late unpleasing passages betwixt the Bishop and me will marvell that I make this Apology for him and I confesse there is some cause to move them to it but more as I conceive to move me to this 1. For that for the most part of mine entercourse with him I have had more experience of favourable than of offensive dealing from him and if that which is best and most should not more affect me than the contrary I should contradict at once both my naturall disposition and Christian profession 2. For the late difference betwixt us which some may think I should not easily digest I take it for a matter of too small moment to bee the root of a setled misconceit for it was but about the setting downe of a cypher without a figure The choyce of a Clark for the Convocation at York And for that we were thus farre agreed that hee was unwilling to be crost in a second choyce of me especially having beene used to sway the Election himselfe and it may be also pre-ingaged to some other who might have more minde and better leasure than I had to spend time and to take paines to little purpose and I was loath againe to be designed the Clergies unprofitable servant in that kinde wherein unlesse I did overdoe the duty of my place if so I could doe any thing and put a double task upon my selfe by giving attendance by turnes on both Convocations I might be sure to returne my talent in a Napkin Luke 19.20 with no more profit by it than he that hath laboured for the wind Eccles 5.16 3. The third and last particular is concerning such discourses as since my Letter was pend have beene published in print in favour of Altars and bowing towards them though they say more for the name than for the thing it selfe whereof though much hath beene said a little may suffice to set us right in that point For that first I take it to be a very good and safe rule of Religious worwip and especially pertinent to the state of the Evangelicall Church which the Prophet Esay delivereth in these words In that day shall a man look to his maker and his eyes shall have respect to the holy one of Israel and he shall not look to the Altars the work of his hands neither shall hee respect that which his fingers have made Esay 17. ver 7 8. Secondly though some mens slighting both of the Lords Table and Temple required a remedy to keep off contempt both from them and the exercises of Religion belonging to them and that usually the manner of Reformers of irreligious errours is to doe as Gardeners doe with crooked twigs which is to bend them as farre the contrary way not that they should remaine crooked on either hand but that afterwards they might rest in a right consistence yet there was great care to be taken in this case which some writers for Altars seeme not to regard so much as they ought that the remedy of Prophanesse might not be such as might foment superstition a sore which in some constitutions doth easily turne to the Gangreen of Idolatry and is so much the more dangerous as there be the more subtle and sedulous agents to infect men with it and as they that are most infected will the lesse acknowledge their owne disease or be more unwilling to admit of the meanes to cure them of it In this respect I much feared that what ground was gotten in this way against the Prophane would bee easily turned to the advantage of such as were Popish Thirdly bee it the Ancient Fathers as is alleadged by divers who have written for Altars doe frequently call the Communion Table by the name of Altar as they use the word Priest and Levite and other tearms of conformity to the old Testament yet if they were now alive againe and observed how their language hath beene misapplyed to the promotion of Popery they would I beleeve no more approve of such expressions as formerly were frequent in their discourses then we do now think it fit to use the word Tyrant for a King though anciently all Kings were called so even Iupiter himselfe by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer and others when they meant to speak very honourably of him or to call our Bishops Popes which was a common title to them all in former times when the Bishops of Rome were better men than since they made it peculiar to themselves Fourthly Though the formes of Speech and Phrases touching Altars and Gestures were tendred unto us in the name of the fathers as in Altar treatises we finde them cited very few would look so far back as to their times for direction in Religion but to most no doubt the next precedent Age would be the Horizon of their holy observation for it is the manner of most both Papists and other ignorant people when they hear â—â—y thing of the old religion to fancy none other then that of their Popish Ancestors which in respect of true venerable and orthodox Antiquity is in no other sence to be called the old Religion then Almanacks out of date are called old Almanacks because they have a precedency of time though far short if old or Ancient before that of the yeer current Fifthly Albeit it be lawfull to call the Communion table by the name of an Altar for which terme there hath been but too much striving of late yet commonly to call it so as some do to put the better title which is the Lords Table out of use is not to be liked much lesse to bring it into disgrace as he would have done who pleading for the name Altar against the Book called The holy table name thing Trapeza in greek signifyeth a Table had a mind and meaning to call his answer to it Trapezuntius vapulans 1. The table man beaten but upon better advice he bethought himself of a fitter title for his treatise Sixthly Since the Papists never or very rarely use the word Table but Altar both out of too much devotion too it and too great dis-affection of us our Church it would be convenient that we were at least more spareing in the use of the word Altar and Generally more accustomed our selves to the name Table the rather because since we have seemed in tearmes and some other wayes to comply with them more then in former times they have multiplied in number and advanced in confidence And it would become our humane Prudence and Protestant zeal for to be a Protestant is not to be a lukewarme Laodicean but a fervent professor of sound faith and Religion to cut of all occasions of their increase and encouragement and that they may abate in both to do what lawfully we may for contracting of their number and correcting of their humour and spirit that notwithstanding their desires and designes we may still be happy in a constant enjoyment of truth and peace Lastly Comparing what I have written in the precedent letter to the Bishop with that I have read in the discourses for Altars set forth in print since the date thereof though I have intentively perused them I find nothing in them for Altars either in respect of name or thing or use to alter my judgement for the negative Tenet nor to refute the reasons which I have produced to prove it so that to this Postscript to the Reader I may sincerely subscribe as Mr. Ch. H. a learned friend did to me when I requested him to present my letter to the Bishop Yours usque ad Aras contra Aras JOHN LEY From my lodging at the signe of the Fountaine in Pauls Church Yard January 27. 1640.
of those shall crumble into dust and be troden under feet while these shall stand up as perpetuall monuments of the Primitive Institutions of the blessed Sacrament For the first of the Articles of his Visitation which as Sir Nathanael Brent his Visitor and Vicar generall said in an Assembly of the Clergy were with especiall diligence dictated or penned by him it is made a chife part of the Church-wardens care that Communion Tables shall be provided in all their Churches and they so placed as may be of most use and edification His words are these Whether have you in your severall Churches and Chappels the whole Bible of the largest volume the Book of Common Prayer both fairely and substantially bound a Font of stone set up in the ancient usuall place a convenient and decent Communion Table with a Carpet of silke or some other decent stuffe continually laid upon the same at the time of divine service and a faire linnen cloth thereon at the time of the receiving of the holy Communion and whether is the same Table placed in such convenient sort within the Chancell or Church as that the Minister may be best heard in his prayer and administration and that the greatest number may communicate Sixthly Reason 6 from hence we may now except against such new Altars as Schismaticall Novelties Novelties in respect of the first founded Churches which were before Popery was planted and novelties againe in respect of the State of the chief reformed Churches since it was supplanted as for ours of England from the yeere 1550. untill this present Altars by the most authentick Constitutions and constant custome of our Church have stood excommunicated and Tables of wood authorized in their stead And Schismaticall because the Canon takes it for certaine and undoubted that there be decent and convenient Tables provided in all the Churches of the Realme of England and if that which your Lordship hath set up be an Altar and I know not by what more proper name to call it there is Schisme upon Schisme a division from the generall and a subdivision in our particular Church for in the Quire there is a Table of wood and above that in the upper end of the old Consistorie an Altar of stone Seventhly hereby Papists are emboldened Reason 7 and take heart and hope to see their superstition restored again as I have heard by divers and he that was my first Informer of the erection of an Altar when I denied it as before I have said replied presently with a confident jollity Nay you will all of you come to us or to it at the length And some others said The Bishop is wise and hath good intelligence how things are like to goe and he prudently applyeth himselfe to the times and acteth his part accordingly And I doubt not but much more and somewhat worse hath beene said than I have heard which if it came to your Lordships eare at the first hand would happily induce your Lordship to beleeve that there is more need of double reins to keep men back than of a goad or spur to prick men forward to the profession of Popery especially in your Diocesse of a great part whereof our g At Our first entry to this Crowne and Kingdome We were informed and that too eruly that out County of Lancashire abounded more in Popish Recusants than any County of England and thus hath still continued to our great regreat So in His Maiesties Declaration of lawfull sports p. 3. printed 1618. in the later edition of it p. 6. printed 1633. Soveraigne that late was was informed and that too truly that it abounded more with Popish Recusants than any County of England His Majestie had heard of some amendment then but now the report goes that some goe back and those men of some eminent note which may be better knowne unto your selfe than to me yet I have heard their Names and can name mine Author for divers of them Eighthly Reason 8 To another sort of men who by way of gratitude for your great moderation towards them have held it their duty to present their hearty devotions to Almighty God for your long and comfortable continuance among us this Altar if you make the Consistorie place where it is a graduate from a Court to a Church will be a rock of offence and make them as stiffe against kneeling at the Sacrament as any of their Adversaries flexible or pliable to bow to an Altar We have hitherto told them that we are cleere from all suspition of Popish adoration since in the h Artic. 28. Articles of our Religion it is expresly said that the Sacrament of the Lords Supper was not by Christs ordinance to be reserved carried about lifted up or worshipped and that for the avoiding of superstition it was ordained by the Church in King Edwards dayes That no i Fox Martyrol tom 2. p. 699. wafer cake but common bread without any k K. Edwards Communion book fol. 221. a print should be used in the administration of the Sacrament And in the Rubrick of all our Communion books since his time the like caution is set downe in these words And to take away the superstition that any person hath or might have in the bread and wine it shall suffice that the bread be such as is usuall to bee eaten at the Table with other meats But if Altars be set up they will be more stiffe in standing out against conformity in gesture at the Sacrament and we that are conformable shall be lesse strong to contest with them in that particular at least we shall do it with lesse hope of good successe and more disadvantage by their greater jealousie and deeper prejudice of our perswasions wherein in former times as your Lordship knowes our labour hath not been in vain bestowed on divers of them And is there or can there be any thing in that heap of stones which may serve to repaire the ruines which an Altar may make If Altars had been needfull the first and purest Churches would not have wanted them if they had beene lawfull or usefull the zeale of the best reformed Churches would not have beene so set against them so hot and so long so hot as to pull them downe so long as all this while before noted to keep them down below the footstoole of the Lords Table and for a thing which they accounted naught or needlesse or both to make alteration and give offence the prudence not the piety onely of precedent ages hath not approved And how needlesse a thing was this to say no worse when if it had not beene done at all none would ever have required a reason of the omission of it but being done very many though you heare them not make question of it nay make no question to censure and condemne it and few there are that can give a good interpretation of it or make a probable Apologie for it for ought I have yet
and representation of the true Sacrifice of the Altar of the Crosse or as Bellarmine himselfe addeth as the joint consent of Lumbard Aquinas and other Schoolemen p Vel quia habet effectum similem cum ipsa vera reali Christi occisione Bel. l. 1 de Missa c. 15. p. 331. col 1. because it hath the like effect with a true and reall sacrificing of Christ To which the answer may be First That there be but few disputing Papists specially since the Trent Councell that conceive so soundly of the Sacrament as to take it for a Sacrifice in that sense and for Bellarmine he shewes his dislike of it and pleads with all his power for an Altar and Sacrifice properly taken Secondly For the vulgar Papists their faith is of the stamp of their Teachers tenet who are as q Aquin secunda secundae q. 2. art 6. Iob 1.14 Aquinas out of Gregory compares them together as the Asses in Iob to the Oxen feeding besides them the people adhering to them with an implicite faith as grosse in beleeving as their Doctors are false in teaching of untruth and so r Coena Domini perniciosissimo errore dici caepit Altaris SacrameÌ„tum ac tandem in Sacrificium reale quidem expiatorium fuit impiè transmuta d ta Bez. in ep a. Heb. c. 13. v. 10 The Supper of the Lord by a most pernicious errour as Beza notes it is changed into the Sacrament of the Altar the Sacrament of the Altar into a Sacrifice a figurative into a reall and expiatory Sacrifice And which is more in it selfe and more to us as being of greater authority in our Church in the Å¿ Art 31. Articles of Religion to which we subscribe there is one that saith The Sacrisice of the Masse wherein Papists say which as a late t Haec est vulgata opinio quam hic perstringit atticulvs Fr. a St. Clar. or rather Damport â—s Paul Harris calls him in his book called Fratres fobrii estote p. 87 88. in his book called Deus natura gratia in artic 31. pag. 315. Glosser on them acknowledgeth is their common opinion that the Priests offer up Christ for remission of guilt and paine for the quick and the dead is a blasphemous sigment and pernicious imposture My fourth Reason against Altars is this Reason 4 The Papists Sacrament of the Altar or Sacrifice of the Masse on an Altar hath beene the Altar on which they have sacrificed many a Protestant because they would not beleeve the doctrine of the Cake-incarnation as u King Iames in his defence of the right of Kings against Perron p. 455. King Iames called it which is so senselesse a conceit that in that dispute as the most learned Lord w Answer to the Iesuits challenge p. 45 Primate of Armagh hath complained we are put to prove that bread is bread and wine is wine a matter one would think that easily might be determined by common sense and therefore saith he because we have to deale with men that will needs herein be senselesse we will referre them to Tertullians discourse of the five senses wishing they might be restored to their five wits againe And yet they did like the children of this world wisely in their generation to bring them to the triall of Transubstantiation and adoration of the breaden God for they that would swallow such grosse absurdities it was not like they would make scruple of any point either of opinion or of practice in the Popish Religion Fifthly Reason 5 As such Altars and Idolatrous errours have beene for the most part married together in the Popish Church so they that have in the dayes of reformation abolished the one have demolished the other as in the dayes of King Edward the sixt For though in the first Communion Book that was published by his authority anno 1549. there be x Fol. 110 b fol. 114 b fol. 115 b fol. 116 b fol. 120 b fol. 128 a of the Communion book printed by Edward Whitchurch 1549. frequent mention of an Altar and but once of a y Ib. fol. 118 a Board or Table and then it may be there were more Altars than Communion Tables in the Churches of the Kingdome yet afterward in the yeere following viz. z Fox martyrol tom 2. p. 699. col 2. 1550. he gave order for the taking downe of Altars and restoring of Communion Tables according to the first institution and practice of the Primitive Church And in the second Communion book confirmed by Act of Parliament in the fifth and sixth of his reigne we finde a King Edwards second Communion Book printed by Edward Whitchurch 1552 fol. 93. 1â—â— 115. constant mention of a Communion Table with b Ibid. fol. 93. appointment that it be placed in the body of the Church or in the Chancell the Priest standing on the North side With this agreeth the c Fol. 114. of the Communion book of Q. Elizabeth printed 1559 by Richard Grafton Communion book set forth in the first yeere of Queene Elizabeths reign and those Constitutions which were made in her time as in the booke of d The Booke of Canons in Qu. Elizabeths time pag. â—8 printed 1572. Canons published in the yeere 1571. the Church-wardens are charged to see that there be a faire joyned Table which may serve for Administration of the holy Communion And the Bookes of severall Editions both in her time and in the reigne of King Iames and our Soveraigne that now is doe all agree with that Constitution which we have observed e The end of the Rubrick at the beginning of the Communion in all Editions before both for the Tables placing in the Church and the Priests standing at the Table And the Canons of 1603 with good conformity to the former rules ordain thus f Canon 82 of the book agreed upon an 1603. Whereas we have no doubt but that in all Churches of the Realm of England convenient and decent Tables are provided we appoint that the same Tables shall from time to time be kept and repaired in sufficient and seemely manner and covered in time of divine service with a Carpet of silke or other decent stuffe and with a faire linnen cloth at the time of ministration as becommeth that Table and so stand saving when the holy Communion is administred at which time the same shall be placed in so good sort within the Church or Chancell as thereby the Minister may be more conveniently heard of the Communicants in his prayer and administration and the Communicants also more conveniently and in more number may communicate with the said Minister And if we take our prospect from the present State of our Church as under the guidance of my Lord of Canterburie that now is and thence look forward towards the future wee may have good hope though Altars be made of stone and Tables but of wood that the newest