Altars Altar, Treatise
THE Communion-Table muſt notThe Communion Table muſt not have ſuperfluous and ſuperſtitious furniture, but ſuch only as is preſcribed by the Church of England, not ſuch as Biſhop Neal with his Chapleins brought into Durham, and polluted the ſame with ſuperſtition and idolatry. have ſuperfluous and ſuperſtitious ornaments, not allowed by the Book of Common Prayer, Injunctions and Canons, in which whatſoever Ceremony is not bidden, it is forbidden, it is unlawfull it is ſuperſtitious. As the Canoniſts teach, Superſtitio eſt, relictis Rubricis & directorio Eccleſiae, alias Ceremonias adhibere pro ſua devotione. Leaving the Rubricks and direction of the Church, to uſe other ceremonies for devotions ſake, that is ſuperſtition.
The Rubrick and Canon command, that the Communion-Table ſhall ſtand in the body of the Church or Chancell, where Morning and Evening Prayer are appointed to be ſaid: and it muſt ſtand covered with a carpet of ſilk, or other decent ſtuffe, with a faire linnen cloth at the time of the Adminiſtration. And therein Cathedrall and Pariſh Churches muſt be alike, they muſt be uniforme, ſaith the Act of Vniformity.
Therefore the Table (not Altar) muſt not be removed to the Eaſt end of the Quire or Chancell, as farre as can be from the congregation: It muſt not have a coſtly Velvet cloth with gold fringe and imbroydered with images: much leſſe may it have B. Neales precious golden Pall to cover the Altar, having upon it the falſe ſtory of the Aſſumption of our Lady, then which a more abominable Idoll all Popery cannot ſhew.
Neither muſt it be a ſumptuous Altar of Stone, gilded, painted and poliſhed bravely, faſtned to the ground, having croſſes, crucifixes, corporaſſes, baſons, tapers, or candleſticks ſet upon it; which by name are forbidden in the 23. Injunction. And never can I find them allowed in any well-reformed Church: ſure I am, they were never in Durham Church till Biſhop Neale came to that Biſhoprick, 1617.
2B. Halls excellent leſſons againſt Innovations and affected bravery in the worſhip of God, and conſequently againſt Durham Innovators, with their ſumptuous altar, organs, copes, et caet.It is a dangerous preſumption, ſaith a learned Father of our Church, D. Hall now Biſhop of Exceter, to make innovations, it but in the circumſtances of Gods worſhip.
These humane additions which would ſeem to grace the inſtitution of God, deprave it.
That infinite Wiſdome knoweth beſt what will pleaſe it ſelfe, and preſcribeth accordingly.
The fooliſhneſſe of God is wiſer then the wiſdome of men. Idolatry and falſhood is commonly more gawdy and plauſible the… truth. That heart which can for out ward homelineſſe deſpiſe the Ordinance of God, is already alienated from true religion, and lies open to the greateſt ſuperſtition.
Never any Prince was ſo fouly idolatrous, as that he wanted a Prieſt to ſecond him. An Vriah is fit to humour an Ahaz.
Greatneſſe could never command any thing which ſome ſervile wits were not ready to applaud and juſtifie.
Thus much ſaith D. Hall, whoſe excellent leſſons if the newfangled innovators and corrupters of our Durham Church would have learned and followed, no Sermon need to have been preached againſt ſuperſtitious vanities: with ſuperfluity of which it is exceedingly peſtred at this day by our idolatrous altar-building Prieſts, without any direction or approbation of our religious Kings and Princes, who in their Lawes forbid both altars and images, and all other ſuperſtitious rites and ceremonies.
For they (Biſhop Neales Chaplains) have taught the people in their Sermons, that too much coſt cannot be beſtowed upon Chriſt, that is, the Church, and Church-ornaments, brave Altars, rich Altar-furniture, gorgeous Veſtments, Sumptuous Organs, glorious glaſſe-windowes, painted, gilded and garniſhed images, and other exceſſive bravery, vaine and unneceſſary, which hath coſt the Church of Durham above 2000. pound, wring'd out of poore mens purſes, to the utter undoing of many poore tenants.
3Bernard crieth out againſt the exceſſive vanity of ſumptuouſly adorned Churches, and the neglect of poor Chriſtians, the temples of the Holy Ghoſt, which is worſe now in Durham, then in the time of Popery.What would Bernard ſay, if he were now alive, and ſaw the glory of our Abby-Church (as it is called) the ſuperfluous ornaments of which have coſt more then would build a faire Church: who thus writeth AdGul. Abbatem, to Abbot William, making this exclamation: O vanitas vanitatum, ſed non vanior, quàm inſanior: fulget Eceleſia in parietibus, ſed in pauperibus eget. O vanity of all vanities, but whether more vaine, or more mad, I know not; the Church ſhineth in trimly decked walls, but in the poore members of Chriſt, it is naked and needy. And who dare withſtand their vaine and mad courſes? who dare gainſay them, or miſlike their doings? if any do ſo, let him look for no better then to be perſecuted to death: for they teach the people, that ſuch are very Iudaſſes, Counting all to be waſt, that is beſtowed upon Chriſt; as if Chriſt were in walls, Altars, and Images, more then in the temples of the Holy Ghoſt, the bodies and ſoules of poore Chriſtians: whereby the people learne to contemne their own pariſh-Churches, becauſe they are plaine and ſimple, after the old faſhion, handſome enough and decent, though not ſo proud and ſtately, not brave and magnificent, as this Cathedrall Abby; as now it is adorned paſſing gaily with paintings and gildings.
4B. Morton out of Ierom upon Malachy calleth it a feſtred ſuperſtition of the Iewes, to eſteeme a brave Altar and ornaments of gold and ſilver better then the godly minds of them that bring oblations.This ſoule errour, and ſuperſtitious folly is thus refuted by D. Morton now Biſhop of Lichfield in his Appeale: If any haply ſhall contemne the worſhip of God becauſe it is not ſumptuous, he ſhall but renew an old infeſtred ſuperſtition of the Iewes, who eſteemed an Altar built of unhewen ſtones, to be but a prophane and polluted thing: As Ierome hath obſerved upon the firſt of Malachy. Reverſus de Babylone populus, Altare tantùm impolitis lapidibus extruxerat; the people of Iſrael, returning home from the Captivity of Babylon, built an Altar of rough ſtones unpoliſhed, before there was a Temple, or walls of a City: Eſdr. 1. and they eſteemed their religion contemptible, becauſe the ornaments of the Temple were wanting: to whom God ſpeaketh by the Prophet Malachy.
You thinke that mine Altar is polluted, the ſacrifices alſo laid on the Altar, and the fire that conſumes the ſacrifice you count to be unhallowed and defiled. Neither underſtand ye that Almighty God, regards not, nor lookes for either gold or precious ſtones, or a multitude of ſacrifices, but the willing minds of them that bring their oblations.
5The Church of England in the Booke of Homilies, and Hemingius ſhew what are true and falſe ornaments of Gods Church acceptable to God, and profitable to men.Agreeable to this is the doctrine of the Church of England, in the Homilies againſt the perill of Idolatry, and ſuperfluous decking of Churches; which utterly diſalloweth our abominable ornaments, Altars and Images, and teacheth wherewith Gods houſe is truely adorned; which are theſe.
The Word of God ought to be read, taught and heard: the Lords holy name ought to be called upon by publike prayer, and thankſgiving: his holy Sacraments ought duly and reverently to be adminiſtred (not gawdily, flauntingly, theatrically) due reverence is ſtirred up in the hearts of the godly, by the conſideration of theſe true ornaments of the houſe of God, and not by any outward ceremonies, and coſtly and glorious decking of the ſaid houſe or Temple of the Lord.
Pratendunt ornatum, ſaith Hemingius, ſi illi ornatui adjunctum ſit ullum periculum, ſit maledictus. They pretend that Altars and Images are ſet up in Churches for ornament, but curſed be ſuch ornaments, to which the perill of Idolatry is joyned.
And again; Spiritus Sanctus, ſaith Ezechiel, Ch. 20. vocat Idola abominationes oculorum, ſed pulvis & cinis ea vocat ornamenta oculorum. The Holy Ghoſt cals Images and Altars, (all ſuch as God appointed not) the abominations of the eyes, but man that is but duſt and aſhes, cals them ornaments of the eyes.
And then he concludeth, Verus ornatus templorum, utilis, & Deo gratus, est concio, cantio, oratio, communio, & non haec quae vel impediunt, vel vitiant: The true ornaments of Churches, profitable to men, and acceptable to God, is the preaching of Gods Word, the ſinging of Pſalmes, the adminiſtration of the Sacraments and prayer, and not ſuch things as do hinder and defile the ſame.
This is the doctrine which the Church of England teacheth in ſundry places in the book of Homilies, in the Articles and Injunctions, that Images and Altars, ſuperſtitious ceremonies and ſuperfluous ornaments, piping and ſinging, beautifying of temples beyond all meane and meaſure, pollute and defile the houſe of God: and none but rotten members of our Church can ſay the contrary.
6Bernard, Auguſtine, Ierome, &c. reprehend the too too great magnificence of temples, eſp…cially when they are made theaters, rather to delight the peoples ears and ey… with melodio is tunes, and pompous ſpect…cles, then oratories to pray and praiſe God, and be edified by preaching.Bernard alſo reprehended in his time exceſſive heights, and immoderate lengths of Churches, becauſe he miſliked worldly magnificence in the ſpirituall ſervice of God, who dwels not in Temples made with hands.
So likewiſe doth Auguſtine, Ierome, Iuſtin Martyr and others, they condemne gay ornaments and pompous ſpectacles of glittering pictures, with melodious tunes of pipers, and ſingers in the ſpirituall ſervice of God, eſpecially at the adminiſtration of the holy Communion and Baptiſme; becauſe they hinder godly meditations upon our Saviour Chriſt his bitter death and paſſion, and our regeneration repreſented unto us in thoſe myſtical Sacraments. For thus writeth Bernard in his Apologie againſt the ſuperfluous ornaments of Churches: I let paſſe the great ſtatelineſſe of temples, their immoderate lengths, their vaine breadths, their ſumptuous poliſhings, their curious paintings, which while they draw the ſight of them that pray unto them, they hinder their affection, and they ſeem to me to reſemble the old cuſtome of the Jewes. Mark this, ſaith a learned writer in his Commentary on Iude, how Bernard ſaith, that thoſe things which now adayes the defenders of ſuperſtitious vanities, in Popery ſay, were ordained to help devotion; as gilded images and coſtly ornaments, curious and ſumptuous paintings, and poliſhings of Altars and Temples; they are ſo far from helping, that they hinder devotion, they withdraw, ſaith Bernard, not only the ſight of them that pray, but their affection alſo, and they ſmell rather of Judaiſme then Chriſtianiſme.
7The Iews had but one temple in the whole world, and that was beautified with all manner of ſumptuous ornaments, altars and veſtments, for the Prieſts to offer ſacrifices, which could be done no where els, it had ſingers alſo and muſicall inſtruments. But the ſynagogues (which are anſwerable to Churches) where the law of God was read and expounded every Sabbath day, had none of thoſe ornaments, neither Prieſts, nor prieſtly veſtments, nor altars, nor ſ… crifices, nor muſick, either inſtrumentall or vocall, neither ſhould our Church have the like, becauſe they are ſynagogues rather then temples. Synagoga, a congregation, an aſſembly.And Ierome in his Epiſtle to Nepotian, concerning the life and converſation of the Clergy, ſaith: Iewrie had a rich temple, and all things then made of gold: then thoſe things were allowed of the Lord. Then, that is, they are not now allowed of the Lord.
And where were they allowed of the Lord? Not in the Synagogues, which the Jewes had in all cities of the countrey, where they aſſembled to heare the Law and the Prophets read and expounded every Sabboth day: they had not there either Altars, bloody ſacrifice or incenſe, golden veſſels, or Prieſtly veſtments, muſicall inſtruments or ſingers, but only in the Temple of Jeruſalem, as David the King and Prophet, by the inſtinct of Gods Spirit, ordained there to be uſed only when ſolemne ſacrifice was offered. For thus writeth Arias Montanus: Fuit in templo ſuggeſtum, inter ſacerdotes & populum, atrium conſtitutum, in quo Levitae muſicis inſtrumentis ſolennium & quotidianorum ſacrificiorum tempore canerent. There was a pulpit, gallery or ſcaffold erected in a great roome or court betwixt the Prieſts and the people, where the Levites might ſing and play upon their muſicall inſtruments, when the ſolemne ſacrifices were daily offered. Daily, ſaith he: but Flavius Ioſephus the Jew, being himſelf both Prieſt and Levite, knew better what was done: he in his ſeventh book of Antiquities ſaith: David, that renowned Prophet of God, deviſed many inſtruments of muſick, and he taught the Levites to ſing and play hymnes to the Lord, per Sabbathorum dies aliáſque ſol…nnitates: at the ſolemnities of Feſtivall dayes and Sabbaths. Therefore not every day in the week, nor thrice every day: they did not turn the houres of prayer into ſolemne ſervices, with piping and chanting, morning, and evening, and mid-day, as our new-fangled ceremony-mongers of late moſt audaciouſly attempted to do in this Church of Durham, and did ſo indeed the ſpace of two years without authority, contrary to the Injunctions, ſtatutes and cuſtomes of our Church, which they were ſworne to obſerve.
Vitalianus himſelfe was not ſo impudently preſumptuous, who was the firſt Pope that brought Organs into Churches, not into his own Chappell at Rome, (for there they are not yet, nor ever were, ſaith Cardinall Cajetan) not to be uſed but onelyonly upon Holy-Dayes: and this he did about the yeare of our Lord 660. about 60. years after Gregory the great, who would never have allowed ſuch exceſſe of piping and chanting. Of this Vitalianus borne at Signium a town in Italy, thus writeth Mantuan.
Signius adjunxit, molli conflata metallo,
Organa, quae feſtis reſonent ad ſacra diebus.
Firſt Pope Vitalian to the ſingers joyned his Organs,
Which might on Holy-Dayes at Service pipe to the people.
8The ſinging of Pſalm…s commended and practiſed by Ambroſe, Conſtantine the great, Baſil, and the whole Primitive Church: but organs and prickſong were never heard of in the Church till Pope Vitalian brought them in.Athanaſius that great pillar of the Church, which he ſupported againſt Arrianiſme, Canendi uſum in Eccleſiis interdixit, vanitates fugitans: In deteſtation of ſuperſtitious vanities, he utterly forbad the uſe of chanting in Churches: but he forbade not the ſinging of Pſalms in a plaine tune, by the whole congregation, which was then allowed, and highly commended by Ambroſe and Gelaſius, and practiſed by the Emperour himſelfe, as Euſebius witneſſeth in the fourth Book of the life of Conſtantine the great: Cantare primus incepit, unà oravit, conciones ſtans reverenter audiit, adeò ut rogatus ut conſideret, reſponderit, fas non eſſe dogmata de Deo remiſſe & ſegniter audire: This moſt famous Chriſtian Emperour that ever the Church of Chriſt had, he firſt began to ſing the Pſalme, he joyned with the people in prayer to God; ſtanding up reverently, he heard Sermons, inſomuch as being intreated to ſit downe, he anſwered, it is not lawfull to heare the doctrine of God ſlothfully and careleſly.
So that he uſed not the geſture of ſtanding ſuperſtitiouſly, as a ceremony more holy then ſitting or kneeling, as our upſtart reformers do in this Church of Durham, compelling all the people to ſtand, looking about them like fooles and noddies all the time that the Nicene Creed is ſung with the Organ, &c. which CreedWhy Conſtantine ſtood to heare. they can neither ſay by heart, nor underſtand one word when it is ſung. But onelyonly that religious Prince ſtood upon his feet, that he might the more attentively heare the Word of God preached.
Neither is it likely the Emperour, on whoſe ſhoulders lay the mannaging of the weighty affaires of ſo mighty an Empire, had leiſure to learn prick-ſong: but in a plaine tune he ſung Pſalmes to God with the whole congregation. Which ſinging of Pſalmes in the vulgar tunes within theſe five yeares (now fifteen yeares) hathSince the yeare 1627. quite been baniſhed out of Durham Church, contrary to the practice and cuſtome both of this and all other Cathedrall Churches in the Realme of England, the Primitive Church alſo, &c. For thus ſaith Baſil, if the Sea be faire, how is not the congregation aſſembled much more faire, in which a joyned found of men, women and children (as it were of the waves beating on the ſhore) is ſent forth to God? And the Book of Homilies report out of Dioniſius, that hymnes were ſung by the whole multitude of people in the Adminiſtration of the Communion.
But Pope Vitalian being a skilfull muſician, and a luſty couragious chanter himſelfe, (ſaith a reverend Father of our Church) firſt brought into the Church prick-ſong, deſcant, and all kind of ſweet and pleaſant melody. And becauſe nothing ſhould want to delight the vaine, fooliſh, and idle eares of fond and phantaſticall men and women, he joyned Organs to his curious muſick.
Thus was Pauls preaching and Peters praying (ſaith he) turned into vaine ſinging and childiſh playing, to the great loſſe of time, and to the utter undoing of Chriſtian mens ſoules, which live not by ſinging and piping, but by every word that comes out of the mouth of God.
9The Chriſtians of the Primitive Church met together to ſing Pſalms, but they had no muſicall inſtruments, ſaith Iuſtin Martyr. Such were left to wanton children and dancers. Neither muſt David be imitated in piping and dancing in the Church, which David never did.The Chriſtians of the Primitive Church met together in ſecret caves and corners, for feare of perſecutors, and there they ſung ante-lucanos hymnos, as witneſſeth Pliny, hymnes to the praiſe of God, in the morning before day, all the people ſung together without any muſicall inſtruments: of which Iuſtin Martyr ſpeaketh in his 170. Queſtion: Canere eſt pueris conveniens, non ſimpliciter, ſed cum inanimis inſtrumentis canere, & cum ſaltatione, & crepitaculis. To ſing is a thing very agreeable to the nature of wanton children, which are not content with ſimple ſinging, but they will pipe alſo and dance, playing with their hands upon timbrels and tabers. But ſaith he, In Eccleſiis ſublatus eſt ex carminibus, talium inſtrumentorum, & aliorum pueris convenientium, & relictum eſt canere ſimpliciter, i. ſimplex cantio manet. Out of the ſongs of Chriſtian Churches the uſe of ſuch inſtruments is quite taken away, and ſuch like childiſh toyes, and there is left onelyonly ſimple ſinging in plaine tunes.
Neither may we imitate the Prophet David, in bringing muſicall inſtruments into our Churches, ha…ps, lutes trumpets and cymballs; for that was a part of the Leviticall ſervice; in the tabernacle, and Temple, of which God himſelf was the author, not the idle braine of man. David bids that Gods name ſhould be praiſed in the dance, and that praiſes ſhould be ſung unto him on the tabret and harp: Pſal. 149. And in the 68 Pſalme he ſaith: It is well ſeen (O God how thou goeſt, how thou my God and King goeſt in thy ſanctuary: the ſingers goe before, the minſtrells follow after, in the middeſt are the damoſels playing on the timbrells.
We may not be ſo abſurd, as (underſtanding literally this myſticall ſong of the Prophet) to bring into this quire, even to the Communion table, or Altar, as they called it, our Sanctuary, or Sanctum Sanctorum as they make it, minſtrells, and dancers, boyes, and girls playing on timbrells, and tabrets; if we doe, then may we alſo admit to the adminiſtration of the holy Communion, inſtead of decent Copes, ridiculous pie-bald veſtments, uſed a long time by the youth of this towne, in their ſports and maygames: which I my ſelf have ſeen with great griefe of heart, and many more beſides mee, have oftentimes ſeene a partycoloured fooles-coat (which coſt 3. ſhillings 4. pence, worne even there, at the Communion-table; Macula indelebilis hujus Eccleſiae, & opprobrium ſempiternum authoribus tantae maculae… B. Neale, Burgoin, Morecroft, the firſt introducers of altars, images, tapers, candleſticks, with paultry copes.
10Innovators in Durham have ſo changed ſervices and Sacraments, as if they would have nothing done to edification, contrary to the doctrine of S. Paul and our Church, by incloſing it within railes, and ſeparating it from the Church and ChancellThe book of common Prayer, the Articles of religion, Injunctions and Homilies, which containe the Doctrine of the Church of England; the denyers and oppugners of which doctrine are not ſound, but rotten members of our Church: thoſe books I ſay, appoint, and command, all the ſervice to be ſaid and ſung ſo as the people may underſtand all, and be edified therby. But our new fangled reformers of Durham, Coſin himſelfe, &c. have within theſe five years brought into this Church ſuch a ſtrange change of Services, nay ſuch a confuſion of the fore-noone Liturgie, that the greater part thereof, can no better be underſtood, then if it were in Hebrew or Iriſh. Nay the Sacrament it ſelfe of the holy Euchariſt, is turned rather into a theatricall ſtage-play, then a repreſentation of our Saviour Chriſt his paſſion; At the adminiſtration of which ſo many pictures are exhibited to be ſeene, with other ceremoniall toyes and Popiſh trinkets, forbidden by the Act of uniformity, and injunctions; And againe, ſo ſtrange, ridiculous, and idolatrous geſtures, with exceſſive noiſe of Muſicall harmony, both inſtrumentall and vocall, at the ſame time, as the like was never uſed before, either in this, or any other Cathedrall Church, not onelyonly of England, but of Spaine, Italy, France, and Germany, as travellers report.
11Not only the holy Communion, but the Sacrament of Baptiſm alſo hath beene horribly profaned, as well with images on the Font, as alſo with immoderate piping and chanting, contrary to the doctrine of our Church in the Homilies. Blaxton and Coſin.Neither reſt they contented with the horrible prophanation of the Lords Supper, with immoderate chaunting, and Organplaying, and with other ſuperſtitious vanities; but the Sacrament of Baptiſme alſo, they will not ſuffer it to be adminiſtred, without an heideous noiſe of muſick, both of voyces and inſtruments.
As appeares on Sunday the ſeventh of September 1628. when a child borne in the Colledge was baptized in the Cathedrall Church at Evening prayer, after the ſecond Leſſon as the Rubrick directs.
In the meane time while one of the Prebendaries baptized the child (which is a principall part of Divine Service) two Prebendaries remaining in the Quire, commanded the Organiſt to play, and the Quire-men, and boyes to ſing the reſt of the Service, at the ſame inſtant that the Sacrament was adminiſtred, with ſuch a noiſe, that they could not heare one another at the Font, to the great offence of many, and of Mr. Deane himſelfe ſtanding at the Font, who grievouſly complained of that inſolent fact of two irregular Canons, diſturbing moſt audaciouſly Divine Service, the like to which was never ſeene nor heard in any Church in Chriſtendome.
Such immoderate piping and chanting, with ſetting up of Images and Altars, have beene even in the beginning of Reformation diſallowed, and baniſhed out of the Church of England.
For in the ſecond part of the Homily, of the place and time of prayer, we are taught to praiſe God, that our Church is rid of the like piping and chanting, and playing on the Organs (they are the very words of the Homily) that was uſed in Popery, and that our Church is delivered from thoſe things which diſpleaſed God ſo ſore, and filthily defiled his holy houſe, and place of prayer.
And againe, in the ſame Homily wee read, they have provoked the diſpleaſure and indignation of Almightie God, becauſe they have prophaned and defiled the Churches with Heatheniſh and Jewiſh abuſes, with Images, Idols and Altars, too too ſuperſtitiouſly and intolerably abuſed, with groſſe corrupting the Lords holy Supper, the bleſſed Sacrament of his body and blood, with an infinite number of toyes, and trifles of their owne deviſing, to make a goodly outward ſhew, and to deface the homely, ſimple, and ſincere Religion of Jeſus Chriſt.
But now we ought greatly to praiſe God, for that ſuch ſuperſtitious and Idolatrous manners, as were naught, and defaced Gods glory, are utterly aboliſhed, as they deſerved,
12They that diſallow the doctrine of the Homilies, which is the doctrine of our Church, againſt ſuch profanation of Sacraments, what can they be but the whore of Babylons baſtardly brood? they are no true children of the Church of England.This is the doctrine of our mother the Church of England, in her Booke of Homilies; which whoſoever, borne and bred in the ſame Church, rejecteth, he can be no other then a baſtardly brat of the Whore of Babylon, the Church of Rome, unleſſe he repent, and renounce his foule errors, and returne with teares to the boſome of his gracious Mother, whom he hath moſt ungraciouſly abuſed and offended, by ſetting up Altars and Images, and prophaning the Sacraments, &c.
For to ſpeake plainly, me thinks theſe words of the Homily, point out in lively colours this our Cathedrall Church of Durham, as now it is changed, from that it was lately in our former Biſhops time, in which theſe filthy Jewiſh and Heatheniſh abominations, and intolerable abuſes, which in time of Popery provoked the diſpleaſure and indignation of Almighty God, and prophaned the Lords Supper, the bleſſed Sacrament of his body and blood, being long ſince aboliſhed, are now almoſt on a ſuddaine, reſtored againe with great advantage.
As appeareth by the immoderate piping, and chanting at that very time when the Sacraments are adminiſtred.
By having an exceſſive number of wax candles, whereof ſixty on and about the Altar burning at one time.
By gilding and painting Images, and Angels, ſet up aloft round about the Quire.
By erecting a moſt ſumptuous Altar, with brave furniture belonging thereunto, amongſt which I have ſeene abominable and … Copes, uſed a long time at Maſſe and May games.
By bowing downe, and worſhipping the ſame Altars, ſo often, and ſo lowly, as never was ſeene the like in the Idolatrous Church of Rome.
13Bowing to the Altar is an idolatrous Ceremony, brought in and practiſed by B. N…ale and his Chaplains, Coſin, Linſell, Burgoin, corrupters of our Church with ſuperſtitious Innovations.But ſay, they, we worſhip not the Altar, but God; wee bow the knee toward the Altar, not to the Altar, but to Chriſt ſupreame Lord, to whom all religious and divine adoration is due.
Whoſe death and paſſion are there repreſented at the adminiſtration of that Sacrament; Is this true? then are the Papiſts more excuſable, which beleeving the reall preſence, of the true and naturall body of Chriſt, by tranſubſtantiation, they worſhip his body with divine worſhip, and the Altar in reſpect of his body and blood offered thereon in the ſacrifice of the Maſſe.
But our Altar-worſhippers, never bow the knee to Chriſts body and blood, but to the Altar onelyonly, to the naked Altar, and that continually and daily, whether there bee a Communion or not, turning their backs to the Preacher in the Pulpit, and Miniſters ſaying ſervice, to the whole Congregation alſo, and the Bible it ſelfe, to which they never vouchſafe to make one leg; as if there were more holineſſe in an Altar ſtone, then in the ſacred Scriptures, the Booke of life.
Theſe their doings are directly againſt the ſecond Commandement, Thou ſhalt not bow downe to them, nor worſhip them; for, either their worſhip is Religious or Civill; if it be Civill, they are abſurd Ideots, in ſhewing more civility to a ſtock or a ſtone, then to a poore man or woman, much better then any Altar-ſtone, if he be a true Chriſtian, to whom none of them will bow their bodies ſo reverently.
If it be Religious, they are abominable Idolaters in exhibiting Divine worſhip, due to God alone, to ſuch contemptible creatures, as is an Altar of wood or ſtone.
Again, either they bow to the Altar in reſpect of God, or to God in reſpect of the Altar, both which reſpects, joyning together God and the Altar, being religious, not civill, make their bowing Idolatrous, and themſelves Altar-worſhippers, (as Biſhop Buckeridge Roch. ſaith, Nec aliud pro illo, nec aliud cum illo: We may neither adore another thing inſtead of God, nor another thing with God, for he is ſole a God.
Moreover, every Image when it is worſhipped, is an Idol, and ſeeing the Altar is not truly and properly an Altar, but ſimulachrum, or ſimilitudo, an Image or likeneſſe thereof, therefore the bowing downe of bodies to it, or before it, in regard of ſome ſuppoſed holineſſe therein; I ſay that religious, not civill adoration, or proſtration, makes it an Idoll, and they that uſe ſuch comely geſtures (as they call them in their Articles) are foreign, downright Altar-worſhippers.
Surely ſuch comely geſtures, neither we, nor our predeceſſours, ſince the reformation of Religion, ever ſaw in this Church; no nor the name of an Altar; for the Communion Table was heard amongſt us (as you may well remember) till very lately a company of innovators, Biſhop Neales Chapleines and favourites began to corrupt and confound our old ſervices, Sacraments, and Ceremonies.
14Comely geſtures to the Altar, not to the …ont, or ought els in the Church Altar cringers may as well be termed Altar-worſhippers, as the Iſraelites Calf-worſhippers Worſhippers of God make n…t legs to God, but falling down, kneeling, or ſtanding, they lift up their hearts, hands and eyes to heaven, as we are taught to pra…, Our father which art in heaven. When friends p…rt one from ano…h…r, they mutually make legs, taking their leave When B. Lawd or D. Coſin going out, turn back to make l…gs, do they take their leave of God? do they depart from God?They call them comely geſtures, which are indeed Fryarlike, moſt ridiculous, and phantaſticall, and (as they are uſed in a principall part of Gods ſervice) they are not onelyonly hiſtrionicall, and mimicall, but impious and Idolatrous.
Why are not the like comely geſtures uſed at the Altar of the Font, when the Sacrament of Baptiſme is adminiſtred? Is not Baptiſme as comely a Ceremony, becauſe ſo many legs, and curches, no not one at all is made to the Font; Is not comelineſſe fit for all times and places in the houſe of God? Muſt the Altar at the Eaſt end of the Church be ſo duckt unto, and worſhipped with comely geſtures, and the Weſt-Altar want all comelineſſe of geſtures?
But it offends them, that they ſhould be called Altar-worſhippers, ſo it would have done the Idolatrous Iſraelites, if one had called them Calf-worſhippers; for they profeſſed themſelves to be worſhippers of God which brought them out of the land of Egypt, which they knew their golden Calfe did not.
Therefore Aaron built an Altar before it, and made proclamation, ſaying, Tomorrow is a feaſt to the Lord; Then the people ſhouted, and ſang, and danced about the Altar, and the Calfe with great devotion, Exod. 3…. and perhaps made low legs and curches, beholding ſo goodly an object, a Calfe of gold whith religious admiration; as ſome of us doe to our gay gilded Altar.
For every man and woman which makes a leg or curchee, they do it to ſome viſible object directly before them; as Abraham and Let did to the Angels that came unto them in the likeneſſe of men, and to the people of the land before whom they bowed themſelves, with civill reverence, as Iacob alſo did, when he met his brother Eſau, hee bowed his body thrice to the ground to appeaſe his wrath.
But when they, or any elſe did worſhip God, they did proſtrate themſelves upon their faces, or fell downe on their knees, lifting up their hearts, with hands and eyes to heaven, they uſed not to make legs to God above in heaven.
And this the very Heathen knew by the light of nature, for the Poet ſpeaking of Caſſandra, King Pryamus his daughter, which was taken priſoner, at the burning of Troy, writeth thus in 2. Aeneid.
Ad coelum tendens ardentia lumina fruſtra,
Lumina, nam teneras arcebant vincula palmas.
Vp to the skies in vaine her eyes Caſſandra ſhe lifted,
Eyes; for palmes of her hands from lifting manacles hindred
She implored the help of God above, in her diſtreſſe, lookind upward, ſhe made not a low curchie to God in Heaven, whom ſhe ſaw not: ſo it is ſaid of S. Stephen in the ſeventh of the Acts, That he looked up to heaven, and ſaw the glory of God, and Ieſus ſtanding at the right hand of God, and ſaid, Behold I ſee the heavens open, and the Son of man ſtanding at the right hand of God.
It had beene an abſurd thing in Stephen, to have made legs to God the Father, and his Son Chriſt, whom he ſaw above his head in heaven; as our leg-makers ſay they doe to God and Chriſt, at the Altar before them.
For although God be every where, round about us, as well at the Font, in the Weſt end of the Church, as at the Communion Table in the Eaſt: and although heaven be round about the world, yet every man whereſoever he be, even our Antipodes, are taught by the light of nature to apprehend the glorious majeſty of God, to be above his head in heaven.
There to be worſhipped, with lifting up of heart, hands, and eyes, and not in thoſe parts of heaven which are before, behinde, on the right hand, on the left, or under our feete (as it ſeemeth) on the other ſide of the world. Chriſt teacheth us to ſay, Our Father which art in heaven.
Indeed the Gentiles which worſhipped viſible Deities in their Images or annexed to them, bowed downe their bodies before the ſame Idols, as that Roman Q. Catulus did, of whom Cicero reporteth theſe verſes,
Conſtiteram ſolem exorientem fortè ſalutans,
Cum ſubito à dextris Roſcius exoritur.
Vp as he roſe once ſtood I the Sun with a congy ſaluting,
Roſcius o'th right hand, when I ſpied on a ſudd…n ariſing.
So that he bowed his knee reverently to the Sun before his face, not above his head, no higher appearing above the Horizon, then the height of Roſcius ſtanding on his feet.
In like manner our Altar-worſhippers, bow their bodies downe to the ground to the Altar ſtanding on the earth, directly before their faces, yet they ſay they make legs to God, and to Chriſt, not to the Altar, then which what can be more abſurd?
When they have done their prayers upon their knees, then to ſtand up and to make a low leg to God, and going out of the Quire doore, to turne about, and looking on the Altar, make a leg againe to God, taking as it were his leave of God, and farewell, departing from God, as one man doth of another, they take their leaves, bid one another farewell, when they part company, ſhake hands, and mutually make legs.
To teach the Coriſters going up to the Altar, to make legs to God, when they light the Tapers and when they have done them, to goe backwards with their faces to the Eaſt▪ and looking on the Altar, make legs againe to God; at every approaching neere it, and every departing from it, at the taking up or ſetting downe of any thing upon the Altar, ever and anon to make a low curtſie, to make a profound leg to God, eſpecially going out of the Church, as it were taking his leave and departing from God, which is a phraſe of ſpeech, as abſurd as the action it ſelfe is vaine, ſuperſtitious, and Idolatrous.
15D Co…n diſhonoured and reviled Chriſtian people in the Church, yet he made low legs to the Altar, ſo low, that his breech was higher then his head, as vvas proved before the Lords in Parliament.Again, are they not abſurd Ideots, or rather incarnate devils, who in ti…e of Divine Service, will take poore men ſtanding quietly in the Church, and thruſt them out by their heads and ſhoulders, calling them Pagans; Why ſtand you here you Pagans, if you will not obſerve the Ceremonies of our Church, get you out of the Church.
Who will ſay to others, even Gentlewomen of the beſt rank, ſitting in their pues; Can ye not ſtand you lazie ſows? taking them by their armes, and tearing their ſleeves to raiſe them up, when the Nicene Creed is ſung; thus Doct. Coſin did.
Who going up to the Altar in a Cope, will ſay in his pride and contempt of poore people, ſtand out of my way ye dirty whor…s, diſhonouring the Image of God in them and immediatly make a low leg, downe to the ground, before his Idol the Altar, honouring it, being a ſtock or a ſtone, having unchriſtianly, and uncivilly, diſgraced, and abuſed his Chriſtian brethren & ſiſters at the ſame time.Durham high Altar the greateſt idoll that ever vvas in the world.
But the holy Altar, ſay they▪ is not a ſtock or ſtone, neither may it be called an Idoll: Not an Idoll? I doe not thinke that any Idoll in the world was ever ſo worſhipped, as our Durham Altar hath beene.
Not the Image of Iupitur Olympius, or the Philiſtims Dagon, or the Babilonians Bell, or the Trojans Palladium; not Apis or Anubis, Oxe or Crocadill, Dog or Cat, qualia demens Aegyptus portenta colit? or any other monſtrous Deity of the blinde Aegyptians, that forlorne and miſerable Nation, before the comming of Chriſt, who enlightned them with the knowledge of the Goſpell, was ever ſo worſhipped, or had ſo much coſt beſtowed on them. When they once fell down on their faces before thoſe Idols, they had done for that time; but every acceſſe, and every regreſſe, and every turning, and every riſing up; and every ſitting, and kneeling down of the Prieſt and others about the Altar, whether there be a Communion or no, hath a low leg to the Altar.
Neither are they common curtſies, ordinary legs, ſuch as ſervants and petitioners uſe to make to their Lords and Maſters, but they are wonderfull ſolemne, very profound incurvations, before the venerable Altar, ſo low, that they ſeeme ſometimes to touch the ground with their noſes and beards.
16The Communion table was never ſo vvorſhipped vvith bovving down before it. And it is a forbidden ceremony both by the Word of God in the ſecond Commandement, and the Church of England. Our Saviour Chriſt living on earth was never ſo vvorſhipped.When it was a Table ſtanding in the midſt of the Quire; it was as good, and as holy as now it is being turned to an Altar, at the Eaſt end of the Church, yet no man or woman, bowed his, or her body to it then, as now they do in a prodigious manner.
Which ſuperſtitious ceremony of bowing to that Idoll, was generally received, and practiſed amongſt us; but within theſe foure or five yeares, by the example, perſwaſion, and compulſion of our new fangled Popiſh Arminians, without any warrant of Gods Word, or direction of the Church, in the Book of Common-prayer, Canons or Injunctions. Nay, it is contrary to the ſecond Commandment, and forbidden by the Act of Vniformity, and the 12. Canon, and conſequently puniſhable both in the commanders and obeyers.
Our Saviour Chriſt, when he lived upon earth was bowed unto and worſhipped, by them that acknowledged him to be the Son of God. The Magi Wiſemen of the Eaſt fell on their faces, and worſhipped him; they did it once, neither they, nor the Shepheards, nor the bleſſed Virgin his Mother, nor Ioſeph her husband, danced round about him lying in the cratch or manger, ever and anon making low legs before him, behinde him, on his right hand, on his left, now one after another, now all at once; as daylie is done at our high Altar, in Durham; ſometimes far off, ſometimes cloſe by it, now at the South end, now at the North end, now at the Weſt ſide, ſometimes going forwa…d towards it; ſometimes going backward from it, ſtill nodding their heads, and making legs and curtſies: At which time a delicate noiſe is heard of Organs, Pipers, and Singers, filling the peoples eares with heavenly harmony, as was done when Nabuchadonozers golden Image was conſecrated and worſhipped.
17Our Durham Innovators, Coſin and his fellow…s, which have obtruded to the Church ſuch ſtrange alterations of ſervices and ceremonies, ſet up altars and images, and bow down before them, may they not …ightly be termed ſuperſtitious Ceremony-m…ngers and idolaters?They that lately have brought into our Cathedrall Church ſuch fanaticall fopperies, ſuch unlawfull rites and abuſes, whereby it is defiled, the ſervice diſordered, and the Sacraments prophaned, as the Homily teacheth: They that without authority, and againſt authority, even the ſoveraigne authority of our religious Kings and Princes and Parliaments which eſtabliſhed the whole forme of our Liturgy and Ceremonies, in decent and comely manner.
They that with an high hand, and great violence, durſt preſumptuouſly adventure to innovate all things in our Liturgy, to overthwart the well ſetled ſtate of the Church, to put us out of the poſſeſſion of our Religion, and forme of Service which was left unto us by our Anceſtors, and we had quietly poſſeſſed above ſixty yeares.
They that not onelyonly obſerve themſelves, but compell others to obſerve and approve, their before mentioned ridiculous fooleries, ſuperſtitious vanities, abominations, and Idolatries, contrary to the cuſtome and practiſe of this Church, contrary to the example of other Cathedrals of this Realme, contrary to Laws, which ſtraitly forbid under great penalties, all Rites and Ceremonies not appointed, & preſcribed by the Book of Common Prayer & Injunctions.
May not ſuch rightly be termed new-fangled Ceremony-mongers, Idolatrous Altar-worſhippers, ſeditious Innovators, ſchiſmaticall, factious, and turbulent breakers of the peace, and contemners of governours? nay rotten members, and rebellious ſons of this our Mother the Church of England, whoſe doctrine and diſcipline they renounce, they corrupt and contemne it, they ſhoulder it out with Popiſh caſhiered antiquities, and outlandiſh Arminian novelties.
18May not the people be exhorted to communicate in their owne Pariſh Churches where the Sacrament is rightly adminiſtred, and ſo beare to re…e…ve it in our Cathedrall polluted with idolatry, leaſt we receive our own damnation, as the Church of England teacheth in the Homilies?Now I pray you, you I ſay, the people of this City have you not Churches at home in your own Pariſhes, not yet polluted with Idols, and Communion-tables not changed into Altars, where you may receive with comfort the holy Communion, in plaine and ſimple manner, as our Saviour ordained, and the primitive Church practiſed, and the Church of England preſcribeth.
But you muſt needs come hither, and wilfully make your ſelves partakers of our ſins, and ſuperſtitious vanities, when you need not, ſeeing that the holy Sacrament is not rightly adminiſtred in this Chruch of Durham as it was in our former Biſhops time.
And where it is not lawfully miniſtred, there it cannot ſafely be received without the danger of damnation. Take heed to your ſelves, I warned you before, even this time two yeares, and now I preach to you the ſame doctrine againe, that I may diſcharge mine owne conſcience, and ſave both mine owne ſoule and yours, if you wil heare & obey the voyce of God in this place out of my mouth, as I am charged to ſpeake, and ſo do, in Ezek. 3. 17.
For thus the Church of England teacheth us in the Homily of the worthy receiving the Communion in the firſt part thereof.
We muſt addreſſe our ſelves, to frequent the ſame Sacrament, in reverent and comely manner, left as phyſick provided for the body, being miſuſed, more hurteth then profiteth; ſo this comfortable medicine of the ſoule, undecently received, tendeth to our greater harme and ſorrow.
But above all things, this we muſt be ſure of eſpecially, (ſaith the Homily) that this Supper be in ſuch wiſe miniſtred, as our Lord and Saviour did and commanded to be done, as his holy Apoſtle uſed it, and the good Fathers of the primitive Church frequented it. For, as that worthy father Ambroſe ſaith, He is unworthy of the Lord, that otherwiſe doth celebrate that myſterie, then it was delivered by him, neither can he be devout, that otherwiſe doth preſume to receive it, then it was given by the Author.
Now who knoweth not what ſtrange alterations have beene brought into this Church, within theſe few yeares, how the Miniſters of this Sacrament have preſumed lately to change in many things the adminiſtration thereof, not onelyonly from the practiſe of the primitive Church, and the inſtitution of the author Chriſt; but alſo from the Rubricks, and Canons of the Church, and the ancient uſuall cuſtome of this place.
For it is turned rather into a theatricall Stage-play, where mens eares are filled with pleaſant tunes of muſicall inſtruments, and voyces of not communicating ſingers, and their eyes fed with pompous ſpectacles of glittering pictures, and hiſtrionicall geſtures of men arrayed in maſſing and pibald, not decent robes.
And other unlawfull, ſuperſtitious and vaine rites, and ridiculous ceremonies are uſed, with which that holy action is defiled and diſgraced: Therefore I did well, and according to my duty and vocation, in admoniſhing that Congregation then aſſembled, to receive as they were wont to doe, in their owne pariſh Churches, as our Church commandeth, and to forbeare from communicating in this Cathedrall Church, till things were amended, which lately were mar'd; le…t receiving the body and blood of Chriſt, in uncomely and unlawfull manner, it ſhould tend to their greater harme and ſorrow, as the Homily teacheth.
Auguſtine ſaith upon Pſal. 21. Tempus lugendi eſt, cum paſſio Domini celebratur, tempus gemendi eſt, tempus flendi, tempus confitendi, 19 The celebration of the Lords ſupper, is the memoriall of his death and paſſion, cauſed by our ſins: therfore it is a time of lamentation and weeping, not of rejoycing, not of pompous and g…o…ous ceremonies, not of muſick and melody.& deprecandi; When the Paſſion of the Lord is celebrated in the holy Communion, by the breaking of his body, which is the bread of life, and powring out his blood, which is the true aqua vitae; the refreſhing, the comforting, the quickning wine and water of life to languiſhing and dying ſoules.
That is a time of mourning, a time of ſighing, a time of weeping and lamenting, a time of confeſſing, and begging pardon, it is not a time of piping and ſinging, of wearing and beholding brave cloathes and pictures. And Cyprian ſaith, In the preſence of the Lord, teares doe never beg pardon in vaine, and the ſacrifice of a contrite heart never receives repulſe. And againe, he ſaith, in treating of the Lords Supper, and the receiving thereof, As often as I ſee thee ſighing in the preſence of the Lord, I doubt not but the Holy Ghoſt is breathing upon thee: Cùm intueor flentem, ſentio ignoſcentem, So often as I ſee thee weeping, I perceive God pardoning. And who comes to crave pardon of an angry King, and terrible Judge, whom he grievouſly offended, with many haynons crimes deſerving death, who, I ſay, dare come into his preſence, Pompaticè, & glori…ſe, ſaith Cyprian, pompouſly and gloriouſly, in ſlanting apparell, in goodly Babyloniſh robes, imbroidered with Images of ſilver, gold and pearle, and with an excellent conſort of Muſitians ſinging merrily, piping and playing joyfully and jollily.
And D. Buckeridge the late Biſhop of Rocheſter, now of Ely, ſaith very well, in his Book of kneeling at the Communion; What hath muſick to do with mourning? or a ſong of mirth, with a day of the greateſt ſorrow, which is the Paſſion of Chriſt, when the ſeeds of contrition and repentance muſt be ſowed with teares, that the harveſt in Heaven may be reaped with joy.
And againe, we muſt come weeping before him, that offered up ſupplications, and prayers, with ſtrong cries and teares to redeeme us, Heb. 5. 7. Wee muſt proſtrate our ſelves humbly before our Judge that is offended by us, and weepe before him whom wee would pacifie with our teares and compunction; So then, ſaith he, ſince we come to the Lords houſe, and table to pacifie him, let our caraiage be ſuch, that we ſtir him not to more anger; we muſt ſhut up our ſenſes that they wander not; our eyes muſt ſee Gods beauty, not gad after vanities, and ſend teares as Embaſſadors: Our eares muſt attend the word of truth, not delicious tunes of muſicall melody.
20Such gaudy ornaments and paultry furniture as are uſed in Du…ham Cathedrall at the Communion, with organs & other muſick, hinder godly meditations, therefore K. Iames when he received the Communion at Durham on Eaſter Day 1617. commanded all things to be done plainly without muſick or other bravery.Why then are ſet before us ſo many objects of vanity, ſo many allurements of our outward ſenſes, our eyes & eares, & conſequently our minds from the meditation of Chriſts death & paſſion, and our ſins which were the only cauſe of all our miſeries, & his lamentable ſufferings. Can ſuch paltry toyes bring to our memory Chriſt and his blood-ſhedding? Croſſes, Crucifixes, Tapers, Candleſticks, gilded Angels, painted Images, golden Copes, gorgious Altars, ſumptuous Organs, with Sackbuts and Cornets piping ſo loud at the Communion table, that they may be heard halfe a mile from the Church? Bernard ſaith, no. Orantium in ſe retorquent aſpectum, impediunt affectum: Such glorious ſpectacles, draw away from God the minds of them that pray, they further not, but hinder entire affections, and godly meditations.
The conſideration of which impediments of devotion, moved our moſt learned and religious King Iames, when he received the holy Communion in this Cathedrall Church, upon Eaſter-day, 1617. to give charge, or at leaſt in his name charge was given (upon my knowledge I ſpeake it, and in my hearing, in mine own houſe) that the Communion ſhould be adminiſtred in plain māne…; & it was expreſly commanded, that no chaunting ſhould be uſed by the Quiremen, nor playing on the Organs or other Inſtruments: Which my ſelfe being treaſurer of this Church at that time, and receiving the Communion with his Majeſty (as my office required) I did ſee, & take order, ſhould be performed, according to the Kings pleaſure & direction; at which time there were no Images, or other gay and gaudy monuments of ſuperſtition and Idolatry to be ſeene.
Two Copes indeed were worne, both decent, as the Canons preſcribe, not party-coloured nor pibald, like ours at Durham, but plaine without any picture, or other imbroidring of Croſſes, or Images, which the doctrine of the Church of England, in the book of Homilies, and Injunctions, ſtraightly forbids in our Churches to be uſed at any part of Gods ſervice, eſpecially at the Communion table, or in windowes ab… it▪ And ſhall we …ffect ſo exceſſive and extraordinary bravery, ſuch a deale and ſo great variety of delicious muſick at the receiving of the holy Communion, an action of the greateſt humiliation and mourning, which the religiou… wiſedome of ſo learned a Prince forbad, and refuſed.
21When we come to Gods … ble we muſt endeavour to pacifie his anger with our humiliation and mourning, and not provoke him againſt us with our proud behaviour, merriment and flaunting! bravery.When: we come to Gods houſe, and ſacred table to pacifie him▪ (ſaith the Biſhop of Rocheſter, in his Book of kneeling at the Communion, pag. 19.) our carriage muſt be ſuch, that we ſtir him not to more anger; and how can lie but be angry, when we turne our mourning into merriment, our faſting and prayer into ſtageplaying, ſaith he? And again, in the ſame book, we muſt weep before him, to waſh away our …ins, and deplore and prevent our preſent and future miſery: The depth of ſin; ſaith he, pierced not only his hands and feet, but his heart alſo; in which he offered up prayers and ſupplications, with ſtrong cryes and teares, that he might overcome the clamour of our crying ſins.
And if our Saviour wept for us, the Redeemer for the redeemed, we have much more reaſon to weepe for our ſelves, and let none be found ſo prophane amongſt us, that when the ſon of God wept and ſuffered for our redemption, we ſhould laugh, and make merry, pipe and ſing at our condemnation, as if we were ſenſeleſſe of our owne confuſion. We may not preſume to eate the bread of Heaven, and forget the duty of ſinfull, and earthly men that are but duſt and aſhes.
Reverend and dreadfull myſteries muſt have receivers that come with reverence and dread; and ſuch as our action is, ſuch muſt be our affection, that is, to receive that with feare and trembling, (and not with piping and ſinging) which is ſo fearefull and dreadfull in it ſelfe.
And then he concludeth, with this admonition; Behold thou ſinner how great reproaches Chriſt ſuffers at thy hands, who by thy wilfull impieties, doeſt crucifie againe to thy ſelfe the Lord of life.
And then reſolve, that as Chriſts hands, and feet, and head, and every poare and paſſage of his body, was a fountaine of mercy that runs in his blood: ſo thine heart muſt be as a ſpring of ſighs and groanes, and thine eyes muſt be as fountaines of teares, to waſh with Magdalen, not ſo much Chriſts feet, as thine owne ſoule.
FINIS.
End of the text · Peter Smart, Altars Altar (1643)