thankesgiving the Cup of blessing as the Apostles Doctrine and practise of the Fathers teach us your selves are guilty rather of feeding men with meere bread who doe take away the Cup of the New Testament in the bloud of Christ from the Christian people in stead of the blessed bread of the Sacrament doe give in your Masses meere bread indeed by your owne Confession the Common bread that goeth under the name of* Holy bread I would to God M. Hart you would thinke with your selfe even in your bed as the Prophet speaketh Psal. 4. 4. consider more deepely both the wicked abuses wherewith the Holy Sacrament of the Lords Supper is prophaned in your unholy Sacrifice of the Masse the treacherous meanes whereby your Masters Fellowes of the Colledge of Rhemes doe seeke to maintaine it Who being not able to prove it by the Scriptures either of the Altar or of the cleane offring the principall places whereon their shew standeth they goe about to breed a good opinion of it in the hearts of the simple partly by discrediting us with falâ—e reproches partly by abusing the credit of the Fathers Which two kinds of profe doe beare the greatest sway through all your Rhemist Annotations By D. Willet in his Synopsis Papismi the 9. generall controversie part 2. Quest. 6. Error 54. where he brings in the Papists arguing thus for Altars Heb. 13. 10. We have an Altar of which they have no power to eate that serve at the Tabernecle That is the Altar whereon Christes body is offered Bellarm. Rhemist in hunc locum Answer The Apostle speaketh expresly of participation of the Sacrifice of Christes death as it is manifest in the two verses next following which is by a Christian faith and not in the Sacrament only whereof none can be partakers that remaine in the Ceremoniall observations of the Leviticall Sacrifices For the Apostle speaketh manifestly vers 12. of the suffering of Christ without the Gate Christ therfore is the Altar yea our Preist and Sacrifice too Further you abuse this place to prove your materiall Popish Altars which are many but the Apostle sayth we have an Altar speaking of one This exposition Richard Woodman a holy Martyr hath sealed that Christ is the true Altar whereon every true Christian ought to come and offer he proveth by the Conference of those two places of the Gospel Math. 5. 23. If thou bringest thy gift to the Altar remember that thy brother hath ought against thee c. Likewise Math. 18. where two or three are gathered in my name there am I in the middest Wheresoever then people are gathered together in Christs name there is he in the middest and where he is there is the Altar so that we may be bold to come offer our gift Fox p. 1991. Col. 2. By David Dickson who in his Short Explanation of the Epistle to the Hebr. c. 13. v. 10. p. 317. 318. writes thus We have an Altar c. Such as will eate of Jesus be partakers of him must beware to serve the Jewish Tabernacle by keeping on foot continuing the Ceremonies appertaynances annexed there unto such Feastes such Jubil es such Altars such sprinklings Holy water such Preists and vestimentes c. as Levi had He calleth Christ by the name of the Altar because Hee is the thing signified by the Altar by the Sacrifice and by she rest of the Leviticall Ceremonies Then 1. those Ordinances of Leviticall Service were figures of Christ some in one part some in another and Hee is the Accomplishment of them even the Truth of them ALL The true Tabernacle the true Preist the true Sacrifice the true Altar c. 2. Christes selfe is all the Altar that the Christian Church hath Our Altar is He only and nothing but hee the Apostle knoweth no other The same exposition upon this Text is given by M. Peter Smart in his Sermon at Durham July 27. 1628. And finally by King James himselfe who in his Paraphrase on the 6. of the Revel 9. v. determines thus I saw under the Altar the soules of the Martyrs which cryed with a loud voyce How long wilt thou delay ô Lord since thou art Holy true to revenge our blood For persecution it makes so great a number of Martyrs that the soules lying under the Altar to wiâ—t in the safegard of Jesus Christ who is the only Altar whereupon by whom it is only Lawfull for us to offer the Sacrifice of hearts and lipps to wit our humble prayers to God the Father did pray their blood did cry to Heaven crave at the hands of their Father a just revenge of their torments upon the wicked Thus all these with sundrie other writers of our Church together with all Protestant writers whatsoever unanimously interpret this Text of Christ himselfe not of Communion Tables and Altars Therfore it proves not that the Communion Table is or may be called an Altar though the Fathers some times improperly stile it so contrary to the Scripture language yet not in that sence or for any such end as the Papists and our Popish Innovators doe to bring in the Sacrament and Sacrifice of the Altar and set upp Masse againe If any object in the second place as the Coale from the Altar pag. 13. 14. 15. 16. 27. 28. 29. strangly doth and before him M. Shelford that the Lords Table may be called an Altar yea the Lords Supper the Sacrament of the Altar though the Scripture never stile either of them thus First Because the Fathers some times phrase them so 2. Because the Statetude of 1. Ed. 6. c. 1. râ—vived by El. c. 2. termes the Sacrament of the Lords Supper the Sacrament of the Altar 3. Because the Common Prayer Booke in 2. Ed. 6. Anno 1549. cals the Lords Table promiscuously both by the name of a Table an Altar 4. Because our Godly Martyrs as John Fryth Archbishop Crammer John Lambert John Philpot Bishop Latimer and Bishop Ridley call both the Sacrament of the Lords Supper The Sacrament of the Altar the Communion Table an Altar as their words cited in the Coale from the Altar p. 16. 17. testify from whence that Pamplâ—t concludes thus So that we have a Sacrifice and an Altar and a Sacrament of the Altar on all sides acknowledged neither the Prince or Prelates the Preist or people dissenting from it some of those termes being further justified by the Statute Law To the first of these Reasons I answer First that Christ and his Apostles never phrase the Lords Table an Altar but the Lords Table the Lords Supper the Communion of Christs body blood we ought therfore to stile them so as the Scripture doth 1. Cor. 10. 11. to call them by those names the Scripture gives them which are proper genuine since we ought to speake as Christ and God hath taught us
expressions only retained The names therfore of Altar and Sacrament of the Altar being thus particularly purposely professedly damned expunged out of the Booke of Common Prayer by the whole Church of England in two severall Acts of Parleament under two most religious Princes never thought meet to be used or reinserted since is a most convincing retirated parleamentary resolution that the Communion Table is not an Altar much lesse an High Altar as some now phrase it that the Lords Table ought not to be stiled an Altar nor the Lords Supper the Sacrament of the Altar else why should these Titles be thus exploded and that no Orthodox member of the Church of England ought to stile them thus much lesse to write plead in defence of these their Titles as these new Champions doe but to call them by those proper names which the Scripture the Common Prayer Booke these two statutes give them To the 4. reason I answer First that neither of all the Martyrs quoted in the Coale p. 14. 15. 16. doth call either the Lords Table an Altar or the Sament the Sacrament of the Altar True it is Bishop Latimer sayth that the Doctours call the Lords Table an Altar in many places in a figurative and improper sence Bishop Ridley in answer to that place that Bishop White objected out of Cyrill sayth that S. Cyrill meaneth by this word Altar not the Jewish Altar but the Table of the Lord but themselves never call it an Altar but a Table only they being so farre from it that Bishop Ridley writ a speciall Booke de Confringendis Altaribus and he and Bishop Latimer had a chiefe hand both in casting Altars out of our Churches and Chapples in expunging the very name of them out of the Common Prayer Booke Neither of the other Martyrs so much as mention the Altar in the words there â—ited M. Philpot expreâ—â—ly resolves that the Altar meant by Heb. 13. 10. is not the Communion Table or materiall Altar but Christ himselfe And as they stile not the Communion Table an Altar so not the Lords supper the Sacrament of the Altar For John Fryth only sayth they examined me touching the Sacrament of the Altar the terme his persecuting Examiners gave it not he who mentions it as their Interrogatorie not his answer So John Lamberts words I make yow the same Answer that I have done unto the Sacrament of the Altar relates to his adversaries Articles which so stiled it not to his owne voluntarie answer which must be made of and according to the question demanded M. Philpot only sayth that the old writers doe sometimes call the Sacrament of the body and blood of Christ among other names which they ascribe thereunto the Sacrament of the Altar but he calls it not so himselfe Archbishop Crammer in Henry the 8 dayes before he was thorougly resolved against the Doctrine of Transubstantiation of which he was at first an over earnest defender as himselfe confessed at last Take no offence at the terme of Sacrament of the Altar but afterwards he did not using it in his writings and so farre was he sâ—em calling the Communion Table an Altar that he was the cheife agent in casting ouâ— Altars and expunging the very name of Altar out of the Common Prayer Booke his name being subscribed to the Letter to Bishop Ridley for the removing of Altars and setting up Tables in their places and the 6. reasons why the Lords Board should rather be after the forme of a Table then of an Altar condemning both Altars and their very name in some sort sent to Bishop Ridley which that Letter being approved if not compiled by him So that all these Reasons authorities wherewith the Coale from the Altar is principally kindled and enâ—lamed are now quite extinguished upon â—â—â—full examination neither prove that the Communion Table is an Altar or may be so stiled or that the Lords Supper is or may be phrased the Sacrament of the Altar but the contrary Since therfore it is evident by all these authorities and reasons notwithstanding these Objections that the Communion Table is no Altar and that the Church State and writers of England have abandoned all Altars and their very name together with them by which Altars as Philippus Eilbrachius writes in his Epanorthosis viae Compendariae Neomagi 1633. c. 18. p. 143. sect 7. the Crosse of Christ is overturned and therfore they are to be taken away the Orthodox Churches doing well in removing them and restoring Tables at which the Papistes themselves dare not deny but that Christ and his Apostles after him used to Celebrate his Supper The objection fals quite to ground and I may thus invertit Communion Tables are no Altars neither ought they to be stiled or reputed Altars Therfore they ought not to be placed Altar-wise against the East end of the Quire in such manner as the late Popish Altars as is pretended stood But admit Communion Tables to be Altars then it will hence necessarily followâ— that they ought to stand in the middest of the Church or Quire because Altars anciently ever stood so bâ—th among the Jewes Gentiles Pagon Greekes Romans and Christians to as I have largely manifested Thus they stood in Durands time Anno 1320. even in Popish Churches thus were they situated in ancient times in all the Greeke Churches and so are they yet placed at this very day as Bishop Jewell hath proved out of Durandus Gentianus Herveticus and other Authors Yea thus have some Altars stood heretofore in England For the Altar of Carmarthen was placed in the body of the Church Erkenwalde the 4. Bishop of London was layd in a sumptuous shrine in the East part of Paules above the High Altar and some other of our Bishops have been buried above the High Altar Therfore it stood not at the very East end of the Church and these Prelates were very presumptuous in taking the wall of the High Altar and setting their very Tombes and rotten Carcases above Christs mercy seat and Chaire of Estate 〈…〉 of their present successors may be credited who as they will have no â—eaâ—es at the upper end of the Chancle for feare any man should sit above Christ or chekmate with God almighty some thinkes they should suffer no shrines or Tombes especially of Bishops who should give good example of humility to others to be there erected for feare any mans rotten carcase should lie inshrined above them If then our Tables must be situated as all or most Altars anciently have been till with in these few yeares they must then be placed in the middest of the Quire or Chancell because Altars have there been usually placed as the premises abundantly evidence And these ensuing Testimonies will proveâ— lexondâ— control Sigismund the Monke in his Chronicon Augustinum scholasticum Anno 1483. pars 1. c. 1. records That in the ancient Cathedrall Church of
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
the Parliaments privity or consent and cuâ—ningly obtruded it on the Church of England Making this Article now to run thus The Church hath power to decree Rues and Ceremonies and Authority in Controversies of Faith And yet so farre runnes the Bishops forgery and addition it is not Lawfull for the Church to ordaine any thing that is contrary to Gods Word written c. Which whole first clause to yet Is no part of the Article but a meere forgery and imposture of the Bishops Whose glosse is as pernicious as the text or woise For by Church they understand nothing else but Bishops Making the sence of this forgery to be this The Church that is the Bishops in their Visitations Consistories and High Commissions as they now de facto expound it witnes their late new Visitation Articles Rites and Ceremonies which they would hence justify and Authorize and likewise the Cleargie in their Conuocation without the King and Parliaments consent have both power to decree Rites and Ceremonies and Authority in matters of Faith An exposition Doctrine quite contrary to the Statutes of 25. H. 8. 6. 19. 1. Eliz. c. 2. 13. Eliz. c. 12. and all Acts concerning Religion Heresie Bishops and the like yea directly repugnant to your Majesties Declaration before the 39. Articles And quite opposite to the Scriptures and all ancient VVriters who never tooke the word Church for Bishops or Cleargie-men only but for the whole Congregation and as well as much for the common-people as the Bishops and Ministers as the 19. Article next preceeding it and our Writers plentifully witnes This forgery how ill soever glossed is thrust into both the late Editions of the Articles Anno 1628. published by your Majesties speciall commaund and made a part of the 20 Article notwithstanding your Majesty in your Declaration before both these Editions Expressely prohibited The least difference from the Articles of the Church of England allowed and authorized heretofore in Queen Elizabeths dayes or any varying and departing from them in the least degree in which it is not to be found Nor yet in the Articles of Ireland n. 75. taken verbatim out of this 20. Article printed in London the very same yeare or in the Addition of those Articles An. 1629. a yeare after these two last impressions If the Bishops here reply that they found it added in Rogers his Exposition on the Articles printed some yeares before J answer that Coppy was not the Authorized Authenticke Originall by which they should be directed but a bastard Coppy with which your Majesty would not have your poore Subjects cheated or deluded Your Majesty therefore prohibiting any the least difference from the Articles allowed and authorized heretofore in Queen Elizabeths dayes by Parliament Prohibited them to insert this forged addition If they reply that they were ignorant of the Originall true Coppyes and knew not this to be a forgery I answer that this is very improbable that so many great Bishops should be altogether ignorant which were the true genuine Articles of our Church who had read subscribed and given them in charge to others so often But admit it true yet ignorance in this case is no plea at all for any man much lesse for Bishops And if they are so ignorant of the very Articles of our Church J hope your Majesty and others will thinke them very unmeet to be Bishops in our Church and trust lesse to their pretended knowledge judgement and learning in future times giving little credit to any thing they doe or say without examination of it since they are so really or affectedly ignorant of the very Articles of our Church in the which they pretend most skill But if they knew the very Originall Coppyes Articles as no doubt they did and that this clause was not in them but a meere late forgery most fraudelently and corruptly added to them Then they were accessaries wilfull consenters to this forgery to delude both your Majesty and the whole Church of England with it Yea protessed rebels against your Majesties Declaration before these two impressions made by their owne advice prohibiting the least difference from the sayd true Articles and Originals And so are they guilty of forgery treachery and contumacy against your Majesty in the highest degree If a man forge but a private Wil or Deed to cosen any private man of any Inheritance Lease or personal estate he shal be severely punished in the Star-chaÌ„ber fined pyllored if not loose his eares beside What punishments then doe they deserve who have thus corrupted the CommoÌ„-prayer-Booke the Prayers for the Gunpowder-treason and the Articles of Religion all ratified by Parliament so matters of Records to corrupt or rase Records or forge deeds the second time is felony and to forge a new Article of Religion to deceive your Majesty your whole Kingdom and that not only for the present but for all future ages Certainly hanging is to good for them Should a poore Puritane doe but halfe as much the Bishops would have drawen hanged and quartered him long ere this especially if the thing were derogatory to their Hierarchie and Epis. copall Iurisdiction But Bishops and their Agents thinke they may doe any thing in these dayes without check or censure Yet I hope your Majesty will not let them goe scot-free for these their forgeries corruptioÌ„s If not all done by their Commaund and privity yet doubtles by their connivance negligence and subsequent consents And is it not now high time for your Majesty to looke to these persidious Innovatours and to repose no trust in them any longer since they are lately growen so powerfull so insolent as thus to sophisticate to pervert these very Originall Records of the the Church of England to which they have subscribed and to forge new Articles of Religion to cheat your Majesty the whole Church of England with for feare they proceed to further forgeries of an higher nature VVee know that the Bishops of Rome have forged a Donation from Constantine and others with which they have deluded and troubled all the world thrust the Roman Emperours froÌ„ their Throne Territories and usurped a temporall Monarchie over all the world VVe know that the Bishops of England in King Richard the 2. and Henry the 4. his dayes forged two bloody Acts of Parliament against the true Professours of the Gospell to which the Commons never consented though they foisted their assents into them upon which tyrannous forged Acts most of our Martyrs were butchered thousaÌ„ds of godly ChristiaÌ„s loyall Subjects imprisoned martyred ruinated and stript of all their goods or else abjured by blood-sucking tyrannous Prelates Whether they may not in time proceed to the like attempts if not severely punished for those fore-past forgeries and corruptions of our Churches Parliamentary Records I humblie submit to your Majesties and all wise-mens considerations Ambition tyranny pride malice being boundles when
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
deride and flout us for our follies Apostasies miserable publike contradictions 7. Seventhly they open the mouthes of this Babilonish Crew and of forraigne and domesticke Papists to slaunder both our Church and Arch-Prelates as if shee and they with many other of our Prelates and Cleargie of chiefe note were now returning with the dogge to his vomit and the washed Sow to her wallowing in the mire yea to the very vomit and mire of that VVhore of Rome which we had formerly spned and cast out That this is the common Newes in most forraigne parts not only the reports of Travellers witnes but Sr. Iohn Cooke your Majesties principall Secretary of State some few yeares since in the very infancy of these Innovations and backeslidings affirmed openly in Star-chamber in the now Arch-Bishop of Canterburies case that this newes was spread as farre as the very Wals of Rome itself upon his certaine intelligence thence And therefore it was high time for your Majesty your Prelates and the State to looke more strictly to our Religion and to take away all occasions of such Rumours Since which there have been more occasions of them given then in forty yeares before So as this Rumour is generally believed abroad as a most certaine truthâ— and crept into some of their late printed Bookes This likewise is the common confident discourse and persuasion of most Priests and Papists at home both among themselves and in the Company of Protestants over whom they now seeme to triumph and sticke not openly to affirme and justify that both our Arch-Bishops to omit others are theirs To make this good I shall give your Majesty two late instances of which I have certaine intelligence and witnesses too if need be worthy your Royall consideration A Barkeshire Gentleman of some worth a Popish Recusant was since Easter last 1636. at a publike meeting where were divers prime Gentlemen of the Shire and 3 or 4 Iustices of Peace if not more VVhere entring into Discourse concerning some Controversies of Religion between the Papists and us with some of the Company he used these words in the hearing of them all Well Gentlemen you may talke and discourse of your Religion as long as you please but we have the Queens Majesty and the Arch Bishop of Canterbury firme on our side And so long wee shall make our partie good enough with you Some of the Company questioning him for these words He answered He would justify and make good what he sayd But was never yet for ought I heare required to doe it though intimation hath been given of these speeches to some whom they much concerne When Dr. Cosen 's the last Summer 1636. removed from the Bishopricke of Durham to his Colledge at Cambridge He gave his Friends of New-Castle a farewell Sermon in the Towne at which Sermon preached in the after-noone most of the Papists in that Towne were present Two of them the next morning meeting with two Marchants of the Towne who were Protestants they went all into a Taverne to drinke their mornings draughts The Papists demaunded of the Protestants whether they heard Dr. Cosens his Sermon One replied that he only heard of it but heard it not by reason of some busines that hindred him The other made Answer that he heard it The Papists demaund of him how he liked it He replied That it was but a plaine ordinary Sermon and that he heard nothing extraordinary in it Yea but said the Papists did you marke his garbe his cringes to the Altar and how he bowed himselfe when Iesus was named He hath the right garbe and duckes of our Priests The other answered he did not much observe his gestures Well said the Papists Dr. Cosens is a learned honest Gentleman and to tell you truely He and the Arch-Bishop of Yorke are both ours The other bade them take heed what they said Wee know well enough said they what we say we tell you againe they are both ours Whereupon one of the Protestants merrily replied If you will needs have both of them to be yours pray take them to yourselves we can spare them well enough Many words past to this purpose The Protestants complained of these speeches as scandalous to the Arch-Bishop and acquainted him there-with Whereupon the Papists were Articled against in the High Commission-Court at Durham and cited to appeare there Appearance they made but they have not yet made any full answer the busines being hushed up in a maner and layd asleepe Dr. Cosens in the meane time takes his journy towards Cambridge Most of the Gentlemen Papists in the Bishopricke to prove him theirs brought him a dayes-journy on his way and some of them as farre as Yorke Like speeches have been used by other Papists yet more privately modestly The like report they in print of Dr. Theodor Price Subdeane of West-minster that however he lived like an Atheist yet he died like a professed Papist This J confesse is not only a report but a truth He being a reported Papist long before his death Which made many wonder at the impudency of that great Prelate who knowing him intus in cute durst recommend him to your Majesty as the fittest man he in his conscience could pitch upon to make a Welsh Bishop And so earnestly to stickle for him against your Lord High Chamberlaine and his Chaplaine Dr. Griffirth Williams Especially being a man that never preached all his life but one Sermon as was reported and that in Latine penned as was bruited in Oxford long agoâ— by his Kinsman D. Lewes And he not long after a notorious Sodomite flying the Realme and losing his Provostship in Oxford for this very Sinne Yet now without any purgation or satisfactioÌ„ for so foule a crime is preferred not only to the Mastership of S. Crosses but likewise made your Majesties Chaplaine in Ordinary I will not say by whom and the chiefe man imployed for the now Chancellour of Oxford in his canvase for that dignity against the Earle of Peâ—broke your Lord High Chamberlaine who had most voyces though not the fairest play It may be these Arch-Prelates countenancing and preferring of such persons is one maine ground of these Papists speeches VVho are worthy to be punished for them if they cannot justify and make them good And they unworthy to stay one hower in their places in case they shall not or cannot both by their Actions Doctrines c preceedings disprove them to be true as J hope their Graces wil being Fathers in God highest growen up into Christ in all things and the Eldest in Grace for which cause the word Grace is used unto Arch-Bishops as Mr. Reeve learnedly informes us But how-ever that shall fall out upon tryall yet this certainly is one fruite of these late Jnnovations and Bookes to produce such speeches in these and more mens mouthes then three or foure 8. Eightly these Bookes Innovations and Apostasies both in Doctrines Ceremonies
yet shall you receive from them no other applause or thankes no other Honour or Title for your labour then here Scioppius and they all by him gives unto Charles the Great to be Tantus Asinus verus Issachar Asinus fortis A Title J am certaine your Highnes will not so highly esteeme of as to deeme it the most glorious in all your Crowne as you deservedly doe that other Defender of the Faith which you have better right to farre then this which all Christians cannot but detest though these Popish Heraulds would bestow it on them Wherefore to draw toward a conclusion J shall now most humbly beseech your Majesty upon the bended knees of my soule to receive the premises and this poore Quench-Coale into your most Royall and pious consideration And thereupon to take the Raines of Ecclesiasticall government and affaires from those who have thus abused them to your Highnes your Subjects and the whole Church of Englands prejudice into your owne immediate hands That so these Abuses Novelties and Corruptions here discovered may be thoroughly reformed and the Kingdome of Jesus Christ restored perfectly and incorrupt among us Jt was an excellent Counsell that the late famous Emperour Ferdinand gave to Maximilian his Sonne and Successour when he lay upon his death-bed Banish from thee such as seeke new meanes to oppresse and grieve thy Subjects O how well it becomes a Prince to heare the afflictions and grievances of his People and to redresse them Imitate not those who unburthen themselves all they can of matters of Justice or Government for it is thy chiefe Office Unlesse your most Sacred Majesty follow this his Royall advice things are likelyer to grow worse then better if you remit all to your Prelates and expect a reformation to proceed from them VVho need most reformation and are the chiefe delinquents Martin Bucer one of the wisest and learnedst men of his age in his Booke De Regno Christi dedicated to King Edward the 6. Discoursing by what way and meanes the Kingdome of Christ might and ought to be restored by pious Kings and what Counsellers they should use in this Reformation is bold to acquaint that godly King who had then at least as many godly Bishops as your Majesty hath now if not more that if he would have any restitution of the Kingdome of Christ here in England he must not looke that it should proceed from the Bishops neither must he much depend on or trust to their advice therein But must be the principall actor himselfe and advise most with men of an inferiour ranke His words worthie your Majesties speciall observation and fit for our present purpose are these Primum haud dubito Serenissime Rex M. T. ipsam videre hanc quam requirimus imò quam requirit salus omnium nostrum Regni Christi restitutioneÌ„ AB EPISCOPIS NVLLO MODO EXPECTANDAM dum adeò PAVCI inter eos sunt qui vim hujus regni propria munia plane ipsi cognoscuÌ„t PLERIQVE AVTEM EORVM ILLVD ET IAM QVIBVS POSSVNT AVDENT MODIS VEL OPPVGNENT VEL DIFFERANT VEL REMORENTVR Meminisse itaque S. M. T. necesse est regiam sibi iÌ„ hoc Regno potestateÌ„ a summo Rege Regum Domino Dominantium Iesu Christo esse commissam Omnemque animam suo imperio subjectam etiam Episcoporum Cleri Universi Quocirca de horuÌ„ munere Ministerijs rite instaurandis hoc decet S. M. T. solititius ad vigilare studio ardentiore in hoc ipsuÌ„ incumbere quo hujus reparatio functionis ad saluteÌ„ omnium plus adfert momenti Et neglectus ejus atque dissipatio majus omnibus salutis creat periculum infert damnum Exempla itaque S. M. tuae proponenda sunt summa religione imitanda Davidis Salomonis Asae Hiskiae Iosiae Nâ—hâ—miae similium quibus solidaÌ„ pietatis laudem probè administrati regni Scriptura attribuit Hi vero cum religio vera esset gravissimè ipsorum temporibus collapsa Sacerdotium pernitiosè corruptum ipsi sibi religionis OMNEM PROCURATIONEM RESTAU RATIONFM IURE DEBITO Râ—GII MUNERIS SUMPSERANT Eâ—sâ—â— sibi ex Sacerdotibus Prophetis ALIISQUE PIIS VIRIS ad hoc tam sanctum arduum opus adjunxerunt consiliarios administres o 〈…〉 depraehenderant Dei scientia zelo plurimum pollere Tum ante omnialegem Dei populo exponi explicarique MAXIMO STUDIO curaverunt Deindè nt Foedus Domini ruâ—sus toto corde omnes reciperent in veritate sancirent legis obedientiam professi persuaserunt Atque tum demam ordinem Ministeria Sacerdotum atque Levitarum cunctamque Religionis juxta Legem Dei administrationem reconcinnaverunt Ac nequis eam rursus convelleret vigilantissimè caverunt De his piorum Principum studijs conatibus ad restituendum suis populis Regnum Dei legantur pie expendantur quae divinae Historiae narrant de Davide 2. Sam. 6. 1. Par. 13. 14. 15. 16. 23. Et tribus sequentibus capitibus De Salomone 1. Regum 8. 2. Paral. 5. 6. 7. De Asa 2. Paral. 15. de Jehiskiah 2. Regum 18. 2. Paral 18. 19. De Iosia 2. Regum 22. 23. 2. Paral. 21. 25. De Nehemia per totum ejus librum In his itaque Historijs Exemplis S. M. T. clare perspiciet PRIMUM in officio esse suo sicut aliorum ordinum numerum in suo Regno itá MAXIME SACERDOTALIS ORDINIS ETMVNERIS IPSA SVSCIPIAT INSTAVRATIONEM Deinde videbit ad hanc rem in Consilium ei esse adhibendos non qui magnificis modo titulis se Theologos Sacerdotes profitentur horumque sanctissimorum munerum stipendia lauta invaserunt Sed quos ex fructibus ipsorum agnoverit Regni Christi cognitione studio esse prae alijs praeditos atque flagrantes S cut David Consilium de instauranda Religione primum coepit cum Principibus millenarijs cum Centuriombus Ducibus Nec enim potest quisquam ad reparandam Christi Regnum Consilium operam suaÌ„ constanter conferre qui non se jugo Christi ipse quoque totum submiserit Tales verò Christus Rex noster sibi regignit format ex quibus vult hominum ordinibus nec ullis hanc beneficentiam suam alligat hominum ordinibus multò minus inanibus titulis larvis Quo itaque pauciores sunt in omnibus ordinis us qui Christi Regnum solide habent cognitum in veritate cupiunt restitutum 〈◊〉 diligentiore cura quaerendi selegendi sunt in quacunque illi hominum sorte inveniantur qui S. M. T. in hae causa negotio Regni Christi plane suscipiendi ad omnes Subditos ejus revocandi sint PRIMO LOCO A CONSILIIS Qui corporis restitui valetudinem expetit is cerrè Medicos non adhibit sibi pro magnificis Titulis amplisopibus
Calendas we may well demurre to this second reason Of which more fully anon Only to retort the reason let me argue thus The place where God is most specially present by his grace ought to be bowed unto But God is most specially present by his grace in Heaven in the Church-Bible and midst of his people not at the East end of the Church where none must sit neare him as I bare else-where proved And in every good Christians heart Ergo these not the Table are to be bowed unto As for his Chaire of State That it ought alwayes to be bowed unto I thinke when it is in the ward-robe Cart Imbroy derers or upholsters shop c. should have been excepted he must shew us some Law or Statute for it ere we can beleeve it And though some men bow unto it now and then because the King sits some times personally in it This Gentleman must prove that God sits personally some-times on the Table which he can hardly doe But he and others tell us that God sits alwayes there Very good Then I thus retort the similitude No Man is so sottish to bow to the Kings Chaire of State when the King himselfe is sitting in it but only when he is absent For when the King his in it they never doe it but bow only and immediately to the King without any respect to the Coaire Therefore since God is alwayes sitting on the Table they ought not to bow or doe any reverence to it at all And so this Simitude cuts the throate of their cause if rightly paralleld and applied This will likewise overthrow his Argument for the the placing of the Table Altar-wise else-where at large refelled Here also writes he it is to be considered unto the honouring of Gods holy name of his Table rather in what place of the Chauncell Gods Board or Seat should stand Doth not nature itselfe teach us that in every common house the Seate of the chiefest should be above every inferiour And should not Christianitie teach us that no Seate of any person much lesse of any of the Laity it seemes then the Cleargie may sit above God himselfe if they please should be above Gods mercy Seate the Sacred Communion-Table in the Chauncell c. And when as the Lords-Table is set in the uppermost place within the Chauncell is it not decent that the ends thereof thus this Expositour and Patron of the Common-Prayer-Booke dares controll it be towards North and South The Holy Ghost commaundeth all things to be done decently and according unto order Ergo Lords Tables ends must be turned North and South against the expresse order of the Common-Prayer-Booke And if it ought so to be in all things much more ought it to be in every thing about Gods house especially in the standing of his Sacred Seate As if this Seate stood very undeceâ—tly and quite out of order unlesse the Ends of it stood North and South contrary to order But of this meâ—ry profound Divinity hereafter This only by the way for a Breakfast The Authour having in all this forgotten his good Instruction in his Epistle to his Parishioners That we are all bound in conscience for to learne believe and obey whatsoever is commaunded in the Commuuion-Booke Homilies Booke and Constitutions or Canons Booke All which condemne his bowing to and placing of the Table North and South And so by his owne censure not speaking according to the Communion Booke Doctrine J may with a safe conscience before God affirme that there is no light of Gods holy spirit within him They are his owne words and censure of all those who speake not according to the Communion Booke Doctrine which himselfe professedly speakes against in all these and other passages But enough of this ridiculous Ignoramus who hath wronged the Pope exceedingly in giving the Titles of HOLINESSE and HOLY FATHER to our Bishops whom he makes absolute Popes in many Passages of his crack-brainde Treatise NOTE THIS It appeares by Num. 1. 50. c. c. 2. v. 2. 17. That the Tabernacle of the Lord stood in the midst of the Campe of Israel and the Levites were there commaunded to encampe ROVND ABOVT IT To which that text of Rev. 5. 11. c. 7. 11. hath relation as Learned Mr. Meade there proves at large It is also evident by Numb 3. 26. c. 4. 26. And the hanging for the dore of the gate of the Court which is by the Tabernacle ROVND ABOVT c. That the Passage in the Counsell of Constantinople where the same phrase is used is to be taken properly as Bishop Jewel and others interpret it not as the Collier hath most absurdly perverted it the words being the same both in Latine Greeke and English in all places TO THE CHRISTIAN READER CHRISTIAN READER it is storied of Croesus his dumbe-borne Sonne that when he saw a Persian Captaine going to stay his Father his filiall affection was so stirred in him at the sight that though he never spake before yet then he brake forth into these words O man doe not kill Croesus And so saved his Fathers life What this dutifull Sonne thus unexpectedly uttered being ever before tongue-tied out of his endeared love to his naturall Father I am here constrained out of my loyall respects to my spirituall Mother the Church of England publikely to speake to some treacherous seeming-Sonnes of hers who have almost stabbed her to the heart under a specious pretence of fighting for her in some late printed workes O man doe not murther and betray my Mother the Church of England Even as Iudas once did our Saviour with a kisse whiles you are in outward appearance contending wholy for her Alas when I behold you writing professedly against her Homilies Articles and the Booke of Common-Prayer to which you have all subscribed When I see you raking the very ashes and mangling the deceased Carcases of her most eminent Iewel Raynolds Whitaker Fulke Willet Perkins with other of her most victorious triumphant Champions over Romes greatest Goliahs whom you never durst so much as looke upon by way of Opposition in their life times proclaiming professed hostility to their authorized Writings When I behold you siding with the Papists maintaining their Antichristian Errours Doctrines Ceremonies abuses before all the world without blush or shame Defending their Erronious Writers against our famous Orthodox Authours whose blessed memories you seeke causelesly to steine When I behold you avowing even in print That the Church of Rome is a true Church That personall Succession of Bishops is requisite and Essentiall to make a true Church That the Arch-Bishops and Bishops of England derive their lineall Succession and Episcopall dignity from S. Peters Chaire and the very Sea of Rome and that we should not acknowledge them for Bishops in case they either did not or could not doe so That the Pope of Rome or Papacy is not the Antichrist Nor Antichrist yet come or
revealed That Crucifixes and Images in Churches are Lawfull and necessary comly Ornaments That Christ is Really present upon Earth on the High-Altar and Communion-Table That Communion-Tables are Altars Ministers of the Gospell Priests serving at the Altar The Sacrament of the Lords Supper the Sacrament of the Altar and may yea ought so to be phrased That men ought to bow to Altars and Communion-Tables and to place and Rayle them in Altar-wise at the East end of the Church and come up to them and receive when there is a Sacrament And that Ministers must read their Second Service at them when there is none That auricular Confession to a Priest and Absolution are very fitting and necessary points much insisted on and pressed at this present when Cleargie-mens sinnes are so open and notorious that they need no Confession but correction rather That the Lords-day is no Sabbath That it is Iewish to call or keep it as a Sabbath That it is not of divine but humane Institution nor within the morality of the fourth Commaundement That two howers only of it are to be sanctified nor the whole day That Morrises Dancing Sports and Pastimes yea labours of mens calling not specially prohibited by some humane Lawes even out of cases of necessity are Lawfull on it That men may fall totally and finally from Grace That they have free-will and may exactly fulfill the Law of God if they please themselves That men are justified by workes yea by charity and not by faith alone That men are Elected from the foresight of faith and workes and Reprobated only out of the foresight of their sinnes That there is an universall grace given to all men whereby they may be saved if they will That Christ died alike for all men wha soaver That preaching is an extraordinary thing necessary only for extraordinary times and belonging to none but extraordinary men That one Sermon in a Month is enough and better then two a day That reading is properly preaching That Arch-Bishops and Bishops Episcopall Iurisdiction and degree is above other Ministers Iure divino That the Ministers know more then the Lay-people the Bishops more then the Ministers the Arch-Bishops more then the Bishops And therefore what ever the Ministers shall teach or prescribe the people what ever the Bishops the Ministers and people what ever the Arch-Bishops the Bishops Ministers and people too are bound to believe and obey without further question or dispute That the Popes Lawes Decrees and Canon-Law are still in force and our Church ought to be governed by them and our Ecclesiasticall Courts proceed Legally according to them That Bishops have power to make and publish Articles Canons Injunctions Oathes Orders Rites Ceremonies in their owne names and rights and to enforce both Ministers and people to obey them That they may silence suspend and excommunicate yea deprive and imprison Ministers at their pleasure without any Legall cause That Bishops are not bound to preach so much or so oft as other men though they have greater wages and so should doe more worke That they may Lawfully and laudablie neglect their spirituall functions to mannage temporall Offices and affaires exercise both Swords at once and rule both Church and State together When I see out owne Divines if we may believe them by publike License in printed Bookes defending all these with sundrie other erronious Romish Positions maintaining all Popish Ceremonies conforming themselves to Popish Masse-Priests in their noddes cringes genuflections habits preaching writing Ceremonies And joyning thus with them in a most treacherous confederacie against the established Doctrine Discipline of the Church of England as many late Writers and by Name Bishop Mountague Bishop White Edmond Reene Dr. Pocklington Dr. Heylyn Dr. Primerose Dr. Laurence Dr. Read Mr. Shelford Mr. Chowne Mr. Studly with others in their late printed Bookes Bishop Wren and other our Prelates in their Visitation Articles and hundreds in their unprinted Sermons both in the Court City Uniuersitie and Country have done When I behold our Lords Tables euery where called and turned into Altars or rayled Altar-wise Our Ministers transformed into Priests and so stiled Our Religion Metamorphosed into externall Popish Pompe and Ceremonies Our Devotion into Superstition Our Holines into professed prophanesse Our godnes into impiory Our Preaching into Piping and Dauncing Our Lords dayes into Play-dayes Our Conscience into unconscioâ— ablenes Our feare of God into Atheisme Our Bishops for the most part into Bite-shrepes Our Ecclestasticall High Commisioners into Spanish Inquisitours and meere Tyrants Our Pastors into Wolves Our Religious Fasting even in this time of Plague and danger into Feasting Our devout Prayers into carnall lollity Our Profession of Religion into Derision and Gods Word yea Heaven and Hell into a Fable And that principally by meanes of some 〈◊〉 Authorized Bookes in print which no man can have free liberty to answer this being one grand Policy of our Popish Innovatours to ingrosse the power and commaund of all our printing Presses into their owne hands and to stay whatever may either detect or crosse their Antichristian Romish designes When I behold all this I say even with a bleeding heart and troubled spirit how can I but unloose my hitherto silent tongue and penne and cry out aloud that all may heare to these open Powder Traytours who would blow up our Religion and our Church at once O men doe not thus murther and destroy the Church of England Now because I cannot at once encounter all those who are guilty of this unnaturall Treachery nor crush all these viperous Cockatrices in the shell I have here single out some three or foure of them to combate with especially the Authour of A Coale from the Altar intiteled A Iudicious Learned Divine Whose Coale set on fire by Mr. Samuell Baker in the Bishops of Londons Open hath kindled a new Combustion every-where in our Church concerning Altars the Sacrament of the Altar the â—â—â—â—swing of the Communion Table an Altar and the placing of it Altar-wise with one side against the Wall as the East end of the Church VVhich they have earnestly pleaded for in late printed Bookes in open affront and defiance to our Statuâ—es Articles of Religion Booke of Common-Prayer Injunctions Canons Martyrs and most Eminent Writers Which particulars though they seeme small at first view and are slighted by many as matters of no great moment yet all Circumstances considered they are very important and the conniving at them without Opposition like to prove fatall to our Religion as the Reading of the Treatise itselfe will evidence more at large To make this apparant in few words There is no man almost so ignorant as not to know So blinde as not to see that there is a strong faction sprung up of late among us the heades whereof were particularly voted and descried in Parliament-House the last Parliament who labour with all diligence power and cunning artifice to bring the whole body of Popery
restored In the yeare of the Lord 1549. as M. John Fox in his Acts and Monuments London 1610. p. 1211. 1212. Records Kinge Edward the 6. with 9. of his Privy Councell whereof Archbishop Cramner and Thomas Bishop of Ely where two writt a letter to Nicholas Ridley Bishop of London to give substantiall Order throughout all his Dioces that with all diligence all the Altars in every Church and Chappell with in his Dioces bee taken downe and in steed of them a Table to bee sett up in some convenient part of the Chancell with in every such Church or Chappell to serve for the administration of the blessed Communion sendinge with this letter 6. reasons why the Lords board shoulde rather bee after the forme of a Table then of an Altar After with letter and Reasons received the Bishop appointed the forme of a Right Table to bee used in his Dioces and in the Church of Paules brake downe the wall standinge by the high Altars side placinge the Table a good distance from the wall M. Martin Bucer in his Censure of the Common prayer booke of the Church of England in his scripto Anglicano p. 457. writes That it appeares by the formes of the most auncient Temples and writings of the Fathers that the Clergie stood in the midst of the Temples which were for the most parte round And out of that place did soe administer the Sacraments to the people that they might plainely heare the things that were there recited and be understood of all that were present And hee there condemnes the placinge of the Quire soe remote from the bodie of the Church and administringe distinct service Sacraments therin as contrary to Christs Institution and an intolerable contumely to God exhortinge Kinge Edward and the Archbishop severely to Correct the same Shortly after which Censure of his the Altars were taken downe and Communion Tables placed in the bodie of the Church or Chancell in their steed * Bishop Farrar causinge a Communion Table for the administration of the Lords supper March 30. 1555. to bee sett up IN THE MIDDLE OF THE CHURCH of Carmarthen without the Quire takinge awaye the Altar thence The MIDDEST of the Church beinge then thought the fittest place for its situation Incomparable Bishop Jewell * one of Queene Elizabeths visitors in the first yeare of her Raigne whoe had a hand in turninge the Altars into Communion Tables and placinge these Tables in the middest of the Church or Chancell if not incomposinge the Rubricks in the Communion booke in his answeare to Hardings Preface writes thus An Altar wee have such as Christ and his Apostles and other Holy Fathers had which of the Greekes was called the Holy Table And of the Latines the Table of the Lord and was made not of Stone but of Timber and stood not at the end of the Quire BUT IN THE MIDDEST OF THE PEOPLE as many wayes it maye appeare And other or better Altar then Christ or these Holy Fathers had wee desire to have none And in his Reply to Hardinge Article 3. Divis. 26. Hee proceeds thus Nowe whether it maye seeme likely that the same Altars stood soe farr of from the hearinge of the people as M. Hardinge soe constantly affirmeth I referr my selfe to these authorities that here followe Eusebius thus describeth the forme and furniture of the Church in his tyme. The Church being ended comely furniture with high Thrones for the honour of the Rulers and wish stalles beneath sett in order And last of all the holie of holies I meane the Altar BEING PLACED IN THE MIDDEST Eusebius sayth not the Altar was sett at the end of the Quire but IN THE MIDDEST OF THE CHURCH AMONGE THE PEOPLE S. Augustinus likewise sayeth thus Christ feedeth us dayly and this is his Table here sett IN THE MIDDEST O my hearers what is the matter that yee see the Table and yet come not to the meate In the 5. Councill of Constantinople it is written thus When the Lessen or Chapter was readinge the people with silence drâ—ve togeather ROUND ABOUT THE ALTAR and gave care Yet D. Pocklington writes that they are much mistaken that produce the Councell of Constantinople to prove that Communion Tables stood in the midst of the Church and the Coale from the Altar sayth the like And to leave others Durandus examininge the cause why the Preist turneth himselfe about at the Altar yeildeth this reason for the same In the MIDDEST OF THE CHURCH I opened my mouth And Platina noteth that Bonifacius Bishop of Rome was the first that in the time of the ministration divided the Preist from the people To leave further Allegations that the Quire was then in the body of the Church divided with railes from the rest whereof it was called Cancell or Chancell c. And whereas M. Hardinge imagineth that the people for distance of place could not heare what the Preist sayd A man that hath considered the old Fathers with any diligence may soone see hee is farre deceived For Chrisostome sayth The deacon at the holy Misteries stood up and thus spake unto the people Oremus pariter omnes let us all praye together And againe hee sayth the Preist and people at the ministration talke togeather The Preist sayth the Lord bee with you the people answeareth And with thy spirit Justinian the Emperour commanded that the Preist should soe speake a lowde at the holy Ministration as the people might heare him And to leave rehearsall of others Bessarion sayth the Preist speakinge these words the people standinge by at each part of the Sacrament or on every side sayth Amen After which hee concludes thus Seeinge therefore that neither Altars were erected in the Apostles time nor the Communion Table that then was used stood soe farr off from the body of the Church nor the people gave ascent to that they understood not soe many untruthes beinge found in M. Hardings premises all which are revived afresh in the Coale from the Altar to affront Bishop Iewell and justifie M. Hardinge and that by publique license such is the desperate shamelessenes and Apostacie of our age wee maye well and safely stand in doubt of his Conclusion And in the margin hee hath this note annexed to M. Hardings words The. 82. un truth The Altars and Communion Tables STOOD IN THE MIDDEST OF THE CHVRCH as shall appeare And Article 13. division 6. p 362. hee cites the same passages of Eusebius Augustine and the Councell of Constantinople to prove that there was aunciently but one Altar and Communiâ—n Table in every Church and that standinge in the middest of the Church Quire people and concludes thus Soe likewise Gentianus Hernettus describinge the manner of the Greeke Church as it is used at this daye sayth thus In the Greeke Church there is but one Altar and the same standinge IN THE MIDDEST OF THE QVIRE and the Quire alsoe was in the
Prelates thenâ— more honored M. Calvin and his judgment then many of them and of our Clergie doe now who make it a cheife part of their superstitioâ— zeale to revile and traduce him both in their writings and Sermons all they may without any just or lawfull cause adorning Bellarmine Baronius and the Popish Schoolemen with the most magnifying Honorable Tules they can invent to vilefy him the more and humor the Catholike faction And that this is but forgery will appeare not by the forementioned Letter of King Edward and his Counsell to Bishop Ridly That the Altars in most part of the Churches of the Realme were already taken downe not to please M. Calvin but upon GOOD AND GODLY CONSIDERATIONS so no doubt the name of Altar exploded out of the Common prayer Booke and Homilies upon the selfe same good and godly Considerations but likewise by the 1. and 3. Parts of the excellent Homily against the Perill of Idolatrie wherein Altars are expresly condemned as heathenish Idolatrous and Popish the Homily also shewing at large that Godly Kings in all ages brake them downe and Idolatrous Princes and people only set them up contrary to Gods commaund who threatens to punish and destroy the people that so sett up or suffer Altars Images and Idolls undestroyed and to breake downe and destroy their Altars and Images recording That all Christians in the primitive Church as Origen against Celsus Cypriam also and Arnobius testify were fore charged and complained on by the Gentiles that they had no Altars nor Images From whence it is evident that they tooke them to be unlawfull in the Church or Temple of God and therfore had none whence the second part of the Hom. of the Time and place of Prayer calls the Images and Altars of Christians in those and our dayes HEATHENISH JEWISH ABUSES which provoke the displeasure and indignation of Almighty God and prophane and defile their Churches and grosly abuse yea filthily defile the Lords holy Supper with infinite toyes and trifles of mens owne popish devises to make a goodly shew and to deface the plaine simple syncere Religion of Christ Jesus yet our Prelates against these Homilies and the Communion Booke which they subscribe to and force others likewise to subscribe unto yea contrary to their Oath and solemne profession when they were ordained Ministers and consecrated Bishops set themselves now tooth and nayle to turne Communion Tables into Altars terme them by this name both in their visitation Articles Sermons and printed Bookes as the Papists and Popish Prelates did in Queen Maryes dayes who upon the change of Religion setting up of Popery made this their first worke to remove Communion Tables to erect Altars every where without which they could have no Masses nor Masse-Preists and to preach against 〈◊〉 scosse at Communion Tables and extoll Altars as our Prelates and their Popish instruments now doe whose Practises ends too no doubt are the same with these in former times which I shall take a little Liberty to relate both to informe the Reader lay open that Mystery of iniquity now intended by turning of our Lords Tables into Altars M. Fox our learned Ecclesiasticall Historian who not only writes the History of Queen Maries dayes but lived in those times records that in the first yeare of Queen Marye as soone as she came to the Crowne and before any Law made for that purpose many men just as too many Bishops Ministers are now were to forward in erecting of Altars and Masses the inseperable companions of them in Churches That D. Weston preâ—ching at Paules Crosse the 20. of October the same yeare to wt 1553. named the Lords Table an Oister-borde to which M. Fox addeth this marginall Note The blasphemous mouth of D. Weston calling the Lords Table an Oister-board That the Archdeacons Officiall visiting at Hynton the 28. of November following gave in charge to present all such as did disturbe the Queenes proceedings in letting the setting up of their Altars and saying of Masse or any part thereof The 24. of October the same yeare one Act was made to punish such who should willingly or of purpose molest lett disturbe or otherwise trouble any Parson Vicar Parish Preist or Curate preparing saying singing ministring or celebrating the Masse or unlawfully contemptuously maliciously of their owne power or authority pull downe deface spoile or otherwise breake any Altar or Altars or any Crucifix or Crosse that then was or after that should be in any Church Câ—apple or Church-yard which was seconded by the Queenes Proclamation the 15. day of December following Upon the 2. of December 155â— Stephen Gardiner Bishop of Wincâ—ester and Lord Chaunsellour preached at Pauls Crosse before King Philip Cardinall Poole and other Peeres where in his Sermon he had this passage And let us now awake which so long have slept and in our sleep have done so much naughtines against the Sacraments of Christ denying the blessed Sacrament of the Altar and pulled downe the Altars March 30. 1555. Bishop Farrar was Articled against among other things for causing an Altar set up in the body of Carmarthen Church to be taken away and a Table to be sett up in the middle of the Church for celebration of the Communion On the 3. of December John Austen a violent Papist came to the Lords Table in M. Blinds Church at Adesham being Churchwarden and layd both his hands upon it saying who set this here againe it being taken downe the Sunday before He is a knave that set it here c. and if he say any service here againe I will lay the Table on his face in that rage he with other tooke up the Table and layd it on a chest in the Chancell and set the Tressels by it And the 26. of November following he sayd to M. B. and ye pulled downe the Altar will ye built it againe No quoth he except I be commaunded for I was commaunded to do that I did The next Sunday this Churchwarden had provided a Preist to say Masse for which he had gottâ—â—aâ— Altar October 1. 1555. in the last Examâ—nation of Bishop Ridley D. White Bishop of Lincolne raged this argument to Ridely out of Cyrill Altars are erected in Christs name in Britaine in farre Countries Ergo Christ is come But we may use the contrary of that reason Altars are plucked downe in Britaine Ergo Christ is not come Bishop Ridley smilng answered your Lordship is not Ignorant that this word Altare in Scripture signifieth as well the Altar whereupon the Jewes were wont to make their burnt Sacrifices as the Table of the Lords Supper Cyrillus mâ—aneth there by this word Altare not that the Jewish Altar but the Table of the Lord and by that saying Aultars are erected in Christs name Ergo Christ is come he meaneth that the Communion is
ministred in his remembrance Ergo he is come c. As for the taking downe of the Altars it was done upon just consideracions for that they seemed to come to nigh to the Jewes usage Neither was the Supper of the Lord at any time more better ministred more duely received then in these later dayes when all things were brought to the rites and usage of the Primitive Church Lincolne A goodly receiving I promise yow to set an Oyster Table in steed of an Altar and to come from puddings at Westminister to receive and yet when your Table was constituted yow could never be content in placing the same now East now North now one way now another untill it pleased God of his goodnes to place it cleane out of the Church Ridley your Lordships unreverent termes doe not elevate the thing c. To this speech of Bishop White M. Fox affixeth this marginall Censure Bishop White blasphemously calleth the board of the Lords Table An Oyster Table Which just Censure the Coale from the Altar most injuriously turnes upon M. Prynne for calling the Lords Table a Drester A slovenly and scornefull terme deserving no other Answer then what the marginall Notes in the Acts Monuments give in the one place to the Deane of Westminster or in the other to the Bishop of Lincolne D. White And truly had the Gentleman in the place pretended expresly termed the Lords Table a Dresser as these two nickenamed it An Oister board or Oyster Table I should have passed thus verdict upon him that he was Nigâ—o CARBONE notandus defamedly marked with this blacke Coale But examining his words finding them to be misreported to lay a causeles blemish on him I must needs conclude that the namcelesse Preist or Colier who hath fastned this scandall on him is as blacke shameles as his Coale For he never termes the Lords Table a Dresser but only Censures such who against the Rubricke for the Communion Queen Elizabeths Injunctions and the Canons An. 1571. not 1471. as himselfe mistakes whiles he blames him for mistaking p. 18. which is no mistake the English Coppy which he no question saw and followed printed the same yeare with the Latine which is p. 15. warranting the quotation true both in regard of Page words what ever the Coale either ignorantly or maliciously spatters out to the contrary at the administration of the Sacrament place the Communion Table Altarwise with one side against the wall more like a Side-Table Cupbard or Dresser then a Lords Table to eat and drinke at Like or more Like a Dresser or Sideboard then a Table is all he writes wherein he is as farre from blasphemie or calling the Lords Table a Dresser as the Scripture itselfe is from blasphemie or terming Christ a thâ—â—fe when it sayth Matth. 24. 4â— 1. Thess. 5. 4. 2. Pet. 3. 10. Rev. 3. 3. c. 16. 15. that Christ the day of the Lord shall come as or like a Thiefe in the night the comparisons similitudes being both apt the one in regard of the maner of the Tables situation the other in respect of the sodaine fearfull unexpectednes of Christs second comming to Judgment though the name of a Dresser unfit to be imposed on the Lords Table of a theife upon our Saviour By which slovenly terme M. Prynne is so farre from calling the Communion Table that he phraseth it A religious implement of Gods owne appointment But to returne againe to that from which this false Calumnie in the Coale hath diverted me This our famous learned Martyr Bishop Ridley not long after this his Conference to shew how eagerly the Popish Prelates were bent to remove Communion Tables set up Altars in their steeds how much he detested this their practise in his excellent Farwell to his friends in generall breakes forth into these patheticke words Othou now wicked and bloody Sea why dost thou now set up againe many Altars of Idolatrie which by the word of God were justly taken away Why hast thou overthrowne the Lords Table Why dost thow dayly delude thy people masking in thy Masses in steed of the Lords Supper The Papists in their discourses with our stout learned Martyr M. John Philpot were as hote as a Coale for Altars the Sacrament of the Altare For in his 11. examination on S. Andrewes day 1555. Christopherson who reasoned with him demaunded whether S. Augustine did not call the Sacrament the Sacrament of the Altar To which M. Philpot replied That maketh nothing for the probation of your Sacrament For so he and other ancient writers doe call the Holy Communion of the Supper of the Lord in respect that it is the Sacrament of the Sacrifice which Christ offred upon the Altar of the Crosse the with Sacrifice all the Altaâ—s and Sacrifices done upon the Altars in the old Law did prefigure and shadow the with pertaineth nothing in your Sacrament hanging upon your Altars of Lime and Stone Christopherson No doth I pray yow what signifieth Altar Philpot. Not as yow falsely take it materially but for the Sacrifice of the Altar of the Crosse. Christopherson Where find yow it ever so taken Philpot. O yes that I doe in S. Paul to the Heb. 13. where he sayth We have an Altar of which it is not lawfull for them to eate that serve the Tabernacle Is not Altar there taken for the Sacrifice of the Altar and not for the Altar of Lime and Stone Christopherson Well God blesse me out of your company yow are such an oâ— stinate heretike that I never heard the like Philpot. I pray God keep me from such blind Doctors which when they are not able to prove what they say then they fall to blaspheming as yow doe for want of better proofe In the CoÌ„ference between Archbishop Crammer and D. Martyn March 155â— Martyn speakes thus to Crammer in defence of Masse Altars which he couples both togeather If yow marke the Devills language well it agreeth with your proceedings most truly For cast thy selfe downeward sayd he and so taught yow to cast all things downe wardes Downe with the Sacrament downe with the Masse downe with the Altars c. In Cardinall Pooles visitation at Cambridge January 1557. his Deputy Visitors sett forth certaine Statutes whereby they would have the university hereafter ordered wherein among other things they prescribed at how many Masses every man should be day by day and in what sort every man in his entrance into the Church should bow himselfe to the Altar a ceremonie superstition and Idolatrie now taken up by many contrary to or without all Scriptures Law and Canon though thus enjoyned by borrowed from the Papists whose superstitious toyes are now much imitated and adored In Aprill the same yeare Cardinall Poole in his ordinary Visitation Articles with in his Diocesse of Canterbury Article 18. 23. concerning the people inquired whether the Altars in the
faithfullist understanding the unlearned people should not be greatly beholden unto them for their straunge termes being so farre fetched For thus I understand them The Sacrament of the Altar that is to say the signe of the Altar which Altar betokeneth the Crosse which Crosse betokeneth the Sacrifice that was offred on the Crolle or the passion and death of Jesus Christ. Wherfore good Christian brethren let us that are homely fellowes not be ashamed of the old Termes that we have at our home in the text of Holy Scripture which calleth the reverend and healthfull remembraunce of the Lords death by breaking of bread by the name of the Lords Supper or the Communion partaking of the body bloud of Christ. And the thing whereat we sitt devoutly to eate the Lords Supper lett us both have it and call it the Lords-bord or the Lords-Table and not a borrowed towell nor a Popish stone Altar nor yet a wodden Altar with a Super-altar And let us present with so far fetched termes and so dearly bought the Popes glace and his faire Ladyes of Rome Thus he John Bale Bishop of Osyris in his Image of both Churches or parâ—phrase upon the Revelation as he makes Christ himselfe the only Altar spoken of and intended Rev. 6. 9. c. 11. 1. upon whom the full Sacrifice of Redemption was offred So in his Preface to the first part of his Booke he reckons up beades Altars Images Organs Lights c. among the Ceremonies of the Popish Church terming them the very filthy dreggs of darknes All which upon the 17. Chapter fol. 162. he sayth shal be plucked away by the evident word of God and then no longer shall this Harlot of Rome appeare For no longer continueth the whore then whoredome is in price Take away the Rites and Ceremonies the Jewels and Ornaments the Images and lightes their Lordships and Fatherhodes the Altars and Masses with the Bishops and Preists and what is their Holy whorish Church any more Bishop Pilkington in his exposition upon the Prophet Aggeas c. 1. v. 9 reckons up Altars Copes Masses Trentals among other Popish abominations which the Common people thought would bring them through Purgatory for a little Mony how wickedly soever they had lived And c. 2. v. 3. he writes thus The Popes Church hath all things pleasant in it to delight the people with all as for the eyes their God hanges in a rope Images gilded painted carved most finely copes challaces crosses of gold and silver banners with Reliques and Altars for the eares singing ringing and Organs piping for the nose frankincense sweet to wash away sinnes as they say Holy water of their owne holying and making Preists an infinite sort Masses Trentalls driges and pardones c. But where the Gospells preached they knowing that God is not pleased but only with a pure heart they are content with an Honest place appointed to resort together in though it were never hallowed by Bishops at all but have only a pulpit a preacher to the People a Deacon for the poore a Table for the Communion with bare walles or els written with Scriptures haveing Gods eternall word sounding alwayes amongst them in their sight and eares and last of all they should have good discipline correct faults and keepe good order in all their meetings Learned M. Thomas Becon in his workes in Folio printed at London Cum Privilegio An. 1562. dedicated by name to both their Archbishops all the Bishops of England by them approved hath many excellent passages and invectives against Altars some whereof I shall transcribe at large In his Humble supplication unto God for the restoring of his Holy word written in Queen Maries dayes vol. 3. fol. 16. 17. 24. 29. He writes thus Moreover heretofore we were taught to beate downe the Idolatrous and Heathenish Altars which Antichrist of Rome intending to set up a new Preisthode a strang Sacrifice for sinne commaunded to be built up as though calfes goates sheep such other brute beastes should be offred againe after the Preisthode of Aaron for the sinnes of the people and to set in their steed in some convenient place a seemly Table and after the example of Christ to receave together at it the holy mysteries of Christs body and bloud in remembrance that Christs body was broken and his bloud shead for our sinnes But now the sacrificing â—orcerers shame not both in their private talke and in their open Sermons spitefully to call the Lords Table an Oysterbord and therfore have they taken out of the Temples those seemely Tables which we following the examples of the dearly beloved sonne and of the Primative Church used at the Ministration of the Holy Communion and they have brought in againe their bloodly and butcherly Altars and upon those they sacrifice offer dayly say they that is they kill slea and murder thy deare sonne Christ for the sinnes of the people For as thy Holy Apostle sayth Heb. 9. Where no sheading of bloud is there is no remission and forgivenes of sinnes If thorow their Massing sinnes be forgiuen then must the Sacrifice that there is offred be slain and the bloud thereof shead If the Massemonger therfore offer Christ up in their Masses a Sacrifice unto God for the sinnes of the people so followeth it that they murder kill and slea Christ yea and shed his bloud at their Masses and so by this meanes we must needes confesse that bloody Altars are more meet for such bloody butchers then honest and pure Tables But we are taught in the holy Scriptures Rom. 6. that Christ once raised from death dyeth no more Death hath no more power over him For as touching that he died he died concerning sinne once And as touching that he liveth he liveth unto the God his Father If Christ therfore died no more then doe the Papists sacrifice him no more If they sacrifice him no more then are they but jangling juglars and their Masses serve for none other purpose but to keepe the people in blindnesse to deface the passion and death of Christ and to maintaine their idle and drafsacked bellies in all pompe and honor with the labor of other mens hands and with the sweat of poope mens browes so farr is it of that they with their abominable Massing stincking sacrificing put away the sinnes either of the quicke or of the dead as they make the unlearned simple people to beleive Ah Lord God heavenly Father if thou were not a God of long suffring of great patience how couldest thou abide these intollerable injuries and so much detestable blasphemyes which the wicked Papists committ against thee thy sonne Christ in their Idolatrous Masses at their Heathenish Altars As in the dayes of wicked Queen Jezabel the Altars of the Lord were cast downe and other Altars were reared and set up to Baal even so now the Tables
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 pâ—opound some few Quaeres ip these our New Doctors Innouatâ—rs together with the reasons why I 〈◊〉 propose these doubts Questions to thâ—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
packing to Rome their mother or to some English Seminaries or Cloysters where they may say and sacrifice Maâ—â—e Sure our Homilies informe both them and us that we have no need of Masse or Sacrificing Preists neither yet thankes be to God have wee any Masses to be chaunted unlesse our Cathedrall divine service may be so tearmed which comes nearest Masse of any in our Parish Churches standing in need only of Preaching Ministers not Sacrificing Masse-Preists condemned by our statutes as direct Traytâ—rsâ— to our King and State And if those Jnnovators will-needes enroll themselves in this order of Preists I should not envy them the horne of a Tyburne â—ippert to grace their order and neckes with all nor yet the shaving of their Crownes to the very shoulders â—o use Father Latymers speeches â— which they well demerit in stead of that Egregâ—am verò laudem spolia ampla which pricke them on to asâ—ume this new title office of Preists and Preistshood QVESTION III. The third Question J shall propose to them and all our Prelates is this what Law Canon or ground they have for the Consecrating of Altars a Ceremony already begun at Wolverhampton as you have heard which will shortly creepe up by degrees in other places Or for Consecrating Churches Chappels or Churchyeards Statute I am certaine there is none for it yea sure I am that all the statutes against Mort. concerning divine service and Sacraments and the Booke of Common-prayers with divers of our learned Writers are against it To make this cleare in few wordes 1. First it is apparent that every Consecration of a Church Chappell or Church-yard makes a Mort This is the expresse resolution of the whole Parliament Realme in the Statute of 15. R. 2. c. 5. Rastal Mort. â— and 13. E. 1. c. 32. against Crosses But Mort are directly against the Lawes and Statutes of the Realme as appeares by Brook Fiz and Rastall in their Titles Mort Therefore these Consecrations are so too 2. Secondly they are expresly opposite to the Statutes of 2. and 3. E. 6. c. 1. 5. and 6. E. 6. c. 1. If these statutes with that of Jacâ— c. 5. were duely executed we should not have so many of those bookes in the Realme as now they are which are freely printed and sould openly in every Stationers shoppe 1. Eliz c. 2. 8. Eliz c. 1. and 3. and 4. E. 6. c. 10. 12. All which for the abandoning of all superstitious service and to take away all occasions of dive sity of opinions rites Ceremonies in our Church clearely and utterly abolish extinguish and forbid for ever to be used or kept in this Realme all bookes called Missals Breviaries Officials Manuals Processionals Legends Primers or other Bookes whatsoever heretofore used for service of the church written or printed in the English or Lattin tongue With all other manner of Rites Ceremonies divine service Consecrations or publike formes of prayer then such only as are mentioned and prescribed in the Booke of Common prayer and other rites aud Ceremonies of the Church of England and in the Booke of Ordination ratified by these Acts In neither of which is there one syllable or Title extant concerning the Consecration of Churches Chappels or Churchâ— yardes or Altars nor any forme of prayer prescribed for the purpose as there is both for the Administration of the Lords supper Baptisme whether publike or private Mariage Buriall of the Dead Churching of Women visitation of the sicke confirmation of Children Ordination of Deacons and Ministers Consecration of Archbishops and Bishops and â—ll other thinges our Church deemes lawfull or necessary Since therefore these statutes have professedly in direct tearmes abolislâ—e 〈◊〉 those Popish Books and Pâ—â—mers wherein the manner prayers and service for consecrating of Churches Chappels Church-yards or Altars are prescribed and established in their places the Booke of Common-prayer and Ordination of Ministers wherein there is not one syllable concerâ—ing any such consecrations nor any forme of prayer or service institâ—ted for all or either of them as there is for all other rites Ceremonies which our Church holds necessary And since they expresly prohibite all other Rites Ceremonies Formes of Prayer and Consecrations then such as are comprised and prescribed in thâ—se two Bookes It is infallable that they have utterly abolished and abrogated this Ceremony of Consecrating of Churches Church-yards Chappels and Altars as Iewish Popish Superstitious or at least superfluous and quite excluded it out of our Church As for our Canons Homilies Iâ—junctions and Articles of Religion there is not in all nor any one of them inferred â—re title concerning these Consecrations Which condemne and exclude them by their silence The Homilies likewise have some glances against them For our writers Mr. Tyndall in â—is obedience page 136. 152. of a Christian man William Wraâ—ghton in his hunting and Rescuing of the Romish Fox Iohn Bale B of Osyrus in Ireland in his Image of both Churches in sundry places Thomas Becon in his Reliques of Rome Mr. Calâ—r hill in his booke against Marshall Mr. Fox in his booke of Martyrs And many other of our writers haue expresly censured and deâ—â—ed those Consecrations as Superstitious Iewish Popish and Antichristian styling them conjuring rather then hallewing of Churches Chappels and Altars invâ—nted only for profiâ—â— and reserved only to Bishops for gaine sake And to name no more reverent Pilkirgâ—on seveaâ—ely censures these Consecrations in these ensewing wordes The Popes Church hath all things pleasant in it to deligâ—â— the people but where the Gospell is preached they knowing that God is not pleased but only with a pure heart they are conâ—ent with an honest place appointed to resort together in though it were never hallowed by Bishop at all It is written that God dwels not in Temples made with handes nor is worshipped with any worke of mans handes but he is a â—spirit an invisible substance and will be worshipped in spirit and truth not in outward wordes only of the â—ippe but with the deepe lighes and groanes of the heart and the whoâ—e power of the mind earnest hearty calling on him in prayer by faith And therefore he doth not so much require of us to build him an house of stone and timber but hath willed as to pray in all places and hath taken away that Iewish and Popish holinesse which is thought to be more in one place then in another All the Earth is the Lords and he is present in all places hearing the petitions of them that call upon him in faith Therefore those Bishops which thinke with their conjured water to make one place more holy then the rest are no better then the Iewes deceaving the people and teaching that only to be holy which they have censed crossed oyled and breathed upon For as Christ said to the woman thinking one place to be more holy to pray in then
another Woman believe me the time is come whâ—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 hâ—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 sakeâ— But iâ— 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 oâ—â— 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 Churchâ— 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 Lyâ—ns Beares and such other ravening Beasts for mercilesnes rapâ—ne and cruelty If then these Consecrations be thus contrary to our Sâ—â—tutes Commonâ—prayerâ— boâ—ke Hâ—milies Canons Articleâ— Injunctions Writers and thus derived by this reverent Bishop himselfe in a Booke printed at Lordâ— 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 Statuâ—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 Mâ—gaâ—len Colledge 〈◊〉 Oxford in Clare-hall Petorhouse Queenes Collâ—dgâ— with diâ—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. Câ—llins in 〈◊〉 publike Sermons hath of late yeeres much extâ—lled like an Apostazing Pander preaching openly in S. Maries Churchâ— That it is sitt wâ—e should meet the Papists halfeway both in preaching and practise Which he and others there have not oâ—â—â— done but almost if not quite râ—nâ—honâ—â— 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 vauâ—â— thatâ— 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 migâ—â— and man How earnest and zealous our Prelates have bâ—â—â— 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 â— 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
spare howres to curse excommunicate imprison dismember and what not but not to blesse or preach to The first instance I shall pitch on is that of S. Giles Church in the Feildes This Church about 9. yeares since was new repaired in some of the wals leds and seats all divine offices SacrameÌ„ts preaching of divine service was celebrated in it after its repair for two yeares space or more time enough one would think to consecrate it if prayer preaching of Gods Word holy exercises and Sacraments can make places holy All this time it was thought holy enough without any such consecration by D. Mountaine then Bishop of London But his Successour after a yeares space I know not upon what grounds or humour much lesse by what law or authority would needs have the Church consecrated though not new built but repaired â—n which case by the Canon Law there needes no fresh conseâ—ration The Parish at first oppose it but the present Bishop will not be foyled in this Laudable worke whereupon he sequeâ—ters the Church for a month or 3 weekes space lockes up the â—oores suffers neither divine service nor Sermons nor Sacraments except Baptisme all that while to the great disturbance of the Parishioners At last afâ—er much adoe and the expence of 50. or 60â—â— in fees and entertainment the Bishopp solemnely consecrates it after the old Romish manner there being no Protestant forme prescribed by our Church a crucifix condemned expresly by our Homiles being first sett up in the glasse window to hâ—llâ—w it in a legall forme though the fees for consecration were Symony by the Canon Law and extortion by the Common Law and so illegall by both The 2. instance is that of the new Chappel in the Kings Bench prison builâ— by St. Iohn Lentall After it had been built used as a Chappel aboue a yeares space I know not by what Law it must needs be consecrated or else threatnâ—d to be sequestred and interdicted The present Archbishoppes surrogate Bishop Wren by late delegation under the Archbishop forsooth would doe the feat but not under 30â— fees at least that was the lowest they would stoop to So pure and innocent are these holy Consecrations and Consecratours from Symony and extortion This price being in a manner agreed upon hough somewhat an overhigh rate for so short a workâ— D. Cuâ—le Bishop of Winchester hearing of it alledged it was within his 〈◊〉 and tâ—e ofâ— reit belonged not to them but to him to consecrate And because he would be sure to prevayle he profered to hallow it gratis and take nothing but a dinner for his paines which the other would have besides their 30â— Hereupon Sâ— Iohn Lentall yeelds that he should have the hâ—nour to consecrate it A weeke or two before this consecration some Popishly affected person or other had caused the picture of Christ and his 12 Apostles to be hung up in thâ— Chappel contrary to the Homilies and Doctrine of our Church the which some more honest minded persons rased and defaced The Bâ—shop comming to consecrate the Chappel since Easter last esples the defacing of these Images was very angrie at it Telling Sr. Iohn that had he knowne of the defacing of these holy Images which ought to be respected before he came thither hâ— would not have consecrated the Chappel till they had beene repaired and beautefied againe Yeâ— since he was come he would consecrate it as it was but gave Sr. Iohn a speciall charge to see these holy Reliques of Rome repaired with all speed which thereupon being done hath driven many from the Chappel By which true relation of this Consecration we may see what an holy câ—re our devout Prelâ—tâ— have of preserving setting up these Images and Pictures which the very Homilies and subscribed Doctrine of our Church injoyne them in all especiall manner to deface pull downe and cast out of all our Churches as things that doe not adorne or consecrate but most filâ—hely defile idulterate and prophane them Exâ—ungue Leonem you may know what and whose creatures they are and what they ayme at by their clawes The third instance J shall nominate is now very fresh in memory D. Lawde Archbishop of Canterbuâ—y contested lately with the Vniversity of Cambridgâ— pretending that he by his Metropoliticall authority ought to visit them The Vniversity on the other side alledged That their Vniversity it selfe and many of their Colledges were of the Kings foundation and so of right exempt from all Episcopall juâ—isdiction That they were not under the Bishop of the Diocesse his visitation therefore not under the Arch-bishops That every Colledge had its proper visitours appointed by the Charters of their foundation with his Majesties and his Royall ancestours speciall appointment therefore ought to be visited by no other That the power and right of visiting the Ecclesiasticall State and personsâ— especially of the Vniversities was a cheefe flower of the Crowne united to it by expresse words in two severall Actâ— of Parliament to witt 26. H. 8. c. 1. 1. Eliz. c. 1. And also by 37. H. 8. c. 17. 8. Eliz. c. 1. That the Kings Majestie alone by the Canon Law and those statutes was the sole visitour of the whole Realme That no Bishop could keepe any visitation no not in his owne Diocesse but by speciall Pateâ—t and Commission under the Kings broad Seale authorising him and that in the Kings name and right alone not his owne as these Statutes of Ed. 6. c. 2. and all the Bishops Patents in Edward the 6. time made according to this Act expresly define That they were bound by their oath of Supremacy and allegiance to his Majestie to defend this right of his to the uttermost of their powers and by their oath to maintaine his Priviledges That no Archbishop since 25. H. 8. c. 1. except Cardinall Poole by a Commission from the Pope as his Legate and Delegate in Queen Maries time had ever attempted and presumed to visit the Vniversity in his owne Metropoliticall right and that it was never visited before that time by any B. as Metropolitan but only as the Popes Legate and by vertue of his Buls That King Henry the 8 King Edward the 6. Queene Elizabeth and King Iames did visit it by their Commissioners no Archbishop in their time durst presume to visit it by his Archiepiscopall power only That Robert Holgate Archbishop of Yorke in King Henry the 8. his dayes with other Bishops and all the Bishops what soever in King Edward the 6. time were forced to talâ—e speciall Patents and Licenses from the King enabling and authorising them in precise words to visit their Diocesse and execute Ecclesiasticall jurisdiction and that only Nomine vicè autoritate Regis which they could not do without such Patents That no Bishop or Ordinary without a speciall Patent or Commission can or dares to visit any one of
last clause of this Rubricke relates only to all the Preists and Deacons receiving with the Minister not to the Sacraments administration by the Minister for that ought to be every Sunday without intermission Thus was the Sacrament dayly administred in every Cathedrall and Collegiate Church anciently and in Queen Elizabeths dayes And so it ought by Law to be now And this was the reason why Second Service for the Communion was read every Sunday and Holy-day at the Lords Table in those Churches because they had a Communion on those dayes But now the Substance of the Communion is quite omitted and discontinued and not so much as looked after by our Bishoppes and Cathedrall men and the Ceremony to witâ— the use of reading second service at the Table now foâ—â—ooâ—h at the High Altar as they call it only retained and urged Which ought not to be read there by Law as I have manifested unlesse there be a Commnion and then only at 〈◊〉 Lords Table as the Rubricke in the Communion the Queens Injunctions and 28. Canon prescribe not at an Alta. Our Bishops therefore must now either pull downe their High Altars in their Cathedrall and Collegiate Churches and administer the Sacrament in them every Sunday and Holyday at the Table and the standing in the middest not 〈◊〉 Quire where all may heare not at the upper end where 〈◊〉 can â—eare what 's read as in Paules and other Cathedrals 〈◊〉 the Vergers by holding up their Verges are appointed to give notice to the Cheristers and others when to say AMEN 〈◊〉 that they heare not what is read as the Common Prayer-Booke injoynes them Or else give over their reading of the Second Service at their High Altars or Lords Tables situated Altarwise reading it only in their Pewes appointed for that purpose as they do in Parish Churches else they may be lawfully indicted fined and imprisoned for it as egregious violâ—ters of the statute of 1â— Eliz. c. 2. and of the Common Prayer that they seeme so much to stand upon QVESTION V. The 5 Question I shall propose is this What Law or Canon is there for the building of Churches and Chapples East and West or placing the Chancle or Quire at the East end of them Statute or Canon of our Church and State J know not any and for pract se it hath beene otherwise The Temple of Ierusalem and its Sanctuary flood otherwise And the Iewish Synagogues anciently and now were built round or in an Oual manner as was the Great Temple built by Helena and Constantine the great over the Sepulcher at Ierusalem The famous Church of Tyre built by Paulinus Bishop of that city was otherwise situated For the Sermon made in the prayse thereof which fully discribes it informes us That the great Porch of the Church was at the East part of it reaching very high EAST-WARDS unto the Sunne-beames and that there was a seperation with great distance betweene the Sanctuary or Temple it selfe and this Porch The Sanctuary therefore being a great distance from the Porch and the Porch standing thus Eastwâ—rds It is certaine that the Chancle or Quire of this Church stood either in the middest or West end of it not at the East in the middest whereof the same Sermon informes us the Altar stood The Coliars strange glosse to evade this direct aâ—thority p. 53. That this Altar stood along the Easterne Wall of this Chancle which may well be interpreted to be in the middle of the Chancle in reference to the North and South is a direct forgery contrary to the words of this Sermon which sayth thâ—â— the Porch stood Eastward and the Sanctuary a great distance from it in the middest of which the Altar stood So as it could not possibly stand along the East wall or end of the Church being so farre remote from and beyond the Porch which stood Eastward Since this time the Churches as I have else-where manifested have been diversly situated according to the conveniency of the place Some being round or Ouall Others square Others standing North and South as 〈◊〉 the Savoy Church with divers of the Kings owne Chapples And the Chapples of Sundrie Colledges Hospitals Noblemen and Gentlemen And if this be not sufficient the very late Popish Chapple at Somersett-house with the new Church in Court Garden which as it stands not now perfectly East and West so at first the Chancle of it stood towards the West part Which some Prelates without Law Canon and reason I know not upon what superstitious overweaning conceit commanded to be altered and transformed to the other end to the great expence of the builder the hindrance and deformity of that good worke which yet must not be used for a Church because not consecrated by a Bishops coâ—â—ring white Rochet Which consecration I have manifested to be against Law utterly exploded as a Romish Relique If then there be no Law or Canon for the building of Churches or Chapples East and West or placing the Chancle in the East end of Churches as is apparent there is not There cannot then be either Law or Canon for the placing or rayling 〈◊〉 of our Communion-Tables against the East wall of Church or Chancles Altarwise Being the end for which J moved the Question And as there is no Law for this situation of the Table or Chancle so as litle Antiquity For in Durantus his time one of the latest authorities Bishâ—p Iewel quotes who lived not above 400 yeares since the Altar stood in the middest of the Quire and not close against the wall as is evident not only by the words Bishop Iewell â—ites but by other passages By the Altar sayth he our heart is understood which is in the MIDDEST of the body ficut Altare in MEDIO ECCLESIAE as the Altar is in the MIDDEST of the Church Moreover he informes us that in consecrating the Altar the Bishop septies Altare CIRCVIT goeth ROUND ABOUT the Altar 7 times which he could not doe stood it Altarwise as now close to the Easterno wall to signify that â—e ought to take care for all and be vigilant for all which is signified by CIRCUITUM by his compassing or going round the Altar And if this be not sufficient out of Isiodor Amalarius Fortunatus Rabanus Maurus and others fore-cited he thus defines a Quire Chorus est multitudo exsacris collâ—cta dictus Chorus quód initio in modum CORONAE CIRCUMARAS starent ita psallerent Enough to Answer the Coliars idle euation of his authority This ancient definition of a Quire is since repeated and approved by Durantus Bartholomeus Gavantus and other late Popish writers Enough to prove that how ever Romish or English Altars have been lately situated against the East wall of the Quire yet ab initio non fuit sic it hath been but of late times so even as the Papists themselves confesse Hence our Learned Dr. â—ulke
as in the places fore-cited so in his Defence against Gâ—egory Martin writes thus The Table anciently stood as men might stand ROUND ABOUT IT AND NOT AGAINST A WALL AS YOUR POPISH ALTARS stand which is easy to prove and hath often times been proved and it seemes sayth he to Martin of the Papists you confesse as much VVhich words of his are both cited and approved of by Bishop Morton who concurs both in words and judgement with him in his two late Editions of his Institution of the Sacrament This Hospinian proves by sundry authorities and by that of the Counsell of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Survis Crab Binius and others render CIRCVMCIRCA ALTARE round about the Altar as the word doth properly signify even in Sacred Scripture other authours as Bishop Iewel Bishop Morton both resolve I shall therefore close up this Quaere with the words of the Iesuite Vasquez more moderate then many of our Novellers Nihilominus certum est c. Although there be many Authours to witt of late time which he there cites for the placing of Altars towards the East Yet it is certaine that it is NO SINNE or offence to situate not only lesser Altars but likewise the High Altar and Quires and Chancles too which he there speakes of towards other climates or parts of the world For this tradition how-ever some urge it as necessary and a binding Law non est de earum numero quae sub praecepto nobis volita fuerunt It is not of the number of those traditions which have been left unto us under any precept VVhich he proves out of the forecited words of Walafridus Strabâ— adding out of Nicephorus that men have diveâ—sly ordered those things in former times Which the example of the Church of Antioch doth manifest out of Socrates wherein the Altar stood westward it being free for Christians in these things vel hanc vel illam consiâ—â—tudinem amplecti to embrace either this or that custome in the siâ—uation of their Altars Lords Tables and Quires Much more theâ— to rayle in or not rayle in their Altars or Lords Tables Altar-wise at the East end of the Quire or to come up to the rayle as Bishop Wreâ— will now inforce all his Diocesse by his new iuvented Articles to receive contrary to the custome of all our churches from Queen Elizabeths time till now yea contrary to the practise in the dayes of Popery and in the primitive time when the Laity came not into the Quire or Chancle to receive but only to offer as is evident by Concilium Toâ— et â—â—um 4. Can. 16. in choro clerus communiceâ— Extra Chorum populus Concil Eluber Can. 76. Sardicense Can. 10. Agathense Can. 2. 5. 50. Cypr. Epist 52. Innocentius 1. Epist. 22. Niciph Eccles Hist â— 12. c. 41. Chamir l. 9. de Coena Domini c. 1. Dr. Featly his grand sacraledge p. 391. with others forequoted And the Rubricke of the Booke of Common-Prayer sett forth in 2. and 3. Ed. 6. which appoints the people to be placed in the Quire the men on the one side the women on the other side and there to receive And likewise King Iames his Proclamation new printed before the Bookes of Common-Prayer admonisheth all men that hereafter they shall not expect nor attempt any further alteration in the common and publicke for me of Gods service from this which is now established c. it being necessâ—ry to use constancy in the holding of the publicke determinations of States for that such is the unquietnâ—sse and unstedfastnesse of some dispositions as Wren other Novellors and the Colier now affecting every yeare new formes of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemtible VVhereas the stedfast maintaining of things by good advice established is the Weals of all Common Wealthes which J would wish our Novellers to ruminate upon QVESTION VI. The 6. Quaere I shall put to these Innovatours is this VVhat Statute Canon Scripture Anâ—iquity or reasons they have for bowing to or towards Communion-Tables or Altars VVhether their cringing and bowing be a divine adoâ—ation or only a civill worship And how it differs from the Pagans and Papist bowing and practise of adoring Altars Crucifixes Crosses and Images which our Homilies with all our Orthodox writers define to be Idolatrie This Question is Tâ—â—partie and the cheife of all the rest not hitherto debated fully in print by any J shall therefore crave leave to be the more copions in it beginning with the first branch thereof Law Canon Injunction Constitution of our Church enjoyning and prescribing any such bowing or Ceremonie I never yet met with any no not in times of Popery except that of Cardinall Pooles Popish Visitours in Queen Maries dayes in the Vniversity of Cambridge fore mentioned Scripture there is not any direct in point only some texts are strained and miserablie perverted to this purpose As 1 Psal. 5. 7. and Psal. 138. 2. In thy feare will I worship towards thy holy Temple The nearest texts they can ciâ—e for their purpose and yet farre enough from it For what Logician will not deride this argument David would and did worship towards the Temple at Ierusalem Ergo we must bow downe and worship to or towards our Altars or Communion Tables David and the godly Israelites being in their houses or else-where out of the Temple worshipped that is prayed towards it Ergo Christians when they come in or goe out of our Churches must bow downe to the Table or Altar VVhat coherence of vigour is there in this argument What beast had he reason would thus dispute Had they hence inferred Ergo we must alwayes adore bow downe to or worship God towards not in our Churches and Chaples This had been a more probable inference though unsound Because the Iewes worshipped and prayed towards their Temple only which is vanished Not towards their Synagogues of which our Churches is rather patternes and successours then of the Temple which was but one not many and that a type of our Saviour abolished shortly after his death nor of our Churches built long since after another forme and to an other purpose then it But to answer the texts fully 1. First the worship towards the Temple here mentioned was not bare bowing downe of the body only as these Novellers dreame to or towards it or the Altar or Temple but a praying towards it as is evident by Psal. 28. 2. 1 King 8. 20. 30. 33. 35. 38. 42. 44. 48. 2 Chron. 6. 20. 21. 24. 26. 29. 34. 38. Dan 6. 10. Therefore it warrants no bowing to or towards the Altar or Lords Table without prayer 2. Secondly it was a worship towards the Temple only not towards the Altar in the Temple And so makes nothing for bowing towards the Altar or Table For the Church or Chapple
and reverend Prelate Dr. Thomas Morton Bishop of Durham in his Institution of the Sacrament Edit 2. London 1635. l. 6. c. 5. Sect. 15. p. 463. where I reade thus The like difference may be discerned between your maner of reverence in bowing towards the Altar for Adoration of the Eucharist only ours in bowing as well when there is no Eucharist on the Table as when there is which is not to the Table of the Lord but to the Lord of the Table to testify the Communion of all the faithfull Communicants there at even as the people of God did in adoring before the Arke his footstoole Ps. 99. 5. and 1. Chor. 28. 2. As Daniels bowing at prayer in Câ—aldâ—a looking towards the temple at Ierusalem where the Temple of Gods worship was Dan. 6. 10. And as Dauid would be knowne to have done Ps. 5. 7. I will worship toward the holy Temple Which words againe are repeated for failing Lib. 7. cap. 9. Sect 2. Pag 551. I ANSWER That I can hardly beleive that this addition to the second is Bishop Mortons owne but a tricke of Legerdemaine thrust in by some other without his privity with purpose to blemish this incomparable peece of his and draw a scandall upon him My Reasons are three First because his judgment practise formerly to my knowledge haue been otherwise in this particular and likewise in the point of bowing at the naming of Iesus And not aboue three monthes before this second Edition published â—e writ a letter to Dr. Daniel Featly wherein he declared his iudgment both against Altars and placing of Lords Tables Altar-wise and this Ceremony of bowing to or towards them Therefore I cannot belive his judgement and practice so soone altered unlesse there be such infection in Bishops Rotchets as to make them all turne-coates as it hath made most of them Secondly because the phrase and style are different from his savouring rather of some Disciple of Sheldfords or of Bishop Andrewes streine then his as the invention not to the Table but to the Lord of the Table c. evidenceth Thirdly because it is a contradiction to what himselfe professedly maintaines in other places against the Papists and in the words immediately foregoing as appeares by these two particulars First the Bishop in the words immediatly preceding this addition writes thus That the Table of the Lord anciently stood IN THE MIDST OF THE CHANCLE so that they might COMPASSE IT ROUND This he proves in the margeâ—t by Eusebius Eccles. Hist. l. 10. c. 4. Forecited By Coccius Tom. 2. Tract de Altar Out of Athanasius in the life of Antonie who writes thus Altare Domini multorum multitudine CIRCUMDATUM By Chrysostom l. 6. de Sacerdotio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Preists are said to staÌ„d in a circle about the Altar By Dionysius Areopogita Ecclesiast Hierarch c. 3. Pontifex quidem in MEDIO ALTARI colâ—ocatur CIR CUNSTANT autem eum Soli cum Sacerdotibus Ministri Selecti By Augustine de verbis Domini Sermo 46. Mensa ipsius est illa in MEDIO constituta Concluding thus These â—estimonies verifie the same assertion of Dr. Fulke against Gregory Morton c. 17. The Table stood so that men might stand ROUND ABOUT IT Then comes in this addition which begins thus All this notwithstanding you are not to thinke that wee doe hereby to oppose the Appellation of Preist Altar or yet the new situaâ—ion thereof in our Church as convenient and for order more decent c. Where the Bishop is made to thwart both himselfe and the Primtive Church in maintaining the placing of Lords-Tables Altar-wise against the East-end of the Church to be for use as convenient and for order more decent then the situation of them in the midst A thing which the Bishop who throughout his Booke pleades only for Antiquitie against Popish Noveltie would never doe Since in the very Table of his Bookeâ— â—he hath this Reference It was so anciently placed as to stand round about it And here by the way I cannot but observe the desperate impudency and sottishâ—es of the times wherein we live Bishop Iewell and Dr. Fulke from the forecited Authorities in Queen Elizabeth dayes prâ—ved and affirmed that Communion-Tables in the primitive Church stood in the Midst of the Quire or Chancle so as-men might stand round about them Bishop Morton here in his learned Booke from the same authorities positive affirmes the like and that in both the authorized Editions of his Booke The first An. 1631. and the second Edition Anno 1635. Yet notwithstanding these learned Prelates judgements in their most judicious eleberate writings so oft and so newly printed with publike approbation Dr. Pocklington in his Sunday no Sabbath and a nameless Colier in his Cole from the Altar two ridiculous idle Pamphlets within one yeare after even by publike license too must be set up to affront these learned Bishops together with the Bishop of Lincolnes Letter to the Vicar of Grantham and all the writers of our Church in this other particulars too that Altars and Lords-Tables stood not in the Midst of the Quire in the primitive Church And that these authorities these graue Bishops cite to prove it are impertinent and no wayes evidence that they contest for Good God what age ever heard of such contradictions and confusions in print at the same time in the same Church by men of the same religion and both by Authority Certainly the Licensers of these Bookes and Prelates that give way to them deserve to be made examples for it to posterity for shaming both our Church our Religion and making us laughing stockes to all the world by authorizing such contradictions idle Romish Pamphlets But to returne to the point 2ly The Bishop in the immediate foregoing words writes p. 462. That the Greekes and Latines more rarely called the Table of the Lord an Altar then a Table Which they would not have done had Altar caried in in it the true and absolute property of an Altar using therein the same liberty as they used to doe in applying the name Altar to Gods people and to a Christian mans faith and heart And both before and after he shewes l. 6. c. 3. p. 417. 418. 419. c. 5. p. 461. 462. 463. 464. That the Fathers generally call Christ our Altar placing him as our true Altar only in Heaven which he proves by Irenaeus l. 4. c. 34. Nazianzen Orat. 28. Ambrose Com in Hebr. 10. with other Fathers But here in the beginning of this addition he is made to approve both the name the having use and situation of Altars in our Church and of Priests too From which he is so farre That in the beginning of this very Section before the addition he writes in this maner Your Cardinall his objection is this That Preist Altar Sacrifice are Relatives and have mutuall unseperable dependance one of each other So he and that truely
c. But what if wee shall say of this point of Appellations that it was not so from the beginning here unto we claime but your owne common confessions Viz. g That the Apostles did willingly absteine from the words Sacrifice Sacerdos Altar So your Cardinall Durantus your great Advocate for the Roman Masse Whereby they have condemned not only other your Romish disputers who have sought a proofe of your proper Sacrifice in the word Altar used by the Apostle Paule Hebr. 13. But also themselves who from S. Luke Acts. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concluded a proper Sacrifice As if the Apostles had both absteined and not absteined from the words of Preist and Sacrifice And againe your Iesuite Lorinus In Acts. 14. 22. de Saâ—erdote Ab hoc abstinet Novum Testamentum ut magis proprio antiqui legis Sacrificij Idolorum concedo The New Testament saith he absteined from the word Sacerdos as from that which is more proper to the Old Testament So he vvherefore this and the English word Priest hauing a different relation one to a sacrificing Minister which is proper to the Old Testament the other as it is derived from the word Presbyter in the New Testrment which is Senior and hath no relation to a sacrificing function It must follow that your Disputers seeking to urge the signification of a sacrificing office proper to the Old Testament for proof of a sacrificing act proper to the New performe as fond and fruitlesse a labour as the patching of old vestments with new pieces whereby the rent is made worse But the Apostles did indeed forbeare such tearmes in their speeches concerning Christian vvorship whereof these your fore-named Disputers can give you a reason Least that say they the Iewish Priesthood being as yet in force might seeme by using Iewish Termes to innovate Iewish ritâ—s Which is enough to shew that you are persuaded they absteined from the use of these words for some Reasons Thus he and much more against Priests And against Altars likewise he hath sundrie passages p. 415. 416. 417. 419. both which this addition allowing seemes not to be his Here againe I cannot but admire that these tearmes of Priests Altars thus shunned by the Apostles and denyed by our writers together with Altars Sacrifices themselves so notablie refelled by this Bishop both An. 1631. 1â—35 should the selfesame yeares by doting Shelford Widdowes Reeve and this yeare by Dr. Pocklington and the namelesse Colier be publikely maintained point-blanke against the Bishop And that they by publike authority should which the Rhemists and Bryelly expound that of Hebr. 13. 10. of a materiall Altar which this Bishop out of Aquiâ—as the Diuines of Colen Bellaâ—mine himselfe and Estâ—us proves 〈◊〉 be ment of it but only of Christ himselfe or of the Altar of the Grosse p. 416. 417. I feare therefore that this Clause was added by some of those Bishops Chaplains who licensed these New Pamphlets which point-blanke oppugne the Bâ—shops booke Or else by some of these New Writers or their Freinds These Reasons I say enduce me to beleeve that this is not the Bishops passage But that which doth must prevaile with me is this the sottishnes of the difference reason and proofes therein alledged which savours neither of his judgement learning nor acurenes All which I shall now examine 1. First the partie here puts a difference betweene Protestants bowing to the Altar and Table and Papists which sayth he is three fold First in the cause or reason of this bowing Papists bow towards the Altar only to adore the Eucharist which is on it Therefore by his owne confession they bow not to or towards the Altar out of any relation to or occasion dravvne from the Altar Though Cardinall Pooles Visitoâ—s in Cambridge enjoyned the Schollers to bow to the ALTAR as well as to the Hostia in Queen Maries dayes But Protestants bow towards the Table to testify the CommunioÌ„ of all the faitâ— full communicants thereâ—â—t Secondly in the Object â—apists bow to the Eucharist Protestants to the Lord of the Table not to the Table of the Lord. Thirdly in the time Papists bow only when the Eucharist is upon it Protestants when no Eucharist is thereon The second difference makes Papists and Protestants bowing both one For they bow not to the Eucharist or consecrated bread and wine See Bishop Mortons Institution of the Sacrament l. 7. c. 1. 2. 3. 4. 5. 6. 7. But as they apprehend and beleeve it to be the very body bloud of Christ yeâ— Christ himselfe both God and man And so to him which these Protestants termes the Lord of the Tablâ— Therefore the object of their bowing at leastwise according to the Papists Doctrine is both one And so in this respect no diversity in their genuflexions The first and lâ—st liversity makes Protestants worse then Papists and that in these respects 〈◊〉 Prot 〈◊〉 make the Table or Altar the partiall if not totall cause of their bowing to or towards it Wiâ—nes the 3. first reasons alledged for this Ceremonie all drawne from the Table and M. Shelfords distinction See his Sermon of the Church p. 79. that it is not terminativum cultus sed MOTIVUM But the Papists have so much piety and religion in them as neither to make it one or other bowing towards it ONLY to adore the Eucharist Secondly the Papists never bow to the Altar or Table but when the Eucharist and Châ—ist himselfe as they beleeve is really present on it At which time both by their Canons and Doctrine they are enjoyned to bow towards it only to adore the Sacrament A cleare euidence that no part of their bowing is either occasioned by â— or done unto the Altar But our Novellers out stripping the Papists how to or towards the Table even then when there is no Eucharist on it When they both know and beleeve that Christ is not there really present neither in his person nor in his ordinances And when â—s neither the Doctrine nor Canons of our Church enjoyne them so to doe A plaine euidence that they bow not only or principally to the Lord of the Table but to the Table and Altar it selfe Therefore their bowing is farre worse more unreasonable absurd then the Papists in these two respects 3ly The Papists bow thus Bishop Morton Ibid. only to adore their breaden God terminating their worship intentionally only in Christ But our Novellers make Christ only a stalking horse in this their adoration bowing not to the Table but to the Lord of the Table And why so What to worship or honour him therebyâ— No such matter But to testify the Communion of all the faithfull Communicants at the Table Such a peece of new divinity as J never read the like except in some Popish Masse bookes to witt Officium beatae Mariae secundum usum sacrum their Ladies Psalter Primer c. which teach their Proselites to pray to God to move
to the Lord of the Table paralleled with worshipping towards Gods Temple worshipping at his foote-stoole Daniels prayer c. And so expresly determined by Mr. Shelford See the Serm of Gods house p. 18. 19. 20. The fore-cited passage fathered on Bishop Morton Mr. Cozens Mr. Widdowes Edward Reeve aud Dr. Duncombe in his Determination Dr. Pocklington Suuday no Sabhath p. 50. Câ—ill worship it cannot be because terminated they say in God done in Gods owne house and presence not in any civill but religious respect Done towards the Altar or Table not as civill but as sacred and religions things to which no civill worship at all is dâ—eâ—â— in any civill respect If then it be a divine worship as they hold iâ— it must be either a sincere and genuine worship or Superstitious Not the former First because not instituted or prescribed by God in his word no text so much as intimating much lesse enjoyning it nor any one example in the New Testament 〈◊〉 it Secondly because never practised by the Patriarches or Prophets in the Old Testament who never thus bowed to or towards Altars nor by Christ or his Apâ—stes in the new who never thus inclined their knees or bodies to or towards Lords-Tables nor yet for ought we finde to God himselfe unlesse it were in prayer only Mat. 26. 39. Acts 20. 36. c. 21. 5. Ephes. 3. 14. Rom. 4. 10. 11. A thing worthie notingâ— taking off all hare-adoration only fo the body not accompanied with prayer or some so other religious duty Thirdly Altars themselves under the Gospell abolished by Christs death are not of divine institution but contrary to it Therefore the bowing towards them to honour God or worship Christ thereby is superstitious unlawfull Fourthly had it been a worship of divine institution its probable that the Saints of God in the Apostles dayes the primitive Church and all succeeding ages would both have conscionablie and constantly used it And either fore-commaunded or enforced the observation thereof But this they have not done Therefore it is not of divine institution Fiâ—tly no divine worship due to God or required by him is arbitrary to be done or not done at mans election Neither can it be omitted without mortall sinne But this is arbitrary at mans election and may be omitted without mortall sinne as the stoutest Champions thereof will and must onselfe Since no Law of God or man prescribes it as necessary Therefore it is no divine worship Sxitly no relative worship of God in through or by reason of any other Creature is of divine institution there being no paâ—t â—ne of any such worship in Scripture This the Homilie against the Perill of Idolatry plentifully proves See Bâ—shop Mortons Institution of the Sacrament l. 7. throughout especially c. 8. Sect. 1. p. 547. 548. But this and so the bowing at the naming of Iesus is a relative not an immediate worship Therefore not truely divine Seventhly that which the most pious Christians the most judicious zealous Protestants in their writings and practise have censured declined as evill superstitious And being only by the most igorant blinde superstitious and Popish Persons most practised and contested for that certainly is not any divine institution nor any syncere adoration approved by God But this bowing is such as the premises experience witnesse Therefore not of divine institution or any syncere adoration approved by God Eightly that whose cheife Patrons are inforced to flie to meere forged authorities and absurd ridiculous reasons of their owne late invention to justify and maintaine it that certainly is not truly divine Such is this bowing to and towards Altars and Lords-Tables As the premises testify Therefore not divine And so by consequence a meere superstitious will-worship of mans inuention which God neither approves of nor allowes Isay. 1. 11. 12. And being not of faith it must be sinne Rom. 14. 23. All which I desire our new Maisters of Ceremonies to consider now at last who perchance have not yet so much as ruminated on this point but taken up this practise as most men doe new fashions without any examination either of its lawfulnes decency or conveniency Contrary to the Apostles rule who adviseth us 1. Thes. 5. 21. 22. to prove all things and to hold fast only that which is good Abstaining from all appearance of evill Whith this bowing certainly hath First because it is a new upstart innovation prescribed by by no Law of God or man Secondly because it tends to erect countenance and usher in a relative worship of God in by and through the Creature Thirdly because it seemes to implie an actuall transubstantiation of the bread and wine into Christs very body and tends to usher in this doctrine together with an adoration of the Hostia and reservation of it on the Altar or Table in a Pix the maine ends for which it seemes and is now taken up For as kneeling at the Sacrament first ushered in adoration of the Sacrament so this bowing to the Table or Altar must reuiue it the true end for which it is now â—rged Fourthly because it hardens Papists in their Idolatrâ—us superstition of adoring the Eucharist and bowing to Crucifixes Images Crosses condemned by us as most grosse Idolatrie See the Homilie of the Perill of Idolatrie Bishop Morton his 7. Booke of the Institution of the Sacrament Fiftly because it gives generall offence and scandall to most especially those who are pious and judicious Sixtly because it tends to the erection of Altars Priests and Sacrifices formerly abandoned and gives Papists occasion not only in words but in writing also to vaunt and hope that we are now apostatizing and revolting unto Rome againe Seventhly because it advenceth the Table and Altar above the Font Pulpit Bible Chalice Paten yea and the consecrated bread and wine to neither of which any such genuflexion is given Eightly because there is appearance of superstition and Idolatrie in it which is or may be committed by it as probablie as of the Papists adoring of the Eucharist Upon these grounds therefore all Christians should renounce it I come now to the last clause of the Question to inquire how this bowing to towards or before the Altar or Table differs either from the Pagans or Papists practise of bowing to or towards Images Altars Crucifixes Crosses the like which our Homilies with all our Orthodox writers expresly define to be Idolatrie For the Pagan Gentiles it is evident that they bowed to or towards their Altars over or under which the Images or Statues of their Idol-Gods which they worshipped towards the Altars stood as the Papists and we have now our Crucifixes standing on or over our Altars either in Arras Glasse or Mettle or in some Curious common Prayer-Booke standing on our Altars only for a dumbe shew adorned with two or three silver Crucifixes in stead of Bosses on the cover in Imitation of these Pagans That this of
all our Prelates Ceremonies are then are not the same to be obeyed because the same destroyeth our freedome in Christ. Dr. Barnes saith Mens Constitutions binde not the Conscience p. 300. The Summe of all this will lead us by the hand one step farther namely If it be a sinne in Church-Governours to commaund especially upon strict penalty Indifferent decent things It wil be a sinne also in Ministers and in private Christians to subscribe Ex animo and to yeeld obedience by CoÌ„formity to such commaunds although the Ceremonies were as good indeed as they were preteÌ„ded which I believe they are not Indifferent-Decent-Things For doth not such voluntarily Subscription and Conforming to them build up our Church-Governours yea and with them that which is most to be taken to heart of us our Soveraigne civill Governours also in the confidence that such commaundements are as well lawfully given by them as received and obeyed yea confirmed and allowed by us Now to build up or edify a Brother to sinne is properly to offend a Brother For the proper Definition of an offence is that which edifieth a Brother unto Sinne as the originall word expresseth it 1. Cor. 8. 10. and so to sinne against a Brother is to wound his Conscience Yea and as much as in us lyeth to cause him to perish for whom Christ died Which is no better then Spirituall Murther of his Soule Now if thus to edifie any Brother to Sinne be so heynous an offence how much more heynous an offence is it to edifie our Governours to the giving urging of such commaundements yea and to the sharpe Censuring of all others as refractory and factious persons who choose rather to undergoe the losse of the greatest Comforts they enjoy iâ— this World then to wound the Consciences either of them selves or of their Governours It is true by forbearing obedience to those commaundements we offend the Spirits of our Governours and make them to be though causelesly offended with us But by yeelding obedience to these things we should offend their Consciences in edifying them to sinne and provoke the Lord to be offended with them Better they be offended with us without fault then through our fault God to be offended with them and us It is not for Christians Much lesse for Ministers to redeeme outward peacâ— and Liberty at so deâ—re a price as the hazard of the blood of so many precious Soules especially of our Governours in highest place and Authority What then shall we thinke of those Lordly Dominering Prelates who not only take upon them to enforce both Ministers and people to the observation and practise of the Ceremonies prescribed in the Booke of Common-Prayer further then the Staâ—uâ—e of 1. Eliz. c. 2. and the Law authorizeth them But likewise by their New-printed Vsiâ—ation Oathes and Articâ—es presume like so many Pâ—pes and Parliaments contrary to the Law of God the Statutes of the Realme and their owne 13. Canon even of their owne heads alone without the Kings Authority or Licence under his great Seale to impose new Popish Rites and Ceremonies of their owne devising is standing up at Gloria Patri the Gospell and Nicene Creto Bowing at the name of Iesus Praying toward the East Bowing to Altars and Commuâ—on-Tables and the likâ— of which there is not one sillable in Scripture or Bâ—â—ke of Common-Prayer itselfe and so are directly prohibited by the Statute of 1. Eliz. c. 2. which prohibites the use of any other Rites or Ceremonies then those expressed in the Booke of Common-Prayer under severe penalties to enforce them on Ministers and people against their consciences by Excommunications Suspentions deprivations imprisonments threats and such like open violence Certainly we must needs conclude them to be meere Antichristian tyrants not the meeke Disciples of our Lord Iesus Christ who never tooke such authority and State upon them thus to tyrannize it over mens consciences bodies estates in things indifferent much lesse in things unlawfull as many of the Ceremonies and Jnjunctions are Against which all godly Ministers and people ought solemly to protest and to goe on boldly in their Ministry and Christian dutie in despite of all their threats imprisonments their suspentions and Excommunications to the contrary which in truth are meere nullities not only by Gods Law but by the Lawes and Statutes of the Realme since our Bishops have no Lords Patents or Commission under the broade Seale Authorizing them to exercise any Ecclesiasticall Iurisdiction or Censures or to keepe any Visitations Consistoriâ—s And since all their proceedings suspentions excommunications are made in their owne names under their owne Seales not his Majesties as they ought by Law to be Wherefore Let us all now stand fast in the liberty wherewith Christ yea and the Lawes of our Realme too haue made us free and not be againe intangled in the Prelates yeokes of bondage formerly grievous but now intollerable I shall close up all with Bishop Pillingtons words It is not meet that God should be King and the Pope and Prelates to make Lawes for him to rule by But God rules by his owne Lawes Gregorius Magnus Pastoralium l. 3. c. 5. Aliter admonendi sunt subditi aliter Praelati Illos ne sâ—bjectio conterat Jllos ne locus superior extollat Illi ne minus quae rubentur jmpleant Illi ne plus justo jubeant quae compleantur Illi ut humiliter subjaceant Illi quoque ut temperanter praesint Marsilius Pat Dâ—fensoris Paris Pars 2. c. 28. Talium Decretalium ordinatores praeter licentiam fidelis Legislatoris aut Principis ad ipsorum quoque observationem quenquam inducentes verbis suâ—reptilijs quasi cogentes comminando simplicibus eorum transgressoribus damnationem aeternam aut blasphemias five anathemata vel alias maledictiones inferentes in quenquam verbo vel scripto corporaliter sunt extremo puniendi supplicio tanquam Conspiratores Civilis Schismatis concitatores Est enim gravissima species CRIMINIS LAE SAE MAJESTATIS quoniam IN PRINCIPATUM DIRECTE COMMITTITUR Ad ejus etiam supremi pluralitatem consequeÌ„ter per necessitatem ad solutionem cuiuslibet Politiae perducens I should be glad to see this adjudged for Orthodox Law as it is and executed on our audacious Innovators convicted of High treason by it FINIS A POSTSCRIPT CHristian Reader since the finishing of this Treatise a memorable Story hath fallen out in the Tovvne of Colchester in the County of Essex vvorthy publike knovvledge vvhich I shall here relate One Thomas Nuceman Parson of the Parish Church of S. Runwald in Colchester caused the Communion-Table in his Church to be removed and rayled in Altarwise Which done he enjoynes all the Communicants to come up to the new rayle and there to kneel downe and receive the Sacrament refusing to administer the Communion to any but such who came up to the rayle though present in the Chauncell and ready to
Sacrament l. 7. b Aeneid l. 4. p. 171. 172. c Aeneid l. 5. p. 213. d Aeneid l. 8. p. 279. e De Arctitectura l. 4. c. 5 8. Dr. Raynolds dâ—ldololat Romanae Ecclesiae l. 2. c. 3. Sect. 46. p. 432. * Ezech. 8. 16. De Origine Alâ—â—rium * See his visitation-Articles g Epist. 49 Quaest. 3. Tom. 2. p. 223. h Epist. l. 2. Epist. 1. p. 276. See Iuvenal Satyr 12. 13. p. 115. 119. 121. i Fostorum l. 5. p. 88. k Ouid. Fastorum l. 4. Macrobius Saturn l. 1. c. 7. Iuvenal Satyr 12. Virgil. Aeneid l. 8. p. 230. l. 11. p 353. Copa p. 563. Plin. Nat. Hist. l. 16. c. 37. Suâ—tonij Caligula Sect. 13. Tatianus Orat. adv Graecos Baruch 6. 10. l Part. â— p 50. 51. 75. Parâ— 1. p. 38. Francis 〈◊〉 Croy his first Conformity c. 25 Ormâ—rod Pagâ— no-papismus semb 37. 123. 124. 125. m See Bishop Morton Institution of the Sacrament l. 7. and Dr. Reinolds de Idolot Eccles. Rom. n See the Homily against the Perâ—ll of â—d latrie part 3. which argues thus on case of Images * Enchiridion De Sacraem Eucharistiae c 8 â— Decimoâ—Bis Morton Institution of the Sacrament l 7. c. 8. Sect. 2 p. 549. * An. 1636 o See the Homilie of the Time and place of Prayer The secoÌ„d part of the Perill of Idolatrie The exhortation for the fast The last great plague p Iris est inflectio solis in nube Magyrus Keckerman others Baron Auval ann Dom. 44. Brushâ— de Monast. Germano fol. 129. Virgil. * Note * 〈◊〉 our 〈…〉 their High Altars note this * Ad Gulcel Absasem Apolâ— * De Excidio Conquest Brit. Rerum Brit Script p. 134. 135. * Which will serve for an answer to Dr. Alexander Read Parson of Fifield in Essex his late idle Visitation Sermon newly printed 1636. upon this very Text. Throughout which be makes his owne private fantasie the sole rule of Decency without one word of Scripture to backe them * 2. Cor 4. 2. When Peter and Paul commauded us to obey our Superiours they commanded to obey the Bishops in the Doctrine of Christ not in their owne Tyndals Answer to Mr. Mores first Booke p. 286. * 1. Cor. 11. 5. to 11. * See Dr. Barnes his Discourse that Mens constitutions binâ— not the conscieÌ„ce p. 297. to 301. * 1. Cor. 4. 1. 2. 2. Cor. 1. 14. Simile Note this * 1 Cor. 11. to 17. c. 14. 2. to 38. * This was the ArgumeÌ„t of Ioannes de Wesalia Abb UspergeÌ„sis Paraleipâ—mena p. 419 to prove Quod Prae lati non habent autoritatem instituendi leges Answer * See 1. Cor. 9. 4. 5. 6. 1. Tim. 4. 3. ◠†See Niceph Cal. Eccles. Hist. l. 12. c 33 34. 35. Socrates Eccles. Hist. l. 5. c 21. 22. l 7. c. 28. 35. * See Acts 21 23 24 26 27. Eusebius Eccles. Hist. l. 5. c. 21. to 25 in the English traÌ„slation Note this * See 1. Cor 7. 5. to 40. Col. 2. 19. 20. 1. Tim. 4. 3. 4. Mar. 7. 7. 8. 9. Matth. 15. 9. Gal. 1. 10. 11. 12. a Our Prelates ought to be our Servants as the Apostles were to teach us Christs Doctrine and not Lords over us to oppresse us with their owne Peter called it tempting of the Holy Ghost Acts 15. to lade the Heathen with ought above that wâ—â—ch necessity and Brotherly Love requireth and Paul rebuketh the Corinthians and Galathâ—aÌ„s for their over-much obedience warneth all men to stand fast and not to suffer themselves to be brought into bondage Tyndal Answer to Mores 1. Booke â— 285. 286. * 25 H. 8. c. 19 21. 1 Eliz. c. 2. 13. Eliz. c. 12. b See Bâ—shop Wrens Visitation-Articles c I doe believe stedfustly and faithfully that you Bishops are ten times worse then the Great Turke For he regardeth no more but rule and Dominion in this world and you are not therewith content but you will also rule mens consciences yea and oppresse Christ and his holy Word Dr. Barnes p. 284. d Acts 4. 1. ta 13. c. 5. 17. to 42. Fox Acts and Monuments 1610. pag. 415. 416. 417. 418. 428. 434. 435. 438. 552. 562. 567. 598. e 126. H. 8. c. 1. 37. H. 8. c. 17. 1. Eâ— 6. c. 2. 1. Eliz. c. 1. 5. Eliz. c. 1. 8. Eliz. c. 1. f Gal. 5. 1. g Exposition on the Prophet Abdias the last page of all * This Dr. is an high Commissioner and when any man opposeth his extortions or Innovations presently he hath a dormant warrant and Pursevant to arrest and vex the partiesâ— With which course he hath so vexed abused the Country and his Majesties authority that hanging is to good for him The like have other Commissioners done § His 5. Sermon before King Edward fol. 64.