Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	jerusalem_n	spirit_n	worship_v	3,034	5	9.5572	5	true

Text snippets containing the quad

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

another Woman believe me the time is come wh●n ye shall worshipp neither at Jerusalem nor in this hill but the true worshippers shall worshipp God in spirit and truth So is it now said the place makes not the man holy but the man makes the place h●ly and ye shall not worshippe your Jdols Stockes and Stones neither at Wilsingham Ipswich Canterbury nor Sheve for God chuses not the people for the places sake but the places for the peoples sake● But i● ye be in the middest of the feild God is as ready to heare your faithfull prayers as in any Abbey or Burrey yea a thousand times more for the one place he hates as defiled with Idolatry and the other he loves as undefiled and cleane If the good man lye in prison tyed in chames or at the stake burned for Gods cause That place is holy For the holinesse of the man and the presence of the Holy Ghost in him As Tertullian saith yet there should be common places appointed for the people to assemble and come together in to praise our God c. Those who in the Apostles times were buried in no Church or Church-yard nor Christen moldes as they be called when it it is no better then other Earth but rather worse for the conjuring that Bishops use about it It appeares in the Gospel by the Legion living in graves the Widdows Sonne going to buriall Christ buried without the city c. That they buried not in hallowed Churches by Bishops but in a severall place appointed for the same purpose without the city which custome remaineth to this day in many godly places As it then was lawfull and no hurt to the dead so it is now and one place is as holy as another to be buried in saving that comely order requires the bodies not to be castaway because they are the Temples of the Holy Ghost and shall be glorified at the last day againe but seemely to be buried and an honest place to be kept severall from Beasts and unreverent using of the same for the same purpose IT IS POPISH TO BELEEVE that which the Bishops doe teach That place to be more holy then the rest which they have hallowed as they say with their conjured water crossings censings processions c. But blessed be that God our Lord which by the light of his word doth confound all such wicked and fond fantasies which they devise to fill their bellies and maintaine their authority by Although these Ceremonies in the old Law were give by Moses for the hardnesse of the people to keepe them exercised that they fall not to the Idolatry of the Gentiles yet is there no mention of these in the new Testament nor yet commanded now either to us o●● them but forbidden to be used of all both of us and them We be no longer under shaddowes but under the truth Christ hath fulfilled all and taken away all such darke kind of Ceremonies and hath placed the cleare light of his Gospell in the Church● to continue to the end Thus and much more this Bishop who liberally censures all Lordly Non-preaching Dominering Bishops tearming these creatures ravening Wolves Ly●ns Beares and such other ravening Beasts for mercilesnes rap●ne and cruelty If then these Consecrations be thus contrary to our S●●tutes Common●prayer● bo●ke H●milies Canons Article● Injunctions Writers and thus derived by this reverent Bishop himselfe in a Booke printed at Lord● n● 〈◊〉 An 1562. the same yeare he 39. Articles of Religion were promulged and ratified I would gladly know by what Law or Authority our Bishops or their Delegates now take upon them to consecrate Churches Chappels Church yards and Altars accounting them alltogether prophane unlesse they have defiled conjured I should have said consecrated them with their new devised Ceremonies Orisons Consecration Rites and Ceremonies takenout of Popist Masse-bookes Ceremonials Rituals at large related in Summa Rosella Summa Angelica Bochellous Gratian Ivo Lyderwood Hostrensis with other Canonists in their Tales of Consecration of Churches and Altars and treatises of this subject deserving rather derision then imitation If they have no Law at all for it but only the Popes Canon Law as they have not aboli shed by sundry acts of Parliament is derogatory to the Kings prerogative the subjects liberties and the Lawes and Statu●es of the Realme Then why are they now of late so madde upon these consecrations as things of infinite moment How hotte they have beene upon consecration of Altars appeares not only by the new consecrated Altar at Wolverhampton of which before but like wise by the new erected and much adored high Altars in most Cathedrall and Collegiate Churches in M●ga●len Colledge 〈◊〉 Oxford in Clare-hall Petorhouse Queenes Coll●dg● with di●en other Colledges in the Vniversity of Cambridge solemntly dedicated with some kinde of consecration adorned with Tapors Candlestickes Basons Crucifixes Crosses rich Altar-clothes clasped brave Bookes with Crosses in steed of Bosses Crimson and Scarlet Cuinions rich hangings and dayly adred with superstitious idolatrous geniculations to the great greife of all good Christians who mourne to see these Fountains of learning thus desperately poysened disguised with the Reliques Sorceries and Ornaments of the Romish whose Whom the divinity Professour of Cambridge D. C●llins in 〈◊〉 publike Sermons hath of late yeeres much ext●lled like an Apostazing Pander preaching openly in S. Maries Church● That it is sitt w●e should meet the Papists halfeway both in preaching and practise Which he and others there have not o●●● done but almost if not quite r●n●hon●● unto them as as Franciscu de Sancta Clara that moderne Reconciler vaunts it sundry places of his printed Booke To the great incouragement and triumph of all the Roman Faction Who vau●● that● they need no step one foote to us who are running withal speed to come home to them unless Gods present plagues 〈◊〉 judgments for our desperate Apostasie stay our progresse and some stoute private Champions and royall Edicts encounter us in the way to Rome to drive us home againe for never a Prelate will or dares to doe it many of them spurring us 〈◊〉 in this holy pilgrimage to S. Peters Chaire whence D. 〈◊〉 lington tells us they derive their Pedegree with all their mig●● and man How earnest and zealous our Prelates have b●●● in their consecration of Churches Chappels and Church-yards placing great holinesse in this Ceremony yea and necessity too And evident not only by their late visitation Articles wherein they take great care of the holy consecrated graund they have hallowed with their Rochets that it be by no meanes prophaned but likewise by sundrie late consecrations and contests about this Ceremonie I shall instance only in ● particulars omitting all the rest together with the solemne consecration of the foundation stones of the repaire of Paules which were very solemnely blessed by the Bishoppe who hath farre more charity towards sencelesse stones then men whom he can finde

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 e●●●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 Chrysostome● 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

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

before By M. Cartwright in his Confutation of the Rhemists Heb. 13. 10. sect 6. we have an Altar The writ●r to the Hebrewes exhorting them to seek establishment of their hearts in the grace which was brought unto them in the Gospell not in the discretion of meates alleadgeth this for profe that even as those which seryed the Tabernacle were not partakers by eating of those beasts whose blood being brought into the holy place their bodies were burnt without the campe Even so those which holding fast the Ceremonies of the Law are even yet as it were in the Tabernacle cannot be partaker of our Saviour Christ who suffered out of the gates of Jerusalem and is the truth of the shadowes figures which were burnt without the camp This being the very naturall meaning of the Text let the Reader observe how not childishly only but absurdly also the Jesui●es apply this place to prove a Reall Altar and consequently a Sacrifice of Christ in the Sacrament of the Lords Supper For first what is that which the Jewes are threatned to be deprived of the eating of If the Jesuites will answer according to their drift heere of proving an Altar of stone and not a Communion Table they must say that for reward of their obstinate cleaving to the Ceremonies of the Law they shall not eat stones a small punishment for so great a finne which if the Jesuites were put unto they would I thinke cry for a Communion Table as of some better digestion then the Popish Altar whereby it is evident how sottish it is which they straine so much at touching the proper signification of the Greeke word and the Hebrew answering there unto which as if those words which properly signifie one thing cannot by borrowed speech signifie another thing unproperly And as though they were ignorant that the word as properly signifieth a reall Sacrifice as this word signifieth an Altar were not in this very Chapter translated from the property of it to signifie a spirituall Sacrifice Wherfore by the Altar is meant our Saviour Christ so called for that as he is the Preist and Sacrifice so also he is the Altar which sanctified himselfe to be offered unto his Holy Father as the Altar did sanctifie the gift which was upon it And it is Christ not sacrificed upon an Altar of stone by a Preist but which offered himselfe upon Mount Calvary without the gates of Jerusalem as is expresly mentioned here in this place Neither doth the writer to the Hebrewes meane Christ suffering in a Mysterie but that oblation of himselfe which he once offered wherein the fire of Gods anger fed upon his body and soule to have as were the Sacrifices of beasts consumed them if that his humanity had not been supported and borne up by the eternall spirit of his God head wherein he offered himselfe unto his Holy Father And Isychius l. 6. c. 21. in Lev. saying that Christs body is the Altar confuteth you plainly that hereof would ground an Altar of stone and saying that the Jewes for their incredulity must not behold him he giveth you another blow thereby declaring that the eating of Christ is the beholding of him and not the ●arn all eating of him or swallowing him downe the throate the beholding of Christ he placeth in the eye of faith which the incredulous Jewes wanting must not behold him What cursed spirits therfore are these which upon the confidence of this place making as much for their Altars as for Baals scoffe at the Holy Table of the Lord in calling it a common prophane board which must needs unlesse they have heardned their faces to all impudency grant that the first and last time that ever our Saviour Christ ministred the Eucharist in his owne person did it at a Table and not at an Altar and at the same Table also at which he eat his common repast which notwithstanding we doe not nor in the peace and quiet of the Church thinke meet to be done But of this matter let the Reader see more before upon 1. Cor. 11. 29. where also he shall see how unworthily the ancient Fathers are abused for maintenance of Massing Altars And let it be here observed how the evidence of the truth presseth them which are faine to confesse that the Fathers call it as well a Table as an Altar but say they that is unproperly in respect of the heavenly food of Christs body and blood received And I pray you what should let us to say that when they call it an Altar they doe it unproperly because of the spirituall Sacrifice of thankes giving that is offered at it Set aside the truth of the cause triable by other reasons what warrant have you for your answer which we have not for ours Nay we may much trulyer say it then you can which having shewed it before will heere content our selves with one place and the same taken from your owne allegations And from him who may well be in stead of all the rest for August Epist. 86. speaking of that which under the Gospell succeeded that under the Law saith thus One Altar ought to give place to another sword to sword fire to fire bread to bread beast to beast bloud to bloud whereby the same reason that the beast which is offered must needs be an unproper speech and the fire that consumeth it a metaphoricall fire it followeth that the Altar whereupon the beast is layd and consumed must needs be an unproper speech And indeed this unproperty of speech in the Altar is yet further confirmed When in the same place Augustine objecteth to one as an Ignorance that he understood not the name of Altar to be more used in the vvriting of the Law of the Prophets then under the Gospell but most evidently of all in that the proving that there is mention of an Altar in the New Testament alleadgeth the place in the Apocalipse which the Jesuites themselues interpret of our Saviour Christ. Yow were heere also greatly over-seen to bring this place seeing he against whom this ignorance is objected affirmed that in stead of a beast we have now bread in the Sacrament and in stead of blood we have the cup where yow would beare the world in hand that Beringarius was the first that denied Transubstantiation And S. Augustine answering it and affirming that bloud succeeded to bloud yet doth evidently declare that he meant a figurative and Sacramentall bloud in that where the other sayd we have in stead of a beast bread Augustine answereth that as the Jewes had the presence bread so we in the Supper of the Lord and when he sayth that every one taketh a peece of the Immaculate Lambe it is evident that he meaneth by the Lambe the figure Sacrament of the Lambe unlesse you will dare to say that our Saviour Christ in the Supper is cu● or broken in peeces but as for your shift it is not so honest for presupposing as you

haue vnder the hands of an eyewitnes or two who with-hundreds more can make it good if need be vpon their Oathes THE MANNER OF ALTERING THE Communion Table of the Collegiate Church of WOLVERHAMPTON in the Countie of STAFFORD consecrating it for an Altar the 11. day of October Anno Domini 1635. VPON Satarday being the 10. of October 1635. Maister Edward Latham one of the Proctors of Leichfeild Surrogate of Woluerhampton accompanied with some 20. or 30. Persons men weomen and Chorasters came to the Towne many of the Inhabitants but cheifly the Clergie going to meet him The intent of his their coming was to performe the solemnity of Dedicating the Communion Table to be an Altar and of consecrating certeyne Altar Cloathes as they said to the glory of God The Table was made new for this purpose being about a yard an halfe in lenght exquisitely wrought and inlaid a fayre wall of waynscot being at the backe of it the rayle before it was made to open in the middle not at one side the middle where the Ministers tread being matted with a very fayre Matt. Vpon the Table was placed a faire Communion Booke couered with cloth of gold bossed with great silver Bosses together with a faire Cushion of Damaske with a Carpet of the same both party coulored of skie coulor purple the fringe of the Carpet being blew white On each side of the Table hangs two peices of white Callico betwixt them the 10 Commaundements written in a fayre Table with guilded Letters the foresaid Cushion standing just below it But on the North end where the Minister stands to consecrate in that peice of white Callico is represented at the top the picture of Angels with faces cloudes birdes fleying about the middle the picture of Peter on the Crosse at the bottome George on horsebacke treading on the Dragon leaues grasse with some trees being beneath all almost at the end of it In the other peice of white Callico on the West end is the same as on the North end only the picture in the middle differs being the picture of Paul with his sword in his hand all this being the curious worke of some needle woman Now the mysterie why the Pictures of Peter Paul George on horsebacke more other are in this worke is imagined because the Church is dedicated to the memorie of Peter and Paul it is vnder the Iurisdiction of Sant Georges Chappell at Windsor The next day being the Lords day assoone as the Preists for so they would be called to suite the better with their Altar came to the Church each of them made a Low Congie a peece at their very first entring in at the great Church dore and an other Congie a peece at the I le dore after that 3. Congies apeece towards the Altar before its dedication and so they went into the Chancell where a bason of water a towel was provided for the Preistes to wash in where was incense burnind which perfumed the whole Church then they returned backe making 3. Congies a peece went to service which was solemnely performed the Organs blowing great singing not heard of in this Church before which kinde of seruice lasted two howres at least Seruice being finished there was a Sermon Preached by one Maister Ieffery Arch-deacon of Salop in the County of Salop whom the Surragate brought with him His text was Iohn 10. 22. 23. And it was at Hierusalem the Feast of the Dedication it was winter Iesus walked in the Temple in Salomons Porch All his whole Sermon was to prove the truth of the Altar He had not one place of Canonicall Scripture as we remember but one place in all which was out of the Maccabees His Sermon lasted an hower After Sermon they went to the Dedication or rather as the Preacher stiled it Renouation of the Altar and in the Bell-house 4. of them putt on the rich broydered Copes and euery one of them had a Paper in his hand which they termed Censer so they went vp to the Altar reading as it went for they looked often on it As they went they made 3. Congies apeece when they came to the Altar they kneeled downe prayed ouer the cloth the other Consecrated things the Organs blowing all the while this solemnity lasted almost halfe an hower After all this was performed there was a Communion and one was appointed to stand with a Bason to receyve the offertory divers gaue mony it was thought it had been giuen to the poore but the man that held the Bason gaue it to the Surragate the somme gathered being reputed about 40. s he calling the Church-wardens gaue them as he said 10. s the remainder he told them he would bestow on other pious vses but the 10 d. being counted proved to want 6. of the just somme he said he had deliuered them None gaue the Communion but the 4. that had Copes This finished they washed their hands returned making 3. Congies apeece as before These Copes the siluer Basons were brought from Leich feild The Communion and Dedication ended they went to dinner in the Afternoone they come to Church againe where was a Sermon preached by one Maister Vsuall a Minister his text was in the 2. Sam 7. 2. And David said to Nathan the Prophet se now I dwell in an house of Cedar And the Arke of God abideth vnder Curtaines This Sermon did justify and magnify the Altar lasted more then an hower which being finished they went to prayer which was very solemnely performed the Organs blowing diuers Anthems Responds being sung at that time which done they departed from the Church to their lodging where they were very merry to grace this solemnity and Consecration of the Altar the Higher the next day being munday they of Leich-feld went out of Towne many of them very drunke defiling themselues with this swinish sinne like so many filthie brute beastes to make the Altar the more holy venerable and themselves more apt to nod Congie to it this maner of keeping this feast of Dedication a patterne for all the Country to Imitate Thus ended this late Dedication with which I here conclude my rude Discourse and Quench-Coale THE SECOND PART OF THE QVENNCH-COALE IN this part of my discoursel purpose by way of Corrullarie to p●opound some few Quaeres ip these our New Doctors Innouat●rs together with the reasons why I 〈◊〉 propose these doubts Questions to th●m The first Quaere is this What is the true finall end they ayme at in erecting Altars styling Communion Tables Altars placing them Altar-wise in christening themselves againe by the name of Preists not as it is vsed for a contract of the word Presbyter which signifieth properly an Elder or Minister of the Gosple but of

the Table Altar not only before the Pulpit the Fōt the Bible the Common-prayer Booke the Paten the Chalice themselves but likewise before the consecrated bread and wine the Sacrament of Christs Supper and the Lord Christ himselfe to whome they give no such congies such solemne adoration reverence genuflexion honour and respect If so then it is almost execrable and ab●minable Jf not then let them informe me How that which is least bowed to worshipped or adored is most reverenced and respected then that which is not bowed to or honoured with any such genuflection Or how themselves can preach and 〈◊〉 that the name Iesus is more honourable venerable great and glorious then any other of our Saviours ●ames because it is and ought to be most cringed capped and bowed to of all others Till all these Quest●ons are resolved J shall desire them to suspend this their capitall reason The 2 Reason The second reason for this Ceremonie is Because the Altar and Table are Christs mercy-seate and the memory of the everlasting Sacrifice there made and presented to th● Trintry So Mr. Shelford Preist here turned Masse-Preist to present the memory of the everlasting Sacrifice to the holy Trinity opened so to Christ himselfe that made it as if he himselfe had forgotten it or were not able of himselfe to present its memory to his Father without a Masse-Preists helpe which Lawe Giles Widdowes thus seconds The Church is the place of Gods presence The Communion-Table the Chaire of State of the Lord Iesus and his theifest place of presence in our Church Where his PREISTS SACRIFICE THE LORDS SUPPER to reconcile us to God offended with our dayly sinnes Where we sind a resolution of my first Question What is the end of our Novellers writing preaching and contesting for altars and Preists to wit that we may have a Sacrifice againe And what Sacrifice is that The Sacrifice of the Lords Supper faith Widdowes The Sacrament or Sacrifice of the Altar sayth She ford page 2. 19. And what kind of Sacrifice is this A commemorative w●●●e Sh●●ford and the Colier And no other but so Yea quoth Widdowes a propitiatorie sacrifice likewise to reconcile us to God offended with our dayly sinnes And so we have now not only Altars and Preists but the Sacrifice of the Masse it selfe in its ful latitude both as Commemorative and Propitiatory in point of doctrine in Bookes la●ely printed by Authority and not yet called in How soone we may have all of them as wee have Altars Preists and a commemorative Sacrifice too in many places in point of practise I leave to others to determine This being made the reason why wee bow to Tables and Altars because they are Christs mercy seat and the memory of the everlasting sacrifice c. is there made and presented to the Trinity This reason I have sufficiently disproved already in proving the Table and Altar to be no mercy Seate and the Lords Supper no Sacrifice Commemorative or Propitiatory I shall therefore first of all desire them to prove what they thus affir●e both by Scripture and reason Secondly when they have done this then to make this appeare in like maner by Scripture or solid arguments drawne from it or at least by Fathers and Councels that Christians are bound to bow to Christs mercy seate or to the place where the memory of his Sacrifice is offered The Iewes never doing it to the one nor the Primitive Churches to the other Till this be done I shall demurre upon this Reason The third Reason The 3. Reasō is this The Tible Altar are a signe of the place whe●e our Saviour was most dishonoured and c●ucified Therefore wee must bow unto them So Giles Widdowes reasons in a Booke licensed at Oxford by some learned D●ctours I answer First that this is a plaine untruth for they are neither a signe of Ierusalem Golgatha the High-Preist hall or the Crosse. Secondly if a truth yet unable to VVarrant this Ce●●monie For what Scripture reason or Authour is there to just fie that men ought to bow at the signe of the place where our Saviour was dispised dishonoured and crucified Thirdly if this reason be good then these Novellers must bow at and to the signes of Ierusalem which hang up in every Citie or to or towards these Tauerne Posts which these bowers haunt much night and day to make them nod bow and reele the better to their Altars where the signe of Ierusalem hangs For they are properly the signe of the place where our Saviour was most dispised and crucified then the Table or Altar Then likewise they must bow to every Mappe of Ierusalem of the holy Land for they are signes of that place too Much more to Jerusalem and Golgatha themselves to which I wish these Cringers would all travell in pilgrimage that so they might have the sight of the place it selfe to encourage them in this their bowing which is better and more moving then the bare signe of it Fourthly this perchance may make something for the adoring of Crucifixes and the Crosse because though they are no signes of the place where Christ was dispised and crucified yet they are signes of that on which he was dispised and crucified whereas the Table or Altar is a signe of neither So that the Papists if any shall give him thankes for this reason The fourth Reason A fourth reason they produce in print is this Let us learne of our Mother C●urches for there our reverend Fathers the Prelates and others make there reverence to God on this wise both at their entry and returne VVherefore to follow their good and holy patterne we also are to doe the like both at our first coming in to Gods house and at our going out so Shelford in his Sermon of Gods house p. 20. and the Coale too p. 1. 2. 27. 64. And if I may judge this is the cheife if not the sole reason why most men use this Ceremony The Arch-Bishops both doe practise it for reasons best knowne to themselves and the Prebends Deanes and Cathedrall men with other Ministers and C●rates in Citty Court and Country to imitate and please the Bishoppes whose precepts and examples all are to obey and follow without any examination or demurre as these writers to witt the Colier in his C●ale pag. 2. Reeves in his Exposition of the Catechisme in the Common-prayer-B●oke Dogmatize else wee shall soone finde a speedy dissolution both of church and State To this Reason then I answer First that Gods written Law not our Prelates examples no further th●● warranted by Gods word Cor. 11. 1. is the only rule both of Minsters and peoples obedience in matters of faith Gal. 6. 16. Psal. 119. 9. 2 Pet. 1. 19. And it together with the the Lawes of the Realme and Canons confirmed by Acts of Parliament of which fort there are none now extant the only rule for them to follow in matters of