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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10197	A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England.	Prynne, William, 1600-1669.	1637 (1637)	STC 20474; ESTC S101532	299,489	452

faithfullist understanding the unlearned people should not be greatly beholden unto them for their straunge termes being so farre fetched For thus I understand them The Sacrament of the Altar that is to say the signe of the Altar which Altar betokeneth the Crosse which Crosse betokeneth the Sacrifice that was offred on the Crolle or the passion and death of Jesus Christ. Wherfore good Christian brethren let us that are homely fellowes not be ashamed of the old Termes that we have at our home in the text of Holy Scripture which calleth the reverend and healthfull remembraunce of the Lords death by breaking of bread by the name of the Lords Supper or the Communion partaking of the body bloud of Christ. And the thing whereat we sitt devoutly to eate the Lords Supper lett us both have it and call it the Lords-bord or the Lords-Table and not a borrowed towell nor a Popish stone Altar nor yet a wodden Altar with a Super-altar And let us present with so far fetched termes and so dearly bought the Popes glace and his faire Ladyes of Rome Thus he John Bale Bishop of Osyris in his Image of both Churches or par●phrase upon the Revelation as he makes Christ himselfe the only Altar spoken of and intended Rev. 6. 9. c. 11. 1. upon whom the full Sacrifice of Redemption was offred So in his Preface to the first part of his Booke he reckons up beades Altars Images Organs Lights c. among the Ceremonies of the Popish Church terming them the very filthy dreggs of darknes All which upon the 17. Chapter fol. 162. he sayth shal be plucked away by the evident word of God and then no longer shall this Harlot of Rome appeare For no longer continueth the whore then whoredome is in price Take away the Rites and Ceremonies the Jewels and Ornaments the Images and lightes their Lordships and Fatherhodes the Altars and Masses with the Bishops and Preists and what is their Holy whorish Church any more Bishop Pilkington in his exposition upon the Prophet Aggeas c. 1. v. 9 reckons up Altars Copes Masses Trentals among other Popish abominations which the Common people thought would bring them through Purgatory for a little Mony how wickedly soever they had lived And c. 2. v. 3. he writes thus The Popes Church hath all things pleasant in it to delight the people with all as for the eyes their God hanges in a rope Images gilded painted carved most finely copes challaces crosses of gold and silver banners with Reliques and Altars for the eares singing ringing and Organs piping for the nose frankincense sweet to wash away sinnes as they say Holy water of their owne holying and making Preists an infinite sort Masses Trentalls driges and pardones c. But where the Gospells preached they knowing that God is not pleased but only with a pure heart they are content with an Honest place appointed to resort together in though it were never hallowed by Bishops at all but have only a pulpit a preacher to the People a Deacon for the poore a Table for the Communion with bare walles or els written with Scriptures haveing Gods eternall word sounding alwayes amongst them in their sight and eares and last of all they should have good discipline correct faults and keepe good order in all their meetings Learned M. Thomas Becon in his workes in Folio printed at London Cum Privilegio An. 1562. dedicated by name to both their Archbishops all the Bishops of England by them approved hath many excellent passages and invectives against Altars some whereof I shall transcribe at large In his Humble supplication unto God for the restoring of his Holy word written in Queen Maries dayes vol. 3. fol. 16. 17. 24. 29. He writes thus Moreover heretofore we were taught to beate downe the Idolatrous and Heathenish Altars which Antichrist of Rome intending to set up a new Preisthode a strang Sacrifice for sinne commaunded to be built up as though calfes goates sheep such other brute beastes should be offred againe after the Preisthode of Aaron for the sinnes of the people and to set in their steed in some convenient place a seemly Table and after the example of Christ to receave together at it the holy mysteries of Christs body and bloud in remembrance that Christs body was broken and his bloud shead for our sinnes But now the sacrificing ●orcerers shame not both in their private talke and in their open Sermons spitefully to call the Lords Table an Oysterbord and therfore have they taken out of the Temples those seemely Tables which we following the examples of the dearly beloved sonne and of the Primative Church used at the Ministration of the Holy Communion and they have brought in againe their bloodly and butcherly Altars and upon those they sacrifice offer dayly say they that is they kill slea and murder thy deare sonne Christ for the sinnes of the people For as thy Holy Apostle sayth Heb. 9. Where no sheading of bloud is there is no remission and forgivenes of sinnes If thorow their Massing sinnes be forgiuen then must the Sacrifice that there is offred be slain and the bloud thereof shead If the Massemonger therfore offer Christ up in their Masses a Sacrifice unto God for the sinnes of the people so followeth it that they murder kill and slea Christ yea and shed his bloud at their Masses and so by this meanes we must needes confesse that bloody Altars are more meet for such bloody butchers then honest and pure Tables But we are taught in the holy Scriptures Rom. 6. that Christ once raised from death dyeth no more Death hath no more power over him For as touching that he died he died concerning sinne once And as touching that he liveth he liveth unto the God his Father If Christ therfore died no more then doe the Papists sacrifice him no more If they sacrifice him no more then are they but jangling juglars and their Masses serve for none other purpose but to keepe the people in blindnesse to deface the passion and death of Christ and to maintaine their idle and drafsacked bellies in all pompe and honor with the labor of other mens hands and with the sweat of poope mens browes so farr is it of that they with their abominable Massing stincking sacrificing put away the sinnes either of the quicke or of the dead as they make the unlearned simple people to beleive Ah Lord God heavenly Father if thou were not a God of long suffring of great patience how couldest thou abide these intollerable injuries and so much detestable blasphemyes which the wicked Papists committ against thee thy sonne Christ in their Idolatrous Masses at their Heathenish Altars As in the dayes of wicked Queen Jezabel the Altars of the Lord were cast downe and other Altars were reared and set up to Baal even so now the Tables

heart itselfe and the mind and faith which have their cheife residence in the heart an ALTAR in respect of the spirituall Sacrifices of prayer and prayse offred by faith on a pure heart as on a spirituall Altar and they stil●● the Communion Table an Altar only in this sence and in a figurative and improper speech as they call the heart mind end faith an Altar their phrasing of it an Altar only in this sence can be no A●gument at all to prove that it is properly and in truth an Altar or in that sence as some now presse it And these other 3. the heart mind and faith which they terme an Altar being scituated not in the East part but in the middest of the temple of the body are a stonger evidence to prove that the Table ought to be scituated in the middest of the Church though it were an Altar as these 3 termed Altars are in the middest of the body then that the Table is properly an Altar and therfore ought to stand in the East end of the Quire Altarwise 5. Because the Scripture expresly condemnes Altars as Iewish abolished by Christ putting Altars Preists their waiting on the Altar as Iewish Heathenish in direct opposition to the Lords Tables Ministers preaching of the Gospell consecrating of the Lords Supper at his Table distinguishing Christ his Ministers from Aaron the Preists of his order in this that one of them was to give attendance at the Altar the other not as is evident by 3. remarkable Texts of Scripture The First of them is the 1. Cor. 9. 13. 14. Do ye not know that they which Minister about Holy things live of the things of the Temple and they which waite at the Altare are partakers of the Altar Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell Where Preachers of the Gospell are directly distinguished from Preists waiting on the Altar and preaching of the Gospell in the one put in opposition to waiting on the Altar in the other The one being Euangelicall the other only Legall and abolished The next Text is that of 1. Cor. 10. 16. 17. 18. 19. 20. The Cup of blessing which we blesse is it not the Communion of the blood of Christ the bread which we breake is it not the Communion of the body of Christ For we being many are one bread one body are all partakers of that one bread Behold Israell after the flesh are not they which eate of the Sacrifices partakers of the Altar what shall I say then that the Idoll is any thing or that which is offred in Sacrifice to Idolls is any thing But I say that the things which the Gentiles Sacrifice they Sacrifice to Devills and not to God and I would not that ye should have fellowship with Devills yee cannot drinke the Cup of the Lord and the Cup of Devills yee cannot be partakers of the Lords Table and of the Table of Devills wherein the first part the Ministers of the Gospell who blesse eate drinke participate of the Communion of the body blood of Christ partake of that bread at the Lords Table are distinguished from Israell after the flesh the Preists of Aaron who ca●e of the Sacrifices offred upon Altars and are partakers of Altars and the Lords Table put in opposition to the Iewish Altars and in the second part the Sacrifices Cup Table of Devills and partaking of them put in opposition and contradistinction to the Cup and Table of the Lord and the eating and drinking of them The 3. Text is that of Heb. 7. 12. 13. 14. where Christ himselfe his Preisthood and Ministers are thus purposely distinguished from Aaron and the Leviticall Preists and Preisthood that one of them gave attendance at the Altar the other not For the Preisthood being changed there is made of necessity a change also of the Law For he of whom these things are spoken partainet●●o another Tribe OF WHICH NO MAN GAVE ATTENDANCE AT THE ALTAR For it is evident that our Lord sprang out of Juda of which Tribe Moses spoke nothing concerning Preisthood c. In which Text as David Dickson in his short Explanation of the Epistle of Paule to the Hebrewes with others observe the Apostle proveth that Aarons Preisthood is changed the Ordinance therof because Psal. 110. speaketh of Christs Preisthood after the order of Melchisedek that is freed from the service of the Altar and Christ was borne not of the Tribe of Aaron but of Judah of which no man gave attendant at the Altar to witt the materiall Altar commaunded in the Law To declare that Altars and giving attendance at Altars properly belonging to the Leviticall Preisthood were abolished by Christ the true Preist and Sacrifice of which they were but types And that as Christ himselfe was borne of the tribe of Judah of which no man gave attendance at the Altar so the Ministers of Christ under the Gosple who professe themselves of his Tribe and Stocke should by his example give no attendance at the Altar since he never did nor ought to doe it From this remarkable Text the Church of the forraigners in ●nand An. 1550. when John de Alasco that Noble Polonian was their cheife Minister and Superintendent in the Confession of their faith dedicated to King Edward the 6. and printed at London that same yeare Cum Privilegio make this the 5. note of Christs Kingdome THAT IT KNOWES NO ALTAR since he is of the tribe of Juda wherein NO MAN GAVE ATTENDANCE AT THE ALTAR neither needeth he the furniture of any mysticall vestiments that he may enter into typicall Sanctuaries or Holy places all which things are abolished with this their Preisthood because the truth of those things which they did shadow out is exhibited And David Dickson in his short Explanation of the Hebrewes printed at Aberdence 1635. p. 126. 127. inferres from thence First that Christs Preisthood is freed from that Altar which God commaunded in the Law and all the service thereof 2. That an other Altar he knoweth not Christs Preisthood being declared to be freed from the service of this Altar no Law can tie it to any other 3. That whosoever will erect another materiall Altar in Christs Preisthood and tie his Church unto it as the Papists add and our New Prelates and Doctors doe now must looke by what Law they doe it 4. That negative Conclusions in matters of faith dueties follow well from the Scriptutes Silence It is not warranted from Scripture therfore I am not bound to beleive it Since the Apostle here reasoneth thus That none of the tribe of Judah attended the Altar because Moses speake nothing of that Tribe concerning the Preist-hood which overturnes all Preists Altars and attendance at Altars under the Gospell and the calling of the Lords-Table an Altar because the Scripture is silent and speakes nothing of them but against

of the Lord where the Holy Communion was most Godly ministred are cast downe broken on peces and Idolatrous Altars built up to the God Moazim to Erkenwald to Grimbald to Catherine to Modwyne c. But ô Lord bannish out of the Congregation that most vile stinking Idoll the Masse and restore unto us the Holy blessed Communion that we eating together of one bread and drinking of one Cup may remember the Lords death be thankfull to thee Purge our Temples of all Popish abominations of Ceremonies of Images of Altars of Copes of vestmentes of Pixes of Crosses of Censers of Holy waterbuckets of Holy bread basketes of Chrismatories above all Idolatrous Preists and ungodly ignorant Curates And in his Comparison between the Lords Supper and the Popes Masse fol. 100. 101. 102. 103. He proceeds thus Christ in the administration of his most holy Supper used his common dayly apparel The Massemonger like Hickescorner being dressed with scenicall gameplayers garments as with an Humerall or Ephod with an Albe with a girdle with a stole with a maniple with an amice with a chesible and the like c. commeth unto the Altar with great Pompe and with a solemne pace Where it is wonderfull to be spoken how he setteth forth himselfe to all Godly men to be lamented pitied to children even to be derided to be lauged to scorne while like another Roscius with his foolish player-like mad gestures the poore wretch wrytheth himselfe on every side now bowing his knees now standing right up now crossing himselfe as though he were a frayd of spirites now stoping downe now prostrating himselfe now knocking on his breast now sensing now kissing the Altar the Booke and Patene now streching out his armes now folding his hands together now making charecters signes tokens crosses now lifting up the bread Chalice now holding his peace now crying out now saying now singing now breathing now making no noise now washing of hands now eating now drinking now turning him unto the Altar now unto the people now blessing the people either with his fingers or with an empty cuppe c. When it evidently appeareth by the Histories that the Ministers of Christes churche in times past when they ministred the Holy Sacraments either of Baptisme or of the Lords Supper used none other then their Common and dayly apparell yea and that unto the time of Pope Stephen the first which first of all as Sabellicus testifyeth did forbidd that from thence forth Preistes in doing their divine service should no more use their dayly aray but such holy garmentes as were appointed unto that use This Bishop lived in the yeare of our Lord 260. Christ simply and plainly and without any decking or gorgious furniture prepared and ministred that heavenly banket The Massemonger with a marvelous great pompe wonderfull gay sh●w setteth forth his marchandise For he hath an Altar sumptuously built yea that is covered with most fyne and white linnen clothes so likewise richly garnished decked and trimmed with divers gorgious pictures and costly Images He hath also crewettes for water and for wine towels coffers pyxes Philacteries banners candlestickes waxe candles organes singing Bells sacry belles chalices of silver and of gold patenes sensers shyppe frankensence Altar cloothes curtines paxes basyns ewers crosses Chrismatory Reliques jewels owches precious stones myters crosse staves and many other such like ornaments more meet for the Preisthode of Aaron then for the mynistery of the New Testament It is nobly sayd of S. Ambrose the Sacraments require no gold neither do they delight in gold which are not bought for gold The garnishing of the Sacramentes is the redemption or deliverance of the captives and prisoners And verily those are precious vesselles which redeeme soules from death That is the true treasure of the Lord which worketh that that his bloud hath wrought Againe he sayth The church hath gold not that it should keepe it but that it should bestow it and helpe when need is For what doth it profitt to keep that which serveth to no use Christ did minister the Sacrament of his body and bloud to his Disciples sitting at the Table When the time was now come sayth Luke Jesus sate downe and his 12. Disciples with him Luc. 22. The Massemonger delivered the bread and wine to his geates kneeling before the Altar In distributing the mysteries of his body bloud Christ the Lord used not an Altar after the manner of Aarons Preistes whom the Law of Moses appointed to kill and offer beastes but he used a Table as a furniture much more meet to gett defend confirme encrease and continue Frendship But the Massemonger as one alwayes desirous to shed bloud standeth at an Altar and so delivereth the Communion to his people when as the Apostle speaking of the Holy banket maketh mention not of an Altar but of a Table saying 1. Cor. 10. Ye cannot be partakers of the Lordes Table of the Table of the Devills Neither did the ancient old Church of Christ alow these Aaronicall and Jewish Altars For they used a Table in the administration of the Lords Supper after the example of Christ as it plainly appeareth both by the Holy Scriptures also by the writings of the auncient Fathers and Doctors For the Sacrifices taken away to what use I pray yow should Altars serve among the Christians except ye will call againe and bring in use the Jewish or rather Idolatrous Sacrifices Truly Altars serve rather for the killing of beastes then for the distribution of the pledges of amity or Freindship neither doe those Altars more agree with the Christian Religion then the cawdron the fyrepanne the basen the sholve the fleshhoke the gredyrne and such like instruments which the Preistes of Aaron used in preparing dressing and doing their Sacrifices For unto the Honest seemly worthy celebration of the Holy banket of the body and bloud of Christ we have need not of an Altar but of a Table except ye will say that the primative Church which more then two hundred yeares after Christes ascension used Tables at the Celebration of the divine mysteries yea except ye will say that Christ himselfe the Author of this most Holy Supper did dote was out of his witts which not standing at an Altar like Aarons Preist but sitting at a Table as a Minister of the New Testament did both ordaine and minister this Holy Heavenly food For who is so rude ignorant of antiquities which knoweth not that Pope Sixtus the second about the yeare of our Lord 265. brought in the Altars first of all in the Church forbidding Tables any more to be used from thenceforth at the ministration of the Lords Supper when notwithstanding from Christes ascension unto that time the Lords Supper was alway ministred at a Table according to the practise of Christ of his Apostles and of

the Primative Church But there is but one only Altar of the Christians even Jesus Christ the Sonne of God and of the virgine Mary of whom the Apostle speaketh on this manner Heb. 13 We have an Altar whereof it is not Lawfull for them to eate which serve in the Tabernacle Our Altar is not of stone but of God Not Worldly but Heavenly not visible but invisible Not dead but living upon the which Altar whatsoever is offred unto God the Father it can none otherwise be but most thankfully and most acceptable And like as Christ administring the most Holy mysteries of his body blood to his Disciples sat downe at the Table So likewise his Giustes that is so say his Apostles sitting at the same Table receaved that Heavenly food sitting But the Massemonger delivereth not the Sacramentall bread unto the Communicants except they first of all kneele downe with great humility reverence that they may by this their gesture declare shew evidently to such as are present that they worship honour that bread for a God which is so great so notable wickednesse as none can exceed when it is plaine evident by the ancient writers that the Geastes of the Lords Supper long and many yeares after Christes resurrection sat at the Table So farre is it of that they either after the manner of the Jewes stood right up or after the custome of the Papists kneeled when they should receave the Holy mysteries of the body blood of Christ. So in his Cathechisme f. 484. To the same purpose he proceeds thus Father What thinkest thou is it more meet to receave the Supper of the Lord at a Table or at an Altar Sonne At a Table Father Why so Sonne For our Saviour Christ did both institute this Holy Supper at a Table and the Apostles of Christ also did receive it at a Table And what can be more perfect then that which Christ and his Apostles have done All the primative Church also received the Supper of the Lord at a Table And S. Paul 1. Cor. 10. speaking of the Lords Supper maketh mention not of an Altar but of a Table Ye can not be partakers sayth he of the Lordes Tables and of the Devills also Tables for the ministration of the Lords Supper continued in the Church of Christ almost 300. years after Christ universally and in some places longer as Histories make mention So that the use of Altars is but a new invention and brought in as some write by Pope Sixtus the second of that name Moreover an Altar hath relation to a Sacrifice And Altars were built and set up at the Commandement of God to offer Sacrifice upon them But all those Sacrifices doe now cease for they were but shadowes of things to come therfore the Altar ought to cease with them Christ alone is our Altar our Sacrifice our Preist Our Altar is in Heaven Our Altar is not made of stone but of flesh blood of whom the Apostle writes thus Heb. 13. We have an Altar whereof it is not Lawfull for them to eat which serve the Tabernacle Furthermore the Papists have greatly abused their Altars while they had such confidence in them that without an Altar or in the stead thereof a Super-altare they were perswaded that they could not duely truly and in right forme minister the Sacrament of the body and bloud of Christ. And this their Altar and Superaltar likewise must be consecrate have prints and charactes made therein washed with oyle wine and water be covered with a cloth of hayer and be garnished with fine white linnen clothes other costly apparell or els whatsoever was done thereon was counted vaine unprofitable The use also of Altars hath greatly confirmed maintained the most wicked error and damnable heresie which the Papistes hold concerning the Sacrifice of the Masse while they teach that they offer Christ in their Masse to God the Father an oblation and Sacrifice for the sinnes of the people both of the living and of the dead and by this meanes they greatly obscure and deface that most sweetsmelling alone true perfect and sufficient Sacrifice of Christes death And therfore all the Altars of the Papists ought now no lesse to be throwen downe and cast out of the Temples of the Christians then in times past the Altars of the Preistes of Baal So far is it of that they be meet to be used at the Celebration of the Lords Supper Finally who knoweth not that we come unto the Lords Table not to offer bloody Sacrifices to the preformance whereof we had need of Altars but to eate and drinke and spiritually to feed upon him that was once crucified and offred up for us on the Altar of the crosse a sweet smelling sacrifice to God the Father yea and that once for all Now if we come together to eate and drinke these Holy mysteties so spiritually to eate Christes body and to drinke his blood unto salvation both of our bodies soules who seeth not that a Table is more meet for the celebration of the Lords Supper then an Altar Father Thy reasons are good and not to be discommended But what sayest thou concerning the gestures to be used at the Lords Table Shall we receave those Holy mysteries kneeling standing or sitting Sonne Albeit I know confesse that gestures of themselves be indifferent yet I would wish all such gestures to be avoyded as have outwardly any appearance of evill according to this saying of S. Paul 1. Thess. 5. Abstaine from all evill apparaunce And first of all forasmuch as kneeling hath been long used in the Church of Christ at the receiving of the Sacrament thorow the doctrine of the Papistes although of it selfe it be indifferent to be or not to be used yet would I wish that it were taken away by the authority of the hier powers Father Why so Sonne For it hath an outward appearaunce of evill When the Papist thorow their pestilent perswasions had made of the Sacramentall bread and wine a God then gave they in Commandment streight wayes that all people should with all reverence kneele unto it worship honour it And by this meanes this gesture of kneeling creept in and is yet used in the Church of the Papistes to declare that they worship the Sacrament as their Lord God and Saviour Whence M. Roger Cutchud in his 1. 2. Sermon of the Sacrament An. 1552. printed Cum Privilegio Anno 1560. writes Many comming to the Lords Table doe misbehave themselves so doe the lookers on in that they worship the Sacrament with kneeling bowing their bodies knocking their breasts with Elevation of their hands If it were to be elevated served to the standers by as it hath beene used Christ would have elevated it above his head He delivered it into the hands of his Disciples bidding them to eate it not to hold up their hands

apparell garnished with gold pearle precyous stone And because that he which should minister at that gorgeous sumptuous Altar should answer in some points to the glory thereof therfore it was devised that the minister also should have on his backe galant and gorgious apparell as an Amyce an albe a tunicke a girdle a fannell a stole a vestment c. whereof some were made of silke some of veluet some of cloth of gold yea those garnished with Angels with Images with birds with beastes with fishes with floures with herbes with trees and with all things that might satisfy and please the vaine eye of the carnall man And all these things being before but voluntary gre● afterward unto matters of so great waight importance yea unto such necessity that it was made a matter of conscience yea it was become deadly sinne to minister the Holy Communion without these scenicall Histrionicall Hickescorner like garments so that now to sing Masse or to consecrate as they use to say without these Popish robes is counted in the Church of the Papists more then twice deadly sinne so farr is it of that these Missall vestures are now things of indifferency Wherfore in my judgment it were meet and convenient that all such disguised apparell were utterly taken away forasmuch as it is but the vaine invention of man hath been greatly abused of the Massing Papistes For what hath the Temple of God to do with Idolls what concord is there between Christ and Beliall what have the vestiments of a Popish Altar to doe with the Table of the Lord Christ. Many such passages are in this Author which for brevity case I pretermitt Reverend M. Alexander Nowell in his Reprofe of Dormans profe printed at London Cum privilegio Anno 1565. fol. 15. 16. 17. 66. writes thus Touching the name of Altars which M. Dorman so gladly catcheth hold of here is S. Basill as he did before in S. Cyprian lib. 3. Epist. 9. where we call it the Lords Table we have for us good authority First that Christ instituted the Sacrament at a Table and not at an Altar is most manifest except M. Dorman would have us thinke that men had Altars in steed of Tables in their private houses in those dayes but our Saviour expressely saying that the handes of him who should betray him were upon the Table taketh away all doubting Luc. 22. c. 21. And S. Paule 1. Cor. 10. v. 21. also calleth it Mensam Dominicam the Lord his Table Sure I am that M. Dorman all the Papists with him can not say so much out of the Scriptures of the new Testament for their Altars as I have alledged for the Lords Table they may goe therfore joyne themselves to the Jewes as in multitude of Jewish ceremonies so in Altars also as it seemeth indeed they would both become themselves and make us too Jewes rather then Christians If S. Basill some old writers call it an Altar that is no proper but a figurative name for that as in the old Law their burnt offrings Sacrifices were offred upon the Altar so are our Sacrifices of prayer and thankgiving c. offred up to God at the Lords Table at it were an Altar But such kind of figurative speech can be no just cause to set up Altars rather then Tables unlesse they think that their crosses also should be turned into Altars for that like phrase is used of them where it is sayed Christ offred up himselfe upon the Altar of the Crosse. Now the old Doctors doe call it the Lords Table usually truly without figure and agreably to the Scriptures Concerning the spirituall worship or service of God or Sacrifice if yow will seeing it is also mentioned in S. Basill due to be done at the Lords Table which as a fore is noted he calleth an Altar it is not lacking in our Churches at the Lords Table that is to say true repentaunce of heart which is as the Prophet calleth it Psal. 51. v. 19. a service a Sacrifice pleasaunt unto God the offering up of our prayers prayses unto God which service and Sacrifice of prayse as the Psal. withnesseth Psa. 50. c. 14. v. 23. doth honour God specially that Sacrifice of thankes giving most peculiar to this Altar or Lords Table and to that Holy Sacrament having thereof a peculiar name being called with the Greekes Eucharistia to say thankes giving for the gratefull remembraunce of that one Sacrifice offered by our Saviour once for all which Sacrifice of thanks giving we joyntly with other present doe offer up to Christ our Saviour in the memoriall by him selfe and by faith in our heates doe communicate his precious body and blood a Sacrifice by him selfe offred for us Neither are our oblations or offrings to the poore lacking when we come to this Altar which S. Paul Phil. 4. v. 18. also calleth a Sacrifice acceptable and pleasant to God where as yow Papists have no such thing but only the bare word Offertorium without any offring for the poore saving that yow did not forget to receive the offrings for your selves at the usuall offring dayes and when any Dirige or Monthes mind did fall Thus yow se M. Dorman that we have even that same spirituall worship service and Sacrifice too if yow so will due to be done at this Altar that is to witt the Lords Table which S. Paul speaketh of here and any other Altar or service he meaneth not nor knew none And were yow not altogether to grosse S. Basill so oft speaking of spirituall worshipping and spirituall service might somewhat reforme your carnall and sensuall understanding yow se we doe not sticke to grant yow not only a spirituall worship and service but a Sacrifice too which yet hath no need of your Altars framed to your selves upon this false phantasie that the body and bloud of Christ are there offred by the Preistes for the quicke dead with the abuse of that distinction of the bloudy and unbloudy offering of Christs body applied to the same which altogether is a false fable a vaine dreame most meet for M. Dorman The Scriptures Heb. 10. v. 10. 12. 14. 13. 11. 12. doe thus teach us that Christ our Saviour once for all offred up his body and bloud upon the Altar of the Crosse the one only Sacrifice of sweet Saviour to his Father by the which one oblation of the body of Christ● a Sacrifice for our sinnes once for ever offered and no more to be offered by any man we be sanctified and made perfit Wherfore the Popish Preistes which doe repeate often the Sacrifice of Christs death as they doe teach thereby as much as in them lieth doe take away the efficacie and vertue of the Sacrifice of Christes death making it like to the Sacrifices of the old Law the imperfection of which Sacrifices S. Paul doth prove by the often repetition of the

before By M. Cartwright in his Confutation of the Rhemists Heb. 13. 10. sect 6. we have an Altar The writ●r to the Hebrewes exhorting them to seek establishment of their hearts in the grace which was brought unto them in the Gospell not in the discretion of meates alleadgeth this for profe that even as those which seryed the Tabernacle were not partakers by eating of those beasts whose blood being brought into the holy place their bodies were burnt without the campe Even so those which holding fast the Ceremonies of the Law are even yet as it were in the Tabernacle cannot be partaker of our Saviour Christ who suffered out of the gates of Jerusalem and is the truth of the shadowes figures which were burnt without the camp This being the very naturall meaning of the Text let the Reader observe how not childishly only but absurdly also the Jesui●es apply this place to prove a Reall Altar and consequently a Sacrifice of Christ in the Sacrament of the Lords Supper For first what is that which the Jewes are threatned to be deprived of the eating of If the Jesuites will answer according to their drift heere of proving an Altar of stone and not a Communion Table they must say that for reward of their obstinate cleaving to the Ceremonies of the Law they shall not eat stones a small punishment for so great a finne which if the Jesuites were put unto they would I thinke cry for a Communion Table as of some better digestion then the Popish Altar whereby it is evident how sottish it is which they straine so much at touching the proper signification of the Greeke word and the Hebrew answering there unto which as if those words which properly signifie one thing cannot by borrowed speech signifie another thing unproperly And as though they were ignorant that the word as properly signifieth a reall Sacrifice as this word signifieth an Altar were not in this very Chapter translated from the property of it to signifie a spirituall Sacrifice Wherfore by the Altar is meant our Saviour Christ so called for that as he is the Preist and Sacrifice so also he is the Altar which sanctified himselfe to be offered unto his Holy Father as the Altar did sanctifie the gift which was upon it And it is Christ not sacrificed upon an Altar of stone by a Preist but which offered himselfe upon Mount Calvary without the gates of Jerusalem as is expresly mentioned here in this place Neither doth the writer to the Hebrewes meane Christ suffering in a Mysterie but that oblation of himselfe which he once offered wherein the fire of Gods anger fed upon his body and soule to have as were the Sacrifices of beasts consumed them if that his humanity had not been supported and borne up by the eternall spirit of his God head wherein he offered himselfe unto his Holy Father And Isychius l. 6. c. 21. in Lev. saying that Christs body is the Altar confuteth you plainly that hereof would ground an Altar of stone and saying that the Jewes for their incredulity must not behold him he giveth you another blow thereby declaring that the eating of Christ is the beholding of him and not the ●arn all eating of him or swallowing him downe the throate the beholding of Christ he placeth in the eye of faith which the incredulous Jewes wanting must not behold him What cursed spirits therfore are these which upon the confidence of this place making as much for their Altars as for Baals scoffe at the Holy Table of the Lord in calling it a common prophane board which must needs unlesse they have heardned their faces to all impudency grant that the first and last time that ever our Saviour Christ ministred the Eucharist in his owne person did it at a Table and not at an Altar and at the same Table also at which he eat his common repast which notwithstanding we doe not nor in the peace and quiet of the Church thinke meet to be done But of this matter let the Reader see more before upon 1. Cor. 11. 29. where also he shall see how unworthily the ancient Fathers are abused for maintenance of Massing Altars And let it be here observed how the evidence of the truth presseth them which are faine to confesse that the Fathers call it as well a Table as an Altar but say they that is unproperly in respect of the heavenly food of Christs body and blood received And I pray you what should let us to say that when they call it an Altar they doe it unproperly because of the spirituall Sacrifice of thankes giving that is offered at it Set aside the truth of the cause triable by other reasons what warrant have you for your answer which we have not for ours Nay we may much trulyer say it then you can which having shewed it before will heere content our selves with one place and the same taken from your owne allegations And from him who may well be in stead of all the rest for August Epist. 86. speaking of that which under the Gospell succeeded that under the Law saith thus One Altar ought to give place to another sword to sword fire to fire bread to bread beast to beast bloud to bloud whereby the same reason that the beast which is offered must needs be an unproper speech and the fire that consumeth it a metaphoricall fire it followeth that the Altar whereupon the beast is layd and consumed must needs be an unproper speech And indeed this unproperty of speech in the Altar is yet further confirmed When in the same place Augustine objecteth to one as an Ignorance that he understood not the name of Altar to be more used in the vvriting of the Law of the Prophets then under the Gospell but most evidently of all in that the proving that there is mention of an Altar in the New Testament alleadgeth the place in the Apocalipse which the Jesuites themselues interpret of our Saviour Christ. Yow were heere also greatly over-seen to bring this place seeing he against whom this ignorance is objected affirmed that in stead of a beast we have now bread in the Sacrament and in stead of blood we have the cup where yow would beare the world in hand that Beringarius was the first that denied Transubstantiation And S. Augustine answering it and affirming that bloud succeeded to bloud yet doth evidently declare that he meant a figurative and Sacramentall bloud in that where the other sayd we have in stead of a beast bread Augustine answereth that as the Jewes had the presence bread so we in the Supper of the Lord and when he sayth that every one taketh a peece of the Immaculate Lambe it is evident that he meaneth by the Lambe the figure Sacrament of the Lambe unlesse you will dare to say that our Saviour Christ in the Supper is cu● or broken in peeces but as for your shift it is not so honest for presupposing as you

doe that it is very bloud and raw flesh which is there received the word of Table fitteth it not so well but rather the word of Altar ought to have been retained considering that men use not to bring any of these dishes to their Tables and yet were usually brought under the Law to the Altar which Altar if you be ashamed to build up againe to have place meet for your Popish dishes yow shall repaire to the Butchers shamble or slaughter house where this Marchandise of yours is most saleable By D. Rainolds in his Conference with Hart Chap. 8. Divis. 4. p. 473. 474. 475. 476. 477. 478. Hart. The name of Altar is used properly for a materiall Altar by the Apostle to the Hebrewes saying Heb. 13. 10. We have an Altar whereof they have no power to eate which serve the Tabernacle c. Rainolds And are you out of doubt that by the words We have an Altar the Apostle meaneth a materiall Altar such as your Altars made of stone Hart. What else A very Altar Rainolds And they who have no power to eate of this Altar are the stubborne Jewes who keepe the Ceremonies of the Law Hart. The Jewes such prophane men Rainolds Then your Masse Preists may doe use to eat of this Altar Hart. They doe and what then Rainolds Their teeth be good strong if they eat of an Altar that is made of stone Are ye sure that they eat of it Hart. Eat of an Altar As though ye knew not that by the Altar the Sacrifice which is offered upon the Altar is signified They eat of Christes body which thereby is meant Rainolds Is it so Then the word Altar is not taken for a very Altar in the proper sence but figuratively for the body of Christ the which was sacrificed offered Neither is it taken for the body of Christ in that respect that Christ is offered in the Sacrament in the which sort he is mystically offered as often as the faithfall doe eat of that bread drinke of that Cup. Wherein the breaking of his body and shedding of his bloud is represented to them But in that respect that Christ was offered on the Crosse in the which sort he was truly offred not often but once to take away the sinnes of many to sanctifie them for ever who beleive in him Hart. Nay the ancient Father Isichius expoundeth it of the body of Christ in the Sacrament as I shewed which the Jewes must not behold They might behold his body upon the Crosse did so Rainolds But the Holy Apostle himselfe did understand it of the body of Christ as it was offred on the Crosse. And that is manifest by the words he addeth to shew his meaning touching the Jewes and the Altar Heb. 13. 11. For sayth he the bodies of those beastes whose blood is brought unto the Holy place by the High Preist for sinne are burnt without the camp● Therfore even Iesus that he might sanctifie the people wish his owne blood suffered without the gare Which words are some what darke but they will be plaine if we consider both the thing that the Apostle would prove the reason by which he proveth it The thing that he would prove is that the Iewes cannot be partakers of the fruit of Christs death the redemption which he purchased with his pretious blood if they still retaine the Ceremoniall worship of the Law of Moses The reason by which he proveth it is an ordinance of God in a kind of Sacrifices appointed by the Law to be offered for sinne which Sacrifices shadowed Christ taught this doctrine Lev. 6. 16. 7. 6. For whereas the Preistes vvho served the Tabernacle in the Ceremonies of the Law Levit. 4. 3. 16. 17. had a part of other Sacrifices offerings did eate of them Lev. 6. 30. there were certaine beasts commaunded to be offred for sinne in speciall sort their blood to be brought into the Holy place vvhose bodies might not be eaten but must be burnt vvithout the Campe. Now by these Sacrifices offred so for sinne our only Soueraigne Sacrifice Iesus Christ vvas figured Heb. 9. 12. vvho entred by his blood into the Holy place to clense us from all sinne 1. Iohn 1. 7. 2. 2. his body vvas crucified vvithout the gate Iohn 19. 20. that is the Gate of the Citty of Ierusalem they vvho keep the Preistly rites of Moses Law cannot eate of him that by his death they may live Iohn 6. 51. for none shall live by him vvho seeke to be saved by the Law as it is vvritten Gal. 5. 2. if ye be circumcised Christ shall profit you nothing The Apostle therfore exhorting the Hebrewes to stablish their hearts vvith grace that teacheth them to serve the Lord in spirit truth after the Doctrine of the Gospell not vvith meates that is to say with the Ceremonies of the Law a part whereof was the difference between unclean clean in meats doth move them to it with this reason verse 10. that they serve the Tabernacle and stick unto the Rites of the Jewish Preist hood their soules shall have no part of the food of our Sacrifice no fruit of Christes death verse 11. For as the bodyes of those beastes which are offred for sinne their blood brought into the Holy place by the High Preist might not be eaten by the Preistes but were burnt without the campe so neither may the keepers of the Preistly Ceremonies have life by feeding upon Christ who to show this mystery did suffer death without the Gate when he shed his bloud to clense the people from their sinne verse 12. And thus it appeareth by the Text itselfe that the name of Altar betokneth the Sacrifice that is to say Christ crucified not as his death is shewed forth in the Sacrament but as he did suffer death without the gate Whereby you may perceive first the folly of your Rhemists about the Greeke word is also the Hebrew that it signifieth properly an Altar to Sacrifice on as though it might not therfore be used figuratively where yet themselves must needes acknowledge it to be so too Next the weaknes of your reason who thereof doe gather that by the Sacrifice which that word importeth in the Apostle is meant the cleane offring of which the Prophet speaketh For the cleane offring of which the Prophet speaketh Mal. 1. 11. is offered in every place the Sacrifice meant by the Apostle Heb. 13. 11. in one place only without the Gate Wherfore the name of Altar in the Epistle to the Hebrewes doth neither signifie a Massing Altar nor prove the Sacrifice of Massing Preistes Hart. That which you touch as folishly noted by our Rhemists in their Annot. on Heb. 13. 10. about the Greeke and Hebrew word is noted very truly For you cannot deny your selfe but that it signifieth properly an Altar a materiall Altar to sacrifice upon not a metaphoricall

of these ordinances 2. The Fathers and primative Christians for at least 230. yeares after Christ had no Altars of which more before therfore not the name of Altars or of the Sacrament of the Altar 3. The Fathers usually and properly stile the Communion Table the Lords table the Holy table the Table c. and the Sacrament i●selfe the Lords Supper the Sacrament of Christs body and blood the Eucharist and the like that properly and those who phrase the Table an Altar or the Sacrament the Sacrament of the Altar doe it only improperly and figuratively as they stile faith and our hearts the Altar of a Christian either in relation to Christ himselfe who is our only true Altar whose body blood death are my stically represented to us in this Sacrament or in respect the Sacrifice of his body for us on the Altar of the Crosse is here spiritually exhibited or by reason of the spirituall Sacrifices of prayer and prayse and oblations of Charity for the poores releife that are there offred up when the Sacrament is received or because it puts us in mind of Christ our Altar in Heaven who must consecrate all our Services Sacrifices spirituall oblations make them acceptable to his Father In these regards only as some of our Martyrs Bishop Jewell D. Fulke D. Reynolds M. Deane Nowell D. Willet and M. Cartwright observe the Fathers sometime stile the Lords Table an Altar or out of an allusion to the Jewish Altars and oblations which were but types of Christ and his sacrifice on the Crosse here represented to us but never truly or properly Therfore their Antiquities prove it not to be an Altar nor yet the Sacrament to be the Sacrament of the Altar or that it may properly be so termed 4. Though the Fathers phrase the Communion Table an Altar or the Lords Supper the Sacrament of the Altar yet this is no argument that we may now lawfully doe it or that they did well in it For when they used this manner of speech the Sacrifice of the Masse Masse-Preists with other idolat●ous popish trash was not knowne nor heard in the world neither were there any to be scandalized with those phrases or to wrest them to such ill ends purposes as since they have been There were then no Papists to be hardned encouraged in their popish Superstition no Protestants to be scandalized or drawen to dreame of Masse and Masse Preists againe as now there are Therfore they prochance might lawfully use these termes though we may not And yet these termes speeches of the Fathers the Papists have formerly derived and still defend justify all the abominations of their Masse their altars Masse Preistes massing vestments Cringes Ceremonies which shewes that the Fathers might have better spared then used them since all this hurt but no good at all hath proceeded from them if we should now after so long a discontinuance disuse of these Titles and our exploding of them as savouring to much of Popery and Iudaisme and tending to foment them should reassume them it would not only harden the Papists in all their idolatries errors superstitions concerning the Masse and altars wherein they differ for Protestants but likewise cause many to revolt from our religion unto Popery and others scandalized with these termes either wholly to seperate from our Church as false superstitious Popish or else to continue in it with wounded troubled scrupulous cōsciences dejected discontented spirits drive them almost cleane away from the Sacrament of the Lords Supper as late experience to apparantly manifests So that this fi●●t reason is of no great moment to prove what is objected To the second and maine reason I answer 1. That the Statute of 2. Ed. 6. was made in the very infancie of reformation whence M. Rastall in his Abridgment of Statutes annexeth this observation to it But note the time of the first making of this Statute which was before that the Masse taken away when the opinion of the reall presence was dot removed from us The language therfore of this Act made thus before the Masse was taken away or the grosse opinion of Transubstantiation removed from us is not much to be regarded much lesse insisted on though the Coale from the Altar doth principally relie upon it 2. I answer that this Act doth not call the Lords Supper the Sacrament of the Altar nor the Lords table an Altar but rather the contrary For the Tittle of it is this An Act against such persons as shall unreverently speake against the Sacrament of the body and blood of Christ commonly called the Sacrament of the Altar c. And the body of the Act runs thus As in the most comfortable Sacrament of the body and blood of our Saviour Jesus Christ commonly called the Sacrament of the Altar and in Scripture marke it THE SVPPER AND TABLE OF THE LORD THE COMMVNION AND PARTAKING OF THE BODY AND BLOOD OF CHRIST c. So that the name which the Statute gives it is only the Sacrament used 8. times together in this Act and the Sacrament of the body and blood of Christ thus so stiled and this clause commonly called the Sacrament of the Altar is not a Title given it by the Statute but by the Preistes and vulgar people who then usually called it so and added only by way of explanation as their usuall terme not the Parleaments and being omitted in the ensuing parts clauses of this Act which termes the Sacrament the Sacrament of Christes body and blood with out this terme of explination which this Act expresly declares to be no Title given it in or by the Scripture which ever calls it the Supper and Table of the Lord the Communion and partaking of the body and blood of Christ but only by the vulgar who were then either for the most part Papists or Popishly affected neither Masse nor Transubstantiation nor Altars being then abolished as they were shortly after 3. This Act calls not the Communion Table an Altar the sole thing now in question but the Table of the Lord therfore it makes nothing for Altars or the stiling of the Communion Table an Altar 4. No Act either in King Edwards Raigne or Queen Elizabeths or since her dayes this alone excepted calls the Lords Supper the Sacrament of the Altar but only the Sacrament the Holy Sacrament c. this Title therfore being omitted in all other Acts mentioned here as the phrase of the vulgar not the Parleaments and used only in the Statute of 1. Mar. Parl. 1. c. 3. when Masse and Altars were againe set up and revived but in no other Act of any of our Protestant Princes but this can be no plea at all for us now to call the Lords Table an Altar or his Supper the Sacrament of the Altar but rather argues the contrary that we should for beare to stile them thus because the Parleament in

and other pastimes Epist. Dedicat Antiqu Connival l. 1. c. 16. fol. 36. c. 23. fol. 67. c. 25. fol. 74. 75. c. 33. f. 133. to 138. and l. 3. c. 2l 22. so much contested for now of late All which the primitive Christians abandoned as well as Altars But though these Novellers have neither Statute Canon Scripture nor Antiquity for this new invented Ceremonie yet doub●l●sse being reasonable creatures they must have some reasons for it True they thi●ke they have so But if their reasons be but examined they are in truth meer lying 〈◊〉 crackbrainde fantasies of their owne invention not warranted by any Scripture or registred in any Father or Authour no● known to Durandus See Rationale Divinorum 〈◊〉 or Mirologus See De Divinis Offici●s l●b or any other Romanists who have taken upon them to give a reason for every one of their Ceremonies though never so superstitious or ridiculous If any desire to know their Reasons they are these 1. First they say they doe must bow to or towards the High-Altar and Lords-Table because it is the place of Christs speciall presence upon Earth and his Chaire of estate wherein he 〈◊〉 See Giles Widdowes his Lawlesse kneelesse Schismaticall Puri●●●●● p. ●9 Shelfords Sermon of Gods house p. 2. 4. 18. 19. 20. Reeve his Exposition of the Catechisme in the Common-Prayer-Booke neare the end Which reason I have already proved falce Only I shall demaund these few Questions of them I. QVESTION By what Scriptures or Fathers they can make good this proposition That the High-Altar or Lords-Table is the speciall place of Gods presence upon Earth and his Chaire of state wherein 〈◊〉 II. QVESTION What they meane by this speciall presence whether his corporall or his divine presence If his corporall that implyes first a Transubstantiation of the Sacramentall bread and wine into the very body bloud of Christ. Secondly a perpetuall reservation of the consecrated bread thus transubstantiated into Christs body on the Altar Lords-Table else the reason holds not but only at the time whē the Sacrament is administred and the consecrated bread wine is standing on the Table And so they ought them only to bow to or towards the Altar Not at other times when there is no Sacrament Bishop Mortons I●stitution of the Sacrament p 463. as now they doe Thirdly it implyeth a denyall of the Scriptures and Articles of the Creed which assure us That Christ in his humane nature and corporall presence is wholy ass●nded into Heaven That he hath quite lest the world and is gone to his Father● That he is sett downe at his Fathers owne right hand That he is no more corporally present upon Earth That he cannot be corporally in many places at once and never was so that wee find in the Scripture That the Heavens must containe him untill his second comming to judgement And the like Acts 3. 21. cap. 1. 10. 11. John 14. 2. 3. 19. c. 16. 28. c. 17. 11. 12. c. 13. 1. 1. Pet. 3. 22. Heb. 10. 12. cap. 12. 2. And it is point-blancke against the Homilies Articles Writers and established doctrine of the Church of England to which these Rebellious sonnes of Belial have subscribed If they meane only Christs Spirituall presence that certainly is as much at the Font the Pulpit the Bible the Common-Prayer-Booke as on the Table as much in the whole Church and Quire as in all or any of these standing in them Yea much more in every pore Christians heart and soule the true Temples of God wherein Christ and his spirit dwell by faith Ephes● 3. 17. c. 2. 21. 1. Cor. 6. 19. 2. Cor. 13. 5. Gal. 2. 20. Therefore if this reason hold firme they must bow alike to or towards all and every of these as well and as oft as to the Table or Altar III. QVESTION Admit the Preposition true I would demaund of them how they can prove this their assertion to be truely Orthodox That men ought to bow and worship to and towards the place of Christs speciall presence What Scripture Councell or Father hath taught them any such Doctrine Certainely if this be good Divinity then when ever they see the Pulpit Bible Font Church or any pious Saint of God though never so pore they must for sooth bow 〈◊〉 thē because Christ is specially present in them then they must no sooner looke up to Heaven but they must bow their knees and bodies to it for that is Gods Throne Christs Chaire of Estate indeed and the place of their speciall residence by the Scriptures expresse resolution Yea then when ever they see the Paten or Chalice which immediately containe the Bread and Wine they must bow to them because they are the place of Christs speciall presence rather then the Table or Altar on which those vessels which conteine the Sacrament only stand IV. QVESTION Jf this reason be folid I would then demaund but this Question whether Christ be not more immediately really and spiritually present yea and corporally too if they hold any such presence in the S●crament as they seeme to doe in the Consecrated B●ead and Wine then in the Chalice or Cup or on the Table or Altar it sel●e If so as all must necessarily graunt then it will inevitably follow from this reason that they must much more adore and bow to the consecrated bread and wine then either to the Altar or Table If so then I would demaund of them First what is the reason they bow only to the Altar or Table not to the consecrated bread ond wine Or in case they answer that they bow to both How their bowing to the bread and wine differs from the Papists adoration of them which our Church condemnes as most grosse Idolatrie Secondly What is the cause why they bow to the Altar or Table before the bread and wine are consecrated when Christ certainely is not there present in that manner as they fansie and yet bow not to the bread and wine after consecration when Christ is specially present in them Thirdly why many of them at the administration of the Sacrament when as they have the bread and wine in their hands bow downe to the ground almost as they come from passe by or goe to the Table or Altar out of their reverence and respect to the Table and Altar and yet bow not at all to the consecrated bread and wine which they hold then in their hands Fourthly whether bowing to and towards the Altar or Table so frequently and devoutly as they deeme it when there is no Sacramentall bread and wine upon it and at the time of the Sacrament even when they hold the Sacrament in their h●nds and their not bowing to or towards and adoring of the Sacrament it selfe which is farre more ho●ourable then either the Table or Altar which serve only for its consecration and distribution and may put them more immediately in mind of Christ be not an advancing a preferring of