A Quench-Coal, Inquiry 1 (1 of 4)

A Quench-Coal · Inquiry 1 (1 of 4)

p. 1A 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 p. 2Quire, 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 shalbe 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 Churche… 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 shalbee placed in so good sort with in THE CHURCH OR CHANCELL, as thereby the Minister maye bee the more conveniently heard of the p. 3Communicants 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 p. 4this 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 restored.

In the yeare of the Lord 1549. (as M. John Fox in his Acts and Monuments London. 1610. p. 1211. 1212. Records) Kinge Edward the 6. with 9. of his Privy Councell (whereof Archbishop Cramner, and Thomas Bishop of Ely where two) writt a letter to Nicholas Ridley Bishop of London, to give substantiall Order throughout all his Dioces, that with all diligence, all the Altars in every Church, and Chappell with in his Dioces bee taken downe, and in steed of them a Table to bee sett up in some convenient part of the Chancell with in every such Church or Chappell to serve for the administration of the blessed Communion, sendinge with this letter 6. reasons why the Lords board shoulde rather bee after the forme of a Table then of an Altar. After with letter and Reasons received the Bishop appointed the forme of a Right Table to bee used in his Dioces, and in the Church of Paules brake downe the wall standinge by the high Altars side, placinge the Table a good distance from the wall.

M. Martin Bucer, in his Censure of the Common prayer booke, of the Church of England, in his scripto Anglicano p. 457. writes, That it appeares by the formes of the most auncient Temples, and writings of the Fathers, that the Clergie stood in the midst of the Temples, which were for the most parte round, And out of that place did soe administer the Sacraments to the people, that they might plainely heare the things that were there recited, and be understood of all that were present, And hee there condemnes, the placinge of p. 5the Quire soe remote from the bodie of the Church, and administringe distinct service & Sacraments therin, as contrary to Christs Institution, and an intolerable contumely to God; exhortinge Kinge Edward, and the Archbishop severely to Correct the same. Shortly after which Censure of his, the Altars were taken downe, and Communion Tables placed in the bodie of the Church or Chancell in their steed.*‡‡Fox Acts & Monuments p. 1404. 1406. Bishop Farrar causinge a Communion Table for the administration of the Lords supper (March. 30. 1555.) to bee sett up IN THE MIDDLE OF THE CHURCH of Carmarthen, without the Quire, & takinge awaye the Altar thence. The MIDDEST of the Church beinge then thought the fittest place for its situation.

Incomparable Bishop Jewell,*‡‡See his life before his works Sect. 25. one of Queene Elizabeths visitors, in the first yeare of her Raigne, whoe had a hand in turninge the Altars into Communion Tables, and placinge these Tables in the middest of the Church, or Chancell, if not incomposinge the Rubricks in the Communion booke,) in his answeare to Hardings Preface, writes thus. An Altar wee have, such as Christ and his Apostles, and other Holy Fathers had, which of the Greekes was called the Holy Table, And of the Latines the Table of the Lord, and was made not of Stone, but of Timber, and stood not at the end of the Quire, BUT IN THE MIDDEST OF THE PEOPLE, as many wayes it maye appeare. And other or better Altar then Christ or these Holy Fathers had, wee desire to have none. And in his Reply to Hardinge, Article 3. Divis. 26. Hee proceeds thus. Nowe whether it maye seeme likely that the same Altars stood soe farr of from the hearinge of the people as M. Hardinge soe constantly affirmeth, I referr my selfe to these authorities that here followe.aaEccles. Hist. l. 10. c. 4. Eusebius thus describeth the forme and furniture of the Church in his tyme. The Church being ended, & comely furniture with high Thrones for the honour of the Rulers, and wish stalles beneath sett in order, And last of all the holie of holies, I meane the Altar, BEING PLACED IN THE MIDDEST. Eusebius sayth not, the Altar was sett at the p. 6end of the Quire, but IN THE MIDDEST OF THE CHURCH AMONGE THE PEOPLE. bbDe verb. Domini secundum Ieannem Serm. 42.S. Augustinus likewise sayeth thus. Christ feedeth us dayly, and this is his Table here sett IN THE MIDDEST. O my hearers, what is the matter that yee see the Table, and yet come not to the meate? In the 5.ccActio 1. Councill of Constantinople, it is written thus. When the Lessen or Chapter was readinge, the people with silence dr…ve togeather ROUND ABOUT THE ALTAR, and gave care; (Yet **Sunday no Sabbath p. 27.D. Pocklington writes, that they are much mistaken that produce the Councell of Constantinople to prove that Communion Tables stood in the midst of the Church, and the**p. 54 53. Coale from the Altar, sayth the like:) And to leave others.ddRation. divin. l. 5. Durandus examininge the cause, why the Preist turneth himselfe about at the Altar, yeildeth this reason for the same. In the MIDDEST OF THE CHURCH. I opened my mouth, And Platina noteth, that Bonifacius Bishop of Rome, was the first, that in the time of the ministration, divided the Preist from the people. To leave further Allegations, that the Quire was then in the body of the Church, divided with railes from the rest, whereof it was called Cancell, or Chancell, &c. And whereas M. Hardinge imagineth, that the people for distance of place could not heare what the Preist sayd. A man that hath considered the old Fathers with any diligence may soone see hee is farre deceived. ForeeIn Ephes. 2. Hom. 3. in 2. Cor. H…mil. 18.Eph 2 Chrisostome sayth: The deacon at the holy Misteries stood up, and thus spake unto the people; Oremus pariter omnes, let us all praye together; And againe hee sayth, the Preist and people at the ministration talke togeather. The Preist sayth, the Lord bee with you, the people answeareth, And with thy spirit. Justinian the Emperour commanded, that the Preist should soe speake a lowde at the holy Ministration as the people might heare him: And to leave rehearsall of others.ffDe Saeramento Encharistica. Bessarion sayth, the Preist speakinge these words, the people standinge by at each part of the Sacrament, or on every side, sayth Amen. After which hee concludes thus. Seeinge therefore that neither Altars were erected in the p. 7Apostles time, nor the Communion Table that then was used stood soe farr off from the body of the Church, nor the people gave ascent to that they understood not, soe many untruthes beinge found in M. Hardings premises, (all which are revived afresh in the Coale from the Altar, to affront Bishop Iewell, and justifie M. Hardinge, and that by publique license, such is the desperate shamelessenes and Apostacie of our age:) wee maye well and safely stand in doubt of his Conclusion. And in the margin hee hath this note annexed to M. Hardings words. The. 82. un truth. The Altars, and Communion Tables STOOD IN THE MIDDEST OF THE CHVRCH, as shall appeare. And Article 13. division 6. p: 362. hee cites the same passages of Eusebius, Augustine, and the Councell of Constantinople, to prove, that there was aunciently but one Altar and Communi…n Table in every Church, and that standinge in the middest of the Church, Quire, people; and concludes thus; Soe likewise Gentianus Hernettus, describinge the manner of the Greeke Church as it is used at this daye, sayth thus; In the Greeke Church there is but one Altar, and the same standinge IN THE MIDDEST OF THE QVIRE, and the Quire alsoe was in the middest of all the people, Thus this Jewell of the Church: From whose words it is apparant, that the Communion Table in the Apostles times, and in the Primitive Church for above 1300. yeares after Christ, stood in the middest of the Church, or Chancel, not at the East end of the Quire, Altarwise against the wall; And that it ought nowe thus to stand in the Churches, beinge thus placed in his time. Which bookes of his, beinge A defence both of the doctrine, and practice of the Church of England against the Papists, Commaunded to bee had in every Church for Ministers and the people to reade. (And therefore it seemes a strange prodigious insolencie, that **A Coale from the Altar p. 53. to 57. D. Pocklington Sunday no Sabbath. p. 27. Edit. 1.men of our owne Church (as they pretend) should bee soe impudent, as publiquely to affront and refute his doctrine in print; but farr stranger they shoulde doe it by publique license to disparage him, and justifie the Papists doctrine) is a cleere demonstration p. 8to mee. That by the very doctrine, and practice of the Church of England, the Communion Table ought to stand in the MIDDEST OF THE CHVRCH OR CHAVNCELL, especially when the Sacrament is administred; and that the railinge of it in against the wall at the East end of the Chauncell, like a Dresser, a side Table, or Popish Altar, (to the end it maye not bee thence removed, and that the people maye come up to it by severall rankes and files to receive the Sacrament,) is a meere Popish Innovation contrarie both to the doctrine and practice of the Church of England.

The namelesse Author of the**Page 53. 54. 55. 56. Coale from the Altar, takinge upon him to be farre wiser and learneder then Bishop Jewell, (yea then Bishop Ba…ington, D. Fulke, M. Bucer and all the learneddest writers) is bold to write without blushinge, That the authorities of Eusebius, Augustine, Durandus, and the 5. Councell of Constantinople, doe not prove, that the Communion Table in their times stood in the midst of the Church, or Chauncell; that B. Jewell is mistaken in their meaninge, and shapes severall answeares for to shift them. To that of Eusebius hee sayth, This proves not necessarily, that the Altar stood either in the body of the Church, or in the middle of the same, as the Epistoler doth intend, when hee sayth the middle; The Altar though it stood alonge the Easterne wall, yet it maye bee well interpreted to bee in the middle of the Chancell in Reference to the North and South, as since it hath stood. And were it otherwise, yet this is but a particular case of a Church in Syria, wherein the people beinge more mingled with the Jewes then in other places, might possibly place the Altar in the middle of the Church as was the Altar of Incense in the middest of the Temple, the better to conforme unto them. To which I answeare: 1. That the first parte of this reply is in a sort meere nonsence. The Altar was placed in the middest of the Church or Chancell, that is (sayth he) in the East end of it, or in the middest of the East end; as if the East end of the Church or Chancell were the Church or Chancell it selfe, or the midst of it, the p. 9middest of the Church or Chancell, But these beinge distinct, and different things, the midst of the Church or Chancell, can bee not more interpreted, to bee the middest of the Eastwall or end of them, then the East wall, or midst of the East end of the Quire, can bee the midst of the Church, So that this evasion is but a meere nonsence Bull; And had Eusebius intended any such thinge, he woulde have thus expressed himselfe; that they placed the Altar against the midst of the East end wall of the Church or Quire, not in the midst of the Church or Quire, and compassed about it and the Sanctuary with woodden Railes wrought up to the topp with artificiall carving.

2. I answeare, that The second parte of the Replie is a plaine concession of what hee formerly denied; and not only soe, but a confirmation of it with an annexed reason, Soe that here wee have one peece of the Coale against the other: one denyinge that it was in the midst, the other confessinge, and provinge the contrary: Nowe whereas hee writes, that this was but a particular case of one Church in Syria: I answeare, that it seemes this famous Temple was one of the **Euseb. Eccl. Hist. l. 10. c. 3. 4first Christian Churches that was built and consecrated by the Christians after our Saviours death, and soe became a generall patterne for all the rest: The **Walafridus Strabus de rebus Eccl. l. 4. c. 19.Sir 50:4greate Church at Hierusalem beinge built round or ovall like to it, and havinge the Altar in the midst, like this;) In the edifying whereof, Paulinus Bishop of Tyre, whoe passed all others for rare and singular guifts, was the chiefe meanes and director, And till hee can produce an example of some Churches in the Primitive tymes, either before, or not long after this, wherein the Table or Altar stood against the East wall of the Quire Altarwise, as nowe they are situated, which hee can never doe, I shall take it as a generall and sufficient proofe for the settinge of the Table in the midst of the Church or Chancell. That which hee adds, that it was done perchance to please the Jewes; is but his owne fancie, no Historian or writer so much as insinuatinge any such thinge; And admitt it true, yet the Jewes situatinge of the Altar of Incense in the midst of the Temple, though, not out of any Iewish fancie or p. 10conceit, but by Gods owne direction, is a fitter patterne for Christians to followe, then any Popish Altars, fixed station at or against the East end of the Quire, only by a bold Friers or Popes direction, without Reason, Scripture, president, or divine direction to warrant it.

To that of the 5. Counciil of Constantinople, he replies, **A Coale from the Altar p. 45. 55.that although foreign, in it selfe doth signifie a Circle, yet foreign, cannot bee properly interpreted, round about the Altar, soe as there was no parte thereof, that was not compassed by the people; noe more then if a man shoulde saye, that hee hath seene the Kinge sittinge in his Throne, and all his Nobles about him, it needs or could bee thought, that the Throne was placed in the middle of the presence, as many of the Nobles beinge behinde him as before him; for which hee cites Rev. 4. 6. and c. 7. V. 11. To which I answeare, First, That as the proper signification of foreign, is, a Circle, as hee confesseth; soe the proper signification of foreign, is, to compasse or stand round about the Altar in a Circle, and to hemne it in on every side. If this then bee the proper meaninge of the words of this Councill, as all must acknowledge, good reason have wee to take them in their proper sence, and not improperly.

2. This word and phrase is soe taken and interpreted in the Scripture, (as Psal. 26. 6. Psal. 128. 3. 1. Sam. 16. 11. Rev. 4. 6. and c. 7. 11.) For sittinge, standinge and incircling the throne or Table round about on every parte; Therefore it shoulde by the same Reason bee soe taken here.

3. When as wee saye, the Kings Nobles doe inviron or stand round about his Throne; this implies, that his Throne stands not against a wall, but soe as men maye stand round about him; round about, e…rimplyinge a perfect Circle, though about doth not alwayes soe.

4. I shall make it most cleere, that all Altars aunciently were placed in the midst of Temples, Churches, or Quires, and that it was the use both amonge Iewes. Pagans, and Christians, to compasse, stand, dance, & goeround about them; therefore it shalbee p. 11intended the people did soe there, till the contrarie can bee proved, which wilbee ad Graecas Calendas.

To that of S. Augustine, hee replies; that, mensa ipsius in MEDIO constituta, is not to be interpreted, the Table set here in the midst, as it is translated; but the Table which is here before you, accordinge to the usuall meaninge of the Latine phrase, afferre in medium, which is not to be construed thus, bringe it precisely into the middest, but bringe it to us, or before us: Oh wise evasion! as if Bishop Jewell, Bishop Babington, Doctor Fulke, & the Epistoler were such illiterate novices, that they knewe not howe to conster Latine, and need bee sett to schoole againe to learne their Grammer. I wonder why this pragmaticall Criticke cavelled not at our newe translaters for rendringe that of Math. 18. 20. where two or three gathered togeather there I am in medio corum, in the middest of them; where the same latine word is used: If in medio, heere may bee properly Englished, in the middest, not at the East end, or before them; why not in this text of Augustine? All knowe, that the proper signification of Medium, is the midst; and of in medium afferre, to bringe into the midst, not before men; Coram nobis, beinge the common phrase, signifying to bringe, a thinge before men, not in medium afferre; And if this Gentleman remember his Grammer; Sentit medios illapsus in hostes, cannot bee interpreted, hee perceived hee was fallen, before his Enemies, but, into the midst of them. The translation of Bishop Jewell therefore is good & proper, & the Colier a nonsence Criticke, to quarrell with it upon such slender grounds.

To that of Durandns, in medio Ecclesiae apperuios meum, that it proves not that the Altar stood in the midst of the Church, but that the Preists stood at the midst of the Altar: For it is generally knowne that many hundred yeares before Durand was borne, the Altars generally stood in Christian Churches, even as nowe they doe.

I answeare, first, that to interpret in medio Ecclesiae, the midst of the Altar, not of the Church, is nonsence; as if the Altar p. 12were the Church, or the midst of the Altar the midst of the Church, yea though it stood not in the midst but East end of it.

2. If in medio here, by his owne confession signifie in the midst, not before the Altar; then why not in that place of Augustine too, at which he formerly carped, as mis-translated.

3. It is not well knowne neither by experience (for noe man is so auncient,) nor by any authenticke writer extant, that many 100. yeares before Durand was borne the Altars generally, stood in Christian Churches as now they doe; there being not one testimony that can be produced to prove it. The Altar in the Cathedrall Church of Rome standing, even in time of Masse, when the Pope receiveth the Sacrament, in the middest of the Quire, & the Pope sitting in a Chair of estate about it, as William Thomas an eywitnesse of it An. 1547. testifyeth in his History of Italie, yet the contrary is well knowne, & shall God willing be proved; & if this were soe well knowne, I wonder why this judicious learned man proves it no better, begging only the Question disputed, in stead of proving it; having thus answeared, these nonsense idle Cavills against the authorities, quoted by learned Jewell, I now proceed to other of our writers.

Doctor Gervase Babington Bishop of Worcester, in his Comfortable notes upon Exod. chap. 20. and 27. p. 279. 307. in his workes in folio, shewes at large, That the Apostles and Primitive Christians had no Altare but Communion… Tables only, and those made of boards, & REMOVEABLE, SET IN THE MIDDEST OF THE PEOPLE, AND NOT PLACED AGAINST A WALL; they are his owne words.

Doctor William Fulke, in his Confutation of the Remish Testament, notes on Heb. 13. sect. 6. Anno 1589. writes thus: The Lords Table of the auncient Fathers is called indifferently a Table, as it is indeede; and an Altar, as it is unproperly; But that it is called of them a Table, and was indeede a Table made of boards, and removeable sett in the midst of the people, not placed against a wall, I have shewed sufficiently p. 13by the Testimony of the auncient Fathers before, (to witt those whom Bishop Jewell quotes:) So on the 1. Cor. 11. sect. 1…. Hee & M. Cartwright both affirme: That in the Primitive Church, the Lords Table was situated in THE MIDDEST OF THE CHURCH AND PEOPLE, not against a wall.

Doctor Andrew Willet in his Synopsis Papismi the 9. generall Controversie. Quest. 6. Error. 53. p. 496. writes thus against the Papists, concerninge the fashion & forme of Churches, & the divisions & partitions with in: Wee will not much contend, soe these conditions bee observed: First, that all superstition bee avoided in makinge one place of the Church holier then the rest, wherein the Papists mightily offend. For the Quire and Chancell was for their Preists & singers, the other parte of the Church for lay-men, they were not to enter into that holy place, And thus accordinge to the places they devided the Congregation as though one parte were more holie then the other.**A good Quire for those novellers whoe plead soe much of late for sanctum sanctorum. But where learne they, that Churches ought to have a Sanctuary as the Jewish Churches had. That was an evident tipe, and is nowe accomplished in our Saviour Christ, whoe is nowe entred into the heavens, as the high Preist then entred into the holie place to make attonoment for the people Heb. 9. 24. this therefore is very grosse to revive and renue againe Jewish tipes and figures, as their owne Ordinarie glosse sayth. The externall Rites, & Ceremonies of the Law, because they were a shaddowe of Christ to come, & of his Mysteries, Therefore the truth of the Gospell beinge come, are made unlawfull & vanished away. Salomons Temple then with the Sanctuarie and Preisthood therefore which were shaddowes of things to come, are no presidents or Patternes for Christians to followe, But if here in not with standinge they will imitate the buildinge of Solomons Temple to have a Sanctuarie, why doe they not alsoe build towards the West, as the Temple was? why bringe they not their ALTARS DOWNE TO THE BODY OF p. 14THE CHURCHES. For in their holie place there was noe Altar. And indeede Altar wee acknowledge none, as hereafter shall bee proved. But wee see noe Reason why the Communion Table maye not bee sett IN THE BODY OF THE CHURCH, as well as in the Chancell if the place bee more convenient, and fitt to receive the Communicants: But I praye you why the Altar rather sert in the Sanctuarie then the Font or Baptisterie? They are both Sacraments, as well Baptisme as the Lords supper; why shoulde one bee preferred as holier then the other? Thus this Doctor.

By all these authorities it is most apparent, that by the expresse Resolution of the Common prayer booke confirmed by Act of Parliament; Of Queene Elizabeths Injunctions,**1. Eliz. c. 2. 5. & 6. Ed. 6. c. 1. the Bishops, learned writers, & constant practice of the Church of England from the beginninge of Reformation untill now, the Communion Table not to stand at the East end of the Chancell, or Quire Altarwise against the wall, especially when the Sacrament is administred; but in the middest of the Church, or Chancell, and that soe it stood in the Primitive Church.

Nowe for the better discoverie of the place where the Table ought to stand, it will not bee impertinent to enquire.

First, where the Table of Shewbreade was placed?

2. Where Iewish and heathenish Altars auncienly stood?

3. How the Iewes Tables, & the Table at which Christ instituted the Sacrament were situated?

4. How the Communion Tables were placed in the Primitive Church?

5. What place is most proper & Convenient for the Table?

6. What reasons can bee produced for the placinge of the Communion Table Altarwise, at the East end of the Chancell against the wall? &c.

For the first of these, it is most evident, that the shewbread… Table (a tipe of Christ, & the Sacramentall breads,) stood not in the Sanctum Sanctorum, but without the vaile of the Tabernacle p. 15on the Northside, (not at the East side) of the Tabernacle. Exod. 26. 35. Heb. 9. 2. 3. 6. 7. which are expresse; compared with the 1. Kings 7. 28. 1. Chron. 9. 32. c. 23. 29. c. 28. 16. 2. Chron. 4. 19. c. 13. 11. c. 29. 18. If the situation then of the Shewbreade Table maye bee any president for Communion Tables, they ought to be placed, not in the East end of the Chancell, but in the Northside of the body of the Church as the shewbread Tables stood.

For the second; wee must knowe, that Altars were aunciently seituated heretofore in groves upon hills, & elevated places, especially amonge the Idolatrous Gentiles, Jer. 11. 13. Exod. 34. 13. Numb. 23. 1. and 28. 29. Deut. 7. 5. c. 12. 3. 2. Kings 11. 18. c. 21. 3. to c. 23. 12. whence they are frequently stiled in Scripture, high places, and condemned by that name. 1. Kings 2. 3. 4. c. 1…. 31. 32. c. 14. 23. c. 15. 14. 2. Kings 12. 3. c. 14. 4. c. 15. 4. 35. c. 17. 29. 2. Chron. 17. 6. c. 32. 1. c. 33. 17. Jer. 42. 35. Ezech. 6. 3. c. 16. 16. 39. 25. In detestation of these high places, (in truth nought else but high-Altars,) God himselfe gave expresse charge to the Israli…es, Exod. 20. 28. not to goe up by steps to his Altar, that their nakednes bee not discovered: And to plucke downe, & destroye all high places. Numb. 33. 52. 2. Chron. 17. 6. Ezech. 16. 39. yet the Popish Innovators are so sottish, as even in dispite of God himselfe, to erect high places, high Altars, & to goe up by steps unto them, in stead of Communion Tables; & to Christen the Lords Table, with the name of ggShelford his sermon of Gods house p. 2. 4. c. 15. 17. 19. Reeves his exposition of the Cathechisine in the Cō munion booke. D. Pocklingtō Sunday no Sabbath, & a Coale from the Altar.an Altar, and high Altar too. The Golden Altar for incense was sett before the Arke of the testimony in the first Tabernacle: And the Altar of burnt offeringe, which was most holy, was placed before the doore of the Tabernacle of the tent of the congregation. Exo. 40. 5. 6. 10. to 34. & that by Gods owne appointment, And when a burnt offeringe of fowles was brought to the Altar, the Preist was to wringe the blood of it out at the side of the Altar; and to plucke awaye the Croppe with the Feathers, and to cast it besides the Altar on the EAST parte, by the place of the ashes. Levit. 1. 14. p. 1615. 16, Therefore the Altar of burnt offeringe did not stand Altarwise against the East end of the Tabernacle, or Temple. When the Temple was built, Solomon placed the Altar of incense covered with pure gold, not with in, but by the Altar. The brazen Altar hee placed before the Lord at the Tabernacle of the congregation in the fore front of the house. Another Altar hee erected in the middle of the Court, before the house of the Lord, on which hee offered burnt offerings, and meate offerings, and the fatt of the peace offerings. And when the Temple was consecrated, the Levites which were the singers with their soons, and their brethren beinge arayed in white Lynnen, havinge Cymballs, and Psalteries, and Harpes stood AT THE EAST END of the Altar (to witt of the golden and brazen Altar,) and with them an 120 Preists, soundinge with trumpetts, All which is cleerely related 1. Kings 6. 22. c. 8. 64. 2. Kings 16. 14. 2. Chron. 1. 5. 6. c. 5. 12. c. 7. 7. Neither of these Altars therefore stood in the Sanctum Sanctorum; in the East side, or against the East wall of the Temple. When Elijah built an Altar to the Lord in Mount Carmel, hee made a trench, round about the Altar, as greate as woulde containe two measures of seede, And the water ranne round about the Altar, and filled the trench. 1. Kings 18. 32. 35. His Altar therefore was placed in the middest, where men might stand round about it, not against a wall. Wee reade of David that hee build an Altar to the Lord, in the threshinge flowre of Araunah. 2. Sam. 24. 18. 25. And that not against the East wall thereof, but in the middest of it; as is evident by Psal. 26. 6. I will wash my hands in innocencie, soe wil I COMPASSE thyne Altar … Lord. Wee reade in the 2. Kings 11. 11. that when Jehoash was Crowned, the Gaurd stood every man with his weapons in his hand round about the Kinge, from the right corner of the Temple to the left corner, alonge by the Altar and the Temple; The Altar therefore stood not in the corner, or East end of the Temple, but in the middest, or neere the entringe into it; In the 2. Kings 12. 9. wee p. 17reade, that Jehoiada the Preist tooke a chest, and bored a hole in the …idd thereof, and sett it besides the Altar on the right side, as one commeth into the house of the Lord. So as the Altar stood not at the upper end of the Temple, but neere the entry, almost as our fonts nowe stand. And c. 16. 14. It is recorded, that Kinge Ahaz brought the brazen Altar which was before the Lord from the forefront of the house, from betweene the Altar, and the house of the Lord, and put it on the northside of the Altar, (not the East:) Mana…eh built Altars for al the host of heaven in the two Courts of the house of the Lord. 2. Kings 21. 5. 2. Chron. 33. 4. 5. 2. Kings 23. 12. Kinge Asarenewed the Altar of the Lord, that was before the porch of the Lord. 2. Chron. 15. 8. Wee reade of a prophesie. Isay. 19. 19. In that daye shall there bee an Altar to the Lord in the middest of the Land of Egypt. And of a commination to the Idolatrous Isralites. Ezech. 6. 4. 5. your Altars shalbee desolate, & I will scatter your bones ROVND ABOVT YOVR ALTARS. We finde mention of the gate of the Altar NORTHWARD in Hierusalem. Ezech. 8. 5. and the brazen Altar stood Northward, as it seemes. Ezech. 9. 2. Wee reade of an Altar, that was before the house. Ezech. 40. 47. Whereupon the Preists the Ministers of the Lord are enjoyned in the time of a solemne Fast, to weepe betweene the porch, and the Altar. Joell 2 17. So Ezech. 8. 16. the same expression is used, Behold at the doore of the Temple of the Lord, betweene the porch, and the Altar were about 25. 35. men &c. And Zacharias, as Christ informes us. Ma…h. 23. 35. was slaine betweene the Temple, and the Altar; Altars…in those dayes standinge usually without the Temples: it beeing both a troublesome, & unseemely thinge to bringe Oxen. Sheepe, Calves & other beasts into the Temple there to kill, & sacrifice them on the Altar. By all these Scripture Testimonies it is apparant, that Altars both amonge the Iewes, & Gentiles, were never placed in the upper end or against the East walls of their Temples. but in the Courts, the Entries, or middest of their Templies, p. 14duplicate page p. 15duplicate page p. 16duplicate page p. 17duplicate page p. 18in such manner that men might goe freely round about them, farre different from their moderne scituation; which hath noe one patterne in Scripture to warrant it. Now if Altars were thus scituated either without their Temples, or neere their entrance, porch, or doores, or else in the middest of them in former ages, so as men might freely compasse, & walke round about them, why shoulde they not bee thus placed, by our Altar-introducers, & heathenish Popish Innovators nowe? There is neither of these Novellers but woulde have a Quire, or Sanctū Sanctorum in his Church, & woulde take it very ill if any man shoulde subvert, or write against Quires in Churches; yet themselves, by placinge their Altars & Communion Tables Altarwise against the East wall of their Churches, doe utterly overturne & destroye their much applauded Quires, out of a meere superstitious sottish ignorance. For the Latine word Chorus (from which our Quires have their derivation, & denomination) as kkOriginū l. 6. c. 19.Isiodor Hispalensis,llDe univ. l. 5: c. 9. Rabanus Maurus,mmIn their severall dictionaries: Chorus. Calepine Eliot, Thomasius Olioke, with nnSer…ius in Virgil. …. 6.others testifie, is nothinge else, but; multitudo in sacris collect; & dictus Chorus, quod initio in modum Coronae CIRCA ARAS STARENT, & ita psallerent: A multitude assembled, togeather in sacred places or Temples, and called a Quire, because that in the beginninge they stood ROUND ABOUT THE ALTARS in manner of a Crowne or garland, and soe would singe; Our Innovators therefore by removinge their Altars to the East end of their Quires, & their railinge them in close-Prisoners against the wall, soe as the Choresters, singinge men, people cannot, maye not stand round about them like a ringe or crowne, and so singe praises unto God, when they receive the Eucharist; both overturne the verie name, & essence of their Quires, which aunciently did Compasse, & surround their Altars, as these authors testifie. And not they onlie, but others longe before them witnes, that of the aunci…n… Poët Virgil, very pregnant to this purpose, which maye serve as a Commentarie on the former Etymologie, or definition of a Quire.

p. 19ooAen…id. l. 4.Instauratque CHOROS, Mistique ALTARIA CIRCUM

Cretesque, Dryopes que fremunt pictique Agathyrsi, &c.

ppAen…id. l. 8.Dona ferunt, cumulantque oneratis lancibus ARAS,

Tam Salijad Cantus, Incensa Altaria Circum,

Populeis ad sunt Evincti tempora ramis,

Hicjuvenum CHORUS, ille senum, qui carmine laudes,

Herculeas, & facta ferunt &c.

Which may be thus Englished:

Promiscuous Quires about the Altars round,

Creets, Epires, Scythians, squeaking-notes resound, &c.

In Chargers to the Altars, guifts they bringe,

The prauncing Preists, bout burning Altars singe,

Their browes with boughes & poplar-garlands drest,

A Quire of younge-men, Old-men ready prest,

Hercules fame and sactes to chaunt, &c.

Which qqGenialium dier… l 4. c. 17. f. 226. 227.Alexander ab Alexandro thus seconds. It was (sayth hee) a usuall Custome, ut sacrificantes ARAS CIRCUMCURRERENT, that those whoe sacrificed shoulde runne round about the Altars, beginninge their course from the left hand to the right, which they thought more Religious, and anon from the right hand to the left. Those whoe sacrificed, as they were eatinge, used to singe prayses to the Gods; CIRCUM ARAS psallere as mnnerum, to singe by measure about the Altars, to singe songes, and verses, and playinge on Cimballs, CHOROS agitare, to make Quires, or Daunces.rrIbidem see Herodian, Zonaras, Lampridius, and Grimston in his life. It is recorded of Antoninus Caesar, that when hee sacrificed to the God Heliogabalus, hee brought thither Phaenicean-weomen; quae in orbem cursitarent p. 20cymbalaque & organa Musica CIRCUM ARAS psallerent, whoe might runne round in a Circle, and playe upon Cymballs, & Organs ROUND ABOUT THE ALTARS, And that this singinge and dauncinge about Altars was usuall amonge the auncient heathens, appeares by Plato legum Dialog. 7. Strabo Geogr. lib. 10. Euripides Bacchae Caelius, Rhodiginus Antiq. lect. l. 5. c. 3. Athenaeus dipnosoph. l. 14. c. 11. 12. Bulengerus de Theatro lib. 1. c. 52. an ll. 2. c. 12. to 17. with others, there cited Answearable to which ssDeipnosoph l 13. c. 1.Athenaeus records out of Clearchus Solensis, that the Lacedaemonians those whoe had noe wives, the women at a certaine Feast drawinge them ROUND ABOUT THE ALTARS buffeted them with their fists, that avoydinge this contumelie they might bee taken with the love of children, and take them wives at a fitt age. And ttGenialiū dierum l. 4. c. 17.Alexaunder of Alexandro, relates out of uuLaconica Instit.Plutarch andxxLacaedemon. Respublica. Xen…phon, that it was a custome amonge the Lacedaemonians to whipp their youthes which exceeded 14. yeares of age ROUND ABOUT THEIR ALTARS. A pregnant Evidence, that their Altars then stood in the middest of their Quires & Temples, not at the East end of them against a wall. Our Popish Novellers therefore whoe have newly removed their Altars, & Communion Tables to the East end of their Quires close to the wall, must either bringe them downe againe into the middest of the Quire, to preserve both the name, use and essence of their Quires, or else disclayme their Quires, & Christen them with some other name: By all this as also by the **Page 30.Coale from the Altars confession, it is most apparent, that both the Jewes, and Gentiles Altars, stood not at the East end of their Temples, Quires, Chauncells, nor yet against a wall, but about the middest of their Temples, or Courts at least wise in such sort, that men might stand, and freely walke round about them. O…r superstitious Innovators therefore, whoe will needs turne, (1. Cor. 9. 13. 14. c. 10. 18. 19. 20. H…br. 7. 11. 12. 13. 14.) Jewes, or Gentiles, or both, in erectinge Altars, must likewise p. 21imitate 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. …. Thy children shalbee 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. 1…. 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 p. 22their 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 amongezzSee Gu…el. Stuckius: Anti. Convivali… passim. 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 Altarwise, 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 p. 23of 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 **Acts 26. 24.Acts 26:24frentike 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 aaEccl. hist. l. 5. c. 22.Socrates Scholasticus, andbbEccl. hist. l. 12. c. 34. Nicephorus record, That in the Church of Antioch in Syria, the Altar stood not to the East, but towards the West.ccDe Rebu… Eccl. … …st. l. 4. c. 19. 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**Se 2. Chr 6 20. 21. 34 38. Ps. 138. 2. d Dan. 6. 10.2 Chr 6:202 Chr 6:212 Chr 6:34Ps 138:2Dan 6:10 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, Chappells, 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.**Pope Vigilius was the first who ordained that those who sayd Masse, should torne their haces towards the East; D. Barnes & Iohn Bale in the life of Vigil. 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 p. 24the 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 Constant…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.ddTom. 1. Col. 1281. 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 eeDe verbis Dom. secund. loan. Serm. 42.S. Augustine his p. 25coaetanean witnesseth in plaine words. where no doubt it alwayes stood (as the learned **Reliques of Rome chap. of Church Goods fol. 322. vol. 3Thomas 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 frō the Altar. p. 56 57. objection. Coale from the Altar doth) thatffEccl. hist. l. 5. c. 22. 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,ggEccl. hist. l. 12. c. 34. 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 p. 26London, 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 certaineiiEzech. 16 17.Ezek 16:17 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 s…ood not in the East end, but in the inner-Court of the Lords house at the doore of the Temple betweene the porch,kkExo. 26. 27. Ezech. 8. 16. 17. Godwins, Moses, & Aron l. 2. c. 1. D. Willet Synopsis Papismi. Contr. 9. q. 6. Error 52. 53.Exod 26:27Ezek 8:16Ezek 8:17 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, p. 27and 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.mmFox Acts and monum. p. 1211. 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 it Altarwise against the wall at the East end of the Quire, Therefore this situation of it is rather to bee used then the other.

2. Because this is most agreeable to the practice of the Apostles, Fathers, and primitive Church in the purest tymes, as I have already manifested, & of the reformed Churches beyond the Seas,

3. Because it is most consonant to the booke of Common prayer, Queene Elizabeths Injunctions, the Bishops owne Canons, and the judgement of our best writers.

4. Because it is the most usuall and proper situation of tables amonge all Nations in all ages both a broade & at home, whoe place their Tables at which they eate, and drinke, in the midst of their dyninge roomes, at least wise in such sorte that men maye sitt, or stand round about them, The Lords Table therefore beinge a table to eate, and drinke at, 1. Cor. 10. 16. 17. 20. 21. c. 11. 20. and the Communion it selfe usually tearmed both in Scripture, & all sortt of writers from p. 28the Apostles dayes till nowe, the Lords supper; …. Co…. 11. 20. this scituation of it must bee fittest, & decentest, which is Common to all suppinge tables, & doth best expresse, & resemble the nature of a supper, by standinge in the midst of the Communicants; and their sittinge, standinge, or kneelinge round about it altogeather (not by severall files, and turnes,) like soe many bidden-guests. Whereas the placinge of it Altarwise, like a Dresser, or sideCubberd, not a Table; & the causinge of men to come upp to the raile by severall files; and there to receive by turnes, kneelinge, doth neither expresse the one to bee the Lords table, nor the other to bee the Lords supper.

5. Because this scituation of the table in the midst will ooFox Acts & monuments p. 1211.more move the simple people from the superstitious opinions of the Popish Masse, Altars, Preists, sacrifices, and private Masses, where the Preist alone Communicates, & drawe them upp to the right use of the Lords supper. Whereas the placinge of it Altarwise against the East wall of the Chauncell, nowe urged is nothinge else, but to usher Altars; Preists, publique, and private Masses, adoration of Altars, and the Hostia, transubstantiation, and the whole body of Poperie into our Church againe, as the Papists themselves doe every where cracke, & vaunt, and all whoe are not wilfully blinded maye at first viewe discerne by wofull experience. This forme of scituatinge the Lords Table, and administringe the Sacrament, was used in the primitive Church, till**M. Thomas Vegon Reliq. of Rome: ch. of Church Goodes: s. 322. Poperie, & private Masses, thrust it out. When Poperie, Masses, Masse Preists, Transubstantiation, Altars, adoration of the Hostia, & other Popish trash were abolished, thisppFox Acts & monu. p. 1404. 1406. & the foregoing testimonies. scituation of it was againe revived as a Soveraigne Antidote against these popish innovations, and soe hath continued eversince. The alteringe therefore of it must needs tend to the introduction of those things againe, & soe ought with all diligence, and courage to bee with stood.

6. Because this scituation is mostqq1. Cor. 15. 40.1 Cor 15:40 orderly, and decent, and that in 5. regards.

First, Because the Minister thereby maye bee more conveniently p. 29heard of the Communicants in his prayer, his administration, and Consecration, which many cannot heare when the table stands at the furthest end of the Quire, or Chauncell in most greate Churches, and parishes.

2. Because there the Cōmmunicants alsoe maye more conveniently, and in greater number communicate with the Minister, then they can doe when the Table stands at the end of the Quire or Chauncell, as remote as maye bee from the people: Both these reasons are rendred in the Common prayer booke, Queene Elizabeths Injunctions, and the 82. Canon, neither can they bee gaine sayd.

3. Because the Communicants when the table stands in the midst maye**B. Hooper Sermon 4. on Ionas. more easily see the Minister when, and howe hee consecrates the Sacrament, then when hee is more remote, and maye the better make their Confession to Almightie God, and saye Amen to every prayer, as they arerrIn the Cōmunion & Homily of the right use of the Church p. 8 Can. 18. enioy…ed.

4. Becanse it is lesse troublesome to the Minister to distribute, and to the people to receive the Sacrament at his hands the nearer both of them are to the Communion Table.

5. When the Table stands in the midst, all the Communicants maye receive togeather in the seates next adjoyninge to the table without any disturbance, disorder, noise, or stirr, as they aressAnd in the Homily of the right use of the Church p. 8. Can. 18 Gratian. de Consec. Dist. 1. expressely Commanded to doe. 1. Cor. 10. 16. 17. c. 11. 20. to the end, c. 13. 40. 23. to 34. whereas this newe d…vise of settinge the Table at the East end of the Chauncell against the wall, and causinge the Communicants to come upp in severall disorderly rankes and squadrons to the raile, and there to receive, divides the Communion, Communicants, and Congregation, makinge so many Communions, and Congregations as there are Companies; breeds a Confusion, disorder, disturbance, noise, distraction, and oft tymes a Contention in the Church, in causinge the people to march upp and downe, some one waye, and some another, to contend whoe shall first receive, or take the uppermost place, to crowd, thrust, and hinder on the other in passinge to and fro, drives many from the Sacrament whoe woulde else receive it, breeds many p. 30quarrells, factions, schismes, and divisions betweene the Minister & the people, hinder the Communicants much in their Meditations, prayers, reverence, devotion, attention, singinge; enforceth the people whoe are olde, blinde, lame, sicke, impotent to march upp to the Minister to receive, whoe shoulde rather come to them; inverts the practice & Custome of our Church ever since reformation, lengthens the administration, and puts all into a Combustion, yea into Confusion, causinge many to turne Papists and Seperatists.

7. The Lords Supper is called of us in our Litargie Homiles & Articles, THE COMMUNION, & his Table the COMMUNION TABLE: Now that which is thus common ought to be placed IN THE MIDDEST of the people, & in a Common, not a peculiar place as the Latine phrase IN MEDIO CONSTITUTUM, or COLLOCATUM, ever used to expresse a thing that is Common; & the Scriptures quoted in the next insuing reason evidence. Whereas the placing of the Table so farre from the people, the rayling of it in that so none, but the Minister may have accesse unto it, destroyes both the Communion & Communion Table in appropriating it to the Minister, and sequestring it from the people.

8. The Communion Table ought to bee placed in the midst of the Church, and Congregation, because that is the place wherein God & Christ have especially promised their Gracious presence, as the ensuinge Scriptures evidence, not at the East end of the Church or Chauncell as our Novellers fondly dreame, & Magisterially determine. Hence Psal. 46. 5. God is sayd to bee in the MIDDEST of his holie place, and Cittie. Psal. 48. 9. Wee have thought of thy lovinge kindnesse oh God in the MIDST of thy Temple. Jer. 14. 9. yet thou ô Lord art in the MIDST of us, and wee are called by thy name. Hosea 11. 9. I am God, and not man, the holie one in the MIDST of thee. Joell 2. 27. yee shall knowe that I am in the MIDST of Israell. Zeph. 3. 5. 15. 17. yee have polluted the Sanctuarie, the Lord is in the MIDST thereof. The Kinge of Israell, even the midst of thee. The Lord thy God in the MIDST of p. 31thee is mightie. Zech. 2. 5. For I sayth the Lord will bee the glorie in the MIDST of her. Math. 18. 2…. Where two or three are gathered togeather in my name there am I in the MIDST of them. Luke 2. 46. Christs Parents found him in the Temple sittinge in the MIDST of the Doctors. John 20. 19. when our Saviour appeared to his Disciples, after his resurrection, hee came and stood in the MIDST of them, and sayde, Peace bee unto you. Rev. 1. 13 and 2. 1. The sonne of man is sayde to bee, & to walke in the MIDST of the 7. golden Candlesticks, which are there interpreted, to bee the 7. Churches. Rev. 5. 6. Christ the Lambe is sayde to stand in the MIDST of the Throne, and in the MIDST of the Elders. Soe Exod. 3. 4. God called to Moses out of the MIDST of the burninge bush, a type of the Church. Soe hee spake to Moses out of the MIDST of the Clowd. Exod. 24. 16. And tells the Isralites, that hee dwells in the MIDST of their Campe. Numb. 5. 3. The Lord spake unto you out of the MIDST of the fire. Deue. 4. 12. And they heard his voyce out of the MIDST of darkenes, and of fire too. Deut. 5. 22. 23. The Prophet Esay. c. 12. v. 6. writes thus, Crie out, and shoute thou Inhabitant of Zion, for greate is the holye one of Israell in the MIDST of thee. By all which texts it is evident, That God and Christ are sayde to bee principally present in the MIDST of the Temple, congregation, people; whereas there is not so much as one place throughout the Scripture that sayth, they are specially present at the Temple, Congregation, people, The Communion Table therefore beinge Christ merciemercy seate, the place of our Saviours speciall presence upon Earth, and his Chaire of Estate (as Giles Widdowes, Shelford, Reeves, & other Novellers dogmatize) ought to bee placed in the middest of the people, Church, and Congregation, where these Scriptures joyntly affirme, that God, and Christ are more immediately, & specially present, if they bee more in one place of the Church and Temple, then another, as they saye hee is.

p. 329. Add to this that the Apostle sayth, Our bodies are the Temples of Christ, and the holy Ghost. 1. Cor. 3. 16. 17. c. 6. 19. 2. Cor. 6. 16. And where doe both of them principally dwell with in these Temples, but in the heart (seated in the midst of the bodie.) Gall. 4. 6. Eph. 3. 17. So also doe they principally dwell, and manifest themselves in the midst of our Materiall Temples and Congregations: Therefore for this and the precedent, reasons, our Communion Tables ought to bee scituated in the midst of our Churches or Quires, as they have been in auncient tymes, where our Injunct…ons, Canons, writers, Communion booke, and the Statute of 1. Eliz. c. 2. confirminge the same, prescribe, that they shoulde stand, at least wise when the Sacrament is administred.

10. The Altar of Incense, and the shewbreade table stood not in the Quire, or Sanctum Sanctorum, but in the midst of the Sanctuarie or bodie of the Temple, as the premises Evidence, and Godwyn in his Jewish Antiquities l. 2. c. 1. p. 78. 79. records. Nowe these beinge in some sorte tipes of the Communion Tible, intimate, (which the Fathers sometimes have an Altar improperly in relation to them) that it shoulde be scituated in such manner as these were.

Havinge thus produced these unanswearable reasons; for the placinge of the Communion Table in the midst of the Church or Chancell, specially at the Sacraments administration. I come nowe in the 6. place, to examine those reasons which are, or can bee alleaged by our Novellers, for placinge Communion Tables, Altarwise against the East end, wall, of the Quire of Chauncell.

The first reason alleaged by them is this; The high Altar or Lords Table (sayth dotinge M. Robert Shelford**He might have added Masse or Popish Preist. Preist in his Sermon of Gods house, Cambridge 635. p. 17. 18.) usually standeth at the East end of Gods house, Idque propter Christum &c. and that because of Christ whe… is called the light of the worlde, and ORIENS, to with the branch. p. 33Zeph. 6. 12. and is likewise expected to come from the East. Math. 24. 27. which put into an argument, is this, Christ is called the light of the vvorld, the BRANCH, and as some men thinke shall come to Iudgment from the East. Therefore the Communion Table & high Altar ought to stand Altarvvise against the East end of the Church.

What frentique Bedlam logicke, & divinitie is this? what Consequence or Coherence in this argumentation? Is not this farr worse then that of ttRationale divin. l. 4. See B. Iewells Reply to Harding Article 3. divi. 26. p. 145. & fo D. Pockl. arg. Sundno Sabbath p. 43. 44.Durandus, & other P…pists, Christ is called a Rocke, and a Corner stone. 1. Cor. 10. 4. Ergo Altars and Lords Tables must bee made only of stone; To whicht I might vetor… from this text of Zech. 6. 12. Christ is cal…ed the branch; Therefore Altars and Lords Tables ought to bee made only of wood, not stone (Christ beinge else where called a uuIohn 15. 1. 2. 4. 5. Rom. 11. 16. 17. 18 Rev. 2. 7. c. 22. 2.John 15:1John 15:2John 15:4John 15:5Rom 11:16Rom 11:17Rom 11:18Rev 2:7vyne, Tree of life &c. & more probable inference then this M. Shelford deduceth from it. Therefore high Altars, and Communion Tables ought to stand Altarwise against the East end of the Church, since it is warranted by the practice of the Primitive Church whose Communion Tables and Altars were made only of wood, not stone, (asxxReply to Hardinge Art. 3. div. 26. p. 145. defence of the … Apol. parte 2. ch. 1. div… 3. p. 315. 316. Bishop Jewell, andyyNotes on Exod. 20. & 27. p. 279. 307.Exod 20 Bishop Babington prove at large out of Augustine, Optatus, Chrysostome, Athanasius, and others) as our Communion Tables are, and ought to bee, by the direct prescript of the booke of Common prayer (which calls it Gods BOARD) the Homily of the worthy receivinge of the Sacrament, Queene Elizabeths Injunctions at the end, Kinge Edward the 6. and his Privy Councills letter, and 6. reasons. Fox Acts and Monuments p. 1211. 1212. Canons 1571. p. 18. Canons 1603. p. 34Can. 20. 21. 82. Arbishop Parkers visitation Articles. Art. 2. Doctor Fulke notes on the Remish Testament: on Math. 23. sect. 7. on Heb. 13. sect. 6. on Apoc. 6. sect. 2. Answeare to Martyn c. 17. sect. 15. 16. 17. Doctor John Reynolds conference with Hart. p. 462. 477. 478. to 524. Bishop Morton his Protestants appeale l. 2. c. 6. sect. 2. p. 146. Doctor Willet Synopsis Papismi, the 9. generall Controversie qu. 6. part. 2. Error 55. p. 498.**Defence of the Apo. part. 2. c. 1 divis. 3. p. 315. reply to Hardin. art. 3. div. 26. p. 145. Bishop Jewell, and**Notes on Exo. c. 20. & 27. p. …79. 307.Exod 20 Bishop Babington in the places quoted in the Margin. Bishop Farrar, Fox Acts and Monuments Artic. 20. p. 1404:1406. Bishop Ridley in his last examination. Fox ibidem. p. 1601. 1602. And his farewell to his frends in generall. Ibidem p. 1610. compared with p. 1211. 1212. Though some turne them nowe adayes into Altars made of stone. But to come to a more particular examination of this part of this argument.

First hee sayth, Christ is the light of the worlde. Ergo. Communion Tables ought to stand Altarwise at the East end of the Church. This ce…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, o… 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 **Homely against the perill of Id…lat. par. 3. p. 50. 51 52. 75. Queene Elizabets Injunct. n. 23. art. of Ireland 52.Homilies, & Articles which expressely condemne them.

p. 355. 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 Southside 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. …. 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 p. 36which 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 … 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 DoctorttSynopsis Papism… the 9. gen. Contr. qu. 6. Error 52 53. 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 celeri…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 p. 37part 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 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 p. 38dislocation 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 **In M. Chancies & M. Wards case, & others.Archbishops, Bishops, and others in the high-Commission, and urged by llI Schismaticall Puritan p.…Giles Widdowes,mmSermon of Gods house. M. Shelford,nnExposition of the Catech. in the Cōmon prayer booke neere the end. Coale from the Altar. p. 52. Reeve, & other fantasticke Scriblers in their ridiculous frant…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 merciemercy 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 merciemercy 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 p. 39things which hee gave Commaundement to the Children of Israell from betweene the two Cherubims, and the merciemercy seate. Exod. 25. 22. and the fore-quoted texts. The pulpi… therefore in this regard & of it elevation above the pewes, & people shoulde rather bee Christs merciemercy seate, then the Communion Table, where Christ only distributed his bodie and blood unto us, not his word, and precepts.

4.ooGodwyn ibid. l. 2. c. 1. p. 78. 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**Godwyn ibidein. 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 merciemercy 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. p. 40And 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 M…j…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. yea… more needfull, and absolutely necessarie… p. 41since 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 Popo…se, intimatinge a transubstantiation of the breade & wyne into Christs verie bodie & bloode, a notorious Popish absurditie, longe aaArtic. 28since exploded by our Church, & drowned in bbFox Acts & monuments the later part.our Martyrs blood: whoe oppugned it to the death.