PSAL. 31.7. V.
I hate them that hold of superstitious vanities.

Printed in the Yeare, 1640.

Psalme, 31. part of the 7. verse.

IN the cōmon translation, I have hated them that hold of superstitious vanities.

In the n [...]w translation, Them that regard lying vanities.

In the Geneva transla­tion, Them that give themselves to deceitfull vani­ties: whereupon they give this good note. This aff [...]ction ought to be in all Gods childr [...]n, to hate whatsoever thing is not granted upon Gods word, as deceitfull and vaine.

Such are all humane Traditions, Ethelothreskiai, superstitious will-worships the inventions of mans braine.

The vulgar Latine hath Odisti, thou O God hatest. And Vatablus hath, Odi observantes vanitates fru­stra, or Vanitates mendacij, vaine vanities, or vani­ties of a lye. That is saith hee; ‘Odi observantes opera qua prae se ferunt vanitatem & mendacium: id est eos qui superstitioni student, & ea observant, quae à vero Dei cultu animos piorum a­vocant.’

I hate them that observe workes carrying a shew of, or which vphold and countenance vanity and falshood. That is, hate the followers and favourers of superstiti­on, [Page 2] observing things which with-draw godly mindes, from the true worship of God.

Now whereas some have Odi, other Odisti, God hateth, or I hate; they are all one, to one effect, for we m [...]st hate what God hateth, we must love what God loveth; we must apply our selves to Gods will, and conforme our selves to the similitude of God, af [...]er whose image we are made, as much as we can.

Be you perfect, saith our Saviour, as your heavenly Father is perfect. Therefore wee must hate with a perfect hatred, whatsoever God hateth: as David did, Psal. 139.21. ver.

Doe not I hate them ô Lord that hate thee? Doe not I earnestly contend with those that rise vp against thee: Yea I hate them with a perfect hatred, or vnfeined ha­tred, I count them mine enemies.

On which words one observeth well [...] The Pro­phet teacheth vs boldly to contemne all the hatred of the wicked, and friendship of the world, when they would hinder vs from serving God sincerely [...]

God is good, yea goodnesse it selfe; Therefore it is not possib [...] but God should love best that which [...]s most like himselfe, and hate the contrary: So must we do, not love our selves, or that which is like our selves, for we are naught.

Omnis homo mendax, every man is a lyer, and the imaginations of mans heart are onely evill continually saith God.

Therefore we must not love but hate our ow [...]e imaginations, inventions, and lyes; and love God who is good, and Christ who is truth, vnder [Page 3] whose lips, no vanity, no guile, no lye can lie.

As a Father saith, expounding my text: Recte veritas odit vanitatem, quia vanitas in falsitate con­sistit, odisse enim dicitur id quod reprobat.

Christ being truth, must needs hate vanity, because vanity consists in falshood; for what a man hates, that [...]e rejects.

Esau was a reprobate, rejected of God, because God h [...]ted him: As we reade in the first of Mala [...]chy, Iacob have I loved, but Esau have I hated; yet here­in we may not imitate God, in hating any man vn­der pretence, that we thinke him a reprobate.

We may not presume to enter into Gods judge­ments, and give sentence of election, or reprobati­on vpon any. Because we know not; he that now stands, whether he may fall, and he that hath fal­len, whether he may rise againe and stand.

Therefore in that respect w [...] must hate none; we must love our enemies and all.

As our Saviour saith in the 5. of Math. Yee have heard that it hath beene said of old: Love thy neigh­bour, and hate thine enemy: but I say vnto you, Love your enemies.

And St. Iohn saith, 1 Epist. 3, chap. He that loveth not his brother abideth in death, and againe. he that hateth his brother, walketh in darknesse, and yet [...] ­gaine, he that hateth his brother, is a man [...]sl [...]yer.

Was David a manslayer? did he walke in dark­nesse, and abide in death? because he hated them that hold of superstitious vanities?

No ve [...]ily: for he hated not their persons, bu [...] their iniquities, their evill workes, and affections, [Page 6] hee did wish their amendment, and salvation, ta­king God for an example, of whom thus he spea­keth, in his 5. Psal.

Thou art not a God that loveth wickednesse, thou ha­test all them that worke vanitie. Yet he saith else­where. Thou ô Lord savest both man and beast, how excellent is thy mercy O God.

Which appeareth, in that he maketh his Sunne to shine, and his raine to fall upon just, and unjust. And as St. Paul saith, hee would have all to be saved, and come to the knowledge of the truth [...]

Therefore hee loveth the man, though he hate their manners, their naughtinesse, and vanities.

So must we doe, as the Prophet Amos bids vs, in his 5. ch. 15. v. Hate the evill, and love the good [...] we must not simply hate, not simply love, because no man is so absolutely evill, but he hath some good­nes, nor so absolutely good, bu [...] he hath some bad­ness: As our Savior saith, There is none good but God.

How then? They that hold of superstitious va­nities, must we not hate them? Not their persons, which may perhaps have some sparkes, some tin­cture of goodnesse; but their badnesse is to be ha­ted, and themselves, quatenus, so farre forth, as they invent, and maintaine superstitious vanities, opposite to Gods Law, which they ought to love.

As David professeth, in his 119 Psal. 113. vers. I hate vaine inventions, but thy law doe I love.

So must we love Gods law, which forbiddeth I­dolatry, and hate vaine inventions, and the inven­tours of vaniti [...]s, when they would ins [...]are and in­tangle us with their fra [...]dulent impostures, to se­duce, [Page 7] and allure us to their superstitious and idoll services.

So farre forth we must hate them, though they be never so neere, and deare unto us: As our Sa­viour teacheth us, Luke 14.26. verse.

If any man come to me, and hate not his father and mother, brother and sister, wife and children, hee can not be my Disciple.

That is, hee that casts not off all affections, and desires, which draw him from God to the world, from Christ to Antichrist.

So then it is no impiety to hate our carnall and naturall friends, when they become our ghostly enemies, hindering Gods glory and our salvation.

Neither must wee hate them secretly, hold our tongues, and let them alone. As the Prophet Ho­sea saith, Ephraim is turned after Idols, Let him alone; that is, trouble not your selves with him, he is in­corrigible, in a desperate case; Let him alone, let him perish in his sinnes: But wee must endeavour to amend our Ephraimites, hoping to reclaime them from their Idols, after which of late they have hastily turned.

But if they prove stubborne, and stifnecked, then must wee cry aloud, and proclaime their folly: we must discover their blindnesse, and nakednesse to the world; we must persecute them with fire and sword; fire of z [...]ale, and sword of Gods word ha­ving the lawes of God, and the King on our side.

As it is said in th [...] 7. Apoc. 16. ver. The 10 Hornes, that is, the 10 Nations shall hate the Whore of Babylon the Church of Rome, and shall make her [...] desolate, and [Page 6] naked, and shall eate her flesh, and burne her with fire.

But what are those vaine superstitions, the hol­ders whereof ought to be hated? Some thinke Magicall arts are meant ther [...]by; to which saith Pliny, Orientales populi ad insaniam us (que) addicti sunt. The Easterne people ranne mad after Magick [...] which Gods law vtterly condemnes.

But the superstitious vanities in my text, are more generall: Vanity of vanities (saith S [...]lomon) all is va­nity, beside the feare of God and keeping of his commandements.

Those vanities, saith a learned interpreter, are hu­mane traditions, superstitious Ceremonies, which vn­dermine and overthrow both the Law and the Gospell; after which Ceremonies, Orientales, our East-wor­shippers runne mad in a manner.

And what are Ceremonies? are all vaine? are all superstitious: God forbid.

Many are tolerable, a few necessary?

Most are ridiculous, and some abhominable.

Indeed in the beginning, when the law was first published, it pleased almighty God to traine vp the people of Israell, vnder a multitude of C [...]re­monies, to keepe them in exercise, and helpe their infirmity.

By the externall observation of which, he would accustome them, to his spirituall worship, and nur­ture them, in his feare and obedience; till the comming of Christ, who was the end, the comple­ment, the consummation of Ceremonies.

For when Christ had appeared, who was the truth and substance, the Shadowes departed: nei­ther [Page 7] would he burden his Church with [...]raditions and rudiments any longer.

Onely to preserve the memory of his benefits, he ordained two Sacraments, & left to his Church liberty to m [...]ke lawes and Canons, for order and comelinesse agreeable to his word.

For Ceremoniarum anima, saith one; est verbum Dei: The life and soule of ev [...]ry Ceremony is the word of God; without which, it is dead and dam­ned.

But Popes, and papall Prelates, not content with that simplicity which pleased the Apostles, and primitive Church; would needes adde Cere­mony to Ceremony, increasing their number in infinitum, till they had heapt up a world of Cere­monies, which they adorn'd with worldly splen­dor and bravery.

Adeo ut, & Gentes & Iudaeos, externi cultus super­stitione Christiani vicerint, saith Szege [...]ine. Insomuch as Christians have surpassed both Iewes and Gentiles in the superstition of externall worship.

Which malady, or plague rather of the Church began then to prevaile, saith he; Quando relicto verbo Dei mundana sapientia administrari caepit religio Christi: When the government of Christs religion began to bee managed, nay mard, and mangled with worldly wis­dome; Gods word being abandoned.

For now, saith he, not one among a thousand, can [...] content to serve God, in spirit and truth; but he will affect some superstitious Ceremonie, to worship God therewith.

Whereas Christs Church, in stead of many rites and [Page 8] signes, of which the [...]ewish religion consisted: A Chris [...]o acceperit paucam, saith he, eadem (que) factio facillima, in­tellectu augustissima, observatione [...]astissima.

The Church hath received of Christ but a few; and those most easie to be done, majesticall for contemplati­on, chast and vndefiled in observation.

Quid haec ad insulsas Caerimoniarum nugas? Quid ad superstitionem plusquam Iudalcam? Quid ad Phi­laricam tyrannidem quae excrucia [...] miseras conscien­t [...]as? Quid ad tot Idolatriae portenta?

What are these to the trifles of vnfavoury Ceremo­nies? To superstition more then Iudaicall? To their divelish tyrannie in tormenting wretched consciences? Nay, what are they to the prodigious monsters of Po­pish Idolatry?

Whereupon hee concludeth: Non esse Caeremo­niarum multitudine o [...]erandum Ecclesiam: Christ [...] Church may not be overwhelmed with an Ocean Sea of Ceremonies.

It must [...]lye the supers [...]uous furniture of pom­pous [...]ites, and Papall Pageants, devised onely to astonish simple people, to ravish their eyes, and mindes, and to amaze them with admiration.

Now indeed the originall cause of most of our superstitious Ceremonies, is that Popish opinion; that Christs Church hath yet Priests Sacrifices and altars.

Whereas in truth Christ was sent of God to be the last Priest, which should offer the last Sacrifice, vpon the last altar, that ever the world should have.

He had; saith Paul, Hebr. 7. Aparobaton jerosun [...]; [Page 9] a Pries [...]hood which could not passe or be resign [...]d to any other: He was not to have any successor, being a Priest forever after the order of Melchisedeck.

Having neither beginning of dayes, nor end of life, but made like unto the Sonne of God abideth a Priest continually.

Not made as th [...] sonnes of Aaron were after the law of a carnall commandement; but after the power of an endlesse life; saith he, in the 16. verse. For they be­ing mortall men could not otherwise continue but by their lineall succeeding of their dying fathers one after another till the passion of Christ.

After whose Sacrifice offered on the Crosse, which was the conclusion and consummation of all Sacrifices: the whole Ceremoniall Law, Mosai­call Sacrifices, and Priesthood, were to end, with the beautifull Temple, and altar therein.

Onely the Sacrifice of prayer, of praise, & thanks­giving, which every faithfull man and woman must offer to God vpon the most holy altar Christ, is left to the Church.

So Ireneus cals him, lib. 4. Altare nostr [...]m Christus, Christ is our altar. And Epiphanius saith, Christus est Victima, Sacerdos, altare, Deus & homo, omnia in omnibus pronobis factus: Christ is the Sacrifice, the Priest, the altar, both God and man, made all in all for our sakes.

To revive therefore and raise vp againe I [...]wish types and figures long since dead and buried; in bringing in altars in stead of Tables, Priests in stead of Ministers; propitiatory Sacrifices in stead of Sacraments. It is not Antichristian p [...]esump­ [...]ion, [Page 10] and sacrilegious impiety, robbing Christ of his honour, and vs of our salvation?

What is it else but an apostacy? a publike pro­testation to renounce the onely sacrifice, and the onely sacrificer Christ Iesus.

It is the reiteration, saith a learned writer, of the ex­piatory sacrifice offered by Christ vpon the altar of the crosse, and the surrogation of an vpstart Priest, for Christ the eternall Sacrificer, and Priest for ever after the order of Melchisedeck.

The ordinary Glosse saith well. Externi ritus & ceremoniae Legis, quia fuerunt vmbra Christi tum venturi, & mysteriorum, ideo adveniente veritate E­vangelica, illicita facta sunt, & evanuerunt: The ex­ternall rites and Ceremonies of the Law, because they were shadowes of Christ to come, and of his mysteries; therefore the truth of the Gospell being once come, they are made vnlawfull, and have vanished out of sight.

They ought not then to be patternes or presi­dents for Christians to follow since the comming of Christ who hath accomplished all.

And the renewing of [...]hem derog [...]teth much from Christs soveraigne sacrifice, for it implyeth imperfection in the same, As St. Paul proveth, by the legall sacrifices offered so often because they were imperfect.

Origen writeth thus in his Treatise on Matthew, veniente Principe Sacerdotum, the Prince of Priests be­ing come, the Priest in figure ceased. The temple made of stones is destroyed to give place to the Temple made of lively stones. Effossum est altare quod erat Deor­sum: The altar below on Earth was broken downe [Page 11] because the heavenly altar had appeared.

What have wee then to doe with them if they be past and gone? Surely nothing. True Chri­stians ever since their Lords death, have left them both Priests and altars to Iewes and Gentiles.

But the Whore of Babylons bastardly brood, do­ting vpon their Mothers beauty, that painted Har­lot the Church of Rome, have laboured to restore her all her robes and jewels againe: especially her looking glasse the Masse, in which she may behold all her bravery.

For they despising the plaine simplicity and modest attire of that grave matron Christs holy spouse have turned her of [...]icers all out of dores withall her houshold stuffe, her Tables, her cups, her bookes, her communions, the very names of her Ministers, and such like words vsed by the ho­ly Ghost th [...]ough the new T [...]stam [...]nt.

In stead whereof the words Priest, and altar, ar [...] taken vp by them; because without Priest no S [...] ­crifice can be offered, without Pri [...]st and Sacrifice there is no vse of an Altar: and without all thr [...]e, Pri [...]st, Sacrifice, and altar, there can b [...] no M [...]sse.

But the Mass [...] comming in b [...]ings in with it an inunda [...]ion of Ceremonies, cross [...]s, and Crucifix­es, and Challices, and Imag [...]s, Copes, and Can­dlesticks, and Tapers, and Baso [...]s, [...]nd a thousand such Trin [...]ke [...]s, which attend vpon the Masse: All which wee have se [...]ne in this church since the Communion table was turned to an Altar.

Yet indeed it is no altar, that's but a nick-name, it is wrongfully so called. For if it be an altar there [Page 12] must needes bee a Sacrifice offered by a Priest to God; but in the communion nothing is offered to God but prayers, but praise and thanksgiving, which the hearts and lips of all faithfull com­municants offer to God by their Mediator Christ.

They lay th [...]m not on a Table, they lay not their thanks, they lay not their prayers vpon an al­ [...]ar, either of wood, or stone; as the Aaronicall Priests, laid their burnt offerings and incense.

We set indeed the bread and wine vpon the ta­ble, besigning them to a Sacramentall vse by the consecration of Gods holy word: we doe not offer them to God, but God offereth them, and giveth them to vs, and with them his sonn [...] Christ, if we be faithfull and worthy receivers.

To such they are indeed and in truth spiritually, and Sacramentally, the very body and blood of Christ, then which more holy things the whole world affordeth not.

But if it bee an Altar as Masse-priests and our Priests vse to call it; and the body and blood of Christ a Sacrifice to God offered thereon, then is the Altar better, and more holy then the body of Christ, for it sanctifieth it.

Marke this, if the table whether wood or stone be an altar, it is better then the body of Christ, and holier, (which to say or thinke is horrible blas­phemy) it is holier I say, because it sanctifieth Christs body and blood if it be an altar [...]

For without cont [...]adiction saith the Apostle, Heb. 7, 7. v, The lesse is blessed of the better, proving there­by that Melchised [...]ck was a better man then Abra­ham, [Page 13] and we know that to blesse is to consecrate or sanctifie.

So saith our Saviour in the 23. of Matth. 3. v. re­prooving the Phari [...]ees, who taught, whosoever shall sweare by the altar it is nothing, but whosoever shall sweare by the gift, that is the sacrifice vpon the altar, he is guilty. Yee fooles and blind, whether is greater the gift or the altar that sanctifieth the gift. So say I to such fond & ignorant teachers, who call them­selves Priests and the Table an altar.

Y [...] blind popish Priests vnderstand yee not, that by erecting an altar ye advance it above the body of Christ, ye make it better then Ch [...]ists body, by making it a sacrifice sanctified by the altar [...]

And I am verily perswaded that some there are, who esteeme more of it then they doe of Christs body.

For I have seene, I have seene I say the Priest (so will he needs be called) take vp the body & blood after consecration, and holding them in his hands, make a low legge to the altar; [...]nd before hee set them downe againe bow himselfe devoutly and wo [...]ship the altar.

He yeelded no reverence at all to Christs body, neither when he held it in his owne, nor when he had delivered it, into the receivers hands [...]

Wh [...] is it to preferre a ston [...] or a piece of wood before [...]he body of Christ if this be not, to bow to his altar, and not to his body, to make many legs to the Kings chaire, and none to the King himself.

And this is evident by their daily practise, for the altar is ev [...]ry day worshipped with ducking to [Page 14] it, though there be no Communion, nor any man there; Christs body is not worshipped with duck­ing, no not at the Communion: Is it not worse then Popery?

But the Fathers many times call it an Altar. It is true, for the mystery of iniquity began betime to worke by small beginnings lurking in words.

Sacerdotes, altaria, Priests, and altars, and reje­cting them which Gods spirit had taught, and the Apostles ever vsed, Ministros & Mensas, Ministers and Tables, that way might be made for Antichrist and his abominable sacrifice of the Masse.

Yet the Fathers worshipped not their altars: Ter­tullian [...] saith Bellarmine was the first that mentioneth geniculation, that is ducking to Altars, which hee learned of his Master Montanus, the first founder of crossings, and duckings, and many other Cere­moniall fooleries, to which hee annexed the gift of the holy Ghost.

For Tertullian, saith Chemnitius, was the authour, omnium fere Ceremoniarum Papisticarum, in a manner of all Popish Ceremonies.

Whereupon arose an opinion that Montanus the her [...]tick was the holy Ghost; that he claimed the name, vertue, and dignity of the holy Ghost, which is not credible so learned a Doctour as Tertullian could beleeve.

But he ascribed as the Papists doe, such po [...]er and holinesse to the C [...]remonies which Montanus had devised, that without them none could bee partake [...]s of the holy Ghost.

As if the holy Ghost were annexed to Ceremo­nies, [Page 15] included in Ceremonies, collated by Cere­monies.

Whereupon saith Bugenhagius a learned German, The Church of Rome condemned Montanus for an he­reticke, and yet neverthelesse retained his heresies.

Which, saith he, hereby is manifest, in that the books which defend his heresies are preserved, but the workes of those Fathers which confuted them are lost.

Montanus therefore was the first Altar worship­per, and they that now imitate him in ducking to Altars are little better then hereticall Montanists.

But give me leave I pray you to aske this questi­on, why bow you not the knee to the font also, it being Lavacrum regenerationis, the laver of regene­ration, as honorable, and a more necessary Sacra­ment.

For without Baptisme none can bee saved, as some teach; but many that are baptized dye, before they come to the yeares of discretion, and proba­tion, that they may be fit to receive the Commu­nion, yet we see none make leggs to the Font.

Why doe they not? Christ is as much present there and as really, and the Font is an Altar as well as the Table, and so it was termed in the pri­mitive Church by Prudentius, who lived 1300. yeares agoe.

Who speaking of a combate betweene Chastity and Lust, after Chastity had killed Lust.

Abolens Baptismate labem.
Catholico in Templo divini Fontis ad Aram

Consecrat gladium: (saith he) Having washed away her spots in Baptisme shee con­secrates [Page 16] her Sword, wherewith she slew her enemies, to the Catholick Church, and hangs it up, Fontis ad Aram, at the Altar of the Font. Loe here the Font also is called an Altar.

Therefore honour ye the Font as well as the Ta­ble, with one and the same worship of bowing the knee to it, or else you are Hereticks, affording more holinesse and more dignity to one Altar, and to one Sacrament, then to the other.

For either your worship is religious, or civill; if it be civill, ye are absurd idiots in honouring stocks and stones, more then any poore man who is the image of God; for who will lowt too low to a begger as to sweep the ground with his beard, if it be not very short.

If it be religious, you are more absurd in prefer­ring the memory of Christs body and blood, be­fore the whole Trinity: Seeing you are baptised in the name of the Father, and of the Sonne, and of the Holy Ghost, and not in the Name of Christ alone.

The Lords Table therefore and the Font they are Altars both alike, as an apple and an egg are o­nions both alike; that is neither of them properly and truly, though they have a kind of resemblance: and being both alike, and of equall worthinesse, why are they so farre put asunder, the whole length of the Church, one at the head, the other at the foo [...]e?

Why are they not set in the body of the Church or quire, being the fittest place to receive the grea­test assemblies and most Communicants.

[Page 17]Why is the Altar lifted up to the top of the San­ctuary or Chappell, or the Font not admitted so much as to the bottome? It is not suffered to stand in the wonted place behinde the quire doore, why is one preferred as holier then the other, being Sacraments of equall dignitie.

In St. Peters Church at Zur [...]cke the Lords Table and the Font or Baptistery stood both in one place, as witnesseth Hospinian: and so they stood here all the time of our former Bishops, till the proud Altar mounting aloft, shouldered the poore Font out of the quire, and [...]ossing it from post to pillar thrust it almost quite out of dores.

Doe I say almost? 'tis out of the Church quite, for one thing is Templum, another thing is Ecclesia.

Ecclesia is the Church where a congregation of people useth to assemble, to heare the word prea­ched, which in Latine is Concio, and it signifieth not onely the Sermon, but caetum, the multitud [...] meeting together to heare Gods word.

And the Preacher is called Ecclesiastes, or Con­cionator, derived from the same words.

Whereupon I conclude that where no congre­gation useth to meete to heare Sermons, that place is no Church; and cons [...]quently the Font being set in no place of assembly, it is not in the Church: I confesse it is, in Templo, in part of this vast fabrike, but there it is where the people never meet to heare Gods word preached, no more then they doe in the steep [...] where the bells hang.

For this cause S. Bernard reprehended in his time, Templorum immensas altitudines, et immode­ratas [Page 18] longitudines; the excessive height, and immode­rate lengths of Temples.

Why so? because he misliked worldly magnifi­cence in the spirituall service of God, who dwells not in Temples made with hands.

Also, because hee would not have the Minister and people sundred, nor scattered abroad in spati­ous roomes, but joyned together as neer as might bee. Who standing in the midst, vulgi stante corona, the people all about him, round in a ring, he may better be heard, and they edified.

For all things in the Church, ought to bee done to edification, saith Paule, which then is best, when the Minister abides with the people, or they draw neere to him: Hee may not runne away in a Cope, as farre as he can get him from the congregation.

But what a tricke is this which our newfangled Ceremony-mongers have taken up of late, to goe in a Cope to the Altar, to say two or three prayers after the Sermon? why use they this ceremony, not mentioned in the Communion booke or Canons?

Why suffer they not the Preacher to dismisse the congregation with the blessing of Gods peace as was wont to be done, and our last Bishop esteemed to be best?

How dare [...]hey put off, and put on a Cope so often in one service, not onely to pray, but to reade the Epistle and Gospel, and ten commandements at the Altar onely, and no other place where the Le­tany and other service is read, there being no such thing appointed in the Booke of Common prayer? And the Canons according to the advertisements [Page 19] published in the seventh yeare of Queene Eliza­beth, commanding no Copes to be used, but Surpli­ces, when all other Prayers are said at the Commu­nion Table; save onely at the administration of the holy Communion.

Why doe they these things contrary to law, and never done in our Church before since the Masse was banished?

Is it because they are enamoured with Copes? do they dote upon Copes?

Or are Psalmes and Chapters read in the body of the Church not for good Gospel, nor so worthy to be coped?

Or is there so neere affinitie betweene Copes and Altars, are they so married together that they can not be parted?

Or thinke they their prayers and other service more holy in such Priestly vestments, in sancto san­ctorum, in that most holy place so devoutly duckt unto, by our foolish, bewitched, and besotted Ga­lathians.

Againe, why sing they the Nicen Creed in a Cope at the Altar, the booke appointing it to bee said as the Apostles Creed is said, not sung.

Why make they the people to stand up when it is sung, that ceremony of standing being forbidden by law, by which you that stand, (marke what I say) you that stand are to bee punished for obeying such unlawfull commands, as I meane to prove when time shall serve?

Lastly, why forbid they singing of Psalmes in such a tune, as all the people may sing with them, [Page 20] and praise God together, before and after Ser­mons, as by authority is allowed, and heretofore hath been practised both here and in all reformed Churches.

How dare they in stead of Psalmes, appoint An­thems, (little better then prophane Ballads some of them) I say, so many Anthems to be sung, which none of the people understand, nor all the singers themselves, which the Preface to the Communion booke, and the Queenes Injunctions, will have cut off, because the people is not edified by them?

It is for spite they [...]eare to Geneva, which all pa­pists hate, or for the love of Rome, which because they cannot imitate in having Latine service, yet they will come as neer it as they can, in having ser­vice in English so said and sung, that few or none can understand the same? I blame not the singers, most of which mislike these prophane innouations, though they be forced to follow them?

Their guides are in fault, blinde guides, members of our Church, rotten members I doubt, of higher degree; to whom all men and women are rank puri­tans and schismatiks, to be thrust out and expeld, if they refuse to dance after their fantasticall pipe in every idle ceremony.

These crye with the Iewes, Templum Domini, Templum Domini: The Church of God, the service of God; when indeed their whole service is little else then superstitious vanitie.

What is it but hypocriticall and Pharisaicall de­votion? Under the colour of long prayer, mor­ning, and evening, and Midday, they devour, [Page 21] what devoure they? Not poore widowes houses, but rich benifices, whole townes and villages.

For seldome shall you see a stout ceremony-mon­ger, but the same will also be a notorious Non-resi­dent, a very Tot-Quot; not content with one or two little ones, but foure or five great preferments and dignities.

And still he aspireth and climeth higher, never thinking himselfe sufficiently rewarded for his great learning, and service of God, in sitting at Church three times a day, to heare men Pipe, and chaunt, and chaunt himselfe where he listeth.

A base imployment, prohibited by Pope Gre­gory himselfe; who speaking de cantu Ecclesiastico, hath these words.

Prohibitum est ne quis in Ecclesia cantet, nisi inferi­ores ordines, vtpote Subdiacont; Diaconi vero lectioni & praedicationi incumbant. It is forbidden, saith the Pope, that any chaunt in Churches, but men of meane degree, none above Subdeacons; but Ministers or Dea­cons, must apply themselves to reading and preaching; for that makes most for the peoples edification, to which all must be done.

And when we take orders of the Bishops, charge is given to reade, and preach Gods word, not to sing: any lewd Lay-man can doe that, without laying on of a Bishops hands, without consecrati­on.

St. Paul saith, I was not sent to baptise (much lesse to sing in a quire) but to preach. And woe to me, saith he, if I preach not the Gospell: he saith not, woe to me, if I observe not the canonicall houres of devotion in singing.

[Page 22]This makes me call to remembrance, a strange speech little better then blasphemy, uttered lately by a young man, in the presence of his Lord, and many learned men.

I had rather goe forty miles to a good service, then two miles to a Sermon. (Os durum.)

And what meant he by a good service? his mea­ning was manifest; where goodly Babylinish robes were worne, imbroydered with images.

Where he might beare a delicate noise of singers, with Shakebuts, and Cornets, and Organs, and if it were possible, all kinde of Musicke, used at the dedication of Nabuchodonosors golden Image.

To such a dainty service of heavenly Harmony, the singular devotion, and hot zeale of this holy man, would carry him over hills and dales, through fire and water, rather forty miles, then two miles to a Sermon.

How thinke you? was not this a profane, wit­lesse, gracelesse, Antichristian saying, which pre­ferreth piping, and singing before Gods ordinance of preaching.

Yet learned Aretius, that famous Helvetian Di­vine, sticks not to say: In Papatu, cantus Ecclesiasti­asticus omnia pessundat, adeo ut pro do [...]trina, perpetua regnet Musica. In the Popes Kingdome Church chaun­ting marrs all, insomuch as in stead of the perpetuall sounding of Gods holy word, in the hearts of the faithfull, the sound of musicall melodie, rings in their eares, and raignes in their mindes, they are so tickled nay ra­ [...]ished with the delight thereof.

But what say you by him who accusing our fathers, [Page 23] not long since said when they had banished Popery by taking away the Masse, that they tooke away all religion, and the whole service of God; they called it a reformation, saith he, but it was indeed a d [...]for­mation, whereby Gods service was disordered and mar'd.

But now the case is altered, for of late yeares, Re­ligion hath beene begun, prettily well to be restored againe in this Church: and by the boldnesse of re­solute and couragious Officers, way is made for reducing of the Masse.

For before wee had Ministers, as the Scripture calls them, we had Communion tables, wee had Sa­craments: but now wee have Priests, and Sacrifices and Altars, with much Altar-furniture, and many Massing implements. Nay what want we? have not all Religion againe [...]

For if Religion consist in Altar-ducking, Cope-wearing, Organ playing, piping and singing,

Crossing of cushions, and kissing of clouts, oft starting up, and squatting downe, nodding of heads, and whirling about, till their noses stand Eastward,

Setting Basons on the Altar, Candl [...]sticks and C [...]ucifixes; burning Waxe-candles, in excessive number, when and where there is no use of Lights.

And that which is wo [...]st of all, guilding of An­gels, and garnishing of Images, and setting them up aloft; whereas Lactantius saith procul dubio ibi nulla est religio vbi sunt Simulacra: without doubt there is no religion in that Church, where Images are placed.

[Page 24]If I say Religion consists in these and such like su­perstitious v [...]ities, ceremoniall [...]o [...]l [...]i [...]s, [...]pish [...]oyes, and popish trinckets, we ha [...] nev [...]r mo [...]e Re­ligion then now.

And though our Liturgi [...] bee not in [...]atine, yet order is taken by confusedness [...] of voices some squ [...]aking, some bleating some roa [...]ing & thandering with a multi­ [...]ude of melodiou [...] instruments, [...]hat the greatest part of [...]h [...] s [...]rvice, is no better vnderstood, then if it were in H [...]brew or Irish.

Nay the Sacrament it selfe is turned well neare into a theatricall stage play, that when mens mindes should be occupied about h [...]venly meditations, of Ch [...]ist [...] bi [...]ter de [...]th and p [...]ssi [...]n, of their own sinnes, of faith and repentance, o [...] the ioyes of heaven, and [...]he [...]orments of hell: at that very season, very unsea­sonably, their eares are poss [...]st wi [...]h pleas [...]nt tunes, and their eyes fed with pompous sp [...]ctacles, of gli­ste [...]ing pictures, and histrionicall gestures, represen­ [...]ing unto us Apollo' [...] solemnities in his Temple at Delos, which the Po [...]t describeth in his fourth of his AEneids.

Austauratq, choros, misti (que) Altaria circum,
Cretes (que) Dryopes (que) fremunt picti (que) Agathyrsi.

Our young APOLLO repaireth the quire, and sets it out gaily, with str [...]nge Babylonish ornaments, the hallowed Pri [...]sts dance about the altar, making prety sp [...]rt, [...]nd fine pastime, with [...]rippings, [...]nd turnings, and crossi [...]gs, [...]nd crouchings; whil [...] Cretes, Dryo­pes (que) [...]ic [...]i (que) Agathyrsi, Cho [...]ist [...]rs, and singing men, an [...] p [...]rti-colou [...]ed Cope wea [...]e [...]s, fremunt, they sh [...]ut and cry, [...]nd m [...]ke most sweet Apollinian har­mony.

[Page 25]Are these ceremonies fit for the holy Commu­nion? Doe this, saith Christ, in remembrance of me.

Can these paltry toyes bring to our memory Christ and his blood-shedding?

Did Christ minister the S [...]crament in such man [...]ner to his Discipl [...]s at his last Supper?

Was there an alt [...]r in the chamber where hee supt? Did Christ put on a Cope laden with imag [...]s? Or did he change his garments, saith Hamingius.

Apage ineptias, fie upon fopperies, and superstiti­ous vanities, I hate them.

A decent Cope is commanded by our canons to be used sometim [...]s, onely at the Communion.

Whether a stately Cope, a sump [...]uous Cope, a Cope imbroydered with Idols, of silver, gold, and pearle: a mock-Cope, a scornfull Cope, used a long time at Masse and Ma [...]-gam [...]s, as some of ours were [...] Whether I say such a Cope, be a decent cope, fit for the Lords table judge ye belov [...]d.

And if you condemne them, as you cannot choose if you be good Christians, how d [...]re yee communi­cate with us in our sup [...]stitious vanities.

Have you not Churches at home in your owne Pari­shes not yet polluted wi [...]h Idols, and Communion Tables not yet changed into altars?

Where you may receive with comfort the holy Communion, (without such All-a-flantara) in plain and simple m [...]nner, as our Saviour ordained, and the primi [...]ive chu [...]ch practised, till Antichrist arose, and mightily prevailed against th [...] truth.

[Page 26]St [...]y at home in the name of God, till things bee amended, and reduced to the state and forme they were in our lesse ceremonious, and more preaching Bishops time.

Duck no more to our altar when you come in and goe out: I assure it is an Idoll, a damnable Idoll, as it is used.

Remember Gods commandement, Thou shalt not make to thy selfe, the likenesse of any thing in heaven a­bove, or in the earth beneath, thou shalt not bow d [...]wne to them, nor worship them: How dare you disobey God, nay mock God, as the Priest doth, who stands at the altar in a Cop [...], and there reades with a loud voice, Thou shalt not bow downe to them, nor worship them; and as soone as hee hath done reading, as when hee began to read, he turnes him about, bowes downe a­gaine and wo [...]ships the altar.

Is not this derision of God and mockery? Be not deceived, saith Paul, Theos ou mucterizetai, God is not, God will not be mocked.

Beleeve not those Balaams, which lay stumbling blocks in your way, to make you fall into spirituall fornication, telling you, when you bow to the Al­t [...]r, you worship God, not the Altar, for so answere all popish and heathenish Idolaters.

Tell mee this? Is not that woman a Whore, who yeelds her body to an adulterer: though shee say her mind is chaste, shee ke [...]pes her heart true to her husband.

So say J, They are Whores, and Whoremongers, they commit spirituall fornication, who bow their bodies, before that Idoll the Altar; notwithstanding th [...]y say, [Page 27] their minds are cle [...]ne, they lift up their hearts to heaven.

God appointed altars to be set up by King Salo­mon, in his Temple at Ierusalem: They were true Altars, types and figures o [...] Christ to come, as the Pri [...]sts and Sacrifices were: yet Gods people bow­ed not to them, nor worshipped them.

No nor the Arke of the Covenant, a symbolicall signe of Gods perpetuall presence; which was so sacred, that none but consecrated hands might touch it, no [...]or the cart that carried it; they might not looke into it, as the men of Bethshemis did, of whom 50. thousand dyed presently for that trespasse.

David indeed danced before it, on the way as it came from the house of Obed Edom, and by conse­quence he turned his backe toward it, (unlesse hee leapt backward all the way in hi [...] dance,) wee reade not that he bowed his body to it, or duckt so low, as to touch the ground with his nose.

How dare yee then bow downe and worship an Altar, a counterfeit Altar, the Image of an Altar, and no better.

Why feare you to turne your backes to the Al­tar? Are the backes of Christian men and women more prophane then the backes of the Iewes, that by no mea [...]es they may sit, or stand, or kneele, with their backes East­ward?

But they must turne about, and looke on the Al [...]tar when they pray, or heare the Gospell, or rehearse the articles of their faith.

Yee foolish Galathians, what Iannes, and Iambres, AEgyptian Sorcerers have bewitched you, that you [Page 28] should follow so readily such vaine superstitions and begge [...]ly rudim [...]nts.

Ye m [...]y not behold altars, ascribing holinesse to them: you must looke up to God and his Sonne Christ when you pray.

The I [...]w [...]s had onely two altars, they we [...]e fi­gures of Christ to come: those sh [...]dowes are p [...]st and gone: the alt [...]rs are demolished: you may not m [...]ke new to gaze upon superstitiously, but you must looke to your Mak [...]r.

As God himselfe expresly commandeth in the 17. chap of the P [...]ophecy of Esay, 7. v. Read i [...]. [...] t [...]at day sh [...]ll a man looke to his Maker, and his eyes shall haue respect to the holy one of Israel.

An [...] he shall no [...] looke to the altars, the workes of his hands, neither shall hee respect that which his fingers have made, either groves or Images, [...]apers or candl [...]sticks.

Why will y [...] be Th [...]omachoi, fighters against God in r [...]sisting his will, and doing the thing he [...] so ear­n [...]s [...]ly [...]o [...]bids.

God will wound th [...] hairy s [...]alpe, saith David, of him that continu [...]th in his wickednesse. Take heed of Gods veng [...]nce, if you continue in your folly, which I pray G [...]d give you grace to leave.

H [...]rken wh [...]t Peter Martyr saith, that excellent Divi [...]e, dispu [...]ing agai [...]st Winchester. Si vel Angelus de coelo nos pro vocare velit ad adora [...]da vel Sacramen­ta, vel altaria, vel h [...]norem divin [...]m rebu [...] creatis exhi­b [...]ndum, anath [...]ma sit. If an Angell from heaven would provoke v [...]to a [...]o [...]e e [...]ther Sacrament or altar, or any oth [...] [...]r [...]ature [...] l [...]t him be acc [...]sed.

[Page 29]And it is mos [...] c [...]r [...]aine th [...]t [...]v [...]y crea [...]u [...]e that is bowed unto in respect of any holin [...]ss [...] therein [...]or Religions sake, that religious worship makes it an Idoll: of which sort the altar is one, a notable one, religiously adored in this church every day.

Therefore le [...]rned Chemni [...]i [...]s, in treati [...]g of Ima­ges, and reckoning up all manner of Idols, he n [...]mes altaria, [...]xpr [...]sly altars among the same.

Againe, I doe not thinke; saith Peter Martyr, that any of the Fathers were pollut [...]d with so grosse Idolatry, as to bow their bodies before alt [...]rs, especially when there is no Communion, [...]s is daily d [...]ne at Dorham, not to the pl [...]ce, b [...]t to the very st [...]ne, when they stand close by the altar.

But if at any time, s [...]ith he, they shall be discovered to have bin such (alt [...]r worshippers) let none o [...] us be led by their bookes or examples, vt a j [...]sta observan­tia divinae legis aberret, to decline from [...]h [...] str [...]ct ob­servation of G [...]ds law, which peremptorily fo [...]bid­deth the making of Idols, and bowing to th [...]m.

But the Lords table is no Idoll, no nor altar, if it be the Lords boord, as the Communion booke rightly names it.

For which Stephen Gardener sco [...]fingly accuseth us, that wee have no altars, but Tables, or Boords, ad comedendum & bibendum, to eate and drink at.

To which Peter Martyr answereth very well: Quid opus est altar [...], vbi nec ignis ardeat, nec victimae caedan­ [...]ur, what vse is there of an altar, where no fire burnes, [...]or beasts are slaine for sacrifice:

Shew me either out of the words of C [...]rst, or [Page 30] the Apostles doctrine, any commandement for the erecting of altars.

Wee have tables, as St. Paul in his Epistles calls them, who knew well enough, that Christ did insti­tute the mystery of the Eucharist, at his last Supper, not an altar, but a table.

There hee supt, there hee brake bread, and wee know, men use to sup, and breake bread, not upon altars, but at tables.

Origen and Arnobius testifie, that the Gentiles in their time, 1400. years since, made the same objection against Christians, that they had not altars.

If therefore there were none in the primitive Church, which was most pure; why should we bor­row them now of the corrupt Popish Church?

But what say you? saith one of our Ceremony-masters, are nat Altars mentioned in the new Testament, we have an Altar, whereof they have no right to eate which serve the Tabernacle, Heb. 13.

And in the 6. of the Revel. 9. v. I saw vnder the altar the soules of them that were slaine for the word of God. Lo [...] here altars are plainly named. Is not this a substanti­all proofe, that our Church now hath Altars?

O learned hea [...]! Thinkes hee indeed that all the Martyrs soules, which since Christs time have suffe­red, for the testimony of Jesus, are lodged so coldly under an altar stone; wailing and crying, some of them sixteene hundred yeeres, How long Lord, how long wilt thou avenge our blood? and yet poore soules there must abide till doomes day. A damnable here­sie.

I would faine learne of such a dreaming Divine, [Page 31] there being so many Altars in the Christian world, vnder which of them lie so many millions o [...] souls: for St. I [...]hn spe [...]k [...]s but of one Altar, I saw vnder the Altar. I p [...]ay you is not this Altar Christ the Altar of the faithfull, E [...]a 56.

So it is expounded by all learned Divines, bo [...]h Papists and Protestan [...]s. And among the rest, by one whose authority the proud [...]st al [...]ar worsh [...]pp [...]r dare not gainsay: I mean the King, Theologus Rex [...] that di­vine Prince King Iames, who in his paraph [...]as [...] on the Revelation, hath these words, interpreting the [...]ext. I saw vnder the Altar the soules of the Ma [...]t [...]rs, which cyred with a loud voyce, how long wilt thou d [...]lay ô Lord, since thou art holy and tru [...] to revenge our blood.

For persecution it makes so great a [...]umb [...]r of Martyrs, that the soules lying vnder the Altar, to wit in the safe­gard of Iesus Christ, (who is the onely Altar, wher [...]upon, and by whom it is onely lawfull for vs to offer the sacri­fice of hearts and lipps, to wit, our humble prayers to God the Father.)

They did pray, and their blood did cry to heaven, and crave at the hands of their Father a just revenge of their [...]orments vpon the wicked.

Then white robes were given to every one of them: Which, saith hee, ought to be a wonderfull comfort to all the Church militant.

Since by this they be assured, that the soules of the Mar­tyrs, so soone as their bodies are killed shall immediately be rewarded, with bright glory in heav [...]n, not going into any other place by the way, which is [...]ignifi [...]d by the white robes.

Thus for his Majesties royall pen: by whom we are taught, that Christ is our one and onely Altar, and [Page 32] that the soules of the Saints, being presently rewar­ded with glory in heay [...]n, & not going to any other pl [...]ce by th [...] way, none of them are under our Al [...]ar (though it be a brave one) for it is [...]ut of their way to heave [...] from [...]he place where they [...]uffered Martyr­dome.

As for that plac [...], Hebr. 13. W [...] have an Altar [...] &c. S [...]. Paul himselfe [...]xpoun [...]s [...] [...]rwards in [...]he [...]5. v [...]o be Christ, saying, by him therefore let vs offer the sacr [...]fice of praise to God continually, that is, the f [...]uit of ou [...] lips giving thankes to his name.

Which, saith Aquinas [...] cannot be vnderstood of a ma­ [...]eriall [...]ltar in the Church, and whosoever thinks it to be so, he is therein more popish, then Fryer Thomas himselfe.

But now I come to their maine argument, which they thinke qui [...]e overthrowes all that I have said concerning Altars and Ceremonies.

The Kings Chappell, say they, hath an Altar, and all [...]urniture belonging thereunto: Da [...]e you disallow in ours, what the King hath in his? It is little better then treason, as one [...]aid [...]

[...] answer, It was never out of the Kings Chappel, (at least the name of an altar) since the first refor­mation in King Edwards time, if it had, I suppose it had never come in again [...], in his r [...]ligio [...]s successors raigne.

B [...]t it h [...]th bin by Law [...]j [...]cted out of this Church, [...]nd changed into [...] sacred Table, [...]ieran trapezan, as Chrysostome calls it, I marvell therefore, what law­lesse man could restore it without law.

Againe, what have we to doe with imitation of the court? May we be so saw [...]y, as to imitate the King in [Page 33] all things? Is it not treasō? Is it not rebelliō so to do [...]

What bold presumption is this in a Priest or Pre­late to take vpon him to be like the King without his leave, and not to suffer for his M [...]j [...]sty to have something extraordinary, above the vulgar sort in magnificence and state.

The King comm [...]nds us to obey his L [...]wes, not imitate his Chappell contrary to his lawes, which bind Cathedrall Churches as well as the rest; none are exempted, none can be dispenst withall.

The law is this, The Communion Table, not Altar, shall stand in the body of the Church, or Chancell, where mor­ning and evening prayer be appointed to be said, and the Minister shall stand at the north side of the Table.

Therefore our Communion table must stand as it had wont to doe, in the midst of the quire: not at the east end, as farre as is possible frō the people, where no part at all of evening prayer is ever said [...] and but a peece of the morning, and that never till of late.

Neither must the table be placed along from north to south, as the Altar is se [...], but from E [...]st to W [...]st as the custome is of all reformed Churches: otherwise, the Minister cannot stand at the north side, there be­ing neither side toward the North.

And I trow there are but two [...]des of a long table [...] and two ends: making it square, and then it will have foure sides, and no end, or foure ends, and no side, at which any Minister can stand to celebrate.

I confesse, it is not ma [...]eriall, which way a man turne his face, when he ministers and prayeth, if it be left as a thing in [...]iffer [...]nt, without superstition.

As St. Augustine saith [...] Cum quis quaerit orare, collocat membra [...]icut ei occurrit: whē any man goes about to pr [...]y [...]e placeth his body, as occasion serveth.

[Page 34]And St. Paul exhorte [...]h every man to lift up pure hands, whether towards the East, or West, it makes no matter.

Yet indeed, it is more dangerous to pray toward the east, because the idolatrous Heathen which wor­shipped the Sun rising, did so.

And it was the custome of the Jewes, to pray westward, le [...]t they should be entised, to worship the Ori­en [...]all Sunne, as the Heathen did.

Which God himselfe in the 8 cha [...]p. of Ezek. 16. v. reckoneth among the abominatiōs of the idolatrous Israelites, who turning their backs towards the Tem­ [...]le, worshipped the Sunne towards the East.

But the Iewes, saith Bellarmine which served the Lord prayed towards the West: Therefore Christians must turne them toward the E [...]st.

A bold reason: The Iewes did well in avoiding all occasion of Idolatry, vnto which the vulgar sort is too prone: as appeareth by the people of this place, how soone learned they to bow down to the Altar, & worship it! The Jews I say did well, therfore may Christians doe ill, in imitating the idolatrous Gen­til [...]s, in th [...]t foolish, popish, superstitious observatiō, of turning their faces eastward when they pray.

And why may wee not imitate the Jewes, in the t [...]ing they did w [...]ll, the reason of their so doing be­ing not ceremoniall, but morall?

The ceremoniall law is indeed abrogated, therfore we may not retaine it; but the morall law is still in f [...]rce, binding both Jewes and Christians to avoid Idolat [...]y.

But see the shamelesnesse of a do [...]ing Iesuite: he is content we should imitate the Iewes in their cere­monies, [Page 35] long since disanulled and ended, in having Alta [...]s, Sacrifices, Priests, priestly vestiments, oynt­ments, incense: But he will not have us be like the Iewes, in casting Idols out of our Churches, and in shunning all occasions of idol [...]try, by [...]urning our backes on the East, when we pray as they did.

Our good Princes, and learned Bishops, when they b [...]gan to reforme the Church of England, were care­full that we should be like the Jewes rather in this point, then the idolatrous Papists, or Gentiles.

And therefore they ordained by Law, that the Communion Table should not stand Altar-wise, the two ends looking to the South and North, as of pur­pose Altars were set in Popery, that the Masse priest might stand on the West side, with his face toward the East, and his backe to the people.

But contrariwise, they appointed the table to bee placed in the midst of the Church, to be moveable, fastned neither to wall, nor floore, the ends standing from East to West, as I said before.

And they precisely injoyned the Minister to stand at the celebration of the Lords Supper, on the north side of the Table, to the intent they should not bee like superstitious shavelings.

Which makes me to wonder at the presumptuous [...]oldn [...]s of him, or thē, which immediatly after the death of our last learned Bishop, before we had ano­ther, about 11. yeares [...]goe, tooke upon him (I know not by what authority) to alter the situation of the Communion table, from the old manner of standing which it had kept in all Bishops times, from the be­ginning of Q [...]een Elizabeths raign, save onely when [...]he Rebels poss [...]st this church [...] & sang Masse therein [...] [Page 36] The Lords table J say eleven years agoe was turned into an altar, and so placed, that the Minister cannot stand to do his office on the north side, as the law ex­presly chargeth him to doe, because there is no side of the table st [...]nding Northw [...]rd.

He J say that contrary to law durst doe this, in imi­tation of Papists and Rebels, deserves he not to bee sharply c [...]nsured? Why doe I say durst he doe it?

Non audet s [...]ygi [...]s Pluto tentare quod aude [...]
E [...]frenis Monachus.
The Divell in hell dare not attempt more then an
vnr [...]ly Monke or Frier dare doe.

A Divell & a Frier will adventure strangely: J have heard of a Divell that preacht, I have heard of a Frier that preacht in a rope; but J never heard of either Divell or Fryer, that preached in a Cape.

But why is the Communion table set in the E [...]st end of the Church, and not in the West end, or middle ra [...]her; whereas Socrates saith, in his 5 booke, 21. chap. that in a Temple at Antioch, the Altar was placed at the west end.

And Gentean Herv [...]t, a popish writer, describing the fashion of the Greeke Church a [...] this time, saith, In [...]raecorum Templis, vnicum est Altare, id (que) in medio Cho­ro: The Graecians have but one Altar in a Church, and that in the middle of the Quire.

Therefore neither the Graecians, nor the people of Antioch, looked eastward, but rather westward when th [...]y prayed.

Bi [...]ius also and Bawnius say, that because the Mani­chees which did worship the Sunne prayed towards the East, L [...]o the first ordained, that to discerne Catholikes from He [...]etickt, Ad Occiden [...]em conver [...]i Deum colerent: [Page 37] The Catholik [...] should worship toward the W [...]st.

Afterward by the constitution of P [...]p [...] Vigiliu [...], it was ordain [...]d, that the Minister s [...]an [...]ing at the Al [...]ar [...]hould pray toward the West.

It came th [...]efore [...]om Antichrist to r [...]straine Christian liberty, by comman [...]ing will-w [...]ship, the doctrine of men, without any warrant out of Gods word.

Againe Necromancers and Sorcerers turne their faces to the E [...]st, when they act their enchan [...]ments: and it li [...]l [...] b [...]comes Christians to follow Wi [...]ches, and Co [...]jurers, in their supe [...]stitious, and divellish devotions, by preferring E [...]st before West.

It being a Ceremony of all other most fooli [...]h, he­reticall, Papisticall, Paganicall, and Magicall.

Let us therefore in the name of God, hate with the Prophet David, the abomi [...]ations and superstitious vanities.

If we hate th [...]m not, God will hate vs, and abhorre our festivities with all the pomp and glory of our Church.

As he told the Israelites in the fifth of Amos, v. 21. I hate and abhorre yo [...]r feast dayes. I will not smell your solemne assemblies. Take away from me the noyse of thy songs, I will not heare the melody of thy instruments: f [...]r ye have born the Tabernacle of Molock, and Chiun your Images, the starre of your God which you made to your selves.

Such Molocks, such Chiun [...], such Images and stars, some of us heere have made to themselves, lift [...]p your eyes, you praised [...]hem; set up alo [...]t, ro [...]nd this Church.

[Page 38]Harke then what Christ saith to the Angell of the Church of Ephesus, Revel. 2.

Remember from whence thou art fallen, and repe [...]t, and doe thy first workes; else I will come quickly and remove thy Candlestick out of his place, except thou repent.

This is done, their Candlesticke is removed, that pretious pearle the Gospell is taken from the Eph [...] ­sians, and in stead thereo [...]. Mahometisme raigns there.

So if w [...] rem [...]mber not from whence we are fallen and doe the first works, and worship our God sin­cerely, abandoning Idolatrous, and supers [...]itious va­nities,

Our Candlesticke will be removed, and the light of Gods truth will be taken from us.

Then shall we be overwhelmed againe, with Anti-christian clouds of AEgyptian darknesse, which God for his merci [...]s sake give us grace to avoid.

By repenting, by amending our lives, by forsaking our Idols, and by hating all manner of superstitious vanities. To God the Father, God the Sonne, and God the holy Ghost, three persons in Trinity, one God in unity, be [...]scribed all honour, and glory, all might and maj [...]sty, all power and domini­on, now and evermore. Amen.


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