CHAP. IV.

1

Of Bowing to the Name of Iesus.2
Of Sacrifice. Of the Name of3
Altar. Whether an Altar is necessary4
for all kinde of Sacrifices,5
&c.

6
7
HE cannot not so much as to this8
Discourse of the Altar, without Bowing;9
which makes him fall upon this Preamble10
so impertinently. But let him bow as often11
as he pleaseth, so he do it to this blessed Name;12
or to honour him (and him onely) in his holy Sacrament.13
This later, although the Canon doth14
not enjoyn, yet reason, pietie, and constant practice15
of Antiquitie doth. The Church-men do it in16
S. Chrysostoms Liturgie, and the Lay-men are17
commanded to do it in S. Chrysostoms Homilies.18
And if there be any proud Dames, 19
quæ20
deferre nesciant mentium Religioni, quod deferunt21
voluptati, 22
as S. Ambrose speaks, that practise all23
manner of Courtesies for Masks and Dances, but24
none (by any means) for Christ, at their approach25
to the holy Table; take them Donatus for me: I26
27

N2

28
shall never write them in my Calender for the29
Children of this Church. But what is this to30
Dionysius? Yes, it comes in as pat as can be. He31
was serving his first Messe of Pottage, and the Bishop32
(as the saying is) got into it, and hath quite33
spoiled it, by warning a yong man (that was complain'd34
upon for being a little fantasticall in that35
kinde) to make his reverence humbly and devoutly,36
that he might winne his people also to sympathize37
with himself in that pious Ceremonie.38
But this is to censure the heart. No, the Writer39
goeth no further then the outward action: ut audio,40
sic judicio. In that he had heard somewhat to41
be amisse, and desir'd (in a friendly manner) it42
might be reformed: But still according to the43
Canon: Which requires it should be done, as it44
hath been accustomed, saith our Canon, referring to45
a former: As it hath been accustomed heretofore,46
saith the Injunction, referring to a time out of47
minde. It is not therefore enough to obey a48
Canon in the matter, if we obey it not likewise49
in the manner. Not to make a Courtesie, if it50
be not a lowly Courtesie. Nor so neither, unlesse51
it be as heretofore hath been acoustomed. If we52
would preserve old Ceremonies, we must not taint53
them with new Fashions; especially with apish ones.54
That reverence which the Priests and Deacons55
were wont to perform in this kinde, is call'd in56
the Greek Liturgies, NoValue a modest and humble57
Bowing of the body: such as in the primitive58
Church, the Christians us'd in performing59
their Publick penance. And if we may believe60
61
their modern Divines, it was two-fold, a greater,62
and a lesser Reverence. The greater, when they63
bowed all their Body, yet without bending of64
the knee, very lowly and almost to the earth.65
The lesser, with the inclination and bending of66
the Head and shoulders onely. Which or whether67
any of these were used in the Western Churches,68
and delivered over unto us, is not so certain.69
An accustomed lowly reverence to this blessed70
Name, we receiv'd from all Antiquitie, as71
appears by the Canons and Injunctions. And good72
reason we should entail it on our Posteritie. If73
this yong man faulted therein, he was much the74
better; If he faulted not, but was unjustly informed75
against, he was not much the worse,76
for being gently admonished. But behold this77
judicious Censurer of the Censurer of the heart,78
is now become himself a Censurer of the spirit.79
Comparing (an angry man would say, Blasphemously)80
the young mans Bowing, with Davids81
dancing before the Ark. Do you know with the82
rapture of what spirit David did this? Surely83
S. Hierome seems to imply, that it was done with84
no other spirit, then the very same, wherewith Christ85
and his Apostles piped unto the Jewes, when they had86
not danced. Besides that, the people were not87
scandalized in him (which is supposed to be our88
case) but Michol onely. And so much of your89
Preamble, that is, your Pottage. Now to your90
more solid Meat, if your Book have any of that91
kinde.92
The Writer of the Letter had said, that if93
94
the Vicar should erect any such Altar, that is, a95
close Altar at the upper end of the Quire, where96
the old Altar in Q. Maries time stood, that then,97
his discretion would prove the sole Holocaust should98
be sacrificed thereupon. Not onely because his discretion,99
being of a very airy and thin substance,100
would quickly (as a Holocaust should do) vanish101
into nothing; but by reason that therby he should102
put himself into the very Case, that Isaac conceiv'd103
his father to be in: Behold the Fire and104
wood, but where is the Lamb for the burnt-offering? 105
Because the 31 Article having taken away the Popish106
Lamb (for the which that old Altar had been107
erected) as a Blasphemous figment and pernicious108
imposture; the Homily had commanded us to109
take heed, we should look to finde it in the110
blessed Sacrament of the Lords Supper: For there111
it was not: There was indeed in the Sacrament112
a Memory of a Sacrifice, but Sacrifice there was113
none. And we must take heed of quillets and114
distinctions, that may bring us back againe to115
the old Errour reformed in the Church. Whereof116
this was a principall part: That we should117
not consecrate upon profane Tables (as the Rhemists118
most profanely term'd them) which relate119
to a Supper, but upon sacred Altars onely, which120
referre to a Sacrifice. For so Cardinall Peron121
observeth, that it is ever call'd a Table, when it122
points to the Communion or Supper; and an Altar,123
when it points to the Sacrifice. Now the Homily124
stating in one sentence most of the Controversies125
in this matter between us and the Church of126
127
Rome, by an enumeration of opposit and distinct128
species, (the one whereof, as in Logick the nature129
of such is describ'd to be, if we make the Doctrine130
of our Church, we cannot without implication131
make the other) observes these foure contradistinguished132
Tenets or Positions: We must make133
the Lords Supper fruitfull to us that be alive, not134
to the dead: both we of this Church cannot do.135
We must receive it in two parts, not in one only:136
both we of this Church cannot do. We must137
make it a Communion, or Publick, not a private138
eating: both we of this Church cannot do.139
Lastly, we must make it a Memory, and not a140
Sacrifice: both we of this Church cannot do.141
And this is the passage cited by the Writer. We142
must take heed, lest of a Memory it be made a143
Sacrifice. What saith the Doctour to this? He144
saith, that by these words the Church admits of145
a Commemorative Sacrifice. Which is as much146
as Peter Lombard and all his ragged regiment147
admit of. I am (as K. James of famous memory148
was wont to say) a Slave to reason, and must149
yeeld when ever I am thus summoned by it. I150
doe confesse the man hath found a true and reall151
Sacrifice; but it is a Bull:152
153
Taurum Neptuno, Taurum tibi pulcher Apollo. 154
155
A very strange and hideous Bull, which this Calf156
makes the Church to speak unto her people in157
her publick Homilies. As we must take heed,158
good People, we apply not the Sacrament of the159
Supper to the dead, but to the living; receive it160
not under one, but under both kindes; Let not the161
162
Priest swallow up all, but take our part with him:163
So must we take especiall heed, lest of a Commemorative164
Sacrifice, it be made a Sacrifice. Which165
though it be not so fierce as Pius Quintus his, yet166
is a kinde of Pious Bull. But the Church in her167
Homily, or any other publick writing, never168
speaks a word of any Commemorative Sacrifice, but169
of the Memory onely of a Sacrifice, that is (as she170
clearly interprets her self in the page before) of171
the Memory of Christs death, which she there affirms172
to be sufficiently celebrated upon a Table.173
And I shall be able to shew unto you, that it is174
call'd by S. Austin, a Sacrament of Memory; by175
Eusebius, a Sacrifice of Memory: which is the176
word in the Homily. You will not be able to177
shew unto me out of S. Austin, or any of the178
Fathers (although Cardinall Peron affirms it179
to be sometimes used by them; which Bellarmine180
utterly denies) no nor out of Peter Lombard181
himself (upon whose old rubbish they182
have built the distinction) and least of all (saith183
Chemnitius, which Bellarmine also approves)184
out of Scripture; that it is call'd punctually a185
Commemorative Sacrifice. All that Peter Lombard186
saith in a manner is [illegible] this, that it is call'd in187
the Fathers an Oblation and a Sacrifice, Quia memoria188
est & repræsentatio veri Sacrificii; not because189
it is a true Sacrifice (for you see those two190
terms are contradistinguish'd) but because it is191
a Memory and representation of a true Sacrifice.192
A true Sacrifice it is not (The Christian Church193
hath but one in that kinde:) but a Memory onely194
195
of a true Sacrifice. So likewise S. Chrysostom, when196
he had call'd it NoValue, a Sacrifice, eats up his197
word by and by, and addes (by way of explication,198
yea, and correction too, as one observes;199
correction of that excesse of speech, saith a Reverend200
Prelate of this Church; That no man201
might take offence at the speech, saith Archbishop202
Cranmer) NoValue I should rather203
have said, a Memory of a Sacrifice. You know204
best, saith Casaubon to Cardinall Peron, what205
weight and efficacie those little particles, NoValue 206
do carry with them I am sure, saith Mounsieur207
Moulin, they vex the Pontificatian not a little.208
Surely, if you put them in an even and unpartiall209
ballance, the name of Sacrifice will prove210
too light, and the Memory of a Sacrifice onely211
will passe for the currant and lawfull money.212
I know some few learned men of the reformed213
Church do use the name of Commemorative Sacrifices:214
but it is not with an intent to disturb215
the Doctrine of Gods Church, as it is taught216
now; but to give a candid and faire interpretation217
to those words of Art, by which this self-same218
Doctrine hath beene heretofore illustrated219
by the ancient Fathers. Besides that, our truly220
learned men do set down precisely, that a221
Commemorative Sacrifice, is not properly a Sacrifice,222
but as (K. Iames took it rightly) Commemoratio223
Sacrificii, a Commemoration onely of a Sacrifice,224
which differs in predicament (then the225
which nothing can be more) from a true Sacrifice.226
And yet the most learned in this Theme227
228

O

229
of our late Divines, Archbishop Cranmer, doth230
refuse to tie himselfe to Peter Lombard in the231
Consequences, however he doth sometimes use232
the terms of this Distinction. And therefore if233
a Memory of a true Sacrifice bee all that he hath234
gain'd, which can be celebrated upon a Table, as235
well or better then upon an Altar, the Vicars discretion,236
and his Champions to boot, are not quite237
out of danger, to become the Holocaust of this238
new Altar. And herein because you appeale unto [typeset-error] 239
the Homily, to it you shall go; little to your240
comfort, I hope. The immediate words before241
these we spake of, are those of S.Ambrose. That242
he is unworthy of the Lord, that otherwise doth celebrate243
that Mystery, then it was delivered by him.244
Neither can he be devout, that doth otherwise presume245
then it was given by the Author. We must therfore246
take heed, lest of a memory, &c. Now there is247
no one word in Christs Institution, that can probably248
inferre a proper Sacrifice: As our reverend249
Bishop proves at large. Nor was there extant250
any one word of all these Collects of our own (or251
of any other Liturgie whatsoever) from whence252
you muster up your unproper Sacrifices, in the Apostles253
times. In which Age, they consecrated the254
Sacrament of the Supper with the short Canon of255
the Lords Prayer onely; out of the which, you256
must bestirre you well with your Logick, before257
you can inferre all your unproper and spirituall Sacrifices.258
And if you should wring them all out259
of these six Petitions, yet will it not serve your260
turn, unlesse you prove that the Lords Prayer cannot261
262
be said in Pew or Pulpit, but at an Altar onely,263
But to deal clearly with you, and to come to the264
point. I do grant freely, that in the Scripture and265
the ancient Fathers, we do meet with, not onely266
those few which you reckon up, but a great many267
more duties and vertues of Christian men, that268
are usually term'd by the Names of Sacrifices;269
howbeit (for the most part) they have (as270
Bellarmine observes) their Sirnames also and271
Additions put unto them. The learned Prelate272
of our own Nation reckons up some six out of273
Scripture, and a great many more out of the ancient274
Fathers. And it is no marvell; For I could275
fill a page or two, if I list, with the like Sacrifices,276
out of the very heathen Writers. Hold this the277
most glorious of all thy Oblations, if thou canst exhibit278
thy self unto the Gods a most just and excellent279
man, saith Isocrates. It were a pitifull case indeed280
(saith Socrates in Plato) if the Gods should regard281
the Perfumes onely, and not the Souls and Vertues of282
mortall men. Lastly, I will adde that most admirable283
passage of the Poet, applauded and commented284
upon by Lactantius himself. Let us sacrifice285
unto the gods286
Compositum jus, fásq; animi, sanctóq; recessus287
Mentis, & incoctum generoso pectus honesto. 288
I will likewise allow you, (which your indigested289
Meditations forgot to call for) that all these290
spirituall Odours, improperly called Sacrifices, are291
not onely stirred up and made more fragrant with292
the Meditation, but many times sown of seeds,293
and engendred at first by the secret operation of294
295

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296
this blessed Sacrament. Nay yet further; In contemplation297
of all these rare and speciall Graces298
of the Spirit, wrought in our soules by means of299
the Eucharist, you shall not reasonably expect300
any outward expression of reverence and submission301
to the Founder of the Feast, any trimming and adorning302
of the Room and Vtensils prepared for this303
great solemnitie, which I will not approve of,304
and bring the ancient Fathers along with me to305
do as much. I will allow Nepotian to take especiall306
care that things be neat and handsome in307
that blessed Sanctuary. I will encourage Melania308
to beautifie that place, with the forbearance309
(if need be) of her chiefest Ornaments. I could310
say in a manner with that Italian Prelate, that311
God in that holy Table, which he finds ful of dust, doth312
write down the sins of the carelesse Church-man. But313
this I can by no means approve, which Protestants314
and Papists do joyntly deny, that ever materiall315
Altar was erected in the Church for the316
use of spirituall and improper Sacrifices. The Sacrifice317
which Malachy speaks of, being the Sacrifice of318
praise and thanksgiving, all people offer unto God, as319
well as the Priest; be they at the blessed Sacrament,320
at Prayers, or at some charitable work, at any time,321
& in any place whatsoever; saith Archbishop Cranmer.322
If question be asked, Is there then no Sacrifices323
now left to be done of Christian people? yea truly,324
but none other then such as ought to be done without325
Altars. And these be of three sorts, &c.326
For hee instanceth in three of those which327
the Doctour doth instance upon in this Book;328
329
Praise and Thanksgiving, our Soules and Bodies,330
and Oblations for the poore: And then concludes;331
Seeing Christian men have no other Sacrifices then332
these, which may and ought to be done without Altars,333
there should amongst Christians be no Altars;334
saith Bishop Hooper. Priest, Altar, and Sacrifice335
are Relatives, and have mutuall and unseparable dependance336
one of each other. So he, and truly. But337
you ought to take with you a necessary Caution, observed338
by the same Cardinall, That an unproper Sacrifice339
cannot inferre a proper Altar, saith the Lo. Bishop340
of Duresme; when he had said a little before341
(most truly and learnedly) that a Commemorative342
Sacrifice cannot be a proper Sacrifice: and therefore343
cannot inferre a proper Altar. Then for the344
Pontificians, they are all of this opinion; I will345
single out a few of the Prime. An Altar of Stone is346
never erected to praise God or say our prayers at, saith347
Salmeron. If not of Stone, neither of Timber; for348
that makes not the difference. There is none so349
blinde, but he may see that these Christian duties and350
Ceremonies may be performed to God without an Altar,351
saith Bellarm. And he quotes to confirm this352
point, the testimonie of Calvin; They that extend353
the name of Sacrifice to all Ceremonies and religious354
Actio~s, I do not see what reaso~ they can produce for it.355
To Sacrifices taken improperly & metaphorically, the356
circumstances of Altars (which relate still to true Sacrifices)357
are no way requisite, saith Cardinall Peron.358
Would the Iews (who no doubt had Prayers and Oblations)359
take them for Sacrifices, or build an Altar for360
them? saith Dr. Kellison. Which puts me in minde361
362

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363
of one Argument, wherewith I will conclude this364
Passage. God would not suffer the first Age of365
the world, for 1650 yeares, to passe away without366
Prayers, Praises, and Thanksgivings unto him; but367
he suffer'd it to passe without any Altars: That 368
of Noahs being the first that ever was built, as369
learned men are of opinion. Therefore these duties370
may be still performed without Altars. And371
consequently, if after all this search in the Collects372
of the Liturgie, you can finde the Vicar nothing,373
but Prayers, Praises, Thanksgiving, and Commemorations;374
the holy Table, in the place where it stood,375
will serve for all these, without erecting or directing376
this new Altar. But what if I finde you377
severall Altars for all these spirituall Sacrifices, in378
the ancient Fathers, will you promise not to disturb379
the peace of the Church any more? Or if this380
be too much for you to perform, will you have a381
better opinion of the Writer of the Letter, and suffer382
the poore man to procure, if he can, so poore a383
Vicaridge as your friends was, to be quiet in? Is it384
not a very little one? It is but a piece of a piece of a385
piece of a Benefice: And therefore I will presume386
upon your kindnesse therein, and set you up all the387
Altars that God ever required for these kinde of388
Sacrifices. The first, is the Councell of the Saints389
and the Church of the first begotten; a most fitting390
place for the pouring forth of these Christian duties:391
And this is Ignatius his Altar. The second,392
is NoValue, not the minde (as it is usually393
translated) but the commanding and directing part394
of the reasonable soule, from whence is sent forth395
396
those Odours of sweet Incense, to wit, Vowes and397
Prayers out of a good Conscience: And this is398
Origens Altar. The third, is the Righteous Soul;399
the Incense whereof, is holy invocation: And this400
is Clemens Alexandrinus his Altar. The fourth, is401
every place wherin we offer unto God the sweet-smelling402
fruits of our studies in Divinitie: And403
this is Eusebius his Altar. The fifth, is NoValue,404
the clearnesse and sinceritie of the minde, smoaking405
up the unbloudy and immateriall Sacrifices406
of Prayers: And this is the Panegyrists Altar, quoted407
in your Pamphlet under another name, pa. 53.408
The sixth, is the heart of a man, Cor nostrum Altare409
Dei, the true, proper, and literall Altar of all spirituall410
Sacrifices: And this is S. Augustines411
Altar. The seventh, is our Memory, and remembrance412
of Gods blessings; a very fit and pertinent413
expression: And this is Philo Iudæus his414
Altar. The eighth, is the Sonne of God, become the415
sonne of man; Altare sanctificans donum, The Altar416
which sanctifieth all these spirituall Sacrifices, that417
but touch that Altar: And this is S. Bernards418
Altar. The ninth, is the Sonne of God now in Heaven;419
that 420
Habemus altare 421
, Heb. 13. that Golden422
Altar, Apoc. 8. upon which we offer to God the423
Father all spirituall Sacrifices: And this is Aquinas424
his Altar. The tenth and last, (for we425
must make an end, and remember we are not now426
at Paphos or Cyprus.427
ubi Templum illi centumque Sabeo428
Thure calent irae is our Faith, the Prothesis429
or preparing-altar to that Altar going before.430
431
Altare id est Eides, the immediat Altar of all these432
spirituall Sacrifices, is the Faith of a Christian,433
which elevates all these vertues up to Heaven,434
(that otherwise would lie flagging about the435
Earth.) And this is S. Hieromes Altar. Now436
consider with your self, whether it were fitter for437
you to make use of these Altars for your unproper438
and Metaphoricall Sacrifices, and have all these439
Greek and Latin Fathers to applaud you for the440
same, rather then to rely upon some Miracle of441
a good worke in hand, or some poore Dreame of the442
pietie of the Times; especially when we are clearly443
inhibited by the Canons of two Nationall444
Councells, to erect any Altars upon Dreames or445
Miracles.446
447

CHAP.V.

448

Of the second Section. The Contents449
thereof. Of Sacrifice of the450
Altar. Tables resembling the451
old Altars. Alteration not in452
Bishop Ridley's Diocese onely,453
and how there. Altar and Table454
how applied. Altar of participation.455
Of Oblation. No456
Altars in the Primitive Church.457
None scandalized with name458
of the Lords Table. Altars of459
old, how proved. Not taken460
away by Calvin.

461
462
THis Section is a true Section indeed, divisibilis463
in semper divisibilia, chop'd into a very464
Hotchpotch, or minc'd pie, and so465
crumbled into small snaps and pieces, that an Adversary466
doth not know,467
Quod ruat in tergum, vel quos procumbat in armos. 468
469

P

470
All the first part therof that relates unto any Laws471
Canons, or Constitutions, made or confirmed by the472
Kings & Queens of this Realm, concerning this yong 473
Controversie, I have already examined in the first474
Chapter: It being a ridiculous thing for us to have475
waded thus far into the Book, if we had received476
but the least check fro~ any Law of God or the King.477
In the remainder of this Section, there are some478
things that concern the Question in hand, which479
we may call his Sixth (as it were;) and some other480
that are but NoValue certain skips and spurts481
or Boutades of the man (when he thought what482
Dignities hee might expect for this piece of service)483
which wee will call his Extravagancies, and484
see that they shalbe forth-coming (as Waives485
in a Pinfold) to be surveied at our better leisure486
in the next Chapter. And in the former part487
now to be perused, you shall finde little that concerns488
the Writer of the Letter, or any of us that489
approved of the same. For this New-castle-Coal490
is mounted up from the Kitchin to the Great491
Chamber, and confutes no longer a private Monition492
sent to a Vicar, but Archbishop Cranmer,493
Bishop Iewel, Iohn Calvin (a greater stickler, then494
ever I heard before, in our Upper and Lower495
house of Parliament) the Acts of Counsell made for496
the Reformation, the Lords spirituall and temporall,497
with the Commonalty, that confirmed our present498
Liturgie; not forbearing to jeere and deride499
both them and King Edward (whom the500
Iudicious Divine indeed doth call Saint Edward)501
in a most prophane and abominable fashion.502
503
First therefore he fall upon a solemne Act of504
the King and Counsell, mentioned by Iohn Fox,505
upon this occasion The writer of the Letter observes506
that in Saxony and other parts of Germany,507
the Popish Altars upon the Reformation, being permitted508
to stand, were never esteemed (call them509
by what name you will) any otherwise then as so510
many Tables of Stone or Timber; the Sacrifice of511
those Popish Altars being now abolished. Which512
words, I perceive, the Writer had translated in a513
manner from a learned Lutheran. And that514
these sacrifices were abolished, D. Coal hath already515
confessed, pronouncing him for no sonne of516
the Church of England, that presumes to offer them. Yet517
the Writer alleging the fourth Reason given by518
the King and Counsell, for their taking away in519
England, That the form of an Altar being ordained520
for the Sacrifices of the Law, and both the Law and521
the Sacrifices thereof now ceasing (in Christ) the522
Form of the Altar ought to cease also; D. Coal makes523
nothing of this Reason; but pities the simplicity524
of the Times, as not being able to distinguish between525
the Sacrifices of the Law, and the Sacrifices526
of the Altar. I pray you good Doctour where may527
we read of this Term of yours, Sacrifices of the Altar,528
if we do not read of it in the Sacrifices of the Law?529
For surely all Sacrifices that wee read of in Scripture,530
none excepted, were necessarily to be destroyed.531
And besides the Sacrifices of the Law, we reade of532
no Sacrifice that was destroyed, but that one you533
wot of, offered up upon the Crosse, and not upon534
an Altar. Beside that, the Apostles and Writers of the535
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537
New Testament, by the speciall instinct of the holy538
Ghost, did purposely forbeare to insert into their Writings539
the name of an Altar, if we may beleeve Bellarmine.540
And in the ancient Fathers you shall not reade541
your Sacrifice of the Altar, terminis terminantibus, 542
how ever you may have found it foisted into their543
Indexes by some Priests and Iesuits. And Mornay544
doth shew, with a great deale of probability,545
that the ancient Fathers could not possibly take546
any notice of this Sacrifice of the Altar. What then?547
are you Christians to performe no manner of Sacrifices548
at all? No, not at all, saith Arnobius. Not549
any corporeall Sacrifice; but onely praise and hymnes,550
saith Lactantius.And if some of the Fathers551
had used those termes (as they have done others552
of as high expressions) yet are there divers553
reasons given by our gravest Divines, why wee554
should forbeare in this kinde the terme of Sacrifice.555
Christ and his Apostles did forbeare it, and556
therefore our Faith may stand without it. The speaches557
of the Fathers in this kinde are darke and obscure,558
and consequently unusefull for the edifying of the people.559
Lastly, we finde by experience, that this very expression560
hath been a great fomenter of Superstition and Popery.561
And all these inconveniences have sprung from the562
words, not from the meaning of any of the fathers.563
But the Doctour hath found it in the Bible for all564
this, Hebr. 13.10. We have an Altar. And although565
this be but one, and that (God he knoweth) a very566
lame souldier; yet like an Irish Captain, he brings567
him in in three severall disguises, to fil up his companie;568
in front, in the middle, and in the end of569
570
his Book. But in good faith, if S. Paul should meane571
a materiall Altar for the Sacrament in that place,572
(with all reverence to such a chosen Vessell of the573
Holy Ghost be it spoken) it would prove the weakest574
Argument that ever was made by so strong575
an Artist. We have an Altar, and a Sacrifice of the576
Altar, that you of the Circumcision may not577
partake of. Have you so? And thats no great578
wonder (may the Iew reply) when abundance of579
you Christians, may not your selves partake thereof.580
For in the old time, as one observes, they581
were not borne, but made Christians. Made by582
long and wearisome steps and degrees, and forced583
NoValue, to creepe on with584
time and leisure to the bosome of the Church,585
saith the Generall Councell. They were586
taught in some private house, the vanity of their587
Paganisme, without so much as daring to peep into588
the Church-porch. They were admitted to be589
hearers onely, and that at a very far and remote distance.590
They were licenced to bend the knee, and591
to joyne in some Prayers with the Congregation.592
They had leave granted them to become Competents,593
suiters and petitioners for the Sacrament594
of Baptisme. And then, after many months,595
nay yeeres expectation, being baptized, they were596
enrolled in the number of the Faithfull, and never597
before admitted to the least interest of the Sacrament598
of the Supper. And therefore for S. Paul599
to frighten the Iewes with the losse of that, which600
so many millions of Christians were themselves601
bereaved of, had been a very weake and feeble dehortation.602
603

P3

604
I am sure this fellow is a mighty weake605
piece, to take up this leaden Dagger, which the606
Papists themselves have throwne away, as of no607
use in the day of Battell. And that you should608
not build upon mine opinion alone, you shall609
heare what others have printed in that kinde,610
This place is brutisly abused, to prove that the Christians611
have a materiall Altar, saith D. Fulk, Who612
is of so shallow a brain, as not to discern the notorious613
unconscionablenesse of your Disputers, who allege614
the word Altar in the Text to the Hebrews, for proof615
of a proper Altar? saith a Reverend Bishop.616
And (for varieties sake) take you one of another617
Sect: Let the Reader observe, how not childishly618
onely, but absurdly also the Iesuites apply this place to619
prove a reall Altar. But to put your mouth into620
relish again, I will conclude with S. Ambrose:621
That we have nothing visible in all this disputation622
of S. Paul, neither Priest, nor Sacrifice, nor yet623
Altar. And if these people be Brutes, brainlesse,624
childish and absurd, who (grant them but their625
suppositions; that here is an Hercules in a Lions626
skins, seen of all, but discerned of non, as Cardinall627
Richolieu; that here is a David representing his628
former combat with Goliah, as Cardinall Peron;629
that here is a King acting a battell hee attchieved630
before, as Cardinall Bellarmine, or representing631
a skirmish that was to come after, as Cardinall632
Allan doth conceive it) have all the reason that633
634
can bee to erect a stage for such representations:635
If these (I say) be to bee so termed, what a Brute636
is this wrangler then, who would have an Altar637
he knows not for what! For he would have an638
Altar, i.e, a Communion-Table; and a Sacrifice,639
i.e. a Memory; and a Priest, i.e. not derived640
from Sacerdos for all that. So that I doe not641
know how to resemble this Doctrine fitter, then642
to that which a Countrey Mountebank in France643
was wont to give in writing to his Patients for644
the curing of all diseases whatsoever:645
Si vis curari de morbo nescio quali,646
Accipias herbam, sed qualem nescio, nec quam;647
Ponas, nescio quo; curabere, nescio quando.648
Id est, 649
Your Sore, I know not what, doe not fore slow650
To cure with Herbs, which, whence I do not know:651
Place them (well pounc't) I know not where; & then652
You shall be perfect whole, I know not when.653
And yet for all that, if we talk of a Helena indeed,654
this one place of the Epistle to the Hebrews,655
is the Helena of all this sort of people. This they656
hug and clip and kisse: And above all indeed, S.657
Paul in his 658
HABEMUS ALTARE. 659
Lord660
how the man melts upon it. And presently after661
follow those patheticall words, Hæc est illa Helena 662
And yet, God knoweth, they have of theirs,663
but as Paris had of his Helena (or rather of her664
Statue onely, her person being seiz'd upon665
by Proteus in Egypt) NoValue a most666
cold and uncomfortable embracement, and as Gulielmus667
Parisiensis speaks of a like fancy, Chimæram668

21

669
Chimærissimam, the very Chimera of all Chimeraes.670
For I will be bold (not without some premeditation)671
to make all these severall observations672
upon this passage.673
First, that this is the first sonne of the reformed674
Church of England, that hath presum'd openly675
to expound this place, of a materiall Altar:676
Yet not constantly neither: For he confesseth, for677
all his love to this Text, that the Apostle may678
meane there the Lords Table, or the Sacrifice it selfe,679
which the Lord once offered. And so a great Scholar680
indeed of this Church hath expounded it.681
For the Altar in the old Testament is by Malachy682
called 683
MENSA DOMINI. 684
And of the Table,685
in the New Testament, by the Apostle it is686
said, 687
HABEMUS ALTARE. 688
The Altar in689
the old, the Table in the new Testament (if we will690
speake with that great personage, properly and691
Theologically.) And this is the exposition of692
Peter Martyr, mentioned in the Letter, which this693
squeamish Gentleman could by no meanes understand:694
That as sometimes a Table is put for an695
Altar, as in the first of Malachy; so sometimes696
an Altar may be put for a Table, as in this Epistle697
to the Hebrews. Than the which solution there698
may be peradventure a more full, (for the Crosse699
of Christ is more oppositely aim'd at in that Text,700
than the holy Table) but there cannot be a more701
plaine and conceivable Answer. And whereas it702
is infer'd, that then at the least S. Paul conceiv'd the703
name of an Altar neither to bee improper, nor impertinent704
in the Christian Church; there is no man705
706
ever made doubt thereof, so as it be taken, as S.707
Paul takes it, Metaphorically, and by way of Allusion,708
but not materially, for this Church-Vtensill;709
which is the thing that lies before us upon the710
Carpet at this time.711
Secondly, I do observe, that (Sedulius onely712
excepted) no writer before the beginning of the713
Reformation, did literally, and in the first place,714
but Allegorically onely, and in the second place of715
their exposition, by way of use (as it were) and716
accommodation, bend this Text to the Materiall717
Altar. So Theophylact expounds it, first, of the718
Tenets and Observations of the Christians; Remigius719
and Haymo (who seem to be but two Friars720
under one hood) of the bloud of the Passion; Anselme,721
of Christ himself; Cardinall Contaren, of the722
Passion: and in the second place onely, of the Eucharist:723
making the debauchery of a Christian724
man, to be the Service of the Tabernacle, which725
hinders him from the worthy participation of726
this spirituall Sacrifice. Which clearly implies727
a continued Allegory.728
Thirdly, setting by the Jesuites on the one side,729
as Salmeron, the Rhemists, A Lapide,Haræus,Tirinus,730
Gordon, and Menochius (and Cajetan, a kinde731
of Controversie-man) who expound it pointblank732
for a materiall Altar; and all the Reformed733
Expositours, on the other side, aswell Lutherans734
(who minister the Communion upon Stone-Altars)735
as Calvinists, who utterly disallow of that736
exposition; I do observe, that the most learned of737
all the Romane Writers, even sithence the stirring738
739

Q

740
of these Controversies, do expound it either of741
Christ himself, his crosse, or his profession; as Bellarmine,742
the Antididagma of Coleine, Catharinus,743
and Estius: As you may see more at large in the744
learned Bishop.745
Fourthly and lastly, I do observe, that all Antiquitie,746
besides these, do not in the exposition747
of this Text, reflect in any kind upon the materiall748
Altar. Chrysostome expounds it of NoValue,749
of the things professed here amongst us; Oecumenius,750
NoValue the Tenets, as it were, of Christian751
men; Peter Lombard, of Christs Body; Aquinas,752
of the Crosse; Gorran, of the Incarnation;753
and Lyra, of the Passion of our Saviour. Not any754
one ancient Writer (beside Sedulius) that755
next his heart, as it were, and in his first exposition,756
did ever touch upon this materiall Altar.757
I do not except Oecumenius or Haymo, mistaken758
herein by a learned Doctour. And therefore,759
good Doctour (unlesse you mean to turn Jesuite)760
leave off your cracking to your Novices of this761
place, untill you be able to back it with better762
Authoritie then your poore conceptions.763
For above all indeed S. Paul in his 764
HABEMUS765
ALTARE 766
is least of all for your materiall767
Altars.768