Churches be consecrated or no And whether there doe burne a lampe or candle before the Sacrament And if there doe not that then it be provided for with expedition As Altars were thus erected bowed to pleaded for and countenaunced in Queen Maries time upon the revivall of Popery Communion Tables removed scoffed at so immediately upon her death the discent of the Crowne to Queen Elizabeth this religious Princes by her Injunctions published in the first yeare of her Raigne commaunded the Altars in Churches to be removed which was done in many Churches in sundrie parts of the Realme before such Injunctions upon the alteration of religion and Tables to be placed for ministration of the Holy Sacrament according to the FOURME OF THE LAW THERFORE PROVIDED to witt the Statute of 1. Eliz. c. 2. ratâ—fying the Common Prayer Booke which prescribes the Sacrament to be administred at a Table not at an Altar By which it is apparant that the ministring of it at an Altar is against not according to the Statute and so punishable thereby And hereupon Mathew Parker Archbishop of Canterbury in his Metropoliticall Visitation Anno 1560. had this Article of Inquirie among others Whether they had a comely and decent Table for the Holy Communion sett in place prescribed by the Queenes Majestyes Injunctions And whether your Altars be taken downe according to the Commaundement in that behalfe given After this Anno 1561. the Booke of Orders published by the Queenes Commissioners and Booke of Advertissements published Anno 1565. enjoyned decent Communion Tables standing on a frame to be made and sett in the place were the steps of the Altar formerly stood stiling them alwayes Communion Tables not once an Altar and putting them in opposition to Altars And the Canons made in the Synode at London Anno 1571. which neither the Epistoler and M. Prynne hath misquoted as the Coale doth falsely accuse them it being p. 18. in the English Copy then printed which they followed though p. 15. in the Latine which the Colier followed who it seemes never saw the English prescribe that Churchwardens shall see there be a faire joyned Table which may serve for the administration of the Holy Communion and a cleane cloth to cover it that they shall see that all Roodeloâ—ts in which wooden Crosses stood all other Reliques of superstition be clane taken away which being executed accordingly thereupon Hierom Osorius the Rhemists Dorman Harding Hart and other Papists complained against Queen Elizabeth and the Church of England in their severall writings that they had cast downe Images Churches Altars removed them out of their Churches and set up prophane unhallowed Tables to administer the Sacrament on in their steed which Act of theirs Bishop Jewell Gualther Haddon M. Fox M. Deane Nowel M. Thomas Bâ—acon D. Fulke and M. Carthwright D. Willet D. Reynolds not only justify as lawfull but as necessary commendable affirming that Queen Elizabeth the Church of England might as lawfully remove and breake downe Popish Altars Images and Crucifixes as Ezekiah and other good Kings of Judah and Israell demolished brake downe Heathenish groves Idolls Images Altars by Gods owne speciall commaund and approbation From all which particular passages we may clearly discerne That one of the first things which our owne other reformed Churches did upon the bringing in of Religion abolishing of Popery was the breaking downe and abandoning of Altars together with their name and placing of Communion Tables in their steed that the first thing againe the Papists did upon the restitution of Popery was the erecting of Altars casheering Communion Tables That the setting up of Altars turning Communion Tables into Altars or Altarwise is to no other end but to usher Masses Popery the inseperable concommitants followers of Altars which cannot subsist without them into our Church againe That our godly Martyrs Princes Prelates writers yea and our Church itselfe have constantly both in their Iudgments practise disputes condemned Altars as Iewish Heathenish Popish unlawfull unto Christians That they are contrary to the Statute of 1. Eliz. 1. 2. The Booke of Common Prayer Homilies Injunctions Canons Orders Advertissements and Articles of the Church of England were never yet written or preached for patronized enjoyned or erected but among and by Papists that to receive the Masse sett up Popery which fall or stand together with them And that the Communion Table is no Altar nor High Altar as our Novellers dreame and teach All this being thus premised I come now to give a particular answer to this 3. reason for placing Communion Tables Altar-wise First therfore I deny that the Communion or Lords Table is either an Altar or High Altar that it ought so to be stiled or reputed or that any Altars ought to be set up in our Churches First because the Scripture never tearmes the Lords Table an Altar but a Table 1. Cor. 10. 21. only prescribes a Table only not an Altar for the administration of the Sacrament 2. Because our Common Prayer Booke Homilies Articles Canons Injunctions writers doe the like distinguishing the Communion Table Altars as opposite contradistinct things inconsistent one with the other abandoning not Altars only themselves but the very name of Altars as Jewish and Heathenish 1. Cor. 9. 13. c. 10. 18. 19. being quite expunged so as it is not to be found in our Booke of Common Prayer Articles Injunctions Homilies Canons which never terme the Lords Table an Altar either properly or improperly 3. Because Altars Lords Tables differ much one from the other 1. In matter the one being made of stone gold brasse or earth for the most part Exod. 20. 24. 25. c. 38. 30. c. 39. 38. 39. c. 40. 5. 16. Jos. 8. 30. 31. the other only of wood 2. In forme the one almost quite square Exod. 7. 12. c. 30. 1. 2. 3. 10. c. 37. 26. c. 38. 2. Rev. 9. 13. the other not so broade as long the one having hornes oft times to which delinquents fled and layd hold the other not 3. In name appellation that in all languages 4. In use the one being only to offer Sacrifices incense burnt offrings on Exod. 31. 128. c. 37. 25. c. 38. 1. Lev. l. 7. 9. being therfore called an Altar Altare Ara from the Sacrifices and fires burning on it as Isiodor Cilepine Holicke and others witnes the other only to eat and drinke at 1. Cor. 10. 21. c. 11. 20. 21. 2. Sam. 9. 7. Lu. 22. 30. 5. In institution the one Legall Iewish Typicall Heatheâ—sh the other Euangelicall Christian of which anon the one instituted before and under the Law the other only under the Gospell 6. In their appendices attendants circumstances For First Altars were usually consecrated both among the Jewes and Gentiles Exod. 40. 10. 11. Numb
wherein no riotous or disordered manner to be used that the HOLY TABLE IN EVERY CHURCH be decently made and set in the place where the Altar stood there commonly covered as thereto belongeth shal be appointed BY THE VISITORS and so to stand saving when the Communion of the Sacrament is to be distributed at which time the same shal be so placed in good sort with in the Chauncell the Rubricke before the Communion and 82. Canon saye with in the body of the Church or chancell which makes me suspect that Church was omitted in the printing of these Injunctions as whereby the Minister may be more conveniently heard of the Communicants in his prayer ministration the Communicants also more conveniently in more number communicate with the sayd Minister and after the Communion done from time to time the same HOLY TABLE to be placed where it stood before In which Injunction much wrested insisted on by the Cole these particulars are remarkable to stoppe the mouthes of our moderne Innovators First that Communion Tables are no Altars nor ought to be so stiled they being here put in opposition contradistinction one to the other though some now confound bind them together as one 2. That all Altars were removed ordered to be removed by vertue and forme of a Law therfore provided to witt the Statute of Eliz. c. 2. confirming the Booke of Common prayer which abandoned them Therfore the bringing in setting up of Altars now and the calling of Communion Tables Altars is against that Law and the Booke of Common Prayer 3. That the setting up continuance of Communion Tables and the calling of them by this name was and yet is according to the forme of the Law in that behalfe the removing of them and altering of their name to Altars or High-Altars against the Law 4. That all Altars were generally removed enjoyned to be removed in all Churches and Chapples through the whole Realme and an Holy Communion Table decently made and set up in every Church therfore no doubt in all Cathedralls in the Queenes owne Chapples for better example unto others So that the erecting of Altars in them or any of them must needs be a late Novelty contrary to Law to this Injunction and a grosse Non-conformity 5. That the care of Taking downe Altars setting up Communion Tables was committed to the Curate Church-wardens of each parish not the Bishop yet now these must be enforced to be the instruments to set up Altars and displace the Tables Altarwise 6. That the power of keeping Visitations belongs only to the Queen her Successors that none ought to visit in their owne names and rights but in hers as their Visitours having first obtained a Commission under their great Seales so to doe as the Statutes of 1. Eliz. c. 1. compared with 26. H. 8. c. 1. 37. H. 8. c. 17. 1. Ed. 6. c. 2. 32. H. 8. c. 15. 31. H. 8. c. 10. 25. H. 8. c. 8. c. 21. c. H. 5. c. 1. 14. Eliz. c. 5. and the Pattents of all the Bishops in Edward the 6. his Raigne abundantly evidence 7. That the ordering of the Situation covering of the Communion Tables is referred not to the Bishop or Ordinary of the Diocesse but to the Queenes Visitors who were then specially appointed by her Commission as they were in King Henry the 8. King Edwards dayes many of them being Lay-persons Which Visitours placed them Tablewise not Altarwise in such sort as they stood in all our Churches ever since till with in these two or 3. yeares last past 8. That the Communion Table ourght not to be fixed and railed in Altarwise against the East end of the Chancell and there to stand unmoveable even when the Sacrament is administred the Injunctions expresly prescribing that where ever it stand before yet when the Communion of the Sacrament is to be distributed it shal be removed into such part of the Chancell or into the body of the Church as the Rubricke of the Common prayer Booke runs as whereby the Minister may be more conveniently heard c. after the Communion done from time to time the same Holy Table to be placed as it stood before Which word shal be is not a baer arbitrary permission only as the Colier p. 50. 51. 52. glosseth it but a direct prâ—â—â—pt as is the later-clause by his owne confession else the Churchwâ—rdens might choose whither they would remoue the Table after the Sareament ended to the place where it stood before These Propositions plainly expressed in the Injunction thus premised I come now to answer the objection being in truth the only thing our Innonators colorably alledge for them First then I answer that this clause set in the place where the Altar stood implies not but all Communion Tables should be placed against the Eastwall of the Chauncle for all Altars were not so situated before this Injunction The Altar in Carmarthen Church was placed in the middest of the Church without the Quire The Altar in the Sauoy Church and other Churches Chapples built North or North and South stood at the South end of the Quire not the East in many Churches some Altats stood one way some an other some West some North and South as walafridus Strabus witnissethâ— but generally they ever stood in the middest of the Quire as the Promises evidence The Author of the Coale therefore must prove that all the Altars in all our Churches and Chapples stood against the Eastwall of the Quieres or Chauncles in the place where now he would have them situated which he can never doe else this clause of the Injunction will little helpe but marre his cause make poinct-blanke against him since it prescribes not the Table to be placed in the East end of the Quire Altarwise against the wall but in the place where the Altar stood so that where the Alter was placed in the midst west North or South end of the Church or Chancle the Table was to be there situated likewise 2. By The place where the Altar stood is not to be interpreted so precisely that it must stand in that particular individuall place or in that forme and manner as the Altar stood for this certainly was not the meaning but in the place that is in that end of the Church where the Altar stood to witt in the midst of the Church if the Altar stood there or in the East West North or South end of the Church where the Altars were so severally situated or in the Chauncel where the Altar formerly stood in the Channâ—le that this only is the true meaning of the Jnjunction not that the Table should be placed just where the Altar stood or in that maner with one side against the East wall of the Quiere as our Innouators expound it is most apparant by these Reasons 1. First Because the
some late printed Bookes The Church of Rome to be a true Church and never to have erred in any fundamentall points no not in the worst times And publikely maintaining the Pope or Papacy not to be Aâ—tichrist and Antichrist yet not to be come in open affront to our Homilies Articles Authorised Writers of all sorts and the professed position of all the Reformed Churches of the world So much doe some of your Prelates and Priests now dote upon the Whore of Rome and her abominations Yea such hath been the monstruous unparalled presumption of these undutifull persidious Innovatours since these Declarations published by your Majesty that they have dared to purge corrupt sophisticate and Innovate the publike Records and Monuments of the Church of England ratified by sundrie Acts of Parliament without your Majesties privity To such an hight of insolency are they growen I shall instance only in 3. particulars worthy your Majesties yea the whole Kingdomes consideration and the severest Censures that your Royall Justice can inflict First they have purged corrupted the Booke of common-Common-Prayer in two severall places the first whereof so neerely concernes your Majesty your Royall Confort and Princely Issue that J should be no lesse then an Arch-Traytor to you all should I not discover but conceale it In the ancient Common-prayer-Bookes there was this Collect prescribed for the Queen Prince and Royall Issue O God who art the Father of thine Elect and of their seed we humblie beseeth thee to blesse our most gracious Queen c. These busy Innovatours to testify their loyalty and duty to your Majesty your Queen and Royall Issue have presumed to expung you all out of the Catalogue of Gods Elect and to ranke you all in the number of Reprobates and Castawayes with one dash Blotting this clause who art the Farher of thine Elect and of their seed quite out of this Collect in all the late Common-prayer-Bookes VVhereby they have done as much as in them lies not only to deprive your Majesty and your Princely Jssue of that temporall Crowne of Soveraignty over these your Realmes to which you are Elected by God but also to rob both your Majesty your Noble Queen your Royall Issue your most Illustrious Sister and her Princely Progenie of that eternall Crowne of glory likewise to which both Charity and Loyalty enjoyne us to believe you are Elected through Gods free grace and everlasting decree Elect in the Collect being taken in both these sences VVhether these pragmaticall Refiners of this prayer deserve not a Tiburne-Tippet at the least for this bold attempt I humbly submit to your Royall Majesty 2. The second alteration they have made in the Booke of common-Common-prayer is in the Epistle for Palme-Sunday small in appearance but great in consequence All the Common Prayer-Bookes before the yeare of our Lord 1629. as likewise Tyndals Couerdales Thomas Mathewes and the Bishops Bibles used in our Churches till Anno 1612. read that text of Phil. 2. 10. according to the original the Fathers all Latine Writers and Translations but two of late to witt the Beza and Castalio who render it Ad nomen not IN nomine as all others doe in this maner That IN the name of Iesus every knee should bow c. But these Innovatours to Jdolize the name Iesus and usher in the Ceremony of Capping and bowing to it thereby to make way for bowing to Images Altars Adoration of the Eucharist and other Romish Innovations in the yeare of our Lord 1629. the very next yeare after your Majesties Declarations turned this IN into AT the Name as one Prelate did the like before in the New Translation of the Bible for the same purpose contrary to the originall the sence and scope of the place the Fathers all former Common-prayer-Bookes the very rules of our English Dialect There being no such phrase in the whole Bible nor in any English Author that ever I yet read as AT the name except only in this mistranslated corrupted text But only IN the name AT the name being pure nonsence As appeares by turning IN into AT in all the texts of Scripture where this phrase IN the name is used As Math. 28. 19. Baptizing them in the name of the Father of the Sonne and of the Holy Ghost Iohn 16. 23. Whatsoever yee shall aske the Father IN my name he will give it you Acts 3. 6. IN the name of Iesus Christ of Nazareth stand up and walke Acts 9. 27. 2. 9. He preached boldly at Damascus IN the name of Iesus And Acts 16. 8. 1. Cor. 5. 4. Ephes. 5. 2. 2. Thes. 5. 20. 2. Thes. 3. 6. In all which if we convert IN into AT and read them AT the name it makes both the English and text Nonsence and so it doth in this very text Phil. 2. 10. As some have manifested at large in particular Treatises of this Subject and Ceremonies of bowing at the name of Iesus when it is pronounced brought in by Popes with indulgences for idolatrous ends and not knowne not used in the Primitive Church for above 1200 yeares after Christ What ever some have written or preached to the contrary to abuse your Majesty and Subjects with their Fables Who they were that originally caused these two alterations and Corruptions of the Common-prayer-Booke to omit the changing of Minister into Priest in some places I cannot certainly informe your Majesty But if common same and circumstances may be creditedâ— they were some of your greatest Prelates this day living One of the chiefe instruments imployed in this good service who can discover the parties that sett him about this worke Then a Chaplaine to a great Bishop now to your Majesty was Dr. Iohn Cosens as I was long since informed by your Majesties Printer Mr. Norton upon the first discovery and inquirie after this abuse A fit instrument for such a purpose Who but the yeare before was accused in Parliament for dangerous words against your Majesty and the Reformers of our Religion To witt That your Majesty was no more Supreame Head of the Church of England next and immediately under Christ then the Boy that rubbed his horse heeles That the Reformers of our Church when they tooke away the Masse tooke away all Religion and the whole service of God They called it a Reformation but it was indeed a Deformation That the Masse was a good thing and a good word As also for setting up Images an Altar and no lesse then 220 Tapers 16 Torches on Candlemas-day in the Cathedral Church of Durham coutrary to the established Doctrine and Discipline of the Church of England All which particulars were substantially proved against him both in the Parliament-house and at the Assises at Durham where he was found guilty upon an Indictment Yet in stead of punishments answerable to these his offences some whereof would have been capitall in other men he hath been so
they have once overswolm'd the bankes of due moderation or growen impudent and unrulie especially in Bishops Having thus represented to your Majesties Royall view these 3 grand forgeries and corruptions give me leave I humblie beseech your Highnes to adde to these two other late Jmpostures obtruded on the Church of England 1. The first by Dr. then Mr. Iohn Cosens and his confederates Who Anno 1628. the same yeare your Majesties Declarations were published sett forth a Booke intiteled A collection of private Devotions or the Howers of Prayer Wherein was much Popish Trash and Doctrine comprized and at least 20 several points of Popery maintained to countenance all which in the Title and Epistle of this Booke he writes That these Devotions of his were after this maner published by Queen Elizabeth and were heretofore published among us by her High and Sacred Authority to witt in the Preces of Horary sett forth by her Royall Authority Anno 1573. VVhen as there is no Analogie at all either in matter forme or method between these Devotions of his and those devout Prayers of her Majesty nor any of his points of Popery in them as hath been proved by two particular Answers to his Devotions in print Yet these Devotions of his were never yet suppressed but publikely sold among us approved by a Bishops license and now reprinted to abuse your Majesties poore Subjects encourage Papists and scandalize that ever-blessed pious Queen as the Authour and Patronesse of his grosse Popery An abuse not tollerable in a Christian State 2. The second is as bad or worse Anno 1631. One Iohn Ailward not long before a Popish Priest published a Booke intiteled An Historicall Narration of the judgement of some most learned Bishops concerning Gods Election Affirming the Errours of the Arminians to be the Iudgement and Doctrine of the Church of England and of the Martyrs and Reformers of it both in King Edwards and Queen Elizabeths dayes This Booke though written in professed opposition to your Majesties Declaration before the 39. Articles to Suppresse Arminianisme yet now made the only iustrument to advance it and suppresse the truth was licensed by Mr. Martyn then Chaplaine to the Bishop of London now Arch-Bishop of Canterbury The whole Booke except some 3. or 4. leaves containing nothing else but a Coppy ef an Answer to a Letter wherein the Answerer purged himselfe and others from Pelagian Errours c. This Master-peece forsooth is pretended to be sett out by the Bishops and Reformers of our Church in the inception of Queen Elizabeths raigne by publike Authority and the Doctrine then taught and professed When this new Booke was printed no Coppies must come abrode as the Stationer then affirmed before the Bishop of London had presented it to your Majesty and gained your Royall approbation thereof Not long after this it flies abrode ouer all the Realme to the great amazement and disturbance of many of your Subjects One of them comming to that learned Knights hands Sir Humphry Lynde better read in Fathers and Popish Authours then English Antiquities he was so much stumbled and greiued at it that he presently repaired with it to a Gentlemans study of his acquaintance Telling him there was a new Booke freshly published which proued the Martyrs and Reformers of our Church to be professed Arminians and that this was the Doctrine publikely taught and printed by Authority in the beginning of Queen Elizabeths-raigne Saying withall it would doe infinite harme and desiring him to take some paines to answer it The Gentleman no sooner turned ever two or three leaves of the Booke but he presently discovered the grand Imposture Informing the Knight that this Coppy of a Letter c. was written by one Champenies whom Iohn Venon Divinity Lecturer of Paules in the first yeare of Queen Elizabeth expresly affirmed to be then a ranke Papist and a Pelagian and that in answer to this Verons Lectuâ— es of Predestination then publikely preached at Paules dedicated to Queen Elizabeth and printed by Authority in the second yeare of her Highnes raigne He likewise acquainted him that this Coppy of his Letter was printed about the third yeare of her Dominion without any Authours or Printers name thereto or place where or yeare when it was printed or any intimation at all that it was ever licensed All which were plaine evidences that it was printed in a corner without any license at all And whereas sayd he you desire a speedy Answer to it if you will give me but a paire of gloves I will show you two Answers to it already in print above â—0 yeares since by publike Authority and one of the first printed Coppies of this Letter to boote To which the Knight replied J am sure you doe but jest with me No sayd the other I am in good earnest wil you give me or wager a paire of gloves hereupon That answered he I will doe with all my heart Then sayd the Gentleman reach me hither those three Bookes he pointed to He did so The first was a Coppy of the Letter without name of Authour Printer date of time or place Which compared with that in this new Booke proved the same verbatim Now sayd the Gentleman you have seen the Originall I will shew you the Authour of it which he did in Verons Apology f. 37. and likewise two severall Answers in print The first by Iohn Veron himselfe fore-named intitled An Apologie in Defence of the Doctrine of Predestination Dedicated to Queen Elizabeth and imprinted at London by Iohn Tisdale in the fourth yeare of her Raigne Wherein this whole Letter is fully answered The second by that famous Learned Man and exile for Religion in Queen Maries dayes Robert Crowly In his Apologie of those English Preachers and Writers which Cerberus the three-headed Dogg of Hell chargeth with false Doctrine under the name of Predestination Seen and allowed according to Her Majesties Injunctions and printed at London by Henry Denham Anno 1566. Wherein this whole Letter is at large recited in severall Sections and then answered Verbatim This Booke being nothing else but a particular professed Answer to it by publike Authority As directly contrary to the truth and Doctrine of the Church of England then taught and established When the Gentleman had shewed him these two printed ancient Answers to this new Booke He likewise turned to some passages in Bishop Latymer which answered and cleared his words cited in this Booke from any such sence as it would fasten on them And to answer the Passage in it out of Bishop Hoopers Preface before his Exposition on the ten Commaundements He shewed him first the Confession and Protestation of the Bishops Faith dedicated to King Edward the 6. and the whole Parliament and printed at London Cum Privilegio Anno 1550. Secondly A briefe and cleare Confession of the Christian Faith containing 100 Articles London 1584. Thirdly An Exposition upon certaine Psalmes London 1510. Jn all
Calendas we may well demurre to this second reason Of which more fully anon Only to retort the reason let me argue thus The place where God is most specially present by his grace ought to be bowed unto But God is most specially present by his grace in Heaven in the Church-Bible and midst of his people not at the East end of the Church where none must sit neare him as I bare else-where proved And in every good Christians heart Ergo these not the Table are to be bowed unto As for his Chaire of State That it ought alwayes to be bowed unto I thinke when it is in the ward-robe Cart Imbroy derers or upholsters shop c. should have been excepted he must shew us some Law or Statute for it ere we can beleeve it And though some men bow unto it now and then because the King sits some times personally in it This Gentleman must prove that God sits personally some-times on the Table which he can hardly doe But he and others tell us that God sits alwayes there Very good Then I thus retort the similitude No Man is so sottish to bow to the Kings Chaire of State when the King himselfe is sitting in it but only when he is absent For when the King his in it they never doe it but bow only and immediately to the King without any respect to the Coaire Therefore since God is alwayes sitting on the Table they ought not to bow or doe any reverence to it at all And so this Simitude cuts the throate of their cause if rightly paralleld and applied This will likewise overthrow his Argument for the the placing of the Table Altar-wise else-where at large refelled Here also writes he it is to be considered unto the honouring of Gods holy name of his Table rather in what place of the Chauncell Gods Board or Seat should stand Doth not nature itselfe teach us that in every common house the Seate of the chiefest should be above every inferiour And should not Christianitie teach us that no Seate of any person much lesse of any of the Laity it seemes then the Cleargie may sit above God himselfe if they please should be above Gods mercy Seate the Sacred Communion-Table in the Chauncell c. And when as the Lords-Table is set in the uppermost place within the Chauncell is it not decent that the ends thereof thus this Expositour and Patron of the Common-Prayer-Booke dares controll it be towards North and South The Holy Ghost commaundeth all things to be done decently and according unto order Ergo Lords Tables ends must be turned North and South against the expresse order of the Common-Prayer-Booke And if it ought so to be in all things much more ought it to be in every thing about Gods house especially in the standing of his Sacred Seate As if this Seate stood very undeceâ—tly and quite out of order unlesse the Ends of it stood North and South contrary to order But of this meâ—ry profound Divinity hereafter This only by the way for a Breakfast The Authour having in all this forgotten his good Instruction in his Epistle to his Parishioners That we are all bound in conscience for to learne believe and obey whatsoever is commaunded in the Commuuion-Booke Homilies Booke and Constitutions or Canons Booke All which condemne his bowing to and placing of the Table North and South And so by his owne censure not speaking according to the Communion Booke Doctrine J may with a safe conscience before God affirme that there is no light of Gods holy spirit within him They are his owne words and censure of all those who speake not according to the Communion Booke Doctrine which himselfe professedly speakes against in all these and other passages But enough of this ridiculous Ignoramus who hath wronged the Pope exceedingly in giving the Titles of HOLINESSE and HOLY FATHER to our Bishops whom he makes absolute Popes in many Passages of his crack-brainde Treatise NOTE THIS It appeares by Num. 1. 50. c. c. 2. v. 2. 17. That the Tabernacle of the Lord stood in the midst of the Campe of Israel and the Levites were there commaunded to encampe ROVND ABOVT IT To which that text of Rev. 5. 11. c. 7. 11. hath relation as Learned Mr. Meade there proves at large It is also evident by Numb 3. 26. c. 4. 26. And the hanging for the dore of the gate of the Court which is by the Tabernacle ROVND ABOVT c. That the Passage in the Counsell of Constantinople where the same phrase is used is to be taken properly as Bishop Jewel and others interpret it not as the Collier hath most absurdly perverted it the words being the same both in Latine Greeke and English in all places TO THE CHRISTIAN READER CHRISTIAN READER it is storied of Croesus his dumbe-borne Sonne that when he saw a Persian Captaine going to stay his Father his filiall affection was so stirred in him at the sight that though he never spake before yet then he brake forth into these words O man doe not kill Croesus And so saved his Fathers life What this dutifull Sonne thus unexpectedly uttered being ever before tongue-tied out of his endeared love to his naturall Father I am here constrained out of my loyall respects to my spirituall Mother the Church of England publikely to speake to some treacherous seeming-Sonnes of hers who have almost stabbed her to the heart under a specious pretence of fighting for her in some late printed workes O man doe not murther and betray my Mother the Church of England Even as Iudas once did our Saviour with a kisse whiles you are in outward appearance contending wholy for her Alas when I behold you writing professedly against her Homilies Articles and the Booke of common-Common-Prayer to which you have all subscribed When I see you raking the very ashes and mangling the deceased Carcases of her most eminent Iewel Raynolds Whitaker Fulke Willet Perkins with other of her most victorious triumphant Champions over Romes greatest Goliahs whom you never durst so much as looke upon by way of Opposition in their life times proclaiming professed hostility to their authorized Writings When I behold you siding with the Papists maintaining their Antichristian Errours Doctrines Ceremonies abuses before all the world without blush or shame Defending their Erronious Writers against our famous Orthodox Authours whose blessed memories you seeke causelesly to steine When I behold you avowing even in print That the Church of Rome is a true Church That personall Succession of Bishops is requisite and Essentiall to make a true Church That the Arch-Bishops and Bishops of England derive their lineall Succession and Episcopall dignity from S. Peters Chaire and the very Sea of Rome and that we should not acknowledge them for Bishops in case they either did not or could not doe so That the Pope of Rome or Papacy is not the Antichrist Nor Antichrist yet come or
into our Church againe yet secretly by degrees with as little noyse as might be by those severall Stratagemes and meanes which that cunning-pated Iesuite Adam Contzin in his Booke of Politickes printed at Mentz Anno 1621. hath prescribed them for that purpose Which they prosecute and follow to an haires-breadth To effect this Plot the better according to the Popes consultation and direction in his Conclave they first vented all the Arminian points in printed Bookes Which though at first oppugned by many to their hazard have now under a pretence of silencing all controversies in this kinde quite silenced the truth itselfe Being now publikely printed and preached every where without controll contrary to his Majesties Proclamation concerning the inhibiting and calling in of Mountagues Booke which led the Dance in his Declaration before the 39. Articles And concerning the Dissolution of the last Parliament Which are now made snares only by these potent Confederates contrary to his Majesties pious intention to suppresse the truth and bring those into trouble who defend it against Arminian Novelties or Popish Tenents either by printing or preaching Next after this they began to crie up practise and enjoyne mâ—ny superstitious Popish Ceremonies especially bowing at the name of Iesus both in time of Divine Service and Sermons to the end it might usher in bowing to Altars Images Crucifixes with adoration of the Sacramentall bread and wine Which Ceremonie getting head by violence many suffring for opposing it and others either ignorantly or cowardly submitting to it though not prescribed in the Booke of common-Common-Prayer Then they began at first in some private places to set up Images Altars yea Crusifixes in Churches directly contrary to our Homilies To call Lords-Tables Altars To turne them Altar-wise or into Altars and bow downe unto them And because an Altar without a Priest was to no purpose they next begin to tearme themselves with other Ministers by no other name but Priestes Yea Priestes to dance attendance on these new Altars both in their Sermons Bookes and VVritings VVhich being done but secretly in corners as every Evill is bashfull at first and creepes up but by degrees these new devises also gotâ— ground by litle and litle some potent Bishops setting them on and countenancing them under hand Crushing such who chiefly oppugned these Innovations in the High-Commission and elsewhere And having thus by publike Censures and these underâ—and Devises given open countenance to them and disheartned people from opposing them they grew in a short time so impudent as openly to plead for Jmages Altars Priestes turning of Communion-Tables Altar-wise bowing to them and at the name of Iesus reading of Second Service at them standing up at Gloria Patri the Gospell c. and that not only in the Pulpit but in the High-Commission and in print setting some shallow-pated fellowes as Giles Widdowes Reeve and Shelford in the fore-front to breake the Ice to see how the people would relish them And then when these men had borne the brunt and blame for a while and the strangenes of the things was almost vanished seconding them with others of better note and parts to give greater Countenance to them that people might the more willingly embrace these Innovations VVhich being thus once pleaded for in print our Bishops the chiefe Plotters and fomenters of them begin first more covertly under-hand by way of persuasion and intreatie and now at last openly in their Visitation-Articles by way of peremptorie commaund one pragmaticall impudent Prelate giving the first onset and then others seconding him in their fore-plotted order to enjoyne all these Innovations Popish Practises and Ceremonies to be put in full execution throughout their Diocesse And now they are growen so impudent as to excommunicate suspend yea Censure in the High Commission all such Church-wardens and Ministers who out of Conscience towards God Obedience to his Majesties Lawes and Declarations or love to Religion dare oppose or not subâ—â—ie unto 〈◊〉 many Church-wardens being excommunicated for not 〈◊〉 in the Table Altarwise And many Ministers suspended excommunicated put from their Livings if not field 〈◊〉 imprisoned too especially in Bishop Wrens and Bishop 〈◊〉 Diocesse for not bowing to the Altar and as the names Iesus not reading Second Service at the High Altar 〈◊〉 Lords-Table for opposing the rayling in of the Table Altar-wise without Lawfull Authority or preaching against or not yeelding to these Popish Proceedings VVhich have lately gotten such head in most places that now all thing except Latine Service are prepared for the Masse in many Churches which added to these Novelties will make us perfect Papists For we have Altars with Altar-clotheâ—â— Tapers Bisons and other Romish furniture on them Priestes Crucifixes bowing to Altars coming up to the Altar and there kneeling downe to receive all Popish Trinekets and Massing Ceremonies Copes Organs Vestments especially in our Cathedrals which now must be Patternâ— of Imitation to all other Churches in the Diocesse all which being but meere Preparations for the Masse how soone that also may steale in upon us if his Majesties pious care with other our Magistrates vigilancie and inferiour Minister out-cries who are over-silent in such an exigent prevent 〈◊〉 not with speed by these active hot-spurs machinations who have made such a swift progresse in all the other particulars which they impudently presse and justice with braâ—eâ— faces and obdurate hearts not fearing already to stile thâ— Lords Supper an unbloody Sacrifice the Sacrament and Sacrifice of the Altar and to maintaine a corporall presence in the Eucharist I feare to divine And when Masse is once installed and sett up the next thing these Novellers are to effect Popery wil be perfectly restored with it and then face well all our Religion which we have enjoyed with all externâ— peace and felicity attending it Now 〈◊〉 it is plaine according to the moderne Papists and these Innovatours Doctrine that there can be no Masse without an Altar or Super-Altar No Altar but at the East end of the Church as remote from the people as they he for the better officiating of private Masse And neither Masse nor Altar without a Sacrifice a Sacrament of the Altar and a Priest to Consecrate and Offer it The oppugning of these Innovations the immediate Harbengers and fore-runners both of Masse and open Poperie without which there can be no Masse and Poperie can never get head among us and by conniving at which without â—â—ong and sodaine Opposition both Masse and Popery the things principally aâ—med at without which these other are to no purpose will presently perke up and get quiet possession among us to the utter overthrow of our Religion must needs be of great consequence 〈◊〉 know that when a Ciety is beleaguerd whiles the 〈◊〉 and Out workes are safe and defended the Citty is in no danger of surprisall But if the Enemies once get them all is in danger to be lost Our Lords-Tables Ministers Lords
it Altarwise against the wall at the East end of the Quire Therefore this situation of it is rather to bee used then the other 2. Because this is most agreeable to the practice of the Apostles Fathers and primitive Church in the purest tymes as I have already manifested of the reformed Churches beyond the Seas 3. Because it is most consonant to the booke of Common prayer Queene Elizabeths Injunctions the Bishops owne Canons and the judgement of our best writers 4. Because it is the most usuall and proper situation of tables amonge all Nations in all ages both a broade at home whoe place their Tables at which they eate and drinke in the midst of their dyninge roomes at least wise in such sorte that men maye sitt or stand round about them The Lords Table therefore beinge a table to eate and drinke at 1. Cor. 10. 16. 17. 20. 21. c. 11. 20. and the Communion it selfe usually tearmed both in Scripture all sortt of writers from the Apostles dayes till nowe the Lords supper â— Coâ— 11. 20. this scituation of it must bee fittest decentest which is Common to all suppinge tables doth best expresse resemble the nature of a supper by standinge in the midst of the Communicants and their sittinge standinge or kneelinge round about it altogeather not by severall files and turnes like soe many bidden-guests Whereas the placinge of it Altarwise like a Dresser or sideCubberd not a Table the causinge of men to come upp to the raile by severall files and there to receive by turnes kneelinge doth neither expresse the one to bee the Lords table nor the other to bee the Lords supper 5. Because this scituation of the table in the midst will more move the simple people from the superstitious opinions of the Popish Masse Altars Preists sacrifices and private Masses where the Preist alone Communicates drawe them upp to the right use of the Lords supper Whereas the placinge of it Altarwise against the East wall of the Chauncell nowe urged is nothinge else but to usher Altars Preists publique and private Masses adoration of Altars and the Hostia transubstantiation and the whole body of Poperie into our Church againe as the Papists themselves doe every where cracke vaunt and all whoe are not wilfully blinded maye at first viewe discerne by wofull experience This forme of scituatinge the Lords Table and administringe the Sacrament was used in the primitive Church till Poperie private Masses thrust it out When Poperie Masses Masse Preists Transubstantiation Altars adoration of the Hostia other Popish trash were abolished this scituation of it was againe revived as a Soveraigne Antidote against these popish innovations and soe hath continued eversince The alteringe therefore of it must needs tend to the introduction of those things againe soe ought with all diligence and courage to bee with stood 6. Because this scituation is most orderly and decent and that in 5. regards First Because the Minister thereby maye bee more conveniently heard of the Communicants in his prayer his administration and Consecration which many cannot heare when the table stands at the furthest end of the Quire or Chauncell in most greate Churches and parishes 2. Because there the CoÌ„mmunicants alsoe maye more conveniently and in greater number communicate with the Minister then they can doe when the Table stands at the end of the Quire or Chauncell as remote as maye bee from the people Both these reasons are rendred in the Common prayer booke Queene Elizabeths Injunctions and the 82. Canon neither can they bee gaine sayd 3. Because the Communicants when the table stands in the midst maye more easily see the Minister when and howe hee consecrates the Sacrament then when hee is more remote and maye the better make their Confession to Almightie God and saye Amen to every prayer as they are enioyâ—ed 4. Becanse it is lesse troublesome to the Minister to distribute and to the people to receive the Sacrament at his hands the nearer both of them are to the Communion Table 5. When the Table stands in the midst all the Communicants maye receive togeather in the seates next adjoyninge to the table without any disturbance disorder noise or stirr as they are expressely Commanded to doe 1. Cor. 10. 16. 17. c. 11. 20. to the end c. 13. 40. 23. to 34. whereas this newe dâ—vise of settinge the Table at the East end of the Chauncell against the wall and causinge the Communicants to come upp in severall disorderly rankes and squadrons to the raile and there to receive divides the Communion Communicants and Congregation makinge so many Communions and Congregations as there are Companies breeds a Confusion disorder disturbance noise distraction and oft tymes a Contention in the Church in causinge the people to march upp and downe some one waye and some another to contend whoe shall first receive or take the uppermost place to crowd thrust and hinder on the other in passinge to and fro drives many from the Sacrament whoe woulde else receive it breeds many quarrells factions schismes and divisions betweene the Minister the people hinder the Communicants much in their Meditations prayers reverence devotion attention singinge enforceth the people whoe are olde blinde lame sicke impotent to march upp to the Minister to receive whoe shoulde rather come to them inverts the practice Custome of our Church ever since reformation lengthens the administration and puts all into a Combustion yea into Confusion causinge many to turne Papists and Seperatists 7. The Lords Supper is called of us in our Litargie Homiles Articles THE COMMUNION his Table the COMMUNION TABLE Now that which is thus common ought to be placed IN THE MIDDEST of the people in a Common not a peculiar place as the Latine phrase IN MEDIO CONSTITUTUM or COLLOCATUM ever used to expresse a thing that is Common the Scriptures quoted in the next insuing reason evidence Whereas the placing of the Table so farre from the people the rayling of it in that so none but the Minister may have accesse unto it destroyes both the Communion Communion Table in appropriating it to the Minister and sequestring it from the people 8. The Communion Table ought to bee placed in the midst of the Church and Congregation because that is the place wherein God Christ have especially promised their Gracious presence as the ensuinge Scriptures evidence not at the East end of the Church or Chauncell as our Novellers fondly dreame Magisterially determine Hence Psal. 46. 5. God is sayd to bee in the MIDDEST of his holie place and Cittie Psal. 48. 9. Wee have thought of thy lovinge kindnesse oh God in the MIDST of thy Temple Jer. 14. 9. yet thou ô Lord art in the MIDST of us and wee are called by thy name Hosea 11. 9. I am God and not man the holie one in the MIDST of thee Joell 2.
27. yee shall knowe that I am in the MIDST of Israell Zeph. 3. 5. 15. 17. yee have polluted the Sanctuarie the Lord is in the MIDST thereof The Kinge of Israell even the midst of thee The Lord thy God in the MIDST of thee is mightie Zech. 2. 5. For I sayth the Lord will bee the glorie in the MIDST of her Math. 18. 2â— Where two or three are gathered togeather in my name there am I in the MIDST of them Luke 2. 46. Christs Parents found him in the Temple sittinge in the MIDST of the Doctors John 20. 19. when our Saviour appeared to his Disciples after his resurrection hee came and stood in the MIDST of them and sayde Peace bee unto you Rev. 1. 13 and 2. 1. The sonne of man is sayde to bee to walke in the MIDST of the 7. golden Candlesticks which are there interpreted to bee the 7. Churches Rev. 5. 6. Christ the Lambe is sayde to stand in the MIDST of the Throne and in the MIDST of the Elders Soe Exod. 3. 4. God called to Moses out of the MIDST of the burninge bush a type of the Church Soe hee spake to Moses out of the MIDST of the Clowd Exod. 24. 16. And tells the Isralites that hee dwells in the MIDST of their Campe. Numb 5. 3. The Lord spake unto you out of the MIDST of the fire Deue. 4. 12. And they heard his voyce out of the MIDST of darkenes and of fire too Deut. 5. 22. 23. The Prophet Esay c. 12. v. 6. writes thus Crie out and shoute thou Inhabitant of Zion for greate is the holye one of Israell in the MIDST of thee By all which texts it is evident That God and Christ are sayde to bee principally present in the MIDST of the Temple congregation people whereas there is not so much as one place throughout the Scripture that sayth they are specially present at the Temple Congregation people The Communion Table therefore beinge Christ mercie seate the place of our Saviours speciall presence upon Earth and his Chaire of Estate as Giles Widdowes Shelford Reeves other Novellers dogmatize ought to bee placed in the middest of the people Church and Congregation where these Scriptures joyntly affirme that God and Christ are more immediately specially present if they bee more in one place of the Church and Temple then another as they saye hee is 9. Add to this that the Apostle sayth Our bodies are the Temples of Christ and the holy Ghost 1. Cor. 3. 16. 17. c. 6. 19. 2. Cor. 6. 16. And where doe both of them principally dwell with in these Temples but in the heart seated in the midst of the bodie Gall. 4. 6. Eph. 3. 17. So also doe they principally dwell and manifest themselves in the midst of our Materiall Temples and Congregations Therefore for this and the precedent reasons our Communion Tables ought to bee scituated in the midst of our Churches or Quires as they have been in auncient tymes where our Injunctâ—ons Canons writers Communion booke and the Statute of 1. Eliz. c. 2. confirminge the same prescribe that they shoulde stand at least wise when the Sacrament is administred 10. The Altar of Incense and the shewbreade table stood not in the Quire or Sanctum Sanctorum but in the midst of the Sanctuarie or bodie of the Temple as the premises Evidence and Godwyn in his Jewish Antiquities l. 2. c. 1. p. 78. 79. records Nowe these beinge in some sorte tipes of the Communion Tible intimate which the Fathers sometimes have an Altar improperly in relation to them that it shoulde be scituated in such manner as these were Havinge thus produced these unanswearable reasons for the placinge of the Communion Table in the midst of the Church or Chancell specially at the Sacraments administration I come nowe in the 6. place to examine those reasons which are or can bee alleaged by our Novellers for placinge Communion Tables Altarwise against the East end wall of the Quire of Chauncell The first reason alleaged by them is this The high Altar or Lords Table sayth dotinge M. Robert Shelford Preist in his Sermon of Gods house Cambridge 635. p. 17. 18. usually standeth at the East end of Gods house Idque propter Christum c. and that because of Christ wheâ— is called the light of the worlde and ORIENS to with the branch Zeph. 6. 12. and is likewise expected to come from the East Math. 24. 27. which put into an argument is this Christ is called the light of the vvorld the BRANCH and as some men thinke shall come to Iudgment from the East Therefore the Communion Table high Altar ought to stand Altarvvise against the East end of the Church What frentique Bedlam logicke divinitie is this what Consequence or Coherence in this argumentation Is not this farr worse then that of Durandus other Pâ—pists Christ is called a Rocke and a Corner stone 1. Cor. 10. 4. Ergo Altars and Lords Tables must bee made only of stone To whicht I might vetorâ— from this text of Zech. 6. 12. Christ is calâ—ed the branch Therefore Altars and Lords Tables ought to bee made only of wood not stone Christ beinge else where called a vyne Tree of life c. more probable inference then this M. Shelford deduceth from it Therefore high Altars and Communion Tables ought to stand Altarwise against the East end of the Church since it is warranted by the practice of the Primitive Church whose Communion Tables and Altars were made only of wood not stone as Bishop Jewell and Bishop Babington prove at large out of Augustine Optatus Chrysostome Athanasius and others as our Communion Tables are and ought to bee by the direct prescript of the booke of Common prayer which calls it Gods BOARD the Homily of the worthy receivinge of the Sacrament Queene Elizabeths Injunctions at the end Kinge Edward the 6. and his Privy Councills letter and 6. reasons Fox Acts and Monuments p. 1211. 1212. Canons 1571. p. 18. Canons 1603. Can. 20. 21. 82. Arbishop Parkers visitation Articles Art 2. Doctor Fulke notes on the Remish Testament on Math. 23. sect 7. on Heb. 13. sect 6. on Apoc. 6. sect 2. Answeare to Martyn c. 17. sect 15. 16. 17. Doctor John Reynolds conference with Hart. p. 462. 477. 478. to 524. Bishop Morton his Protestants appeale l. 2. c. 6. sect 2. p. 146. Doctor Willet Synopsis Papismi the 9. generall Controversie qu. 6. part 2. Error 55. p. 498. Bishop Jewell and Bishop Babington in the places quoted in the Margin Bishop Farrar Fox Acts and Monuments Artic. 20. p. 1404 1406. Bishop Ridley in his last examination Fox ibidem p. 1601. 1602. And his farewell to his frends in generall Ibidem p. 1610. compared with p. 1211. 1212. Though some turne them nowe adayes into Altars made of stone But to come to a more particular examination of this part of this argument First hee
is not Baptisme the word as necessarie as the Lords supper Math. 28. 19. 20. Mar. 16. 15. 16. yeaâ— more needfull and absolutely necessarieâ— since men maye bee saved without receivinge the Sacrament of the Lords supper but not without Baptisme the word read and preached as many teach 6. To make the Communion Table Christs mercy seate Chaire of Estate and place of his speciall presence if it bee meant of his spirituall presence only is a falsehood since hee is alwayes equallie present in this manner in all his ordinances to the end of the worlde Math. 28. 19. 20. If of his Corporall presence which is only nowe in heaven Acts 3. 21. Hebr. 9. 28. John 14. 2. 3. 28. c. 16. 7. 16. 17. 19. 21. the thinge they intend then it smels of ranke Popoâ—se intimatinge a transubstantiation of the breade wyne into Christs verie bodie bloode a notorious Popish absurditie longe since exploded by our Church drowned in our Martyrs blood whoe oppugned it to the death 3. Admitt that the Communion Table were Christs mercy seate Chaire of Estate which they take as graunted without any Scripture ground or reason which I desire them first to prove before they lay it downe an undoubted principle yet the conclusion will not followe that therefore is must stand at the East end of the Chauncell or Quire Altarwise For first the mercy seate stood in the end of the Tabernacle and Temple upon the topp of the Arke not at the East Therefore the Table should stand so too were it a mercy seate 2. Christs Chaire of Estate ought to bee seated there where himselfe hath promised his speciall presence But that is not in the East end but in the midst of the Church and people Math. 18. 20. as I have formerly proved by sundry Scriptures Therefore it shoulde bee placed in the midst 4. Whereas these men protend that the East end of the Chancell or Quire where they nowe raile in the Table Altarwise is the highest and most worthy place in the Church and that noe seates must there bee suffered for feare any shoulde take the wall or upper hand of Christ and sitt above him or checkmate with him in his owne Temple I answeare First that these are ridiculous Childish fantastique conceites of their owne superstitious braines grounded on no Scripture or solid reason and so not to be credited 2. These reasons make Christ ambitious of place precedency corporally present here an Earth when as he was still is lowly humble Matth. 11. 29. forbiddinge men to sitt downe at any Feast in the uppermost place but in the lowest and pronouncinge an woe against the Pharisies for lovinge the uppermost seates in Synagogues and Feasts Math. 23. 6. Luke 11. 43. therefore were hee nowe on Earth hee woulde not contend for precedency and the upper-most place as these his ambitious-Champions doe for him because they love precedency themselves much lesse will hee doe it nowe he hath taken upp his seate and throne in heaven hath left the Earth altogeather in his bodily presence where these Novellers woulde faine to be still resident in the Church on the Communion Table as the Papists saye he is upon their Altars close prisoner in a Pix 3. It is most false that the East end of the Quire or Chauncell where they nowe place their Altars and Tables is the most honourable and prime place of the Church and Quire For in all Cathedralls that I have seene in his Majesties Chappell 's the Arch-Bishops Bishops Deanes Thrones and seates and the Kings Closetts are at the West end of the Quire or Chancell And the most honorable persons seat is the West not the East end of them the more West any man sits the higher the more East the lower the seates next the West end beinge reputed the highest and honorablest the seates next the East the lowest for the singinge men and Quiresters the meaner sort of people Soe in Parish Churches where there are any seates in the Chancell or Quire the seate at the West end is usually esteemed the worthiest and first seate and the neerer the East end the meaner and lower are they reputed The West end therefore of the Quire and Chancell as these instances and experience undeniable manifest is the cheifest the place where the most honorable persons have their seates chaires of State If therefore the Communion Table or their Altars bee Christs Chaire of State and that hee ought to take precedency and place of all men then it must bee placed in the West end of the Quire in Cathedralls where the Bishops Throne and seate is scituated and removed to the West end of the Chancell where the best man of the Parish sits not thrust downe to the East end of the Quire or Chancell against the wall which is in truth the lowest place by their owne practice and resolution And here we may behold the desperate soâ—tishnes and frenzie of these Popish Innovators whoe under a vaine pretence of givinge Christ the Communion Table the upper hand that none may sitt above them will needs thrust them into the varie lowest place even in their owne practice Iudgements and Common reputation where servants or the meaner sort of people only sit where there are seates or formes in most Churches which yet against their owne Iudgements and knowledge out of I knowe not what factious strange superstitions humour must upon a suddaine be Cried upp for the most honorable place by these learned Rabbies 4. Admit the Communion Table Christs Chaire of Estate and mercy seate and that it ought to be placed in the best and uppermost place of the Church yet it is only such and thus to bee scituated when the Sacrament is administred For howe is it his Chaire of State his mercy seate and cheifest place of residence when there is no Sacramentall breade wyne upon it to represent his spirituall presence to us But when the Sacrament is to be administred the booke of Common prayer the Queenes Injunctions Fathers and forecited Authors informe us that it must bee placed in the body or midst of the Church or Chancell Therefore our Novellers must either deny the East end of the Quire to be the most honorable place or that it was ever so reputed or else confesse the invalidity of this their proposition That the Table ought to stand in the cheife and most honorable place of the Church unlesse they will Condemne the Fathers the primitive yea our owne Church and all our cheife writers of Error in this particular 5. Admit that the East end of the Chancell or Quire bee the most honorable parte of the Church and that the Table for this reason ought there to be rayled in Why are not the Font and Pulpit there placed and rayled in as well as the Table and the Bible and readinge pewe too Are not the Font the Pulpit the Bible as honorable
people and the ignorant evill perswaded Preist will dream alway of Sacrifice Therfore were it best that the Magistrates remove all the Monuments and Tokens of Idolatry and superstition then should the true Religion of God sooner take place which he thus seconds in his 8. Sermon upon Ionah A great shame it is for a Noble King Emperour or Magistrate contrary to Gods word to deteyne or keep from the devill or his Ministers any of their goods oâ— Treasure as the Candles Images Crosses vestiments Altars For it they be kept in the Church as things indifferent at length they will be maintayned as things necessary as now we find true by late wofull experience And in his 4. Sermon upon Jonah hee proceeds thus But this prayer of Jonas is so acceptable it might be thought of some men that the place where Jonas prayed in should have beâ—tered it as the foolish opinion of the world is at this time that judgeth the Prayer sayd at the High Altar to be better then that which is sayd in the Quier that in the Quier better then that which is sayd in the body of the Church that in the body of the Church better then that which is sayd in the Feild or in a mans Chamber But our Prophet sayth the Lord hath no respect to the place but to the heart faith of him that prayeth And that appeareth For penitent Jonas prayeth out of the whales belly and miserable Job upon the dung heape Daniell in the Cave of the Lyons Hieremie in the claypit the theife upon the Crosse S. Stephen under the Stones wherfore the grace of God is to bee prayed for in every place and every where as our necessity shall have need and wanteth solace Although I commend the prayer made to God in the name of Christ to belike in every place because that our necessity requireth helpe in every place yet I doe not condemne the publike place of prayer whereas Gods word is preached his holy Sacrament used and common prayer made unto God but allow the same and sory it is no more frequented haunted but this I would wish that the Magistrates would put both the Preist Minister and the people into one place and shut up the partition called the Câ—auncell that seperateth the Congregation of Christ one from the other as though the vayle and partition of the Temple in the old Law yet should remaine in the Church where indeed all signes types are ended in Christ And in case this were done it should not only expresse the dignity grace of the New Testament but also cause the people the better to understand the things read there by the Minister and also provoke the sayd Minister to a more study of the things he readeth least he should be found by the Iudgement of the Congregation not worthy neither to read nor Minister in the Church further that such as would receive the Holy Communion of the body and blood of Christ might both heare and see playnly what is done as it was used in the Primative Church when as the abomination done upon Altars was not knowne nor the Sacrifice of Christs precious blood so conculcated and troden under feet Hereupon as also upon M. Bucers forecited opinion to this purpose and William Salisburyes Battery of the Popes Batereulx London 1559. and not upon M. Calvins Letter as the late Author of a Coale from the Altar misreports p. 29. 40. all the Altars in England by the King and his Councells direction were utterly taken away out of all Cathedrall Collegiate Parish Churches and Chappell 's and Tables sett up in their steed in such manner as they stood till now of late to witt in the middest of the Church or Chauncell as appeares by that is storied of Bishop Farrar by M. Fox concerning the Church of Carmarthen in Wales where the Archdeacon of Carmarthen in his visitation under this good Bishop finding an Altar sett up in the body of the Church for Celebration of the Communion contrary to the King and Councells Ordinance caused the sayd Altar to be taken away and a Table TO BE SET IN THE MIDDLE OF THE CHURCH which the Vicar removing Bishop Farrar himselfe in the third yeare of King Edwards Raigne Commaunded the Vicar to sett the Table WITHOUT THE CHANCELL againe neere the place where it stood before for the ministration of the Communion After this in the 5. 6. yeare of King Edwards Raigne as Altars themselves were quite cashered out of the Church according to the prophesie of William Mauldon who in thâ— dayes of King Henry the 8. when the Masse most flourished and the Altars with the Sacrament thereof were in most High veneration so as in mans reason it might seeme unpossible that the glorie opinion of them soe depely rooted in the hearts of 〈◊〉 many could by any meanes possible so soone decay and vanish to naught yet not withstanding he being under the age of 17. yeares by the spirit no doubt of prophesie declared to his Parents that they should see it shortly even come to passe that both the Sacrament of the Altar and the Altars themselves with all such plantations as the Heavenly Father did not plant should be plucked up by the rootes c. so the very name of them was wholly expunged out of the Booke of Common Prayer by the whole Convocation and Parliament and the name of Gods-boord Lords-Table Table and Holy-Table inserted and retained both in the Rubricke and Order for the Celebrating of the Communion therein prescribed the Table enjoyned therein at the tyme of Celebrating the Communion to stand in the body of the Church or Chauncell And in the Homilies then published by the King and Parliaments authority the name of Altar was wholly omitted in the Homilies concerning the right use of the Church and of the worthy receiving the Sacrament and the name of the Lords Table only used and mentioned in them as he that reades them may discerne A truth so cleare that the nameles Author of the Coale from the Altar p. 39. 40. confesseth that the former Liturgie wherein was the name of Altar was called in by Parliament 5. and 6. C. 6. 11. and the word Altar left out of the Common-Prayer Booke then established yeâ— upon this only ground not from any scandaâ— which was taken at the name of Altar by the Common people but from the dislike taken against the whole Liturgie by Calvin who was all in all with my Lord Protector c. A very likely tale I promise you As if the whole Parliament and Clergie of England would be so rash or inconsiderate as to alter their whole Liturgie formerly confirmed by Parleament only to humor M. Calvin without any Scripture reason or other convincing considerations and upon no other groundes Certainly either this ground of the Alteration is but forged and conjecturall though positively layd downe or else the Church of England
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 â— 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 estatuteâ— 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 Actâ— 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 disâ—ented from it that none of the sayd termes have been further justified by the Statute Lawes And so this maine authority on which he M. Shelford built is point blanke against them makes nothing at all for them and over throwes their cause To the 3. reason I answer that true it is in the first Booke of Common Prayer set forth in King Edwards dayes An. 1549. the Communion Table was called an Altar as is evident by the Booke itselfe and the 2. reason why the Lords bord should rather be after the forme of a Table then an Altar Fox Acts Monuments p. 1211. the Altars themselves being not then removed by publike authority but when the Altars the next yeare following for no reformation can be perfited at first but by degrees were removed by the King and Counsells speciall commaund Communion Tables placed in their Roomes not to humor M. Calvin but upon good and Godly considerations and the 6. reasons compiled by the King and Counsell which the Bishops were to publish to the people for their better satisfaction and instruction registred by M. Fox the very names of Altar and Sacrament of the Altar were by authority of Parleament 5. 6. E. 6. c. 1. expunged out of the Common Prayer Booke and the names of Lords Table Gods board Communion Table Holy Table Communion Sacrament Sacrament of Christs body blood Lords Table only retained inserted in its steed which Booke being afterwards altered amended revided by Act of Parliament 1. Eliz. c. 2. the names Altar Sacrament of the againe purpose omitted and those other Phrases
expressions only retained The names therfore of Altar and Sacrament of the Altar being thus particularly purposely professedly damned expunged out of the Booke of Common Prayer by the whole Church of England in two severall Acts of Parleament under two most religious Princes never thought meet to be used or reinserted since is a most convincing retirated parleamentary resolution that the Communion Table is not an Altar much lesse an High Altar as some now phrase it that the Lords Table ought not to be stiled an Altar nor the Lords Supper the Sacrament of the Altar else why should these Titles be thus exploded and that no Orthodox member of the Church of England ought to stile them thus much lesse to write plead in defence of these their Titles as these new Champions doe but to call them by those proper names which the Scripture the Common Prayer Booke these two statutes give them To the 4. reason I answer First that neither of all the Martyrs quoted in the Coale p. 14. 15. 16. doth call either the Lords Table an Altar or the Sament the Sacrament of the Altar True it is Bishop Latimer sayth that the Doctours call the Lords Table an Altar in many places in a figurative and improper sence Bishop Ridley in answer to that place that Bishop White objected out of Cyrill sayth that S. Cyrill meaneth by this word Altar not the Jewish Altar but the Table of the Lord but themselves never call it an Altar but a Table only they being so farre from it that Bishop Ridley writ a speciall Booke de Confringendis Altaribus and he and Bishop Latimer had a chiefe hand both in casting Altars out of our Churches and Chapples in expunging the very name of them out of the Common Prayer Booke Neither of the other Martyrs so much as mention the Altar in the words there â—ited M. Philpot expreâ—â—ly resolves that the Altar meant by Heb. 13. 10. is not the Communion Table or materiall Altar but Christ himselfe And as they stile not the Communion Table an Altar so not the Lords supper the Sacrament of the Altar For John Fryth only sayth they examined me touching the Sacrament of the Altar the terme his persecuting Examiners gave it not he who mentions it as their Interrogatorie not his answer So John Lamberts words I make yow the same Answer that I have done unto the Sacrament of the Altar relates to his adversaries Articles which so stiled it not to his owne voluntarie answer which must be made of and according to the question demanded M. Philpot only sayth that the old writers doe sometimes call the Sacrament of the body and blood of Christ among other names which they ascribe thereunto the Sacrament of the Altar but he calls it not so himselfe Archbishop Crammer in Henry the 8 dayes before he was thorougly resolved against the Doctrine of Transubstantiation of which he was at first an over earnest defender as himselfe confessed at last Take no offence at the terme of Sacrament of the Altar but afterwards he did not using it in his writings and so farre was he sâ—em calling the Communion Table an Altar that he was the cheife agent in casting ouâ— Altars and expunging the very name of Altar out of the Common Prayer Booke his name being subscribed to the Letter to Bishop Ridley for the removing of Altars and setting up Tables in their places and the 6. reasons why the Lords Board should rather be after the forme of a Table then of an Altar condemning both Altars and their very name in some sort sent to Bishop Ridley which that Letter being approved if not compiled by him So that all these Reasons authorities wherewith the Coale from the Altar is principally kindled and enâ—lamed are now quite extinguished upon â—â—â—full examination neither prove that the Communion Table is an Altar or may be so stiled or that the Lords Supper is or may be phrased the Sacrament of the Altar but the contrary Since therfore it is evident by all these authorities and reasons notwithstanding these Objections that the Communion Table is no Altar and that the Church State and writers of England have abandoned all Altars and their very name together with them by which Altars as Philippus Eilbrachius writes in his Epanorthosis viae Compendariae Neomagi 1633. c. 18. p. 143. sect 7. the Crosse of Christ is overturned and therfore they are to be taken away the Orthodox Churches doing well in removing them and restoring Tables at which the Papistes themselves dare not deny but that Christ and his Apostles after him used to Celebrate his Supper The objection fals quite to ground and I may thus invertit Communion Tables are no Altars neither ought they to be stiled or reputed Altars Therfore they ought not to be placed Altar-wise against the East end of the Quire in such manner as the late Popish Altars as is pretended stood But admit Communion Tables to be Altars then it will hence necessarily followâ— that they ought to stand in the middest of the Church or Quire because Altars anciently ever stood so bâ—th among the Jewes Gentiles Pagon Greekes Romans and Christians to as I have largely manifested Thus they stood in Durands time Anno 1320. even in Popish Churches thus were they situated in ancient times in all the Greeke Churches and so are they yet placed at this very day as Bishop Jewell hath proved out of Durandus Gentianus Herveticus and other Authors Yea thus have some Altars stood heretofore in England For the Altar of Carmarthen was placed in the body of the Church Erkenwalde the 4. Bishop of London was layd in a sumptuous shrine in the East part of Paules above the High Altar and some other of our Bishops have been buried above the High Altar Therfore it stood not at the very East end of the Church and these Prelates were very presumptuous in taking the wall of the High Altar and setting their very Tombes and rotten Carcases above Christs mercy seat and Chaire of Estate 〈…〉 of their present successors may be credited who as they will have no â—eaâ—es at the upper end of the Chancle for feare any man should sit above Christ or chekmate with God almighty some thinkes they should suffer no shrines or Tombes especially of Bishops who should give good example of humility to others to be there erected for feare any mans rotten carcase should lie inshrined above them If then our Tables must be situated as all or most Altars anciently have been till with in these few yeares they must then be placed in the middest of the Quire or Chancell because Altars have there been usually placed as the premises abundantly evidence And these ensuing Testimonies will proveâ— lexondâ— control Sigismund the Monke in his Chronicon Augustinum scholasticum Anno 1483. pars 1. c. 1. records That in the ancient Cathedrall Church of
situation hath been changed without yea against both Law and Canon Therfore the Lords Tables in all other Churches Chapples ought thus to be situated As for the practise in his Mayesteyes Chapples since he came to the Crowne I am utterly ignorant of it But when he was Prince of Wales I once receiued the Sacrament in his Chapple at Sant Iames then the Communion Table at the Time of the Sacrament administration was placed in the middest of the Chapple and white linnen Clothes like Table Clothes were spread upon the deskes of the Seates where in the Communiantâ— sate round about in a decent manner the Ministers delivering them the Sacrament in those seates and this they then certified me had been and was the custome of administring the Sacrament there both in Prince Henries his Majestyts time Whether the Custome be different at Whitehall or other his Majestyes Chapples I know not since I never was at any Sacrament there but of the other I was an eye-witnes and many who have beene ancient servants both to Prince Henry his Majesty can testify this to have been the Custome I cannot therfore thinke that the King Princes Chapples doe jarre or vary in this particular But admit they should yet vivendum est legibus non Exemplis his Majestyes subjects must live according to his Lawes in this particular not according to the patterne of his Chapples exempt as from all Episcopall Iurisdiction as all other Churches Chapples should be as well as they if this argument hold good so from ordinary Rules and Lawes which bind the Subject But to give a more particular answer I say that admit the Antecedent true yet the consequence is infirme We know that Cathedrall Churches have Deanes Prebends Canons Singing-men Choristers Organists Virgerers Copes Sackbuts yea Kits Cornets oft times in them that they sing not read their whole divine Service prayers to I doubt me much whether with any serious contrition compunction since S. James writes thus c. 5. v. 13. If any man be merry let him sing Psalmes if any man be sorry or afflicted let him pray not sing Salomon sayth Prov. 25. 20. As he that taketh away a garment in cold weather as vineger upon niter so is he that singeth songs too much more then with an heavy heart Will it therfore follow Therfore all Papish Churches Chapples ought to have such Officers Instruments chaunting We know that many Cathedralls now I know not by what Law have no Communion Tables in them but High Altars so they terme them elevated on High with many steps and ascents their very exalted situation name being clearly derived from the Idolatrous High places of the Gentiles so oft condemned in Scriptures Num. 33. 52. Deutr. 33. 29. 1. Kings 12. 31. 32. c. 14. 23. 2. Chron. 17. 6. c. 31. 1. c. 34. 3. Jer. 17. 3 Ezech. 6. 3. c. 16. 16. 39. which were nothing but High Altars situated in High places Shall therfore all our parish Churches Chapples have no Communion Tables in them though prescribed by our Statutes Common Prayer-Booke Articles of Religion Homilies Injunctions Canons writers but High-Altars only which all these decree We know that these new erected Cathedrall High Altars have much furniture as Tapers Basons Cushions yea and Crucifixes expresly condemned by our Homilies as unlawfull either to be made or used in Churches standing on them Which M. Andrew Melvin that famous Scottish Poët Divine thus wittily describes in Latine Verse In Aram Anglicanam ejusque apparatum Cur stant clausi Anglis libri duo regia in Ara Lumina coeca duo pollubra sicca duo Num sensum cultumque Dei tenet Anglia clausum Lumine coeca suo flumine sicca suo Romano an Ritu dum regalem instruit Aram Purpuream gemino mact at honore lupam Si Christi haec Mensa est cur Missae est structa paratu Cur versa in tenebras Lux in inane Latex Si sensus cultusque Papae sit clausa Britannis Cur sacra cum castâ Biblia clausa prece Cur quae pulsa prius presto est caliginis umbra Quò calamistra trucis philtraque blanda Lupae Which may be thus Englished upon the Altar Furniture thereof in England Why on Court-Altars two Bookes clasped lie Two lightless Lights two empty Basons drie Does England in Gods worship lock-up Sense Darke in her Beames dry in Streames influence Whilst with Romes Rites shee Royall-Altars Decks Offers shee not Romes Whore in all respects If `t is Christs Board why is it Mass-like trim'd Why has it empty Fonts Lights wholely dim'd If Romes Dumbe-Showes be from the Britans banisht Why are our Bibles Shut our pure Prayers vanisht Why are Romes Foggs brought back expell'd before What meane the Tyres sweet Drafts of that bace Whore Shall it therfore follow because these Cathedrall Altars have such trinkets standing on them ergo every parish Church Chapple ought to have such furniture standing on their Altars Communion Tables to I trow not unlesse there were some Law or Statute for it since the Rubricke of the Common Prayer Booke the 82. Canon Prescribes that at the Communion time the Table should have no other furniture but a white linnen cloth upon it and that at other times during diviue service only it should be covered with a Carpet of filke or other decent stuffe so that all these other Popish Trinkets now standing on it in Cathedrall Churches are both against the Statute of 1. Eliz. c. 2. the Booke of Common Prayer the Canons yea and the Queenes Injunctions as the High Altar is This argument therfore now much insisted on is invalid untesse our Cathedrals werè more conformable to our Lawes Canons in those particulars then now they are The 5. Objection is this That the Queenes Injunctions commaund the Communion Tables to stand in the place where the Altar stood Ergo they ought to be placed Altar-wise To this I answer that the words of the Queenes Injunctions published Anno 1559. by the advise of her most honorable Counsaile are these For the Tables in the Church Whereas her Majesty under standeth that in many sundrie parts of the Realme the Altars of the Churches be removed and Tables placed for the administration of the Holy Sacrament ACCORDING TO THE FORME OF THE LAW THERFORE PROVIDED and in some other places the Altars be not yet removed upon opinion conceived of some other Order to be taken by her Majestyes Visitours In the order where of having for uniformity there seemeth no matter of great moment so that the Sacrament be duly reverently Ministred yet for observation of one uniformity THROUGH THE WHOLE REALME and for the better imitation of THE LAW IN THAT BE HALFE it is ordered that no Altar be taken downe but by oversight of the curate of the Church and the Church-wardens or one of them at the leastâ—
of her Commissioners in causes Eclesiasticall or of the Metropolitane of this Realme ordaine or publish such further Ceremonies or Rites as may be most for the advancement of Gods glory the edyfying of his Church and the due reverence of Christs Holy mysteries and Sacraments A power not personal sayth the Coale to the Queen only when shee was alone but such as was to be continued also unto her Successors So that in case the Common-prayer Booke had determined positively that the Table shoule be placed at all times in the vale of the Church or Chauncel which is not determined of or that the Ordinary by his owne oppointment could not have otherwise appointe which yet is not so the Kings most excellent Majesteye on information of the irreverent usage of the holy Table by all sorts of people as it hath been accustomed in these later dayes in sitting on it in time of Sermon otherwise prophanely abusing it in taking Accounts making Rates such like businesses may by the last clause of the side for the due reverence of Christs holy mysteries Sacraments with the advise Counsel of the Metropolitane comaund it to be placed where the Altar stood to be railed about for the greater decency To this I answer first That a possead Esse non valet consequentia The Kingh by virtue of this Act by the advise of the Metropolitanne may commaund the Table to be placed where the Altar stood there rayled in Ergo it ought there to be placed railed in before or without the Kings Commaund is no good Argument yea the contrary holds good The Table ought not so to beplaced or railed in but by his Magesteyes expresse Commaund that by some publike Act and writing under his great Seale as is evident by Queen Elizabeths Injunctions the Booke of Orders Anno 1561. the Booke of Advertissements Anno 1565 with the Statute of 25. H 8. â— 19. the King being to Cammand nothing of this nature to all his Subjects but by matter of Record under his great Seale as all his Proclamations writs doe testify But his Majesteye hath yet given noe such expresse commaund by any publike Act or writing under his great Seale Therfore it ought not to be done 2. This branch of the Statute takes away all power from the Metropolitane Prelates Ordinaries to ordaine or publish any new Rites or Ceremonies what soever oâ— to alter any formerly prescribed or established vesting this power only in the Queens Majesteyes her Commissioners Metrapolitane being only to advise her in cause she require their advise but not to doe any thing them selves in their owne names either with or with our the Queenes advise they being as some say in a Premunire if they doe it by the State of 25. H. 8. c. 19. compared with 27. H. 8. c. 15. 35. H. 8. c 16. 3. 4. Edâ— 6 c. 11. his Majesteyes and the Bishops owne resolution in the Declaration before the 39 Articles of Religion reprinted by his Majesteyes speciall Commaund London 1628. By what right or power then I pray with what great affront to his Majesteyes Prerogrative Royall can or doe our Arch-Bishops Bishops Arch-Deacons Ordinaries officials in their severall visitations take upon them to prescribe new rites Ceremonies of their owne devising to print pubblish them in their owne names without any Commission from his Majesteyes in their visitation Articles to injoyne Ministers Church-wardens Sidemen to submit unto them suspending questioning excommunicating them in case they refuse to doe it when as them selves for making they for submitting to any such Rites Ceremonies or Constitutions are ipso facto excommunicated by the 12. Canon made in Convocation Anno 1603 By what right or authority doe they now set up Altars insteed of Tables order give in charge in printed Articles that Communion Tables shal be changed removed sett Altarwise against the East end of the the Chauncel there rayled in that the Ministers shall bow cring unto them administer the Sacrament yea read the 2. service as they call it at the Table even when there is no Sacrament that all the Communicants shall come up to receive that all men shall stand up at Gloria Patri the Gosple Athanasius the Nicene Creed bow at every naming of Iesus Woemen to be Churched with vayles not without things no wayes prescribed by the Booke of Comon prayer or Commaunded by his Mayestey under the great Seale suspending silencing depriving excommunicating Ministers and vexing his Mayesteyes subjects severall wayes for not submitting to these their Novell Articles Injunctions being all Derogatorie to his Majesteyes Ecclesiasticall Prerogative contrary to this objected clause of the Statute and to the first clause thereof which enacts That no manner of Parson vicar or other Minister what soever shall wilfully or obstinately standing in the same use or by open fact deed or thenreatning compell cause procure or maintaine any person vicar or other Minister in any Cathedrall or parrish Church or Chapple to use ANY OTHER RITE CEREMONY ORDER FORME OR MANNER of celebrating the Lords Supper Mattens Evening song Administration of the Sacraments then is mentioned and sett forth in the Booke of Common Prayer and other Rites and Ceremonies of the Church of England under the penalties therein expressed which Booke neither prescribes nor mentions all or any of these Nouell Rites Ceremonies The Coalier therfore might well have fâ—â—o ne this objection which fals so heavy upon him these Prelates which set him no worke to blow a brode his Coale from the Altar to kindle a combustion in our Church 3. I answer that this clause is meerly personall to the Queen because she and her Commissioners only is named in it not her Heires Successors their Commissioners that for two reasons First for the Parleament then knew her syncerity love to Religion and her desire to aduance it of which she had given good Testimonie all King Edward the 6. time but especially in Queen Maries dayes therfore they would trust her with such a power But they then knew not neither could they divine who might chance to be her Heyre or Successor to the Crowne nor what they might prove in point of Religion Therfore they would not adventure to intrust them with such an authority who might peraduenture overturne the Rites and Ceremonies of the Church with the due use reverence of Christe holy misteries Sacraments formerly setled by this Act the Booke of Common prayer by vertue or coulor of this clause without a Parliament but limited it only to the Queen 2. Because the Booke of Common Prayer administration of the Sacrament other Rites Ceremonies of the Church of England being then but newly corrected published there might there upon as comonly it fals out upon all Alterations grow some questions doubts inconveniences about it or
some defects or cause of alteration appeare in the Ceremonies and Rites therein prescribed which needed to be resolved rectified supplied before a new Parliament might be called to d ee it or perchanse not worthy the sommoning of a Parliament All which questions in conveniences defests would in likly hood appeere and be fully rectified without any need of future alierations Rites or Ceremonies or continuing this power to her Heyres Successors which are purposely omitted in this clause This appeares most clearly by comparing it with the two first clause of the Act where the forfaitures for offending against the first clause is severall times by expresse words limited and given to the Queens Highnes HER HEIRES and Successors and though the 2. clause saith that he who shall be convicted the 3. time shall for his 2. offence forfait to our Soveraigne Lady the Queen all his goods and chatles omitting her Heires abolissing all forraigne power repugnent to the same and it gives the Queen Her Heiers and Successors their Commissioners power only to punish all Heresies Errors Scismes contempts offences Abuses enormities Ecclesiasticall what soever contrary to former Lawes Statutes not power to make new Ecclesiasticall Lawes so new He resies Errors Ecclesiasticall offences not punishable by any Ecclesiasticall power or Inâ—isdiction before These two Statutes therfore are unfittly paralleld And here I wonder much that the Colier should alleadge and argue according to truth that the Statute of 10. Eliz. c. 1. which enacts that all Ecclesiasticall power together with all such Iurisdictions priviledges superiorities preheminences Spirituall and Ecclesiastical power or authority hath heretofore been or may lawfully be exercised or used for the visitation of the Eccesiasticall State persons for reformation order correction of the same and of all manner Errors heresies scismes abuses offences contempt enormites shall for ever by authority of this persent Parliament be united and annexed to the Jmperiall Crowne of this Realme c. was not an Jntroductions of a New Law but confirmative of an old annexing no newâ— but only the old Ecclesiastical Iurisdiction of right belonging to the Imperiall Crowne of this Realme for if this power of visiting the Ecclesiasticall State persons be as he truly confesseth for ever united to the Crowne to be delegated from it to others whom they shall thinke meet to name appoint from time to time only by Letters Patents under the Great Seale as the following words of that Act 5. times together prescribe I wonder with what faces our Arch-Bishops Bishops Arch Deacons and other Ecclesiasticall persons who have and ought to have no manner of Ecclesiasticall Iurisdiction but in from by under his Majestey to whom by wholy Scripture all authority is wholy given to heare determine all manner of causes Ecclesiasticall correct vice sinne what soever to all such persons as his Majestey to witt by speciall Patent Commission shall appoint thereunto As the Statute of 37. H. 8. c. 17. resolves interminis can or dare affirme their Episcopall Iurisdiction to be Iure divino or be so presumtuons as to take upon them without any Letters Patents or Commission from his Majestey under his great Seale to keepe visitations Consistories to make and imprint visitation Oathes Articles in their owne names impose them as binding Lawes upon his Majesteyes subjects or to exercise all kind of Ecclesiasticall Jurisdictions in their owne names rights or to send out their proces under theyr owne Seales in they owne names alone not his Majesteyes contrary to the expresse Statutes of 26. H. 8. c. 1. 25. H. 8. c. 19. 21. 37. H. 8. c. 17. 1 Ed. 6. c. 2. 1. Eliz. c. 1. 5 Eliz. c. 1. 8 Eliz. c. 1. as if every of them were both on absolute Monarch King and Pope in his owne Dioces had no Soveraigne over them to acknowledge Let them therfore hence forth either give over these their distoyall enchroachments upon his Majesteyes royall prerogative Crowne dignity and his Loyall subjects Liberties or else let the Colier for ever disclaime this Statute this grand objection to maintaine his Altars new Altered Communion Tables standing Altar-wise which overthrowes all Ep scopall inherent Iurisdiction The S. Objection is this That it is said in the Preface of the Booke of Common Prayer that if any doubt doe arise in the use and practising of the same Booke to appease all such diversity the matter shal be referred to the Bishop of the Diocesse who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary unto any thing conteined in that Booke Therefore it is in the Bishops power to cause the Table to beplaced and railed in Altar-wise against the East end of the Church and there it ought to stand I answer first the Argument followes not For first the Bishop hath no power given him by this clause to altar any thing but only when and wher there is a doubt and diversity risen in any parrish concerning the use practise of the said Booke not whenâ— and where there is no doubt concerning the situation of the Lords Table Altar-wise against the East Wall of the Quire all taking it for granted that it ought not so to be placed but to stand in that place manner as it hath done from the beginning of reformation â— time all most out of mind till now Therfore the Ordinary hath no power to order any thing in this case in most places and in case that any Popish Innouators have raysed a doubt in any place where there is or can be none touching the placing of the Lords Table the Ordinary in this case can not must not make any innouation but order that it must stand in that place forme as was at first ordained by the Queeâ—es Commissioners where it stood ever since it being his Majesteyes expresse commaund that there should be no Innouation in the least degree in any Church Ceremonies or Matters of Ecclesiasticall Discipline 2. The very words inhibits the Bishop of the Diocesse to make any order contrary to any thing contained in this Booke now the placing of the Communion Table Altar-wise against the East wall especially when the Sacrament is administred is contrary to these Books the Queenes Jnjunctions Canons writers and practise of our Church from the beginning of reformation till now Therfore the Bishop neither can nor ought to turne the Communion Tables Altarwise by vertue of this clause but is expresly prohibited by it so to doe The last argument to prove that Communion Tables ought to stand Altar-wise is this His sacred Majestey hath already declared his pleasure in the case of Sant Gregories Church neere Paules in London that the Communion Table Shall be placed Altar-wise against the East wall of the Quierâ—
packing to Rome their mother or to some English Seminaries or Cloysters where they may say and sacrifice Maâ—â—e Sure our Homilies informe both them and us that we have no need of Masse or Sacrificing Preists neither yet thankes be to God have wee any Masses to be chaunted unlesse our Cathedrall divine service may be so tearmed which comes nearest Masse of any in our Parish Churches standing in need only of Preaching Ministers not Sacrificing Masse-Preists condemned by our statutes as direct Traytâ—rsâ— to our King and State And if those Jnnovators will-needes enroll themselves in this order of Preists I should not envy them the horne of a Tyburne â—ippert to grace their order and neckes with all nor yet the shaving of their Crownes to the very shoulders â—o use Father Latymers speeches â— which they well demerit in stead of that Egregâ—am verò laudem spolia ampla which pricke them on to asâ—ume this new title office of Preists and Preistshood QVESTION III. The third Question J shall propose to them and all our Prelates is this what Law Canon or ground they have for the Consecrating of Altars a Ceremony already begun at Wolverhampton as you have heard which will shortly creepe up by degrees in other places Or for Consecrating Churches Chappels or Churchyeards Statute I am certaine there is none for it yea sure I am that all the statutes against Mort. concerning divine service and Sacraments and the Booke of common-Common-prayers with divers of our learned Writers are against it To make this cleare in few wordes 1. First it is apparent that every Consecration of a Church Chappell or Church-yard makes a Mort This is the expresse resolution of the whole Parliament Realme in the Statute of 15. R. 2. c. 5. Rastal Mort. â— and 13. E. 1. c. 32. against Crosses But Mort are directly against the Lawes and Statutes of the Realme as appeares by Brook Fiz and Rastall in their Titles Mort Therefore these Consecrations are so too 2. Secondly they are expresly opposite to the Statutes of 2. and 3. E. 6. c. 1. 5. and 6. E. 6. c. 1. If these statutes with that of Jacâ— c. 5. were duely executed we should not have so many of those bookes in the Realme as now they are which are freely printed and sould openly in every Stationers shoppe 1. Eliz c. 2. 8. Eliz c. 1. and 3. and 4. E. 6. c. 10. 12. All which for the abandoning of all superstitious service and to take away all occasions of dive sity of opinions rites Ceremonies in our Church clearely and utterly abolish extinguish and forbid for ever to be used or kept in this Realme all bookes called Missals Breviaries Officials Manuals Processionals Legends Primers or other Bookes whatsoever heretofore used for service of the church written or printed in the English or Lattin tongue With all other manner of Rites Ceremonies divine service Consecrations or publike formes of prayer then such only as are mentioned and prescribed in the Booke of Common prayer and other rites aud Ceremonies of the Church of England and in the Booke of Ordination ratified by these Acts In neither of which is there one syllable or Title extant concerning the Consecration of Churches Chappels or Churchâ— yardes or Altars nor any forme of prayer prescribed for the purpose as there is both for the Administration of the Lords supper Baptisme whether publike or private Mariage Buriall of the Dead Churching of Women visitation of the sicke confirmation of Children Ordination of Deacons and Ministers Consecration of Archbishops and Bishops and â—ll other thinges our Church deemes lawfull or necessary Since therefore these statutes have professedly in direct tearmes abolislâ—e 〈◊〉 those Popish Books and Pâ—â—mers wherein the manner prayers and service for consecrating of Churches Chappels Church-yards or Altars are prescribed and established in their places the Booke of common-Common-prayer and Ordination of Ministers wherein there is not one syllable concerâ—ing any such consecrations nor any forme of prayer or service institâ—ted for all or either of them as there is for all other rites Ceremonies which our Church holds necessary And since they expresly prohibite all other Rites Ceremonies Formes of Prayer and Consecrations then such as are comprised and prescribed in thâ—se two Bookes It is infallable that they have utterly abolished and abrogated this Ceremony of Consecrating of Churches Church-yards Chappels and Altars as Iewish Popish Superstitious or at least superfluous and quite excluded it out of our Church As for our Canons Homilies Iâ—junctions and Articles of Religion there is not in all nor any one of them inferred â—re title concerning these Consecrations Which condemne and exclude them by their silence The Homilies likewise have some glances against them For our writers Mr. Tyndall in â—is obedience page 136. 152. of a Christian man William Wraâ—ghton in his hunting and Rescuing of the Romish Fox Iohn Bale B of Osyrus in Ireland in his Image of both Churches in sundry places Thomas Becon in his Reliques of Rome Mr. Calâ—r hill in his booke against Marshall Mr. Fox in his booke of Martyrs And many other of our writers haue expresly censured and deâ—â—ed those Consecrations as Superstitious Iewish Popish and Antichristian styling them conjuring rather then hallewing of Churches Chappels and Altars invâ—nted only for profiâ—â— and reserved only to Bishops for gaine sake And to name no more reverent Pilkirgâ—on seveaâ—ely censures these Consecrations in these ensewing wordes The Popes Church hath all things pleasant in it to deligâ—â— the people but where the Gospell is preached they knowing that God is not pleased but only with a pure heart they are conâ—ent with an honest place appointed to resort together in though it were never hallowed by Bishop at all It is written that God dwels not in Temples made with handes nor is worshipped with any worke of mans handes but he is a â—spirit an invisible substance and will be worshipped in spirit and truth not in outward wordes only of the â—ippe but with the deepe lighes and groanes of the heart and the whoâ—e power of the mind earnest hearty calling on him in prayer by faith And therefore he doth not so much require of us to build him an house of stone and timber but hath willed as to pray in all places and hath taken away that Iewish and Popish holinesse which is thought to be more in one place then in another All the Earth is the Lords and he is present in all places hearing the petitions of them that call upon him in faith Therefore those Bishops which thinke with their conjured water to make one place more holy then the rest are no better then the Iewes deceaving the people and teaching that only to be holy which they have censed crossed oyled and breathed upon For as Christ said to the woman thinking one place to be more holy to pray in then
as in the places fore-cited so in his Defence against Gâ—egory Martin writes thus The Table anciently stood as men might stand ROUND ABOUT IT AND NOT AGAINST A WALL AS YOUR POPISH ALTARS stand which is easy to prove and hath often times been proved and it seemes sayth he to Martin of the Papists you confesse as much VVhich words of his are both cited and approved of by Bishop Morton who concurs both in words and judgement with him in his two late Editions of his Institution of the Sacrament This Hospinian proves by sundry authorities and by that of the Counsell of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Survis Crab Binius and others render CIRCVMCIRCA ALTARE round about the Altar as the word doth properly signify even in Sacred Scripture other authours as Bishop Iewel Bishop Morton both resolve I shall therefore close up this Quaere with the words of the Iesuite Vasquez more moderate then many of our Novellers Nihilominus certum est c. Although there be many Authours to witt of late time which he there cites for the placing of Altars towards the East Yet it is certaine that it is NO SINNE or offence to situate not only lesser Altars but likewise the High Altar and Quires and Chancles too which he there speakes of towards other climates or parts of the world For this tradition how-ever some urge it as necessary and a binding Law non est de earum numero quae sub praecepto nobis volita fuerunt It is not of the number of those traditions which have been left unto us under any precept VVhich he proves out of the forecited words of Walafridus Strabâ— adding out of Nicephorus that men have diveâ—sly ordered those things in former times Which the example of the Church of Antioch doth manifest out of Socrates wherein the Altar stood westward it being free for Christians in these things vel hanc vel illam consiâ—â—tudinem amplecti to embrace either this or that custome in the siâ—uation of their Altars Lords Tables and Quires Much more theâ— to rayle in or not rayle in their Altars or Lords Tables Altar-wise at the East end of the Quire or to come up to the rayle as Bishop Wreâ— will now inforce all his Diocesse by his new iuvented Articles to receive contrary to the custome of all our churches from Queen Elizabeths time till now yea contrary to the practise in the dayes of Popery and in the primitive time when the Laity came not into the Quire or Chancle to receive but only to offer as is evident by Concilium Toâ— et â—â—um 4. Can. 16. in choro clerus communiceâ— Extra Chorum populus Concil Eluber Can. 76. Sardicense Can. 10. Agathense Can. 2. 5. 50. Cypr. Epist 52. Innocentius 1. Epist. 22. Niciph Eccles Hist â— 12. c. 41. Chamir l. 9. de Coena Domini c. 1. Dr. Featly his grand sacraledge p. 391. with others forequoted And the Rubricke of the Booke of common-Common-Prayer sett forth in 2. and 3. Ed. 6. which appoints the people to be placed in the Quire the men on the one side the women on the other side and there to receive And likewise King Iames his Proclamation new printed before the Bookes of common-Common-Prayer admonisheth all men that hereafter they shall not expect nor attempt any further alteration in the common and publicke for me of Gods service from this which is now established c. it being necessâ—ry to use constancy in the holding of the publicke determinations of States for that such is the unquietnâ—sse and unstedfastnesse of some dispositions as Wren other Novellors and the Colier now affecting every yeare new formes of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemtible VVhereas the stedfast maintaining of things by good advice established is the Weals of all Common Wealthes which J would wish our Novellers to ruminate upon QVESTION VI. The 6. Quaere I shall put to these Innovatours is this VVhat Statute Canon Scripture Anâ—iquity or reasons they have for bowing to or towards Communion-Tables or Altars VVhether their cringing and bowing be a divine adoâ—ation or only a civill worship And how it differs from the Pagans and Papist bowing and practise of adoring Altars Crucifixes Crosses and Images which our Homilies with all our Orthodox writers define to be Idolatrie This Question is Tâ—â—partie and the cheife of all the rest not hitherto debated fully in print by any J shall therefore crave leave to be the more copions in it beginning with the first branch thereof Law Canon Injunction Constitution of our Church enjoyning and prescribing any such bowing or Ceremonie I never yet met with any no not in times of Popery except that of Cardinall Pooles Popish Visitours in Queen Maries dayes in the Vniversity of Cambridge fore mentioned Scripture there is not any direct in point only some texts are strained and miserablie perverted to this purpose As 1 Psal. 5. 7. and Psal. 138. 2. In thy feare will I worship towards thy holy Temple The nearest texts they can ciâ—e for their purpose and yet farre enough from it For what Logician will not deride this argument David would and did worship towards the Temple at Ierusalem Ergo we must bow downe and worship to or towards our Altars or Communion Tables David and the godly Israelites being in their houses or else-where out of the Temple worshipped that is prayed towards it Ergo Christians when they come in or goe out of our Churches must bow downe to the Table or Altar VVhat coherence of vigour is there in this argument What beast had he reason would thus dispute Had they hence inferred Ergo we must alwayes adore bow downe to or worship God towards not in our Churches and Chaples This had been a more probable inference though unsound Because the Iewes worshipped and prayed towards their Temple only which is vanished Not towards their Synagogues of which our Churches is rather patternes and successours then of the Temple which was but one not many and that a type of our Saviour abolished shortly after his death nor of our Churches built long since after another forme and to an other purpose then it But to answer the texts fully 1. First the worship towards the Temple here mentioned was not bare bowing downe of the body only as these Novellers dreame to or towards it or the Altar or Temple but a praying towards it as is evident by Psal. 28. 2. 1 King 8. 20. 30. 33. 35. 38. 42. 44. 48. 2 Chron. 6. 20. 21. 24. 26. 29. 34. 38. Dan 6. 10. Therefore it warrants no bowing to or towards the Altar or Lords Table without prayer 2. Secondly it was a worship towards the Temple only not towards the Altar in the Temple And so makes nothing for bowing towards the Altar or Table For the Church or Chapple
A QUENCH-COALE OR A briefe Disquisition and Inquirie in what place of the Church or Chancell the Lords-Table ought to be situated especially when the Sacrament is administred VVherein is evidently proved that the Lords-Table ought to be placed in the MIDST of the Church Chancell or Quire North and South not Altar-wise with one side against the wall That it neither is nor ought to be stiled an Altar That Christians have no other Altar but Christ alone who hath abolished all other Altars which are either Heathenish Iewish or Popish and not tollerable among Christians All the Pretences Authorities Arguments of Mr. Richard Shelford Edmond Reeve Dr. Iohn Pocklington and A late Coale from the Altar to the contrary in defence of Altars calling the Lords-Table an Altar or placing it Altar-wise are here likewise fully answered and proved to be vaine or forged By a well-wisher to the truth of God and the Church of England Hebr. 7. 12. 13. For the Priesthood being changed there is made of necessity a change also of the Law For he of whom these things are spoken pertaineth to an other Tribe of which no man gave attendance at the Altar Augustinus de verbis Domini secundum Joannem Serm. 42. Christus quotidie pascit Mensa ipsius est illa in MEDIO constituta Printed in the yeare 1637. To the High and Mightie Prince CHARLES By the Grace of God King of Great Brittaine France and Ireland Defender of the Faith c. MOST DREAD SOVERAIGNE THE bleeding and almost desperate Condition of the long established Doctrine and Discipline of the Church of England of late yeares not only secretly undermined by Popish Priests and Jesuites but openly oppugned affronted by some English Priestes and Prelates in divers Visitation-Articles Sermons and printed Bookes licenced for the Presse to the intollerable contempt of your Majesties late pious Declarations Hath made me so presumptuous as not only to compile but likewise to recommend this unpolished Quench-Coale to your Royall Personage Wherein like a plain-dealing English-man I have according to my poore ability not only defended the established Doctrine and Discipline of the Church of England in the particulars now oppugned against those treacherous rebellious Sonnes of hers who have professedly both in their Sermons practises and printed Bookes oppugned them out of her owne Records and Writers which I have principally made use of but likewise discovered and layd open without flattery or partiallity their desperate practises aymes plots and intentions to suppresse and roote out our syncere Religion and usher in Popery by degrees Together with the method and progresse they have made and prosecuted in this their pernicious designe The reasons inducing me to dedicate this rude incompt Discourse which I had neither time nor opportunity to polish to your Sacred Majesty were these 1. First to acquâ—int your Highnes with the severall dangers wherewith the Religion Doctrine and Discipline by Law establishest in the Church of England are now surrounded and those open affronts and oppositions made of late yeares against it Of which I presume your Majesty who commonly see with other mens eyes and heare with other mens eares as most Princes are forced to doe have not beene yet so fully acquainted as your faithfull Subjects could desire especially by your Prelates 2. Secondly to informe your Majesty how grosly some of your Prelates and Chaplaines have abused your Highnes and your Subjects eares and eyes both in the Pulpit the Counsell-Chamber and in printed Bookes in the point of Altars and their situation of Communion-Tables Altarwise against the East wall of the Quire Which Altars Situs of Lords-Tables they have peremptorily affirmed to be consonant to the practise of approred Antiquity Yea to the Statutes Doctrine Canons and Discipline of the Church of England When as it is most apparant That the primitive Church laand Christians had no Altars but Tables only for aboue 260 teyeares after Christ And that then and ever since till now of late both their Tables and Altars were alwayes placed in the MIDST of their Quires or Churches As J have here plentrifully manifested And that they neither bowed to nor towards their Altars as these new Doctours falsely dogmatize 3. Thirdly To present unto your Majesty the many dangerous Innovations and backslidings to Popery that have crept into our Church of late and now are publikely justifyed in print yea enjoyned by some of your potent Prelates and enforced on your poore Subjects especially godly Ministers under paine of suspension excommunication deprivation yea fining imprisonment and utter ruine in your High Commissions at first erected to suppresse all Poperie Innovations Errours and Episcopall enchroachments upon your Eeclesiasticall Prerogative but now used as the chiefe Instruments to countenance and set them up in professed opposition and rebellion against your Majesties Lawes Proclamations and two late pious Declarations to all your loning Subjects VVherein your Majesty to the unspeakeable joy of all your true-hearted people calling God to record before whom you stand hath made this solemne Protestation That you will never give way to the authorizing of any thing whereby ANY INNOVATION may steale or creep into the Church but preserve that unity of Doctrine Discipline established in the Time of Queen Elizabeth whereby the Church of England hath stood florished ever since That you doe professe to maintaine the true ReligioÌ„ Doctrine established in the Church of England without ADMITTING OR CONNIVING AT ANY BACKSLIDING TO POPERY OR SCHISME That you will not INDVRE ANY VARYING OR DEPARTING JN THE LEAST DEGREE from the seâ—â—d Doctrine and Discipline of the Church of England now established And that you will esteeme those subordinate Officers and Ministers that shal be but negligent in seeing this your Declaration executed much more then those who apparantly oppugne it as culpable both to God and your Majesty And will expect that hereafter they give you a better account Yet notwithstanding both these your royall Declarations Some of your Prelates who were both privies and parties to them with others of your Clergie have since their publication not only suffered many Jnnovations to creep and steale into our Church admitted and connived at many backslidings to Poperie and Romish Schisme and permitted nay licensed in print many varyings and departings in the highest degree from the setled established Doctrine and Discipline of the Church of England But likewise been the chiefe Authours and fomenters yea the open Abbettours and Commaunders of them both in the Pulpit High Commission their Visitation-Articles Synodes and in printed Bookes Especially in setting up justifying writing and preaching for Images Crucifixes Altars Priests Sacrifices of the Altar bowing to Altars to Communion-Tables and rayling them in Altarwise with other particulars else-where specified in this Discourse In which we have lately backslided not only towards Popery but quite Apostatized to it as the Priestes the Papists glory and cracke in every place justifying in
bolstred up by some great Prelates neare your Majesty As that he hath received two or three great livings for his encouragement since and is now lately advanced to be your Majesties Chaplaine in Ordinary and an head of a Colledge in Cambridge to helpe to poyson that Fountaine of learning and religion with the drugges and dregges of Rome to the great griefe and discontent of thousands Honest Mr. Smart his prosecutour for shewing himselfe a faithfull Subject to your Majesty being in the meane time violently thrust out of his Preberdary of Durham and his Benefice deprived degraded imprisoned fined and utterly ruinated in his Estate by your High Commissioners at Yorke though a man every way conformable to the established Doctrine and Discipline of the Church of England only for opposing these Innovations of his and preaching a Sermon against them in the Cathedrall at Durham That of the Poet being here really verified Dat veniam Corvis vexat Censura Colnmbis These things no doubt have been concealed from your Majesty Which now being discovered I trust you will lay them to heart and learne to distinguish good Subjects from bad in despite of all calumnies cast upon them by these persidious instruments I have the rather given your Majesty this hint of Dr. Cosens his words and practises whom the Papists of Durham now much honour and challeng for their owne because he was one of the first men that brought Altars into our Church and the first I heare off that turned his Communion Table Altar-wise and then into an Altar Mr. Burgin one of his Disciples was the next that imitated him who taking away his Communion-Table erected an Altar in the East-end of the Chancle of his Parish-Church within the Bishopricke of Durham Which Altar made of a Gravestone he layd upon a wall of stone not a frame adorning it with guilded hangings Which done he read Second Service at it though above halfe his Parishioners could neither heare nor see him and fell devoutly to adore it till at last his foot hanging in his gowne he unhappily fell downe against the Altar-steps brake all his nose and face so as he sacrificed his owne blood both upon the steps Altar itselfe in stead of Christs and was not able to walke abroade in many dayes after From these two presidents and beginnings have all those other Innovationâ— of this Nature sprung which now spread themselves farre and neare over all your Realmes of England Scotland and Ireland too So farre more prevalent and powerfull is Dr. Cosens and his party then either your Majesty your Lawes Declarations and loyall Subjects or the established Doctrine and Discipline of the Church of England All which with the Booke of common-Common-prayer must now be Subject to their correction and controll 2. The second publike Monument of our Church which these Innovatours have corrupted is the Eucharisticall prayer in the Booke of common-Common-prayer appointed for the 5. of November in perpetuall thankfulnes to God for the deliverance of your Royall Father your Majesty and the whole Realme from that infernall divelish matchlesse Powder-plot of the Papists prescribed and set forth by the expresse Statute of 3. Iacobi â— 1. which corruption nearely concernes your Majesty yea the whole Realme and in my poore understanding deserves as heavy a Censure as any of those Powder-Traytors suffered All the Bookes of this kinde from 3. Iacobi till 1635. rendred the chiefe passages in this prayer in these tearmes Roote out that Antichristian and Babilonish Sect which say of Ierusalem downe with it downe with it even to the ground c. And to that end strengthen the hands of our Gracious King the Nobles and Magistrates of the Land with Iudgement and Iustice to cut off these workers of Iniquity VVHOSE RELIGION IS REBELLION VVHOSE FAITH IS FACTION VVHOSE PRACTICE IS MURTHERING OF SOULES AND BODIES and to roote them out of the confines of this Kingdome This prayer which some have observed not to have been read but purposely omitted in your Majesties Chapple the two fift of Novembers last past be like by their direction who have since perverted it in the last Edition 1635. is thus treacherously Metamorphosed Roote out that Babilonish and Antichristian Sect OF THEM which say of Ierusalem c And to that end strengthen the hands of our Gracious King c. to cut off THOSE for THESE workers of Iniquity VVHO TURNE RELIGION INTO REBELLION and FAITH INTO FACTION In which strange alteration there are these notorious treacheries yea villanies included not to be stighted over 1. First there is a diverting of the maine edge and substance of this Prayer from the Iesuites Priests Papists and Antichristian Babilonish Sect of Rome particularly designed in the first Prayer-Bookes upon those Loyall Subjects and Religious Christians whom the Papists at first and prophane licentious Romanizing spirits since have slaundered with the name of Puritans On whom as these Hellâ—sh Traytours and their Confederates would have fathered this damnable plot at first had it taken effect as blessed be God it never did to make them more odious to the World Which themselves confessed upon their examinations and our Historians record So they have now turned the whole scope of this prayer and by cousequence the very practise and treason itselfe upon these poore Innocents The only men aymed at in this alteration And the chiefe men declaimed against both at Court Westminster Paules and our Universities in the Sermons there preached of late yeares on the fift of November wherein most have paralleld them with And many affirmed them to be farre worse then any Priests or Iesuites So much wee poore Puritans never yet guilty of the least treason or Rebellion against their Princes in this Iland nor of any such forgeries Jnnovations or Romish practises as I have here discovered beholding to the Iesuites Priests and some English Prelates who have been guilty of many hundred treasons Conspiracies and Rebellions against your Majesties Royall Progenitors as our Historians and writers witnesse And here by the way your Majesty in despite of envy and calumny may take Notice First that those who are now slaundered under the name of Puritans are your best and loyallest Subjects because most hated and slaundered by Iesuites Priests and Traytors who would Father all villanies and treasons on them And hate them most of any people because truest to their Soveraignes 2. Secondly that no kinde of people in the World are So much slaundered and traduced as they though the Innocentest men of all othors This the practise of the Papists to translate this Powder-plot with all their treasons and rebellions from themselves to them and most Sermons preached before your Majesty can witnes VVherein such things are broached such slaunders raysed of Puritans by Poeticall braines and yet vented out in the Pulpit as sacred Oracles which the Divell himselfe would blush to relate and the Auditours know to be meere sigments And
revealed That Crucifixes and Images in Churches are Lawfull and necessary comly Ornaments That Christ is Really present upon Earth on the High-Altar and Communion-Table That Communion-Tables are Altars Ministers of the Gospell Priests serving at the Altar The Sacrament of the Lords Supper the Sacrament of the Altar and may yea ought so to be phrased That men ought to bow to Altars and Communion-Tables and to place and Rayle them in Altar-wise at the East end of the Church and come up to them and receive when there is a Sacrament And that Ministers must read their Second Service at them when there is none That auricular Confession to a Priest and Absolution are very fitting and necessary points much insisted on and pressed at this present when Cleargie-mens sinnes are so open and notorious that they need no Confession but correction rather That the Lords-day is no Sabbath That it is Iewish to call or keep it as a Sabbath That it is not of divine but humane Institution nor within the morality of the fourth Commaundement That two howers only of it are to be sanctified nor the whole day That Morrises Dancing Sports and Pastimes yea labours of mens calling not specially prohibited by some humane Lawes even out of cases of necessity are Lawfull on it That men may fall totally and finally from Grace That they have free-will and may exactly fulfill the Law of God if they please themselves That men are justified by workes yea by charity and not by faith alone That men are Elected from the foresight of faith and workes and Reprobated only out of the foresight of their sinnes That there is an universall grace given to all men whereby they may be saved if they will That Christ died alike for all men wha soaver That preaching is an extraordinary thing necessary only for extraordinary times and belonging to none but extraordinary men That one Sermon in a Month is enough and better then two a day That reading is properly preaching That Arch-Bishops and Bishops Episcopall Iurisdiction and degree is above other Ministers Iure divino That the Ministers know more then the Lay-people the Bishops more then the Ministers the Arch-Bishops more then the Bishops And therefore what ever the Ministers shall teach or prescribe the people what ever the Bishops the Ministers and people what ever the Arch-Bishops the Bishops Ministers and people too are bound to believe and obey without further question or dispute That the Popes Lawes Decrees and Canon-Law are still in force and our Church ought to be governed by them and our Ecclesiasticall Courts proceed Legally according to them That Bishops have power to make and publish Articles Canons Injunctions Oathes Orders Rites Ceremonies in their owne names and rights and to enforce both Ministers and people to obey them That they may silence suspend and excommunicate yea deprive and imprison Ministers at their pleasure without any Legall cause That Bishops are not bound to preach so much or so oft as other men though they have greater wages and so should doe more worke That they may Lawfully and laudablie neglect their spirituall functions to mannage temporall Offices and affaires exercise both Swords at once and rule both Church and State together When I see out owne Divines if we may believe them by publike License in printed Bookes defending all these with sundrie other erronious Romish Positions maintaining all Popish Ceremonies conforming themselves to Popish Masse-Priests in their noddes cringes genuflections habits preaching writing Ceremonies And joyning thus with them in a most treacherous confederacie against the established Doctrine Discipline of the Church of England as many late Writers and by Name Bishop Mountague Bishop White Edmond Reene Dr. Pocklington Dr. Heylyn Dr. Primerose Dr. Laurence Dr. Read Mr. Shelford Mr. Chowne Mr. Studly with others in their late printed Bookes Bishop Wren and other our Prelates in their Visitation Articles and hundreds in their unprinted Sermons both in the Court City Uniuersitie and Country have done When I behold our Lords Tables euery where called and turned into Altars or rayled Altar-wise Our Ministers transformed into Priests and so stiled Our Religion Metamorphosed into externall Popish Pompe and Ceremonies Our Devotion into Superstition Our Holines into professed prophanesse Our godnes into impiory Our Preaching into Piping and Dauncing Our Lords dayes into Play-dayes Our Conscience into unconscioâ— ablenes Our feare of God into Atheisme Our Bishops for the most part into Bite-shrepes Our Ecclestasticall High Commisioners into Spanish Inquisitours and meere Tyrants Our Pastors into Wolves Our Religious Fasting even in this time of Plague and danger into Feasting Our devout Prayers into carnall lollity Our Profession of Religion into Derision and Gods Word yea Heaven and Hell into a Fable And that principally by meanes of some 〈◊〉 Authorized Bookes in print which no man can have free liberty to answer this being one grand Policy of our Popish Innovatours to ingrosse the power and commaund of all our printing Presses into their owne hands and to stay whatever may either detect or crosse their Antichristian Romish designes When I behold all this I say even with a bleeding heart and troubled spirit how can I but unloose my hitherto silent tongue and penne and cry out aloud that all may heare to these open Powder Traytours who would blow up our Religion and our Church at once O men doe not thus murther and destroy the Church of England Now because I cannot at once encounter all those who are guilty of this unnaturall Treachery nor crush all these viperous Cockatrices in the shell I have here single out some three or foure of them to combate with especially the Authour of A Coale from the Altar intiteled A Iudicious Learned Divine Whose Coale set on fire by Mr. Samuell Baker in the Bishops of Londons Open hath kindled a new Combustion every-where in our Church concerning Altars the Sacrament of the Altar the â—â—â—â—swing of the Communion Table an Altar and the placing of it Altar-wise with one side against the Wall as the East end of the Church VVhich they have earnestly pleaded for in late printed Bookes in open affront and defiance to our Statuâ—es Articles of Religion Booke of common-Common-Prayer Injunctions Canons Martyrs and most Eminent Writers Which particulars though they seeme small at first view and are slighted by many as matters of no great moment yet all Circumstances considered they are very important and the conniving at them without Opposition like to prove fatall to our Religion as the Reading of the Treatise itselfe will evidence more at large To make this apparant in few words There is no man almost so ignorant as not to know So blinde as not to see that there is a strong faction sprung up of late among us the heades whereof were particularly voted and descried in Parliament-House the last Parliament who labour with all diligence power and cunning artifice to bring the whole body of Popery
yea rather abound with more and more stupendious Conjurations then they But S. Augustine who in his time complained of the multitude of Ceremonies if he were now alive what would he thinke of that immense and prolix number of Ceremonie◠〈◊〉 in use For writing to Ianuarius he thus speakes of Ceremonies Notwithstanding he hath laden with servile burthens Religion itselfe which the mercy of God would have to be free with very few and most manifest Ceremonies of Celebration that the condition of the Iewes is now more tollerable then that of Christians Who although they acknowledge not the time of liberty yet they are Subject to the rudiments of the Law not to human presumptions or Instiâ—â—â—ons Thus Augustine And verify the condition of this our time is much to be deplored that the Fathers of the Church either will not or cannot with the same edge of their minde cut off these and such like Ceremonies or rather TRIFLES from the Church where with they discerned and corrected these former vices of Ordalium or triall by fire But those being damned and abolished as Superstitious they still hold fast and retaine these Consecrations QUAMVIS PUERILIA ET DELIRIA SINT although they are Childish things and Dotages framed and coâ—piled out of them How much more equall then moderne Papists was Pope Grâ—gorie who writes That the rules of the Holy Fathers were delivered according to the circumstances of time Place person and instant busines But these having no regard neither of time nor place noâ— busines nor person nor of any other thing but their owne will and vaine glory Nâ— pusillis in reâ—us 〈◊〉 ceâ—eâ—a voluâ—â— Will not submit to the truth even in these triviall things Thus this Arch-Bishop of these Dedications so much now contested for by his present Successoâ—r Ouâ— of what spirit he hath here determined to our hands I 〈◊〉 not recite 〈◊〉 A QUENCH-COALE OR A breife disquisition or Inquirie in what place of the Church the Communion Table ought to bee situated especially when the Sacrament is administred IT hath been a great Question lately raysed and much agitated among us by some Innovating Romish spirits In what place of the Church or Chancell the Lords Table ought to stand specially at the time of the Sacraments administration whether in the Body or midst of the Church Chancell or Quire or at the East end of the Quire Alterwise where some now rayle it in and plead it ought of right to stand The Rubricke in the Comon prayer booke before the Communion thus resolves this question The Table at the Communion tyme havinge a faire white Lynnen cloath upon it shall stand IN THE BODY OF THE CHURCH OR IN THE CHANCELL where morninge prayer and eveninge prayer bee appointed to be said And the preist standinge AT THE NORTH SIDE OF THE TABLE shall saye the Lords prayer with this Collect followinge c. Queene Elizabeths Injunctions published in the first yeare of her Raigne when the former Rubricke was made thus explaine and define this question The holy Table in every Church when the Communion of the Sacrament is to bee distributed shal be soe placed in good sort with in the Chancell as whereby the Minister maye bee more conveniently heard of the Communicants in his prayer and administration and the Communicants alsoe more conveniently and in more number communicate with the sayd Minister And after the Communion done from tyme to tyme the same holy Table to bee placed where it stood before Therefore it is not to be moveable not fixed or rayled in at the East end of the Chancell The Canons Anno 1603. Can. 82. thus second the Injunction Whereas wee have no doubt but that in all Churcheâ— with in the Realme of England convenient and decent Tables are provided and placed for the celebration of the holy Communion wee appoint that the same Tables shall from tyme to time bee kept and repaired inconvenient and decent manner and covered in time of divine service with a Carpett of silke or other decent stuffe and with a faire lynnen cloath at the time of the administration as becommeth that Table and soe stand savinge when the said holy Communion is to bee administred At which time the same shal bee placed in so good sort with in THE CHURCH OR CHANCELL as thereby the Minister maye bee the more conveniently heard of the Communicants in his prayer and administration and the Communicants alsoe more conveniently and in more number maye communicate with the sayd Minister Queene Elizabeths visitors in the first yeare of her Raigne whoe best knewe the meaninge of the Rubricke and Injunctions made that very yeare did by speciall direction place the Communion Tables throughout all Churches of England in the bodie of the Church or Chancell some distance from the wall with the two ends standinge East and West and the two sides North and South in which sort they have stood noe lesse then 73. yeares or more And in such Churches where the Tables coulde not conveniently stand alwayes in the body of the Church or Chancell they then placed them in some other convenient place where they might best stand givinge direction accordinge to the Rubricke and Queenes Injunctions for removinge them into the midst of the Church or Chancell when the Sacrament shoulde bee administred as the sayd Rubricke Injunctions and Canons prescribe In the yeare of the Lord 1533. there was a short and pithie treatise touchinge the Lords supper compiled as some gather by M. William Tyndall and printed at the end of his workes wherein p. 476. 477. hee wisheth that the holy Sacrament were restored unto the pure use as the Apostles used it in their time After which hee prescribes this forme of administringe it wishing that the secular Princes woulde commaund and establish it To witt That the breade and wyne shoulde bee sett before the people in the face of the Church upon the Lords Table not an Altar purely and honestly laide c. Then let the Preacher whom hee would have to preach at least twise every weeke exhort them lovingly to drawe neere unto this Table of the Lord c. This donne let him come downe to witt from the pulpit and accompanied honestly with other Ministers come forth readily unto the Lords Table not the Altar the congregation nowe SET ROUND ABOUT IT aud alsoe in their other convenient seates the Pastor exhortinge them all to praye for grace faith and love which all this Sacrament signifieth and putteth them in minde of Then let there bee read openly and distinctly the 6. chapter of John in their mother tongue c. Where this Author prescribes a Table not an Altar and that to stand in the face of the Congregation not at the upper end of the Quire that soe the Congregation might sit ROUND ABOUT IT thus receive This hee determines to bee accordinge to the pure use of the Sacrament in the Apostles time and that which our Martyrs then desired to bee
as venerable as worthy to take place and precedency as the Table both in respect of matter use relation to God and Christ and divine institution undoubtedly they are therefore to be all ranked in an equipage as the lavers Shewbread Tables and Altar were in Solomons Temple which stood one by the side of the other 2. Chron. c. 4. 5. 6. If the East end of the Church or Quire be the most worthy and fittest for the Tables scituation nowe why was it not so for the Arke the Altar and shewbread Table heretofore why did those never stand in the East end of the Temple but in the West the midst of it or in the Court as the premises Manifest Certainely if the East end of the Temple or Synagogues had no such dignitie no preheminenâ—ie or implements in them heretofoâ—e by divine appointment our Novellers can have little reason to pleade that they ought to have any such precedency honour or use nowe The third reason alleaged for the placinge of Communion Tables Altarwise at the East end of our Quires and Chancells is because they are High Altars So Saelford Reeves and the Coale from the Altar and Bishop Mountague in his least Lent Sermon stile them contrarie to the dialect of our Church after the Popish language This is the true reason why they are placed Altarwise to bringe in Altars Preists bowinge to Altars kneelinge at and before them to adore the Hostia to which wee are already proceeded and in fine to sett upp publique and private Masses yea the whole body of Poperie againe For which these are immediate preparatives of which they are reall parts and adjuncts This and this only is the true undoubted cause all others meere idle pretences to delude the people why our Communion Tables are now turned into Altars in many places lately rayled in Altarwise in most parishes against the East wall of the Quire And that this alone is the true cause in those Prelates Churchmen who originally presse it not only the qualities doctrines and actions of the parties themselves which every mâ—ns Conscience experience visibly discernes unlesse he be strangely hoodwinckt but the things themselves compared with the historie of former tymes declare For if wee looke into the storie of the Church wee shall finde that the first thing that was done upon the beginning of reformation was the pullinge downe of Altars and settinge upp of Communion Tables and the first thinge againe acted upon the restitution of popery was the settinge up of Altars turninge Communion Tables into Altars as now our Prelates doe upon which Masses presently were sayd Thus we reade that in the yeare of our Lord 1528. upon the Reformation of Religion at Berne Constance Geneâ—a Basill Stransburge and other Cittie 's the first thinge they did was this they proclaymed that Masses ALTARS Images in all places shoulde bee abolished and there upon the Images and Altars with Ceremonies and Masses were accordingly removed and abolished in them all About the yeare of our Lord 1556. The Waldoyes in Piemont beinge sommoned pressed to forsake God and revolt againe to Idolatrie which they had begun to cast of agreed togeather to make a solemne protestation that they woulde utterly forsake the false Religion of the Pope and live and die in the maintenance and confession of Gods word and truth Whereupon they sayd lett us all goe to morrowe into the Temple to heare the word of God after let us cast to the ground all the Idolls and ALTARS to which they all agreed sayinge let us soe doe yea and that the very same houre in the which they have appointed us to bee at the Councill house Whereupon the next daye after they assembled themselves in the Church of Body as soone as they came into the Temple without any further delaye they beate downe the Images cast downe the ALTARS After Sermon they went to Billers where they beate downe their Images and ALTARS Our famous Kinge Edward the 6. about the beginninge of Reformation in his Raigne gave order to pull downe Altars and sett upp Communion Tables in most Churches of the Kingdome And to the ende that all of them might bee totallie abolished Bishop Ridley to oppease all diversity about the forme of the Lords board and to procure one Godlie uniformity exhorted all his Diocesse unto that which he thought did best agree with Scripture with the usage of the Apostles with the primitive Church and which might Highly further the Kings most Godly proceedings in abolishing of divers vaine and superstitioâ—s opinions of the Popish Masse out of the hearts of the simple which would be more holden in the minds of the people by the forme of an Altar then of a Table as the King and Councell in their 1. and 3. reasons had resolved and to bring them to the right use taught by Holy Scripture of the Lords Supper Hereupon I say he appointed the forme of a right Table to be used in his Diocesse according to the King Councells instructions and consideration and in the Church of Paules brake downe the wall standing by the High Altars side And upon this occasion as it most probable he wrote his booke DE CONFRINGENDIS ALTARIBUS of breaking downe Altars registred by Bishop Bâ—le among other his workes though not now extant that I can find Not long before this John Hoper Bishop of Gloster afterwards a Martyr as was that worthy Ridley preaching before King Edward the 6. in his 3. Sermon upon Jonah printed Anno 1551. Cum Privilegio tooke occasion thus to Censure Altars and to move the King utterly to demolish them If question now be asked is there then no Sacrifice left to bee done of Christian people yea truly but none other then such as might be done without Altars and they be of 3. sorts The first is the Sacrifice of thankgiving Psal. 51. 17. 19. Amos 4. 5. Hos. 14. 2. Heb. 13. 15. The second is beneficence and liberality to the poore Mich. 6. 8. 1. Cor. 16. 1. 2. 2. Cor. 8. 19. Heb. 13. 16. The 3. kind of Sacrifice is the mortifying of our owne bodies and to die from sinne Rom. 12. 1. Math. 12. Luke 14. If we studie not dayly to offer these Sacrifices to God we be no Christian men seing Christian men have no other Sacrifices then these which may and ought to be done without Altars There should among Christians be no Altars And therfore it was not without the great wisdome and knowledge of God that Christ his Apostles and the Primitive Church lacked Altars For they knew that the use of them was taken away It were well then that it might please the Magistrates to turne the Altars into Tables according to the first institution of Christ to take away the false persuation of the people they have of Sacrifices to be done upon Altars For as long as the Altars remaine both the ignorant
heaven neither doth he so much as once stile the Lords Table an Altar nor make mention of an Altar whereat the Sacrament was administred throughout his workes His authority therfore might well have been spared The next Father is Tertullian out of whom two passages are alleadged One out of his Booke de Poenitentia where he remembreth Geniculationem ad Aras Bowing and ducking to Altars now much in use But certainely Altars in that age had not obtained so much dignity as to be adored bowed to since the consecration of them came in long after in Pope Felix time as M. Thomas Becon writes out of Sabellicus and Pantaleon neither can it be proved that Christians in that age used to bow to Altars This authority therfore is suspicious to put it out of doubt Erasmus Rhenanus Junius M. Cooke prove it not to be Tertullians but some conterfeit thrust upon him the phrase being certainely none of his no nor some things mentioned therein so ancient as his age This counterfeit authority therfore will not stand the Coale in any stead The second passage is that in his Booke de Oratione c. 14. Nonne solemnior â—rit statio tuaâ—siâ—ad Atam Deisteris Here is standing only at the Altar mentioned not kneeling or bowing to or at it So that these two Authorities seeme to thwart one another at the first view To this I answer that though this Booke be generally conceived Tertullans yet I suspect that the additions after the end of the Lords prayer explained where in this passage is are none of his For I find this passage in them Sic die Paschae quo communis quasi publica jejunij religio est merito deponiemus of culum c. which intimates that Christians on Easter day did Keep a common publike Fast â—nd therfore refused to kisse one anotherâ— And it makes Easter day not to be Stationum dies a day of praying standing as the next words prove Now it is certaine that Tertullian in his Booke de Corona Militis writes that the Christians in his age thought it a great wickednes to fast or to pray kneeling on the Lords day being the joyfull day of Christs resurrection much more then to doe it upon Easter day and that the Christians did not fast but rejoyce in remembrance of Christs resurrection from Easter to whitsontide No Ecclesiasticall writer extant then making mention of any solemne fast or praying kneeling observed by Christians in that age on Easter day who thereon ever used to Feast and rejoyce applying that of the Psalmist to this day and Feast Psall 118. 24. This is the day which the Lord hath made we will rejoyce and be glad in it This passage makes me suspitious that the later part of this Booke is none of his Adde to this That Cyprian a great admirer of Tertullian whom he stiled his Minister makes no mention of this Booke or of Tertullian or of any Altar or Stations at the Altar or Kisse of peace or other such Customes Ceremonies in his Exposition or Commentary on the Lords Prayer which is probable he would have done had Tertullian writen any such Booke as this or had these Ceremonies or Altars been then in use they being both Countrymen flourishing successively in the same Church Moreover this Booke makes mention of Hermas Booke intitled the Pastor by way of approbation and gives an answer to an objection out of it when as in his Booke de Pudicitia he thus censures it as counterfeit Scriptura Pastoris ab omni Concilio Ecclesiarum etiam vestrarum inter Apocrypha falsa adultera judicatur as the Bookes now passing under his name are accounted Moreover in this very Booke of Tertullian in his Booke de Corona Militis so in S. Cyprian on the Lords Prayer the Sacrament of the Lords Supper is by both of them ioyntly stiled the Eucharist both of them interpret Give us this day our dayly bread of Christ who is our living and true bread which came downe from heaven whose body the Sacramentall bread is esteemed and on whom we dayly feed in the Sacrament and Eucharist Now both of them stiling the Sacrament the Eucharist and speaking not of any Sacrifice or Sacrament of the Altar but only of spirituall bread to be eaten of us neither of a Table we may doubt this passage to be none of his Beside this that famous Dionysius Bishop of Alexandria flourishing but 240. yeares after Christ very neare Tertullians time writes thus to Sixtus Bishop of Rome that an ancient Minister who was a Bishop long before him a plaine evidence that Ministers Bishops were then both one and so promiscuously stiled being present when some were baptised hearing the interrogatories and answers came weeping and wailing to him falling prostrate at his feet confessed and protested that the baptisme where with he was baptised of the heretickes was not true whereupon he desired to be rebaptized which he durst not doe but told him that the dayly Communion many times ministred might suffice him when he had been present at the LORDS-TABLE and had streched forth his hand to receive the holy food and had communicated and of a long time had been partaker of the body and blood of our Lord Jesus Christ I durst not againe baptise him but bade him be of good cheare of a sure faith and boldly to approch unto the Communion of the Sincts But he for all this morunneth continually horror with draweth him from the LORDS-TABLE and being intreated hardly is persuaded to be present at the Ecclesiasticall prayers In which auncient undoubted Epistle to the Pope himselfe we have not mention at all of any Altar or Sacrament or Sacrifice of the Altar but twice together the name of the Lords Table also of a dayly Communion holy food ministring and partaking of the body and blood of our Lord Jesus Christ c. Which being the proper genuine undoubted language of that age makes me doubt these passages of Tertullian to be forged or corrupted He as also Justine Martyr Clemens Alexandrinus oft times making mention of the Lords Supper the Eucharist bread and wine receiving the Eucharist at the hands of the Presidents or cheife Ministers and the Tables to but never of any Sacrament of the Altar nor of an Altar but only here Finally all the forequoted Fathers Authors expresly determine that the Christians and Fathers of the Primitive Church for above 250 yeares after Christ had no Temples Altars nor Images at all and that Altars were first brought in by Pope Sixtus the second about the yeare of our Lord 265. after Tertullians age This authority therfore of his all others cited in the Coale great part of D. Pocklingtons Sunday no Sabbath concerning the Antiquity of Churches Temples Altars and Bishops chaires among Christians with in 200. yeares after Christ must needs be fabulous
the word Sacerdos denoting a sacrificing or massing Preist It is a Rule both in Philosophy Diuinitie Omnia agunt propter finem All things especially all Rationall agent aime at some vltimate vttermost or finall end in all their Actions Much more then in their serious writings Polemicall discourses We know againe that it is an vndoubted Maxime in the Schooles that finis causa finalis est primus in intentione vltimus in executione agentis The first thing in Intention of the agent though the lâ—st in execution And that Omnia med in sum et agunt propter finem all middle causes are and worke only to produce the end Et non sunt volita nisi propter finem These things being undoubted truths past all dispute And it being as true likewise that Altars themselves Preists being but instrument subordinate relatine things 〈◊〉 for some other vse the â—â—nation of Tables Altarwise being but â— ceremony the vtmost end or final cause therof being of themselves since none is so simple to ses vp an Altar only because he would have an Altar or to turne the Lords Table Altar-wise only because he desires it should be so plated or to style himselfe affoctedly a Priest only for the Titles sake no more but for some further end all these serving to no vse or purpose at all simplie considered but only with relation to some further end The sole Question then wil be what this end should be To which if our Innouators late Colliar would giue a direct Answer in down right English termes it can be no other but this That the end they strive for in contending for Altars Priests turning Tables Altarwise is only to vsher in a Sacrifice into our Church since Cardinall Bellarmine B. Morton in his Institution of the Sacrament twice printed of late l. 6. c. 5. sect 15. p. 46. expresly resolve That Preists Altar Sacrifice are relatives haue mutuall vnseperable dependance one on the other since there can be no other use of these but only for sacrifice as both the scriptures and the Papists acknowledge the Coale ingenuously confesseth p. 8. 14. 15. 16. But what sacrifice is this Certainly that sacrifice which may now be brought into our Church can be no other but that which formerly vpon the beginning of reformation was cast out but that sacrifice was only the Idololaâ—rous Popish sacrifice of the Masle Therefore this certainly is the Sacrifice they would bring in againe by these Altars Preists Communion Tables seated Altarwise If they reply that they doe it only for the more decent celebration of the Lords Supper I answer that a Table is farre more decent for such â— purpose then an Altar a Table posture then an Altar situation a Minister then a Preist since we neuer read in scripture of any supper or eating at an Altar since Christ himself instituted the Supper at a Table which Table if we believe the Cronickleâ— of Flaunders Gharles the Emperor Anno 1350. remoued from Noremberge to Prague as most precious relique which the Church of Rome flath yet to shew if you dare belieue them though shee neuer consecrates the Sacrament 〈◊〉 it which me thinkes shee should then dve I but in an Altar 〈◊〉 at an Altar since we finde no mention in scripture of any Preists but only of Apostles and Ministers 〈◊〉 at this Table If they reply as the Coale doth that they 〈◊〉 only to him 〈◊〉 Commemoratue Sacrifice which our Church allowes not â— Prepitiatory as the Papists make their Masse I answer first that our Church allowes not so much as of a Commemoratiue Sacrifice neither doth shee in her Homilies or Articles stile the Sacrament of the Lords Supper so much lesse in her Common prayer Booke Injunctions Canons or statntes neither doth the Colier alledge one passage in any of all these to proue this bold assoueration either p. 8. or p. 15. 16. where like a beggerly Pedlar he layes open all his shrids stolen wares 2. The Church of England euen in that very homilie he cites p. 8. expresly condemnes this Commemroratory Sacrifice in these words Wee must take heed then saith the Homily least of a Memory it BE MADE A SACRIFICE If not A SACRIFICE then not a commemoratiue Sacrifice vnlesse they will grant a commemoratiue Sacrifice to be no Sacrifice which is a contradiction to say we must take heed least of the MEMORY we make it A SACRIFICE Is all one as to say wee must take heed that we make it not a commemoratiue Sacrifice a Memorie a Sacrifice being here put in direct opposition contradistinction one to an other in this clause in the following parts of the Homily which 4. seuerall times cals the Sacrament A MEMORY A COMMEMORATION AND OUTWARD TESTIMONY of Christs death but neuer a Sacrifice commemoratiue or Propitiatory Both which it expresly clubs downe in these words Now it followeth to haue with this knowledge a sure constant saith not only that the death of Christ is avay lable for a redemption of all the world c but also that he made vpon the Crosse A TRVE AND SVFFICIENT SACRIFICE for thee a perfect cleansing of thy sinns so that then acknowledge no other sauiour redeemer Mediator Advocat Intercessour but CHRIST ONLY Herein thou needest no other mans helpe NO OTHER SACRIFICE therfore neither commemoratiue 〈◊〉 propitiatory for this vniuerfull Negatiue includes both or 〈◊〉 NO SACRIFICING PREIST 〈◊〉 New Preistâ— observe this well to which they haue subscribed NO MASSE let those who labour might and maine to usher it into the Church by degrees consider this No meanes established by mans injunction Therefore no A tâ—r Preist Sacrifice or Table seated Altar-wise All which this homily strikes dead at once and our Common-Prayer-Booke and 39. Article too almost in the selflame words 3. A commemoratiue Sacrifice is a meere Bull and contradiction For as the picture of a man is no man or of fire no fire or of a Chalice or Sacrament no Câ—alice or Sacrament So the commemoration of Christ Sacrifice is in truth no Sacrifice nor kinde nor species of a Sacrifice but only a shadow or memoriall of a Sacrifice So that this is but a Mountebancks chear and distinction to delude children fooles with all not warranted by any Scripture or judicious Orthodox divine 4. The Sacrament neither is nor can be a sacrifice for every sacrifice whether legall or Euangelicall is a religious seruice holocast worship or 〈◊〉 offered up by men to God himselfe Numb 28. 2. 3. 4. Psal. 4. 5. Psal. 5â— 14. Psal. 66. 15. Mat. 3. 3. Rom. 12. 1. Hâ—b 9. 14. 5. 1. 7. Heb. 13. 15. 1 Pet. 2. 5. Whence the Booke of common-Common-prayer after the receiving of the Sacrament prescribes this Eucharisticall prayer And thus we offer present unto thee O Lord our selues our
sules bodies to be a reasonable holy livelie SACRIFICE unto thee But in the receiving of the bread and wine in the Sacrament we offer up nothing unto God but only God tenders his Sonne with all the benefits of his death and passion unto us As the words take rate this the prayers before and after the Sacrament the Scriptures and every mans experience withesseth Therefore it can by noe meanes be tearmed a Sacrifice Whence the Homille of the Sacrament tearms our thanksgiving to God after the SacrameÌ„t 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 propitiatâ—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 â— times together her case the Sacrament a Table Lords Table never a Sacrifice an Altar or Sacâ—â—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-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-wiseâ— 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 â—eader both p. 1. and 27 The Ring-leaders and most 〈◊〉 〈◊〉 corrupt examples to reduce us backe to Rome that â—â—unded them And now must wee and Rome bee brought â—â—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 â— this method and held it but commemorative as appeares by all their ancient Schoolemen And then when the thing itselfe is once gott inâ— the name of it â—yet too grosse and odioâ—â— 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 Pâ—â—late Preist the whole Parliament because the statute of a and 3. E. 6. c. 1. and the Booke of common-Common-prayer established by it there stiles it The holy Commâ—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 Commoâ—-prayer then sett out and since corrected the Homily of the worthy receiâ—ing of the Sacrament fore cited the 31. Articleâ— with all the surnamed writers Injunctions and Cannons of our Church and neither old Doting Shelford nor his soâ—â—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 thâ—se ignorant Scribâ—â—â— would justifie both the lawfullnes of Altars and of termâ—â— the Loâ—ds supper the Sacrament of the Altar from thâ—â—â— against the meaning of the Law as I have already â—â—â—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 Churchâ— 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 â—â—â—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 Shaveâ— 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 â—â—gh time so to doe it lest of the memory is be 〈◊〉 a 〈◊〉 lect of a Communion it be made a private eaâ—â—â—â—â— therefore of having our tables at the time of its celebration placed Altar-wise at the remotest East end of the Chanâ—â—â—â— brought in with private Masses for that purpose onely 〈◊〉 leâ—â—â— of two parts we have but one least applying it to the dead wee loose the fruite that be alive holâ—some counsell necessary
doctrine for these present times as the 34. Article tearmed the Homilies with which I shall close up this first quaere QVESTION II. The second Question I would propound to these Novelleâ—s is this That since they will now stile themselves and be called of others only Preists so Shelford tearmed himselfe 〈◊〉 the Title page of his unlearned Treatises and many others have done in late prinâ—ed Sermons Pamphlets what kind of Preists they are wherein their Preisthood consists If they say they are only spirituall Preists and have only a spiritual Preisthood â—oâ—â—ffer up the spirituall sacâ—ifices of prayer 〈◊〉 thanksgâ—uing almes righteousnesse broken and contrâ—â—â— hearts and their owne bodies soules to God that every Christian is as much a Preist even by Christs owne institution a themselves and hath the sâ—lfesame Preisthood that they 〈◊〉 Rev. 1. 6. 1. Pet. 2â— 5 â— Exoâ— 19. â—â— And so they doe all they can â—o ingrosse this Title as peculiar to themselvs which is common to every Christian. If they meane by Preists nothing 〈◊〉 Presâ—yters and intend no more by their name and Preisthood but only the Eldershippe Ministrie let them enjoy that Title and office in Peace I quarell not with them Only this I must informe themâ— That such Preists need neither Altar nor Sacrifice but 〈◊〉 expresly debarâ—ed from both by Gâ—d himselfe 1. Cor. 9. 13. 14. c. 10. 16. 17. 18. 21. Hebr. 7. 12. 13. 14. But if they meane by the word Preist 〈◊〉 or Sâ—cerdâ—â— a sacrificing Preist or a Preist waiting at or upon the Altar as it is cleare they doe both by their writings their prayers before their Sermont where they pray for the Preistâ—◠〈◊〉 serve waiâ— aâ— the Altarâ— their erecting and pleading for Altars and Commemorative Sacrifices at least 〈◊〉 evident 〈…〉 and shall then inquire of them what 〈◊〉 Sacrificing Preists they are and of what order their Preisthood is In Scripture I read only of 4 kinds of Preists and Preisthoods Preists Heb. c. 5. 7. 8. 9. 10. Levit. c. 1. vers 12. Exod. c. 28. 29. 30. after the order of Aaronâ— Preists after the order of Melchizedech 2 Kings 17. 32. 1 Kin c. 12. 31. 32. c. 13. 33. 2. Kin 10. 18 c. Preists of Baal and Preists of the high places or Idol Preists The two first of divine the two latter of Diabolicall institution Since which there hath sprung up of late in the Church another dâ—stinct generation of Preists commonly called by the name of Masse-Preists and those are both of Papall Diabolicall institution Other sorts of Sacrificing Preists then these I neither know nor read of The sole question then will be of which of those of 5 sorts of Preists our Novellers Altar-panons are If of the first sort that is directly abolished changed abrogated by our Saviour Heb. 7. 11. 12. c. 8. 6. to 13. cap. 9. 10. throughout Col. 2. 14. 15. 16. And those who crie downe the name and sanctification of the Lords day Sabbath as â—â—wish will not I hope tearâ—ne themselves in the order of Aarons Preists which is farre more Jewish Of which sort of Preists they cannot be vnlesse they are lawfully descended from the tribe of Leui Num. 3. 6 c. c. 16. 1 Iosh c. 13. v. 14. 33. Psal. 135. 10. Mal. 2. 4. 8. Hebr. 7. 5. If of the order of Mâ—chizedech that is peculiar only to our Saviour subsisting personally in him alone and incommunicable to any other as the Apostle directly resolves Hebr. 5. 9. 10. c. 6. â—â— c. 7. throughout â— â— 9. 10. As all authors interpret old and new writers acknowledge and among them Mr. David Dickson in his commentarie a short explanation on the Hebrewes 7. An 1634â— where he layes downe the conclusion fully warranted by the Apostles text 1. That to make any Preists in the new Testament by special office beside Christ is to rent the Preisthood of Christ and to make it imperfect like Aarons which for the same reason that it had many Preists was weake imperfect inferiour to Christs 2. That to make Preists by office in the New Testament to offer up any corporall sacrifice is to make Christs Preisthood seperable from his owne person which is against the nature of Christs Preisthood which can not pasâ—e from one to another Hebr. 7. 24. 3. That to make plurality of the Preists in Christs Preisthood Vicars or Substitutes or in any respect partaker of the office with him is to praesuppose that Christ is not able to doe that office alone but is either dead or weake that he cannot fulfill that office contrary to the text which saith Because he continueth for ever he hath an unchangable Preisthood or a Preisthood that cannot passe from one to another Hebr. 7. 24. 4. That whosoever communicateth Christs Preisthood with another besides his owne person maketh Christ not able alone to saue to the uttermost those that come unto God by him 5. That the Scripture knoweth no Preist but the Leviticall Preists of Aarons postâ—rity for the time of the Lawâ— Or else that one Preist that was made by oath in the time of the Gospell besides these the Apostle knoweth none neither were there any other in his time in the Church 6. That to have Preists now after the similitude of Preists under the Law were to renounce the difference which God hath made betwixt the Law and the Gospell 7. That to make a Preist in the Gospell who is not consecrated by an Oath to abide for evermore in the office but may be changed and another come iu his place is contrary to Evangelicall Preisthood 8. That to make Plurality of Preists in the Gospell is to alter the order of Melchizedech sworne with an Oath and to renounce the worke sett betwixt the Law and the Gospell 9. That to make a man Preist now is to marre the Sonne of Gods priviledge To whome the priviledge only belongeth 10. That to make a sinâ—ull and weake man Preist now is to weaken the Preisthood of the Gospell and make it like the Law 11. That as long as Christs consecration lasteth which endureth for ever none must medle with his Preistly office 12. That to adde unto it and to bring in as many Preists now as did serve in the Temple of old is to provoke God to adde as many plagues as are written in Gods booke upon themselves and their Preists also All which considered I hope these Novellers dare not say they are Preists after the order of Aaron much lesse of Mâ—lchizâ—dech which is peculiar to Christ alone Pâ—reists of Baal or Idol-Preists J presume they neither will nor dare stile themselves If therefore they be Preists of any order they are and can be no other but Sâ—minary or Masse-Preists and if they are such Preists in truth as their writing and practises declare them Then let them be gone
to be removed or placed but at the time of the Communion unlesse they will grant that it ought alwayes to stand in the middest of the Church or Chancel which they profestedly deny witnesse the Rubricke Institution and Canon Therefore they ought not to read Second Service at it but only when there is a Commiâ—â—ion Thirdly because the Rubricke before Te Deum saith that the Epistle and the Gospell shall be read where the two Lessons are with a loudvoayce that the people may heare the Minister that readâ—th them and the Minister Atanding and turning himselfe as â—he may best be heard of ALL such as be present Therefore this is direct that the Second Servicâ— whereof the Epistle and Gospell are a part must be read in the Reading Pâ—w where the Lessons are when there is no Communion Because there he may best be heard of ALL present and that he must not turne his fuce East but West to the people Fourthly because the Table is instituted and placed in Churches not to read divine Service at but to Consecrate and minister the Lords Supper at This is the sole use for which it serves As the Font is ordained only for Baptismâ— the 〈◊〉 for reading and the Chest or pâ—oremans loâ— in every Church for Almes So it for the L Sâ— as is clear by 1 Coâ—â— 10. 16. 21 C. 11. 20. 2â— c. The Common-prayer-booke The Homilies of the worthy receiving of the Sacramntâ— of the right use of the Church of the Râ—pairing and keeping cleare of Churches Queen Elizabeths Inâ—unctions Canons sett ouâ— 1511. p 18. and Can 1603. Can 8â— 82. 83. 84. with all writers old and new I ever mett with all have the Licenses and Injunctions run thus Whereas her Majesty understandeth c. And Tables placed for ministration of the holy Sacrament according to the forme of Law therefore provided Hence Mathew Parkers visitation-Articles An 1560. Art 2. thus Whether have you in your Churches c. A comly and decent Table FOR the HOLY COMMVNION c. The Canons in Convocation Anno 1571. p. 18. thus Church-wardens shall see there be a faire repaired Table which may serve for the Administration of Holy Communion and a câ—eane Cloth to cover it A convenient Pulpit whence the Heavenly doctrine may be taught c. The 28. Can 1603. thus Whereas we have no doubt but that in all Churches within the Realme of England therefore in Cathedrals too which had then no Altars convenient and decent Tables are provided and placed to what end to read Service at No But for the celebration of the holy Communion c. And likewâ—se that a convenient seate be made for the Minister to READ SERVICE IN With a comly decent Pulpit for the preaching of Gods word Can. 83. Since then the use of the Table by these and infinite other testimonies yea by the resolution of all our Preâ—utes â—isitation Articles is only instituted for the celebration of the Lords Supper at it And the 28 Canon with the Rubricke before Tâ— Deum expresly confines the reading of divine service to the Ministers State appointed for that purpose It is cleare that the Minister ought not to read Second Service at the Table but only when there is a Communion That the reading of Service at it on other times is a meere abuse and perversion of that end for which it was instituted And Bishoppes may with as much reason and Law enjoyne them to reade Second Service at the Font in the Pulpit or at the Poore mans box as at it Fifthly Because the Queenes Injunctions the 82 Canon and Arch bishop Laudes very first Article for his Metropoliticall visitation expresly prescribe That when ever the Minister shall reade Service at the Table it shall be placed in so good sort within the Church or Chancle as thereby the Minister shall be the more coveniently heard of the Communicants in his prayer and administration and the Communicants also more conveniently and in more number may communicate with the said Minister Which words compared with the Rubricke before Te Deum are a direct resolution that the Minister ought not to reade any prayers at the Table but when there is a Communion Which being most cleare No Bishoppes may or ought to enjoyne Ministers to reade Second Service at the Table or Altar when there is no Communion neither can they suspend any for not doing it And if any Bishop persuade or enforce Ministers to reade Service thus both the Bishop and they as D. Wreâ— Bâ—shop of Norwich with many of his Clergie have done incurre the penalties of the Act of 1 Eliz. c. 2. and may be indited fined and imprisoned for it by this Law It being a saying of divinâ— sâ—rvice in another manner and forme and an using of other rights and Ceremonies then are prescribed in the Booke of common-Common-prayer Which together with the Queens Injuctions and Canons condemnes this Innovation which was never used or urged in Parish Churches till now Neither is there any president for it in Antiquity but only in Popish Churches of late yeares All that can be alledged for it is that which Shelford and the Colier produce for Altars and bowing to them The practise of our Cathedrall and Collegiate Churches being most Popish corrupt and most opposite to our Lawes and Canons of all other in their i Crucifixes Images Tapors Altars Altar-adorations Vestments Chaunting lascivious Musicke Gesticulations with a World of other Romish Antichristian Reliques and Ceremonies All which are condemned by the Homilies against the Perill of Idolatrie of the time and place of Prayer The Common Prayer-Booke 3. 4. E. 6. c. 10. 1. Eliz. c. 2. 3. Iac. c. 5. and all our writers till of late being fitter our detestation then Imitation To which I answer 1. That we must live by precepts not Examples Our Cathedrals in this and sundrie other particulars are contrary to our Lawes and Canons in point of practise therefore to be detested corrected and reformed by our Lawes and made like to other Churches Not our Laws Canons and Churches to be squared by them the worst of any 2. The Rubricke of the Common Prayer-Booke in the end of the Communion prescribes in direct termes That in Cathedrall and Collegiate Churches where be many Pâ—eists and Deacons they shall ALL receive the Communion with the Minister EVERY SVN-DAY AT THE LEAST except they have a reasonable cause to thâ— contrary By which it is cleare that there ought to be a Communion celebrated every Sunday in every Cathedrall Collegiate Church and that every Preist and Deacon of the Church ought then to receive it with the Minister unlesse he hath a reasonable cause to the contrary And who can this Minister be but the Bishop Ergo Bishops are but Ministers and ought to receive the Sacrament every Sunday in their Cathedrals Ergo to be alwayes Resident at their Seas and no dancing attendance on the Court. The
Table when they consecrats the Sacrament or marry any man warrants or proves a custome to bow to or towards the Lords Table never in use till now of late See the Common Prayer-Booke the Rubricke before Communion and Mariage Secondly this is alleadged as an extraordinary example only of one and shee a woman who in ancient times might not come neare the Altars nor touch the Altar-clothes by the Canons Gratian. de Consedratione Distinct. 1. Rodulphus Tungrensis de Canonum observantia Bibl. Patr. Tom. 4. p. 254. B. in an extraordinary case at an extraordinary time of the night when none were present in the Church This swallow therefore makes no Summer proves no generall practise or custome then but the contrary The sixt Antiquity The sixt is that of Eutropius the Eunuch Socrates Scholast Eccl es Hist. l. 6. c. 5. who incurring the Emperour Arcaaius displeasure tooke the Church for his Sanctuary and lay along at the foote of the Altar I answer That there is no prostration to or towards the Altar to adore it but to be secured by it a flying to it only as a Sanctuary by a guilty person fearing death not a voluntary adoration of it or bowing to it by an innocent person â—n no danger of his life Therefore impertinent our bowers not lying downe along at the feet of our Altars as they did The seaventh Antiquity The seaventh is the example of Paulus the Novatian Bishop of Constantinople who perceiving his Church to be in great immineÌ„t danger of burning by reason of a fearce fire fell prostrate before the Altar referring unto God in his prayer the preservation of his Church and so by his uncessant earnest prayers miraculously preserved the Church from burning Socrates l. 7. c. 39. in the Booke 38. in the English Nicephorus Eccles. Hist. l. 14. c. 41. I answer That here was no prostration or bowing to or towards the Altar but only a prostration in prayer before it Which proves nothing Besides Nicephorus makes no mention of the Altar but only relates that Paulus went into the Sanctuary and there prostrated himselfe in prayer Finally this case is extraordinary upon an extraordinary occasion Neither doe the Historians mention it to prove any reverence then given to the Altar but only to shew the force and fruite of prayer which can quench even the most raging flames of fire In a word We reade here of a bowing and prostration in prayer before the Altar but not of any bowing or prostration to the Altar without any prayer The thing only in dispute For which there is not one example in any Authour till above 500 yeares after Christ. The eighth Antiquity The eight is that of Rusticus a Cardinall Deacon of Rome about the yeare of our Lord 550. Contra Aâ—ephalis Disputatio Bibl. Patrum Tom. 6. Pars 2. p. 225. G. 229. E. where he writes thus Wee all adore the Crosse and by it him whose Crosse it is yet wee are not sayd to coadore the Crosse wâ—â—h Christ neither by this is there one nature of the Crosse and of Christ. Similiter adorare Altare â—oadorare Altari Trinitatâ— non dicimur sed potius per Altare Nec enim Tabernaculum in Eremâ— nec Arca nec Templum nec Altaria ab antiquis coadorabantur concolebantur neque una est Dei horum facta Natura Hae verò creaturae non coadorentur Trinitati sed per eas Trinitas adoretur Nec non clavos quibus fixus est lignum venerabilis Crucis omnis per totum mâ—rdum Ecclesia absque â—lla contradictione adorant c. To which I answer First that this is one of the Papists new forged Fathers not heard of in the Church till now of late Besides they branded him for a Schismaticke and a man then deprived by the Pope and cannot certainly define whether this be his work See Biblioth Patrum before his workes Secondly this worke must not be so ancient or else the Authour is a great lyar it being that the vniversall Church did not adore the Crosse and Nay es universally in that age nor adore God and Christ in by and through Altars Crucifâ—xâ—s and Images nor yet in 50 yeares after as is apparant by Pope Gregory the first Registr lib. 7. Epist. 109 l. 9 Epist. 9. No nor yet in 300 yeares after witnesse the Councell of Constantinople Anno 754. Mathew Westminster Hâ—â— 793. Houeden Annal. pars l. p. 405. The Councell of Paus An. 824. Agobardus his booke de Picturis Imaginibus Our owne Homilies aganst the Perill of Idolatrie together with Zonarus in his Annals Nâ—celus in his Annals Eutropius in his Romane History and the other Centurie writers witnessing as much This Authour therefore being either a bastard or a lyer will not stand them much in stead Thirdly I answer if our Novellers will take advantage of this authority which I have quoted for them let them take him all or none That I presume they will not doe for then they must adore the Crosse the Crucifix and Nayles wherewith our Saviour was pearced and that they will not doe I suppose as yet If therefore they disclaime him in this why not in that of adoring the Altar Fourthly he writes expresly that they did adore the Altar and not coadore the Trinity with it but rather adore the Trinity by or through it Now thus to adore the Altar or God with or by or through it is no lesse Idolatrie by our owne Homilies â— and all our writers resolution Whereupon Dr. Duncombe in his determination at Cambridge disclaimed utterly any worshipping or adoring God by or through the Altar even in his defence of bowing to or towards it This Idolatrous adoration of the Altar and President will not stead them but quite spoyle their cause The ninth Antiquity The ninth that may be objected is that of Stephanus Edvensis a Bishop An 950. Cap. 12. de Sacramento Altaris Where he writes That the Preist coming to the Altar in his Massing-vâ—stâ—ents osculatnr Evangelium Altare kisseth the Bible and the Altar signifying him thereby who with the kille of his meare nation hath made both one in the incaruation of the Iewes and Gentiles He holds or stands at Tenet dexteram partem Altaris the right hand-side of the Altaâ— because Christ was promised in the Law to the Jewes before he preacheâ— to the Gentiles After that the Gosple is removed from the right hand or corner of the Altar to the left by the Deacon or Preist the right hand is attributed to the Iewes for the veneration of the Law the left to the Gentiles for their execrable Idolatrie The Gosples Doctrine committed to them was first repulsed by the Iewes Whence the Gosple ought to be read on the left side of the Altar towards the North c. O profound reason and divinity After the Preist inclinans seante Medium Altaris bowing himselfe or kneeling downe before the middest of the
Ceremony Since therefore this bowing is neither commaunded by Gods Law nor any Statâ—te or Canon confirmed by Parliament and the Statute of 1. Eliz. c. 2. expresly prohibits all Rites and Ceremonies but such as are prescribed by Parliament in the Booke of common-Common-prayer as this is not the Bishoppes practise therefore or Cathedrall usage are no good arguments to perswade the practise of it Secondly God forbid that the Bishoppes practise should be the rules of mens obedience many of them living and doing things quite contrary to Christs precepts in all things Christ prohibites them both to be or called Gracious Lords Mat. 20. 25. 26. Lâ—ke 22. 25. 26. 1 Pet. 5. 1. 23. And they desire both to be Lords and to be so stiled of all men and style themselves so too He prohibits them all civill temporall Offices Iurisdiction and Dominion they ingrosse all into their hands He would have them be content only with one sword Ephes. 6. 17. to wit of the spirit the word of God and they in despite of him will not only chalenge and possesse but use and abuse both He commaunds them to be lowly and humble Matth. 11. 29. Col. 3. 12. And they studdy nothing else but to be pround and lofty He enjoynes them to be pittifull and mercifull even as he is mercifull Col. 2. 12. 13. Ephes. 4. 31. 32. Luke 6. 36. And they shew themselves altogether pittilesse and cruell He wils them to be patient and yet who more cholericke and angrie to be meeke and gentle yet who more insolent and inhumaine To be ready to pardon and forgive And yet who so dispitefull malicious or revengfull To be holy in all maner of conversation even as he is holy And yet who so prophane or in heart in life So malignant against purity holinesse and holy men as they To be apt to teach and yet who more unfitt or unwilling to preach then they To preach the word in season and out of season and that every day Vnde necesse est in singules ut ita dicam dies sementum facere ut ipsa saltem assiduitate doctrinae sermonem auditorum animi retinere possint S. Chrysestom l. 6. de sacer Tom. 5. Col. 471. Yet they will neither doe it themselves and silence all others who desire to doe it Having made almost a famine of Gods Word throughout out the Land Amos 8. 11. He presoribes them to â—sed his flocke Acts 20. 28. Ioh. 21. 15. 16. 17. Ezech. 36. 6. to 17. Ioh. 10. 1. c. Ia. 40. 1. 2. and they starue them To seeke his wandring sheepe and they runne from and looke not after them To be Pastors to them yet who such theeves and muâ—therers who not only fleece but kill sley devoure and sucke the very blood of their sheepe To comfort his people and speake comfortably to his inheritance yet who such causes of greife vexation oppression teares and anguish of heart unto them as they He commaunds them to be blamelesse yet who more â—candalous and blame-worthy Not selfewilled Yet who so violont wilfull and head strong in all their undertakings Not soone angry yet who more touchie or outragious No strikers Yet who strike more then they and that with both Swords with which they lay on like mad men almost in every place Not given to filthy lucre yet who more griping and covetous Not given to wine yet who love or follow it more then they Sober Yet who so Incivill Iust Yet who unjust oppressive or treacherous both in word and deede Temperaie Yet who more immoderate in all kind of pompe and luxurie Ruling well their owne houses Yet what houses or servants so unruly disorderly irreligious or prophane as theirs Men having a good report of all men Yet who so ill reported of as they Men holaing fast the faithfull word as they have been taught Yet who such Apostates from the truth and revolters from the established doctrine of the Church as they Men able and williug by sound doctrine both to exhort and convince the gainesayers Yet who so unwilling if not unable to doe it as many of them God forbid then that their example should be our precedents J read in our learned Bale Scriptorum Brit. Cent. 9. c. 97. p. 756. See Bishop Whites Orthodox paragr 12. p. 63. in the life of Iohn White Bishop of Winchester whom he styles Antichristi Romani terrificus Minister Principum illusor animorum carnifex duplex periurus hypocrita qui rostris unguibus in regno Angliae restituere conatur omnes Antichristi Româ—ni tyranides idololatrias faetida impia dognita universa That as he changed his religion like a Weather-cocke with the times so he had this disticke bestowed upon him for his paines by Iohn Parkhurst Candidus es recte nec candidus es Rogitas cur Nomine candidus es Moribus niger es And may wee not now say the like of some of our Candid Prelates who like the Polypus change their colour with the Climate and can shift themselves out of one colour into another at their pleasure especially Blacke White Being sometimes all white in there surplesles anon all blacke in their gownes at other times speckled black and white in their Rotchets wearing their Shirt-sleeves as a Child once ignorantly toâ—d a Bishop over their gowne-sleeves Those who can thus easily change their garments from white to black c. can as easily alter their religion As some of their Predicâ—ssours have done Bishop Pilkington in his Exposition upon Aggeus chap. 1. verse 9. tells us of some Bishops here in England in Queen Maries dayes which some beginne to magnify who in one yeares space confirmed the pâ—eaching of the Gospell of Christ and pure Ministring of Gods SacrameÌ„ts the same men within the same yeare with the same impudent mouthes and blasphemous tongues brought in the Pope set up Jdols banished Christ and his holy Supper appointed for all men that will to receive it together tooke way his holy Gospell Table and Sacraments and placed by their Authority the Masse for one shaveling to eate up all and blesse the people with empty Chalice and burned his Preachers to fill their bellies I cannot say that some of our Bishops have in as short a time done the like or as much as this comes to Only this I dare say of some of them Qui color Albus erat nunc est contrarius albo That they have in a short time altered their colour for the worse and like the Albanes of whom Plinic writes growne black in their old age when as they were white in their youth contrary to the custome of all other people I shall therefore deny this reason to be of force and conclude with Iohn Parkhurst verses to England Anglia furcatis nimium ne fidito mitris Dic rogo num serus sum tibi praemonitur The fift Reason The fift reason is that I find in the learned
all our Prelates Ceremonies are then are not the same to be obeyed because the same destroyeth our freedome in Christ. Dr. Barnes saith Mens Constitutions binde not the Conscience p. 300. The Summe of all this will lead us by the hand one step farther namely If it be a sinne in Church-Governours to commaund especially upon strict penalty Indifferent decent things It wil be a sinne also in Ministers and in private Christians to subscribe Ex animo and to yeeld obedience by CoÌ„formity to such commaunds although the Ceremonies were as good indeed as they were preteÌ„ded which I believe they are not Indifferent-Decent-Things For doth not such voluntarily Subscription and Conforming to them build up our Church-Governours yea and with them that which is most to be taken to heart of us our Soveraigne civill Governours also in the confidence that such commaundements are as well lawfully given by them as received and obeyed yea confirmed and allowed by us Now to build up or edify a Brother to sinne is properly to offend a Brother For the proper Definition of an offence is that which edifieth a Brother unto Sinne as the originall word expresseth it 1. Cor. 8. 10. and so to sinne against a Brother is to wound his Conscience Yea and as much as in us lyeth to cause him to perish for whom Christ died Which is no better then Spirituall Murther of his Soule Now if thus to edifie any Brother to Sinne be so heynous an offence how much more heynous an offence is it to edifie our Governours to the giving urging of such commaundements yea and to the sharpe Censuring of all others as refractory and factious persons who choose rather to undergoe the losse of the greatest Comforts they enjoy iâ— this World then to wound the Consciences either of them selves or of their Governours It is true by forbearing obedience to those commaundements we offend the Spirits of our Governours and make them to be though causelesly offended with us But by yeelding obedience to these things we should offend their Consciences in edifying them to sinne and provoke the Lord to be offended with them Better they be offended with us without fault then through our fault God to be offended with them and us It is not for Christians Much lesse for Ministers to redeeme outward peacâ— and Liberty at so deâ—re a price as the hazard of the blood of so many precious Soules especially of our Governours in highest place and Authority What then shall we thinke of those Lordly Dominering Prelates who not only take upon them to enforce both Ministers and people to the observation and practise of the Ceremonies prescribed in the Booke of common-Common-Prayer further then the Staâ—uâ—e of 1. Eliz. c. 2. and the Law authorizeth them But likewise by their New-printed Vsiâ—ation Oathes and Articâ—es presume like so many Pâ—pes and Parliaments contrary to the Law of God the Statutes of the Realme and their owne 13. Canon even of their owne heads alone without the Kings Authority or Licence under his great Seale to impose new Popish Rites and Ceremonies of their owne devising is standing up at Gloria Patri the Gospell and Nicene Creto Bowing at the name of Iesus Praying toward the East Bowing to Altars and Commuâ—on-Tables and the likâ— of which there is not one sillable in Scripture or Bâ—â—ke of Common-Prayer itselfe and so are directly prohibited by the Statute of 1. Eliz. c. 2. which prohibites the use of any other Rites or Ceremonies then those expressed in the Booke of common-Common-Prayer under severe penalties to enforce them on Ministers and people against their consciences by Excommunications Suspentions deprivations imprisonments threats and such like open violence Certainly we must needs conclude them to be meere Antichristian tyrants not the meeke Disciples of our Lord Iesus Christ who never tooke such authority and State upon them thus to tyrannize it over mens consciences bodies estates in things indifferent much lesse in things unlawfull as many of the Ceremonies and Jnjunctions are Against which all godly Ministers and people ought solemly to protest and to goe on boldly in their Ministry and Christian dutie in despite of all their threats imprisonments their suspentions and Excommunications to the contrary which in truth are meere nullities not only by Gods Law but by the Lawes and Statutes of the Realme since our Bishops have no Lords Patents or Commission under the broade Seale Authorizing them to exercise any Ecclesiasticall Iurisdiction or Censures or to keepe any Visitations Consistoriâ—s And since all their proceedings suspentions excommunications are made in their owne names under their owne Seales not his Majesties as they ought by Law to be Wherefore Let us all now stand fast in the liberty wherewith Christ yea and the Lawes of our Realme too haue made us free and not be againe intangled in the Prelates yeokes of bondage formerly grievous but now intollerable I shall close up all with Bishop Pillingtons words It is not meet that God should be King and the Pope and Prelates to make Lawes for him to rule by But God rules by his owne Lawes Gregorius Magnus Pastoralium l. 3. c. 5. Aliter admonendi sunt subditi aliter Praelati Illos ne sâ—bjectio conterat Jllos ne locus superior extollat Illi ne minus quae rubentur jmpleant Illi ne plus justo jubeant quae compleantur Illi ut humiliter subjaceant Illi quoque ut temperanter praesint Marsilius Pat Dâ—fensoris Paris Pars 2. c. 28. Talium Decretalium ordinatores praeter licentiam fidelis Legislatoris aut Principis ad ipsorum quoque observationem quenquam inducentes verbis suâ—reptilijs quasi cogentes comminando simplicibus eorum transgressoribus damnationem aeternam aut blasphemias five anathemata vel alias maledictiones inferentes in quenquam verbo vel scripto corporaliter sunt extremo puniendi supplicio tanquam Conspiratores Civilis Schismatis concitatores Est enim gravissima species CRIMINIS LAE SAE MAJESTATIS quoniam IN PRINCIPATUM DIRECTE COMMITTITUR Ad ejus etiam supremi pluralitatem consequeÌ„ter per necessitatem ad solutionem cuiuslibet Politiae perducens I should be glad to see this adjudged for Orthodox Law as it is and executed on our audacious Innovators convicted of High treason by it FINIS A POSTSCRIPT CHristian Reader since the finishing of this Treatise a memorable Story hath fallen out in the Tovvne of Colchester in the County of Essex vvorthy publike knovvledge vvhich I shall here relate One Thomas Nuceman Parson of the Parish Church of S. Runwald in Colchester caused the Communion-Table in his Church to be removed and rayled in Altarwise Which done he enjoynes all the Communicants to come up to the new rayle and there to kneel downe and receive the Sacrament refusing to administer the Communion to any but such who came up to the rayle though present in the Chauncell and ready to