De adoratione Dei versus altare: or That pious and devout ceremony of bowing towards the atlar [sic] vindicated as lawfull, pious and laudable. Being the substance of a divinity lecture made some years since at Cambridge in Latin. By Eleazar Duncon D.D. and chaplain to his late most excellent Majesty. Dedicated to the Right Reverend Father in God John Lord Bishop of Exeter.

Of Worshipping GOD Towards the ALTAR.

In the Name of GOD. Amen.

I Suppose it is not unknown unto you Learned Auditors, that there hath been some time since a frequent report, which hath reached the ears of all, that I propounded at the Commencement, a new and unheard of Que∣stion, viz. Of the bowing towards the Altar, whereby we solemnly worship God. I had not indeed then resolved to Dispute concerning that Particular, though I thinke I should have done well and deservedly, if I had vindicated that ancient Custome of Bowing and Adoration,

from yesterdaies opprobrious railing and ca∣lumny, and had in that crowd of Learned Audi∣tors asserted it to be both Godly and Religious; but as well my own inclination as the Command of Superiours did oblige me to the discussion of graver Subjects. But being, In the Name of God, to make a Theologicall determination, I can find no Question, either by reason of the time more convenient, according to my purpose more fit, or by reason of Novelty more desired, then this which some Busie-bodies without my knowledge have obtruded upon me. Concer∣ning Adoration or bowing. This therefore I have now purposed to handle, lest the forementioned Persons (who lie at the Catch) should proceed, and openly boast, That I refused a Question as it were propounded to me; nay, that we either cannot, dare not, or will not publickly defend, that which we consecrate for our daily practise.

The Question therefore is,

Whether that bowing towards the Altar, whereby we worship God, at our ingresse into his house, and likewise our egresse, and as oft as we stand before the Altar for the performing of Divine service with our humble and suplicant veneration, be law∣full, holy, and praise-worthy, conformable to the practice of the ancient Catholick

Church; and not with reason to be calum∣niated by our upstart Innovators.

It is sufficiently manifest, that not onely the truth, but also my duty requires, that I should with the best arguments I can defend the affir∣mative; and briefly and plainly answer the ad∣versaries objections; which will be done more effectually, if first those things which in the que∣stion are but confused shall be exactly distingui∣shed; those things which may seem obscure plainly unfolded; and those taken as granted which are conceded by most as indubitably true. I shall begin, if you please, with the last of these.

In the first place therefore it is to be Supposed, that certain places designd by the Church, as Chappels, Cathedrals, or Churches, for the publick worship of God, the performance of Divine services, and the ex∣ercise of Ecclesiasticall duties must necessarily be ap∣pointed. Which is so true, that it seems not one∣ly written in the Dialect of Scripture and reason, but by the beams of the Sunne it self. Which he who shall be so strangely mad as to deny, ut∣terly overthrows Religion it selfe, banishes piety and holiness, and desies to his power both God and Christ.

The second supposition which ariseth from this first, may be this: All Christians, if they will keep the Commandements of the Lord, and walk in his way, are obliged to come to those places dedicated to God and holy uses, that they may make their vows,

offer up their prayers and praises, and perform his due worship and Adoration. The truth of this sup∣position is as cleare as the former. For therefore are the Courts of the Lord separated from the filth of prophaneness; therefore are they solemn∣ly dedicated and consecrated: That in those all Christians flocking and assembling together with one accord, may reverence God in his own house by their commune and publick duties and worship. My House shall be called a House of prayer to all people, saith the Prophet Worship God in the beauty of holiness, saith the Psalmist.

Let this then be the third supposition deduced from the two precedent. That publick worship to be performed to God by every one in the holy Church, ought not to be lame and imperfect; as if it required the soule, and excluded the body; or did bind the body alone, with no tie upon the soul; but it must be compleat and perfect, both as to soul and body, strictly obliging the whole man, & the whole of man to a due observance and diligence: first the soul, that the worship may be sincere, proceeding from the bot∣tome of the heart, not feined and savouring of hypo∣crifie; and also the body, that the worship may be vi∣sible, exemplary, and exposed to witness; that it be as much as possible humble and lowly, candidly ex∣pressing the inward reverence of the soul, and won∣derfully increasing and perfecting that reverence. This proposition of the friendly and necessary harmony of the soul and body in the perfor∣mance of sacred duties, no man I conceive will think to want the help of Arguments to confirm

it, who hath first granted, that God the Creator of all things hath made both our soules and bo∣dies, for the attendance of his Majesty and glory of his Name.

I proceed therefore to the fourth and last Sup∣position. That perfect worship which contains the obedience both of soul and body, consisting both of ex∣ternal and internal Adoration, publickly performed to God by Christians meeting in the holy place, is without doubt lawful, pious and landable, as agreeable to the example of the Primitive Church; and there∣fore ought to take away all occasion of calumny from the Tongues and Pens of Innovators. Nor doe I think any will deny his Vote to this, but he who hath made shipwrack both of his Religion and Reason.

Thus briefly have I run over the four Suppo∣sitions; to wit, Of the designing the Holy Place, Of the publick Convention or Assembly there to be Cele∣brated, Of the perfect Worship there to be performed, Of the Piety, Religion, and Antiquity of that Worship to be Asserted.

I come now to the second Particular proposed, viz. The Explanation of some things, which, though they are enough plain in themselves, and separated from all appearance of evil, yet to those who will be pleased with nothing, are matter of scandal and offence. And in the first place, the very word Altar affords them matter of suspition, as if all who commonly use that word did likewise endeavour the Restitution of the Popish Masse, or Lateran Transubstantiation.

Oh charitable Soules! Are they ignorant that all the Ancient Fathers both in the East and West Churches, all, I say, from Ignatius himself down to St. Bernard, have often made use of that Name or Appellation? what is more fre∣quent among the Greeks, than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Latine are no lesse frequently signified by Sacerdos, Sacrificium, Altare, Priest, Sacrifice, and Altar? what imprudence is this to give it no worse title) of accusing the holy Fathers and Doctors, as if they laid the first Foundations of the Popish Doctrine? the Sea of Rome indeed hath no stouter Defenders nor propitious Patrons, then such weak and witless enemies. Altar, Priest, and Sacrifice are relatives, and the Argument will be good from one to the other; and from the granting of those three, is not any seeming con∣sequence of Transubstantiation. Take away Tran∣substantiation, saith the Right Reverend Bishop of Winchester, of happy memory, to the Jesuits, and we shall have no long Controversie concerning the Sacrifice: we have an Altar, saith St. Paul, let us therefore, with their good leave, imitate the Apostles and Fathers of the Primitive Church; let us, I say, therefore in the same wordes and phrases as he did (since in sitter we cannot) se∣curely and freely expresse the same Catholicke sense. After they have sufficiently punished this word, they endeavour highly and injuriously to vex the Subject it self. For though they cannot but acknowledge if they would candidly inter∣pret things, that we performe that worship before

the Altar only and always to God alone; yet such itch have they after calumny and scandall, that they accuse us of Sacriledge and Idolatry (the most execrable crimes) I verily believe against the sense of their own consciences: affirming that this Adoration is voluntarily and on set pur∣pose offered by us to the Altar it self, which is ei∣ther Wood or Stone. Vexat censura Columbas. Inno∣cence shall not want a censure. Truly there needs no Apology to wipe off this their manifest and notorious calumny, of which their consciences must tell them they themselves are the Authors. The same Dart's poisoned with the same Venom did the Heathens of Old throw against the inno∣cent heads of the Primitive Christians, to wit, that they Adored the Sun, because they worship'd God towards the East. They worship, saith one, I know what Ononochrytes, with the murder of In∣fants: And after; They drinke humane gore, and proceed to promiscuous copulation. Away with these reproaches, breathing out blasphemy and wic∣kednesse, which yet are easily flighted, as pro∣ceeding from a mouth which confess'd not Christ; but unworthy, unworthy utterly it is that we should so hainously, so undeservedly be accused of so great a wickednesse, by our Bre∣thren, who have been washed in the same Font with us, pouring out the same Prayers daily, and hoping for the same Heaven and Happinesse: If their Charity was but warmed with that zeale they pretend, they would not certainly accuse us thus unjustly of High Treason against the Ma∣jesty

of Heaven; nor should we rightly and deservedly pronounce them the manifest Viola∣tors of Peace and Charity. When we pray, if it may be we look upon the Heavens and Stars and lift up our eyes and hands, yet who is so sottish as to thinke that we therefore worship the Skies or the roofe of the Church? Entring into the House of God at the very Threshold we uncover our Heads, Do we therefore Adore the sanctified Stones? Coming into our Pewes, we bend our Knees, Do we therefore fall downe to the Wood and Seats? In our private retire∣ments, perhaps, though not in the Church, we fall down in humility on our faces and worship; do we therefore with Vesta's Priests venerate the Earth? Away with these unjust and childish reproaches, prop'd I cannot say with Reason but Reeds rather. If it were lawful to add, like for like, how easily might one stab them with their own Daggers! coming into the Church, standing upright on their feet; mumbling over, perhaps, some short prayers, they cover their faces with their hats; O good men! what do they adore their hats of the wool they are made of? by the weak∣ness of the same consequence wich they acknow∣ledge, it is manifest that their Argument is alike infirm. But under our Hats, say they, we worship God, least external Objects should divert our minds: a new invention never hard of by the An∣cients; if we had no stronger Arguments then this for our Bowing towards the Altar, we should not certainly easily make use of that Worship, nor

now defend the use of it as pious and lauda∣ble.

But I come to the third Part of my Taske and the first Proposition; wherein some Distinctions for Explication are briefly to be rehearsed.

Adoration, according to the common accepta∣tion of the Schoole-men, is compared of three Acts; First, Of the Act of the Ʋnderstanding; which is the knowledge of the Supreme and di∣vine Excellency; then, of the Act of the VVill; which is a free submission of our selves, and all things in our power, performed and made to this divine Excellency; which is the formal Reason of Worship; and lastly, of the external Act of the Body; which is the Effect of the former Actions, and Expresses the understandings knowledge of the divine Excellency, and not onely manifests the submission of the will to it, but increases, perfects, and crowns it.

These three Acts must necessarily concur, to make up the true and proper integrity of our Worship: he who takes away one of these, doth make his service to God imperfect in it selfe, unworthy of God, and unprofitable to himself: if you take away the First, you open a gate to ig∣norance, and superstition, that masse of evil; nay, with the Athenians, you erect an Altar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To the unknown God. If you cast out the Se∣cond, you banish Religion, and Reverence it self introducing into the Church vizards, masks and hypocrites, as so many Stage-players on the Theater: If you forego the Third, (which vice

is now adaies too common, (your case is still in the same predicament; Reverence, Fear, and Hu∣mility are first sent packing, and Religion, Piety, and Devotion must follow after; which there∣fore God and Nature, and their Disciples, Christians and Heathens, have always and every where conjoyned; and let no Man part them asunder, unlesse he will by some means contemn the Oracles of God, and violate the Dictates of Nature it self.

That third Act which performs the obedience of the Body, being the common effect and wit∣nesse of the former Acts, and doth (if Deceit be absent) imply or suppose them, doth by consent of most properly claim the title of Adoration: and of this the School-men mention Four kinds or manners, and with those the Writers of Cases of Conscience, viz. To Ʋncover the Head, Bow the Body, Bend the Knees, and prostrate the Body on the ground; which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the Reve∣rence and Religion of the soul as well among the Heathens as Jews and Christians, were in former times to be testified both to God and Man, is so palpable that it needs not the help of testimonies; this therefore may be taken for granted, and come into the Number of our first Supposi∣tions.

We have now to doe with the second of these, to wit; the Bending or Bowing of the Body indivine Worship, which only, seem both amongst most ancient and modern Writers to be

specially called by the Name of Adoration. If we look upon the original of the Word, perhaps it neither precisely designes or notes any incli∣ning of the Body; since Adorare, to Adore, is nothing else, but Manum ad os admovere, to put ones Hand to ones mouth, as say the Criticks, and as we may gather out of Job, cap. 31.27. Out of Minutius Faelix and many other Writers; but together with that laying the Hand to the Mouth they were anciently wont, in testimony of honour and reverence, to bow their bodies, and as it were to cast them down, whence from the conjunction of those gestures, Adoration came to signifie, the bowing either of the Head or whole Body: Of Adoration therefore applied and restored to this outward Act, the following Discourse shall Treat.

But I will not multiply Controversies beyond necessity; nor come into the Pit as if I were to combate with an Adversary whom I have fa∣shion'd and form'd to my owne fancy; and to whom I may seem to have given as I pleased both strength and weapons; which kind of fight (too much used now adaies) I should think my self to have undertaken; if I should without oc∣casion indeavour the confirmation of this Propo∣sition, to wit, That the Adoration of God per∣form'd by the bowing of the Body, is not onely lawful but pious and commendable, and such as all wil presently cry out as that Orator when he blew the trumpet of Hercules praise, (Quis eum vi∣tuperavit, Who hath found faul with it? Let it

therefore be taken for granted as a Corolary from the third Supposition; That to Adore or worship God with the bending of the Body, is a work of Piety and Religion, not unbecoming the Divine Majesty, nor contradictory to our Fear and Reverence. The truth of which Po∣sition the Lawes and Rites of all Nations have abundantly established, as well the Gestures and Customes of the Jewes in Holy Duties, as the continued Practice and Custome of the Christians through the whole world in all Ages. Nor can out Adversaries be so impudent as to deny this. But that this Adoration, though in it selfe lawfull and pious, as being free both from crime and scandall, should be performed towards the Altar, this is that which offends them, and which in some of them of finer wits and looser spleens gives occasion for gibing and jeering, in others whose hearts are overflowne with Gall, provokes anger and brawles, railing and reproaches. Here's the Point. We must therefore prove, That this Adoration or Worship is lawfully, pious, and most fitly made towards the Altar.

The first Argument may be thus stated.

That Worship which strictly and absolutely consi∣dered in it selfe, is pious and humble, cannot any way be corrupted, much lesse slip into the gulfe of impiety and superstition; from this Reason onely that it is customarily wont to be performed towards

this or that part of Heaven, towards this or that part of the Church (suppose the Altar or the Font) unless either we will think that God hath bound and tyed up himselfe in that place which is inju∣rious to his Omnipresence and Greatnesse; or will feign that God hath placed and stuck up his benefits and gifts of grace as so many Anathe∣ma's in such a place, which doth violate his mercy and bounty, or else judge that some part of our Worship is performed to that place or thing at least transitively, or relatively or some other way; either that there is danger that it should be forsaken, or believed to be by some justly and deservedly done; whereof one doth seem to trench upon the divine Honour, the other to offend brotherly Charity. I conceive there is no other way by which dirt may be thrown on that unspotted Worship.

I now make this Assumption.

The worship of God, of which we speak, if precisely considered in it selfe, is a worship humble and pious; therefore so likewise doth it remain, if it be perfor∣med by us to God towards the Altar.

The truth of the Minor is plain enough from our Suppositions, to wit, To adore God, that is as I said, to worship with the bowing of the body, is a Worship most pious and humble, as testifying humane subjection, and asserting the Excellency of God; nor do I believe any body wil deny it, but he who is rapt with the Manichaean fury; and being struck with the same sting and blasphemy, hath learned to deny our bodies to

God, the Creator of all things visible and invi∣sible.

The Major, consisting of a numbring of those waies by which the divine worship may become lesse worthy of God, and excluding them all, and removing them from the present purpose, is best confirmed.

Whilst therefore we worship God towards the Altar, we are not, first, so forgetfull of God's Majesty and boundlesse Nature, as to believe he can be confin'd in little Chancels, or that he doth only or more live in the East part of Heaven or the Temple. A ridiculous fantasie to all faithful ones who have but suck'd in the rudi∣ments of Christianity.

Secondly, As we do not confine God himself, so neither doe we his gifts and graces to this or that place, I say, we do not hang the gifts and benefits of God (everywhere showring down on our heads) upon the Altar, but our Vowes and Prayers: for, on the Altar (saith Optatus in his sixth book) are laid the Members of Christ and Vows of the People.

Thirdly, We attribute no particle of our Wor∣ship to the Altar, either transitively or relatively, or any other way; we onely reverence God be∣fore or towards the Altar; and that for those reasons which shall follow anon.

Fourthly and lastly. There is no danger or

scandal in this our Practice, whereby the ruder and ignorant sort may with reason suppose or accuse us to be worshippers of the Altar.

For first, by the same reason and manner of arguing, they who enter into the Church (as they ought bare-headed may be called worshippers of Stones: Which kind of calumny I wip'd off in what went before.

Secondly, It must be confessed, that there is no rite or manner of divine Service, though in it selfe the best and exposed to no danger, which yet hath not some time or other being made the subject of reproach and calumny, scoffes and jeers by some, and those such as have covered themselves with the Cloak of zeale and piety. 'Tis no news, that David himselfe both a King & Prophet, for dancing with joy before the Ark of God, was received with scoffes and jeers by his wife. Are not there some amongst us, which accuse the Holy Liturgy of the Church, and the Divine Services we perform of vanity and super∣stition, and which is more and savours something or blasphemy, they must in their Vote be guilty of tautologies, battologies, and horrid impieties with magical Sorceries! what therefore? shall we frighted with these their Goblins immedi∣ately sacrifice our Prayer books to the fire? shall we renouncing the Holy Prayers formerly esta∣blished by the Church, pour out others made perhaps with an infirm mind & babling tongue?

Certainly our Holy Mother the Church never taught her Children so strange unconstancy. What therefore hath she Commanded us to do? why; that holy Duties and divine services are the more carefully & attentively to be performed by us, by how much the more unworthily & basely they are abused by others; adding this likewise to our common Prayers, which we put up for the salvation of all, that those likewise may receive benefit by them, who so unjustly accuse them of folly and impiety.

In the Third place therefore we affirm: That a manner or custome of divine Worship, which we have not invented of our own heads, but have received of our Predecessors in all Ages (as is this of which we speak as shall anon appear) is not presently to be cast off, and banished all Churches as wicked and prophane, because that worship doth seem to some, whose mindes are tickled with itching Novelty to approach too near to Superstition and Idolatry, and not suffici∣ently accommodated to their owne unseemly Gestures and Manners in God's House. For no part of the Worship of God (not to mention the Canonicall rites and Ceremonies) none I say did ever escape so untoucht and free, as that it hath not a hundred thousand times, suffer'd the foolish scoffes of prophane Persons, and the bitter rai∣ling of Envious Detractors. If we reverently rise from our Seats to give Glory and praise to the Holy Trinity; these Delicate-conscienc'd

Men streight cry out, we obtrude upon them, they know not what things New and Unusuall. When to reverence the name of our Saviour, we doe according to the precept of the Churches, supplicantly bend our Knees and Bodies; they presently cry out they have found the Idolaters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the very Act. From these I say and many others which I willingly passe over, I sup∣pose it sufficiently manifest, that that scruple of the danger of scandall which is by some raised and induced upon our Bowing towards the Altar, is too weake, nay, altogether uselesse, to cause the banishment or neglect of so Antient a Worship. For it will not be lawful for us to come and pray in the House of God, and to Worship him there after any manner, either Adoration, bowing the Knee, or falling before him; it will not be law∣full say, to pour out our prayers before compos'd and written, or to Celebrate the Lords dayes and Feasts, or to observe our Lents & Fasts, or to give Almes to the Needy; and to say all in a word we shall never do any work pious and accentable to God (as long as we remain in this wicked world) if we think we must desist from it, because we fear to be Shot at and Wounded by the Tongues or Pens of some lunatick Railers.

Fourthly and lastly, If there be yet any, who notwithstanding what hath been said, doe not think this fear of scandall to be causelesse, and needlesse, let them freely exercise that Charity, the zeal of which they so boast of not as hitherto

they have done, in making Calumnies, and Preaching Reproaches by which they have en∣deavoured to wound and Violate the good name of those who thus Worship God; but let them spend their time in Admonition and Instructions, teaching the people that we Worship God him∣self and not (as they unjustly deemed) the Altar, nor God with the Altar, or through, or beyond, or above, or beneath, but only towards and before the Altar. And let them add if they please, that the people should take heed, least thus Worshipping God, they Attribute either purposely or una∣wares any part or portion of Divine Adoration to the Altar it selfe, but performe it wholy and perpectly to God alone, piously believing, that every one in that bowing, or casting themselves on the Ground do doe it with this intention and purpose, thereby humbly to VVorship and Re∣verence God himself towards the Altar.

The second Argument may be this. That Worship which is lawful and pious if performed in the house of God, will enjoy the same priviledges, if done towards the Altar. But Adoration (the matter in hand) is lawfully and piously performed in the house of God, and therefore towards the Altar likewise.

The minor I conjecture will scarcely be de∣nied by our nearest Innovators, whose worke and indeavour hath been to make us new Rites, new Worship, and a new England. All will grant, even taught if need be by the very Barba∣mans that it is a thing lawful and pious to Adore

God with the bowing of the body in the places set apart for his VVorship. Something must be said for confirmation of the Major.

First then, This manner of VVorship perfor∣med in the Church, since it is an Act of the Bo∣dy, must necessarily be done towards some part of the Church, either towards the Head, or Foot, the Roofe or Pavement, the Right or Left VValls.

Secondly, It would be a manifest breach of the Apostles Command, That all things be done Decently and in Order; if it should be free for e∣very one to make his Adoration towards what part of the Church he pleases, for then this man would Worship God towards the Clock, that towards the Pulpit, one towards the Font, and another towards the Altar, which would be a thing unbecomming an assembly of Christians, to whom the God of Unity and Concord is Presi∣dent, and to whom Armies of Angles attend and Administer.

The third is, Well and wisely did the Fathers of the Primitive Church (to whom God gave the Spirit of VVisdome and Prudence) who en∣deavoured as much as in them lay to compose and prevent this difference for all of them, to∣gether with the people induced to their exam∣ples and precepts, did direct this their Worship to one and the same place, and (as shall be shew∣ed anon) did alwaies Worship God towards the Altar.

Lastly, therfore was this Adoration first appoin∣ted towards the Altar, & so alwaies after perfor∣med; because (to omit at present other reasons) the Altar is the Best, Chiefest, and Holiest part of all the Church Houshold-stuffe. So said the Antient Fathers of Old, and therefore often gave it Titles of Honour and Sanctity; what is more frequent among the Greek Fathers, than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Sacred Altar, the Holy Table? Search the Latine ones, and you find very often these Elogies of it, the Sacrum San∣ctum, S. Sanctum, Reverendum Altare, the sacred Holy, Holy Holy, Reverend Altar, and the like. Hence is that comparisons were wont to be made between the Christian Altar, and the Holy of Ho∣lies, amongst the Jewes, and the preheminence infinitely given to Ours. And hence came the Custome, to fence the Altar with Railes, least a∣ny profane person suddenly breaking in, should come nearer to the Altar, then was meet, you know St. Chrysostome and others affirme, that Quiers of Angles and Arch-Angels abiding to∣gether with the Priests within the Railes of the Altar do Minister and offer to God, as if they likewise did performe divine services with them. What need I mention all? you rather expect the reason of such Sanctity and Excellency; ye are not ignorant, that it is fetched, either altogether, or more especially, from the offering and pre∣sence of the body and blood of our Lord on the Altar. So St. Optalus in his sixth book, gives this dignity to the Altar, because it is the Seat of the

Body and Bloud of Christ. So St. Chrysostome in his 20 Homily on 2 Cor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou, saith he, honourest this Altar, because there is received the body of Christ. 'Tis needless to heap up more Arguments for the clearing of this point. 'Tis manifest, that nei∣ther so many nor so great Encomiums of Holi∣nesse, were ever by the Antients attributed to the Pulpit or Font, nor can be justly attributed; though now a dayes Sermons are so highly ex∣tolled, that they have almost swallow'd up and devoured, both the Liturgy and Sacraments, good works and all holy duties. But no man can be so mad, as to compare the Pulpit with the Altar in point of Holinesse. For neither is the Sermon there Preached the word of God, nor, this being supposed (though not granted, can the holy Ghost be thought, to be so strictly con∣joyned to the word of God, as the Sonne of God to the Blessed Sacrament. Nor is it equall that the Font should contend with the Altar for Excellency and Sanctity, though some (to whom all Antient things, as so, are Nauseous and Offen∣sive) have not long since endeavoured to forme and cherish that opinion. All Children or Men, if they hinder not themselves being wash'd in the holy Font, doe from thence obtaine remission of sins, become Sons of God, and are made Heirs of Heaven, (which yet I know will hardly be gran∣ted by those who so stoutly stand for the prece∣dence of the Font) large priviledges indeed, and such as beget Honour and Sanctity to the Holy

Font from which they flow. But as for the Altar farre greater and Diviner priviledges do Enno∣ble it, for on it is Celebrated that Awful and most Venerable Sacrifice; which our Lord himselfe did institute of Old, for the Commemoration, Representation, Application, and Exhibition, of that most perfect Sacrifice, once made and offe∣red on the Altar of the Crosse: on that is pre∣pared the Sacrament (shall I say) or Heavenly Ban∣quet, in respect of which all the Dainties of the world are but Filth and Trash; where we Eat the Bread of Life it selfe, and Drink the Cup of Eternall Salvation and Blessing; yea indeed the body of our Lord and his pretious bloud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The help to immortality, and pledge of our inheritance, as say the Greek Fathers; by whom this mystery is wont to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Finall that is the greatest perfection and Consummation of the Christian Religion; hence it is, that the Altar was by them alwaies placed, in the Highest, Holiest, and most Visible part of the Church, whereas on the con∣trary, the Font was placed first in the Church∣yard without the Dores of the Church (as is plain from the Antient Writers) afterwards neer the Entrance in the Church.

Out of these four thus preceeding propositions, to wit, 1. From the necessity of performing Adorati∣on some way, 2. From the decency of determining it towards one place, 3. From the custome of doing it towards the Altar; of which hereafter; and 4. From the Sanctity and Excellency of the Altar, beyond all other things in the Church being known as I hope

and granted. I suppose the truth of the Major proposition is plain and clear, viz. that that Adoration which being perfor∣med to God in his House, is Esteemed pious and lawfull, is likewise so, if it be done towards the Altar, for that it ought to be directed towards some part; that it ought to be directed towards one part, that it hath been used to be directed to∣wards the Altar; that it's meet it should be directed towards the best part, we have shewed; It is therefore directed to∣wards the best part, and so lawfully and piously according to the rules of reason and piety is performed towards the Altar. I will conclude the Argument according to the sentence of St. Hierome concern∣ing the Lords day, saith he; give us some greater then the Resurrection of Christ, and then change the Lords day, so say I of A∣doration towards the Altar, shew me some∣thing in the House of God more Holy then the Alter and change the Custome.

The third Argument is thus. The Wor∣shipping of God towards the East is law∣full

and holy; and therefore likewise Wor∣shipping towards the Altar is so. The Antecedent of this Enthymeme, requires no other proofe, then an inartificial Ar∣gument as they call, deduced from the common practise of the Catholick Church, and it's perpetual custome, and he who shall be so bold as make oppositi∣on against it St. Augustine adjudges guilty of no other crime then most inso∣lent madnesse. But that it hath been alwayes the custome of the Primitive Church, and so a lawfull and pious wor∣ship that men turning towards the East should bow to God, is plenarily testify∣ed by the Writings and Monuments of the holy Fathers, out of which if I should cite any testimonies, I should not onely be tedious to you, but also seem to sup∣pose you ignorant in a thing so manifest. Lest therefore I should touch on either rock omitting the repetition of words, I will only briefly tell you the places, from whence the Holy Fathers did begin this practice, deducing it from the Apostles themselves.

So in the first place affirmes Saint justin Martyr question 118. Tertullian in Apolog c. 16. & ad∣versus Valent. c. 3. Orig. Homil. 51. in numeros, St. Gregory Nyssen, lib. de Orat. Dom. Orat. 5. St. Athanas. quaest. ad Antiochum 37. St. Clemens Alexandrinus strom. lib. 7. St. Basil, lib. De Spiritu sancto, c. 27. St. Epiphanius, lib. 1. adversus haereses 19. St. August. lib. 2. de sermone Domini in monte. I might easily adde the Testimonies of the other Fathers; but there is no need of further proof for so indubitable a Custome, whose Original Causes, and Founda∣tions, I will dive no further into, since it is abun∣dantly done by Joan. Damascenus in his Book of the Orthodox Faith, cap. 13. And after him by Thomas Aquinas and the Schoolmen. And after them all by Durantus Pamelius with many others who have written of the Monuments of the Antiquities of the Liturgies and Ecclesiastical Rites. The consequence of the Enthymeme is proved first from this, that in old time the greater Altars were alwayes erected and placed in the East part of the Church, and there∣fore they who worshiped God towards the East, did at the same time worship him towards the Altar. But that the Altars were Primitively placed in that part of the House of God which is to the East, may well gathered from the now forementioned Fathers, al∣so from Clemens Romanus or some others in the se∣cond Book of the Apostolical constitutions, chap. 61. who saith, that the holy Chappels ought to be made to∣wards the East. To whom assent Tertullian in his forementioned book against Valentinus, which man∣ner of scituation likewise have all the Temples and

Chappels through the Eastern World; from which notwithstanding some Chappels or Oratories doe sometime deviate. Either because the Palaces of Princes and Prelates, do not permit their Chappels to be built after the due form, either for streight∣nesse or Decorum; or because some now a dayes do seem to have built I know not what Religious places on set purpose towards the East or North as marks of Novelty, lest they should seem to fol∣low the Foot-steps of the Primitive Church. Nice∣phorus and Socrates indeed make mention of the two Altars placed in the West end of the Church, but they likewise timely admonish, that they were then accounted as very strange, being directly contrary to the custome of the Church. If any now shall search for the causes of this Custome, which was thus re∣ceived through the whole Christian world; I affirm, that the same reasons may confirm the site and placing the Altars in the East part of the Church, which perswade adoration to be made towards the East, for which I remember the Fathers alledge five or six reasons, which being as I conceive unknown to none or but a few of you, I shall omit as need∣less. But we must passe in silence, that in those Chappels or Churches (which yet were very few) where we read the Altars were placed in the West parts of the Church, adorations and bowing were ac∣customed to be made towards the Altars, as is ma∣nifest out of the Rubricks of all the Greek Liturgies, which are ascribed to Saint Basil, Saint Chrysostome and others of the Fathers. For they command 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

That worship be made towards the Altar or holy Table, in what part soever it be placed, which therefore I mention the more willingly, lest those who have not their Chappels or Altars towards the East, should think themselves therefore disobliged from this worship, as if from the contrary or various site of the ancient Churches; the argument will hold good for variety of gestures and manners.

In the second place, the Consequence of the Enthymem is confirmed from the Analogy after this manner. If the first Christians of all, the eldest sons of the Catholick Church, did not onely without crime or danger of scandal, but also with praise and piety introduce into the Church that worship of ado∣ring God towards the East; and commended it dili∣gently as delivered by the Apostles themselves, espe∣cially at that, when all the Jews did worship God to∣wards the West, and only the Heathens & Gentiles did adore their Deities towards the East; then without doubt the same Christians, by the same or strong∣er reasons, might lawfully and piously institute, that Rite of worshiping God towards the Altar, which cu∣stome as well the Jewes in the worship of the true, as the Gentiles in the service of their false gods, did alwayes and every where make use of. That all the Gentiles, both Greeks and Barbarians instructed only with the imperfect light of Nature, in the worship of their Gods or Idols, did bow their bodies to the ground towards their Altars, all Historians do testi∣fie, more especially the Poets, and amongst those chiefly Virgil and Ovid. That the Jewes likewise admonished by the Oracles of their Prophets and

Priests, were accustomed to worship the true and living God, with their bodies prostrate on the ground, and their head bowed down to the pavement of the Temple, before the holy Altar, is plain from Te∣stimonies of holy Scripture; out of 1 Kings c. 8. v. 22. and 2 Kings 18.22. where the most pious King Hezekia saith, Before this Altar bow your selves. out of 2 Chron. 7.3. and again 2 Chron. 32.12. Be∣fore one Altar shall ye worship.

To say more in this kind were superfluous; when you all know it was a constant custome amongst the Jewes, in the Temple, to worship God towards the Altar and without the Temple towards the Temple, as is plain from the speech which Solomon made at the dedication of the Temple; and the practise of Daniel in Babylon, who when he prayed, alwayes opened his window towards Judea: from hence therefore any one not wilfully blind, may easily perceive, that the Primitive Christians, ac∣counting as well the manners & institutes of the Gen∣tiles, as the rites & worship of the Jews in celebrating Divine Services, might upon stronger arguments and examples decree, that adoration ought to be made as well towards the Altar, as toward the East: and that they did institute the latter of these, or rather received it from the Apostles and used it, is manifest from the undeniable authority of all those I even now mention'd: from w^ch also is plainly gathered, that they might very fitly institute the first; and that they did institute, will I hope suffici∣ently appear from the third and fourth arguments: but that is justly to be accounted first in weight

and force, though last in order and number.

What was the custom of old amongst the holy Fathers in the primitive Church, what they faithfully delivered to their posterity, what hath indured through all Scenes of ages unto our times; that without doubt is lawfully and piously performed in Divine worship. But such is the Bowing towards the Altar, Ergo. The major, no man will deny but he who hath first contemned the Rites and Customes of the Church, and therefore by the judgement of Saint Augustin deserves to be accounted insolent mad-man the minor will be con∣firmed by the testimony of the ancients, which I shall now produce: give me leave I pray you for bre∣vity and plainness, to cite the Latine translation for the Greek Writers. Saint Gregory, Nyssen in the prayses of his sister Gorgonia, Orat. 2. in some books 25th. doth especially prayse that religious Lady, because being once taken with a disease, She to the Physician of all mortals, and with Faith fell down before the Altar, worshiping him who was honoured upon it; af∣ter she moved her head to the Altar, and so beseeching God, did presently obtain health and vigor. That Alexander the Bishop of Constantinople did the same; Doth Zozimus declare in the second Book of his Ec∣clesiastical History, c. 28. That holy Prelate, preparing himself to pray, first falls down at the foot of the Al∣tar, and there lying prostrate, earnestly beseeches God to destroy the rage and indeavours of the Ar∣rians, and the very next day Arrius himself, be∣fore guilty of Blasphemy, and then also of perjury, in health and strength, whilest he eases nature, voids his entrails. So likewise affirms Socrates in his first

book, chapter 25. Alexander coming to the Altar, falls down on his face to the ground before the holy Ta∣ble, beseeching God with tears, &c. The same relation do Epiphanius, Cassiodorus, Nicephorus, and many others make. I mention these Examples ra∣ther then others, because they testifie that God did with miraculous benefits, render illustrious and to be imitated by all pious men, the piety and reve∣rence of those who did worship him towards the Al∣tar. Saint Gregory Nyssen, on his Oration of Christs Baptisme, hath the following Expressions. This holy Altar to which we assist, is naturally a common stone, but because it is consecrated and dedicated to the worship of Son, and hath received a blessing; It is an holy Table, an undefiled Altar; No more to be touched by all, but by the Priests alone, and those that worship. Saint Chrysostome in his twentieth Homilie, to the 2 Corinth. Thou honourest this Altar, because it receives the body of Christ. John Damascen in his fourth book of the Orthodox faith, and before him Saint Ju∣stin Martyr and others have given many reasons of this adoration. Although, say they, we stand upon the Lords-Dayes, and from Easter to Whitsontide (which now by neglect is abolished) that we might protest our Faith in Christ risen from the dead; that we might also shew our confidence of obtaining eternal life by the merits and resurrection of Christ, yet we fall down sometimes and prostrate our selves on the earth, to con∣fesse with Father Abraham, that we are but dust and ashes, men as it were already dead, and slipt into the earth on which we stand, unworthy to stand upright in Gods House before his lawful Majesty, and for our sins

(if God were not infinitely merciful) to be cast imme∣diately into hell fire: and therefore Saint Chrysostome, Saint Basil and other Fathers do inform us, that both Priests and Deacons, whilest they performed sa∣cred Duties, and made these adorations and bow∣ings towards the Altar, were accustomed very of∣ten as it were silently, to repeat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lord have mercy, &c. and in greater adorations, when they fell prostrate on the ground, that of the humble pub∣lican, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lord be merci∣ful (or favourable) to me a sinner.

And hence it is that the modern Greeks do in these daies call those adorations which the antients named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 venerations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repent∣ings, either because such gestures were especially and most frequently used by penitents, or because for the most part in their so worshiping God they used the words of penitent persons, Lord take pity, or Lord be merciful to me a sinner; and that they multiplied those short prayers, or others, according to the number of their bowings, is manifest out of Theodor. who relating the history of Saint Simeon Styles, that miracle of Christian piety and patience after our Lord and Saviour, affirmes, that some Spectators from afar off beholding the bowing of the holy man, did also by their number, count the prayers which he constantly poured forth to be two hundred fourty and foure. Oh rare piety conjoyned with reve∣rence and humility; which if the froward Criticks of our dayes had beheld, they would without delay have accused of superstition, Idolatry, and madness.

Nor do the Latine Fathers much differ from the

Greeks in this matter. Tertullian of Penitents, saith, that they were wont, to joyn themselves to the Presbyters and Kneele down before the Altars of God. I know that Renanius Pamelius and others do read instead of Aris Dei the Altars of God, Charis Dei the Dear Ones of God; but then I suppose the Father, according to the Africans manner of speaking, as Saint Cyprian, Saint Austin, &c. Would have said Charis Deo Dear to God, and not Charis Dei.

But Pamelius Objects, That it was not lawful for penitents to enter into the Church, much less to ap∣proach and fall down before the Altar of God.

I answer, That Penitents at the first beginning of their Repentance, were excluded from the Church and Assembly of the Faithfull, but not so, when they had performed their Repentance to the prescribed dayes, when they came to the Priests to obtain absolution, then might they like∣wise Kneel before the Altars. But we have occa∣sion to contend about a Text Dubious and Ob∣scure, especially, when Tertullian asserts almost the same thing in many places. In his bookes of the Lords prayer. Bowing with modesty and humility, we do the better Commend our prayers to God. Second Book to his Wife. Faithfull Wives doe pray, rowle, and likewise fast together in the Church of God. That Rowling together of Faithfull Wives in the Church of God, was nothing else but bowing, or rather prostrating themselves before the Altar, as is

manifest from the usual custome. Saint Hierome in his 48. Epistle to Sabinianus, the Deacon who had so∣licited a Virgin to Whoredome. Thou, saith he, upon the Dores of the Lords Crib, now the Altar, didst stick up Love Letters, which afterwards the poore crea∣ture coming to worship with bended knees might find and read.

I believe nothing can be said more plainly, for that manner of worshiping God at the very Railes of the Altar. Ruffinus in his second Book, Chap∣ter 16. saith that Saint Ambrose, when he sought the Defence of God for himself and the Church against the Furies of Justina, Did fly an humble supplicant to the Altar, yea, fell down on the ground, and lying before the Altar implored the Divine help with his Prayers.

Salvian In his seventh Book of Providence, saith, concerning the Christians of his time, We run to the Lords House. We cast our bodies on the ground, and with Tears mixt with Joy, we make our Suppli∣cations.

Some perhaps will be ready to answer, that the testimonies produced, might so be understood of that adoration which is a gesture of the body, as I may so call it, constant and permanent, and so designing either kneeling or prostration: but not of this sudden and momentary worship, which either entring, ministring or going our of the house of God, we are wont to perform, by bowing our bodies a little, not prostrating them; nor, to speak properly, with bended knees. But, in the first place, this being supposed but not granted, doth

it not consequently follow, that the Antient Fa∣thers did piously and lawfully worship God towards the Altar, that is, either falling down on their knees, or on the ground, then is likwise lawful for us to worship God towards the Altar, that is, to bow with our head or bodies. If they did piously lye down in the house of the Lord before the Holy table, shall we be thought impious because we reverence God before the same? If they did wor∣ship on their faces with their bodies laid on the ground, as so many stones, and fastned to the pave∣ment, which is the highest degree of Adoration, shall it not be lawful for us when we come before the same Majestie, to bend our bodies a little, which is but the lowest degree of worship? Truly if we must needs be found fault withal in this matter we have more cause to be accused because we fall not down and prostrate our selves, then because we worship with bowing of the bodie; since it must be accounted a fault and dishonour to us, that we do not fully imitate the reverence of the Antients: but something prais-worthy is it, that we indeavour in part at least to compose our selves to their piety and devotion; but there needs no consequent in a thing so apparent. For though I passe over that these Adorations of which we treat, are fully and manifestly intended, by the testimonies we have cited, the very rubricks and rules, which we read in the bookes of Liturgies do sufficiently ex∣plain the sence and mind of the Antient Fathers: and do tell us that they at their prayers, did not only kneel before the Altar, or prostrate their bodies on the ground; but did likewise incline or bow their

heads and bodies forward, which is properly to adore or worship. In that Liturgie, which is called Saint Chrysostomes, the Priest and the Deacon do command in the performance of Divine Service, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That bowings be made before the Holy Table, to the number of fourty at least. That they are likwise commanded in every ancient Liturgie though not to such a number, is so known that it requires no Certicfiate. But let no man object that they are not at all mentioned in our Liturgie, for they con∣ceived it superfluous to command that rite which in those dayes was so usual and known to all. The same may be affirmed concerning the Organs, the Hymnes and Psalmes, the breaking of the Bread, and pouring out the VVine in the holy Sacrament, whilest we attentively pronounce the very words of its Institution and Consecration, and many other things, which are all of them carefully and piously performed, and by the explicite command of the Church, from the onely Force and Virtue of Catholick custome, which alwayes denotes the implicite Precept.

That this custome of worshiping God towards the Altar, which had its rise from the very begin∣nings of the Church, doth continue to the pre∣sent Time in our Liturgy, the Liturgical Rites doe Testifie, and sacred Formes to be observed in the solemne Coronation of our Kings, and hitherto alwayes Observed; in which the King him∣self once and again, and the Archbishop of Can∣terbury very often, is commanded, Humbly

and submissively to worship and bow before the Al∣tar.

The same may be seen by the Illustrious Knights of the Order of Saint George, who worship God before the Altar, bowing their bodies twenty times or more, whilest those sacred Solemnities are mag∣nificently performed; For so doe the Ancient Statutes command, whose Observation they sin∣cerely promise, That Adoration be made hum∣bly, according to the manner of Ecclesiastical Per∣sons.

The same is Testified by all the Cathedral and Collegiate Churches I have seen, in which some Canons greater and lesser, doe worship God, bow∣ing themselves after that manner.

If any desire further satisfaction in this Case, I remit him;

First, to all the Liturgies both Greek and La∣tine.

Secondly, to other Rites, which without that of which we speak were never performed; to wit, Kissing the Altar, joyning ones hand and head to it, and flying to the Altar as to a Sanctuary, in all which at their approaching to the Altar, thus bowing themselves, they worshiped him to whom it was Consecrated.

Thirdly, to the Decrees of the ancient Prelats and Bishops.

Fourthly, to the Constitutions of many Coun∣cels, as well General as National.

Fifthly, to the Statutes of Churches and Col∣ledges, even amongst us, in these words. Omnes

chorum ingredientes incurvent sese versus Altare. Let all entering into the Quire bow themselves to∣wards the Altar.

Sixthly and lastly, to the perpetuall Practice and Custome of the Holy Catholick Church of Christ throughout the whole world.

If any will yet pertinaciously Contradict all these (which I cannot now more largely ex∣plain) yet I admonish him at least to imitate, the Church Blessed and Triumphant in Heaven, which we all pant after; There the Soules under the Altar, Cry with a loud Voyce, there much In∣cence with the Prayers of the Saints is offered on a Golden Altar, There the Angel measures the Temple and the Altar, and those which worship in it: There Lastly, (and all these from Saint John the Divine) Doe the four and twenty Elders fall down and worship him who liveth for ever and ever.

Thy Will be done one Earth, as it is in Heaven, O Lord, that to those Holy El∣ders, We the younger sort of thy Church at length being gathered, may with them for e∣ver worship God the Father, God the Son, and God the Holy Ghost, falling down, bow∣ing and prostrating our selves. God grant it through Jesus Christ our Lord and Saviour, To whom with the Father and Holy Ghost, be all Honour, Prayse, Glory, Thankesgiving now and for evermore, Amen.

The most great and good God blesse us, and His Holy Catholick Church, the most Potent King CHARLES, the most serene Queen MARY, the most Illustrious Prince JAMES, Duke of Yorke, and the rest of the Royall Progeny, the Clergy, Nobility, Gentry, Ʋniversity and People in ge∣nerall, Through Jesus Christ our Lord, Amen.

Glory be to God.

FINIS.