De Adoratione Dei versus altar:  
OR That Pious and Devout CEREMONY OF BOWING TOWARDS The ATLAR Vindicated as lawful, 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.  
LONDON Printed, and are to be sold by Timothy Garthwait at the little North-dore of St. Pauls.   

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 Question, 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 think I should have done well and deservedly, if I had vindicated that ancient custom of Bowing and Adoration, from allays opprobrious railing and calumny, and had in that crowd of Learned Auditors asserted it to be both Godly and Religious; but as well my own inclination as the Command of superiors did oblige me to the discussion of graver Subjects. But being, In the Name of God, to make a theological 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 busy-bodies without my knowledge have obtruded upon me. Concerning Adoration or bowing. This therefore I have now purposed to handle, lest the forementioned Persons( who lye 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 publicly 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 ingress into his house, and likewise our egress, and as oft as we stand before the Altar for the performing of Divine service with our humble and suplicant veneration, be lawful, holy, and praise-worthy, conformable to the practise of the ancient catholic Church; and not with reason to be calunniated 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 affirmative; and briefly and plainly answer the adversaries objections; which will be done more effectually, if first those things which in the question are but confused shall be exactly distinguished; 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 designed by the Church, as chapels, Cathedrals, or Churches, for the public worship of God, the performance of Divine services, and the exercise of ecclesiastical duties must necessary be appointed. Which is so true, that it seems not onely written in the Dialect of Scripture and reason, but by the beams of the sun itself. Which he who shall be so strangely mad as to deny, utterly overthrows Religion itself, 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 supposition is as clear as the former. For therefore are the Courts of the Lord separated from the filth of profaneness; therefore are they solemnly 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 public 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 public 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 soul, and excluded the body; or did bind the body alone, with no tie upon the soul; but it must be complete 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 bottom of the heart, not feigned and savouring of hypocrisy; and also the body, that the worship may be visible, exemplary, and exposed to witness; that it be as much as possible humble and lowly, candidly expressing the inward reverence of the soul, and wonderfully increasing and perfecting that reverence. This proposition of the friendly and necessary harmony of the soul and body in the performance 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 souls and bodies, for the attendance of his Majesty and glory of his Name.  
I proceed therefore to the fourth and last Supposition. That perfect worship which contains the obedience both of soul and body, consisting both of external and internal Adoration, publicly 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 therefore ought to take away all occasion of calumny from the Tongues and Pens of Innovators. Nor do I think any will deny his Vote to this, but he who hath made shipwreck both of his Religion and Reason.  
Thus briefly have I run over the four Suppositions; to wit, Of the designing the Holy Place, Of the public Convention or Assembly there to be Celebrated, 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 suspicion, as if all who commonly use that word did likewise endeavour the Restitution of the Popish mass, or Lateran Transubstantiation. Oh charitable souls! 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 frequent among the Greeks, than {αβγδ}, which in latin are no less frequently signified by Sacerdos, Sacrificium, altar, 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 consequence of Transubstantiation. Take away Transubstantiation, saith the Right Reverend Bishop of Winchester, of happy memory, to the Jesuits, and we shall have no long controversy 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 words and phrases as he did( since in sitter we cannot) securely and freely express the same catholic sense. After they have sufficiently punished this word, they endeavour highly and injuriously to vex the Subject itself. For though they cannot but aclowledge if they would candidly interpret things, that we perform that worship before the Altar only and always to God alone; yet such itch have they after calumny and scandal, that they accuse us of sacrilege 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 purpose offered by us to the Altar itself, which is either Wood or ston. Vexat censura Columbas. Innocence 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 innocent heads of the Primitive Christians, to wit, that they Adored the Sun, because they worshipped God towards the East. They worship, saith one, I know what Ononochrytes, with the murder of Infants: And after; They drink human gore, and proceed to promiscuous copulation. Away with these reproaches, breathing out blasphemy and wickedness, which yet are easily flighted, as proceeding from a mouth which confessed not Christ; but unworthy, unworthy utterly it is that we should so heinously, so undeservedly be accused of so great a wickedness, by our Brethren, who have been washed in the same Font with us, pouring out the same Prayers daily, and hoping for the same Heaven and happiness: If their Charity was but warmed with that zeal they pretend, they would not certainly accuse us thus unjustly of High Treason against the Majesty of Heaven; nor should we rightly and deservedly pronounce them the manifest Violators 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 think that we therefore worship the Skies or the roof of the Church? entering into the House of God at the very Threshold we uncover our Heads, Do we therefore Adore the sanctified Stones? Coming into our pews, we bend our Knees, Do we therefore fall down to the Wood and Seats? In our private retirements, 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 weakness of the same consequence which they aclowledge, 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 Ancients; 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 laudable.  
But I come to the third Part of my task and the first Proposition; wherein some Distinctions for Explication are briefly to be rehearsed.  
Adoration, according to the common acceptation of the schoolmen, is compared of three Acts; First, Of the Act of the Understanding; which is the knowledge of the Supreme and divine Excellency; then, of the Act of the Will; which is a free submission of ourselves, 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 necessary 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 itself, unworthy of God, and unprofitable to himself: if you take away the First, you open a gate to ignorance, and superstition, that mass of evil; nay, with the Athenians, you erect an Altar {αβγδ}, To the unknown God. If you cast out the Second, you banish Religion, and Reverence itself introducing into the Church vizards, masks and hypocrites, as so many Stage-players on the theatre: If you forego the Third,( which 'vice is now adays too common,( your case is still in the same predicament; Reverence, Fear, and Humility are first sent packing, and Religion, Piety, and Devotion must follow after; which therefore God and Nature, and their Disciples, Christians and Heathens, have always and every where conjoined; and let no Man part them asunder, unless he will by some means contemn the Oracles of God, and violate the Dictates of Nature itself.  
That third Act which performs the obedience of the Body, being the common effect and witness 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 Uncover the Head, Bow the Body, Bend the Knees, and prostrate the Body on the ground; which the Greeks call {αβγδ}. That the Reverence 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 Suppositions.  
We have now to do 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 designs or notes any inclining of the Body; since Adorare, to Adore, is nothing else, but Manum ad as admovere, to put ones Hand to ones mouth, as say the critics, 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 signify, 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 combat with an Adversary whom I have fashioned and formed to my own 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 adays) I should think myself to have undertaken; if I should without occasion endeavour the confirmation of this Proposition, to wit, That the Adoration of God performed by the bowing of the Body, is not onely lawful but pious and commendable, and such as all will presently cry out as that Orator when he blew the trumpet of Hercules praise,( Quis eum vituperavit, Who hath found faul with it? Let it therefore be taken for granted as a corollary 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 Position the laws and Rites of all Nations have abundantly established, as well the Gestures and customs of the Jews in Holy Duties, as the continued practise and custom 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 itself lawful and pious, as being free both from crime and scandal, should be performed towards the Altar, this is that which offends them, and which in some of them of finer wits and loser spleens gives occasion for gibing and jeering, in others whose hearts are overflowne with gull, provokes anger and brawls, 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 considered in itself, is pious and humble, cannot any way be corrupted, much less slip into the gulf 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 tied up himself in that place which is injurious to his Omnipresence and greatness; or will feign that God hath placed and stuck up his benefits and gifts of grace as so many anathemas 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 itself, is a worship humble and pious; therefore so likewise doth it remain, if it be performed 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 human subjection, and asserting the Excellency of God; nor do I believe any body will 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 invisible.  
The mayor, consisting of a numbering of those ways by which the divine worship may become less 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 forgetful of God's Majesty and boundless Nature, as to believe he can be confined in little Chancels, or that he doth only or more live in the East part of Heaven or the Temple. A ridiculous fantasy to all faithful ones who have but sucked in the rudiments of Christianity.  
Secondly, As we do not confine God himself, so neither do we his gifts and graces to this or that place, I say, we do not hang the gifts and benefits of God( everywhere showering down on our heads) upon the Altar, but our vows 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 Worship to the Altar, either transitively or relatively, or any other way; we onely reverence God before 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 practise, 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 wiped off in what went before.  
Secondly, It must be confessed, that there is no rite or manner of divine Service, though in itself the best and exposed to no danger, which yet hath not some time or other being made the subject of reproach and calumny, scoffs and jeers by some, and those such as have covered themselves with the Cloak of zeal and piety. 'tis no news, that David himself both a King& Prophet, for dancing with joy before the Ark of God, was received with scoffs 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 superstition, 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 immediately sacrifice our Prayer books to the fire? shall we renouncing the Holy Prayers formerly established by the Church, pour out others made perhaps with an infirm mind& babbling 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 custom 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 profane, because that worship doth seem to some, whose mindes are tickled with itching Novelty to approach too near to Superstition and Idolatry, and not sufficiently accommodated to their own unseemly Gestures and Manners in God's House. For no part of the Worship of God( not to mention the canonical rites and Ceremonies) none I say did ever escape so untouched and free, as that it hath not a hundred thousand times, suffered the foolish scoffs of profane Persons, and the bitter railing 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 unusual. When to reverence the name of our Saviour, we do according to the precept of the Churches, supplicantly bend our Knees and Bodies; they presently cry out they have found the Idolaters, {αβγδ} in the very Act. From these I say and many others which I willingly pass over, I suppose it sufficiently manifest, that that scruple of the danger of scandal which is by some raised and induced upon our Bowing towards the Altar, is too weak, nay, altogether useless, to cause the banishment or neglect of so ancient 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 lawful say, to pour out our prayers before composed and written, or to Celebrate the Lords dayes and Feasts, or to observe our Lents& Fasts, or to give alms 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 lunatic Railers.  
Fourthly and lastly, If there be yet any, who notwithstanding what hath been said, do not think this fear of scandal to be causeless, and needless, 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 endeavoured 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 himself 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 unawares any part or portion of Divine Adoration to the Altar itself, but perform it wholly and perpectly to God alone, piously believing, that every one in that bowing, or casting themselves on the Ground do do it with this intention and purpose, thereby humbly to Worship and Reverence 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 privileges, 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 denied by our nearest Innovators, whose work and endeavour hath been to make us new Rites, new Worship, and a new England. All will grant, even taught if need be by the very Barbamans that it is a thing lawful and pious to Adore God with the bowing of the body in the places set apart for his Worship. Something must be said for confirmation of the mayor.  
First then, This manner of Worship performed in the Church, since it is an Act of the Body, must necessary be done towards some part of the Church, either towards the Head, or Foot, the roof or Pavement, the Right or Left foretells.  
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 every 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 unbecoming an assembly of Christians, to whom the God of Unity and Concord is President, 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 wisdom and Prudence) who endeavoured as much as in them lay to compose and prevent this difference for all of them, together with the people induced to their examples and precepts, did direct this their Worship to one and the same place, and( as shall be shewed anon) did always Worship God towards the Altar.  
Lastly, therfore was this Adoration first appointed towards the Altar,& so always after performed; because( to omit at present other reasons) the Altar is the Best, Chiefest, and Holiest part of all the Church householdstuff. So said the ancient Fathers of Old, and therefore often gave it Titles of Honour and Sanctity; what is more frequent among the Greek Fathers, than {αβγδ}: The Sacred Altar, the Holy Table? Search the latin ones, and you find very often these eulogies of it, the Sacrum Sanctum, S. Sanctum, Reverendum altar, 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 Holies, amongst the Jews, and the pre-eminence infinitely given to Ours. And hence came the custom, to fence the Altar with rails, least any profane person suddenly breaking in, should come nearer to the Altar, then was meet, you know St. Chrysostome and others affirm, that quires of Angles and archangels abiding together with the Priests within the rails of the Altar do Minister and offer to God, as if they likewise did perform 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 presence 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 blood of Christ. So St. Chrysostome in his 20 Homily on 2 Cor. {αβγδ}, 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 neither so many nor so great Encomiums of Holinesse, were ever by the ancients attributed to the Pulpit or Font, nor can be justly attributed; though now a dayes Sermons are so highly extolled, that they have almost swallowed 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 conjoined to the word of God, as the son of God to the Blessed Sacrament. Nor is it equal that the Font should contend with the Altar for Excellency and Sanctity, though some( to whom all ancient things, as so, are Nauseous and Offensive) have not long since endeavoured to form and cherish that opinion. All Children or Men, if they hinder not themselves being washed in the holy Font, do from thence obtain remission of sins, become Sons of God, and are made Heirs of Heaven,( which yet I know will hardly be granted by those who so stoutly stand for the precedence of the Font) large privileges indeed, and such as beget Honour and Sanctity to the Holy Font from which they flow. But as for the Altar far greater and Diviner privileges do Ennoble it, for on it is Celebrated that aweful and most Venerable Sacrifice; which our Lord himself did institute of Old, for the Commemoration, Representation, Application, and Exhibition, of that most perfect Sacrifice, once made and offered on the Altar of the cross: on that is prepared the Sacrament( shall I say) or Heavenly Banquet, in respect of which all the Dainties of the world are but Filth and Trash; where we Eat the Bread of Life itself, and Drink the Cup of eternal Salvation and Blessing; yea indeed the body of our Lord and his precious blood, {αβγδ}, The help to immortality, and pledge of our inheritance, as say the Greek Fathers; by whom this mystery is wont to be called {αβγδ} or final that is the greatest perfection and Consummation of the Christian Religion; hence it is, that the Altar was by them always placed, in the Highest, Holiest, and most Visible part of the Church, whereas on the contrary, the Font was placed first in the Churchyard without the doors of the Church( as is plain from the ancient Writers) afterwards near the Entrance in the Church.  
Out of these four thus preceding propositions, to wit, 1. From the necessity of performing Adoration some way, 2. From the decency of determining it towards one place, 3. From the custom 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 mayor proposition is plain and clear, viz. that that Adoration which being performed to God in his House, is Esteemed pious and lawful, 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 towards the Altar; that it's meet it should be directed towards the best part, we have shewed; It is therefore directed towards 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. jerome concerning the Lords day, saith he; give us some greater then the Resurrection of Christ, and then change the Lords day, so say I of Adoration towards the Altar, show me something in the House of God more Holy then the Alter and change the custom.  
The third Argument is thus. The Worshipping of God towards the East is lawful and holy; and therefore likewise Worshipping towards the Altar is so. The Antecedent of this Enthymeme, requires no other proof, then an inartificial Argument as they call, deduced from the common practise of the catholic Church, and it's perpetual custom, and he who shall be so bold as make opposition against it St. Augustine adjudges guilty of no other crime then most insolent madness. But that it hath been always the custom of the Primitive Church, and so a lawful and pious worship that men turning towards the East should bow to God, is plenarily testified by the Writings and Monuments of the holy Fathers, out of which if I should city any testimonies, I should not onely be tedious to you, but also seem to suppose 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 practise, deducing it from the Apostles themselves.  
So in the first place affirms Saint justin Martyr question 118. Tertullian in Apolog c. 16. & adversus 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 storm. 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 add the Testimonies of the other Fathers; but there is no need of further proof for so indubitable a custom, whose Original Causes, and Foundations, I will dive no further into, since it is abundantly 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 always erected and placed in the East part of the Church, and therefore they who worshipped 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, also from Clemens Romanus or some others in the second Book of the Apostolical constitutions, chap. 61. who saith, that the holy chapels ought to be made towards the East. To whom assent Tertullian in his forementioned book against Valentinus, which manner of situation likewise have all the Temples and chapels through the Eastern World; from which notwithstanding some chapels or Oratories do sometime deviate. Either because the Palaces of Princes and Prelates, do not permit their chapels to be built after the due form, either for straightness 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 follow the Foot-steps of the Primitive Church. Nicephorus 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 custom of the Church. If any now shall search for the causes of this custom, which was thus received 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 persuade adoration to be made towards the East, for which I remember the Fathers allege five or six reasons, which being as I conceive unknown to none or but a few of you, I shall omit as needless. But we must pass in silence, that in those chapels or Churches( which yet were very few) where we red the Altars were placed in the West parts of the Church, adorations and bowing were accustomend to be made towards the Altars, as is manifest out of the rubrics of all the Greek Liturgies, which are ascribed to Saint Basil, Saint Chrysostome and others of the Fathers. For they command {αβγδ}; 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 chapels 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 catholic Church, did not onely without crime or danger of scandal, but also with praise and piety introduce into the Church that worship of adoring God towards the East; and commended it diligently as delivered by the Apostles themselves, especially at that, when all the Jews did worship God towards the West, and only the Heathens& Gentiles did adore their Deities towards the East; then without doubt the same Christians, by the same or stronger reasons, might lawfully and piously institute, that Rite of worshipping God towards the Altar, which custom as well the Jews in the worship of the true, as the Gentiles in the service of their false gods, did always 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 testify, more especially the Poets, and amongst those chiefly Virgil and Ovid. That the Jews likewise admonished by the Oracles of their Prophets and Priests, were accustomend 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 Testimonies 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 yourselves. out of 2 Chron. 7.3. and again 2 Chron. 32.12. Before one Altar shall ye worship.  
To say more in this kind were superfluous; when you all know it was a constant custom amongst the Jews, 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, always opened his window towards Judea: from hence therefore any one not wilfully blind, may easily perceive, that the Primitive Christians, accounting as well the manners& institutes of the Gentiles, 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 mentioned: from which also is plainly gathered, that they might very fitly institute the first; and that they did institute, will I hope sufficiently 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 endured 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 mayor, no man will deny but he who hath first contemned the Rites and customs of the Church, and therefore by the judgement of Saint Augustin deserves to be accounted insolent mad-man the minor will be confirmed by the testimony of the ancients, which I shall now produce: give me leave I pray you for brevity and plainness, to city the latin translation for the Greek Writers. Saint Gregory, Nyssen in the praises of his sister Gorgonia, Orat. 2. in some books 25th. doth especially praise 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, worshipping him who was honoured upon it; after she moved her head to the Altar, and so beseeching God, did presently obtain health and vigour. That Alexander the Bishop of Constantinople did the same; Doth Zozimus declare in the second Book of his Ecclesiastical History, c. 28. That holy Prelate, preparing himself to pray, first falls down at the foot of the Altar, and there lying prostrate, earnestly beseeches God to destroy the rage and endeavours of the Arrians, and the very next day Arrius himself, before guilty of Blasphemy, and then also of perjury, in health and strength, whilst 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 Table, beseeching God with tears, &c. The same relation do Epiphanius, Cassiodorus, Nicephorus, and many others make. I mention these Examples rather then others, because they testify that God did with miraculous benefits, render illustrious and to be imitated by all pious men, the piety and reverence of those who did worship him towards the Altar. Saint Gregory Nyssen, on his Oration of Christs baptism, hath the following Expressions. This holy Altar to which we assist, is naturally a common ston, 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 homily, 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 Justin Martyr and others have given many reasons of this adoration. Although, say they, we stand upon the Lords-Dayes, and from Easter to whitsuntide( which now by neglect is abolished) that we might protest our Faith in Christ risen from the dead; that we might also show our confidence of obtaining eternal life by the merits and resurrection of Christ, yet we fall down sometimes and prostrate ourselves on the earth, to confess with Father Abraham, that we are but dust and ashes, men as it were already dead, and slipped 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 immediately into hell fire: and therefore Saint Chrysostome, Saint Basil and other Fathers do inform us, that both Priests and Deacons, whilst they performed sacred Duties, and made these adorations and bowings towards the Altar, were accustomend very often as it were silently, to repeat {αβγδ}, Lord have mercy, &c. and in greater adorations, when they fell prostrate on the ground, that of the humble publican, {αβγδ}, Lord be merciful( or favourable) to me a sinner.  
And hence it is that the modern Greeks do in these daies call those adorations which the ancients name {αβγδ} venerations, {αβγδ} repentings, either because such gestures were especially and most frequently used by penitents, or because for the most part in their so worshipping 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, affirms, 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 forty and four. Oh rare piety conjoined with reverence and humility; which if the froward critics of our dayes had beholded, they would without delay have accused of superstition, Idolatry, and madness.  
Nor do the latin Fathers much differ from the Greeks in this matter. Tertullian of Penitents, saith, that they were wont, to join themselves to the Presbyters and kneel down before the Altars of God. I know that Renanius Pamelius and others do red 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 approach 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 faithful, 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 likewise Kneel before the Altars. But we have occasion to contend about a Text Dubious and Obscure, especially, when Tertullian asserts almost the same thing in many places. In his books of the Lords prayer. Bowing with modesty and humility, we do the better Commend our prayers to God. Second Book to his Wife. faithful Wives do pray, role, and likewise fast together in the Church of God. That rolling together of faithful Wives in the Church of God, was nothing else but bowing, or rather prostrating themselves before the Altar, as is manifest from the usual custom. Saint jerome in his 48. Epistle to Sabinianus, the Deacon who had solicited a Virgin to whoredom. Thou, saith he, upon the doors of the Lords Crib, now the Altar, didst stick up Love Letters, which afterwards the poor creature coming to worship with bended knees might find and red.  
I believe nothing can be said more plainly, for that manner of worshipping God at the very rails of the Altar. Ruffinus in his second Book, Chapter 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 mixed with Joy, we make our Supplications.  
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 entering, ministering 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 ancient Fathers did piously and lawfully worship God towards the Altar, that is, either falling down on their knees, or on the ground, then is likewise lawful for us to worship God towards the Altar, that is, to bow with our head or bodies. If they did piously lie 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 worship on their faces with their bodies laid on the ground, as so many stones, and fastened to the pavement, which is the highest degree of Adoration, shall it not be lawful for us when we come before the same majesty, 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 ourselves, then because we worship with bowing of the body; since it must be accounted a fault and dishonour to us, that we do not fully imitate the reverence of the ancients: but something prais-worthy is it, that we endeavour in part at least to compose ourselves to their piety and devotion; but there needs no consequent in a thing so apparent. For though I pass over that these Adorations of which we treat, are fully and manifestly intended, by the testimonies we have cited, the very rubrics and rules, which we red in the books of Liturgies do sufficiently explain the sense and mind of the ancient 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 liturgy, which is called Saint Chrysostomes, the Priest and the Deacon do command in the performance of Divine Service, {αβγδ}, That bowings be made before the Holy Table, to the number of forty at least. That they are likewise commanded in every ancient liturgy 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 liturgy, for they conceived 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 hymns and psalms, the breaking of the Bread, and pouring out the Wine in the holy Sacrament, whilst 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 explicit command of the Church, from the onely Force and Virtue of catholic custom, which always denotes the implicit Precept.  
That this custom of worshipping God towards the Altar, which had its rise from the very beginnings of the Church, doth continue to the present Time in our Liturgy, the Liturgical Rites do testify, and sacred forms to be observed in the solemn Coronation of our Kings, and hitherto always Observed; in which the King himself once and again, and the Archbishop of Canterbury very often, is commanded, Humbly and submissively to worship and bow before the Altar.  
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, whilst those sacred Solemnities are magnificently performed; For so do the Ancient Statutes command, whose Observation they sincerely promise, That Adoration be made humbly, according to the manner of Ecclesiastical Persons.  
The same is Testified by all the Cathedral and Collegiate Churches I have seen, in which some Canons greater and lesser, do worship God, bowing themselves after that manner.  
If any desire further satisfaction in this Case, I remit him;  
First, to all the Liturgies both Greek and latin.  
Secondly, to other Rites, which without that of which we speak were never performed; to wit, Kissing the Altar, joining 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 worshipped him to whom it was Consecrated.  
Thirdly, to the Decrees of the ancient prelates and Bishops.  
Fourthly, to the Constitutions of many councils, as well General as National.  
Fifthly, to the Statutes of Churches and colleges, even amongst us, in these words. Omnes chorum ingredientes incurvent seize versus altar. Let all entering into the choir bow themselves towards the Altar.  
Sixthly and lastly, to the perpetual practise and custom of the Holy catholic Church of Christ throughout the whole world.  
If any will yet pertinaciously Contradict all these( which I cannot now more largely explain) yet I admonish him at least to imitate, the Church Blessed and Triumphant in Heaven, which we all pant after; There the souls under the Altar, Cry with a loud voice, there much incense 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) do 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 Elders, We the younger sort of thy Church at length being gathered, may with them for ever worship God the Father, God the Son, and God the Holy Ghost, falling down, bowing and prostrating ourselves. God grant it through Jesus Christ our Lord and Saviour, To whom with the Father and Holy Ghost, be all Honour, praise, Glory, thanksgiving now and for evermore, Amen.  
The most great and good God bless us, and His Holy catholic Church, the most Potent King CHARLES, the most serene Queen MARY, the most Illustrious Prince JAMES, Duke of york, and the rest of the royal Progeny, the Clergy, Nobility, Gentry, University and People in general, Through Jesus Christ our Lord, Amen.  
Glory be to God.  
FINIS.   

Errata,  
page. 10. line 8. some means red the same means, p. 23. l. 18. some red something. p. 24. l. 5. for they call, r. they call it. p. 25. l. 25. for may well r. may well be. p. 26. l. 8. for East, r. South. p. 26. l. 24. for must pass, r. must not pass. p. 29. l. 14. for the Latin, r. an English. p. 30. l. 14. for of Son, r. of God. p. 30. l. 23. for Easter, r. Good-friday. p. 32. l. 21. r. text not dubious