A SERMON PREACHED IN THE cathedral church OF Durham, July, 7, 1628.  
BY PETER SMART.  PSAL. 31.7. V. I hate them that hold of superstitious vanities. 
Printed in the year, 1640.   

Psalm, 31. part of the 7. verse.  
IN the common translation, I have hated them that hold of superstitious vanities.  
In the n●w translation, Them that regard lying vanities.  
In the Geneva translation, Them that give themselves to deceitful vanities: whereupon they give this good note. This aff●ction ought to be in all God's childr●n, to hate whatsoever thing is not granted upon God's word, as deceitful and vain.  
Such are all human Traditions, Ethelothreskiai, superstitious will-worships the inventions of man's brain.  
The vulgar Latin hath Odisti, thou O God hatest. And Vatablus hath, Odi observantes vanitates frustra, or Vanitates mendacij, vain vanities, or vanities of a lie. That is saith he; Odi observantes opera qua prae se ferunt vanitatem & mendacium: id est eos qui superstitioni student, & ea observant, quae à vero Dei cultu animos piorum avocant.  
I hate them that observe works carrying a show of, or which uphold and countenance vanity and falsehood. That is, hate the followers and favourers of superstition, observing things which withdraw godly minds, from the true worship of God.  
Now whereas some have Odi, other Odisti, God hateth, or I hate; they are all one, to one effect, for we m●st hate what God hateth, we must love what God loveth; we must apply ourselves to God's will, and conform ourselves 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.  
do not I hate them o Lord that hate thee? Do not I earnestly contend with those that rise up against thee: Yea I hate them with a perfect hatred, or unfeigned hatred, I count them mine enemies.  
On which words one observeth well● The Prophet teacheth us boldly to contemn all the hatred of the wicked, and friendship of the world, when they would hinder us from serving God sincerely●  
God is good, yea goodness itself; Therefore it is not possib●● but God should love best that which ●s most like himself, and hate the contrary: So must we do, not love ourselves, or that which is like ourselves, for we are nought.  
Omnis homo mendax, every man is a liar, and the imaginations of man's heart are only evil continually saith God.  
Therefore we must not love but hate our ow●e imaginations, inventions, and lies; and love God who is good, and Christ who is truth, under whose lips, no vanity, no guile, no lie can lie.  
As a Father saith, expounding my text: Recte veritas odit vanitatem, quia vanitas in falsitate consistit, odisse enim dicitur id quod reprobat.  
Christ being truth, must needs hate vanity, because vanity consists in falsehood; for what a man hates, that ●e rejects.  
Esau was a reprobate, rejected of God, because God h●ted him: As we read in the first of Mala●chy, Jacob have I loved, but Esau have I hated; yet herein we may not imitate God, in hating any man under pretence, that we think him a reprobate.  
We may not presume to enter into God's judgements, and give sentence of election, or reprobation upon any. Because we know not; he that now stands, whether he may fall, and he that hath fallen, whether he may rise again and stand.  
Therefore in that respect w● must hate none; we must love our enemies and all.  
As our Saviour saith in the 5. of Math. Ye have heard that it hath been said of old: Love thy neighbour, and hate thine enemy: but I say unto you, Love your enemies.  
And St. John saith, 1 Epist. 3, chap. He that loveth not his brother abideth in death, and again. he that hateth his brother, walketh in darkness, and yet ●gaine, he that hateth his brother, is a man●sl●yer.  
Was David a manslayer? did he walk in darkness, and abide in death? because he hated them that hold of superstitious vanities?  
No ve●ily: for he hated not their persons, bu● their iniquities, their evil works, and affections, he did wish their amendment, and salvation, taking God for an example, of whom thus he speaketh, in his 5. Psal.  
Thou art not a God that loveth wickedness, thou hatest all them that work vanity. Yet he saith elsewhere. Thou o Lord savest both man and beast, how excellent is thy mercy O God.  
Which appeareth, in that he maketh his sun to shine, and his rain to fall upon just, and unjust. And as St. Paul saith, he would have all to be saved, and come to the knowledge of the truth●  
Therefore he loveth the man, though he hate their manners, their naughtiness, and vanities.  
So must we do, as the Prophet Amos bids us, in his 5. ch. 15. v. Hate the evil, and love the good● we must not simply hate, not simply love, because no man is so absolutely evil, but he hath some goodness, nor so absolutely good, bu● he hath some badness: As our saviour saith, There is none good but God.  
How then? They that hold of superstitious vanities, must we not hate them? Not their persons, which may perhaps have some sparks, some tincture of goodness; but their badness is to be hated, and themselves, quatenus, so far forth, as they invent, and maintain superstitious vanities, opposite to God's Law, which they ought to love.  
As David professeth, in his 119 Psal. 113. vers. I hate vain inventions, but thy law do I love.  
So must we love God's law, which forbiddeth Idolatry, and hate vain inventions, and the inventors of vaniti●s, when they would ins●are and entangle us with their fra●dulent impostures, to seduce, and allure us to their superstitious and idol services.  
So far forth we must hate them, though they be never so near, and dear unto us: As our Saviour teacheth us, Luke 14.26. verse.  
If any man come to me, and hate not his father and mother, brother and sister, wife and children, 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 than it is no impiety to hate our carnal and natural friends, when they become our ghostly enemies, hindering God's glory and our salvation.  
Neither must we hate them secretly, hold our tongues, and let them alone. As the Prophet Hosea saith, Ephraim is turned after Idols, Let him alone; that is, trouble not yourselves with him, he is incorrigible, in a desperate case; Let him alone, let him perish in his sins: But we must endeavour to amend our Ephraimites, hoping to reclaim them from their Idols, after which of late they have hastily turned.  
But if they prove stubborn, and stiffnecked, then must we cry aloud, and proclaim their folly: we must discover their blindness, and nakedness to the world; we must persecute them with fire and sword; fire of z●ale, and sword of God's word having the laws of God, and the King on our side.  
As it is said in the 7. Apoc. 16. ver. The 10 horns, that is, the 10 Nations shall hate the Whore of Babylon the Church of Rome, and shall make her● desolate, and naked, and shall eat her flesh, and burn her with fire.  
But what are those vain superstitions, the holders whereof ought to be hated? Some think magical arts are meant ther●by; to which saith Pliny, Orientales populi ad insaniam usque addicti sunt. The Eastern people ran mad after Magick● which God's law utterly condemns.  
But the superstitious vanities in my text, are more general: Vanity of vanities (saith S●lomon) all is vanity, beside the fear of God and keeping of his commandments.  
Those vanities, saith a learned interpreter, are human traditions, superstitious Ceremonies, which undermine and overthrow both the Law and the gospel; after which Ceremonies, Orientales, our East-worshippers run mad in a manner.  
And what are Ceremonies? are all vain? 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 train up the people of Israel, under a multitude of C●remonies, to keep them in exercise, and help their infirmity.  
By the external observation of which, he would accustom them, to his spiritual worship, and nurture them, in his fear and obedience; till the coming of Christ, who was the end, the compliment, the consummation of Ceremonies.  
For when Christ had appeared, who was the truth and substance, the shadows departed: neither would he burden his Church with ●raditions and rudiments any longer.  
Only to preserve the memory of his benefits, he ordained two Sacraments, & left to his Church liberty to m●ke laws and Canons, for order and comeliness agreeable to his word.  
For Ceremoniarum anima, saith one; est verbum Dei: The life and soul of ev●ry Ceremony is the word of God; without which, it is dead and damned.  
But Popes, and papal Prelates, not content with that simplicity which pleased the Apostles, and primitive Church; would needs add Ceremony to Ceremony, increasing their number in infinitum, till they had heaped up a world of Ceremonies, which they adorned with worldly splendour and bravery.  
Adeo ut, & Gentes & Iudaeos, externi cultus superstitione Christiani vicerint, saith Szege●ine. Insomuch as Christians have surpassed both Jews and Gentiles in the superstition of external worship.  
Which malady, or plague rather of the Church began then to prevail, saith he; Quando relicto verbo Dei mundana sapientia administrari caepit religio Christi: When the government of Christ's religion began to be managed, nay marred, and mangled with worldly wisdom; God's word being abandoned.  
For now, saith he, not one among a thousand, can 〈◊〉 content to serve God, in spirit and truth; but he will affect some superstitious ceremony, to worship God therewith.  
Whereas Christ's Church, in stead of many rites and signs, of which the ●ewish religion consisted: A Chris●o acceperit paucam, saith he, eademque factio facillima, intellectu augustissima, observatione ●astissima.  
The Church hath received of Christ but a few; and those most easy to be done, majestical for contemplation, chaste and undefiled in observation.  
Quid haec ad insulsas Caerimoniarum nugas? Quid ad superstitionem plusquam judalcam? Quid ad Philaricam tyrannidem quae excrucia● miseras conscient●as? Quid ad tot Idolatriae portenta?  
What are these to the trifles of unfavoury Ceremonies? To superstition more than Judaical? To their devilish tyranny in tormenting wretched consciences? Nay, what are they to the prodigious monsters of Popish Idolatry?  
Whereupon he concludeth: Non esse Caeremoniarum multitudine o●erandum Ecclesiam: Christ● Church may not be overwhelmed with an Ocean Sea of Ceremonies.  
It must ●lye the supers●uous furniture of pompous ●ites, and papal Pageants, devised only to astonish simple people, to ravish their eyes, and minds, and to amaze them with admiration.  
Now indeed the original cause of most of our superstitious Ceremonies, is that Popish opinion; that Christ's 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, upon the last altar, that ever the world should have.  
He had; saith Paul, Hebr. 7. Aparobaton jerosun●●; a Pries●hood which could not pass or be resign●d to any other: He was not to have any successor, being a Priest forever after the order of Melchisedeck.  
Having neither beginning of days, nor end of life, but made like unto the son of God abideth a Priest continually.  
Not made as the sons of Aaron were after the law of a carnal commandment; but after the power of an endless life; saith he, in the 16. verse. For they being mortal men could not otherwise continue but by their lineal succeeding of their dying fathers one after another till the passion of Christ.  
After whose Sacrifice offered on the cross, which was the conclusion and consummation of all Sacrifices: the whole ceremonial Law, Mosaical Sacrifices, and Priesthood, were to end, with the beautiful Temple, and altar therein.  
Only the Sacrifice of prayer, of praise, & thanksgiving, which every faithful man and woman must offer to God upon the most holy altar Christ, is left to the Church.  
So Ireneus calls him, lib 4. Altare nostr●m Christus, Christ is our altar. And Epiphanius saith, Christus est Victima, Sacerdos, altar, Deus & homo, omnia in omnibus pronobis factus: Christ is the Sacrifice, the Priest, the altar, both God and man, made all in all for our sakes.  
To revive therefore and raise up again I●wish types and figures long since dead and buried; in bringing in altars in stead of Tables, Priests in stead of Ministers; propitiatory Sacrifices in stead of Sacraments. It is not Antichristian p●esump●ion, and sacrilegious impiety, robbing Christ of his honour, and us of our salvation?  
What is it else but an apostasy? a public protestation to renounce the only sacrifice, and the only sacrificer Christ Jesus.  
It is the reiteration, saith a learned writer, of the expiatory sacrifice offered by Christ upon the altar of the cross, and the surrogation of an upstart Priest, for Christ the eternal Sacrificer, and Priest for ever after the order of Melchisedeck.  
The ordinary gloss saith well. Externi ritus & ceremoniae Legis, quia fuerunt umbra Christi tum venturi, & mysteriorum, ideo adveniente veritate Evangelica, illicita facta sunt, & evanuerunt: The external rites and Ceremonies of the Law, because they were shadows of Christ to come, and of his mysteries; therefore the truth of the gospel being once come, they are made unlawful, and have vanished out of sight.  
They ought not then to be patterns or precedents for Christians to follow since the coming of Christ who hath accomplished all.  
And the renewing of ●hem derog●teth much from Christ's sovereign sacrifice, for it implieth imperfection in the same, As St. Paul proveth, by the legal sacrifices offered so often because they were imperfect.  
Origen writeth thus in his Treatise on Matthew, veniente Principe Sacerdotum, the Prince of Priests being come, the Priest in figure ceased. The temple made of stones is destroyed to give place to the Temple made of lively stones. Effossum est altare quod erat Deorsum: The altar below on Earth was broken down because the heavenly altar had appeared.  
What have we then to do with them if they be past and gone? Surely nothing. True Christians ever since their Lord's death, have left them both Priests and altars to Jews and Gentiles.  
But the Whore of Babylon's bastardly brood, doting upon their mother's beauty, that painted Harlot the Church of Rome, have laboured to restore her all her robes and jewels again: especially her looking glass the mass, in which she may behold all her bravery.  
For they despising the plain simplicity and modest attire of that grave matron Christ's holy spouse have turned her officers all out of doors withal her household stuff, her Tables, her cups, her books, her communions, the very names of her Ministers, and such like words used by the holy Ghost th●ough the new T●stam●nt.  
In stead whereof the words Priest, and altar, ar● taken up by them; because without Priest no S●crifice can be offered, without Pri●st and Sacrifice there is no use of an Altar: and without all thr●e, Pri●st, Sacrifice, and altar, there can b● no M●sse.  
But the Mass● coming in b●ings in with it an inunda●ion of Ceremonies, cross●s, and Crucifixes, and chalices, and Imag●s, Copes, and Candlesticks, and Tapers, and Baso●s, ●nd a thousand such Trin●ke●s, which attend upon the mass: All which we have se●ne in this church since the Communion table was turned to an Altar.  
Yet indeed it is no altar, that's but a nickname, it is wrongfully so called. For if it be an altar there must needs 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 lips of all faithful communicants offer to God by their Mediator Christ.  
They lay th●m not on a Table, they lay not their thanks, they lay not their prayers upon an al●ar, either of wood, or stone; as the aaronical Priests, laid their burnt offerings and incense.  
We set indeed the bread and wine upon the table, besigning them to a sacramental use by the consecration of God's holy word: we do not offer them to God, but God offereth them, and giveth them to us, and with them his sonn● Christ, if we be faithful and worthy receivers.  
To such they are indeed and in truth spiritually, and Sacramentally, the very body and blood of Christ, than which more holy things the whole world affordeth not.  
But if it be an Altar as masspriests and our Priests use to call it; and the body and blood of Christ a Sacrifice to God offered thereon, then is the Altar better, and more holy than the body of Christ, for it sanctifieth it.  
Mark this, if the table whether wood or stone be an altar, it is better than the body of Christ, and holier, (which to say or think is horrible blasphemy) it is holier I say, because it sanctifieth Christ's body and blood if it be an altar●  
For without cont●adiction saith the Apostle, Heb. 7, 7. v, The less is blessed of the better, proving thereby that Melchised●ck was a better man than Abraham, and we know that to bless is to consecrate or sanctify.  
So saith our Saviour in the 23. of Matth. 3. v. reproving the Phari●ees, who taught, whosoever shall swear by the altar it is nothing, but whosoever shall swear by the gift, that is the sacrifice upon the altar, he is guilty. Ye fools and blind, whether is greater the gift or the altar that sanctifieth the gift. So say I to such fond & ignorant teachers, who call themselves Priests and the Table an altar.  
Y● blind popish Priests understand ye not, that by erecting an altar ye advance it above the body of Christ, ye make it better than Ch●ists body, by making it a sacrifice sanctified by the altar●  
And I am verily persuaded that some there are, who esteem more of it than they do of Christ's body.  
For I have seen, I have seen I say the Priest (so will he needs be called) take up the body & blood after consecration, and holding them in his hands, make a low leg to the altar; ●nd before he set them down again bow himself devoutly and wo●ship the altar.  
He yielded no reverence at all to Christ's body, neither when he held it in his own, nor when he had delivered it, into the receivers hands●  
Wh●● is it to prefer a ston● or a piece of wood before the body of Christ if this be not, to bow to his altar, and not to his body, to make many legs to the King's chair, and none to the King himself.  
And this is evident by their daily practice, for the altar is ev●ry day worshipped with ducking to it, though there be no Communion, nor any man there; Christ's body is not worshipped with ducking, no not at the Communion: Is it not worse than Popery?  
But the Fathers many times call it an Altar. It is true, for the mystery of iniquity began betime to work by small beginnings lurking in words.  
Sacerdotes, altaria, Priests, and altars, and rejecting them which God's spirit had taught, and the Apostles ever used, Ministros & Mensas, Ministers and Tables, that way might be made for Antichrist and his abominable sacrifice of the mass.  
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 ceremonial fooleries, to which he annexed the gift of the holy Ghost.  
For Tertullian, saith Chemnitius, was the author, omnium fere Ceremoniarum Papisticarum, in a manner of all Popish Ceremonies.  
Whereupon arose an opinion that Montanus the her●tick was the holy Ghost; that he claimed the name, virtue, and dignity of the holy Ghost, which is not credible so learned a doctor as Tertullian could believe.  
But he ascribed as the Papists do, such po●er and holiness to the C●remonies which Montanus had devised, that without them none could be partake●s 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 heretic, and yet nevertheless retained his heresies.  
Which, saith he, hereby is manifest, in that the books which defend his heresies are preserved, but the works 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 than heretical Montanists.  
But give me leave I pray you to ask 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 baptism none can be saved, as some teach; but many that are baptised die, before they come to the years of discretion, and probation, that they may be fit to receive the Communion, yet we see none make legs to the Font.  
Why do they not? Christ is as much present there and as really, and the Font is an Altar as well as the Table, and so it was termed in the primitive Church by Prudentius, who lived 1300. years ago.  
Who speaking of a combat between Chastity and Lust, after Chastity had killed Lust.  
Abolens Baptismate labem.  
Catholico in Templo divini Fontis ad Aram  
Consecrat gladium: (saith he) Having washed away her spots in baptism she consecrates her Sword, wherewith she slew her enemies, to the Catholic Church, and hangs it up, Fontis ad Aram, at the Altar of the Font. lo here the Font also is called an Altar.  
Therefore honour ye the Font as well as the Table, with one and the same worship of bowing the knee to it, or else you are heretics, affording more holiness and more dignity to one Altar, and to one Sacrament, then to the other.  
For either your worship is religious, or civil; if it be civil, ye are absurd idiots in honouring stocks and stones, more than any poor man who is the image of God; for who will lowt too low to a beggar as to sweep the ground with his beard, if it be not very short.  
If it be religious, you are more absurd in preferring the memory of Christ's body and blood, before the whole Trinity: Seeing you are baptised in the name of the Father, and of the son, and of the Holy Ghost, and not in the Name of Christ alone.  
The Lord's Table therefore and the Font they are Altars both alike, as an apple and an egg are onions both alike; that is neither of them properly and truly, though they have a kind of resemblance: and being both alike, and of equal worthiness, why are they so far put asunder, the whole length of the Church, one at the head, the other at the foo●e?  
Why are they not set in the body of the Church or choir, being the fittest place to receive the greatest assemblies and most Communicants.  
Why is the Altar lifted up to the top of the Sanctuary or chapel, or the Font not admitted so much as to the bottom? It is not suffered to stand in the wonted place behind the choir door, why is one preferred as holier than the other, being Sacraments of equal dignity.  
In St. Peter's Church at Zur●cke the Lord's Table and the Font or baptistry 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 poor Font out of the choir, and ●ossing it from post to pillar thrust it almost quite out of doors.  
Do I say almost? 'tis out of the Church quite, for one thing is Templum, another thing is Ecclesia.  
Ecclesia is the Church where a congregation of people useth to assemble, to hear the word preached, which in Latin is Concio, and it signifieth not only the Sermon, but caetum, the multitud● meeting together to hear God's word.  
And the Preacher is called Ecclesiastes, or contionator, derived from the same words.  
Whereupon I conclude that where no congregation useth to meet to hear Sermons, that place is no Church; and cons●quently the Font being set in no place of assembly, it is not in the Church: I confess it is, in Templo, in part of this vast fabric, but there it is where the people never meet to hear God's word preached, no more than they do in the steep●● where the bells hang.  
For this cause S. Bernard reprehended in his time, Templorum immensas altitudines, et immoderatas longitudines; the excessive height, and immoderate lengths of Temples.  
Why so? because he misliked worldly magnificence in the spiritual service of God, who dwells not in Temples made with hands.  
Also, because he would not have the Minister and people sundered, nor scattered abroad in spacious rooms, but joined together as near as might be. Who standing in the midst, vulgi stante corona, the people all about him, round in a ring, he may better be heard, and they edified.  
For all things in the Church, aught to be done to edification, saith Paul, which then is best, when the Minister abides with the people, or they draw near to him: he may not run away in a Cope, as far as he can get him from the congregation.  
But what a trick is this which our new-fangled Ceremony-mongers have taken up of late, to go in a Cope to the Altar, to say two or three prayers after the Sermon? why use they this ceremony, not mentioned in the Communion book or Canons?  
Why suffer they not the Preacher to dismiss the congregation with the blessing of God's peace as was wont to be done, and our last Bishop esteemed to be best?  
How dare ●hey put off, and put on a Cope so often in one service, not only to pray, but to read the Epistle and Gospel, and ten commandments at the Altar only, and no other place where the litany and other service is read, there being no such thing appointed in the book of Common prayer? And the Canons according to the advertisements published in the seventh year of Queen Elizabeth, commanding no Copes to be used, but Surplices, when all other Prayers are said at the Communion Table; save only at the administration of the holy Communion.  
Why do they these things contrary to law, and never done in our Church before since the mass was banished?  
Is it because they are enamoured with Copes? do they dote upon Copes?  
Or are psalms and Chapters read in the body of the Church not for good Gospel, nor so worthy to be coped?  
Or is there so near affinity between Copes and Altars, are they so married together that they can not be parted?  
Or think they their prayers and other service more holy in such Priestly vestments, in sancto sanctorum, in that most holy place so devoutly ducked unto, by our foolish, bewitched, and besotted Galathians.  
Again, why sing they the Nicen Creed in a Cope at the Altar, the book appointing it to be said as the Apostles Creed is said, not sung.  
Why make they the people to stand up when it is sung, that ceremony of standing being forbidden by law, by which you that stand, (Mark what I say) you that stand are to be punished for obeying such unlawful commands, as I mean to prove when time shall serve?  
Lastly, why forbid they singing of psalms 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 been practised both here and in all reformed Churches.  
How dare they in stead of psalms, appoint Anthems, (little better than profane Ballads some of them) I say, so many Anthems to be sung, which none of the people understand, nor all the singers themselves, which the Preface to the Communion book, and the Queen's Injunctions, will have cut off, because the people is not edified by them?  
It is for spite they ●eare to Geneva, which all papists hate, or for the love of Rome, which because they cannot imitate in having Latin service, yet they will come as near it as they can, in having service in English so said and sung, that few or none can understand the same? I blame not the singers, most of which mislike these profane innovations, though they be forced to follow them?  
Their guides are in fault, blind guides, members of our Church, rotten members I doubt, of higher degree; to whom all men and women are rank puritans and schismatics, to be thrust out and expelled, if they refuse to dance after their fantastical pipe in every idle ceremony.  
These cry with the Jews, 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 hypocritical and pharisaical devotion? Under the colour of long prayer, morning, and evening, and Midday, they devour, what devour they? Not poor widow's houses, but rich benefices, whole towns and villages.  
For seldom shall you see a stout ceremony-monger, but the same will also be a notorious nonresident, a very Tot-Quot; not content with one or two little ones, but four or five great preferments and dignities.  
And still he aspireth and climbeth higher, never thinking himself sufficiently rewarded for his great learning, and service of God, in sitting at Church three times a day, to hear men Pipe, and chant, and chant himself where he listeth.  
A base employment, prohibited by Pope Gregory himself; who speaking de cantu Ecclesiastico, hath these words.  
Prohibitum est ne quis in Ecclesia cantet, nisi inferiores ordines, utpote Subdiacont; Diaconi vero lectioni & praedicationi incumbant. It is forbidden, saith the Pope, that any chant in Churches, but men of mean degree, none above Subdeacons; but Ministers or Deacons, must apply themselves to reading and preaching; for that makes most for the people's edification, to which all must be done.  
And when we take orders of the Bishops, charge is given to read, and preach God's word, not to sing: any lewd layman can do that, without laying on of a Bishops hands, without consecration.  
St. Paul saith, I was not sent to baptise (much less to sing in a choir) but to preach. And woe to me, saith he, if I preach not the gospel: he saith not, woe to me, if I observe not the canonical hours of devotion in singing.  
This makes me call to remembrance, a strange speech little better than blasphemy, uttered lately by a young man, in the presence of his Lord, and many learned men.  
I had rather go forty miles to a good service, than two miles to a Sermon. (Os durum.)  
And what meant he by a good service? his meaning was manifest; where goodly Babylinish robes were worn, embroidered with images.  
Where he might bear a delicate noise of singers, with Shakebuts, and Cornets, and Organs, and if it were possible, all kind of music, used at the dedication of Nabuchodonosors golden Image.  
To such a dainty service of heavenly Harmony, the singular devotion, and hot zeal 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, witless, graceless, Antichristian saying, which preferreth piping, and singing before God's ordinance of preaching.  
Yet learned Aretius, that famous Helvetian Divine, sticks not to say: In Papatu, cantus Ecclesiastiasticus omnia pessundat, adeo ut pro do●trina, perpetua regnet Musica. In the Pope's kingdom Church chanting mars all, insomuch as in stead of the perpetual sounding of God's holy word, in the hearts of the faithful, the sound of musical melody, rings in their ears, and reigns in their minds, they are so tickled nay ra●ished with the delight thereof.  
But what say you by him who accusing our fathers, not long since said when they had banished Popery by taking away the mass, that they took away all religion, and the whole service of God; they called it a reformation, saith he, but it was indeed a d●formation, whereby God's service was disordered and marred.  
But now the case is altered, for of late years, Religion hath been begun, prettily well to be restored again in this Church: and by the boldness of resolute and courageous Officers, way is made for reducing of the mass.  
For before we had Ministers, as the Scripture calls them, we had Communion tables, we had Sacraments: but now we have Priests, and Sacrifices and Altars, with much Altar-furniture, and many Massing implements. Nay what want we? have not all Religion againe●  
For if Religion consist in Altar-ducking, Cope-wearing, Organ playing, piping and singing,  
Crossing of cushions, and kissing of clouts, oft starting up, and squatting down, nodding of heads, and whirling about, till their noses stand Eastward,  
Setting basins on the Altar, Candl●sticks and C●ucifixes; burning Waxe-candles, in excessive number, when and where there is no use of Lights.  
And that which is wo●st of all, guilding of Angels, and garnishing of Images, and setting them up aloft; whereas Lactantius saith procul dubio ibi nulla est religio vbi sunt Simulacra: without doubt there is no religion in that Church, where Images are placed.  
If I say Religion consists in these and such like superstitious v●●ities, ceremonial ●o●l●●i●s, ●pish ●oyes, and popish trinkets, we ha● nev●r mo●e Religion then now.  
And though our Liturgi● be not in ●atine, yet order is taken by confusedness● of voices some squ●aking, some bleating some roa●ing & thandering with a multi●ude of melodiou● instruments, ●hat the greatest part of ●h● s●rvice, is no better understood, then if it were in H●brew or Irish.  
Nay the Sacrament itself is turned well near into a theatrical stage play, that when men's minds should be occupied about h●●venly meditations, of Ch●ist● bi●ter de●th and p●ssi●n, of their own sins, of faith and repentance, o● the joys of heaven, and the ●orments of hell: at that very season, very unseasonably, their ears are poss●st wi●h pleas●nt tunes, and their eyes fed with pompous sp●ctacles, of gliste●ing pictures, and histrionical gestures, represen●ing unto us Apollo'● solemnities in his Temple at Delos, which the Po●t describeth in his fourth of his AEneids.  
Austauratq, choros, mystic Altaria circum,  
Cretesque Dryopesque fremunt pictique Agathyrsi.  
Our young APOLLO repaireth the choir, and sets it out gaily, with str●nge Babylonish ornaments, the hallowed Pri●sts dance about the altar, making pretty sp●rt, ●nd fine pastime, with ●rippings, ●nd turnings, and crossi●gs, ●nd crouchings; whil●Cretes, Dryopesque●ic●ique Agathyrsi, choristers, and singing men, an● p●rti-colou●ed Cope wea●e●s, fremunt, they sh●ut and cry, ●nd m●ke most sweet Apollinian harmony.  
Are these ceremonies fit for the holy Communion? do this, saith Christ, in remembrance of me.  
Can these paltry toys bring to our memory Christ and his bloodshedding?  
Did Christ minister the S●crament in such man●ner to his Discipl●s at his last Supper?  
Was there an alt●r in the chamber where he supped? Did Christ put on a Cope laden with imag●s? Or did he change his garments, saith Hamingius.  
Apage ineptias, fie upon fopperies, and superstitious vanities, I hate them.  
A decent Cope is commanded by our canons to be used sometim●s, only at the Communion.  
Whether a stately Cope, a sump●uous Cope, a Cope embroidered with Idols, of silver, gold, and pearl: a mock-Cope, a scornful Cope, used a long time at mass and Ma●-gam●s, as some of ours were● Whether I say such a Cope, be a decent cope, fit for the Lord's table judge ye belov●d.  
And if you condemn them, as you cannot choose if you be good Christians, how d●re ye communicate with us in our sup●●stitious vanities.  
Have you not Churches at home in your own Parishes not yet polluted wi●h Idols, and Communion Tables not yet changed into altars?  
Where you may receive with comfort the holy Communion, (without such All-a-flantara) in plain and simple m●nner, as our Saviour ordained, and the primi●ive chu●ch practised, till Antichrist arose, and mightily prevailed against the truth.  
St●y at home in the name of God, till things be amended, and reduced to the state and form they were in our less ceremonious, and more preaching Bishops time.  
Duck no more to our altar when you come in and go out: I assure it is an idol, a damnable idol, as it is used.  
Remember God's commandment, Thou shalt not make to thyself, the likeness of any thing in heaven above, or in the earth beneath, thou shalt not bow d●wne to them, nor worship them: How dare you disobey God, nay mock God, as the Priest doth, who stands at the altar in a Cop●, and there reads with a loud voice, Thou shalt not bow down to them, nor worship them; and as soon as he hath done reading, as when he began to read, he turns him about, bows down again and wo●ships the altar.  
Is not this derision of God and mockery? Be not deceived, saith Paul, Theos ou mucterizetai, God is not, God will not be mocked.  
Believe not those Balaam's, which lay stumbling blocks in your way, to make you fall into spiritual fornication, telling you, when you bow to the Alt●r, you worship God, not the Altar, for so answer all popish and heathenish Idolaters.  
Tell me this? Is not that woman a Whore, who yields her body to an adulterer: though she say her mind is chaste, she ke●pes her heart true to her husband.  
So say i, They are Whores, and Whoremongers, they commit spiritual fornication, who bow their bodies, before that idol the Altar; notwithstanding th●y say, their minds are cle●ne, they lift up their hearts to heaven.  
God appointed altars to be set up by King Solomon, in his Temple at Jerusalem: They were true Altars, types and figures o● Christ to come, as the Pri●sts and Sacrifices were: yet God's people bowed not to them, nor worshipped them.  
No nor the ark of the Covenant, a symbolical sign of God's perpetual presence; which was so sacred, that none but consecrated hands might touch it, no ●or 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, (Unless he leapt backward all the way in hi● dance,) we read not that he bowed his body to it, or ducked so low, as to touch the ground with his nose.  
How dare ye then bow down and worship an Altar, a counterfeit Altar, the Image of an Altar, and no better.  
Why fear you to turn your backs to the Altar? Are the backs of Christian men and women more profane than the backs of the Jews, that by no mea●es they may sit, or stand, or kneel, with their backs Eastward?  
But they must turn about, and look on the Al●tar when they pray, or hear the gospel, or rehearse the articles of their faith.  
Ye foolish Galathians, what Jannes, and Jambres, Egyptian Sorcerers have bewitched you, that you should follow so readily such vain superstitions and begge●ly rudim●nts.  
Ye m●y not behold altars, ascribing holiness to them: you must look up to God and his son Christ when you pray.  
The I●w●s had only two altars, they we●e figures of Christ to come: those sh●dowes are p●st and gone: the altars are demolished: you may not m●ke new to gaze upon superstitiously, but you must look to your Mak●r.  
As God himself expressly commandeth in the 17. chap of the P●ophecy of Esay, 7. v. red i●. 〈◊〉 t●at day sh●ll a man look to his Maker, and his eyes shall have respect to the holy one of Israel.  
An● he shall no● look to the altars, the works of his hands, neither shall he respect that which his fingers have made, either groves or Images, tapers or candl●sticks.  
Why will y● be Th●omachoi, fighters against God in resist his will, and doing the thing he● so earn●s●ly ●o●bids.  
God will wound the hairy s●alpe, saith David, of him that continu●th in his wickedness. Take heed of God's veng●●nce, if you continue in your folly, which I pray G●d give you grace to leave.  
H●●rken wh●t Peter Martyr saith, that excellent Divi●e, dispu●ing agai●st Winchester. Si vel Angelus de coelo nos pro vocare velit ad adora●da vel Sacramenta, vel altaria, vel h●norem divin●m rebu● creatis exhib●ndum, anath●ma sit. If an angel from heaven would provoke v●to a●o●e e●ther Sacrament or altar, or any oth●●●r●ature● let him be acc●●sed.  
And it is mos● c●r●aine th●t ●v●●y crea●u●e that is bowed unto in respect of any holin●ss● therein ●or Religions sake, that religious worship makes it an idol: of which sort the altar is one, a notable one, religiously adored in this church every day.  
Therefore le●rned Chemni●i●s, in treati●g of Images, and reckoning up all manner of Idols, he n●mes altaria, ●xpr●sly altars among the same.  
Again, I do not think; saith Peter Martyr, that any of the Fathers were pollut●d with so gross Idolatry, as to bow their bodies before altars, especially when there is no Communion, ●s is daily d●ne at Dorham, not to the pl●ce, b●t to the very st●ne, when they stand close by the altar.  
But if at any time, s●ith he, they shall be discovered to have been such (alt●r worshippers) let none o● us be led by their books or examples, vt a j●sta observantia divinae legis aberret, to decline from ●h● str●ct observation of G●ds law, which peremptorily fo●biddeth the making of Idols, and bowing to them.  
But the Lord's table is no idol, no nor altar, if it be the Lord's board, as the Communion book rightly names it.  
For which Stephen Gardener sco●fingly accuseth us, that we have no altars, but Tables, or boards, ad comedendum & bibendum, to eat and drink at.  
To which Peter Martyr answereth very well: Quid opus est altar●, vbi nec ignis ardeat, nec victimae caedan●ur, what use is there of an altar, where no fire burns, ●or beasts are slain for sacrifice:  
Show me either out of the words of C●rst, or the Apostles doctrine, any commandment for the erecting of altars.  
We have tables, as St. Paul in his Epistles calls them, who knew well enough, that Christ did institute the mystery of the Eucharist, at his last Supper, not an altar, but a table.  
There he supped, there he broke bread, and we know, men use to sup, and break bread, not upon altars, but at tables.  
Origen and Arnobius testify, that the Gentiles in their time, 1400. years since, made the same objection against Christians, that they had not altars.  
If therefore there were none in the primitive Church, which was most pure; why should we borrow them now of the corrupt Popish Church?  
But what say you? saith one of our Ceremony-masters, are nat Altars mentioned in the new Testament, we have an Altar, whereof they have no right to eat which serve the Tabernacle, Heb. 13.  
And in the 6. of the revel 9 v. I saw under the altar the souls of them that were slain for the word of God. Lo● here altars are plainly named. Is not this a substantial proof, that our Church now hath Altars?  
O learned hea●! Thinks he indeed that all the Martyrs souls, which since Christ's time have suffered, for the testimony of Jesus, are lodged so coldly under an altar stone; wailing and crying, some of them sixteen hundred years, How long Lord, how long wilt thou avenge our blood? and yet poor souls there must abide till doom's day. A damnable heresy.  
I would fain learn of such a dreaming Divine, there being so many Altars in the Christian world, under which of them lie so many millions o● souls: for St. I●hn spe●k●s but of one Altar, I saw under the Altar. I p●ay you is not this Altar Christ the Altar of the faithful, E●a 56.  
So it is expounded by all learned Divines, bo●h Papists and Protestan●s. And among the rest, by one whose authority the proud●st al●ar worsh●pp●r dare not gainsay: I mean the King, Theologus Rex● that divine Prince King James, who in his paraph●as● on the Revelation, hath these words, interpreting the ●ext. I saw under the Altar the souls of the martyrs, which cyred with a loud voice, how long wilt thou d●lay o Lord, since thou art holy and tru● to revenge our blood.  
For persecution it makes so great a ●umb●r of Martyrs, that the souls lying under the Altar, to wit in the safeguard of Jesus Christ, (who is the only Altar, wher●upon, and by whom it is only lawful for us to offer the sacrifice of hearts and lips, to wit, our humble prayers to God the Father.)  
They did pray, and their blood did cry to heaven, and crave at the hands of their Father a just revenge of their ●orments upon the wicked.  
Then white robes were given to every one of them: Which, saith he, aught to be a wonderful comfort to all the Church militant.  
Since by this they be assured, that the souls of the Martyrs, so soon as their bodies are killed shall immediately be rewarded, with bright glory in heav●n, not going into any other place by the way, which is ●ignifi●d by the white robes.  
Thus for his majesty's royal pen: by whom we are taught, that Christ is our one and only Altar, and that the souls of the Saints, being presently rewarded with glory in heay●n, & not going to any other pl●ce by the way, none of them are under our Al●ar (though it be a brave one) for it is ●ut of their way to heave● from the place where they ●uffered martyrdom.  
As for that plac●, Hebr. 13. W● have an Altar● &c. S●. Paul himself ●xpoun●s ●●●●●●rwards in the ●5. v ●o be Christ, saying, by him therefore let us offer the sacr●fice of praise to God continually, that is, the f●uit of ou● lips giving thanks to his name.  
Which, saith Aquinas● cannot be understood of a ma●eriall ●ltar in the Church, and whosoever thinks it to be so, he is therein more popish, than friar Thomas himself.  
But now I come to their main argument, which they think qui●e overthrows all that I have said concerning Altars and Ceremonies.  
The King's chapel, say they, hath an Altar, and all ●urniture belonging thereunto: Da●e you disallow in ours, what the King hath in his? It is little better than treason, as one ●aid●  
● answer, It was never out of the King's chapel, (at least the name of an altar) since the first reformation in King Edward's time, if it had, I suppose it had never come in again●, in his r●ligio●s successors reign.  
B●t it hath been by Law ●j●cted out of this Church, ●nd changed into ● sacred Table, ●ieran trapezan, as Chrysostom calls it, I marvel therefore, what lawless man could restore it without law.  
Again, what have we to do with imitation of the court? May we be so saw●y, as to imitate the King in all things? Is it not treason? Is it not rebellion so to do●  
What bold presumption is this in a Priest or Prelate to take upon him to be like the King without his leave, and not to suffer for his M●j●sty to have something extraordinary, above the vulgar sort in magnificence and state.  
The King comm●nds us to obey his L●wes, not imitate his chapel contrary to his laws, which bind cathedral Churches as well as the rest; none are exempted, none can be dispensed withal.  
The law is this, The Communion Table, not Altar, shall stand in the body of the Church, or chancel, where morning and evening prayer be appointed to be said, and the Minister shall stand at the north side of the Table.  
Therefore our Communion table must stand as it had wont to do, in the midst of the choir: not at the east end, as far as is possible from the people, where no part at all of evening prayer is ever said● and but a piece of the morning, and that never till of late.  
Neither must the table be placed along from north to south, as the Altar is se●, but from E●st to W●st as the custom is of all reformed Churches: otherwise, the Minister cannot stand at the north side, there being neither side toward the North.  
And I trow there are but two ●●des of a long table● and two ends: making it square, and then it will have four sides, and no end, or four ends, and no side, at which any Minister can stand to celebrate.  
I confess, it is not ma●eriall, which way a man turn his face, when he ministers and prayeth, if it be left as a thing in●iffer●nt, without superstition.  
As St. Augustine saith● Cum quis quaerit orare, collocat membra ●icut ei occurrit: when any man goes about to pr●y ●e placeth his body, as occasion serveth.  
And St. Paul exhorteth every man to lift up pure hands, whether towards the East, or West, it makes no matter.  
Yet indeed, it is more dangerous to pray toward the east, because the idolatrous Heathen which worshipped the Sun rising, did so.  
And it was the custom of the Jews, to pray westward, le●t they should be enticed, to worship the Orien●all sun, as the Heathen did.  
Which God himself in the 8 cha●p. of Ezek. 16. v. reckoneth among the abominations of the idolatrous Israelites, who turning their backs towards the Tem●le, worshipped the sun towards the East.  
But the Jews, saith Bellarmine which served the Lord prayed towards the West: Therefore Christians must turn them toward the E●st.  
A bold reason: The Jews did well in avoiding all occasion of Idolatry, unto which the vulgar sort is too prone: as appeareth by the people of this place, how soon learned they to bow down to the Altar, & worship it! The Jews I say did well, therefore may Christians do ill, in imitating the idolatrous Gentil●s, in th●t foolish, popish, superstitious observation, of turning their faces eastward when they pray.  
And why may we not imitate the Jews, in the t●ing they did w●ll, the reason of their so doing being not ceremonial, but moral?  
The ceremonial law is indeed abrogated, therefore we may not retain it; but the moral law is still in f●rce, binding both Jews and Christians to avoid Idolat●y.  
But see the shamelessness of a do●ing Jesuite: he is content we should imitate the Jews in their ceremonies, long since disannulled and ended, in having Alta●s, Sacrifices, Priests, priestly vestments, ointments, incense: But he will not have us be like the Jews, in casting Idols out of our Churches, and in shunning all occasions of idol●try, by ●urning our backs on the East, when we pray as they did.  
Our good Princes, and learned Bishops, when they b●gan to reform the Church of England, were careful that we should be like the Jews rather in this point, than the idolatrous Papists, or Gentiles.  
And therefore they ordained 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 mass 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 be placed in the midst of the Church, to be movable, fastened neither to wall, nor floor, the ends standing from East to West, as I said before.  
And they precisely enjoined the Minister to stand at the celebration of the Lord's Supper, on the north side of the Table, to the intent they should not be like superstitious shavelings.  
Which makes me to wonder at the presumptuous ●oldn●s of him, or them, which immediately after the death of our last learned Bishop, before we had another, about 11. years ●goe, took upon him (I know not by what authority) to alter the situation of the Communion table, from the old manner of standing which it had kept in all Bishops times, from the beginning of Q●een Elizabeth's reign, save only when the Rebels poss●st this church● & sang mass therein● The Lord's table i say eleven years ago was turned into an altar, and so placed, that the Minister cannot stand to do his office on the north side, as the law expressly chargeth him to do, because there is no side of the table st●nding Northw●rd.  
He i say that contrary to law durst do this, in imitation of Papists and Rebels, deserves he not to be sharply c●nsured? Why do I say durst he do it?  
Non audet s●ygi●s Pluto tentare quod aude●  
E●frenis Monachus.  
The devil in hell dare not attempt more than an  
vnr●ly monk or friar dare do.  
A devil & a friar will adventure strangely: i have heard of a devil that preached, I have heard of a friar that preached in a rope; but i never heard of either devil or friar, that preached in a Cape.  
But why is the Communion table set in the E●st end of the Church, and not in the West end, or middle ra●her; whereas Socrates saith, in his 5 book, 21. chap. that in a Temple at Antioch, the Altar was placed at the west end.  
And Gentean Herv●t, a popish writer, describing the fashion of the Greek Church a● this time, saith, In ●raecorum Templis, unicum est Altare, idque in medio Choro: The Grecians have but one Altar in a Church, and that in the middle of the choir.  
Therefore neither the Grecians, nor the people of Antioch, looked eastward, but rather westward when th●y prayed.  
Bi●ius also and Bawnius say, that because the Manichees which did worship the sun prayed towards the East, L●o the first ordained, that to discern Catholics from He●etickt, Ad Occiden●em conver●i Deum colerent: The Catholik● should worship toward the W●st.  
Afterward by the constitution of P●p●Vigiliu●, it was ordain●d, that the Minister s●an●ing at the Al●ar ●hould pray toward the West.  
It came th●●efore ●●om Antichrist to r●straine Christian liberty, by comman●ing will-w●●ship, the doctrine of men, without any warrant out of God's word.  
Again Necromancers and Sorcerers turn their faces to the E●st, when they act their enchan●ments: and it li●●l● b●comes Christians to follow Wi●ches, and conjurers, in their supe●stitious, and devilish devotions, by preferring E●st before West.  
It being a Ceremony of all other most fooli●h, heretical, papistical, paganical, and magical.  
Let us therefore in the name of God, hate with the Prophet David, the abomi●ations and superstitious vanities.  
If we hate th●m not, God will hate us, and abhor our festivities with all the pomp and glory of our Church.  
As he told the Israelites in the fifth of Amos, v. 21. I hate and abhor yo●r feast days. I will not smell your solemn assemblies. Take away from me the noise of thy songs, I will not hear the melody of thy instruments: for ye have born the Tabernacle of Molock, and Chiun your Images, the star of your God which you made to yourselves.  
Such Molocks, such Chiun●, such Images and stars, some of us here have made to themselves, lift ●p your eyes, you praised ●hem; set up alo●t, ro●nd this Church.  
Hark then what Christ saith to the angel of the Church of Ephesus, revel 2.  
Remember from whence thou art fallen, and repe●t, and do thy first works; else I will come quickly and remove thy Candlestick out of his place, except thou repent.  
This is done, their candlestick is removed, that precious pearl the gospel is taken from the Eph●sians, and in stead thereo●. Mahometism reigns there.  
So if w● rem●mber not from whence we are fallen and do the first works, and worship our God sincerely, abandoning Idolatrous, and supers●itious vanities,  
Our candlestick will be removed, and the light of God's truth will be taken from us.  
Then shall we be overwhelmed again, with Anti-christian clouds of Egyptian darkness, which God for his merci●s sake give us grace to avoid.  
By repenting, by amending our lives, by forsaking our Idols, and by hating all manner of superstitious vanities. To God the Father, God the son, and God the holy Ghost, three persons in Trinity, one God in unity, be ●scribed all honour, and glory, all might and maj●sty, all power and dominion, now and evermore. Amen.  
FINIS.