Innovations unjustly charged upon the present church and state. Or An ansvver to the most materiall passages of a libellous pamphlet made by Mr. Henry Burton, and intituled An apologie of an appeale, &c. By Christopher Dow, B.D.

CHAP. XIIII.

Of the supposed Innovations in the worship of God. Ce∣remonies no substantiall parts of Gods worship. The crimination, and a generall answer. Of standing at Gloria Patri. What will-worship is. Standing at the Gospell. Bowing at the name of Jesus. Of the name of Altar: and what sacrifice is admitted. Of the standing of the Altar. Of Communicants going up to the Altar to receive. Of the railes. Of bowing toward the Altar: and to the East: and turning that way when we pray. Of reading the second Service at the Altar.

I Come now to the third kind of innovations pre∣tended to be made in the worship of God; which M^r. Burton saith, they (the Bishops) goe about to turn inside outward, placing the true worship which is in spi∣rit and truth, in a will-worship of mans devising &c. This is the crimination: which is set forth in most odious maner, but proved as weakely as the former: for whereas he pretendeth an Innovation in the wor∣ship, he produceth nothing, but certaine ceremonies or usages which cannot be accounted parts or any thing of the substance of Gods worship, such as are; bowing at the name of Iesus, bowing toward the Altar, turning toward the East, standing at the Gospell, and (which he produces for another example in this kind a elsewhere) at Gloria Patri, reading the second Service at the Altar. These and some other like, mentioned by him in other places, are by him charged: as, 1. Innovations lately brought in. 2. That they are made part of Gods worship. 3. That they are will∣worship,

and (as often elsewhere he calls them) super∣stitious and idolatrous. Lastly, he taxeth the rigour which is used in urging of these things, and punishing the refusers of them in the High-Commission &c. my answer shall be briefe, yet such as may give some satisfaction to the ingenuous in all these. First, I can∣not but wonder with what face he can accuse any of these things of novelty, when there is not one of the things he names which hath not been used in the pri∣mitive and purest ages of the Church; and though, by the disaffection of some, and the carelesness and negligence of others, they have beene, in many pla∣ces for some while, too much neglected, were never wholly out of use in this Church of ours, but obser∣ved as religious customes derived from the ancient Church of Christ, and that not onely in Cathedrals and the Royall Chappell, (though that might sufficient∣ly cleare them from these foule imputations) but in many Parochiall Churches in this Kingdome; and generally, by all, that to their knowledge, have ad∣ded zeale and conscience by their practise to main∣taine the honour and reputation of the pious and lau∣dable rites and customes of the ancient Church: And how these things can be more popish, superstitious, and idolatrous now, then heretofore, I cannot see. View them every one single, and let any man say which of them can justly thus be taxed.

For the standing at Gloria Patri (which Cassianus [ 1] who lived 1200. yeares agoe, saith, was used in all the Churches of France) why any man (that is not re∣solved to cavill and snarle at every thing that is good and commendable) should judge it either su∣perstitious or unfit, is beyond my capacity. Surely

no man can deny, but that to rise up and stand is a more reverent gesture than to sit or leane: and if that bee but granted, this solemne doxology may worthily challenge that this is the more reverent posture: and if we may stand at the rehersing of the Apostles Creed, to shew our constancy and readi∣ness to maintaine that faith which we there profess, (which I perswade my selfe no man will call an In∣novation) much more at this hymne which is both a compendium or short profession of our faith, and a song of praise to God. As for the least shew of super∣stition or idolatry in this custome, I suppose Mr. B. himselfe cannot charge it; being onely the presen∣ting of praise to the onely true God in three glorious persons in a seemely manner and with respect to his greatnesse and Majesty. Neither doe any that I ever heard of, make this gesture any part of the worship of God, which ought to be in spirit and truth, it is onely an externall ceremony (and ceremonies are not of the substance of Gods worship, but necessary at∣tendants of it) yet such, as being well suited with the affection wherwith Gods inward worship ought to be performed, may well bee used; yea, and if com∣mended to us by our Superiours, ought not to be o∣mitted.

Lastly, both this and the rest here questioned, are most injuriously, and ignorantly termed, Will-worship of mans devising. Every thing of mans devising, in the worship and service of God, is not to be accoun∣ted Will-worship: If that rule should hold, many things which they hold in high esteeme, would deserve that name. That onely is Will-worship, which is so of mans devising, that it is crosse to Gods

will, or at least not subservient thereunto, and so to no purpose: but I dare confidently affirm, that no man can with any reason, fasten either of these proper∣ties upon this or any one of these things, which are here, therefore undeservedly, termed Will-worship; and till that bee done, I shall spare further Apology for them in that kinde.

For standing at the reading of the Gospel, it is [ 2] likewise ancient, as appeares by the Decree made for that purpose, by Pope Anastatius the first, about the yeere foure hundred after Christ, menti∣oned by Platina in his life; yea, and if we may be∣leeve Durantus, it was in use long before: But for certaine it hath neither been out of use among us, nor is the use of it justly to be by any condemned; Be∣cause (as that worthy of our Church Mr. Hooker hath observed) the Gospels which are weekly read, doe all Historically declare something which our Lord Iesus Christ either spake, did, or suffered in his owne person; and therefore for Christians then especially (and rather then at the reading of other parts of Scripture) in token of greater reverence, for men to stand and utter certaine words of acclamation, is very commendable and agree∣able to Christian piety, and not savouring in the least, of superstition or idolatrous will-worship.

For bowing at the mentioning of the Name of Ie∣sus, [ 3] whether it bee an innovation, or thing of late brought into the Church, and obtruded upon Chri∣stians, let it bee decided by the Church Canons, or the Injunctions set forth by Queene Elizabeth, at the beginning of her raigne. And what is done in this, is (or at least intended) out of that reverend regard that wee have and ought to have of the Sonne of God,

and blessed Saviour of mankind, and the reverence tendred, not (as is falsely and slanderously charged) to the Name, letters, or syllables of Iesus, but to his person: yet at the mention of that Name which imports his most saving vertue, and the greatest bles∣sing that ever God vouchsafed to the sonnes of men. And this ceremony is (as Mr. Hooker also hath ob∣served) against infidells, Iewes, and Arrians, who dero∣gate from the honour of Iesus Christ, most profitable. As for any erroneous estimation, of advancing the Sonne above the Father and the Holy Ghost, (to speake in the words of that learned man) seeing that the truth of his equality with them, is a mystery so hard for the wits of mortall men to rise unto, of all heresies, that which may give him superiority above them, is least to be feared. And as vaine is the feare of superstition, or will-wor∣ship in this case, seeing the worship of Christ is pre∣scribed by God, who exalted him, after his sufferings, and gave him a Name above every name, that at the Name of Iesus every knee should bow, &c. Which, though it be granted that it is onely meant of the inward worship and reverence of the heart, yet can∣not the outward expression of that reverence by the gesture of the body, nor the occasion which is taken for the doing of it (at the mention of his blessed Name) be thought guilty (in the least) of super∣stition, or will-worship, but to be rather (as bodily gestures and actions ought) to be subservient to the soule, in the due glorifying of him, who by the inesti∣mable price of his blood, hath bought both our bo∣dies and soules: And therefore, if any man shall be so impiously wicked, as to gibe and jeere, at so reli∣gious a ceremonie, commanded & practised by the

Church upon so good and solid ground, and (as our Author hath) in derision to terme it Iesu-worship, or to brand those that use it, as men destitute of the true feare of God, I say (as that blessed Proto-Mar∣tyr) Lord lay not this sinne to their charge.

I come now to speake of that, which (without any cause) hath made much speech in the world, [ 4] and which our Author seemes much offended at. The name of Altars, their standing, railing about of them, and the reverence which is done to God to∣ward them, and the service which is there used.

And here, 1. The very name by reason of disuse among us of late, and of some prejudice conceived against it, is growen with many very offensive, and yet the name is neither new, nor savouring of any superstition. 1. Not new, as having been used from the beginning of Christianity, and mentioned by the most approved Authours that haue written in the Church; and the blessed Eucharist, or Sacrament of the Lords Supper, called the Sacrament of the Altar; which is so evident, and by others so cleared, that I judge it superfluous to enlarge my discourse, or pe∣ster my Margin with variety of quotations; and much lesse to bring many arguments, to prove the fitnesse of this name, to bee used in the Christian Church, when that which is obvious in this case to every man may abundantly suffice. And this is the relation that is betweene a sacrifice and an Altar: grant the one, and I know not how the other can be denied. And who is there that will say, that Christians have not their sacrifices? Nay, who is there that knows the nature of the Sacrament of the Lords Supper, or the Doctrin of Antiquity concerning it, but will confesse

it to be a true (and rightly so called) sacrifice?

2 Neither can all this be accused of superstition; for confessing a Sacrifice and an Altar, wee intend not, either the reviving of the Leviticall bloody sacrifices of the old Law, nor the unbloudy propitiatory sacri∣fice, offered in the Popish Masse, for the quick and the dead; we hold (with the subscribed Articles) Tran∣substantiation a bold and unwarranted determination of Christs presence in the Sacrament; and thinke such sacrifices no better then blasphemous fables, and dangerous deceits. We beleeve that our blessed Savi∣our upon the Crosse, by his owne oblation of him∣selfe once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sinnes of the whole world, and that he needeth not to be often offered, nor can without impiety, and imposture be said to be made of bread, by the Priests, and dayly offered in the Masse.

The sacrifice which we admit, is onely, 1. Repre∣sentative, to represent to us visibly in those elements, the all-saving sacrifice of Christs death, and to be∣hold him crucified before our eyes, and his body broken in the bread, and in the wine his blood pow∣red out. 2. It is spirituall, offered and participated by faith. 3. It is Commemorative, done (according to our Saviours institution) in remembrance of him, and of his death and passion: This is all the sacrifice we acknowledge, and we desire no other Altar than what may suit with it, and serve for the offering of such sacrifices. A spirituall Altar, for a spirituall sa∣crifice. It may bee still, and must bee, a Communion-Table, and yet neverthelesse an Altar; that properly, this mystically. A Table it is for the Lords Supper,

and an Altar for the memoriall sacrifice of the Lords death. And both a Table and an Altar it is, what e∣ver the matter of it bee, whether of stone, as some∣times, and in some places they have beene; or of wood, as among us, in most places they usually now are

Yea, and wheresoever they be placed, whether in the West end, as sometimes in the Church at Antioch in Syria (as Socrates reporteth) or to the East, which was the custome in other places, as the same Author intimates; and with what site soever, whether it stand Table-wise (as they call it) with the ends to the East and West; or Altar-wise, with the ends from North and South; whether upon a plain levell, or mounted by steps. These are but accidents, which alter not the nature and use of it, but that though these vary, yet still it remaines both a Table and an Altar, in the sense that I have mentioned. And that it may be placed at the East end of the Church, according to the ancient and most received fashion of the Christi∣an world: Queen Elizabeths Injunction for that pur∣pose is warrant sufficient, which appointeth it to be set in the place where the Altar stood, and not thence removed, except at the time of the Communion, for more conveniency of hearing and communicating. Which, if it may be as well there (as in some places, without question it may) as in any other part of the Church or Chancell, for ought that I can see, it may stand there still. And however, the placing of it, as of appointing the place for the rest of the Service of Morning and Evening prayer, and the decision of all doubts about Ceremonies, is left to the discretion of the Ordinary, as is evident out of the Rubrick before the beginning of Morning prayer, and the Preface

prefixed to the Booke of Common prayer. In case then that the Ordinary (which is every Bishop in his Diocese) shall appoint it to be so placed; hee doth no more, but what he hath pattern for from the An∣cient Church, and by warrant from the Injunctions mentioned, and Booke of Common prayer it selfe; that I say nothing of the Episcopall power, which was never abridged of liberty to take order in things of this, nor of farre higher nature.

I will adde one thing more. That that place is of all others the most fit for the standing of the Lords Table, because (as S. Iustine Martyr saith) Those things which are the best and most excellent with us, we set apart for the service of God; and for that in the opinion and judgement of men, that part where the Sunne riseth is the chiefe of all the parts of created Nature, wee looke to the East when wee pray, for that cause: And as that part of the Church hath beene ever accounted the chiefest, so it is great reason that our best services should thence be tendred unto God, and that his Table should have the highest place in his owne house, and no man suffered to perk above it and him.

And if it may bee there placed, and (in case the Ordinary shall think that place convenient for mini∣stration) there remaine; Then can it not (as some think, and as the Ipswich-libell glancingly intimates) be unlawfull, for the Communicants to goe up thi∣ther when they receive. As for the custome (which in too many places is of late crept in) of the Priests carrying of the holy Bread, and Cup, to every person in their seats, it is both unseemly, and derogatory to the Majesty of those sacred Mysteries: and I am

sure, beside the intention of our Church, expressely commanding all those that intend to cōmunicate, to draw neere to thē. And this is also the intention of the often mentioned Injunction, when it appoints the re∣moving of the holy Table, from the place where the Altar stood, that the Communicants more conveni∣ently, and in more number might communicate with the Minister. For what need any removing for that, if the Minister must carry the Sacrament to every man? Who sees not but that the whole Congregation, though never so great, may communicate with the Minister, and the Table stand still at the East end, or any where, if communicating with him were under∣stood in that sense? But without all doubt, the intent of the Injunction, was that Communicants should goe out of their places, and draw neere to the Table when they did receive, and care was thereby taken, that as many as might with conveniency, should, to∣gether there, Communicate.

But the railes also offend, as well as the site, and have afforded some matter of railing and calumnia∣tion; and Mr. Burton seemes angry at them because they insinuate into the peoples mindes an opinion of some extraordinary sanctity in the Table, more than in other places of the Church, &c. But I wonder at him, and for my part, thinke it very fit, that that place be railed off, and separated from common accesse and danger of profanation, as finding it practised in ancient times: and 2. that such an opinion of sanctity should by all means be insinuated into the peoples mindes. What? Sanctity and holinesse in the Table? I, in the Table; but how? this holinesse is not any internall, inherent quality infused, transforming the nature of it, but an

externall, adherent quality which it hath by being consecrated to that most holy use and service, in rela∣tion to which it is truly holy. And this holinesse, as it is only compatible to things of this nature, which are inanimate and not capable of higher; so it belongs to this Table in the highest measure, so that (though all the Church, and the things belonging unto it, be ho∣ly in their degree) this may be said to be most holy, as dedicated to the most August mystery of our reli∣gion, and being as Optatus calls it, The seat, or place of the body and blood of Christ: and where God (of all o∣ther places on earth) doth vouchsafe the most lively exhibition of his gracious presence; and so must needs make the greatest impression of holinesse to that place; which no man can deny, unlesse he with∣all will grant, either that God is lesse present to us un∣der the Gospel, in these mysteries, then he was in those under the Law; or that being there, he is lesse to bee regarded; and the places where he is, lesse worthy, or lesse capeable of the impression of holinesse: as I sup∣pose no understanding Christian will doe.

Now in regard of this speciall presence of God in this place, it is, that Christians have in former times, and some at this day, use to tender their service to him, directing their faces that way. For though we doe not (as Mr. B. slanders) tie God to a fixed place, yet wee doe (not without good cause and warrant from Scriptures) acknowledge different maners, and degrees of his gracious presence. He is (we confesse) truely present in all places, and (as the Prophet speakes) fils heaven and earth; yet there is no man that understands any thing in Divinity, but will say, he is otherwise in heaven, otherwise in earth; there

as in his throne, here as on his foote-stoole: for which cause we are to direct our prayers to him, not as by us, or in us, (though he be both) but as above us, and to say, Our Father which art in Heaven. In earth Gods presence is not every where alike: God is present in all things, being not farre from every one of us, for in him wee live and move and have our being. Yet he is not so in the brute creatures as in the ratio∣nall; nor so in the wicked as in his Saints; nor so in other things as in his owne ordinances of life and sal∣vation; nor yet in all of them by the same efficacy and exhibition of grace, as in some; and namely, in that of the blessed Eucharist, where he displayes the riches of his glorious Grace in the representation and exhibi∣tion of the vertue of that all-saving Sacrifice of Christs body and blood. To looke that way then where God is wont thus graciously to be found, can be no act of groundless superstition, misguided zeale, or empty forme of godliness, but true piety and sound religious devotion. To acknowledge Gods presence in one place, is not to deny it in another. Iacob said, Surely the Lord is in this place: will any one say, that Iacob did not beleeve him to be elsewhere? Surely he that shall argue so, will make but a rediculous in∣ference. And yet this must be M. B's. reasoning; Wee by our adoration toward the Altar, professe that wee be∣leeve God to be there, therefore we tye him there. What an absurd consequence is this?

But for praying toward the East let us heare S. Au∣gustine upon those words of the Lords Prayer. When we pray (saith he) we turne to the East, not as if God who is every where, were there, and had forsaken the other parts of the world, but that the mind may be admonished

to turne it selfe toward the most excellent nature, that is, to the Lord, &c. But most fully, S. Iustin Martyr in the place before cited; This maner and custome (saith he) which we observe, looking toward the East, when we pray, is not repugnant to the words of the Prophet [a Da∣vid, that bids us praise the Lord in all places of his Dominions] or of the Apostle, [that b bids us lift up ho∣ly hands to God in every place] for in all places the sunne offers it selfe to those that pray; and because in that part where we turne our eyes we pray, and that it can∣not be that we should at the time of our prayer looke at all parts of heaven at once, therefore we worship looking to∣ward one part, not that that is onely of Gods making, or that he hath chosen that only for his dwelling, but because it is the place that is appointed for that worship and ser∣vice which wee performe to God. And from whom the Church received the custome of praying, from them also it received where to pray, that is, from the Holy Apostles. Thus that ancient Father and holy Martyr, who wrote about 150. yeares after Christ, and so lived not long after the Apostles times.

From which words we may observe foure things, which being considered and laid together, may give reasonable satisfaction to any man. 1. That hereby God is not tyed to any fixed place, or abridged in his omnipresence. 2. That God being every where, may be found, and so be worshiped any-where. 3. If any where, then in the East, whither we direct our faces when we worship him. If that in worshiping we must looke some one way or other; I would demand then why we may not doe it toward the East, according to the custome used in the Primitive and Apostoli∣call Church, and received from the Apostles them∣selves?

Yea, why may we not do it toward the Lords Table, where he, so more than ordinarily exhibits his gracious presence? For my owne part, I am yet to learne, why we should be said to tye God to a fixed place, more, than those ancient Christians, when wee onely doe as they did. Or why that should be termed Idolatry, Altar-worship, or worshiping of the Altar-God, (as Mr. B. in many places hath done) more than his kneeling in the Pulpit toward his Desk or Cushion, may be termed Desk or Cushion-worship. And I ve∣rily beleeve that Mr. B. is more idolatrous in worship∣ing his owne imaginations, and his note-gatherers in the Gallery, toward whom hee uses to pray, then any man, that shall upon these grounds present his humble reverence to God with his face toward the East, and Gods holy Table.

To these pretended Innovations hee hath added one other yet, and surely he did it onely to increase the number of them, thinking that any thing shufled in any how might passe in the croud. It is the reading of the second service of the Altar or Communion Table, which for certaine is an Innovation brought in by some Bishops in the beginning of Christianity, and by the Bishops continued at the Reformation, yea and, which is more strange, confirmed by the Parliament, when the book of Common-prayer with the Rubrick, which so appointeth it, was established. A foule o∣versight, no question, That they all should think fit, that that part of Divine service which was at first de∣vised for the Communion, serving for very good purpose even when there is no Communion administred, should be read at the Table of the Lord: if Mr. B. or some other of his spirit had beene of their Councell, I ve∣rily

beleeve, it had beene otherwise ordered. Yet me thinkes, he should have beene better advised, then professing to write against Innovations against Law and Canon, to put this in the number. But let that pass; as likewise those others of this nature which hee mentions, or rather raves upon, in other places of his Sermons, and particularly, placing of Images in Churches, and erecting of Crucifixes over the Altars, which are such winter tales as it were too great a mispence of time and words to refute them. I have but one thing now remaining of this head, and that is the urging of these things by the Bishops, and their pu∣nishing those that refuse these in the High-Commission, &c. for which (he saith) they are in litle less then a Praemunire. And my answer shall be onely this, that he nor all his complices cannot bee able to produce any one example of any man that hath beene cen∣sured, for refusing any of these things, but those one∣ly of them which are commanded by Law or Canon. And yet if they should proceed to punish such as raile, deride, and scoffe at the practise of those other pious and ancient usages (though not expresly en∣joyned by Canon) as profane and irreligious per∣sons, they need not bring themselves into a Praemu∣nire for the matter. And Mr. B. may talke and prattle of a Praemunire, as he doth to the people, who understand it as little as himself: but with those that know what it meanes, hee will but make him∣selfe extremely ridiculous. And this answer is e∣nough, if not too much for so foolish a slander.

Notes

• a

  pa. 98.
• Cassian. l. 2. de instit. Caemb. Of stan∣ding at Gloria Patri.
• Of stan∣ding at the Gospel.
• Plat. in vit. Anast.
• Durant. de ritib. Eccl. Cathol. l. 2 c. 23. n. 17.
• Hook. Ec∣cles. pol. l. 5▪ § 30.
• Of bow∣ing at the Name of Jesus. Can. 30. Injunct. 52.
• Ibid.
• Phil. 2. 9, 10.
• 1 Cor. 6. 20.
• p. 15:
• Act. 7. 60.
• Of Altars.
• Irenaeus l 4. c. 20. & 34.
• Ambros. in Luc. c. 23.
• Heb. 13. 15, 16.
• Artic. 28. & 31.
• Commu∣nion book. Heb. 10.
• Of their stan∣ding.
• Ecclesia Antio∣chiae Syriae con∣trarium ab aliis Ecclesiis sitam habet, nam altare non ad orientem sed ad occasum spectat. Socrat. hist. eccl. l. 5. c. 21.
• Injunction for Tables in the Church.
• Quia corum quae apud nos sunt meliora & prae∣stantiora, ad Dei honorem secerni∣mus, hominum autem opinione & sententia, ea pars in qua sol oritur, caeteris na∣turae partibus praestantior est, orientem cum precamur omnes intuemur. S. Iust. Mart. ad orthodox. quaest 118. Communi∣cants going up to the Altar to receive. Ips. new. p 7.
• Of railes.
• p. 33.
• Euseb. l. 10. c. 4. concil. Turon. 2. Can. 3.
• Quid est ••altare nisi sedes cor∣poris et sanguinis Christi. Optat. Mil. l. 6.
• Of bowing toward the Al∣tar, or the East.
• Ier. 23. 24.
• Esay 66. 1.
• Mat. 6.
• Act. 17. 27, 28.
• Gen. 28. 16.
• S. Aug. de Serm. Dom. in Mont. lib. 2.
• Nec vero mos et consuetudo quā servantus, cum orientē solem spe∣ctantes precamur, cum verbis Pro∣phetae aut Apo∣stol. pugnat. In omni enim loco oriens sol sese offert precantib••: quoniam{que} quam in partem c••r∣nendi sensum cō∣vertimus, in ea adoramus, nec fieri potest, ut precum tempore quatuor caelipar∣tes intueamur, unā orbis partem intuentes, vene∣ramur et adora∣mus, non quod solum Dei opus sit, nec quod ea pars Deo ad ha∣bitandum secreta et constituta sit, sed quod locus sit venerationi et cultui, quia no∣bis Deo adhibe∣tur constitutus. A quibus autem Ecclesia precandi morem accepit, ab iis etiam ubi precandum sit, accepit, idest, à Sanctis Aposto∣lis. S. Iust. Mart. ad Orthodox Quaest. 118.
• a

  Psal. 103. 22.
• b

  1 Tim. 2. 8.
• Of reading the second Service at the Altar.
• Hooker. Eccl. Pol. l 5. § 30.
• pa. 158.