The Vanity and Downfall of Superstitious Popish Ceremonies, Sermon
Pſalme. 31. part of the 6. verſe.
IN the common tranſlation, I hauehave hated them that hold of ſuperſtitious vanities.
In the new tranſlation, Them that regard lying vanities.
In the Geneva tranſlation, Them that giuegive themſelues to deceitfull vanities: whereupon they giuegive this good note. This affection ought to be in all Gods children, to hate whatſoever thing is not graunted vponupon 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 ô God hateſt. And Vatab…us hath, Odi obſervantes vanitates fruſtra, or vanitates mendacy, vaine vanities, or the vanities of alye. That is ſaith he;
Odi obſervantes opera quae prae ſe ferunt vanitatem et mendacium: id eſt eos qui ſuperſtitioni ſtudent, & ea obſervant, quae à vero Dei cultu animos piorum avocant.
I hate them that obſerue workes carrying a ſhew of, or which vphold and countenance vanity and falſhood. That is hate the followers and favourers of ſuperſtition, obſerving things which withdraw godly mindes, from the true worſhip of God.
Wow whereas ſome hauehave Odi, other Odiſti, God hateth, or I hate; they are all one, to one effect, for we muſt hate what God hateth, we muſt louelove what God loveth; wee muſt apply our ſelues to Gods will, and conforme our ſelues to the ſimilitude of God, after whoſe image we are made, as much as we can.
Be you perfect, ſaith our Saviour, as your heavenly Father is perfect. Therefore we 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 vsus boldly to contemne all the hatred of the wicked, and friendſhip of the world, when they would hinder vsus from ſerving God ſincerely.
God is good, yea goodneſſe it ſelfe; Therefore it is not poſſible but God ſhould louelove beſt that which is moſt like himſelfe, and hate the contrary: So muſt we doe, not louelove our ſelues, or that which is like our ſelues, for we are nought.
Omnis homo mendax, every man is a lyer, and the imaginations of mans heart are onelyonly evill continually ſaith God.
Therefore we muſt not louelove but hate our owne imaginations, inventions, and lyes; and louelove God who is good, and Chriſt who is truth, vnderunder whoſe lipps, no vanity, no guile, no lye can lie.
As a Father ſaith, expounding my text: Recte veritas odit vanitatem, quia vanitas in falſitate confiſtit odiſſe enim dicitur id quod reprobat.
Chriſt being truth, muſt needes hate vanity, becauſe vanity conſiſts in falſhood; for what a man hates, that he reiects.
Eſau was a reprobate, reiected of God, becauſe God hated him: As we reade in the firſt of Malachy, Iacob hauehave I loved, but Eſau hauehave I hated; yet herein we may not imitate God, in hating any man vnderunder pretence, that we thinke him a reprobate.
We may not preſume to enter into Gods iudgements, and giuegive ſentence of election, or reprobation vponupon 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 we muſt hate none; we muſt louelove our enemies and all.
As our Saviour ſaith in the 5. of Matth. Yee hauehave heard that it hath beene ſaid of ould: LoueLove thy neighbour, and ha…e thine enemy: but I ſay vntounto you, LoueLove 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 againe, He that hateth his brother, is a manſlayer.
Was David a manſlayer? did he walke in darkneſſe, and abide in death? becauſe he hated them that hold of ſuperſtitious vanities?
No verily: for he hated not their perſons, but their iniquities, their evill workes, and affections, he did wiſh their amendment, and ſaluation, 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 vanity. Yet he ſaith elſe where: Thou ô Lord ſaveſt both man and beaſt, how excellent is thy mercy ô God.
Which appeareth, in that he maketh his Sunne to ſhine, and his raigne to fall vponupon iuſt, and vniuſt. And as St. Paul ſaith, he would hauehave all to be ſaved, and come to the knowledge of the truth.
Therefore he loveth the man, though he hate their manners, their naughtineſſe, and vanities.
So muſt we do, as the Prophet Amos bidds vsus, in his 5. ch. 15. v. Hate the evill, and leue the good: we muſt not ſimply hate, nor ſimply louelove, becauſe no man is ſo abſolutely evill, but he hath ſome goodnes; nor ſo abſolutely good, but he hath ſome badnes: As our Saviour ſaith, There is none good but God.
How then? they that holde of ſuperſtitious vanities, muſt we not hate them? Not their perſons, which may perhaps hauehave ſome ſparkes, ſome tincture of goodneſſe; but their badneſſe is to be hated, and themſelues, quatenus, ſo farre forth, as they invent, and maintaine ſuperſtitious vanities, oppoſite to Gods Law, which they ought to louelove.
As David profeſſeth, in his 119. Pſal. 113. verſ. I hate vaine inventions, but thy law doe I louelove.
So muſt we, louelove Gods law, which forbiddeth idolatry, and hate vaine inventions, and the inventours of vanities, when they would inſnare and intangle vsus with their fraudulent impoſtures, to ſeduce, and allure vsus to their ſuperſtitious and idol ſervices.
So farre forth we muſt hate them, though they be never ſo neere, and deare vntounto vsus: As our Saviour teacheth vsus, Luke 14. 26. verſe.
If any man come to me, and hate not his father and mother, brother and ſiſter, wife and children, he can not be my Diſciple.
That is, he 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 we hate them ſecretly, hold our tongues, and let them alone. As the Prophet Hoſes ſaith, Ephraim is turned after Idols; Let him alone; that is, trouble not your ſelues with him, he is incorrigible, In a deſperate caſe; Let him alone, let him periſh in his ſins: But we muſt indeavour to amend our Ephraimites, hoping to reclaime them, from their Idols, after which of late they hauehave haſtily turned.
But if they proue ſtubborne, and ſtifnecked, then muſt we 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 zeale, and ſword of Gods word; having the lawes of God, and the King on our ſide.
As it is ſaid in the 17. 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 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 thereby; 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: Vanitiy of vanities, (ſaith Salomon) 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 over throw both the Law and the Goſpell; after which Ceremonies, Orientales, our Eaſt-worſhippers runne made 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 abominable.
Indeed in the beginning, when the law was firſt publiſhed, it pleaſed Almighty God to traine vp the people of Iſraell, vnderunder a multitude of Ceremonies, 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 would he burden his Church, with traditions and rudiments any longer.
OnelyOnly to preſerue the memory of his benefits, he ordeined two Sacraments, & left to his Church liberty to make Lawes and Canons, for order and comelineſſe agreeable to his word.
For, Ceremoniarum anima, ſaith one, eſt verbum Dei: The life, and ſoule of every 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 primitiue Church; would needes adde Ceremony to Ceremony, increaſing their number in infinitum, till they had heapt vp a world of Ceremonies, which they adorn'd with worldly ſplendor and bravery.
Adeo vt, & Gentes & Iudeos, externi cultus ſuperſtitione Chriſtiani vicerint, ſaith Szegedine. Inſomuch as Chriſtians hauehave 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 be managed, nay mard, and mangled with worldly wiſdome; Gods word being abandoned.
For now, ſaith he, not one among a thouſand, can be content to ſerue God, in ſpirit and truth; but he will affect ſome ſuperſtitious Ceremony, to worſhip God therewith.
Whereas Chriſts Church, in ſtead of many rites, and ſignes, of which the Iewiſh religion conſiſted: A Chriſto acceperit paucam, ſaith he, eadem que factu facillima, intellectu auguſtiſsima, obſervatione caſtiſsima.
The Church hath received of Chriſt but a few; and thoſe moſt eaſie to be done, maieſticall for contemplation, chaſt and vndefiled in obſervation.
Quid hac ad inſulſas Caeremoniarum nugas? Quid ad ſuperſtitionem pluſquam Iudaicam? Quid ad Philaricam tyrannidem quae extruciat miſeras conſcientias? Quid ad tot Idololatriae portenta?
What are theſe to the trifles of vnſavoury Ceremonies? To ſuperſtition more then Iudaicall? To their diveliſh tyranny in tormenting wretched conſciences? Nay what are they to the prodigious monſters of Popiſh Idolatry?
Whereupon he concludeth: Non eſſe Caeremoniarū multitudine onerandam Eccleſiam: Chriſts Church may not be over whelmed with an Ocen Sea of Ceremonies.
It muſt fly the ſuperfluous furniture of pompous rites, and Papall Pageants, deviſed onelyonly 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, vponupon the laſt Altar, that ever the world ſhould hauehave.
He had, ſaith Paul, Hebr. 7. Aparabaton ieroſunen; a Prieſthood which could not paſſe or be reſigned to any ther: He was not to hauehave any ſucceſſour, being a Prieſt for ever after the order of Melchiſedick.
Having neither beginning of dayes, nor end of life, but made like vntounto the Sonne of God abideth a Prieſt continually.
Not made as the 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.
OnelyOnly the ſacrifice of prayer, of praiſe, & thankſgiving, which every faithfull man and woman muſt offer to God vponupon the moſt holy Altar Chriſt, is left to the Church.
So Ireneus calls him, lib. 4. Altare noſtrum Chriſtus Chriſt is our Altar. And Epiphanius ſaith, Chriſtus eſt Victima, Sacerdos, Altare, Deus & homo, omnia in omnibus pro nobis 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 Iewiſh 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. Is it not Antichriſtian preſumption, and ſacrilegious impiety, robbing Chriſt of his honour, and vsus of our ſalvation?
What is it elſe but an apoſtacy? a publike proteſtation to renounce the onelyonly ſacrifice, and the onelyonly ſacrificer Chriſt Ieſus.
It is the reiteration, ſaith a learned writer, of the expiatory ſacrifice offered by Chriſt vponupon 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 Melchiſedeke.
The ordinary Gloſſe ſaith well. Externi ritus & Ceremoniae Legis, quia fuerunt vmbra Chriſti tum venturi, et myſteriorum, ideo adveniente veritate Evangelica, illicita facta ſunt, & evannerunt: 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 hauehave 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 them derogateth much from Chriſts ſoveraigne ſacrifice, for it implieth 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 giuegive place to the Temple made of lively ſtones: Effoſſum eſt Altare quod erat deorſum: The Altar below on earth was broken downe, becauſe the heavenly Altar had appeared.
What hauehave we then to doe with them if they be paſt and gone? Surely nothing. True Chriſtians ever ſince their Lords death, hauehave left them both Prieſts and Altars to Iewes and Gentiles.
But the whore of Babylons baſtardly brood, doing vponupon their Mothers beauty, that painted Harlot the Church of Rome, hauehave laboured to reſtore her all her robes and iewells 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 graue matron Chriſts holy ſpouſe hauehave turned her officers all out of dores with all hir houſhold ſtuffe, hir Tables, hir Cupps, hir bookes, hir Communions, the very names of hir Miniſters, and ſuch like words vſed by the holy Ghoſt throughout the new Teſtament.
In ſtead whereof the words Prieſt, and Altar, are taken vp by them; becauſe without Prieſt no Sacrifice can be offered; without Prieſt and Sacrifice there is no vſe of an Altar: and without all 3. Prieſts, Sacrifice, and Altar, there can be no Maſſe.
But the Maſſe comming in brings in with it an inundation of Ceremonies, Croſſes, and Crucifixes, and Challices, and Images, Copes, and Candleſticks, and Tapers, and Baſons, and a thouſand ſuch Trinckets; which attend vponupon the Maſſe: All which wee hauehave ſeene 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 muſt needes be 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 lipps of all faithfull Communicants offer to God by their Mediator Chriſt.
They lay them not on a Table, they lay not their thanks, they lay not their prayers vponupon an Altar, either of wood, or ſtone; as the Aaronicall Prieſts, laid their burnt offerings and incenſe.
We ſet indeed the bread and wine vponupon 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 vsus, and with them his ſonne Chriſt, if we be faithfull and worthy receivers.
To ſuch they are in deed 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 be an Altar as Maſſe-prieſts and out 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 think is horrible blaſphemy) it is holier I ſay becauſe it ſanctifieth Chriſts body and blood if it be an Altar.
For without contradiction ſaith the Apoſtle, Heb. 7. 7. v. the leſſe is bleſſed of the better, proving thereby that Melchiſedecke was a better man then Abraham, and we know that to bleſſe is to conſecrate or ſanctifie.
So ſaith our Saviour in the 23. of Matth. 3. v. reprooving the Phariſees, who taught, whoſoever ſhall ſweare by the Altar it is nothing, but whoſoever ſhall ſweare by the gift, that is the ſacrifice vponupon the Altar, he is guilty, Ye fooles and blinde, whether is greater the gift or the Altar that ſanctifieth the gift. So ſay I to ſuch fond and ignorant teachers, who call themſelues prieſts and the table an Altar.
Ye blinde popiſh prieſts vnderſtand ye not that by erecting an Altar ye advance it aboue the body of Chriſt, ye make it better then Chriſts body, by making it a ſacrifice ſanctified by the Altar.
And I am verily perſuaded that ſome there are, who eſteeme more of it then they doe of Chriſts body.
For I hauehave ſeene, I hauehave ſeene I ſay the prieſt (ſo will he needs be called) take vp the body and blood after conſecration, and holding them in his hands, make a low legg to the Altar; and before he ſet them downe againe bow himſelfe devoutly and worſhip 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.
What is it to preferre a ſtone or a peece of wood before the body of Chriſt if this be not? to bow to his altar, and not to his body, to make many leggs to the Kings chaire, and none to the King himſelf.
And this is evident by their daily practiſe, for the altar is every day worſhipped with ducking to 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 reiecting 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 he learned of his Maſter Montanus, the firſt founder of croſſings, and duckings, and many other Ceremoniall fooleries, to which he annexed the gift of the holy Ghoſt.
For Tortullian, ſaith Chemnitius, was the authour, omnium fere Ceremoniarum Papiſticarum; in a manner of all Popiſh Ceremonies.
Whereupon aroſe an opinion that Montanus the heretick 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 belieue.
But hee aſcribed as the papiſts doe, ſuch power and holineſſe to the Ceremonies which Montanus had deviſed, that without them none could bee partakers of the holy Ghoſt.
As if the holy Ghoſt were annexed to Ceremonies, included in Ceremonies, collated by Ceremonies.
Whereupon ſaith Bugenhagius a learned German, The Church of Rome condemned Montanus for an heretick, 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 giuegive me leaue 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 honourable, and a more neceſſary Sacrament.
For without Baptiſme none can bee ſaved, as ſome teach; but many that are baptiſed dye, before they come to the yeares of diſcretion, and probation, that they may be fit to receiue 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 primitiue 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…n Templ… divini Fontis ad Aram Conſecrat gladium: (ſaith he)
Having waſhed away her ſpotts in Baptiſme ſhe conſecrates her ſword, wherewith ſhe ſlew her enemie, to the Catholick Church, and hangs it vp, Fontis ad Aram, at the Altar of the Font. Loe here the Font alſo is called an A…tar.
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 bee civill yee are abſurd ideots in honouring ſtocks and ſtones more then any poore man who is the image of God; for who will low… too low to a begger as to ſweep the ground with his beard, if it be not very ſhort.
If …t 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 hauehave a kind of reſemblance, and being both alike, and of equall worthineſſe, why are they ſo farr put aſunder the whole length of the Church, one at the head, the other at the foote?
Why are they not ſet in the body of the Church or quire, being the fitteſt place to receiue the greateſt aſſemblies and moſt Communicants.
Why is the Altar lifted vp to the top of the Sanctuary or Chancell, and the Font not admitted ſo much as to the bottome? It is not ſuffered to ſtand in the wonted place behinde the quire dore, why is one preferred as holier then the other, being Sacraments of equall dignity.
In St. Peters Church at Zuricke the Lords Table and the Font or Baptiſtory 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 toſſing 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 Eccleſia.
Eccleſia is the Church where a congregation of people vſeth to aſſemble, to heare the word preached, which in Latine is Concio, and it ſignifieth not onelyonly the Sermon, but caetum, the multitude 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 vſeth to meete to heare Sermons, that place is no Church; and conſequently 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 hear Gods word preached no more then they doe in the ſteeple where the bells hang.
For this cauſe St. Bernard reprehended in his time, Templorum immenſas altitudines, et immoderatas longitudines; the exceſsiue heights, 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 he would not hauehave the Miniſter and people ſundred, nor ſcattered abroad in ſpatious roomes, but ioyned together as neere as might be. Who ſtanding in the midſt, vugli 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 be done to edification, ſaith Paul, which then is beſt, when the Miniſter abides with the people, or they draw neere to him: He 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 vp of late, to goe in a Cope to the Altar, to ſay two or three prayers after the Sermon? why vſe 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 they put off, and put on a Cope ſo often in one ſervice, not onelyonly to pray, but to reade the Epiſtle and Goſpell, and ten commandements at the Altar onelyonly, and no other place where the Letany and other ſervice is read, there being no ſuch thing appointed in the Booke of Common praier? And the Canons according to the advertiſements publiſhed in the ſeventh yeare of Queene Elizabeth, commanding no Copes to be vſed, but Surplices, when all other prayers are ſaid at the Communion table; ſaue onelyonly 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? doe they dote vponupon Copes?
Or are the Pſalmes and Chapters read in the body of the Church not ſo good Goſpel, nor ſo worthy to be coped?
Or is there ſo neere affinity 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 veſtiments, in ſancto ſanctorum, in that moſt holy place ſo devoutly duckt vntounto, 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 be ſaid as the Apoſtles Creed is ſaid, not ſung.
Why make they the people to ſtand vp 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 be puniſhed for obeying ſuch vnlawfull commands, as I mean to proue when time ſhall ſerue?
Laſtly, why forbid they ſinging of Pſalmes in ſuch a tune, as all the people may ſing with them, and praiſe God together, before and after Sermons, as by authority is allowed, and heretofore hath beene 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 vnderſtand, nor all the ſingers themſelues, which the preface to the Communion booke, and the Queenes Iniunctions, will hauehave cut off, becauſe the people is not edified by them?
It is for ſpite they beare to Geneva, which all papiſts hate, or for the louelove 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 vnderſtand the ſame? I blame not the ſingers, moſt of which miſlike theſe prophane innovations, 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 ſchiſmaticks, to be thruſt outand expeld, if they refuſe to dance after their fantaſticall pipe in every idle ceremony.
Theſe cry 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 vanity.
What is it but hypocriticall and Phariſaicall devotion? vnderunder the colour of long prayer, morning, and evening, and midday, they devoure, what devoure they? not poore widowes houſes, but rich benefices, 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 fiue 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 quit in Eccleſia cantet, niſi inferiores ordines, vtpote Subdiaconi; Diaconi vero lectioni & praedicationi incumbant. It is forbidden, ſaith the Pope, that any chaunt in Churches, but men of meane degree, none aboue Subdeacons; but Miniſters or Deacons, muſt apply themſelues 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 Biſhop, 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 obſerue not the canonicall houres of devotion in ſinging.
This makes me call to remembrance, a ſtrange ſpeech little better then blaſphemy, vttered 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 Babyloniſh robes were worne, imbroydered with images.
Where he might heare a delicate noiſe of ſingers, with Shakebuts, and Cornets, and Organs, and if it were poſſible, all kinde of Muſicke, vſed 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 think 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 vt pro doctrina, perpetua regnat 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 melody, rings in their eares, and raignes in their mindes, they are ſo tickled, nay raviſhed with the delight thereof.
But what ſay by him who accuſing our fathers, not long ſince ſaid: when they 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 deformation, whereby Gods ſervice was diſordered and mard.
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 we had Miniſters, as the Scripture calls them, we had Communion tables, we had Sacraments: but now we hauehave Prieſts, and Sacrifices, and Altars, with much Altar furniture, and many Maſſing implements. Nay what want we? hauehave not all religion againe?
For if religion conſiſt in Altar-ducking, Copewearing, Organ-playing, piping and ſinging.
Croſſing of chuſhions, and kiſſing of clouts, oft ſtarting vp, and ſquatting downe, nodding of heads, and whirling about, till their noſes ſtand Eaſtward.
Setting Baſons on the Altar, Candleſticks and Crucifixes; burning Waxe-candles, in exceſſiue number, when and where there is no vſe of Lights.
And that which is worſt of all, guilding of Angels, and garniſhing of Images, and ſetting them vp 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.
If I ſay religion conſiſt in theſe and ſuch like ſuperſtitious vanities, ceremoniall fooleries, apiſh toyes, and popiſh trinckets, we had never more religion then now.
And though our Leiturgy be not in Latine, yet order is taken, by confuſ…dneſſe of voices, ſome ſqueaking, ſome blating, ſome roaring, and thundering with a multitude of melodious inſtruments that the greateſt part of the ſervice, is no better vnderſtood, then if it were in Hebrew or Iriſh.
Nay the Sacrament it ſelfe is turned well neare into a theatricall ſtage play, that when mens minds ſhould be occupied about heavenly meditations, of Chriſts bitter death and paſſion, of their owne ſinnes, of faith and repentance, of the ioyes of heaven, and the torments of hell: At that very ſeaſon, very vnſeaſonably, their eares are poſſeſt with pleaſant tunes, and their eyes fed with pompous ſpectacles, of gliſtering pictures, and hiſtrionicall geſtures, repreſenting vntounto vsus Apollo's ſolemnities in his Temple at Delos, which the Poet deſcribeth in his fourth of his Aeneiods.
Inſtaurat que charos, miſti que Altaria circum.
Creteſ que , Dryopeſ que fremunt picti que Agathyrſi.
Our young Apollo repaireth the quire, and ſets it out gayly, with ſtrange Babyloniſh ornaments; the hallowed Prieſts daunce about the Altar, making pretty ſport, and fyne paſtime, with trippings, and turnings, and croſſings, and crouchings; while Cretes, Dryopeſ que picti que Agathyrſi, Choriſters, and ſinging-men, and parti-coloured Cope-wearers, fremunt, they ſhout and cry, and make moſt ſweet Apollinian harmony.
Are theſe ceremonies fit for the holy Communion? Doe this, ſaith Chriſt, in remembrance of mee.
Can theſe paltry toyes bring to our memory Chriſt and his blood-ſhedding?
Did Chriſt miniſter the Sacrament in ſuch manner to his Diſciples at his laſt Supper?
Was there an Altar in the chamber where he ſupt? Did Chriſt put on a Cope laden with Images? Or did he change his garments? ſaith Hamingius.
Apage ineptias, fie vponupon fopperies, and ſuperſtitious vanities, I hate them.
A decent Cope is commanded by our Canons to be vſed ſometimes, onelyonly at the Communion.
Whether a ſtately Cope, a ſumptuous Cope, a Cope imbroydered with Idols, of ſilver, gold, and pearle: a mock-Cope, a ſcornfull Cope, vſed a long time at Maſſe and May-games, as ſome of ours were: Whether I ſay ſuch a Cope, be a decent Cope, fit for the Lords table, iudge ye beloved.
And if you condemn them, as you cannot chuſe if you be good Chriſtians; how dare ye communicate with vsus in our ſuperſtitious vanities?
HaueHave you not Churches at home in your owne Pariſhes not yet polluted with Idols; and Communion tables not yet changed into Altars?
Where you may receiue with comfort the holy Communion, (without ſuch All-a-flantara) in plaine and ſimple manner, as our Saviour ordeined, and the primitiue Church practiſed, till Antichriſt aroſe, and mightily prevailed againſt the truth.
Stay at home in the name of God, till things be 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 Idol, a damnable Idol as it is vſed.
Remember Gods commandement Thou ſhalt not make to thy ſelfe, the likeneſſe of any thing in heaven aboue, or in the earth beneath, thou ſhall not bow downe to them, nor worſhip them: How dare you diſobey God, nay mock God, as the Prieſt doth, who ſtands at the Altar in a Cope, and there reades with a loud voice, Thou ſhalt not bow down to them, nor worſhip them; and as ſoone as he hath done reading, as when he began to reade, he turnes him about, bowes downe againe, and worſhips the Altar.
Is not this deriſion of God and mockery? Be not deceived, ſaith Paul, Theos ou muctereſetai, God is not, God will not be mocked.
Beleeue not thoſe Balaams, which lay ſtumbling blocks in your way, to make you fall into ſpirituall fornication, telling you, when you bow to the Altar, you worſhip God, not the Altar, for ſo anſwer all popiſh and heatheniſh Idolaters.
Tell me this? Is not that woman a whore, who yeelds her body to an adulterer? though ſhe ſay her minde is chaſte, ſhe keeps her heart true to her husband.
So ſay I, They are whores, and whoremongers, they commit ſpirituall fornication, who bow their bodies, before that Idol the Altar, notwithſtanding they ſay, their mindes are cleane, they lift vp their hearts to heaven.
God appointed Altars to be ſet vp by King Salomon, in his Temple at Ieruſalem: They were true Altars, types and figures of Chriſt to come, as the Prieſts 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 nor the cart that carried it; they might not look into it, as the men of Bethſhemis did, of whom 50 thouſand died preſently for that treſpaſſ.
David indeed danced before it, on the way as it came from the houſe of Obed Edom, and by conſequence he turned his back toward it, (vnleſſe he leapt backward all the way in his dance;) we reade not that he bowed his body to it, or duckt ſo low, as to touch the ground with his noſe.
How dare ye then bow downe and worſhip an Altar, a counterfeit Altar, the Image of an Altar, and no better.
Why feare you to turne your backs to the Altar? Are the backs of Chriſtian men and women more prophane then the backs of Iewes, that by no meanes they may ſit, or ſtand, or kneele, with their backs eaſtward?
But they muſt turne about, and looke on the Altar when they pray, or heare the Goſpell, or rehearſe the articles of their faith.
Ye fooliſh Galathians, what Iannes, and Iambres, Aegyptian Sorcerers hauehave bewitched you, that you ſhould follow ſo readily ſuch vaine ſuperſtitions, and beggerly rudiments.
Ye may not be hold altars, aſcribing holineſſe to them: you muſt looke vp to God, and his Sonne Chriſt when you pray.
The Iewes had onelyonly two altars; they were figures of Chriſt to come: thoſe ſhadowes are paſt and gone: the altars are demoliſhed: you may not make new to gaze vponupon ſuperſtitiouſly, but you muſt looke to your maker.
As God himſelfe expreſly commandeth in the 17. ch. of the Prophecy of Eſay. 7. v. Reade it. At that day ſhall a man looke to his Maker, and his eyes ſhall hauehave reſpect to the holy one of Iſrael.
And he ſhall not looke to the altars, the workes of his hands, neither ſhall he reſpect that which his fingers hauehave made, either groues or Images, Tapers, or Candleſticks.
Why will ye be Throma koi, fighters againſt God in reſiſting his will, and doing the thing he ſo earneſtly forbids.
God will wound the hairy ſcalpe, ſaith David, of him that continueth in his wickedneſſe. Take heed of Gods vengeance, if you continue in your folly, which I pray God giuegive you grace to leaue.
Hearken what Peter Martyr ſaith, that excellent Divine, diſputing againſt Wincheſter, Si vel Angelus de coelo nos provocare velit a… adoranda vel Sacramenta, vel Altaria, vel honorem divinum rebus creatis exhibendum, Anathema ſit. If an Angel from heaven would provoke vsus to adore either Sacrament or Altar, or any other creature, let him be accurſed.
And it is moſt certaine that every creature that is bowed vntounto in reſpect of any holineſſe therein for religion ſake, that religious worſhip makes it an Idol: of which ſort the Altar is one, a notable one, religiouſly adored in this Church every day.
Therefore learned Chemnitius, in treating of Images, and reckoning vp all manner of Idols, he names Altaria, expreſly Altars, among the ſame.
Againe, I doe not think, ſaith Peter Martyr, that any of the Fathers were polluted with ſo groſſe Idolatry, as to bow their bodies before Altars, eſpecially when there is no Communion, as is daily done at Durham, not to the place, but to the very ſtone, when they ſtand cloſe by the Altar.
But if at any time, ſaith he, they ſhall be diſcovered to hauehave beene ſuch, (Altar-worſhippers) let none of vsus be led by their books, or examples, vt à iusta obſervantia divinae legis aberret, to decline from the ſtrict obſervation of Gods law, which peremptorily forbiddeth the making of Idols, and bowing to them.
But the Lords table is no Idol, no nor Altar, if it be the Lords boord, as the Communion booke rightly names it.
For which Stephen Gardiner ſcoffingly accuſeth vsus, that we hauehave no Altars, but Tables, or Boords, ad comedendum & bibendum, to eate and drink at.
To which Peter Martyr anſwereth very well: Quid opus eſt Altari, vbi nec ignis ardeat, nec victimae caedantur? what vſe is there of an Altar, where no fire burnes, nor beaſts are ſlaine for ſacrifice?
Shew me either out of the words of Chriſt, or the Apoſtles doctrine, any commandement for the erecting of Altars.
We hauehave 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 at an altar, but a table.
There he ſupt, there he brake bread; and we know, men vſe to ſup, and breake bread, not vponupon altars, but at tables.
Origen and Arnobius teſtifie, that the Gentiles in their time, 1400. yeeres ſince, made the ſame obiection againſt Chriſtians, that they had not altars.
If therefore there were none in the primitiue Church, which was moſt pure; why ſhould we borrow them now of the corrupt Popiſh Church?
But what ſay you? ſaith one of our Ceremoniemaſters, are not Altars mentioned in the new Teſtament, we hauehave an Altar, whereof they hauehave no right to eate which ſerue the Tabernacle, Hebr. 13.
And in the 6. of the Revel. 9. v. I ſaw vnderunder the Altar, the ſoules of them that were ſlaine for the word of God. Loe here Altars are plainly named. Is not this a ſubſtantiall proofe, that our Church now hath Altars?
O learned head! Thinks he indeed that all the Martyrs ſoules, which ſince Chriſts time hauehave ſuffered, for the teſtimony of Ieſus, are lodged ſo coldly vnderunder 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, there being ſo many Altars in the Chriſtian world, vnderunder which of them lie ſo many millions of ſoules: for St. Iohn ſpeakes but of one Altar, I ſaw vnderunder the Altar. I pray you is not this Altar Chriſt, the Altar of the faithfull, Eſa. 56.
So it is expounded by all learned Divines, both Papiſts and Proteſtants. And among the reſt, by one, whoſe authority the proudeſt Altar-worſhipper dare not gain ſay: I meane the King, Theologus Rex, that divine Prince King Iames, who in his paraphraſe on the Revelation, hath theſe words, interpreting that text. I ſaw vnderunder the Altar the ſoules of the Martyrs, which cryed with a loud voice, How long wilt thou delay ô Lord, ſince thou art holy and true, to revenge our blood.
For perſecution it makes ſo great a number of Martyrs, that the ſoules lying vnderunder the Altar, to wit in the ſafegard of Ieſus Chriſt, (who is the onelyonly Altar, whereupon, and by whom it is onelyonly lawfull for vsus 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 craue at the hands of their Father a iuſt revenge of their torments vponupon the wicked.
Then white robes were given to every one of them: Which, ſaith he, 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 heaven, not going into any other place by the way, which is ſignified by the white robes.
Thus for his Maieſties royall pen: by whom we are taught, that Chriſt is our one and onelyonly Altar, and that the ſoules of the Saints, being preſently rewarded with glory in heaven, and not going to any other place by the way, none of them are vnderunder our Altar, (though it be a braue one) for it is out of their way to heaven from the place where they ſuffered Martyrdome.
As for that place, Hebr. 13. We hauehave an Altar, &c. St. Paul himſelfe expounds it afterwards, in the 15 verſe, to be Chriſt, ſaying, by him therefore …et vsus offer the ſacrifice of praiſe to God continually, that is, the fruit of our lips, giving thanks to his name.
Which, ſaith Aquinas, cannot be vnderſtood of a materiall Altar in the Church: and whoſoever thinks it to be ſo, he is therein more popiſh, then Frier Thomas himſelfe.
But now I come to their maine argument, which they think quite overthrowes all that I hauehave ſaid concerning Altars, and Ceremonies.
The Kings Chappell, ſay they, hath an Altar, and all furniture belonging thereunto: Dare you diſallow in ours, what the King hath in his? It is little better then treaſon, as one ſaid.
I anſwere, It was never out of the Kings Chappell, (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 againe, in his religoius ſucceſſours raigne.
But it hath been by law eiected out of this Church, and changed into a ſacred table, Ieran Bape…an, as Chryſoſtome calls it, I marvell therefore, what lawleſſe man, could reſtore it without law.
Againe, what hauehave we doe with imitation of the Court… May we be ſo ſawcy, as to imitate the King in all things? Is it not treaſon? Is not rebellion ſo to doe?
What …old preſumption is this in a Prieſt or Prelate to take vponupon him to be like the King without his leaue, and not to ſuffer for his Maieſty to hauehave ſomething extraordinary, aboue the vulgar ſort in magnificence and ſtate.
The King commands vsus to obey his lawes, not imitate his Chappell contrary to his lawes, which binde Cathedrall Churches as well as 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 northſide 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 from 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 ſet, but from eaſt to weſt, 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 ſides of a long table, and two ends: make it ſquare, and then it will hauehave foure ſides, and no end, or foure ends, and no ſide, at which any Miniſter can ſtand to celebrate.
I confeſſe, it is not materiall, which way a man turne his face, when he miniſters, and prayeth, if it be left as a thing indifferent, without ſuperſtition.
A… St. Auguſtine ſaith, Cum quis quaerit orare, collocat membra ſic…t ei occurrit: when any mangoes about to pray, be pleaſeth his body as occaſion ſerveth.
And St. Paul exhorteth every man to lift vp pure hands, whether toward 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 Iewes, to pray weſtward, leſt they ſhould be entiſed, to worſhip the Orientall Sunne, as the Heathen did.
Which God himſelfe in the 8. chap. of Ezech. 16. v. reckoneth among the abominations of the idolatrous Iſraelites, who turning their backs toward the Temple, worſhipped the Sunne toward the Eaſt.
But the Iewes, ſaith Bellarmine, which ſerved the Lord, prayed toward the Weſt: Therefore Chriſtians muſt turne them toward the Eaſt.
A bolde reaſon: The Iewes did well in avoiding all occaſion of Idolatry, vntounto which the vulgar ſort is too prone: as appeareth by the people of this place, how ſoone learned they to bow downe to the Altar, and worſhip it. The Iewes I ſay did well, therefore may Chriſtians doe ill, in imitating the idolatrous Gentiles, in that fooliſh, popiſh, ſuperſtitious obſervation, of turning their faces eaſtward when they pray.
And why may we not imitate the Iewes, in the things they did well, the reaſon of their ſo doing being not ceremoniall, but morall?
The ceremoniall law is indeed abrogated therefore we may not retaine it; but the morall law is ſtill in force, binding both Iewes and Chriſtians to avoid Idolatry.
But ſee the ſhameleſneſſe of a doting Ieſuite: he is content we ſhould imitate the Iewes in their ceremonies, long ſince diſanulled and ended, in having Altars, Sacrifices, Prieſts, prieſtly veſtiments, oyntments, incenſe: But he will not hauehave vsus be like the Iewes, in caſting Idols out of our Churches, and in ſhunning all occaſions of Idolatry, by turning our backs on the Eaſt, when we pray, as they did.
Our good Princes, and learned Biſhops, when they began to reforme the Church of England, were carefull that wee ſhould bee like the Iewes rather in this point, then the idolatrous Papiſts, or Gentiles.
And therefore they ordeined by law, that the Communion table ſhould not ſtand Altarwiſe, 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 back 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 inioyned the Miniſter to ſtand at the celebration of the Lords Supper, on the north ſide of the Table, to the intent they ſhould not be like ſuperſtitious ſhauelings.
Which make mee to wonder at the preſumptuous boldneſſe of him, or them, which immediately after the death of our laſt learned Biſhop, before wee had another, about eleven yeares ago, took vponupon him, (I know not by what authority) to alter the ſituation of the Communion table, from the ould manner of ſtanding which it had kept in all Biſhops times, from the beginning of Queen Elizabeths raigne, ſaue onelyonly when the Rebels poſſeſt this Church, and ſang Maſſe therin.
The Lords table I ſay eleven yeares agoe was turned to an altar, and ſo placed, that the Miniſter cannot ſtand to doe his office on the north ſide, as the law expreſly chargeth him to doe, becauſe there is no ſide of the table ſtanding northward.
He I ſay, that contrary to law d…rſt doe this, in imitation of Papiſts and Rebels, deſerues hee not to bee ſharply cenſured? why doe I ſay durſt he doe it?
Non audet ſtygius Pluto tentare quod audet Effrenis Monachus.
The Divellin hell dare not attempt more then an vnruly Monke, or Frierdare doe.
A Divell and a Frier will adventure ſtrangely: I hauehave heard of a Divell that preacht, I hauehave heard of a Frier that preacht in a rope; but I neuer heard of, either Divell or Frier, that preached in a Cope.
But why is the Communion table ſet in the eaſt end of the Church, and not in the weſt end, or middle rather, whereas Socrates ſaith, in his 5 book, 21 chap. that in a Temple at Antioch, the altar was placed at the weſt end.
And Gentean Hervet, a popiſh writer, deſcribing the faſhion of the Greeke Church at this time, ſaith, In Graeconum Templis, vnicum eſt Altare, ia… in medio Choro: The Graecians hauehave 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 they prayed.
Binius alſo and Bawnius ſay, that becauſe the Manichees which dia worſhip the Sunne prayed toward the Eaſt. Leo the firſt ordeined, that to diſcerne Catholikes from hereticks, Ad … converſi Deum colerent: The Catholicks ſhould worſhip toward the West.
Afterward by the conſtitution of Pope Vigilius, it was ordeined, that the Miniſter ſtanding at the Altar, ſhould pray toward the Weſt.
It came therefore from Antichriſt to reſtrain Chriſtian liberty, by commanding will-worſhip, the doctrine of men, without any warrant out of Gods word.
Againe Necromancers and Sorcerers turne their faces to the Eaſt, when they act their inchantments: and it little becomes Chriſtians to follow Witches, and Coniurers, in their ſuperſtitious, and diveliſh devotions, by preferring Eaſt before Weſt.
It being a Ceremony, of all other moſt fooliſh, hereticall, Papiſticall, Paganicall, and Magicall.
Let vsus therefore in the name of God, hate with the Prophet David, the abominations, and ſuperſtitious vanities.
If we hate them not, God will hate vsus, and abhorre our feſtivities with all the pomp and glory of our Church.
As he tolde the Iſraelites in the fifth of Amps, v. 21. I hate and abborre your feaſt dayes, I will not ſmell your ſolemne aſſemblies. Take away from me the noiſe of thy ſongs, I will not heare the melody of thy inſtruments: for ye hauehave borne the Tabernacle of Molocke, and Chiun your Images, the ſtarre of your God which you made to your ſelues.
Such Molocks, ſuch Chiuns, ſuch Images and ſtarres ſome of vsus here hauehave made to themſelues, lift vp your eyes, you praiſed them; ſet vp aloft, round this Church.
Harke then what Chriſt ſaith to the Angel of the Church of Ephe…us, Revel. 2.
End of the text · Peter Smart, The Vanity and Downfall of Superstitious Popish Ceremonies (1628)