Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	altar_n	porch_n	23	3	11.8534	5	false

Text snippets containing the quad

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

host of heaven in the two Courts of the house of the Lord. 2. Kings 21. 5. 2. Chron. 33. 4. 5. 2. Kings 23. 12. Kinge Asarenewed the Altar of the Lord that was before the porch of the Lord. 2. Chron. 15. 8. Wee reade of a prophesie Isay. 19. 19. In that daye shall there bee an Altar to the Lord in the middest of the Land of Egypt And of a commination to the Idolatrous Isralites Ezech. 6. 4. 5. your Altars shal bee desolate I will scatter your bones ROVND ABOVT YOVR ALTARS We finde mention of the gate of the Altar NORTHWARD in Hierusalem Ezech. 8. 5. and the brazen Altar stood Northward as it seemes Ezech. 9. 2. Wee reade of an Altar that was before the house Ezech. 40. 47. Whereupon the Preists the Ministers of the Lord are enjoyned in the time of a solemne Fast to weepe betweene the porch and the Altar Joell 2 17. So Ezech. 8. 16. the same expression is used Behold at the doore of the Temple of the Lord betweene the porch and the Altar were about 25. 35. men c. And Zacharias as Christ informes us Ma●h 23. 35. was slaine betweene the Temple and the Altar Altars●in those dayes standinge usually without the Temples it beeing both a troublesome unseemely thinge to bringe Oxen. Sheepe Calves other beasts into the Temple there to kill sacrifice them on the Altar By all these Scripture Testimonies it is apparant that Altars both amonge the Iewes Gentiles were never placed in the upper end or against the East walls of their Temples but in the Courts the Entries or middest of their Templies in such manner that men might goe freely round about them farre different from their moderne scituation which hath noe one patterne in Scripture to warrant it Now if Altars were thus scituated either without their Temples or neere their entrance porch or doores or else in the middest of them in former ages so as men might freely compasse walke round about them why shoulde they not bee thus placed by our Altar-introducers heathenish Popish Innovators nowe There is neither of these Novellers but woulde have a Quire or Sanctū Sanctorum in his Church woulde take it very ill if any man shoulde subvert or write against Quires in Churches yet themselves by placinge their Altars Communion Tables Altarwise against the East wall of their Churches doe utterly overturne destroye their much applauded Quires out of a meere superstitious sottish ignorance For the Latine word Chorus from which our Quires have their derivation denomination as Isiodor Hispalensis Rabanus Maurus Calepine Eliot Thomasius Olioke with others testifie is nothinge else but multitudo in sacris collect dictus Chorus quod initio in modum Coronae CIRCA ARAS STARENT ita psallerent A multitude assembled togeather in sacred places or Temples and called a Quire because that in the beginninge they stood ROUND ABOUT THE ALTARS in manner of a Crowne or garland and soe would singe Our Innovators therefore by removinge their Altars to the East end of their Quires their railinge them in close-Prisoners against the wall soe as the Choresters singinge men people cannot maye not stand round about them like a ringe or crowne and so singe praises unto God when they receive the Eucharist both overturne the verie name essence of their Quires which aunciently did Compasse surround their Altars as these authors testifie And not they onlie but others longe before them witnes that of the aunci●n● Poët Virgil very pregnant to this purpose which maye serve as a Commentarie on the former Etymologie or definition of a Quire Instauratque CHOROS Mistique ALTARIA CIRCUM Cretesque Dryopesque fremunt pictique Agathyrsi c. Dona ferunt cumulantque oneratis lancibus ARAS Tam Salijad Cantus Incensa Altaria Circum Populeis ad sunt Evincti tempora ramis Hicjuvenum CHORUS ille senum qui carmine laudes Herculeas facta ferunt c. Which may be thus Englished Promiscuous Quires about the Altars round Creets Epires Scythians squeaking-notes resound c. In Chargers to the Altars guifts they bringe The prauncing Preists bout burning Altars singe Their browes with boughes poplar-garlands drest A Quire of younge-men Old-men ready prest Hercules fame and sactes to chaunt c. Which Alexander ab Alexandro thus seconds It was sayth hee a usuall Custome ut sacrificantes ARAS CIRCUMCURRERENT that those whoe sacrificed shoulde runne round about the Altars beginninge their course from the left hand to the right which they thought more Religious and anon from the right hand to the left Those whoe sacrificed as they were eatinge used to singe prayses to the Gods CIRCUM ARAS psallere as mnnerum to singe by measure about the Altars to singe songes and verses and playinge on Cimballs CHOROS agitare to make Quires or Daunces It is recorded of Antoninus Caesar that when hee sacrificed to the God Heliogabalus hee brought thither Phaenicean-weomen quae in orbem cursitarent cymbalaque organa Musica CIRCUM ARAS psallerent whoe might runne round in a Circle and playe upon Cymballs Organs ROUND ABOUT THE ALTARS And that this singinge and dauncinge about Altars was usuall amonge the auncient heathens appeares by Plato legum Dialog 7. Strabo Geogr. lib. 10. Euripides Bacchae Caelius Rhodiginus Antiq. lect l. 5. c. 3. Athenaeus dipnosoph l. 14. c. 11. 12. Bulengerus de Theatro lib. 1. c. 52. an ll 2. c. 12. to 17. with others there cited Answearable to which Athenaeus records out of Clearchus Solensis that the Lacedaemonians those whoe had noe wives the women at a certaine Feast drawinge them ROUND ABOUT THE ALTARS buffeted them with their fists that avoydinge this contumelie they might bee taken with the love of children and take them wives at a fitt age And Alexaunder of Alexandro relates out of Plutarch and Xen●phon that it was a custome amonge the Lacedaemonians to whipp their youthes which exceeded 14. yeares of age ROUND ABOUT THEIR ALTARS A pregnant Evidence that their Altars then stood in the middest of their Quires Temples not at the East end of them against a wall Our Popish Novellers therefore whoe have newly removed their Altars Communion Tables to the East end of their Quires close to the wall must either bringe them downe againe into the middest of the Quire to preserve both the name use and essence of their Quires or else disclayme their Quires Christen them with some other name By all this as also by the Coale from the Altars confession it is most apparent that both the Jewes and Gentiles Altars stood not at the East end of their Temples Quires Chauncells nor yet against a wall but about the middest of their Temples or Courts at least wise in such sort that men might stand and freely walke round about them O●r superstitious Innovators therefore whoe

Phocas the Emperors permission to the honour of all Sancts in the Church of S. Peter the Cheife of the Apostles Altars have been placed not only towards the East but likewise distributed into other parts and quarters of the Church These since they were so placed either unpossibly or by necessitie wee dare not disapprove Let every man abound in his owne sence The Lord is high to all those whoe call upon him in truth and salvation is farr from sinners Let us drawe neere to us Thus hee Gregorie Nazianzen in his 21. Oration p. 399. declaming against the unworthie Bishops and Ministers of his age sayth thus They intrude them selves unto the most holy Ministeries with unwashen hands and mindes as they say and before they are worthy to come unto the Sacraments they affect the Sanctuary it selfe and CIRCUM SACROSANCTAM MENSAM permuntur protenduntur and are pressed thrust forward ROUND ABOUT THE HOLY TABLE not Altar esteeming this order not an example of virtue but a maintenance helpe of life A cleare evidence that the Communion Table was then so scituated that the Ministers might goe and stand round about it S. Chrysostome in his first Homilie upon Esay 6. 1. I sawe the Lord sittinge c. hath this passage concerninge the Lords Table doest thou not thinke that the Angells stand ROVND ABOVT THIS DREADFVLL TABLE AND COMPASSE IT ON EVERY SIDE with reverence A cleare Evidence that the Table was soe placed in Churches in his age that men and Angells might stand round about and Compasse it on every part To witt in the middest of the Church or Quire as S. Augustine his coaetanean witnesseth in plaine words where no doubt it alwayes stood as the learned Thomas Verow testifyeth till private Popish Masses wherein the Preist only receiveth removed it to the East end of the Quire or Chauncell neere the wall as remote as might bee from the people If any object as the late Coale from the Altar doth that Socrates Scholasticus and Nicephorus write That in most Churches in their tymes the Altar was usually placed toward the East I answeare First that before their dayes in Eusebius Chrysostomes Augustines the Emperour Zeno his tyme it stood in the midst of the Church or Quire and soe it did in Durandus his age 1320. yeares after Christ and in the Greeke Churches anciently and at this day as Bishop Jewell hath formerly proved 2. Neither of these two Authors affirme that the Altar or Communion Table stood at the East end of the Church or Quire close against the wall as nowe they are placed the thing to be proved but only toward the East part of the Church ad Orientem versus sayth Nicephorus that is neerer to the East then to the West end of the Church to witt in the middest of the Chauncell or Quire which in many Churches was placed at the East Isle then as our Chauncells Quires are nowe though not in all as is evident by the forequoted authorities Soe as the argument hence deduced can bee but this non sequitur Altars in their dayes stood usually toward the East end of the Churches to witt in the midst of the Quires Chauncells which stood Easterly as our Communion Tables stood till nowe of late Therefore they stood Altarwise against the East wall of the Church or Chancell as some Novellers nowe place them whereas the argument hold good the contrarie waye They were placed toward the East end of the Church therefore not in the verie East end Altarwise since toward the East is one thinge and in the East another as toward London in case of scituation or travell is one thinge in London another That which is toward London beinge not in it as hee whoe is toward Marriage is not yet actually maried Wee reade of Daniell that hee prayed toward Hierusalem Dan. 6. 10. yet hee was then in Bable many miles from it Wee reade likewise of certaine Idolaters and of noe others but them in Scripture for the Jewes usually prayed Westward the Tabernacle and Temple beinge soe scituated whoe had their backs toward the Temple of the Lord and their faces toward the East worshipped the sunne towards the East yet they s●ood not in the East end but in the inner-Court of the Lords house at the doore of the Temple betweene the porch and the Altar which stood West not East ward yea the Scripture makes a manifest difference betweene toward the East and in the East Gen. 2. 14. 1. Kings 7. 25. 1. Chron. 9. 24. c. 12. 15. 2. Chron. 4. 4. c. 31. 14. Joel 2. 20. Math. 2. 1. 2. This objected authoritie therefore makes against not for our Innovators whoe can produce noe one authenticke writer testimonie or example for above a thowsand yeares after Christ to prove that Altars or Lords Tables stood or were scituated Altarwise against the East wall of the Quire in such manner as nowe they place them there beinge many pregnant testimonies to the contrarie that they stood in the midst of the Quire Church or Chauncell where nowe they ought to stand as they did in former ages I come nowe to the 5. thinge to examine what place is most proper and Convenient for the situation of the Communion Table especially when the Sacrament is administred Noe doubt the midst of the Church or Chauncell not the East end of it where it is newly placed as the Rubricke of the Communion booke Queene Elizabeths Injunctions the 82. Canon the fore-cited Fathers and writers resolve in expresse tearmes and that for those ensuinge reasons which under correction cannot bee answeared First because the table at which our Saviour originally instituted the Sacrament was placed in the midst of the roome hee and his Disciples sittinge then round about it and soe administringe and receivinge it as the premises manifest Nowe wee ought to immitate our Saviours institution and example as neere as maye bee 1. Cor. 11. 1. 23. 24. Eph. 5. 1. 2. 1. Pet. 2. 21. John 2. 6. not only in the substance of the Sacrament but likewise in all decent and convenient Circumstances whereof the scituation of the Table in the midst of the congregation is one Amonge the 6. reasons why the Lords board shoulde rather bee after the forme of a table then of an Altar published by Kinge Edward the 6. and his Councill this was the 5. and Cheifest Christ did institute the Sacrament of his body and blood at a Table not at an Altar wherefore seinge the forme of a Table is more agreeable with Christs institution then the forme of an Altar therefore the forme of a Table is rather to bee used then the forme of an Altar in the administration of the holy Communion The same argument holds as firme in the situation of the Table The placinge of it in the midst of the Church or Chauncell is more agreable with Christs institution then the standinge of

heart itselfe and the mind and faith which have their cheife residence in the heart an ALTAR in respect of the spirituall Sacrifices of prayer and prayse offred by faith on a pure heart as on a spirituall Altar and they stil●● the Communion Table an Altar only in this sence and in a figurative and improper speech as they call the heart mind end faith an Altar their phrasing of it an Altar only in this sence can be no A●gument at all to prove that it is properly and in truth an Altar or in that sence as some now presse it And these other 3. the heart mind and faith which they terme an Altar being scituated not in the East part but in the middest of the temple of the body are a stonger evidence to prove that the Table ought to be scituated in the middest of the Church though it were an Altar as these 3 termed Altars are in the middest of the body then that the Table is properly an Altar and therfore ought to stand in the East end of the Quire Altarwise 5. Because the Scripture expresly condemnes Altars as Iewish abolished by Christ putting Altars Preists their waiting on the Altar as Iewish Heathenish in direct opposition to the Lords Tables Ministers preaching of the Gospell consecrating of the Lords Supper at his Table distinguishing Christ his Ministers from Aaron the Preists of his order in this that one of them was to give attendance at the Altar the other not as is evident by 3. remarkable Texts of Scripture The First of them is the 1. Cor. 9. 13. 14. Do ye not know that they which Minister about Holy things live of the things of the Temple and they which waite at the Altare are partakers of the Altar Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell Where Preachers of the Gospell are directly distinguished from Preists waiting on the Altar and preaching of the Gospell in the one put in opposition to waiting on the Altar in the other The one being Euangelicall the other only Legall and abolished The next Text is that of 1. Cor. 10. 16. 17. 18. 19. 20. The Cup of blessing which we blesse is it not the Communion of the blood of Christ the bread which we breake is it not the Communion of the body of Christ For we being many are one bread one body are all partakers of that one bread Behold Israell after the flesh are not they which eate of the Sacrifices partakers of the Altar what shall I say then that the Idoll is any thing or that which is offred in Sacrifice to Idolls is any thing But I say that the things which the Gentiles Sacrifice they Sacrifice to Devills and not to God and I would not that ye should have fellowship with Devills yee cannot drinke the Cup of the Lord and the Cup of Devills yee cannot be partakers of the Lords Table and of the Table of Devills wherein the first part the Ministers of the Gospell who blesse eate drinke participate of the Communion of the body blood of Christ partake of that bread at the Lords Table are distinguished from Israell after the flesh the Preists of Aaron who ca●e of the Sacrifices offred upon Altars and are partakers of Altars and the Lords Table put in opposition to the Iewish Altars and in the second part the Sacrifices Cup Table of Devills and partaking of them put in opposition and contradistinction to the Cup and Table of the Lord and the eating and drinking of them The 3. Text is that of Heb. 7. 12. 13. 14. where Christ himselfe his Preisthood and Ministers are thus purposely distinguished from Aaron and the Leviticall Preists and Preisthood that one of them gave attendance at the Altar the other not For the Preisthood being changed there is made of necessity a change also of the Law For he of whom these things are spoken partainet●●o another Tribe OF WHICH NO MAN GAVE ATTENDANCE AT THE ALTAR For it is evident that our Lord sprang out of Juda of which Tribe Moses spoke nothing concerning Preisthood c. In which Text as David Dickson in his short Explanation of the Epistle of Paule to the Hebrewes with others observe the Apostle proveth that Aarons Preisthood is changed the Ordinance therof because Psal. 110. speaketh of Christs Preisthood after the order of Melchisedek that is freed from the service of the Altar and Christ was borne not of the Tribe of Aaron but of Judah of which no man gave attendant at the Altar to witt the materiall Altar commaunded in the Law To declare that Altars and giving attendance at Altars properly belonging to the Leviticall Preisthood were abolished by Christ the true Preist and Sacrifice of which they were but types And that as Christ himselfe was borne of the tribe of Judah of which no man gave attendance at the Altar so the Ministers of Christ under the Gosple who professe themselves of his Tribe and Stocke should by his example give no attendance at the Altar since he never did nor ought to doe it From this remarkable Text the Church of the forraigners in ●nand An. 1550. when John de Alasco that Noble Polonian was their cheife Minister and Superintendent in the Confession of their faith dedicated to King Edward the 6. and printed at London that same yeare Cum Privilegio make this the 5. note of Christs Kingdome THAT IT KNOWES NO ALTAR since he is of the tribe of Juda wherein NO MAN GAVE ATTENDANCE AT THE ALTAR neither needeth he the furniture of any mysticall vestiments that he may enter into typicall Sanctuaries or Holy places all which things are abolished with this their Preisthood because the truth of those things which they did shadow out is exhibited And David Dickson in his short Explanation of the Hebrewes printed at Aberdence 1635. p. 126. 127. inferres from thence First that Christs Preisthood is freed from that Altar which God commaunded in the Law and all the service thereof 2. That an other Altar he knoweth not Christs Preisthood being declared to be freed from the service of this Altar no Law can tie it to any other 3. That whosoever will erect another materiall Altar in Christs Preisthood and tie his Church unto it as the Papists add and our New Prelates and Doctors doe now must looke by what Law they doe it 4. That negative Conclusions in matters of faith dueties follow well from the Scriptutes Silence It is not warranted from Scripture therfore I am not bound to beleive it Since the Apostle here reasoneth thus That none of the tribe of Judah attended the Altar because Moses speake nothing of that Tribe concerning the Preist-hood which overturnes all Preists Altars and attendance at Altars under the Gospell and the calling of the Lords-Table an Altar because the Scripture is silent and speakes nothing of them but against

their Bookes or examples to decline from the strict observation of Gods Law which peremptorily forbiddeth the making of Idolls bowing to them or before them This was this great learned mans judgment concerning Altars bowing to them William Wraghton in his hunting of the Romish Fox dedicated to King Henry the 8. Basil. 1543. writes thus of the Popish Prelates of England f. 12 Yee hold still Vestiments Popes incense and ALTARS organes crosses in the Church all which ordinances Constitutions Ceremonies the Pope hath devised maed Ergo ye still have the Pope Receiving Altars among Popish ordinances Ceremonies in receiving whereof the Pope is still retained William Salisbury in his Battery of the Popes Batter printed at London Cum Privilegio Anno 1550. dedicated to the Lord Rich. then Lord Chauncellour of England spends that whole discourse in condemning Altars as Heathenish Jewish Popish and unfit to be tollerated in Churches to the end that the rude and simple people being better persuaded by manifest texts of Holy Scripture should not have occasion to murmer grudge or be offended neither with the godly proceedings of the victorious Metropolitan of England who as redoubted grand Captine hath first enterprised on this most notable feat nor with any other Bishop or Lawfull Officer that attempted to plucke downe and remove the Popish Altars out of Christs Churches and Temples in the maintenance whereof he was fully persuaded that all the learned Popist● would stifly continue as he there professeth in his Preface to the Reader In which Treatise after he had shewed Altars to be Jewish and Heathenish serving only for Sacrifices offrings which ended in and with Christs off●ing up of his body once for all be concludes thus So then now if it be a cleare case and that by the plaine text of Holy Scripture that since Christ was once offred on the Altar of the Crosse all carnall Sacrifices all manner of offrings that ever were wont to be offred upon the Altars be wholly extinguished utterly voyd and of none effect And in as much as no man being in his right witt when he advisedly perceiveth and plainely understandeth that the cause of the first invention and building of the Altars was for no other purpose but to burne or to offer Sacrifices oblations upon which manner of Sacrifices God will no longer accept but he will strait wayes acknowledge that their ought not any Altar to remaine to any use among us Christians after the death and passion of our Master Christ at which time as he protesteth himselfe saying Consum●tum est it is finished signifying thereby that Moses Law was not only by him prevented fulfilled and finished but that the same Law or any Commaundment Rite Ceremony or any other part there in contained as concerning any burthening or Jurisdiction over the Christians was to all intents ended taken away and fully determined and the Gospell as it were a new Law surrogated confirmed and established in steed of the old Therfore Christians thus freed from the Law ought to have no Altars but Tables For what husbandman be he never so simple will be about to plough his land with a whelebarowe to harrow it with a slede or to carry with an harrow what husbandman I say is so folish as to goe about to wede his corne with a sith to moye his hey with a weeding hoke and to tedde the same with a rake Is a leaden Cesterne made for to sayle on the Sea is a ship made to be drawne of horses as a waggon upon the Land do Noble men build sumptuons Palaces for their horses to stand in and lie themselves in old ruinons stables or doe men ordeine fetherbeds for their dogges and lye themselves in kennells who maketh a Garnar of an Oven or an Oven of a Garnar Or who maketh a threshing flore in his dwelling house and a herth in his barne who can make a pleasaunt a brave banketing house of filthy Schambles or of a stinking Slaughter house Yea or who had not rather have his Supper layed on a faire Table before him then on a bloudy Butchars Cradle And so likewise to apply some of these strong Anagogies and darke sayings to our purpose is not a Garnar more meete to lay up grain in than an Oven Is it not more meete to make a threshing flore in a barne then in a mans dwelling house And to make an herth to kendle fyre on in the middes of a mans house then by the moyes side in his barne And so who can make the Jewes old slaughter Synagoge to serve for the new Euangelike Banketing Temple Or who had rather eate the heavenly banket of the Lords Supper on a Jewish a heathenlyk or a Popish Altar then on a decent● a faire comely Table The unbeleiving Jew defieth Christes Table and his Supper also The unfaithfull heathen thinkes scorne of the same The Pope and his Papists make of it a God or a popet The Jew abhorreth utterly our religion The Heathen in no sence can away with it The Pope is well contented to be called a Christian yea to be thought to be Christ himselfe so that he give him leave to live like a Jew or a heathen And shall we seeke upon them Shall we be partakers of their damnable Ceremonies of their execrable Rites and cursed usages Or is Christes religion so unperfit of itselfe so needy and beggerly that it must borrow imbring Fastes of the heathen borrow Altars of the Pope borrow vestimentes of the Jewes besides an unnumerable sort of other like baggage which hath heen weeded now of late out of Christes Religion and now restored home to the owners thereof Therfore let us either render home againe unto the heathen the superstition of the imbring dayes and to the Pope his halowed Altars and unto the Jewes their Aarons vestimentes or els let us like good companions joyne together in a league with them and be tenauntes in Commune put our religion with theirs in hotch potche After which at the end of the Booke he proceeds thus S. Paul through the secret advertisment of the Holy Ghost did know before hand then if he had geven the name of an Altar unto the Lord his Table that there would be in time to come certaine Jewish teachers that would build and sett up Popish Altars in steed of Tables to serve the Lords Supper upon And surely the holy D. S. Augustine nor any other Godly writer would never have used this terme Altar so often after that sort as they did if they had had but the least inckeling in the world of foreknowledge what absurdity what inconveniencie and what mischiefe and abomination have been grounded on their translated termes And I pray yow what though S Augustine or other Doctours used to terme the Lords Supper the Sacrament of the Altar which if it be as I take it I take it after the most sound and

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

the Pagans is no fable is evident first by Virgil. Aut ante or a Deum pingues spaciatur ad Aras c. Dicitur ante Aras media inter uumina divum Multa Iovem manibus supplex or asse supinis Iamque dies epulata novem gens omnis Aris FACTUS HONOS c. Hanc Aram luco statuit quae maxima semper Dicetur nobis erit quae maxima semper c. Secondly by Vitruvius who writing of the structure of Pagan Temples saith That the Cells wherein the Images of the Idol-Gods were placed were built at the East end of the Temple and that their faces looked westward But the Altars ad Orientem versus towards the East wher● 〈◊〉 Novellers situate them ut qui 〈◊〉 ad A●am 〈◊〉 la●es out sacrificia facientes spectent ad simulacrum sublimius A a s●um That so those who came to the Altar to Offer or Sacrifice might looke toward the Jmage placed over the Altar ipsaque simulachra videantur exorien●●a contueri supplicantes saecrificantes And might seeme to be●●●d the Images there set up both when they prayed and sacrificed Thirdly by Clemens Alex●nd●inus who writes That the most ancient Temples looked towards the West Vt qui vultu Imaginis tuents stabant ad Orientem verterentur That so those who stood with their faces towards their Images might be turned toward the East when they worshipped Which that of Ezechi●l concerning the Idolaters of his age well explaines And he brought me into the inner-Court of the Lords-house and behold at the dore of the Temple of the Lord between the porch and the ALTAR were about 25 men with their bookes toward the Temple of the Lord and THEIR FACES TOWARD THE EAST and they worshipped the Sunne TOWARDS THE EAST Hence we may clearly discerne VVhence this custome of placing Altars worshipping praying bowing towards the East now much contended f●r had its originall even from the Heathen Jdolaters worshipping the using Sunne and placing their Images and Altars at the East end of their Temples towards which they bowed and looked when they prayed or sacrificed Whence Hospinian writes expresly At this day most Altars among the P●pists marke it are placed in prima Templorum parte ET VERSUS ORIENTEM SPECTANT in the forefront of their Churches and looke toward THE EAST Quod etiam AB ETHNICIS SUMPSERUNT which they likewise tooke from the Et●●uickes For many of the Heathen adored the Sunne for a God whence in their publicke sacrifices they turned their faces toward th●rising Sunne c. Wherefore the Lordin his Law commaunded that the Sanctum Sanctorum in which the mercy-seat was placed should stand not toward the East but toward the West least the Israelites should seeme to worship him after the maner of the Ethnickes VVhich I wish Bishop Wren and other who will have the Readers Pew all other seates so placed that the Minister and people when they pray may all looke Eastward towards the Altar or Lords-Table whereas the Rubricke in the Common-prayer fore-cited enjoynes the Minister to turne his face towards the people would now at last consider To avoyd which practise the primitive Christians as he there proves at large out of the Authorities quoted by Bishop Iewell yea and by Bishop Iewell himself whom he recites with honour and approbation placed their Altars and Lords-Tables in the Midst of their Churches or Quires Out of which our Nouellers Colier would now remove them to imitate the Papists and these Idolatrous Ethnickes Fourthly this is apparant by Prudentius Iam si sub Aris ad sigillorum ped●● Iaceatis infra sectilem quercum siti Quid esse vobis aestimem proiectitius Fif●ly by S. Augustine who writes that the Pagan Idols were placed over their Altars honorabili sublimitate in an honorable sublimity ut a praecantibus atque immolantibus attendantur that they may be minded or looked upon by those that prayed or Sacrificed Sixtly by Horace in an Image Praesenti tibi maturos largimur honores I●r andasque tuum per nomen ponimus Aras Seventhly by Ouid Nos quoque tangit honos festis gaudemus Aris. Turbaque caelestis ambitiosa sumus Eightly by the expresse testimony of the Scriptures 2. Chron. 34. 3. 4. In the twelfth years Iosiab began to purge Iudah and Ierusalem from the high places and the groves and the carued Images and the molten Images And they brake down● THE ALTARS of Baalim and the IMAGES THAT WERE ON HIGH ABOVE THEM or over them Hence we finde Altars and Jmages of the Heathenish Iewish Idolaters ever coupled together for the most part in Scripture both in point of erection and demolition as Exod. 34. 13. Ye shall destroy their Altars and breake downe their Images standing over or about them So Deutr. 7. 5. c. 12. 3. there are the same words 2 Kings 11. 18. And all the people of the land went into the house of Baal And brake it downe his Altars and Images brake they in peeces 2 Chron. 14. 2. And he tooke away the Altars of the strange Gods and the high places and brake downe the Jmages c. 33. 15. And he tooke away the strange Gods and the Idol out of the house of the Lord and all the Altars that he had built in the mount of the house of the Lord and cast them out of the City Isay. 17. 7. 1. In that day shall a man looke to his maker and his eyes shall have respect to the holy one of Israel And he shall not looke to the Altars the worke of his hands neither shall respect that which his fingers have made either the groues or the Images Hose● 10. 1. 2. According to the multitude of the fruite he hath increased the Altars according to the goodnes of the land they haue made goodly Images He shall breake downe their Altars he shall spoyle their Images So we read that Ahab reared up an Altar for Baal in the house of Baal 1 Kings 16. 32. And an Image of Baal which ●●horam put away 2. Kings 3. 2. From all which texts compared with 2 Chron. 34. 3. 4. it is apparant that Pagan and Jewish Idolaters had the Images and Statues of their Jdols standing above or over their Altars towards which they looked and bowed their bodies and kne●s both when they sacrificed and prayed As is evident by Isay. 17. 7. 8. Exod. 20. 4. 5. c. 23. 24. Levit. 26. 1. Numb 25. 2. Iosh. 23. 7. 16. Iudg. 2. 17. 19. 1 Kings 19. 18. 2 Kings 5. 18. c. 17. 35. 2 Chron. 25. 14. Isay. 2. 9. Rom. 11. 4. This our famous Dr. Reynolds testifieth and proves at large● De Romanae Ecclesiae Idelolatriae l. 2. c. 3. Sect. 46. proving likewise that the Altars at Athens dedicated to the unknowen God had an Image over it Acts. 17. which he manifests from v. 16. 23. 24. 25. 29. 1. Which being a