Communion Tables were of a different forme from the Altars then in Churches being both longer broder then Altars wich were all most perfectly square but Tables all most as long againe as brode They could not therfore be situated in the same individuall precise place as the Altars stood being thus different in proportion forme from them This is the Coales owne argument even against it selfe 2. Because the Coale itselfe confesseth that Altars were incorporated fixed unto this wall that Tables were not to be so therfore they were not to be placed punctually in that place in such sort ar the Altars stood were placed by his owne confession 3. Because the Rubricke of the Common prayer Booke prescribes that the Minister at the time of administring consecrating the Sacrament shal stand at the North side of the Table not at the North end which clearly determines that the Table ought to be situated Table-wise with the sides or Longest squares of it North and South not Altar wise with the ends of it North South and the sides of it East and West against the Wall as some popish Altars stood And therfore the Jnjunction never intended that it should be set in the very precise place where the Altar was in the selfe same manner as it was situated for the Table being but a long square not a perfect Quadratum hath but two sides two ends the narrowest square of it being ever in our Engish Tongue termed an end not a Side the longest square only a SIDE And though Geometricians vsually terme every square* Latus in Latine which we translate a side wich yet more properly signifieth the breadth then the length of a thing and so rather the end then the side yet we in our English phrase ever call the long square only the side and the Narrew the end The Rubrike therfore beeing first compiled in English for English men according to the usuall meaning of the English phrase not to shew any termes of Art or skill but to direct instruct both Ministers people in the most plaine familiar way the word North-side must needs ' be interpreted of the long-side of the Table standing Northward which we ever phrase the side not of the narrowersquare set Northward which we ever heretofore and still phrase the North-end Wherfore the shife used by the Coalier That the North-end and the North-side come both to one there being no difference in this case between them he that stands and ministreth at the North-end of the Altar standing no question at the North-side there of as inpropertie of speech we ought to call it cujus contrarium verum est since we neither use nor ought so to call it in our English dialect is but a mere ridiculous evasion a miserable shift Neither wil his Objection that the Communion prayer Booke done into Latine by command authorised by the great Seale of Queene Elizabeth in the 2. yeare of her raigne translates it Ad cujus mensae Septentrionalem pa tem c. avayle him Since SEPTENTRIONALIS PARS though it may signifie the Northerne end of the Table as well as the North-side in case the end of it were so situated yet here signifies only the North-side not end of the Table the North-side being the Norh-part of the Table as well as the end the originall English which it Translates the North-side not end and the Tables at the time of this Translation standing with the Long-side not the end of it towarâ— the North. 4. Because the Queenes visitors and the whole Kingdomne thus interpreted it even in point of practise by placing all the Communion Tables in all Churches at that very time by vertue of this Jâ—junction and the Rubrike not Altarwise with the two ends North and South and the sides East West along by the wall but Table-wise with the two long sides North and South and the ends East and VVest a good distance from the wall as they have stood from 1. Elizabeth till now of late without any Alteration as experience and all aged men who well remember how the visitors placed them with our fore cited writers prove past all contradiction Neyther were they thus placed by casualty but of set purpose to difference them from Popish Massing Altars even in point of situation to teach the people that thy were Tables to eate and drinke at not Side-Tables or dressers as the Epistoler observes If then the Queens owne visitors and all those throughout the Kingdome whether Ministers or Church wardens who had a hand inplacing the Communion Tables vpon the removing of Altars did thus interpret the Injunction not of the precise place where the Altar stood or manner of its standing with the one side against the East-wall of the Quiere under the East-window but only of that part of the Church where the Altar stood and there upon situated the Tables throughout all England and Wales not Altar-wise but Table-wise only as is before expressed an experimentall truth past all contradistion then certainely there can be nothing in this Injuncttion prescribing them to be now new placed Altar-wise against the East-wall of the Chancel in that precise forme place and manner as the Altars stood as our Novellers now froms hence most fondly contend 3 Finally admitt these words might â—simplie consider ed be taken in that strict senc as some now would haue them yet the following words and shal be appointed by the Commissioners not the Bishops or Ordinaries who are expresly excluded though the Coale would make the prime men which relate as well to the placing as to the covering of the Table leaves the manner and precise place of Situs to the Commissioners appointement since the very places wherein the Altars formerly stood were not so sitting to sett the Table in in many Churches as some other place in the same part of the Church or Chauncel All which considered this Injunction gives no warrant at all for the late removing of our Tables railing them in Altarwise for wich the Coale is so hote fiery Now where as the Coale would willinglie make the world beleive that this Injunction saith that the removing of Altars was a thing of no great moment so that for ought it appeares unto the Contrary neither the Article nor Homily nor the Queenes Injunctions nor the Canons 1571. haue determined any thing but that as the Lords-Supper may be called Sacrifice so may the Holy Table becalled our Altar and set up in the place where the Altar stood 2. I answer That these words in the Injunction There semeth noe matter of great moment referrs not to Altars as if the removing or standing of them were a matter of no great moment for then the Parleament King and Councel in King Edwards dayes would not have so carefully removed them out of Churches expuoged their very name out of
yea rather abound with more and more stupendious Conjurations then they But S. Augustine who in his time complained of the multitude of Ceremonies if he were now alive what would he thinke of that immense and prolix number of Ceremonie◠〈◊〉 in use For writing to Ianuarius he thus speakes of Ceremonies Notwithstanding he hath laden with servile burthens Religion itselfe which the mercy of God would have to be free with very few and most manifest Ceremonies of Celebration that the condition of the Iewes is now more tollerable then that of Christians Who although they acknowledge not the time of liberty yet they are Subject to the rudiments of the Law not to human presumptions or Instiâ—â—â—ons Thus Augustine And verify the condition of this our time is much to be deplored that the Fathers of the Church either will not or cannot with the same edge of their minde cut off these and such like Ceremonies or rather TRIFLES from the Church where with they discerned and corrected these former vices of Ordalium or triall by fire But those being damned and abolished as Superstitious they still hold fast and retaine these Consecrations QUAMVIS PUERILIA ET DELIRIA SINT although they are Childish things and Dotages framed and coâ—piled out of them How much more equall then moderne Papists was Pope Grâ—gorie who writes That the rules of the Holy Fathers were delivered according to the circumstances of time Place person and instant busines But these having no regard neither of time nor place noâ— busines nor person nor of any other thing but their owne will and vaine glory Nâ— pusillis in reâ—us 〈◊〉 ceâ—eâ—a voluâ—â— Will not submit to the truth even in these triviall things Thus this Arch-Bishop of these Dedications so much now contested for by his present Successoâ—r Ouâ— of what spirit he hath here determined to our hands I 〈◊〉 not recite 〈◊〉 A QUENCH-COALE OR A breife disquisition or Inquirie in what place of the Church the Communion Table ought to bee situated especially when the Sacrament is administred IT hath been a great Question lately raysed and much agitated among us by some Innovating Romish spirits In what place of the Church or Chancell the Lords Table ought to stand specially at the time of the Sacraments administration whether in the Body or midst of the Church Chancell or Quire or at the East end of the Quire Alterwise where some now rayle it in and plead it ought of right to stand The Rubricke in the Comon prayer booke before the Communion thus resolves this question The Table at the Communion tyme havinge a faire white Lynnen cloath upon it shall stand IN THE BODY OF THE CHURCH OR IN THE CHANCELL where morninge prayer and eveninge prayer bee appointed to be said And the preist standinge AT THE NORTH SIDE OF THE TABLE shall saye the Lords prayer with this Collect followinge c. Queene Elizabeths Injunctions published in the first yeare of her Raigne when the former Rubricke was made thus explaine and define this question The holy Table in every Church when the Communion of the Sacrament is to bee distributed shal be soe placed in good sort with in the Chancell as whereby the Minister maye bee more conveniently heard of the Communicants in his prayer and administration and the Communicants alsoe more conveniently and in more number communicate with the sayd Minister And after the Communion done from tyme to tyme the same holy Table to bee placed where it stood before Therefore it is not to be moveable not fixed or rayled in at the East end of the Chancell The Canons Anno 1603. Can. 82. thus second the Injunction Whereas wee have no doubt but that in all Churcheâ— with in the Realme of England convenient and decent Tables are provided and placed for the celebration of the holy Communion wee appoint that the same Tables shall from tyme to time bee kept and repaired inconvenient and decent manner and covered in time of divine service with a Carpett of silke or other decent stuffe and with a faire lynnen cloath at the time of the administration as becommeth that Table and soe stand savinge when the said holy Communion is to bee administred At which time the same shal bee placed in so good sort with in THE CHURCH OR CHANCELL as thereby the Minister maye bee the more conveniently heard of the Communicants in his prayer and administration and the Communicants alsoe more conveniently and in more number maye communicate with the sayd Minister Queene Elizabeths visitors in the first yeare of her Raigne whoe best knewe the meaninge of the Rubricke and Injunctions made that very yeare did by speciall direction place the Communion Tables throughout all Churches of England in the bodie of the Church or Chancell some distance from the wall with the two ends standinge East and West and the two sides North and South in which sort they have stood noe lesse then 73. yeares or more And in such Churches where the Tables coulde not conveniently stand alwayes in the body of the Church or Chancell they then placed them in some other convenient place where they might best stand givinge direction accordinge to the Rubricke and Queenes Injunctions for removinge them into the midst of the Church or Chancell when the Sacrament shoulde bee administred as the sayd Rubricke Injunctions and Canons prescribe In the yeare of the Lord 1533. there was a short and pithie treatise touchinge the Lords supper compiled as some gather by M. William Tyndall and printed at the end of his workes wherein p. 476. 477. hee wisheth that the holy Sacrament were restored unto the pure use as the Apostles used it in their time After which hee prescribes this forme of administringe it wishing that the secular Princes woulde commaund and establish it To witt That the breade and wyne shoulde bee sett before the people in the face of the Church upon the Lords Table not an Altar purely and honestly laide c. Then let the Preacher whom hee would have to preach at least twise every weeke exhort them lovingly to drawe neere unto this Table of the Lord c. This donne let him come downe to witt from the pulpit and accompanied honestly with other Ministers come forth readily unto the Lords Table not the Altar the congregation nowe SET ROUND ABOUT IT aud alsoe in their other convenient seates the Pastor exhortinge them all to praye for grace faith and love which all this Sacrament signifieth and putteth them in minde of Then let there bee read openly and distinctly the 6. chapter of John in their mother tongue c. Where this Author prescribes a Table not an Altar and that to stand in the face of the Congregation not at the upper end of the Quire that soe the Congregation might sit ROUND ABOUT IT thus receive This hee determines to bee accordinge to the pure use of the Sacrament in the Apostles time and that which our Martyrs then desired to bee
sayth Christ is the light of the worlde Ergo. Communion Tables ought to stand Altarwise at the East end of the Church This ceâ—tainely is but a madd Consequence For first Christ is noe Corporall or naturall but a spirituall and supernaturall light enlightninge mens understandings only by the light of his word his grace and spirit John 1. 4. 5. 7. 8. 9. Heb. 6. 8. Eph. 1. 18. Psal. 19. 8. not their corporall eyes 2. Hee is an universall light in this respect John 1. 8. 9. not scituated or fixed in the East but diffused over the whole worlds as farr as his Church is spread 3. The place where this light is ordinarily dispensed in the readinge preachinge of his word is not the Communion Table oâ— Altar but the Pulpitt readinge deske standinge for the most part about the midst of our Churches not at the East but West end of our Chancells 4. There is no Analogie betweene the Communion Table and light unlesse in respect of those Candlesticks unburninge tapers which some Popish Novellers place for a double shewe upon it contrarie to the Homilies Articles which expressely condemne them 5. Light is of a diffusive nature spreadinge it selfe into every quarter-indifferently torches or Candles that give light are Commonly placed in the midst Math. 5. 15. not at the East end of the roome or Table that they maye give light to all that are in the house Witnes the greate Lamp in the midst of Paules Quire or greate braunched Candlesticks in the midst of our Churches that of the Apostle Phil. 2. 15. Amonge whom yee shyne as lights of the worlde in the MIDST of a crooked and perverse Nation The Candlesticks Lampes amonge the Jewes were placed not in the East but South-side of the Tabernacle Exod. 40. 24. 25. In the Temple the Candlesticks that were placed 5. on the Northside 5. on the South 2. Chron. 4. 7. but none in the East end So that from these particulars it appeares that there is no Analogie betweene light and the Couimunion Table that if any argument maye bee thence deduced for its scituation it will bee but this That it ought to stand in the midst or in the South or Northside of the Church because the Lamps lights Candlesticks were are soe placed in the Tabernacle Temple and most of our Churches and Christ is sayd to bee and walke in the midst of the golden Candlesticks Rev. â— 13. 20. c. 2. 2. For the second braunch of this argument Christ is a branch for soe Oriens is used Zeph. 6 12. the place hee quotes Ergo the Lords Table ought to stand at the East end of the Church As it is a ridiculous Inconsequent fitt for a Cambridge Ignoramus where this good Logicall argument with many such like was printed so there is little Analoges betweene branches Lords Tables unlesse in regard of matter For First Trees and branches growe not in Churches or Temples 2. They springe upp are planted as well West North and South as East are Commonly planted with us West South to avoid the East North blastinge windes 3. Christ is a branch yea a tree of life seituated not in the East but in the midst of the Paradice of God Rev. 2. 7. of which the tree of knowledge of good and evill in the midst of Paradice Gen. 2. 9. c. 3. 3. was but a tipe This allusion therefore as it is impertinent there beinge no similitude betweene the Lords Table a branch so â— proves that the Communion Table shoulde bee placed in the midst of the Church because Christ the tree of life and the tree of knowledge typifyinge him were planted in the midst of Paradize a tipe of the Church For the third That Christ shall come out of the East Ergo the Communion Table ought to stand in the East end of the Church As this argument is taken out of Bellarmine l. 3. de Sanctis c. 3. who useth it to justifie and prove that wee onght to praye and build our Churches towards the East and well answeared and refuted by Doctor Willet in the name of the Protestants whoe condemne this superstition which many nowe pleade for So it is built upon a false foundation For first no Scripture sayth That Christ shall come to Iudgment from the East but that hee shall come in the Cloudes Rev. 1. 7. Math. 24. 30. and soe come againe as hee ascended Acts 1. 11. But hee ascended upright in a cloude into heaven not East ward Acts 1. 9. 10. 11. Luke 24. 51. Marke 16. 19. Therefore hee shall so discend Heaven beinge neither East West North or South in regard of the Earth its Center but diametrally about it And soe Christs discent from it must bee such 1. Thess. 4. 16. 2. That text of Math. 24. 27. As the lightninge commeth out of the East and shineth Even unto the West so shall the comminge of the sonne of man bee as all Orthodox divines generally accord relates only to the celeriâ—ie sodainenes and terriblenes of Christs comminge to judgment which shall bee as swift as suddaine and terrible as lightninge 1. Cor. 15. 52. 1. Thess. 4. 16. c. 5. 2. 3. 2. Thess. 1. 7. 8. 9. 10. Rev. 6. 12. to the end Luke 21. 34. 35. Marke 13. 32. to 37. which thus explaine it not to that part of heaven from whence hee shall descend which if it bee East in respect of one part of the world must yet bee West North South as to other parts in relation to that Clymate or Country to which hee shall descend the worlde beinge plainely Circular globall havinge no angles nor squares so no East West North or South if simplie considered in it selfe 3. Admitt that Christ shoulde come to Iudgment out of the East in respect of England and these partes of the worlde yet this is no Reason to prove that our Communion Tables shoulde bee placed at the East end of our Chauncells Altarwise for then no doubt the primitive Christians woulde have so placed it not in the midst of their Churches For First the Lords Table serves only for the administration of the Sacrament instituted to shewe forth Christs till hee come 1. Cor. 25. 26. not to demonstrate the manner of his second comminge to Iudgment to which the Table hath no relation Christs second comminge therefore havinge no reference to the Communion Table nor the Table to it can bee noe argument for its Easterlie scitnation 2. The Apostle in the 1. Cor. 11. in all matters Circumstances concerninge the administration of the Sacrament sends us only to Christs originall institution not to his second Comminge But the Table at which hee instituted the Sacrament stood in the midst as I have proved Therefore our Communion Tables shoulde so stand nowe let Christs come to Iudgment which waye hee please 3. Christs gives us this charge by his Apostles do all things decently and in
wherein no riotous or disordered manner to be used that the HOLY TABLE IN EVERY CHURCH be decently made and set in the place where the Altar stood there commonly covered as thereto belongeth shal be appointed BY THE VISITORS and so to stand saving when the Communion of the Sacrament is to be distributed at which time the same shal be so placed in good sort with in the Chauncell the Rubricke before the Communion and 82. Canon saye with in the body of the Church or chancell which makes me suspect that Church was omitted in the printing of these Injunctions as whereby the Minister may be more conveniently heard of the Communicants in his prayer ministration the Communicants also more conveniently in more number communicate with the sayd Minister and after the Communion done from time to time the same HOLY TABLE to be placed where it stood before In which Injunction much wrested insisted on by the Cole these particulars are remarkable to stoppe the mouthes of our moderne Innovators First that Communion Tables are no Altars nor ought to be so stiled they being here put in opposition contradistinction one to the other though some now confound bind them together as one 2. That all Altars were removed ordered to be removed by vertue and forme of a Law therfore provided to witt the Statute of Eliz. c. 2. confirming the Booke of Common prayer which abandoned them Therfore the bringing in setting up of Altars now and the calling of Communion Tables Altars is against that Law and the Booke of Common Prayer 3. That the setting up continuance of Communion Tables and the calling of them by this name was and yet is according to the forme of the Law in that behalfe the removing of them and altering of their name to Altars or High-Altars against the Law 4. That all Altars were generally removed enjoyned to be removed in all Churches and Chapples through the whole Realme and an Holy Communion Table decently made and set up in every Church therfore no doubt in all Cathedralls in the Queenes owne Chapples for better example unto others So that the erecting of Altars in them or any of them must needs be a late Novelty contrary to Law to this Injunction and a grosse Non-conformity 5. That the care of Taking downe Altars setting up Communion Tables was committed to the Curate Church-wardens of each parish not the Bishop yet now these must be enforced to be the instruments to set up Altars and displace the Tables Altarwise 6. That the power of keeping Visitations belongs only to the Queen her Successors that none ought to visit in their owne names and rights but in hers as their Visitours having first obtained a Commission under their great Seales so to doe as the Statutes of 1. Eliz. c. 1. compared with 26. H. 8. c. 1. 37. H. 8. c. 17. 1. Ed. 6. c. 2. 32. H. 8. c. 15. 31. H. 8. c. 10. 25. H. 8. c. 8. c. 21. c. H. 5. c. 1. 14. Eliz. c. 5. and the Pattents of all the Bishops in Edward the 6. his Raigne abundantly evidence 7. That the ordering of the Situation covering of the Communion Tables is referred not to the Bishop or Ordinary of the Diocesse but to the Queenes Visitors who were then specially appointed by her Commission as they were in King Henry the 8. King Edwards dayes many of them being Lay-persons Which Visitours placed them Tablewise not Altarwise in such sort as they stood in all our Churches ever since till with in these two or 3. yeares last past 8. That the Communion Table ourght not to be fixed and railed in Altarwise against the East end of the Chancell and there to stand unmoveable even when the Sacrament is administred the Injunctions expresly prescribing that where ever it stand before yet when the Communion of the Sacrament is to be distributed it shal be removed into such part of the Chancell or into the body of the Church as the Rubricke of the Common prayer Booke runs as whereby the Minister may be more conveniently heard c. after the Communion done from time to time the same Holy Table to be placed as it stood before Which word shal be is not a baer arbitrary permission only as the Colier p. 50. 51. 52. glosseth it but a direct prâ—â—â—pt as is the later-clause by his owne confession else the Churchwâ—rdens might choose whither they would remoue the Table after the Sareament ended to the place where it stood before These Propositions plainly expressed in the Injunction thus premised I come now to answer the objection being in truth the only thing our Innonators colorably alledge for them First then I answer that this clause set in the place where the Altar stood implies not but all Communion Tables should be placed against the Eastwall of the Chauncle for all Altars were not so situated before this Injunction The Altar in Carmarthen Church was placed in the middest of the Church without the Quire The Altar in the Sauoy Church and other Churches Chapples built North or North and South stood at the South end of the Quire not the East in many Churches some Altats stood one way some an other some West some North and South as walafridus Strabus witnissethâ— but generally they ever stood in the middest of the Quire as the Promises evidence The Author of the Coale therefore must prove that all the Altars in all our Churches and Chapples stood against the Eastwall of the Quieres or Chauncles in the place where now he would have them situated which he can never doe else this clause of the Injunction will little helpe but marre his cause make poinct-blanke against him since it prescribes not the Table to be placed in the East end of the Quire Altarwise against the wall but in the place where the Altar stood so that where the Alter was placed in the midst west North or South end of the Church or Chancle the Table was to be there situated likewise 2. By The place where the Altar stood is not to be interpreted so precisely that it must stand in that particular individuall place or in that forme and manner as the Altar stood for this certainly was not the meaning but in the place that is in that end of the Church where the Altar stood to witt in the midst of the Church if the Altar stood there or in the East West North or South end of the Church where the Altars were so severally situated or in the Chauncel where the Altar formerly stood in the Channâ—le that this only is the true meaning of the Jnjunction not that the Table should be placed just where the Altar stood or in that maner with one side against the East wall of the Quiere as our Innouators expound it is most apparant by these Reasons 1. First Because the
will needs turne 1. Cor. 9. 13. 14. c. 10. 18. 19. 20. Hâ—br 7. 11. 12. 13. 14. Jewes or Gentiles or both in erectinge Altars must likewise imitate them in the scituation of their Altars or else reject their Altars as well as their manner of scituation in the middest which they refuse to followe For the third howe the Jewes Tables the Table at which our Saviour instituted the Sacrament were scituated It is apparant that they were so placed as that they usually sate round about them This is evident by the 1. Sam. 16. 11. where Samuel sayd to Jesse send and fetch David for wee will not sitt ROUND till hee come hither so the Hebrewe and Margin read it and by Psalm 128. â— Thy children shal bee like Olive plants ROUND ABOUT THY TABLE Our Saviour and his Disciples at the Institution of the Lords supper sate round about the Table after the Jewish Custome as is evident by Matthew 9. 10 c. 26. 20. 26. 27. Mar. 14. 18. 19. 20. c. 16. 14. Luke 7. 37. 49. c. 11. 39. c. 22. 14. 27. 30. c. 24. 30. John 13. 12. 18. 23. 1. Cor. 10. 1â— 21. c. 11. 20. c. compared with the two former texts Hence Thomas Godwyn in his Jewish Antiquities l. 3. c. 2. p. 114. 115. writes thus In the dayes of our Saviour it is apparant that the gesture of the Jewes was such as the Romanes used The Table BEING PLACED IN THE MIDDEST ROUND ABOUT THE TABLE Were certaine bedds some tymes two some tymes three some tymes more accordinge to the number of the guests upon these they lay downe in manner as followeth each bedd contained 3. persons some tymes 4. sildome or never more If one lay upon the bedd then hee rested the upper part of his body on the left elbowe the lower part lyinge at length upon the bedd but if many lay upon the bedd then the uppermost did lye at the bedds head layinge his feet behinde the seconds backe in like manner The third or fourth did lye each restinge his head in the others bosome Thus John leaned on Jesus bosome Iohn 13. 23. Their Tables were perfectly circulare or round whence their manner of sittinge was termed Mesibah a sittinge ROUND and their phrase of invitinge their guests to sit downe was sit ROUND 1. Sam. 10. 11. Psal. 128. 3. Thus hee with whom all the Rabines and Commentators on these texts accord So amonge the Romans the Tables were placed and the guests sate downe in the selfe same manner as they did amonge the Iewes as Godwyn in his Roman Antiquites l. 2. sect 3. c. 14. Records yea amonge most Nations in all their Feasts their Tables at which they sate downe to eate or drinke were ever placed in such sorte and with such a distance from the wall that the guests sate round about them And so are all the Tables placed here in England none ever seeinge a dyninge-Table placed like a side-Table against a wall in such sorte as our Communion Tables are nowe scituated in many places If then all Tables at which men eate drinke have ever both amonge the Iewes Romans our owne all other Nations been placed in the midst of the roome or in such sort that men might sitt round about them Why shoulde not then the Lords Table especially when wee eate and drinke the Lords supper bee placed in the midst of the Church or Chauncell in such sort that all the people maye sitt or kneel round and eate and drinke about it since Christ himselfe his Apostles when hee instituted this Sacrament had their Table thus situated and satt round it as all acknowledge Is not that order best which all Nations ages yea Christ himselfe his Apostles used And are not those both factious obstinately schismaticall whoe contrarie to the usage of all Nations ages our Saviours owne example will place the Lords Table Altar-wise like a dresser or side Table against the East wall of the Church as farr of as maye bee from the people that so none maye sitt receive neere it much lesse round about it that without all Reason sence or president undoubtedly they are yet such is the sottishnes pride superstitious wilfulnes of many of our domineeringe Prelates whose will is their only reason Religion Lawe that they will bee wiser then Christ then his Apostles then all the worlde besides no place seemes soe fittinge to them for the Communion Tables situation as that which is most unfitt the East end of the Chauncell wall against which one side of it must leane for feare of fallinge is there imprisoned impounded with railes barrs for feare of runninge awaye O Madnes ô folly whether are these mens witts sences fledd whoe are thus soe strangely frentike out of their overmuch learninge For the 4. How Communion Tables some tymes tearmed Altars improperly were placed in the Primitive Church The fore-mentioned passages of Eusebius Augustine the 5. Councill of Constantinople Bishop Jewell others assure us that they were placed in the midst of the Church or Quire not at the East end against the wall as they are now To these I shall add That Socrates Scholasticus and Nicephorus record That in the Church of Antioch in Syria the Altar stood not to the East but towards the West Walafridus Strabus records the same in expresse words further informes us that many did praye from the East to the West And that the Jewes where ever they were usually prayed towards the Temple at Hierusalem as Daniell did in greate Babell which stood East from Hierusalem as Esay 43. 5. Ier. 49. 28. Dan. 11. 44. Zach. 8. 7. Math. 2. 1. 2. and all Mapps witnesse Soe that Daniell prayinge towards it turned his face directly West not East as our Novellers dotingly fancie whoe alleage his example for turninge their faces in prayer the buildinge of Chancells Chappell 's Churches Altars placinge Communion Tables and bowinge toward the East when as hee prayed Westward only and his example is quite opposite and point blanke against them and their superstitious easterly adoration derived from Necromancers and those heathen Idolaters Ezech. 8. 16. whoe worshipp the risinge sunne toward the East as D. Willet Synopsis papismi contr 9. qu. 6. Error 52. proves against the Papists And from thence Walafridus thus concludes Wee beinge instructed by these examples knowe that those have not erred neither doe they erre whoe either in Temples newly built to God or cleansed from the filthynes of Idolls have sett their Altars towards divers clymates accordinge to the opportunitie of the places because there is no place where God is not present for we have learned by most true relation that in the Church of Ierusalem which Constantâ—ne his mother built over the Sepulchre of our Lord of a wonderfull greatenes in a round forme in the Temple of Rome anciently called Pantheon consecrated by Boniface by
Phocas the Emperors permission to the honour of all Sancts in the Church of S. Peter the Cheife of the Apostles Altars have been placed not only towards the East but likewise distributed into other parts and quarters of the Church These since they were so placed either unpossibly or by necessitie wee dare not disapprove Let every man abound in his owne sence The Lord is high to all those whoe call upon him in truth and salvation is farr from sinners Let us drawe neere to us Thus hee Gregorie Nazianzen in his 21. Oration p. 399. declaming against the unworthie Bishops and Ministers of his age sayth thus They intrude them selves unto the most holy Ministeries with unwashen hands and mindes as they say and before they are worthy to come unto the Sacraments they affect the Sanctuary it selfe and CIRCUM SACROSANCTAM MENSAM permuntur protenduntur and are pressed thrust forward ROUND ABOUT THE HOLY TABLE not Altar esteeming this order not an example of virtue but a maintenance helpe of life A cleare evidence that the Communion Table was then so scituated that the Ministers might goe and stand round about it S. Chrysostome in his first Homilie upon Esay 6. 1. I sawe the Lord sittinge c. hath this passage concerninge the Lords Table doest thou not thinke that the Angells stand ROVND ABOVT THIS DREADFVLL TABLE AND COMPASSE IT ON EVERY SIDE with reverence A cleare Evidence that the Table was soe placed in Churches in his age that men and Angells might stand round about and Compasse it on every part To witt in the middest of the Church or Quire as S. Augustine his coaetanean witnesseth in plaine words where no doubt it alwayes stood as the learned Thomas Verow testifyeth till private Popish Masses wherein the Preist only receiveth removed it to the East end of the Quire or Chauncell neere the wall as remote as might bee from the people If any object as the late Coale from the Altar doth that Socrates Scholasticus and Nicephorus write That in most Churches in their tymes the Altar was usually placed toward the East I answeare First that before their dayes in Eusebius Chrysostomes Augustines the Emperour Zeno his tyme it stood in the midst of the Church or Quire and soe it did in Durandus his age 1320. yeares after Christ and in the Greeke Churches anciently and at this day as Bishop Jewell hath formerly proved 2. Neither of these two Authors affirme that the Altar or Communion Table stood at the East end of the Church or Quire close against the wall as nowe they are placed the thing to be proved but only toward the East part of the Church ad Orientem versus sayth Nicephorus that is neerer to the East then to the West end of the Church to witt in the middest of the Chauncell or Quire which in many Churches was placed at the East Isle then as our Chauncells Quires are nowe though not in all as is evident by the forequoted authorities Soe as the argument hence deduced can bee but this non sequitur Altars in their dayes stood usually toward the East end of the Churches to witt in the midst of the Quires Chauncells which stood Easterly as our Communion Tables stood till nowe of late Therefore they stood Altarwise against the East wall of the Church or Chancell as some Novellers nowe place them whereas the argument hold good the contrarie waye They were placed toward the East end of the Church therefore not in the verie East end Altarwise since toward the East is one thinge and in the East another as toward London in case of scituation or travell is one thinge in London another That which is toward London beinge not in it as hee whoe is toward Marriage is not yet actually maried Wee reade of Daniell that hee prayed toward Hierusalem Dan. 6. 10. yet hee was then in Bable many miles from it Wee reade likewise of certaine Idolaters and of noe others but them in Scripture for the Jewes usually prayed Westward the Tabernacle and Temple beinge soe scituated whoe had their backs toward the Temple of the Lord and their faces toward the East worshipped the sunne towards the East yet they sâ—ood not in the East end but in the inner-Court of the Lords house at the doore of the Temple betweene the porch and the Altar which stood West not East ward yea the Scripture makes a manifest difference betweene toward the East and in the East Gen. 2. 14. 1. Kings 7. 25. 1. Chron. 9. 24. c. 12. 15. 2. Chron. 4. 4. c. 31. 14. Joel 2. 20. Math. 2. 1. 2. This objected authoritie therefore makes against not for our Innovators whoe can produce noe one authenticke writer testimonie or example for above a thowsand yeares after Christ to prove that Altars or Lords Tables stood or were scituated Altarwise against the East wall of the Quire in such manner as nowe they place them there beinge many pregnant testimonies to the contrarie that they stood in the midst of the Quire Church or Chauncell where nowe they ought to stand as they did in former ages I come nowe to the 5. thinge to examine what place is most proper and Convenient for the situation of the Communion Table especially when the Sacrament is administred Noe doubt the midst of the Church or Chauncell not the East end of it where it is newly placed as the Rubricke of the Communion booke Queene Elizabeths Injunctions the 82. Canon the fore-cited Fathers and writers resolve in expresse tearmes and that for those ensuinge reasons which under correction cannot bee answeared First because the table at which our Saviour originally instituted the Sacrament was placed in the midst of the roome hee and his Disciples sittinge then round about it and soe administringe and receivinge it as the premises manifest Nowe wee ought to immitate our Saviours institution and example as neere as maye bee 1. Cor. 11. 1. 23. 24. Eph. 5. 1. 2. 1. Pet. 2. 21. John 2. 6. not only in the substance of the Sacrament but likewise in all decent and convenient Circumstances whereof the scituation of the Table in the midst of the congregation is one Amonge the 6. reasons why the Lords board shoulde rather bee after the forme of a table then of an Altar published by Kinge Edward the 6. and his Councill this was the 5. and Cheifest Christ did institute the Sacrament of his body and blood at a Table not at an Altar wherefore seinge the forme of a Table is more agreeable with Christs institution then the forme of an Altar therefore the forme of a Table is rather to bee used then the forme of an Altar in the administration of the holy Communion The same argument holds as firme in the situation of the Table The placinge of it in the midst of the Church or Chauncell is more agreable with Christs institution then the standinge of
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
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
as venerable as worthy to take place and precedency as the Table both in respect of matter use relation to God and Christ and divine institution undoubtedly they are therefore to be all ranked in an equipage as the lavers Shewbread Tables and Altar were in Solomons Temple which stood one by the side of the other 2. Chron. c. 4. 5. 6. If the East end of the Church or Quire be the most worthy and fittest for the Tables scituation nowe why was it not so for the Arke the Altar and shewbread Table heretofore why did those never stand in the East end of the Temple but in the West the midst of it or in the Court as the premises Manifest Certainely if the East end of the Temple or Synagogues had no such dignitie no preheminenâ—ie or implements in them heretofoâ—e by divine appointment our Novellers can have little reason to pleade that they ought to have any such precedency honour or use nowe The third reason alleaged for the placinge of Communion Tables Altarwise at the East end of our Quires and Chancells is because they are High Altars So Saelford Reeves and the Coale from the Altar and Bishop Mountague in his least Lent Sermon stile them contrarie to the dialect of our Church after the Popish language This is the true reason why they are placed Altarwise to bringe in Altars Preists bowinge to Altars kneelinge at and before them to adore the Hostia to which wee are already proceeded and in fine to sett upp publique and private Masses yea the whole body of Poperie againe For which these are immediate preparatives of which they are reall parts and adjuncts This and this only is the true undoubted cause all others meere idle pretences to delude the people why our Communion Tables are now turned into Altars in many places lately rayled in Altarwise in most parishes against the East wall of the Quire And that this alone is the true cause in those Prelates Churchmen who originally presse it not only the qualities doctrines and actions of the parties themselves which every mâ—ns Conscience experience visibly discernes unlesse he be strangely hoodwinckt but the things themselves compared with the historie of former tymes declare For if wee looke into the storie of the Church wee shall finde that the first thing that was done upon the beginning of reformation was the pullinge downe of Altars and settinge upp of Communion Tables and the first thinge againe acted upon the restitution of popery was the settinge up of Altars turninge Communion Tables into Altars as now our Prelates doe upon which Masses presently were sayd Thus we reade that in the yeare of our Lord 1528. upon the Reformation of Religion at Berne Constance Geneâ—a Basill Stransburge and other Cittie 's the first thinge they did was this they proclaymed that Masses ALTARS Images in all places shoulde bee abolished and there upon the Images and Altars with Ceremonies and Masses were accordingly removed and abolished in them all About the yeare of our Lord 1556. The Waldoyes in Piemont beinge sommoned pressed to forsake God and revolt againe to Idolatrie which they had begun to cast of agreed togeather to make a solemne protestation that they woulde utterly forsake the false Religion of the Pope and live and die in the maintenance and confession of Gods word and truth Whereupon they sayd lett us all goe to morrowe into the Temple to heare the word of God after let us cast to the ground all the Idolls and ALTARS to which they all agreed sayinge let us soe doe yea and that the very same houre in the which they have appointed us to bee at the Councill house Whereupon the next daye after they assembled themselves in the Church of Body as soone as they came into the Temple without any further delaye they beate downe the Images cast downe the ALTARS After Sermon they went to Billers where they beate downe their Images and ALTARS Our famous Kinge Edward the 6. about the beginninge of Reformation in his Raigne gave order to pull downe Altars and sett upp Communion Tables in most Churches of the Kingdome And to the ende that all of them might bee totallie abolished Bishop Ridley to oppease all diversity about the forme of the Lords board and to procure one Godlie uniformity exhorted all his Diocesse unto that which he thought did best agree with Scripture with the usage of the Apostles with the primitive Church and which might Highly further the Kings most Godly proceedings in abolishing of divers vaine and superstitioâ—s opinions of the Popish Masse out of the hearts of the simple which would be more holden in the minds of the people by the forme of an Altar then of a Table as the King and Councell in their 1. and 3. reasons had resolved and to bring them to the right use taught by Holy Scripture of the Lords Supper Hereupon I say he appointed the forme of a right Table to be used in his Diocesse according to the King Councells instructions and consideration and in the Church of Paules brake downe the wall standing by the High Altars side And upon this occasion as it most probable he wrote his booke DE CONFRINGENDIS ALTARIBUS of breaking downe Altars registred by Bishop Bâ—le among other his workes though not now extant that I can find Not long before this John Hoper Bishop of Gloster afterwards a Martyr as was that worthy Ridley preaching before King Edward the 6. in his 3. Sermon upon Jonah printed Anno 1551. Cum Privilegio tooke occasion thus to Censure Altars and to move the King utterly to demolish them If question now be asked is there then no Sacrifice left to bee done of Christian people yea truly but none other then such as might be done without Altars and they be of 3. sorts The first is the Sacrifice of thankgiving Psal. 51. 17. 19. Amos 4. 5. Hos. 14. 2. Heb. 13. 15. The second is beneficence and liberality to the poore Mich. 6. 8. 1. Cor. 16. 1. 2. 2. Cor. 8. 19. Heb. 13. 16. The 3. kind of Sacrifice is the mortifying of our owne bodies and to die from sinne Rom. 12. 1. Math. 12. Luke 14. If we studie not dayly to offer these Sacrifices to God we be no Christian men seing Christian men have no other Sacrifices then these which may and ought to be done without Altars There should among Christians be no Altars And therfore it was not without the great wisdome and knowledge of God that Christ his Apostles and the Primitive Church lacked Altars For they knew that the use of them was taken away It were well then that it might please the Magistrates to turne the Altars into Tables according to the first institution of Christ to take away the false persuation of the people they have of Sacrifices to be done upon Altars For as long as the Altars remaine both the ignorant
Augusta dedicated to S. Afra there were two Quiers in which were two Altars standing under two arches at the lower end of the Quire under the rayles which divided it from the body of the Church two Crucifixes and under them two Altars contening the Eucharist for the people Moreover in the body of the Church there were 4. Altars the first cheife of them was the Altar of S. Dionys Versus Occidentem in parte septentrionali non juxta murum SED QUASI IN MEDIO that stood towards the West not East in the North part not close by the wall but as it were in MIDDEST Thus was the Altar of S. Mary placed in Rome so that in the great inundation of Tiber in the dayes of Pope Nicholas the 3. the water ROTUNDE quatuor pedibus c. went round about it from foot high and more Anastasius writes of Popâ— Theodorus that Pyrrhus Patriarck of Constantinople comming to Rome in his time about the yeare of our Lord 646. Fecit ei Cathedram poni juxta Altare he caused a chaire to be placed for him hard by the Altar honoring him as the Preist of the royall City Either therfore the Altar in those dayes stood neere the West end of the Quire where the Bishops chaires and Seates now generally are placed or in the midst of the Quire or else Bâ—shops then usually sate at the East end of the Quire cheeke by will with the Altar where our Prelates will suffer no seates at all to stand for feare any should sitt above or in equipage with God Almighty The same Author relates that Pope Sergius about the yeare of our Lord 694. made a fowersquare vayle about the Altar in S. Peters Church having 4. white Curtaines and 4. scarlet ones IN CIRCUITU ALTARIS round about the Altar two of each side the Altar therefore stood not against the wall but some distance from it else this travarse or vayle of Curtaines could not inviron it round about In the great Cathedrall Church of Rome itselfe whence these Romanizers would seeme to take their paterne the Altar Anno Dom. 1547. even on Christmas day as William Thomas an eye-witnes in his History of Italy Thomas Becon vol. 3. f. 282. out of him report when the Pope himselfe and all the Cardinalls received the Sacrament STOOD IN THE MIDDEST of the Chaple or Quire upon every way and the Pope being brought behind or above it as our Prelates terme it was there in a Throne of wonderfull Majesty set up as a God sitting above Christ and God almighty himselfe by our Novellers Prelates language in which manner the Altar stood there long before yet continues scituated as I am informed And in S. Peters Church at Rome as D. Andrew Board an eye-witnes to in Cardinall Wolsies dayes in his Booke of the Abuses of Rome M. Thomas Becon out of him vol. 3. f. 281. relate the Sacrament Altar are both in a Chapple not in the East but Northside of the Church and S. Peter and S. Paul lie interred in a Chapple under an old Altar at the very lower part or end of the Church not the upper If Altars therfore even in the very Cathedralls of Rome itselfe are thus seated in the middest of the Chapple or Quire in the North not East end yea at the very lower part and end not East or upper end of the Churchesâ— Our Roman Novellers have no ground or Couler at all left them for their Eastâ—rly situation of Altars or Tables with one side against the wall or to place them at the upper end of the Church or Quire as they call it since the old Altar under which S. Peter Paul lie buried at which the Romanists affirme they consecrated the Sacrament and sayd Masse stand thus at the lower part or end of the Church the Preists Prelates aâ—d people taking the upper hand thereof and sitting above it as the Pope himselfe doth above the High Altar The 3. objection is this The Jewes and Pagans Altars stood in the middest of their Quiers and Temples Therfore Christians Altars and Communion Tables ought to stand at the East-end Altar-wise against the wall as now they are placed I answer 1. That this is a mad consequence For if we will imitate the Iewes and Gentiles in setting up Altars then we have cause to imitate them in the forme and situation of our Altars if we will reject the latter as Iewâ—sh heathenish much more Altars themselves as more Iewish and heathenish then their sit us 2. I answer That the argument is a meere Nonsequitur For admit we ought not to imitate neither Iewes or Getiles in situating our Altars or Communion Tables in the middest as they did yet will it follow Ergo we must place them against the East-wall or end of the Church or Chauncell Certainely Ergo we should place them at the West North or South-side of the Church or Quire is as good a consequent 3. Our Novellers will needes imitate the Gentiles Jewes in their Sanctum Sanctorums Mercie-Seates Copes Miters Aaronicall attires vestments Organs Singing-men a world of Jewish and Heathenish Ceremonies Orders Pastimes Festivals Consecrations why not then in the standing of their Altars having no Divine Prohibition to hinder them in this particular as they have in all or most of the others 4. The Altars of the Iewes were placed in the middest of the Tabernacle Temple Court of the Temples by diuine institution direction so situated in pagan Temples by the very dictate of Common reason as the most vsefull â—itting and deâ—ent scituation therfore Christians should rather imitate then directly thwart them in this particular having both Gods institution and right rectified reason to induce them thus to doe The 4. objection is this The Communion Tables in all Cathedrall Churces and in al his Majesteyes Chapples are so situated where Ecclesiasticall discipline is best observed therfore they ought there to be placed in all other Chapples I answer 1. but I know not neither doe I beleiue the Axtecedent to be true for certaine I am that in many Cathedrals with in these few yeares by name in the Cathedrall of Salisbury Winchester Exeter Bristol Worcester Carlile and others the Communion Table stood East West a good distance from the wall not Altarwise against it with in the memory of some men yet aliue it stood so in all Cathedrals of England in all or most of the Kings Chapples If they haue been otherwyse situate of late yeares as the Tables in many Churches haue been contrary to Law it is but an innouation introduced by some violeÌ„t Innouators without any Lawfull authority for what end all England sees and knowes to well So as I may truly thus retort the argument that the Tables in Cathedrall Churches and the Kings Chapples stood not Altarwise but Tabllewise till now of late dayes when their
haue vnder the hands of an eyewitnes or two who with-hundreds more can make it good if need be vpon their Oathes THE MANNER OF ALTERING THE Communion Table of the Collegiate Church of WOLVERHAMPTON in the Countie of STAFFORD consecrating it for an Altar the 11. day of October Anno Domini 1635. VPON Satarday being the 10. of October 1635. Maister Edward Latham one of the Proctors of Leichfeild Surrogate of Woluerhampton accompanied with some 20. or 30. Persons men weomen and Chorasters came to the Towne many of the Inhabitants but cheifly the Clergie going to meet him The intent of his their coming was to performe the solemnity of Dedicating the Communion Table to be an Altar and of consecrating certeyne Altar Cloathes as they said to the glory of God The Table was made new for this purpose being about a yard an halfe in lenght exquisitely wrought and inlaid a fayre wall of waynscot being at the backe of it the rayle before it was made to open in the middle not at one side the middle where the Ministers tread being matted with a very fayre Matt. Vpon the Table was placed a faire Communion Booke couered with cloth of gold bossed with great silver Bosses together with a faire Cushion of Damaske with a Carpet of the same both party coulored of skie coulor purple the fringe of the Carpet being blew white On each side of the Table hangs two peices of white Callico betwixt them the 10 Commaundements written in a fayre Table with guilded Letters the foresaid Cushion standing just below it But on the North end where the Minister stands to consecrate in that peice of white Callico is represented at the top the picture of Angels with faces cloudes birdes fleying about the middle the picture of Peter on the Crosse at the bottome George on horsebacke treading on the Dragon leaues grasse with some trees being beneath all almost at the end of it In the other peice of white Callico on the West end is the same as on the North end only the picture in the middle differs being the picture of Paul with his sword in his hand all this being the curious worke of some needle woman Now the mysterie why the Pictures of Peter Paul George on horsebacke more other are in this worke is imagined because the Church is dedicated to the memorie of Peter and Paul it is vnder the Iurisdiction of Sant Georges Chappell at Windsor The next day being the Lords day assoone as the Preists for so they would be called to suite the better with their Altar came to the Church each of them made a Low Congie a peece at their very first entring in at the great Church dore and an other Congie a peece at the I le dore after that 3. Congies apeece towards the Altar before its dedication and so they went into the Chancell where a bason of water a towel was provided for the Preistes to wash in where was incense burnind which perfumed the whole Church then they returned backe making 3. Congies a peece went to service which was solemnely performed the Organs blowing great singing not heard of in this Church before which kinde of seruice lasted two howres at least Seruice being finished there was a Sermon Preached by one Maister Ieffery Arch-deacon of Salop in the County of Salop whom the Surragate brought with him His text was Iohn 10. 22. 23. And it was at Hierusalem the Feast of the Dedication it was winter Iesus walked in the Temple in Salomons Porch All his whole Sermon was to prove the truth of the Altar He had not one place of Canonicall Scripture as we remember but one place in all which was out of the Maccabees His Sermon lasted an hower After Sermon they went to the Dedication or rather as the Preacher stiled it Renouation of the Altar and in the Bell-house 4. of them putt on the rich broydered Copes and euery one of them had a Paper in his hand which they termed Censer so they went vp to the Altar reading as it went for they looked often on it As they went they made 3. Congies apeece when they came to the Altar they kneeled downe prayed ouer the cloth the other Consecrated things the Organs blowing all the while this solemnity lasted almost halfe an hower After all this was performed there was a Communion and one was appointed to stand with a Bason to receyve the offertory divers gaue mony it was thought it had been giuen to the poore but the man that held the Bason gaue it to the Surragate the somme gathered being reputed about 40. s he calling the Church-wardens gaue them as he said 10. s the remainder he told them he would bestow on other pious vses but the 10 d. being counted proved to want 6. of the just somme he said he had deliuered them None gaue the Communion but the 4. that had Copes This finished they washed their hands returned making 3. Congies apeece as before These Copes the siluer Basons were brought from Leich feild The Communion and Dedication ended they went to dinner in the Afternoone they come to Church againe where was a Sermon preached by one Maister Vsuall a Minister his text was in the 2. Sam 7. 2. And David said to Nathan the Prophet se now I dwell in an house of Cedar And the Arke of God abideth vnder Curtaines This Sermon did justify and magnify the Altar lasted more then an hower which being finished they went to prayer which was very solemnely performed the Organs blowing diuers Anthems Responds being sung at that time which done they departed from the Church to their lodging where they were very merry to grace this solemnity and Consecration of the Altar the Higher the next day being munday they of Leich-feld went out of Towne many of them very drunke defiling themselues with this swinish sinne like so many filthie brute beastes to make the Altar the more holy venerable and themselves more apt to nod Congie to it this maner of keeping this feast of Dedication a patterne for all the Country to Imitate Thus ended this late Dedication with which I here conclude my rude Discourse and Quench-Coale THE SECOND PART OF THE QVENNCH-COALE IN this part of my discoursel purpose by way of Corrullarie to pâ—opound some few Quaeres ip these our New Doctors Innouatâ—rs together with the reasons why I 〈◊〉 propose these doubts Questions to thâ—m The first Quaere is this What is the true finall end they ayme at in erecting Altars styling Communion Tables Altars placing them Altar-wise in christening themselves againe by the name of Preists not as it is vsed for a contract of the word Presbyter which signifieth properly an Elder or Minister of the Gosple but of
to be removed or placed but at the time of the Communion unlesse they will grant that it ought alwayes to stand in the middest of the Church or Chancel which they profestedly deny witnesse the Rubricke Institution and Canon Therefore they ought not to read Second Service at it but only when there is a Commiâ—â—ion Thirdly because the Rubricke before Te Deum saith that the Epistle and the Gospell shall be read where the two Lessons are with a loudvoayce that the people may heare the Minister that readâ—th them and the Minister Atanding and turning himselfe as â—he may best be heard of ALL such as be present Therefore this is direct that the Second Servicâ— whereof the Epistle and Gospell are a part must be read in the Reading Pâ—w where the Lessons are when there is no Communion Because there he may best be heard of ALL present and that he must not turne his fuce East but West to the people Fourthly because the Table is instituted and placed in Churches not to read divine Service at but to Consecrate and minister the Lords Supper at This is the sole use for which it serves As the Font is ordained only for Baptismâ— the 〈◊〉 for reading and the Chest or pâ—oremans loâ— in every Church for Almes So it for the L Sâ— as is clear by 1 Coâ—â— 10. 16. 21 C. 11. 20. 2â— c. The Common-prayer-booke The Homilies of the worthy receiving of the Sacramntâ— of the right use of the Church of the Râ—pairing and keeping cleare of Churches Queen Elizabeths Inâ—unctions Canons sett ouâ— 1511. p 18. and Can 1603. Can 8â— 82. 83. 84. with all writers old and new I ever mett with all have the Licenses and Injunctions run thus Whereas her Majesty understandeth c. And Tables placed for ministration of the holy Sacrament according to the forme of Law therefore provided Hence Mathew Parkers visitation-Articles An 1560. Art 2. thus Whether have you in your Churches c. A comly and decent Table FOR the HOLY COMMVNION c. The Canons in Convocation Anno 1571. p. 18. thus Church-wardens shall see there be a faire repaired Table which may serve for the Administration of Holy Communion and a câ—eane Cloth to cover it A convenient Pulpit whence the Heavenly doctrine may be taught c. The 28. Can 1603. thus Whereas we have no doubt but that in all Churches within the Realme of England therefore in Cathedrals too which had then no Altars convenient and decent Tables are provided and placed to what end to read Service at No But for the celebration of the holy Communion c. And likewâ—se that a convenient seate be made for the Minister to READ SERVICE IN With a comly decent Pulpit for the preaching of Gods word Can. 83. Since then the use of the Table by these and infinite other testimonies yea by the resolution of all our Preâ—utes â—isitation Articles is only instituted for the celebration of the Lords Supper at it And the 28 Canon with the Rubricke before Tâ— Deum expresly confines the reading of divine service to the Ministers State appointed for that purpose It is cleare that the Minister ought not to read Second Service at the Table but only when there is a Communion That the reading of Service at it on other times is a meere abuse and perversion of that end for which it was instituted And Bishoppes may with as much reason and Law enjoyne them to reade Second Service at the Font in the Pulpit or at the Poore mans box as at it Fifthly Because the Queenes Injunctions the 82 Canon and Arch bishop Laudes very first Article for his Metropoliticall visitation expresly prescribe That when ever the Minister shall reade Service at the Table it shall be placed in so good sort within the Church or Chancle as thereby the Minister shall be the more coveniently 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 Which words compared with the Rubricke before Te Deum are a direct resolution that the Minister ought not to reade any prayers at the Table but when there is a Communion Which being most cleare No Bishoppes may or ought to enjoyne Ministers to reade Second Service at the Table or Altar when there is no Communion neither can they suspend any for not doing it And if any Bishop persuade or enforce Ministers to reade Service thus both the Bishop and they as D. Wreâ— Bâ—shop of Norwich with many of his Clergie have done incurre the penalties of the Act of 1 Eliz. c. 2. and may be indited fined and imprisoned for it by this Law It being a saying of divinâ— sâ—rvice in another manner and forme and an using of other rights and Ceremonies then are prescribed in the Booke of Common-prayer Which together with the Queens Injuctions and Canons condemnes this Innovation which was never used or urged in Parish Churches till now Neither is there any president for it in Antiquity but only in Popish Churches of late yeares All that can be alledged for it is that which Shelford and the Colier produce for Altars and bowing to them The practise of our Cathedrall and Collegiate Churches being most Popish corrupt and most opposite to our Lawes and Canons of all other in their i Crucifixes Images Tapors Altars Altar-adorations Vestments Chaunting lascivious Musicke Gesticulations with a World of other Romish Antichristian Reliques and Ceremonies All which are condemned by the Homilies against the Perill of Idolatrie of the time and place of Prayer The Common Prayer-Booke 3. 4. E. 6. c. 10. 1. Eliz. c. 2. 3. Iac. c. 5. and all our writers till of late being fitter our detestation then Imitation To which I answer 1. That we must live by precepts not Examples Our Cathedrals in this and sundrie other particulars are contrary to our Lawes and Canons in point of practise therefore to be detested corrected and reformed by our Lawes and made like to other Churches Not our Laws Canons and Churches to be squared by them the worst of any 2. The Rubricke of the Common Prayer-Booke in the end of the Communion prescribes in direct termes That in Cathedrall and Collegiate Churches where be many Pâ—eists and Deacons they shall ALL receive the Communion with the Minister EVERY SVN-DAY AT THE LEAST except they have a reasonable cause to thâ— contrary By which it is cleare that there ought to be a Communion celebrated every Sunday in every Cathedrall Collegiate Church and that every Preist and Deacon of the Church ought then to receive it with the Minister unlesse he hath a reasonable cause to the contrary And who can this Minister be but the Bishop Ergo Bishops are but Ministers and ought to receive the Sacrament every Sunday in their Cathedrals Ergo to be alwayes Resident at their Seas and no dancing attendance on the Court. The