A Pleasant Purge for a Roman Catholic, Epigram 99
On, and againſt, Popiſh and Superstitious Bowing to Altars, and rayling in the Lord Tables Altarwiſe.
NO Patriarches, Prophets, Saints for ought we finde
In Sacred writ, once bowed or Inclin'd
To, or before their Altars: though aGen. 35. 1. 3. 7. Exod. 20. 14. 25. 26. c. 27 1. c. 40. 5. 10.built by
Command from God, and did Chriſt typifie.
Altars of old, and Sacrifices too
DidbHeb. 7. 12. to 28. c. 6. 1. to 13. c. 9. 2. to 18 c. 10. 1. to 23. c. 13. 11. 12 13. repreſent Chriſt, as Bread, Lords Boords doe:
Yea, they on Altarsc1 Cor. 10. 2. 3. 4. 18. Heb. 13. 10. 11. 12. ate the ſelfe-ſame meate
[Chriſt] in their Sacrifice, as we now eate.
Yet none did then to, towards Altars bow,
Why then muſt we bow, congie to them now,
Or Tables, or the Sacred Element,
Which Chriſt, no more, than theirs did, repreſent?
They had the ſelf-ſame ground, to bow as you,
Yet did it not, nor ever thought it due,
As you doe now: Either you Erre, or they:
Judge whether is more like to goe aſtray.
Why doe ye then, ſince dHeb. 7. 11. 12. 13. 14. 24. 25. c. 8. 7. 8. 9. c. 9 9, 10, 11. 25, 26, 27, 28 c. 10 1, 2, to 22 c. 13 10 to 19. Col. 2. 14. to 23. 1 Cor. 9. 13. 14. c. 10. 16. to 22. c. 11. 20. to 34.Altars Overthrow
By Chriſts death, to, before them cringe or bow?
Are they now growne more Sacred then before,
By mens Erections, that you them adore?
If they had no ſuch honor done them when
Set up by God, why now, when made by men?
If not againſt, at leaſt beſides Gods word:
Perchance becauſe mens owne, they are ador'd.
If you ſay you bow to them as a Table,
Not Altar; ſure I thinke it is a Fable;
Your language doth betray you, you it call
eSee the Coale from the Altar▪ Doctor …ocklingtons Sunday no Sabbath, & Altare Chriſtianum. D. Heylins Antido… L…n…olnienſe. M. Meede, of Altars, and Edmond Re…ve, Expoſition of the Catechiſme in the Common Prayer Booke.An Altar; Altarwiſe againſt a wall
You fix and …aile it in, and ſtill you ſay,
You to the Altar how; before it pray.
But be it ſo, where doe you read that now
Men to Lords Tables ought to ſtoope, or bow?
Did Chriſt, or his Apoſtles doe it? No,
Much leſſe Command it; why muſt we doe ſo?
We read, when Chriſt ordain'd this Sacrament
They allfMat. …6. 20. 26. Mar. 14. 3. 18. 22. Luc. 22. 14. 19. Iohn 13 4. 12. 23. 25. 26 28. compared with 1 Sam. 16. 11. Pſal 128. 3 Cant. 1. 12 Ioh. 11▪ 2. 1 King. 12. 20. Mat. 9. 11. c. 26, 7. Lu. 7. 36 37. 49. c. 11. 37 Mark. 2. 15. ſate round, not to the Table bent.
Had they ſo done, or wil'd us ſo to doe
The text had ſayd they ſat, yet bowed too.
What are ye now more holy, or more wiſe
Than Chriſt or his Apoſtles, to deviſe
An inclination, which not one of them
Did ever uſe, command, or of it dreame?
Belike they were meere Ruſtickes, never knew
Fit Table Congies, they muſt learne from you.
All worſhip, honour, bowing, aregRev. 4. 9…. 10. 11. c. 5. 13 c. 7. 11, 12. c. 19 10 c. 22. 8, 9. 1 Chron. 16. 26. to 33. Heb. 1. 6. c. 5. 4. 2 Pet. 1. 17. Gods Fee,
Right, due alone, and muſt not given be
To any Creature but by his expreſſe
Command or Licenſe; you then much tranſgreſſe
In yeelding honour, worſhip, reverence
To Altars, Tables, without Gods Licenſe
And warrant; which you never can produce
Out of his Word: For ſhame leave this abuſe.
But you have Reaſons for't: did they them know?
If you ſay yea, why did they not then bow?
Belike they were too weake to bend them: why
Are they ſo ſtrong than you to bow awry?
If no, they were then ignorants to you,
And muſt learne from you now, what they ne're knew.
Chriſt, his Apoſtles muſt be put to Schoole
To learne of you to cringe,Object. 1. bow, play the foole.
But may we know your pond'rous Reaſons why
You bow, ſtoope, ducke thus? you ſhall inſtantly.
Firſt, hArchbiſhop Lauds ſpeech in Starchamber, June 14. 1637. p. 44.Gods houſe is a place of Reverence;
Therefore when we goe in, (i)Gen. 28. 17. &c or out from thence,
We muſt to, and before the Altar …end:
I doe deny the conſequence,Anſw. good friend,
Till you can prove this holy Reverence,
An Altar-cringe, going in, or out from thence,
And that good Iacob did bow and adore
To,Object. 2. and before the Altar heretofore.
Well, that is done;kNum. 20 6. Arch-Bp. Lauds Speech in Star-chamber, June 14. 1637. p. 43. 44. Tranſlated and reprinted in French and Dutch, and ſo well approved at Rome, that it is there tranſlated and Printed in Latine. Moſes and Aaron fell
Ʋpon their Face at doore of Tabernacle.
True, but what then? they fell flat on their face,
Not bow'd, like you, to ſupplicate for Grace,
Not Cringe and ſo away, as you adore;
Not at, to Altars: If you ſay no more,
All that your wits can rack from thence will be,
You muſt at, to the Church doore, bow your knee,
Fall proſtrate on your face; but once, not ſtill,
Not to an Altar, if you will fulfill
This Text: nay at the Church-doore make a ſtay,
Fall downe, riſe up, not enter, then away,
Like them: and ſince it ſaith not, they did fall
To, before th' Altar [not nam'd there] twill mall
Your cauſe to peeces: they then did not bow
To, before Altars, you than muſt not now.
The Altar of burnt offeringlExod 40. 6. 7. 29. 30. ſtood before,
And quite without the Tabernacle doore;
The Laver ſtanding twixt the doore and it
By Gods expreſſe Command. See then how ſit
This text is for your purpoſe: Moſes fell
On his face at the doore oth' Tabernacle
With his backe to, face from the Altar [then
Behinde him unſaluted,] Therefore men
Muſt towards, to, before the Altar bow;
And turne their face, not backes ſtill to it now.
A ſtrange Non-ſequell, Men muſt doe quite Croſſe
To Moſes, and this Text, as you it gloſſe.
He fell downe once, no more, and that behind
The Altar, not before it: if you minde
His ſteps to trace, you muſt fall once no more,
And that behinde your Altars, not before.
Which now you may not, cannot doe at all,
Unleſſe you quite remove them from the wall,
Into the middle of the Church or Quire,
Their place of old, where men yet ſtill deſire
Lords Tables ſhould now placed be. This Text
You ſee makes nothing for you:Object. 3. What's the next?
But, m2 Chron. 29. 29. 30. Arch-Bp Lauds ſpeech Ibid. p. 44.Hezekiah when the offering ended,
With all the people bowed, worſhipped.
True, but not towards, to, before the Altar
Like you, this Text then is become your halter.
We reade of many whonGen. 24. 26. 27. 48. 5. 2. Exod 4. 31. c. 12. 27. c. 34. 8. 1 Chron 29. 20. Neh. 8 1. 2. 6. bow'd downe the head
Towards the Earth,Anſw. and God ſo worſhipped,
In places where no Altars were, therefore
They did not towards them, but Earth adore.
We finde not in Gods text, one nam'd who to
Or towards Altars did his worſhip doe.
Which had they done, and it were exemplary
It had not beene omitted in the Story:
Which ſaying ſtil; theyoGen. 24. 52 Exod. 34. 8. J…ſh 5. 14. c. 7. 6. N…h. 8. 6. Eſa. 49. 23. 2 Chron. 7. 3. This they did to teſtifie both their reverence, humility, and that they were but vile duſt and aſhes, Gen. …8. 27. Job 42. 6. c. 4. 19. Joſh 7. 6. Pſal. 119 25. Lam. 3. 29. Iſay 29. 4. bow'd to, towards the ground
Or Earth, your Altar worſhip doth confound:
Had they bow'd to the Altar, then you had
Urg'd ſomething; now your caſe proves very bad.
They did not then unto the Altar bow;
Therefore you muſt and ought to doe it now;
Is but meere non-ſenſe, and a running Croſſe
To them: your cauſe, and you are at a loſſe;
This King and people joyntly bow'd their head
Together; and God joyntly worſhipped;
You, one by one: they when they Sacrificed
Ʋpon the Altar, and new hallowed
The Temple; you when as no Sacrifice
Is offered, or upon your Altar lyes:
They bow'd once, when the Sacrifice was ended;
You oft, ere it begins; O well defended!
But yet, Object. 4.the ppſal 95. 6, Archbiſhop … p 44.Pſalmiſt and the Liturgie
Bids us, Come Worſhip, fall downe, bow the knee
Before the Lord our Maker: Very true;
Therefore this bowing's to the Altar due:
A learned Sequell: Men muſt kneele, adore,
And bow before their Maker, Lord; therefore
To, and before the Altar: I thinke then
Not God, but Altars made you Prieſts, or men.
If Altars be your Makers, you wood, ſtone,
It's fit you ſhould bow, kneele, to them alone:
But if God onelyonly, you muſt then bow, fall,
Kneele before him alone, and on him call,
By this Texts precept, which whiles you apply
To Altar worſhip, you confeſſe thereby,
You bow to God and Altars both alike,
Take heed his q1 Chron. 13 to, 11.venging hand doe not you ſtricke.
If that you ſay, you bow to God thereby;
Tis falſe, it is to Chriſts humanity
AndrArchbiſhops ſpeech, p. 47 body at the moſt, which you ſay there
Is preſent on it: grant this, yet you erre
From this your Text, ſince Chriſts humanity
Is not your Maker, but the Deitie:
And to adore Chriſts body and no more
Without his divine nature, heretofore
Was alwaies judged groſſe Idolatrie,
Since but a creature, and no Deitie.
This Text then doth your practiſe quite confound,
Yea caſts your cauſe and it downe to the ground.
As for the Liturgie, it ſaith no more
But what the Text, it helpes you not therefore;
Nay it ſtrikes dead, & quite confounds your cauſe,
Becauſe it Ever reades this Pſalme and clauſe,
Not when you downe before the Altar bend
At the Communion, Entrance, Service end,
Or Second Service; butſThis Pſalme and Text is read, not at the beginning of prayers, but after the confeſſion, abſolution, & Lords prayer juſt before the Pſalmes are read, and that onelyonly at Morning Prayer, not Evening▪ beſides, this clauſe is not in the beginning, but in the midſt of this Pſalme, ſo that if you bow by vertue of it, it muſt not be at your entring in, or going out of the Church, or at your approaches to, or …eceſſes from, or your paſſings by the Altar, nor yet at Evening Prayer, but juſt when this clauſe is read before the Pſalmes
At morning prayer only, which thing quite calmes
Your new devotions: for by this you muſt
Kneele, fall, bow downe, before the Altar juſt
When this Pſalm's read; all joyntly, not before,
After, or ſingle, as you now adore:
But ſith you bow not to the Altar when
This Pſalme is read, nor kneele, fall downe, but then
Doe alwayes ſtand, or ſit, by this you ſhew
Both Text and Church-booke your cauſe overthrow,
And either you againſt them both offend
In not adoring when they bid you bend,
Or elſe you make both Church-booke and this Text
No warrant of your cauſe,Object. 5. but a pretext.Anſw.
Yet we, tIbid. Archbiſhop. p. 43.when we thus bow and fall before
The Altar, God, not it doe ſtill adore.
Firſt, ſhew where God commands you thus to bow
To him before the Altar; this I know
You cannot doe: in all the Texts you name,
There is no Scripture warrant for the ſame.
It isuCol. 2. 22. 1 Chron. 13. 10. c. 15. 12. 3. 15. will-worſhip then at beſt, not true;
Nought but commanded worſhip is Gods due.
xIſai. 1. 12.Who hath required theſe things at your hand?
Should make you and this worſhip at a ſtand.
We muſt not to our parents, Kings, Men, bow
But that God dothyGen. 27. 29 c. 43. 6. 26. Exod. 20. 12. Epheſ. 6. 2. 1 Sam. 20. 21. 2 Sam. 14. 22. 23. See Edmund Gurney his Vindication of the 2 Commandement command, and us allow
To doe it; much leſſe may we bow before
An Altar, Table, or them once adore;
Which are more baſe and vile by much than we,
AndzIſai 44 10. to 21. therefore by us muſt not worſhipt be
With Cap or knee, ſith God forbids us to
aExod. …0 5 Levit. 26. 2. Num. 25 2. Deut. 5. 9. Ioſh. 23 7. 16. Iudg. 2. 19. 12. 17. 1 Kings. 19. 18. 2 King; 17. 35.Bow downe to them, or to them worſhip doe.
But you bow unto God alone, Not ſo,
You ſay you doe itbArchbiſhop ſpeech. p. 49 D…o et Altari. &c. to the Altar to;
There is an holy Reverence due to it;
Which you unto it give, as juſt and fit,
Both joyntly, in one bowing and proſtration
To God and it: the ſelfe-ſame adoration
You give then unto both; Is God's divine?
Then Altars too, you cannot it decline.
Both have the ſame for time, act, motion, place,
Therefore the ſelfe-ſame worſhip, honour, grace;
And ſo you act moſt groſſe Idolatry
In joyning Altars thus with God moſt high.
If that you give to both like Reverence,
Not worſhip; God no doubt will take offence
That you give like and equall veneration
To him and Altars; it's no Chriſtian faſhion;
Nor courtly neither, for if any one
Should equall worſhip give to King and Throne,
And both at once in ſelfe-ſame ſort adore
He would be truſt up, or thruſt out of doore.
You ſhould doe well then to diſtinguiſh that
Worſhip, you ſay, you give to God, from what
You yeeld the Altar, in time, geſture, ſhew,
That they, you, others might their difference know
But doe you give to both like honour? I
Preſume the Altar hath precedencie.
Were not the Altar there, you would not bend;
From it your bowings ſpring, to it they tend.
If Altars then this worſhip cauſe, and ſhare
Therein with God, they moſt adored are;
God for the Altars ſake, Firſt: they for his:
The Altar hath more ſhare than God in this;
He is beholding onelyonly to the Altar
For this his worſhip, which elſe would quite falter;
Remove but it, Gods worſhip's at an end;
It doth then from, to it, not God move, tend:
You then commit the ſame Idolatry
As Pagans, Papiſts, in their Imag'rie:
Image and Altar worſhip are the ſame
In ſubſtance, differ but in object, name;
They ſaycSee Gregory de Valentia Apologia de Idololatria, & Vaſquez, l. 2. de Adoratione. they doe God worſhip and adore
When as they bow, kneele, fall downe, to, before
Their Idols; not the ſtockes or Images
Themſelves: if then their worſhip God diſpleaſe,
Your Altar worſhip cannot but doe ſo;
They are the ſame, you cannot ſay me no.
Your Reaſons, grounds, excuſes both agree,
They are but one in ſubſtance then we ſee.
You ſay dArchbiſhops ſpeech. p. 43.you bow not to the Altar, Table,
But God alone. No doubt it is a Fable,
Your words betray you, and in termes you doe
Confeſſe you bow to God and Altars too;
eArchbiſhop Ibid. p. 49.Deo & Altari, you in Print confeſſe,
To both conjoyntly; ſee your guiltineſſe,
You all acknowledge that you bow before
The Altar [which you eye] to God; therefore
You worſhip it, before it, and thereby
Make it an Idoll, act Idolatry.
To worſhip God, and before God, arefPſal. 72. 9. 22. 27 86. 9. 95 6. Deut. 26. 10. Iſay. 66. 23. Mich. 6. 6. Rev 3 9. c. 15. 4. 1 Sam. 2. 18. c. 3 1. 1 Chron. 16. 1. 2 Chron. 2. 6. c. 6. 19. one
In Scripture phraſe, and due to God alone.
ThegPſal 95. 6. Pſalme you urge, with other Texts, therefore
Injoynes all to fall, worſhip, kneele before
Their Lord and Maker onelyonly; how then dare
You ſwerve from it, and openly declare,
That you before the Altar bow, adore,
As well as before God, if not farre more?
Are you then guiltleſſe of Idolatry?
Not ſo in Scriptures judgement, for thereby
Bowingh2 Chron. 25. 14. Ezek. 44. 12. c 8. 16. Rev. 22. 8. 9. Iſay. 44. 12. 14. Edit. Iunij. before an Idoll, is the ſame
With bowing to it, and hath equall blame;
Both are alike Idolatrous: this you
May from the Devill learne to be moſt true,
Who tempted Chriſt, to fall downe and adore
iLuk 4. 7, 8 foreign; adoraveris coramme, as the vulgar Latine, and others render itBefore him onelyonly, not deſiring more:
Chriſt this refuſed; marke his reaſon why,
Its written, thou ſhalt worſhip God onelyonly;
If then to worſhip, bow downe, kneele before
An Idoll, Devill, be them to adore
As Scripture, Chriſt, reſolve, and we muſt all
Before God onelyonly worſhip, bow, and fall
Religiouſly; your worſhipping before
The Altar, is it, not God to adore;
And to give that to Altars which onelyonly
Is due to God; which is Idolatry.
See then you vaine diſtinctions, whoſe concluſion
Will be nought elſe but your ſhame and k1 Chron. 15. 13.confuſion,
But yet we reade, Object. 6.thelPſal. 28. 2. Exod. 25. 21. Num. 7 8. 9. Pſal. 5. 7. Ioſh. 7. 6. Iewes did heretofore
Towards Gods mercy-ſeate, looke, pray, adore,
And lift their hands;mReeve. p. 132. Shelfords Anſwer. Sermon of Gods houſe. Cole from the Altar. p. 52. Archbiſhops ſpeech. p. 47. 48. Good reaſon then that we
Should to the Altar looke, pray, bow the knee,
It being now Gods onelyonly Mercy-ſeate,
Yea the moſt holy place, where we Christ eate.
Well argu'd gentle Sir, you here deſcry
Your learned Logicke, and Divinitie;
The Jewes did never towards their Altars bow,
Pray looke of old, therefore you muſt do't now:
They looked, prayed towards the Mercy-Seate,
Not Altar; this your cauſe doth cleane defeate.
But when, and why look'd they ſometimes that way?
(In ſpeciall caſes onelyonly, not alway:)
Becauſe nExod. 25. 17. to 23. Num 7 8. 9. Ioſh. 7. 6 to 17. Pſal. 99. 1. 5. 9. Pſal 28. 2. Pſal. 80. 1. 2. Exod 30. 6. 1 Chron. 13. 3. 6. Levit. 16. 2. 1 Sam. 4. 4. 6. 7. 1 Chron. 21. 30.from thence God promiſed to grant
An anſwere to them, when they ſhould it want,
And there to meete them, to declare his will
And commune with them, which he did fulfill:
This made them looke that way, becauſe from thence
God did his anſweres unto them diſpence
As men ſtil turn their face towards thoſe to whom
They ſpeake, to places, Courts whence anſwers come.
But God no anſwers from their Altars gave;
Hence they lookt, prai'd not ſo towards them; you have
No reaſon, ground, then hence to worſhip, bow
Or pray towards Altars, or Lords Tables now,
Since they did not: and God doth not from thence
His Sacred WilloSee A Quench coale p. 37. to 44., Word now to men diſpence,
But from the Pulpit, and the reading Pue,
Your bowing then to them [if ought] is due.
Theſe, not your Altars, are Gods mercy-ſeat,
If ought now,pNeh. 8. 4. to 9. Luke. 4. 16. 20. 21. 22. Acts 13. 15. 16. whence he doth his will repeate,
Reveale afreſh, by thoſe whor1 Cor 4. 1. 2 Cor. 5. 20. Matth. 28. 19. …0 Gal. 4. 24. repreſent
His Perſon, and from him to us are ſent:
But that your Altars Merci-ſeates ſhould be
More than the Jewes of old, is ſSee A Quench coale p. 3. 7 to 44.ſenſeleſſe; ye
Have neither Scripture, reaſon, ground at all
To warrant it, and ſo your cauſe muſt fall:
The tExod. 25. 17 to 22 Levit 16. 13. 14. 15. Num. 7 8. 9.Mercy-ſeate was made of pureſt gold
With Cherubs at each end, and ſtood of old
Above Gods Arke, on high, like Pulpits uExod. 25. 17. to 23 Num 7. 8. 9 Heb. 9. 5 Levit. 16. 2.whence
God did his will and anſwers ſtill diſpence.
On it no Shew bread, Incenſe, Sacrifice,
Stood, or were offred; therefore in no wiſe
Can you make Altars, Tables now to be
Gods Mercy-ſeate: Hence then your dotage ſee.
And, if you will bow, cringe to Mercy-Seates,
You muſt hence-forth to Pulpits doe theſe feates,
AsxNeh. 8. 1. 4 6. 7. once the Jewes did bow downe and adore
Before the Pulpit [if ought] heretofore.Object. 7.
But you ſay yHeylin Antid. Lincolnienſe Sect. 2. c. 7. p. 79. and others.Our Altars and Tables are
Sanctum Sanct…rums: Here you more declare
Your brain-ſicke Non-ſence, dotage▪ then before.
There waszExod. 26. 33 34. Levit. 16. 2 3. &c. but one moſt holy place,Anſw. no more,
In former times, there muſt be millions now
If you ſpeake truth, towards which to worſhip, bow.
We muſt have now a new High-Prieſt to goe
Into theſe Holyeſt places, Yet no moe
ThanaLevit. 16. 34. Exod. 30. 10. Heb. 6. 7. once each yeare, and none but he muſt come
Within your Chancels or your Altar-roome:
No Prieſt, nor Laicke muſt once enter, ſee
Your Chancells, Altars: what becomes of yee,
And this your worſhip then? you can no more
Before your Altars bow, kneele or adore;
Nor yet approach them there to celebrate,
Reade Second Service, offer, early, late,
To light your Tapers: all your Altar-play,
And court-ſhip now muſt vaniſh cleane away.
Fooles, then recant, and ſee how God confounds
And overthrowes you quite with your owne grounds;
Learne now at laſt, that this moſt Holy place,
Where to each yeare with blood the High-Prieſts grace
Once entred, and no more, didbHeb 9. 6. to 28. typifie
Our High-Prieſt Chriſts Aſcenſion, once onelyonly,
Into the higheſt Heav'ns; with his owne blood,
There to redeeme us, for our endleſſe good.
Thus ſaith the Text: then all Sanctorums gone
And vaniſht are, none left but heaven alone:
Towards it,Object. 8. nought elſe, you muſt ſtill look, turne▪ pray
And worſhip; cActs. 3 21. c 9. 56. Heb. 9 24 Rom. 7. 34.where Chriſt ſits and Reignes alway.
See then the badneſſe of your cauſe, when all
Your proofes on it, and you ſo heavie fall,
What have you more to ſay? The d1 Kings. 8. 29. 30. 35. 38 42. 44. 48. 2 Chron 6. 21. 26 29. 34. 38. Pſal. 5 7. Pſal. 138. 2.Iewes when they
Of old did worſhip God, or to him pray,
Turned their faces to the Temple-ward.
What then? this puts you to it very hard;
If they thus towards the Temple pray'd;eSee this object on fully anſwered in the Quench coale. p. 240. to 245. then we
Muſt towards the Altar pray, bow, bend the knee.
Had you ſaid towards the Church,Anſw. it had bin better
No Altar is once nam'd within the letter;
They looked towards the Temple, not the Altar
When as they pray'd: In this you erre and faltar,
That you not towards the Church, but Altar bow
Pray, looke, herein you croſſe the Text, I trow.
But when did they thus pray? in f1 Kings. 3. 37. 38. 44. 45. 4…. 48. 2 Chro. 6 24 25. 29. 34. 36. 37. 38. 39. Daniel. 6. 10.times of war,
Of Exile, or when as removed farre
Both from the Temple, and its view; but ye
In times of peace, not warre, when you are free,
Not Exiles, nor when out of Churches view,
But in the Church alone, will have it due:
None can looke towards the Church, place where they be,
You turne the Text to Non-ſence, falſitie,
Unleſſe without the Church you pray, as they;
For in it, toward it, you can never pray.
See then how you pervert the Text, and make
It ſenſeleſſe, vaine, and falſe by your miſtake.
They in gDan. 6. 10. 2 Chron. 6. 29. 30.their private prayers thus turn'd their face
Towards the Temple, when they ſought for grace;
You not in private, but in publicke bend
Towards the Altar, yea, when as you ſend
No prayers up …nto God: you bow, and ſo
Paſſe in, out of the Church, or by it goe.
See now your learned arguments, from hence,
Yea Contradiction, follie, and non-ſenſe.
The Jewes of oldh1 Chron. 6 24. 25. 28. 29. 34. 36. 37. 38. Dan. 6. 10. when remote from, and out
Of the Temples bounds, ſight, did turne about
Their face, not bow towards it when as they pray'd,
[Not towards the Altar; or ought on it layd;]
Therefore muſt ye, if you their ſteps will trace,
Not in the Church, but in each private place
You pray, now turne your face towards ſome Church [to
What Church I wot not] which you never doe,
Not towards the Table, Altar, nor when ye
Within the Churches Precincts praying be:
And onelyonly turne your face that way, not bow
Towards your Altars, as you practiſe now.
This is the onelyonly ſum and Conſequence
That you for Altar-worſhip can draw hence.
Which quite confounds it; as ſhall yet more cleare
By that which followes, unto all appeare.
The Jewes did towards the Temple look and pray
Becauſe GodiDeut. 12. 11 1 Kings 8. 29 10. 11. 12. 13. 2 Chron. 5. 13. 14. c. 6. 1. 2. 20. 41. c. 7. 1 2 3. 12. 15. 16. promis'd there to fix alway
His ſpeciall preſence; and there to reſide
More than in any place on Earth beſide,
Filling the Temple with his glory, and
His preſence ſo, that the Prieſts could not ſtand
Nor ſtay therein to doe their Miniſtry:
But God by promiſe never yet did tye
His ſpeciall preſence in ſuch ſort to any
Church, Altar, Table [much leſſe unto many]
Now Extant; nor from them immediately
With his owne Mouth, give anſweres to their cry.
We have no reaſon than to turne our face
To any Altar, Table, Church or Place
On Earth, when as we pray; but ſtill to move
And lift our hearts, hands, eyes, to heaven above,
Where God and ChriſtkPſal. 103. 19. Pſal. 11. 4. Ezra 5. 11. 12 …am. 3. 41. Ma…th 6 9. reſide moſt, and whence they
Heare, anſwere, grant us all for which we pray.
HencelIohn 17. 1. c. 1…. 41. Chriſt and godly men moſt uſually
Didm…am. 3. 11. Pſal. … Pſal. 123. 1. …. Pſal. 25. 15. Iſai 51. 6. 1 Kings 8 2…. ſtill lift up their Hearts, hands, Eyes on high
Towards Heaven alone, when as they prayd, as all
Or moſt doe now, who on God truely call.
Beſides, they hadn1 Kings 8. 23. 30. 35 38 42. 41. 48. 2 Chron 6 21. 26 29 34. 38. c. 7. 12. to 17. a promiſe in Gods booke;
That if they ſhould but towards the Temple looke
And pray, in warres, or their Captivity,
(When they to God in it could not draw nigh)
That he would heare their prayers; and hence did they
In times of Warre andoDan 6. 10. Exile oft thus pray.
This promiſe was made to thep2 Chron. 6. 24. 26. 29. 32. Temple, not
The Altar, Arke, orqThe pot of Manna was not in the Arke, when it was brought into the Temple, but onelyonly the two Tables of the Law, 2 Chron. 5. 10. 1 King 8. 9 Therefore its a Fable which ſome ſay, that they prayed & looked toward the Temple, becauſe the Ark ſtood there, & to the Ark, becauſe the Manna was in it, which typified Chriſt, and the Sacramentall bread. Joh. 6. 33, 34. Manna, as ſome dote:
But you have no ſuch promiſe in Gods booke,
That if you towards the Altar pray, bow, looke,
That he will heare you: therefore you muſt ſtay
Till God ſhall warrant you thus to bow, pray.
This promiſe was made to the Jewes, and ye
Can ſcarce apply it, till you Jewes ſhall be:
It was made onelyonly to their Temple, (not
Their Synagogues:) which ruin'd and forgot
Long ſince, this promiſe is quite gone with it:
You cannot it unto your Altars fit,
Nor to our Churches, which ſucceed unto
TheirrPſal. 74. 8. Ma…. 6. 2. Mark. 1. 21. 39. Luk. 4. 15, 16. Iohn 16. 2. Act. 9. 20 c. 19. 8. Synagogues, not Temple: all that you
Can then extract from hence will be, that all
Muſt towards this ruin'd Temple, pray, bow, fall,
Not towards the Altar; ſtrange Divinity
At this day, though by Jewes us'd anciently.
Adde, that this promiſe runnes promiſcuouſly,
If they ſhould towards their owneſ1 King. 8. 44. 48. 2 Chro. 6. 34. 38. Land, and City
[Firſt nam'd] as well as towards the Temple pray,
That God would heare. Hence Daniel thrice each day,
TowardstDan. 6. 10. Jeruſalem [not Temple] pray'd
In Babylon, whilſt he there exil'd, ſtaid;
Which City, Temple, being there out of view
And kenning, gives at leaſt a checke to you
Who bow not towards the Altar but in ſight
Thereof, and out of its view ſtand upright;
Whereas the Jewes did towards theſe *Land, City, Temple, but not Altar.three adore,
Though out of ſight, and kenning, heretofore.
Gods promiſe then, not their view, did excite
Them thus to pray; nought makes you bow but ſight
Since then the text names praying towards al three
Alike, and that where men could not them ſee;
You may more fitly thence in ferre that all
When they in publike, private, on God call,
Ought towards their Countries, Cities turne their face
Or towards Jury, or the ruin'd place,
Where then Gods Temple ſtood, than that they now
Muſt towards the Altar, Church, or Temple bow.
This towards runnes conjunctively tou1 Kings 8. 48. 2 Chron 6 38. Land,
City and Houſe, as they in order ſtand;
Not to the Altar: whence conclude I may,
That they did never towards the Altar pray,
Bow, looke: for then no doubt the Text had knit
The Altar to theſe three, not paſt by it.
Which not once naming, and preſcribing how
They ſhould towards theſe three only pray; all now
May ſee that bowing towards the Altar then
Was not once thought on, nor in uſe with men.
Nay more, thisxAnd he ſtood before the Altar of the Lord &c. 1 Kings. 8. 22. 2 Chron 6. 12. 13. So the Prieſt. ſtood [not bowed] at the Eaſt end of the Altar. 2 Chron 5. 12. Chapter notes it to my hand.
That Solomon did not bow to, but STAND
Before the Altar, on a Scaffold; where
His …ands he ſpread forth towards heaven, and there
Kneeled downe upon his knees, before all
The*Before the Congregation [not the Altar] ſaith the Text. Congregation preſent; whence I ſhall
Inferre; that had he bow'd towards, or unto
The Altar, doubtleſſe the Text had ſaid ſo;
But ſince it onelyonly ſaith, he ſtood before
The Altar; not, that he did bow, adore
Towards it, it is moſt cleare from hence that he
To, towards it did not bow, nor bend the knee.
Nor did they then towards Altars turn their eyes,
But when on them they offered Sacrifice,
Or tooke ſome ſolemne Oath before them; (yet
They then to bow to them did quite forget;
yGen 18. 22. c. 19. 27. 2 Chron. 6. 12. 22. c. 7 1 See Num. 23. 1. 2. 3 6. 14. 15. 17. Rev. 8. 3. 1 Kings 13. 1. 2 Chron 5 12. 1 Kings 8. 22.Standing before their Altars, or cloſe by
Them, but not bowing, nere us'd anciently:)
If you thus towards the Table looke when yee
Thereat receive, the Elements, to ſee
Whilſt they are conſecrating, I conſent
Thereto, but not when there's no Sacrament.
In fine, we read,z2 Chron 7. 1. 2. 3. When Solomon had ended
His Prayer, and the fire which from God deſcended
Conſum'd the Sacrifice, and Gods glory,
Quite fill'd the houſe; that all who then ſtood by
And ſaw this fight, bow'd themſelves with their face
Ʋnto the ground, (not Altar) in that place;
And worſhipt, and prais'd God, ſaying, For he
Is good, for his Mercies e're-laſting be.
Had they towards Temple, Altar, worſhipped,
Or bow'd themſelves, we ſhold no doubt have read
It in the Text; whoſe ſilence in this kind
Proves, that they to, towards neither thus inclin'd,
But ſimply bow'd to, before God alone:
By this Text then,Object 9. your cauſe is loſt and gone.
aExod. 3 5. Ioſh. 5. 5. Iſai. 20. 2. Acts. 7. 53Put off thy ſhooes from off thy feet; for why,
The ground whereon thou ſtandeſt is holy,
Spoken to Moſes, Joſhua of old;
Urg'dbDr. Laurence his Sermon on this Text and others. next for Altar-bowing, will not hold;
No Altar, Bowing, is here nam'd: if you
Theſe ſpeciall Texts meane ſtrictly to purſue,
You muſt your ſhooes put off; Anſw.and barefoot goe
Into the Church, Church-yard; no ſhooes weare, ſo
As cSee Burtons Melancholy. p. 673. Auguſtinus de haereſibus Gratian. Cauſa. 24 qu. 3. Iſiodor. Hiſpal. Orig. l. 8. c. 5.ſome fond Perſons did of old, led by
Theſe very Texts; which you more miſapply
And wreſt then they; Who got the brand …nd name
Of Heretiques, for practiſing the ſame,
In going barefoot: If you theſe Texts ſtraine
To prove your Altar-worſhip, ſure your braine
Is farre more crazy, and your practiſe more
Croſſe to theſe Texts, than their was heretofore.
For what ſenſe, reaſon, can in this be found?
Tw…, their ſhooes*We read they were but once commanded to doe it, not alwayes, & they only & no other. once put off in holy ground,
By Gods expreſſe command; therefore all men
Muſt bow downe towards, or to th' Altar when
They it approach; and when they come or goe
Into or from the Church, though they have no
Command or patterne ſo to doe? Surely
This is pure nonſence, if not Hereſy.
Your Altars, Tables, are ſtone, wood, not ground:
No worſhip then of theſe, can here be found,
But of the Church-yard, Churches ſoyle, which you
StiledBiſhop Lauds and W…ers … tation Articles. Holy ground; if worſhip hence be due
To ought, it is to the Church-ground onelyonly,
Not Table, Altar; See now your folly,
In quoting Texts to prove, which overthrow
Your cauſe, and your nonſence to all men ſhow.
Adde, that the ſhooes are here injoyn'd to be
Put off the feet, the loweſt part; not the
Hat …lled off, head bowed downe; no art
Can from the loweſt to the higheſt part,
Conclude ought that is ſolid: here your feet
And heads without ſenſe, reaſon, ſtrangely meet:
You may doe well then theſe Texts to put off,
Which will expoſe you and your cauſe to ſcoffe.Object. 10.
That other Text ſome urge;eEccleſ. 5. 1. Mr. Yates and others. Keepe thy foote when
Thou go'ſt unto the Houſe of God; is clean…
Beſides the purpoſe: To preſſe bowing thence
To Altars, Tables, is to ſpeake nonſenſe;
When men goe to Gods houſe, they muſt their feet
Keepe with all care; therefore they muſt there greet
And bow downe to the Altar, is a bad,
A ſenſeleſſe ſequell; fit for none but mad
Or crazy pates: No Altar, bowing are
Nam'd in this Text; whoſe ſcope is to declare,
That men when they approach Gods houſe to pray,
Muſt watch their feet (affections) and that they
Muſt ſhun vaine thoughts, raſh, fond loquacity.
Their ſenſes then are loſt, who now apply
This Text, their Altar-worſhip to maintaine,
From whence they can nought to this purpoſe ſtraine.
The cauſe is bad which ſuch extravagant
And far-fetcht proofes, it to defend doth want.
Which none but thoſe who are paſt grace or ſhame
Or voyd of wit, would for this purpoſe name.
But yet we read,Object. 11 the fRev. 4. 10. 11. c. 5. 8. 14. c. 19 4. Mr. Yates.Elders fell before
Him who ſate on the Throne, and did adore,
Caſting their Crownes before the Throne; thus we
Before the Altar muſt fall, bow the knee.
Well argued learned Sir,Anſw. have you a Crowne?
Are you an Elder? then you may fall downe,
If not, forbeare; ſince there you read of none
That proſtrate fell, but twenty foure alone,
Elders by Office; when as thouſandsgRev. 5 11. compared with c. 7. 9. 10. 11. ſtood
Round by them, yet fell not; your proofe's not good.
But yet not here on Earth, but Heaven they fell;
This then concernes not thoſe who on earth dwel.
But did they bow like you? no, their proſtration
Was farre unlike your new-found adoration,
They when they fell downe,hRev. 4. 9. 10. 11. c 5 8. 9. 13 14. ſang a ſong of praiſe
Ʋnto the Lambe; you ne'r then ſing ſuch Layes:
They when they fell hadiRev. 5. 8. Harpes, Viols, made of Gold,
All full of Odours: you bowing, none ſuch hold;
They proſtrate fell, not going in, or out
Of any Church, or paſſing to, about.
Or from the Altar, as you now; their fact
Is then no warrant for what you now act.
They fellkRev. 4. 10. c. 5. 8. 14. c. 19. 4. before him who ſate on the Throne,
Within their view. Doe you ſo? no not one;
You ſee not Chriſt, nor to him bow and fall,
But to the Altar, not Chriſts Throne at all;
There is no Altar, Table in the Text.
You may goe whiſtle then: what ſay you next?
Though Scripture faile, yet we have reaſons left:
I feare you'l be at laſt of both bereft;
He wholIſai. 8. 20. 1 Cor. 3. 19. wants Scripture hardly will find reaſon
For Sacred things, as you ſhall ſee in ſeaſon.
Altars, and Tables are Chriſts royallmArchbiſhops ſpeech, p 47, 48. Shelford Reeve, Widdows Heylin, Dr. Laurence, & others. Throne
Whereon he ſits within the Church:Object. 12. each one
Muſt therefore bow before, and to them. I
Your ground and ſequell both at once deny.Anſw.
Chriſts nPſal. 103. 19. Pſal. 11. 4. Acts 7. 49. Eſay 66. 1. Mat. 5. 34 35.Throne is in Heav'n, not on earth: tis plaine
By Creed and Scripture:oAct. 1 9 11 c. 3. 2…. Luk. 24. 51. Act 2. 34. Rom. 8. 34 He. 4. 14 c. 8. 14. c. 9. 24 26. c. 10. 12, 13. c. 12. 2. Rev. 3. 21. there he doth remaine.
Sitting at Gods right hand; His Thrones I feare
On earth are now caſt downe. But yet to cleare
This further, if they be Chriſts Throne, its either
Of his divine or humane nature; neither
Of theſe they be. Of his humanity
Say you: its falſe; that onelyonly is on high.
Christs humane body is in HeavenpActs 3. 21. Mat. 28. 6. Joh. 10 28. c. 17. 11 Lu. 24. 51. He. 8. 1 4. alone,
Fixt in one place, cannot be but in one.
But if each Altar, Table be his Chaire,
Wherein he ſits, it muſt be every where
Upon theſe Thrones, and he muſt have as many
Bodies as Thrones: he is not then in any
Of all your Thrones; he ne'r yet once ſat there,
They are not his, but your Thrones then, I feare.
But yet Chriſt's preſent in the Sacrament.Reply
By grace;Anſw. in perſon I cannot aſſent:
So is heqMat. 28. 20. c 18 20. 1 Cor. 14, 25. preſent in each Ordinance;
This will not then your cauſe one haire advance;
But he'srThe Altar is the greateſt place of Gods Reſidence upon earth: I ſay, the greateſt, yea, greater then the Pulpit. For there tis, Hoc eſt Corpus meum, this is my Body: But in the Pulpit it is at moſt, but Hoc eſt Verbum meum, this is my word. And a greater reverence (no doubt) is due to the Body, than to the Word of our Lord. And ſo in Relation, anſwerably to the Throne, where his Body is uſually preſent, then to the Seat where his Word uſeth to be proclaimed, &c. Archbiſhops Speech in Star-Chamber, p. 47. A rotten abſurd paſſage, of falſe Romiſh Divinity. moſt preſent in theſe Elements,
More then in other Rites:Reply. Some mens conſents
You have in this,Anſw. not mine; untill you ſay
And prove it too, I ſhall it ſtill gain-ſay:
That is ſoone done,Reply. ſMatth. 26. 26. Archbiſhops ſpeech. p. 47 48.This is my Body, is
A proofe which cannot be gainſaid in this;
More grace is preſent with, more reverence due
Ʋnto Chriſts body then word: What ſay you?
A learned proofe.Anſw. What Body of Chriſt I pray,
Is ſacred Bread?t1 Cor. 10. 16. Gal. 3. 1. this will the truth diſplay.
If Naturall, that's in Heaven, bread's not it,
Its but Chriſts Body figurative, or it
Doth rather onelyonly ſhew and typifie
The breaking of Chriſts body to the eye.
True: what then makes bread Chriſts Body? I ſay,
TheuMatth. 26. 26. 1 Cor. 11. 23. 24. words of Conſecration: marke I pray.
If then Chriſts word doth make the bread his body,
Agreed by all,Reply. confirm'd by Sacred ſtory,
Then its more worthy than the bread or wine;Anſw.
You muſt to it then, not to them incline.
That which gives being, honour to another;
Is greater, Nobler [if ought] than the tother.
The x1 Cor. 11. 23. 24. 25. 1 Tim. 4. 5.word gives being to the Sacrament,
Its greater, Nobler, then; can you diſſent?
But bread is cal'd Chriſts Body: Soy1 Cor. 12. 12. 27. Epheſ. 1. 22. 23. each Saint
And Church is ſtil'd: your reaſon then is faint,
And quite caſheer'd: each Saint is better then
Chriſts breaden-Body, made by, and z1 Cor. 3. 21. 22. Prov. 9. 2. 5 Rev. 22. 7.for men
And for their Service; therefore they are better:
For this, ther's Text ſtore, for you not one letter.
Beſides, aPhil. 2▪ 7. 8. Heb. 2. 14. 16 17.Chriſts humane Nature is the ſame
With ours; Bread is his Body but in name,
Not truth. bGal. 2. 20. 1 Cor. 14. 25. Epheſ. 3. 17. Iohn 17. 21. 23 2 Cor. 6. 16. Iohn 6. 51. 1 Iohn 3. 24. 2 Cor. 13 5.Chriſt lives and dwels continually
Within his Saints by Grace, and Spiritually.
He dwels not ſo within the bread; if then
You bow to ought, it muſt be godly men;
Theſec1 Cor. 12. 12. 27. Epheſ. 23. Col. 1 18. 24 1 Cor. 6. 15. Epheſ. 2. 21. 22. 1 Per. 2. 5. Iohn 1. … to 26 are Chriſts Body, Members, Temples, Bone,
Fleſh, and with Chriſt himſelfe by Grace made one.
If he have any Throne on earth, its they,
[Not Altars] where hedEpheſ. 3 16 Gal. 2. 20. Rom 5 17. 21. 1 Cor 14 25. dwels, lives, Reignes alway.
If then you will bow to, before Chriſts Throne,
It muſt be to, before his Saints alone:
But to the Word againe, Chriſts Deity
Is cal'd the eIohn 1. 1. 2. 14. 1 Iohn. 5 7.Word, and is expreſt thereby;
The Bread, is but his fMatth. 26. 26. 28. 1 Cor. 11. 23. 24Body tearm'd; that's beſt
Of both, whereby his God-head is expreſt.
Beſides, the WordgIohn. 5. 25 1 Pet. 1. 23. 1 Cor. 4. 15. begets, the Sacrament
Doth but confirme Faith, Grace; Now all conſent,
That what gives Life, excels what ſerves onelyonly
But to confirme; (one'shIohn. 2. 25. 1 Pet. 1. 23. Rom. 10. 13. 14 15. ſimply neceſſary
To ſave, convert; the other's but ſupply.
Our grace to ſtrengthen, ſeale, and ratify,
Men may be iIam. 1. 21. 25. Mark. 16. 15. 16. Rom. 1. 16. 1 Cor. 1. 18. Epheſ. 1. 13 1 Tim. 4. 16.ſaved by the Word alone,
Without Chriſts breaden Body; but not one
By it, without the Word; whichkAccedat ve … ad Elementum ut fiat Sacramentum Auguſtin. makes it be
A Sacrament; as you before may ſee.
Now what is able to ſave men alone,
Excels that which alone ſerves to ſave none.
Yet more, Gods Word is Chriſtiansl1 Pet. 2. 2. 3. Deut 6. 6. 7. 8. 9 daily food
In publicke, private: tother's not ſo good,
Becauſe more rare, leſſe common, not for all;
The mB…um quo communius eo melius AriſtotleCommon'ſt good the beſt, men alwayes call.
The Word then is, of both, moſt excellent
In theſe reſpects; you cannot diſ-aſſent.
But Chriſt'snArchbiſhops ſpeech. p. 47. more preſent in the Sacred bread
Than in the word, by which on ſoules are fed.
Some hold ſo I confeſſe, in this ſenſe true,
It o1 Cor. 10. 16.more preſents Chriſts Paſſion to our view,
Than the meere Word without it:Reply. but to ſay
His grace and preſence are more there, I may
Deny with ſafety; they co-operate
As much in all (nay more in moſt mens ſtate,
With his bleſt word,Anſw. than with the Euchariſt,
Sith it requires a greater power from Chriſt,
A greater preſence of him, and farre more
Strength to raiſe up dead men and them reſtore
From death to life, then to corroborate
A living Chriſtian in a gracious ſtate.
Now 'tis thepJoh. 5. 25. Ephe. 1. 18, 19. 20. Rom. 1. 16. Ephe. 2 1, 2. 1 Cor. 1. 18. Acts 19. 19, 20. Heb. 4. 12. Word alone, not Sacrament
Which quickens dead men, as Divines conſent.
Whence it is ſtil'dqAct. 13. 26. c. 14. 3. c. 20. 32. Phil. 2. 16. Acts 19. 20. the word of Life, Faith, Grace,
Salvation,rMatth 6 11. Hebr. 5. 12, 13, 14. 1 Pet. 2. 1, 2 3. 1 Tim. 4. 6. bread, milke, food, in every place
Of Sacred writ. Chriſt promiſeth to be
StillſMat. 28. 19 20. Act. 19. 9, 20. c 16. 14, 15. Rom 1, 16. Joh 16. 63. Act. 2. 4. 17. 2 Cor 3. 8. 18. Gal. 3 2. Epheſ. 6. 17. 2 Theſ 2 8. Heb. 1. 4. 12. Rev 2. 7 preſent with it to the end; nay he
His Spirit joynes therewith, makes it the maine,
Chiefe buſineſſe of himſelfe, Apoſtles, traine,
To preach the Word, this is their ſpeciall charge
Moſt preſſed, Acted; as we read at large
In Scripture, where we finde but thin and rare
Speech of Chriſts Supper; Whoſe moſt ſpeciall care
Was for thetIſaih 61. 1. Mat. 4. 17. Mat 1. 4 7. 14. 38, 39. c. 2. 2. Luk. 3. 18. Ioh. 8, 2. Act. 5. 42. Rom 1. 16. 1 Cor. 1. 17. 2 Tim. 4. 11. frequent Prea…hing, day and night
Of his ſweet word, oft term'd, his power, and might
Ʋnto Salvation: All which will declare
That Chriſts grace, ſpirit, preſence alwayes are
As much concurring with his Word,Reply yea more
Than with his Supper. Have you ought in ſtore
Yet? yea, Chriſt's more preſent i'th Sacrament
Under the Bread,Anſw. Wine, outward Element
Then in the Word: It's held ſo without ground,
But if diſcuſt, will prove an empty ſound:
Marke what I ſay, Chriſts body, ſpirit, grace,
Have no inherent reall preſence, place
Within the bread, or Wine themſelves: for then
Both wicked, faithleſſe, good, and faithfull men
Should them receive alike incluſively
Within the Sacred ſignes:Reply whichu1 Cor. 11. 27, 28, 29. we deny.
But is not Chriſt within them?Anſw. yes, in ſigne
And Sacramentall wiſe, not grace divine.
Its xSee the Practiſe of Piety, in the Preparative to the Sacrament▪ where all this is at large deba…ed and proved, with Mr. Philpots Examin. Fox Act. & Mon. Vol. 3.not the ſignes, nor Miniſters that give
The true bread Chriſt to men, whereby they live.
But Chriſt doth give himſelfe there, unto all
Worthy Receivers, in a ſpirituall,
Yet reall manner; not by deſcending
From Heaven above, but by the ſecret ſending
Downe of his Spirit, which doth comprehend
Them, and their Faith; Hearts, ſoules, cauſe to aſcend
To heaven to him, and there on him to feed
By faith, as their mouthes feed here on the bread.
It is mensyIohn. 6. 40. 47. 48. 49. Epheſ. 3. 17. Gal. 2. 20. Faith then, not the Element
That makes Chriſt preſent in the Sacrament:
As that is greater, leſſe, ſo they more feed
Or leſſe on Chriſt in Heaven, not in the bread,
Which ill men take; but not Chriſt, or his grace
Therein, for want of Faith, this quels your caſe.
For if Chriſts preſence, ſpirit, grace, be not
Included in the ſignes, as now you wot,
And he be preſent onelyonly in the heart,
Not mouth, of each beleever; then no part
Of his grace, body, preſence, placed are
Upon your Altars, Tables, as their chaire,
Or throne; where if he were, its not in State,
As Lord and King, but onelyonly as our zIohn. 6. 22. to 64. 1 Cor. 11. 20. to 34. c. 10. 16. 17. 21.meat:
Not in a ſtate of glory, but as bread,
[In baſeſt ſtate] wherewith our …iles are fed.
How can Lords-Tables the… be ſtil'd his Throne;
When as he ſits, not, but …, ſtands thereon,
As food alone? who …, yet heard, or read
Of Thrones, or cha…s prepar'd for meate, drinke, bread?
It is meere nonſence thus to call Lords-Tables,
Or Altars Chriſts Thrones, here your words prove fables;
The Faith, Arke, Table, are but hisa1 Chron. 28 2. Pſal. 39. 5. Pſal. 132. 7. Iſay 66. 1. Matth. 9. 35. footſtooles;
To all theſe Chriſts Thrones, is to play the fooles.
Therefore the reaſons why you thus adore;
And bow to Altars, are quite out of doore.
Chriſt ſits not on your Altars, Tables; he
IsbMatth. 28. 6. Acts 3. 21. Luk. 6. 51. riſen, gone hence up to Heaven, there ye
MuſtcHeb. 9. 24. 28. 1 Theſ. 1. 10. looke to, for him,dMatth. 24. 23. Mar. 13. 21 Luk. 17. 23. not on earth below:
You muſt to Heaven then onelyonly looke, and bow.
Hence doth the Church-booke, at the Sacrament
Exhort all, toeHeb. 9. 24. 28. …am. 3. 41. lift up their hearts whole bent
Ʋnto the Lord on high, without one word
Of looking, bowing, to the Altar, Board:
Chriſts is not there, he ſits in f1 Pet. 3. 22. Eph. 6. 9. Lam. 3. 41.Heaven above
There muſt your eyes, thoughts, hearts be, there your love.
If you preſume he ſits upon the Table,
You make the Scripture, Church-book but a fable
Beſides, you doe not take the Sacrament,
From off Lords-Tables, whence men now are pent
And bard with railes, for feare they ſhould draw neere
Unto them, there to eate Chriſts ſacred cheare:
What they receive, is from the Prieſts hands, at
The railes; why ſhould they then bow, cringe to that,
From whence they nought receive? they muſt adore
The Prieſts hands, railes, not Tables, Altars more:
From them, not theſe they take the Elements,
They then doe beſt deſerve theſe Complements.
But grant you what you would, that Chriſts body
[As Papiſts hold] doth on your Altars lie,
And that this is the cauſe, why you adore
To, towards Altars: I deſire no more
But this your plaine confeſſion, to deſcry
Your folly, falſehood, and Idolatry.
You ſay you bow to God alone, but lye;
This reaſon proves, it is to Chriſts body
There preſent [as you hold,] which is not God,
But man; your reaſon is become your rod:
For to adore Chriſts body, or the bread,
Which ſhews his Manhood onelyonly, not God-head;
Or to adore God, or Chriſts Deity,
Meerely becauſe of his humanity,
As you doe here at beſt, isgSee Biſhop Mortons Inſtitution of the Sacrament. b. 7. p. 504. to 541. where this is largely manifeſted. certainely
Will-worſhip, Error, and Idolatry;
Since Chriſts body a creature is; and none
Ought to be hLuke. 4. 8. Rev. 19. 10 c. 22 9.worſhipped but God alone,
And that ſtill for himſelfe; where you adore
God for Chriſts Manhood, or it, and no more.
This all iBiſhop Mortons Inſtitution of the ſacrament. b. 7. throughout: for what other thing doe they (popiſh prieſts when they are bowing and bleating before their Images, burning incenſe and fall downe flat before their Altars, but that which in times paſt the Prophets of Baal did when as they tranſported the worſhip of God unto an Idol… Sir Iohn Borthwicke Martyr: Anſwer to this 7. Article. Fox Acts & Mon. Edit. ult. vol. 2. p. 610. a.condemne as groſſe Idolatry
In Papiſts, who adore Chriſts bread-body,
As God Almighty, and bow downe before
Their Altars, onelyonly it for to adore
(Not them) there preſent in the pix alway;
You are their Apes, ſay, doe the ſame as they;
Nay worſe, in that you to the Altar bend
kBiſhop Mortons Inſtitution of the Sacrament. Edit. ult. p 463.When Chriſt is not there: this for ſhame amend.
If Chriſt his preſence be the cauſe wherefore
You to, before the Altar thus adore,
You ought to doe it onelyonly when, and where
He preſent is thereon; not when not there.
But you to your Altars bow commonly,
When as no ſacred Elements there lye,
And Chriſt's not on them, ſo that you adore
The Altars, Tables onelyonly, and no more.
Yea;Reply but though Chriſt be not there preſent then,
Yet he's ſometimes there; therefore as*Widdows, Shelford, and others make this objection, uſe this ſimilitude. See my Quench-coale, p. 55, 56, 57. 38. to 44. 277. to 284 moſt men
At Court, doe uſe to bow to chaires of ſtate,
Becauſe that Kings in them ſometimes have ſate,
Though abſent when they bow; ſo we likewiſe
Bow when there are no ſignes before our eyes.
Well ſaid,Anſw. I now ſee whence your conges came;
It was from Court, from whence you learnt the ſame,
But not from Gods Court, but the Kings; ſo then
It is a worſhip not from God, but men;
Yea, its no more but a Court complement:
To court, not ſerve God then, is your intent.
I doubt you meane to turne meere Courtiers now,
And therefore practiſe, thus to Congie, bow
Unto the Altar, Table, that thereby
You may be perfect in Court ceremony,
Againſt you reſort thither, for to finde
Or ſeeke preferment: now I know your minde:
Thoſe who would riſe high, muſt firſt ſtoope, and bow;
I feele your pulſes, and your tempers know:
But pray you ſhew me, where God ever ſent
Men to the Court, to learne to complement
With him in his owne Temple? or that he
With Courtly complements will ſerved be,
Which all deeme fained, groſſe hypocriſie;
Take heed you prove not hypocrites thereby;
But ſay that ſome to chaires of State thus bow,
When Kings are abſent; wiſemen doubtleſſe know
That this is nothing but Court adulation;
Such then muſt be your Courtly adoration.
It is a cuſtome; true, yet voyd of reaſon;
WhichaI…gens autem eſt veſania eorum qui talia dicunt. Nam rex purpuram indutus, ab omnibus adoratur; nunquid ergo purpura adoratur, aut Rex? manifeſtum eſt quod Rex: Vbi vero Rex hanc exu…t, & in locum repoſuit, non amplius veſtis purpura adoratur. Sedet etiam in templo ſape Rex in proprio Thron…, & adoran…es adorant regem in templo ac throno proprio; Vbi vero ſurrexit Rex, nemo neque Templum neq, thronum adorat. Nemo autem adeo inſanus eſt, ut adorare volens Regem in Throno, dicerad Regem, Surgeex Throno ut te adorem; ſed adorat Regem cum Throno. Epiphanius, lib. Anchoratus, Col. 970. 971. ſome omit, and yet commit no treaſon.
Should men adore each place where Kings have ſet,
They muſt their ſenſes, or themſelves forget;
Yea, thus to congie when the Kings are gone,
Is but to mocke the Kings, and grace their Throne.
It is meere folly, frenzie too, I feare,
To now to chaires, becauſe Kings once ſate there.
But be this as it may, no chaire of State
Is bow'd to, but that wherein Kings once ſate
In perſon, not in picture onelyonly; True,
Hence ſee your ſottiſh folly; then muſt you
Bow to no Altars, Tables henceforth; Why?
Becauſe Chriſt nere ſate on them really
In perſon, but in figure, picture; ye
By this your inſtance quite confounded be:
Its juſt with God mens reaſon to confound,
When they make Reaſon, not his Word, their ground.
But grant you further, that Chriſt's preſent in
The ſacred bread and wine; yet ſtill you ſpin
A greater thread of ſolly, and inſnare
Your ſelves more faſt, as I ſhall next declare.
For firſt, no Tables, Altars touch, containe,
Immediately, the ſacred bread and wine;
But onelyonly hold the veſſels, Paten, Cup,
(As Tables doe our diſhes when we ſup)
Which the bread, wine, containe in them alone;
They therefore (if ought) are Chriſts chaire, and Throne,
Wherein he ſits; Altars but their*See 1 Chron. 28 2. Pſal. 99. 5 Pſal. 132. …. …am 2. 1. where the Arke and Temple, are ſtiled Gods Footſtoole, not his Throne or chaire of ſtate. footeſtooles,
Or Chriſts at leaſt: why play you then the fooles
To bow to Altars, Tables, as Chriſts Throne,
Not Cup, or Paten, where he ſits alone?
All Altars, Tables, are but ſtone, or wood;
Theſe veſſels ſilver, gold, not neere ſo good
As theſe for matter, ſubſtance; and in end,
They, Tables, Altars, in worth farre tranſcend,
Made purpoſely theſe veſſels to ſuſtaine,
Which the bleſt bread and wine in them containe;
Therefore more worthy Congies and reſpect.
Why bow you then to thoſe, yet theſe neglect?
If there be any reaſon to encline
To ought, its to theſe veſſels; the bread, wine:
Yet ſee more folly, you bow to the Table,
When theſe are in your hands, count theſe a fable,
And Chriſt within them [as you hold.] And here
You are moſt groſſe Idolaters, I feare;
For when you hold theſe & Chriſt in your hand,
You bow to Altars, whereon neither ſtand:
Did you thus bow to Chriſt, as you pretend,
You would not to your naked Altars bend,
When he is in your hands, contained in
Theſe veſſels: here you faulter, erre, and ſin;
As you doe likewiſe, when you bow, adore
Towards the Altar, Tables, juſt before
You goe to conſecrate the Sacrament,
Ere Chriſt's there preſent in the Element:
You ſhould (me thinkes) not bow, but ſtay till he
By conſecration ſhould there preſent be.
Yet one bout more; the bread and wine you ſay,
Are, or containe Chriſts body, blood; and they
Are better, greater than Gods ſacred word:
Why doe you then bow to the Altar, Board,
Not to the Bread, Wine, Chriſt, nay them neglect,
When in your hands, to turne, bow with reſpect
Unto meere naked Tables, Altars? ſure
Your wits are loſt, and Chriſt will not endure
To ſee a ſtone, or planke ador'd, whilſt he,
Then in your hands, muſt not thus worſhipt be.
By this all know it is a truth, no fable,
That you adore not Chriſt thus, but the Table,
Or Altar, elſe you would not to them bow,
Whilſt you hold Chriſt within your hands. Then now
At laſt diſcerne your folly, and pretend
No more, you worſhip Chriſt; you him offend:
And ſince nought in the Sacrament preſents
Chriſt to us, but the Sacred Elements,
You muſt your Altar-worſhip quite give o're,
And nought but them (if ought) henceforth adore.
And yet the ſignes, are not ſo venerable,
As is each Saints heart, wherein bEpheſ. 3. 17 2 Cor. 13. 5. Pſal. 2. 20. 2 Cor. 6. 15.Chriſt doth dwell
In farre more lively, reall manner, then
In bread, wine, Altars, made for holy men.
Chriſts reall preſence is in theſe alone,
c2 Cor. 12. 12. 37 1 Cor. 6 15. 19. Eph. 5. 30. Col. 1. 29.They are his members, body, fleſh, bone, one
In, and with him, call'd d1 Cor. 10. 12 Epheſ. 4. 12 13.Chriſt; if you adore
Chriſt where he dwels moſt, you muſt bow before,
To, towards theſe hise1 Cor. 6. 15 19. 1. Pet. 25. 1 Cor. 3. 10. 17 2 Cor. 6. 16. Eph. 2. 2. living Temples, where
He ſtill reſides; this you'le not doe, I feare,
But rather bow to ſenſeleſſe Altars, ſtones
Then to the deareſt of Chriſts holy ones,
The common objects of your diſreſpect;
Take heed you be not one day for it checkt.
If this diſpleaſe, to give you ſome content,
Me thinkes your Prieſts, by office reverent,
Who hallow, hold, take, give the ſacred bread
And wine to all, ſhould be more worſhipped
Then your bare Altars, ſith theyf1 Cor. 10. 16. 2 Cor. 5. 20 Gal. 4. 14. repreſent
Chriſts perſon, who bleſt, gave this Sacrament
At firſt: are Altars (ſenſeleſſe wood or ſtone)
More ſacred, worthy then Prieſts? who alone
Neglected are, not bow'd to then by you;
Doubtleſſe, if bowing be to either due,
It is to Prieſts [your name] or if you will,
To gCol. 1. 23. 24. 1 Theſ. 3. 1. 1 Tim 4. 6. 1 Cor. 4. 1. 2 Cor 3. 6. Heb. 1. 7. Epheſ. 4. 12. 1 Tim. 1. 12. 2 Tim. 4 5. Rom. 12. 7.Miniſters; who there act and fulfill
Chriſts Office, who more preſent then reſides
In their hands, perſons, then in ought beſides,
More than in Paten, Chalice, Altar: yet
Theſe worthy perſons, now too oft forget
Their honour, office, Chriſt, whom they preſent,
And whilſt they Paten, Cup, bleſt Element,
Hold in their hands, likehIſay. 44. 9. to 21. Pſal. 115. 8. Baruch 6. ſenſeleſſe ſtocks, or ſtones
They unto Altars turne, and bow their bones,
Whereas, if Altars, Tables, had but ſence,
Life, they would bow and doe them reverence.
For ſhame then be not ſtocks, or fooles henceforth
But know your ſelves, your office, place, ſtate, worth
And no more cracke your braines to juſtifie
Geſtures, that ſtrip you of your dignity,
And ſenſes both at once, as you muſt ſee,
And now confeſſe, unleſſe you ſenſeleſſe be:
Where Chriſt's more truely preſent on the Altar
Then in the Prieſts; the Prieſts deſerve an halter;
And I ſhall deeme that man a ſtocke or ſtone,
Who bowes to Altars, lets the Prieſts alone.
O Prieſts conſider well of what I ſay,
And then in this you will not ſay me nay:
But if you doe, and Altars ſtill adore,
Ile not ſpend breath to plead a Prieſts cauſe more.
But ere we part, once more to Church wee'l tend;
Why doe you not to Font, Pue, Pulpit bend,
As well as Altars, Tables? ſince in theſe
Chriſt is more preſent in his Ordinances,
Then on theſe, in moſt Churches, places where
Baptiſme, Lords Supper, Sermons frequent are:
In theſe each weeke, day, Chriſt is conſtantly
Preſent; on Altars, Tables, quarterly,
Or monethly at the moſt; he then reſides
More in the Pulpit, Font, than ought beſides.
You hold, thatiMatth. 28. 15. 16. Iohn 3. 3. 5 Rom. 10. 13 14. 15. Baptiſme, yea, and Gods word too,
Are ſimply needfull men to ſave; but ſo
Is not the Euchariſt, as all agree;
They then more uſefull, worthy, needs muſt be.
Theſe two ſave men alone, but t'other not,
The greateſt reverence then you ſhould allot
To Pulpits, Fonts, whence theſe diſpenſed are,
Than to the Altars, where Chriſt is more rare.
But let theſe paſſe; you cannot this deny,
That Bibles farre ſurpaſſe in dignity,
Fonts, Altars, Tables, Churches, Pulpits, all;
Which without Gods word, to the ground wil fal;
This is theirkEpheſ. 2. 20, 21. ſole foundation, if it fade,
All elſe without it, is nought but meere ſhade;
Both Table, Pulpit, Church, Font, Sacrament:
Of all theſe then Gods word's moſt excellent;
In it Gods Spirit, Chriſt, grace, more reſide
Then in all places of the Church beſide;
If then you will adore, bow, cringe at all,
You muſt unto, before Church-Bibles fall:
Your Altar-bowings, while you theſe neglect,
With God and good men will finde no reſpect.
In fine, Chriſt's promiſe is, where two or three
In his name meete together, he will be
lMat. 18. 20 Luk. 24. 3. Re. 5 6 Joh. 20. 13. 26. c 19. 26.In midſt of them: yea, Scripture ſaith alway,
That God amidſt his Church, houſe, folke doth ſtay:
As he dwels, lives, moſt in mens middle part
And center;mNumb. 5. 3 Pſa. 46. 5. Pſ. 48 Ier. 14. 9. Hoſ. 11. 9. Ioe. 2. 27 Zeph. 3. 5. 15. 17 Zech. 2. 5. 10, 11. cap. 8. 3. Rev. 1. 13. c. 2. 3. c. 5. 6 Heb. 2 12. 1 Chro. 16. 1. Exod. 8. 22. Ezech. 43. 7. 9. not head, foot, but in their nEphe. 3. 17 Gal. 4 6. 2 Cor. 1. 22.heart,
Whence Altars in the midſt of Church did ſtand
As hearts in midſt of men doe, writes oPer Altare c…r noſtrum intelligitur, quod eſt in medio corporis, ſicut Altare in medio Eccleſiae, Rat. Divin. lib. 1.Durand.
To ſay then that Chriſt ſits upon the Table
As you now place it, is no doubt a Fable:
For it ſtands not in midſt of Church, Quire, but
Againſt the Chancels Eaſt-wall, there up ſhut
Cloſe priſoner, with a new raile, remote from
The Congregation, which now muſt not come
Nor have ſeats neare it: it's a*Laici juxta Altare non ſedeant, nec inter clericos ſta…e vel ſedere praeſumant, ſed pars illa quae cancellis ab Altari dividitur, tantum pſallentibus p…teat cle…icis. Iuo Ca…notenſis, Decret. pars. 2. c. 1 37. Sed & hoc ſecundum auth…ri atem canonum modis emnibus prohibendum, ut nulla foemina ad Altare p…aeſi…at accedere, aut infra Cancellos ſtare aut ſedere. Conc. Nan. apud Sur. tom. 3. p. 569. place too high
And ſacred for Lay people to come nigh.
If then God, Chriſt, midſt Church and people be,
As by forequoted Scriptures you may ſee,
Your Tables, Altars, which now ſtand alone
Far from the Churches midſt, are not their Throne:
If you will have them grac'd with their preſence
You muſt remove them to the midſt from thence,
Where they are preſent; elſe they will ſtill ſet,
Beſides theſe Thrones,Object. whoſe due place you forget.
But ancient Chriſtians pray'd, lookt towards the Eaſt,
Becauſe the Altar was ſo plac'd, at leaſt,
In moſt old Churches; this is pAntid. Lincoln. Sect. 2. c. 7. pag. 86.Heylins Fable,
To juſtifie the placing of the Table
Againſt the Eaſt end of the Chancell wall,Anſw.
Though he no Altars, Tables, findes in all
Antiquity ſo ſeated; when as they
In midſt of Church, or Quire were plac'd alway;
Hence Quires were ſo ſtil'd, becauſe men did ſtand
About the Altar round, like a Crowne; and
Did there ſing praiſes; as writes qIdeo dictus Chorus, quia in ſacris Collectis in modum Coronae circa Aras ſtarent, & ita pſallerent. Iſiod. hiſp. Orig. l. 6. c. 19.Iſidore,
rDe Vniverſo. l. 5. c. 9.Rabanus Maurus,ſDurandus Rat. divinorum l. 1. c. 1. nu. 18 Durantus de ritibus Eccleſiae, l 1. c. 17. n. 1. Barthol. Gavanus; commen. in rubt. Miſſ. pars. 1 Tit. 15. ſect. 2. Caſſan. Litur. c. 22. others heretofore,
Though ſome fond Novelliſts the contrary
Averre, againſt truth, and antiquity.
Hence in old times, the people round about
The Prieſt and Table ſtood [not thence bar'd out
With rayles as now] when as the Sacrament
Was celebrated, as is evident,
BytO miraculum quicum Patre ſeorſum ſed…t, in illo ipſo temporis articulo omnium manibus pertractatur, &c. Fit autem id nullis praeſtigiis, ſed apertis & circumſpicientibus Circumſiſtent ium omnium oculis. De Sacerdotio. l. 3. Edit. Fronto-ducaei. Tom. 4. p. 28. See l. 6. p. 83. Multitudinem conſpexiſſe Altare ipſum Circumdantium. Chryſoſtomes words, in the Margin, and
By the Prieſts prayer atuPro omnibus hic circumſtantibus. Canon Miſſa: And, omnium Circumſtantium qui tibi hoc ſacrificium laudis Offerunt. Ib. Honorius in Genima l. 1. c. 66. Durandus Rationale diu. l. 4. c. 53. Fox Act. & Monum. Edit. ult. vol. 3. p. 3. 11. Caſſandri Liturg. p. 22. 25. 61, 62, 65, 66. 72. 94. Neque Canon debet nimium tacite legi, ſed expreſſa voce, ut a Circumſtantium, poſſet a…diri & percipi, cum Circumſtantes debeant ad Orationes ſingulas reſpondere, Amen. Gerardus. Lerithicus de Miſſa puel. prorogand. Maſſe, for all that ſtand
There*Altare Domini multorum multi…udine Circund…tum. Athanaſius in vita Antonii, in Biſhop Mortors Inſtitution of the Sacrament, l. 6. c. 5. p. 462. Circunſtant autem eum ſoli eum Sacerdotibus miniſtri ſelecti. Dionyſius Areop. Eccleſ. Hierarch. c. 3. Round about him, And by old xSacerdos ſolus Miſſam nequaquam celebret, &c. Eſſe enim debent qui ei Circunſtent, quos ille ſalutet, a quibus …i reſpondeatur, & ad memoriam illi reducendus eſt ille dominicus ſermo. Vbicunque fuerint duo vel tres in nomine meo congregat…, ibi ſum & ego IN MEDIO eo…m: Spelmanni Concilia. p. 589. Caſſand…i Liturgica, c. 33. p. 8. Which was taken out of Gregory, lib. Capitulari. c. 7. Regino de Eccleſ. Officiis, c. 19.Saxon
Canons at home, forbidding Prieſts alone
To celebrate Maſſe. [marke the reaſon why]
Becauſe there ought ſome people to ſtand by
There round about him, whom he may ſalute,
And who may anſwer him, and in purſuite
Hereof, he muſt remember Chriſts words, where
Two or three in my name together are
Met, there am I in midst of them; hence we
In theyBibl. Patrum. Tom. 15. p. 787. c. …. Muſarabicke Office find the
Prieſt kneeling at the Altar, praying thus;
Be preſent, be preſent, O good Jeſus
In midſt of us, an high Prieſt, as thou waſt
In midſt of thy Diſciples in times paſt;
And ſanctifie this our Oblation:
HencezSer…o ad Clerum in Concil. Rhem. Col. 1726. Jeſus autem in Medio eſt, non in angulo: unde ipſe in … angelio, Ʋbi duo, inquit, vel tres congregati fuerint in nomine meo, in Medio eoru… ſum. Et iterum, Jeſus autem tranſiens per Medium illorum ibat. Et in libro Sapientiae, In Medio, inquit, Eccleſiae aperuios meum. Et rurſus in Evangelio dicitur, Stetit Jeſus in medio diſcipulorum ſubrum. Vae mihi Domine Jeſu, ſi tecum ero in domo tuae, & non in medio domus tuae. At iſti non ſic, ſunt quidem cum Jeſu, ſed non in medio domus ejus, &c. Bernard ſweetly deſcanting upon
That of the Pſalmiſt, He ſhall not dwell in
The midst of my houſe who workes pride and ſin;
Saith, Jeſus in the midst of the Church is
Not in a corner; which he proves by this
His ſpeech, Where two or three are met together
In my name, I in midst of them am ever.
And by ſome other texts. HenceaDe eccleſiaſticis Officiis, l. 2. c. 8 Concil. Aquiſoran: ſub Ludov: Surius tom. 3. p. 298. Circa aram Chriſti, quaſi Columnae Altaris ſiſterent. Iſiodor
With others write, that Deacons heretofore
Stood round about the Altar, as if they
Its pillars were, it to ſupport and ſtay.
Yea, hence in ancientbLiturgia ſancti Petri bib. Patrum tom. 1. p. 210. & Liturgia ſancti Iacobi, ib. p. 18, 19. Miſſa Aethiopica, et miſſa Mozarab. & Muzarab: ibid tom. 15. p 746. 748. 763. c. 78. Miſſa Chriſtianorum apud Indos, ibid. p. 790. a. 791. a. & Liturgia Baſilii, & Chryſoſtomi. Maſſebooke, writers, I
Finde Prieſts ſtill ſinging, thus I will waſh my
Hands in innocency, and ſo I will
Compaſſe thine Altar round; and Biſhops ſtill
When they did hallow Altars anciently,
DidcRational. div. l. 1. cap. de Conſecrat. Altaris, & l. 4. c. de thurificatione Pontif. Roman. p. 144, 145, &c. cenſe and Circuit them round frequently,
Which they could not doe, unleſſe they ſtood ſo
That they might round about them freely goe.
Yea, in the ancient*Tunc Acolyti vadunt dextralaevaque poſt Epiſcopos Circa Altare. Subdiaconi finito offertorio, vadunt Retro Altare, aſpicientes Pontificem, ſtantes erecti. Ordo Romanus de Officio Miſſae, apud Georg. Caſſandri Opera, p. 101, 102. 107. 112. 118, 119. Roman order, I
This paſſage finde, that Biſhops anciently
Did round about the Altar goe, when they
Did conſecrate; that ſub-deacons alway
Behind the Altar went, and ſtood upright
After the Offerture, with their eye-ſight
Fixt on the Pope, which could not be at all,
If Altars ſtood not diſtant from the wall.
Beſides, 'tis cleare out ofdEccleſ. hiſt. l. 10. c. 4. Euſebius,
eHom. 1. in Iſai, c. 6. Vidi Dom. de Sacerdotio, l. 3. & 6. and in his Liturgie.Chryſoſtome,fDe Verbis Domini, Serm. 46. Austin,gEccleſ. Hierar. l. 3. Dionyſius,
hOratio. 21.Nazianzen,iEccleſ. hiſt. l 5. c. 22. Socrates Scholasticus,
kEccleſ. hiſt. l. 12. c. 34.Nicephorus,lEccleſ. hiſt. l. 2. c 3. Bede,mDe Rebus Eccleſ. l. 4. c. 19. Walafrid Strabus,
nRationale Divinorum, l. 1. c. 2. n. 15. c. 1. n. 18. c. 7. n. 15. See Caſſandri Liturgica, c. 3…. p. 84. and my Quench-coale. p. 11. to 30. 235. to 239. 290, &c.Durand, that Altars, Tables, anciently
Stood in the midſt of Churches, Quires, not by
The Eaſtwall, Altarwiſe, as now they place
Them in our Churches, with a brazen face.
Affirming that they ſo ſtood of old, when
oDe Origine Altarium c. 6. p. 135.HoſpinianpDe Miſſa l. 2. c. 1. p. 177. Mourney,qTablean, des differens, part. 5. c. 6. p. 307. Marnix,rNouvaute du Papiſme Contr. 11. c. 17, 18. p. 1022. Moulin, men
Of note] withfCathol. Orthodox. tom. 1. qu. 29 p. 514. Rivet, and ſome more learned
Men, in Reformed forraine Churches bred,
With tScripta Anglicana p. 475.Bucer,uIn his workes p. 476, 477. Tyndall,xFox Acts & Monuments, p. 1211, 1212. Ridley,yNotes on Exod. c. 20. & 27. p. 279 307 Babington,
Old zFox Acts & Monuments, p 1404 1406.Ferrer,aAnſwer to Hardings Preface. Reply to Harding, Artic. 3. Diviſ. 26. Arti. 13. Diviſ. 6. p. 362. Jewell,bAnſwer of a true Chriſtian to a counterfeit Catholique, artic. 15. p. 55, 56 Confuta. of the Rhemiſh Teſtament notes, on 1 Cor. 5. 11. ſect. 18. 9. Hebr. 13. ſect. 6. Defence againſt Gregory Martin c. 17. ſect. 15. Fulke,cAnſwer to the Rhemiſh Teſtament notes on 1 Cor. 11. ſect. 18. Cartwright dInſtitution of the Sacrament, l. 6. c. 5. p. 462.Morton,
eSynopſis Papiſmi contr. 9. qu. 6. Error. 53.Willet, with others prove, that anciently
Altars ſtood not against the wall, cloſe by
The Eaſt end of the Quire, as in theſe dayes,
But in the midst, that people might alwayes
Goe or ſtand round about them; Thus ſtood the
Altar of old in thefRoma ſater, l. 3. c. 13. l. 2. c. 4. p. 31. Catacombe
At Rome, and in Saint Peters Church lately,
[Romes prime Cathedrall;] and in history
I read, thathCrantzius me trop. l. 1. c. 9. Hoſpinian de Orig. Alt. c. 6. hiſtor. Sam. l. 3. c. 1. p. 184. Witikindonce ſaw the face
Of Charles the great, deckt with a chearefull grace,
After his approach to the Lords Table
In the midst of the Church: And I am able
ByiSee my Quench. coale p. 157, to 160. 3. to 37 & 269. 237, 238. 290. Beda, Eccl. hiſt. l. 5. c. 11. 17. 18. 21. ſundry instances to manifeſt
That Altars ſtood not anciently at th'Eaſt
End of the Quire, againſt the wall, but I
Will onelyonly name two more for brevity:
And thoſe at home. InkBeda eccl. hiſt. l. 2. c. 3. Antiq eccle. Brit. p. 7. habet hoc in medio pene ſui Altare, &c. Austins Church, built by
Austin, firſt Arch-biſhop of Canterbury:
In that great Church, in Bedes time, the Altar
Stood almost in the midst of the Church, farre
From the Eaſt-wall, in the North-Iſle: [If IgChemnitius examen concil. Trident. pars 4. Platina in Nich. 3. Anaſtaſius de Vitis Pontif. p. 68, 69. Thomas Becons workes, vol. 3. p. 281, 282. Hoſpiman de Orig. Altar. p. 35.
Conceive him right.] And thelCaenbdens Brit. p 460. Monkes of Bury
Abbey in Suffolke in King Edwards dayes,
[The firſt of that name] whiles they went to raiſe
Them a new Chappell, as they digged, found
The wals of an old Church, that was built round,
So as the Altar ſtood, as it were nigh
Or in the midst; and we thinke verily,
[Writes Everden a Monke of that place, yea
And Cambden out of him] that this was the
First Church there built unto Saint Edmonds name
And ſervice: In theſe two Churches of Fame,
Of ſpeciall note, and great antiquity,
The Altar ſtood in, neere the midſt onelyonly:
And in the Church wheremBeda eccl. hiſt. l. 3. c. 19. Sed p…ſt annos quatuor. conſtructa domuncula cultio…i recep…ui corporis ejuſdem, ad Orientem altaris adhuc ſine macula corruptionis invention, &c. Saint Furſe was inſhrinde,
Above the Altars Eaſt end; as I find,
Saint nGodwins Catalogue of Biſhops, p 295 296. 315. 352.Hugh of Lincolne, and John Elmer were
Interr'd above the Altar, even here
At home: therefore it ſtood not anciently
Againſt the Eaſt wall of the Quire. Laſtly,
oEpiſt. lectori, p. 115. before his tranſlation of the Greeke Liturgy.Hervetus,pDe Graeco…n Ritibus, Bibl. Patrum, tom. 15. p. 771. …. Genebrard, and qClaudius Saintes in his Edition of the Greek Liturgy: Pariſiis. 1560.others write,
That in Greeke Churches, the high Altars ſite,
Or place, is in the midſt of the Quire, where
rDe Antiquis Miſſae Ritibus l. 2. c. 28.Joſephus Vicecomes proves moſt cleare,
That Altars ſeated were of old, both by
Euſebius, and Martyrs Tombes, anciently
The ſBeda Eccleſ. hiſt. l. 2. c. 1. Fecit inter alia papa Gregorius, ut in eccleſiis petri et pauli, ſuper corpora eorum miſſae celebrarentur.onelyonly Altars, which ſtood Eaſt and Weſt,
Not North and South. We muſt then needs deteſt
Their ſhameleſſe impudence, and forgery
Who contradict ſo cleare a verity,
And dare affirme, that Altars heretofore
Were plac'd againſt the Eaſt wall evermore,
And there rayl'd in; and that men did receive
The Sacrament kneeling, as moſt beleeve,
When as its cleare, they did receive onelyonly
Standing or*Hence the Waldenſes ſaith was, That the Sacrament ought to be received at the Table, according to the anci…nt uſe of the Primitive Church, where they uſed to communicate ſitting. Fox Acts & Monuments, old Edition, p. 43. a. & Edit ult, vol. 1. p. 300 a. And Mr. Fox himſelfe, Edition old. p 89. …. Chriſtordained his Supper a Table matter; wee turne it to an Altar matter be for a memory, we for a Sacrifice. He ſa…e, our men ſtand, and make it a matter of kneeling. See my Quench-coale, p. 106, to 108. 95. ſitting round the Table, nigh
Them: and where Heylin writes, that men did pray
Eaſtward, becauſe their Altars ſtood that way.
There is no ancient Writer, Councell, Booke,
Atteſts, that Chriſtians to the Eaſt did looke,
Becauſe their Altars were ſo plac'd: bely
Not thus for ſhame [then] grave*Antidotum Lincolnienſe, c. 5 p 86, 87. Antiquity,
To bolſter out your errors, Novelties;
That cauſe is naught which needs the helpe of lies.
TheytGen 2. 8. Baſil de Spirim ſancto, c 27. Tertullian Apolog. c. 16. Eaſtward lookt, pray'd, becauſe Paradiſe
Stood there of old, and there the Sun did riſe;
Poore reaſons if well ſcan'd; yet not the truth,
They learntuEzek 8. 16 Vitruvius de Architectura. l. 4. c. 58 Hoſpin…an de Origine Altarium, Philip de Marnix, Tableau des differens, part 5. f 307. See my Quench coale, p 303. to 307. Dr. Reinolds de Idolo. Rom. Eccl. p. 432. it from the Pagans in their Youth
As might be prov'd by grave authority,
And Fathers verdicts, which I here paſſe by.
There is ſmall reaſon then to ſymbolize
With them in this their heatheniſh Rite and guiſe.
Yet Chriſtians bow'd to Altars anciently.
It is a falſhood, one paſſage onelyonly
There is to prove it, 'tisxDe Poenitentia. vid. Notae Ibidem. Tertullians,
And that corrupted by ſome evill hands,
*Written antiently Haris, and ſo this miſtake and corruption might eaſily happen, by omitting Cor …h which added to Haris, or Aris, makes Charis.Aris Dei adgeniculari,
Whereas tis Charis in the true Copy,
As notesyLacerda, & Junus, Ibid. Pamelius, though a Papiſt, and
SomezAlbaſpinaeus. Obſerv. l. 2. Obſ. 22. Heraldus Obſervat. l. 2. Obſ. 22. Mornay, li. 2. de Miſſa, c. 1. Salmacius ad Aram Doſiadi. others, which to cite I will not ſtand.
The beſt and oldeſt Manuſcripts ſo read
That place; yea, ſenſe, and reaſon for it plead:
For he ſpeakes there, of none but*Rhenanus, & la Cerda thidem Tripartita hiſt. l 7. c. 35. penitents,
Excluded both from Church and Sacraments.
For ſome great crimes; which ſince they might not come
Within the Church, much leſſe the Altar roome,
As aSee Pamelius ibid. and my Quench-coale, p. 250. to 253.all confeſſe, they could not bow the knee
Unto the Altar, which they might not ſee,
But to Gods deare Saints, out of Church, whom they
Kneeld downe to, at their houſes, both to pray
Them to forgive them, and to ſupplicate
God for them, whilſt thus Excommunicate:
This is the onelyonly ſenſe, ſcope of that place:
This Aris then for Charis, doth diſgrace,
Not helpe your cauſe. Beſides this, there's not any
Cleare proofe or paſſage in Antiquity,
For Altar-bowing, tillbOratio de Imaginibus, 1 & 2. p. 449. b. 762 John Damaſcen,
To prove that Images of holy men
And Chriſt might be ador'd, writ, men may bow
To Images, and Altars, (as Rome now
And ſome it ſeemes did then:)Ʋt Laici ſecus Altare quo ſancta myſteria celebrantur, inter Clericos tam advigilias, quam ad miſſam, ſtare… vel ſedere penitus non praeſumant; ſed pars illa quae cancellis, ab Altari dividitur…, tantum pſallentibus pateat Clericis. Ad adorandum vero & communicandum Laicis & foeminis; ſicut …os eſt pareant Sancta Sanctorum: Juo Carna…enſis Decretalium pars, 2. c. 137. Ex Concilio Moguntino, c. 13. See Concil. Nannetenſe, cap. 3. apud Surium, Tom. 3. p. 569. a accordingly. If you relye
On him, you muſt commit Idolatry,
And*Which is Idolatry, Exod. 20. 5 Iudg. 2. 12 17. 19. Numb. 25. 2. 1 Kings 19 18. Ioſh. 23 7. Iſa. 2. 8. 9. how to Altars, Images alike,
As well as towards them, which you miſlike,
In words at leaſt, and ſay,cArchbiſhops ſpeech in Starchamber, p. 48. 51. You bow not to
But towards them; theſe Authours both ſay, To:
This laſt, ſeven hundred twenty yeares and more
From Chriſt liv'd; till then none did thus adore
Altars, nor ſince, till Tranſubſtantiation
Brought in the breads, then Altars adoration.
The Chriſtians for eight hundred yeares, or more
After Chriſt, did not bow, kneele, or adore
In Prayer on the Lords dayes, nor yet betweene
Eaſter and Pentecoſt, as may be ſeene
IndConcil. Conſtant. 6. Councels, eTertullian de Co…ona Millitis. Baſil. de Spiritu Sancto. c. 27.Fathers, but ſtood; whence we know
That they to Tables, Altars, did not bow;
Nor to the ſacred Elements, ſince they
Theſe alwayes ſtanding tooke on the Lords day,
Wherein their knees to pray they ne're once bent,
Much leſſe to Altars, or the Sacrament.
Whence gravefNonne ſolennior erit Statio tua ſi ad Aram Dei ſtetteris? De Orat. c. 14. So did Pagans and others anciently in Scripture ſtand, not kneel at Altars. Num. 23. 2. 3. 6. 14. 15. 17. 2 Chron 5. 10. c. 6. 12. 23. Rev. 8. 3. Chryſoſtom. de Sacerdotio. l. 3. & the prayers at the Maſſe forecited. Tertullian writes, that they ſtood by
[Not bow'd, kneel'd to] the Altar anciently,
In all their ſtations when they celebrated
Chriſts ſupper; Altars then were not rail'd, grated
About as now, to*Dum datur communio aut aliud quippiam officij fit, omnes ſtant erecti. Georgij Caſſandri Liturgica. c. 11. p. 29 See p 65. 70. 73. 82. 94. 95. keepe the Laity
From comming neere them, ſince they them ſtood by,
As doe the*Dum datur communio aut aliud quippian officij fit, omnes ſtant erecti. Georgij Caſſandri Liturgica. c. 11. p. 29 See p 65. 70. 73. 82. 94. 95. Aethiopians at this day,
Who ſtand upright when they receive alway.
But gArchbiſhops ſpeech in Starchamber. p 47. to 52.Knights o'th Garter bow'd to, and before
The Altar, and both God and it adore.
What then? I hope this new found argument,
Proves it no worſhip, but a Complement;
Us'd by thoſe Knights alone, [not other men]
Not commonly in each place, but where, when
They offer in their grand ſolemnity;
Their practice then, to others is no tye;
Nor doe they deeme theſe congies then, divine,
But meerely civill, ſince they then incline,
As much, or more to the Kings Perſon, Throne,
As to the Altar, or ought plac'd thereon:
Nor did theſe Knights,hArchbiſhops ſpeech. p. 49. 50. thus bow at firſt, as ye
In him who this objects, may read; where he
[Admit theiLibro Nigro Windorien. p. 65 Blacke Bookes Legend true, though not
Once nam'd in Engliſh Annals, but forgot]
Confeſſeth, that King Henry of that name
The fifth, by Charter firſt ordain'd the ſame,
When as theſe Knights firſt bow'd to him alone,
And to his ſeat; but of them all not one
To God, or to the Altar; whereat he
Offended, thereupon made this decree,
That they thenceforth in their ſolemnity
Should not to him, and his ſeat bow onelyonly,
ButkDomino D…o & Altari ejus in modum viroruus Eccleſiaſticorum, Ib. unto God, and to his Altar too,
As Prieſts and Monkes then uſed for to doe:
The King and Lords, who made this Act, were all
Blind Papiſts, and the times quite blind withall;
The patterne which they then took, was unſound,
Blind Prieſts and Monkes: what ſhadow then or ground
Can thence be rais'd, true Chriſtians to induce
Unto this Courtly, or meere Popiſh uſe?
Which ſince it orders them, alike to bow
To God and Altars in one act, I know
Not how they can eſcape Idolatry;
This then's no rule to follow, but to fly.
And though theſe Knights, theſe congies ſtil retain
As civill, they this act and them diſdaine,
As Popiſh, as an apiſh imitation,
Of Prieſts and Monkes groſſe Altar-adoration.
Who in their Maſſes, uſed for to bow
To (before) Altars, as our Prieſts doe now:
Witneſſe their ancient lPontifex inclinans ſe paulu lum A D Altare: Altari inclinans: Adorato Altare: pertranſit Pontifex in caput Scholae & in gradu ſuperiore inclinato capite ad Altare. Et ſalutar Altare, Sacerdos quando dicit Supplices te ro gamus; humiliato capite inclinat ſe ante Altare, Sub…llaconi ad Al…are progredientes ſimul ſe inclinant coram …o: Ordo Romanus de Offic. Miſſae a pud Greg. Caſſandri opera, p. 108. to 130.Offices and the
mMiſſale parvum pro Sacerdotibus in Anglia itinerantibus. Printed Anno 1623 Ordo Miſſae p. 19. Sacerdos paratus cum ingreditur ad Altare, facta illi Debita Reverentia, p. 29. Profunde inclinatus ante Altare.Small Miſſall, made for Prieſts that travelling be
In England (lately Printed,) which enjoyne
Their Prieſts at Maſſe to bow downe and incline
Ʋnto their Altars, and due reverence
To make to them: which nRibadeniera Fleurs des vies des Saintes part 1. p. 104 After Compline and Mattins he viſited all the Altar; o… the Church, making a proſtration and reverence to every of them.Raymond uſed, whence
He preſcribes oTunc te Curv…bis ad a…am, … eſt, in…linabis Alta… Su…ula Ray…undi fo. 133.Prieſts beginning Maſſe to bow
Ʋnto the Altar, as our Prieſts doe now.
Should I to this Kings Act, annex the ſtory
Of Card'nall Poole, Popes Legate to Queene Mary,
WhoſepFox Acts & Monuments Edit. 1610: p. 1781. Viſitons in Cambridge, did enjoyne
Schollers [in her dayes] to bow, and incline
To, and before the Altar, [the onelyonly
Injunction of this kind, our Church ſtory
Affords for Altar-worſhip] all would cry
Forthwith, it is a brat of Popery;
Begot at firſt by Tranſubſtantiation,
The *See Fox Acts & Monuments old Edition. p. 359 a. 623. b. 1528. 1541. 1…30. and my Quenchcoale p. 295. 296. 277. to 284.ground and cauſe of Altars veneration:
But ſith my Muſe may not expatiate,
I leave this point for others to dilate;
And how q2 Kings 18 22. 2 Chron. 32 12. Ier. 36. 7. Acts 17 23.ſome Pagans did bow and adore
Before their Idoll-Altars heretofore.
But will you not have men for to adore
God with their bodyes? Yes, fall, kneele before
Him with all humble reverence, when you pray:
This is a worſhip, which none will gaineſay:
It isrPſal. 95. 6. Pſal. 86. 9. Dan. 6. 10. Acts. 21. 5 Epheſ. 3. 14. Pſal. 72. 9. 11. commanded in Gods Word;Object. adore
God thus devoutly,Anſw. he expects no more
Worſhip but this, and will be pleas'd with it,
Though all theſe Altar-bowings ſhould omit;
As you by this one Text may underſtand;
sIſay 1. 12. Col. 2. 20. 22. 23.Who hath required theſe things at your hand?
I have now*See my Quenchcoale where this is more fully debated. anſwer'd every Text, proofe, ground,
Whereon you this new Altar-worſhip found;
And made you ſee, how they all ſeverally
Confute, confound it by Gods deſtiny;
Your Scriptures, Reaſons now are all quite ſpent;
Had God, or Chriſt, wil'd that you ſhould have bent,
Or bow'd thus, they no doubt would have expreſt
It in the Scripture, where is not the leaſt
Touch, ſhew, or colour of it: and if theſe
Texts, grounds and reaſons which ſome men now pleaſe,
To urge, had beene ſufficient to inclin'd
Men thus to bow, thoſe holy men we find
In ſacred writ, would doubtleſſe conſtantly
Have practis'd it; be not more wiſe then they.
You have no more, I know, left to produce;
Conſider all here ſaid, and make good uſe.