Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	day_n	lord_n	resurrection_n	2,986	5	9.7021	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10197	A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England.	Prynne, William, 1600-1669.	1637 (1637)	STC 20474; ESTC S101532	299,489	452

heaven neither doth he so much as once stile the Lords Table an Altar nor make mention of an Altar whereat the Sacrament was administred throughout his workes His authority therfore might well have been spared The next Father is Tertullian out of whom two passages are alleadged One out of his Booke de Poenitentia where he remembreth Geniculationem ad Aras Bowing and ducking to Altars now much in use But certainely Altars in that age had not obtained so much dignity as to be adored bowed to since the consecration of them came in long after in Pope Felix time as M. Thomas Becon writes out of Sabellicus and Pantaleon neither can it be proved that Christians in that age used to bow to Altars This authority therfore is suspicious to put it out of doubt Erasmus Rhenanus Junius M. Cooke prove it not to be Tertullians but some conterfeit thrust upon him the phrase being certainely none of his no nor some things mentioned therein so ancient as his age This counterfeit authority therfore will not stand the Coale in any stead The second passage is that in his Booke de Oratione c. 14. Nonne solemnior ●rit statio tua●si●ad Atam Deisteris Here is standing only at the Altar mentioned not kneeling or bowing to or at it So that these two Authorities seeme to thwart one another at the first view To this I answer that though this Booke be generally conceived Tertullans yet I suspect that the additions after the end of the Lords prayer explained where in this passage is are none of his For I find this passage in them Sic die Paschae quo communis quasi publica jejunij religio est merito deponiemus of culum c. which intimates that Christians on Easter day did Keep a common publike Fast ●nd therfore refused to kisse one another● And it makes Easter day not to be Stationum dies a day of praying standing as the next words prove Now it is certaine that Tertullian in his Booke de Corona Militis writes that the Christians in his age thought it a great wickednes to fast or to pray kneeling on the Lords day being the joyfull day of Christs resurrection much more then to doe it upon Easter day and that the Christians did not fast but rejoyce in remembrance of Christs resurrection from Easter to whitsontide No Ecclesiasticall writer extant then making mention of any solemne fast or praying kneeling observed by Christians in that age on Easter day who thereon ever used to Feast and rejoyce applying that of the Psalmist to this day and Feast Psall 118. 24. This is the day which the Lord hath made we will rejoyce and be glad in it This passage makes me suspitious that the later part of this Booke is none of his Adde to this That Cyprian a great admirer of Tertullian whom he stiled his Minister makes no mention of this Booke or of Tertullian or of any Altar or Stations at the Altar or Kisse of peace or other such Customes Ceremonies in his Exposition or Commentary on the Lords Prayer which is probable he would have done had Tertullian writen any such Booke as this or had these Ceremonies or Altars been then in use they being both Countrymen flourishing successively in the same Church Moreover this Booke makes mention of Hermas Booke intitled the Pastor by way of approbation and gives an answer to an objection out of it when as in his Booke de Pudicitia he thus censures it as counterfeit Scriptura Pastoris ab omni Concilio Ecclesiarum etiam vestrarum inter Apocrypha falsa adultera judicatur as the Bookes now passing under his name are accounted Moreover in this very Booke of Tertullian in his Booke de Corona Militis so in S. Cyprian on the Lords Prayer the Sacrament of the Lords Supper is by both of them ioyntly stiled the Eucharist both of them interpret Give us this day our dayly bread of Christ who is our living and true bread which came downe from heaven whose body the Sacramentall bread is esteemed and on whom we dayly feed in the Sacrament and Eucharist Now both of them stiling the Sacrament the Eucharist and speaking not of any Sacrifice or Sacrament of the Altar but only of spirituall bread to be eaten of us neither of a Table we may doubt this passage to be none of his Beside this that famous Dionysius Bishop of Alexandria flourishing but 240. yeares after Christ very neare Tertullians time writes thus to Sixtus Bishop of Rome that an ancient Minister who was a Bishop long before him a plaine evidence that Ministers Bishops were then both one and so promiscuously stiled being present when some were baptised hearing the interrogatories and answers came weeping and wailing to him falling prostrate at his feet confessed and protested that the baptisme where with he was baptised of the heretickes was not true whereupon he desired to be rebaptized which he durst not doe but told him that the dayly Communion many times ministred might suffice him when he had been present at the LORDS-TABLE and had streched forth his hand to receive the holy food and had communicated and of a long time had been partaker of the body and blood of our Lord Jesus Christ I durst not againe baptise him but bade him be of good cheare of a sure faith and boldly to approch unto the Communion of the Sincts But he for all this morunneth continually horror with draweth him from the LORDS-TABLE and being intreated hardly is persuaded to be present at the Ecclesiasticall prayers In which auncient undoubted Epistle to the Pope himselfe we have not mention at all of any Altar or Sacrament or Sacrifice of the Altar but twice together the name of the Lords Table also of a dayly Communion holy food ministring and partaking of the body and blood of our Lord Jesus Christ c. Which being the proper genuine undoubted language of that age makes me doubt these passages of Tertullian to be forged or corrupted He as also Justine Martyr Clemens Alexandrinus oft times making mention of the Lords Supper the Eucharist bread and wine receiving the Eucharist at the hands of the Presidents or cheife Ministers and the Tables to but never of any Sacrament of the Altar nor of an Altar but only here Finally all the forequoted Fathers Authors expresly determine that the Christians and Fathers of the Primitive Church for above 250 yeares after Christ had no Temples Altars nor Images at all and that Altars were first brought in by Pope Sixtus the second about the yeare of our Lord 265. after Tertullians age This authority therfore of his all others cited in the Coale great part of D. Pocklingtons Sunday no Sabbath concerning the Antiquity of Churches Temples Altars and Bishops chaires among Christians with in 200. yeares after Christ must needs be fabulous

Crucifix in the mid lest two Candlest●ckes at the least one placed at the right hand another at the left which shall stand alvvayes on it but especially on all Holy-dayes unlesse the Bishop at some times shall otherwise order VVhich Popish Constitution Bishop Wren with other of our Prelates and Novellers now follow to an haires breadth though I say this Counsell decreed all this and more yet there is not a syllable in it concerning bowing to the Altar Therefore it seemes to be a thi●g of no great request even among the Papists who bow only to the Hostia on it B●sh● M●tons I●stitution of the Sacram p. 463. not to the Altar it selfe or towards it These I suppose are the prime Authorities that can be produced by any for bowing to Altars And all these if duely weighed are nothing at least to sway with any Protestant or syncere Christian. As for bowing to or towards the Lords Table which I have proved not to be an Altar nor yet to be of right so styled but only the Lords Table as even in times of superstation it hath been st●●ed Cent. Magd. Cent. 8. Col. 677. Cent. 9 Col. 243. Nic●ph G●eg f. 10. Bishop Mortons Institution of the Sacram●nt p. 303. there is not one syllable in all my reading nor I thinke in any man else to be found If any demaund now of me how I prove that the primitive Ch●rch and Coristia is bowed not to Altars Lords Tables and therefore we ought not now to doe it I answer that I can manifest it sundrie wayes 1. Because I finde no such thing either in the Fat●e●s or Ecclesiasticall Historians where all the Rights and Ceremonies used in the Primitive Church are accurately sett downe and a●scribed See Cent Magd. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. cap. 6. de Ceremoni●s Ritibus Eccles. so as this of all other had it been a thing of that moment and so much practised as some now fable would not have been passed over in s●●●nce by them 2. Because the Primitive Church and Chr●stians for 260 yeares after Christ or more had no Altars at all among them as I have else where proved Therefore no bowing to Altars And to Tables we never read that any bowed no not in times of Popery when they so farre disdained Lords-Tables that they contemptuously styled them Prophane Tables and Oysterboards Acts Monum Edit ult pars 3. p. 85. 95. 497. 3. Because the Christians in the Primitive Church for many hundred yeares after Christ prohibited all Christian● to bow their knees or kneel on any Lordsday and from Easter till Whitson-tide on any weekeday in honour of Christs resurection holding it an offence and sinne so to doe even in the act of prayer and adoration it selfe As Tertullians vvords in his Booke De Corona Militis witnesseth Die Dominica jejunium nefas ducimus vel de geniculis adorare And these subsequent Authorities doe likewise manifest it Iustin Martyr Quaest. 115. Tertullian ad uxorem Hierom Advers Luceforianos de Ecclesiasticis observationibus c. 29. Radulphus Tungrenfis de Canonum observantia Proposit. 23. p. 458. A. Concil Nicaenum Can. 20. Carthag 6. Can. 20. Constantinop 6. Can. 90. Turonense sub Carolo Magno Can. 37. Gratian de Consecratione Dist. 3. Origen Homil. 4. in Num. Cyprian Centur in Orat Domini Centur. Magd. 3. c. 6. col 135. If then the Primitive Christians prayed and worshipped standing and deem●d it a sinne to kneel either in prayer or any other act of adoration or worship on those dayes the cheife time of the● Christian and publicke assembles especially for receiving the Sacrament of the Lords Supper Ivo Carnot●●ses Decretal Pars 1. c. 25. 34. It is certaine therefore that they used not in their Assemblies to bow their bodies or knees to or towards High Altars or Lords Tables● as certain that they kneeled not at the Sacrament much lesse bovved their he●ds or knees at the naming of Iesus as some ignorant shallovv-pated Novellers now pretend and give out without proofe or shaddovv of truth● 4. Because the Fathers condemned as Idolatry all b●wing to or towards Images or Idols all worshipping 〈◊〉 God in by through or towards them Holding div●● 〈◊〉 and adoration a thing peculiar to God alone 〈…〉 immediately to God himselfe without any such 〈…〉 ●elpes of Images or Altars condemning all relative w●rship as derogatory to his Majesty See the Homily of the 〈◊〉 of Idolatrie Bishop Ushers answer to the Iesuites Challenge of Images and praying to Saints Therefore this vvorsh●pping and adoring of God in by through and towards the Altar and Communion-Table is a thing utterly cōdemned by them to be detested of all which would have hardned the Gentiles in their Idolatrie for which cause they suffered no Images in their Churches and carefully Tertulliani Apologia wiped of these Cauils of 〈◊〉 Pagans who s●●ndered them with the worshipping of the Rising Sunne the Crosse an Asses head and the like Concluding and prot●sting that adoration and worship was due to God alone and that immediately 5. Because they reputed Christ only the true Altar the only Altar in ●eaven which they adored all other Altars were Iewish or Pagan reliques abolished by Christs death which had no Authority to warrant them in the Scripture Eusebius Eccles. Hist. l. 10. c. 4. See Bishop Mortons Institution of the Sacramēt Edit 2. p. 415. 418. 461. 462. Therefore unfitt to be bowed to or towards or to be the objects of any relative worship as most now make this their bowing Upon all which grounds I conceive I may safely assirm● at least till our Novellers shall be able to prove the contrary that the Primitive Church and Christians never used to bow to Altars or Lords Tables and that there are no Fathers nor Antiquities to just●fy this usage In the Discription of the election of Maximilian to be King of the Romanes in the month of Ianuary An. 1486. Rerum Germanicarum Scriptores Tom. 3. p. 22. 23. 24. 28. 29. 30. 32. I 〈◊〉 that 〈◊〉 E●●perour in the Cathedrall Church at F●ankf●●d 〈…〉 for him to sit in Ad Altaris 〈…〉 A th● South-side of the Altar where the Gosple is usually read higher then the other seates just over against the Altar That the Arch-bishop of Mentz the Duke of Bavar●● the Count Palatine of Rhene Maximilian Arch-Duke of Austria and the Duke of Burgundie sate on his left hand The Arch bishop of Colen the Duke of Saxonie and the Marqu●sse of Brandenburge on the left hand And the Arch-bishop of Treuier neither on the right hand 〈◊〉 the left but just before the Kings face before the Altar On the same side of the Quire sate divers other Bishoppes On the North-side of the Altar sate many Bishops Earles Dukes and Nobles All which in order went and offered at the Altar After which the King came and received his Crowne at the High Altar Masse being ended the Princes

the Parliaments privity or consent and cu●ningly obtruded it on the Church of England Making this Article now to run thus The Church hath power to decree Rues and Ceremonies and Authority in Controversies of Faith And yet so farre runnes the Bishops forgery and addition it is not Lawfull for the Church to ordaine any thing that is contrary to Gods Word written c. Which whole first clause to yet Is no part of the Article but a meere forgery and imposture of the Bishops Whose glosse is as pernicious as the text or woise For by Church they understand nothing else but Bishops Making the sence of this forgery to be this The Church that is the Bishops in their Visitations Consistories and High Commissions as they now de facto expound it witnes their late new Visitation Articles Rites and Ceremonies which they would hence justify and Authorize and likewise the Cleargie in their Conuocation without the King and Parliaments consent have both power to decree Rites and Ceremonies and Authority in matters of Faith An exposition Doctrine quite contrary to the Statutes of 25. H. 8. 6. 19. 1. Eliz. c. 2. 13. Eliz. c. 12. and all Acts concerning Religion Heresie Bishops and the like yea directly repugnant to your Majesties Declaration before the 39. Articles And quite opposite to the Scriptures and all ancient VVriters who never tooke the word Church for Bishops or Cleargie-men only but for the whole Congregation and as well as much for the common-people as the Bishops and Ministers as the 19. Article next preceeding it and our Writers plentifully witnes This forgery how ill soever glossed is thrust into both the late Editions of the Articles Anno 1628. published by your Majesties speciall commaund and made a part of the 20 Article notwithstanding your Majesty in your Declaration before both these Editions Expressely prohibited The least difference from the Articles of the Church of England allowed and authorized heretofore in Queen Elizabeths dayes or any varying and departing from them in the least degree in which it is not to be found Nor yet in the Articles of Ireland n. 75. taken verbatim out of this 20. Article printed in London the very same yeare or in the Addition of those Articles An. 1629. a yeare after these two last impressions If the Bishops here reply that they found it added in Rogers his Exposition on the Articles printed some yeares before J answer that Coppy was not the Authorized Authenticke Originall by which they should be directed but a bastard Coppy with which your Majesty would not have your poore Subjects cheated or deluded Your Majesty therefore prohibiting any the least difference from the Articles allowed and authorized heretofore in Queen Elizabeths dayes by Parliament Prohibited them to insert this forged addition If they reply that they were ignorant of the Originall true Coppyes and knew not this to be a forgery I answer that this is very improbable that so many great Bishops should be altogether ignorant which were the true genuine Articles of our Church who had read subscribed and given them in charge to others so often But admit it true yet ignorance in this case is no plea at all for any man much lesse for Bishops And if they are so ignorant of the very Articles of our Church J hope your Majesty and others will thinke them very unmeet to be Bishops in our Church and trust lesse to their pretended knowledge judgement and learning in future times giving little credit to any thing they doe or say without examination of it since they are so really or affectedly ignorant of the very Articles of our Church in the which they pretend most skill But if they knew the very Originall Coppyes Articles as no doubt they did and that this clause was not in them but a meere late forgery most fraudelently and corruptly added to them Then they were accessaries wilfull consenters to this forgery to delude both your Majesty and the whole Church of England with it Yea protessed rebels against your Majesties Declaration before these two impressions made by their owne advice prohibiting the least difference from the sayd true Articles and Originals And so are they guilty of forgery treachery and contumacy against your Majesty in the highest degree If a man forge but a private Wil or Deed to cosen any private man of any Inheritance Lease or personal estate he shal be severely punished in the Star-chāber fined pyllored if not loose his eares beside What punishments then doe they deserve who have thus corrupted the Commō-prayer-Booke the Prayers for the Gunpowder-treason and the Articles of Religion all ratified by Parliament so matters of Records to corrupt or rase Records or forge deeds the second time is felony and to forge a new Article of Religion to deceive your Majesty your whole Kingdom and that not only for the present but for all future ages Certainly hanging is to good for them Should a poore Puritane doe but halfe as much the Bishops would have drawen hanged and quartered him long ere this especially if the thing were derogatory to their Hierarchie and Epis. copall Iurisdiction But Bishops and their Agents thinke they may doe any thing in these dayes without check or censure Yet I hope your Majesty will not let them goe scot-free for these their forgeries corruptiōs If not all done by their Commaund and privity yet doubtles by their connivance negligence and subsequent consents And is it not now high time for your Majesty to looke to these persidious Innovatours and to repose no trust in them any longer since they are lately growen so powerfull so insolent as thus to sophisticate to pervert these very Originall Records of the the Church of England to which they have subscribed and to forge new Articles of Religion to cheat your Majesty the whole Church of England with for feare they proceed to further forgeries of an higher nature VVee know that the Bishops of Rome have forged a Donation from Constantine and others with which they have deluded and troubled all the world thrust the Roman Emperours frō their Throne Territories and usurped a temporall Monarchie over all the world VVe know that the Bishops of England in King Richard the 2. and Henry the 4. his dayes forged two bloody Acts of Parliament against the true Professours of the Gospell to which the Commons never consented though they foisted their assents into them upon which tyrannous forged Acts most of our Martyrs were butchered thousāds of godly Christiās loyall Subjects imprisoned martyred ruinated and stript of all their goods or else abjured by blood-sucking tyrannous Prelates Whether they may not in time proceed to the like attempts if not severely punished for those fore-past forgeries and corruptions of our Churches Parliamentary Records I humblie submit to your Majesties and all wise-mens considerations Ambition tyranny pride malice being boundles when

infallibly that they had no Temples Images or Altar at all 2. The Fathers answers to these objections will take of this Cavill quite Minucius Felix flourishing in Tertullians time 200. yeares after Christ in his Octavius Oxoniae 1627 p. 104 First mentions this Objection of the Gentiles gives this pi●hie reply thereto But thinke ye that we conceale what we worship if we have not Images Temples and Altars For what Image shall I feine to God when as if thou rightly judge man himselfe is Gods Image what Temple shall I build to him when as this whole world fabricated by his workemanship can not containe him And why I being aman remaining more at large shall I imprison the power of so great a Majesty with in one little house Is he not better to be dedicated in our mind yea is he not to be consecrated in our breast shall I offer Sacrifice and burnt offrings to God which he hath brought forth only for my use that I should cast backe his gift unto him is an ungratefull thing when as a good mind and a pure heart a syncere conscience is a Sacrifice fit to be offred to him Therfore he who embraceth innocency supplicates to the Lord he who follow ●j●stice sacrificeth to God he who absteines from dece●ts attaineth God● he who delivers aman from danger slayeth the best oblation These are our Sacrifices these are Gods Holy things thus among us he is most religious who is most just c. Where this acute Father clearly acknowledgeth that the Christians had no materiall Temples Images Altars or Sacrifices at all among them but only spirituall sacrifices Altars oblations and had they then in truth had any reall Temples Images Altars he would no doubt have all aged confessed yea proved that they had them though they knew not of them so have stopped their mouthes by falsifying their objection shewing the Gentiles the righ●use of them to free them from any further Cavill of not using them at all or amisse The like Answer Origen gives to Celsus Celsus writes he sayth that we shun the very building both of Altars and of Images of Temples not suffring them to be erected an infallible evidence and charge that they had none at all for any purpose because they would not so much as suffer them to be built but shunde the very making of them When as he seeth nothing in the meane tyme how that we have the mind of just men in ●●eed of or for our Altars and hearthes out of which without all doubt the sweetest odors of incense are sent forth and prayers out of a more pure conscience Let any man therfore that will examine these Altars which I have newly mentioned and if he lift compare them with these Altars which Celsus hath brought in Verily he shall plainely understand 〈…〉 mate and wil be corrupted in processe of 〈…〉 or Altars in an immortall soule shall continue as long as the reasonable soule shal be pleased to dwell therein c. But we truly have Images not made by any impure worke men but framed and formed in us by the word of God itselfe to witt the virtues imitating the first borne of every creature c. in which I should beleive it fitting that honor should be ascribed to him who is the exemplar of all Images to witt the Image of the invisible God the only begotten God c. Which he thus seconds in another place The Christians sayth Celsus cannot endure either Temples or Altars or Images Statutes to be looked upon they openly disprayse Images c. To which Origen thus replies The Christians also the Jewes when they heare thou shalt feare the Lord thy God him only shalt thou serve neither shalt thou make to thy selfe any graven Image nor the likenes of any thing that is in heaven above or in the earth beneath c. and for many things not unlike these doe not only dislike the Temples of the Gods and Altars and these Images but would if there be a necessity rather runne more willingly to death then out of any sinne or impietie altogether defile what they rightly thinke of God the maker of all things c. Therfore Celsus affirmes that Images are by noe meanes to be esteemed for God but dedicated to the Gods when as it is plainely perspicuous that to make and affirme such things is the part of such men as are about the divinity But we shall not so much as account them as Images of the divine Image as those who may make no forme as of the invisible so also of the incorporiall God By both which charges and replies it is cleare that Christians in those dayes had no materiall Temples Altars Images but only spirituall Temples Altars and Sacrifices in their hearts and brests and that they rejected all materiall Altars Images and Sacrifices as unlawfull and abominable Origen himselfe not denying the charge to be true but justifying the Christians for having neither S. Arnobius in his 6. Booke against the Gentiles brings them in thus objecting In this part ye have used to fix the greatest crime of impiety upon us that we neither build sacred houses for the Offices of worship that we constitute not the Image or forme of any of the Gods that we built no Altars c. A plaine charge against the Christians that they then neither had nor yet would build any Temples or set up any Images or Altars which they could not have objected if they had then any that we offer not the blood of slaine beastes not Frankincense not salted corne and that we bring not in liquid wine powred out in bowles Which things verily sayth Arnobius we doe not therfore give over and forbeare either to build or doe as if we caried impious and wicked mindes or had taken up some contempt against the Gods out of a rash despaire but because we thinke beleive the Gods if so be they are Gods indeed and endued with the eminencie of this name will either deride these kindes of Honours if they can laugh or will take them ill at our hands if they may be exasperated with the motions of anger After which he shewes at large the reasons why Christians build no Temples made no Images or Altars and offred no such Sacrifices at all to God why they thought it unlawfull so to doe not denying the objection but confessing the matter of fact to be true and defending it from the very fundamentall grounds of Religion which he would never certainely have done had the Christians then had any materiall Temples Images or Altars for any divine or spirituall use S. Lactantius his Scholer meetes with the same objection and answers it in this manner Whosoever shall obey all these heavenly precepts he is a worshipper of the true God whose Sacrifices are meekn●●s of mind and an innocent life good actions All which things he who exhibits sacrificeth

faithfullist understanding the unlearned people should not be greatly beholden unto them for their straunge termes being so farre fetched For thus I understand them The Sacrament of the Altar that is to say the signe of the Altar which Altar betokeneth the Crosse which Crosse betokeneth the Sacrifice that was offred on the Crolle or the passion and death of Jesus Christ. Wherfore good Christian brethren let us that are homely fellowes not be ashamed of the old Termes that we have at our home in the text of Holy Scripture which calleth the reverend and healthfull remembraunce of the Lords death by breaking of bread by the name of the Lords Supper or the Communion partaking of the body bloud of Christ. And the thing whereat we sitt devoutly to eate the Lords Supper lett us both have it and call it the Lords-bord or the Lords-Table and not a borrowed towell nor a Popish stone Altar nor yet a wodden Altar with a Super-altar And let us present with so far fetched termes and so dearly bought the Popes glace and his faire Ladyes of Rome Thus he John Bale Bishop of Osyris in his Image of both Churches or par●phrase upon the Revelation as he makes Christ himselfe the only Altar spoken of and intended Rev. 6. 9. c. 11. 1. upon whom the full Sacrifice of Redemption was offred So in his Preface to the first part of his Booke he reckons up beades Altars Images Organs Lights c. among the Ceremonies of the Popish Church terming them the very filthy dreggs of darknes All which upon the 17. Chapter fol. 162. he sayth shal be plucked away by the evident word of God and then no longer shall this Harlot of Rome appeare For no longer continueth the whore then whoredome is in price Take away the Rites and Ceremonies the Jewels and Ornaments the Images and lightes their Lordships and Fatherhodes the Altars and Masses with the Bishops and Preists and what is their Holy whorish Church any more Bishop Pilkington in his exposition upon the Prophet Aggeas c. 1. v. 9 reckons up Altars Copes Masses Trentals among other Popish abominations which the Common people thought would bring them through Purgatory for a little Mony how wickedly soever they had lived And c. 2. v. 3. he writes thus The Popes Church hath all things pleasant in it to delight the people with all as for the eyes their God hanges in a rope Images gilded painted carved most finely copes challaces crosses of gold and silver banners with Reliques and Altars for the eares singing ringing and Organs piping for the nose frankincense sweet to wash away sinnes as they say Holy water of their owne holying and making Preists an infinite sort Masses Trentalls driges and pardones c. But where the Gospells preached they knowing that God is not pleased but only with a pure heart they are content with an Honest place appointed to resort together in though it were never hallowed by Bishops at all but have only a pulpit a preacher to the People a Deacon for the poore a Table for the Communion with bare walles or els written with Scriptures haveing Gods eternall word sounding alwayes amongst them in their sight and eares and last of all they should have good discipline correct faults and keepe good order in all their meetings Learned M. Thomas Becon in his workes in Folio printed at London Cum Privilegio An. 1562. dedicated by name to both their Archbishops all the Bishops of England by them approved hath many excellent passages and invectives against Altars some whereof I shall transcribe at large In his Humble supplication unto God for the restoring of his Holy word written in Queen Maries dayes vol. 3. fol. 16. 17. 24. 29. He writes thus Moreover heretofore we were taught to beate downe the Idolatrous and Heathenish Altars which Antichrist of Rome intending to set up a new Preisthode a strang Sacrifice for sinne commaunded to be built up as though calfes goates sheep such other brute beastes should be offred againe after the Preisthode of Aaron for the sinnes of the people and to set in their steed in some convenient place a seemly Table and after the example of Christ to receave together at it the holy mysteries of Christs body and bloud in remembrance that Christs body was broken and his bloud shead for our sinnes But now the sacrificing ●orcerers shame not both in their private talke and in their open Sermons spitefully to call the Lords Table an Oysterbord and therfore have they taken out of the Temples those seemely Tables which we following the examples of the dearly beloved sonne and of the Primative Church used at the Ministration of the Holy Communion and they have brought in againe their bloodly and butcherly Altars and upon those they sacrifice offer dayly say they that is they kill slea and murder thy deare sonne Christ for the sinnes of the people For as thy Holy Apostle sayth Heb. 9. Where no sheading of bloud is there is no remission and forgivenes of sinnes If thorow their Massing sinnes be forgiuen then must the Sacrifice that there is offred be slain and the bloud thereof shead If the Massemonger therfore offer Christ up in their Masses a Sacrifice unto God for the sinnes of the people so followeth it that they murder kill and slea Christ yea and shed his bloud at their Masses and so by this meanes we must needes confesse that bloody Altars are more meet for such bloody butchers then honest and pure Tables But we are taught in the holy Scriptures Rom. 6. that Christ once raised from death dyeth no more Death hath no more power over him For as touching that he died he died concerning sinne once And as touching that he liveth he liveth unto the God his Father If Christ therfore died no more then doe the Papists sacrifice him no more If they sacrifice him no more then are they but jangling juglars and their Masses serve for none other purpose but to keepe the people in blindnesse to deface the passion and death of Christ and to maintaine their idle and drafsacked bellies in all pompe and honor with the labor of other mens hands and with the sweat of poope mens browes so farr is it of that they with their abominable Massing stincking sacrificing put away the sinnes either of the quicke or of the dead as they make the unlearned simple people to beleive Ah Lord God heavenly Father if thou were not a God of long suffring of great patience how couldest thou abide these intollerable injuries and so much detestable blasphemyes which the wicked Papists committ against thee thy sonne Christ in their Idolatrous Masses at their Heathenish Altars As in the dayes of wicked Queen Jezabel the Altars of the Lord were cast downe and other Altars were reared and set up to Baal even so now the Tables

m Hierom de scripto Eccl. with others in the lives of Cyprian Tertul. pr●fixed to their workes n Cookes Censura p. 13. o Eusebius Eccl. Hist. l. 7. c. 8. p De praes adv haer p 182 189. Ad uxorē l. 2 128 129 130 De Coronr Militis p. 〈◊〉 〈◊〉 ●ent q Diaelogus cum Tryphone and Apol. 2. r Ster●at l. 1. 4. Cent. Mag. 2. c. 6. De Retibus 〈◊〉 Coenā Dominicā s Page 43. 44. 45. 46 t Apol. adv ●entes u Replie to Harding Artic. 3. divis 26. p. 144. x The 3. part of the Homily against the Paril of Idolatrie p 66. 67. y ●e Calep. Holioke in their Dictionar Ara. z Epist. l. 1. Epist. 7. in Erasin Epist. 74. a Epist. l. 1 Epist. 9. Epist. 69. in Pamel b Epist. l. 1 Epist. 12. Apud Pameliū 70. p. 101. c Bastards of the false Fathers p. 11. to 18 d Censura p. 75. to 82 e Se Cookes Censura D. L●nes D. Favar f Eccles. Hist. l. 7. c. 8. g Epist. l. 2 Epist. 3. in Pamelius Epist. 63. h Concil Carthag 1 Can. 6. 9. 3. Can. 15. 4. Can. 18. 20. * Tui opinionem nominis enormiter gravat quod causas sanguinis agis quod abjecta Ecclesiarum solicitudine negocijs seculari●us te tott●m occupas involuis Verum tamen tui professio ordini● nec degeneres saeculi curas nec saevitiam gladij materialis admittis Apost dicit Secularia negotia si habueri●is eos qui contemptibiliores sunt inter vos ad judicandū eligite Non decet ordinem profeffionis tuae in alea tanti diutius ludere salute anime spietate ade● damnabiliter secularibus involuere montemque Seir Bariginoso spiritu circumine Petr. Blesens Epist. 42. ad Epist. Camoracenj i Fox Acts monum p. 1211. k Se H●d Cant. O●or l 3 s. 271 l See Novells Reproof of Dormans Proofe f. 15. 16. 17. m In his Preface before his Replie to B. lewell n Notes on 1. Cor. 11. sect 18. on Hebr. 13. sect 6. o See Reynolds Conf with Hare c. 8. div 4. p Garner deEuchar others forecited q De Eucharistia or the Sacrament of the Altar r Peter Martyr Defensia ad● Gard. deEuchar 2. William Wraghton 3 William Salisbury * vel propter art● latriam vitandam tutius erit ut sedengenu flectens mensae Dominicae populus accumbere assuescant They therfore used 〈◊〉 sit at the Sacrament in King Edwards dayes to avoyd the peril of adoration 4. Iohn Bale Bishop of Osyris 5. B. Pilkington 6. Thomas Becon * Heb. 13. Altars not tollerable among Christians Christ his Apostles and the primative Church used tables at the ministration of the holy Cōmunion O cruell butchers O murtherers Masses why they serve The Lords Table cast out of the Temples Dan. 11. 1. Cor. 10. Ceremonies The apparell of the Massemongers The gesture which the Masse mongers use in their Masse The Masse mongers Trinkets * Lib 2. Offic. c. 18. Altares Note Exod. 2● When Altars came first into the Church A Table more meet for the ministration of the Lords Supper then an Altar * Heb. 10● Of gestures to be used at the Lords Table Of kneeling Of standing Of sitting * Note Of vestures at the ministration of the Lords Supper Surplesse * See D. Rainolds conference with Hart c. 8. divis 4. 5. Haddon contra Osorium lib. 3. fol. 285. M. Nowels Reproofe of Dormans Proofe fol. 66. And Thomas Becons Comparison between the Lords Supper the Popes Masse Bishop Iewel Defence of the Apologie part 3. c. 5. divis 1. * See Fox Acts and Monum p. 1873. 1356. 1366. 1384. 1405. 1604. 1781. 1834. 1837. accordingly 7. Deane Nowell * Chrysost. Hom. ●18 in 2. Cor. August Tract 26. in Ioan. multi multis locis Hierom ad Demetriadem ad Nepotian 8. Walter Haddon 9. D. Fulke * Note 10. M. Calfehill 11. Bishop Babington 12. M. Cartwrigt * Optatus l 6. Aug. Ep. 50. ad Bonif. vid. Euse. l. 10. ex orat panegyr in Eucari●s vid. Aug. de civ Dei l. 10. c. 5. Item de consecr distinct 2. * Origen cont Cels. l. 4. Volat. vid. volat venerer contr Floretum l. 4. Beat Rhen Ep. praefix Leiturg Chrysost. Heb. 13. 4. Tit. 2. 5. 1. The. 4. 4 13. D. Willet Object 1. Answer 1. * See William Salisbury his Batery of the Popes Batter * Fox Acts monum p. 1806. * Confutation of the Rhem. Testament Notes on Apoc. 6. sect 1. 1 William Salisbury * Ostrich is a beast that swalloweth gaddes of stele digesteth them * The Bee gathereth hony on the same flour that the Spider gathereth poyson 2 Richard Woodman ast; Fox Acts monum p. 1806. The B. of Chichester rightly answered of his man according to his question Sacram of the Altar The Altar how it is to be taken where it is Christ the true and only Altar 3 D. Fulke 5 D. Rainold a In Orat. de Sorore Gorgonia b Demonst. quod Christus sit Deus c Histor. Eccles. l. 1. c. 20 25. d Epist. 86. de Civitat Dei 18. c. 27. l. 22 c. 10. Confesse l. 11. 13. Contra Faustum Manich. l. 20. c. 21. e Theph in Matth. 23. f Aretheas in collect exposit in Apoc. c. 8. Rupert Com. 8. in Apocalyp 1. 5. Allen in his Treatise of the Sacrifice of the Masse g The Rhemists in their Annotat on the New Testament h Greg. Nazianz. Orat. in laud. Basilii Chryso●t demonstr quod Christus sit Deus Homil. in Matth. 16. 8. 3. in pri●r Epist. ad Corinth 24. 27● ad populum Antioch 60. 61. Sermon de Euchar. de B. Philogenio S●crat Hist. Eccles. l. 1. c. 20. 25. August Epist. 59. ad Paulin. Tract in Iohan 26. de verbis Domini Serm. 46. Theophylact in prior Epist. ad Corint c. 11. i Prudent Hym. de S. Laur. Cōc Carth. 2. c. 2. Isidor etymol. ar l. 7. ● 12. Ambr. de Offic. l. 2. c. 50. Lev. Epi. 79. a● Dioscer k The Booke of Com. pray● in the Commun l Iustin. Martyr in Apolog. 2. Irenae l. 4. c. 34. l. 5. c. 4. Cyprian Epist. 63. ad Coecilium Ambros. de Sacram. l. 4. 5. Lev. Serm. 4. de quadrag m Concil Constant. Sess. 13. Trident. Sess. 21. c. 1. can 2. n Durandus in rational divinor officiis l. 4. c. 53. † Panis benedictus sanctae com munionis vicarius 6 D. Wille● 7 David Dickson 8. King Iames. Object 2. o Treatise of Gods house p. 2. Answer 1. p See B. Iewels Replie to Harding Art 1. div 5. p. 5. q In their forecited places m See this Rhemists Notes on Hebr. 13. Sect. 6. others of the Masse n Fox Acts monnm p. 1211. Service Sacraments * Page 61. 62. * By like D. Heylyn w●o playes t●e ignorāt Lawyer to