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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68902	The holy table, name & thing more anciently, properly, and literally used under the New Testament, then that of an altar: written long ago by a minister in Lincolnshire, in answer to D. Coal, a judicious divine of Q. Maries dayes.	Williams, John, 1582-1650.	1637 (1637)	STC 25725.2; ESTC S120079	170,485	253

Altar Now consider with your self whether it were fitter for you to make use of these Altars for your unproper and metaphoricall Sacrifices and have all these Greek and Latin Fathers to applaud you for the same rather then to rely upon some Miracle of a good Work in hand or some poore Dreame of the pietie of the Times especially when we are clearly inhibited by the Canons of two Nationall Councells to erect any Altars upon Dreames or Miracles CHAP. V. Of the second Section The Contents thereof 1 Of Sacrifice of the Altar 2 Tables resembling the old Altars 3 Alteration not in Bishop Ridley's Diocese onely and how there 4 Altar and Table how applied 5 Altar of participation 6 Of Oblation 7 No Altars in the Primitive Church 8 None scandalized with name of the Lords Table 9 Altars of old how proved 10 Not taken away by Calvin THis Section is a true Section indeed divisibilis in semper divisibilia chop 't into a very Hotchpotch or minc'd pie and so crumbled into smal snaps and pieces that an Adversary doth not know Quod ruat in tergum vol quos procumbat in armos All the first part therof that relates unto any Laws Canons or Constitutions made or confirmed by the Kings Queens of this Realm concerning this yong Controversie I have already examined in the first Chapter It being a ridiculous thing for us to have waded thus far into the book if we had received but the least check frō any Law of God or the King In the remainder of this Section there are some things that concern the Question in hand which we may call his Sixth as it were and some other that are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain skips and spurts or Boutades of the man when hee thought what Dignities he might expect for this piece of service which wee will call his Extravagancies and see that they shal be forth-coming as Waives in a Pinfold to be surveyed at our better leisure in the next Chapter And in the former part now to be perused you shall finde little that concerns the Writer of the Letter or any of us that approved of the same For this New-castle-Coal is mounted up from the Kitchin to the Great Chamber and confutes no longer a private Monition sent to a Vicar but Archbishop Cranmer Bishop Iewel Iohn Calvin a greater stickler then ever I heard before in our Upper and Lower house of Parliament the Acts of Counsell made for the Reformation the Lords spirituall and temporall with the Commonaltie that confirmed our present Liturgie not forbearing to jeere and deride both them and King Edward whom the Iudicious Divine indeed doth call Saint Edward in a most prophane and abominable fashion First therefore he falls upon a solemne Act of the King and Counsell mentioned by Iohn Fox upon this occasion The writer of the Letter observes that in Saxony and other parts of Germany the Popish Altars upon the Reformation being permitted to stand were never esteemed call them by what name you will any otherwise then as so man Tables of Stone or Timber the Sacrifice of those Popish Altars being now abolished Which words I perceive the Writer had translated in a manner from a learned Lutheran And that these sacrifices were abolished D. Coal hath already confessed pronouncing him for no sonne of the Church of England that presumes to offer them Yet the Writer alleging the fourth Reason given by the King and Counsell for their taking away in England That the form of an Altar being ordained for the Sacrifices of the Law and both the Law and the Sacrifices thereof new ceasing in Christ the Form of the Altar ought to cease also D. Coal makes nothing of this Reason but pities the simplicity of the Times as not being able to distinguish between the Sacrifices of the Law and the Sacrifices of the Altar I pray you good Doctour where may we read of this Term of yours Sacrifices of the Altar if we do not reade of it in the Sacrifices of the Law For surely all Sacrifices that wee reade of in Scripture none excepted were necessarily to be destroyed And beside the Sacrifices of the Law woe reade of no Sacrifice that was destroyed but that one you wot of offered up upon the Crosse and not upon an Altar Beside that the Apostles and Writers of the New Testament by the speciall instinct of the holy Ghost did purposely forbear to insert into their Writings the name of an Altar if we may beleeve Bellarmine And in the ancient Fathers you shall not reade your Sacrifice of the Altar terminis terminantibus how ever you may have found it foisted into their Indexes by some Priests and Iesuits And Mornay doth shew with a great deal of probability that the ancient Fathers could not possibly take any notice of this Sacrifice of the Altar What then are you Christians to perform no manner of Sacrifices at all No not any at all saith Arnobius Not any corporeall Sacrifice but onely praise and hymnes saith Lactantius And if some of the Fathers bad used those terms as they have done others of as high expressions yet are there divers reasons given by our gravest Divines why wee should forbear in this kinde the term of Sacrifice 1 Christ and his Apostles did forbear it and therefore our Faith may stand without it 2 The speaches of the Fathers in this kinde are dark and obscure and consequently unusefull for the edifying of the people 3 Lastly we finde by experience that this very expression hath been a great fomenter of Superstition and Popery And all these inconveniences have sprung from the words not from the meaning of any of the Fathers But the Doctour hath found it in the Bible for all this Hebr. 13. 10. We have an Altar And although this be but one and that God he knoweth a very lame souldier yet like an Irish Captain he brings him in in three severall disguises to fill up his Companie in front in the middle and in the end of his Book But in good faith if S. Paul should mean a materiall Altar for the Sacrament in that place with all reverence to such a chosen Vessell of the Holy Ghost be it spoken it would prove the weakest Argument that ever was made by so strong an Artist We have an Altar and a Sacrifice of the Altar that you of the Circumcision may not partake of Have you so And that 's no great wonder may the Jew reply when abundance of you Christians may not your selves partake thereof For in the old time as one observes they were not born but made Christians Made by long and wearisome steps and degrees and forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to creep on with time and leisure to the bosome of the Church saith the Generall Councell 1. They were taught in some private house the vanity of

And if any Reformation of the name the situation or use of the Communion-Table were seriously in hand what man of the least discretion but would take the Magistrate along with him The bounden dutie of Subjects is to be content to follow Authoritie and not enterprising to run before it For if you let every Minister do what he list speak what he list alter what he list as oft as him list upon a general pretense of a Good work in hand or the Pietie of the times you shall have as many kinds of Religion as there be Parishes as many Sects as Ministers and a Church miserably torn in pieces with mutability and diversity of opinions But there is much you say to be said in defence thereof out of the Acts Monuments some Acts of Parliamēts Much good do it you with that Much so as you eat cleanly and do not slubber slabber your Quotations of those Books in which all sorts of men are thorowly versed First Jo. Frith calls it The Sacrament of the Altar Doth he so Then surely it was long before the Reformation and when every man call'd it so For he was burned 4º Julii 1533. But where doth he so call it Yes he saith in his Letter They examined me touching the Sacrament of the Altar Why man they cal'd it so not he Those words are the words of the Article objected against him They are their words not his He doth not once call it so in all his long discourse Turn but the leaf and you shall heare him interpret himselfe I added moreover that their Church as they call it Their Church as they call it Their Sacrament of the Altar as they call it If you will know how he cals it in that dawning of the Reformation look upon the Books pen'd by himself not the Interrogatories ministed by Sr Tho. More or some others He calls it every where The Sacrament of Christs body Nay he is not there content but desires that all the Church had call'd it otherwise I would it had been call'd as it is indeed and as it was commanded to be Christs Memoriall And to call it a Sacrifice is saith he just as if I should set a Copon before you to break-fast when you are new come home and say This is your Welcome-home whereas it is indeed a Capon and not a Welcome-home And if you will beleeve his Adversary Sr Thomas More None spoke so homely of this Sacrament as Jo. Frith no not Friar Barnes himself Making this Bridegrooms ring of gold but even a proper ring of a rush So that vouz avez Jo. Frith Let him in Gods name come up to the Barre The next man is Jo. Lambert And he saith I make you the same Answer to the other six Sacraments as I have done unto the Sacrament of the Altar But tell me in my eare I pray you How doth he begin that Answer to the Sacrament of the Altar It is but 14 lines before in your own Book Whereas in your sixth Demand you do enquire Whether the Sacrament of the Altar c. All these words of enqui●y are theirs man not his What is his Answer I neither can nor will answer one word And so Jo. Lambe●t answers there not one word for you Yea but he doth in another place That Christ is said to be offered up no 〈◊〉 every year at Easter but also everyday in the celebra●● on of the Sacrament because his oblation once 〈…〉 made is therby represented This likewise is 〈…〉 to be spoken long before any Reformat●●● 〈◊〉 hand For Lambert was also martyred 〈…〉 But are you sure these words are his I am sure you know the contrary if you have read the next words following Even so saith S. Augustine The words are the words of an honest man but your dealing in this kind is scarce honest John Lambert doth qualifie them afterward that S. Augustines meaning was That Christ was all this in a certain manner or wise He was an Oblation as he was a Lion a Lambe and a doore that is as we said before a Metaphoricall and improper Oblation which never relates unto an Altar Vouz avez an honest man John Lambert But stand you by for a Mountebank John Coal The next is the most Reverend and learned Archbishop who notwithstanding his opposition to the Statute of the 6 Articles yet useth the phrase or term of Sacrament of the Altar as formerly without taking thereat any offence Pag. 443. And are you sure he doth so in that page Are you sure of any thing I am now sure he names not that Sacrament at all either in that page or in any other near unto it The Treatise there set down is of J●hn Fox his composition and set forth in his own name It mentioneth indeed in the Confutation of the first Article the Sacrament of the Altar but with such a peal after it as none but a mad man would cite him for this purpose This monstrous Article of theirs in that form of words as it standeth c. And so the Lord Archbishop saith as much as John Lambert that is not one word for him The next in order is John Philpot whose speach this cruell man hath sore pinch't upon the rack to get him to give some evidence on his side He wriggles and wrests all his words and syllables that the Quotation is very near as true a Martyr as the man himselfe I am sure he hath lop't off the Head that had a shrewd tale to tell and the feet of his Discourse which walk a quite contrary way to Dr Coals purpose leaving the Relation like Philopoemenes his Army all Belly The Head is this I must needs ask a Question of Dr Chedsey concerning a word or twain of your supposition yours not his owne that is of the Sacrament of the Altar What he meaneth thereby and Whether he taketh it as some of the Ancient Writers do terming the Lords Supper the Sacrament of the Altar for the Reasons there set down and mentioned by Dr Coal or Whether you take it otherwise for the Sacrament of the Altar which is made of Lime and Stone over the which the Sacrament ●hangeth And hearing they meant it this later way he declares himself Then I will speak plain English That the Sacrament of the Altar is no Sacrament at all How like you John Philpot You shall have more of him St Austinwith other ancient Writers do call the holy Communion or the Supper of the Lord The Sacrament of the Altar in respect it is the Sacrament of the Sacrifice which Christ offered upon the Altar of the Crosse The which Sacrifice all the Altars and Sacrifices upon the Altars in the old Law did prefigure and shadow The which pertaineth nothing to your Sacrament hanging upon your Altars of Lime and stone Christoph. No doth I pray you what signifieth Altar Philip. Not

is but your foolish Inference but to eat from the holy Table And that all the faithfull may do in verity what David and the Priests did before in a representation I have shewed already out of the ancient Fathers Nor are we so unreasonably tyed to one Table but if the woman were driven to the desert we could be content with the green Grasse But in that case the Grasse should be unto us in stead of a Table it should not be in stead of an Altar I do not love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nazianzen calls it to break jests in these high Mysteries Otherwise I could tell you that unhappy Inferences may be made out of your Tenets as well as out of those of the Arians That no place will serve your turn to eat upon but Altars appropriated by all Learning humane and divine to God alone Well if you will needs be snapping at the Meats of the Gods Menippus will tell you that you must be content to fare as they do upon Bloud Vapours and Frankincense This Menippus saith For mine own part I shall onely desire to know of you a judicious Divine what may be the meaning of an odde word used by Aristotle in his Ethicks to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because I was told it signifieth two things a scurrilous Railer at men in place and a Snatcher of Meats from the holy Altars Yea but he doth set down at large out of the Act of Counsell with what indifferency these names of Table Boord and Altar have been used before and may be used for the present He doth indeed and with a great deal of ingenuitie if you mark it For the Question being made by some of his humour that would have the Altars stand because the Book of Common Prayer meaning the Book before it was reformed did mention an Altar the Lords amongst whom Archbishop Cranmer was a chief were put to this Apologie That the Book intended no Table or Altar formally but a certain Thing as they there call it whereupon the Lords Supper was administred This Thing had no figuration at all prescribed unto it in that Book But so far forth as the Lords Supper is there ministred though it be upon an Altar it calleth the said Altar a Table and The Lords Boord but so far as the holy Communion is distributed with the Sacrifice of Lands and Thanksgiving though it be a Table it calleth the said Table an Altar And therefore in so much as the distribution of the Lords Supper in both kindes is a reall and sensible Action it is a reall and sensible Table But because the Laudes and Thanksgivings are by all Divines acknowledged to be a Metaphoricall and improper Sacrifice it is but a Metaphoricall and improper Altar And to call it an Altar in that sense you know the Letter doth every where allow But heark you Sir it makes no matter for the Letter I pray you tell me in my eare What Book is it that calls it an Altar and for what Book do the Lords apologize in this place If it be for the Book of 1549 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's vanisht and we have nothing to do with it And you are a very Coal that is a thing that cannot blush to say that that Book or any thing spoken of that Book alloweth you to call the holy Table an Altar for the present Your tongue for the present ought to speak as the present Book and Law speaks it unto you and that is as you your self confesse The Lords boord onely And when men in their nominations of things do vary from the Law which is the Quintessence of Reason they do it in a humour which is the Quintessence of Fansy Nor is there any way possible of peace and quietnesse unlesse the probable voice of every entire Societie or Body politick over-rule all private of like nature in that Body saith M. Hooker But we have been all this while mistaken in the Cause of this Change of Liturgies which the Letter so much stands upon For the Letter supposeth as the Act of Counsell and K. Ed●ards Mandate do that the Altars themselves were put out of our Churches and their names out of our Liturgie to comply with the godly considerations of some that had taken them down already and to root out superstitious Opinions more holden in the mindes of the simple and ignorant by the form of an Altar And men did the rather believe it so because a Divine very neare as judicious as D. Coal seemes to be of that Opinion when he saith that our Churches were purged of things which indeed ●ere burdensome to the people or to the simple offensive and scandalous But the matter is Kim Kam to all that we have conceipted For it was indeed an offence against our Liturgie conceived by Iohn Calvin a poore Minister at the foot of the Alpes who died in Books and all worth very neare 40 ● ' sterling that caused the King of England the Convocation the Lords spirituall and temporall and all the Commonaltie to make that Change in the Book of Common Prayer And is it even so Why then gentle Readers Assem parate et accipietis auream fabulam make ready your Bread and Cheese for my life on it you shall heare a Winter-Tale It seems that Bucer had informed Calvin of the Condition of this Church and the publick Liturgie thereof and thereupon he wrote to the Duke of Somerset who was then Protectour Epistola ad Bucerum And is this to look unto the Story of those Times It seems unto me that this Epistle to Bucer hath no Date at all and if we give it a Date from the Printers placing of the Letter which is your childish and erroneous Criticisme you shall finde it between November 19 1548 and Ianuary 16 1549 and consequently before the publishing of the first Liturgie which was March 7 1549. And so it must needs be For Calvin saith in that Letter that there was Cessation of Armes between France and England and wish't that some course might be taken for a solid Peace Now the Commissioners were met to conclude that Peace 24 of March 1549. And therefore the Letter was written before that And to strike this seeming of yours dead in the nest Peter Alexander writes his Letter to Bucer as yet at Strasburgh to invite him to England of the very same Date with the Commission of the French Treaty 24 of March 1549 and tells him for news that in the Parliament then sitting Missae Papisticae missae sunt ad novos Monachos Germaniae the Popish Missal was dismiss'd to the new Monks in Germanie by the first approbation of our first Liturgie in that Parliament See then how well you look't into the stories of the time You make Bucer before ever he came hither to enform Calvin of the condition of this Church and

the publick Liturgie thereof before the Liturgie was penn'd and approv'd in Parliament But I will endeavour to give this undated Letter a truer Date Archbishop Cranmer writes for Bucer to come over 2º Octob. 1549. He desir'd Calvin who was no doubt a Polypragmon and made his Letters to fly to all the Princes in the world that did but look towards a Reformation to write by him to the Protectour and to perswade him to a serious Reformation in generall Calvin in this Letter tell 's him he had written to the Protectour a Letter not the Letter Printed bearing Date two yeares before and bids him if he could procure Audience a signe he had not been here as yet deal with him roundly himself and take heed of his old fault as he terms that most admired prudence and wisdome of that learned man to be ever inclining mediis Consiliis to peaceable and moderate Advices And this Letter must be written unto him about the Spring 1549 when he was ready to come for England Where we finde he was safely arrived and repos'd himself at Canterbury in Iune following Now although he had considered of the Book of Common Prayers before as well as he could per interpretem by the help of an Interpreter and approv'd it as in nothing candidly construed repugnant to the word of God yet did he never make Notes and Censures thereupon untill he was required thereunto by Archibishop Cranmer two yeares after this to wit Anno 1551 Nor could he tell Tales to Calvin thereof being then bedrid and dying within 25 dayes after some two moneths before the Alteration of the Liturgie especially not any Tale against the Altar having suffer'd Auricular Confession Oblations and Altars though termed Boords or Tables to stand in the Reformation at Cullen and not taking the least exception against the word in his Censure of our Liturgie I am therefore strengthened in my former Opinion That it was the King the Lords and the State rather then any incitement of Martin Bucer that made this Alteration in our Liturgie in the point of Altars Then for Calvin no man can conceive him to be more pragmatically zealous in point of Reformation even in those Countreys which cared least for him then I do Yet do I hold him a most innocent man and our famous Liturgie sorely wounded through his side by this audacious Companion in this particular concerning Altars The Letter to the Protectour that D. Coal relies upon bears Date Octob. 22 1546. which according to forreign Accompts is a yeare before K. Edward came to the Crown But compute it as you please it must be three full yeares before the moneth of March 1549. At what time I finde that this former Liturgie was first printed And if you relie upon his Character the Letters placed before and behinde this to the Protectour are of the same Date 1546. And yet would this Companion have his courteous Readers to swallow this Gudgeon without so much as champing or chewing on it And in this Letter Calvin toucheth onely upon 4 particulars which Bucer himself doth likewise censure Chrisoms oyl in Baptisme Commemoration of the dead and the abuse of Impropriations but not one word of the Altars And good reason for it For Beza confesseth that at Lausanna where Calvin taught before he came to Geneva there was a Marble-Altar used for a Communion-Table which from thence was removed to Bearn where Calvin also sometimes taught and is so there used as a Communion-Table abstracted from all former relations to a Sacrifice unto this day Which I therefore note to let you see that Calvin was not so strait-lac't in this particular Yea but he findes great fault with the Commemoration of the dead And doth he so And I pray you what doth K. Iames declare the generall Opinion of our Church to be for these Commemorations in the time of the Communion in that most exact Answer of his to Cardinal Peron This is a rite saith he which the Church of England though it doth not condemne in the first ages of the Church yet holds unfit to be retained at this day for many and weightie causes and reasons which you may read most excellently pressed in that Book Besides that Calvin acknowledgeth as he wanted to wit to understand how the world went with him abroad that he had no such credit with the Conformable partie here in England as within two or three yeares after this he confesseth openly in one of his Letters Lastly which is the main Answer of all the Protectour was of no power in the State when this Liturgie was reformed which was not altogether unknown to Calvin having an hint from Archbishop Cranmer to addresse his Letters to the King himself But for the Lord Protectour he had his crush a yeare and a half before never restor'd again to his Power or Office admitted onely by a New oath to serve but as a Counseller at large and in the first sitting of this Parliament which altered the Liturgie he was attainted and condemned and presently executed having been in no case or place of a long time to make Alterations to gratifie Calvin And for Archbishop Cranmer it is true the foresaid Active man writes unto him from Geneva a couple of Letters and offers his service in person to make up our Articles of Religion and to state the Controversies in Divinity another project it seems the learned Archbishop had then in hand when he gives him a generall touch of the residui surculi the remaining stumps and roots of Popery together with the cause thereof as he conceived the Lay-mens swallowing of the Impropriations But hath not in all the two Letters so much as one syllable of Altars or amendment of Liturgies And what Date these Letters were of God knoweth for they have none a all in the Book But the Date seems to be much before Ann. 1551. which is D. Coal's conjecture For in the first Letter he presents his Grace with the news of Osianders troubles which he stirred up in the yeare 1549. And in the second he tells him of a chanting of Vespers in an unknown tongue here in England which was inhibited in this Kingdom by Act of Parliament full two years before the Altering of the Liturgie Nor doth it seem that Calvin had any great acquaintance with the Archbishop who neither accepted of his Offer in the Agreeing of the Articles nor for ought appeares ever wrote unto him back againe but sent him a Message by one Nicolas wishing him to write to the King himself about the Restoring of the Impropriations I say it doth not seem they were much acquainted by that first Letter that Calvin writes unto him For in that he rails most bitterly upon yong Osiander a Divine very near allied unto the Archbishop But if Calvins Letter to the Protectour himself be misdated as like enough it is