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
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
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-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
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-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
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-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
restored In the yeare of the Lord 1549. as M. John Fox in his Acts and Monuments London 1610. p. 1211. 1212. Records Kinge Edward the 6. with 9. of his Privy Councell whereof Archbishop Cramner and Thomas Bishop of Ely where two writt a letter to Nicholas Ridley Bishop of London to give substantiall Order throughout all his Dioces that with all diligence all the Altars in every Church and Chappell with in his Dioces bee taken downe and in steed of them a Table to bee sett up in some convenient part of the Chancell with in every such Church or Chappell to serve for the administration of the blessed Communion sendinge with this letter 6. reasons why the Lords board shoulde rather bee after the forme of a Table then of an Altar After with letter and Reasons received the Bishop appointed the forme of a Right Table to bee used in his Dioces and in the Church of Paules brake downe the wall standinge by the high Altars side placinge the Table a good distance from the wall M. Martin Bucer in his Censure of the Common prayer booke of the Church of England in his scripto Anglicano p. 457. writes That it appeares by the formes of the most auncient Temples and writings of the Fathers that the Clergie stood in the midst of the Temples which were for the most parte round And out of that place did soe administer the Sacraments to the people that they might plainely heare the things that were there recited and be understood of all that were present And hee there condemnes the placinge of the Quire soe remote from the bodie of the Church and administringe distinct service Sacraments therin as contrary to Christs Institution and an intolerable contumely to God exhortinge Kinge Edward and the Archbishop severely to Correct the same Shortly after which Censure of his the Altars were taken downe and Communion Tables placed in the bodie of the Church or Chancell in their steed * Bishop Farrar causinge a Communion Table for the administration of the Lords supper March 30. 1555. to bee sett up IN THE MIDDLE OF THE CHURCH of Carmarthen without the Quire takinge awaye the Altar thence The MIDDEST of the Church beinge then thought the fittest place for its situation Incomparable Bishop Jewell * one of Queene Elizabeths visitors in the first yeare of her Raigne whoe had a hand in turninge the Altars into Communion Tables and placinge these Tables in the middest of the Church or Chancell if not incomposinge the Rubricks in the Communion booke in his answeare to Hardings Preface writes thus An Altar wee have such as Christ and his Apostles and other Holy Fathers had which of the Greekes was called the Holy Table And of the Latines the Table of the Lord and was made not of Stone but of Timber and stood not at the end of the Quire BUT IN THE MIDDEST OF THE PEOPLE as many wayes it maye appeare And other or better Altar then Christ or these Holy Fathers had wee desire to have none And in his Reply to Hardinge Article 3. Divis. 26. Hee proceeds thus Nowe whether it maye seeme likely that the same Altars stood soe farr of from the hearinge of the people as M. Hardinge soe constantly affirmeth I referr my selfe to these authorities that here followe Eusebius thus describeth the forme and furniture of the Church in his tyme. The Church being ended comely furniture with high Thrones for the honour of the Rulers and wish stalles beneath sett in order And last of all the holie of holies I meane the Altar BEING PLACED IN THE MIDDEST Eusebius sayth not the Altar was sett at the end of the Quire but IN THE MIDDEST OF THE CHURCH AMONGE THE PEOPLE S. Augustinus likewise sayeth thus Christ feedeth us dayly and this is his Table here sett IN THE MIDDEST O my hearers what is the matter that yee see the Table and yet come not to the meate In the 5. Councill of Constantinople it is written thus When the Lessen or Chapter was readinge the people with silence drâ—ve togeather ROUND ABOUT THE ALTAR and gave care Yet D. Pocklington writes that they are much mistaken that produce the Councell of Constantinople to prove that Communion Tables stood in the midst of the Church and the Coale from the Altar sayth the like And to leave others Durandus examininge the cause why the Preist turneth himselfe about at the Altar yeildeth this reason for the same In the MIDDEST OF THE CHURCH I opened my mouth And Platina noteth that Bonifacius Bishop of Rome was the first that in the time of the ministration divided the Preist from the people To leave further Allegations that the Quire was then in the body of the Church divided with railes from the rest whereof it was called Cancell or Chancell c. And whereas M. Hardinge imagineth that the people for distance of place could not heare what the Preist sayd A man that hath considered the old Fathers with any diligence may soone see hee is farre deceived For Chrisostome sayth The deacon at the holy Misteries stood up and thus spake unto the people Oremus pariter omnes let us all praye together And againe hee sayth the Preist and people at the ministration talke togeather The Preist sayth the Lord bee with you the people answeareth And with thy spirit Justinian the Emperour commanded that the Preist should soe speake a lowde at the holy Ministration as the people might heare him And to leave rehearsall of others Bessarion sayth the Preist speakinge these words the people standinge by at each part of the Sacrament or on every side sayth Amen After which hee concludes thus Seeinge therefore that neither Altars were erected in the Apostles time nor the Communion Table that then was used stood soe farr off from the body of the Church nor the people gave ascent to that they understood not soe many untruthes beinge found in M. Hardings premises all which are revived afresh in the Coale from the Altar to affront Bishop Iewell and justifie M. Hardinge and that by publique license such is the desperate shamelessenes and Apostacie of our age wee maye well and safely stand in doubt of his Conclusion And in the margin hee hath this note annexed to M. Hardings words The. 82. un truth The Altars and Communion Tables STOOD IN THE MIDDEST OF THE CHVRCH as shall appeare And Article 13. division 6. p 362. hee cites the same passages of Eusebius Augustine and the Councell of Constantinople to prove that there was aunciently but one Altar and Communiâ—n Table in every Church and that standinge in the middest of the Church Quire people and concludes thus Soe likewise Gentianus Hernettus describinge the manner of the Greeke Church as it is used at this daye sayth thus In the Greeke Church there is but one Altar and the same standinge IN THE MIDDEST OF THE QVIRE and the Quire alsoe was in the
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
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
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
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-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-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
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-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
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
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
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—
Communion Tables were of a different forme from the Altars then in Churches being both longer broder then Altars wich were all most perfectly square but Tables all most as long againe as brode They could not therfore be situated in the same individuall precise place as the Altars stood being thus different in proportion forme from them This is the Coales owne argument even against it selfe 2. Because the Coale itselfe confesseth that Altars were incorporated fixed unto this wall that Tables were not to be so therfore they were not to be placed punctually in that place in such sort ar the Altars stood were placed by his owne confession 3. Because the Rubricke of the Common prayer Booke prescribes that the Minister at the time of administring consecrating the Sacrament shal stand at the North side of the Table not at the North end which clearly determines that the Table ought to be situated Table-wise with the sides or Longest squares of it North and South not Altar wise with the ends of it North South and the sides of it East and West against the Wall as some popish Altars stood And therfore the Jnjunction never intended that it should be set in the very precise place where the Altar was in the selfe same manner as it was situated for the Table being but a long square not a perfect Quadratum hath but two sides two ends the narrowest square of it being ever in our Engish Tongue termed an end not a Side the longest square only a SIDE And though Geometricians vsually terme every square* Latus in Latine which we translate a side wich yet more properly signifieth the breadth then the length of a thing and so rather the end then the side yet we in our English phrase ever call the long square only the side and the Narrew the end The Rubrike therfore beeing first compiled in English for English men according to the usuall meaning of the English phrase not to shew any termes of Art or skill but to direct instruct both Ministers people in the most plaine familiar way the word North-side must needs ' be interpreted of the long-side of the Table standing Northward which we ever phrase the side not of the narrowersquare set Northward which we ever heretofore and still phrase the North-end Wherfore the shife used by the Coalier That the North-end and the North-side come both to one there being no difference in this case between them he that stands and ministreth at the North-end of the Altar standing no question at the North-side there of as inpropertie of speech we ought to call it cujus contrarium verum est since we neither use nor ought so to call it in our English dialect is but a mere ridiculous evasion a miserable shift Neither wil his Objection that the Communion prayer Booke done into Latine by command authorised by the great Seale of Queene Elizabeth in the 2. yeare of her raigne translates it Ad cujus mensae Septentrionalem pa tem c. avayle him Since SEPTENTRIONALIS PARS though it may signifie the Northerne end of the Table as well as the North-side in case the end of it were so situated yet here signifies only the North-side not end of the Table the North-side being the Norh-part of the Table as well as the end the originall English which it Translates the North-side not end and the Tables at the time of this Translation standing with the Long-side not the end of it towarâ— the North. 4. Because the Queenes visitors and the whole Kingdomne thus interpreted it even in point of practise by placing all the Communion Tables in all Churches at that very time by vertue of this Jâ—junction and the Rubrike not Altarwise with the two ends North and South and the sides East West along by the wall but Table-wise with the two long sides North and South and the ends East and VVest a good distance from the wall as they have stood from 1. Elizabeth till now of late without any Alteration as experience and all aged men who well remember how the visitors placed them with our fore cited writers prove past all contradiction Neyther were they thus placed by casualty but of set purpose to difference them from Popish Massing Altars even in point of situation to teach the people that thy were Tables to eate and drinke at not Side-Tables or dressers as the Epistoler observes If then the Queens owne visitors and all those throughout the Kingdome whether Ministers or Church wardens who had a hand inplacing the Communion Tables vpon the removing of Altars did thus interpret the Injunction not of the precise place where the Altar stood or manner of its standing with the one side against the East-wall of the Quiere under the East-window but only of that part of the Church where the Altar stood and there upon situated the Tables throughout all England and Wales not Altar-wise but Table-wise only as is before expressed an experimentall truth past all contradistion then certainely there can be nothing in this Injuncttion prescribing them to be now new placed Altar-wise against the East-wall of the Chancel in that precise forme place and manner as the Altars stood as our Novellers now froms hence most fondly contend 3 Finally admitt these words might â—simplie consider ed be taken in that strict senc as some now would haue them yet the following words and shal be appointed by the Commissioners not the Bishops or Ordinaries who are expresly excluded though the Coale would make the prime men which relate as well to the placing as to the covering of the Table leaves the manner and precise place of Situs to the Commissioners appointement since the very places wherein the Altars formerly stood were not so sitting to sett the Table in in many Churches as some other place in the same part of the Church or Chauncel All which considered this Injunction gives no warrant at all for the late removing of our Tables railing them in Altarwise for wich the Coale is so hote fiery Now where as the Coale would willinglie make the world beleive that this Injunction saith that the removing of Altars was a thing of no great moment so that for ought it appeares unto the Contrary neither the Article nor Homily nor the Queenes Injunctions nor the Canons 1571. haue determined any thing but that as the Lords-Supper may be called Sacrifice so may the Holy Table becalled our Altar and set up in the place where the Altar stood 2. I answer That these words in the Injunction There semeth noe matter of great moment referrs not to Altars as if the removing or standing of them were a matter of no great moment for then the Parleament King and Councel in King Edwards dayes would not have so carefully removed them out of Churches expuoged their very name out of