A coale from the altar. Or An ansvver to a letter not long since written to the Vicar of Gr. against the placing of the Communion table at the east end of the chancell; and now of late dispersed abroad to the disturbance of the Church. First sent by a iudicious and learned divine for the satisfaction of his private friend; and by him commended to the presse, for the benefit of others Heylyn, Peter, 1600-1662. 1636 Approx. 122 KB of XML-encoded text transcribed from 42 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A03141 STC 13270.5 ESTC S119828 99855034 99855034 20504 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03141) Transcribed from: (Early English Books Online ; image set 20504) Images scanned from microfilm: (Early English books, 1475-1640 ; 600:02) A coale from the altar. Or An ansvver to a letter not long since written to the Vicar of Gr. against the placing of the Communion table at the east end of the chancell; and now of late dispersed abroad to the disturbance of the Church. First sent by a iudicious and learned divine for the satisfaction of his private friend; and by him commended to the presse, for the benefit of others Heylyn, Peter, 1600-1662. Williams, John, 1582-1650. [4], 78 p. Printed [by Augustine Mathewes] for Robert Milbourne, at the signe of the Vnicorne, neere Fleet-bridge, London : 1636. Judicious and learned divine = Peter Heylyn. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Williams, John, 1582-1650 -- Controversial literature. Church of England -- Liturgy -- Controversial literature. Altars -- Early works to 1800. 2002-08 TCP Assigned for keying and markup 2002-10 Aptara Keyed and coded from ProQuest page images 2003-03 Jennifer Kietzman Sampled and proofread 2003-03 Jennifer Kietzman Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion PErlegi librum hunc cuititulus est [ A Coale from the Altar ; or , An Answer to a Letter , &c. ] in quo nihil reperio quò minùs cum utilitate publicâ imprimatur ; Modò intra tres menses proximè sequentes typis mandetur . Sa ▪ Baker R. P. D. Episc : Londin : Sacellanus Domest . Maij 5o. 1636. A COALE FROM THE ALTAR . OR , AN ANSVVER TO A Letter not long since written to the Vicar of GR. against the placing of the Communion Table at the East end of the Chancell ; and now of late dispersed abroad to the disturbance of the Church . First sent by a Iudicious and Learned Divine for the satisfaction of his private Friend ; and by him commended to the Presse , for the benefit of others . HEB. 13. 10. Wee have an Altar , whereof they have no right to eate , which serve the Tabernacle . LONDON , Printed for ROBERT MILBOVRNE , at the signe of the Vnicorne neere Fleet-bridge . 1636. THE PRINTER TO THE READER . I Am to advertise thee , good Reader , of some certaine things , for thy better understanding of this Treatise . First , that whereas thou shalt find here three severall Characters , Thou wouldst take notice that the Roman is the words of the Author ; the Itali●k , matter of Distinction , partly , but principally of Quotation by him used ; and that the English letter doth exhibit to thee , the words and periods of the Epistle , or Discourse which is here confuted . Secondly , that howsoever the Letter by him here replyed unto , be scattered up and downe , and in divers hands ; Yet because possiblie , the Copie of the same hath not hitherto been seene of all , who may chance cast their eyes upon this Treatise ; and partly , that the world may see , that hee hath dealt trulie with the Epistoler , and not omitted any Argument or Autority by him produced ; The very Letter it selfe is herewith Printed , and bound together with it , though it bee Apocrypha . Last of all , I must let thee know , that whereas the Acts and Monuments , otherwise called the Booke of Martyrs , being a Booke which the Epistoler makes much use of , is of a different Edition in the reply , from that which is so often cited in the Letter ; and that there have beene many Editions of the same : That which the Author deales in , is the last Edition , Printed at LONDON in three volumes , Anno 1631. I have no more to say unto thee , but wish thee good luck in the name of the Lord ; And so adieu . A COALE FROM THE ALTAR . OR , An Answer to a Letter , not long since written to the Vicar of GR. against the placing of the Communion-Table at the East● end of the Chancell , &c. SIR , The Introduction . I Have read your Letter , and cannot but extreamely wonder , that you should be so easilie over-weighed as I see you are . You say that you were willing once , of your owne accord , to have removed your Cammunion Table unto the East end of your Chancell , according as it is in his Majesties Chappell , and generally in all Collegiate and Cathedrall Churches : and that you had intended so to doe , had you not mett with a Discourse written in way of Letter , to the Vicar of GR. ( and as you have taken it upon common report ) by a Reverend Prelate of this Church ; whose Arguments have so prevailed with you , that you are almost taken off from that resolution , though it be now exacted of you by your Ordinarie . It seemes you are not rightly ballanced , when you can be so easily induced to change your purposes ; especially as the Case now is , which requires more of your obedience , than your Curiositie . And should wee all be so affected , as to demurre on the Commands of our Superiours , in matters of exterior Order , and publicke Government , till wee are satisfied in the Grounds and Reasons of their Commandments ; or should we flie off from our duty , at sight of every new devise , that is offered to us : we should soone find a speedie dissolution , both of Church and State. You know , who said it , well enough , Si ubi jubeantur , quaerere singulis liceat , pereunte obsequio imperium etiam intercidit . Tacit. Hist. lib. 1. Yet notwithstanding , since you desire , that I would give you satisfaction in the present point , by telling you both what I thinke of the Discourse , which hath so swayed you ; and what may be replyed against it , in maintenance of the Order now commended unto you : I will adventure on the second , if you will excuse me in the first . You say , and probably believe so too , that it was written by a Reverend Prelate , and indeed by some Passages therein it may so bee thought ; for it is written as from a Diocesan , unto a private Parish Priest in his Jurisdiction : and then , I hope , you cannot justly be offended , if I forbeare to passe my censure upon my betters . Yet so far I dare give you my opinion of it , that I am confident it can bee none of his who is pretended for the Author : nor indeed any ones worthy to be advanced , I will not say unto so high a dignity in the Church , but to so poore a Vicarige as his was , to whom the Letter was first written . Nay to speake freely to you , I should least thinke it his , whom you entitle to it on uncertaine heare-sayes , of all mens else : in that he hath beene generally reported to bee of extraordinary parts in poynt of learning , and of most sincere affections unto the Orders of the Church ; no shew or footstep of the which , or either of them , is to be found in all that Letter . And I dare boldly say , that when it comes unto his knowledge , what a poore trifling peece of Worke , some men , the better to indeere the Cause by so great a name , haue thus pinned upon him : hee will not rest till hee have traced this Fame to the first originall ; and having found the Authors of it , will conne them little thankes for so great an injurie . For my part , I should rather thinke , that it was writ by Mr. Cotton of Boston , who meaning , one day , to take Sanctuary in New England , was willing to doe some great Act before his going ; that hee might be the better welcome when hee came amongst them : or by some other neighbouring Zelote , whose wishes to the cause were of morestrength then his performance ; and after spread abroad of purpose , the better to di●co●n●enance that Vnifor●●●y of publicke Order , to which the piety of these times is so well inclined . Further than this , I shall not satisfie you in your first desire ; but hope that you will satisfie your selfe with this refusall . For the next part of your request , that I should let you see ( if at least I can ) what may be said in Answer unto that Discourse , which hath so suddainly overswayed you ; I shall therein endeavour your satisfaction : though my Discretion for so doing , may perhaps proove the second Holocaust ▪ that shall be sacrificed on those Altars , which are there opposed . And this I shal the rather do , because you say that the Discourse or Letter is now much sought after , and applauded , and scattered up and downe in severall Copies : of purpose , as it were , to distract the people , and hinder that good worke which is now in hand . In Answer to the which , I shall keepe my selfe unto my patterne , and to the businesse which is chiefly there insisted on : grounding my selfe especially , on the selfe same Authors and Autorities , which are there laid downe ; though not laid downe so truely , at least not so cleerely , as they ought to bee . Nor had I here said any thing touching the preamble thereunto , but fallen directly on the maine : but that , me thinkes , I meet with somewhat , which seemes to cast a scorne upon the Reverence appointed by the Canon , unto the blessed name of IESUS ; which the Epistoler , whosoever he was , would have so performed , that they which use it , doe it Humbly , and not Affectedly , to procure Devotion , not De●ision of the Parishioners . That Herbe , according as the saying is , hath spoiled all the Pottage . For when the Church commands , that at the name of JESUS , due and lowly reverence shall be done , by all Persons present , and this to testifie ( as the Canon saith ) our inward humility : Why should we thinke of any man who obeies the Canon , that he doth rather doe it out of Affectation , than Affection ? rather affectedly , then humbly , as his owne phrase is . Such Censurers of the hearts of other men , had need be carefull of their owne . For the next Caution , that those which use it , doe it to procure Devotion of the people , and not Derision ; it is more unseasonable : There being none , I thinke , who ever used it otherwise , then having testified their owne Humility and Devotion , to procure the like Devotion and Humility in other men : none , I dare boldly say , that did ever use it , to procure Deri●ion of their Parishione●● , no more then David when hee danced before the Arke , intended to make sport for jeering Michol . And therefore the Epistoler must either meane , that doing reverence at the name of the Lord JESUS , is of it selfe so vaine a thing , that it must needs procure Derision from the looke●s on : or else , that honest and conformable men , should rather choose to disobey the Church , and the Canons of it ; then by obedience to the same , incurre the censure of some few , who as they walke in the Counsell of the ungodly , so doe they also sit in the seat of Scorners . This said , wee will descend to those three particulars , which are insisted on in that Epistolary Discourse . viz. First , The having of an Altar at the upper end of the Quire. Secondly , The placing of the Table , Altar-wise . Lastly , The fixing of it in the Quire , that so it may not bee removed into the body of the Chuch : which things , the Vicar , as it seemes , did both approve of , and desire , and was therein crossed , and opposed by the Epistoler ; how iustly , and on what sure grounds , wee shall see in order . SECT . I. AND first of all he ●aith in his said Letter to the Vicar , That if hee should erect any such Altar , his discretion would proove the onely Holocaust which would bee sacrificed thereon . Why so ? Because he had subscribed when he came to his place , that that other oblation which the Papists were wont to offer upon their Altars ▪ is a blasphemous ●igment , and pernicious Imposture , Artic. 31. And here I cannot but observe , that there is little faire dealing to be looked for from this Epistoler , that faulters thus in the beginning : there being no such clause in all that Article . The Article hath nothing in it , either of Papists , Altars , or that other oblation : which is here thrust into the text , onely to make poore men believe , that by the Doctrine of the Church in her publicke Articles , Altars and Papists are meere relatives ; that so whoever talkes of Altars , or placing of the Table Altar-wise , may be suspected presently to bee a Papist , or at lea●t 〈◊〉 affected . As for that other oblation which the Papists were wont to offer upon their Altars , that 's said to be a plasphemous figment , and pernicious Imposture ; therefore the onely Holocaust remaining to bee sacrificed , the discretion of the Vicar . What had he sacrificed his discretion onely , and no more then so ? The Article goes further sure , for it determineth positively , that The sacrifices of Masses in the which it was commonly said , that the Priests did offer CHRIST for the quick and the dead , to have remission of paine or guilt , was blasphemous fables , and pernicious deceipts . And therefore had the Vicar of Gr. erected or intended to erect an Altar for such a sacrifice , he had not only sacrificed his discretion on it , but also his Religion ; and beene no longer worthy to be called a Sonne of the Church of England . 〈◊〉 ●hen as sure it is , the Church admits of other sacrifices and oblations , although not of those : as viz. of the Sacrifice of praise and thanksgiving , Heb. 13. 15. as also of the oblation of our whole selves , c●r soules and bodies , to bee a resonable , holy , and lively sacrifice to Almighty GOD , Rom. 12. 1. both which , she teacheth us to offer to him , as our bounden duty and service is , in the holy Sacrament . [ Prayer after the Communion . ] And not so onely , but she alloweth of a Commem●rative sacrifice , for a perpetuall memory of Christ's precious death , of that his full , perfect , and sufficient sacrific● , oblation and satisfation for the sinnes of the whole world , to be continued till his comming againe : [ Prayer of the Consecration . ] When therefore it is said in the First Homily of the Sacrament , alleaged by the Epistoler , that wee ought , to take heed lest the Lords Supper ( not the Communion , as he laies it down ) of a memory to bee made a sacri●●ce ; it reflects not on any of the Sacrifices before allowed of . The Church is constant to her selfe , though her Doctors are not : and thus discovers and expounds her owne intentions : W● must then take heed ( saith the Homily ) lest of the memory , it be made a Sacrifice ; lest of a Communion , it bee made a private eating ; lest of two parts , we have but one ; lest applying it for the dead , we lose the fruit that bee alive . By which it is most manifest , that the Sacrifice rejected in the Homily , is that which is cryed downe in the Booke of Articles : which the Epistoler had no reason to suspect , was ever thought on , much lesse aymed at , by the Vicar of Gr. though he desired to have an Altar , i. e. to have the Communion Table placed Altar-wise , at the upper end of his Quire , or used the name of Altar , for the holy Table . For it is granted afterwards by the Epistoler , that the Lords Table anciently was called an Altar , because of the Sacrifice of praise and thanksgiving : for which hee voucheth Archbishop Cranmer , and others ; and cites the Acts and Monum . pag. 1211. which is Part 2. pag. 700. of my Edition . 2 AS for the Canons of the Convocation , Anno 1571. out of which is alleged , that not the Uicar , but the Church wardens are to provide for the Communion ; and that not an Altar , but a faire ioyned Table : its plaine they tell us no s●ch matter , or not so much unto his purpose , as he would perswade us . All that those Canons say , is this , and that in plaine affirmative termes , without those Negations ; Aeditui curabuntmensam ex asseribus composite junctam , quae administrationi sacro sanct ae Communionis inserviat ; & mundum tapetem qui illam contegat : that the Church-wardens shall provide a decent joyned Table for the Communion , and see that it be orderly covered with an handsome Carpet . And there was reason why this Care ( for so much as concerned the providing of these things ) should be imposed on the Church-wardens , rather than upon the Minister ; viz. because the Table and the Carpet both , were to be fitted and provided at the Charge of the Parish . But the said Canons doe not tell us , that the Church-wardens shall provide this Table , exclusively of the Vicar , without his counsell ; or that they shall appoint either of what fashion it shall be , or whether it shall stand in the body of the Church , or in the Chancell : or whether in the Chancell , it shall be placed at the upper end , like an Altar ; or in the middle , like a Table . For any thing those Canons tell us , the Vicar was to have a greater hand in ordering the said Table , being so provided , then the Church-wardens were , or ought to have : as one that better understood what was convenient in , and for ●ods service , than they did or could . Nor did the Vicar any thing in this case against the Ca●on , for hee provided not the Table ; nor caused any Altar to be built of new ; but only caused the Table , which he found provided by the Church-wardens , to be disposed of to a more convenient place , than before it stood in : so that the Allegation was as needlesse , as the reprehension without ground . Onely it pleaseth the Epistoler , to give some countenance to the Vestry-doctrine of these dayes ; in which the Churchwardens , and other Elders of the Vestry , would gladly challenge to themselves the Supreame disposing of all Ecclesiasticall matters in their severall Parishes : leaving their Minister , ( in Townes Corporate especially , ) to his Meditations ; as if he only were intended for a looker on , a dull Spectator of their active undertakings . 3 FOr , besides what is here ascribed to the Church wardens , and denyed the Vicar , or Incumbent ; it followeth in the next place , save one , that Uicars were never enabled to set up Altars , but allowed once , with others ( i. e. the Churchwardens ) to pull them downe . Injunct . 1● Eliz. for Tables in the Church . Whereas indeed the 〈◊〉 , or the Minister in that Injunction , is the principall man , and the Church-wardens , or one of them , are added for assistance only ; perhaps , because they were to beare the Charges of it . For it is ordered that n● Altar be taken downe , but by the over-sight of the Curate of the Church , and the Church-wardens , or one of them at the least , wherin no riotous or disordered manner to be vsed ▪ N●t pulled downe therefore , as the Epistoler hath i● , which implies 〈◊〉 or a popular fury ; but taken downe in faire and orderly manner : and that not by the Church wardens , as the principall men , but by the Curate chiefly , and any one of the Churchwar dens , whom he pleased to chuse . It 's true indeed , the Bishop of the Diocesse is he to whom the ordering of these things doth of right belong ; and in the preface to the Common Prayer Book it is so appointed . For in the said Preface it i● said , that for as much as nothing almost can be so plainely set forth but doubts may arise in the vse and practise of the same : to appease all such diversities , ( if any arise ) and for the resolution of all doubts concerning the manner how to understand , doe , and execute the things contained in this Booke , the Parties that so doubt shall alwaies resort unto the Bishop of the Diocesse , &c. But then , it is as true , or at least , more fit , that he should send his resolutions to the Priest , then to the Parish ; the Curate having taken an oath of Canonicall obedience to him , which the people have not . 〈…〉 of the Letter , that the Church-wardens 〈…〉 other smacke of the said Vestrie-doctrine : and was there placed in front to delight the people , who need , God wot , no such incouragements to contemne their Parsons , being too forward in that kind of their own accord . Paroc pecor stimulis — Labor est inhibere vo l●ntes . 4 FOr the remaining passsage in this first Paragraph , where it is said , that Altars were removed by Law , and Tables placed in their steed , in all , or the most Churches in England ; and for the proofe thereof , the Queenes Injunctions cited , as if they did affirme as much : it 's plaine , that there is no such thing in the said I●junction . The Queenes Injunctions An. 1559. tell us of neither all nor most ▪ as it is alleged : but only say , that in many and sundry parts of this Realme , the Altars in the Churches were remooved , and tables placed for the administration of the holy Sacrament , &c. Sundry and many is not all nor most ; in my poore conceit . And it is plaine by that which followes , not only that in other places , the Altars were not taken downe upon opinion of some further Order to be taken in it by the Queenes Commissioners ; but it is ordered , That no Altar shall bee taken downe , without the oversight of the Curat , & one of the Church wardens at the least ; and that too with great care and caution , as before is said . Nay the Commissioners were contented well enough , that the Altars formerly erected might have still continued ; declaring , as it doth appeare by the said Injunction , that the ●emoving of the Altars , seemed to bee a matter of no great moment : and so it is acknowledged by this Epistoler , in the following paragraph , where he confesseth it in these words , It seemes the Queenes Commiss●oners were content , that they ( the Altars ) should stand , as wee may guesse by the Iniunctions 1559. In which wee have that great advantage which Tullie speakes of , Con●itentem reum . The Queenes Commissioners , as they had good autority for what they did ; so wee may warrantably thinke , that they were men of speciall note , and able judgements . And therefore if they were contented , that the Altars formerly erected should continue standing , ( as the Epistoler confesseth ; ) it is a good Argument , that in the first project of the Reformation , neither the Queene nor her Commissioners disallowed of Altars , or thought them any way unserviceable in a Church Reformed . So that for ought appeares unto the contrary , neither the Article , nor the Homily , nor the Queenes Injunctions , nor the Canons of 1571. have determined any thing : but that as the Lords Supper may be called a Sacrifice , so may the holy Table be called an Altar ; and consequently , set up in the place , where the Altar stood . 5 Now as there is alleged no Canon , Ordinance , or Doctrine , which if examined rightly , doe declare against it ; so there is much that may be said in defence therof : and of that much we will use nothing , but that which will agree with the capacitie of the meanest man , and shall be proved by that authoritie , which the Epistoler trusts to most ; in all this businesse , even the Acts and Monuments . To which we shall adjoyne , for our more assurance , the Testimony of two Acts of Parliament ; one under King Edward the sixth , th' other under Queene Elizabeth . First , for the Acts and Monuments , we find , that not a few of those which suffered death for their opposing of the grosse & carnall Doctrine of Transubstantiation , did not only well enough endure the name of Altar , but without any doubt or scruple , called the Lords Supper , sometimes a Sacrifice , and many times the Sacrament of the Altar . So speaks Iohn Fryth , Secondly , They examin●d me , touching the Sacrament of the Altar , Whether it was the very Body of Christ or not . Act ; and Monuments , part . 2. pag. 307. Iohn Lambert thus , As concerning th' other six Sacraments , I make you the same Answer , that I have done unto the Sacrament of the Altar , and no other , pag. 401. And in another place , CHRIST being offered up once for all , in his owne proper person , is yet sayd to bee offered up not onely every yeare at Easter , but also every day in the celebration of the Sacrament ; because his Oblation once for ever made , is thereby represented , pa. 435. Archbishop Cranmer also , though he opposed the Statute of the Six Articles , particularly that of Transubstantiation , which hee throughly canvast : yet at the phrase or terme of Sacrament of the Altar , hee tooke no offence , but useth it as formerly had been accustomed , pag. 443. 6. NOr was it a new name taken up of late , but such as some of them acknowledge to be derived from pure Antiquity ; & those too , such as liv'd and suffered , after the name of Altar had bin left out of the Booke of Common Prayer , which was last established . Iohn Philpott thus , That partly because it is a Sacrament of that lively Sacrifice , which CHRIST offered for our sins upon the Altar of the Crosse ; and partly because that Christs body crucified for us , was that bloody Sacrifice , which the blood-shedding of all the beasts offered upon the Altar in the old Law did prefigurate , & signifie unto us : the old Writers doe sometimes call the Sacrament of the Body and Blood of CHRIST , amongst other names which they ascribe thereunto , the Sacrament of the Altar , Part. 3. pag. 23. Thus Bishop Latimer plainely granteth , that the Lords Table may be called an Alt●r , and that the Doctors call it so in many places , though there be no propitiatory Sacrifice , but onely CHRIST , pag. 85. And lastly , Bishop Ridley do●h not only call it , the Sacrament of the Altar , affirming thus , that in the Sacrament of the Altar , is the naturall body and blood of CHRIST , &c. pag. 492. But in reply unto an Argument of the Bishop of Lincolnes , taken out of Cyrill , doth resolve it thus , That the Word ALTARE , in the Scripture , signifieth as well the Altar whereupon the Iewes were wont to offer their burnt Sacrifices , as the Table of the Lords Supper : And that S. Cyrill meaneth by this word ALTARE , not the Iewish Altar , but the Table of the Lord : and by that saying , Altars are erected in Christs name , Ergo , CHRIST is come ; hee meanes , that the Communion is administred in his remembrance ▪ Ergo , CHRIST is come , pag. 497. Which being the language of the Prelates , and other learned men then living , it is no marvell , if in the Parliament , 1. Edw. 6. cap. 1. the same name occurre . The Parliaments in matters which concerned Gods Service , did then use to speake , according as the Church had taught them . Now in that Parliament , however it was resolved , that the whole Communion should be restored , which in effect , was a plaine abolition of the former Masse ; yet is that Act which so restores it , entituled , An Act against such persons as shall speake irreverently , against the Sacrament of the Body and Blood of CHRIST , commonly called , The Sacrament of the Altar ; and for the receiving thereof under both kinds . And in the body of the Act , there is speciall Order taken for a Writt , to bee directed to the Bishop of the Diocesse , on such delinquencies ; where it is called expressely , Sacro sanctum Sacramentum Altaris ; the holy Sacrament of the Altar . Which being repealed by Queene Mary , in the first Parliament of her reigne , because of the Communion under both kinds , in the same allowed of ; was afterwards revived by Queene Elizabeth , both the head and body , and every branch and member of it 1. Eliz . cap. 1. So that we have a Sacrifice , and an Altar ▪ and a Sacrament of the Altar , on all sides acknowledged ; neither the Prince or Prelates , the Priest or people , dissen●ing from it : some of those termes , being further justified by the Statute Lawes . SECT . II. NExt , for the second point , the standing of the Communion Table , Altar-wise ; the said Epistoler thus declares himselfe to the Vicar of Gr. If you meane ( saith he ) by Altar-wise , that it should stand in that place of the Chancell where the Altar stood ▪ I thinke somewhat may be said for because the ●njunctions 1559. did so place it . And I conceive it to bee the most decent scituation when it is not used , and for use too , where the Quire is mounted up by steps , and open , so that hee that officiates may be seen and heard of all the Congregation . Such an one I heare your Chancell is not . But if you meane by Altarwise , that it should stand along close by the wall , so as you be forced to officiate at one end thereof ( as you may have observed in great mens Chappels ) I doe not believe that ever the Communion Tables were ( otherwise than by casualty ) so placed in Countrey Churches . This I have laid together , as being but a Preamble to the next Discourse ; and rather matter of opinion and hearesay , than of proofe , reason , or authority : For it stands onely on I thinke , and I conceive , and I have heard , and I believe not ; which no man can interpret to be Demonstrations . Therefore to looke upon the passage , as it lyeth together , we have a plaine confession , that if by placing of the Table Altarwise , is meant the setting of it in that place where the Altar stood ; there is then somewhat , at the least , to be said for that , because the Injunctions did so place it : and next an absolute revocation of the said confession ; where it is said , that if by Altarwise is meant , that it should stand along close by the wall , then hee believeth not that ever the Communion Table was so placed ( unlesse by causualty ) in Country Churches . Quo teneam nodo ? This is just fast and loo●e , and I know not what ; the reconciliation of two Contradictions . The Queenes Injunctions were set out for the ●eiglement and direction of all the Churches in this kingdome , and it is said in them , that the holy Table in every Church shall be decently made , ( in case the Altars were removed , which they left at liberty ) and set in the place where the Altar stood , and there commonly covered , as thereto belongeth . If in the place where the Altar stood , then certainly it must stand along clo●e by the wall , because the Altars alwaies stood so : and that aswell in Countrey Churches , as in great mens Chappels , all being equally regarded in the said Injunctions , as in the Preface to the same doth at full appeare . Wheras in case the Table were to stand with one end toward the East great Window , as is after said ; it could not possibly s●and in the place where the Altar did , as the Injunctions have appointed : the Altar taking up much roome to the North and South , which the Table placed endlong doth not ta●e up ; and contrary , the Table taking up much roome to the East and West , which the Altar did not . However wee may take what is given us heere by the Epistoler , where hee affirmes , that placing of the Table where the Altar stood , is the most decent scituation when it is not used , and for use too , where the Quire is mounted up by steps and open , so that he that officiates may bee seene and heard of all the Congregation ; and such an one , as he ●ad heard , the Vica●s Chancell was not . W●ether the Chancell at Gra : was mounted up by st●ps , or not , is no great matter . In case it were not so , it might have easily been done , without much charge : and those of Gra : were the more beholding to this Epistoler , for taking so much paines to save their purses . If it were mounted up by steps , and that it were most decent for the Tables to be placed thereon : Why not aswell along the Wall , as with one end thereof to the East great Window ? 2. FOr this , there are three Reasons given us , First , because then the Countrey people would suppose them , Dressers , rather than Tables . Secondly , because the Queenes Commissioners for Ecclesiasticall matters , directed that the ●able should stand , not where the Altar , but where the steps of the Altar formerly stood ▪ Orders 1561. And thirdly , because the Minister appointed to reade the Communion , ●which hee , the Vicar , out of the Booke of Fast 1● . of the King , was pleased , as the Epistoler phraseth it , to call Second Service ) is directed to reade the Commandements , not at the end , but at the Northside of the Table , which implies the End to be placed towards the East great Window . Rubrick before the Communion . And would the people take the Table , if placed Altarwise , to be a ●resser , not a Table ? I now perceive from whom it was that Mr. Prynne borrowed so unmannerly and prophane a phrase , whereof I thought him formerly to have beene the Author [ L●me Giles his haltings ] : And from whom also he did borrow the quotations in his Appendix , against Bowing at the name of JESUS , the mistakes and all . ● qq . * 4. Viz. Rubrick for the Communion . Queene Elizab. Injunctions , [ Injunc . for Tables in the Church ] The Booke of Canons , An. 1471. p. 18. I say , and the mistakes and all : for both with him , and this Epist●ler , it is p. 18. whereas indeed in the old Book , which was th●● meant by the Epistoler , it is p. 15. which plainly shewes , out of whose quiver Mr. Prynne did steale those arrowes . Just in that scornfull sort , Doctor Weston , the then Deane of Westminster , did in a Conference at Oxford with Bishop Latimer , call the Communion Tables , as in King Edwards reigne they had beene placed in some Churches , by the name of ●yster-boards , Act. & Mon. Part. 3. p. 85. and so hee called in a Sermon at S ● . Pauls Crosse also , p. 95. The like did Doctor White , the then Bishop of Lincolne , in a Conference with Bishop Ridley , where hee doth charge the Protestants in King Edwards daies , for setting up an Oyster Table in stead of an Altar , p. 497. The Church of England , is in the meane time , but in sorry case . If shee appoint the Lords Board to be placed like a common Table , the Papists they will call it an Oyster-table : If like an Altar , the Puritans , and Mr. Prynne , will call it a Dr●sser-beard . A slovenlie and scornfull terme , as before was said , and such as doth deserve no other Answer , than what the Marginall notes in the Acts and Monuments , give in the one place to the Deane of Westmin●ter . viz. The bl●s●hemous mouth of Doctor W●ston , calling the Lords table an Oysterboard , pat . 85. or what they give in th' other place to the Bishop of Lincolne ; viz. Bishop White blasphemously called the ●oord of the Lords Supper , 〈◊〉 Oyster table ▪ pag. 497. I would there were no worse notes in the Acts and Monuments . 3. AS for the Orders published by the Queenes Comm●ssioners , An ● . 1561. they say indeed as is alleaged , th●t in the place where the steps were , the Communion Table shall stand : but then they say withall , which is not alleaged , that there be fixed on the wall over the Communion board , the tables of Gods Precepts imprinted for the said purpose . And in the Booke of Advertiseme●ts , entituled , Articles of Advertisement for due order in the publick Administration of Common-praier , and the holy Sacraments ; and published in An ● . 1565. it is ordered thus : The Parish shall provide a decent Table , standing on a frame , for the Communion Table , which they shall decently cover with a Carpet of silke , or other decent covering , and with a white linne● cloath in the time of the Administration : And shall set the tea Commandements upon the East wall , over the said Table . Which put together make up this construction , that the Communion Table was to stand above the steps , and under the Commandements : and therefore all along the wall , on which the ten Commandements were appointed to be placed ; which was directly where the Altar had stood before . And in this wise wee must interpret the said Orders and Advertisements ; or else the Orders published 1561 , must run quite crosse to the Injunctions published 1559 , but two yeares before : which were r●diculous to imagine in so grave a State. 4. NOr doth it helpe the cause undertaken by the Epistoler , that The Minister appointed to reade the Communion , is directed to reade the Commandements , not at the end , but at the Northside of the Table : there being no difference in this case betweene the North-end , and the North-side , which come both to one . For in all quadrilaterall , and quadrangular figures , whether they bee a perfect Square , which Geometricians call Quadratum , or a long Square ( as commonly our Communion Tables are ) which they call Oblongum : it's plaine that if wee speake according to the rules of Art , ( as certainly they did which composed that Rubricke ) every part of it is a side ; how ever Custome hath prevailed to call the narrower sides by the name of ends . When therefore hee that ministreth at the Altar , stands at the North-end of the same , as wee use to call it ; hee stands no question at the North-side thereof , as in proprietie of speech wee ought to call it ; and so implies not , as it is supposed by the Epistoler , that the end , or narrower part thereof , is to bee placed towards the East great Window . And this Interpretation of the Rubrick , I the rather stand to , because that in the Common Prayer booke done into Latine by command , and authorized by the great Seale of Queene Elizabeth , Ann. 2● . of her reigne , it is thus translated : Ad cujus mensae septentrionalem partem , Minister stans , orabit orationem Dominicam . viz. That the Minister standing at the North part of the Table , shall say the 〈…〉 5. FOr the Parenthesis , I might very well have passed it over ; as not conducing to this purpose ; but that it seemes to cast a scorne on them , by whose direction the Booke of the Fast , in 1● . of the King was drawne up and published , as if it were a Noveltie or singular devise of theirs , to call the latter part of Divine Service , by the name of Second Service : whereas indeed the name is very proper for it , and every way agreeable both to the practise of antiquitie , and the intentions of this Church at that very time , when the Booke of Common Prayer was first established . For if we looke into the Liturgie of our Church , immediately after Athanasius Creed , wee shall find it thus : Thus endeth the Order of Morning and Evening Prayer throughout the whole yeare : i. e. the forme of Morning and Evening Prayer for all dayes , equally , aswell the working dayes , as the holy dayes , without any difference . Then looke into the first Rubricke before the Communion , and wee find it thus : So many as intend to bee partakers of the holy Communion , shall signifie their names unto the Curates over night , or else in the morning before the beginning of Morning Praier , or immediately after . Where cleerly it is mean● , that there should be some reasonable time betweene Morning Praier and the Communion . For otherwise , what leisure could the Curate have , to call before him , open , and notorious 〈◊〉 Livers , or such as have done any wrong unto their neighbours by word or deed , and to advertise them , in any wise not to presume to come unto the Lords Table , till they have manifested their repentance , and amended their former na●ghty lives , and recompensed the parties whom they have done wrong unto ? Or what spare time can wee afford him , betweene the Reading Pew , and the Holy Table , to reconcile those men , betwixt ▪ whom hee 〈◊〉 malice and hatred to raigne ; and on examination of their dispositions , to admit that party , who is contented 〈◊〉 ●●rgive , and repell the obstinate ; according as by the Rubrick hee is bound to doe . Which , being compared with the first Rubrick , after the Communion , where it is said , that upon the Holi-daies , if there be no Communion , shall be said all that is appointed at the Communion , untill the end of the Homilie , concluding with the Praier for the whole state of Christs Church militant here on earth , &c. makes it both manifest and undeniable , that the distinction of the First and Second Service , is grounded on the very meaning of holy Church ; however the Epistoler doth please to slight it . 6. THat which next followes , is a Confirmation onely of what went before : Viz. that The Ministers standing at the North side of the Table , was no new direction in the Queenes time onely , but practised in King Edwards reigne ; that in the plot of our Liturgie sent by Knox , and Whittingham to Master Calvin , in the latter end of Queene Mary , it is said , that the Minister must stand at the North-side of the Table ; ( that onely was put in to sh●w , that ●ee had the Booke entituled , The Troubles of Francofurt : ) that in King Edwards Liturgies , the Minister standing in the middest of the Altar , ( i. e. with his back turned towards the people ) 1549 , is turned into his standing at the Northside of the Table , 1552. And finally , that this last Liturgy was revived by Parl●ament , 1● . Eliz. This wee acknowledge to be true , but it addes nothing to the reasons produced before : and so perhaps it is as true , that it was used so , when this Letter was written , in most places of England ; which in this kind had too much deviated from the ancient practise . But where it followeth in the next place , that What is done in Chappels , or Cathedrall Churches , is not the poynt in question , but how the Tables are appoynted to be placed in Parish Churches : I thinke that therein the Epistoler hath been much mistaken . For certainly the ancient Orders of the Church of England , have beene best preserved in the Chappell 's of the Kings Majestie , and the Cathedralls of this Kingdome ; without the which perhaps , wee had before this beene at a losse amongst our selves , for the whole forme and fashion of Divine Service . And therefore if it bee so in the Chappell 's and Cathedrall Churches , as the Epistoler doth acknowledge ; it is a pregnant Argument , that so it ought to bee in the Parochiall ; which heerein ought to president and conforme themselves , according to the Patterne of the Mother Churches . And I would faine learne of this doughtie Disputant , why hee should make such difference betweene the Chappell 's , and Cathedrall Churches on the one side , and the Parochialls on the other : as if some things which were not warranted by Law , were used in the one ; and such as are allowed by Law , were not permitted to the other . The Lawes and Canons now in force , looke alike on all . And therefore heere must bee some cunning , to make the Chappell 's and Cathedralls guiltie of some ●oule transgression , some breach of Law and publick Order ; the better to expose them to the censure of a race of men , who like them ill enough already . 7. AS for that fancie which comes next , that In some Chappell 's and Cathedralls , the Altars may bee still standing or to make use of their Covers and Ornaments , Tables may bee placed in their roome , of the same length and fashion the Altars were of ; 〈…〉 dreame , and a poore conjecture . Questionlesse , neither the Chappell 's Royall , nor any of the Cathedrall Churches ▪ have hitherto been so 〈◊〉 brought , ( Gods Name bee praysed ) but that they have been able to provide themselves of convenient Ornaments , without being any way beholding to their former Altars . However , if it were lawfull in Cathedrall Churches , either to suffer the old Altars to continue standing , or to set up Tables in their places , of the same length and fashion that the Altars were of , onely in poynt of thrift , to save greater charges : I hope it will bee thought more lawfull , by indifferent men , to place the Table Altar-wise , in Parochiall Churches , in poynt of decencie , and due obedience unto publike Order That Altars doe stand still in the Lutheran Churches , ( the Doctours and Divines whereof hee doth acknowledge afterwards to bee sound Protestants ) by the Epistoler is confessed , though it makes against him : as also that the Apology for the Augustan Confession doth allow it . And he confesseth too , not onely that they stood a yeare or two in King Edwards time , as may appeare by the Liturgy printed 1549. but that the Queenes Commissioners were content they should stand , as before we noted . What , stood they but a yeare or two in King Edwards time ? Yes certainely they stood foure yeares at the least , in that Princes reigne . For in the first yeare of King Edward , being 1547. was passed , that Statute , entituled , An Act against such persons as shall speake ireverently of the Sacrament of the Altar . Anno 1548. The Common prayer Book was confirmed by Parliament , although not publi shed till the next yeare ; wherein the word Altar is oft used , and by the which it seemes the Altars did continue as before there were . Anno. 1540 , A Let ter in the Kings name from the Lords of the Coun cell , came to Bishop ●●●●er , for abrogating Private Masses ; wehrein it is appoynted , that the Holy bles sed Communion bee ministred at the High Altar of the Church , and in no other places of the same . Act. and Monum . Part. 2. p. 662. And in the yeare 1550. which was the fourth yeare of his reigne , came out an Order from the Councell , unto Bishop Ridley , for taking downe the Altars in his Diocesse , Pag. 699. So long it seemes they stood without contradiction ; and longer might have stood perhaps , if Calvin had given way unto it ; of which more heereafter . 8. IN the meane time ; from matter of Evidence and Authoritie , wee must proceed next unto poynt of Reason , and then goe on againe unto matter of Fact ; as the way is lead by the Epistoler , whom we must follow step by step in all his wandrings . And in this way hee tells us . That the Sacrifice of the Altar beeing abolished , these ( call them what ●ou will ) are no more Altars , but Tables of Stone or timber , and that it was alleaged so 24. Novemb. 4● . Edw. 6. And 〈…〉 so alleaged , that the Sacrifice of the Altar was abolished ? I believe it not . It was alleaged indeed , That the forme of an Altar was ordained for the Sacrifices of the Law ; that both the Law , and the Sacrifices thereof doe cease , and therefore that the forme of the Altar ought to cease also . Act ▪ and Monuments part . 2. pag. 700. The Sacrifice of the Altar , and the Sacrifices of the Law , are two different things : it being told us by Saint Paul , that wee ( the Christians ) have an Altar , whereof they have no right to ●are , which served the T●bernacle , Hebr. 13. 10. That Altar , and that Sacrifice , must continue alwaies . And were it granted , as it need not , that since the Law , and Sacrifices thereof be both abolished , therefore the forme of the Altar is to be abolished : yet would this rather helpe , than hurt us . For the Communion Table standing in the Body of the Church or Chancell , hath indeed more resemblance to Altars , on which the Priests did offer either Sacrifice , or Incence , under the Law ; then if it did stand Altarwise , close along the wall , as did the Altars , after in the Christian Church : the one of them , which was that for Sacrifice , standing in atri● Sacerdotum , in the middle of the Priests Court , without the Temple ; the other being that of Incense , in Templo exteriori , even in the outward part of the Temple , and not within the Sanctum Sanctorum , as our Altars doe . 9. THat the said Tables of stone , or timber ( though placed Altarwise , for so I take it is his meaning ) may be well used in Kings and Bishops houses where there are no people so voyd of understanding , as to be scandalized , wee are glad to heare of : and if it be not true , would to God it were . However wee may safely say , that a small measure of understanding , is in this kind sufficient to avoid offence : there being none so weak of wit , who may not easily bee perswaded ( if at least they will , or that their Leaders will permit them ) that the disposing of Gods Table , rather to one place than another , it is not considerable in it selfe , or otherwise materiall in his publick worship , further than it conduceth unto Order and Vniformitie . If any bee so void of understanding , which wee hardly thinke , and plead their weaknesse in this point , as did the Brethren in the Conference at Hampton Court ; wee aske them with his Majestie of happy memory , not whether 45 yeares , but whether 80 yeares be not sufficient for them to gather strength , and get understanding ; whether they be not rather head-strong , than not strong eenough . Confer . at Hampt . Court. pag. 66. For it may very well be thought that it is not any want of understanding , but an opinion rather that they have of their understandings , which makes some men run crosse to all publick Order , and take off●nce at any thing , whereof themselves are not the Authors . 10. THat which next followeth , viz. that on the orders for breaking downe of Altars , all Dioceses did agree upon receiving Tables , but not upon the fashion or forme of Tables , is fairer in the flourish , than in the fact . For in the Act. & Mon. p. 1212. which there is cited , being of my Edit . part 2. pag. 700. there is no such matter . It is there said indeed , that on receipt of his Majesties Le●ters sent to Bishop Ridley , the Bishop did 〈◊〉 the right forme of a Table to be used in all his Di●cesse : but that it was appointed so in all other Diocesses , as the Epistoler hath affirmed , doth not appeare by any thing in that place remembred . And though hee did appoint it so , yet possibly it may be doubted , whether the people , fully understood his meaning : it being there said , that after the exhortation of the said Bishop Ridley , there grew a great diversity about the forme of the Lords boord , some using it after the forme of a Table , and some of an Altar . So that the difference was not about the having of a Table , wherein it seemes , most men were ready to obey the Kings Command , and the Bishops Order ; but in the placing of the same : some men desiring , that it should be placed after the fashion of an Altar , others more willing that it should be used like a Common Table ; in which bo●h parties followed their owne affections , as in a thing which had not been determined of , but l●ft at large . 11. THat which comes after is well said , but not well applyed . It is well said , that In the old Testament one and the same thing is termed an Altar and a Table ▪ an Altar in respect of what is there offred unto God , and a Table , i● regard of what is there participated by men , as for Example by the Priests . By this might better have been applied , and used to justifie the calling of the Communion Table by the name of Altar , in respect of those Oblations made to God : as the Epistoler doth acknowledge afterwards . That of the ●●ophet Malachie , 1. ver . 7. is indeed worth the marking , and doth demonstrate very well that in the old Testament , Gods Altar is the very same with Gods Table , but how it answereth 〈…〉 place of the ●ebrewes , 13. 10. is beyond my reach , the Prophet speaking of that 〈◊〉 and those Sacrifices , whereof wee have no right to ea●e which live under the Gospell ; and the Apostle of that Altar , and that Sacrifice , whereof they have no right to eate , which live under the Law. In case , that Passage had been urged by the Vicar of Gr : as the Epistoler hath informed us , for wee take his word ; against some of his fellow Ministers , as before him it was by Master Morgan against Peter Martyr , in maintenance of an Altar in the Christian Church : however it might possibly have been answered otherwise by the Respondent , sure it had never been well answered by that text of Malachie . 12. VVHere it is next said , that we have no Altar in regard of Oblation , but wee have an Altar in regard of Participation & Communion granted to us : Were it no otherwi●e than it is here said , yet here we are all allowed an Altar , in regard of Participation and Communion ; which is enough to justifie both the scituation of the Table Altarwise , and the name of Altar , and that too in the very instant of receiving the Communion . Now for the proofe that wee have an Altar also in regard of Oblation , wee need looke no further than into the latter end of this second Paragraph ; where howsoever the Epistoler doth suppose , that the name of Altar crept ( hee might aswell have said , it came ) into the Church , in a kind of complying in Phrase with the people of the Iewes , as Chemnitius , Gerardus , and other sound Protestants were of opinion ; ( where by the way , we may perceive that some may bee sound Protestants , though they like of Altars : ) Yet he acknowledgeth withall , that it was so called , partly , in regard of those Oblations made upon the Communion Table , for the use of the Priest and the Poore , whereof we reade in Justine Martyr , Irenaeus , Tertullian , and other ancient Writers ; and partly , because of the Sacrifice of praise and thanks-giving , as Arch-bishop Cranmer , and others thought , Acts & Monum . pag. 1211. which is Part 2. pag. 700. of my Edition . Whereby it seemes , that besides the complying in Phrase with the Iews ( which the Christians of the Primitive times had little care of , when there was not greater reason to perswade them to it : ) the Communion Table , was called an Altar , both in regard of the Oblations there made to God , for the use of his Priests , and of his Poore ; as also , of the Sacrifice of Praise and Thanks-giving , which was there offred to him by the Congregation . And therefore , as before wee found an Altar , in regard of Participation , and Communion ; so heere wee have an Altar in respect of Oblation also . 13. THis , though it be so cleere a Truth , that the Epistoler could not deny it ; yet puls hee downe with one hand , what hee was after forced to set up with the other . For so it followeth in the Letter : The use of an Altar is to Sacrifice upon , and the use of a Table is to eate upon : And because Communion is an action most proper for a Table , as an Oblation is for an Altar ; what then ? therefore the Church in her Liturgy and Canons calling the same a Table onely , doe not you call it an Altar ? This is indeed the in●erence which is made from the former Principles . But if the Principles be true , as indeed they are not , there being an Altar in the Temple , which was not made to Sacrifice upon , as the Altar of Incense ; and a T●ble also in the Temple , which was not made to ●ate upon , as the Table for the She●-bread : another , and a worse conclusion would soone follow on it ; which is , that men would thinke it necessary to sit at the Communion . For if Communion be an action most proper for a Table , as it is affirmed , and that the use of a Table to be Eate upon , as is also said : the inference will be very strong , that therefore wee are bound to sit at the Communion , even as wee doe at Common Tables , which wee eate upon . A thing much sought for by some men , as if not onely a great part of their Christian liberty , but that their whole Religion did consist therein ; but brought into the Churches first , by the moderne Arians ( who stubbornly gain-saying the Divinity of our Lord and Saviour , thought it no robbery to be equall with him , and sit down with him at his Table : ) and for that cause most justly banished the reformed Church in Poland . For so it was determined there , in a generall Synod , An ● . 1583. Ne sessio sit in usu ad mensam Domini . The reason was , Nam haec ceremoniea , Ecclesijs christianis & coetibus Evangelicis non est usit●ta ; tantumque propria infidelibus Arianis , domino par● solio sese collocantibus : Because it was a thing not used in the Christian Church , but proper to the Arians onely , who thought themselves haile-fellowes with their Lord and Saviour ; and to them we leave it . 14. WEe are now come unto the Story of the Change , the change of Altars into Tables , and the reasons of it , which is thus delivered : In King Edwards Liturgy of 1549 , it is every where ; but in that of 1552 , it is no where called an Altar , but the Lords Boord . Why ? Because the people being scandalized heerewith in Countrey Churches , first beats them downe de facto , then the supreame Magistrate by a kind of Law , puts them downe de jure ; and setting Tables in their roomes , tooke from vs the Children of the Church and Common-wealth , both the name and nature of former Altars . What ever may be said of the change in the Publicke Liturgie , the reason here assigned for taking downe of Altars , is both false and dangerous . Nor is it altogether true , that in the Liturgies here remembred , the name of Altar is used onely in the one ; though true it be , that that of the L●rds Boord , or Table , is used onely in the other . Though the Epistoler had not , perhaps , the leisu●e , to ●earch the Liturgie of 1549 , where it is once called Gods boord , and once his Table , as viz. in the Praier : We doe not presume , &c. and in the Rubricke of the same : yet he could not be ignorant that it was so observed in his owne Author , the Acts and Monuments ; and in the Page by him often quoted . Where it is said , that The Booke of Common Prayer calleth the thing whereupon the Lord's Supper is ministred , indifferently , a Table , an Altar , or the Lord's Board , without prescription of any forme thereof either of a Table , or of an Altar ; so that whether the Lord's Board have the forme of an Altar , or of a Table , the Booke of Common Prayer calleth it both an Altar and a Table . For as it calleth it an Altar , whereupon the Lord's Supper is ministred , a Table , and the Lord's board : so it calleth the Table , whereon the holy Communion is distributed with Lauds and Thanksgivings unto the Lord , an Altar : For that there is offered the same Sacrifice of Praise and Thanksgiving . Part. 2. pag. 700. And this I have he rather laid downe at large , to shew with what indifferencie these names of Table , Board , and Altar , have beene used before ; and may be used for the present : as also in what regard the Lord's Table may be called an ●ltar . And this according unto Master Foxes Marginall note , in the selfe same Page ; viz. The Table how it may be called an Altar , and in what respect : which shewes that he allowed it to be called an Altar , though this Epistoler doth not like it . 15. NOw as the Story of the change is not altogether true , so the reason there assigned , is both ●al●e and dangerous . First , it is false , the Alteration not being made , because the people were scandalized with Altars in Countrey Churches . The people were so farre from being scandalized with having Altars ; that in the Countreyes of Devon and Cornwall , they rose up in Armes , because the Masse was taken from them . Act. and Monum . Part. 2. pa. 666. And if we looke into the Story of tho●e times , we shall quickly find , that it was no scandall taken by the people , which did occasion that or any other c●ange in the Common prayer Booke ; but and offence conceived by Calvin . It seemes that Bucer had informed him of the condition of this Church , and the publike Li●urgie thereof ; and thereupon he wrote to the Duke of Sommerset , who was then Protector . Epistola ad Bucer●m . In which his Letter to the Duke , hee finds great fault with the Commemoration of the dead , which was then used in the Celebration of the Lords Supper , though he acknowledgeth the same to bee very ancient ; calling it by the name of a piece of Leaven , Quo m●ssa integra sanctae coenae quodammodo ace●ieret , where with the whole Communion was made sower . Other things in the Liturgie hee found fault withall , and then adviseth , Illa omnia abscindi se●el , that they should all at once be cut off for ever . Epist. ad Protectorem Angliae . Nor stayed hee here , but he sollici●ed Archbishop Cranmer to the same ●ffect , 〈◊〉 . 1551 , being the yeare before the Al●eration made , ( as by the placing of that Letter doth appeare ) complaining in the same unto him , 〈…〉 That in the Church of England , there was yet remaining a whole masse of Popery , which did not only blemish and obscure , but in a manner overthrow Gods holy worship . So that however in his Answer to the Devonshire men , the King had formerly affirmed , that the Lords Supper , as it was then administred , was brought even to the very ●se , as CHRIST left i● , as the Apostles used it , and as the holy Fathers delivered it ; Act. and Monum . Part. 2. pa. 667 : Yet to please Calvin , who was all in all with my Lord Protector , and as it seemes had tooke ●pon him to wr●te ●●to the King about it , Epistol . ad 〈◊〉 1551 , the Litu●gy then established , was called in by Parliament ; though in the very act it selfe they could not but acknowledge , that the said Booke of Common prayer was both agreeable to Gods Word , and ●he Primitive Church . 5. & 6. of Edw. 6. cap. 1. So that the leaving of the word , Altar , out of the Common Prayer booke last established , and other altera●ions which were therein made , grew not from any s●andall which was taken at the name of Altar , by the Countrie people ; but from the dislike taken against the whole Liturgy , by Calvin , as before I said . 16 AS false it is , but far more dangerous , which is next alleaged ; viz. that The people being ●●anda●ized in countrey Churches , did first de fac●o , beat down Altars , and then the Prince , to countenance , no doubt , and confirme their unruly actions , did by a kinde of Law put them do●ne de jure . Wher● is is said in all the Monuments of our Church , or State , that ever in the former times , the Countrey people tooke upon them to bee reformers of the Church ; or that in this particular , they did de facto , beat downe Altars ? This is fine doctrine , were it true , for the common people , who questionlesse will hea●ken to it with a greedy ●are ; as loving nothing more then to have the soveraigntie in sacred matters : and who being led by a Pre●edent , more than they are by the Lawe or Precept , thinke all things lawfull to bee done , which were done before them . But sure the people never did it . For in the Letters sent in the Kings name to Bishop Ridley , it is said , that it was come to the Kings knowledge , how the Altars within the most part of the Churches of this Realme , being already upon good and godly consideration taken downe , there did remaine Altars in diverse other Chu●ches , Actes and Monument Part. 2. pag. 699. So that the Altars were not generally taken dow●e throughou● the Kingdome : and those which were tooke downe , were taken downe on good and godly consideration ; which certainely implyes some Order and Authority from those who had a power to doe it : Not beaten downe , de facto , by the common people , in a popular hu●our , withou● Authoritie or Warrant . And had they all beene beaten downe de ●act● , by the common people , that kind● of La● which after put them downe de jure , had come too late to carry any stroake in so great a businesse : Vnlesse perhaps the King was willing on the post-fact to partake somewhat of the honour ; or durst not but confirme the doings of disordered people , by a kind of Law. A kind of Law ? And is the Edict and Direction of the King in sacred matters , but a kind of Law ? The peoples beating downe the Altars , was , as it seemes , a powerf●ll Law , a very Club-Law at the least , against the which was no resistance to be made ; the Princes Edict to remove them , but a kind of Law , which no man was obliged unto , nor had regarded , but that they found it sorted with the peoples humour . Just so he dealt before with the Queenes Injunctions . The Queens Injuctions had appoynted that the Holy Table in every Church should be ●ecently made , and set up in the place where th● Alt●r stood : and thereupon it is resolved by the Epistoler , that if by placing of the Table Altarwise , is meant the setting of it in that place of the Chancell where the Altar stood , there may be somewhat sayd for that , because the Injunctions did so place it . The Edict of King Edward , but a kind of Law ? the Order of Qu. Elizabeth ▪ but a kind of somewhat ? This is no mannerly dealing with Kings and Queenes , my good Brother of BOSTON . 17. YEt such a kind of Law it was , that being seconded by a kind of somewhat , in the Queenes Injunctions 1559 , referring to that order of King Edward , it hath taken from us the Children of the Church , and Common-wealth , the name & nature of former Altars . The Children of the Church ? And who are they ? Those onely which are bounded Intr● partem Donati , the lot and portion of the Brethren of the Dispersion ; those who have kep● their children's fore-heads from the signe of the Crosse , their knees from bowing at the blessed name of J●SUS , or doing honour to him in his ho●y Sacrament ; those who have kept their hands from paying their Duties to the Priest ; their eyes from being defiled with looking on prohibited vestments , such as have formerly beene abused to idolatrous services . Those doubtlesse ar● the Children of the Church here meant , which must not use the name of Altars ; as if it were the Shibboleth of their profession . From us the children of the Church ? Yes marry Sir. Now judge , if at the least you know a Cat by her claw , if that which I at first suspected , be not come about ; For but with halfe an eye one may see by this , of what straine the Episto●er is , or else unto what pa●●i● hee applyes him selfe in all this bu●iness● . As for the Children of the Common-wealth , it 's time that Criticisme were forgotten , and that they were the Children of the Kingdome too . Wee live , Wee praise God for it , in a Monarchie , not in a D●m●cracie . And therefore they that goe about to coyne distinctions , betweene the 〈◊〉 of the King , and the Common-weale ; may perhaps passe for subtill Sophister● , but never shall attaine the honour to bee thought sou●● S●bjects . 18. BVt it is time we should proceed , and leave these Children of the Church and the Common - wealth to their grand Directors ; who , though in other things , they are all for Novelties , new formes of Praier , new Rites and Ceremonies of Religion , if they brooke of any ; new offices , in the dispensation of God's Word and Sacrament ; must yet affect the name of Table , even for pure antiquitie : the name of the Lord's Table , being told them to be no new name , and therfore none to be ashamed of it . A thing that might have well beene spared , there being none so void of Pietie and understanding , as to bee scandalized at the name of the Lord's Table ; as are some men , it seemes , at the name of Altar : saving that somwhat must be said to perswade the people , that questionlesse such men there are , the better to indeere the matter . Nor is the name of Altar so new a name , that any man should be ashamed therof , as if it were a terme taken up of late , in time of Poperie . For whereas the Epistoler pleadeth , That Christ himselfe did institute the Sacrament upon a Table , and not upon an Altar , and that the name of Table , is in the Christian Church , 200. yeares more ancient than the name of Altar , as is most learnedly proved out of St. Paul , Origen , and Arnobius , by Bishop Jewell , against Harding of Private Masse . p. 143 : It may bee possible that neither CHRIST our Savours institution will of necessitie infer the use of Tables , ( Tables , I meane , placed Table-wise , towards the East great Window , as before was said ; ) nor Bishop Iewel 's proofes come home to the point in hand . Fo● howsoever our Saviour instit●ted this holy Sacr●●ent at a Table , not at an Altar ▪ yet is the Table , in regard of that i●stitution , but an accessorie , and a poin● of Circumstance ; nothing therein of Substance , nothing which is to be considered as a Principall . For if it were a matter of Substance , that it was instituted at a Table , then must the fashion of that Table , being , as it is conceived , of an ovall forme , be a matter of Substance also ; and compassed round about with beds , as then the custome was , for the Communicants to rest upon whil'st they doe receive . But herein is the Table no more considerable , than that it was first instituted after Supper , in an upper chamber , distributed amongst twelve only ; and those twelve , all men ; and those men , all Priests : which , no man is so void of sense , as to imagine to be things considerable in the administration of this holy Sacrament . And yet should this be granted too , that in the having of a Table we must conforme our selves to the LORD's example : yet for the situation of that Table , I doubt it would be hardly proved by the ●pistoler , that the two ends thereof did stand a●●● and West ; or that there was a great Wind●● in the East end of the Chamber , towards the which the Table was placed endlong , at the Institution ; as he would have it now at the Ministration . 19. AS little comfort can he find in Bis●op Iewell , or in S ● . Paul , Origen , and A●nobius , by him alleaged . Of St. Paul there is nothing said in all that Sectiō ( it is the 26 of the third Article ) which concernes this matter : nothing that sets forth the antiquitie of the name of Table . St. Paul is cited once onely in that whole Section , and the place cited , then is this ; Quomodo dicet Amen ad tuam gratiarum Actionem . 1 Cor. 14. So that unlesse this Argument be good , The people cannot say Amen to Prai●rs made in a strange tongue , because they know not what is said , Ergo , the name of Table is 200 yeares more ancient than the name of Altar : There is not any thing alleaged from St. Paul which can advantage the Epistoler for the Point in hand . Indeed , from Origen , and Arnobius , it is there alleaged , that generally the Gentiles did object against the Christians of those times , that they had neither Altars , Images , nor Temples ; Obijcit nobis quod non habeam●● imag●nes , aut a● as , aut templa ; So Origen , contr . Cels. 1. 4. N●s accusatis quod nec templa habeamus , ne● i●agines , nec aras . So saith Arnobius , lib. 2. contr . Gentes . But ●nto this objection wee need no better an●wer , than Bishop Iewel 's owne in the sel●e same Section : viz. That th●n the faithfull , for feare of Tyrants , we●e faine to meet together in private houses , in vacant places , in Woods and F●rrests , and Caves under the ground . But we will fur●her ●ay withall , that t●ough the Christians had some Churches , in those perillous times , yet were they not so gorgious , nor so richly furnished , as were the Temples of the Gentiles . And so both Origen and Arnobius must be understood , no● that the Christians in their times , had at all no Temples , or at the least no Altars in them : but th●t their Churches were so meane , that they deserved not the name of Temples ; & that they had no Altars , for bloudy and external Sacrifices , as the Gentiles had . 20 FOr otherwise it is most certaine , that the Church had Altars , both the name and the thing ; and used both name and thing a long time together , before the birth of Origen , or Arnobius Afer . Tertullian , who lived in the same age with Origen , but sometime before ; and a full hundred yeares before Arnobius , hath the name of Altar ; as a thing used and knowne in the Christian Church : as , Nonne solemnior erit statio tua , si & ad aram Dei steteris ? Li● de oratione cap. 14. Will not thy station , ( or forme of Devotion then in use ) be thought more solemne , if thou dost stand by or before th● Altar . And in his booke de Poenitentia , he remembreth geniculationem ad aras ; kneeling or bowing of the knee before the Altar . Before him , Origen , or Arnobius , flourished Irenaeus , who proves the Apostles to be Priests , because they did Deo & Altari servire , attend the service of the Lord , and wait upon him at the Altar . Whereof see lib. 4. advers . haereses , cap. 20. And so St Cyprian , who lived before Arnobius , though after Origen , doth call it plainely , Altare Dei , Gods Altar , Ep. lib. 1. C. 7. ad Epictetum . See the like in the 8. and 9. Epist. of the same booke also . But to goe higher yet , Ignatius●seth ●seth it in no lesse than three of his Epistles : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Magnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad Philadelph . One Altar , and one Altar in every Church ; and finally in his Epistle ad Tarsens● he termes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gods altar , as both Tertullian , and St Cyprian did after call it . So in the Canon of the Apostles , which though not writ by them , are certainly of good antiquity , the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth occurre in the 3 ▪ 4. and 5. Canons . And above all indeed St Paul in his Habemus altare , Heb. 13. 10. In which place , whether he meane the Lords Table , or the Lords Supper , or rather the Sacrifice it selfe , which the Lord once offred ; certain it is that he conceaved the name of Altar , neither to bee impertinent , nor improper in the Christian Church . So that for ought appeares in the ancient Writers , the name of Altar is as old as the name of Table ; indifferently and promiscuously used without doubt or scruple . Nor doth that reverend Bishop Iewell deny , but that the Lords table anciently was called an Altar , and citeth elsewhere divers of the Fathers , which did call it so : wherin consult his 13. Art. & 6. sect . though now it bee resolved by this Epistoler , that the name being so many yeares ●bolis●ed , it is in his iudgment fitter , that the Altar , ( if wee will needs call it so ) should according to the Canon stand tablewise ; then that the Vicars table to trouble the poore Town of Gr. should stand Altarwise . Hac est illa Helena . This is indeed the thing most aimed at in all this b●sinesse , Popullo ut placerent quas fecisset fabulas , onely she pleasing of the people . It was to please the people , who as it is affirmed in the beginning of this letter , had taken some ●mbr●ges and offence at the pla●ing of the table , where the Altar stood ; that the Churchwardens were appointed to remove it into the middle of the Chancell . It was to please the people , that the authoritie of the Chur●h-wardens is advanced so high above their Ministers . And now for feare of troubling the poore people , we must not use the name of Altars , or place the table Altar-wise ; lest they should take it for a Dresser , and in a pious fury break it all in pieces , as , they are told , their An●estors , had done de facto , in King Edwards reigne . Ad populu● phaleras . SECT . III. WEe are now come to the last part of this Epistle , viz. the fixing of the Altar , or Communion-table at the upper end of the Quire : And unto this it is thus said by the Epi●●oler , viz. that for the standing of the table in the higher part of the ▪ church , he had decla●ed his as●ent already in opinion ▪ but t●at i● should be fixed there , was so farre f●●m being Canonicall , that it is directly against the Canon . It may be neither so , nor so . Not so for certaine in the first . For in the Vicars judgement , the Communion● table ought to stand like an Alta● , all along the wall ; and in the opinion of the Epistoler , although hee bee content that it should stand above the steps , yet he would have it placed tablewise , with one end towards the East great Window : which certainly is no assent in , but a diversity of opinion . And for the second , howsoever it bee ordered in the Rubrick , that the Communion table shall stand in the body of the Church ▪ or in the Chancell , ( and not , o● of the Cha●cel , as the Epistoler hath informed us ) ; where Morning and Evening prayer are appo●nted to bee read : yet his illation therupon , that seeing morning and evening prayer bee appoynted to bee read in the body of the Church , ( as in most country Churches , hee saith , it is ) , therfore the Table should stand most Canonically in the body of the Church ; is both uncertaine and unsound . For seeing it is ordered in the Booke it selfe , That Morning and Evening prayer shall bee used in the accustomed place of the Church , Chappell , or Chancell , except it shall bee otherwise determined by the Ordinary of the place : hee must first shew us where it was determined by the Ordinary of the place , that Morning and Evening prayer shall be ●aid onely in the body of the Church , before he venture on such new and ●trange conclusions . And for the Rubrick , it saith only , that it shall so be placed in Communion time ; And that too to bee understood , according as it hath been since interpreted by the best authoritie , not as if ordered upon any dislike of placing the Communion table where the Altar stood , but as permitting it to the discretion of the Ordinary , to set , or cause it to bee set in the time of the administration of the Sacrament , so as it might be most convenient for the Communicants ; who in the former times , as it is well knowne , had rather been lookers on the Sacrament , than partakers of it . 2 THe like construction is also to be made of the Queenes Iniunction 1559. which is next alleaged , and of the 82. Canon now i● force , being a recitall and confirmation of that part of the Injunction , where it is sayd , that In the time of the Communion , the Table shall bee placed in so good sort within the Chancell ( the 82 Canon hath it within the Church or Chancell ) as thereby the Minister may more conveniently bee heard by the Communicants . Which plainely is a matter of Permission , rather than Command ; yea , and a matter of Permission onely in such times and places , where otherwise the Minister cannot conveniently bee heard of the Communicants . So that in all the lesser Churches , such as our Countrey Churches for the most part are , and in all others where the Minister standing at the Altar , may be heard conveniently : the Table may stand Altar-wise in the time of ministration , without breach of Canon . And this in the Episto●er's judgement , the ablest Canonist , no doubt , in the Church of England , who hath already freely granted ; that placing of the Table Altar-wise , is the most decent situation when it is not used , & for use too , where the Quire is mounted up by steps , and open , ( which may so●ne be done ) so that he which o●●iciats may be seene and heard of all the Congregation . This was the thing the Vicar aimed at . Of wh●m we have no cause to thinke , or reason to conceive , that ●ee intended so to fixe his Table unto the wall , or to incorporat it into the same , as the Altars were ; that there should be no moving or removing it , on just and necessarie causes : but that in correspondence unto former practise , and the Injunction of the Queene , he thought the place where formerly the Altar stood to be fittest for it , at least , out of the time of the ministration : and in that time too , if hee might be heard conveniently of the Congregation . And whether hee might or no , no doubt he better knew , than this extravagant Epistoler ; and so in that respect might be aswell Master of the peoples eares , as he in Tacitus , whom this Epistoler hath remembred , was of his owne . 3. I Say according unto former practise , and the Queenes Injunction . For if we looke into the former practise , either of the Chappels of the King , the best interpreter of the Law , which himselfe enacted , wherein the Communion Table hath so stood as now it doth , since the beginning of Queene Elizabeth , what time that Rubrick in the Common Praier booke was confirmed , and ratified : or of Collegiate and Cathedrall Churches , the best observers of the forme and order of God's publick Service ; the Vicar had good warrant for what he did . And for the Injunctions , howsoever it bee said in them , that in the time of the Cōmunion , the table shal be placed in so good sort within the Chancell● , 〈◊〉 thereby the Minister may more conveniently be heard ; being a matter of Permison onely , if occasion be : yet it is ordred in the same , that after the Communion done , from time to time , the same holy Table shall be placed where it stood before , that is , where formerly the Altar stood . So that the next clause of this Epistoler , wherin it is referred to the Vicar's judgement , Whether this Table , which like Daedalus his Ensignes , moves and removes from place to place , and that by the inward wheeles of the Church Canon , be fitly resembled to an Altar , that stirr's not an inch ; might have well been spared : as not being likely to be any part of the Vicars meaning . For we may reasonably presume that it was onely his intent to keep the table free from irreverent usage ; and by exalting it to the highest place ▪ to 〈◊〉 the 〈◊〉 reverence to the blessed Sacrament , from the Common people ; who if infected with the fancies of these latter daies , are like enough to thrust it down into the Bell-free , or some worser corner . Nor say I so without good reason , it being so resolved of in the Altare Damascenum , that any place , be it what it will , is good enough for the Lords Table , the Communion ended . De loco ubi con●istat cur solliciti , cum quovis loco vel angulo extra tempus administrationis , collocari possit . pa. 718. What need they be so carefull ( say those factious spirits which composed that booke ) how to dispose or place the Table ; seeing that out of the time of the ministration , it may be put in any place or corner whatsoever it be . High time assuredly , that such prophanenes should be met with . 4 THere is one only passage more to be considered in this letter , for the close of all , and that is this ; that If we doe desire to know out of Eusebius , Augustin , Durandus , & the fif●h Councell of Constantinople , how long Communion tables have stood in the midst of the Church , we should reade Bishop Jewell against Harding , Art. 3. p. 143. and we shal be satisfied . And read him though we have , yet we are not satisfied . Eusebius tels us of the Church of Tyre , that being finished , and all the ●eats thereof set up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ The Founder after all , placed the most holy Altar in the midst thereof , and compassed it about with rai●es , to hinder the rude multitude from pressing neer it . 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 saith the middle . The Altar , though it stood along the Eastern wall , yet may be well interpreted to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the middle of the Chancel , in reference to the North and South , as it since hath stood . And were it otherwise , yet this is but a particular case of a Church in Syria , wherein the people being more ming●ed wi●h the Iewes , than in other places , might possibly place the Altar in the middle of the Church , as was the altar of Incense in the midst of the Temple , the better to conforme unto them . For if , as Bishop Iewell saith in the selfe sam● place , The holy Table was called an Altar , onely in allusion to the Altars in the old law , or if as this Epistoler tells us , the name of Altar crept into the Church , by a kind of complying in p●rase with the people of the Iewes : 〈…〉 5 THat of the fifth Councel of Constantinople , as it is there called , being indeed the Councell sub Agapeto & Menna against Anthimus & Severus , affirms as much in sound , as the Epistoler doth intend ; but if examined rightly , concludes against him . It is there said , that in the reading of the Diptychs , the people with great silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gathered together about the Altar , and gave eare unto thē . Where , although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in it selfe doth ●ignifie a Circle ; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot bee properly interpreted , round about the Altar , so as there was no part thereof which was not compassed with the people : no more than if a man should say , that hee had seene the King sitting in his throne , and all his Noblemen about him , it needs , or could bee thought , that the throne was placed in the very middle of the Presence ; as many of the Nobles being behind him , as there was before him . And certainly , if the man of God in the description of God's throne in the kingdome of Heave● , had any reference or resemblance ( as no doubt hee had ) unto the thrones of kings on earth ; wee have hit right enough upon the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the aforesaid Councell : it being said in the 4th chapter of the Revelat● on , vers 6. that round about the throne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were foure beasts full of ●yes ; and chap. 7. ver . 11. that all the Angels stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , round about the throne . So that for all is said in the fifth Councell of Constantinople , the Altar might and did stand at the end of the Chancel , although the people came together about it to heare the Diptychs ; i. e. the Commemoration of those famous Prelates , and other persons of chiefe note , which had departed in the faith . The like mistake there is , if it be lawfull so to say , in the words of S. Austin . That which hath beene alleaged from him , being the 46 Sermon , not the 42 , is this , CHRISTVS quotidie pas●it . Mensa ipsius est illa in medio constituta . Quid causae est O Audientes , ut mensam videatis , & ad epulas non accedatis . Which BP. Iewell thus trans●lateth , Christ feedeth us daily , and this is his Table here set in the middest . O my hearers , what is the matter , that ye see the table , and yet come not to the meat . But clearely , Mensa illa in medio constituta , is not to be interpreted , The table set here in the middest , as it is translated , but The table which is heere before you : According to the usuall meaning of the Latine phrase , afferre in medium ; which is not to be construed thus , to bring a thing precisely into the middle , but to bring it to us , or before us . As for that passage from Durandus , where it is said , that he examining the cause , why the Priest turneth himselfe about at the Altar , ye●●ds this reason for it , In medio Ecclesiae aperui os meum : that proves not that the Altar stood in the middest of the Church , but that the Priests stood at the middest of the Altar . It is well known , that many hundred yeares before hee was borne , the Altars generally stood in the Christian Churches , even as now they doe . 6 NOw that wee may aswell say somewhat in maintenance of the Altars standing in the East part of the Church ; as wee have answered those autorities which were produced by the Epistoler , for planting of it in the middlest wee will alleage one testimonie , and no more but one , but such a one as shall give very good assurance of that generall usage , and in briefe is this : Socrates in his Ecclesiasticall Historie , lib. 5. c. 21. speaking of the different customes in the Christian Church , saith of the Church of Antioch , the chiefe Citty of Syria , that it was built in different manner from all other Churches . How so ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Because the Altar was not placed to the East-ward , but to the Westward . Nicephorus , Hist. lib. 12. cap. 24. observes it generally of all the Altars in that Citty , and note 's withall , that they were situate in a different manner from all other Altars . And howsoever possibly in some other places which they knew not of , the Altars might stand West-ward , as they did in Antioch , or to some other point of heaven , as the North , or South , if any stood so : yet it is manifest by this , that in the generall practise of the Church , the Altars used to stand to the Eastward onely . So that for ought appeares unto the contrary in this Epistle , the Vicar of Gr. might very safely hold his three Conclusions , at the first remembred . First , that an Altar may be used in the Christian Church ; Secondly , that the Table may stand Altar-wise , the Minister officiating at the North-end thereof ; And thirdly , that the Table may stand constantly in the upper part of the Chancell , close along the wall , not to bee taken downe , either in the First , or Second Service , especially , if the Mini●ter there standing may be seene and heard of al the Congregation . With the which Summarie of mine I had concluded this reply , had I not found this Item given unto the Vicar in the close of all , that by that time hee had gained more experience in the cure of Soules , he should find no such Ceremony , as Christian Charity . Where if his meaning be , that Christian Charity is in it selfe more precious than any Ceremony , no doubt it will be easily grante● : it being by St. ●aul preferred before Faith and Hope . But if hee meane , that they which have the cure of Soules should rather choose to violate all the Orders of holy Church , and neglect all the Ceremonies of the same ; then give offence unto the Brethren , the Children of the Church , as before hee called them : it is like many other Passages before remembred , onely a trick to please the people , and p●t the reines into their hands , who are too forwards in themselves to contemne all Ceremonie , though in so doing they doe breake in sunder the bonds of Charitie . 7. I Have now ended with the Letter , and for your further satisfaction will lay downe somewhat , touching the ground or reason of the thing required : not in it selfe , for that is touched upon before , but as it either doth relate unto the King , the Metropolitan , or in your case , the Ordinarie , which requires it from you . For the true ground whereof you may please to know , that in the Statute 1● . Eliz. cap. 2. whereby the Common Praier booke now in use , was confirmed and established , it was enacted , That if there shall happen any irreverence or contempt to be used in the Ceremonies or Rites of the Church , by misusing the Orders appointed in the same : that then the Queenes Majestie , by the advise of her Commissioners for causes Ecclesiasticall , or of the Metropolitan , might ordeine or publish such further Ceremonies or Rites as may bee most for the advancement of Gods glorie , the edifying of his Church , and the due reverence of Christ's holy Mysteries and Sacraments . A power not personall to the Queene onely , when she was alive ; but such as was to be continued also unto her successours . So that in case the Common Praier booke had determined positively , that the Table should be placed at all times in the middle of the Church or Chancell , which is not determined of ; or that the Ordinarie of his owne autoritie , could not have otherwise appointed , which yet is not so : the Kings most excellent Majestie , on information of the irreverent usage of the holy Table by all sorts of people ( as it hath beene accustomed in these latter daies ) in sitting on it in time of Sermon , and otherwise prophanely abusing it , in taking Accounts , and making Rates and such like businesses ; may by the last clause of the said Statute , for the due reverence of Christ's holy Mysteries and Sacraments , with the advice and counsell of his Metropolitan , command it to bee placed where the Altar stood , and to be railed about for the greater decencie . For howsoever in the Act , the Queen be onely named , not her Heires and Successours ; yet plainly the autoritie is the same in them , as it was in her ; which may be made apparant by manie Arguments drawne from the Common Law , and the Act it selfe . First , from the purpose of that clause , which was to fence the Rites and Cereremonies of the Church , then used , from all irreverence and contempt : and for the publishing of such other Rites and Ceremonies , as might in further time be found convenient , for the advancement of Gods glorie , the edifying of his Church , and the procurement of due reverence to Christ's holy Sacraments . But seeing that the Rites●nd ●nd Ceremonies of the Church , were not onely subject unto Irreverence and contempt in the said Queenes time , but are , and have been sleighted , and irreverently abused in time of her Successors : the Act had ill provided for the Churches safetie , in case , the power of rectifying what was amise , either by ordering of new Rites , or stablishing the old , did not belong aswell to her Successours , as it did to her . Next , fro● the verie phrase and stile which is there used . For it is said , the Queene , with the advice of the Metropolitan might ordeine and publish , &c. the Queene indefinitely , and the Metropolitan indefinitely , If then by Queene indefinitely be onely meant , the person of the Queene then being , not her Heires and Successours ; by Metropolitan indefinitely , wee must also meane the Metropolitan then being , and not his Successours : and then the power heere given the Queene , had beene determined with the death of Arch-bishop Parker , which was some 28 yeares before her owne . Thirdly , from another clause in the selfe same Act , where it is said , that If any person being twice convict ( of depraving the booke of Common Praier , &c. ) shall off end againe the third time , and be thereof lawfully convict , hee shall forfeit for his third offence , to our Soveraign Lady the Queene , all his Goods and Chattels , &c. where , though the Queene be onely named , the penaltie of the Law 〈◊〉 be , and is most justly taken by her Heires and Successours ; or else there were no remedy , at this time , by the Lawes provided , for the third Contempt . Fourthly , from the usuall forme of those Acts and Statutes , which were made purposely for the particular and personall profit , safetie , and advantage of the said Queene , which are distinguished from others by this note or Character , viz. This Act to continue , during the Queenes Majesties life that now is onely . Such is the Act , against rebellio●s assemblies , 1. Eliz. cap. 16. Those against such as shall rebelliously take , or conspire to tak● from the Queenes Majestie any of her Towers , Castles , &c. 14. Eliz. cap. 1. And against such , as shall conspire , or practise the enlargement of any Prisoner committed for High Treason . cap. 2. That against seditious , Word● and Rumors uttered against the Queen●s most excellent Majestie . 23. Eliz. ca. 2. And finally , that for the safety of the Queenes royal person , and the continuance of the Realme in Peace , An ● . 27. ca. 1. In the which last , although it bee not said expresly that it shal dure no longer thē her natural life , yet the word , Person , in effect , doth declare as much . Fiftly , from a resolution in the Law , in a case much like : it being determined by that great Lawyer Ploydon , that if a man give Lands to the King by deed inrolled , a Fee● simple doth passe , without these words , Successours and Heires ; because in ●udgement of Law , The King never dieth . Coke on Lit● . pag. 9. b. And last of all , it may be argued , that the said clause or any thing therin conteined , is not indeed Introductorie of any new power , which was not in the Crowne before ; but rather Declaratorie of an old , which anciently did belong to all Christian Kings ( as before any of them to the Kings of Iudah ) and among others to ours also : who , with the C●unsell of their Prelate● , and other Clergie , might , and did induce such Rites and Ceremonies into the Churches of , and in their severall kingdomes , as were thought most convenient for God's publick Service ; till at the last , all Ecclesiasticall autoritie was challenged and usurped by the See of Rome . Which is the answer and determination of Sir Robert Coke , in Cawdries case , being the fifth part of his Reports , entituled , De jure Regis Ecclesiastico ; where hee affirmeth , that if the Act of Parliament , 1● . Eliz. 2. cap. 1. whereby it was enacted , That all Ecclesiasticall power and autoritie , which heretofore had beene , or might lawfully be exercised or used for the visitation of the Ecclesiasticall state , and persons , and for reformation of all , and all manner Errours , Heresies , Schismes , Abuses , and Contempts , Offences , and Enormities , should bee for ever united and annexed to the Imperiall Crowne of this Realme : Was not an Act introductory of a new law , but confirmative of an old , for that this Act doth not annex any jurisdiction to the Crowne , but that which was in truth , or of right ought to bee by the ancient Lawes of the Realme , parcell of the Kings Jurisdiction , and united to the crowne Imperiall . By this Authoritie the Altars were first taken downe in King Edwards reigne , though countenanced and allowed of in the Common-prayer Booke , then by Law established ; the better , as the cause is pleaded by Bishop Ridley , to avoyd superstition , Actes and Monum . Part. 2. pag. 700. and by the same , or by that mentioned , 1 ● . Eliz. cap. 2. his Majestie now being , might appoynt the Table to bee set up , where formerly the Altar stood , ( had it been otherwise determined in the Rubrick , as indeed it is not ) to avoyd prophanenesse . 8. I Will adde one thing more for your satisfaction , which perhaps you know not ; And that is , that his sacred Majestie hath hereupon already declared his pleasure , in the Case of Saint Gregories Church neere Saint Pauls in London , and thereby given encouragement to the Metropolitans , Bishops , and other Ordinaries , to require the like in all the Churches committed to them . Which resolution of his Majestie , faithfully copied out of the Registers of his Councell-Table , I shall present herewith unto you , and so commend my selfe to you , and us all to the grace of God in JESVS CHRIST . At Whitehall , the third of November . 1633. Present , the KINGS most excellent Majestie . Lo : Archbish. of Cant. Lo : Keeper . Lo : Archbish. of Yorke . Lo : Treasurer . Lo : Privie Seale . Lo : Duke of Le●nox . Lo : High Chamberlain . Ear. Marshall . Lo : Chamberlaine . Ear : of Bridgewater . Ear : of Carlile . Lo : Cottington . Mr. Treasurer . Mr. Comptroller . Mr. Secretary Cooke . Mr. Secret. Windebanke . THis day was debated before his Majestie , sitting in Co●nsell , the Question and Difference which grew about the Removing of the Communion Table in Saint Gregories Church , neere the Cathedrall Church of Saint Paul , from the middle of the Chancell to the upper end , and there placed Altar-wi●e , in such manner as it standeth in the sayd Cathedralls and Mother Church , ( as also in all other Cathedralls , and in his Majesties owne Chappell ) and as is consonant to the practise of approoved Antiquitie . Which removall , and placing of it in that sort , was done by Order of the Deane and Chapter of St. Pauls , who are Ordinaries thereof , as was avowed before his Majestie by Doctor King , and Doctor Montfort , two of the Prebends there . Yet some few of the Parishioners , being but five in number , did complaine of this Act by Appeale to the Court of Arches , pretending that the Booke of Comm●n-prayer , and the 82. Canon doe give permi●sion to place the Communion Table , where it may stand with most fitnesse and convenience . Now his Majestie having heard a particular relation made by the Counsaile of both parties , of all the carriage and proceedings in this cause , was pleased to declare his dislike of all Innovation , & receeding from ancient Constitutions , grounded upon just and war●antable reasons , especially in matters concerning Eccle●iasticall Orders and Government , knowing how easily men are drawne to affect Novelties , and how soone weake judgements in such cases may bee overtaken and abused . And he was also pleased to observe , that if those few Parishioners might have their wills , the difference thereby 〈…〉 of the neerene●s of St. Gregories , standing close to the wall thereof . And likewise , for so much as concernes the liberty given by the said Common booke , or Canon , for placing the Communion Table in any Church or Chappell with most conveniencie ; that libertie is not so to be understood , as if it were ever left to the discretion of the Parish , much lesse to the particular fancie of any humerous person , but to the judgement of the Ordinarie , to whose place and function it doth properly belong to give direction in that poynt , both for the thing it selfe , and for the time , when and how long , as he may finde cause . Vpon which consideration his Majestie declared himselfe , That hee well approved and confirmed the Act of the said Ordinarie , and also gave commandement , that if those few Parishioners before mentioned , do proceed in their said Appeale , then the Deane of the Arches , ( who was then attending at the hearing of the Cause ) shall confirme the said Order of the aforesaid Deane and Chapter . A COPIE OF THE LETTER WRITTEN to the Vicar of GR : against the placing of the Communion Table at the East end of the Chancell . SIR , WIth my very hearty Commendations . When I spake with you last , I told you that the standing of the Communion Table , was unto me a thing so indifferent , that unlesse offence and vmbrages were taken by the Towne against it , I should never move it , or remove it . That which I did not then suspect , is come to passe . T●e Alderman whom I have knowne this 17. or 18. yeares , to bee a discreet and modest man , and farre from any ●umour of 〈◊〉 together with the better sort of the Towne , have compl●●ned against it : And I have ( without taking notice of your Act , or touching in one ●●llable upon your reputation ) ●ppointed the Church Wa●dens ( whom it 〈◊〉 doth concerne under the 〈◊〉 ) to settle it for this time , as you may see by this Copy inclosed . Now for your owne satisfaction , and my poore advise for the future , I have written unto you somewhat more at large , then I vse to expresse my selfe in this kinde . I doe therefore ( to deale plainely ) like many things well , and disallow of some things in your cariage of the businesse . It is well done that you affect decency and comlinesse , in the officiating of GOD's Divine Ser●ice ; That you president your selfe with the formes in his Majesties Chappels , and the Quires of Cathedrall Churches ( if your Quire , as those others , could containe your whole congregation ; ) that you doe the reverence appointed by the Canon to the blessed name of IESVS , so it be done humbly , and not affectedly , to procure Devotion , not derision of your Parishioners , and that you do not maintaine it Rationibus non cogentibus , and so spoile a good Cause with bad arguments . These things I doe allow and practise . But that you should be so violent and earnest for an Altar at the upper end of the Quire ; That the Table ought to stand Altarwise ; That the fixing therof in the Quire is Canonicall , and that it ought not to bee removed to the body of the Church ; I conceive to be in you so many mistakings . For the first , if you should erect any such Altar , which ( I know you will not ) your discretion will proove the onely Holocaust to be sacrificed thereon . For you have subscribed when you came to your place , that That other Oblation which the Papists were wont to offer upon their Altars , is a Blasphemous figment , and pernicious imposture , in the thirty one Article : And also , that we in the Church of England ought to take heed , lest our Communion of a memory , be made a Sacrifice : In the first Homilie of the Sacrament . And it is not the Vicar , but the Church-wardens , that are to provide for the Communion , and that not an Altar , but a faire joyned Table : Canons of the Convocation , 1571. pag. 18. And that the Altars were removed by Law , and Tables placed in their stead , in all , or the most Churches in England , appeares by the Queenes Injunctions , 1559. related unto , and so confirmed in that point by our Canons still in force . And therefore ( I know ) you will not change a Table into an Altar , which Vicars were never inabled to set up , but allowed once with other's to pull downe . Injunction of 1● . Elizab. for Tables in the Church . For the second point . That your Communion Table is to stand Altar-wise , if you meane in that place of the Chancell , where the Altar stood , I thinke somewhat may be said for that ; because the Injunctions 1559. did so place it ; And I conceive it to be the most decent situation , when it is not used , and for use too , where the Quire is mounted up by steps , and open , so that hee that officiates may bee s●ene and heard of all the Congregation . Such an one I heare your Chancell is not . But if you meane by Altar-wise , that the Ta●le should stand along close by the wall , so as you be forced to officiate at one end thereof ( as you may have observed in great m●ns Chappels : ) I do not believe that ever the Communion Tables were ( otherwise than by casualtie ) so placed in Countrey Churches . For , besides that , the Countrey-people would suppose them Dressers , rather than Tables ; And that Qu. Elizabeths Comissioners for causes Ecclesiasticall , directed that the Table should stand , not where the Altar , but where the steps of the Altar formerly stood . Orders 1561. The Minister appointed to reade the Communion ( which you , out of the booke of Fast in 1● . of the King , are pleased to call , Second Service ) is directed to reade the Commandements , not at the end , but at the North-side of the Table , which implies the end to bee placed towards the East great Window , Rubrick before the Communion . Nor was this a new direction in the Queenes time onely , but practised in king Edward's raigne , for in the plot of our Liturgie sent by Mast Knox , and Whittingham to Mas●er Calvin in the raigne of Queene Mary , it is said , that the Minister must stand at the North-side of the Table . Troubles at Frankford . pag. 30. And so in King Edward's Liturgies , the Ministers standing in the middest of the Altar , 1549. is turned to his standing at the North-side of the Table , 1552. And this last Liturgie was revived by Parliament , 1● . Eliz. cap. 2. And I believe it is so used at this day in the most places of England . What you saw in Chappels , or Cathedrall Churches is not the point in question , but how the Tables are appointed to be placed in Parish Churches . In some of the Chappels and Cathedrals , the Altars may be still standing , for ought I know ; or to ma●e use of their Covers and Ornaments , Tables m●y be placed in their roome , of the same length and fashion the Altars were of . Wee kn●w the Altars stand still in Lutheran Chu●ches ; And the Apologie for the Augustan Confession , Art. 12. doth allow it . The Altars stood a yeare or two in King Edwards times , as appeares by the Liturgie print●a 1549. and it seemes the Queenes Commissioners were content they should stand , as w●e may guesse by the Injunctions , 1559. But how is this to be understood ? The Sacrifice of the Altar abolished , these ( call them what you will ) are no more Altars , but Tables of Stone or Tymber ; and so was it alleaged 24 Novem. 4● . Edw. 6. 1549. Sublato enim relativo formali , manet obsolutum & materiale tantum . And so may be well used in Kings and Bishops houses , where there are no people so void of understanding , as to bee scandalized . For upon the Orders of breaking downe Altars , all Diocesses did agree upon receiving Tables , but not upon the fashion and forme of the Tables . Acts and Monum . pag. 1212. Besides that , in the old Testament , one and the same thing is termed an Altar and a Table . An Altar , in respect of what is there offered unto God , and a Table in respect of what is there participated by men , as for example , by the Priests ; So ha●e y●u Go●'s Altar ; the verie same with God's Table in Malachie 1. v. 7. The place is worth the marking . For it Answers that very Obj●ction out of Heb. 13. 10. which you made to some of y●ur fellow Ministers ; and one Master Morgan before you to Peter Martyr , in a Disputation at Oxford . Wee have no Altar in regard of an Oblation , but wee have an Altar in regard of Participation , and Communion granted unto us . The use of an Altar is to Sacrifice upon , and the use of a Table is to eate upon ; and because Communion is an Action most proper for a Table , as an Oblation is for an Altar , therefore the Church in her Liturgie , and Canons , calling the same a Table onely , doe not you call it an Altar ? In King Edwards Liturgie of 1549. it is every where , but in that of 1552. it is no where called an Altar , but the Lords Boord . Why ? Because the people being scandalized herewith in Countrey Churches , first beats them downe de facto , then the supreme Magistrates by a kind of Law puts them down de jure , and setting Tables in their roomes , tooke from us , the Children of the Church and Common-wealth , both t●e name and the nature of former Altars , as you may see . Injunction 1559. referring to that or●er of King Edward in his Councell mentioned , Acts and Monum . pag. 1211. And I hope you have more Learning than to conceive the Lords Table to be a new name , and so to bee ashamed of the Name . For , besides that CHRIST himselfe instituted this Sacrament upon a Table , and not upon an Altar , as Archbishop Cranmer observes , and others , Act ▪ and Monum . pag. 1211. it is in the Christian Church 200 yeares more ancient , than the name of an Altar , as you may see most learnedly prooved out of Saint Paul , Origen , and Arnobius , if you doe but reade a Booke that is in your Church , Iewel against Harding of Private Masse . Art. 3. p. 143. And whether this name of Altar crept into the Church in a kinde of complying in phrase with the people of the Iewes , as I have read in Chemnitius , Gerardus , and other sound Protestants , ( yet such as suffer Altars to stand ) ; or that it proceed from these Oblations made upon the Communion Table , for the vse of the Priest , and the poore , whereof wee reade in Iustin Martyr , Iraeneus , Tertullian , and other ancient Writers ; or because of the Sacrifice of Praise , and Thankesgiving , as Arch-bishop Cranmer , and others thought , Acts and Monuments , pag. 1211. the name being now so many yeares abolished , it is fitter in my Iudgement , that the Altar ( if you will needes so call it ) should according to the Canon , stand Tablewise , than your Table to trouble the poore Towne of Gr. because erected otherwise . Lastly , that your Table should stand in the higher part of the Church , you have my assent already in opinion : but that it should be there fixed , is so farre from being Canonicall , that it is directly against the Canon . For what is the Rubrick of the Church , but a Canon ? And the Rubrick saith , it shall stand in the body of the Church , or of the Chancell , where Morning praier , and Evening prayer be appointed to be read ; If therefore Morning and Evening prayer bee app●inted to be read in the body of the Church , ( as in most countrey Churches it is ) where shall the Table stand most Canonically ? And so is the Table made removeable , when the Communion is to be celebrated , to such place as the Minister may be most conveniently hea●d by the Communicants , by Qu. Eliz. Injunct . 1559. And so saith the Canon in force , that in the time of the Communion , the Table shall bee placed in so good sort within the Church and Chancel , as therby the Minister may be more conveniently heard , Can. 82. Now iudge you 〈…〉 and you shall bee satisfied . Iewel against Harding of private Masse . Art. 3. p. 145. The Sum of all is this . 1. You may not erect an Altar , where the Canons onely admit a communi●n Table . 2. This Table must not stand Altarwise , and you at the North end thereof , but Tablewise , as you must officiate at the Northside of the same . 3. This Ta●le o●ght to bee laid up ( decently covered ) in the Chancell onely , as I suppose , but ought not to be officiated upon , either in the first or second Service ( as you 〈◊〉 ) but in that place of the Church or Chancell , where you may be seene and heard of all ; Though peradventure you be with ●im in Tacitus , Master of your owne , yet are you not of other mens eares ; and therefore your Parishioners must be Iudges of your audiblenesse in this case . Whether side soever ( you or your Parish ) shall yeeld to th' other , in this needlesse Controversie , shall remaine , in my poore iudg●ment , the more discreet , grave , and learned of the two : And by that time you have gained some more Experience in the Cure of Soules , you shall finde no such Ceremonie , as Christian Charitie ; which I recommend unto you , and a● ever , &c. FINIS .