heaven neither doth he so much as once stile the Lords Table an Altar nor make mention of an Altar whereat the Sacrament was administred throughout his workes His authority therfore might well have been spared The next Father is Tertullian out of whom two passages are alleadged One out of his Booke de Poenitentia where he remembreth Geniculationem ad Aras Bowing and ducking to Altars now much in use But certainely Altars in that age had not obtained so much dignity as to be adored bowed to since the consecration of them came in long after in Pope Felix time as M. Thomas Becon writes out of Sabellicus and Pantaleon neither can it be proved that Christians in that age used to bow to Altars This authority therfore is suspicious to put it out of doubt Erasmus Rhenanus Junius M. Cooke prove it not to be Tertullians but some conterfeit thrust upon him the phrase being certainely none of his no nor some things mentioned therein so ancient as his age This counterfeit authority therfore will not stand the Coale in any stead The second passage is that in his Booke de Oratione c. 14. Nonne solemnior â—rit statio tuaâ—siâ—ad Atam Deisteris Here is standing only at the Altar mentioned not kneeling or bowing to or at it So that these two Authorities seeme to thwart one another at the first view To this I answer that though this Booke be generally conceived Tertullans yet I suspect that the additions after the end of the Lords prayer explained where in this passage is are none of his For I find this passage in them Sic die Paschae quo communis quasi publica jejunij religio est merito deponiemus of culum c. which intimates that Christians on Easter day did Keep a common publike Fast â—nd therfore refused to kisse one anotherâ— And it makes Easter day not to be Stationum dies a day of praying standing as the next words prove Now it is certaine that Tertullian in his Booke de Corona Militis writes that the Christians in his age thought it a great wickednes to fast or to pray kneeling on the Lords day being the joyfull day of Christs resurrection much more then to doe it upon Easter day and that the Christians did not fast but rejoyce in remembrance of Christs resurrection from Easter to whitsontide No Ecclesiasticall writer extant then making mention of any solemne fast or praying kneeling observed by Christians in that age on Easter day who thereon ever used to Feast and rejoyce applying that of the Psalmist to this day and Feast Psall 118. 24. This is the day which the Lord hath made we will rejoyce and be glad in it This passage makes me suspitious that the later part of this Booke is none of his Adde to this That Cyprian a great admirer of Tertullian whom he stiled his Minister makes no mention of this Booke or of Tertullian or of any Altar or Stations at the Altar or Kisse of peace or other such Customes Ceremonies in his Exposition or Commentary on the Lords Prayer which is probable he would have done had Tertullian writen any such Booke as this or had these Ceremonies or Altars been then in use they being both Countrymen flourishing successively in the same Church Moreover this Booke makes mention of Hermas Booke intitled the Pastor by way of approbation and gives an answer to an objection out of it when as in his Booke de Pudicitia he thus censures it as counterfeit Scriptura Pastoris ab omni Concilio Ecclesiarum etiam vestrarum inter Apocrypha falsa adultera judicatur as the Bookes now passing under his name are accounted Moreover in this very Booke of Tertullian in his Booke de Corona Militis so in S. Cyprian on the Lords Prayer the Sacrament of the Lords Supper is by both of them ioyntly stiled the Eucharist both of them interpret Give us this day our dayly bread of Christ who is our living and true bread which came downe from heaven whose body the Sacramentall bread is esteemed and on whom we dayly feed in the Sacrament and Eucharist Now both of them stiling the Sacrament the Eucharist and speaking not of any Sacrifice or Sacrament of the Altar but only of spirituall bread to be eaten of us neither of a Table we may doubt this passage to be none of his Beside this that famous Dionysius Bishop of Alexandria flourishing but 240. yeares after Christ very neare Tertullians time writes thus to Sixtus Bishop of Rome that an ancient Minister who was a Bishop long before him a plaine evidence that Ministers Bishops were then both one and so promiscuously stiled being present when some were baptised hearing the interrogatories and answers came weeping and wailing to him falling prostrate at his feet confessed and protested that the baptisme where with he was baptised of the heretickes was not true whereupon he desired to be rebaptized which he durst not doe but told him that the dayly Communion many times ministred might suffice him when he had been present at the LORDS-TABLE and had streched forth his hand to receive the holy food and had communicated and of a long time had been partaker of the body and blood of our Lord Jesus Christ I durst not againe baptise him but bade him be of good cheare of a sure faith and boldly to approch unto the Communion of the Sincts But he for all this morunneth continually horror with draweth him from the LORDS-TABLE and being intreated hardly is persuaded to be present at the Ecclesiasticall prayers In which auncient undoubted Epistle to the Pope himselfe we have not mention at all of any Altar or Sacrament or Sacrifice of the Altar but twice together the name of the Lords Table also of a dayly Communion holy food ministring and partaking of the body and blood of our Lord Jesus Christ c. Which being the proper genuine undoubted language of that age makes me doubt these passages of Tertullian to be forged or corrupted He as also Justine Martyr Clemens Alexandrinus oft times making mention of the Lords Supper the Eucharist bread and wine receiving the Eucharist at the hands of the Presidents or cheife Ministers and the Tables to but never of any Sacrament of the Altar nor of an Altar but only here Finally all the forequoted Fathers Authors expresly determine that the Christians and Fathers of the Primitive Church for above 250 yeares after Christ had no Temples Altars nor Images at all and that Altars were first brought in by Pope Sixtus the second about the yeare of our Lord 265. after Tertullians age This authority therfore of his all others cited in the Coale great part of D. Pocklingtons Sunday no Sabbath concerning the Antiquity of Churches Temples Altars and Bishops chaires among Christians with in 200. yeares after Christ must needs be fabulous
as also the Holy things themselves they call by their proper names of signes Sacraments and not by the improper and borrowed speech of Sacrifice or host yea and if Altars were Lawfull yet could they argue no reall presence of the body of Christ upon them unlesse as they doe the bread so they will transubstantiate the dead bodyes of beastes into the body of Christ not then borne when those things were layd upon the Altar Neither hath Augustines Serm. de tempo 115. any thing thereof it hath of the keeping of the Feast of Hallowing of Altars which we suppose your selves doe not observe whereby it may well be doubted as of divers others of those Sermons whether it be Augustines or no especially seeing it giveth so High a commendation to Nebuchadnezzars testimony of Christ the Sonne of God Last of all let the good Reader understand that here in the Papists joyne with the Heathen which quarrelled with the Primative Churches that they had no Images Altars nor Temples whereunto agreeth that Sixtus Bishop of Rome was the first that erected Altars Also that Gerson affirmeth that Silvester Bishop of Rome was the first that caused Altars to be erected of stone whereupon it is also by another called a novelty to have Altars builded D. Willet in his Synopsis Papismi the 9. generall controversie Quaest. 6. part 2. Error 54. determines thus Altars we acknowledge none Altars we have none in our Churches S. Paul calleth it the Lords Table,1 Cor. 10. 21. where we receive the Sacrament of the body and blood of Christ. And he calleth it bread which is broken 1. Cor. 11. 26. But bread is sett upon Tables not sacrificed upon Altars Augustine also calleth it Mensam Domini the Lords table Epist. 59. Epist. 50. He shewing how cruelly the Donatists handled Maximiâ—ian a Catholike Bishop beating him with Clubs even in the Church lignis Altaris effractis immaniter ceciderunt wounded him with the wood of the Altar which they had broken downe where though he improperly call it an Altar yet was it a Communion Table framed of wood and made to be removed not fastened to the wall as their Popish Altars were Damascus Epistol 4. Let the Locall Bishops be content to minister as Preists and to be partakers only of the Lords Table he sayth the Lords Table not the Lords Altar To these I might adde M. Robert Crowlie his Confutation of Myles Hoggard London 1548. where he writes thus Mal. 1. 7. God complaineth of the Isralites that they had polluted him in that they sayd the Table of the Lord is but a vile thing What other thing I pray you doe your sacrificing Preists they cannot abide the Lords Table they must have an Altar Sacrifice They cannot be contented which the Communion at the Lords Table according to the first institution in honest apparell but they must have a private Masse in Masking Cotes dashed full of turnes and halfe turnes beckings duckinges crossinges kissinges tossings tumblings besides the unreverent breathing out of words upon bread wine the holding them up to be worshipped as Gods Also Bishop Jewell Bishop Hooper B. Ridley others in their forecited passages against Altars together with D. Rainold in his Conference with Hart p. 8. Divis. 4. Bishop Morton in his Protest appeale l. 2. c. 6. sect 2. p. 164. Francis de Croy his first Conformity c. 24. M. Peter Smart in his Sermon at Durham July 27. 1628. David Dickson his explination upon the Epistle to the Hebrewes 2. 7. v. 13. 14. p. 126. 127. and c. 13. v. 10. p. 317. 318. yea and the Statute of 3. Jacobi c 5. which authorizeth Justices of Peace Majors Bailifs other cheife Officers of Cities and Townes Corporate in their Liberties from time to time to search the houses and Lodgings of every Popish recusant convict for Popish Bookes and Reliques of Popery and that if any Altar Pix Beades Pictures or such like Popish Reliques or any Popish Booke or Bookes shall be found in their or any of their custody they shal be presently defaced and burnt which Act expresly defines Altars as well as Beades and Pictures to be meere Reliques of Popery fit to be demolished all which have with one unanimous voyce condemned Altars as Heathenish Jewish Popish abolished by Christs death contrary to his institution the practise of the Apostles and Primative Church and unmeet to be used or tollerated among Christians resolving likewise in expresse Termes that Communion Tables are no Altars nor yet to be so stiled And so by consequence not to be placed Altarwise as the objectors pretend they ought to be because they falsly stile and deeme them Altars If any here object First that Communion Tables are Altars because D. John Pocklington in his Sunday no Sabbath printed and reprinted with License under M. Brayes the Archbishop of Canterburies Chaplings owne hand London 1636. Edir 1. p. 43. averrs that the Table of the Lord is called an Altar 1. Cor. 8. 13. They that waite of the Altar are partakers of the Altar which is not to be understood of Israell after the flesh for habemus Altare we also under the Gosple have an Altar Heb. 15. 10. And because the late Coale from the Altar Concludes from Heb. 13. 10. that the Lords Table is an Altar and may be so tearmed To this I answer first that this great over confident Doctor shewes himselfe a very Ignoramus in the quotations If not a Papist in his expositions of both these Texts which it seemes he never looked on in the Bible for he quotes the 1. Cor. 8. 13. for c. 9. 13. Heb. 15. 10. for 13. 10. there being not 15. but only 13. Chapters in that Epistle and he who is so ignorant in the Scriptures as thus to misquote misprinte these texts no wonder if he mistake their proper sence and meaning 2. I answer that it is most cleare that the first Text of the two namly 1. Cor. 9. 13. Doe ye not know that they which Minister about holy things live of the things of the Temple and they which waite AT not of the Altar as he reades it are partakers with the Altar is meant only of the Aaronicall Preistes Levites and Iewish Altars not of Christs Ministers and Lords Tables First Because the things of the Temples and Altars which were placed in the body or Court of the Jewish temple there beeing no Altar in any of the Synagoges are here couplâ—d together and the Text of Deut. 18. 1. quoted to it in the margent of our last translated English Bibles of purpose to confute this blind Doctor instruct all men that this Text is meant of the Aaronicall Preist Levites under the Law not of the Ministers under the Gosple as all Expositors whatsoever both old and new interpret it 2. Because the Apostle expresly resolves it so past all dispute in the next ensuing words v. 14. Even so hath the Lord
and Religion defiling our Church corrupting our divine worship depraving our lives and provoking God himselfe to anger in an high degree have to our present terrour feare and punishment drawen downe the heavy plagues and Iudgements of God among us in sundrie quarters and places of the Realme Especially in New-Castle almost wholy unpeopled and London VVhere the Pestilence hath already swept many thousands and yet still spreads and sweepes away more and more and is likely so to doe till we all joyntly humble our selves with fasting weeping and mourning both in publike and private for our sinnes and Innovations reforme our wicked and prophane ungodly lives and purge out all these Idolatries Superstitions Errours Ceremonies and Innovations that have defiled our Church VVhich Pest now earnestly cals upon your Majesty whose chiefe charge and office this is neither will your Bishops or under-Officers negligence excuse your Majesty before Gods Tribunall in case it be not done even speedily really heartily and thorowly to effect for feare he who even strikes through Kings in the day of his wrath with this pestiferous arrow of his which flies farre and neare among us from which ◠〈◊〉 Ayre Fort Cordials nor a Crowne itselfe can secure any should likewise smite your Highnes or any of Royall Seed as well as others either to sicknes or death Either of which the Lord forbid shield you from as he hath done hitherto to our greatest joy What other future euents and fruites these Innouations may produce unlesse the encrease and ushering in of Popery J cannot divine Either of which would proue dangerous to your Majesties should they euer come to passe as we trust we pray they shall not For that Christian King who lives under the Iurisdiction of the Sea of Rome or where Papists get the start as all Histories and our Writers witnes are more miserable then the poorest peasant living in continuall danger both of his Crowne and life vnlesse he will be a meere vassall to the Pope his Cardinals to feed those deuouring Harpyes with their treasures to fight for them with their armes when euer they commaund and be vniuersally obsequious to them in all their exorbitant Imperious requests yea not only the Pope and his Cardinals but the poorest Priest and Frier will be able to commaund and beard him at his pleasure in despight of all his wealth and power of which your Majesties Royall Progenitours here in England have had sufficient experience VVhat base and despicable account the Pope his Bishops and Cleargie make of Christian Kings even of those who are most obsequious to them and how they jeare and flout them even in print I shall only instance out of the authorised writings of a late Iesuites which learned Dr. Crakanthorpe hath thus quoted and Englished to my hand worthy your Majesties most serious contemplation The former of them is Becanut who calling the Pope a Shepheard and Kings and Emperours Dogges or Curres of this Shepheard and sporting himselfe with these Titles saith Igitur hi Canâ—â— therefore if these Dogges be watchfull and trusty they must be ready at the Shepheards hand But if they be lazie mad or troublesome the Shepheard must preseÌ„tly remove them and put them from their Office This doth reason teach this doth the Caunsell of Lateran decree Againe Christian Kings are Sheepe are Rammes are VVolves and are Dogges VVhence it is that the Pope carrieth himselfe in a divers maner towards them As they are Sheepe if they be scabby he may put them out of the fold As they are Rammes if they be troublesome and push with their hornes he may shut them up As they are VVolves he may drive them away Quatenus Canes As they are Dogges he may put them from their Office if they be defective therein And some of these he doth by Excommunication some by deposition So Becanus of late The other is Gasp. Scioppius whose words are so contumelious even in the highest degree that one may justly wonder that any of their Catholickes but especially their Catholicke Kings can patiently digest them The Church saith he is mandra jumentorum sive Asâ—â—â—rum a great fold of Beasts or Asses Some are Pack-Asses some Dosse-Asses and other Burden-Asses And then telling cujusmodi Asini sumus nos Catholici what maner of Asses himselfe and other Catholikes are We saith he must be beasts which have understanding and reason to obey Bishops with all humility and patience For they are the Men they are the Muliters and Asse-drivers they must yoake bridle and saddle us put halters about our neckes load and drive us For others they are like to beasts but tame obedient beasts such as must doe what they are commaunded For a good and understanding Asse is hee that heareth and followeth the direction and commaund of the Muliter Further yet he addes concerning Kings that Reges Catholici sunt Asini cum tintinnabulis Catholike Kings are Asses with belles about their neckes as being the fore-Asses which lead the way to inferiour Asses And particularly for Charles the Great whom he much commends he saith that Charles was a farre greater and wiser Asse then those Kings who cast off the Popes yoake For Charles being tantus Asiniâ— so great an Asse cryed or rather brayed out with a loud voyce universa Asinorum mandra to the whole fold of Asses that is to the whole Church in this maner For the memory of S. Peter Let us honour the Roman Church and though they yoake which the Pope imposeth be such as wee can scarcely beare yet let us with devotion endure the same Ex-quibus verbis saith Scioppius â—â—rum Issachar agnoscaâ— de quo Genes chap. 49. Issachar Asinus fortis By these words of Charles you may see that he was a very Issachar of whom it is said Issachar is a stronge Asse Is not this may it please your Majesty a fine peece of Catholike Divinity to account and call the whole Catholike Church a fould of Asses All Catholike Kings Asses with bels all other Lay persons Asses without bels None but Bishops to be Men and Muliters and the Pope the chiefe Muliter and driver of all the Asses So shall the Man be honoured whom the Pope will honour The more zealous and devout one is in obeying him and imbracing his Doctrine the greater Asse they account and call him Seeing therefore this is the high account that the Pope his Bishops and Cleargie make of Christian Princes I presume your Majesty will never suffer the Pope the chiefe Muliter nor any of his nor your owne Bishops the under-Muliters to yoake bridle sadle or put halters about your Royall necke or the neckes of any of your Loyall Subjects much lesse then to ride jade loade or drive either yourselfe or them all which they now attempt and aspire to doe Since if your Highnes should honour them in all this
acknowledge none as hereafter shall bee proved But wee see noe Reason why the Communion Table maye not bee sett IN THE BODY OF THE CHURCH as well as in the Chancell if the place bee more convenient and fitt to receive the Communicants But I praye you why the Altar rather sert in the Sanctuarie then the Font or Baptisterie They are both Sacraments as well Baptisme as the Lords supper why shoulde one bee preferred as holier then the other Thus this Doctor By all these authorities it is most apparent that by the expresse Resolution of the Common prayer booke confirmed by Act of Parliament Of Queene Elizabeths Injunctions the Bishops learned writers constant practice of the Church of England from the beginninge of Reformation untill now the Communion Table not to stand at the East end of the Chancell or Quire Altarwise against the wall especially when the Sacrament is administred but in the middest of the Church or Chancell and that soe it stood in the Primitive Church Nowe for the better discoverie of the place where the Table ought to stand it will not bee impertinent to enquire First where the Table of Shewbreade was placed 2. Where Iewish and heathenish Altars auncienly stood 3. How the Iewes Tables the Table at which Christ instituted the Sacrament were situated 4. How the Communion Tables were placed in the Primitive Church 5. What place is most proper Convenient for the Table 6. What reasons can bee produced for the placinge of the Communion Table Altarwise at the East end of the Chancell against the wall c. For the first of these it is most evident that the shewbreadâ— Table a tipe of Christ the Sacramentall breads stood not in the Sanctum Sanctorum but without the vaile of the Tabernacle on the Northside not at the East side of the Tabernacle Exod. 26. 35. Heb. 9. 2. 3. 6. 7. which are expresse compared with the 1. Kings 7. 28. 1. Chron. 9. 32. c. 23. 29. c. 28. 16. 2. Chron. 4. 19. c. 13. 11. c. 29. 18. If the situation then of the Shewbreade Table maye bee any president for Communion Tables they ought to be placed not in the East end of the Chancell but in the Northside of the body of the Church as the shewbread Tables stood For the second wee must knowe that Altars were aunciently seituated heretofore in groves upon hills elevated places especially amonge the Idolatrous Gentiles Jer. 11. 13. Exod. 34. 13. Numb 23. 1. and 28. 29. Deut. 7. 5. c. 12. 3. 2. Kings 11. 18. c. 21. 3. to c. 23. 12. whence they are frequently stiled in Scripture high places and condemned by that name 1. Kings 2. 3. 4. c. 1â— 31. 32. c. 14. 23. c. 15. 14. 2. Kings 12. 3. c. 14. 4. c. 15. 4. 35. c. 17. 29. 2. Chron. 17. 6. c. 32. 1. c. 33. 17. Jer. 42. 35. Ezech. 6. 3. c. 16. 16. 39. 25. In detestation of these high places in truth nought else but high-Altars God himselfe gave expresse charge to the Israliâ—es Exod. 20. 28. not to goe up by steps to his Altar that their nakednes bee not discovered And to plucke downe destroye all high places Numb 33. 52. 2. Chron. 17. 6. Ezech. 16. 39. yet the Popish Innovators are so sottish as even in dispite of God himselfe to erect high places high Altars to goe up by steps unto them in stead of Communion Tables to Christen the Lords Table with the name of an Altar and high Altar too The Golden Altar for incense was sett before the Arke of the testimony in the first Tabernacle And the Altar of burnt offeringe which was most holy was placed before the doore of the Tabernacle of the tent of the congregation Exo. 40. 5. 6. 10. to 34. that by Gods owne appointment And when a burnt offeringe of fowles was brought to the Altar the Preist was to wringe the blood of it out at the side of the Altar and to plucke awaye the Croppe with the Feathers and to cast it besides the Altar on the EAST parte by the place of the ashes Levit. 1. 14. 15. 16 Therefore the Altar of burnt offeringe did not stand Altar-wise against the East end of the Tabernacle or Temple When the Temple was built Solomon placed the Altar of incense covered with pure gold not with in but by the Altar The brazen Altar hee placed before the Lord at the Tabernacle of the congregation in the fore front of the house Another Altar hee erected in the middle of the Court before the house of the Lord on which hee offered burnt offerings and meate offerings and the fatt of the peace offerings And when the Temple was consecrated the Levites which were the singers with their soons and their brethren beinge arayed in white Lynnen havinge Cymballs and Psalteries and Harpes stood AT THE EAST END of the Altar to witt of the golden and brazen Altar and with them an 120 Preists soundinge with trumpetts All which is cleerely related 1. Kings 6. 22. c. 8. 64. 2. Kings 16. 14. 2. Chron. 1. 5. 6. c. 5. 12. c. 7. 7. Neither of these Altars therefore stood in the Sanctum Sanctorum in the East side or against the East wall of the Temple When Elijah built an Altar to the Lord in Mount Carmel hee made a trench round about the Altar as greate as woulde containe two measures of seede And the water ranne round about the Altar and filled the trench 1. Kings 18. 32. 35. His Altar therefore was placed in the middest where men might stand round about it not against a wall Wee reade of David that hee build an Altar to the Lord in the threshinge flowre of Araunah 2. Sam. 24. 18. 25. And that not against the East wall thereof but in the middest of it as is evident by Psal. 26. 6. I will wash my hands in innocencie soe wil I COMPASSE thyne Altar â— Lord. Wee reade in the 2. Kings 11. 11. that when Jehoash was Crowned the Gaurd stood every man with his weapons in his hand round about the Kinge from the right corner of the Temple to the left corner alonge by the Altar and the Temple The Altar therefore stood not in the corner or East end of the Temple but in the middest or neere the entringe into it In the 2. Kings 12. 9. wee reade that Jehoiada the Preist tooke a chest and bored a hole in the â—idd thereof and sett it besides the Altar on the right side as one commeth into the house of the Lord. So as the Altar stood not at the upper end of the Temple but neere the entry almost as our fonts nowe stand And c. 16. 14. It is recorded that Kinge Ahaz brought the brazen Altar which was before the Lord from the forefront of the house from betweene the Altar and the house of the Lord and put it on the northside of the Altar not the East Manaâ—â—eh built Altars for al the
Prelates thenâ— more honored M. Calvin and his judgment then many of them and of our Clergie doe now who make it a cheife part of their superstitioâ— zeale to revile and traduce him both in their writings and Sermons all they may without any just or lawfull cause adorning Bellarmine Baronius and the Popish Schoolemen with the most magnifying Honorable Tules they can invent to vilefy him the more and humor the Catholike faction And that this is but forgery will appeare not by the forementioned Letter of King Edward and his Counsell to Bishop Ridly That the Altars in most part of the Churches of the Realme were already taken downe not to please M. Calvin but upon GOOD AND GODLY CONSIDERATIONS so no doubt the name of Altar exploded out of the Common prayer Booke and Homilies upon the selfe same good and godly Considerations but likewise by the 1. and 3. Parts of the excellent Homily against the Perill of Idolatrie wherein Altars are expresly condemned as heathenish Idolatrous and Popish the Homily also shewing at large that Godly Kings in all ages brake them downe and Idolatrous Princes and people only set them up contrary to Gods commaund who threatens to punish and destroy the people that so sett up or suffer Altars Images and Idolls undestroyed and to breake downe and destroy their Altars and Images recording That all Christians in the primitive Church as Origen against Celsus Cypriam also and Arnobius testify were fore charged and complained on by the Gentiles that they had no Altars nor Images From whence it is evident that they tooke them to be unlawfull in the Church or Temple of God and therfore had none whence the second part of the Hom. of the Time and place of Prayer calls the Images and Altars of Christians in those and our dayes HEATHENISH JEWISH ABUSES which provoke the displeasure and indignation of Almighty God and prophane and defile their Churches and grosly abuse yea filthily defile the Lords holy Supper with infinite toyes and trifles of mens owne popish devises to make a goodly shew and to deface the plaine simple syncere Religion of Christ Jesus yet our Prelates against these Homilies and the Communion Booke which they subscribe to and force others likewise to subscribe unto yea contrary to their Oath and solemne profession when they were ordained Ministers and consecrated Bishops set themselves now tooth and nayle to turne Communion Tables into Altars terme them by this name both in their visitation Articles Sermons and printed Bookes as the Papists and Popish Prelates did in Queen Maryes dayes who upon the change of Religion setting up of Popery made this their first worke to remove Communion Tables to erect Altars every where without which they could have no Masses nor Masse-Preists and to preach against 〈◊〉 scosse at Communion Tables and extoll Altars as our Prelates and their Popish instruments now doe whose Practises ends too no doubt are the same with these in former times which I shall take a little Liberty to relate both to informe the Reader lay open that Mystery of iniquity now intended by turning of our Lords Tables into Altars M. Fox our learned Ecclesiasticall Historian who not only writes the History of Queen Maries dayes but lived in those times records that in the first yeare of Queen Marye as soone as she came to the Crowne and before any Law made for that purpose many men just as too many Bishops Ministers are now were to forward in erecting of Altars and Masses the inseperable companions of them in Churches That D. Weston preâ—ching at Paules Crosse the 20. of October the same yeare to wt 1553. named the Lords Table an Oister-borde to which M. Fox addeth this marginall Note The blasphemous mouth of D. Weston calling the Lords Table an Oister-board That the Archdeacons Officiall visiting at Hynton the 28. of November following gave in charge to present all such as did disturbe the Queenes proceedings in letting the setting up of their Altars and saying of Masse or any part thereof The 24. of October the same yeare one Act was made to punish such who should willingly or of purpose molest lett disturbe or otherwise trouble any Parson Vicar Parish Preist or Curate preparing saying singing ministring or celebrating the Masse or unlawfully contemptuously maliciously of their owne power or authority pull downe deface spoile or otherwise breake any Altar or Altars or any Crucifix or Crosse that then was or after that should be in any Church Câ—apple or Church-yard which was seconded by the Queenes Proclamation the 15. day of December following Upon the 2. of December 155â— Stephen Gardiner Bishop of Wincâ—ester and Lord Chaunsellour preached at Pauls Crosse before King Philip Cardinall Poole and other Peeres where in his Sermon he had this passage And let us now awake which so long have slept and in our sleep have done so much naughtines against the Sacraments of Christ denying the blessed Sacrament of the Altar and pulled downe the Altars March 30. 1555. Bishop Farrar was Articled against among other things for causing an Altar set up in the body of Carmarthen Church to be taken away and a Table to be sett up in the middle of the Church for celebration of the Communion On the 3. of December John Austen a violent Papist came to the Lords Table in M. Blinds Church at Adesham being Churchwarden and layd both his hands upon it saying who set this here againe it being taken downe the Sunday before He is a knave that set it here c. and if he say any service here againe I will lay the Table on his face in that rage he with other tooke up the Table and layd it on a chest in the Chancell and set the Tressels by it And the 26. of November following he sayd to M. B. and ye pulled downe the Altar will ye built it againe No quoth he except I be commaunded for I was commaunded to do that I did The next Sunday this Churchwarden had provided a Preist to say Masse for which he had gottâ—â—aâ— Altar October 1. 1555. in the last Examâ—nation of Bishop Ridley D. White Bishop of Lincolne raged this argument to Ridely out of Cyrill Altars are erected in Christs name in Britaine in farre Countries Ergo Christ is come But we may use the contrary of that reason Altars are plucked downe in Britaine Ergo Christ is not come Bishop Ridley smilng answered your Lordship is not Ignorant that this word Altare in Scripture signifieth as well the Altar whereupon the Jewes were wont to make their burnt Sacrifices as the Table of the Lords Supper Cyrillus mâ—aneth there by this word Altare not that the Jewish Altar but the Table of the Lord and by that saying Aultars are erected in Christs name Ergo Christ is come he meaneth that the Communion is
7. 10. as they are this day among the Papists with many Jewish and Superstitious Ceremonies oylings sprinklings exorcismes Reliques of Sancts orisons I know not what other fonde conceites but Communion Tables were never so consecrated either in the primitive or Christian Churches of latter times 2. Altars wee ever accompanied with Preistes Sacrifices burnt offrings peace offringe c. Exod. 40. Levit. 1. 1. Cor. 9. 13. c. 10. 18. Hebr. 7. 1. to 15. 1. Kinge 18. 20. to 37. among the Jewes and Gentiles with Masses Massepreistes Pixes consecrated Hostiaes Tapers Basons Candelstickes Crucifixes Images Sancts Reliques Altar-cloathes Massing vestiments to adde gestures Fooleries but Communion Tables only with Ministers and preachers of the Gospell a chalice plater bread and wine without more or other furniture but a decent cloth to cover them 7. In their effects the one tending to maintaine erect propagate and usher in Gentilisme Judaisme Popery Masse Massepreists Transul stantiation and Superstition among Christians and to corrupt the doctrine administration and right use of the Sacrament the true cause why the Primitive Christians why all reformed Churches and our owne Church abandoned and cast them out The other to abandon them and to restore preserve perpetuate the purity and integrity of the Doctrine use and administration of the Sacrament according to its primitive institution as the so eâ—â—â—ed and subsequent authorities evidence at large and King Edward the 6. with his Councell both in their Letter to Bishop Ridley and in their 6. reasons why the Lords board should rather be after the forme of a Table then of an Altar punctually resolve 8. Because all Altars Sacrifices Preist the Temple itselfe where the Altar stood for the Jewes had no Altars in their Ordinary Synagogues but only in and about their Temple to shew that we Christians should have no Altars in our Churches which succeed their Synagogues not the Temple were but types and shadowes of Christ the true Altar Preist and Temple Col. 2. 16. 17. Heb. 7. l. to 15. c. 13. 10. as all the Fathers generally all Commentators and Christian writers accord and therfore vanished at his death as the whole Epistles to the Hebrewes Galathians Colossions c. 2. prove at large Hence the Apostle calls Christ himselfe our Altar Heb. 13. 10. Rev. 6. 9. c. 8. 3. 5. c. 9. 13. doe the like as Expositors old and new togeather with King James himselfe in his Paraphrase upon the Apocalypse our owne Martyrs writers generally accord Hence Origen most pertinently resolves thus The truth therfore was in the Heavens but the shadow and example of the truth on earth and whiles this shadow did continue on earth there was an heavenly Hierusalem there was a Temple there was an Altar there were High Preists and Preistes But when as in the comming of God our Saviour descending from heaven truth sprang out of the earth the shadowes and examples full to the ground For Hierusalem fell the Temple fell ALTARE SUBLATUM EST the Altar was taken away c. SI ALTARE VIDER IS DESTITUTUM c. If thou shalt see the Altar destitute be not thou sad thereat If thou find not the High Preist doe not thou despaire EST IN CAELIS ALTARE there is an Altar in Heaven an High Preists of future good things stands by it chosen of God according to the order of Melchisedecke Hence Paschatius Rhadbertus most pertinently concludes REPVLIT Dominus ALTARE SVVM DE ECCLESIA in qua CHRISTVS ALTARE CREDITVR ESSE Hostia Sacrificium Pontifex Sacerdos The Lord hath thrust his Altar out of the Church in which Christ is BELEEVED TO BE THE only ALTAR obligation and Sacrifice High Preist And S. Ambrose Gregory the great Beda Andreas the Archbishop of Caesaria S. Bernard with divers other Fathers expresly resolve ALTARE DOMINI CHRISTVS that Christ himselfe is the Altare of the Lord the Altar meant both in the Hebrewes and Apocalyps and that all Altars were but types of him and ceased with him And though some of the punier Fathers 260. yeares after Christ and since doe sometimes by a figurative and improper speach call the Communion Table but more commonly only the Sacramentall bread and wine representing the body and blood of our Saviour the Altar in respect of the Sacrifices of prayer and prayse there offred at the receiving of the Sacrament thence called the Eucharist of the Collections and Almes there and there given by the Communicants for the releife of the poore which are called a Sacrifice an oblation Heb. 13. 16. Math. 6. 8. 1. Cor. 16. 1. 2. 2. Cor. 8. 19. and in as much as Christs body and blood who is the true Altar are there mistically distributed not out of any relation to or analogie between Jewish Heathen Altars and Tables or because the Sacrament is in truth a reall Sacrifice as the Papists and our ignorant Popish Innovators fondly dreame yet they most usually and properly terme it only the Lords Table or Boord and the Sacrament administred there at the Lords Supper as appeares by sundrie passages in Nazianzen Augustine Theodoret Chrysostomeâ— Hieron Oecumenius Theophylact other Fathers All these are cited by Bishop Iewell Bishop Babington D. Rainolds our writers they stiling the Crosse whereon Christ suffred was Sacrificed the Altar of the Crosse yea faith the heart and mind of godly men an Altar as frequently as the Communion Table and in the selfe same figurative and improper sence Hence S. Hierom iu Psal. 25. 31. Tom. 6. p. 30. B. 46. B. writes thus Altare fidelium fides est FAITH IS THE ALTAR OF THE FAITHFVLL And the same Father Comment in Marc. 9. Tom. 6. p. 58. 79. Gregorie the great Homil. 22. Super Ezechiel f. 209. E. F. averre Altare Deiest Corbonum Histia Sacrificia bona opera fidelium THE ALTAR OF GOD IS A GOOD HEART the good workes of the Faithfull are the oblation and Sacrifices And Origen Contra Celsum l. 8. tom 4. fol. 101. writes to the same effect Celsus chargeth us Christians that we shunne ALTARS Images Idoll Temples that so they may not be erected c. whiles that he seeth nothing in the meane time that we in the meane while have the mind of just men insted of Altars and temples from which without all doubt the sweet odors of Incense are sent forth vowes I say and prayers from a pure conscience Let whoever will therfore if he please make inquiry of these Altars which I have last mentioned and compare them with these Altars which Celsus hath brought in truly he may plainly understand that they verily are inanimate and in processe of time will become corruptible but these our Altars shall so long continue in the immortall soule as long as the reasonable soule shall continue Now these Fathers thus stiling both the
faithfullist understanding the unlearned people should not be greatly beholden unto them for their straunge termes being so farre fetched For thus I understand them The Sacrament of the Altar that is to say the signe of the Altar which Altar betokeneth the Crosse which Crosse betokeneth the Sacrifice that was offred on the Crolle or the passion and death of Jesus Christ. Wherfore good Christian brethren let us that are homely fellowes not be ashamed of the old Termes that we have at our home in the text of Holy Scripture which calleth the reverend and healthfull remembraunce of the Lords death by breaking of bread by the name of the Lords Supper or the Communion partaking of the body bloud of Christ. And the thing whereat we sitt devoutly to eate the Lords Supper lett us both have it and call it the Lords-bord or the Lords-Table and not a borrowed towell nor a Popish stone Altar nor yet a wodden Altar with a Super-altar And let us present with so far fetched termes and so dearly bought the Popes glace and his faire Ladyes of Rome Thus he John Bale Bishop of Osyris in his Image of both Churches or parâ—phrase upon the Revelation as he makes Christ himselfe the only Altar spoken of and intended Rev. 6. 9. c. 11. 1. upon whom the full Sacrifice of Redemption was offred So in his Preface to the first part of his Booke he reckons up beades Altars Images Organs Lights c. among the Ceremonies of the Popish Church terming them the very filthy dreggs of darknes All which upon the 17. Chapter fol. 162. he sayth shal be plucked away by the evident word of God and then no longer shall this Harlot of Rome appeare For no longer continueth the whore then whoredome is in price Take away the Rites and Ceremonies the Jewels and Ornaments the Images and lightes their Lordships and Fatherhodes the Altars and Masses with the Bishops and Preists and what is their Holy whorish Church any more Bishop Pilkington in his exposition upon the Prophet Aggeas c. 1. v. 9 reckons up Altars Copes Masses Trentals among other Popish abominations which the Common people thought would bring them through Purgatory for a little Mony how wickedly soever they had lived And c. 2. v. 3. he writes thus The Popes Church hath all things pleasant in it to delight the people with all as for the eyes their God hanges in a rope Images gilded painted carved most finely copes challaces crosses of gold and silver banners with Reliques and Altars for the eares singing ringing and Organs piping for the nose frankincense sweet to wash away sinnes as they say Holy water of their owne holying and making Preists an infinite sort Masses Trentalls driges and pardones c. But where the Gospells preached they knowing that God is not pleased but only with a pure heart they are content with an Honest place appointed to resort together in though it were never hallowed by Bishops at all but have only a pulpit a preacher to the People a Deacon for the poore a Table for the Communion with bare walles or els written with Scriptures haveing Gods eternall word sounding alwayes amongst them in their sight and eares and last of all they should have good discipline correct faults and keepe good order in all their meetings Learned M. Thomas Becon in his workes in Folio printed at London Cum Privilegio An. 1562. dedicated by name to both their Archbishops all the Bishops of England by them approved hath many excellent passages and invectives against Altars some whereof I shall transcribe at large In his Humble supplication unto God for the restoring of his Holy word written in Queen Maries dayes vol. 3. fol. 16. 17. 24. 29. He writes thus Moreover heretofore we were taught to beate downe the Idolatrous and Heathenish Altars which Antichrist of Rome intending to set up a new Preisthode a strang Sacrifice for sinne commaunded to be built up as though calfes goates sheep such other brute beastes should be offred againe after the Preisthode of Aaron for the sinnes of the people and to set in their steed in some convenient place a seemly Table and after the example of Christ to receave together at it the holy mysteries of Christs body and bloud in remembrance that Christs body was broken and his bloud shead for our sinnes But now the sacrificing â—orcerers shame not both in their private talke and in their open Sermons spitefully to call the Lords Table an Oysterbord and therfore have they taken out of the Temples those seemely Tables which we following the examples of the dearly beloved sonne and of the Primative Church used at the Ministration of the Holy Communion and they have brought in againe their bloodly and butcherly Altars and upon those they sacrifice offer dayly say they that is they kill slea and murder thy deare sonne Christ for the sinnes of the people For as thy Holy Apostle sayth Heb. 9. Where no sheading of bloud is there is no remission and forgivenes of sinnes If thorow their Massing sinnes be forgiuen then must the Sacrifice that there is offred be slain and the bloud thereof shead If the Massemonger therfore offer Christ up in their Masses a Sacrifice unto God for the sinnes of the people so followeth it that they murder kill and slea Christ yea and shed his bloud at their Masses and so by this meanes we must needes confesse that bloody Altars are more meet for such bloody butchers then honest and pure Tables But we are taught in the holy Scriptures Rom. 6. that Christ once raised from death dyeth no more Death hath no more power over him For as touching that he died he died concerning sinne once And as touching that he liveth he liveth unto the God his Father If Christ therfore died no more then doe the Papists sacrifice him no more If they sacrifice him no more then are they but jangling juglars and their Masses serve for none other purpose but to keepe the people in blindnesse to deface the passion and death of Christ and to maintaine their idle and drafsacked bellies in all pompe and honor with the labor of other mens hands and with the sweat of poope mens browes so farr is it of that they with their abominable Massing stincking sacrificing put away the sinnes either of the quicke or of the dead as they make the unlearned simple people to beleive Ah Lord God heavenly Father if thou were not a God of long suffring of great patience how couldest thou abide these intollerable injuries and so much detestable blasphemyes which the wicked Papists committ against thee thy sonne Christ in their Idolatrous Masses at their Heathenish Altars As in the dayes of wicked Queen Jezabel the Altars of the Lord were cast downe and other Altars were reared and set up to Baal even so now the Tables
of the Lord where the Holy Communion was most Godly ministred are cast downe broken on peces and Idolatrous Altars built up to the God Moazim to Erkenwald to Grimbald to Catherine to Modwyne c. But ô Lord bannish out of the Congregation that most vile stinking Idoll the Masse and restore unto us the Holy blessed Communion that we eating together of one bread and drinking of one Cup may remember the Lords death be thankfull to thee Purge our Temples of all Popish abominations of Ceremonies of Images of Altars of Copes of vestmentes of Pixes of Crosses of Censers of Holy waterbuckets of Holy bread basketes of Chrismatories above all Idolatrous Preists and ungodly ignorant Curates And in his Comparison between the Lords Supper and the Popes Masse fol. 100. 101. 102. 103. He proceeds thus Christ in the administration of his most holy Supper used his common dayly apparel The Massemonger like Hickescorner being dressed with scenicall gameplayers garments as with an Humerall or Ephod with an Albe with a girdle with a stole with a maniple with an amice with a chesible and the like c. commeth unto the Altar with great Pompe and with a solemne pace Where it is wonderfull to be spoken how he setteth forth himselfe to all Godly men to be lamented pitied to children even to be derided to be lauged to scorne while like another Roscius with his foolish player-like mad gestures the poore wretch wrytheth himselfe on every side now bowing his knees now standing right up now crossing himselfe as though he were a frayd of spirites now stoping downe now prostrating himselfe now knocking on his breast now sensing now kissing the Altar the Booke and Patene now streching out his armes now folding his hands together now making charecters signes tokens crosses now lifting up the bread Chalice now holding his peace now crying out now saying now singing now breathing now making no noise now washing of hands now eating now drinking now turning him unto the Altar now unto the people now blessing the people either with his fingers or with an empty cuppe c. When it evidently appeareth by the Histories that the Ministers of Christes churche in times past when they ministred the Holy Sacraments either of Baptisme or of the Lords Supper used none other then their Common and dayly apparell yea and that unto the time of Pope Stephen the first which first of all as Sabellicus testifyeth did forbidd that from thence forth Preistes in doing their divine service should no more use their dayly aray but such holy garmentes as were appointed unto that use This Bishop lived in the yeare of our Lord 260. Christ simply and plainly and without any decking or gorgious furniture prepared and ministred that heavenly banket The Massemonger with a marvelous great pompe wonderfull gay shâ—w setteth forth his marchandise For he hath an Altar sumptuously built yea that is covered with most fyne and white linnen clothes so likewise richly garnished decked and trimmed with divers gorgious pictures and costly Images He hath also crewettes for water and for wine towels coffers pyxes Philacteries banners candlestickes waxe candles organes singing Bells sacry belles chalices of silver and of gold patenes sensers shyppe frankensence Altar cloothes curtines paxes basyns ewers crosses Chrismatory Reliques jewels owches precious stones myters crosse staves and many other such like ornaments more meet for the Preisthode of Aaron then for the mynistery of the New Testament It is nobly sayd of S. Ambrose the Sacraments require no gold neither do they delight in gold which are not bought for gold The garnishing of the Sacramentes is the redemption or deliverance of the captives and prisoners And verily those are precious vesselles which redeeme soules from death That is the true treasure of the Lord which worketh that that his bloud hath wrought Againe he sayth The church hath gold not that it should keepe it but that it should bestow it and helpe when need is For what doth it profitt to keep that which serveth to no use Christ did minister the Sacrament of his body and bloud to his Disciples sitting at the Table When the time was now come sayth Luke Jesus sate downe and his 12. Disciples with him Luc. 22. The Massemonger delivered the bread and wine to his geates kneeling before the Altar In distributing the mysteries of his body bloud Christ the Lord used not an Altar after the manner of Aarons Preistes whom the Law of Moses appointed to kill and offer beastes but he used a Table as a furniture much more meet to gett defend confirme encrease and continue Frendship But the Massemonger as one alwayes desirous to shed bloud standeth at an Altar and so delivereth the Communion to his people when as the Apostle speaking of the Holy banket maketh mention not of an Altar but of a Table saying 1. Cor. 10. Ye cannot be partakers of the Lordes Table of the Table of the Devills Neither did the ancient old Church of Christ alow these Aaronicall and Jewish Altars For they used a Table in the administration of the Lords Supper after the example of Christ as it plainly appeareth both by the Holy Scriptures also by the writings of the auncient Fathers and Doctors For the Sacrifices taken away to what use I pray yow should Altars serve among the Christians except ye will call againe and bring in use the Jewish or rather Idolatrous Sacrifices Truly Altars serve rather for the killing of beastes then for the distribution of the pledges of amity or Freindship neither doe those Altars more agree with the Christian Religion then the cawdron the fyrepanne the basen the sholve the fleshhoke the gredyrne and such like instruments which the Preistes of Aaron used in preparing dressing and doing their Sacrifices For unto the Honest seemly worthy celebration of the Holy banket of the body and bloud of Christ we have need not of an Altar but of a Table except ye will say that the primative Church which more then two hundred yeares after Christes ascension used Tables at the Celebration of the divine mysteries yea except ye will say that Christ himselfe the Author of this most Holy Supper did dote was out of his witts which not standing at an Altar like Aarons Preist but sitting at a Table as a Minister of the New Testament did both ordaine and minister this Holy Heavenly food For who is so rude ignorant of antiquities which knoweth not that Pope Sixtus the second about the yeare of our Lord 265. brought in the Altars first of all in the Church forbidding Tables any more to be used from thenceforth at the ministration of the Lords Supper when notwithstanding from Christes ascension unto that time the Lords Supper was alway ministred at a Table according to the practise of Christ of his Apostles and of
ordained that they which preach the Gosple where he puts the Preachers and Preaching of the Gosple and the living by it in direct opposition contradistinction to the Preistes Levites ministring about Holy things in the Temple and living of the Temple serving at the Altar and partaking with the Altar to preaching of the Gosple and living by it drawing an argument by way of equity from one to the other in this manner The Preist and Levites under the Law which minister about Holy things live of the things of the Temple and those that wait at the Altar are partakers with the Altar that by Gods ordination Therfore by the selfesame reason hath the Lord ordained that the Ministers of the Gosple who preach the Gosple not those who seldome or never preach as our great Prelates doe should live of the Gosple So that if we interpret this Text as this novell Doctor hath done we shall quite overturne the Apostles argument similitude and make it a meere nonsence Tantalogie such as his Sunday no Sabbath is as full almost of Errors and falsehoods as lines 3. To that of Heb 13. 10. We have an Altar it is true that the Bishop of Chichester heretofore in his Conference with Richard Woodman Martyr alleaged this very Text to prove the Popish Sacrament of the Altar and that it is meant of their Popish Altars whereon their Sacrifice of the Masse is offred and the Rhemists in their Notes on Heb. 13. sect 6. conclude thus This Altar sayth Isychius is the Altar of Christs body which the Jewes for their incredulity must not behold 1. 6. c. 21. in Levit. And the Greeke word as also the Hebrew answering thereunto in the Old Testament signifieth properly an Altar to sacrifice on and not a metaphoricall and spirituall Altar Whereby we prove against the Heretickes that we have not a Common table or prophane Communion boord to eate meere bread upon but a very Altar in the proper sense to sacrifice Christs body upon and so called of the Fathers in respect of the sayd body sacrificed Greg. Nazianz. in orat de Gorgonia Chrysoft demonst quod Christus sit Deus Socrat. l. 1. c. 20. 25. August Epist. 86. de Civitate Dei l. 8. c. 27. l. 22. c. 10. Confess 1. 9. c. 11. 13. Contr. fauct Manich. 1. 20. c. 21. Theophylact in 23. Math. And when it is called a table it is in respect of the heavenly food of Christs body bloud received And other Papists generally inferre from hence as Harding against Jewell Hare in his Conference with D. Rainolds cap. 8. divis 4. that by Altars is not meant Christ himselfe but the very materiall Altar on which they Sacrifice Masse inferring from hence that the Church of Christ hath yet altars Preists and that the Communion table is here termed an Altar But for any Protestant writer of our owne Church or other who interprets the Altar in this Text to be the Communion Table or a materiall Altar I professe I know not any till this new Doctor M. Shelford M. Reeve the nameles author of the Coale from the altar page 47. who yes writes thus dubiously of this Text as applied to the Lords Table and above all indeed S. Paul in his Habemus Altare Heb. 13. 10. In which place whether he meant the Lords table or the Lords Supper or rather the Sacrifice itselfe certaine it is that he conceived the name altar neither to be impertinent nor improper in the Christian Church All the Fathers and ancients on this Text that I have seene yea Isychius whom the Rhemists quote interpret it of Christ himselfe whom the Rhemists themselves in their Notes on Apoc. 6. 9. interpret to be the altar under which the soules of all Martyrs live in heaven expecting their bodies that in these Positive words Christ as man NO DOVBT the altar under which the soules of the Martyrs live in heaven c. which M. Cartwright Doctor Fulke thus resort upon them But if Christ be the Altar here and that without doubt not withstanding that he is not here expresly sayd to be why should not he so be also in Heb. 13. 10. where the name of Altar is more directly applied to him why was it there an Altar of stone which is here of flesh there in proper speech an Altar which is here but a borrowed speech Verily there can be no other reason why that Altar was of stone but that the Jesuites which out of that place framed it either for heavines of understanding to conceive the truth or for hardnes of heart to yeeld unto it were heavier and harder then the very stones themselves whereof they would have the Altar And where in disagreeing themselves they agree with the truth so in that which followeth Christ is the Altar as he is man they are as farre from the truth as they are neere like unto themselves especially if they meane he is the Altar according to his Manhood alone for when his Manhood being the Sacrifice was sanctified by Christ which is the Altar and the thing which sanctifieth is of a Higher nature then that which is sanctified by it Math. 23. 19. Heb 7. 7. it must needes follow that our Saviour Christ must be considered in somewhat else then in his manhood when he is sayd to sanctifie to same How our owne writers have expounded this Text heretofore will appeare First by William Salisbury his Battery of the Popes Bater printed at London Cum Privilegio Anno 1550. But now writes he are we set upon to batter and beate downe the head corner stone of their Popish Batereulx we will first declare yet one grammer terme more for the unlearned sake which though it be no high point of Divinity neverthelesse who so hath not the knowledge thereof his Divinity is but humanity or rather carnality then true knowledge in divine matters And so the grammarians call it a speach spoken by a figure called Metonymia when the thing conteyned is ment by the name of the thing that conteyneth it As when he say reach hither the Cupp meaning to have the drinke conteyned in the Cuppe This figurative speech used Christ himselfe when he sayd Luke 22. This Cupp is the New Testament in my bloud where he ment of the wine and not of the Cup. And likewise Matthew 23. where he speaketh by the name of the Citty unto them that dwelled in the Citty saying Jerusalem Jerusalem thou that stayest the Prophetes c. Such manner of speach is also much used in the old Testament as Esay 1. Heare â— Heaven and harken â— earth And in an other place Howle ye ships of Tharsis And so the Papistes must either grant that that kind of speech is used in the text that we shall anone rehearse hereafter ior els must they grant that the Jewes whose Altars or rather Sacrifices and forbidden meate the writer of the Epistle alludeth unto
thankesgiving the Cup of blessing as the Apostles Doctrine and practise of the Fathers teach us your selves are guilty rather of feeding men with meere bread who doe take away the Cup of the New Testament in the bloud of Christ from the Christian people in stead of the blessed bread of the Sacrament doe give in your Masses meere bread indeed by your owne Confession the Common bread that goeth under the name of* Holy bread I would to God M. Hart you would thinke with your selfe even in your bed as the Prophet speaketh Psal. 4. 4. consider more deepely both the wicked abuses wherewith the Holy Sacrament of the Lords Supper is prophaned in your unholy Sacrifice of the Masse the treacherous meanes whereby your Masters Fellowes of the Colledge of Rhemes doe seeke to maintaine it Who being not able to prove it by the Scriptures either of the Altar or of the cleane offring the principall places whereon their shew standeth they goe about to breed a good opinion of it in the hearts of the simple partly by discrediting us with falâ—e reproches partly by abusing the credit of the Fathers Which two kinds of profe doe beare the greatest sway through all your Rhemist Annotations By D. Willet in his Synopsis Papismi the 9. generall controversie part 2. Quest. 6. Error 54. where he brings in the Papists arguing thus for Altars Heb. 13. 10. We have an Altar of which they have no power to eate that serve at the Tabernecle That is the Altar whereon Christes body is offered Bellarm. Rhemist in hunc locum Answer The Apostle speaketh expresly of participation of the Sacrifice of Christes death as it is manifest in the two verses next following which is by a Christian faith and not in the Sacrament only whereof none can be partakers that remaine in the Ceremoniall observations of the Leviticall Sacrifices For the Apostle speaketh manifestly vers 12. of the suffering of Christ without the Gate Christ therfore is the Altar yea our Preist and Sacrifice too Further you abuse this place to prove your materiall Popish Altars which are many but the Apostle sayth we have an Altar speaking of one This exposition Richard Woodman a holy Martyr hath sealed that Christ is the true Altar whereon every true Christian ought to come and offer he proveth by the Conference of those two places of the Gospel Math. 5. 23. If thou bringest thy gift to the Altar remember that thy brother hath ought against thee c. Likewise Math. 18. where two or three are gathered in my name there am I in the middest Wheresoever then people are gathered together in Christs name there is he in the middest and where he is there is the Altar so that we may be bold to come offer our gift Fox p. 1991. Col. 2. By David Dickson who in his Short Explanation of the Epistle to the Hebr. c. 13. v. 10. p. 317. 318. writes thus We have an Altar c. Such as will eate of Jesus be partakers of him must beware to serve the Jewish Tabernacle by keeping on foot continuing the Ceremonies appertaynances annexed there unto such Feastes such Jubil es such Altars such sprinklings Holy water such Preists and vestimentes c. as Levi had He calleth Christ by the name of the Altar because Hee is the thing signified by the Altar by the Sacrifice and by she rest of the Leviticall Ceremonies Then 1. those Ordinances of Leviticall Service were figures of Christ some in one part some in another and Hee is the Accomplishment of them even the Truth of them ALL The true Tabernacle the true Preist the true Sacrifice the true Altar c. 2. Christes selfe is all the Altar that the Christian Church hath Our Altar is He only and nothing but hee the Apostle knoweth no other The same exposition upon this Text is given by M. Peter Smart in his Sermon at Durham July 27. 1628. And finally by King James himselfe who in his Paraphrase on the 6. of the Revel 9. v. determines thus I saw under the Altar the soules of the Martyrs which cryed with a loud voyce How long wilt thou delay ô Lord since thou art Holy true to revenge our blood For persecution it makes so great a number of Martyrs that the soules lying under the Altar to wiâ—t in the safegard of Jesus Christ who is the only Altar whereupon by whom it is only Lawfull for us to offer the Sacrifice of hearts and lipps to wit our humble prayers to God the Father did pray their blood did cry to Heaven crave at the hands of their Father a just revenge of their torments upon the wicked Thus all these with sundrie other writers of our Church together with all Protestant writers whatsoever unanimously interpret this Text of Christ himselfe not of Communion Tables and Altars Therfore it proves not that the Communion Table is or may be called an Altar though the Fathers some times improperly stile it so contrary to the Scripture language yet not in that sence or for any such end as the Papists and our Popish Innovators doe to bring in the Sacrament and Sacrifice of the Altar and set upp Masse againe If any object in the second place as the Coale from the Altar pag. 13. 14. 15. 16. 27. 28. 29. strangly doth and before him M. Shelford that the Lords Table may be called an Altar yea the Lords Supper the Sacrament of the Altar though the Scripture never stile either of them thus First Because the Fathers some times phrase them so 2. Because the Statetude of 1. Ed. 6. c. 1. râ—vived by El. c. 2. termes the Sacrament of the Lords Supper the Sacrament of the Altar 3. Because the Common Prayer Booke in 2. Ed. 6. Anno 1549. cals the Lords Table promiscuously both by the name of a Table an Altar 4. Because our Godly Martyrs as John Fryth Archbishop Crammer John Lambert John Philpot Bishop Latimer and Bishop Ridley call both the Sacrament of the Lords Supper The Sacrament of the Altar the Communion Table an Altar as their words cited in the Coale from the Altar p. 16. 17. testify from whence that Pamplâ—t concludes thus So that we have a Sacrifice and an Altar and a Sacrament of the Altar on all sides acknowledged neither the Prince or Prelates the Preist or people dissenting from it some of those termes being further justified by the Statute Law To the first of these Reasons I answer First that Christ and his Apostles never phrase the Lords Table an Altar but the Lords Table the Lords Supper the Communion of Christs body blood we ought therfore to stile them so as the Scripture doth 1. Cor. 10. 11. to call them by those names the Scripture gives them which are proper genuine since we ought to speake as Christ and God hath taught us
of these ordinances 2. The Fathers and primative Christians for at least 230. yeares after Christ had no Altars of which more before therfore not the name of Altars or of the Sacrament of the Altar 3. The Fathers usually and properly stile the Communion Table the Lords table the Holy table the Table c. and the Sacrament iâ—selfe the Lords Supper the Sacrament of Christs body and blood the Eucharist and the like that properly and those who phrase the Table an Altar or the Sacrament the Sacrament of the Altar doe it only improperly and figuratively as they stile faith and our hearts the Altar of a Christian either in relation to Christ himselfe who is our only true Altar whose body blood death are my stically represented to us in this Sacrament or in respect the Sacrifice of his body for us on the Altar of the Crosse is here spiritually exhibited or by reason of the spirituall Sacrifices of prayer and prayse and oblations of Charity for the poores releife that are there offred up when the Sacrament is received or because it puts us in mind of Christ our Altar in Heaven who must consecrate all our Services Sacrifices spirituall oblations make them acceptable to his Father In these regards only as some of our Martyrs Bishop Jewell D. Fulke D. Reynolds M. Deane Nowell D. Willet and M. Cartwright observe the Fathers sometime stile the Lords Table an Altar or out of an allusion to the Jewish Altars and oblations which were but types of Christ and his sacrifice on the Crosse here represented to us but never truly or properly Therfore their Antiquities prove it not to be an Altar nor yet the Sacrament to be the Sacrament of the Altar or that it may properly be so termed 4. Though the Fathers phrase the Communion Table an Altar or the Lords Supper the Sacrament of the Altar yet this is no argument that we may now lawfully doe it or that they did well in it For when they used this manner of speech the Sacrifice of the Masse Masse-Preists with other idolatâ—ous popish trash was not knowne nor heard in the world neither were there any to be scandalized with those phrases or to wrest them to such ill ends purposes as since they have been There were then no Papists to be hardned encouraged in their popish Superstition no Protestants to be scandalized or drawen to dreame of Masse and Masse Preists againe as now there are Therfore they prochance might lawfully use these termes though we may not And yet these termes speeches of the Fathers the Papists have formerly derived and still defend justify all the abominations of their Masse their altars Masse Preistes massing vestments Cringes Ceremonies which shewes that the Fathers might have better spared then used them since all this hurt but no good at all hath proceeded from them if we should now after so long a discontinuance disuse of these Titles and our exploding of them as savouring to much of Popery and Iudaisme and tending to foment them should reassume them it would not only harden the Papists in all their idolatries errors superstitions concerning the Masse and altars wherein they differ for Protestants but likewise cause many to revolt from our religion unto Popery and others scandalized with these termes either wholly to seperate from our Church as false superstitious Popish or else to continue in it with wounded troubled scrupulous coÌ„sciences dejected discontented spirits drive them almost cleane away from the Sacrament of the Lords Supper as late experience to apparantly manifests So that this fiâ—â—t reason is of no great moment to prove what is objected To the second and maine reason I answer 1. That the Statute of 2. Ed. 6. was made in the very infancie of reformation whence M. Rastall in his Abridgment of Statutes annexeth this observation to it But note the time of the first making of this Statute which was before that the Masse taken away when the opinion of the reall presence was dot removed from us The language therfore of this Act made thus before the Masse was taken away or the grosse opinion of Transubstantiation removed from us is not much to be regarded much lesse insisted on though the Coale from the Altar doth principally relie upon it 2. I answer that this Act doth not call the Lords Supper the Sacrament of the Altar nor the Lords table an Altar but rather the contrary For the Tittle of it is this An Act against such persons as shall unreverently speake against the Sacrament of the body and blood of Christ commonly called the Sacrament of the Altar c. And the body of the Act runs thus As in the most comfortable Sacrament of the body and blood of our Saviour Jesus Christ commonly called the Sacrament of the Altar and in Scripture marke it THE SVPPER AND TABLE OF THE LORD THE COMMVNION AND PARTAKING OF THE BODY AND BLOOD OF CHRIST c. So that the name which the Statute gives it is only the Sacrament used 8. times together in this Act and the Sacrament of the body and blood of Christ thus so stiled and this clause commonly called the Sacrament of the Altar is not a Title given it by the Statute but by the Preistes and vulgar people who then usually called it so and added only by way of explanation as their usuall terme not the Parleaments and being omitted in the ensuing parts clauses of this Act which termes the Sacrament the Sacrament of Christes body and blood with out this terme of explination which this Act expresly declares to be no Title given it in or by the Scripture which ever calls it the Supper and Table of the Lord the Communion and partaking of the body and blood of Christ but only by the vulgar who were then either for the most part Papists or Popishly affected neither Masse nor Transubstantiation nor Altars being then abolished as they were shortly after 3. This Act calls not the Communion Table an Altar the sole thing now in question but the Table of the Lord therfore it makes nothing for Altars or the stiling of the Communion Table an Altar 4. No Act either in King Edwards Raigne or Queen Elizabeths or since her dayes this alone excepted calls the Lords Supper the Sacrament of the Altar but only the Sacrament the Holy Sacrament c. this Title therfore being omitted in all other Acts mentioned here as the phrase of the vulgar not the Parleaments and used only in the Statute of 1. Mar. Parl. 1. c. 3. when Masse and Altars were againe set up and revived but in no other Act of any of our Protestant Princes but this can be no plea at all for us now to call the Lords Table an Altar or his Supper the Sacrament of the Altar but rather argues the contrary that we should for beare to stile them thus because the Parleament in
haue vnder the hands of an eyewitnes or two who with-hundreds more can make it good if need be vpon their Oathes THE MANNER OF ALTERING THE Communion Table of the Collegiate Church of WOLVERHAMPTON in the Countie of STAFFORD consecrating it for an Altar the 11. day of October Anno Domini 1635. VPON Satarday being the 10. of October 1635. Maister Edward Latham one of the Proctors of Leichfeild Surrogate of Woluerhampton accompanied with some 20. or 30. Persons men weomen and Chorasters came to the Towne many of the Inhabitants but cheifly the Clergie going to meet him The intent of his their coming was to performe the solemnity of Dedicating the Communion Table to be an Altar and of consecrating certeyne Altar Cloathes as they said to the glory of God The Table was made new for this purpose being about a yard an halfe in lenght exquisitely wrought and inlaid a fayre wall of waynscot being at the backe of it the rayle before it was made to open in the middle not at one side the middle where the Ministers tread being matted with a very fayre Matt. Vpon the Table was placed a faire Communion Booke couered with cloth of gold bossed with great silver Bosses together with a faire Cushion of Damaske with a Carpet of the same both party coulored of skie coulor purple the fringe of the Carpet being blew white On each side of the Table hangs two peices of white Callico betwixt them the 10 Commaundements written in a fayre Table with guilded Letters the foresaid Cushion standing just below it But on the North end where the Minister stands to consecrate in that peice of white Callico is represented at the top the picture of Angels with faces cloudes birdes fleying about the middle the picture of Peter on the Crosse at the bottome George on horsebacke treading on the Dragon leaues grasse with some trees being beneath all almost at the end of it In the other peice of white Callico on the West end is the same as on the North end only the picture in the middle differs being the picture of Paul with his sword in his hand all this being the curious worke of some needle woman Now the mysterie why the Pictures of Peter Paul George on horsebacke more other are in this worke is imagined because the Church is dedicated to the memorie of Peter and Paul it is vnder the Iurisdiction of Sant Georges Chappell at Windsor The next day being the Lords day assoone as the Preists for so they would be called to suite the better with their Altar came to the Church each of them made a Low Congie a peece at their very first entring in at the great Church dore and an other Congie a peece at the I le dore after that 3. Congies apeece towards the Altar before its dedication and so they went into the Chancell where a bason of water a towel was provided for the Preistes to wash in where was incense burnind which perfumed the whole Church then they returned backe making 3. Congies a peece went to service which was solemnely performed the Organs blowing great singing not heard of in this Church before which kinde of seruice lasted two howres at least Seruice being finished there was a Sermon Preached by one Maister Ieffery Arch-deacon of Salop in the County of Salop whom the Surragate brought with him His text was Iohn 10. 22. 23. And it was at Hierusalem the Feast of the Dedication it was winter Iesus walked in the Temple in Salomons Porch All his whole Sermon was to prove the truth of the Altar He had not one place of Canonicall Scripture as we remember but one place in all which was out of the Maccabees His Sermon lasted an hower After Sermon they went to the Dedication or rather as the Preacher stiled it Renouation of the Altar and in the Bell-house 4. of them putt on the rich broydered Copes and euery one of them had a Paper in his hand which they termed Censer so they went vp to the Altar reading as it went for they looked often on it As they went they made 3. Congies apeece when they came to the Altar they kneeled downe prayed ouer the cloth the other Consecrated things the Organs blowing all the while this solemnity lasted almost halfe an hower After all this was performed there was a Communion and one was appointed to stand with a Bason to receyve the offertory divers gaue mony it was thought it had been giuen to the poore but the man that held the Bason gaue it to the Surragate the somme gathered being reputed about 40. s he calling the Church-wardens gaue them as he said 10. s the remainder he told them he would bestow on other pious vses but the 10 d. being counted proved to want 6. of the just somme he said he had deliuered them None gaue the Communion but the 4. that had Copes This finished they washed their hands returned making 3. Congies apeece as before These Copes the siluer Basons were brought from Leich feild The Communion and Dedication ended they went to dinner in the Afternoone they come to Church againe where was a Sermon preached by one Maister Vsuall a Minister his text was in the 2. Sam 7. 2. And David said to Nathan the Prophet se now I dwell in an house of Cedar And the Arke of God abideth vnder Curtaines This Sermon did justify and magnify the Altar lasted more then an hower which being finished they went to prayer which was very solemnely performed the Organs blowing diuers Anthems Responds being sung at that time which done they departed from the Church to their lodging where they were very merry to grace this solemnity and Consecration of the Altar the Higher the next day being munday they of Leich-feld went out of Towne many of them very drunke defiling themselues with this swinish sinne like so many filthie brute beastes to make the Altar the more holy venerable and themselves more apt to nod Congie to it this maner of keeping this feast of Dedication a patterne for all the Country to Imitate Thus ended this late Dedication with which I here conclude my rude Discourse and Quench-Coale THE SECOND PART OF THE QVENNCH-COALE IN this part of my discoursel purpose by way of Corrullarie to pâ—opound some few Quaeres ip these our New Doctors Innouatâ—rs together with the reasons why I 〈◊〉 propose these doubts Questions to thâ—m The first Quaere is this What is the true finall end they ayme at in erecting Altars styling Communion Tables Altars placing them Altar-wise in christening themselves againe by the name of Preists not as it is vsed for a contract of the word Presbyter which signifieth properly an Elder or Minister of the Gosple but of
the Kings free Chappels much lesse then any of his Vniversities which are more peculiar to his Majestie and more to be respectâ—d and of they did they incurred a Praemunire Therefore if the Archbishop would come to visit them in his owne name and right as Archbishop only they must and would withstand him according to their oaths and duties both to his Majestie the Vniversity But if he woâ—ld come as the Kings visit uâ— and substitute only and in his name and right alone with a speciall Commission or Patent under his greatâ—â—eale they would willingly submit to his visitation otherwise not This contestation grew so great that at the length it came to be heard and descided before his Majestie and his honourable privy Counsell at Hampton 〈◊〉 â— Whereupon the opeâ—ing â— hearing of the case pretended by the Vniversitâ—es Arch-bishops was whether his Majestie or the Arch-bishops or which of them should be supreme in causes Ecclesiasticall and sole visitour of the Vniversities in Law righâ— The Arch-bisop declared that he desired not to visit the Vniversity out of any ambition or desire of Innovation c. But only to rectify some enormities of lâ—ng Continuance And what were they There were some Chappels belonging to certaine Colledges in that Vniversity the which had never yet been consecrated and yet divine service Sacraments were ministred in then and had beene so for many yeares and for instaÌ„ce he named Eâ—â—â—nuel Colledge for one which hath been used as a Chappel ever since the yeare of our Lord 1524 and Sidney Sussex Colledge Chappell used from An 1598. till this present So that the consecration of these two Chappels were the principall cause at least pretence of this great contestation before the Arch-bishop and Vniversity A weighty matter God wootâ— to trouble his Majestie and whole Counsell with when as there is neither Scripture Law nor Canon of our Church in force to justifie such a consecration but Lawes and authoritiâ—â— store against it Bishop Pilkington Walter Haddon Mr. Fox and others much jeare and deride the madnesse folly and superstition of Cardinall Poole and his Deputie visitors of this very Vniversity of Cambridge for digging up Mr. Bucers and Paulus Fâ—gius bores out of S. Maries Church iâ— Cambridge â— yeares after they were interred And interdicting and nâ—w conâ—ecrating the Church againe as prophaned by them for feare their Masses and divine service there used should be nothing worth the place being made prophane and unholy by these Heretickes funerals as they judged them When as the Church was holy enough to say Masse in for three yeare space before all that would not heare itâ— must be imprisoned although the parties lay there buried And is it not then a farre greater madnes superstition and ridiculous frenzie for our dominering Arch-Prelats to deeme these two Chappels prophane places unfitt to administer the Sacraments aâ—d celebrate divine service in because never yet consecrated by a Bishop not only after three but almost threescore yeares use and practise of divine service Sermons and Sacraments in them WheÌ„ as neither his predecestâ—â—rs Whiâ—gift Bancroft and Abbot men very ceremonious and much addicted to superstition ever so much as moved any such question concerning the necessity of their consecration And there is no such Canons Law and Doctrine to enforce the consecratioÌ„ of them now as were to justifie the rehallowing of S. Maries in Queen Maries time which the Popish Canon Law then approvâ—d O that these great Prelates were as zealous to preach the word of God and patronize the authorized Doctrines of our Church as they are for these superstitious ridiculous Romish trifles fitter for Schoole-boyes to sport themselves with all then for great and grave Bishops ever imployed in the highest State and Church affaires to trouble both the Vniversity King Counsell and themselves with all If any here reply that the Counsell of London An 1236. under Cardinall Otho the Popes Legate first of all ordained and decreed here in England that Churches should be consecrated whereas before that time as the words of the Constitution witnesse divers Cathedrals and Parochiall Churches in England had been built many years before and used as Churches and yet were never consecrated J answer that it seemes till this Constitution even in those times of superstitious grosse blindness Consecration was not held a thing of any moment or necessity much lesse then should it be so reputed now Yet as those ancient Churches must then for this Legates gaine be all consecrated within a certaine space that he might have a round fee from every of them or else be wholy suspended and interdicted so must these ancient Chapples now by this Popish Canon After this Constitution the Bishops by Bulls from the Pope tooke upon them to consecrate Churches Chapples and Church-yeards in their owne names and rights till the abolishing of the Popes usurped power and restoring the Ecclesiasticall jurisdiction to the Crowne An. 25. H. 8. c. 19. 20. 21. 26. H. 8. c. 1. After which Acts the Bishops durst not consecrate any Chapple Church or Church-yeard till they had obtained a speciall License from the King under his broad Seale for them and their successours enabling and authorizing them to doe it Which Licence they after much suite to the King Henry the 8. obtaâ—ned in the 31. yeare of his reigne the Coppy whereof I shall sett here downe The King to all men unto whome these presents shall come greeting Know yee that wee out of our speciall grace certaine knowledge and meere motion have granted and given License and by these presents for us and our heires doe grant and give License as much as in us is to the most reverend Fathers in Christ Thomas Arch-bishop of Canterbury and Edward Arch-bishop of Yorke and to the reverend Father in Christ John Bishop of Bath and Wells and also to all other Bishops and Suffraganes within our Realme of England that they and every 〈◊〉 them may consecrate any Churches Chappels or Church-yeards in our Kingdome of England already built and finished as well for the administration and receiving of all Sacraments and Sacramentals to be ministred in them oâ— any of them As for the use of the buriall of dead persâ—ns within the same Churches or Church-yeards and euery of them c. And wee further will and grant by these presents thaâ— our Chancellour of England shall make or cause to be made and deliver or cause to be delivered to any of the foresaid Arch-bishops and Suffraganes from time to time as often as there shall be need so many and such a number of our Letters Patents with speciall and sufficient words aâ—d clauses to be made in due forme of Law for the execution of the Premises and to be sealed under the great Seale as shal be necessary and fitt for the premises or any of them by his discretion c. Notwithstanding the