Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	lord_n	show_v	6,300	5	5.7772	4	false

Text snippets containing the quad

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

of the Lord where the Holy Communion was most Godly ministred are cast downe broken on peces and Idolatrous Altars built up to the God Moazim to Erkenwald to Grimbald to Catherine to Modwyne c. But ô Lord bannish out of the Congregation that most vile stinking Idoll the Masse and restore unto us the Holy blessed Communion that we eating together of one bread and drinking of one Cup may remember the Lords death be thankfull to thee Purge our Temples of all Popish abominations of Ceremonies of Images of Altars of Copes of vestmentes of Pixes of Crosses of Censers of Holy waterbuckets of Holy bread basketes of Chrismatories above all Idolatrous Preists and ungodly ignorant Curates And in his Comparison between the Lords Supper and the Popes Masse fol. 100. 101. 102. 103. He proceeds thus Christ in the administration of his most holy Supper used his common dayly apparel The Massemonger like Hickescorner being dressed with scenicall gameplayers garments as with an Humerall or Ephod with an Albe with a girdle with a stole with a maniple with an amice with a chesible and the like c. commeth unto the Altar with great Pompe and with a solemne pace Where it is wonderfull to be spoken how he setteth forth himselfe to all Godly men to be lamented pitied to children even to be derided to be lauged to scorne while like another Roscius with his foolish player-like mad gestures the poore wretch wrytheth himselfe on every side now bowing his knees now standing right up now crossing himselfe as though he were a frayd of spirites now stoping downe now prostrating himselfe now knocking on his breast now sensing now kissing the Altar the Booke and Patene now streching out his armes now folding his hands together now making charecters signes tokens crosses now lifting up the bread Chalice now holding his peace now crying out now saying now singing now breathing now making no noise now washing of hands now eating now drinking now turning him unto the Altar now unto the people now blessing the people either with his fingers or with an empty cuppe c. When it evidently appeareth by the Histories that the Ministers of Christes churche in times past when they ministred the Holy Sacraments either of Baptisme or of the Lords Supper used none other then their Common and dayly apparell yea and that unto the time of Pope Stephen the first which first of all as Sabellicus testifyeth did forbidd that from thence forth Preistes in doing their divine service should no more use their dayly aray but such holy garmentes as were appointed unto that use This Bishop lived in the yeare of our Lord 260. Christ simply and plainly and without any decking or gorgious furniture prepared and ministred that heavenly banket The Massemonger with a marvelous great pompe wonderfull gay sh●w setteth forth his marchandise For he hath an Altar sumptuously built yea that is covered with most fyne and white linnen clothes so likewise richly garnished decked and trimmed with divers gorgious pictures and costly Images He hath also crewettes for water and for wine towels coffers pyxes Philacteries banners candlestickes waxe candles organes singing Bells sacry belles chalices of silver and of gold patenes sensers shyppe frankensence Altar cloothes curtines paxes basyns ewers crosses Chrismatory Reliques jewels owches precious stones myters crosse staves and many other such like ornaments more meet for the Preisthode of Aaron then for the mynistery of the New Testament It is nobly sayd of S. Ambrose the Sacraments require no gold neither do they delight in gold which are not bought for gold The garnishing of the Sacramentes is the redemption or deliverance of the captives and prisoners And verily those are precious vesselles which redeeme soules from death That is the true treasure of the Lord which worketh that that his bloud hath wrought Againe he sayth The church hath gold not that it should keepe it but that it should bestow it and helpe when need is For what doth it profitt to keep that which serveth to no use Christ did minister the Sacrament of his body and bloud to his Disciples sitting at the Table When the time was now come sayth Luke Jesus sate downe and his 12. Disciples with him Luc. 22. The Massemonger delivered the bread and wine to his geates kneeling before the Altar In distributing the mysteries of his body bloud Christ the Lord used not an Altar after the manner of Aarons Preistes whom the Law of Moses appointed to kill and offer beastes but he used a Table as a furniture much more meet to gett defend confirme encrease and continue Frendship But the Massemonger as one alwayes desirous to shed bloud standeth at an Altar and so delivereth the Communion to his people when as the Apostle speaking of the Holy banket maketh mention not of an Altar but of a Table saying 1. Cor. 10. Ye cannot be partakers of the Lordes Table of the Table of the Devills Neither did the ancient old Church of Christ alow these Aaronicall and Jewish Altars For they used a Table in the administration of the Lords Supper after the example of Christ as it plainly appeareth both by the Holy Scriptures also by the writings of the auncient Fathers and Doctors For the Sacrifices taken away to what use I pray yow should Altars serve among the Christians except ye will call againe and bring in use the Jewish or rather Idolatrous Sacrifices Truly Altars serve rather for the killing of beastes then for the distribution of the pledges of amity or Freindship neither doe those Altars more agree with the Christian Religion then the cawdron the fyrepanne the basen the sholve the fleshhoke the gredyrne and such like instruments which the Preistes of Aaron used in preparing dressing and doing their Sacrifices For unto the Honest seemly worthy celebration of the Holy banket of the body and bloud of Christ we have need not of an Altar but of a Table except ye will say that the primative Church which more then two hundred yeares after Christes ascension used Tables at the Celebration of the divine mysteries yea except ye will say that Christ himselfe the Author of this most Holy Supper did dote was out of his witts which not standing at an Altar like Aarons Preist but sitting at a Table as a Minister of the New Testament did both ordaine and minister this Holy Heavenly food For who is so rude ignorant of antiquities which knoweth not that Pope Sixtus the second about the yeare of our Lord 265. brought in the Altars first of all in the Church forbidding Tables any more to be used from thenceforth at the ministration of the Lords Supper when notwithstanding from Christes ascension unto that time the Lords Supper was alway ministred at a Table according to the practise of Christ of his Apostles and of

is not Baptisme the word as necessarie as the Lords supper Math. 28. 19. 20. Mar. 16. 15. 16. yea● more needfull and absolutely necessarie● since men maye bee saved without receivinge the Sacrament of the Lords supper but not without Baptisme the word read and preached as many teach 6. To make the Communion Table Christs mercy seate Chaire of Estate and place of his speciall presence if it bee meant of his spirituall presence only is a falsehood since hee is alwayes equallie present in this manner in all his ordinances to the end of the worlde Math. 28. 19. 20. If of his Corporall presence which is only nowe in heaven Acts 3. 21. Hebr. 9. 28. John 14. 2. 3. 28. c. 16. 7. 16. 17. 19. 21. the thinge they intend then it smels of ranke Popo●se intimatinge a transubstantiation of the breade wyne into Christs verie bodie bloode a notorious Popish absurditie longe since exploded by our Church drowned in our Martyrs blood whoe oppugned it to the death 3. Admitt that the Communion Table were Christs mercy seate Chaire of Estate which they take as graunted without any Scripture ground or reason which I desire them first to prove before they lay it downe an undoubted principle yet the conclusion will not followe that therefore is must stand at the East end of the Chauncell or Quire Altarwise For first the mercy seate stood in the end of the Tabernacle and Temple upon the topp of the Arke not at the East Therefore the Table should stand so too were it a mercy seate 2. Christs Chaire of Estate ought to bee seated there where himselfe hath promised his speciall presence But that is not in the East end but in the midst of the Church and people Math. 18. 20. as I have formerly proved by sundry Scriptures Therefore it shoulde bee placed in the midst 4. Whereas these men protend that the East end of the Chancell or Quire where they nowe raile in the Table Altarwise is the highest and most worthy place in the Church and that noe seates must there bee suffered for feare any shoulde take the wall or upper hand of Christ and sitt above him or checkmate with him in his owne Temple I answeare First that these are ridiculous Childish fantastique conceites of their owne superstitious braines grounded on no Scripture or solid reason and so not to be credited 2. These reasons make Christ ambitious of place precedency corporally present here an Earth when as he was still is lowly humble Matth. 11. 29. forbiddinge men to sitt downe at any Feast in the uppermost place but in the lowest and pronouncinge an woe against the Pharisies for lovinge the uppermost seates in Synagogues and Feasts Math. 23. 6. Luke 11. 43. therefore were hee nowe on Earth hee woulde not contend for precedency and the upper-most place as these his ambitious-Champions doe for him because they love precedency themselves much lesse will hee doe it nowe he hath taken upp his seate and throne in heaven hath left the Earth altogeather in his bodily presence where these Novellers woulde faine to be still resident in the Church on the Communion Table as the Papists saye he is upon their Altars close prisoner in a Pix 3. It is most false that the East end of the Quire or Chauncell where they nowe place their Altars and Tables is the most honourable and prime place of the Church and Quire For in all Cathedralls that I have seene in his Majesties Chappell 's the Arch-Bishops Bishops Deanes Thrones and seates and the Kings Closetts are at the West end of the Quire or Chancell And the most honorable persons seat is the West not the East end of them the more West any man sits the higher the more East the lower the seates next the West end beinge reputed the highest and honorablest the seates next the East the lowest for the singinge men and Quiresters the meaner sort of people Soe in Parish Churches where there are any seates in the Chancell or Quire the seate at the West end is usually esteemed the worthiest and first seate and the neerer the East end the meaner and lower are they reputed The West end therefore of the Quire and Chancell as these instances and experience undeniable manifest is the cheifest the place where the most honorable persons have their seates chaires of State If therefore the Communion Table or their Altars bee Christs Chaire of State and that hee ought to take precedency and place of all men then it must bee placed in the West end of the Quire in Cathedralls where the Bishops Throne and seate is scituated and removed to the West end of the Chancell where the best man of the Parish sits not thrust downe to the East end of the Quire or Chancell against the wall which is in truth the lowest place by their owne practice and resolution And here we may behold the desperate so●tishnes and frenzie of these Popish Innovators whoe under a vaine pretence of givinge Christ the Communion Table the upper hand that none may sitt above them will needs thrust them into the varie lowest place even in their owne practice Iudgements and Common reputation where servants or the meaner sort of people only sit where there are seates or formes in most Churches which yet against their owne Iudgements and knowledge out of I knowe not what factious strange superstitions humour must upon a suddaine be Cried upp for the most honorable place by these learned Rabbies 4. Admit the Communion Table Christs Chaire of Estate and mercy seate and that it ought to be placed in the best and uppermost place of the Church yet it is only such and thus to bee scituated when the Sacrament is administred For howe is it his Chaire of State his mercy seate and cheifest place of residence when there is no Sacramentall breade wyne upon it to represent his spirituall presence to us But when the Sacrament is to be administred the booke of Common prayer the Queenes Injunctions Fathers and forecited Authors informe us that it must bee placed in the body or midst of the Church or Chancell Therefore our Novellers must either deny the East end of the Quire to be the most honorable place or that it was ever so reputed or else confesse the invalidity of this their proposition That the Table ought to stand in the cheife and most honorable place of the Church unlesse they will Condemne the Fathers the primitive yea our owne Church and all our cheife writers of Error in this particular 5. Admit that the East end of the Chancell or Quire bee the most honorable parte of the Church and that the Table for this reason ought there to be rayled in Why are not the Font and Pulpit there placed and rayled in as well as the Table and the Bible and readinge pewe too Are not the Font the Pulpit the Bible as honorable

doe that it is very bloud and raw flesh which is there received the word of Table fitteth it not so well but rather the word of Altar ought to have been retained considering that men use not to bring any of these dishes to their Tables and yet were usually brought under the Law to the Altar which Altar if you be ashamed to build up againe to have place meet for your Popish dishes yow shall repaire to the Butchers shamble or slaughter house where this Marchandise of yours is most saleable By D. Rainolds in his Conference with Hart Chap. 8. Divis. 4. p. 473. 474. 475. 476. 477. 478. Hart. The name of Altar is used properly for a materiall Altar by the Apostle to the Hebrewes saying Heb. 13. 10. We have an Altar whereof they have no power to eate which serve the Tabernacle c. Rainolds And are you out of doubt that by the words We have an Altar the Apostle meaneth a materiall Altar such as your Altars made of stone Hart. What else A very Altar Rainolds And they who have no power to eate of this Altar are the stubborne Jewes who keepe the Ceremonies of the Law Hart. The Jewes such prophane men Rainolds Then your Masse Preists may doe use to eat of this Altar Hart. They doe and what then Rainolds Their teeth be good strong if they eat of an Altar that is made of stone Are ye sure that they eat of it Hart. Eat of an Altar As though ye knew not that by the Altar the Sacrifice which is offered upon the Altar is signified They eat of Christes body which thereby is meant Rainolds Is it so Then the word Altar is not taken for a very Altar in the proper sence but figuratively for the body of Christ the which was sacrificed offered Neither is it taken for the body of Christ in that respect that Christ is offered in the Sacrament in the which sort he is mystically offered as often as the faithfall doe eat of that bread drinke of that Cup. Wherein the breaking of his body and shedding of his bloud is represented to them But in that respect that Christ was offered on the Crosse in the which sort he was truly offred not often but once to take away the sinnes of many to sanctifie them for ever who beleive in him Hart. Nay the ancient Father Isichius expoundeth it of the body of Christ in the Sacrament as I shewed which the Jewes must not behold They might behold his body upon the Crosse did so Rainolds But the Holy Apostle himselfe did understand it of the body of Christ as it was offred on the Crosse. And that is manifest by the words he addeth to shew his meaning touching the Jewes and the Altar Heb. 13. 11. For sayth he the bodies of those beastes whose blood is brought unto the Holy place by the High Preist for sinne are burnt without the camp● Therfore even Iesus that he might sanctifie the people wish his owne blood suffered without the gare Which words are some what darke but they will be plaine if we consider both the thing that the Apostle would prove the reason by which he proveth it The thing that he would prove is that the Iewes cannot be partakers of the fruit of Christs death the redemption which he purchased with his pretious blood if they still retaine the Ceremoniall worship of the Law of Moses The reason by which he proveth it is an ordinance of God in a kind of Sacrifices appointed by the Law to be offered for sinne which Sacrifices shadowed Christ taught this doctrine Lev. 6. 16. 7. 6. For whereas the Preistes vvho served the Tabernacle in the Ceremonies of the Law Levit. 4. 3. 16. 17. had a part of other Sacrifices offerings did eate of them Lev. 6. 30. there were certaine beasts commaunded to be offred for sinne in speciall sort their blood to be brought into the Holy place vvhose bodies might not be eaten but must be burnt vvithout the Campe. Now by these Sacrifices offred so for sinne our only Soueraigne Sacrifice Iesus Christ vvas figured Heb. 9. 12. vvho entred by his blood into the Holy place to clense us from all sinne 1. Iohn 1. 7. 2. 2. his body vvas crucified vvithout the gate Iohn 19. 20. that is the Gate of the Citty of Ierusalem they vvho keep the Preistly rites of Moses Law cannot eate of him that by his death they may live Iohn 6. 51. for none shall live by him vvho seeke to be saved by the Law as it is vvritten Gal. 5. 2. if ye be circumcised Christ shall profit you nothing The Apostle therfore exhorting the Hebrewes to stablish their hearts vvith grace that teacheth them to serve the Lord in spirit truth after the Doctrine of the Gospell not vvith meates that is to say with the Ceremonies of the Law a part whereof was the difference between unclean clean in meats doth move them to it with this reason verse 10. that they serve the Tabernacle and stick unto the Rites of the Jewish Preist hood their soules shall have no part of the food of our Sacrifice no fruit of Christes death verse 11. For as the bodyes of those beastes which are offred for sinne their blood brought into the Holy place by the High Preist might not be eaten by the Preistes but were burnt without the campe so neither may the keepers of the Preistly Ceremonies have life by feeding upon Christ who to show this mystery did suffer death without the Gate when he shed his bloud to clense the people from their sinne verse 12. And thus it appeareth by the Text itselfe that the name of Altar betokneth the Sacrifice that is to say Christ crucified not as his death is shewed forth in the Sacrament but as he did suffer death without the gate Whereby you may perceive first the folly of your Rhemists about the Greeke word is also the Hebrew that it signifieth properly an Altar to Sacrifice on as though it might not therfore be used figuratively where yet themselves must needes acknowledge it to be so too Next the weaknes of your reason who thereof doe gather that by the Sacrifice which that word importeth in the Apostle is meant the cleane offring of which the Prophet speaketh For the cleane offring of which the Prophet speaketh Mal. 1. 11. is offered in every place the Sacrifice meant by the Apostle Heb. 13. 11. in one place only without the Gate Wherfore the name of Altar in the Epistle to the Hebrewes doth neither signifie a Massing Altar nor prove the Sacrifice of Massing Preistes Hart. That which you touch as folishly noted by our Rhemists in their Annot. on Heb. 13. 10. about the Greeke and Hebrew word is noted very truly For you cannot deny your selfe but that it signifieth properly an Altar a materiall Altar to sacrifice upon not a metaphoricall

sules bodies to be a reasonable holy livelie SACRIFICE unto thee But in the receiving of the bread and wine in the Sacrament we offer up nothing unto God but only God tenders his Sonne with all the benefits of his death and passion unto us As the words take rate this the prayers before and after the Sacrament the Scriptures and every mans experience withesseth Therefore it can by noe meanes be tearmed a Sacrifice Whence the Homille of the Sacrament tearms our thanksgiving to God after the Sacramēt received and at other times a Sacrifice p. 103. as the Apostle expresly doth Heb 13. 15. the Psalmist before him Ps. 107. 22. Ps. 116. 17. Ps. 54. 6. Ier. 33. 11. Almos 4. 5. Ion. 2. 9. But never tearmes the Sacrament it selfe thus because it neither is nor can be a sacrifice commemorative or propitiat●rie unlesse with reference to this thanksgiving and to the whole act and service not to the consecrating and distributing of the bread and wine as B sh 〈◊〉 proves at large Instit. of the Sacram. l. 6. throughout 5. This Homily ● times together her case the Sacrament a Table Lords Table never a Sacrifice an Altar or Sac●●ment of the Altar Admitt the Homilie granted it to be a Sacrifice which it doth not yet it is such a Sacrifice as needeth neither Preist Altar or Tables situated Altar-wise euen by the Homilie and Booke of Common-prayers resolution Therefore no such Romish Massing Sacrifice as these Innovators would obtrude by crast and power upon us which stands in need both of a Preist an Altar or Table placed Altar-wise● or of the name of a Sacrifice to make people reasly to esteeme in so 6. Nemorepente for turpissimus 〈◊〉 Romish Novellers dare not discover themselves or proceed so farre at the first dash for feare of prevention and strong opp 〈◊〉 but they will usher in things by certaine insemble degrees step by step till they have brought in the whole body of Popery at last First then wee most haue Communion-Tables only turned Altar-wise Then wee must haue them termed Altars Next wee must sett up Altars indeed Then wee must cringe to and adore them after that haue a Preist to write on them then a commemorative sacrificrenly to bee off red on them And thus farre wee have already proceeded in many places AND GENERALL IN ALL COLLEGIATE AND CATHEDR ALL CHVRCHES as the Colier in formes his friend and ●eader both p. 1. and 27 The Ring-leaders and most 〈◊〉 〈◊〉 corrupt examples to reduce us backe to Rome that ●●unded them And now must wee and Rome bee brought ●●gether 〈…〉 as muthally to embrace and 〈◊〉 each other the next step must be to make the Sacrament a propiriatory sacrifice as the Papists doe who first proceeded ● this method and held it but commemorative as appeares by all their ancient Schoolemen And then when the thing itselfe is once gott in● the name of it ●yet too grosse and odio●● will quickly follow it shall then be rebaptized with the name of Masse by these its Godfathers who as they have already pleaded for its Popish title The Sacrament of the Altar because the statute of 1. E. 6. c. 1. stiles it the Sacrament of the body blood of Christ commonly called to witt by the Papists in those dayes not the Parliament or Protestants The Sacrament of the Altar So they will by the selfesame reason call it by the name of the Masse and justify this Title of it by the Masse itselfe to be lawfully warranted both by Prince P●●late Preist the whole Parliament because the statute of a and 3. E. 6. c. 1. and the Booke of Common-prayer established by it there stiles it The holy Comm●nion commonly called THE MASSE to witt by the Papists and ignorant people of those times the Masse being not quite abolished till this law was made Though the very intent of this Law was to abolish the Masse and the name of Masse 〈◊〉 is cleare by the body of the Act the Booke of the Commo●-prayer then sett out and since corrected the Homily of the worthy recei●ing of the Sacrament fore cited the 31. Article● with all the surnamed writers Injunctions and Cannons of our Church and neither old Doting Shelford nor his so●●e the Colier dare deny even as the end and true scope of the she statute of 1. E. 6. c. 1. was to abolish both the name 〈◊〉 Sacrament of the Altar Though th●se ignorant Scrib●●● would justifie both the lawfullnes of Altars and of term●● the Lo●ds supper the Sacrament of the Altar from th●●● against the meaning of the Law as I have already ●●●fested Since therefore it is cleare by the Colier that the 〈◊〉 and their Confederates 〈◊〉 some notable designes in 〈◊〉 upon the established doctrine and discipline of the Church● which he tearmes A GOOD WORKE J would it were so NOW IN HAND which wee finde too true and since this good worke is just like Coliers worke and Character by the printed yea his owne happy premunition truly ROMAN to witt by Altars and Preists and Tables turned Altarwise to usher in Masse with its Name and Sacrifice into our Church for which all things are now ready prepared in all Cathedrall Collegiate Churches It is high time for us to propound this first question to these domestick ●●●ialists what their intentions are to stoppe their further progresse both by a linely discovery and strenuous opposition of these their Antichristian Romish designes and to admonish them and all others in the words of our owne established Homily BEFORE ALL THINGS this wee must be sure of especially that this supper be in such wise done and ministred as our Lord and Saviour did and commanded it to be done as his holy Apostles used it and the godly Fathers in the primitive Church frequented it For as the worthy man S. Ambrose saith he is unworthy of the Lords Table that otherwise doth celebrate the Mystery then it was delivered by him Neither can he be devout that otherwise doth presume then it was giuen by the Author but when the Author gave it he gave it not a Sacrificing Shave● Masse-Preist he gaue it not at an Altar but at a table and that situated in the MIDDEST table-wise as J haue manifested to his Disciples sitting not kneeling round about it Therefore we must be sure so to minister if we will be either worthy of the Lord or devout we must then take heed as it is now ●●gh time so to doe it lest of the memory is be 〈◊〉 a 〈◊〉 lect of a Communion it be made a private ea●●●●● therefore of having our tables at the time of its celebration placed Altar-wise at the remotest East end of the Chan●●●● brought in with private Masses for that purpose onely 〈◊〉 le●●● of two parts we have but one least applying it to the dead wee loose the fruite that be alive hol●some counsell necessary

Altar prayes to God the Father to give him the spirit of humility c. Which I have cited more at large to shew the ridiculous grounds of Popish Ceremonies I answer First that in all this there is not one word of bowing to or towards the Altar which certainly would here have been mentioned among other Ceremonies had it been then in use Secondly the last words mention only a kneeling downe at the Altar and that by the Preist at the time of Consecration to pray but no kneeling or bowing to the Altar either before after or without any prayer the Ceremony now contended fore This therefore is not home The tenth Antiquity The tenth is that of Honorius Augustodunensis de antiquo ritu M●ssarum l. 3. c. 30. De Inclinationibus Dam Ecclesiam ingredientes ad Altare inclinamus quasi regem milites adoramus Aeterni quippe Regis Milites sumus cui semper in precinctu specialis militiae assumus Cum autem ad Orientem Occidentem inclinamus Deum ubique praesentem nos adorare monstramus Quem it a rationali motu ab ortu nostrae nativitatis usque ad occasum mortis sequi debemus sicut coelum ab Oriente in Occidentem naturali revolutione ferri videmus Quod Monachi expressius designavit qui se toto corpore ab Oriente in Occidentem girant To which I answer That this Authour lived 1120 yeares after Christ and is the first undoubted writer that makes mention of bowing to the Altar at the en●ring into the Church which I have met with all Which Ceremony as is likely began in his dayes But yet observe First he sayth they bowed To not towards the Altar only Which many of our Novellers deny they doe Secondly that the ground and reason of bowing to the Altar then is farre different from those reasons alleadged for it now They bowed thus Only to restify that they were Gods Soldiours ready at all times to doe him service Not from any reasons drawne from the Altar But wee forsooth must bow to it because it is Gods mercy seat the place of Christs speciall presence on Earth his Chaire of state to testify ou● Communion with the faithfull because it is the principall part of the Church And if all these faile because it is used in Cathedrall Churches Which reason they never dream'd on then Thirdly that as they then bowed to the Altar so likewise they bowed themselves both East and West to testify that God whom they worshipped was every where alike present But our men will only bow Eastward and have all Altars so situated not Westward And confine Gods speciall presence to their Altar and the East end of the Church as if he were not every where present alike Which is directly opposite both to their practise and reason here alleadged to the contrary Fourthly they bowed only to the Altar at their first entrance into the Church ours now not only at their coming in but every time they passe by it towards it repaire to it retire from it and at their going out of the Church besides Fiftly this in that age was the practise only of Monkes when they went to their houres of prayer for of them he speakes as is evident by the precedent and subsequent chapters with reference to these houres Therefore it is no proofe for Ministers or Laymens practise of it then or now The eleaventh Antiquity The eleaventh is that of Rudolphus Tungrensis florishing about the yeare of our Lord 1380. De Canonum observantia propositio 23. Who as he informes us in direct tearmes that Sixtus the second Anno 261 ordained That the Masse should be celebrated upon an Altar QUOD ANTEA NON FIEBAT which before that time was not done a cleare proofe that Christians for 261 yeares after Christ had no Altar in use so he writes That the Preist in that age read the Gosple at the left corner of the Altar according to the Roman Order that on the Right side he might be the readier to receive oblation and performe sacrifice That the Roman Order prescribes that incense with a Tapor should be caried before the Gosple when it was caried to the Altar or Readers seate And then relating divers Ceremonies about the Masse he sayth Sacerdos autem humiliationem Christi usque ad mortem Ctucis nobis indicat quando se usque ad Altare inclinat dicendo habe igitur ohlationem Et statim in sequentibus narrationem de Dominica passione orditur Quam usque ad supplices te rogamus observat Quosque juxta Altare se inclinans Christum in Cruce inclinato capite spiritum tradidisse signat To which I answer That this is no bowing to or towards the Altar But a bowing of the Preist as low as the Altar and by ●r besides the Altar not out of any respect or reverence to it but to sh●w forth Christs humiliation unto the death of the Crosse as i● the Sacrament 1 Cor. 11. 24. 25. 26 instituted for that purpose and then celebrated were not sufficient for that without this idle Ceremonie to shew that Christ bowed his head when he gave up the Ghost as if Christ himselfe at his last supper or his Apostles after him could not have prescribed such Ceremonies for these ends had they thought them necessary T●erefore it s no warrant or proofe of any bowing or inclination to or towards the Altar especially for other ends which is not so much as mentioned in this writer there being non Canon extant for it in his age The twelveth Antiquity The twelveth is that of Eugenius Roblesius Bibl. Patrum Tom. 15. p. 761. G. H. de authoritate ordine Officij M●rzabarici among the Gothes Where J find no mention of the Preists genuflection to the Altar before the ordinary Mas●e or in it But these passages after it Absoluta Missa Sacerdos genubus flexis juxta Altare recitat salve regina D●nde deosculato Altare convertit se ad populum But in the Lenton Masses immediately after the Psalmes Sacerd●s genust xo supragradus Altaris recitat quasdam preces c. Hinc ante sacrificium oblationom Sacerdos genu flexo ad Altare recitat alias preces c. But all this proves only a kneeling and genuflection in prayer at the Altar not any bowing or incuruation to or tow●rds it and that all the time of the Consecration by the Preist alone not by other at other seasous These are all the cheife Authorities I have hitherto observed which seem to give any colour to this bowing to or towards Altars which Ceremonie I cannot finde prescribed in any Bookes of Divine Offices Canonists Missals Caeremonials Primers Psalters Liturgies Masse-Bookes or Masses no not in the Popish Churches much le●●e at home that have hitherto come unto my hands A strong argument and evidence in my judgement that it was never used in former times as now it is of late The fore-cited Authorities two only excepted and those late Popish

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 l●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 ●●nation of Tables Altarwise being but ● 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 Idolola●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 ● 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 Cronickle● 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 ● 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 Preist● 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 t●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 C●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. 5● 14. Psal. 66. 15. Mat. 3. 3. Rom. 12. 1. H●b 9. 14. 5. 1. 7. Heb. 13. 15. 1 Pet. 2. 5. Whence the Booke of Common-prayer after the receiving of the Sacrament prescribes this Eucharisticall prayer And thus we offer present unto thee O Lord our selues our