A QUENCH-COALE OR A briefe Disquisition and Inquirie in what place of the Church or Chancell the Lords-Table ought to be situated especially when the Sacrament is administred VVherein is evidently proved that the Lords-Table ought to be placed in the MIDST of the Church Chancell or Quire North and South not Altar-wise with one side against the wall That it neither is nor ought to be stiled an Altar That Christians have no other Altar but Christ alone who hath abolished all other Altars which are either Heathenish Iewish or Popish and not tollerable among Christians All the Pretences Authorities Arguments of Mr. Richard Shelford Edmond Reeve Dr. Iohn Pocklington and A late Coale from the Altar to the contrary in defence of Altars calling the Lords-Table an Altar or placing it Altar-wise are here likewise fully answered and proved to be vaine or forged By a well-wisher to the truth of God and the Church of England Hebr. 7. 12. 13. For the Priesthood being changed there is made of necessity a change also of the Law For he of whom these things are spoken pertaineth to an other Tribe of which no man gave attendance at the Altar Augustinus de verbis Domini secundum Joannem Serm. 42. Christus quotidie pascit Mensa ipsius est illa in MEDIO constituta Printed in the yeare 1637. To the High and Mightie Prince CHARLES By the Grace of God King of Great Brittaine France and Ireland Defender of the Faith c. MOST DREAD SOVERAIGNE THE bleeding and almost desperate Condition of the long established Doctrine and Discipline of the Church of England of late yeares not only secretly undermined by Popish Priests and Jesuites but openly oppugned affronted by some English Priestes and Prelates in divers Visitation-Articles Sermons and printed Bookes licenced for the Presse to the intollerable contempt of your Majesties late pious Declarations Hath made me so presumptuous as not only to compile but likewise to recommend this unpolished Quench-Coale to your Royall Personage Wherein like a plain-dealing English-man I have according to my poore ability not only defended the established Doctrine and Discipline of the Church of England in the particulars now oppugned against those treacherous rebellious Sonnes of hers who have professedly both in their Sermons practises and printed Bookes oppugned them out of her owne Records and Writers which I have principally made use of but likewise discovered and layd open without flattery or partiallity their desperate practises aymes plots and intentions to suppresse and roote out our syncere Religion and usher in Popery by degrees Together with the method and progresse they have made and prosecuted in this their pernicious designe The reasons inducing me to dedicate this rude incompt Discourse which I had neither time nor opportunity to polish to your Sacred Majesty were these 1. First to acquâ—int your Highnes with the severall dangers wherewith the Religion Doctrine and Discipline by Law establishest in the Church of England are now surrounded and those open affronts and oppositions made of late yeares against it Of which I presume your Majesty who commonly see with other mens eyes and heare with other mens eares as most Princes are forced to doe have not beene yet so fully acquainted as your faithfull Subjects could desire especially by your Prelates 2. Secondly to informe your Majesty how grosly some of your Prelates and Chaplaines have abused your Highnes and your Subjects eares and eyes both in the Pulpit the Counsell-Chamber and in printed Bookes in the point of Altars and their situation of Communion-Tables Altarwise against the East wall of the Quire Which Altars Situs of Lords-Tables they have peremptorily affirmed to be consonant to the practise of approred Antiquity Yea to the Statutes Doctrine Canons and Discipline of the Church of England When as it is most apparant That the primitive Church laand Christians had no Altars but Tables only for aboue 260 teyeares after Christ And that then and ever since till now of late both their Tables and Altars were alwayes placed in the MIDST of their Quires or Churches As J have here plentrifully manifested And that they neither bowed to nor towards their Altars as these new Doctours falsely dogmatize 3. Thirdly To present unto your Majesty the many dangerous Innovations and backslidings to Popery that have crept into our Church of late and now are publikely justifyed in print yea enjoyned by some of your potent Prelates and enforced on your poore Subjects especially godly Ministers under paine of suspension excommunication deprivation yea fining imprisonment and utter ruine in your High Commissions at first erected to suppresse all Poperie Innovations Errours and Episcopall enchroachments upon your Eeclesiasticall Prerogative but now used as the chiefe Instruments to countenance and set them up in professed opposition and rebellion against your Majesties Lawes Proclamations and two late pious Declarations to all your loning Subjects VVherein your Majesty to the unspeakeable joy of all your true-hearted people calling God to record before whom you stand hath made this solemne Protestation That you will never give way to the authorizing of any thing whereby ANY INNOVATION may steale or creep into the Church but preserve that unity of Doctrine Discipline established in the Time of Queen Elizabeth whereby the Church of England hath stood florished ever since That you doe professe to maintaine the true ReligioÌ„ Doctrine established in the Church of England without ADMITTING OR CONNIVING AT ANY BACKSLIDING TO POPERY OR SCHISME That you will not INDVRE ANY VARYING OR DEPARTING JN THE LEAST DEGREE from the seâ—â—d Doctrine and Discipline of the Church of England now established And that you will esteeme those subordinate Officers and Ministers that shal be but negligent in seeing this your Declaration executed much more then those who apparantly oppugne it as culpable both to God and your Majesty And will expect that hereafter they give you a better account Yet notwithstanding both these your royall Declarations Some of your Prelates who were both privies and parties to them with others of your Clergie have since their publication not only suffered many Jnnovations to creep and steale into our Church admitted and connived at many backslidings to Poperie and Romish Schisme and permitted nay licensed in print many varyings and departings in the highest degree from the setled established Doctrine and Discipline of the Church of England But likewise been the chiefe Authours and fomenters yea the open Abbettours and Commaunders of them both in the Pulpit High Commission their Visitation-Articles Synodes and in printed Bookes Especially in setting up justifying writing and preaching for Images Crucifixes Altars Priests Sacrifices of the Altar bowing to Altars to Communion-Tables and rayling them in Altarwise with other particulars else-where specified in this Discourse In which we have lately backslided not only towards Popery but quite Apostatized to it as the Priestes the Papists glory and cracke in every place justifying in
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-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
they have once overswolm'd the bankes of due moderation or growen impudent and unrulie especially in Bishops Having thus represented to your Majesties Royall view these 3 grand forgeries and corruptions give me leave I humblie beseech your Highnes to adde to these two other late Jmpostures obtruded on the Church of England 1. The first by Dr. then Mr. Iohn Cosens and his confederates Who Anno 1628. the same yeare your Majesties Declarations were published sett forth a Booke intiteled A collection of private Devotions or the Howers of Prayer Wherein was much Popish Trash and Doctrine comprized and at least 20 several points of Popery maintained to countenance all which in the Title and Epistle of this Booke he writes That these Devotions of his were after this maner published by Queen Elizabeth and were heretofore published among us by her High and Sacred Authority to witt in the Preces of Horary sett forth by her Royall Authority Anno 1573. VVhen as there is no Analogie at all either in matter forme or method between these Devotions of his and those devout Prayers of her Majesty nor any of his points of Popery in them as hath been proved by two particular Answers to his Devotions in print Yet these Devotions of his were never yet suppressed but publikely sold among us approved by a Bishops license and now reprinted to abuse your Majesties poore Subjects encourage Papists and scandalize that ever-blessed pious Queen as the Authour and Patronesse of his grosse Popery An abuse not tollerable in a Christian State 2. The second is as bad or worse Anno 1631. One Iohn Ailward not long before a Popish Priest published a Booke intiteled An Historicall Narration of the judgement of some most learned Bishops concerning Gods Election Affirming the Errours of the Arminians to be the Iudgement and Doctrine of the Church of England and of the Martyrs and Reformers of it both in King Edwards and Queen Elizabeths dayes This Booke though written in professed opposition to your Majesties Declaration before the 39. Articles to Suppresse Arminianisme yet now made the only iustrument to advance it and suppresse the truth was licensed by Mr. Martyn then Chaplaine to the Bishop of London now Arch-Bishop of Canterbury The whole Booke except some 3. or 4. leaves containing nothing else but a Coppy ef an Answer to a Letter wherein the Answerer purged himselfe and others from Pelagian Errours c. This Master-peece forsooth is pretended to be sett out by the Bishops and Reformers of our Church in the inception of Queen Elizabeths raigne by publike Authority and the Doctrine then taught and professed When this new Booke was printed no Coppies must come abrode as the Stationer then affirmed before the Bishop of London had presented it to your Majesty and gained your Royall approbation thereof Not long after this it flies abrode ouer all the Realme to the great amazement and disturbance of many of your Subjects One of them comming to that learned Knights hands Sir Humphry Lynde better read in Fathers and Popish Authours then English Antiquities he was so much stumbled and greiued at it that he presently repaired with it to a Gentlemans study of his acquaintance Telling him there was a new Booke freshly published which proued the Martyrs and Reformers of our Church to be professed Arminians and that this was the Doctrine publikely taught and printed by Authority in the beginning of Queen Elizabeths-raigne Saying withall it would doe infinite harme and desiring him to take some paines to answer it The Gentleman no sooner turned ever two or three leaves of the Booke but he presently discovered the grand Imposture Informing the Knight that this Coppy of a Letter c. was written by one Champenies whom Iohn Venon Divinity Lecturer of Paules in the first yeare of Queen Elizabeth expresly affirmed to be then a ranke Papist and a Pelagian and that in answer to this Verons Lectuâ— es of Predestination then publikely preached at Paules dedicated to Queen Elizabeth and printed by Authority in the second yeare of her Highnes raigne He likewise acquainted him that this Coppy of his Letter was printed about the third yeare of her Dominion without any Authours or Printers name thereto or place where or yeare when it was printed or any intimation at all that it was ever licensed All which were plaine evidences that it was printed in a corner without any license at all And whereas sayd he you desire a speedy Answer to it if you will give me but a paire of gloves I will show you two Answers to it already in print above â—0 yeares since by publike Authority and one of the first printed Coppies of this Letter to boote To which the Knight replied J am sure you doe but jest with me No sayd the other I am in good earnest wil you give me or wager a paire of gloves hereupon That answered he I will doe with all my heart Then sayd the Gentleman reach me hither those three Bookes he pointed to He did so The first was a Coppy of the Letter without name of Authour Printer date of time or place Which compared with that in this new Booke proved the same verbatim Now sayd the Gentleman you have seen the Originall I will shew you the Authour of it which he did in Verons Apology f. 37. and likewise two severall Answers in print The first by Iohn Veron himselfe fore-named intitled An Apologie in Defence of the Doctrine of Predestination Dedicated to Queen Elizabeth and imprinted at London by Iohn Tisdale in the fourth yeare of her Raigne Wherein this whole Letter is fully answered The second by that famous Learned Man and exile for Religion in Queen Maries dayes Robert Crowly In his Apologie of those English Preachers and Writers which Cerberus the three-headed Dogg of Hell chargeth with false Doctrine under the name of Predestination Seen and allowed according to Her Majesties Injunctions and printed at London by Henry Denham Anno 1566. Wherein this whole Letter is at large recited in severall Sections and then answered Verbatim This Booke being nothing else but a particular professed Answer to it by publike Authority As directly contrary to the truth and Doctrine of the Church of England then taught and established When the Gentleman had shewed him these two printed ancient Answers to this new Booke He likewise turned to some passages in Bishop Latymer which answered and cleared his words cited in this Booke from any such sence as it would fasten on them And to answer the Passage in it out of Bishop Hoopers Preface before his Exposition on the ten Commaundements He shewed him first the Confession and Protestation of the Bishops Faith dedicated to King Edward the 6. and the whole Parliament and printed at London Cum Privilegio Anno 1550. Secondly A briefe and cleare Confession of the Christian Faith containing 100 Articles London 1584. Thirdly An Exposition upon certaine Psalmes London 1510. Jn all
middest of all the people Thus this Jewell of the Church From whose words it is apparant that the Communion Table in the Apostles times and in the Primitive Church for above 1300. yeares after Christ stood in the middest of the Church or Chancel not at the East end of the Quire Altarwise against the wall And that it ought nowe thus to stand in the Churches beinge thus placed in his time Which bookes of his beinge A defence both of the doctrine and practice of the Church of England against the Papists Commaunded to bee had in every Church for Ministers and the people to reade And therefore it seemes a strange prodigious insolencie that men of our owne Church as they pretend should bee soe impudent as publiquely to affront and refute his doctrine in print but farr stranger they shoulde doe it by publique license to disparage him and justifie the Papists doctrine is a cleere demonstration to mee That by the very doctrine and practice of the Church of England the Communion Table ought to stand in the MIDDEST OF THE CHVRCH OR CHAVNCELL especially when the Sacrament is administred and that the railinge of it in against the wall at the East end of the Chauncell like a Dresser a side Table or Popish Altar to the end it maye not bee thence removed and that the people maye come up to it by severall rankes and files to receive the Sacrament is a meere Popish Innovation contrarie both to the doctrine and practice of the Church of England The namelesse Author of the Coale from the Altar takinge upon him to be farre wiser and learneder then Bishop Jewell yea then Bishop Baâ—ington D. Fulke M. Bucer and all the learneddest writers is bold to write without blushinge That the authorities of Eusebius Augustine Durandus and the 5. Councell of Constantinople doe not prove that the Communion Table in their times stood in the midst of the Church or Chauncell that B. Jewell is mistaken in their meaninge and shapes severall answeares for to shift them To that of Eusebius hee sayth This proves not necessarily that the Altar stood either in the body of the Church or in the middle of the same as the Epistoler doth intend when hee sayth the middle The Altar though it stood alonge the Easterne wall yet it maye bee well interpreted to bee in the middle of the Chancell in Reference to the North and South as since it hath stood And were it otherwise yet this is but a particular case of a Church in Syria wherein the people beinge more mingled with the Jewes then in other places might possibly place the Altar in the middle of the Church as was the Altar of Incense in the middest of the Temple the better to conforme unto them To which I answeare 1. That the first parte of this reply is in a sort meere nonsence The Altar was placed in the middest of the Church or Chancell that is sayth he in the East end of it or in the middest of the East end as if the East end of the Church or Chancell were the Church or Chancell it selfe or the midst of it the middest of the Church or Chancell But these beinge distinct and different things the midst of the Church or Chancell can bee not more interpreted to bee the middest of the Eastwall or end of them then the East wall or midst of the East end of the Quire can bee the midst of the Church So that this evasion is but a meere nonsence Bull And had Eusebius intended any such thinge he woulde have thus expressed himselfe that they placed the Altar against the midst of the East end wall of the Church or Quire not in the midst of the Church or Quire and compassed about it and the Sanctuary with woodden Railes wrought up to the topp with artificiall carving 2. I answeare that The second parte of the Replie is a plaine concession of what hee formerly denied and not only soe but a confirmation of it with an annexed reason Soe that here wee have one peece of the Coale against the other one denyinge that it was in the midst the other confessinge and provinge the contrary Nowe whereas hee writes that this was but a particular case of one Church in Syria I answeare that it seemes this famous Temple was one of the first Christian Churches that was built and consecrated by the Christians after our Saviours death and soe became a generall patterne for all the rest The greate Church at Hierusalem beinge built round or ovall like to it and havinge the Altar in the midst like this In the edifying whereof Paulinus Bishop of Tyre whoe passed all others for rare and singular guifts was the chiefe meanes and director And till hee can produce an example of some Churches in the Primitive tymes either before or not long after this wherein the Table or Altar stood against the East wall of the Quire Altarwise as nowe they are situated which hee can never doe I shall take it as a generall and sufficient proofe for the settinge of the Table in the midst of the Church or Chancell That which hee adds that it was done perchance to please the Jewes is but his owne fancie no Historian or writer so much as insinuatinge any such thinge And admitt it true yet the Jewes situatinge of the Altar of Incense in the midst of the Temple though not out of any Iewish fancie or conceit but by Gods owne direction is a fitter patterne for Christians to followe then any Popish Altars fixed station at or against the East end of the Quire only by a bold Friers or Popes direction without Reason Scripture president or divine direction to warrant it To that of the 5. Counciil of Constantinople he replies that although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it selfe doth signifie a Circle yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot bee properly interpreted round about the Altar soe as there was no parte thereof that was not compassed by the people noe more then if a man shoulde saye that hee hath seene the Kinge sittinge in his Throne and all his Nobles about him it needs or could bee thought that the Throne was placed in the middle of the presence as many of the Nobles beinge behinde him as before him for which hee cites Rev. 4. 6. and c. 7. V. 11. To which I answeare First That as the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Circle as hee confesseth soe the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to compasse or stand round about the Altar in a Circle and to hemne it in on every side If this then bee the proper meaninge of the words of this Councill as all must acknowledge good reason have wee to take them in their proper sence and not improperly 2. This word and phrase is soe taken and interpreted in the Scripture as Psal. 26. 6. Psal. 128. 3. 1. Sam. 16. 11. Rev. 4. 6. and c. 7. 11.
7. 10. as they are this day among the Papists with many Jewish and Superstitious Ceremonies oylings sprinklings exorcismes Reliques of Sancts orisons I know not what other fonde conceites but Communion Tables were never so consecrated either in the primitive or Christian Churches of latter times 2. Altars wee ever accompanied with Preistes Sacrifices burnt offrings peace offringe c. Exod. 40. Levit. 1. 1. Cor. 9. 13. c. 10. 18. Hebr. 7. 1. to 15. 1. Kinge 18. 20. to 37. among the Jewes and Gentiles with Masses Massepreistes Pixes consecrated Hostiaes Tapers Basons Candelstickes Crucifixes Images Sancts Reliques Altar-cloathes Massing vestiments to adde gestures Fooleries but Communion Tables only with Ministers and preachers of the Gospell a chalice plater bread and wine without more or other furniture but a decent cloth to cover them 7. In their effects the one tending to maintaine erect propagate and usher in Gentilisme Judaisme Popery Masse Massepreists Transul stantiation and Superstition among Christians and to corrupt the doctrine administration and right use of the Sacrament the true cause why the Primitive Christians why all reformed Churches and our owne Church abandoned and cast them out The other to abandon them and to restore preserve perpetuate the purity and integrity of the Doctrine use and administration of the Sacrament according to its primitive institution as the so eâ—â—â—ed and subsequent authorities evidence at large and King Edward the 6. with his Councell both in their Letter to Bishop Ridley and in their 6. reasons why the Lords board should rather be after the forme of a Table then of an Altar punctually resolve 8. Because all Altars Sacrifices Preist the Temple itselfe where the Altar stood for the Jewes had no Altars in their Ordinary Synagogues but only in and about their Temple to shew that we Christians should have no Altars in our Churches which succeed their Synagogues not the Temple were but types and shadowes of Christ the true Altar Preist and Temple Col. 2. 16. 17. Heb. 7. l. to 15. c. 13. 10. as all the Fathers generally all Commentators and Christian writers accord and therfore vanished at his death as the whole Epistles to the Hebrewes Galathians Colossions c. 2. prove at large Hence the Apostle calls Christ himselfe our Altar Heb. 13. 10. Rev. 6. 9. c. 8. 3. 5. c. 9. 13. doe the like as Expositors old and new togeather with King James himselfe in his Paraphrase upon the Apocalypse our owne Martyrs writers generally accord Hence Origen most pertinently resolves thus The truth therfore was in the Heavens but the shadow and example of the truth on earth and whiles this shadow did continue on earth there was an heavenly Hierusalem there was a Temple there was an Altar there were High Preists and Preistes But when as in the comming of God our Saviour descending from heaven truth sprang out of the earth the shadowes and examples full to the ground For Hierusalem fell the Temple fell ALTARE SUBLATUM EST the Altar was taken away c. SI ALTARE VIDER IS DESTITUTUM c. If thou shalt see the Altar destitute be not thou sad thereat If thou find not the High Preist doe not thou despaire EST IN CAELIS ALTARE there is an Altar in Heaven an High Preists of future good things stands by it chosen of God according to the order of Melchisedecke Hence Paschatius Rhadbertus most pertinently concludes REPVLIT Dominus ALTARE SVVM DE ECCLESIA in qua CHRISTVS ALTARE CREDITVR ESSE Hostia Sacrificium Pontifex Sacerdos The Lord hath thrust his Altar out of the Church in which Christ is BELEEVED TO BE THE only ALTAR obligation and Sacrifice High Preist And S. Ambrose Gregory the great Beda Andreas the Archbishop of Caesaria S. Bernard with divers other Fathers expresly resolve ALTARE DOMINI CHRISTVS that Christ himselfe is the Altare of the Lord the Altar meant both in the Hebrewes and Apocalyps and that all Altars were but types of him and ceased with him And though some of the punier Fathers 260. yeares after Christ and since doe sometimes by a figurative and improper speach call the Communion Table but more commonly only the Sacramentall bread and wine representing the body and blood of our Saviour the Altar in respect of the Sacrifices of prayer and prayse there offred at the receiving of the Sacrament thence called the Eucharist of the Collections and Almes there and there given by the Communicants for the releife of the poore which are called a Sacrifice an oblation Heb. 13. 16. Math. 6. 8. 1. Cor. 16. 1. 2. 2. Cor. 8. 19. and in as much as Christs body and blood who is the true Altar are there mistically distributed not out of any relation to or analogie between Jewish Heathen Altars and Tables or because the Sacrament is in truth a reall Sacrifice as the Papists and our ignorant Popish Innovators fondly dreame yet they most usually and properly terme it only the Lords Table or Boord and the Sacrament administred there at the Lords Supper as appeares by sundrie passages in Nazianzen Augustine Theodoret Chrysostomeâ— Hieron Oecumenius Theophylact other Fathers All these are cited by Bishop Iewell Bishop Babington D. Rainolds our writers they stiling the Crosse whereon Christ suffred was Sacrificed the Altar of the Crosse yea faith the heart and mind of godly men an Altar as frequently as the Communion Table and in the selfe same figurative and improper sence Hence S. Hierom iu Psal. 25. 31. Tom. 6. p. 30. B. 46. B. writes thus Altare fidelium fides est FAITH IS THE ALTAR OF THE FAITHFVLL And the same Father Comment in Marc. 9. Tom. 6. p. 58. 79. Gregorie the great Homil. 22. Super Ezechiel f. 209. E. F. averre Altare Deiest Corbonum Histia Sacrificia bona opera fidelium THE ALTAR OF GOD IS A GOOD HEART the good workes of the Faithfull are the oblation and Sacrifices And Origen Contra Celsum l. 8. tom 4. fol. 101. writes to the same effect Celsus chargeth us Christians that we shunne ALTARS Images Idoll Temples that so they may not be erected c. whiles that he seeth nothing in the meane time that we in the meane while have the mind of just men insted of Altars and temples from which without all doubt the sweet odors of Incense are sent forth vowes I say and prayers from a pure conscience Let whoever will therfore if he please make inquiry of these Altars which I have last mentioned and compare them with these Altars which Celsus hath brought in truly he may plainly understand that they verily are inanimate and in processe of time will become corruptible but these our Altars shall so long continue in the immortall soule as long as the reasonable soule shall continue Now these Fathers thus stiling both the
the Comon Prayer Booke not the Queene and the Parliament by especiall Law prouided for that purpose done the like neyther would she have taken such care for their generall removing or our Martyrs Writers been so earnest against them in their authorized workes but it relates only to some futher or other order to be taken by the Quenees visitors for the removing of them with order and direction to be given by them was noe matter of great moment but that in those places where the Altars were not yet removed upon opinion conceived of some other order to be taken by her Majesteyes visitors they might have been well removed without any such order from them as they were in many and sundry parts of the Realme besides according to the forme of the Law therfore provided For they hauing a Law authorising them to remove their Altars and to sett up Tables in their stead they might without only order from the visitours even according to the forme of the Law therfore provided removed their Altars and sett up Tables for the administration of the Holy Sacrament So that these words referred only to the Comissioners order direction for the removing of Altars and setting up Tables Altars themsilves or the removing of them simplie considered as the Coliar dreames and so his inference grounded on this is misinterpretation is as false as vaine the rather since neither of all these authorities alle adged terme the Lords Table an Altar but the Holy Table Communion Table or Lords Board Table only The 6. objection is this The orders published by the Queenes Commisioners Anno 1561. say that in the place where the steps were the Communion Table shall stand that there be fixed on the wall over the Comunion Board the Tables of Gods precepts imprinted for that purpose And the Booke of Advertissements Anno 1565. orders thus The parrish shall provide a decent Table standing on a frame for the Communion Table c. And shall sett the ten Commaundements upon the East-wall over the side Table Which put together make up this Construction that the Communion Table was to stand above the Steps and under the Commaundements and therfore all along the wall on which the the Commaundements were appointed to be placed which was directly where the Altar had stood before I answer first that those two Authorities ever use the word Table and never stile the Lords Table and Altar as his Objector doth and would have it termed therefore it s most likely they would have it placed like a Table not an Altar 2. If both the Queenes Injunctions those Orders 1561 Advertissements 1565. doe also vnanimously prescribe the Communion Tables to stand Altar-wise why were they not all then placed so but stood Table-wise then and ever since why did our learned Bishop Jewell in that very age Bishop Babington Doctor Fulcke Doctor Willet Mr. Cartwright after him even in the Queenes owne time the first of them not above two yeares after the Advertissements in their Authorised workes maintaine that the Table ought to stand in the middest of the Church or Chauncell as it did in the primitive Church and publish this as the Doctrine of the Church of England proving defending it against the Papists whom they contended with if this were both the Doctrine of our Church the precept meaning of the Queenes Jujunctions Orders Advertissement that they should be placedâ— Altar-wise against the East end of the Quire yea if this were so why was Bishop Iewels workes prescribed to be had in all Churches to aff on t this situation of the Table in them all Certainely the Coliar must satisfy and solve these questions fully or else he must give me leave to thinke that he is as much out in his infer ence from these Authorities If the thing be well observed as he was inhis Conclusions from the Injunctions 3. I answer that that the Orders 1561. prescribing the Communion Table to stand where the steps of the Altar formerly stood coupled with the ensuing words prove that the Table was to stand Altar-wise with one side against the wall but a good distance from it as farre as the steps of the Altar stood before that the setting of the Tables of Gods precepts over the Communion Board or upon the East wall over the side Table is not so to be interpreted as if the Commaundements were to hang perpendicularly overâ—t for that they could not doe the Tables standing where the steps of the Altar stood but over it that is some good height above it not direstly over it is cleare First by the words them selves intimating as much for they say they shall be set or fixed on the East wall over the Communion Table over in both these places relating to the Wall next antecedent not to the Table at least-wise to the Wall as well as the Table now the wall by which the Table stands cannot be said to be perpendiculary over the Table but only over that is above it therfore neither the Table of the Commaundements affixed to it or written on it as it is in many Churches Thus Ioseph was saide to be set over all the Land of Egipt Gen. 41. 33 43. not in situation for so he could not be but in Authority and Iurisdiction that is he took place and had precedency commaund of all in Egipt or was above them or in higher authority then they Thus David useth the phrase Ps 66.12 Thou hast caused men to ride over our heades that is to be above us triumph over us So we say that such a picture hangs over such a doore or chimnie or window when it hangs above it though not direstly over it such a thing is over your head that is above it not directly over it 4. Admit over it be meant perpendicularly over it yet this makes not at all for its situation Altar-wyse but only Table-wyse over it must be interpreted over the East end of it next to the East wall not the East side of it placed against the wall that which hangs over the East end being as truly saide to be over the Table as that with hangs over the side or middle of it 5. Neither of these affirme that these Commaundements must hang over it when the Sacrament is administred neither prescribe they any thing how or where it shall then be seated but at other times Therefore it proves nothing at all that the Table ought to stand Altarwise at the East-end of the Quire at the time of the administration of the Lords Supper as he would thence inferre The 7. Objecteon for the placing of the Communion Table Altar-wise is this The Statute of 10. Elizabeth c. 2. enacts that if there shall happeÌ„ any irreverÌ„ece or contempt to be used in the Ceremonies or Rites of the Church by the misusing of the Orders appointed in this Booke the Queenes Majesteye may by the advise
alwayes hath been our hearts desire to befound worthy of that title which we accompt the most glorious in all our Crowne Defender of the faith NEITHER SHALL WEE EVER GIVE WAY TO THE AUTHORIZINGE OF ANY THINGE WHERE BY ANY INNOUATION MAY STEALE OR CREEP INTO THE CHURCH but preserue the vnity of Doctrine discipline established in the time of Queen Elizabeth where by the Church of England had stood florished ever since Wee doe here professe to maintaine the true Religion Doctrine esta blished in the Church of England without admitting or conniving at ANY BACKSLIDING EITHER TO POPERY OR SCHISME Wee doe also declare that wee maintaine the ancient just Rights Liberties of our Subjects with so much constancy justice that they shall haue cause to acknowledge that under our goverment gracious protection they live in a more happy and free estate then any Subjects in the Christian world But the turning of Communion Tables into Altars so terming them the rayling of them in Altarwise so standing the forceing of the Communicants by seuerall rankes files to come vp to them there to receive kneeling at the rayle the enjoyning of Ministers to read the second service as they now Tearme it at the Table when there is no Communion to ducke to bow vnto it going to it returning from it at their ingresse to egresse from the Church all which Bishop Wren others in their late visitation Articles instructions have most strictly enjoined suspending excommunicating such Ministers Churchwardens who have refused to submitt to these otherlike Romish Nouelties are all of them direct Innouations not used nor heard of from the beginning of Queen Elizabeth raigne till of late they are contrary to the Purity of that Doctrine Discipline established in the time of Queen Elizabeth where by the Church of England hath stood florished euer since they are an apparent backsliding to Popery borrowed from the Papishs and brought in only to simbolize with them sett vp Masse and that all Popish Doctrines Rites Ceremonies againe by degres as the premises experience witnes They are contrary to the ancient and just Rights Liberties of the Subjects who ought not to have any such Nouelties thrust vpon them much lesse to be excommunicated fined suspended imprisoned thrust from their freeholds Lectures Cures but by the Law of the Land some speciall Act of parleament as the Statute of Magna Charta c. 29. The late Petition of Right 3. Garoli with other Acts therein recited expresly resolve Therefore they are all directly contrary to his Majesteyes Declarations this his most solemne Christian Protistation both to God All his Loyall Subjects Neither hath his Majestey given the least way to the Authorising of them or any of them or given any admittance or conniuance to them or given any authority or encouragement to the Metropolitane Bishops or other Ordinaries to require the like in all other Churches committed to them as the nameles Author of the Coale most impudently falsely to his Mayesteyes great dishonor reproach hath a vowed in print the Bishops their officers given out in speeches to couler ouer these all other their late Popish Innouations brought in fomented by themselves alone in affront of this his Majestoyes declaration royall pleasure signified this is print by Speciall Command to all his Loyall Subjects whose heares were not so much overjoyed at the sight of it at first as now they are overgreiued to see the Metropolitanes Bishops Ordinaries this blacke Collier in his blushlesse Coale from the Altar so insolently apparantly to thwart affront bid defiance to it by all these with other their dangerous Popish Innouations by suspending silencing excommunicating all such faithfull Ministers Lecturers Church-wardens People who out of Conscience towars God Loyalty to his Mayesteyes Lawes obedience to this his royall Declaration refuse to submit vnto them which they hope his Mayestey vpon information of this their most desperate insolency exorbitant disloyalty rebellion against his Lawes Declaration will not only consider but most seuerely punish to his poore Subjects comfort releife 4. His Mayesteye to shew his further detestation against these Innouations in his Declaration before the 39. Articles of Religion reprinted by his Majesteyes commaundment London 1628. which Declaration was made vpon mature Deliberation with the advise of so many of our Bishops as might conueniently becalled together thus signifieth his royall pleasure therein That wee are supreme Gouernour of the Church of England and that if ANY DIFFERENCE ARISE about the externall Policie concerning Injunctions Canons or other Constitutions what soeuer thereto belonging THE CLERGIE IN THEIR CONVOCATION not euery Bishop or ordinary in his Dioces as the Coale order of the Councill Table oited in it which doubt lesse in this was not rightly entred or Copied and determines IS TO ORDER AND SETTLE THEM But how of their owne heades without any speciall Commission from his Minyestey Noe I warrant you having FIRST obtained LEAVE UNDER OUR BRODE SEALE SO TO DOE AND WEE APPROVING THEIR SAID ORDINANCES AND CONSTITUTIONS providing that none bemade CONTRARY TO THE LAWES AND CUSTOMES OF THE LAND That of our Prinely care that the Churchmen may doe the worke which is proper vnto them the Bishops Clergie from time to time in Convocation vpon their humble desire SHALL HAVE LICENCE UNDER OUR BRODE SEALE to deliberate of and to doe all such things as being made plaine by them ASSENTED TO BY VS shall concerne THE SETLED CONTINUANCE OF THE DOCTRINE AND DISCIPLINE of the Church of England now established FROM WHICH WE NOT ENDURE ANY VARYING OR DEPARTING IN THE LEAST DEGREE Where his Mayestey the Bishops themselves expressely determine against the Coales Doctrine Bishops Practise 1. That if any difference arise about the externall Policie concerning Injunctions Canons or other Constitutions what soever thereto belonging or the true sence and meaning of them not the Metropolitane or Ordinaries in their seuerall Iurisdictions nor yet the High Commissioners but the whole Clergie in Convocation is to order them Therefore this difference concerning Alters the situation ray ling in of Communion Tables the reading of the 2. service at them receiving at them the like which euery Bishop Arch-deacon Chancellor Surregare now takes vpon hâ—m perempterily to order Alter at his pleasurs 2. That the whole Clergie in Convocation can neither deliberate on nor Order or settle any thing in these or such other particulars or differences unlesse they first obtaine leave from his Mayestey vnder his brode seale so to doe He also approve their said ordinances Constitutions by his orâ— aâ—d seale Letters Parents Therefore the Metropolitane himselfe the Bishops Arch deacons other Ordinaries with their vnder-Officers can order or settle nothing in these particulars or others nor
prescribe any new Rites Ceremonies or visitation 〈◊〉 Articles in their owne names by their owne power as they most presumptuously doe in all places euery day without any leaue first obtained from his Mayestey vnder his bread Seale so to doe or to publish give them in charge impose them on his Subjects without his Majesteyes approvation asleht thereto his broad Seale likewise 3. That the Clergie in Conuocation much lesse then any Bishop in his Diocesse can order or determine nothing no not by his Mayesteyes licence approbation vnder his broad Seale that can binde the Subjects or inferior Clergie in case it be contrary to the Lawes and Customes of the Realme But Articles Bishops Constitutions for the Turning of Communion Tables into Altars rayling them in Altarwise with other for enamed particulars are contrary to the Lawes of the Realme to the Customes of it from the 10. of Queen Elizabeth till now sufficient to make two successive prescriptions at the Citull Canon Law neither were this made by the Clergie in Conuocation by his Mayesteyes licence assent vnder his Seale but by the Bishops Arch-deucons their officers themselves without any such royall license or assent Therefore they are meerly voyd neither doe nor ought to binde his Mayesteyes Subjects or the inferior Clergie 4. That his Majestey will never authorize or assent vnto any thing propounded to him by his Bishops or Clergie no not in Conuocation but what shall concerne the setled continuance of the established Doctrine Discipline of the Church of England but the Turning of Communion Tables in to Altars the rayling of them in Altarwise c. Do not concerne the setled continuance of the established Doctrine Discipline of the Church of England but tend to the seâ—ret vndermining discontinuance of them Therefore his Mayestey hath not authorized nor assented to these Innouations 5. That his Majestey will not endure any varying or departing in the least Degree from the setled established Doctrine Discipline of the Church of England Therefore he will not endure that his Bishops who were priuy to this his Royall Declaration made by their owne advice should vary depart from both in setting vp Altars in steed of Lords Tables in Terming the Lords Table an Altar high Altar his Supper the Sacrament of the Altar in rayling in Communion Tables Altar-wise their forcing the Ministers to consecrate the people to receiue or in prescibing any other new Popish Rites and Ceremonies Much lesse wil he endure that they should affirme both by word mouth printed Bookes authorized by their Chaplaines that all these things are done with his approbation by his priuate direction Commaund but will one day call them and these erronious superstitious Popish writers to an account for these their andacious contumelies affronts in contempt of his Lawes and Declarations of purpose to alienate the hearts affections of his faithfull loyall subjects from him to countenance further their owne Romish designes to vndermine religion vsher in Poper by degrees which hath now well nigh wound in not only its head rayle but almost its intire body into our Church by these their treacherous disloyall practises proceedings Innouations All which considered the Councell Table order for St. Gregorius Tables seituation will stand the Bishops the Colier in no steed at all and the nameles Author of the Coale from the Altar with other popish Scriblers may justly feare that his Majestey for those vntriuthes false Rumors raysed vp publikely printed of him as if he were the cheife Patron Author Directâ—r of all those late Romish Nouclties Rites Ceremonies which haue either secretly crept or vyolently in truded themselves into our Church contrary to his Lawes Declarations will give them no great thankes or reward but inflict an heauy censure on them and make them their abesters sing a publike Palinodie suitable to these his Royall Declarations published by his speciall Commaund from whence his justice honor piety constancy will neuer doubtles suffer him to receed in the least degree I haue now through Gods assistance runne over blowen out and quite extinguished as I suppose the Coale from the Altar or rather from Mr. Samuel Bakers Ouen which was like to sets our Churchon fire what euer the nameles Author of this Treatise who vpon examination proves neither learned nor indicious if a Divine as the Title stiles him or Mr. Shelford Doctor Pocklington or Edmond Reeue haue lately written or objected in defence of Altars or placing rayling in Communion Tables Altar-wise talking of those idle glosses false Cauils they haue made to elude the Authorities and Antiquities which Bishop Iewel and Dr. Williams Bishop of Lincolne in his Letter to the vicar of Grantham for he is certainly knowen to be the Author of it and hath auowed it haue produced against the Antiquity of Altars for the scituating of Tables in the midst of the Church and Quire all which I shall here prostrate to thy Christian Censure hauing done nothing in this argument out of vaine glory faction opposition or desire of victory over impotent Antigonists but out of a sincere affection to the truth that loyalty that duty endeared respect I beare both to my gracious Prince whose honor Constancy fidelity are interessed in this Controversie to the established Doctrine Discipline of the Church of England which these like so many secret Powder-traytors would sodainly blow vp subuert by their Romish Treatises desperate Innouations If I have fayled or erred in any particular as what man is free from these common infirmities of Mortality impute it not is the wilfulnes but weakenes of him who wil be more glad more ready to see correct his owne Ouersights then to lay open or Censure others if thou receive satisfaction from it as I hope thou will in some good measure in the things therein discussed give God the glory pray for me who as I am not afrayd to defend the truth in this Apostatizing faint hearted age when as it hath few Friends but feuer Patrons so I shall neither be ashamed to set my name to this Defence when the Author of the Coale from the Altar dares be so bold as subscribe his name to his Assayling firebrand which I here principally haue encountred with our owne domesticke writters Records And now good Reader I should here dismisse thee but that as the Coale concludes with the Councel-Table Order the Coppy of that Letter which it thought to burne to ashes so I shall close vp the first part of my Quench-Coale with a true Relation of the Manner forme not only of turning a Communion Table Altar-wise but likewise Dedicating a Communion Table to be an Altar in such a solemne manner as our age hath scarce heard the like The Historie whereof as it was acted I
which this godly Martyr did professedly in exprâ—â—e tearmes oppugne all the Arminian points now controverted and those this new Booke would fasten on him by over straining some of his words VVhich done Now said the Gentleman I have shewed you many full old Answers to your New Booke and proved it to be a meere lie and forgery from the beginning to the end yea the most grosse and greatest Imposture affront and impudent abuse that ever was put upon the Church of England VVherefore Sirâ— since you are acquainted at London-House and Lambeth I pray informe the Bishop and Arch-Bishop what you have seen and desire them to take some speedy course to rectify this most foule abuse He did so Yet the Booke was not called in in a weekes space or more VVhich the Gentleman perceiving went to Lambeth with his Bookes shewed the Arch-Bishop that then was what he had shewed the Knight Desiring his Grace that the Church of England might not have such an impudent strange Imposture thrust upon her VVhere upon he thanked the Gentleman Protesting he had shewed him that he never saw nor heard off before Desiring him to leave his Bookes with him for a weeke after which he would safely restore them VVhereupon these Bookes after they were halfe sold and dispersed over the Kingdome were only called in but not burned nor any publike Act made against them to discover the practise and Imposture Only the Gentleman was at the cost to send some of these old Bookes in answer of this new Pamphlet to the University Library at Oxford and to Cambridge acquainting some of his Friends there with this Decoy But now of late this Booke flies abrode into all parts is publikely sold in all Stationers shops and thousands of your Subjects ignorant of the fraud are meerely cheated and seduced by it the Licenser if not the Authour being since aduanced and the discouerer of this egregious Jmposture detestable both to God man most despitefully rewarded and miserablie traduced for his paines O tempora O mores that men should suffer for their good service in this kinde Now J humblie referre to your Majesties most serious consideration whether all these particular Corruptions Forgeries and Jmpostures the vndoubted verity whereor is soone discouered by the Bookes themselves which wâ—â— attest them doe not crie aloud to your Majesty for speedy redresse and proclaime the authours of them though never so great or powerfull unworthy of your Majesties grace unmeet to be trusted or credited by your Highnes any more for those who are thus treacherous and unfaithfull to their Religion and Mother Church how can they be loyall or trustie to your Majesty and worthy of the highest Censures your Royall Iustice can inflict upon them Your Majesty hath called God to witnes in A Declaration to all your loving Subjects who dare credit you without an Oath That it is and alwâ—yes hath been your hearts desire to be found worthy of that Title which you account the most glorious in all your Crowne DEFENDER OF THE FAITH And how can you better accomplish this desire of your heart or make yourselfe worthy of this most glorious Motto then by rectifying all these most grosse abuses and Jmpostâ—res By rooting out all Innovations and back slâ—dings unto Popery now crept into our Church by reducing all your Subjects to the unanimous profession of the long established Doctrine of the Church of England And by taking vengeance upon all the grand Authours and Executioners of the fore-mentioned Forgeries Impostures Innovations which dishonour your Royall Majesty greive all your Faithfull Subjects betray and scandalize our Religion make us a very derision prey and scorne to our Romish Aduersaries and draw downe the very plagues and vengeance of our offended God upon us whose judgements now call for a speedy redresse of these things at your Majesties hands whom they have most intollerablie and undutifully dishonoured For whereas your Roy all Majesty out of the piety and syncerity of your upright heart hath in your fore-specified Declarations most seriously protested in the very presence of God himselfe your perfect detestation of all Innovations in ` Doctrine or Discipline and backslâ—dings unto Popeâ—y professing and proclaiming that you will by no meanes tolerate or indure them much lesse then favour or enjoyne them Yet since these disloyall Novellers their Clients and Agents forgetting their duty both to God and your Majesty feare not to give out in private speeches and to intimite as much in print that your Majesty doth not only connive at but likewise underhand either countenance or commaund by Letter or Word of mouth all these their Innovations and Apostacies towards Rome with their putting downe of Lectures and preaching of their late silencing excommunicating and persecuting godly Ministers in sundrie Diocesses for not yeelding to these Jnnovations or not reading the late Declaration for Sports in proper person in their Churches which they humblie conceive not to be your Majesties and which requires no such thing that it should be read much lesse by Ministers themselves in proper person and gives no man Authority in case they read it not to suspend or silence them for it to the Jnnocent peoples prejudice only whose soules are starved and murthered by this meanes and that they doe nothing at all but what they are enjoyned by your Majesties Royall Instructions Endeavouring by these false Rumors to make your Subjects believe had they such a miraculous Faith as to credit this impossibilitie that your Majesty is the Originall Authority and under-hand enconrager of all these their execrable practises Ceremonies Novelties proceedings and backsliding Of purpose to draw all the Odium of them on your Highnes and thereby as much as in them lyeth to alienate your Subjects hearts and affections from your Majesty Which intollerable unpardonable scandal were it as true as it is false Yet it were their duty to forbeare such speeches or cast â—uch scruples into your Subjects mindes But since they are most nâ—torious falsehoods and disloyall Iesuiticall practises in the highest degree making your Highnes no better then a notorious Hypocrite or dissembler both towards God and Man as themselves are though all the world will be your Compurgatours to acquit your Highnes from any the least suspition of such dissimulation Your Majesty is now obliged both in point of honour and Iustice to aveng yourselfe of such undutifull Slaunderers and Detractors from your Sacred Fame and by a speedy redresse of all their Innovations Superstitions Ceremonies and Abuses to proclaime to all the world that they are none of yours but their owne spurious issues and that your words and Actions both in publike and private are ever consonant uniforme and the same in every respect without the least shadow of alteration much lesse of doubling either with God or Man If your Majesty now demaund of me who they are who have been the chiefe Authours and instruments of these grosse
abuses forgeries Innovations I answer that although it may prove dangeroos to me to nominate them in particular before your Majesty shall commaund me so to doe by reason of their over-swaying power Yet for your Majestiâ—s satisfaction herein who can judge of the Catt by her Claw I shall give your Highnes a Register of the names of some of the chiefe under-instruments by which you may easily discrie the heades and Grandes of this disloyall crew One of the first and chiefe instruments your Majesty in your Royall Declaration and Proclamation hath pointed out and nominated to my hands To witt Richard Mountague then Bachiâ—er of Divinity since that time punished with the fatt Bishopricke of Chichester for his notorious Schismes and Innovations whose Booke intituled Apello Caesarem published in the yeare 1625. as the words of your Highnes determine did open the way to those Schismes and Divisions which have since ensued in our Church For remedie and redresse whereof and for Satisfaction of the consciences of your good people your Majesty did not only by publike Proclamation call in that Booke of his which ministred matter of offence but to prevent the like danger for hereafter reprinted the Articles of Religion established in the time of Queen Elizabeth of famous memory a plaine resolution that your Majesty intended to establish only the originall Coppy of the Articles confirmed in Parliament by Queen Elizabeth in which there is no such forgery or addition to the 20 Article as is before discovered not any other corrupted Coppy since and by a Declaration before those Articles did tie and restraine all opinions to the sence of those Articles that nothing might be left for private fancies and Innovations Yet notwithstanding this your Rayall care this Booke of his because not burn'd and the Authour rewarded advanced to be a governour in our Church before any publike recantation of his Errours is bought and sold And he not only in a new Latine Booke but likewise in a Court-Sermon at White Hall in Lent last in your Majesties Sacred presense forgetfull both of his duty and your Highnes Declaration hath presumed to plead not only for a Limbus Patrum bowing to Altars and rayling in Lords-Tables Altarwise but likewise for Altars Priests and unbloody Sacrifices offred upon Altars toe in professed defiance to this your Declaration For which some of your Majesties Courtiers who heard his Sermon then openly protested that he deserued to be hanged up in White Hall gate it were a goodly signe the signe of such a Bishops skin and Rochet thus exalted and that they wondred how the Arch-Bishops could sit by and heare such a Sermon and not commaund him out of the Pulpit So insolent is this first grand Agent growen because not punished but preferred for his first offences The next chiefe Fâ—ctor is Dr. Iohn Cosens whom I have formerly nominated a man likewise much honoured enriched aduanced euen to your Majesties service and the next in some mens voyce to be recommended to a Bishopricke if your Majesty reserve not the disposition of Bishoprickes to your selfe but suffer others to have a finger in their disposall and all for the good Seruice he hath done the Church of Rome the affronts he hath offred to the Church of England and using such reproachfull words against your Majesties Supremacy for which another happily might have had his head and quarters aduanced as high as London bridge ere this in Leiw of all â—ther preferments The happy successe of these two leading Instruments hath since encouraged many others to the like attempts as Dr. Lawrence Mr. Robert Shelford Priest Mr. Edmond Reeue Dr. Iohn Pocklington Dr. Peterâ— Heylin the Authour as most conclude of A Coale from the Altar Chownaeus and others in late printed Bookes and Sermons in hope of like preferments to broach many Arminian and Popish Doctrines Ceremonies Innovations coÌ„trary to the established Doctrine and Discipline of the Church of England and in high contempt of your Majesties Declarations Which Bookes were licensed by William Bray and William Harwood Chaplaines to the Arch Bishop of Canterbury that now is by Samuel Baker and Mr. Weekes Chaplains to the now Bishop of London and by Dr. Beale late Vice-Chancellour of the University of Cambridge Yea one of them denying your Majesties Supremacy in causes Ecclesiastiaâ—all and affirming the Church of Rome to be a true Church and not have erred in fundamentals even in the worst times dedicated to the present Arch-Bishop of Canterbury was liceÌ„sed by his Chaplaine William Harwood yea justified publikely by the Arch-Bishop in the High Commission in the Censure of Dr. Bastwicke Quid facient Domini audent cum talia Servi When the Chaplains dare license such Doctrines Bookes and Novelties by their Lords Authority it is much to be feared that their Lords themselves dare doe as much or more then this amounts to If your Majesty will but inquire of these new Authours and Licensers who are the men that cherish and countenance them By whose Privity and Authority they have presumed to attempt the writing and Licensing of such Bookes you may easily by these Rivulets trace out the Fountaines from whence all these Enormities Corruptions Forgeries and Innovations flow And if you shall vouchsafe with all to cast your Royall eye upon the Remonstrance touching the encrease of Popery Arminianisme and the decay of Religion presented to your Majesty by the Commons house the last Parliament it is a thousand to one but you will soone discover the very parties not only by guesse but by name Besides if your Majestie will once more cast your prying eye upon the late Visitation Articles of Bishop Wren Bishop Peirce Bishop Monntague and other your Prelates and Arch-Deacons visiting in their owne names and by their owne Authority Or cause a diligent inquiry to be made in all places where Altars Images Crucifixes bowing to Altars Tapers rayling Communion-Tables Altar-wise reading Second-Service at the Altar Consecrations of Altars Churches Chappels are introduced urged and many godly conformable Ministers excommunicated silenced suspended persecuted for not submitting to these with other such Innovations and new-New-Doctrines By whose Authority and commaund these things are done and inforced Or by what Authority some Schollers Ministers and Lecturers have been refused to be admitted to holy Orders Benefices and Lectures for not subscribing to certaine New-Doctrines Ceremonies underhand propounded to them And with all take this into your Royall consideration that in three late printed Treatises Arch-Bishops Bishops and Cathedrall Churches are made the Originall Patternes by which all other Persons and Churches must be regulated in these very Innovations Your Majesty without any further helpe or character may infalliblie discover both the roots the fountaines and Seminaries from whence all the premises issue More particular light then this is neither yet safe for me to give nor necessary for your Majesty to require
the Primative Church But there is but one only Altar of the Christians even Jesus Christ the Sonne of God and of the virgine Mary of whom the Apostle speaketh on this manner Heb. 13 We have an Altar whereof it is not Lawfull for them to eate which serve in the Tabernacle Our Altar is not of stone but of God Not Worldly but Heavenly not visible but invisible Not dead but living upon the which Altar whatsoever is offred unto God the Father it can none otherwise be but most thankfully and most acceptable And like as Christ administring the most Holy mysteries of his body blood to his Disciples sat downe at the Table So likewise his Giustes that is so say his Apostles sitting at the same Table receaved that Heavenly food sitting But the Massemonger delivereth not the Sacramentall bread unto the Communicants except they first of all kneele downe with great humility reverence that they may by this their gesture declare shew evidently to such as are present that they worship honour that bread for a God which is so great so notable wickednesse as none can exceed when it is plaine evident by the ancient writers that the Geastes of the Lords Supper long and many yeares after Christes resurrection sat at the Table So farre is it of that they either after the manner of the Jewes stood right up or after the custome of the Papists kneeled when they should receave the Holy mysteries of the body blood of Christ. So in his Cathechisme f. 484. To the same purpose he proceeds thus Father What thinkest thou is it more meet to receave the Supper of the Lord at a Table or at an Altar Sonne At a Table Father Why so Sonne For our Saviour Christ did both institute this Holy Supper at a Table and the Apostles of Christ also did receive it at a Table And what can be more perfect then that which Christ and his Apostles have done All the primative Church also received the Supper of the Lord at a Table And S. Paul 1. Cor. 10. speaking of the Lords Supper maketh mention not of an Altar but of a Table Ye can not be partakers sayth he of the Lordes Tables and of the Devills also Tables for the ministration of the Lords Supper continued in the Church of Christ almost 300. years after Christ universally and in some places longer as Histories make mention So that the use of Altars is but a new invention and brought in as some write by Pope Sixtus the second of that name Moreover an Altar hath relation to a Sacrifice And Altars were built and set up at the Commandement of God to offer Sacrifice upon them But all those Sacrifices doe now cease for they were but shadowes of things to come therfore the Altar ought to cease with them Christ alone is our Altar our Sacrifice our Preist Our Altar is in Heaven Our Altar is not made of stone but of flesh blood of whom the Apostle writes thus Heb. 13. We have an Altar whereof it is not Lawfull for them to eat which serve the Tabernacle Furthermore the Papists have greatly abused their Altars while they had such confidence in them that without an Altar or in the stead thereof a Super-altare they were perswaded that they could not duely truly and in right forme minister the Sacrament of the body and bloud of Christ. And this their Altar and Superaltar likewise must be consecrate have prints and charactes made therein washed with oyle wine and water be covered with a cloth of hayer and be garnished with fine white linnen clothes other costly apparell or els whatsoever was done thereon was counted vaine unprofitable The use also of Altars hath greatly confirmed maintained the most wicked error and damnable heresie which the Papistes hold concerning the Sacrifice of the Masse while they teach that they offer Christ in their Masse to God the Father an oblation and Sacrifice for the sinnes of the people both of the living and of the dead and by this meanes they greatly obscure and deface that most sweetsmelling alone true perfect and sufficient Sacrifice of Christes death And therfore all the Altars of the Papists ought now no lesse to be throwen downe and cast out of the Temples of the Christians then in times past the Altars of the Preistes of Baal So far is it of that they be meet to be used at the Celebration of the Lords Supper Finally who knoweth not that we come unto the Lords Table not to offer bloody Sacrifices to the preformance whereof we had need of Altars but to eate and drinke and spiritually to feed upon him that was once crucified and offred up for us on the Altar of the crosse a sweet smelling sacrifice to God the Father yea and that once for all Now if we come together to eate and drinke these Holy mysteties so spiritually to eate Christes body and to drinke his blood unto salvation both of our bodies soules who seeth not that a Table is more meet for the celebration of the Lords Supper then an Altar Father Thy reasons are good and not to be discommended But what sayest thou concerning the gestures to be used at the Lords Table Shall we receave those Holy mysteries kneeling standing or sitting Sonne Albeit I know confesse that gestures of themselves be indifferent yet I would wish all such gestures to be avoyded as have outwardly any appearance of evill according to this saying of S. Paul 1. Thess. 5. Abstaine from all evill apparaunce And first of all forasmuch as kneeling hath been long used in the Church of Christ at the receiving of the Sacrament thorow the doctrine of the Papistes although of it selfe it be indifferent to be or not to be used yet would I wish that it were taken away by the authority of the hier powers Father Why so Sonne For it hath an outward appearaunce of evill When the Papist thorow their pestilent perswasions had made of the Sacramentall bread and wine a God then gave they in Commandment streight wayes that all people should with all reverence kneele unto it worship honour it And by this meanes this gesture of kneeling creept in and is yet used in the Church of the Papistes to declare that they worship the Sacrament as their Lord God and Saviour Whence M. Roger Cutchud in his 1. 2. Sermon of the Sacrament An. 1552. printed Cum Privilegio Anno 1560. writes Many comming to the Lords Table doe misbehave themselves so doe the lookers on in that they worship the Sacrament with kneeling bowing their bodies knocking their breasts with Elevation of their hands If it were to be elevated served to the standers by as it hath beene used Christ would have elevated it above his head He delivered it into the hands of his Disciples bidding them to eate it not to hold up their hands
to receive it not to worship it so delivered it to them SITTING not kneeling Only God is to be so honered with this kinde of reverence no Sacrament for God is not a Sacrament neither is the Sacrament God Let us use it as Christ and his Apostles did If thou wilt be more devout then they were be not deceived but beware that thy devotion be not Idolatrie But I would wish with all my heart that either this kneeling at the receiving of the Sacrament were taken away or els that the people were taught that that outward reverence was not given to the Sacrament and outward signe but to Christ which is represented by that Sacrament or signe But the most certaine sure way is utterly to cease from kneeling that there may outwardly appeare no kind of evill according to this Commaundment of S. Paule 1. Thess. 5. Absteine from all evill appearaunce Lest the enemies by the continuance of kneeling should be confirmed in their error and the weaklings offended and plucked backe from the truth of the Gospell Kneeling with the knowledge of godly honour is due to none but to God alone Therfore when Satan commaunded our Saviour Christ to kneele downe before him worship him He answered It is writen thou shalt worship the Lord Math. 4. Standing which is used in the most part of the reformed Churches in these our dayes I can right well allow it if it be appointed by common order to be used at the receaving of the Holy Communion And this gesture of standing was also used at the Commaundment of God of the old Jewes Exod. 12. when they did eate the Paschall Lambe which was also a Sacrament and figure of Christ to come as our Sacrament is a signe figure of Christ come and gone Neither did that gesture want his mysteries For the standing of the Jewes at the eating of the Lords Passeover signified that they had a further journey to goe in matters of Religion and that there was a more cleare light of the Gospell to shyne then had hethereto appeared unto them which were wrapped round about with the darke shadowes of ceremonies againe that other yea and these more perfect Sacraments were to be given to Gods people which all things were fulfilled and came to passe under Christ the authour of the Heavenly doctrine of the Gospell and the institutor of the Holy Sacramentes Baptisme and the Lords Supper Now as concerning sitting at the Lords Table which is also used at this day in certayne reformed Churches if it were received by publique authority and common consent and might conveniently be used in our Churches I could alow that gesture best For as it is be doubted but that Christ and his Disciples sate at the Table when Christ delivered unto them the Sacrament of his body and bloud which use was also observed in the primative Church and long after So likewise it is most Commonly that we Christians follow the example of our M. Christ and of his Disciples Nothing can be unreverently done that is done of the example of Christ of his Apostles We come together to eate and drinke the Holy mysteries of the body and bloud of Christ we have a Table set before us is it not meet and convenient that we sitte at our Table The Table being prepared who standeth at his meat yea rather who sitteth not downe when Christ feed the people he bad them not kneele downe nor stand upon their feet but he commaunded them to sit downe John 6. which kind of gesture is most meet when we assemble to eate and drinke which thing we doe at the Lords-Table Neither doth the sitting of the Communicants at the Lords Table want her mystery For as the standing of the Jewes at the eating of the Lords Passeover signified that there was yet to come another doctrine then the Law of Moses even the preaching of the glorious Gospell of our Lord and Saviour Christ Jesu other Sacraments then Circumcision and the Passeover even the Sacraments of Baptisme and the Lords Supper So in like manner the sitting of the Christen Communicants at the Lords Table doth signifie preach and declare unto us that we are come to our journeyes end concerning Religion that there is none other doctrine nor none other Sacraments to be looked for then those only which we have already receaved of Christ the Lord. And therfore we sitting downe at the Lords Table shew by that our gesture that we are come to the perfection of our Religion and looke for none other doctrine to be given unto us Notwithstanding as I sayd before gestures are free so that none occasion of evill be either done or offred In all things which we call indifferent this rule of S. Paul 1. Thess. 5. is diligently to be obeyed Abstayne from all evill apparaunce Father I doe not disalow thy Iudgment in this behalfe But come of tell me what sayest thou concerning the vestures which the Ministers use at the ministration of the Lords Supper Sonne In some reformed Churches the Ministers use both a surplesse a cope in some only a surplesse in some neither cope nor surplesse but their owne decent apparell Father And what thinkest thou in this behalfe Sonne When our Lord and Saviour Christ Jesus did minister the Sacrament of his body blood to his disciples he used none other but his owne Commone dayly apparell so likewise did the Apostles after him and the primative Church likewise used that order so was it continued many yeares after tyll superstition began to creep into the Church After that time fonde foolysh fansye of mans idle brayne devysed without the authority of Gods word that the Minister in the divine service and in the ministration of the Holy Sacraments should use a white linnen vesture which we now commonly call a Surplesse Untill this tyme the Church of God continued in the simplicity of Christ of his Apostles requiring no paynted visores to set forth the glory beauty of our Religion which is then most glorious and most beautifull when it is most simple none otherwise setforth then it was used and left unto us of Christ of his Apostles And contrarywise it is then most obscured defaced when it is dawbed over with the vile vayne colours of mans wisdome although outwardly never so gorgious and glorious Afterward as superstition grew and encreased so likewise the people began more and more to be liberall in giving to the Church and in adourning decking trimming the Temples of the Christians yea that so much the more because they were now perswaded that such Temples and will workes pleased God deserved remission of sinnes everlasting life By this meanes came it to passe that the simple and plaine Tables which were used in the Apostolike and Primative Church were taken away and standing Altars set up and gorgeously decked with sumptuous
Ceremony Since therefore this bowing is neither commaunded by Gods Law nor any Statâ—te or Canon confirmed by Parliament and the Statute of 1. Eliz. c. 2. expresly prohibits all Rites and Ceremonies but such as are prescribed by Parliament in the Booke of Common-prayer as this is not the Bishoppes practise therefore or Cathedrall usage are no good arguments to perswade the practise of it Secondly God forbid that the Bishoppes practise should be the rules of mens obedience many of them living and doing things quite contrary to Christs precepts in all things Christ prohibites them both to be or called Gracious Lords Mat. 20. 25. 26. Lâ—ke 22. 25. 26. 1 Pet. 5. 1. 23. And they desire both to be Lords and to be so stiled of all men and style themselves so too He prohibits them all civill temporall Offices Iurisdiction and Dominion they ingrosse all into their hands He would have them be content only with one sword Ephes. 6. 17. to wit of the spirit the word of God and they in despite of him will not only chalenge and possesse but use and abuse both He commaunds them to be lowly and humble Matth. 11. 29. Col. 3. 12. And they studdy nothing else but to be pround and lofty He enjoynes them to be pittifull and mercifull even as he is mercifull Col. 2. 12. 13. Ephes. 4. 31. 32. Luke 6. 36. And they shew themselves altogether pittilesse and cruell He wils them to be patient and yet who more cholericke and angrie to be meeke and gentle yet who more insolent and inhumaine To be ready to pardon and forgive And yet who so dispitefull malicious or revengfull To be holy in all maner of conversation even as he is holy And yet who so prophane or in heart in life So malignant against purity holinesse and holy men as they To be apt to teach and yet who more unfitt or unwilling to preach then they To preach the word in season and out of season and that every day Vnde necesse est in singules ut ita dicam dies sementum facere ut ipsa saltem assiduitate doctrinae sermonem auditorum animi retinere possint S. Chrysestom l. 6. de sacer Tom. 5. Col. 471. Yet they will neither doe it themselves and silence all others who desire to doe it Having made almost a famine of Gods Word throughout out the Land Amos 8. 11. He presoribes them to â—sed his flocke Acts 20. 28. Ioh. 21. 15. 16. 17. Ezech. 36. 6. to 17. Ioh. 10. 1. c. Ia. 40. 1. 2. and they starue them To seeke his wandring sheepe and they runne from and looke not after them To be Pastors to them yet who such theeves and muâ—therers who not only fleece but kill sley devoure and sucke the very blood of their sheepe To comfort his people and speake comfortably to his inheritance yet who such causes of greife vexation oppression teares and anguish of heart unto them as they He commaunds them to be blamelesse yet who more â—candalous and blame-worthy Not selfewilled Yet who so violont wilfull and head strong in all their undertakings Not soone angry yet who more touchie or outragious No strikers Yet who strike more then they and that with both Swords with which they lay on like mad men almost in every place Not given to filthy lucre yet who more griping and covetous Not given to wine yet who love or follow it more then they Sober Yet who so Incivill Iust Yet who unjust oppressive or treacherous both in word and deede Temperaie Yet who more immoderate in all kind of pompe and luxurie Ruling well their owne houses Yet what houses or servants so unruly disorderly irreligious or prophane as theirs Men having a good report of all men Yet who so ill reported of as they Men holaing fast the faithfull word as they have been taught Yet who such Apostates from the truth and revolters from the established doctrine of the Church as they Men able and williug by sound doctrine both to exhort and convince the gainesayers Yet who so unwilling if not unable to doe it as many of them God forbid then that their example should be our precedents J read in our learned Bale Scriptorum Brit. Cent. 9. c. 97. p. 756. See Bishop Whites Orthodox paragr 12. p. 63. in the life of Iohn White Bishop of Winchester whom he styles Antichristi Romani terrificus Minister Principum illusor animorum carnifex duplex periurus hypocrita qui rostris unguibus in regno Angliae restituere conatur omnes Antichristi Româ—ni tyranides idololatrias faetida impia dognita universa That as he changed his religion like a Weather-cocke with the times so he had this disticke bestowed upon him for his paines by Iohn Parkhurst Candidus es recte nec candidus es Rogitas cur Nomine candidus es Moribus niger es And may wee not now say the like of some of our Candid Prelates who like the Polypus change their colour with the Climate and can shift themselves out of one colour into another at their pleasure especially Blacke White Being sometimes all white in there surplesles anon all blacke in their gownes at other times speckled black and white in their Rotchets wearing their Shirt-sleeves as a Child once ignorantly toâ—d a Bishop over their gowne-sleeves Those who can thus easily change their garments from white to black c. can as easily alter their religion As some of their Predicâ—ssours have done Bishop Pilkington in his Exposition upon Aggeus chap. 1. verse 9. tells us of some Bishops here in England in Queen Maries dayes which some beginne to magnify who in one yeares space confirmed the pâ—eaching of the Gospell of Christ and pure Ministring of Gods SacrameÌ„ts the same men within the same yeare with the same impudent mouthes and blasphemous tongues brought in the Pope set up Jdols banished Christ and his holy Supper appointed for all men that will to receive it together tooke way his holy Gospell Table and Sacraments and placed by their Authority the Masse for one shaveling to eate up all and blesse the people with empty Chalice and burned his Preachers to fill their bellies I cannot say that some of our Bishops have in as short a time done the like or as much as this comes to Only this I dare say of some of them Qui color Albus erat nunc est contrarius albo That they have in a short time altered their colour for the worse and like the Albanes of whom Plinic writes growne black in their old age when as they were white in their youth contrary to the custome of all other people I shall therefore deny this reason to be of force and conclude with Iohn Parkhurst verses to England Anglia furcatis nimium ne fidito mitris Dic rogo num serus sum tibi praemonitur The fift Reason The fift reason is that I find in the learned
Priest Altar doe notwithstaÌ„ding alledge the word Altar in the text to the Hebrews for proofe of a proper Altar in the Masse Will you be contented to permit the decision of this point to the judgement of your Jesuite â—stius Estius Comment in 13. ad Hebr. Habemus Altare Thomas Altare his interpretatur Câ—uâ—m Christs â—l iâ—sum Christum de quo edere inquit est fructum passionis percipere ipsi tanquam Capiti incorporari Crucem Christi prâ—prie vocari Altare nulla dubitatio est Vnde Ecelesia â—â—cat Aâ—am Cruâ—is Arbitror Expositionem Thoma magis esse Germanam quam innuit Apostolus cum paulo post dicit Iesum extra pâ—rtam passum esse ire in ara Crucis obiatum Vt taceam quod toties in hae Epistola atquâ— ex institute per Antithesâ—m comparat Sacerdotem ministrantem Tabernaculâ— cum Christe â—â—ipsum offerente Cruoem Sane cum nullam facere voluerit mentieâ—â—m Sacrificâ—â— incruenti nonae legis non multum verisimile est eum 〈◊〉 aliud agentem velut ex abrupto noluisse de Sacrificiâ— incru 〈◊〉 Sermonem jungere Sed potius cruenti in Cruce oblate memoriam ex antedictis remeare huâ— pertines quod Corpus Christ in Cruce oblatum Panis vocatur fide manducandus Vt Ioh. 6 Pâ—nis quem â—gâ— dabe Hee adhereth to the Jnterpretation of Aquinas which is that here by Altar is meant the Crosse of Christs sufferings Which hee collecteth out of the text of the Apostle wherâ— he saith of the Oblation of Christs Passion that it was with out the gate and observeth for confirmation-sake that thâ— Apostle often of purpose opposeth the Sacrifice of Chriâ—â— upon the Crosse to the bloody Sacrifice of the Old Testaâ—ment so farre as never to make mention of the Sacrificâ— of the New Testrment So hee what is if this be not ouâ— Protestantiall profession concerning this word Altar tâ— prove it to be taken improperly for the Altar of Christâ— Crosse And not for your pretended proper Altar of the Masse But we are cited to consult with the auncient Fathers be it so if then we shall demaund where our High-Priest Christ Iesus is to whom a man in fasting must repaire Origâ—n resolveth us saying He is not to be sought here on Earth at all but in Heaven Origen Iejunans debes adire Pontificem tnum Christum qui vtiquâ— non in terris quaerendus est sed in Coelis Et per ipsum debes offerre Hestiam Deo In Levit. c. 16. Hom. 10. If a Bishop be so utterly hindred by persecution that he cannot partake of any Sacramentall Altar on Earth Gregory Nazianzen will fortifie him as he did himselfe saying I have another Altar in Heaven whereof these Altars are but Signes A better Altar to be beholden with the eyes of my mind there will J offer up my Oblations Gregor Nazianzen Si ab his Altaribus me arcebunt ut aliud habeo cujus figurae sunt ea quae nec oculis â—ernimus super quod nec ascia neo manus aseendaâ— nec ullum Artificum instrumentum auditum est sed mentis totum hec opus est buic quae per contemplationem estabo in hec gratum immolabe Sacrificium Oblationes Holocausta tanto praestantiora quanio veriâ—as ambraÌ„ Orat. 28. p. 484. As great a difference doubtlesse as between Signes and things c. For your better apprehension of this truth if you will be pleased to observe that Christ in the time of the first Institution and Celebration of this Sacrament propounded it in the place where he with his Disciples gave it unto them to be Eaten and Drunken Then tell us where it was ever knowne that any Altar was ordained for Eating and Drinking In Gods Booke we finde Levit. 9. that the Priests themselves were not permitted to eate their Oblation on but besides the Altar Neither may you thinke it any Derogation to this Sacrament that the place whereon it is Celebrated is not called an Altar of the Lord seeing the Spirit of God by his Apostle hath dignified it with as equivalent Attributes For the Apostle as he called this Sacred Banquet purposely The Supper of the Lord the vessel prepared for the Liquid The Cup of the Lord So did he name the place whereon it was set The Table of the Lord and the contemners thereof Guilty of the Body and Bloud of the Lord And thereupon did denounce the vengeance Plague which fell upon prophane Communicants the judgement of the Lord and all these in one Chapter 1. Cor. 11. Thus this learned Bishop point-blanke against Pocklington Shelford Reeve the Colier who in the point of Altars and wresting of Hebr. 13. 10. to materiall Altars or Lords-Tables are more Popish then the very Iesuites and Papists themselves who as the Bishop here proves disclaime this most grosse sottish interpretation of the text I wonder therefore of the strong impudencie of those two Apostates Bray Baker very zealous Puritans and eager men heretofore against Altars Images bowing to Altars or the name of Jesus Images Sacrifices Sabbath-breaking c. but now are hote against them since Bishops Chaplaines as eager against them when they were Lecturers who dare license such Popish trash in direct opposition to Bishop Iewell yea Bishop Morton printed but one yeare before by publike license And more I marvell at the carelesnes of their two great Lord Prelates who permit them thus to doe without controll But perchance their Bishops may here be pardoned because they are so wholly taken up with the world and wordly affaires belonging not to their functions that they have no time at all to thinke of God Religion or any part of their Episcopall function so suffer their Chaplaines to doe what they please Who deserve a Tiburne-Tippet in stead of a Deanery or Bishopricke which they gape after for their paines in licensing such Romish Pamphlets at these in publike affront not only to the Articles Homilies most eminent writers and establishâ—d Doctrine of our Church but even of his Majesties most religious Declarations both before the 39. Articles and after the last Parliaments dissolution and the eternall infamie scandall of our Church which they cannot expiare with their lives Well how ever they brave it out for the present a time of reckoning I hope will come ere long to ease our Church of such viperous Apostates the mildest tearme that charity itselfe if regulated by truth can give them for their treacherie in setting not only their licenses but names also to such Bookes as these which act plainly manifests that having so loÌ„g maintained the Arminian Doctrine of the Apostasie of the Saints that themselves are both turned Apostates to make good their Doctrine by practise and example But of this enough Only let me conclude of them the new English Priests Altar-Patrons in the words of old Gildas who thus Caracterizeth them Sacerdotes habet Britania sed insipientes quam