] full communicants. there [...]t.

Secondly, in the Object, [...]apists bow to the Eucharist, Protestants to the Lord of the Table, not to the Table of the Lord.

Thirdly, in the time, Papists bow only when the Eucharist is upon it; Protestants when no Eucharist is thereon.

[Page] The second difference, makes Papists and Protestants bowing both one. For they bow not to the Eucharist, or consecrated bread and wine; (See Bishop Mortons Institution of the Sacrament, l. 7. c. 1. 2. 3. 4. 5. 6. 7.) ‘But as they apprehend and, beleeve it to be the very body & bloud of Christ,’ ye [...] Christ himselfe both God and man: And so to him which these Protestants termes, the Lord of the Tabl [...]; Therefore the object of their bowing (at leastwise according to the Papists Doctrine) is both one; And so in this respect no diversity in their genuflexions.

The first and l [...]st liversity makes Protestants worse then Papists, and that in these respects.

[...] Prot [...] make the Table or Altar the partiall, if not totall cause of their bowing to or towards it. Wi [...]nes the 3. first reasons alledged for this Ceremonie, all drawne from the Table, and M. Shelfords distinction, (See his Sermon of the Church p. 79.) that it is not terminativum cultus, sed MOTIVUM.

But, the Papists have so much piety and religion in them, as neither to make it one or other, bowing towards it, ONLY to adore the Eucharist.

Secondly, the Papists never bow to the Altar or Table but when the Eucharist and Ch [...]ist himselfe (as they beleeve) is really present on it; ‘At which time both by their Canons and Doctrine they are enjoyned to bow towards it only to adore the Sacrament.’ A cleare euidence that no part of their bowing is either occasioned by, [...] or done unto the Altar.

But our Novellers (out stripping the Papists) how to or towards the Table even then when there is no Eucharist on it; When they both know and beleeve that Christ is not there really present neither in his person nor in his ordinances; And when [...]s neither the Doctrine nor Canons of our Church enjoyne them so to doe. ‘(A plaine euidence that they bow not only or principally to the Lord of the Table, but to the Table [Page] and Altar it selfe;)’ Therefore their bowing is farre worse, more unreasonable & absurd then the Papists in these two respects.

‘3ly. The Papists bow thus (Bishop Morton Ibid.) only to adore their breaden God, terminating their worship intentionally only in Christ:’ But our Novellers make Christ only a stalking horse in this their adoration, bowing not to the Table but to the Lord of the Table: And why so? What to worship or honour him thereby [...] No such matter; But to testify the Communion of all the faithfull Communicants at the Table; Such a peece of new divinity, as J never read the like, except in some Popish Masse bookes, to witt, Officium beatae Mariae secundum usum sacrum, their Ladies Psalter, Primer, &c. which teach their Proselites, to pray to God to move the Saints to pray to him for them. For who ever read of any immediate bowing and adoration to God, to testify only a communion among men? A bowing to the Lord of the Table, not to terminate it selfe in him, but by and the through him, to signify the Communion of all faithfull Communicants at the Table? VVhat is this but to make Christ and his worship a stalking horse to our brainsick fantasies? to adore them by and through Christ? And to erect a kinde of new worshipping of him, not terminated in him, but given to him for some end, that is, out of him and beyond him.

In this regard therefore this bowing is farre moreBishop Morton l. throughout. intollerable then the Papists: Theirs being at the most, a relative worship of God by or through the Hostia and our Novellers adoration towards the Table, and their owne fantasies in and through God himselfe, as this reason manifests, which I shall next examine.

And here, first I shall demaund, in what Scripture or authour this reason of bowing to or towards the Lords Table, is to be found, except in this: And what idle head was the first inventour thereof? Certainly, if there be any new thing under the Sunne, (Eccles. 1. 9. 10.) or any thing written of late [Page] that were never heard or thought off before, this reason is it.

Secondly, I shall demaund, where God requires this C [...] remony in Scripture for any such end as this? And whether he will not be angrie with us, for giving him such a worship as is neither required by him, nor terminated in him.

Thirdly, what authority any man hath to institute any such adoration or Ceremony upon his owne conceite, without asking either God or the King leave to doe it? ‘Fourthly, what thing there is in this our bowing to the Lord of the Table, towards the Table, that can lively and significanly represent [...] to God or men the Communion of the faithfull Communicants thereat?’ The rather, because this is no joynt act of all the whole congregation together, but of some particul [...]rs only, and that severally by themselves.

F [...]f [...]ly, how our bowing when there is no communion celebrated, can testify that, which is only really and truely signified by the Communion it selfe?

Sixtly, whether it be not an high presumption in man, to dare of his owne head to institue a Ceremonie or externall gesture, to signify that, which he hath long before particularly ordered to be signified by a Sacrament of his owne institution? (l. Cor. 11. 23. 24. 25. 26. 27.) Seeing it imports a weaknes & insufficiency in the Sacrament instituted by God himselfe, (and that in bread where many comes, & wine where many grapes are united together) to signify our Communion: l. Cor. 10. 16. 17.

Seventhly, whether this bowing only towards the Table be not one great step towards the adoring of the Eucharist on the Table; And whether these who yeeld to the one, will not easily be drawne to proceed on to the other? And so safest to avoyd the first: for feare of being once taken with the second? which can hardly creep in among us if we withstand the first.

[Page] Eightly, whether God being omniscient, and knowing what was fir [...]st to advance his glory, reverence, worship and feare, knew not of these reasons produced by them for bowing to Altars and Lords-Tables, when the Scriptures were penned? If not, then he is not omniscient, and so not God. Jf he knew of them then, why did he not record them in Scripture, or prescribe this bowing, as necessary upon these new-coyned reasons? If he knew them, and yet thought them not sufficient upon which to require or prescribe any such vvorship or Ceremony, and therefore passed them both over in silence, vvhy should wee dust and ashes presume to give God a worship, upon such weake principles as were not prevalent enough to move him to require it at our hands, or to cause Christ himselfe or his Apostles to practise it for our imitation?

Wherefore let us [...]ot make our selves wiser then God, or more carefull of his adoration then himselfe hath been, for feare the reward of all our pragma [...]icall diligence in this nature, be but that of these who presume to adde to the written word of God, (D [...]utr. 4. 2. Prov. 30. 6. Rev. 22. 18.) or at least that of the prophet, (Isay, 1. 11. 12.) Who hath required these things at your hands?

I come now in the last place to examine the proofes of Scripture cited for this Ceremony, which being the same J have formerly answered, and all quoted to this purpose by doting Shelford (Se hi [...] Serm. of Gods house, p. 18. 19. 20.) J shall passe them by; Only affirming thus much, that neither of these Scriptures warrant the reason here alledged for this bowing, or end for which they are cited; For what sense are there in these arguments: ‘The people of God worshipped before the Arke, Daniel prayed towards the Temple, and Dauid to; Therefore Christians ought to bow, not to the Table of the Lord, but the Lord of the Table, to testify the Communion of all the Communicants there at?’

[Page] This Logicke and Divinity better beseemes a Colier then a Scholler, a bruite beast then a reverend Prelate; [...]erefore certainly none of his, but some mans who desired to Father this spurious frenticke passage upon him, to gaine it cred [...] & applause by his deserved fame, and to cast a scandall & blemish on this his worthy worke.

If therefore it be none of his conception, I hope he will now no longer Father it; If his in truth, (which few Schollers dare or can beleeve) I hope he will now correct it, both for his owne honour and the good of others, the very gros [...]est oversight of profound Schollers, being apt to pas [...]e current with Novices, and some times with men of gravity and judgemen, for want of examination or overweaning of the parties worth; As appeares by B [...]shop Andrews Sermon on Phil. 2. 9. 10. 11. Whose extrauagant reasons and false quotations, to prove the bowing at the name of Iesus a duty of that text, against the unanimous reasons of all Fathers, and expositours before him, but the Rhemists, Sorbenists, & 2 or 3 Iesuites (who never made this bowing a duty of the text, or a thing necessarily thēce inforced;) are so approved, that now all ou [...] Pulpits, Schooles, & late printedShelford, Reeve Rives, Pocklington, Dr. R [...]ad, Browne, Widdows, Adams, Wren, Page, and I know not how many more, who bring it in by head & shoulders into their Sermons and writings. Pamphlets [...]ing of nothing else but this his new-invented duty, & r [...]diculous childish reasons for to prove it, which well examined prove so irrationall and unworthy such a deepe-learned Scholler, that his greatest admirours in other things would blush at them, & disclaim him for ever in them; As the Answer to that Sermon by way of Quaeres, will in part discover to such as shall peruse it.

Having thus examined the Authorities and Reasons produced for this new bowing to Altars and Lords-Tables. I now proceed to the next poynt of the Question propounded; Whether it be a divine adoration, or only a civil worship? A divine adoration certainly it is; Being not done to the Table of the Lord but to the Lord of the Table, paralleled with worshipping towards Gods Temple, worshipping at his foote-stoole, Daniels prayer, &c. And so expresly determined by Mr. Shelford; [Page](See the Serm: of Gods house, p. 18. 19. 20.) The fore-cited passage fathered on Bishop Morton, In his devotions, the Prayer, when we are prostrate before the Altar. Mr. Cozens, Mr. Widdowes, Edward Reeve, aud Dr. Duncombe in his Determination, & Dr. Pocklington Suuday no Sabhath, p. 50.

C [...]ill worship it cannot be, because terminated they say in God, done in Gods owne house and presence, not in any civill but religious respect; Done towards the Altar or Table, not as civill, but as sacred and religions things, to which no civill worship at all is d [...]e [...] in any civill respect.

If then it be a divine worship, as they hold i [...], it must be either a sincere and genuine worship, or Superstitious: Not the former.

First, because not instituted or prescribed by God in his word, no text so much as intimating, much lesse enjoyning it, nor any one example in the New Testament [...] it.

Secondly, because never practised by the Patriarches or Prophets in the Old Testament, who never thus bowed to or towards Altars: nor by Christ or his Ap [...]stes in the new, who never thus inclined their knees or bodies to or towards Lords-Tables, nor yet, for ought we finde, to God himselfe, unlesse it were in prayer only, Mat. 26. 39. Acts 20. 36. c. 21. 5. Ephes. 3. 14. Rom. 4. 10. 11. A thing worthie noting [...], taking off all hare-adoration only fo the body, not accompanied with prayer or some so other religious duty.

Thirdly, Altars themselves under the Gospell, abolished by Christs death, are not of divine institution, but contrary to it; Therefore the bowing towards, them, to honour God or worship Christ thereby, is superstitious & unlawfull.

Fourthly, had it been a worship of divine institution, its probable, that the Saints of God in the Apostles dayes, the primitive Church, and all succeeding ages would both have conscionablie and constantly used it; And either fore-commaunded or enforced the observation thereof. But this they have not done. Therefore it is not of divine institution.

[Page] Fi [...]tly, no divine worship due to God or required by him, is arbitrary to be done or not done at mans election; Neither can it be omitted without mortall sinne; But this is arbitrary at mans election, and may be omitted without mortall sinne, as the stoutest Champions thereof will and must onselfe; Since no Rom. 4. 15. 1. Law of God or man prescribes it as necessary; Therefore it is no divine worship.

Sxitly, no relative worship of God,Iohn 3. 4. in, through, or by reason of any other Creature is of divine institution, there being no pa [...]t [...]ne of any such worship in Scripture.

This the Homilie against the Perill of Idolatry plentifully proves. (See B [...]shop Mortons Institution of the Sacrament, l. 7. throughout; especially c. 8. Sect. 1. p. 547. 548.) But this (and so the bowing at the naming of Iesus) is a relative, not an immediate worship. Therefore not truely divine.

Seventhly, that which the most pious Christians, the most judicious & zealous Protestants in their writings and practise have censured & declined as evill & superstitious; And being only by the most igorant, blinde, superstitious and Popish Persons most practised and contested for, that certainly is not any divine institution, nor any syncere adoration approved by God: But this bowing is such, as the premises, & experience witnesse; Therefore not of divine institution, or any syncere adoration approved by God.

Eightly, that whose cheife, Patrons are inforced to flie to meere forged authorities, and absurd ridiculous reasons of their owne late invention, to justify and maintaine it, that certainly is not truly divine.

Such is this bowing to and towards Altars and Lords-Tables; As the premises testify. Therefore not divine. And so by consequence a meereSee Bish; Mort: Institution of the Sacrament, l. 8. c. 1. p. 557. Col. 2. 18. superstitious will-worship of mans inuention, which God neither, approves of nor allowes, Isay. 1. 11. 12. And being not of faith it must be sinne, Rom. 14. 23.

All which I desire our new Maisters of Ceremonies to consider [Page] now at last, who perchance have not yet so much as ruminated on this point, but taken up this practise (as most men doe new fashions) without any examination either of its lawfulnes, decency, or conveniency; Contrary to the Apostles rule who adviseth us, (1. Thes. 5. 21. 22.) to prove all things, and to hold fast only that which is good; Abstaining from all appearance of evill; Whith this bowing certainly hath:

First, because it is a new upstart innovation, prescribed by by no Law of God or man.

Secondly, because it tends to erect, countenance and usher in a relative worship of God, in, by and through the Creature.

Thirdly, because it seemes to implie an actuall transubstantiation of the bread and wine into Christs very body, and tends to usher in this doctrine, together with an adoration of the Hostia; and reservation of it on the Altar or Table in a Pix, the maine ends for which it seemes and is now taken up. For as kneeling at the Sacrament, first ushered in adoration of the Sacrament, so this bowing to the Table or Altar, must reuiue it, the true end for which it is now [...]rged.

Fourthly, because it hardens Papists in their Idolatr [...]us superstition of adoring the Eucharist, and bowing to Crucifixes, Images, Crosses, condemned by us as most grosse Idolatrie. See the Homilie of the Perill of Idolatrie, Bishop Morton his 7. Booke of the Institution of the Sacrament.

Fiftly, because it gives generall offence and scandall to most, especially those who are pious and judicious.

Sixtly, because it tends to the erection of Altars, Priests and Sacrifices formerly abandoned, and gives Papists occasion not only in words but in writing also to vaunt and hope, that we are now apostatizing and revolting unto Rome againe.

Seventhly, because it advenceth the Table and Altar above the Font, Pulpit, Bible, Chalice, Paten, yea and the consecrated bread and wine, to neither of which any [Page] such genuflexion is given.

Eightly, because there is appearance of superstition and Idolatrie in it, which is or may be committed by it, as probablie as of the Papists adoring of the Eucharist; Upon these grounds therefore, all Christians should renounce it.Bishop Morton, l. 7. through out, and p. 541. 542. 445.

I come now to the last clause of the Question to inquire how this bowing to,Of the Perill of Idolatrie. Bishop Mortons Institution of the Sacrament. l. 7. towards or before the Altar or Table differs either from the Pagans or Papists practise of bowing to or towards Images, Altars, Crucifixes, Crosses & the like, which our Homilies with all our Orthodox writers expresly define to be Idolatrie?

For the Pagan Gentiles, it is evident, that they bowed to or towards their Altars, over or under which the Images or Statues of their Idol-Gods, which they worshipped towards the Altars stood, as the Papists and we have now our Crucifixes standing on or over our Altars either in Arras, Glasse or Mettle, or in some Curious common Prayer-Booke standing on our Altars, only for a dumbe shew, adorned with two or three silver Crucifixes (in stead of Bosses) on the cover, in Imitation of these Pagans. That this of the Pagans is no fable, is evident first by Virgil.

Aeneid. l. 4. p. 171. 172.

Aut ante or a Deum pingues spaciatur ad Aras, &c.

Dicitur ante Aras media inter uumina divum,

Multa Iovem manibus supplex or asse supinis.

Aeneid. l. 5. p. 213.

Iamque dies epulata novem gens omnis & Aris FACTUS HONOS, &c.

Aeneid. l. 8. p. 279.

Hanc Aram luco statuit quae maxima semper

Dicetur nobis, & erit quae maxima semper, &c.

Secondly, by,De Arctitectura, l. 4. c. 5 8. Dr. Raynolds d [...]ldololat. Romanae Ecclesiae. l. 2. c. 3. Sect. 46. p. 432. Vitruvius, who writing of the structure of Pagan Temples saith: ‘That the Cells wherein the Images, of the Idol-Gods were placed, were built at the East end of the Temple, and that their faces looked westward; But the [Page] Altars ad Orientem versus towards the East (wher [...] [...] Novellers situate them:) ut qui [...] ad A [...]am [...] la [...]es, out sacrificia facientes, spectent ad simulacrum sublimius A a s [...]um: That so those who came to the Altar to Offer or Sacrifice, might looke toward the Jmage placed over the Altar ipsaque simulachra videantur exorien [...]a contueri supplicantes & saecrificantes. And might seeme to be [...]d the Images there set up both when they prayed and sacrificed.’

‘Thirdly, by Clemens, Alex [...]nd [...]inus, who writes: That the most ancient. Temples looked towards the West; Vt qui vultu Imaginis tuents stabant ad Orientem verterentur; That so those who stood with their faces towards their Images, might be turned toward the East, when they worshipped: Which that ofEzech. 8. 16. Ezechi [...]l concerning the Idolaters of his age, well explaines.’

‘And he brought me into the inner-Court of the Lords-house, and behold at the dore of the Temple of the Lord between the porch and the ALTAR were about 25 men with their bookes toward the Temple of the Lord, and THEIR FACES TOWARD THE EAST, and they worshipped the Sunne TOWARDS THE EAST.’

Hence we may clearly discerne; VVhence this custome of placing Altars, worshipping, praying & bowing towards the East (now much contended f [...]r) had its originall, even from the Heathen Jdolaters worshipping the using Sunne, and placing their Images and Altars at the East end of their Temples, towards which they bowed and looked when they prayed or sacrificed.

De Origine Al [...]rium. Whence Hospinian writes expresly: At this day most Altars among the P [...]pists (marke it) are placed in prima Templorum parte, ET VERSUS ORIENTEM SPECTANT, in the forefront of their Churches, and looke toward THE EAST; Quod etiam AB ETHNICIS SUMPSERUNT, which they likewise tooke from the [Page]Et [...]uickes. For many of the Heathen adored the Sunne for a God, whence in their publicke sacrifices they turned their faces toward th [...]rising Sunne, &c. Wherefore the Lordin his Law commaunded, that the Sanctum Sanctorum, in which the mercy-seat was placed, should stand not toward the East, but toward the West, least the Israelites should seeme to worship him after the maner of the Ethnickes. VVhich I wishSee his visitation-Articles. Bishop Wren and other who will have the Readers Pew & all other seates so placed, that the Minister and people when they pray, may all looke Eastward towards the Altar or Lords-Table (whereas the Rubricke in the Common-prayer fore-cited enjoynes the Minister to turne his face towards the people) would now at last consider: To avoyd which practise the primitive Christians, (as he there proves at large out of the Authorities quoted by Bishop Iewell, (yea and by Bishop Iewell himself, whom he recites with honour and approbation) placed their Altars and Lords-Tables in the Midst of their Churches or Quires; Out of which our Nouellers & Colier would now remove them to imitate the Papists, and these Idolatrous Ethnickes.

Fourthly, this is apparant by Prudentius:

Iam si sub Aris ad sigillorum ped [...]

Iaceatis, infra sectilem quercum siti,

Quid esse vobis aestimem proiectitius?

‘Fif [...]ly,Epist. 49 Quaest. 3. Tom. 2. p. 223. by S. Augustine, who writes, that the Pagan Idols were placed over their Altars honorabili sublimitate, in an honorable sublimity, ut a praecantibus atque immolantibus attendantur, that they may be minded, or looked upon by those that prayed or Sacrificed.’

Sixtly, by Horace (in an Image)

Epist. l. 2. Epist. 1. p. 276. See Iuvenal. Satyr. 12. 13. p. 115. 119. 121.

Praesenti tibi maturos largimur honores

I [...]r andasque tuum per nomen ponimus Aras.

[Page] Seventhly, by Ouid Fostorum l. 5. p. 88.

Nos quoque tangit honos festis gaudemus & Aris.

Turbaque caelestis ambitiosa sumus.

Eightly, by the expresse testimony of the Scriptures, 2. Chron. 34. 3. 4. In the twelfth years Iosiab began to purge Iudah and Ierusalem from the high places, and the groves and the carued Images, and the molten Images; And they brake down [...] THE ALTARS of Baalim, and the IMAGES THAT WERE ON HIGH ABOVE THEM, or over them.

Hence we finde Altars and Jmages of the Heathenish & Iewish Idolaters ever coupled together for the most part in Scripture both in point of erection and demolition, as Exod. 34. 13. ‘Ye shall destroy their Altars and breake downe their Images, standing over or about them: So Deutr. 7. 5. c. 12. 3. there are the same words: 2 Kings 11. 18. And all the people of the land went into the house of Baal: And brake it downe, his Altars and Images brake they in peeces, 2 Chron. 14. 2. And he tooke away the Altars of the strange Gods and the high places, and brake downe the Jmages, c. 33. 15. And he tooke away the strange Gods, and the Idol out of the house of the Lord, and all the Altars that he had built in the mount of the house of the Lord, and cast them out of the City, Isay. 17. 7. 1. In that day shall a man looke to his maker, and his eyes shall have respect to the holy one of Israel: And he shall not looke to the Altars, the worke of his hands, neither shall respect that which his fingers have made, either the groues or the Images. Hose [...] 10. 1. 2. According to the multitude of the fruite he hath increased the Altars, according to the goodnes of the land they haue made goodly Images. He shall breake downe their Altars, he shall spoyle their Images.’

‘So we read that Ahab reared up an Altar for Baal in the house of Baal, 1 Kings, 16. 32. And an Image of Baal [Page] which [...]horam put away: 2. Kings 3. 2. From all which texts, compared with 2 Chron. 34. 3. 4. it is apparant, that Pagan and Jewish Idolaters had the Images and Statues of their Jdols standing above or over their Altars, towards which they looked and bowed their bodies and kne [...]s both when they sacrificed and prayed: As is evident by Isay. 17. 7. 8. Exod. 20. 4. 5. c. 23. 24. Levit. 26. 1. Numb. 25. 2. Iosh. 23. 7. 16. Iudg. 2. 17. 19. 1 Kings 19. 18. 2 Kings 5. 18. c. 17. 35. 2 Chron. 25. 14. Isay. 2. 9. Rom. 11. 4.’ This our famous Dr. Reynolds testifieth and proves at large [...] De Romanae Ecclesiae Idelolatriae, l. 2. c. 3. Sect. 46. proving likewise that the Altars at Athens dedicated to the unknowen God had an Image over it, Acts. 17. which he manifests from. v. 16. 23. 24. 25. 29.

1. Which being a cleare undenyable truth; I would first know what difference at all there is, between those Idolatrous Pagans, Papists, and our late Innovatours? (See Francis de Croy his three-fold Conformity, part. 1. and Ormered his Pagano-Papismus.) These Ethnickes had Altars: So have the Papists and wee: They had the Images of the Idols, they worshipped in their Temples, and these standing in the East end of their Temples above and over their Altars; And we have the Image of our Saviour on the Crosse (which our Homilies hold unlawfull to be made, much more unlawfull to be sett up in Churches) standing either upon our Altars, or above them, in Tapestrie, or Glasse-windowes, or both, just as have the Papists.

They when they worshipped, prayed or Sacrificed to their Idol-Gods, bowed and turned their faces towards their Altars and Images; So doe the Papists towards their Altars and Crucifixes, and so doe wee: Where then lies the difference? If they replie, that the Paga [...]s terminated their worship only in their Altars and Images, adored the Altars and Images themselves, not God in, by, or through them.

[Page] Our owne Homilies will take away this euasion both of the Papists and our Novellers, (See the Perill of Idolatrie, part. 3. p. 50.) where we read thus. Furthermore in that they say, they doe not worship their Images (or Altars) as the Gentiles did their Idols (or Altars) but God and the Saints whome the Images (& Altars) doe represent, and therefore that their bowings before Images (& Altars) be not like the Idolatrie of the Gentiles before their Idols (& Altars:) S. Augustine, Lactantius and Clemens doe prove evidently, that by this there answer they be all ONE with the Gentiles Idolaters: ‘The Gentiles (saith S: Augustine. in Psal. 135.) which seeme to be of the purer religion, say: Wee worship not the Images, but by the corporall Image, we doe be hold the Signes of the things we ought to worship. And Lactantius saith: (Instit. l. 2. c. 2, 3.) We feare not the Images, but them after whose likenesse the Images be made, and to whose name they be consecrated.’

‘And Clement saith, that Serpent the devill uttereth these words by the mouth of certaine men; Wee to the honour of the invisible God worship visible Images: Which surely is most false. See how in using the same excuses which the Gentiles Idolaters pretended, they shew themselves to joyne with them in Idolatrie. For notwithstanding this excuse S. Augustine, Clemens & Lactantius prove them Ido-Iaters.’

‘Thus theOuid. Fastorum. l. 4. Macrobius Saturn. l. 1. c. 7. Iuvenal: Satyr. 12. Virgil. Aeneid. l. 8. p. 230. l. 11. p: 353. Copa. p. 563. Plin. Nat. Hist. l. 16. c. 37. Su [...]tonij, Caligula. Sect. 13. Tatianus Orat. adv. Graecos. Baruch. 6. 10. Homilies; And Dr. Reynolds, De Idolat. Rom. Eccles. l. 2. c. 3. Sect. 86. &c. Dr. Iohn White his way to the Church: Sect. 51. n. 7. 8. p. 207. 208. Bishop Iewell, Bishop Alley, Bishop Abbot, Bishop Usher, Dr. Fulke, Dr. Wille, Dr. Field, and all other of learned writers, in their Tracts concernng Images and their Adoration. out of these and other Fathers.’

[Page] VVhere then is the difference between Pagans, Papists, and our late Novellers in these particulars? (To which I may adde the Tapors on our Altars, used by the Pagans, and condemned by our Part. [...]. p 50. 51. 75. Par [...]. 1. p. 38. Francis [...] Croy his first Conformity, c. 25 Orm [...] rod. Pag [...]. no-papismus semb. 37. 123. 124. 125. Homilies and Writers, as Heathenish and Superstitious;) Certainly I can yet finde none. If they replie; That they can only worship before the Altar, Table and Crucifix, but doe not worship the Altar, Table or Crucifix it selfe, as the Pagans and Papists did & doe.

‘I answer: That as bowing, kneeling, and worshipping before God; Is the same in Scripture phrase, with bowing, kneeling, praying to, and worshipping God himselfe: witnesse, Deut. 26. 10. 1 Sam. 1. 12. 15. 19. 2 Chron. 20. 18. Psal. 2. 27. Ps. 72. 9. Ps. 86. 9. Ps 95. 6. Ps. 96. 9. 15. Ps. 98. 6. 9. Isay. 6. 23. Dā. 6. 10. 11. 26. Mich. 6. 6. Rev. 3. 9 c. 4. 10. 5. 8. c. 7. 10. c. 15. 4. compared with Isay. 45. 23. c. 49. 23. c 60. 1 [...]. Rom. 14. 1 [...]. Hebr. 11. 21. Gen: 24. 26. 4. c. 47. 31. Exod. 4. 31. c. 12. 27. c. 34. 8. 1 Chron. 29. 10. 2. Chron. 7. 3. c. 29, 29, 30. Neh: 8, 6. Ps. 72. 9. with other texts. And as bowing, kneeling and falling downe before men, is all one with bowing, kneeling and falling downe to men; Gen: 49, 8. 1 Sam: 25, 23. 2 Sam: 14, 33 c. 24, 20. 1 Kings 1. 16. 23. 2 Kings 2. 15. Prov: 14. 9. paralleld with Gen: 27. 29. Exod: 11. 8. 1 Kings 2. 9. 1 Chron: 21. 21. So bowing, kneeling, worshipping, or falling downe before or towards Images or Altar, the very same in Scripture language & account, wit [...] bowing, kneeling, worshipping, or falling downe to Images, or Altars, 2 Caron. 25. 14. Isay. 44. 15. 17. 19. (which Iunius renders, Procumbit CORAM EO:) Dan: 3. 3. 5, 6. Luke 4, 71. If thou therefore wilt fall downe or worship BEFORE me, all those shall be thine; Compared with Exod: 20, 5. Levit. 26. 1. Matth. 4. 9.’

‘This is the resolution of our Homilies, p. 20. and 44. to 75. of William VVraghton in his Rescuer of the Romish’ [Page] Fox (where this is excellently cleared) and generally of all our Writers against Images, and, See Bishop Morton Institution of the Sacrament, l. 7. and Dr. Reinolds de Idolot. Eccles. Rom. Adoration of the Eucharist, the thing novv clearly a [...] med at in this Ceremony, as Dr. Heylyn in his late History of the Sabbath intimateth, if not in the Coale too.

This Cloake therefore is to short to cover their nakednes, neither will it serue the turne.

If they say, they have no eye at all at the Altar in this their bowing, nor yet at the Crucifix over it; And that neither of these are the termina [...]iōs, or total or particular object of their bowing towards them; All which they must affirme and make good to acquit themselves from relatiue worship and Idolatrie.

I answer; That this is but a meere forgery and pretext.

For first, Shelford in his Authorized Booke (Page 19.) faith; That the Altar or Table is motivum cultus; The mouing cause of this their worship & [...]doration towards it; Therefore certainly it hath some Influence into it, and some share in it.

Secondly, as it is the object that stirs up this worship (for were See the Homily against the Per [...]ll of [...] d latrie, part. 3. which argues thus on case of Images. there no Altar or Table, [...]here would not be any such bowing to to or towards the place where it stands, a plaine evidence that it is both the o [...]igin [...]ll cause, if not the object of this worship,) so it is the only visible object to which it is directed, in which it is terminated, their eye, minde, and bodily incuruation being all leuelled at it alone; Else why should they not as well bow toward the Font, Pulpit, or any other part of the Church indifferently, but to and towards it alone; God being everywhere alike present, (as Honorius Augustodunensis formerly shewes,) and no more confined to the Altar or Table, then to any other part of the Church.

Thirdly, it is not terminated objectively in God or Christ, because done to them, only to [...] the Communion of all the faithfull Communicants at the Table or Altar to which we[Page]bow, as the Passages fatl [...]red on Bishop Morton (Page 403.) witnesseth: Therefore terminated only in the Table or Altar.

Fourthly, all the reasons produced to appropriate this bowing to or towards the Altar and Table, & to justify the lavvfulnes thereof, are only drawen from the Altar it selfe. The reasons therefore of its use and lawfulnes being drawen only from the Altar and Table; This bowing without question must have relation to them, as its Object & Termination.

Fiftly, the situation of the Tables Altar-wise, and eleuating and raysing the ground in some places higher then before, the gracing of it with Crucifixes, Altarclothes, Arras hangings, Candlestickes, Basons, Cushions and other Massing furniture, the better to induce men to adore and bow unto it, is a stro [...]g argument in my judgement, that they bow directly to it, making it the immediate object of their bowing, and worship not God, whose presence they now confine to the Altar, and never adore in this maner but in, by, through, on or towards the Altar or Table.

Sixtly, the bowing to it when there is no Sacrament at all on it, nor cause to deeme God specially present at or on it, (See Bishop Mort on, p. 463.) is an invincible argument, that they doe i [...] to the Table or Altar, and not simplie towards it.

And to put this out of further doubt.

1. First, I have heard many of them confesse, that they doe bow vnto the Altar.

2. Secondly, J have heard them exhort and perswade others to bow to it.

3. Thirdly, I have heard them preach for bowing not towards but To the Altar and Table; And fevv Sermons have there been of late times either at Court, Paules Crosse, or our Universitie Churches, vvherein there have not been some Passage either to justify, presse, excuse, or persuade the bovving [Page] To Altars & Lords-Tables. If any man thinke this a slaunder, vvhich thousands can vvitnesse, then heare in the last place Bookes printed by Authority, confessing it in direct tearmes.

Giles Widdowes in his Lawlesse kneelesse Schismaticall Puritan, p. 89. printed at Oxford by License An: 1632. And that Popeling Thomas Browne in his Sermon at S. Maries, Oxford 1634. plead not only for Altars and bowing towards them, but for bovving AT & TO them: So that by the judgement of Oxford-Scriblers and Licensers; This bowing is to the Table & Altar.

Mr. Robert Shelford in his 5. Treatises printed by License [...] Cambridge (to his eternall infamie) p. 17. 18. 19. 20. though in words he minseth the matter; That he would not have them give divine worship to gods Table, but to worship God towards it; Yet he confesseth, that the Altar is motivum cultus, and bids vs direct our aspect TO it, and bow our bodies towards it; And makes it at least a partiall object of this genuflection. Edward Reeve in his Exposition on the Catechisme in the Common-prayer-Booke is downe-right, for removing Tables Altarwise, and bowing TO them.

If these crack-braind writers have not weight enough; Then heare one since them all, in stead of all. Dr. Iohn Pocklington, a greet learned Dr. of Divinity, late President of a Colledge in Cambridge, Chaplaine to a great Bishop, and that in a Visitation-Sermon (the most prophane and scurrilous ever yet printed, if not preached) entitled Sunday no Sabbath; Licensed by that Apostate William Bray, Chaplaine to the now Archbishop of Canterbury (a great zelot and Precisian, heretofore an earnest preacher against Altars and prophane Sabbath-breakers whiles a Lecturer) March. 15. 1635 and twice printed in the yeare of our Lord 1636. who as in his first Edition, p. 48. seemes to inferre; That the Sacrament can not be consecrated without an Altar; So p. 50. he concludes his Sermon thus: ‘And if we doe not only bend or bow [Page] our body TO his blessed Boorde, or HOLY ALTAR (so he oft times cals it) but fall flat on our faces so soone as ever we approch in sight thereof, what Patriarch, Apostle; blessed Martyr, holy or learned Father would condemne us for it? or rather would not be delighted to see their [...] so honoured, and their devotion so reverently imitated, and so good care taken to have it continued in the Lords house, on the Lords-day, by the Lords Saints, unto the Lords comming againe.’

This bowing therefore being not only towards, but TO the Table, (which is made at least the partiall Termination & Object of it, if not the totall or principall) how it differs from the Pagans or Papists relative worship of Idols, Images, Pictures, Altars, or how it can be excused from impiety and most grosse Jdolatrie (as bad as that of the [...]aplanders who worship a red cloute upon a sticke, to use the comparison of the I [...]suite Coster) I cannot possibl [...]e discerne.Enchiridion: De Sacraem. Eucharistiae, c 8: [...]. Decimo [...]Bis: Morton Institution of the Sacrament, l 7. c. 8. Sect. 2 p. 549.

And that it is the same in all respects with the Papists der [...]ved from them, set up to reduce us backe to Rome, and harden Papists in their Jdolatrie, give me leave to relate a late story to you. OnAn. 1636 Munday, Thursday last, some Citizens of Londō of good quality went with other of their friends to VVhitehall, to see the Ceremonies of the Munday and washing of the poore mens feet: VVhich when they had beheld some of the company desired to see his Majesties Chapple at VVhite-hall: They did so; And in the Chapple found one of the Queens women of their acquaintance at her prayers before the Crucifix: VVho seeing them dravving [...]eer her, left off her devotions, and came & saluted them. W [...]s they were vewing the Chapple and talking together, in comes a Gentleman, a Papist, and makes a low Congie to the ground almost, and after that a second, the one to the M [...]ar [...] the other to the Crucifix, and so departs. Whereupon one of the Company spake thus to the Popish Gentlewoman [...] Lord will you never see and give over your most [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] grosse Idolatrie of worshipping Images, stockes and stones; With other words to like purpose,

The Popish Gentle-woman defended this practise the be [...] shee could and whiles they were discoursing about it in one side of the Chapple in came Dr. Browne of S. Faithes, then newly made Dea [...]e of Hereford; and as soone as ever he entred in at the Chapple doore, he bowed 3. seuerall times together downe to the ground to the High Altar, on which he fi [...]d his eyes; After which coming up into the midst of the Chapple he fixeth his eyes upon the Crucifix, and boweth downe to the ground to it: Which they all beholding & wondring at; Law you now (quoth the Popish Gentle-woman, to the Citizen who discoursed with her) this is done of your owne men, a great Dr. and one of his Majesties owne Chaplaines; See you how he bowed to the Altar and Crucifix, farre lower and oftner then the Popish Gentleman did; And cā you blame that in us which your owne Doctours doe? I tell you, you must and will all come to this ere long. In truth replied the Citizen, you have No [...]plussed me, J can not tell what to say, I never thought to have seene Dr. Browne doe such an Act as this.

By this time the Dr. was come hard by them, and most of them being his familiar acquaintance, one of them steps to him, and saith O, Mr. Dr. wee little thought to have mett, you here. The Dr. not seeing them before, and knowing that they obserued this his bowing, like one deprehended in the very act of spirituall adultery, wa [...]ed as pale as ashes, and was in such a perplexity for the present, as if he would have fallen downe dead in the place, having not a word to replie; Which they per [...] lying, [...] into some other discourse, that he might recollect his spirit.

This I shortly after received by accident from the parties thee [...] eye-witnesses of the fact, being people of no meane [...] it to divers.

What then may we conclude from this, [...] that we are [Page] now in this particular more Idolatrous and Popish then the Papists themselves, that we have many a Papist mas [...]ed under [...] Protestants hood, who are not ashamed to be Papists, but only that they are so soone and sodenly discovered to be such at unawares, and that it is high time for his most Excellent, Majesty our most Gracious Soveraigne Lord King Charles, Defender of our faith and Religion, with all his faithfull Officers and Subjects to looke about them; To prevent these Romish Innovations, Rel [...]pses and grosse, Back slidings to P [...]perie in time, (expresly prohibited by his Majesty, both in his royall Declaration before the 39. Article, and concerning the Dissolution of the last Parliament, p. 21. 22. 42.) When as his owne advanced Chaplaines (and I would he had no more such of them but this one) are growen such Popelings, as to commit such notorious Idolatrie in his owne royall Court and Chapple, to the encouraging and confirming of Papists in their most grosse superstition and Idolatrie, and greiving of the Soules of all his true-hearted loyall Subjects, whose love will prove his strongest guard against all those treacherous Romish Ianizaries Ies [...]ites & Assinates, whose faith is faction, whose very religion is rebellion; whose practise the murthering of mens soules and bodies, especially of Christian Princ [...]s, as many of our Writers, and the Booke for the 5. of November, (miserablie guelded and corrupted in this very particular in the last impression, 1635. it were worth the inquiring by whom and whose authority, to discover a new n [...]st of Traytours, at leastwise to our religion, if not our King and State:) at large relate. See Mr. William Tyndall his Practise of Popish Prelates, Obedience of a Christia [...]man. Dr. Barnes his Supplication to King Henry the 8. Henry Stalbridge his exhortatiory Epistle, Dr. Iohn White his Defence of the. Way, c. 6. 9. 10. 11.

Since then there is now no ma [...]eriall sollid justifiable difference at all between the Pagans, Papists, and our Romanizing Novellers bowing to Altars, Images, Crucifixes & Lords-Tables, [Page] as the premises witnesse, needs must we now not only passe lentence against it, but abandon and abhor it, as most gro [...]e Jdolatrie; Yea as that which no doubt (among other several particulars of our late backsliding to the Church of Rome) hath been one cause See the Homilie of the Time and place of Prayer, The secōd part of the Perill of Idolatrie: The exhortation for the fast: The last great plague. of drawing downe that Plague and Pestilence, which now spreades it selfe every where among us, with these other spirituall & temporall judgements which now we languish under, and are likely to increase upon us to our utter ruine.

And have we not all cause to feare the very extremity of Gods wrath to be powred on us, of which he hath given us visible prognostickes from heaven? I shall name but one of many, upon the 23. day of February last past in Sussex and sundrie places of the Kingdome, from 8, till 9 [...] of the Clocke in the morning there was seen by many persons of good quality (who have testified it under their hands) three Sunnes n [...]are together (a thing ve [...]y rare) and at the same time a Raine-bow (such as was never seen the like but once) differing from ordinary Raine-bowes in these 7. remarkable particulars:

1. First, where as all other Raine-bowes are inIris est inflectio solis in nube. Magyrus Keckerman & others. some watry thick cloud, this was in no cloud at all ou [...] in the cleare open ayre.

2. Secondly, where as other Raine-bowes are ever in direct opposition to the Sunne, so as he that turnes his face to the bow, turnes his backe on the Sunne, this stood directly South-east in the same quarter that the Sunne the [...] was.

3. Thirdly, other Raine-bowes are commonly lower then the Sunne, and one end of them seemes almost to touch the earth; This vvas farre higher then the Sunne goes in the Sommer-solstice none being ever seen so high by many degrees.

4. Other Raine-bovves are seen only at a certaine distance, 5. or 6. miles about, and that but one vvay vvhethervvards it [Page] is reflicted; This seemed above 30. miles distance every way.

5. Fiftly, other Raine-bowes continue but a short space, and then vanish: This a full houre from 8. till 9. of the clock, as long as the 3 Sunnes continued.

Sixtly, other Raine-bovves are flit [...]ing and moue vvith [...] cloud vvherein they are: This vvas fixed, continuing in the same place a full houre.

Seventhly (vvhich is the strangest of all, principally to be considered) whereas all other Raine-bowes stand with the [...] downeward in this maner [...] this appeared all the while with the hornes upward thus [...] which makes it the more terrible; The bow as all know (and we of this Nation especially who have wonne so many battles by it) is a Military or warlike instrument; Now as long as the backe of their bow is towards the Archer and the hornes from him towards his enemie, it is a Signe of peace and safety, that he hath no intent at all to shoote, hurt, or slay him; But when once the Archer tur [...]es his bow the contrary way with the [...]tring and hornes toward himselfe, and the backe of the bow towards his enemie, then its a signe he is angrie and intends to shoote and slay him: The application is obvious, God hath a bow, (a warlike Instrument) as well as man, which Scriptures often mention: (See Ps. 7, 12. Lam. 2. 4. c. 3, 12.) This bow immediately after the flood, when he out of his infinite goodnes entred into a covenant of mercy and peace, with Noah and his posterity, placed in the cloud for a token of this Coveuant between him and the Earth: (See Gen. 9. 13. 14. 15. 16.) And becanse it was a token only of love, grace and peace, he placed it with the hornes downeward, and the backe towards Heaven, to testify and proclaime peace and mercy to the world; Now when God shall thus in a [...]unusuall miraculous maner invert this bow of his, turning the hornes of it towards Heaven and the backe upon us in such a visible and notorious fashion, that many Counties of the Kingdome at [Page] once might & did take notice of it (though few such serious notice as they should,) what can we thence in all probability conclude; But that we having so long waged warre against Heaven with our prodigious sh [...]meles manifold open sinnes, (See Ier. 3. 8. 9. Ier. 3. 3.) and so farre broken our covenant and long continued league with God m the [...] and [...] of his ordinances, he hath now a resolution to breake off his covenant of peace & of grace with us, and to denounce open warre against us from Heaven; And therefore hath bent his bow, turned the string of it towards Heaven; and the backe of it upon us, and made ready his arrowes upon the string to discharge them against the faces of us his on gracio [...]s rebels & enem [...]ies, who proceed to provoke him dayly more and more. Psal. 7. 12. Psal. 11. 2.

And hath not God himselfe (if I may so speake) made this very Comentary on this text and Prodigy? Hath he not shot abrode his (Psal. 95. 5. 6.) Arrows of the Plague and Pestilence among us, and made them in Newcastle, London and other places (where they have wounded thousands to death) even (Ier, 46. 10.) almost drunk [...] with our bloud? Yet (Isay. 5. 25. c. 9. 12. 17. 31. c. 10. 4.) for all that his anger, (this bow and arrow of his) is not turned away, but still str [...]t [...]hed aut and full bent against us: Neither can wee either Imagine or divine when the arrowes of this his pestiferous qui [...]er wilbe spent, since they fall thicker among us every day, and wee have not yet put on the armes of publike fasting, prayer, humiliation and repentance, (bu [...] rather of feasting, dancing, masking, playing, chambring, da [...]lying, and what not,) the only armour of proofe that can ward off their deadly stroke. But when God hath short out this [...]heefe of Plague Arrowes at us with this bow of his; Shall we then thinke he haith no other arrowes to let flie against us? O! I Cannot but with feare and troubling suspect the contrary.

Never was there any such Raine-bow as this seene before in any age, (for ought I can finde in storie) but one, and that [Page] vvas here in England too, pertending the heaviest woefull dayes and tidings to it, that ever it heard or saw before; For th [...] Month, time of the day, forme & continuance, it was the same with this, only differing in the day of the month and [...]pparition of two Sunnes then, whereas now there were three. Which Mr. Fox thus relates (See Acts & Monuments Edit. 1610. p 1333.) and Dr. Hackewell out of him, (See [...] for the government of the worldy l. 2.) who accounts it one of the strongest prodigies that ever he read off: ‘Upon the [...] 5. day of February An. 1555. that was seene (saith Fox) within the City of London (where some saw this last sight too) about 9. of the clocke in the fore-noone strong sights. There was seen two Sunnes both shining at once, the one a good pretty way distant from the other (as these 3. now seene were.) it the same time was also seene a Raine-bovv turned contrary, and a great deale higher then hath been a [...]customed. The common standing of the Raine-bovv is thus [...]. But this stood this [...], with the head dovvneward and the feete as it vvere upvvard. Both these sights vvere seen as vvell at West-minster, in Cheap-side, on the south-side of Paules as in very many other places, and that by a great number of honest men.’ Also certaine Aldermen went out of the Guld hall to behold the sight: What these prodigies did then protend, the subsequent story of Queen Maries blo [...]dy unhappy dayes (at large recorded in the Acts & Monument [...], and other histories of our ovvne) can vvitnes; And Mr. Fox his marginall Note annexed to this passage (strong sights seene before the comming in of King Philip & Subversion of Religion) can testify.

God forbid J should he so presumptuous as peremptorily to determine that these late Apparitions should bode us any such blacke ominous euents; The piety of our most gracious Soveraigne, his zeale and care for religion, manifested both in his ovvne private practise and in his fore-mentioned Declarations; Together vvith his most admirable clemency, prohibit [Page] me from the very thoughts of any such unluckey Divination. But were it not for this confidence and full persuasion of his Majesties incomparable goodnes, clemency, zeale and love to our Religion, for which all succeeding ages will adore his memorie; And were it not for those many godly Christians of all sorts and rankes of men, which are every where scattered up and downe among us (though many by our Bishops tyranny have beene forced to flie the Realme, & more like to follow) through the open desperate designes and practises of some swaging domine [...]ing Prelates, who doe what they list on the one hand; And the secret [...]reacheries of the Iesuites, Priests & Papists on the other hand to undermine our Religion, and ruine both it, Church, State & all else at once are such, and our backslidings toward Rome within these 4 yeares past, so great and manifold, that I should not only feare, but expect the selfesame consequents now, which then ensued. But blessed be our good God, our gracious King is safe (and for ever may he be so) and so our Religion and wee seeme in despite of all the hellish powderplots now prepared to blow up us and it at once; Which Plots being here in part discovered, and layd more fully open in some other new printed Troatises, I doubt not but his most royall Majesty and honourable Lords, (who hitherto (out of State policy and abundant clemency) have convinced all these late dangerous Innovations, the better to discover, and more justly to proceed against the plotters and fomenters of them, sufficiently detected by name in the last Parliaments remonstrance to this purpose) will now at last when the Romish Priests and Projectors are growen so open insolent and notorious, provide a speedy remedy to the eye of all good subjects, to wit, the extirpation of that generation of Vipers, which hath long been gnawing out their owne mothers bowels; The prosperity and florishing of our Religion, Church, State, the diversion of all gods inflicted & menaced judgments, and their owne eternall honour. To [Page] which blessed worke, as I have here contributed my poore [...] on deavours, so I hope all true English hearts that have [...] sparlie of loyalty in them to their Soveraigne, love to [...] Country, or zeale to the established Religion of our [...] Which in their breast, will now without more delay [...] most assistance, (it being now high time or [...]) thus to doe.

[...] no man say these things stood now upon are but triuiall, [...] they either are or make way for that which is the maine [...]. That which Chrysostome writes in a like rase, (See [...] Cor. 3.) I may truly apply to this: Hoc parum non [...] Imò vero est fere [...]tum; Ci [...]o eum neglectum sit [...] Parva itaquè nunquam despiciamus, ne in magna in [...].

It is a true saying of Pope Gregory the first, (See Maral. [...] 13.) and we have found it experimentally true in these [...] here debated. Qui modica spernit paulatim [...] [...] curare parva negligimus, inseusibiliter seducti, au [...] [...] majora perpetiamus. Esus quippe potusque ad Lu [...] [...] L [...]sus (as our playing with Popish novelties, Ceremonies and royes hath done) ad idololatriam traxit: Quia s [...]in vanitatis culpa nequaquàm cau [...]è compescitur, ab iniquitate pro [...] men [...] incauta deuoratur.

I. shall therefore desire all those who deeme these things [...]rifles, to ruminate on these two Fathers words; And diligently to consider whether they tend; Then J presume they will change their judgments.

Much more might be sayd concerning these Questions & matters here debated; Bnt this J hope will suffice for the present, I shall therefore close up all with the words of Dr. Edward Chulouer in his Sermon entitled Pauls Peregrinations, delivered at Pauls Crosse Anno 1617. London 1623. p. 316. to 329. ‘Let us now travell from Athens into England, from the world under the Law, to the world under the Gospel, and consider what it is, wherein we are to imitate [Page] these Gentiles; Concerning their Altars, and what it is vvherein we must leave and forsake them. Altars, as they are properly so taken for those on which the typicall or supposed reall Sacrifices were offred, are novv ceased and taken away. Our Saviour vvhen he vvas lifted up upon the Crosse, bad Altars to be beaten dovvne; When he rent the veile of the Temple, the Earth-quake shooke their foundation; VVhen he died, their parts were acted and vvent out. The Papists that they may scrue the Pope farther into the mistery of iniquity, vvill have him maintaine one Lesson, vvhich themselves confesse to be a note of Antichrist, and that is, that Ievvish Ceremonies are not yet ceased, at the least in matters of Sacrifices and Altars. But perhaps they had rather be beholden to the Gentiles for them. For if vve vvould beleive Cardinall Baronius, vve may see their lustrall vvater,Baron. Auval. ann. Dom. 44. and sprinkling of Scpulchres, in Iuvenall sixth Satyre, Lights in Scpulchres, in Suetonius & Octavius, Lamps lighted on Saturday, in Geuecas. 96. Epist. Distribution of Tapers amongst the people, in Macrobius his Saturnals. But more lively may vve see it in their Altars:’

‘1. First,Brush [...] de Monast. Germano, fol. 129. Virgil. in multiplying the number of them in every Church; God allowes but two Altars to the Temple, and Bruschius reckons 51. in one Church in Vlmes, taking their patterne belike from Venus Temple, of which the Poet; Ubi Templum illi centumque Sabeo thure calent arae: But God teacheth no such Arithmeticke, as to multiply Altars, because Ephraim (saith he) hath made many Altars to sinne, Hos. 8.’

‘2. Secondly, they imitate the Gentiles in dedicating their Altars to such as it is unknowne, or at the least uncertaine if ever any such were in the world, as to S. George, S. Catharine, and S. Christopher, doing no otherwise then did the Romans, who consecrated Altars, Dijs incertis, to their uncertaiue Gods, or these Athenians,’ who built them [Page] Deo ignoto, to their unknowne God. But we need not much seeke to know whom they follow in these devotions, vvhen as it is a maine Argument urged by Bellarmine, that Altars and Sacrifices were used by the Gentiles, therefore they must still be retained by Christians: I know not vvhat antiquity they pretend, nor vvhat they can finde in the Primitive Church, ‘to prove the lawfulnes of them, we denie not, but that the Fathers might tearme the Table of the Lords supper an Altar:’

‘And that first, in respect of the similitude it hath to the Altar of the Ould Testament, for that on it are placed the Sacraments of Christs body, which before was figuratively offered up by the Priest upon the Altar.’

‘Secondly, because on it vvere laid the Oblations and Offerings, which vvell disposed people vvere vvont to bestovv upon the poore, & this vve vvill grant them; But that there vvere any such Altars in use in the Primitive Church as they pretend vve absolutely deny. VVe have an High Priest (saith the Authour to the Hebrevves) vvho needeth not daily as those Priests to offer Sacrifice, nor that he should offer himselfe as often as the High Priest entreth into the Holy place, every yeare vvith the blood of others, for then must he often have suffered since the foundation of the vvorld, but novv once in the end of the vvorld, hath he appeared to put avvay sinne by that Sacrifice himselfe Chap. 9. v. 25. 28.’

‘VVell then, Altars of Stone and Metals are novNote. banished the Christian vvorld, by the decree of our Lord Christ Iesus, and herein vve must observe that Precept of our Saviour to his Disciples; Goe not into the vvay of the Gentiles in these things imitate them not; But vvhat doe vve, therefore altogether shunne Altars, & Jmages, & Temples? Jt vvas an old imputation indeed of Celsus & others, against Christians in the Primitive Church, as it is novv of the Romans against us, that vve abandon these [Page] Ceremonies, & relinquish them, to which my answer at this time shalbe no other then what Origen gave Celsus; Celsus affirmes (saith he) that we shune Altars and Images, because he takes it to be the beleife of that invisible & inexplicable Communion we maintaine; When in the meane time he perceives not, that to us the mindes of the just are for Altars & Temples; From which doubtles are sent forth these most sweet odours of Incense, vowes I meane, and Prayers from a pure Conscience: We are not therefore ambitious in mouing Altars, or framing Images, which heretofore have been the Tabernacles of Devils, and C [...]ges of uncleme Spirits; But rather embrace such living Altars, as one whom we see to burne the true fire of zeale, kindled not by vestall Virgins, but by the Spirit of God.’

‘Let any man (addes that Father) make an inquiry into those Altars which we expound, and compare them with those which Celsus (I will say which the Pope would bring in,) or the Images which are fixt in the mind of them which worship God with Phydias's or Policletus's, or whom he ever men list to select of cunning Artisicers, and he shall plainly see, that these inanimate and sencelesse Colosses shall decay and corrupt with time, whereas these living Sanctuaries shall be immortall, and continue for ever.’

‘Shall we feare (Beloved) least Altars & Images be taken away, or Churches loose somewhat of their Grace and Government.’

‘I must tell you with S. Ambrose, that neither our Prayers nor Sacrifices stand in need of such trimming, the best adorning of Sacraments, is not Tissues & Silke, or embroidered Canopies, or spangled Crucifixes, or painted Poppets, or any the like faceings, [...] our [...] their High Altars note this. Popery sets forth her Altars, more like Pageants then places which favour [Page] of Christs simplicity, but the redeeming of Captions, &c.’

‘But now what should we admire those Altars whose covering our Saviour Christ pronounced to be but untighteous Māmon, or those Cēsers whose metal S. Peter was not ashamed to confesse that he had none [...] Crie not therefore, Templum Domini, &c. The Temple of the Lord, &c. as did sometimes the Iewes, Ier. 7. Hee is the Temple of the Lord, in whom true faith dwelleth, who is clothed with Iustice as with the vaile of the Tabernacle, in whom not Temperance alone, or Abstinence sing their parts, but in whom the whole set of vertues make a compleat Quire; Wouldest thou therefore like the Gentiles build an Altar, and yet not as did these Athenians to the unknowne God? VVhy, see matter and stuffe prepared to thine hand, the Prophets and Apostles for the foundation, Christ himselfe for the chiefe Corner-stone:’

‘Wouldest thou lay it over with pure & refined metall? VVhy, see the word of God, it is like Gold 7. times purified in the fire.’

‘VVouldst have a Beast to slay? Mortify and kill thy beastly affections, which otherwise would kill thee.’

‘VVantest thou a knife to kill them; Take the Sword of Preaching not into thine hand, but into thy heart, that is, it which is sharp [...]r then a two-edged sword, & cutteth to the dividing and separating of soule and Spirit.’

‘Are all these things prepared, and lackest thou yet fire to consume them? VVhy zeale must be that fire, without which all these will profit thee nothing.’

‘O beloved! if these were the Sacrifices of the Romanists, or these the Altars of Papisme, I vvould change my speech, and most heartily request you to joyne hands with them, and let the seamelesse coate of Christ to suffer rupture and division no more between us.’

[Page] ‘No longer should thy blessed name (sweet Iesus) beare reproach among the uncircumcised infidels for our seperation, but if their Altars be but the Popes Exchequers, and the Priests but like the Publicanes, which sit there at the receit of custome; Goe out of Babylon, let us treate no longer with her upon Articles of agreement.’

‘What Erasmus saith of the Altars of our time, the same verdictAd Gulcel. Absasem Apol [...] S. Bernard gives of the Altars of his time, by the hight of such sumptuous and wonderfull vanities (saith he) men are more incited to offer then to adore. Thus riches are swallowed up by riches, thus mony drawes in mony, because I know not by what meanes (but so it is) where men see most, there are they most willing to give.’

‘On Altars therefore is presented the beautifull portracture of some Saint, and it is thought so much the more holy, by how much the more beautifull. Men runne to kisse it, they are invited to enrich it, and more are astonished at things curious, then inclined to adore things religious; O vanity of vanities, and yet not greater vanity then madnes, the Church abounds in the Walls, and wants in her poore; She cloathes her stones with gold, and leaves her Sonne naked, to the cold, the maintenance of the poore serve to satisfie the eyes of the rich, the curious find matter to delight them, the distressed find no bread to sustaine them.’

‘But are these the devotions which Rome so vaunteth of? Well might S. Austin (in Psalm. 43. 49.) then wish those of his time to forbeare Sacrificing & Altars, if this be all the fruit of them.’

‘Alas! he shewes himselfe farre from alowing such impostures, (saith he) If thou hast a fat Bull, reserve him not for the Altar, as if Iewish or Gentilish Sacrifices were in use, but kill him for the poore, though they cannot drinke the bloud of Goates, yet they cā eate the flesh of Bulls, and he which said unto thee. If I hunger, I will not tell it thee, [Page] will then tell thee I was hungry, and thou gavest me to eate.’

‘But what Altar then would he have us to erect to God? What Sacrifices, thinkes he, ascend best pleasing in his sight? Why, he turnes us to the Psalmist. Offer unto the Lord, the Sacrifice of praise, an humble and a contrite heart shalt thou not dispise.’

‘So then wouldest thou build an Altar? VVhy, the loftiest Altar thou canst build, is a lowly heart: VVouldest thou have something to offer, see an oblation passing the bloud of Goates and Calves, and Sacrifices of praise and thanksgiving.’

‘VVell might we heare, least God should have required something without us, something in the house that the M [...]thes had corrupted, something in the Garner, which the Mice or vermine had consumed; Something in the Field, which the Fox or Wolfe had devoured; But he sends us to our selves, and to our immodest Closet, which none but God can unlocke, (saith Austin) thine Altar is thy conscience, offer thereon the Sacrifice of praise.’

‘We are secure, we goe not into Arabia for Frank incense, neither doe we rip up the bowels of the earth for Stories to beautifie our Altars, If Paul could find an Altar abroad; Know. Christians have it at home, within their owne breasts.’

If all these Authorities be not sufficient, take but one more for all, past all exception fresh in memory; To wit, the testimony of the reverend learned Prelate D. Thomas Morton Bishop of Durham in his Iustitution of the Sacrament set forth by publike Authority and approbation Anne 1631. and since [...] Anne 1635. with enlargements. Where L. 6. c. 3. S [...]ct. 8. p. 416. 417. and c. 5. Sect. 15. p. 463. (if the latter be his Addition) where thus he writes: If furthermore wee speak of the Altar you will have it to be rather on earth below, and to that end you object that Scripture Heb. 13. 10. VVe have an Altar [Page] ‘(saith the Apostle) whereof they have no right to eate, that serve at the Tabernacle; This some of you greedily catch at, for proofe of a proper Sacrifice in the Masse, (See the Rhemists in their Annot. upon the place, & Mr. Breerly in his Booke of the Liturgie, Tract. 3. Sect. 3. Sub. 4.) and are presently repulsed by your Aquinas, expounding the place to signify either his Altar upon the Crosse, or else his body, as his Altar in Heaven; Mentioned Apocal, 8. and called the golden Altar. Aquinas, istud Altare vel est Crux Christi [...]’

‘If we our selves should tell you, how some one affirmeth, that this Altar, spoken of by [...] the Apostle [...] is the body of Christ himselfe in Heaven [...] upon which and by which all Christians are to [...] often up their Spirituall Sacrifice of Faith Devotion, Thankfulness Hope and Charity; You would presently answer, that this one cea [...]ainely is some Lutheran or Calvinist [...] the words are so contradictory to your R [...]mish Gatbe not with standing you may find all this in the Antididagma of the Divines of [...]. Antididagm: [...] de Miss [...], Sacrificie Post [...] (Habemus Altare) Heb. 13. Et Apoe. 8. (Aure [...]m Altare) in que & per quod omnes Christiani universa Sacrifitia fid [...]i devotionis, gratiarum actionis, Spei, & Charitatis De [...] Patri debent offerre. Atque it a sit ut Christus sit Altare, Sacerdos, & Sacrificium. August. [...] de [...]’

‘Besides your Argument drawne from the word Altar, in this Scripture is so feeble and lame a Souldier, that your Cardinall was content to leave it behind him, because many Catholikes (saith he) interpret it otherwise.’ Bella [...] Quia non desunt [...], qui interpretantur [...] vel de Cruce, vel de Christo ipso, [...] L. 1 [...] de Missa. c. 14.

[Page] ‘And indeed, who is of so shallow a braine, as not to discerne notorious conconscionablenesse of your disputers, who confessing that the Apostles in their times did Abstain frō the words Sacrifice, Priest & Altar, doe notwithstāding alledge the word, Altar, in the text to the Hebrews, for proofe of a proper Altar in the Masse. Will you be contented to permit the decision of this point to the judgement of your Jesuite [...]stius.’ Estius Comment. in 13. ad Hebr. (Habemus Altare) Thomas Altare his interpretatur C [...]u [...]m Christs, [...]l i [...]sum Christum, de quo edere, inquit, est fructum passionis percipere, & ipsi tanquam Capiti incorporari. Crucem Christi pr [...]prie vocari Altare nulla dubitatio est. Vnde Ecelesia [...]cat A [...]am, Cru [...]is Arbitror Expositionem Thoma magis esse Germanam, quam innuit Apostolus cum paulo post dicit (Iesum extra p [...]rtam passum esse) ire in ara Crucis obiatum; Vt taceam, quod toties in hae Epistola, atqu [...] ex institute per Antithes [...]m comparat Sacerdotem ministrantem Tabernacul [...], cum Christe [...] ipsum offerente Cruoem Sane cum nullam facere voluerit mentie [...]m Sacrific [...] incruenti nonae legis, non multum verisimile est, eum [...] aliud agentem, velut ex abrupto noluisse de Sacrifici [...] incru [...] Sermonem jungere; Sed potius cruenti in Cruce oblate memoriam ex antedictis remeare hu [...] pertines quod Corpus Christ in Cruce oblatum, Panis vocatur, fide manducandus. Vt Ioh. 6 P [...]nis quem [...]g [...] dabe.

‘Hee adhereth to the Jnterpretation of Aquinas, which is that here by Altar is meant the Crosse of Christs sufferings Which hee collecteth out of the text of the Apostle, wher [...] he saith of the Oblation of Christs Passion, that it was with out the gate, and observeth, for confirmation-sake, that th [...] Apostle often, of purpose, opposeth the Sacrifice of Chri [...] upon the Crosse to the bloody Sacrifice of the Old Testa [...]ment, so farre as never to make mention of the Sacrific [...] of the New Testrment, So hee, what is, if this be not ou [...] Protestantiall profession, concerning this word Altar, t [...] prove it to be taken improperly for the Altar of Christ [...] [Page] Crosse; And not for your pretended proper Altar of the Masse.’

‘But we are cited to consult with the auncient Fathers be it so, if then we shall demaund where our High-Priest Christ Iesus is, to whom a man in fasting must repaire; Orig [...]n resolveth us, saying: He is not to be sought here on Earth at all, but in Heaven. Origen Iejunans debes adire’ Pontificem tnum Christum qui vtiqu [...] non in terris quaerendus est, sed in Coelis. Et per ipsum debes offerre Hestiam Deo. In Levit. c. 16. Hom. 10.

‘If a Bishop be so utterly hindred by persecution, that he cannot partake of any Sacramentall Altar on Earth, Gregory Nazianzen will fortifie him, as he did himselfe, saying: I have another Altar in Heaven, whereof these Altars are but Signes; A better Altar to be beholden with the eyes of my mind, there will J offer up my Oblations;’ Gregor Nazianzen. Si ab his Altaribus me arcebunt, ut aliud habeo, cujus figurae sunt ea, quae nec oculis [...]ernimus, super quod nec ascia, neo manus aseenda [...], nec ullum Artificum instrumentum auditum est, sed mentis totum hec opus est buic quae per contemplationem estabo, in hec gratum immolabe Sacrificium, Oblationes & Holocausta, tanto praestantiora, quanio veri [...]as ambrā Orat. 28. p. 484.

‘As great a difference (doubtlesse) as between Signes and things, &c. For your better apprehension of this truth, if you will be pleased to observe that Christ in the time of the first Institution and Celebration of this Sacrament, propounded it, in the place where he with his Disciples, gave it unto them, to be Eaten and Drunken; Then tell us where it was ever knowne, that any Altar was ordained for Eating and Drinking? In Gods Booke we finde Levit. 9. that the Priests themselves were not permitted to eate their Oblation on, but besides the Altar. Neither may you thinke it any Derogation to this Sacrament, that the place whereon it is Celebrated, is not called an Altar of the Lord, [Page] seeing the Spirit of God, by his Apostle hath dignified it with as equivalent Attributes; For the Apostle, as he called this Sacred Banquet purposely, The Supper of the Lord, & the vessel prepared for the Liquid: The Cup of the Lord; So did he name the place whereon it was set: The Table of the Lord, and the contemners thereof, Guilty of the Body and Bloud of the Lord; And thereupon did denounce the vengeance & Plague, which fell upon prophane Communicants, the judgement of the Lord and all these in one Chapter. 1. Cor. 11.’

‘Thus this learned Bishop point-blanke against Pocklington, Shelford, Reeve & the Colier, who in the point of Altars, and wresting of Hebr. 13. 10. to materiall Altars’ or Lords-Tables, are more Popish then the very Iesuites and Papists themselves, who as the Bishop here proves, disclaime this most grosse sottish interpretation of the text: I wonder therefore of the strong impudencie of those two Apostates, Bray & Baker, (very zealous Puritans, and eager men heretofore against Altars, Images, bowing to Altars or the name of Jesus, Images, Sacrifices, Sabbathbreaking, &c. but now are hote against them) since Bishops Chaplaines, as eager against them, when they were Lecturers, who dare license such Popish trash, in direct opposition to Bishop Iewell, yea Bishop Morton printed but one yeare before, by publike license; And more I marvell at the carelesnes of their two great Lord Prelates, who permit them thus to doe without controll.

But perchance their Bishops may here be pardoned, because they are so wholly taken up with the world and wordly affaires, belonging not to their functions, that they have no time at all to thinke of God, Religion, or any part of their Episcopall function, & so suffer their Chaplaines to doe what they please; Who deserve a Tiburne-Tippet in stead of a Deanery or Bishopricke (which they gape after) for their [Page] paines, in licensing such Romish Pamphlets, at these in publike affront, not only to the Articles, Homilies, most eminent writers, and establish [...]d Doctrine of our Church, but even of his Majesties most religious Declarations both before the 39. Articles, and after the last Parliaments dissolution, and the eternall infamie & scandall of our Church, which they cannot expiare with their lives.

Well, how ever they brave it out for the present, a time of reckoning I hope will come ere long, to ease our Church of such viperous Apostates, the mildest tearme, that charity itselfe (if regulated by truth) can give them for their treacherie in setting not only their licenses but names also to such Bookes as these; which act plainly manifests, that having so lōg maintained the Arminian Doctrine of the Apostasie of the Saints, that themselves are both turned Apostates, to make good their Doctrine by practise and example.

But of this enough. Only let me conclude of them & the new English Priests & Altar-Patrons in the words of old Gildas, who thus Caracterizeth them:De Excidio & Conquest. Brit. Rerum Brit: Script. p. 134. 135. Sacerdotes habet Britania, sed insipientes; quam plurimos Ministros, sed impudentes; Clericos, sed raptores subditos: Pastores, ut dicuntur, sed occisioni animarum lupos paratos; (quippe non commoda plebi providentes sed proprij plenitudinem vontris quaetentes:) Ecclesiae domus habentes, sed turpis lucri gratia eas adeuntes; rar [...] sacrificantes, & nunquam puro corde inter ALTARIA stantes: Praecepta Christi spernentes, & suas libidines rebus omnibus implere curantes: Sedem Petri Apostoli immundis pedibus usurpantes, sed merito cupiditatis in Iudae traditoris pestilentem Cathedram decidentes: Veritatem pro inimico odientes, ac mendatijs ac si charissimis fratribus faventes: Iustos innopes immanes quasi angues torvis vultibus consicantes, & sceleratos divites absque velo verecundiae respectu sicut coelestos Angelos venerantes, &c.

[Page] ‘Cuius [...] CARBONE IGNITO DE ALTARI forcipe Cher [...] advc [...]o [...]abia, & Isai [...], inundata su [...]?’

Notes

d

Nat. Hist. l. 7. c. 2. Herodotus: l. 2.

↵

e

Balaeus, Cent. 9. c. 97.

↵

Which will serve for an answer to Dr. Alexander Read Parson of Fifield in Essex, his late idle Visitation Sermon, (newly printed 1636.) upon this very Text. Throughout which be makes his owne private fantasie, the sole rule of Decency, without one word of Scripture to backe them. A Note vpon 1. Cor. 14. 40. Let all things be done decently and in Order. Tending to search out the truth in this Question:
Whether it be Lavvfull for Church-Covernours to Command indifferent decent things in the administration of Gods Worship? VVritten by a judicious divine and pertinent to the matters debated in the Quench-Coale.

ALL (I conceive) that this place houldeth forth touching the point of Decency and Order, may be summed up in these particulars.

1. First, that the whole Church and every member thereof are to performe all the duties of Gods worship in a decent & orderly maner.

2. Secondly, what the Church and Members thereof are to doe in this kind; That the Church-Governours may and ough to see it done.

[Page] Thirdly, that it being the duty of Church-Governours to see that all things in the Cougregation be done decently & orderly; It is therefore their part in eminent measure to be able to discerne and judge what is decent and undecent, what is orderly & disorderly.

Now, when I say, it is their part, I meane, it is their duty; Their place and authority requireth it, not that they alwayes have a power and Spirit of discerning to judge a right in this case; For, it seemeth, the High-Priest with the rest of his Brethren and Prophets, yea and David himselfe, all of them thought it decent to bring backe the Arke of the Lord upon a New-Cart, which afterward David himselfe saw and confessed it, was not done after due order, 1. Chron. 15. 13. From whence it appeareth (since they also are subject to errours in this kind) that it will not be safe for them to judge and declare the decency of things by no better a rule then their owne wisdome, judgement & pleasure; But even they also as well as the people must be guided by such rules as the Holy Ghost directeth us unto in this case, which are the holy and infallible Scriptures, and with Scripture, Nature and Civill-Customes; Yea and I willingly also admit the lawfull Custome of the Church or Congregation in which a man liveth: For to judge of Decency by all these Rules we have warrant in Scripture, as 1. Cor. 14. 34. 1. Cor. 11. 14. & 16.

And indeed, they who are to approve themselves in all their proceedings, (as2. Cor 4. 2. When Peter and Paul commauded us to obey our Superiours they commanded to obey the Bishops in the Doctrine of Christ, not in their owne. Tyndals Answer to Mr. Mores first Booke, p. 286. Paul dia) and as all Church-Masters ought to doe, to every Mans conscience in the sight of God, ought to be seriously guided by these patterns.

It is not fitt for them (I say) to give for the ground of their proceedings, their owne wisdome and pleasure, but it be hooves them to justifie their doings therein frō such rules, as every good Conscience may see approveable, 2. Cor. 1. 12. 13.

[Page] Fourthly & lastly, this place in hand houldeth-foarth also farther this truth, that whatsoever thing the Church seeth by those former rules to be indifferent and decent, or which Church-Governours shall by these rules declare so to be, those things may and ought lawfully to be done.

For farther clearing whereof, and the better describing of the power of Church-Governours in these matters; It may be observed that of decent things lawfull to be done in Gods Church, some are; Indifferent and decent; As to preach in a Gowne or Cloake, whereof the one is no more necessary or expedient then the other. ‘But now they are become Laudable Ceremonies, whereas before they were but Ceremonies alone. Now are they become necessary rites godly Institutions, seemly ordinances, when as afore they had no such names. Iohn Bales Image of both Churches on Apoc. 13. f. 108.’

1. 2. Decent and Expedient; As to abide in single life, or to enter into marriage; Of which though marriage in time of persecution be indifferent, yet single life is more expedient, to prevent the troubles of the Flesh, 1. Cor. 7.

3. Necessarie and decent, either allwayes; As a Woman to keepe silence in the Church: Or at least Hic & Nunc, in some places and at some times, so as the neglect thereof would be uncomely and unexpedient, by light of

1. Nature.

2. Scripture.

3. Custome.

As, a1. Cor. 11. 5. to 11. Woman to be unvailed in the Congregation in Easterne Countries, so, to abstaine from bloud, whilst the eating of it was offensive to the Iewes.

[Page] Now, for such things as are necessary and [...], Church-Governours have power to give order and commandement concerning them. As did the Sinod at Ierusalem touching those things, which they called Necessary, to wit, Necessary during the time of the offence of the Jewes. VVhich was necessary to be avoyded: Acts. 15. 28. Of such things as are decent and expedient, Church-Governours also have power [...] declare the Decency and Expediency of them, yea and to advise and perswade the practise of them; But not to give an Order or Law to bind the people thereunto farther then themselves shall find it expedient and decent for themselves.

Thus in point of abiding in Single-life, in time of the Churches Distresse, the Apostle gives his advise and judgement: 1. Cor. 7. 25. 40. Yea and perswaded to it, for avoyding trouble in the flesh, Vers. 26. & 28. but would not bind them to it, neither in point of Conscience nor of outward practise [...], as having no command for it from the Lord, V. 25. In which respect he calleth such a commandement (if he had given it) a Snare, V. 35.

And herein the power of the Church-Governours falleth short of the authority of Civill Magistrates, who may in civill-matters make binding Lawes for any thing expedient, for publike-weale, which subjects are readily to submit [...], 1. Pet. 2. 13.

ButSee Dr. Barnes his Discourse, that Mens constitutions bin [...] not the consciēce: p. 297. to 301. Church-Governours have not the like power in matters Ecclesiasticall, to make binding Lawes for any thing expedient in the Churches behoofe, unlesse Necessity be joyned with expediency.

Objection.

Against this it may be objected, Paul had power to commaund Philemon that which was convenient; Therefore he might make a Law commanding the Church some expedient decent things.

[Page]Answer.

It followes not; For first, its one thing to give a Commaundement for once, another thing to make a Law to bind One alwayes to doe the like.

Secondly, it is one thing to commaund a particular person, who may owe himselfe to a Church-Governour, as Philemon did to Paul: Another thing to commaund, yea to give a standing commaund and binding Law to a whole Church, to whom he professeth himselfe a Servant or Minister, as 2. Cor. 4. 5. over whom he hath no authority, but1. Cor. 4. 1. 2. 2. Cor. 1. 14. Simile. Stewardly or Economically, to witt, when he speakes in his Lords or Masters name, not in his owne. As the Steward in a family hath not power over his Masters Spouse, but when he speakes or shewes his Masters commaund or directions, not his owne.

But,Note this of such things as are only Indifferent & Decent, I doe not find in Scripture that ever Church-Governours did lawfully advise & perswade them; Much lesse charge and commaund them. And that this place in hand, 1. Cor. 14. 40. doth not give them any such power (though it be much urged to this end) may appeare from these reasons.

First, the place speaketh not of Indifferent Decent things, but of Necessary-Decent things, the neglect whereof was undecent, and disorderly, by the light of Nature, Scripture and Custome. ‘As1 Cor. 11. to 17. c. 14. 2. to 38. for Men to weare long-haire, women to,, be bare-headed, and for women to speake in the Congregation, as also for men to speake many of them at once.’

Secondly, the words of this place run not thus, Let all decent things be done; Or let all things judged or declared by the Church-Governours to be decent be done, but thus, Let all things, to witt, all Ecclesiasticall matters; As all the Ordinances of God that are done in the Church, all the duties of Gods worship; Whether Praying, Prophesying, Psalmes or Sacraments, or the like, be done decently & orderly, in orderly and decent māner:

[Page] But whether in that decent maner, which Church-Governours doe appoint, or in some other, that the Apostle limitteth not, but only requireth that all be done d [...]cently, which if it be done, his rule here prescribed is observed and followed.

3. Thirdly, the same may appeare out of this place by this argument.

If this place of the Apostle did give power and authority to Church-Governours to commaund indifferent decent things, then he that should transgresse the commaundement of the Church therein, should also transgresse the commaundement of the Apostle: As, looke what Order or Acts of Iustice any civill Governour doth by vertue of the Commission of the King, He that violateth such Acts, or trangresseth such Orders, transgresseth also against the Commaundement and Commission of the King.

But, it appeareth to be otherwise in this case, (See D. Barnes, That mens Constitutions binde not the Conscience, p. 297. to 300.) as for instance.

If the Church-Governour cōmand a Minister to preach alwayes in a Gowne (it being indifferent & decent so to doe) he that shall now and then preach in a cloake, transgresseth the commaund of the Church; But not of the Apostle: For he that preacheth in a cloake, preacheth also decently, or else whereto serveth Tertullians whole Booke, de Pallio.

Now, if so be it be done decently, then it is all that the rule of the Apostle requireth in this point.

But, because this point is of great consequence both for Church-Governours and others to be truely informed in, give me leave to cleare the same from some other arguments; To witt, that it is not in the power of Church-Governours to commaund indifferent decent things in the worship of God by Order of Law. (Prelates and Cleargy-men may be right well assured, that God never gave unto them authority to make and establish so many Ceremonies and Traditions [Page] which be contrary to the liberty of the Gosple, and are blockes in Christen mens wayes, that they can neither know nor observe the same his Gosple in liberty of conscience, nor so attaine a ready way to Heaven. Iohn Paru [...]y his Articles. Fox Acts & Monuments, p. 50 [...].)

First then, that which exceedes the bounds of Apostolicall authority and straightneth the bounds of Christian Liberty, that is not in the power of any Church-Governour to commaund.

But to commaund indifferent decent things, by order of Law, exceedeth the bounds of Apostolicall authority, and straightneth the bounds of Christian Liberty. Ergo, &c. The former of these, to witt, that to commaund indifferent decent things exceedeth the bounds of Apostolicall authority, appeareth from the Commission graunted to the Apostles, which was the largest Commission that ever Christ gave to any Church-Governours,This was the Argumēt of Ioannes de Wesalia, Abb: Uspergē sis, Paraleip [...]mena, p. 419, to prove. Quod Prae lati non habent autoritatem instituendi leges. Math. 28. 20. Where our Saviour giveth them Commission, to teach all Nations to observe all things whatsoever Christ had commaunded them.

Now, all things whatsoever he hath commaunded them are Necessary, not indifferent for the people to observe: If therefore the Apostles over & above the Commaundements of Christ, which are necessary, should teach the people to observe indifferent things also, which Christ hath not commaunded, they shall exceed the bounds of their Commission, 1. Cor. 14. 37. 1. Cor. 7. 6. 10.

OBJECTION.

It will be in vaine to object, that our Saviour here speaketh only of matters of Doctrine and Faith, not of Government and Order:Answer. unlesse it could be proved, that our Saviour else-where did enlarge this Commission, and gave them more illimited power in matters of Government and Order or Indifferency: Which for ought I can s [...]e no man [Page] goes about to doe, unlesse it be from this place of the Cori, which hath been already cleared (as I hope) from any such meaning.

As for the second or latter part of the Assumption, that to commaund Indifferēt Decent things straightneth the bound of Christian Liberty, is of itselfe evident. For, whereas (for Example,) a single man or woman are at Liberty to marry where they will, 1. Cor. 7. 39. If the Apostle had bound them from marriage by any commaund of his, though they had received that Guift of Continencie, yet he had then straightned and deprived them of their Liberty in that particular, 1. Tim. 4. 3. 4. Col. 2. 20. 21.

OBJECTION.

It is wont to be excepted against them, that Christian Liberty stands not in the freedome of outward Actions, but in the freedome of Conscience.

As long therefore as there is no Doctrinall necessity put upon the Conscience to limit the lawfulnes of the use of outward things, Christian Liberty is preserved, though the use and practise of outward things be limitted.

ANSWER.

Whereto I answer; The Apostle in this case leaveth the people of God at Liberty, not only in point of Conscience for lawfulnes to marry; But even in outwardSee 1. Cor. 9. 4. 5. 6. 1. Tim. 4. 3. [...]. ‘Actions and practise. Let him doe (saith he) what he will, he sinneth not, let him be marryed, Vers. 36.’ As who should say, the Conscience being free from sinne in it, J will put no tye on the outward practise to restraine it.

2. Argument.

The second Reason may be this; They who are not to [Page] judge or censure another in differences about circumstantiall things or matters of Indifferency, they (surely) make a binding Law, that all men shalbe of one mind or of one practise in such things. But the former is true, from the rule of the Holy-Ghost, binding all Christians, even the Apostles as well as others, Rom. 14. 3. Let not him that eateth despise him that eateth not, and let not him that eateth not judge him that eateth, for God hath received him. Ergo, &c.

OBJECTION.

But if it be sayd here, that this place speaketh only of private Christians, not of Church-Governours.

Answer.

I answer; The place speaketh of Christians private and publike,See Niceph. Cal. Eccles. Hist. l. 12. c 33 34. 35. Socrates Eccles. Hist. l. 5. c 21. 22. l 7. c. 28. 35. seeing it reserveth and referreth the judgment of our Brethren in such like things, not to publike persons, but only to Christ, Ver. 4. 10.

Third Argument.

The third Argument or reason is this: They who did accommodate themselves in the use of Indifferent things according to the judgement and practise of all Christians wheresoever they came, they (surely) did not make Lawes and bind Christians to accommodate themselves to their judgements and practise in the use of things Indifferent: But the Apostles of Christ (and the Christians too in the primitive Churches) did accommodate themselves in the use of Indifferent things according to the judgement and practise of all Christians wheresoever they came; As appeareth from the See Acts 21 23 24 26 27. Eusebius Eccles. Hist. l. 5. c. 21. to 25 in the English trā slation. Apostles Example 1. Cor. 9. 10. 21. 22. 23. ‘To the Jewes (saith he) J became a Iew, &c. Ergo, &c.’

[Page]OBJECTION.

But, here it may be objected, though the Apostles rather chose to use their Liberty and their lenity then their authority in these indifferent things, wheresoever they came; Yet if they had pleased, they might have used their Apostolicall authority in binding all Churches to their judgements and practise in such things.

Answer. 1.

Hereunto I answer, first, that doubtles if they had received any such authority, they would in some placē or other, and at one time or other have claimed it and practised it; For, a sword never used rusteth in the scabbard; And, Frustra est potentia quae nunquam venit in actum. It is a true Axiome, and pertinent to that we speake off.

2. Secondly, I say, that the Apostle himselfe doth clear the point, when he confesseth he did thus accommodate himselfe even to the weaknesses of Christians,Note this. least he should abuse his authority in the Gospell, 1. Cor. 9. 18. 19. 20. O that such Governours as plead so their Succession to the Apostles, and doe challenge in sundrie passages of government Apostolicall authority, would also be pleased to study and emulate an Apostolicall Spirit!

Fourth Argument.

Let a 4. Argument be this, That if the Synod of the Apostles and Presbiters and Brethren of Ierusalem did reach their authority no farther thē to lay upon the Disciples necks the yoake & burthen of Necessary things, & that only during the time while they continued Necessary; ‘ThenSee 1. Cor 7. 5. to 40. Col. 2. 19. 20. 1. Tim. 4. 3. 4. Mar. 7. 7. 8. 9. Matth. 15. 9. Gal. 1. 10. 11. 12. may not any Succeding Synod reach their authority to lay upon [Page] the Church Commaundements and Canons of Indifferent things;’ For, this Synod at Ierusalem was and ought to be the patterne and president of all Succeeding Synods; For, Primum in vnoquoque genere est mensura reliqu [...]rum.

And our Saviour teacheth us to refute abetrations from Primitive patterns with this, (Matth. 19. 8.) Non sic fuit ab initio. From the beginning it was not so: But the Synod at Ierusalem reached their authority no farther then to lay Commaundements upon the Disciples only touching Necessary things, Acts 15. 28. Necessary (I say) either in themselves (as abstaining from Fornication;) or at least in respect of present offence, as abstaining from blood, &c.

And let me conclude this Argument taken from the Apostle Paul his intercourse with the Apostle Peter, about a matter of this kind: If the Apostle Peter was to be blamed for compelling the Gentiles by his example to observe Indifferent things or Ceremonies of the Iewes; Then other Church-Governours wilbe as much blame-worthy for compelling Christians by Law & by grevious cēsures, to obserue the Ceremonies now in questiō, though they were Indifferēt. But, the Apostle Paul tells us, that Peter was to be blamed in this case, Gala. 2. 11. 14. Ergo, &c.

OBJECTION.

Now, if any except thereat (as some are wont to doe in this case) and say, that Peter was therefore blamed, because the Ceremonies to which he compelled the Gentiles were not urged as things Indifferent, but as Necessary to Iustification and Saluation.

ANSWER.

I answer; This is but a meere evasion, and will stand them [Page] in no stead; For, it is certaine, Peter did not account them as necessary, he knew the contrary, nor did he so use them himselfe, nor so compell others to them; But, knowing his Liberty for him (a Iew) to use them among the Iewes, he used them when the Jewes came downe from Ierusalem, out of a tender care to prevent their offence.

OBJECT.

But, you will urge againe, and say: The false Teachers did urge them as necessary.

ANSWER.

I answer; What then? So did the Christian Iewes at Ierusalem, yet Paul himselfe used them there, Acts. 21. 23. 24. 26. 27. notwithstanding the corrupt opinion of worship and Necessity which they put upon them, as much as ever did the false Teachers in Galatia.

OBIECTION.

Why then (will you say) did Paul blame that in Peter, which he practised himselfe?

Answer.

He had indeed blamed Peter for that which he practised himselfe, if he had therefore blamed him for practising such Ceremonies, because they were urged by others with a corrupt opinion of Necessity and worship.

QVERE.

What was then the difference that made the practise of [Page] Paul lawfull in using the Ceremonies at Ierusalem, and the practise of Peter unlawfull in using the same Ceremonies at Antioch?

ANSWER.

J answer. The difference was this: Though that corrupt opinion of the necessity of the Ceremonies prevailed alike in both places; Yet the Ceremonies themselves had not the like warrant in both places. In Ierusalem they were knowne to have been the Commandements of God, and were not yet knowne to the Christian Iewes to have been abrogated, and therefore at Jerusalem they had warrant from God to use them, to avoyd the offence of the weake Iew there; But at Antioch and in all other Churches of the Gentiles they were, (at best) but things Indifferent, as having never been commaunded of God there; Whence it was, that Peter saw his Liberty to forbeare them there at his first comming.

QVERE.

What was then the Sinne of Peter in resuming the practises of the Ceremonies there?

ANSWER.

His Sinne was double. First, the abuse of his authority in the Church, for that unawares by his Example he compelled the Gentiles to the use of such Ceremonies, as himselfe saw Liberty to forbeare amongst them; And which having never been commaunded by God to them, he had no power to impose on them. His other sinne was, the dissembling or concealing of his Christian Liberty which he should then (then) have stood upon, when he saw the false teachers urge these Ceremonies upon the Gentiles as well as upon the Iewes, to the prejudice of their Christian Liberty.

[Page] When things that are indifferent are commaunded to be done of necessity (as now all our Prelates Ceremonies are) then are not the same to be obeyed, because the same destroyeth our freedome in Christ. Dr. Barnes saith: Mens Constitutions binde not the Conscience. p. 300.

The Summe of all this will lead us by the hand one step farther, namely; If it be a sinne in Church-Governours to commaund (especially upon strict penalty) Indifferent decent things; It wilbe a sinne also in Ministers, and in private Christians to subscribe Ex animo, and to yeeld obedience by Cōformity to such commaunds, although the Ceremonies were as good (indeed) as they were pretēded (which I believe they are not) Indifferent-Decent-Things. For, doth not such voluntarily Subscription and Conforming to them build up our Church-Governours, yea and with them (that which is most to be taken to heart of us, our Soveraigne civill Governours also in the confidence, that such commaundements are as well lawfully given by them, as received and obeyed, yea confirmed and allowed by us?

Now, to build up or edify a Brother to sinne is properly to offend a Brother; For the proper Definition of an offence is, that which edifieth a Brother unto Sinne, as the originall word expresseth it, 1. Cor. 8. 10. and so to sinne against a Brother, is to wound his Conscience; Yea, and as much as in us lyeth, to cause him to perish for whom Christ died; Which is no better then Spirituall Murther of his Soule.

Now, if thus to edifie any Brother to Sinne be so heynous an offence, how much more heynous an offence is it, to edifie our Governours to the giving & urging of such commaundements, yea and to the sharpe Censuring of all others, as refractory and factious persons, who choose rather to undergoe the losse of the greatest Comforts they enjoy i [...] this World, then to wound the Consciences either of them selves or of their Governours.

It is true, by forbearing obedience to those commaundements [Page] we offend the Spirits of our Governours, and make them to be (though causelesly) offended with us; But by yeelding obedience to these things we should offend their Consciences in edifying them to sinne, and provoke the Lord to be offended with them. Better they be offended with us, without fault, then through our fault God to be offended with them and us.

It is not for Christians; Much lesse for Ministers, to redeeme outward peac [...] and Liberty at so de [...]re a price as the hazard of the blood of so many precious Soules, especially of our Governours in highest place and Authority.

What then shall we thinke of thoseOur Prelates ought to be our Servants as the Apostles were to teach us Christs Doctrine, and not Lords over us to oppresse us with their owne. Peter called it tempting of the Holy Ghost, Acts 15. to lade the Heathen with ought above that w [...]ch necessity and Brotherly Love requireth, and Paul rebuketh the Corinthians and Galath [...]ās for their over-much obedience, warneth all men to stand fast and not to suffer themselves to be brought into bondage. Tyndal Answer to Mores, 1. Booke, [...]. 285. 286. Lordly Dominering Prelates, who not only take upon them to enforce both Ministers and people to the observation and practise of the Ceremonies prescribed in the Booke of Common-Prayer, further then the Sta [...]u [...]e of 1. Eliz. c. 2. and the Law authorizeth them; But likewise by their New-printed Vsi [...]ation Oathes and Artic [...]es, presume (like so many P [...]pes and Parliaments) contrary to the Law of God, the* Statutes of the Realme, and their owne 13. Canon (even of their owne heads alone, (without the Kings Authority or Licence under his great Seale) to impose new Popish Rites and Ceremonies of their owne devising,b (is standing up at Gloria Patri, the Gospell and Nicene Creto; Bowing at the name of Iesus, Praying toward the East, Bowing to Altars and Commu [...]on-Tables, and the lik [...], of which there is not one sillable in Scripture, or B [...]ke of [Page] Common-Prayer itselfe, and so are directly prohibited by the Statute of 1. Eliz. c. 2. which prohibites the use of any other Rites or Ceremonies then those expressed in the Booke of Common-Prayer, under severe penalties, I doe believe stedfustly and faithfully, that you Bishops are ten times worse then the Great Turke. For he regardeth no more but rule and Dominion in this world, and you are not therewith content, but you will also rule mens consciences, yea and oppresse Christ and his holy Word. Dr. Barnes, p. 284. to enforce them on Ministers and people against their consciences, by Excommunications, Suspentions, deprivations, imprisonments, threats and such like open violence?

Certainly, we must needs conclude them to be meere d Antichristian tyrants, not the meeke Disciples of our Lord Iesus Christ, who never tooke such authority and State upon them, thus to tyrannize it over mens consciences, bodies & estates in things indifferent, much lesse in things unlawfull, as many of the Ceremonies and Jnjunctions are; Against which all godly Ministers and people ought solemly to protest, and to goe one boldly in their Ministry and Christian dutie, in despite of all their threats, imprisonments, their suspentions and Excommunications to the contrary, which in truth are meere nullities, not only by Gods Law, but by the f Lawes and Statutes of the Realme, since our Bishops have no Lords Patents or Commission under the broade Seale Authorizing them to exercise any Ecclesiasticall Iurisdiction or Censures, or to keepe any Visitations & Consistori [...]s; And since all their proceedings, suspentions, excommunications, are made in their owne names, under their owne Seales, not his Majesties, as they ought by Law to be. Wherefore Exposition on the Prophet Abdias, the last page of all. Let us all now stand fast in the liberty wherewith Christ (yea and the Lawes of our Realme too) haue made us free, and not be againe intangled in the Prelates yeokes of bondage, formerly grievous, but now intollerable.

[Page] I shall close up all with Bishop Pillingtons words. It is not meet that God should be King, and the Pope and Prelates to make Lawes for him to rule by: But God rules by his owne Lawes.

Gregorius Magnus Pastoralium, l. 3. c. 5.

Aliter admonendi sunt subditi, & aliter Praelati. Illos, ne s [...]bjectio conterat; Jllos, ne locus superior extollat: Illi ne minus quae rubentur jmpleant; Illi, ne plus justo jubeant, quae compleantur. Illi ut humiliter subjaceant; Illi quoque ut temperanter praesint.

Marsilius Pat: D [...]fensoris Paris: Pars 2. c. 28.

Talium Decretalium ordinatores praeter licentiam fidelis Legislatoris aut Principis, ad ipsorum quoque observationem quenquam inducentes verbis su [...]reptilijs, quasi cogentes, comminando simplicibus eorum transgressoribus damnationem aeternam, aut blasphemias, five anathemata, vel alias maledictiones inferentes in quenquam verbo vel scripto, corporaliter sunt extremo puniendi supplicio, tanquam Conspiratores, & Civilis Schismatis concitatores. Est enim gravissima species CRIMINIS LAE SAE MAJESTATIS, quoniam IN PRINCIPATUM DIRECTE COMMITTITUR; Ad ejus etiam supremi pluralitatem, & consequēter per necessitatem ad solutionem cuiuslibet Politiae perducens.

I should be glad to see this adjudged for Orthodox Law, as it is, and executed on our audacious Innovators, convicted of High treason by it.

FINIS.

Notes

*

25 H. 8. c. 19 21. 1 Eliz. c. 2. 13. Eliz. c. 12.

↵

b

See B [...]shop Wrens Visitation-Articles.

↵

d

Acts 4. 1. ta 13. c. 5. 17. to 42. Fox Acts and Monuments 1610. pag. 415. 416. 417. 418. 428. 434. 435. 438. 552. 562. 567. 598.

↵

e

126. H. 8. c. 1. 37. H. 8. c. 17. 1. E [...]. 6. c. 2. 1. Eliz. c. 1. 5. Eliz. c. 1. 8. Eliz. c. 1.

↵

f

Gal. 5. 1.

↵

A POSTSCRIPT.

[Page]

[Page]

CHristian Reader, since the finishing of this Treatise a memorable Story hath fallen out in the Tovvne of Colchester, in the County of Essex, vvorthy publike knovvledge, vvhich I shall here relate.

One Thomas Nuceman Parson of the Parish Church of S. Runwald in Colchester caused the Communion-Table in his Church to be removed and rayled in Altarwise; Which done he enjoynes all the Communicants to come up to the new rayle, and there to kneel downe and receive the Sacrament, refusing to administer the Communion to any but such who came up to the rayle, though present in the Chauncell and ready to receive it in the accustomed place and maner, and commaunding the Church-Warden to present them to D. Aylot (the Arch-Bishop of Canterbury his Surrogate, for that Towne during his Metropoliticall Visitation) [Page] for not receiving, when as they should have presented him for not giving them the Communion, when as they there profered to receive it, after their auncient maner. One Mr. Burroes of that Parish being thrice put by the Sacrament, for not comming up to this new rayle, and yet presented for not receiving, thereupon prefers a Bill of Inditement upon the Statute of 1. Eliz. c. 2. against Nu [...]oman for this Innovation at Colchesters Sessions: Which Inditement being ill drawen, and most of the grand Iury Nucomans friends, an Ignoramus was retained thereon, and Dulman the Clerke that drew it, might have well been added thereto.

This Inditement only exhibited so troubled Nucoman and Dr. Aylot, that the next Court-day Mr. Burroes is excommunicated for not appearing in Court, though he made his personall apparance, and there continued till the Court was risen, as he could prove by 20 witnesses, and the Dr and Register both confessed as much, (such strange justice and vexatious oppression now raignes in these spitefull, I should say spirituall Courts.)

The next Lords day, Nucoman publisheth the Excommunication in the Church, and then sends the Church-wardens to Mr. Burroes there present to commaund him to depart the Church: VVho comming to him accordingly; He told them, that the Excommunication certainly was forged by Nucoman his enemie, that there was none granted against him in the Court, for he was present all the while; And how ever, it came not out in the Kings name, under the Kings Seale, and by an authority derived immediately from the King by speciall Letters Patents, as it ought by Law to doe, and the expresse provision of the Statutes of 1. Ed. 6. c. 2. 1. Eliz. c. 1. 8. Eliz. c. 1. and therefore it was voyde in Law, neither would nor could he in poynt of loyally to his Majesty obey it, being not made by his authority. Whereupon the Church-wardens left him.

[Page] Nucoman hereupon bids them carry him out of the Church; The Church-wardens refuse to doe it. Then he chargeth the Constables to doe it: Who c [...]ming to Mr. Burro [...]s; he told them, that he was not excommunicated, that they had nothing to doe in the Church, neither was it any part of their office but the Church-wardens to remove him, and therefore bid them to doe no more then they could justify by Law, else they should smart for it. Upon this they left him.

Nucoman hereupon puts off his Surplesse, closeth his Booke and g [...]eth out of the Church, the people follow him by degrees.

Mr. Burroes sits still till about 11. of the clocke when the Clerke came to shut the dores.

The next day there was a great stirre about this busines, Nucoman would have this a disturbance against the Statute of 1. Mari [...]e. c. 3. Mr. Burroes said, that he was the disturber and the Dr, for publishing and granting such an illegate excommunication and giving over divine service without cause, and that he was not to goe out by Law if the excommunication had been legall, but ought to have been carried out by the Church-wardens, and so was no disturber. Much adoe there was about it.

Mr. Burroes to cleare the busines goes to the Register and Dr. to know whether he was excommunicated or no, and for what cause.

At first they denyed he was excommunicated, neither would they believe that Nucoman had published any excommunication against him: Which when he made appeare, they then told him he was excommunicated indeed by the Court: He demaunded for what cause? They answered for not appearing: He replied he was present all the while in Court, and that they both knew to be true; And is this, said he, your justice to excommunicate men for not appeapearing, when they are all the while in Court?

[Page] To which Dr. Aylot answered, [...] Sir, you are an audatious fellow indeed, you will indite your Minister for Innovations, we will take you downe in time, and teach you how to indite Ministers, I will excommunicate you [...] all the Parishes round about and throughout England, and see who dares absolue you, for Inhibition I am sure you can have none.

VVill you so Mr. Dr. said he, I thought your power had not been so large as to reach over all England, nor your presumption and insolency so great as to excommunicate his Majesties subjects thus against Law, for inditing these that breake both his Majesties Lawes and Declarations; If you abuse me thus as you say, you will, I will not only goe to Church notwithstanding your excommunication, but likewise bring you into the Star-chamber for abusing me in this maner.

Well theThis Dr. is an high Commissioner, and when any man opposeth his extortions or Innovations presently he hath a dormant warrant and Pursevant to arrest and vex the parties [...] With which course he hath so vexed & abused the Country and his Majesties authority, that hanging is to good for him; The like have other Commissioners done. Dr. proceeds, excommunicates him upon no grounds in other Parish-Churches, threatens him with the High Commission, only for inditing Nucoman for abusing him as before, and bringing in Innovations. And doth not such a rejected wilfull oppressing unjust Ecclesiasticall Iudge deserve to be trussed up for such proceedings? WereHis 5. Sermon before King Edward, fol. 64. Bishop Latymer now alive, and should heare such a story of an Ecclesiasticall Iudge, (and most of them are of the same Litter,) he would not sticke to say before the King himselfe; J would wish that of such a Iudge in England now we might have the skin hanged up. It were a goodly signe, the signe of the Iudges skinne. And certainly till the skins of some of these Spirituall Devill-Iudges be fleyde off, and their neckes graced with a Tiburne-tippet for their extortions and strange [Page] oppressions of his Majesties people, in a way of justice, the people shall never live in quiet, but the Wolves will bite and devour them.

Mr. Burroes, notwithstanding all this malice, proceeds in his resolution as well as the Dr. on the 2. of October last, being the Lords-day, he goes to his owne Parish-Church, without any absolution, whereupon Nucoman gives over service and departs, and all the people after him; Then he goes to another Church where he was excommunicated; And after that to a third, they all doe the like and leave the Church.

On Monday the 3. of October, being the Sessions-day for the Towne, he prefers a new Inditement against Nucoman for his Innovations, the Mayor and Recorder persuade him to desist, he refuseth to doe it; Then they wish him to put it off till next Sessions, because it was a new case. He answered, the case was plaine, and that he must by the Statute indite him this Sessions or not at all. Then they fall to perswade the Iury, not to finde the Inditement; The Iury being stout honest men, notwithstanding finde it, Billa vera, this Innovation of Nucoman being a notorious affront both against the Statute and his Majesties late Declarations; They desire them to change their verdict; The honest men refuse to doe it: Thereupon the Sessions is presently adiourned for 10. dayes.

Nuoman posts to the Arch-bishop of Canterbury, to acuaint him with these proceedings, and to crave his direction what shalbe done.

Upon his retorne he brings downe a Pursevant and Proces with him to arrest Mr. Burroes only for prosecuting him in the Kings behalfe, enters his house, and first by pollicy, after that by power seekes to apprehend him, sets the whole Towne in an uproare, gets the Sessions adiourned 9. weekes longer to the end that he may escape the punishment of the Statute, and remove the Inditemeut thence into the Kings [Page] Bench for delay. Thus are the Kings good Subjects abused by a packe of Iewde companions, and the High Commission made the Instrument, not only of oppressing his Majesties best subjects, but of patronizing knaues and offenders in their open contempts against his Majesties Lawes and Declarations, the chiefe use it now serves for. Master Burroes threatens them all with the Star-chamber, for a conspiracie, and denying him and the Kings Iustice; And so the matter yet hangs in suspence.

This case is like to be a president for all England to follow; And if all people where Communion-Tables are turned into Altars, or rayled in Altarwise, or they inforced in a new maner to come up to the rayle to receive; will preferre the like Inditements against their Ministers (yea and Bishops too, the chiefe Agents in these Novelties, upon the second clause of the Statute of 1. Eliz. c. 2.) whereupon they are to be imprisoned 6. whole monthes, without bayle or mainprise, upon the first Conviction and Inditement, and to forfaite one whole yeares profits of all their Ecclesiasticall livings & promotiōs; And for the second, to be imprisoned and deprived of all their livings ipso facto; for the third to forfait all their goods, and be for ever made uncapable of any Ecclesiasticall living or preferments; Our busy Romish Innovatours will shrinke in their bornes, & we shalbe no more troubled with Altars, rayling in Lords-Tables, or ascending up to them to receive. For their ease & encouragement, in which good work, I shall here se [...]t downe the Coppy of his Inditement, which the Iury hath formed, against Nucoman, the Minister, as a president worthy generall imitation in all places where is need.

‘Iuratores pro Domino Rege praesentant, quod cum in Statuto Parliamenti Dominae Elizabethae nuper Angliae Reginae tenti apud Westm [...] in Com: Midd: Anno regni sui primo inactitatum & ordinatum inter alla existit, quod si aliquis Persons, Vicarius sive alius Minister culuscunque [Page] generis qui cantare vel pronunciare debet communē praecatlonem mentional: in libro c [...]i titulus, Liber communis praecationis, ac administrationis [...] Sacramētorum, ac aliorum vituum & Ceremoniarum Ecclesiae Anglicanae, in praedicto Statuto specificatus, de vel post festum nativitatis S. Johannis Baptistae, Sessionem dicti Parliamenti tunc proximè sequentis, uti recusaret dictis communibus praecationibus, sive administrare Sacramenta in tali Cathedrali vel Parochiali Ecclesia suis alijs locis in quibus eadem administrare assuesere deberet, talibus ord ne & forma quemadmodum in dicto libro specificantur editaque existunt, vel praefracte aut obstinate persistens in eodem uteretur ullo; alio ritu, Ceremonia Ordine, Forma, sive modo celebrationis, Cenae Dominicae aperte vel privatim, sive Matutinis, vel, Vespertinis, administratione Sacramentorum, vel alijs apertis precibus, quā in dicto libro cōmemoratur & prescribitur vel predicaret, declarent aut loqueretur quicquam in dero, gationem sive depravationē dicti libri vel alicuius rei inde cōtētae, vel alicuius inde partis, ac legitimè cōvictus erit inde secundum huius Regnileges per veredictionem duodecim hominum, aut per propriam confessionem, vel per insignem criminis evidentiam perdet ac fòristaciet dictae Dominae Reginae haeredibus & Successoribus suis pro prim [...] offensu profic [...]um omnium suorum spiritualium beneficiorum sive promotionum provenientium vel emergentium per bonum annum integrum proxime, post huiusmodi convictionem; Ac etiam quod persona sic convicta carceri manciparetur per spacium sex mensium sine vadimenio vel manucaptione. Qu [...]dam tamen Thomas Nucomanus Parsona Parochialis Ecclesiae Sancti Runwaldi infra Colcecestriam in Comitatu Essex Clericus qui debet administrare Srcramenta in dicta Ecclesia modo Ritu & forma prout specificatur & statuitur in dicto libro 14. die Aprilis, Anno Regni Domini nostri Caroli, Dei gratia Angliae, Scotiae, F [...]anciae & Hiberniae Regis, fidei defensoris, &c. duodecimo, [Page] vi & armis, de sua Schismatica & factiosa dispositione, & Innovationis ambitu recusabat administrare Sacramentum Cenae Dominicae in dicta Ecclesia, modo Ritu & forma sicut in dicto libro commemoratur & prescribitur, ac etiam ad tunc & [...] praeftacte & obstinate in eodem persistens aperte [...] alijs Ritibus, Ceremonijs, ordine, forma, ac modo C [...]lebrandae Cenae Dominicae, quam in dicto libro specificatur & prescribitur, videlicet, in non collecando vel collocari faciendo mensam Dominicam tempore administratiouis praedicti Sacramenti in corpore dictae Ecclesiae sive Cancellae vel Chori eiusdem quò a communicatibus dictae Parochialis Ecclesiae magis convenienter audiretur i [...] sua precatione ac administratione, ac etiam ijdem Communicantes majori numero secum communicarent; Nec non in cogendo Communicantes & Parochianos dictae Ecclesia novo ac inusitato modo & forma ad novam repagulam circa mensam Dominicam & dictae Ecclesiae nuperime collocatam ascendere, ibidenque Cenam Dominicam flexis genibus procumbe [...]es alternatim recipere, recusandeque administrare dictum Sacramentum Communicantibus & Parochialibus dictae Ecclesiae, ad dictam repagulam non ascendentibus, idque loco uitato eiusdem Ecclesiae idem accipere paratis & efflagitantibus contra ordinem, ritum ac formam in dicto libro edit: & specificat: & consuetudinem Ecclesiae Anglicanae hactenus usitatam & approbatam, ac etiam contra formam dicti Statuti, & pacem Domini Regis nunc, necnon in gravem contumatiam & Contemptum Declarationum dicti Domini Regis nuper editatorum, & in magnam perturbationem, inquietationem & distractionem Subditorum dicti Domini Regis, & perniciocissimum exemplum allorum Scbismaticorum ac Innovatorum, & suscitationem plurimarum Schismatum, lituum, contentionum & seditionum inter Ligies dicti Domini Regis.’

FINIS.

[Page]

Information about this book

Title statement

A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England.

Prynne, William, 1600-1669.

Edition statement

1637

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-01 (EEBO-TCP Phase 1).

ID [DLPS]

A10197

ID [STC]

STC 20474

ID [STC]

ESTC S101532

ID [EEBO-CITATION]

99837341

ID [PROQUEST]

99837341

ID [VID]

1659

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Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A10197)

Transcribed from: (Early English Books Online ; image set 1659)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1001:12)

Source

— A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England., Prynne, William, 1600-1669..

Extent

78, [2], 358, [2] p.

Printed [at the Richt Right press],. [Amsterdam] :: in the yeare 1637.. (A well-wisher to the truth of God, and the Church of England = William Prynne.) (A reply to "Five pious and learned discourses" by Robert (not Richard) Shelford, "The communion book catechisme expounded, according to Gods holy word, and the established doctrine of the Church" by Edmund Reeve, "Altare Christianum" by John Pocklington, and "A coale from the altar" by Peter Heylyn.) (Identification of printer from STC.) (Cf. Folger catalogue, which gives signatures: a-k⁴ A-2Y⁴.) (The text proper begins new pagination and register.) (Variant: with two final errata leaves.) (Reproduction of the original in the British Library.)

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