Letter to Bishop of Chester, Letter
A LETTER (Againſt the erection of an ALTAR.)
Written Iune 29. 1635. to the Reverend Father Iohn L. Biſhop of Cheſter.
BY IOHN LEY, Paſtour of Great Budworth in Cheſhire.
Right Reverend, and my very good Lord,
AMong the many things for which bad men evie ſuch as are of eminent eſtate, there is one (of ſpeciall note) for which good men pity them: and it is, that they have many who ſeeke to ſerve themſelves with their favour, and by flattery hope to finde what they ſeek; and very few who ſincerely ſet their obſervances of them, towards their intereſts, without a ſquint-eyd aſpect to their own ends.
Of whether ſort I have beene (among thoſe that profeſſe themſelves devoted to your Lordſhip) I appeale to your experience of me, for the beſt part of twenty yeeres time, wherein you have given me occaſion very often to acknowledge unto others (as a part of your good nature, and my good hap) that while my conſcience hath directed me freely to ſpeake, your goodneſſe (as an inſtance of aNulli patientiùs reprehenduntur, quam qui maximè laudem merentur. Plin. ep. Trajan. lib. 7. p. 234.Plinie his obſervation) hath diſpoſed you patitiently to heare me, and to value my ſpeech by the juſtneſſe of my cauſe, and validity of my reaſons, rather than by the diſparity of your parts, and place, which give you great advantage over me, both for gainſaying and prevailing.
It was the confidence which I had in bHe that rebuketh a man, afterwards ſhall finde more favour, than he that flattereth with the tongue, Pro. 28.23.Solomons propheticall promiſe, for the finall acceptation of faithfull offices, which made me at the firſt more bold with your Lordſhip, than many others have beene; and ſince I have found by the Succeſſe of mine upright intentions, in treaties with you, that I have not therein beene more bold with you, than welcome to you; I cannot but take heart to goe on, as any occaſion of moment is preſented unto me.
And now, my Lord, there is one of great (and as ſome would rather ſtile it of a maſsie) weight, which hath occaſioned much diſcourſe, and many cenſures; (though your Lordſhip, whom they moſt concerne, be like to heare the leaſt of them) it is that new Structure of ſtone at the upper end of the old Conſiſtorie, which Papiſts talke of as of an Altar, whereupon they exalt their hopes of re-edification of their Babel among us. It was one of them, from cMaſter R.W. about Iune 18. 1635.whom, being at Budworth, I had the firſt notice …f that newes; which I told him I would not beleeve: for it ſeemed to mee more ſtrange than true, that a Papiſt, dwelling at leaſt foureteene miles from Cheſter, and comming thither ſeldome, ſhould know better what was done in the Cathedrall, than I the Sub-deane of the Church, who was there dBy occaſion of my weekly Lectures upon Fridaies at Saint Peters.almoſt every weeke throughout the whole yeere.
And I could not thinke (it is ſo eThree yards and about an halfe in length, a yard high. and a yard broad.great) that it grew up (like fIon. 4.10.Ionahs Gourd) in a night, or that it was ſet up, as the Temple of Solomon was ſet together, without g1 Kin. 6.7.all noiſe of axe, or hammer, or inſtrument of iron.
But at my next comming to Cheſter, I ſaw hee had but too much, and too ſolid ground for his report, and yet to abate from his rejoycing at the matter, I told hHe was my Pariſhioner, and according to the 66. Canon, I had often conference with him, in hope to win him, as I have done his brother ſince.him when we met againe (as I had heard by ſome) that it was a funerall monument of Saint Warburghs buriall in that place, which was anciently called by the name of her Chappell: with this (for that time) I interred his triumph under a Tombſtone, which he had ſet up as incenſe on an Altar.
But when others (ſeriouſly obſerving the matter, and forme, and ſcituation of it) compared all with your purpoſe of employment of the place to religious uſes (as they had heard) and thereupon ſuſpected therein at leaſt a propenſion to Popery; and ſome ſaid (as I was told to my face) that though your Lordſhip (as Biſhop) were the Author, I (as Sub-deane) was ſome way an Actor or approver of that, which was ſo great an eye-ſore unto many good people. I was much perplexed what anſwer to make them, though rather for you, than for my ſelfe.
Yet for you my Lord, I ſaid (in termes of aſſeveration and aſſurance) that I had knowne you long and (as you were pleaſed in one of your letters to me to ſay) throughly, and yet I could never obſerve any thing in you, which might induce me to doubt of your liking of a Communion Table, above an Altar, or of your diſlike of popiſh either building of Altars, or bowing to Altars. And I could have ſaid ſomewhat more to have made them wholly of my minde, touching your Lordſhips meaning that way, but that I would not make uſe of any of your ſecrets (without your leave) though for your defence.
But for my ſelfe, mine anſwer was, that if I had had any notice of ſuch an alteration before-hand, (and you have ſometimes accompted the Deane and Chapter, à conſiliis to the Biſhop) I ſhould have done my beſt endeavour to diſſwade you from it, by ſome ſuch reaſons as theſe that follow.
Firſt, Reaſon 1 becauſe Altars were at firſt ordained by God, and erected by men, for ſuch ſervices as ceaſed with the Pedagogie of the Jewiſh Religion, and that was chiefly for ſacrifices, typifying or foreſhadowing Chriſt to come.
Secondly, Reaſon 2 becauſe Chriſt inſtituting the memoriall of his death for the Chriſtian Church, made no uſe of an Altar (as being after his departure no more to be ſacrificed either typically or really) but of a Table. So did the Apoſtles and the Primitive Church in the pureſt times, againſt whom ſome Heathens objected, as wee finde in fSo did Cecilius obiect, as Minutius Felix brings him in in his Dialogue, intituled, Octavius. And ſo did Celſus, as Origen noteth, contra Celſ. l. 8. Tom. 2. p. 794.Minutius Felix and Origen, that they had neither Temples, nor Altars, nor Images; which place we muſt underſtand with limitation and difference: for before their time, the Chriſtians had *1 Cor. 11.22. Aug. queſt. 57. in Levit.places appropriate to Religious worſhip (which now are called Temples, Churches, Chappels) though not alwayes ſo publick, that the Heathens could know them, nor at any time ſuch, as they conceived: (for they took a Temple for a place wherein a Demon was incloſed, as they beleeved;) nor ſuch as Bellarmine fanſied, when hee defined a Temple to be “Bel. l. 3. c. 4. de cultu Sanctorum.nothing elſe but the place of an Altar. Wee muſt take it then in the Teſtimony forealledged, that a Temple was not ſimply denied to the Chriſtians in thoſe ancient times, but a Temple under ſuch a particular ſenſe and notion as hath beene noted.
But for Altars and Images (in a literall and proper acception) their originall and uſe (for Chriſtian Churches) are to be referred to younger times. So that for Altars (which for the preſent appertaine to our eſpeciall obſervation) we may well ſay with Biſhop gBp. Iewell defenſ. of the Apol. part 2. pag. 315.Iewell, that the ſetting up of them is a Noveltie in our Evangelicall Religion, whereas Communion Tables are ancient, and have beene uſed from the firſt inſtitution of the Sacrament.
Some Papiſts ſay the contrary, upon confidence of that of the Apoſtle, Heb. 13.10. We hauehave an Altar. &c. But that, as hInepti ſunt qui hinc Altaria lapidea, vel lignea, in Templis Chriſtianorum requirunt. Par. in Heb. 13.10. p. 550.Paraeus ſheweth, is a fooliſh proofe, and it ſeemeth by iHabemus Altare, Heb. 13 — quia non deſunt ex Catholicis qui co loco per Altare intelligunt crucem, aut ipſum Chriſtum, non urgeo. Bel. de miſſa lib. 1. c. 45. Tom 3. pag. 327.Bellarmine, that himſelfe, and other Papiſts of good accompt with him (he may meane kPer Altare ſignificatur Chriſtus, de quo dicit Apoſtolus, Heb. ult. Aquin. part. 3. qu. 83. art 3. ad 2.Aquinas for one) thought little better of it, and therefore he profeſſeth not to urge it to that purpoſe: yet hee holds Altars to be very ancient, and pleads for their antiquity (againſt an Heretick (as hee calls him) who accuſed them of Novelty) by an lBellar de verb. Dei nonſcript. l 4. ch. 22. Tom 1. p. 83. col. 1. init.Inſcription in an old Altar; but how old the date of it was, mNi fallor aliquot centurias annorum ante illud tempus quo dixerat Hereticus Altaria incepiſſe. Ibid.he could not tell. nBrerely of the Maſſe, Tract. 1. Sect. 2. lib. 2. pag 65.Brerely out of Pretorius refers the originall of Altars among Chriſtians, for the Author, to Sixtus the ſecond; and for the age, to the yeare 262. then, ſaid hee, did Sixtus the ſecond abrogate Tables, hitherto in uſe, and ſet up Altars.
But it is not probable, that ſo good a man, and a Martyr, as he was, having but a ſhort and a troubleſome time of his Biſhoprick (which laſted not full three yeeres) would be Author of ſuch an alteration and defection from the forme and uſe of the Primitive Church to his time; and that it was not ſo either ordained, or not ſo received by the Churches, will be manifeſt by the anſwer to Bellarmines teſtimonies for the antiquity of Altars, out of ancient Authors; of which he ſaith firſt in generall, oNullus fere veterum, qui non meminerit Altaris Eccleſiae. Bel. de cultu Sanct. l. 3. c. 4. Tom. 2. pag. 341. col. 2.There is ſcarce any of them which makes not mention of the Altar; and then he names the Canons of the Apoſtles, Dionyſ. Areopagita, Irenaeus, Athanaſius, Tertullian, Optatus, and Hier…m, and Auguſtine; this in his book of the worſhipping of Saints. And in his booke of the pBel. l. 1. c. 16. de Miſſa. Tom. 3 p. 332 col. 1.Maſſe he addeth, Cyprian, Gregorie Nazianzen, and Gregory Nyſſen, Chryſoſtome and Ambroſe.
But of theſe, ſome be ſuppoſitious proofes, as that out of the Canons of the Apoſtles, and Dionyſ. Areopagita: ſome though legitimate, as Iuſtine, Irenaeus, Tertullian, and Cyprian, albeit they ſpeake of Altars (as Tertullian de poenitentia, where he obſerveth qAris Dei ad geniculari. Tertul. de poenit. c. 9. Tom. 2 p. 46.kneeling at the Altar as a part of the Penitents practice) we muſt not underſtand them but of Communion Tables, not of Altars, in a proper acception.
And though rBel de Miſſa, lib. 1. c. 16 p. 332. col. 2.Bellarmine would ſhift off the forecited ſaying of Minutius Felix, by pretence of the privacie of the Chriſtian profeſſion, as though they had Altars, but privately, out of the ſight of the Heathens: yet it is plain by Origen, who flouriſhed not long before Minutius, in his anſwer to Celſus, ſPro Aris nobis eſſe mentem ſuam cuique ex qua …urſum feruntur, vere ac infallibiliter ſuaveolentis ſuffitus preces è pura conſcientia. Orig contra Celſ. lib. 8. Tom. 2. pag. 794.that the Chriſtians had neither Altars, nor Images: For Altars which belong to our preſent purpoſe) ſaith he, our minde ſerves turne, from which are ſent up the ſweet incenſe of prayers, out of a pure conſcience. Since Chriſtians had Temples, the Authors that mention Altars, are Optatus, Ambroſe, Athanaſius, the two Gregories, Chryſoſtome, Hierom, and Auguſtine. They are to be underſtood, not of an Altar properly, but of a communion Table, as may appeare by uQuis fidelium neſcit in peragendis my…eriis ipſa ligna linteamine cooperiri. Optat. adverſ. Parmen. l. …. pag. 166.Optatus, wforeign. Euſeb. lib 1. Demonſtr Evangel.Euſebius, and xLignis Altaris ejuſdem effractis immaniter cecide…unt, &c. Aug. ep. 50. Bonif. Tom. 2. pag. 248.Auguſtine: which, as for the matter of it, it was not made of ſtone, but of wood; ſo, for the ſite of it, it was not ſet in the end of the Chancell, but in the middle, at leaſt ſo as it might be removed, and ſo placed at the Communion, that the people might come round about it, as Biſhop yB. Jewel in his third Article p. 145.Iewel obſerveth againſt Doctor Harding, and zB. Morton of the Sacrament, l. 6. p. 50. marg.Biſhop Morton in his late learned book of the Sacrament of the Lords Supper.
And though Bellarmine brag of the antiquity of Altars, yet (as ſecretly confeſſing the ſeniority of woodden Tables before them) he is faine to ſay, he inſiſts not in his diſputation upon the Altar of aNon diſputamus de Altari lapideo, ſed id …mne vocamus Altare, ubi recipitur victima per verba conſecrationis effecta. Bel. de Miſſa, lib. 1. cap. 27. Tom. 3. p. 341.Stone, but calls that (whatſoever it be) an Altar whereon the Sacrifice (ſuch as he and others, beleeving the myſterie of iniquity, doe imagine) is made by the words of conſecration. And as I doubt not but a Table may be made of ſtone, ſo an Altar may be made of bAltaria lapidea, vel lignea, in Templis Chriſtianorum requirunt. Paraeus in Ep. ad Heb. c. 13, ver. 10. p. 554.wood (and for that there was a particular ordinance, Exod. 27.1. that it ſhould be made of Shitim wood, overlayd with braſſe;) and it may be moveable too, as a Table, yea, as a Trencher, though it be of ſtone. For the Papiſts have their cAquin. artp 3. qu 83. art. 3. ad 2. Altare portatile Papiſtarum, Chamier. Tom. 4. lib. 7. c. 13. p. 387portable Altars, made of a piece of a ſlate ſtone, light and little, for commodious carriage from place to place, as they pleaſe. But the Altars which give the ſtrongeſt ſupport to their ſuperſtition, are ſtonie & fixed fabricks, which whenſoever they began (for the time is uncertaine) are moſt in uſe in the Popiſh Churches, and required as neceſſary by Popiſh Doctors to be of ſtone (elſe dDurand. rational divin…r. l. 1. c 7. nu. 28. f. 35. b.they may not be conſecrated) as ſignifying Chriſt the Rock, and his reſting in a ſtony Sepulchre: and for the upper part of it, it muſt be of one intire ſtone. All this is the determination of cAquin. part 3 qu. 83 art. 3. ad 5Aquinas, to whoſe writings fAug. Hunnius in ep. ded Pio Quinto praefixa operibus Aquinat. edit. Plant. …an. 1569.Pope Innocent gave the firſt place, after the Canon of the Scripture.
Againſt theſe our third Reaſon may be; Reaſon 3 the danger of depravation, and corruption of the doctrine of the Church, by changing the Chriſtian Sacrament into a Popiſh Sacrifice: for from literall and reall Altars (properly ſo called) Bellarmine and Brerely inferre a litterall and a reall Sacrifice. The name of an Altar in Greeke and Hebrew (ſaith gNomen Altaris Sacrificium innuit Graecè & Latiné: …el. de Miſſa lib. 1. c. 2. Tom. 3. pag. 307. col. 2. foreign.Bellarmine) doth intimate a Sacrifice. Item, hAltaria non conſu eviſſ… erigi, niſi ob ſacrificium propriè dictum: Bel. de Miſſa lib. 1. c. 16. ſag. 332. col. 1.Altars are not uſed to be ſet up, but for Sacrifice, properly ſo called. Againe (ſaith he) iAltare propriè dictum, non erigicur, niſi ad Sacrificium propriè dictum: Bel. ibid. lib. 1. c. 14. p. 327. col. 1.Altars properly taken, are not ſet up but for Sacrifice properly taken. And again, kAltaria ſigna evidentiſſima eſſe Sacrificii propriè dicti: Bel. de Miſ. l. 1. c. 16. p. 332.Altars are moſt evident ſignes of a Sacrifice properly ſo called. lBrerely of the Moſſe, Tract. 1. ſubd. 2. p. 64, 65.Altars and Sacrifices inferre one another, ſaith Brerely.
They make the like inference (I grant) from the name Prieſt, as we may ſee by mBel lib. 1. de Miſſa, cap. 17. pag. 332. col. 2.Bellarmine, who makes that title one of his topicks, to prove his Sacrifice; but not with like advantage, as they argue, from the Altar: for the one is offered but to the eare, the other to the eye: and we ſee by experience, that the Poet ſpake like a Prophet, when he ſaid, nSegnius irritant animum demiſſa per aures. Quam quae ſunt oculis ſubjectae fidelibus H…rat.that the objects of the eare are more weake in their working, than thoſe of the eye: the one is but a tranſient word, the other is a permanent worke; the one is properly an Altar, the other noteth not properly a Prieſt, in the Evangelicall Church.
But what need wee be troubled at the conſequence of a Sacrifice upon an Altar, when by Sacrifice we may underſtand that which is Orthodox in ſenſe, and not unwonted for uſe in the true Church of God? For, as many of the Ancients uſe the word Altar, ſo doe they the word Sacrifice alſo; yea, and ſome of the moſt learned, and beſt reputed Papiſts, give a ſound interpretation of it; as, their Maſter of the Sentences, and their Angelicall Doctor (the two moſt renowned Rabbies in the Romiſh Church) who ſay oQuaeritur ſi quod gerit Sacerdos propriè dica…ur Sacrificium, ad hoc breviter dici poteſt vocari Sacrificium, quia memoria eſt, & repreſentatio veri Sacrificii, & Sanctae Immolationis factae in ara Crucis. P. Lumb. lib. 4. diſt. 12. fol. 357. p. 1.It is therefore called a Sacrifice, becauſe it is the memoriall and repreſentation of the true Sacrifice of the Altar of the Croſſe; or (as Bellarmine himſelfe addeth, as the joint conſent of Lumbard, Aquinas, and other Schoolemen) pVel quia habet effectum ſimilem cum ipſa vera & reali Chriſti occiſione: Bel. l. 1 de Miſſa, c. 15. p. 331. col. 1.becauſe it hath the like effect with a true and reall ſacrificing of Chriſt.
To which the anſwer may be, Firſt, That there be but few diſputing Papiſts (ſpecially ſince the Trent Councell) that conceive ſo ſoundly of the Sacrament, as to take it for a Sacrifice in that ſenſe; and for Bellarmine, he ſhewes his diſlike of it, and pleads with all his power for an Altar, and Sacrifice properly taken.
Secondly, For the vulgar Papiſts, their faith is of the ſtamp of their Teachers tenet, who are (as qAquin ſecunda ſecundae, q. 2. art. 6. Iob 1.14.Aquinas out of Gregory compares them together) as the Aſſes in Iob, to the Oxen feeding beſides them, the people adhering to them with an implicite faith, as groſſe in beleeving, as their Doctors are falſe in teaching of untruth; and ſo rCoena Domini pernicioſiſſimo errore dici caepit Altaris Sacramētum, ac tandem in Sacrificium reale, & quidem expiatorium fuit impiè tranſmuta-d ta: Bez. in ep. a. Heb. c. 13. v. 10The Supper of the Lord, by a moſt pernicious errour (as Beza notes it) is changed into the Sacrament of the Altar, the Sacrament of the Altar into a Sacrifice, a figurative into a reall and expiatory Sacrifice. And (which is more in it ſelfe, and more to us, as being of greater authority in our Church) in the ſArt. 31.Articles of Religion, to which we ſubſcribe, there is one that ſaith, The Sacriſice of the Maſſe: wherein Papiſts ſay (which, as a late tHaec eſt vulgata opinio, quam. hic perſtringit atticulvs, Fr. a St. Clar. (or rather Damport, …s Paul Harris calls him, in his book called, Fratres fobrii eſtote, p. 87, 88.) in his book called, Deus natura & gratia, in artic. 31. pag. 315.Gloſſer on them acknowledgeth, is their common opinion) that the Prieſts offer up Chriſt for remiſsion of guilt and paine, for the quick and the dead, is a blaſphemous ſigment, and pernicious impoſture.
My fourth Reaſon againſt Altars is this; Reaſon 4 The Papiſts Sacrament of the Altar, or Sacrifice of the Maſſe, on an Altar, hath beene the Altar on which they have ſacrificed many a Proteſtant, becauſe they would not beleeve the doctrine of the Cakeincarnation (as uKing Iames in his defence of the right of Kings, againſt Perron, p. 455.King Iames called it) which is ſo ſenſeleſſe a conceit, that in that diſpute (as the moſt learned Lord wAnſwer to the Ieſuits challenge, p. 45Primate of Armagh hath complained) we are put to prove that bread is bread, and wine is wine; a matter (one would think) that eaſily might be determined by common ſenſe: and therefore (ſaith he) becauſe we have to deale with men, that will needs herein be ſenſeleſſe, we will referre them to Tertullians diſcourſe of the five ſenſes, wiſhing they might be reſtored to their five wits againe. And yet they did, like the children of this world (wiſely in their generation) to bring them to the triall of Tranſubſtantiation, and adoration of the breaden God: for they that would ſwallow ſuch groſſe abſurdities, it was not like they would make ſcruple of any point, either of opinion, or of practice in the Popiſh Religion.
Fifthly, Reaſon 5 As ſuch Altars and Idolatrous errours, have beene (for the moſt part) married together in the Popiſh Church; ſo they that have (in the dayes of reformation) aboliſhed the one, have demoliſhed the other: as in the dayes of King Edward the ſixt.
For though in the firſt Communion Book (that was publiſhed by his authority anno 1549.) there be xFol. 110 b fol. 114 b fol. 115 b fol. 116 b fol. 120 b fol. 128 a of the Communion book printed by Edward Whitchurch, 1549.frequent mention of an Altar, and but once of a yIb. fol. 118 aBoard or Table (and then it may be there were more Altars than Communion Tables in the Churches of the Kingdome) yet afterward, in the yeere following (viz. zFox martyrol. tom. 2. p. 699. col. 2.1550.) he gave order for the taking downe of Altars, and reſtoring of Communion Tables, according to the firſt inſtitution and practice of the Primitive Church. And in the ſecond Communion book (confirmed by Act of Parliament) in the fifth and ſixth of his reigne, we finde aKing Edwards ſecond Communion Book, printed by Edward Whitchurch, 1552 fol. 93. & 1…. & 115.conſtant mention of a Communion Table, with bIbid. fol. 93.appointment, that it be placed in the body of the Church, or in the Chancell, the Prieſt ſtanding on the North ſide.
With this agreeth the cFol. 114. of the Communion book of Q. Elizabeth, printed 1559 by Richard Grafton.Communion book ſet forth in the firſt yeere of Queene Elizabeths reign, and thoſe Conſtitutions which were made in her time: as in the booke of dThe Booke of Canons in Qu. Elizabeths time, pag. …8. printed 1572.Canons, publiſhed in the yeere 1571. the Church-wardens are charged to ſee, that there be a faire joyned Table, which may ſerve for Adminiſtration of the holy Communion. And the Bookes of ſeverall Editions, both in her time, and in the reigne of King Iames, and our Soveraigne that now is, doe all agree with that Conſtitution (which we have obſerved eThe end of the Rubrick, at the beginning of the Communion, in all Editions.before) both for the Tables placing in the Church, and the Prieſts ſtanding at the Table. And the Canons of 1603 (with good conformity to the former rules) ordain thus: fCanon 82 of the book agreed upon an. 1603.Whereas we have no doubt, but that in all Churches (of the Realm of England) convenient and decent Tables are provided, we appoint that the ſame Tables ſhall from time to time be kept and repaired in ſufficient and ſeemely manner, and covered in time of divine ſervice, with a Carpet of ſilke, or other decent ſtuffe, and with a faire linnen cloth, at the time of miniſtration, as becommeth that Table; and ſo ſtand, ſaving when the holy Communion is adminiſtred, at which time the ſame ſhall be placed in ſo good ſort (within the Church or Chancell) as thereby the Miniſter may be more conveniently heard of the Communicants, in his prayer and adminiſtration, and the Communicants alſo more conveniently, and in more number, may communicate with the ſaid Miniſter.
And if we take our proſpect from the preſent State of our Church, as under the guidance of my Lord of Canterburie that now is, and thence look forward towards the future, wee may have good hope (though Altars be made of ſtone, and Tables but of wood) that the neweſt of thoſe ſhall crumble into duſt, and be troden under feet, while theſe ſhall ſtand up as perpetuall monuments of the Primitive Inſtitutions of the bleſſed Sacrament. For the firſt of the Articles of his Viſitation (which as Sir Nathanael Brent his Viſitor and Vicar generall ſaid in an Aſſembly of the Clergy, were with eſpeciall diligence dictated or penned by him) it is made a chife part of the Church-wardens care, that Communion Tables ſhall be provided in all their Churches, and they ſo placed, as may be of moſt uſe and edification. His words are theſe.
Whether have you in your ſeverall Churches, and Chappels, the whole Bible of the largeſt volume, the Book of Common Prayer (both fairely and ſubſtantially bound) a Font of ſtone ſet up in the ancient uſuall place, a convenient and decent Communion Table, with a Carpet of ſilke, or ſome other decent ſtuffe, continually laid upon the ſame, at the time of divine ſervice, and a faire linnen cloth thereon at the time of the receiving of the holy Communion? and whether is the ſame Table placed in ſuch convenient ſort, (within the Chancell or Church) as that the Miniſter may be beſt heard in his prayer, and adminiſtration, and that the greatest number may communicate?
Sixthly, Reaſon 6 from hence we may now except againſt ſuch new Altars, as Schiſmaticall Novelties. Novelties in reſpect of the firſt founded Churches, which were before Popery was planted; and novelties againe, in reſpect of the State of the chief reformed Churches, ſince it was ſupplanted: as for ours of England, from the yeere 1550. (untill this preſent) Altars (by the moſt authentick Conſtitutions, and conſtant cuſtome of our Church) have ſtood excommunicated, and Tables of wood authorized in their ſtead. And Schiſmaticall, becauſe the Canon takes it for certaine and undoubted, that there be decent and convenient Tables provided in all the Churches of the Realme of England: and if that (which your Lordſhip hath ſet up) be an Altar (and I know not by what more proper name to call it) there is Schiſme upon Schiſme, a diviſion from the generall, and a ſubdiviſion in our particular Church: for in the Quire there is a Table of wood, and above that, in the upper end of the old Conſiſtorie, an Altar of ſtone.
Seventhly, hereby Papiſts are emboldened, Reaſon 7 and take heart, and hope to ſee their ſuperſtition reſtored again, as I have heard by divers; and he that was my firſt Informer of the erection of an Altar, when I denied it (as before I have ſaid) replied preſently (with a confident jollity) Nay, you will all of you come to us, or to it, at the length. And ſome others ſaid, The Biſhop is wiſe, and hath good intelligence how things are like to goe, and he prudently applyeth himſelfe to the times, and acteth his part accordingly. And I doubt not but much more, and ſomewhat worſe hath beene ſaid than I have heard, which if it came to your Lordſhips eare (at the firſt hand) would happily induce your Lordſhip to beleeve, that there is more need of double reins to keep men back, than of a goad or ſpur to prick men forward to the profeſſion of Popery, eſpecially in your Dioceſſe; of a great part whereof our gAt Our firſt entry to this Crowne and Kingdome We were informed, and that too eruly, that out County of Lancaſhire abounded more in Popiſh Recuſants, than any County of England, and thus hath ſtill continued, to our great regreat. So in His Maieſties Declaration of lawfull ſports, p. 3. printed 1618. in the later edition of it, p. 6. printed 1633.Soveraigne that late was, was informed (and that too truly) that it abounded more with Popiſh Recuſants, than any County of England. His Majeſtie had heard of ſome amendment then, but now the report goes, that ſome goe back, and thoſe men of ſome eminent note, which may be better knowne unto your ſelfe, than to me; yet I have heard their Names, and can name mine Author for divers of them.
Eighthly, Reaſon 8 To another ſort of men, who (by way of gratitude for your great moderation towards them) have held it their duty to preſent their hearty devotions to Almighty God, for your long and comfortable continuance among us, this Altar (if you make the Conſiſtorie place where it is a graduate from a Court to a Church) will be a rock of offence, and make them as ſtiffe againſt kneeling at the Sacrament, as any of their Adverſaries flexible or pliable to bow to an Altar.
We have hitherto told them, that we are cleere from all ſuſpition of Popiſh adoration, ſince (in the hArtic. 28.Articles of our Religion) it is expreſly ſaid, that the Sacrament of the Lords Supper was not by Chriſts ordinance to be reſerved, carried about, lifted up, or worſhipped: and that for the avoiding of ſuperſtition, it was ordained by the Church in King Edwards dayes, That no iFox Martyrol. tom. 2. p. 699.wafer cake, but common bread, without any kK. Edwards Communion book, fol. 221. aprint, ſhould be uſed in the adminiſtration of the Sacrament. And in the Rubrick of all our Communion books ſince his time, the like caution is ſet downe in theſe words: And to take away the ſuperſtition that any perſon hath, or might have, in the bread and wine, it ſhall ſuffice, that the bread be ſuch as is uſuall to bee eaten at the Table with other meats.
But if Altars be ſet up, they will be more ſtiffe in ſtanding out againſt conformity in geſture, at the Sacrament, and we that are conformable, ſhall be leſſe ſtrong to conteſt with them in that particular, at leaſt we ſhall do it with leſſe hope of good ſucceſſe, and more diſadvantage, by their greater jealouſie, and deeper prejudice of our perſwaſions, wherein in former times (as your Lordſhip knowes) our labour hath not been in vain beſtowed on divers of them.
And is there, or can there be any thing in that heap of ſtones, which may ſerve to repaire the ruines which an Altar may make? If Altars had been needfull, the firſt and pureſt Churches would not have wanted them; if they had beene lawfull, or uſefull, the zeale of the beſt reformed Churches would not have beene ſo ſet againſt them, ſo hot, and ſo long: ſo hot, as to pull them downe, ſo long, as all this while before noted, to keep them down below the footſtoole of the Lords Table: and for a thing which they accounted naught, or needleſſe, or both, to make alteration, and give offence, the prudence (not the piety onelyonly) of precedent ages hath not approved.
And how needleſſe a thing was this (to ſay no worſe) when (if it had not beene done at all) none would ever have required a reaſon of the omiſſion of it; but being done, very many (though you heare them not) make queſtion of it, nay, make no queſtion to cenſure and condemne it; and few there are that can give a good interpretation of it, or make a probable Apologie for it, for ought I have yet heard, Reaſon 9 or of my ſelfe can yet conceive. Eſpecially ſince that (which ſhall be my laſt reaſon againſt this erection) if it be an Altar (for yet I ſay not that it is ſo) it is reſolved by wiſe men, that it is not in the power of a particular Biſhop (without warrant from the King, or his Councell under him) either to ſet up, or to pull down Altars; which I the rather beleeve, becauſe in King Edwards dayes (when they were to be depoſed, and Communion Tables ſet up for the ſervice of the Sacrament) lFox Martyrel. tom. 2. p. 699. 700Letters in the Kings name (ſubſcribed with the conſent of nine Privie Counſellors) were directed to Biſhop Ridley to that purpoſe, with conſiderations of reaſon for their removall, that it might be effected without, or with as little offence as poſſible might be.
In this diſcourſe of mine, my Lord, I argue rather againſt that dull and dumb text of the handycrafts man, with the over quick conceits and crafty comments (which Popiſhly affected perſons have ſet upon it) than againſt your intentions, in either appointment or permiſſion of it, becauſe yet I know not what they are.
And I will not preſume to determine any thing without direction from your Lordſhip; I know you will not ſay, as the Tribes of Reuben, or Gad, and halfe Tribe of Manaſſeh did, in defence of their Altar, when the other Tribes, ſuſpecting a Schiſme, prepared to fight with them, that it is not an Altar for burnt offerings or ſacrifice, but for a witneſſe of uniformity in Religion with them that have them, and ſo plead for them, as I have ſhewed.
For a man may ſooner eat up an Altar of ſtone, though it were as big as a Church, than reconcile our Church and the Romiſh together, whatſoever the quirking Scotiſt Damport, masked under the title of Franciſcus à ſancta Clara, hath deviſed; or the flouriſhing Poet (whoſe wit outbraveth his mWi…ers Emblemes p. …. of his ep. dedicat.name) hath lately fancied, touching the union in Religion. I beleeve Biſhop nB. Hall his Ro. irrecrualiab.Hall, who hath proved the repugnances irreconcilable
Howſoever, you may perhaps conceive it to be of ſome uſe unto you, to cleare you from all imputation of Puritaniſme, which ſome have (as you ſay, and thoſe that well know you, may ſweare) very undeſervedly put up againſt you: and for that purpoſe perhaps you raiſed it up, to ſupport your Epiſcopall reputation againſt that reproach.
Your learned and worthy Predeceſſour, Biſhop Morton, had the ſame lot, for hee was accuſed (to King Iames) as a favourer of Puritanes; but he cleared himſelfe, firſt by a Letter to his Majeſtie, and afterwards by a Book, not by an Altar, or any alteration which might incline towards conformity to the oppoſite ſide; and hath ſince ſhewed himſelfe a vigilant watchman, and a courageous Champion for Chriſt and his Church, againſt the whole hoſt of ſacrificing Shavelings.
Nor will it ſuffice with ſome, to purge you from all appearance of Puritaniſme, though you ſhould ſet up the Maſſe, with every trifle and tittle that belongs unto it; for there were Biſhops in the Councell of Trent, who were ſo farre oHiſt. Concil. Trid. p. 502. l 6.Papiſts, and a great deale further, and yet had the name of Puritanes put upon them; and which may be more for any ſubjects credit and comfort, againſt the contempt of that reproach (when they doe not deſerve it) King Iames himſelf (though he was the greateſt enemy of ſuch as were truly worthy of that title) was (by ſome Papiſts) termed a Puritane, and that ſo rigid, as to be an enemy to Proteſtants.
Thus farre, my Lord, I have made bold to repreſent unto you, what (in my conceit) doth much concerne you to conſider; and for the uſe you will make of it, I muſt recommend it to God, and your pKing Iames his works p. 343 in his confutation of Tortus his lyes.owne conſcience. It may be ſome (if they knew what I have done) would ſuggeſt I have herein preſumed too much upon your Lordſhips patience and lenity. To ſuch I can ſay thus much for my ſelfe, that qTenentur ſubditi charitatis corroptione Praelatos cum reverentia, & honore, & manſuetudine, admonere. Aquin. ſecunda ſecundae 33 art. 4. concluſ.Aquinas hath reſolved, an inferiour Clerke may ſometimes admoniſh a Prelate; yea, and is bound unto it, with this proviſo, that it be done with reverence and manſuetude; and that the greateſt Prelates in the world have beene ſometimes freely reprehended by their inferiours; as Pope Eugenius the third, by Bernard; Pope rDorman in his diſproofe of Nowels reproofe: c. 13. fol 75. p. 6.Paul the fourth, by a private perſon in Rome, and Pope Pius the fifth, by Peter Soto (a Friar) ſIbid.who wrote Letters to him, wherein he admoniſhed him freely, to take order that Biſhops, and other inferiour Paſtors, might be compelled to keep reſidence with their charges, and threatned him with utter damnation, in the judgement of God, unleſſe he did ſo.
But there will be no need of ſuch vigorous words, your Lordſhips ready diſpoſition to condeſcend to the ſway of religious reaſon, would make it unmannerly malapertneſſe in me, if I ſhould (eſpecially in ſuch an ambiguous caſe wherein I know not how farre your Lordſhip is engaged) uſe the fervency of the Friar to you, who never uſed any Popelike perverſneſſe or frowardneſſe to me.
I ſee my ſelfe inlarged beyond the limits of a Letter, which if you take to be a fault, take it alſo for my puniſhment: for I had never leſſe leiſure to be over long in my writing, than at this time; yet I cannot forbeare to adde further, the proofe of my hearty deſire, to have you deeply indeared in the favour of him whom the Apoſtle calleth (foreign) the Biſhop of Soules, 1 Pet. 2.25. at whoſe Viſitation (which though it come not in haſte, will be ſure and ſevere) I wiſh you may give a good account of your great charge, and that in the meane time you may rather grow, than abate in the reverend regard of all good men, which will either not be had, or not held, if it begin not at God; nor will God vouchſafe to favour or honour any in ſuch ſort, who ſets not an high price on every peece or part of Religion, to ſecure and preſerve it from all impeachment. For (as the tAut undique religionem toll, aut uſquequaque conſerva. Ci. Phil. 2. fol. 239.Orator obſerved) it is no better than abandoned, if it be not every way, and entirely maintained: and in this, ſo farre as your Lordſhip is intereſſed more than others, ſo much more acceptable (I hope) will mine advertiſements of it be unto you. If otherwiſe, I ſhould finde offence in ſtead of favour (which my long experience of your benignity forbids me to feare) I ſhall be ſo farre from repenting me of my plaine dealing with you, that (if I know mine own heart) I think I ſhould rather offer my ſelfe as a Sacrifice on an Altar, than leave any part of my duty to God or your Lordſhip (of ſo great moment as this is) unperformed. And ſo I reſt
Your Lordſhips in all affectionate and humble obſervance, JOHN LEY. From Budworth Iune 29. 1635.