is not Baptisme the word as necessarie as the Lords supper Math. 28. 19. 20. Mar. 16. 15. 16. yeaâ— more needfull and absolutely necessarieâ— since men maye bee saved without receivinge the Sacrament of the Lords supper but not without Baptisme the word read and preached as many teach 6. To make the Communion Table Christs mercy seate Chaire of Estate and place of his speciall presence if it bee meant of his spirituall presence only is a falsehood since hee is alwayes equallie present in this manner in all his ordinances to the end of the worlde Math. 28. 19. 20. If of his Corporall presence which is only nowe in heaven Acts 3. 21. Hebr. 9. 28. John 14. 2. 3. 28. c. 16. 7. 16. 17. 19. 21. the thinge they intend then it smels of ranke Popoâ—se intimatinge a transubstantiation of the breade wyne into Christs verie bodie bloode a notorious Popish absurditie longe since exploded by our Church drowned in our Martyrs blood whoe oppugned it to the death 3. Admitt that the Communion Table were Christs mercy seate Chaire of Estate which they take as graunted without any Scripture ground or reason which I desire them first to prove before they lay it downe an undoubted principle yet the conclusion will not followe that therefore is must stand at the East end of the Chauncell or Quire Altarwise For first the mercy seate stood in the end of the Tabernacle and Temple upon the topp of the Arke not at the East Therefore the Table should stand so too were it a mercy seate 2. Christs Chaire of Estate ought to bee seated there where himselfe hath promised his speciall presence But that is not in the East end but in the midst of the Church and people Math. 18. 20. as I have formerly proved by sundry Scriptures Therefore it shoulde bee placed in the midst 4. Whereas these men protend that the East end of the Chancell or Quire where they nowe raile in the Table Altarwise is the highest and most worthy place in the Church and that noe seates must there bee suffered for feare any shoulde take the wall or upper hand of Christ and sitt above him or checkmate with him in his owne Temple I answeare First that these are ridiculous Childish fantastique conceites of their owne superstitious braines grounded on no Scripture or solid reason and so not to be credited 2. These reasons make Christ ambitious of place precedency corporally present here an Earth when as he was still is lowly humble Matth. 11. 29. forbiddinge men to sitt downe at any Feast in the uppermost place but in the lowest and pronouncinge an woe against the Pharisies for lovinge the uppermost seates in Synagogues and Feasts Math. 23. 6. Luke 11. 43. therefore were hee nowe on Earth hee woulde not contend for precedency and the upper-most place as these his ambitious-Champions doe for him because they love precedency themselves much lesse will hee doe it nowe he hath taken upp his seate and throne in heaven hath left the Earth altogeather in his bodily presence where these Novellers woulde faine to be still resident in the Church on the Communion Table as the Papists saye he is upon their Altars close prisoner in a Pix 3. It is most false that the East end of the Quire or Chauncell where they nowe place their Altars and Tables is the most honourable and prime place of the Church and Quire For in all Cathedralls that I have seene in his Majesties Chappell 's the Arch-Bishops Bishops Deanes Thrones and seates and the Kings Closetts are at the West end of the Quire or Chancell And the most honorable persons seat is the West not the East end of them the more West any man sits the higher the more East the lower the seates next the West end beinge reputed the highest and honorablest the seates next the East the lowest for the singinge men and Quiresters the meaner sort of people Soe in Parish Churches where there are any seates in the Chancell or Quire the seate at the West end is usually esteemed the worthiest and first seate and the neerer the East end the meaner and lower are they reputed The West end therefore of the Quire and Chancell as these instances and experience undeniable manifest is the cheifest the place where the most honorable persons have their seates chaires of State If therefore the Communion Table or their Altars bee Christs Chaire of State and that hee ought to take precedency and place of all men then it must bee placed in the West end of the Quire in Cathedralls where the Bishops Throne and seate is scituated and removed to the West end of the Chancell where the best man of the Parish sits not thrust downe to the East end of the Quire or Chancell against the wall which is in truth the lowest place by their owne practice and resolution And here we may behold the desperate soâ—tishnes and frenzie of these Popish Innovators whoe under a vaine pretence of givinge Christ the Communion Table the upper hand that none may sitt above them will needs thrust them into the varie lowest place even in their owne practice Iudgements and Common reputation where servants or the meaner sort of people only sit where there are seates or formes in most Churches which yet against their owne Iudgements and knowledge out of I knowe not what factious strange superstitions humour must upon a suddaine be Cried upp for the most honorable place by these learned Rabbies 4. Admit the Communion Table Christs Chaire of Estate and mercy seate and that it ought to be placed in the best and uppermost place of the Church yet it is only such and thus to bee scituated when the Sacrament is administred For howe is it his Chaire of State his mercy seate and cheifest place of residence when there is no Sacramentall breade wyne upon it to represent his spirituall presence to us But when the Sacrament is to be administred the booke of Common prayer the Queenes Injunctions Fathers and forecited Authors informe us that it must bee placed in the body or midst of the Church or Chancell Therefore our Novellers must either deny the East end of the Quire to be the most honorable place or that it was ever so reputed or else confesse the invalidity of this their proposition That the Table ought to stand in the cheife and most honorable place of the Church unlesse they will Condemne the Fathers the primitive yea our owne Church and all our cheife writers of Error in this particular 5. Admit that the East end of the Chancell or Quire bee the most honorable parte of the Church and that the Table for this reason ought there to be rayled in Why are not the Font and Pulpit there placed and rayled in as well as the Table and the Bible and readinge pewe too Are not the Font the Pulpit the Bible as honorable
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
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
doe that it is very bloud and raw flesh which is there received the word of Table fitteth it not so well but rather the word of Altar ought to have been retained considering that men use not to bring any of these dishes to their Tables and yet were usually brought under the Law to the Altar which Altar if you be ashamed to build up againe to have place meet for your Popish dishes yow shall repaire to the Butchers shamble or slaughter house where this Marchandise of yours is most saleable By D. Rainolds in his Conference with Hart Chap. 8. Divis. 4. p. 473. 474. 475. 476. 477. 478. Hart. The name of Altar is used properly for a materiall Altar by the Apostle to the Hebrewes saying Heb. 13. 10. We have an Altar whereof they have no power to eate which serve the Tabernacle c. Rainolds And are you out of doubt that by the words We have an Altar the Apostle meaneth a materiall Altar such as your Altars made of stone Hart. What else A very Altar Rainolds And they who have no power to eate of this Altar are the stubborne Jewes who keepe the Ceremonies of the Law Hart. The Jewes such prophane men Rainolds Then your Masse Preists may doe use to eat of this Altar Hart. They doe and what then Rainolds Their teeth be good strong if they eat of an Altar that is made of stone Are ye sure that they eat of it Hart. Eat of an Altar As though ye knew not that by the Altar the Sacrifice which is offered upon the Altar is signified They eat of Christes body which thereby is meant Rainolds Is it so Then the word Altar is not taken for a very Altar in the proper sence but figuratively for the body of Christ the which was sacrificed offered Neither is it taken for the body of Christ in that respect that Christ is offered in the Sacrament in the which sort he is mystically offered as often as the faithfall doe eat of that bread drinke of that Cup. Wherein the breaking of his body and shedding of his bloud is represented to them But in that respect that Christ was offered on the Crosse in the which sort he was truly offred not often but once to take away the sinnes of many to sanctifie them for ever who beleive in him Hart. Nay the ancient Father Isichius expoundeth it of the body of Christ in the Sacrament as I shewed which the Jewes must not behold They might behold his body upon the Crosse did so Rainolds But the Holy Apostle himselfe did understand it of the body of Christ as it was offred on the Crosse. And that is manifest by the words he addeth to shew his meaning touching the Jewes and the Altar Heb. 13. 11. For sayth he the bodies of those beastes whose blood is brought unto the Holy place by the High Preist for sinne are burnt without the campâ— Therfore even Iesus that he might sanctifie the people wish his owne blood suffered without the gare Which words are some what darke but they will be plaine if we consider both the thing that the Apostle would prove the reason by which he proveth it The thing that he would prove is that the Iewes cannot be partakers of the fruit of Christs death the redemption which he purchased with his pretious blood if they still retaine the Ceremoniall worship of the Law of Moses The reason by which he proveth it is an ordinance of God in a kind of Sacrifices appointed by the Law to be offered for sinne which Sacrifices shadowed Christ taught this doctrine Lev. 6. 16. 7. 6. For whereas the Preistes vvho served the Tabernacle in the Ceremonies of the Law Levit. 4. 3. 16. 17. had a part of other Sacrifices offerings did eate of them Lev. 6. 30. there were certaine beasts commaunded to be offred for sinne in speciall sort their blood to be brought into the Holy place vvhose bodies might not be eaten but must be burnt vvithout the Campe. Now by these Sacrifices offred so for sinne our only Soueraigne Sacrifice Iesus Christ vvas figured Heb. 9. 12. vvho entred by his blood into the Holy place to clense us from all sinne 1. Iohn 1. 7. 2. 2. his body vvas crucified vvithout the gate Iohn 19. 20. that is the Gate of the Citty of Ierusalem they vvho keep the Preistly rites of Moses Law cannot eate of him that by his death they may live Iohn 6. 51. for none shall live by him vvho seeke to be saved by the Law as it is vvritten Gal. 5. 2. if ye be circumcised Christ shall profit you nothing The Apostle therfore exhorting the Hebrewes to stablish their hearts vvith grace that teacheth them to serve the Lord in spirit truth after the Doctrine of the Gospell not vvith meates that is to say with the Ceremonies of the Law a part whereof was the difference between unclean clean in meats doth move them to it with this reason verse 10. that they serve the Tabernacle and stick unto the Rites of the Jewish Preist hood their soules shall have no part of the food of our Sacrifice no fruit of Christes death verse 11. For as the bodyes of those beastes which are offred for sinne their blood brought into the Holy place by the High Preist might not be eaten by the Preistes but were burnt without the campe so neither may the keepers of the Preistly Ceremonies have life by feeding upon Christ who to show this mystery did suffer death without the Gate when he shed his bloud to clense the people from their sinne verse 12. And thus it appeareth by the Text itselfe that the name of Altar betokneth the Sacrifice that is to say Christ crucified not as his death is shewed forth in the Sacrament but as he did suffer death without the gate Whereby you may perceive first the folly of your Rhemists about the Greeke word is also the Hebrew that it signifieth properly an Altar to Sacrifice on as though it might not therfore be used figuratively where yet themselves must needes acknowledge it to be so too Next the weaknes of your reason who thereof doe gather that by the Sacrifice which that word importeth in the Apostle is meant the cleane offring of which the Prophet speaketh For the cleane offring of which the Prophet speaketh Mal. 1. 11. is offered in every place the Sacrifice meant by the Apostle Heb. 13. 11. in one place only without the Gate Wherfore the name of Altar in the Epistle to the Hebrewes doth neither signifie a Massing Altar nor prove the Sacrifice of Massing Preistes Hart. That which you touch as folishly noted by our Rhemists in their Annot. on Heb. 13. 10. about the Greeke and Hebrew word is noted very truly For you cannot deny your selfe but that it signifieth properly an Altar a materiall Altar to sacrifice upon not a metaphoricall
spirituall Altar Whereby as they conclude that we have not a Common Table or prophane Communion board to eate meere bread upon but a very Altar in the proper sence to sacrifice Christ body upon so for profe hereof they adde that in respect of the sayd body sacrificed it is also called an Altar of the Fathers even of Gregorie Nazianzene Chrysostome Socrates Augustine and Theophylact. And when it is called a Table it is in respect of the Heavenly food of Christs body bloud received Rainolds The note of your Rhemists about the Greeke Hebrew word is true I grant yet foolish too though true in the thing yet foolish in the drift For to the intent that where the Apostle sayth we have an Altar it may be thought he meant not that word spiritually or in a figurative sence as we expound it of Christ but materially of a very Altar such as is used in their Masses they say that the Greeke word thusiasterion as also the Hebrew answering mizbbeach thereunto in the old Testam signifieth properly an Altar to sacrifice on and not a metaphoricall spirituall Altar Which speech how dull it is in respect of the point to which they apply it I will make you see by an example of their owne Our Saviour in the Gospell teacheth of himselfe that he is the true bread which giveth life unto the world the bread which came downe from Heaven that whosoever eateth of it should not die if any man eate of this bread he shall live for ever John 6. v. 61. 33. 50. 51. Your Rhemists in their Annotat. on John 6. 32. doe note thereon that the person of Christ incarnate is meant under the metaphore of bread our beleefe in him is signified by eating Wherein they say well But if a man should tell them that the Greeke word artos as also the Hebrew lechem answering thereunto in the Old Testament doth properly signifie bread which we eat bodily not a metaphoricall or spirituall bread were not this as true a speech as their owne yet how wise to the purpose who is so blind that seeth not yea to goe no farther then the very word whereof by their Hebrew and Greeke they seeke advantage themselves upon that place of John Rev. 6. 9. that he saw under the Altar the soules of them who were killed for the word of God doe affirme expresly that Christ is this Altar Christ say they as man no doubt is this Altar They meane it I hope in a Metaphoricall or other figurative speech For they will not make him by transubstantiation to be an Altar properly yet here is it as true that the Greeke word thusiasterion as also the Hebrew mizebbah answering thereunto in the Old Testament signifieth properly an Altar to sacrifice on and not a Metaphoricall or spirituall Altar And if it were as much for the advantage of their cause to prove that Masse is sayd in Heaven as that in earth and that Christ is properly bread without a figure as that bread is properly Christ in the Sacrament the text of the Scripture where Christ is called bread yea the true bread would prove the one cleerly as they could fitt it with this note and the word Altar would put the other out of controversie cheifly if that were noted with all that an Angell stood before the Altar having a Golden Censer Rev. 8. 3. though others there also affirme the Altar to be Christ. But it fareth with your Rhemists as it is wont vvith false Prophets Ezek. 13. 10. one buildeth up a muddie vval and others daube it over with a rotten plaister and when a storme cometh the wall falleth plaister with it For though as they lay it on it seemeth hansome that vvords signifie properly the naturall things which they are used to signifie not metaphoricall or spirituall things yet if it be opened that heerby is meant that vvords may not be used by metaphors or other figures to signifie those things vvhich properly they doe not signifie the boyes in grammer Schooles who know not vvhat a Metaphore is will laugh at it Wherfore this plaister vvill not helpe the vveaknes of your muddie wall I mean of the Conclusion vvhich you vvould prove it by doe infer upon it that vve have an Altar in the proper sence to Sacrifice Christes body upon In the daubing up whereof yet your plaisterers doe shew a peece of greater Art partly by drawing us into hatred vvho have not Popish Altars but Communion Tables partly by vvinding the names of Fathers in as if they made for you against us Both vvith skill and cunning but more of Sophistrie then divinity 1. Cor. 10. 21. For that vvhich the Scripture doth call the Lords Table because it is ordained for the Lords Supper 1. Cor. 11. 20. in the administration of the blessed Sacrament of the body blood The Fathers also call it a Table in respect of the Heavenly banket that is served upon it And this improper sence Marrie by a figure of speech by vvhich the names of things that are like one another in some quality are given one unto another as Christ is called David Ezek. 34. 23. John Baptist Elias Mal. 4. 5. the Citty of Rome Babylon Rev. 17. 5. the Church of God Jerusalem Isay 62. 9. the Fathers for resemblance of his Ministers Sacraments in the New Testament to them in the Old are wont to give the name as of Preistes Levites to Pastours Deacons so of a Sacrifice to the Lords Supper and of an Altar to the Lords Table For these thinges are linked by nature in relation mutuall dependence as I may say one of another the Altar the Sacrifice the Sacrificers who serve the Altar that is Preistes and Levites Wherfore if the Fathers meant a very Altar in the proper sence to Sacrifice Christs body upon then must they meane also the Leviticall Preist-hood to serve in sacrificing of it But the Leviticall Preist-hood is gone Heb. 7. 11. they knew it neither did they call the ministrie of the Gospell so but by a figure Your Rhemists therfore doe abuse them in proving as by them that the Communion Table is called an Altar properly But us of the other side they doe abuse more by setting an Altar against a Common Table in such sort of speech as if we whose Churches have not a very Altar to kill our Saviour Christ sacrifice him upon it â—ad but a Common Table and prophane Communion board to eate meere bread upon A feate to make us odious in the eyes of men whom you would perswade that we discerne not the body of the Lord. Which your privy slander doth us open injury For we have not a Common but a Holy Table as both we call it esteem it not a prophane Communion board but the Lords Supper 1. Cor. 10. 16. 11. 23. wherein we receive the bread of
and other pastimes Epist. Dedicat Antiqu Connival l. 1. c. 16. fol. 36. c. 23. fol. 67. c. 25. fol. 74. 75. c. 33. f. 133. to 138. and l. 3. c. 2l 22. so much contested for now of late All which the primitive Christians abandoned as well as Altars But though these Novellers have neither Statute Canon Scripture nor Antiquity for this new invented Ceremonie yet doubâ—lâ—sse being reasonable creatures they must have some reasons for it True they thiâ—ke they have so But if their reasons be but examined they are in truth meer lying 〈◊〉 crackbrainde fantasies of their owne invention not warranted by any Scripture or registred in any Father or Authour noâ— known to Durandus See Rationale Divinorum 〈◊〉 or Mirologus See De Divinis Officiâ—s lâ—b or any other Romanists who have taken upon them to give a reason for every one of their Ceremonies though never so superstitious or ridiculous If any desire to know their Reasons they are these 1. First they say they doe must bow to or towards the High-Altar and Lords-Table because it is the place of Christs speciall presence upon Earth and his Chaire of estate wherein he 〈◊〉 See Giles Widdowes his Lawlesse kneelesse Schismaticall Puriâ—â—â—â—â— p. â—9 Shelfords Sermon of Gods house p. 2. 4. 18. 19. 20. Reeve his Exposition of the Catechisme in the Common-Prayer-Booke neare the end Which reason I have already proved falce Only I shall demaund these few Questions of them I. QVESTION By what Scriptures or Fathers they can make good this proposition That the High-Altar or Lords-Table is the speciall place of Gods presence upon Earth and his Chaire of state wherein 〈◊〉 II. QVESTION What they meane by this speciall presence whether his corporall or his divine presence If his corporall that implyes first a Transubstantiation of the Sacramentall bread and wine into the very body bloud of Christ. Secondly a perpetuall reservation of the consecrated bread thus transubstantiated into Christs body on the Altar Lords-Table else the reason holds not but only at the time wheÌ„ the Sacrament is administred and the consecrated bread wine is standing on the Table And so they ought them only to bow to or towards the Altar Not at other times when there is no Sacrament Bishop Mortons Iâ—stitution of the Sacrament p 463. as now they doe Thirdly it implyeth a denyall of the Scriptures and Articles of the Creed which assure us That Christ in his humane nature and corporall presence is wholy assâ—nded into Heaven That he hath quite lest the world and is gone to his Fatherâ— That he is sett downe at his Fathers owne right hand That he is no more corporally present upon Earth That he cannot be corporally in many places at once and never was so that wee find in the Scripture That the Heavens must containe him untill his second comming to judgement And the like Acts 3. 21. cap. 1. 10. 11. John 14. 2. 3. 19. c. 16. 28. c. 17. 11. 12. c. 13. 1. 1. Pet. 3. 22. Heb. 10. 12. cap. 12. 2. And it is point-blancke against the Homilies Articles Writers and established doctrine of the Church of England to which these Rebellious sonnes of Belial have subscribed If they meane only Christs Spirituall presence that certainly is as much at the Font the Pulpit the Bible the Common-Prayer-Booke as on the Table as much in the whole Church and Quire as in all or any of these standing in them Yea much more in every pore Christians heart and soule the true Temples of God wherein Christ and his spirit dwell by faith Ephesâ— 3. 17. c. 2. 21. 1. Cor. 6. 19. 2. Cor. 13. 5. Gal. 2. 20. Therefore if this reason hold firme they must bow alike to or towards all and every of these as well and as oft as to the Table or Altar III. QVESTION Admit the Preposition true I would demaund of them how they can prove this their assertion to be truely Orthodox That men ought to bow and worship to and towards the place of Christs speciall presence What Scripture Councell or Father hath taught them any such Doctrine Certainely if this be good Divinity then when ever they see the Pulpit Bible Font Church or any pious Saint of God though never so pore they must for sooth bow 〈◊〉 theÌ„ because Christ is specially present in them then they must no sooner looke up to Heaven but they must bow their knees and bodies to it for that is Gods Throne Christs Chaire of Estate indeed and the place of their speciall residence by the Scriptures expresse resolution Yea then when ever they see the Paten or Chalice which immediately containe the Bread and Wine they must bow to them because they are the place of Christs speciall presence rather then the Table or Altar on which those vessels which conteine the Sacrament only stand IV. QVESTION Jf this reason be folid I would then demaund but this Question whether Christ be not more immediately really and spiritually present yea and corporally too if they hold any such presence in the Sâ—crament as they seeme to doe in the Consecrated Bâ—ead and Wine then in the Chalice or Cup or on the Table or Altar it selâ—e If so as all must necessarily graunt then it will inevitably follow from this reason that they must much more adore and bow to the consecrated bread and wine then either to the Altar or Table If so then I would demaund of them First what is the reason they bow only to the Altar or Table not to the consecrated bread ond wine Or in case they answer that they bow to both How their bowing to the bread and wine differs from the Papists adoration of them which our Church condemnes as most grosse Idolatrie Secondly What is the cause why they bow to the Altar or Table before the bread and wine are consecrated when Christ certainely is not there present in that manner as they fansie and yet bow not to the bread and wine after consecration when Christ is specially present in them Thirdly why many of them at the administration of the Sacrament when as they have the bread and wine in their hands bow downe to the ground almost as they come from passe by or goe to the Table or Altar out of their reverence and respect to the Table and Altar and yet bow not at all to the consecrated bread and wine which they hold then in their hands Fourthly whether bowing to and towards the Altar or Table so frequently and devoutly as they deeme it when there is no Sacramentall bread and wine upon it and at the time of the Sacrament even when they hold the Sacrament in their hâ—nds and their not bowing to or towards and adoring of the Sacrament it selfe which is farre more hoâ—ourable then either the Table or Altar which serve only for its consecration and distribution and may put them more immediately in mind of Christ be not an advancing a preferring of
c. But what if wee shall say of this point of Appellations that it was not so from the beginning here unto we claime but your owne common confessions Viz. g That the Apostles did willingly absteine from the words Sacrifice Sacerdos Altar So your Cardinall Durantus your great Advocate for the Roman Masse Whereby they have condemned not only other your Romish disputers who have sought a proofe of your proper Sacrifice in the word Altar used by the Apostle Paule Hebr. 13. But also themselves who from S. Luke Acts. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concluded a proper Sacrifice As if the Apostles had both absteined and not absteined from the words of Preist and Sacrifice And againe your Iesuite Lorinus In Acts. 14. 22. de Saâ—erdote Ab hoc abstinet Novum Testamentum ut magis proprio antiqui legis Sacrificij Idolorum concedo The New Testament saith he absteined from the word Sacerdos as from that which is more proper to the Old Testament So he vvherefore this and the English word Priest hauing a different relation one to a sacrificing Minister which is proper to the Old Testament the other as it is derived from the word Presbyter in the New Testrment which is Senior and hath no relation to a sacrificing function It must follow that your Disputers seeking to urge the signification of a sacrificing office proper to the Old Testament for proof of a sacrificing act proper to the New performe as fond and fruitlesse a labour as the patching of old vestments with new pieces whereby the rent is made worse But the Apostles did indeed forbeare such tearmes in their speeches concerning Christian vvorship whereof these your fore-named Disputers can give you a reason Least that say they the Iewish Priesthood being as yet in force might seeme by using Iewish Termes to innovate Iewish ritâ—s Which is enough to shew that you are persuaded they absteined from the use of these words for some Reasons Thus he and much more against Priests And against Altars likewise he hath sundrie passages p. 415. 416. 417. 419. both which this addition allowing seemes not to be his Here againe I cannot but admire that these tearmes of Priests Altars thus shunned by the Apostles and denyed by our writers together with Altars Sacrifices themselves so notablie refelled by this Bishop both An. 1631. 1â—35 should the selfesame yeares by doting Shelford Widdowes Reeve and this yeare by Dr. Pocklington and the namelesse Colier be publikely maintained point-blanke against the Bishop And that they by publike authority should which the Rhemists and Bryelly expound that of Hebr. 13. 10. of a materiall Altar which this Bishop out of Aquiâ—as the Diuines of Colen Bellaâ—mine himselfe and Estâ—us proves 〈◊〉 be ment of it but only of Christ himselfe or of the Altar of the Grosse p. 416. 417. I feare therefore that this Clause was added by some of those Bishops Chaplains who licensed these New Pamphlets which point-blanke oppugne the Bâ—shops booke Or else by some of these New Writers or their Freinds These Reasons I say enduce me to beleeve that this is not the Bishops passage But that which doth must prevaile with me is this the sottishnes of the difference reason and proofes therein alledged which savours neither of his judgement learning nor acurenes All which I shall now examine 1. First the partie here puts a difference betweene Protestants bowing to the Altar and Table and Papists which sayth he is three fold First in the cause or reason of this bowing Papists bow towards the Altar only to adore the Eucharist which is on it Therefore by his owne confession they bow not to or towards the Altar out of any relation to or occasion dravvne from the Altar Though Cardinall Pooles Visitoâ—s in Cambridge enjoyned the Schollers to bow to the ALTAR as well as to the Hostia in Queen Maries dayes But Protestants bow towards the Table to testify the CommunioÌ„ of all the faitâ— full communicants thereâ—â—t Secondly in the Object â—apists bow to the Eucharist Protestants to the Lord of the Table not to the Table of the Lord. Thirdly in the time Papists bow only when the Eucharist is upon it Protestants when no Eucharist is thereon The second difference makes Papists and Protestants bowing both one For they bow not to the Eucharist or consecrated bread and wine See Bishop Mortons Institution of the Sacrament l. 7. c. 1. 2. 3. 4. 5. 6. 7. But as they apprehend and beleeve it to be the very body bloud of Christ yeâ— Christ himselfe both God and man And so to him which these Protestants termes the Lord of the Tablâ— Therefore the object of their bowing at leastwise according to the Papists Doctrine is both one And so in this respect no diversity in their genuflexions The first and lâ—st liversity makes Protestants worse then Papists and that in these respects 〈◊〉 Prot 〈◊〉 make the Table or Altar the partiall if not totall cause of their bowing to or towards it Wiâ—nes the 3. first reasons alledged for this Ceremonie all drawne from the Table and M. Shelfords distinction See his Sermon of the Church p. 79. that it is not terminativum cultus sed MOTIVUM But the Papists have so much piety and religion in them as neither to make it one or other bowing towards it ONLY to adore the Eucharist Secondly the Papists never bow to the Altar or Table but when the Eucharist and Châ—ist himselfe as they beleeve is really present on it At which time both by their Canons and Doctrine they are enjoyned to bow towards it only to adore the Sacrament A cleare euidence that no part of their bowing is either occasioned by â— or done unto the Altar But our Novellers out stripping the Papists how to or towards the Table even then when there is no Eucharist on it When they both know and beleeve that Christ is not there really present neither in his person nor in his ordinances And when â—s neither the Doctrine nor Canons of our Church enjoyne them so to doe A plaine euidence that they bow not only or principally to the Lord of the Table but to the Table and Altar it selfe Therefore their bowing is farre worse more unreasonable absurd then the Papists in these two respects 3ly The Papists bow thus Bishop Morton Ibid. only to adore their breaden God terminating their worship intentionally only in Christ But our Novellers make Christ only a stalking horse in this their adoration bowing not to the Table but to the Lord of the Table And why so What to worship or honour him therebyâ— No such matter But to testify the Communion of all the faithfull Communicants at the Table Such a peece of new divinity as J never read the like except in some Popish Masse bookes to witt Officium beatae Mariae secundum usum sacrum their Ladies Psalter Primer c. which teach their Proselites to pray to God to move
order 1. Cor. 11. 33. 34. c. 13. 40. never sendinge us to take a patterne from the manner of his second Comminge which is left Arbitrarie to himselfe and his Fathers pleasure Acts 1. 7. Math. 24. 36. not prescribed as a pattorne of imi tation unto us But the standinge of the Table in the midst in Christ the primitive and all reformed Churches Iudgments is most decent and Convenient therefore it is to bee observed and retained of us The second reason alleaged by our Novellers for their newe dislocation of Communion Tables is this The Communion Tables ought to bee placed at the East end of the Chancell because it is Christs mercy seate his claire of Estate and the speciall place of his presence here on Earth on which hee sitts and resides and the East end of the Chauncell or Quire is the upper the best part the prime place of honour in the Church and therefore no seates ought to bee there suffered and the Altar the Communion Table must bee there seated that soe none maye take the wall of Christ 〈◊〉 sitt above him and God Almighty This reason hath been often alleaged by our Archbishops Bishops and others in the high-Commission and urged by Giles Widdowes M. Shelford Reeve other fantasticke Scriblers in their ridiculous frantâ—cke novel Pamphlets which no man maye have libertie freely to write or preach against though never so erroneous superstitious Popish and absurd To this I answeare First that the mercy-seate was Jewish tipicall abolished by Christs death of whom it was a type Rom. 3. 25. 1. John 2. 2. Col. 2. 16. 17. Heb. 9. 1. to 12. and all Commentators on these textt on Exod. c. 25. and 26. and 30. and 31. and 37. and 39. and 40. Godwins Roman Antiquities l. 2. c. 1. p. 78. 79. Therefore is not it cannot bee a mercy seate 2. The mercie seate was nothinge else but the Coveringe of the Arke so called because it Covered and hidd the Lawe it was made of pure gold two cubites and an halfe broade with two Cherubims of gold of beaten worke in the two ends of the mercie seate and it was put above upon the Arke Exod. 25. 17. 18. 19. 20. 21. 22. c. 26. 34. c. 30. 6. c. 31. 7. c. 37. 6. to 10. c. 40. 20. Lev. 16. 13. 14. 15. Num. 7. 8. 9. Our Communion Tables are not such for matter forme workemanshipp scituation neither is there any Arke upon the topp whereof they maye bee satt if you will make the Quire resemble the Arke you must then place them upon the roofe and leds of our Quires therefore they are not mercy seates 3. God did only dispence his word and Oracles and all things which hee gave Commaundement to the Children of Israell from betweene the two Cherubims and the mercie seate Exod. 25. 22. and the fore-quoted texts The pulpiâ— therefore in this regard of it elevation above the pewes people shoulde rather bee Christs mercie seate then the Communion Table where Christ only distributed his bodie and blood unto us not his word and precepts 4. The Arke and mercy seate stood in the Sanctum Sanctorum at the West end of the Temple not the East Heb. 9. 4. 5. 6. 7. 8. 9. whether none but the high Preist might enter and that but once a yeare not without blood If therefore the Communion Table bee a mercy seate it must stand in the West end of our Churches upon the topp of the Arke in a Sanctrum Sanctorum as it did neither ought any Bishop or Preist to come neere it but the high Preist only to with the Archbishop of Canterbury Private of all Engiand and that once a yeare and noe more with blooddy sacrifices 5. There was but one mercy seate standinge only in the Temple not in the Synagogues over the Arke which was but one If therefore the Lords Table bee a mercie seate there shoulde bee but one in all the worlde This first reason therefore is but a Iewish frenticke dreame 6. The paten which containes the Consecrated breade and the Chalice which hold the hallowed wyne stand upon the Table as the mercy seate did upon the Arke beinge made of silver in most of gold in some places shoulde rather be Christs mercy seate then the Table it selfe yet no men bowe or cring to them or plead for their honour and precedently though more worthy in respect of matter use immediate contayninge of the materiall partes of the Sacrament then the Table 2. I answeare That the Communion Table is not Christs Chaire of Estate as these Novellers dogmatize For heaven only is Christs Throane Earth but his foo stoole Gen. 4. 2. Psal. 103. 11. Psal. 110. 1. Heb. 1. 13. c. 8. 1. c. 10. 12. 13. Rom. 8. 34. Psal. 11. 4. Isay 66. 1. Matth. 5. 34. Acts. 7. 49. And it is the expresse resolution of the Scripture and the Article of our Creede that Christ in his humane nature hath his Throane and mercy seate only at his Fathers owne right hand in heaven where hee sits in Majesty and glorie makinge perpetuall intercession for us and shall there constantly reside untill his second comminge to Iudgment Acts 1. 11. c. 3. 21. Hebr. 9. 28. howe then the Communion Table can bee his chaire of State and cheife place of his presence I cannot conjecture 2. Christ in the Sacrament exhibits himselfe not in his State glorie to us but in the very depth of his passion humiliation the Sacrament beinge instituted not to manifest his exaltation and glorie but to expresse unto us the breakinge of Gods body effusion of his blood on the Crosse to shewe forth his death till his comminge 1. Cor. 11. 24. 25. 26. Math. 26. 28. Luke 22. 19. 20. Howe therefore this place Phil. 2. 7. 8. and Emblem of his greatest debasement can bee colourobly stiled his chaire of State and Mâ—jâ—sty I cannot comprehend 3. Whoe ever heard a Table to eate drinke at tearmeds chare of State either in respect of the meate or guests or howe can it bee so tearmed without grosse absurditie especially when the party there present on it is exposed to us only as spirituall meate and drinke to bee received by us not adored of us 1. Cor. 10. 3. 4. 16. 17. 21. c. 11. 21. to 30. John 6. 48. to 59. 4. If any thinge maye bee there tearmed Christs Chaire of Estate it shoulde bee the Plater Chalice wherein the breade wyne are imediately comprised not the Table whereon they stand which is rather a footstoole to support Christs Chaire then the Chaire wherein hee sits in State the breade wyne not so much as touchinge the Table 5. Why shoulde the Lords Table bee Christs mercy seate or Chaire of State rather then the Font the Pulpit or Church Bible Is not Christ as really spiritually present in the one as the other by his mercy grace spirit and
Apocryphall He for the most part taking the name Church and Churches in the Authors quoted or in truth misquoted by him for materiall Churches which they meane only of the Christian Congregations who had then no publike Churches but only private places in Woods Chambers Vaults Caves and the like to meet in as Tertullianâ— Bishop Jewell and our owne Homilies witnes But admit this Booke Passage to be Tertullians owne yet then it may be a question whether Tertullian meanes by Aram the Lords-Table or that place wherein the Christians mett Ara signifying a Sanctuarie as well as an Altar If the place wherein the Christians assembled as the words preceeding drift of the place import Sle militer de statlonum diebus non putant plerique Sacrificiorum Orationibus interveniendum quod Statio solvenda sit accepta corpore Domini Ergo denotum Deo obsequium Eucharistia resolvit an magis Deo obligat Nonne solemnor erit statio sâ—ad Aram Dei steteris to wit after the Sacrament received Accepto corpore Domini reservatio utrumque salarum est participatio Sacrificij executio officij which cannot properly be intended that Tertullian would have the Christians stand all at the Altar and not depart from it after they had received Christs body and blood standing still in the place that they received in but that they should not depart out of the place wherein they assembled till all prayers divine offices were fully ended If I say it be meant only of the place or Sanctuary itselfe then it makes nothing to the purpose if of the Altar or Communion Table itselfe then it will inevitably follow hence that the Christians of that age received the Sacrament only standing not kneeling and so it more disadvantageth the objector one way then benefits him another However it is but a single Testimonie therfore ought not to â—ver-ballance those many pregnant weighty punctuall authorities to the contrary The last authority to prove the name use of Altars in the Primitive Church before Arnobius in Oâ—igens time is S. Cyprians Three places out of him are quoted in the Coale but the words not cited The first is his Epistle to Epictetus and the people of Assuras As if it were lawfull after the Altars of the Devill to approch to the Altar of God c. whence we behold and beleive this censure to have come from the disquisition of God ne apud Altare consistere that they should not persevere to stand at the Altar or any more to handle it And that they should contend with all their might that such should not returne againe ad Altaris impiamenta contagia fratrum to the polluting of the Altar and contagion of the brethren The second is his Epistle to the Presbyters Deacons and people of Furnis It was long agoe ordained in a Councell of Bishops that no Clergie man or Minister of God should be appointed an Executor or overseer of any mans will since all who are honored with divine Preisthood ought not to addict themselves to any thing but only to serve the Altar and Sacrifices and to prayers and orisons The Leviticall Tribe which did waite on the Temple and Altar divine service had no inheritance or temporall portion allotted them among their brethren but others manuring the earth they should only worship God c. Therfore Victor since against the forme lately prescribed to Preists in the Councell he hath adventured to appoint Geminius Faustinus being a Presbyter a Tutor non est quod prodormitione ejus apud vos fiat oblatio aut deprecatio nomine ejus in Ecclesia frequentetur ut Sacerdotum decretum religiose necessarie factum servetur a nobis simul caeteris fratribus detur exemplum ne quid Sacerdotes ministros Dei Altari ejus Ecclesiae vocantes ad saeculares molestias devocet The third is his Epistle to Januarius Porro autem Eucharistia unde baptizati unguntur oleum in Altari sanctificatur sanctificare autem non potuit olei creaturam qui nec Altare habuit nec Ecclesiam unde nec unctio spiritalis apud haereticos potest esse quando constet oleum sanctificari Eucharistiam fieri apud illos omnino non posse And in his Oration de Coena Domini we find only once mention of the Lords Table twice of an Altar To these authorities I answer first in generall that the often mention of an Altar in these places rather argues the Epistles this Sermon not to be Cyprians then that the Christians in his time had Altars which all the forecited Fathers Authors deny 2. That many forged workes are attributed to S. Cyprian and many places in him corrupted as D. James M. Alexander Cooke have proved among the vest they manifest his Sermon de Coena Domini which mentions Altars with other of his workes to be none of his but Arnoldus Bonavillacensis living about the yeare of our Lord 1156. at least 900. yeares after Cyprian these Epistles for ought I know may be his or some others most at least many of the Epistles or attributed to other of the Fathers and Popes being spurious 3. The name Altar is not usuall in any Orthodox undoubted writers of that age Dionysiusâ—Alexandrinus as I have proved in his Epistle registred by Eusebius living about S. Cyprians age twice termes it only the Lords Table 4. Pamelius in his Notes on these Epistles seemes to stagger at them nor knowing certainly to de fine what time they were written nor what the parties were to whom or concerning whom they were directed 5. S. Cyprian in many other Epistles that are undoubtedly his calls the Sacrament only the Eucharist the Lords Supper the Sacrament of Christs body blood the Table in S. Paules words only the Lords Table And in his Epistle to Caelicius only concerning the Cup in the Sacrament which all coufes to be his he confines all men most punctually to our Saviors institution and example in all things concerning the Sacrament writing that Bishops through out the world ought to hold the reason of the Euangelicall truth and Dominicall tradition nor to depart from those things which Christ our Master hath both commaunded and done by any humane and novell Tradition that we ought herein to doe only what the Lord hath done before that if S. Paul or an Angell from heaven should teach us to doe any thing then what Christ hath once taught us and his Apostles preached they are and should be to us an Anathema That Christ only is to be heard therfore we ought not to attend what any one before us shall thinke meet to be done but that Christ who is before all men hath first done Neither ought we to follow the custome of any man but the truth of God For if we are the Ministers of God and Christ I find
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
were wont to eate up their Altars being made of stones And that were hard meat indeed yea that were meate alone for Ostriches yea or rather stone meat were more meet for such as have stony heartes as have all Papisticall Doct. who against their conscience knowledge and learning and being all destitute of the spirit of God cry shout for the defence of their welbeloved Altars Habemus Altars Habemus Altare Habemus Altare yea I may tell yow this Habemus Altare is their judgeling tricke wherby they doe juggle unto the unlearned it is all their Tabernacle only refuge against all tempestes and this is as well their shote anker as their halow at their hosing up of their ankor But to hale in my saile and to land at the proposed haven The English text of Habemus Altare written Hebrew 13. is this Be not carried about with diverse and strang learnings for it is a good thing that the heart be established with grace and not with meates which have not prosited them that have had their pastime in them We have an Altar of the which they have no power to eat which serve in the Tabernacle c. Here he doeth in a manner make a breife rehearsall of all the cheifest matters that he entreated of before adding thereto diverse Godly sentences to persuade the Hebrewes to abide in this learning Inducing them also by alluding unto their Law being but a shadow to cleave unto the Gosple and to let goe the shadow And therfore he sayth thus unto them And as you had certaine Sacrifices offred on the Altars whereof it was not Lawfull even for the very offerers to eat so likewise have we a sacrifice once offred upon the altar of the Crosse whereof it is not Lawfull for as many of yow as be yet duskened with the shadow of the Law to eate nor to be partakers of it at all Now therfore must the Papists be thought not only to be of too childish a witt and of no understanding but rather furious and mad if they continue to prove their stony altars by this text And therfore would I think it an exceeding good deed for such as injoy their right witt to pick out from amongst themselves as many as are vexed with the spirit of the sayd kind of phrenesy and send them to Bedlem or to their owne City of Rome For els they shall still infect other doe more hurt then every man is ware of At the last to draw to an end in this matter where this word Altar is read in the 6. 8. 11. Chapters of the revelation of S. John if altar in those places admitting the like trope and figurative speech do not signifie Christ also God knoweth it signifieth nothing lesse then the confirmation of such altars as the Pope hath filled every corner of Christs Church with all And if the Papistes after that all the Testimonies as well of the Old the New Testament have fayled them goe about to wrest the saying of the old Doctours for the stabilishing of their altars they shall get nothing therby but still utter their owne grosse ignorance or their perverse blindnes For whereso ever the old Catholike Doctours used this word altar for the Lords Table then alluded they unto the Jewes Altar ment thereby the Crosse which served as an altar to offer upon the Sacrifice of Christes naturall body And forsorh ye Papisticall Preistes as many of yow as understand the Latine and marked what yow read and if yee had been Bees not Spiders yow might have gathered the nature of this manner of allusion or resemblance of Christes Crosse unto the altars of the Jewes even out of your owne poysoned Masse For doe you not remember how ye mumbled how ye redd I would say in a certaine rime of your sayd hotch potch which began Laudes crucis extollamus nos qui crucis exultamus c Oquam Falix quam praeclara fuit haec salut is ara rubens agni sanguine O how excellent how happy was this altar of irâ—e besprynckeled with Lambes bloud and againe in another prose Ara crucis lampas lucis verasalus hominum whose sence in English word for word is this The Altar of the Crosse the lampe of light the very health of men By Richard Woodman Martyr who interprets this Text only of Christ in his second Examination before the Bishop of Chicester which I shall here verbatim relaâ—e Chichester Follow your vocation yow have a little learning we have an Altar Heb. 13. whereof yow may not eate What meaneth S. Paul thereby Woodman There is no man so foolish to eate stones I trow Chich. What mockers and scorners be yow to say no man will be so foolish to eate stones it is a plaine â—ocke Wood. Why my Lord yow sayd I had no learning nor knowledge Wherfore it becommeth yow to make things more plaine to me and not to aske me such darke questions and yet blame me to me thinke it is too much Chich. I dare say yow know what it meaneth well inough The most foole in my house will understand my meaning better then yow doe Wood. There stood some of his men not farre of talking together beside a windowe He called one of them by his name Chich. Come hither I say to thee thou shalt not eat of this Table what doe I meane thereby The man Forsooth my Lord yow would not have me eate of this table laying his hand thereupon With this answer he made all them in the house to fall on laughing and I could not hold it in but burst out with laughter and sayd Wood. He hath expounded the matter almost as well as I. Chich. He meaneth well inough if yow would understand him answer me againe to make it more plaine I say to yee Thou shalt not eat of this Table what meane I thereby The man Forsooth yow would not have me eate this Table Wood. These words made them all langh wherewith the Bishop was almost angry because the answer proved no better and sayd Chich. He meaneth that I would not have him eate any of the meat that is set upon this Table How sayest thou doest thou not mean so The man Yes forsooth my Lord that was my meaning indeed Wood. Yea my Lord now yow have told him what yow mean he can say so too and so could I have done as little witt as I have if yow had sayd Paul meant that no man might eate of that which was offred upon the Altar but the Preists Chich. Yea I perceive yow understand the meaning of Paule well inough but that yow list to cavill with me Wood. Why my Lord doe yow thinke I understand such darke places of the Scripture without learning yow sayd even now I had no knowledge nor learning wherfore I answered yow as yow judged of me Chich. Well lett this matter passe let us turne to the principall againe
before By M. Cartwright in his Confutation of the Rhemists Heb. 13. 10. sect 6. we have an Altar The writâ—r to the Hebrewes exhorting them to seek establishment of their hearts in the grace which was brought unto them in the Gospell not in the discretion of meates alleadgeth this for profe that even as those which seryed the Tabernacle were not partakers by eating of those beasts whose blood being brought into the holy place their bodies were burnt without the campe Even so those which holding fast the Ceremonies of the Law are even yet as it were in the Tabernacle cannot be partaker of our Saviour Christ who suffered out of the gates of Jerusalem and is the truth of the shadowes figures which were burnt without the camp This being the very naturall meaning of the Text let the Reader observe how not childishly only but absurdly also the Jesuiâ—es apply this place to prove a Reall Altar and consequently a Sacrifice of Christ in the Sacrament of the Lords Supper For first what is that which the Jewes are threatned to be deprived of the eating of If the Jesuites will answer according to their drift heere of proving an Altar of stone and not a Communion Table they must say that for reward of their obstinate cleaving to the Ceremonies of the Law they shall not eat stones a small punishment for so great a finne which if the Jesuites were put unto they would I thinke cry for a Communion Table as of some better digestion then the Popish Altar whereby it is evident how sottish it is which they straine so much at touching the proper signification of the Greeke word and the Hebrew answering there unto which as if those words which properly signifie one thing cannot by borrowed speech signifie another thing unproperly And as though they were ignorant that the word as properly signifieth a reall Sacrifice as this word signifieth an Altar were not in this very Chapter translated from the property of it to signifie a spirituall Sacrifice Wherfore by the Altar is meant our Saviour Christ so called for that as he is the Preist and Sacrifice so also he is the Altar which sanctified himselfe to be offered unto his Holy Father as the Altar did sanctifie the gift which was upon it And it is Christ not sacrificed upon an Altar of stone by a Preist but which offered himselfe upon Mount Calvary without the gates of Jerusalem as is expresly mentioned here in this place Neither doth the writer to the Hebrewes meane Christ suffering in a Mysterie but that oblation of himselfe which he once offered wherein the fire of Gods anger fed upon his body and soule to have as were the Sacrifices of beasts consumed them if that his humanity had not been supported and borne up by the eternall spirit of his God head wherein he offered himselfe unto his Holy Father And Isychius l. 6. c. 21. in Lev. saying that Christs body is the Altar confuteth you plainly that hereof would ground an Altar of stone and saying that the Jewes for their incredulity must not behold him he giveth you another blow thereby declaring that the eating of Christ is the beholding of him and not the â—arn all eating of him or swallowing him downe the throate the beholding of Christ he placeth in the eye of faith which the incredulous Jewes wanting must not behold him What cursed spirits therfore are these which upon the confidence of this place making as much for their Altars as for Baals scoffe at the Holy Table of the Lord in calling it a common prophane board which must needs unlesse they have heardned their faces to all impudency grant that the first and last time that ever our Saviour Christ ministred the Eucharist in his owne person did it at a Table and not at an Altar and at the same Table also at which he eat his common repast which notwithstanding we doe not nor in the peace and quiet of the Church thinke meet to be done But of this matter let the Reader see more before upon 1. Cor. 11. 29. where also he shall see how unworthily the ancient Fathers are abused for maintenance of Massing Altars And let it be here observed how the evidence of the truth presseth them which are faine to confesse that the Fathers call it as well a Table as an Altar but say they that is unproperly in respect of the heavenly food of Christs body and blood received And I pray you what should let us to say that when they call it an Altar they doe it unproperly because of the spirituall Sacrifice of thankes giving that is offered at it Set aside the truth of the cause triable by other reasons what warrant have you for your answer which we have not for ours Nay we may much trulyer say it then you can which having shewed it before will heere content our selves with one place and the same taken from your owne allegations And from him who may well be in stead of all the rest for August Epist. 86. speaking of that which under the Gospell succeeded that under the Law saith thus One Altar ought to give place to another sword to sword fire to fire bread to bread beast to beast bloud to bloud whereby the same reason that the beast which is offered must needs be an unproper speech and the fire that consumeth it a metaphoricall fire it followeth that the Altar whereupon the beast is layd and consumed must needs be an unproper speech And indeed this unproperty of speech in the Altar is yet further confirmed When in the same place Augustine objecteth to one as an Ignorance that he understood not the name of Altar to be more used in the vvriting of the Law of the Prophets then under the Gospell but most evidently of all in that the proving that there is mention of an Altar in the New Testament alleadgeth the place in the Apocalipse which the Jesuites themselues interpret of our Saviour Christ. Yow were heere also greatly over-seen to bring this place seeing he against whom this ignorance is objected affirmed that in stead of a beast we have now bread in the Sacrament and in stead of blood we have the cup where yow would beare the world in hand that Beringarius was the first that denied Transubstantiation And S. Augustine answering it and affirming that bloud succeeded to bloud yet doth evidently declare that he meant a figurative and Sacramentall bloud in that where the other sayd we have in stead of a beast bread Augustine answereth that as the Jewes had the presence bread so we in the Supper of the Lord and when he sayth that every one taketh a peece of the Immaculate Lambe it is evident that he meaneth by the Lambe the figure Sacrament of the Lambe unlesse you will dare to say that our Saviour Christ in the Supper is cuâ— or broken in peeces but as for your shift it is not so honest for presupposing as you
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