Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	law_n	parliament_n	repeal_v	2,928	5	12.0628	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10197	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.	1637 (1637)	STC 20474; ESTC S101532	299,489	452

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 repealed by Queen Mary in the first Parliament of her Raigne was afterwards revived by Queen Elizabeth both the head body and every branch and member of it 1.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 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 Judge Plowden though he were never any Iudge a Professed Papist was some 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 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. though 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 shal be 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 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 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

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 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 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 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 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

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 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 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 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 〈◊〉 upon the established doctrine and discipline of the Church● which he tearmes 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 truly 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 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 it 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 the dead wee loose the fruite that be alive hol●some counsell necessary

another 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 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●● 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 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 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 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 whence 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 late visitation Articles 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 omitting 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

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 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. 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 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 Widdowes The Sacrament or Sacrifice of the Altar sayth She ford page 2. 19. And what kind of Sacrifice is this A commemorative 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 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 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 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

in his hist. of the Sabbath part 2. c. 7 8. a Treatise of Gods house p. 2. b Service Sacraments 1. a Shelford p. 2. 7. ● b Fox Acts monum p. 1211. 1212. c Fox Acts monum p. 1703. d Ibidem p. 1211. e Fox Act● monum p. 1404. 1406. * Rerum Germanic Script m. 1. p. 5●0 591. * Platina N●col 3. * De Vitis pont Rom p. 68. 69. * See Thomas Beacons reliq of Rome Object 3. a Coale frō the Altar p. 30. 53. 54. Answer 1. b Se Orme ●ods Pagano-Papis● l Francis de Croy his 3. Conform Object 4. Se the Coale p. 26. 27 28. 51. 52. a The hom against the Perill of Idol Se p. 41. 42. 61 b An. Mel. Musoe print An. 1620. p. 24. * Sorde sepulta sua * Pingit religio●a lupam So the first Copy but the corrected as in the Text. Object 5. A Coale from the Alt. p. 18. 19. 20. 21. 48. to 53. Answer * 37. H. 8. c. 17. Fox Acts Monum p. 1181. 1192. B. Iewels life before his workes sect 25. Answer 1. o Fox Acts Monuments p. 1404. 1406. p Dc Re●us Ecclesiasticis l. 4. c. 19. q Fox Acts Monuments p. 1211. 1212. r Page 19. s Page 51. Alatit●dine t Page 23. 24. v Page 23. x Fox Acts monuments p. 1211. 1212. y Coale p. 20. 71. z Page 13 a 5. 6. E 6. 1. Ely ● 2. Fox Acts Mounments p 1211. 1212. Object 6. b Coale p. 22. Answer 1. c In their fore cited places words Object 7 d Coale p 58 59 60 61. c. Answer 1. e Bishop Wrens visitation Articlos which other k Cole pag. 62. 8 Object l Coale from the Altar pag. 11. 65. 66. where it is insiuuated * Fox acts Monuments p. 1212. Answer 1. m Declaration before the 32 Articles concerning the dissolution of the Parleament p. 21.42 Object 9. n Coale from the Altar p 63 64 c Answer 1. o Bishop Wren in his Articles for Norwich Diocesse Bishop Percie for Bath and Wels. p In their seueral visitation Articles * Doctor Heylyn as most giue out some Circumstances discover q Papc 21. 42. 43 * where 25. or 30. yeares makes a good Prescription * Who licensed it * Like a Persecutor not an Apostle * It seemes they come to Church with poluted hands s●inking soules that they thus needed water incense * 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 * Defiled belike with the very Consecration of the Altar have Altar-clothes * It s well they would allaw an afternoone sermon to grace this Dedication since they admit none their since * Quod Nota. * Quod Nota. * This was an holy Dedication of an Altar indeed belike it was to Bacchus not to God a Aquinas 1● 2● quaestiō 1. Artic 1. 2. 1● Quaest 6. Ar 1. 2. b Aquinas 1● 2● Quaest 1. Ar. I● Ar 32 ● 2. 2● qu. 189. Ar 〈◊〉 c Aquinas 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 e Gē 8. 20. Levit. 1. 6. to 9. c. 2. 9. c. 7. 31. Exod. 20. 24. f Bellarm. de Missa I. 1. c. 2. Sum. Angelica Tit. Altar g Fox Acts Montiments p. 121. 1212. B. Morton Institution of the Sacrament p. 463. h Magnū Chron Belgio●●m i Thomas Beconlikeliques of Rome k Page ● l Homilie of the wor thy receiving of the Sacramēt part 1. p. 198. Edi● 1632. m P. 200. q Col. p. ● 16. 17. r Colefron● the Altar p. 4. line 19. 20. s Epistle 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 t Of the Sacram. part 1. p. 198. u Which some scādalously terme An unreverēs unseemly gesture as if Christ his Apostles were unreverent instituted received the Sacramēt in an unreverent unseemly manner w In imita●ion of Popish Preists who●● so title themselves in the fronts of their bookes * See Bishop Mortons Institution of the Sacrament Edit 2. lib. 6. c. 3. Sect. 1. 2. 3. x B. Morton Ibid p. 415. 461 y D. Reynolds confer with Hart. p. 446. to 473 D. Fulke Rhem. Testament Notes on Heb 7. c. 9. 10. z Heylyn Pocklinton others a B. Morton Instit. of the Sacrament ●6 c 3. b 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 c See Bis-Mortō his Institution of the Sacrament l. 6. c. 3. 4. 5. 6. throughout d Of the worthy receiving esteeming of the Sacrament p. 200. e 2 Tim. 4 1● 2. 1 Tim. 3. 2 f 27. Eliz. c. 2 See Rastall Recusantes Ie●uites Seminary-Preistes Rom. service and Sacramēnts c. g See Ra●●all Title Mort h See summa Angelica Rosella Tit. consecrat c. Et ratr de Consecrationis distinct 1. 16. Anton● Corseti R●portoriū Tit. Consecratio i Of the Idolat The right use of the Church the time and place of prayer k Foli● 91. 92. 93. l Page 210 414 m Exposition of Ageus c. 2. v. 2. 3 and c. 1. v. 7. 8. n Acts 7 p 1 Tim. 2. * Note this q Iohn 4 r 2. 25. H. 8. c. 19. 20. 21. 27● H. 8● cap. 15. 37. H● 8. c. 17● 32. H. 8. c. 3 a Deus Natura Gratia in sund●●e pages b Sunday no ●abbath p. 2● 48. Edit 1. c See Bis ●●audes Wrens Pearce Whites and other of their Articles to this purpose * Cre● Church the Chappell at Hamors●●th others d Summa Angelica Tit. cons●cratio Ecclesiae * See Pontificale Episcoporum de consecratione Ecclesiae Mr. Calfe hill his answer to Marshall F. 93. 94. 95. 96. e Of the Perill of Idolatrie f See Summa Angelica Rosella Tit Symonia g Se● Brook Fitz. habent Ristal Tit. extortion * 1636. h Of the Perill of Idolatrie The Right use of the Church The Time and Place of Prayer i 2 H. 5. c. 21. H. 8. c. 21. Cooks Iustitutes f. 344. a. and other Law books there cited l 1. Eliz. c. 1. m Antiqu. Ecces Brit in late Fox Acts and Monumēts p. 1774. to 1782. n Antiqu Eccles. Brit passim o 36. H. 8. p. 13. p See 5. H. 6. parts ●● in this Ro●s q Cooks Institut F. 334. a Brooke Praemunire 21. 21. E. 3 60. a