A Man that hath but an indifferent insight into the poysonsome humours of head-strong Schis­matick's, and such as are daily infected by them, may easily discerne, that their affectation of paritie ends not in persons; but is trans­ferred even to places also: whereupon it comes to passe, that they doe as sleightly esteeme of Churches, as of common and ordinary pla­ces; and of things sacred, as of things pro­phane. But they may bee ashamed (if any shame at all be left them) thus to revive and foster the condemned heresie of Aērius on the one side, and of the Eustasians on the other side. For whilst they stand thus affected, they [Page 2]doe equally give life and nourishment to the dead spirits of each of those forenamed he­reticks.

And first concerning their Paritie which they would have among men of the Church, how dissonant it is to Orthodox doctrine, Epiphanius and Saint Austin, in particular, besides the generall streame of other Fathers, have sufficiently declared: Insomuch, that if even S. Hierome himselfe in any of his wri­tings seemeth to say any thing which may bee thought not to jumpe directly, with what the other Fathers, and Scriptures have taught con­cerning this; it is truly and modestly imputed to him, by that learnedSaravia de divers. Mini­ster. gradibus. Saravia, as a pri­vate opinion, wherein hee favoured too much, that which was condemned in him already mentioned; I meane Aērius. Now may a man but appeale from S. Hierom in one place, to S. Hierom in another place: for writing contra Luciferianos, hee affirmeth plainly, that the Church of God consisteth of many degrees, the highest whereof he makes to rest in the Bi­shops: and they,Ignatius Epist. ad Smyrn. Diony fius ec­cles. Hier. c. 5. as S. Ignatius (the disciple of S. Iohn and Dionysius, (the scholer of S. Paul) have declared, are terminated in Christ imme­diately. In a word; as the 70 disciples were inferiour to the Apostles; so bee ordinarie Priests now to the Bishops: for as they succeed the Apostles; so doe inferiour Priests the 70 disciples. Which if it had beene crosse to [Page 3]divine institution, neither would S. Paul have created Timothie and Titus Bishops; the one of Ephesus, the other of Crete: nor would the spirit of God but have cryed out against it, when those seven Churches of Asia were sharply taxed for their faults: For certaine it is, that albeit they were governed by Bishops, yet is there nothing spoken against either their admitting, or retaining of such a government. Nay let me adde, that Philip preached, and baptized, and converted Samaria; but had not the power to ordaine them Pastours: and therefore Peter and Iohn are sent to impose hands, and give the holy Ghost; as in the eighth chapter of the Acts of the Apostles may be read at large.

And secondly, concerning Gods house, that it should not be differenced from another place, was (a long while since) the prophane opinion of the Eustasian hereticks, and of the Messalians after them. But, that the streame of this filthy wickednesse might be the better stopped, this we know,This Coun­cell was in the yeare of our Lord 324. that about 1313 years since, at Gangra, a towne in Paphlagonia, there was a Councell held; wherein this heretick was confuted, and hee, with the rest of his opi­nion, accursed. The Fathers of which Coun­cell, in their subscription after their Canons, among other things, have these words; Wee honour (say they) the houses of God, and as­semblies which are in them, as holy and profi­table.

And afterwards, in the daies of Charles the great, there was aViz. Canon 38. To which our 18 Canon well agreeth, and both to that of S. Paul in 1 Cor. 11. Canon made in the Coun­cell of Towrs, wherein the people were requi­red to behave themselves reverently in Chur­ches. And in the next Canon of the said Councell (as also in the Councell of Mentz, which was celebrated in the same yeare) no Iudgement seats might be allowed to be either in Churches or their porches. And in the 48 Canon of that at Mentz, there was order ta­ken, that no wanton songs might bee sung neere unto a Church:Canon 52: Nor might any one (ex­cept a Bishop or worthy Priest, or a religious faithfull Laick) bee buried in a Church. The like things were done at the Councell of Arles: so also in the Councell of Starburg, Canon 17. which was 86 yeares after it.

Long before which times of Charles, the Emperour Iustinian, Evag lib. 4. cap. 17. about the yeare of our Lord GodSee Calvi­ius in Chron. 534. would not receive into his Treasurie the vessels of gold which Titus took out of the Temple, when it was destroyed; but sent them to the Christian Bishops of Ierusa­lem, there to bee disposed of, as they them­selves thought meete. There was a Councell afterwards, viz. the third Councell of Bracara Helvic. & Alsted. in Cro­no [...]. about the yeare of our Lord 675. which tooke order also concerning holy vessels: for, in the second Canon of the said Councell, it was decreed; that Vessels dedicated to God, should not be abused, nor applyed to secular and humane uses.

Neither is it but to be admired, how zea­lous the Emperour Constantinus Magnus was:Euseb. de vita Const. libr. 4. cap. 56. Et So­crat. lib. 1. cap. 14. for, being about to make warre with the Persians; hee caused a Tabernacle or moving Temple to be made to carry with him, that thereby he might alwayes have a holy place, and house for his God, sanctified and prepared for religious worship. Nor may this seeme strange: for as the Iewes had a moving house for their God, sutable to their owne condition whilst they lived in their Tents: So he, being to goe from home, provided a Tabernacle to doe his worship in; whereas, at other times, he had standing Temples, or Churches, and these built (even for their forme of fabrick) in some sort imitable to their fixed Temple at Ie­rusalem. For the primitive Christians were such followers of Antiquitie, rather then in­cliners unto noveltie, that they built their Churches with such distinction of Courts and places (although not for the same uses) as Sa­lomon did his Temple. For as the Iewes had their Atrium exterius, their Atrium interius, San­ctum, and Sanctum Sanctorum; so had the first Christians their Locus Poenitentium, Auditori­um, presbyterium and Sacrarium.

Nay, to goe a little higher;Euseb. lib. 6. cap. 33. when the Empe­rour Philip favoured the Christians, and would have gladly joyned with them, hee might not bee permitted suddenly, untill hee had first stood in Loco poenitentium, because [Page 6]in many things hee was still faultie.

Nay, higher yet: for in the dayes of S. Paul, when the Corinthians had prophaned the Church which was at Corinth, they were re­prehended for it.1 Cor. 11.21, 22. Shall I praise you in this (saith the Apostle) I praise you not.

Howbeit things are now growne to such a passe, that if God bee not served slovenly, wee are judged to be guiltie of superstition, or Ido­latrie. Or, if wee respect the Church as the house of God, and will not suffer it to be pro­phaned, nor come into it but with feare and reverence; then wee are all for Poperie, and I cannot tell what.L. Archbish. of Canterb. speech in Star-Cham. Iune 14. 1637. But I pray God (saith our chiefe and reverend Prelate) that the time come not upon this Kingdome, in which it will be found, that no one thing hath advanced, or ushered in Poperie so fast, as the grosse ab­surdities even in the worship of God, which these men, and their like, maintaine both in o­pinion and practise. And certainely, this is a feare which stands upon too good a ground: Slight it not therefore; but rather esteeme that to bee a religious care, which earnestly desires a timely prevention. For as another (once also a maine pillar of Gods Church a­mong us) hath discovered, there is nothing which doth more retaine many in recusancie, then want of due reverence in the house of God,Bish. Andr. in a Sermon up­on Philip. 2.10. and at his holy worship. I am privie (saith he) there is no one thing doth more [Page 7]alien those, that of a simple mind refuse the Church, then this; that they see so unseemly behaviour, so small reverence shewed this way. But sure, the ApostleSee the 1 Cor. 14.25. telleth us, our cariage there should be such, so decent, as if a stranger, or unbeleever should come into our assemblies, the very reverence hee seeth there should make him fall downe and say, Verely God is among us; to see us so respectively beare ourselves, in the manner of our worship. And therefore thoughHee was an Ambassadour in the begin­ning of King James his raigne for K. Henry 4. of France. See the Confe­rence at Hampton Court. pag. 38. Marquesse Rosney spoke home and fully, in regard of what hee saw at the Court and Canterbury (viz. That if the re­formed Churches in France had kept the same or­ders among them that wee have, hee was assured there would have beene in that Countrie many thousand Protestants at that time more then there were.) Yet had he come into our ordinary pa­rish Churches, hee would have surely said, There is much wanting in that reverent beha­viour which is required of devout worship­pers, and more Protestants might bee in England, if all places were alike ordered. Give mee leave therefore to insist upon five things concerning our assemblies, or worship­ping of God in his house: and one more to be regarded at all times else; aswell when there is no Assemblie, as when there is.

The five be these. First, that at the time of publick worship, wee be not Late commers. Secondly, that we be not Ill Enterers. Thirdly, [Page 8]that our deportment, at the time of our being there, be reverent. Fourthly, that our depar­ture be not till all be ended. And then, last of all, that it be such as becommeth those who are going to their owne houses from the house of God.

1 I shall take them in order. The first con­cernes our late comming, which is an ill dis­ease, and a sore evill; for they that bee back­ward in their service to God, are a great way behind in the way to heaven; and to preferre their owne fancies before godly orders, is to decline the steps of pious leaders. And of this they are guiltie, who be dull in their approach to the house of God.Psal. 87.2. For, as the Lord loveth the gates of Sion, more then all the dwellings of Iacob; so the Children of God delight to bee there, as knowing that then they are come before him, in a more speciall manner, then when they were at home in their owne houses. Yea, and as they doe desire the heaven that is above: So also to be one with those in the hea­ven beneath. For that the Congregations of the Church militant, is a kind of heaven upon earth, is more then manifest: and S. Iohn (I doe beleeve) hath an eye thereunto, in that sacred booke of the Revelation. Thus it was with David: Psal. 42.2. My soule (saith he) is athirst for God; yea, even for the living God: Oh when shall I come and appeare before the presence of God. And in a­nother Psalme; I was glad when they said unto [Page 9]me, Let us goe into the house of the Lord. Psal. 122.1: And in the Prophet Esay, it is foretold as a token of the flourishing estate of Christs Church, that many people shall say,Esay 2.3. O come, Let us goe up to the mountaine of the Lord, to the house of the God of Iacob. And in the Proverbs there is a bles­sing promised to them who seeke wisdome early: Pro. 8.17 [...]. as also to those who watch daily at her gates, and waite at the Posts of her doores. And in the Acts, the good Christians were altogether with one accord in one place. Acts 2.1. [...] Acts 4.2 [...]. The neglect whereof is no signe of true zeale, but a motive rather to stirre up the coactive power of Governours to compell them to come in, when they are called, that Gods house may be filled. It was so in the Parable, and must be so also in every particular Congregation. I find it therefore ordered in the antient Church of Christ, that they which came not in the beginning should be subject to censure, as well as those who were absent, or as they who departed away be­fore all was ended. To which purpose the au­thoritie of Cassian, and forty seventh Canon of the Councell of Agatha is fitly alledged.

But besides that sloth, which a slight regard of Gods house begets in many (as well Se­ctaries, as other carelesse Christians) what doe I also heare? Nothing more, then that our prayers are common; And what of that? They are but as they ought; The Church of God would never order that they should bee [Page 10]other.Chrysost. Hom. 18. in 2 Cor. cap. 8. Our prayers (saith Chrysostome) are common; for all say the same prayer. The reason whereof is given by certaine Councels, Ne forte aliquid contra fidem, vel per ignoran­tiam, vel per minus studium sit compositum; Lest perchance something might bee done through ignorance or earelesnesse, which might be con­trary to the faith; as is expressed in the twelfth Canon of the Milevitan Councell, in the yeare of our Lord 402. At which Councell S. Au­stin was present: For among others that sub­scribed, there was Aurelius Bishop of Carthage, and Augustine Bishop of Hippo. Five yeares be­fore which, the third Councell of Carthage wasViz. in the [...]eare 397. celebrated; (there also was Augustine:) and in the 23 Canon thereof, it was decreed, that not any prayers should bee used in the Congregations, but such as had beene former­ly approved.See Math. 6.7.8.9. & Math. 23.14. Neither is all this but agreeable to our Saviours meaning; who (because hee delighted not in vaine bablings) taught his Disciples to make use, both of a short and set forme? And also how unfitting it ever was, to give way to private fancies in a publike as­semblie, S. Paul declareth; For when yee come together, how is it (saith hee) that every one hath a Psalme,1 Cor. 14.26. hath a doctrine, hath a tongue, hath a revelation? Let all things bee done to edifying: Long before which times, it was the counsell of Solomon, Eccles. 5.2. Let thy words bee few: for God regardeth not our prayers according to [Page 11]their length; but according to their strength and pithinesse. And indeed to have short formes, and often ejaculations, shewes the ea­gernesse of the spirit, and is to be truly instant in prayer; to aske, to seeke, to knock.

Dare any therefore be so bold, as to vilifie the short and pithy prayers of the Church, and thereupon perswade the simple that they have just cause to bee rardie commers? Dare they affirme that they are but shreds and pieces, and not worthy the name of prayers; and that in the Letanie is a kind of conjuring? Prophane wretches as they are, to bee thus disordered: They might easily perceive, if they were not blind, that the Church goes piously to worke, according to the rule of Gods holy word: and may be no more blamed, no not for her Lord have mercy on us, Christ have mercy on us, Lord have mercy on us, and the like short ea­ger requests; no more (I say) then our Saviour blamed the good woman of Canaan, devout Bartimeus, or told us that the humble Publican displeased God, when hee said no more but,See Math. 15.22.15. Mark, 10.48. Luke 18.13. God be mercifull to me a sinner: An admonition yet (I hope) may come in time. Let these people therefore take heed, that God wipe not out their names out of the Booke of life; for scorning that Booke which containes the ser­vices of the living God: in which I know no­thing contrary to his holy Word. Nay, rather this I know, that it well agreeth to the holy [Page 12]Scriptures; and in the substance, forme, and order thereof, to the formes of the ancient Church; containing things, not only of excel­lent use, but of absolute necessitie. For (that I may the better invite thee) let mee plead the cause a little further. Dost thou desire to con­fesse thy sinnes? there's a forme of exquisite confession. Or dost thou desire to bee absol­ved? there's an order how the Priest shall ab­solve the truly penitent and faithfull soule. Or dost thou desire to praise thy God? there's an heavenly Te Deum for such a purpose? or dost thou desire to make an open confession of that faith which the orthodox Christians ever held? there be the three Creeds; namely, that of the Apostles, Athanasius, and the Niceene Creed: the two last of which are received of the Church, not as new, but as expositions of the first. Their foundation is in Scripture, and are Regula fidei, even as the Decalogue is Regu­la vitae. Or dost thou desire to pray as thy Savi­our teacheth? there's the Pater noster, Doctor Boyse in his Post. A prayer which excells all other in many respects; as be­ing the Gospels epitome, compiled by wis­dome it selfe: so large for matter, so short for phrase, so sweet for order, as that it deserveth worthily to have the First and Most place in all our Liturgie. The first, saith Tertullian, as guide to the rest. The most, saith that learned Hooker, as a necessary complement to supplie whatsoever is wanting in the rest: This being [Page 13] tanquam sal, as a kind of Salt to season all and every part of the divine service?Idem ibid. In which regard (saith our English Postiller) we use it often, as at the end of the Letanie, at the end of Baptisme, at the end of the Communion, and at the end of other sacred actions. Or a­gaine, dost thou desire to give publike thanks (as a good Christian ought to doe) for publike benefits, or to bee eased from generall calami­ties, or to bee secured from common evils? why there, in that booke, be formes and pat­ternes for such a purpose, yea, for the asking of those things which bee requisite and necessary as well for the bodie as the soule.

And will none of these things move thee to come betimes to Gods house? I doubt thy sanctitie, and suspect thy soundnesse. The place is holy, the service holy: And therefore let there bee so much holinesse in thee, as may bring thee cheerefully, early and devoutly to this holy place; and there make thee to be one with the rest in that holy businesse, which well beseemes a holy Christian. For this is certaine, that our holinesse towards God concernes us one way, in that wee are men, and another way, in that wee are joyned as parts to that vi­sible mysticall body, which is his Church. As men we are at our owne choyce, both for time, and place, and forme, according to the exi­gence of our owne occasions in private. But as we be the members of a publike body, the [Page 14]service which is to be done of us, must of ne­cessitie be publike; And so consequently bee performed by us on holy dayes, and in holy places. And thus I have done with the first thing; which is, that wee be not late com­mers.

2 The second concernes our Reverence in en­tring: which, how it ought (of right) to bee performed, by degrees shall be declared.

In the Scriptures you know that wee reade of Moses and Aaron, that they did their reve­rence at the very doore of the Tabernacle, Numb. 20.6. And, take heed to thy foot when thou entrest into the house of God, is the wise mans counsell in Eccles. 5.1. Hee forewarnes thee, that hee might fore-arme thee. And good reason that his counsell should bee regarded; otherwise the heart that thou bringest with thee, is no better then cor fatui, a fooles heart: enough to make a man be guiltie of evill, when hee should bee doing of good. It is not suffi­cient to say, that although such outward wor­ship was requisite under the Law; yet not now required. For before Iudaisme began, Iacob acknowledged Bethel, Gen. 28. the house of God, to bee a place of feare and reverence. Hee did no sooner perceive that it was an house of God, but hee presently began to bee perplexed, for feare he had not behaved himselfe so in it, as of right he knew hee ought to doe in all such pla­ces. And albeit our Saviour said to the wo­man [Page 15]of Samaria in the fourth chapter of S. Iohn, that the time was then at hand, that God should not be worshipped either at Hierusalem, or at mount Garazim; but that the true wor­shippers should worship the Father in spirit and in truth; yet did hee not say any thing for the abolishing of publike Places, purposely consecrated and set apart for publike worship. What then? I answer, that hee did declare the cessation of worship to be now at hand, both according to the custome of the Iewes worship­ping at Ierusalem, and of the Samaritans wor­shipping upon the aforesaid Mountaine. For all such shadowes, types, and figures, as poin­ted to the Messiah, must cease, the body being come. And in that regard hee useth the word Spirit by way of opposition: or as it is set a­gainst that commandement, which [in Heb. 7.16.] is called carnall. And so also for the word truth; he speaketh of it, not as wee set it against a lie, but as wee take it in respect of the outward ceremonies of the Law, which did only shadow that which Christ performed in very deed: as even the Geneva note observeth. Or if that of Spirit and truth bee further ur­ged, the better to colour mens want of reve­rence in the house of God; it is againe answe­red, that when outward or corporall worship, proceedeth from spirituall devotion, and is applied thereunto, it is then a Spirituall wor­ship; because, by this rule, it is joyned to that, [Page 16]which ought to bee the chiefe and principall mover in all our postures.2.2. q. 84. art. 1. Ad primum. And so saith Aqui­nas, Quod etiam adoratio corporalis in spiritu fit, in quantum ex spirituali devotione procedit, & adeam orainatur. And indeed, so long as man hath a body as well as a soule, how shall hee manifest his inward feare and reverence, but by his outward devotion? or shall the soule be subject, and the body free? 'Tis nothing so, hee that made both requireth (as the Apostle tels us) that we glorifie him in both. And so, outward reverence, as well as inward feare, doth necessarily belong to every Christian. The true worshippers therfore should remem­ber to addresse themselves with dread and hor­ror, and enter with preparation as unto God; prostrating,Eae quae exte­rius aguntur, signa sunt in­terioris reve­rentiae. Aquin. sum. 2.2. q. 84. art. 1. or bowing downe their bodies; not only in token of their, both inward, and outward humiliation; but also in regard of the reverence which they owe to God, into whose house, and before whose presence, they are now entred. And indeed it is an humble soule, that is both ready and willing to shew and afford due reverence: whereas the proud and haughty will rather kick against the pricks, and (Haman-like) expect, that all should bow the knee to them, but they to none; no not willingly to him, who is the Lord almightie. But is it not written of Salomon, 1 Kings 2.19. that when Bathsheba came unto him, notwithstanding in dignitie shee was his inferiour, and then a peti­tioner [Page 17]to him, that he arose from his throne, and bowed himselfe unto her? Much more ought wee, that are worse then nothing, to shew all humilitie and reverence, when wee come be­fore the presence of God. It is also written in the Gospell, that our Saviour would not have his Disciples enter into a mans house without salutation. And shall wee not thinke it to be a part of religious manners to doe as much when wee come into the house of God? when wee doe it, it is a kind of dutifull saluta­tion of the divine Majestie. And therefore as wee count them to be rude and disobedient, who will not bend their knees to their parents at their first approaches, nor bow their bodies to their betters when they come in place where they are: so be they both rude and disobedi­ent, who will not only refuse, but dispute the case, and scoffe against this kind of worship, or bowing of the body at our first entrings into the house of God. It were easie to shew, that all Nations and Religions, have beene carefull to expresse some reverentiall gesture at their first approaches into their Temples: and shall Christians now make question of it? We may bee too suspitious of superstition, and so bee superstitious in avoyding that, which wee goe about to taxeand condemne in others.

Nor is it but requisite that I also shew, which way our posture be directed. And so much the rather, because (in the opinion not of a few) [Page 18]here resteth that which is the greatest question. For what more frequent in the mouthes of many, then that such as worship towards one thing, and place, rather then towards ano­ther, are meere Idolaters? But I beseech you condemne not without a cause, nor let your zeale runne before your knowledge: For ado­ration towards the Lords Tables a lawfull worship. It can be no Idolatrie; because it is no prostration before a false god, but before the true; it being every jot as lawfull to make use of the place whither, as of the place where. So that either it must be unlawfull to use Ora­tories or Churches to worship God in, or this must be granted of directing our Aspect rather one way, then another. And why one way ra­ther then another? wee shall find it to bee, in regard of that which is most sacred, and of most eminent relation to God in the Church. For, as Gods house and honour goe together; so the chiefe place must needs invite the wor­ship of God towards it, as to the most presen­tiall place: otherwise wee should exclude due decencie from Religion, and be preposterous in our worship; of which more shall be spoken afterwards.

Object. Oh but say some, let the matter be palliated how it will; it is but an imitation of the Pa­pists, in their worshipping of Images, who al­ledge for themselves that they doe not worship the Image, but God by the Image.

Answ. To which I answer, that to worship God by an Image, and to worship him towards some place and Monument of his presence, are things of a different nature. The one is abso­lutely forbidden by the Law of God; the o­ther wee find continually practised by his peo­ple, with his allowance and approvement. Nor doth it seeme to have beene any other practise, then what was first done ex more generis huma­ni; as one in his letter to his friend hath truly expressed: Nature having taught them, as in their addresses to men to look unto their faces; So in their addresses to the divine Majestie, to accommodate their posture towards some­thing, where his presence was more declared and manifested, then else-where. Thus in the wildernesse, without any precept to bind them, they worshipped God toward the Cloude, as the monument of his presence going with them, Exod. 33.10. & 34.5, 8. Then afterwards, when that monument was no longer, they loo­ked towards the Arke of the Covenant, or Mercie seate, both in the Tabernacle, and the Temple. And for this, it was no more com­manded then the former. There is indeed, in Exod. 25.22. a promise made to Moses of a pre­sence there; which is enough to signifie, that the Lord hath his throne in the places which are set apart and sanctified for his service: But neither was the Tabernacle made, nor did Mo­ses reveale any thing that was told him concer­ning [Page 20]it, till after such times as wee are sure they had worshipped toward the Cloud. Nor last of all when it was erected, can it be any where showne, that there went out a peculiar precept for such a practise: And yet the very saints of God, whilst they were alive (as well as those in heaven who worship towards the Throne) a­vowed the performance of it;Psal. 5.7. Psal. 28.2.99.5.138.2. Jon. 2.4. Mich 6.6. 2 King. 18.22 See also 1 K. 8.44. Dan. 6.10. 2 Chron. 6.20, 21. as in many pla­ces of the Scripture well appeareth, some whereof are noted in the Margin. But among them all I may not forget that godly resoluti­on which was in the Prophet David; whose purpose was so setled concerning this, that let others be never so backward in it, hee would bee forward; Let others doe what they would; hee would doe what hee ought. The most expresse text of which intent is in the fifth Psalme, at the seventh verse, where his words be these:Psal. 5.7. But as for mee, I will come into thine house in the multitude of thy mercies; and in thy feare will I worship towards the Temple of thy ho­linesse. The word translated, I will worship, is in the Hebrew, I will bow; and therefore Treme­lius expresseth it by the Latine word, Incurva­bo. By which the Prophet meaneth, that for his part, being come into the outward Courts of Gods house, into which (and no further) it was lawfull for him to enter, hee would bow towards the Sanctum sanctorum, or chiefe place of Majestie,Psal. 99.5. in honour of God, (as hee else­where sheweth) whose house it was in all the [Page 21]parts; but there His in more particular: and therefore called, The Temple of his holinesse.

And may it not from hence be gathered, that they who would have all places in a Church to be alike holy, are greatly wide from the truth of the matter? I doe suppose it true: and shall make it more manifest, that they who would have the Belfree as holy as the body of the Church, the body of the Church as holy as the Chancell, the Chancell as holy as the Sacrari­um, or Altar-place, are much mistaken. For first, as S. Paul hath said in another case, Doth God take care for oxen? So may I say in this: Doth God take care for Bells? or hath hee as much respect to them, as to those things which are more immediately employed in his service? I thinke him more stupid then a stone, who will beleeve it. There was a great difference sure betweene the Ash-pans and the Altars, al­though both were holy: So also betweene the Bells and the Chalice. And if so: then also a difference betweene the Belfree, and the Chan­cell: For all things and parts are not consecra­ted to one and the same height; as by and by shall bee declared. Secondly, by this their reasoning of a like holinesse in every part and corner of the Church, the holinesse which they grant to bee in Churches, seemes in some sort to be, as if it were inherent. But whether that bee the consequence, yea or no, I will not stand to argue; for sure I am, that in very deed [Page 22]there is no such thing.Aquin. Sum. p. 3. q. 83. art. 3. Churches (saith Aqui­nas) and such inanimate things, though they be not capable of grace, yet receive by their consecration a spirituall power, whereby they are fit for divine service.

I shall therefore amplifie that, which I have already touched; namely, that the prehemi­nence which wee give to one place above ano­ther, is onely relative; that is, in relation to those holy offices unto which the places conse­crate are set apart: as also in relation to the presence of God in places consecrate. For to speake of these things further, according to the Scripture phrase, The face or presence of God, doth in this sense signifie [in the general] a peculiar sacred place, where teaching, hearing, praying, sacrificing, and other duties of Gods publike worship useth to be performed. There­by teaching us, that when wee come into Gods house, wee come as into his presence. For in­stead of that which is said in the 1 Chron. 16.29. Bring an offering and come before him. In Psal. 96.8. it is, Bring an offering and come into his Courts. I speake not therefore of the gra­cious and comfortable effects of his presence:Esay 66.1, 2. Math. 18.20. For they (according to his promise) are best of all manifested by the sinceritie of our decent devotions: But I speake of that high honour, which hee himselfe vouchsafeth to such places, as are dedicated to him for his publike wor­ship, viz. that they are accepted as his houses; [Page 23]must bee so esteemed; and comming into them, wee are come as before his face, or sa­cred presence, in more speciall manner then when wee were in any place else. For though hee be ubi (que) yet hee would not have us thinke, that hee is ubi (que) uniformiter, but aliter at (que) ali­ter. And in that regard, even in places conse­crate, one place may have a more neere relati­on to his presence then another, and carry with it (in particular) a more speciall signe or de­monstration of his residence.

And therefore, first of all, in case the Act of Consecration bee but one, as some object; yet in relation to those holy offices unto which the places consecrate are set apart, it must needes admit of a different degree; because as all places are not for one purpose, no more are all offices of a like eminence; And so, a more awfull reverence, both in, and towards one place then another. Yea, so farre were those particular degrees of Consecration evermore extended, that they belonged as well to per­sons, as to places; both when Moses was upon the Mount, and the people below, the Taber­nacle pitched, the Temple built, and the Priests assigned to their severall charges.

And as then, the separation and difference observed redounded more and more to the ho­nour of God; so also now. For as there is no reason that the Lord should lose any part of his honour by sending of his Sonne: So nei­ther [Page 24]would hee that it should bee lost. For Christ Iesus himselfe (who came to doe his Fa­thers will) in whipping the buyers and fellers out of the very utmost borders of the Sanctua­rie, shewed his zealous forwardnesse in the pre­serving of his Fathers honour: and, that in fu­ture times, it should (of right) be as well regar­ded as before. For when he layed his hands to the whip, and his tongue to the text, it was no other time then after his Baptisme, and at the veryviz. In the last weeke of his ministery, viz. on Sun­day and Mun­day of the said weeke, as the Harmo­nists witnesse. point of his passion, when he was rea­dy to finish the worke of redemption, and when the legall sacrifices, of Oxen, Sheep, and Doves, hadMath. 11.13. & Galat. 3.24, 25. begun (even from the Baptists preaching) to bee dead already. Whereby is shewed, that that holinesse, and honour, which heretofore was due to Gods house, and to God in his house, should not die with those ending figures of the Law, but still abide; extending it selfe, to the praise and glory of God, so farre as the benefit of Christs baptisme and passion did; and should live as long as either praying or preaching remained.

And secondly, although the Lord would have the whole structure to bee accounted as his house, and would (doubtlesse) that wee should thereupon account him more present there,Gen. 22.10. then else-where; as Abraham said, In the mountaine will the Lord bee seene: or, as him­selfe speaketh;Psal. 132.15. Here will I dwell, for I have a de­light therein. Yet his very presence there, hath [Page 25]not one and the same degree. For if when we say, Est Dominus in loco hoc? Lippom. in Gen. 28. ex August. Wee expound it with S. Austin, that it is as if it should be said, Est hic demonstratio domini; non enim Dominus in loco est: then it must needs follow (even in our Churches) that in what part or place, wee have the most lively demonstration of his pre­sence, by something which is either done or said there, more then else-where, as in a place,Aquin. Summ. 1.2. quaest. 10. art. 4. and at an instrument appropriated for that ser­vice, that there (I say) is the very highest de­gree thereof; and so, the highest Court of (or for) his holinesse: which is not unfitly called the place of Majestie, throne, or most presenti­all place in all the Church. And although the particular service be not alwayes there in act, yet the demonstration ceaseth not; because the same place, and things, are reserved still for the same purpose, and Gods relative proprietie not abolished: the great signe of his presence still abiding.

Nor may this seeme strange, that in one and the same house there should bee such differen­ced degrees of his Presence: for, besides the reasons alledged, this we also find, that he him­selfe is well pleased to call one part as the place of his Throne; another, as the place for the soales of his feet: as is expressy mentioned in Ezekiel, chapt. 43.7.Ezek. 43.7. And this his old people alwayes marked; keeping their distances, and directing their postures accordingly.

In imitation whereof, the Primitive Chri­stians ordered to have their Churches built with the like distinction of places; and, that though the distribution of the Sacrament, might be in other parts, yet the Consecration thereof, might bee but in one, wherein stood the sacred Altar or holy Table; which was an­swerable to that Mercie-seate in the division of the Temple: upon which it was a custome to lay the booke of the holy Gospels, in stead of the two Tables of the Law; and wee have there the holy Eucharist, although the Pot of Manna be not now.

And well might they imirate such a plat­forme. For as the Christian Religion is come in place of the Iewish: so are our Churches come in place of theirs. Their Tabernacle was a patterne of their Temple, and their Temple a type of our Churches, even as all their service was a type of our Christ; as a learned Doctor hath delivered. Saint Iohn is witnesse to it: for though the Revelation be very misticall; yet seeing the visions of things appertaining to the Christians, doe so frequently allude to the fa­shions of the Iewes, it is easie to bee gathered, that hee insinuates how wee are surrogated in­to their roomes for whom the Temple was built: and so, are to cast the forme of our Churches after that fashion: yea, and setting a­side their Types and Figures (which were ful­filled in Christ) to serve God in our Holy [Page 27]places, and upon our Holy dayes, as they did in and upon theirs. I may therefore conclude, that still there ought to be a place of Majestie; which by the Ancients was called either Sacra­rium, or, [...]: The last of which two words, properly signifying a Christian Altar, sheweth, that the appellation of the place was derived from thence: that is, the Altar some­times gave the name to the whole place of Ma­jestie: yea, and sometimes (as some affirme) to the whole Chancell it selfe, though that only within the Raile were properly the [...] or Sacrarium. And as for the Anti­ents, Ignatius is an early one among them; Hee lived in the dayes of Saint Iohn: and writing no Prophesie, might speake that plainly, which Saint Iohn (as 'twas delivered to him) expres­sed mystically.

Or if you will that I open the matter more fully, then take it thus, viz. that because Saint Iohn alludeth to the customes of the Iewes, and delivers his Prophesie to the Christians, and speakes as if his Visions were represented to him in the Heavens; it is as if it should be said, Gods Church is in it selfe but one, though the parts bee two, Militant and Triumphant: And there­fore, as the Church of the Iewes was ordered according to the manner of these Visions; So ought the Church of the Christians, in all and every of the Congregations appertaining to her. And as it ought, so it was in those her [Page 28]dayes of greatest puritie; striving thereby to keepe as neere a resemblance of the one part of Gods Church with the other, as shee possibly could; whether in the Heavens, or on the Earth. And in this theAt the 35. page of his booke. authour of the Holy Table (though perhaps beyond the intention) gives us his voice. For, speaking of the Kings Majesties Royall Chappell (which is ordered according to the manner of those forenamed Visions) hee hath these words. I hope (saith hee) I shall over live and die in an awfull and reverend opinion of that Sacred Oratorie, the vi­vest resemblance I know upon the earth of that Harmonie of the Cherubins wee looke for in the Heavens. Thus he: And it was truly spoke. Wherefore it is the more to bee admired, that hee should east any scornes or slights upon it afterwards, and not rather bee delighted to see all other of Gods houses ordered according to so good a patterne: for what better Harmonie can there bee, then that the Church on Earth conforme her selfe to the Church in Heaven. And that thus shee hath done, in the dayes of old, both before and after Christ, shall bee de­clared. As for example: First of all, in the Heavens S. Iohn witnesseth that hee saw a Throne, and one that sate upon it: So in the Temple (as formerly in the Tabernacle) was a Mercie seate, the sacred Monument of Gods presence there: And in the first Christian Churches a [...] or Sacrarium, inclosed [Page 29]with a Raile, for the Holy Table; the signe likewise of his Residence. Secondly, in the Heavens the Presbyters, or 24 Elders had the preheminence of comming neerest to the Throne: So in the Tabernacle and Temple (as formerly at Mount Sinai) the people might not enter into the Courts of the Priests; Nor in the Primitive times was it lawfull for any Lay-man to come within the bounds of the Altar. Nulli omnium qui sit in Laicorum nume­ro, liceat intra sacrum Altare ingredi, saith the 96 Canon of the sixt Councell of Constantino­ple. The passages likewise betweene Saint Am­brose and the Emperour Theodosius, mentioned by Theodoret, in his fifth booke, and seventeenth Chapter (besides other testimonies) make it manifest. And last of all, In the Heavens hee saw the Elders, and foure living creatures fall downe and worship before the Throne, Revelat. 19.4. So, in the Tabernacle and Temple, holy men used to worship toward the Mercie seate, as they had done before towards the Cloud. Yea, and so also, in the first Christian Chur­ches, they used to worship towards the Altar or Holy Table: For the Greeke Liturgies tell us of a threefold prostration that was made before it: Nay sooner yet; for Reverence done at it may be found by the learned, even in the dayes of that Antient already mentioned: I meane Ignatius, Ignat. ad Tar­sens. Act. 11.26. who was made Bishop of An­tioch (where the Disciples were first called [Page 30]Christians) not above seven and thirtie yeares after Christs Passion: hee was one of Saint Iohns scholars,Tertul. de Paenit. c. 9. and died a godly Martyr. Ter­tullian (who was flourishing about 163 yeares after the said Passion) doth likewise testifie, that the Penitents used to fall on their knees before it. But did they therefore worship it? It were a shamefull accusation to say they did. A man when hee sayes Grace before his Table, or kneeles before his Bed, or other place, when hee makes his private prayers, may as well bee said to worship either his Table or Bed, as these men bee said to worship the Altar. Or thus, Daniel may as well bee accused for turning his face towards Ierusalem, David for looking to­wards the Temple of Gods Holinesse, the People for directing their aspect towards the Cloud; Nay, the very Saints and Angels for falling downe before the Throne, as they ac­cused who prostrate or bow before the Altar. For as Daniel being in captivitie, although hee turned his face towards Ierusalem when hee prayed, prayed not to it; nor David made the Temple of Gods Holinesse, the object of his ado­ration; nor the people in the Wildernesse jud­ged the Cloud to bee adored; nor the Saints and Angels in Heaven worshipped the Throne, although they fell downe before it: So in bow­ing, or falling downe before Gods Altar, it is not the Altar,Soerat. lib. 1. c. 25. but God that is worshipped. Furthermore, Socrates also reporteth, that A­lexander [Page 31]Bishop of Constantinople, Ad Altare progressus, humi coram sacra Mensa se in faciem prostravit; meaning, that comming to the Altar, hee cast himselfe on his face, or bowed to the ground before that Holy Table. Or asViz. Hee who was the authour of the Holy Table, pag. 194. Sozom. lib. 1. cap. 28. some translate it out of the Greeke Copie, Hee came into the Quire or Chancell, and bowed before the Holy Table. Sozomen makes mention, that his prostration was, when he came Ad Basin Alta­ris, at the foot of the Altar. Ad basin Altaris procidens, totam noctem pronus humi jacebat. And in the dayes of the fift generall Councel, the Archbishop of the foresaid place exhorted the people to doe their accustomed reverence, or to adore at the holy Altar. Also, in the dayes of Saint Ambrose, Theod. lib. 5. cap. 17. the Emperour is put in mind of the difference of places. And againe, did not the reverence of Holy Altars prevaile so farre with the furious Souldiers, and barbarous Goths, that (as the said Ambrose telleth us) they willingly fell downe and kissed them?Ambr. lib. 5. Epist. 33. And if you thinke that this act of their was more then needed; I answer, that there is an honour due likewise to the very things themselves: which consisteth in a Veneration, or a reverent using of whatsoever belongeth to Gods House; and chiefly of those things which have most relation to his holy worship: other­wise wee should bee absolute allowers of pro­phanation, and be (in a manner) as bad as those, whom our Saviour himselfe drove away [Page 32]from out of his Fathers House.

More testimonies might bee alledged, but these are enough; and too many (perhaps) may some man thinke, who careth not to tread in the steps of the holy Fathers: And yet even the authour of the Holy Table thinketh, that they did it decently and devoutly; as may bee seene at the 193. page of his booke: affirming more fully, some certaineSee pag. 99. pages before, that although the Canon doth not enjoyne it, yet reason, pietie, and the constant practise of An­tiquitie doth. That Church-men doe it in Saint Chrysostomes Liturgie; and the Lay-men are commanded to doe it in Saint Chrysostomes Homilie; bequeathing them to Donatus, who can practise all manner of Curtesies for Maskes and Dances, but none (by any meanes) for Christ, at their approach to the Holy Table. Whereupon hee doth not so much accept a­gainst this kind of worship, as that the Com­munion Table should be called by the name of Altar: a poore quarrell; and such as Antiqui­tie knowes not how to countenance. It had beene good therefore if our Church had never beene troubled with such verball contentions. But to give satisfaction in this, let us looke a­mong the Antients for our better quiet.

And first I will begin with the second (or as some divide them) the third of the Apostles Canons, where the word [...], or Altar, is twice used for the Holy Table.

Ignatius also in his Epistles ad Philadelphen­ses, Trallenses, and Ephesies, hath the same word for the same thing.

Iustin Martyr and Irenaeus are well enough knowne to call the Eucharist, Iren. lib. 4. c. 20. & c. 34. both an oblation and a Sacrifice: and therefore not to bee doub­ted, but that they called the place or seate thereof (as well as their Predecessours, and sue­cessours) [...].

Tertullian likewise, in that testimonie of his already mentioned, as also inLib. de O­rat. in sine. other of his writings, used the word Altar for the Commu­nion Table.

And Saint Cyprian, in many of his Epistles,Viz. Epist. 42.55.64.70.73. &c. doth the like.

So also doth Euscbius, who lived in the daies of that famous Constantine.

Ambrose also,Ambr. lib. 5. Epist. 33. who was in the dayes of Theo­dosius (a second Constantine) saith no lesse.

And in Gregorie Nissen the like phrase isViz Serm. de baptismo. Quid est Al­tare niss sedes corporis, & sanguinis Christi? Op­tat. lib. 6. used.

So also Saint Austin, Optatus, and generally so many others, as cannot without tedious­nesse be related. Howbeit, this must be remem­bred; that (as a worthyM^r. Meade in his [...], ex Chrysost, Hom. Quod Chrislus est Deus. authour hath decla­red) Saint Chrysostome affirmes it of our British Ilands; saying, The Britssh Ilands, which lie out of this Sea, and are in the Ocean it selfe, have felt the power of the Word: for even there also Churches and Altars are erected.

Now if in these testimonies the Apostles [Page 34]Canons bee misliked, it cannot bee in respect of the first of them; but rather that some o­ther were added to them, and continued under the same title still. Or, if the place of Saint Paul to the Corinthians be objected, where hee saith,2 Cor. 10.12 You cannot communicate of the Table of the Lord, and of the Table of Divels: It is an­swered that there is another place equall to it, in Heb. 13.10. where hee also saith; Wee have an Altar whereof they have no right to eate, who serve the Tabernacle. Not that the materials of the Table or Altar can bee eaten: but that they who come to the holy Communion, partici­pate of that which is there consecrated, and from thence distributed. And indeed we com­municate from the Altar, as from an Holy Ta­ble, of that heavenly banquet which in the Sacrament of the Lords Supper is afforded to us: And from the Table, as from an holy Al­tar, wee offer unto God the Memorie of that Sacrifice which his dearely beloved Sonne once offered upon the Crosse. And so, though wee have neither any bloudy Sacrifice, as a­mong the Iewes; nor any unbloudy propitiato­rie Sacrifice, offered for the Quick and the Dead, as among the Papists: yet wee have a commemorative Sacrifice, done in remem­brance of Christ, and of his death and Passion. And therefore one and the same thing may bee called both A Table and an Altar. A Table for the Lords Supper: and an Altar for the Memo­riall [Page 35]Sacrifice of our Lords death. Or will you have it yet more full and plaine? then know, that as the Apostle in the one place, calls the Altar of the Pagans by the name of Table; so in theViz. 1 Cor. 10.21. other place, hee calls the Table of the Christians by the name of Altar. Viz. Heb. 13.10. For as hee compares cating with eating; so also Altar with Altar, or Table with Table; using the appellation with indifferencie, as wee also find in some other places of the Booke of God, viz. Ezek. 41.22. and Malach. 1.7.

Nor againe, if things bee well weighed, can it but probably appeare, that Christ [in Math. 5.23.] taught Christians, that even in the dayes of the Gospell, there should bee something still, which should beare the name of Altar, in the holy place of their Assemblies: at which they might not offer, except they were in per­fect love and unitie one with another. For in that Sermon where this dutie is commanded, the Precepts given were not legall, but Evan­gelicall; it being a degree above the righteous­nesse of the Scribes and Pharisees, to seeke such peace as was then preached upon the Mountaine: No tradition of the Elders, or o­ther Law, being knowne to urge any such di­rection, as was there delivered.

Whereupon, considering one thing with a­nother, it may bee concluded, as in a plaine case, that by both names that sacred seate of the body and bloud of our Saviour, as Optatus [Page 36]stileth it, hath beene promiscuously and indif­ferently called from the first beginning of the Christian Church.

They goe wrong therefore who will be led by vulgar opinion, and astonished by popular reports of they know not what. Rome indeed hath made many things offensive to ignorant eares: But it is neither vulgar opinion, feare, nor heare say, that can disprove a truth. For, as shee seekes no corners; so, being suffered to display her colours, shee cleares her selfe a­gainst all sorts of opposites, bee their temper what it will.

To returne then to the matter in hand; Anti­quitie, and that grounded upon Scripture, takes from it (as well as from what is appendant to it) all and every just aspersion of innovation. And verily those Sainted times loved the great God of Heaven and Earth too well to love any thing like him. They knew him to bee a jealous God, and therefore did not adore the thing or place toward which they worshipped, but God alone to whom this homage is due.Just. Mart. ad Orthod. quaest. 118. See also Ter­ [...]ul Apol. c. 16. Orig sup. Nū. Hom. 5. Basil de spirit. sanct. c. 27. Aug. de Serm. Dom. in Mont. lib. 2. c. 19. cum mul­ [...]is aliis.

It cannot bee (saith Iustin Martyr) that at the time of our Prayer wee should looke at all the parts of heaven at once; therefore we worship looking towards one part: [viz. the East.] Not that that is only of Gods making, or that hee hath chosen that only for his dwelling; but because it is the place appointed for that worship and service which wee performe to [Page 37]God. Adding moreover, that from whom the Church received the custome of praying, from them also it received where to pray; that is, from the Apostles. Thus that godly Father and blessed Martyr, who was famous about 117 yeares after Christs Passion: expresly wit­nessing, that this order came first from the A­postles, viz. that Christians direct their aspect towards the East when they pray or worship. Tertullian witnesseth the same order: and so doth Origen, Athanasius, Basil, Gregorie, Nissen, Saint Austin, Damascen, with many others. Nor can the Centurie writers but affirme it; most of our Churches (excepting some of late) being built for scituation accordingly.

From which direction thus delivered, was clearely shewed, that albeit in the Iewish Ta­bernacle and Temple the Westerne part there­of was chiefe; yet not so in the Christian Churches: for in ours, the Easterne part must be preferred. And as with them the Westerne part was chiefe, because the Mercie seate was there: so with us the Easterne part, because the Holy Table is placed here.

And for the scituation of both these, there was just cause why they should bee rather so then otherwise. For the Iewes wee know were in the times of darknesse, in comparison of our times of light: Their Tabernacle there­fore and Temple had the place of highest Majestie in the West; towards which they [Page 38]looked for want of the Sunnes appearance, Christ was then unborne. But wee are in the dayes of a better light, the Sunne is risen and visiteth us, [...], [...]s the Day, or Easterne light from on high, Luke 1.78. Wee therefore, in acknowledgement thereof, turne our faces toward the East, have there the place of highest Majestie, and by turning thither professe our times to be the times of light.

To which may be added that of Damascen, Damas. de Or­thod. fid. lib. 4. c. 13. affirming that when Christ hanged upon the Crosse, hee was placed so as that his face loo­ked into the West; and therefore could not be seene, but of those whose faces were directed towards the East. Which, together with the former, was also a reason why the Christians had cause to preferre the Easterne part of their Churches, before the Westerne, and to place the Altar of their commemorative Sacrifice rather there, then else-where.

Yea, and further, because the Divell is Gods Ape, the Pagans looked into the West as well as the Iewes. That therefore, (in opposition to the one as well as the other) wee may renounce the Divell whom they served in their heathe­nish Idolatrie, as well as the religion of the Iewes who denie Christ to be come, wee turne to the East, and so enter a covenant with the Sunne of righteousnesse. And of this last, Saint Ambrose (among other of the Fathers) speakes after this manner: Thou art turned to [Page 39]the East, because hee who renounceth the Divell, is converted to Christ, and beholds him, directo obtuitu, with a direct aspect. Vnto which cu­stome (as is probably supposed) Saint Iohn seemeth to allude, in Revelat. 7.2. For there the Angell ascends from the East, to meet and embrace them that looke towards him, and seale them with the safetie of that Sacrament by which Christians seale their service unto him; as in Master Yates is well observed. Here therefore wee are to seate the Holy Table, as in its proper place. Nor was it ever otherwise among Christians, when they might bee suffe­red to doe as they would, except in some parti­cular Churches, which can be no fit president to be opposed against a generall practise.

And thus as I can see no reason why any should bee offended at a decent and holy reve­rence when wee come into the House of God, which all Religions have beene carefull to performe: so, much lesse, that they should grudge against it, when wee doe it towards that place, where the high and heavenly Mysteries of our salvation are to be consecrated, and ce­lebrated with all the solemnitie, and devotion wee can possibly imagine. Here it is that wee have our perfectest communion with God. It begins indeed in Baptisme, but ends in the Lords Supper; (for higher wee cannot goe till wee come in heaven) and they are the best Saints that are admitted to it; at the least wee [Page 40]judge them such, because such they should be. For though all may come to the Word, and be present at our ordinarie Service; yet when this commeth, all but the faithfull must bee gone. Ite, Missaest, was that which was said of old: yea, and still the unworthy are not to bee admitted; but the rest invited to come and draw neere, that they may receive this Sacra­ment to their comfort, and have that high ad­vancement of being fed at Gods owne Boord with the body and bloud of his beloved Sonne.

Say not therefore any longer, Why are not the Font, Deske, or Pulpit, as holy as the Table: for this is the highest advance­ment that a Christian hath: and although the Lord bee present in all his holy Or­dinances; yet here more specially, inso­much that the Holy Table or Altar must up­on necessitie bee evermore taken as the great signe of his presence, as carrying with it the highest relation thereunto. Shall we come in­to these houses (saith one) and neere those places, as wee come into a common Inne or Ale-house? is there no respect, no regard to be shewed in the one above the other? I thinke reason and discretion will teach us the contra­rie. For (as another also speakes) it is just that that place have a preheminence above the rest, from which vertue and efficacie is derived to the rest: for all benefits and mercies to bee [Page 41]dispensed to us, come from the death of Christ, which (as is most certaine) is represented there.

This place therefore may bee well esteemed as a Mercie Seate, where God (according to his being in such holy places) may bee said to sit, graciously reconciling a sinner to himselfe by the bloud of his Sonne. For though in Baptisme there bee some externall resemblance of Christ crucified; yet here more fully: and therefore specially commanded to bee done in memorie of his Passion. Yea here (I say) the speciall place of Majestie, and that so, as it may be well esteemed as a Mercie seate. For in briefe, (that I may recapitulate the summe of all;) First, as even that thing or place, which is dedicated to the highest office in our wor­ship, or to the most sacred Mysterie of our re­ligion, must needs be the Most holy; although not by any internall inherent qualitie infused, transforming the nature of it: but by an exter­nall adherent qualitie, in relation to the busi­nesse about which it is used, or for which it is set apart: So also secondly, In what part or place wee have the most lively demonstration of his Presence, there must be the very highest degree thereof; and so, the highest Court of (or for) his Holinesse: wherein the resem­blance or Monument of his Residence stand­eth, not as an Image, but as a signe or testimo­nie; even as the Arke was the signe of his pre­sence [Page 42]in the Temple. For now the greatest signe of Gods residence in his holy place, is the Al­tar, or Holy Table, (call it which you will;) even as the Arke was heretofore the signe of his presence in the Temple. Toward this part therefore (I say) a more awfull reverence is re­quired, then towards, or in any other part be­side. For in a word to shut up this, although it were griefe enough to the ancient Christians to see any part of their Churches violated or prophaned by the Pagans; yet, that they should violate this Holy Place, was a great Cordolium indeed, and did augment their sorrow to the very full. Whereupon Saint Chrysostome com­plaines after this manner, writing to Innocent the first Bishop of Rome. Neither was here (saith he) an end of those things: for the Soul­diers entred even into the very Sanctuarie; Some whereof wee know were not so much as initiated in Divine Mysteries: and there they saw those things which were within; Yea, and the most ho­ly bloud of Christ was spilt upon the garments of the foresaid Souldiers: as it falleth out in such a tumult. And thus much for Reverence in entring.

THE next concernes our Deportment be­ing entred, all the time the Service is in doing. Now this must bee such as becommeth those, who either speake unto God, or have God speaking unto them. For as in hearing God [Page 43]commeth neere unto us; so in Prayer we come neere unto him. And if so (as so it is) then surely bold and lazie postures are unsufferable; and irreverent gestures more then unseemely. Some may not sit, when others stand; or scorne to bend when others kneele.1 Cor. 11. [...] Saint Paul (who would have all things to bee done decently and in order) forbids the covering of the head; and would, that hee who made the whole man, should bee worshipped of the whole. For, as wee must shew our faith by our workes; in like manner our inward humiliation, devotion, and honour to our God, must bee sure to appeare in our1 Cor. 6.20. outward gestures, and comely po­stures at his holy service. God expects that we serve in both; soule and body. For as the se­cond without the first is a dead oblation; so the first without the second, is but a maimed offering. Which agrees to that of Saint Paul in another place, With the heart man beleeveth, Rom. 10.101 and with the tongue hee confesseth. Or more plainly, to that of David, Oh come, Psal. 95.6. let us wor­ship and fall downe, and kneele before the Lordour Maker. Or (if you will) to that of Saint Paul yet once againe; saying:Rom. 12.1. I beseech you brethren by the mercies of God, that yee give up your bo­dyes [as well as your soules] a living sacrifice. The second Precept speakes as much: For, if wee may not bow unto an Image, because God is a jealous God; then (without question) we must, in such parts of his service as require it, [Page 44]bow and fall downe when wee worship Him. Did not the Divell therefore thinke it a great point of honour to have our Saviour shew his worship and reverence towards him, by falling down in worshiping of him? He did not say, It sufficeth if thou wilt but inwardly adore me.Math. 4.9. But, All these will I give thee, if thou wilt fall downe and worship mee. And in hea­ven,Revel. 4.10. as Saint Iohn saw it represented to him, is not God worshipped by the bowings (or fal­lings downe) of those that bee there? Verely (as I have already shewed) Heaven is alwayes like it selfe. The Church Militant is a kind of heaven upon earth: and therefore the Con­gregations in it, must imitate the Assemblies which are Triumphant.

Here wee must take no knowledge of either Father or Mother, Master or Dame, or other of our Betters, so as wee leave Gods service, and rise from our knees to honour them. For they that doe thus, seeme to say to God Almightie; Stay a while, I shall bee for thee againe anonne: My Master and Mistris are not yet in their seates; I am now standing up unto them, and will by and by kneele downe againe unto thee. But whoever they bee who have used to doe thus, must (if they doe as they ought) doe so no more. For if they doe, they preferre the Creature before the Creatour, and reverence their Master above their Maker. For 'tis a Rule, that when the dutie which wee owe to God, and [Page 45]the dutie which wee owe to Man, stand in competition both together, we must then leave all, Father and Mother, Master and Mistris, to waite upon God. Have yee not houses to eate and to drinkein; Despise yee the Church of God, saith the Apostle: although in another case. So may I say in this; There bee other times and o­ther places to shew your dutie and respect to Man: But now remember your selves; you are met together for the service of God. And if so, then in aword, There must be nothing either said or done, which may make us forget the businesse wee come for.

Object. Oh but doe I not heare some object, that these postures or gestures which are used [as bowing, kneeling, and standing up] are but outward Ceremonies, and humane civilities; such as are not seldome applyed unto Men: and therefore farre unfit for God, who would have the true worshippers to worship him in spirit and in truth?

Answ. I have in some sort given answer to this al­ready. But that nothing be wanting, it is fur­ther answered; namely, that when wee applie these gestures unto God, they are changed in their nature from what they were when wee applyed them unto Men. They were then ci­vill honours; but are now to bee accounted acts of holinesse. For it is a Rule, that acts are specified according to their object, and end. Now then, in these, the object is God, and his glorie their highest end. For albeit the Lord, [Page 46]in respect of himselfe, stands in no need of this; because of himselfe hee is all glorie, to whom no creature can adde any thing: yet, in regard of us, it ought to be done; who doe thereby acknowledge our owne meanenesse and subje­ction, and testifie that reverent and religious esteeme which wee have of his divine Maje­stie; to whom, and not unto our selves, all the highest degrees of glorie that can be imagined, are of all creatures to bee ascribed: And so, what Ceremonie soever is best able to expresse this, is the most commendable, and best besee­ming us in our Devotions. Nor is it (among true worshippers) but a spirituall, as well as a bodily worship. For (as before was said) Bo­dily worship is performed in spirit, inasmuch as it proceeds from spirituall Devotion, and is or­dered to it. Yea, and being ordered thereunto, it cannot but prove an adjuvant cause to edifi­cation: For even by outward ceremonies, and sensible signes, our mind is incited to tend to­wards the Lord. And therefore, Oh come, Let us worship and fall downe, and kneele before the Lord our Maker, is an excellent invitation at the beginning of the publike Service.

But I hasten further, because I desire to ex­plaine some other things; as standing up at Glo­ria Patri, at the Gospell, at the Creed: and shall also speake of Bowing at the name of Iesus, and of the Answers required in the Liturgie. For all these things are such, as fall within the [Page 47]compasse of this third thing, which concernes our Cariage or Deportment.

And first of standing at Gloria Patri; it was a long while since observed, and was a generall custome to stand up at it, in all the Churches of France: And this, above one thousand and two hundred yeares from hence. For Cassian, who flourished about the yeare of our Lord GodHelvic. in Chronol. 430, makesCassiauus Instit. l. 2. mention of such an or­der. Where note first of all, that it is no late innovation; but an antient practise. And se­condly, as it is ancient; so also a gesture com­mendable and pious: for it is a signe that wee give small glory to the Trinitie, when wee doe it sitting, and shew no more token of reverence to the highest Majestie, then as if wee were haile fellow well met, or companions to the God Almightie.

Nor secondly, is it Popish or superstition,Standing at the Gospel. to rise from our seates at the reading of the Gospell. For it is in regard of the authour of the speech, which is our Lord Christ: whom wee blesse and magnifie for his glorious Gos­pell: giving thankes also to God the Father, for sending of his Son to be the publisher, and declarer, of such good things, as are contained therein; from whom the Ministery thereof is appointed untill the end of the world, to bring men out of darknesse into light, that they may [Page 48]be saved. Whereupon it is, that wee doe not only stand up whilst the Priest readeth it, but also use to utter certaine words of acclamation; as Glorie be to thee O Lord, at the beginning: and at the end, these, or the like words follow; Thankes be to God for his glorious Gospell.

And why wee doe not so at the reading of the Lessons, is because the reason of doing thus, holds not so fully there as here. For the Gospels are more select places then the Les­sons, and doe most commonly declare histori­cally, something or other which our Saviour either spake, did, or suffered in his owne per­son, for us most miserable sinners. That incom­parable Hooker gives the like reasons; as may be better seene in his owne writings.

Now who can find any harme at all in any one of these orders?See Polyd. Virg. de in­vent. lib. 5. c. 8 and Calvis. anno 398. Is there not rather a great deale of good? The last of which is also very ancient: for I find that there was a Law made concerning it; about the yeare of our Lord 400. which is now 1237 yeares since.

Also,Standing at the Creed. concerning our standing at the Creed; well is it that so wee doe. For this is a posture which we use in testification of our faith, and allegiance to Christ our Generall; as our Eng­lish Postiller hath declared. For as wee may know who is the Captaine of such or such a Souldier, when wee see his Colours: so a Christian, by this authentique Creed, is distin­guished [Page 49]from either Iew, Turke, Atheist, or Heretick. In token whereof it hath beene a long and laudable Custome in the Church of God, to stand up at the rehearfall of it, openly to manifest our faith and allegiance to Christ Iesus our Generall, viz. that we will not shrink backe from Him; but stand and acquit our selves like men, in the defence of that faith, which he hath taught us, in spight of all that shall oppose it.

And next,Bowing at the name of Iesus. as for bowing at the name of Ie­sus; it is no superstition: but (as the seed-plats of the Church, I meane those two famous Lights of our Land, the two Vniversities have determined) an outward signe of our inward subjection to His divine Majestie, and an ap­parent token of our devotion. Or thus: It is to testifie and declare our submission to Iesus Christ in that exaltation wherewith God the Father hath exalted him, as a recompence for that profound humilitie, and compleate obe­dience, which he shewed and performed. For (as the Apostle speaketh in that text,Philip. 2.8, 9, 10, 11. in which this dutie is commanded) seeing he humbled himselfe, and became obedient to the death, even the death of the Crosse; therefore hath God also highly exalted him, and given him a name above every name, That at the name of Ie­sus every knee shall bow, &c. So that here it ap­peareth, that this honour is assigned to him as a [Page 50]part of his rewardSee Bishop Andrews Serm upon Philip. 2.8, 9, 10. Propter mortem crucis, for the death of the Crosse, For whereas the chiefe Priests, Scribes, and Elders, at the time of his deathMath. 27.37.40. mocked him (in allusion to his name) saying, Hee saved others, himselfe he can­not save: and whereas the Iewes and wicked Miscreants have alwayes ever since derided the Christians with their crucified Iesus; it pleased the Lord in his wisdome to exalt his Name so much the more, by how much it was debased, and vilified by wicked men. And this hee would should be expressed by some externall gesture, thereby to shew the inward obeysance and subjection which is due to Christ.

Against which whilst some object, that it cannot be meant of any actuall bowing of the knee; because Angels, Soules departed, Di­vels, and damned soules have no knees to bow, they doe but deceive themselves. For the A­postle, speaking unto men, speakes after the manner of men; giving us to understand, that as wee are to shew our reverence and subjecti­on by bowing of the knee; so they, by some such gesture as is truly correspondent to this of ours. Wee know that in1 Cor. 13.1 another place, hee gives the Angels tongues; And therefore may as well in this place give them knees: They have the one as well as the other; And so in their kind, doe what is here commanded us. They their way; wee ours: for there be many passages in theRev. 4.10.2.5.8. &c. 14.7.11. See also Heb. 1.6. Revelation which may cleare this doubt.

And albeit some of these, of whom the Text speaketh, be of a different quality from the saints and Angels, and are therefore obstinately bent against Christ Iesus, and will not for the present do their Reverence, nor be willing to shew any outward token of subjection, or obedience; yet, seeing Christ must reigne till he have put all his enemies under his feet,1 Cor. 15.25. the time shall be sure to come, when the strongest opposites shall bee brought unto it, and (whether they will or no) be made to stoope, and to do open reverence to that blessed name, which hath bin so often scor­ned, and derided by the Devils and wicked. And therefore, let every one that liveth bee a­fraid, even how he leanes to perversnesse, lest he come at last to be accounted guiltie of a despe­rate evill: For when we have done the best wee can, it is no whit more then Christ hath meri­ted. For worthy is the Lambe that was slaine to receive power, riches, wisdome, strength, ho­nour, glorie, and blessing, Revelat. 5.12.

Besides, were it so that this were not spoken properly in respect of us, who have knees; it may as well bee granted, that neither is it re­quired of us that wee should confesse: for the one is mentioned in the text of Saint Paul, as well as the other. So that if wee take away the proprietie of speech from the one, wee take it also from the other,; and then, wee are as little bound to confesse, as to bow: which were a te­net directly opposite to a knowne truth. For, [Page 52]as with the heart Man beleeveth, so with the tongue he confesseth; as the Scripture elsewhere speaketh, viz. Rom. 10.9, 10.

Nor againe is there cause to feare, that al­though wee bow at the name of Iesus, and not at the name of God, that wee doe thereby advance the Sonne above the Father. For first, this honour of Christ begins with the Father: hee was the cause of it: by Him was his Sonne exalted, both in his person and his name, which hee would should bee acknowledged: and therefore (saith the text) every knee shall bow, and every tongue confesse. And secondly, as it began with him, so it ends with Him also: for (saith the text againe) It is unto the glorie of God the Father. And no marvell: for it redounds much to His glorie, that wee should thus ho­nour his Sonne. It is no will-worship taken up­on our owne heads: but such, as even the Fa­ther himselfe both desireth should bee done; and is not only well pleased that it be done, but also glorified in regard that it is done. From whence it appeareth, that this bowing to the Sonne, is in effect a bowing to the Father also, at whose command, and unto whose glorie we doe it.

And although it be in it selfe a dutie of the text, yet hath the Church also interposed her authoritie for the more strict and decent ob­servation of it.Canon 18. Injunct. 52. In which, neither doth our present Canon, nor that Injunction of Queene [Page 53] Elizabeth, cause more to bee done then what had formerly beene observed in the Church of God, in those ancient times which had beene before. For when they speake of reve­rence done at the name of Iesus, these words are also mentioned, viz. as it hath beene accu­stomed.

Nor was it a late custome among the Pa­pists: for even in the dayes of Saint Hierom. the Christian Church was carefull to observe it. His words bee these:Hier. in Isa. 45.23. Moris enim Ecclesiastics est, Christo genuflectere: quod Iudaei, mentis super­biam demonstrantes, omnino non faciunt. For it is (saith hee) the custome of the Church to bow the knee to Christ: which the Iewes, shewing the perversnesse of their mindes, altogether refuse to doe.

Thus it was then: but how long before, I cannot tell. Only this I observe from hence, that the ancient Church understood that text, where this dutie is taught, in the same sense that we understand it now. And therefore, how they can bee acquitted from enemies of the Orthodox veritie, who feare not to stand a­gainst it, no man (I suppose) is able to declare: And sooner by farre may they bring forth an argument of spight, then an evidence of the spirit, who speake against it.The people must use the Answers of the Litur­gie.

The next dutie that I shall mention, is, that being in Gods house, and at his service, care [Page 54]must bee had to use all the Answers of the ho­ly Liturgie; and that cheerefully and aloude: not whispering, or betweene the teeth: nor (as some doe) silently, and not at all. For tell me (I beseech you) where is the eagernesse of your Prayers and Prayses, if in a publike As­semblie yee bee as mute as fishes?Revel. 14.2. I heard a voice from heaven (saith Saint Iohn) as the sound of many waters, and as the sound of a great Thunder and I heard the voyce of Harpers harp­ing with their harpes. Like unto which should bee the voyce of the Church on earth, in all her severall Congregations, when shee uttereth her Prayers and Prayses to the God of heaven. For first, wee are to come joyntly to the place of publike meeting, like the concourse of ma­ny waters; whose voyce stands to signifie the voyce of a numerous, and full multitude, be­ing met together. Secondly, to bee earnest in our devotions, like the sound of a great Thun­der. And then thirdly, shall this loude voyce of ours bee musicall, like unto those heavenly Harpers harping with their harpes. It may be, Multa vox ex Psallentium multitudine, sed dele­ctabilis ex consonantie suavitate: which is true, both in singing and in other parts of Gods service.

And verely, it was the praise of the Primi­tive Church (in whose steps is the best footing) to doe all this, joyntly and aloud: insomuch, that as (Saint Hierom speaketh) their Amen [Page 55]was like a clap of Thunder; as is here signified: and their Halleluia, as the roring of the Sea.

I should bee glad therefore to see the people joyne with their Minister, both in heart and voyce; and to let so cheerefall and so good a light shine forth before men, that thereby the forwardnesse and alacritie of one, may stirre up the dull drooping soule of another; and so, all bee as they should, in the House, and at the services of God. And thus much for De­portment being entred.

4 Fourthly, as wee may not bee Late Com­mers, nor Ill Enterers,We must not depart till all be ended. nor of Ill Deportment being entred; So neither may wee be such gid­die-headed Fugitives, as to bee gone away be­fore the whole service bee fully ended. For, in the judgement of S. Chrysostome, Chrysost-hom­de non con­temnend. Ec­clesia. Hee is no better then a Fugitive, who takes his leave before the time come that hee bee dismissed. Nay, should hee goe to a Theatre, hee would scarce be guil­tie of such a quick departure: but would first expect his Valete & plaudite, and then depart. And is not the Priests blessing (besides the ser­vice that he goeth from) of a farre greater consequence? Prophane men and women, thus to dishonour the God of heaven! Oh tell it not abroad, but to terrifie these idle and wea­rie worshippers. They preferre their owne de­sires before Gods service: and so, in effect, make any thing else their God, rather then the [Page 56]Lord: How else could they shew such an irke­some assent to his holy worship?

But 'tis not unknowne what was the censure for this offence, in the dayes of old. From the first words, [...] (in which the peoples si­lent attention was called for) untill the last words, [...], or Dimissio populi, they might not depart: it being a censure no lesse then ex­communication to bee gone away before the end; excepting in cases of extreame necessitie. Thus in the Greeke Church. And in the La­tine there was Ite, Missa est, twice pronounced by the Deacon: once, when the Catechumeni were sent away; and once at the end of the Communion, after the whole Service was ful­ly ended. OurCan. 18. Ec­cles. Anglic. See also Con­cil. 4 Carth. & Concil. Aurel. Can. 28. Canon therefore doth not ill beseeme us, which treads so neere such pi­ous times.

And seeing it is in the power of the Church to make such Lawes, let it bee in the conscience of the officers to see them kept. Yea, in a word; as wee pray that God would heare us, and goe not farre from us: so, by the like rela­tion, wee are to bee carefull that wee runne not away from Him. For it is but justice, that God deale with us, as wee with Him. And if wee forsake, or flie his House on earth, no marvell if hee will not suffer us to enjoy the faire beau­tie of it in the glorions heavens. In such a case as this, the complaint can bee no sooner taken up; Lord, why hast thou forsaken us? but pre­sently [Page 57]the answer will be as ready; Oh wicked and slothfull servant! why hast thou forsaken mee?

5 Last of all, as for Reverence in departure, they are ill advised who rush out together like an heard of cattell. For when all was done, They bowed themselves and worshipped. Their last posture being like their first: as theSee 2 Chro. 29.29. Scrip­tures also beare us witnesse.

ANd now after all this, there is one thing more would be observed, namely, that wee ever remember for whom this House is set apart. If it bee once Gods House, 'tis alwayes so: as well when no assemblie is there present, as when the Service is in doing. For by the re­lation of divine proprietie, as it is alwayes ho­ly; so alwayes His. And this comes to passe in regard of the Dedication or Consecration thereof to the divine Majestie. For when a thing is once dedicated or consecrated to the Lord, the proprietie thereof becomes so His, as it is no longer Ours. Yea, thus to be Gods, is to be His in a peculiar manner, and not as o­ther things are.

And for all this wee have sufficient warant; First in the goods of the Church; as in that example of Ananias and Saphyra, Act. [...].4. in the Acts of the Apostles. The goods were their owne, before they had devoted them: but then they [Page 58]nothing appertained to them. Secondly, in the Vessels and Vtensils of the Church; as was seene,Dan. 5.23. Theod. l. 3. c. 12.13. and Sozom. lib. 5. c. 7. Math. 21.12. Ioh. 2.14. not only in that example of Baltha­sar, but in that also of the wretched Felix, and filthy Iulian. And last of all, in the very place it selfe; as our Saviours act (beside other ex­amples) hath well declared.

And therefore it is more then manifest, that they are in a great errour, who would have Churches holy no longer then the time of di­vine Service. For, as there is alwayes a great difference betweene a Priest and a Lay-man; So alwayes a great difference betweene a Church and another place.

Which [to conclude with] affords us these two Lessons. First, that wee are at all times so to behave us in Gods house, as that wee be more reverend there then else-where. It is the place where his honour dwelleth:Psal. 26.8. and to bee uncovered in the Kings presence Chamber, is an usuall thing, though the King bee not there. It should bee as usuall to doe the like, much rather, in the Houses of God, though the so­lemnitie of service bee not then: For there can bee but little love to God, when rudenesse takes place of reverence, and sequesters our respect from such persons, things, and places, as belong unto Him.

Secondly, if it bee Gods house, it cannot bee also thine, wee may not pervert or turne it to any secular employment. For though the [Page 59]Divel deale cunningly, and perswade (what hee can) the contrarie; yet let it not bee thy fate to bee thus dangerously mis-led by such a Lyar. For, as hee deales falsely when hee would have us beleeve, that wee may retaine God in our hearts together with our sinnes: So hee deales as deceitfully when hee would have us thinke, that Gods House may serve for other uses besides his service. Retort it therefore back againe; that as God, when hee calls to Man for his heart, meaneth not that the World, the Flesh, and the Divell should have one part, and hee another: but meaneth that it bee all for himselfe: So, if it bee Gods house, hee must and will have it all alone. Before it was built to bee an house to thy God, the ground and cost were thine owne, and thou mightest have done with them what thou wouldest; as in that before of Saint Peter to Ananias: But when thou hast once given them to God, it is no more Thine, but His house. Yea, and so His, as that it be solely His. Hee loves no partner; nor is delighted with the do­ings of a rude and wicked Prophaner: for Ho­linesse becommeth thine house for ever; as it is in the 93 Psalme, at the 6 verse.

Quest. But bee there no times, nor no oc­casions, wherein things sacred may be applied to a common use?

Answ. There be, I grant, some cases where­in the Lord will have mercie, and not sacrifice: [Page 60]but it is not for every one to judge of that. Howbeit, this I may say; that Charitie is a maine piece of pietie: and in that regard, holy things cannot bee properly said to bee propha­ned, when wee are forced to make them serve to the necessities of our Brethren; as was seene in David [Math. 12.] when hee, and they that were with him, went into the house of God, and did eate the Shewbread, as also in that of some of the Fathers, who were neces­sitated to sell a part of the holy Vessels for the safetie of the needie. And in like case, I thinke, the Church is not prophaned, though wee be shut up there, for our better safetie; if, when wee are there, we doe not that which may pro­phane it.

But what's all this to that unsufferable li­bertie which some men take, either in the ma­king of it a place to teach a Schoole, to lay lumber in, or a place for Iuries to consult to­gether at their Courts and Leets, or a place for neighbours to come and commune in about their Sesses or other compositions, or for a prophane Glasier to mend his glasse upon the holy Table, or to say (as hath been sometimes) that Playes and Enterludes may bee acted there? No: These, and the like, are farre from that which may bee done in such a place. And therefore, as Christ whipped the Buyers and sellers from the Temple, overthrew the Tables of the money-changers, and seates of them [Page 61]that sold Doves: So should every Christian Church, zealously expell all such kinds of pro­phane doings from the Houses of God: For it cannot but bee well pleasing to the owner of them, to see his honour thus advanced. And, God bee thanked, wee have those among us, who are tenderly affected towards it. The Lord make them prosperous: and never let them prevaile (oh Lord) whose factious pro­ceedings declare too well, that they love to trouble the harmlesse peace of their Holy Mother.

Soli Deo Gloria.