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Psalme. 31. part of the 6. verse. IN the common translation, I haue hated them that hold of superstitious vanities.
Psalm. 31. part of the 6. verse. IN the Common Translation, I have hated them that hold of superstitious vanities.
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In the new translation, Them that regard lying vanities. In the Geneva translation, Them that giue themselues to deceitfull vanities:
In the new Translation, Them that regard lying vanities. In the Geneva Translation, Them that give themselves to deceitful vanities:
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whereupon they giue this good note.
whereupon they give this good note.
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This affection ought to be in all Gods children, to hate whatsoever thing is not graunted vpon Gods word, as deceitfull and vaine.
This affection ought to be in all God's children, to hate whatsoever thing is not granted upon God's word, as deceitful and vain.
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Such are all humane Traditions, Ethelothreskiai, superstitious will-worships the inventions of mans braine. The vulgar Latine hath Odisti, thou ô God hatest.
Such Are all humane Traditions, Ethelothreskiai, superstitious will-worships the Inventions of men brain. The Vulgar Latin hath Odisti, thou o God Hatest.
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And Vatab•us hath, Odi observantes vanitates frustra, or vanitates mendacy, vaine vanities, or the vanities of alye. That is saith he;
And Vatab•us hath, Odin Observants vanitates frustra, or vanitates mendacy, vain vanities, or the vanities of aly. That is Says he;
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Odi observantes opera quae prae se ferunt vanitatem et mendacium: Odin Observants opera Quae Prae se ferunt vanitatem et Mendacium:
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id est eos qui superstitioni student, & ea observant, quae à vero Dei cultu animos piorum avocant. id est eos qui superstitioni student, & ea observant, Quae à vero Dei cultu Animos Piorum avocant.
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I hate them that obserue workes carrying a shew of, or which vphold and countenance vanity and falshood. I hate them that observe works carrying a show of, or which uphold and countenance vanity and falsehood.
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That is hate the followers and favourers of superstition, observing things which withdraw godly mindes, from the true worship of God. That is hate the followers and favourers of Superstition, observing things which withdraw godly minds, from the true worship of God.
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Wow whereas some haue Odi, other Odisti, God hateth, or I hate; they are all one, to one effect,
Wow whereas Some have Odin, other Odisti, God hates, or I hate; they Are all one, to one Effect,
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for we must hate what God hateth, we must loue what God loveth;
for we must hate what God hates, we must love what God loves;
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wee must apply our selues to Gods will, and conforme our selues to the similitude of God,
we must apply our selves to God's will, and conform our selves to the similitude of God,
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after whose image we are made, as much as we can. Be you perfect, saith our Saviour, as your heavenly Father is perfect.
After whose image we Are made, as much as we can. Be you perfect, Says our Saviour, as your heavenly Father is perfect.
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Therefore we must hate with a perfect hatred, whatsoever God hateth: as David did, Psal. 139. 21. ver.
Therefore we must hate with a perfect hatred, whatsoever God hates: as David did, Psalm 139. 21. ver.
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Doe not I hate them ô Lord that hate thee? Doe not I earnestly contend with those that rise vp against thee? Yea I hate them with a perfect hatred, 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,
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or vnfeined hatred, I count them mine enemies. or unfeigned hatred, I count them mine enemies.
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On which words one observeth well, The Prophet teacheth vs boldly to contemne all the hatred of the wicked,
On which words one observeth well, The Prophet Teaches us boldly to contemn all the hatred of the wicked,
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and friendship of the world, when they would hinder vs from serving God sincerely. God is good, yea goodnesse it selfe;
and friendship of the world, when they would hinder us from serving God sincerely. God is good, yea Goodness it self;
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Therefore it is not possible but God should loue best that which is most like himselfe, and hate the contrary:
Therefore it is not possible but God should love best that which is most like himself, and hate the contrary:
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So must we doe, not loue our selues, or that which is like our selues, for we are nought.
So must we do, not love our selves, or that which is like our selves, for we Are nought.
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Omnis homo mendax, every man is a lyer, and the imaginations of mans heart are onely evill continually saith God.Omnis homo mendax, every man is a liar, and the Imaginations of men heart Are only evil continually Says God.
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Therefore we must not loue but hate our owne imaginations, inventions, and lyes;
Therefore we must not love but hate our own Imaginations, Inventions, and lies;
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and loue God who is good, and Christ who is truth, vnder whose lipps, no vanity, no guile, no lye can lie.
and love God who is good, and christ who is truth, under whose lips, no vanity, no guile, no lie can lie.
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As a Father saith, expounding my text: Recte veritas odit vanitatem, quia vanitas in falsitate confistit odisse enim dicitur id quod reprobat.
As a Father Says, expounding my text: Recte veritas odit vanitatem, quia vanitas in falsitate confistit Odyssey enim dicitur id quod Reprobate.
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Christ being truth, must needes hate vanity, because vanity consists in falshood; for what a man hates, that he reiects. christ being truth, must needs hate vanity, Because vanity consists in falsehood; for what a man hates, that he rejects.
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Esau was a reprobate, reiected of God, because God hated him:Esau was a Reprobate, rejected of God, Because God hated him:
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As we reade in the first of Malachy, Iacob haue I loved, but Esau haue I hated;
As we read in the First of Malachy, Iacob have I loved, but Esau have I hated;
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yet herein we may not imitate God, in hating any man vnder pretence, that we thinke him a reprobate.
yet herein we may not imitate God, in hating any man under pretence, that we think him a Reprobate.
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We may not presume to enter into Gods iudgements, and giue sentence of election, or reprobation vpon any.
We may not presume to enter into God's Judgments, and give sentence of election, or reprobation upon any.
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Because we know not, he that now stands, whether he may fall, and he that hath fallen,
Because we know not, he that now Stands, whither he may fallen, and he that hath fallen,
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whether he may rise againe, and stand. Therefore in that respect we must hate none; we must loue our enemies and all.
whither he may rise again, and stand. Therefore in that respect we must hate none; we must love our enemies and all.
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As our Saviour saith in the 5. of Matth. Yee haue heard that it hath beene said of ould:
As our Saviour Says in the 5. of Matthew Ye have herd that it hath been said of old:
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Loue thy neighbour, and ha•e thine enemy: but I say vnto you, Loue your enemies. Love thy neighbour, and ha•e thine enemy: but I say unto you, Love your enemies.
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And St. Iohn saith, 1. Epist. 3. chap. He that loveth not his brother abideth in death.
And Saint John Says, 1. Epistle 3. chap. He that loves not his brother Abideth in death.
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And againe, He that hateth his brother, walketh in darknesse. And yet aSTARTITALICS gaine, He that hateth his brother, is a manslayer. And again, He that hates his brother, walks in darkness. And yet aSTARTITALICS gain, He that hates his brother, is a manslayer.
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Was David a manslayer? did he walke in darknesse, and abide in death? because he hated them that hold of superstitious vanities? No verily:
Was David a manslayer? did he walk in darkness, and abide in death? Because he hated them that hold of superstitious vanities? No verily:
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for he hated not their persons, but their iniquities, their evill workes, and affections, he did wish their amendment,
for he hated not their Persons, but their iniquities, their evil works, and affections, he did wish their amendment,
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and saluation, taking God for an example, of whom thus he speaketh, in his 5. Psal.
and salvation, taking God for an Exampl, of whom thus he speaks, in his 5. Psalm
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Thou art not a God that loveth wickednesse, thou hatest all them that worke vanity. Yet he saith else where:Thou art not a God that loves wickedness, thou Hatest all them that work vanity. Yet he Says Else where:
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Thou ô Lord savest both man and beast, how excellent is thy mercy ô God. Thou o Lord Save both man and beast, how excellent is thy mercy o God.
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Which appeareth, in that he maketh his Sunne to shine, and his raigne to fall vpon iust, and vniust.
Which appears, in that he makes his Sun to shine, and his Reign to fallen upon just, and unjust.
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And as St. Paul saith, he would haue all to be saved, and come to the knowledge of the truth.
And as Saint Paul Says, he would have all to be saved, and come to the knowledge of the truth.
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Therefore he loveth the man, though he hate their manners, their naughtinesse, and vanities.
Therefore he loves the man, though he hate their manners, their naughtiness, and vanities.
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So must we do, as the Prophet Amos bidds vs, in his 5. ch. 15. v. Hate the evill, and leue the good:
So must we do, as the Prophet Amos bids us, in his 5. changed. 15. v. Hate the evil, and leave the good:
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we must not simply hate, nor simply loue, because no man is so absolutely evill, but he hath some goodnes;
we must not simply hate, nor simply love, Because no man is so absolutely evil, but he hath Some Goodness;
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nor so absolutely good, but he hath some badnes: As our Saviour saith, There is none good but God.
nor so absolutely good, but he hath Some badness: As our Saviour Says, There is none good but God.
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How then? they that holde of superstitious vanities, must we not hate them? Not their persons, which may perhaps haue some sparkes, some tincture of goodnesse;
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;
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but their badnesse is to be hated, and themselues, quatenus, so farre forth, as they invent,
but their badness is to be hated, and themselves, quatenus, so Far forth, as they invent,
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and maintaine superstitious vanities, opposite to Gods Law, which they ought to loue. As David professeth, in his 119. Psal. 113. vers.
and maintain superstitious vanities, opposite to God's Law, which they ought to love. As David Professes, in his 119. Psalm 113. vers.
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I hate vaine inventions, but thy law doe I loue. I hate vain Inventions, but thy law do I love.
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So must we, loue Gods law, which forbiddeth idolatry, and hate vaine inventions, and the inventours of vanities,
So must we, love God's law, which forbiddeth idolatry, and hate vain Inventions, and the inventors of vanities,
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when they would insnare and intangle vs with their fraudulent impostures, to seduce, and allure vs to their superstitious and idol services.
when they would ensnare and entangle us with their fraudulent Impostors, to seduce, and allure us to their superstitious and idol services.
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So farre forth we must hate them, though they be never so neere, and deare vnto vs:
So Far forth we must hate them, though they be never so near, and deer unto us:
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As our Saviour teacheth vs, Luke 14. 26. verse.
As our Saviour Teaches us, Lycia 14. 26. verse.
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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. 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.
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That is, he that casts not off all affections, and desires, which draw him from God to the world, from Christ to Antichrist.
That is, he that Cast not off all affections, and Desires, which draw him from God to the world, from christ to Antichrist.
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So then it is no impiety to hate our carnall and naturall friends, when they become our ghostly enemies, hindering Gods glory and our salvation.
So then it is no impiety to hate our carnal and natural Friends, when they become our ghostly enemies, hindering God's glory and our salvation.
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Neither must we hate them secretly, hold our tongues, and let them alone. As the Prophet Hoses saith, Ephraim is turned after Idols; Let him alone;
Neither must we hate them secretly, hold our tongues, and let them alone. As the Prophet Hoses Says, Ephraim is turned After Idols; Let him alone;
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that is, trouble not your selues with him, he is incorrigible, In a desperate case; Let him alone, let him perish in his sins:
that is, trouble not your selves with him, he is incorrigible, In a desperate case; Let him alone, let him perish in his Sins:
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But we must indeavour to amend our Ephraimites, hoping to reclaime them, from their Idols, after which of late they haue hastily turned.
But we must endeavour to amend our Ephraimites, hoping to reclaim them, from their Idols, After which of late they have hastily turned.
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But if they proue stubborne, and stifnecked, then must we cry aloud, and proclaime their folly:
But if they prove stubborn, and Stiffnecked, then must we cry aloud, and proclaim their folly:
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we must discover their blindnesse, and nakednesse to the world; we must persecute them with fire and sword;
we must discover their blindness, and nakedness to the world; we must persecute them with fire and sword;
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fire of zeale, and sword of Gods word; having the lawes of God, and the King on our side.
fire of zeal, and sword of God's word; having the laws of God, and the King on our side.
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As it is said in the 17. Apoc. 16. ver. The 10 Hornes, that is the 10. Nations shall hate the Whore of Babylon, the Church of Rome,
As it is said in the 17. Apocalypse 16. ver. The 10 Horns, that is the 10. nations shall hate the Whore of Babylon, the Church of Rome,
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and shall make her desolate, and naked, and shall eate her flesh, and burne her with fire. and shall make her desolate, and naked, and shall eat her Flesh, and burn her with fire.
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But what are those vaine superstitions, the holders whereof ought to be hated? Some thinke Magicall arts are meant thereby;
But what Are those vain superstitions, the holders whereof ought to be hated? some think Magical arts Are meant thereby;
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to which saith Pliny, Orientales populi ad insaniam us { que } addicti sunt. The Easterne people ranne mad after Magick; which Gods Law vtterly condemnes.
to which Says pliny, Orientales People ad insaniam us { que } addicti sunt. The Eastern people ran mad After Magic; which God's Law utterly condemns.
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But the superstitious vanities in my text, are more generall:
But the superstitious vanities in my text, Are more general:
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Vanitiy of vanities, (saith Salomon) all is vanity, beside the feare of God and keeping of his commandements.Vanitiy of vanities, (Says Solomon) all is vanity, beside the Fear of God and keeping of his Commandments.
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Those vanities, saith a learned interpreter, are humane traditions, superstitious Ceremonies, which vndermine and over throw both the Law and the Gospell; Those vanities, Says a learned interpreter, Are humane traditions, superstitious Ceremonies, which undermine and over throw both the Law and the Gospel;
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after which Ceremonies, Orientales, our East-worshippers runne made in a manner. And what are Ceremonies? are all vaine? are all superstitious? God forbid.
After which Ceremonies, Orientales, our East-worshippers run made in a manner. And what Are Ceremonies? Are all vain? Are all superstitious? God forbid.
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Many are tolerable, A few necessary; Most are ridiculous, And some abominable.
Many Are tolerable, A few necessary; Most Are ridiculous, And Some abominable.
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Indeed in the beginning, when the law was first published, it pleased Almighty God to traine vp the people of Israell, vnder a multitude of Ceremonies, to keepe them in exercise, and helpe their infirmity.
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 Ceremonies, to keep them in exercise, and help their infirmity.
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By the externall observation of which, he would accustome them, to his spirituall worship; and nurture them, in his feare and obedience;
By the external observation of which, he would accustom them, to his spiritual worship; and nurture them, in his Fear and Obedience;
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till the comming of Christ, who was the end, the complement, the consummation of Ceremonies. For when Christ had appeared, who was the truth and substance, the Shadowes departed:
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:
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neither would he burden his Church, with traditions and rudiments any longer.
neither would he burden his Church, with traditions and rudiments any longer.
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Onely to preserue the memory of his benefits, he ordeined two Sacraments, & left to his Church liberty to make Lawes and Canons,
Only to preserve the memory of his benefits, he ordained two Sacraments, & left to his Church liberty to make Laws and Canonas,
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for order and comelinesse agreeable to his word.
for order and comeliness agreeable to his word.
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For, Ceremoniarum anima, saith one, est verbum Dei: The life, and soule of every Ceremony, is the word of God;
For, Ceremoniarum anima, Says one, est verbum Dei: The life, and soul of every Ceremony, is the word of God;
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without which, it is dead and damned.
without which, it is dead and damned.
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But Popes, and papall Prelates, not content with that simplicity which pleased the Apostles, and primitiue Church;
But Popes, and papal Prelates, not content with that simplicity which pleased the Apostles, and primitive Church;
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would needes adde Ceremony to Ceremony, increasing their number in infinitum, till they had heapt vp a world of Ceremonies, which they adorn'd with worldly splendor and bravery.
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.
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Adeo vt, & Gentes & Iudeos, externi cultus superstitione Christiani vicerint, saith Szegedine. Insomuch as Christians haue surpassed both Iewes and Gentiles in the superstition of externall worship. Adeo vt, & Gentes & Jews, externi cultus Superstition Christians vicerint, Says Szegedine. Insomuch as Christians have surpassed both Iewes and Gentiles in the Superstition of external worship.
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Which malady, or plague rather of the Church, began then to prevaile, saith he; Quando relicto verbo Dei mundana sapientia administrari caepit religio Christi; Which malady, or plague rather of the Church, began then to prevail, Says he; Quando relicto verbo Dei mundana sapientia administrari Capet Religio Christ;
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When the government of Christs religion began to be managed, nay mard, and mangled with worldly wisdome; Gods word being abandoned. When the government of Christ Religion began to be managed, nay marred, and mangled with worldly Wisdom; God's word being abandoned.
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For now, saith he, not one among a thousand, can be content to serue God, in spirit and truth; For now, Says he, not one among a thousand, can be content to serve God, in Spirit and truth;
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but he will affect some superstitious Ceremony, to worship God therewith. but he will affect Some superstitious Ceremony, to worship God therewith.
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Whereas Christs Church, in stead of many rites, and signes, of which the Iewish religion consisted: Whereas Christ Church, in stead of many Rites, and Signs, of which the Jewish Religion consisted:
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A Christo acceperit paucam, saith he, eadem { que } factu facillima, intellectu augustissima, observatione castissima. A Christ acceperit paucam, Says he, Same { que } factu facillima, intellectu augustissima, observation castissima.
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The Church hath received of Christ but a few; and those most easie to be done, maiesticall for contemplation, chast and vndefiled in observation. The Church hath received of christ but a few; and those most easy to be done, majestical for contemplation, chaste and undefiled in observation.
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Quid hac ad insulsas Caeremoniarum nugas? Quid ad superstitionem plusquam Iudaicam? Quid ad Philaricam tyrannidem quae extruciat miseras conscientias? Quid ad tot Idololatriae portenta? Quid hac ad insulsas Caeremoniarum Nugas? Quid ad superstitionem plusquam Iudaicam? Quid ad Philaricam Tyranniden Quae extruciat miseras Conscientias? Quid ad tot Idolatry portenta?
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What are these to the trifles of vnsavoury Ceremonies? To superstition more then Iudaicall? To their divelish tyranny in tormenting wretched consciences? Nay what are they to the prodigious monsters of Popish Idolatry? Whereupon he concludeth:What Are these to the trifles of unsavoury Ceremonies? To Superstition more then Judaical? To their devilish tyranny in tormenting wretched Consciences? Nay what Are they to the prodigious monsters of Popish Idolatry? Whereupon he Concludeth:
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Non esse Caeremoniarū multitudine onerandam Ecclesiam: Christs Church may not be over whelmed with an Ocen Sea of Ceremonies. Non esse Caeremoniarū multitudine onerandam Church: Christ Church may not be over whelmed with an Ocean Sea of Ceremonies.
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It must fly the superfluous furniture of pompous rites, and Papall Pageants, devised onely to astonish simple people, to ravish their eyes,
It must fly the superfluous furniture of pompous Rites, and Papal Pageants, devised only to astonish simple people, to ravish their eyes,
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and mindes, and to amaze them with admiration. Now indeed the originall cause of most of our superstitious ceremonies, is that Popish opinion;
and minds, and to amaze them with admiration. Now indeed the original cause of most of our superstitious ceremonies, is that Popish opinion;
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that Christs Church hath yet Priests, Sacrifices, and Altars.
that Christ Church hath yet Priests, Sacrifices, and Altars.
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Whereas in truth Christ was sent of God to be the last priest, which should offer the last Sacrifice, vpon the last Altar, that ever the world should haue.
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.
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He had, saith Paul, Hebr. 7. Aparabaton ierosunen; a Priesthood which could not passe or be resigned to any ther: He had, Says Paul, Hebrew 7. Aparabaton ierosunen; a Priesthood which could not pass or be resigned to any ther:
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He was not to haue any successour, being a Priest for ever after the order of Melchisedick.He was not to have any successor, being a Priest for ever After the order of Melchisedek.
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Having neither beginning of dayes, nor end of life, but made like vnto the Sonne of God abideth a Priest continually. Having neither beginning of days, nor end of life, but made like unto the Son of God Abideth a Priest continually.
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Not made as the sonnes of Aaron were after the law of a carnall commandement; but after the power of an endlesse life; Not made as the Sons of Aaron were After the law of a carnal Commandment; but After the power of an endless life;
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saith he, in the 16. verse.
Says he, in the 16. verse.
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For they being mortall men could not otherwise continue but by their lineall succeeding of their dying fathers one after another till the passion of Christ.
For they being Mortal men could not otherwise continue but by their lineal succeeding of their dying Father's one After Another till the passion of christ.
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After whose sacrifice offered on the Crosse, which was the conclusion and consummation of all sacrifices:
After whose sacrifice offered on the Cross, which was the conclusion and consummation of all Sacrifices:
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the whole Ceremoniall Law, Mosaicall Sacrifices, and Priesthood, were to end, with the beautifull Temple, and Altar therein.
the Whole Ceremonial Law, Mosaical Sacrifices, and Priesthood, were to end, with the beautiful Temple, and Altar therein.
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Onely the sacrifice of prayer, of praise, & thanksgiving, which every faithfull man and woman must offer to God vpon the most holy Altar Christ, is left to the Church.
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.
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So Ireneus calls him, lib. 4. Altare nostrum Christus Christ is our Altar.
So Irenaeus calls him, lib. 4. Altar nostrum Christus christ is our Altar.
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And Epiphanius saith, Christus est Victima, Sacerdos, Altare, Deus & homo, omnia in omnibus pro nobis factus:
And Epiphanius Says, Christus est Victima, Sacerdos, Altar, Deus & homo, omnia in omnibus Pro nobis factus:
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Christ is the Sacrifice, the Priest, the Altar, both God and man, made all in all for our sakes. christ is the Sacrifice, the Priest, the Altar, both God and man, made all in all for our sakes.
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To revive therefore and raise vp againe Iewish types and figures long since dead and buried;
To revive Therefore and raise up again Jewish types and figures long since dead and buried;
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in bringing in Altars in stead of Tables, Priests in stead of Ministers; propitiatory sacrifices in stead of Sacraments.
in bringing in Altars in stead of Tables, Priests in stead of Ministers; propitiatory Sacrifices in stead of Sacraments.
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Is it not Antichristian presumption, and sacrilegious impiety, robbing Christ of his honour, and vs of our salvation?
Is it not Antichristian presumption, and sacrilegious impiety, robbing christ of his honour, and us of our salvation?
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What is it else but an apostacy? a publike protestation to renounce the onely sacrifice,
What is it Else but an apostasy? a public protestation to renounce the only sacrifice,
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and the onely sacrificer Christ Iesus.
and the only sacrificer christ Iesus.
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It is the reiteration, saith a learned writer, of the expiatory sacrifice offered by Christ vpon the Altar of the Crosse, It is the reiteration, Says a learned writer, of the expiatory sacrifice offered by christ upon the Altar of the Cross,
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and the surrogation of an vpstart Priest, for Christ the eternall Sacrificer, and Priest for ever after the order of Melchisedeke. The ordinary Glosse saith well.and the surrogation of an upstarted Priest, for christ the Eternal Sacrificer, and Priest for ever After the order of Melchizedek. The ordinary Gloss Says well.
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Externi ritus & Ceremoniae Legis, quia fuerunt vmbra Christi tum venturi, et mysteriorum, ideo adveniente veritate Evangelica, illicita facta sunt, & evannerunt: Externi Ritus & Ceremonies Legis, quia fuerunt vmbra Christ tum venturi, et Mysteriorum, ideo adveniente veritate Evangelical, illicita facta sunt, & evannerunt:
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The externall rites and Ceremonies of the Law, because they were shadowes of Christ to come,
The external Rites and Ceremonies of the Law, Because they were shadows of christ to come,
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and of his mysteries, therefore the truth of the Gospell being once come, they, are made vnlawfull,
and of his Mysteres, Therefore the truth of the Gospel being once come, they, Are made unlawful,
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and haue vanished out of sight. and have vanished out of sighed.
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They ought not then to be patternes or presidents for Christians to follow since the comming of Christ who hath accomplished all.
They ought not then to be patterns or Presidents for Christians to follow since the coming of christ who hath accomplished all.
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And the renewing of them derogateth much from Christs soveraigne sacrifice, for it implieth imperfection in the same,
And the renewing of them derogateth much from Christ sovereign sacrifice, for it Implies imperfection in the same,
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As St. Paul proveth, by the legall sacrifices offered so often because they were imperfect.
As Saint Paul Proves, by the Legal Sacrifices offered so often Because they were imperfect.
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Origen writeth thus in his Treatise on Matthew, veniente Principe Sacerdotum, the Prince of Priests being come, the Priest in figure ceased. Origen Writeth thus in his Treatise on Matthew, veniente Principe Sacerdotum, the Prince of Priests being come, the Priest in figure ceased.
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The Temple made of stones is destroyed, to giue place to the Temple made of lively stones:
The Temple made of stones is destroyed, to give place to the Temple made of lively stones:
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Effossum est Altare quod erat deorsum: The Altar below on earth was broken downe, because the heavenly Altar had appeared. Effossum est Altar quod erat deorsum: The Altar below on earth was broken down, Because the heavenly Altar had appeared.
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What haue we then to doe with them if they be past and gone? Surely nothing.
What have we then to do with them if they be past and gone? Surely nothing.
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True Christians ever since their Lords death, haue left them both Priests and Altars to Iewes and Gentiles.
True Christians ever since their lords death, have left them both Priests and Altars to Iewes and Gentiles.
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But the whore of Babylons bastardly brood, doing vpon their Mothers beauty, that painted Harlot the Church of Rome, haue laboured to restore her all her robes and iewells againe:
But the whore of Babylons bastardly brood, doing upon their Mother's beauty, that painted Harlot the Church of Rome, have laboured to restore her all her robes and Jewels again:
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especially her looking glasse the Masse, in which she may behold all her bravery.
especially her looking glass the Mass, in which she may behold all her bravery.
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For they despising the plaine simplicity and modest attire of that graue matron Christs holy spouse haue turned her officers all out of dores with all hir houshold stuffe, hir Tables, hir Cupps, hir bookes, hir Communions, the very names of hir Ministers,
For they despising the plain simplicity and modest attire of that graven matron Christ holy spouse have turned her Officers all out of doors with all his household stuff, his Tables, his Cups, his books, his Communions, the very names of his Ministers,
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and such like words vsed by the holy Ghost throughout the new Testament. In stead whereof the words Priest, and Altar, are taken vp by them;
and such like words used by the holy Ghost throughout the new Testament. In stead whereof the words Priest, and Altar, Are taken up by them;
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because without Priest no Sacrifice can be offered; without Priest and Sacrifice there is no vse of an Altar:
Because without Priest no Sacrifice can be offered; without Priest and Sacrifice there is no use of an Altar:
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and without all 3. Priests, Sacrifice, and Altar, there can be no Masse.
and without all 3. Priests, Sacrifice, and Altar, there can be no Mass.
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But the Masse comming in brings in with it an inundation of Ceremonies, Crosses, and Crucifixes,
But the Mass coming in brings in with it an inundation of Ceremonies, Crosses, and Crucifixes,
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and Challices, and Images, Copes, and Candlesticks, and Tapers, and Basons, and a thousand such Trinckets; which attend vpon the Masse:
and Chalice, and Images, Copes, and Candlesticks, and Tapers, and Basons, and a thousand such Trinkets; which attend upon the Mass:
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All which wee haue seene in this Church since the Communion table was turned to an Altar.
All which we have seen in this Church since the Communion table was turned to an Altar.
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Yet indeed it is no Altar, that's but a nick-name, it is wrongfully so called.
Yet indeed it is no Altar, that's but a nickname, it is wrongfully so called.
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For if it be an Altar there must needes be a Sacrifice offered by a Priest to God;
For if it be an Altar there must needs be a Sacrifice offered by a Priest to God;
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but in the Communion nothing is offered to God but prayers, but praise and thanksgiving, which the hearts and lipps of all faithfull Communicants offer to God by their Mediator Christ.
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.
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They lay them not on a Table, they lay not their thanks, they lay not their prayers vpon an Altar, either of wood, or stone;
They lay them not on a Table, they lay not their thanks, they lay not their Prayers upon an Altar, either of wood, or stone;
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as the Aaronicall Priests, laid their burnt offerings and incense.
as the Aaronical Priests, laid their burned offerings and incense.
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We set indeed the bread and wine vpon the table, besigning them to a Sacramentall vse by the consecration of Gods holy word:
We Set indeed the bred and wine upon the table, besigning them to a Sacramental use by the consecration of God's holy word:
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we doe not offer them to God, but God offereth them, and giveth them to vs,
we do not offer them to God, but God Offereth them, and gives them to us,
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and with them his sonne Christ, if we be faithfull and worthy receivers.
and with them his son christ, if we be faithful and worthy Receivers.
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To such they are in deed and in truth spiritually, and Sacramentally, the very body and blood of Christ,
To such they Are in deed and in truth spiritually, and Sacramentally, the very body and blood of christ,
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then which more holy things the whole world affordeth not. But if it be an Altar as Masse-priests and out priests vse to call it;
then which more holy things the Whole world affords not. But if it be an Altar as Mass priests and out Priests use to call it;
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and the body and blood of Christ a sacrifice to God offered thereon, then is the Altar better,
and the body and blood of christ a sacrifice to God offered thereon, then is the Altar better,
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and more holy then the body of Christ, for it sanctifieth it.
and more holy then the body of christ, for it Sanctifieth it.
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Marke this, if the table whether wood or stone be an Altar, it is better then the body of Christ,
Mark this, if the table whither wood or stone be an Altar, it is better then the body of christ,
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and holier, (which to say or think is horrible blasphemy) it is holier I say because it sanctifieth Christs body and blood if it be an Altar.
and Holier, (which to say or think is horrible blasphemy) it is Holier I say Because it Sanctifieth Christ body and blood if it be an Altar.
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For without contradiction saith the Apostle, Heb. 7. 7. v. the lesse is blessed of the better, proving thereby that Melchisedecke was a better man then Abraham, and we know that to blesse is to consecrate or sanctifie.
For without contradiction Says the Apostle, Hebrew 7. 7. v. the less is blessed of the better, proving thereby that Melchizedek was a better man then Abraham, and we know that to bless is to consecrate or sanctify.
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So saith our Saviour in the 23. of Matth. 3. v. reprooving the Pharisees, who taught, whosoever shall sweare by the Altar it is nothing,
So Says our Saviour in the 23. of Matthew 3. v. reproving the Pharisees, who taught, whosoever shall swear by the Altar it is nothing,
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but whosoever shall sweare by the gift, that is the sacrifice vpon the Altar, he is guilty, Ye fooles and blinde,
but whosoever shall swear by the gift, that is the sacrifice upon the Altar, he is guilty, You Fools and blind,
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whether is greater the gift or the Altar that sanctifieth the gift. whither is greater the gift or the Altar that Sanctifieth the gift.
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So say I to such fond and ignorant teachers, who call themselues priests and the table an Altar.
So say I to such found and ignorant Teachers, who call themselves Priests and the table an Altar.
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Ye blinde popish priests vnderstand ye not that by erecting an Altar ye advance it aboue the body of Christ, ye make it better then Christs body, by making it a sacrifice sanctified by the Altar.
You blind popish Priests understand you not that by erecting an Altar you advance it above the body of christ, you make it better then Christ body, by making it a sacrifice sanctified by the Altar.
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And I am verily persuaded that some there are, who esteeme more of it then they doe of Christs body.
And I am verily persuaded that Some there Are, who esteem more of it then they do of Christ body.
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For I haue seene, I haue seene I say the priest (so will he needs be called) take vp the body and blood after consecration,
For I have seen, I have seen I say the priest (so will he needs be called) take up the body and blood After consecration,
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and holding them in his hands, make a low legg to the Altar; and before he set them downe againe bow himselfe devoutly and worship the Altar.
and holding them in his hands, make a low leg to the Altar; and before he Set them down again bow himself devoutly and worship the Altar.
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He yeelded no reverence at all to Christs body, neither when he held it in his owne,
He yielded no Reverence At all to Christ body, neither when he held it in his own,
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nor when he had delivered it, into the receivers hands.
nor when he had Delivered it, into the Receivers hands.
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What is it to preferre a stone or a peece of wood before the body of Christ if this be not? to bow to his altar,
What is it to prefer a stone or a piece of wood before the body of christ if this be not? to bow to his altar,
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and not to his body, to make many leggs to the Kings chaire, and none to the King himself.
and not to his body, to make many legs to the Kings chair, and none to the King himself.
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And this is evident by their daily practise, for the altar is every day worshipped with ducking to it,
And this is evident by their daily practice, for the altar is every day worshipped with ducking to it,
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though there be no Communion, nor any man there; Christs body is not worshipped with ducking, no not at the Communion:
though there be no Communion, nor any man there; Christ body is not worshipped with ducking, no not At the Communion:
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Is it not worse then popery?
Is it not Worse then popery?
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But the Fathers many times call it an Altar. It is true, for the mystery of iniquity began betime to worke by small beginnings lurking in words.
But the Father's many times call it an Altar. It is true, for the mystery of iniquity began betime to work by small beginnings lurking in words.
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Sacerdotes, Altaria, Priests, and Altars, and reiecting them which Gods Spirit had taught, and the Apostles ever vsed, Ministros & Mensas, Ministers and Tables, that way might be made for Antichrist and his abominable sacrifice of the Masse.Sacerdotes, Altars, 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.
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Yet the Fathers worshipped not their altars:
Yet the Father's worshipped not their Altars:
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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,Tertullian, Says Bellarmine, was the First that mentioneth geniculation, that is ducking to Altars, which he learned of his Master Montanus, the First founder of crossings,
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and duckings, and many other Ceremoniall fooleries, to which he annexed the gift of the holy Ghost.
and duckings, and many other Ceremonial fooleries, to which he annexed the gift of the holy Ghost.
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For Tortullian, saith Chemnitius, was the authour, omnium fere Ceremoniarum Papisticarum; in a manner of all Popish Ceremonies.
For Tertullian, Says Chemnitz, was the author, omnium fere Ceremoniarum Papisticarum; in a manner of all Popish Ceremonies.
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Whereupon arose an opinion that Montanus the heretick was the holy Ghost; that he claimed the name, vertue, and dignity of the holy Ghost;
Whereupon arose an opinion that Montanus the heretic was the holy Ghost; that he claimed the name, virtue, and dignity of the holy Ghost;
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which is not credible so learned a Doctour as Tertullian could belieue.
which is not credible so learned a Doctor as Tertullian could believe.
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But hee ascribed as the papists doe, such power and holinesse to the Ceremonies which Montanus had devised, that without them none could bee partakers of the holy Ghost.
But he ascribed as the Papists do, such power and holiness to the Ceremonies which Montanus had devised, that without them none could be partakers of the holy Ghost.
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As if the holy Ghost were annexed to Ceremonies, included in Ceremonies, collated by Ceremonies.
As if the holy Ghost were annexed to Ceremonies, included in Ceremonies, collated by Ceremonies.
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Whereupon saith Bugenhagius a learned German, The Church of Rome condemned Montanus for an heretick, and yet neverthelesse retained his heresies.
Whereupon Says Bugenhagen a learned Germane, The Church of Rome condemned Montanus for an heretic, and yet nevertheless retained his heresies.
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Which, saith he, hereby is manifest, in that the books which defend his heresies are preserved, Which, Says he, hereby is manifest, in that the books which defend his heresies Are preserved,
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but the workes of those Fathers which confuted them are lost. but the works of those Father's which confuted them Are lost.
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Montanus therefore was the first Altar worshipper, and they that now imitate him in ducking to Altars are little better then hereticall Montanists. Montanus Therefore was the First Altar worshipper, and they that now imitate him in ducking to Altars Are little better then heretical Montanists.
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But giue me leaue I pray you to aske this question, why bow you not the knee to the font also, it being Lavacrum regenerationis, the laver of regeneration, as honourable, and a more necessary Sacrament.
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.
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For without Baptisme none can bee saved, as some teach;
For without Baptism none can be saved, as Some teach;
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but many that are baptised dye, before they come to the yeares of discretion, and probation, that they may be fit to receiue the Communion,
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,
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yet we see none make leggs to the Font.
yet we see none make legs to the Font.
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Why doe they not? Christ is as much present there, and as really, and the Font is an Altar as well as the Table,
Why do they not? christ is as much present there, and as really, and the Font is an Altar as well as the Table,
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and so it was termed in the primitiue Church by Prudentius, who lived 1300. yeares agoe.
and so it was termed in the primitive Church by Prudentius, who lived 1300. Years ago.
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Who speaking of a combate betweene Chastity and Lust, after Chastity had killed Lust. Abolens Baptismate labem, Catholico••n Templ• divini Fontis ad Aram Consecrat gladium: (saith he)
Who speaking of a combat between Chastity and Lust, After Chastity had killed Lust. Abolish Baptismate labem, Catholico••n Templ• Divine Fontis ad Aram Consecrate Gladium: (Says he)
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Having washed away her spotts in Baptisme she consecrates her sword, wherewith she slew her enemie, to the Catholick Church, Having washed away her spots in Baptism she consecrates her sword, wherewith she slew her enemy, to the Catholic Church,
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and hangs it vp, Fontis ad Aram, at the Altar of the Font. Loe here the Font also is called an A•tar.and hangs it up, Fontis ad Aram, At the Altar of the Font. Lo Here the Font also is called an A•tar.
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Therefore honour ye the Font as well as the Table with one and the same worship of bowing the knee to it,
Therefore honour you the Font as well as the Table with one and the same worship of bowing the knee to it,
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or else you are hereticks, affording more holinesse and more dignity to one Altar, and to one Sacrament, then to the other.
or Else you Are Heretics, affording more holiness and more dignity to one Altar, and to one Sacrament, then to the other.
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For either your worship is religious, or civill;
For either your worship is religious, or civil;
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if it bee civill yee are absurd ideots in honouring stocks and stones more then any poore man who is the image of God;
if it be civil ye Are absurd Idiots in honouring stocks and stones more then any poor man who is the image of God;
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for who will low• too low to a begger as to sweep the ground with his beard,
for who will low• too low to a beggar as to sweep the ground with his beard,
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if it be not very short.
if it be not very short.
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If •t be religious you are more absurd in preferring the memory of Christs body and blood, before the whole Trinity:
If •t be religious you Are more absurd in preferring the memory of Christ body and blood, before the Whole Trinity:
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Seeing you are baptised in the name of the Father, and of the Sonne, and of the holy Ghost,
Seeing you Are baptised in the name of the Father, and of the Son, and of the holy Ghost,
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and not in the name of Christ alone.
and not in the name of christ alone.
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The Lords Table therefore and the Font they are Altars both alike, as an apple and an egg are onions both alike;
The lords Table Therefore and the Font they Are Altars both alike, as an apple and an egg Are onions both alike;
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that is neither of them properly and truly, though they haue a kind of resemblance,
that is neither of them properly and truly, though they have a kind of resemblance,
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and being both alike, and of equall worthinesse, why are they so farr put asunder the whole length of the Church, one at the head, the other at the foote?
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 foot?
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Why are they not set in the body of the Church or quire, being the fittest place to receiue the greatest assemblies and most Communicants.
Why Are they not Set in the body of the Church or choir, being the Fittest place to receive the greatest assemblies and most Communicants.
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Why is the Altar lifted vp to the top of the Sanctuary or Chancell, and the Font not admitted so much as to the bottome? It is not suffered to stand in the wonted place behinde the quire dore,
Why is the Altar lifted up to the top of the Sanctuary or Chancel, and the Font not admitted so much as to the bottom? It is not suffered to stand in the wonted place behind the choir door,
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why is one preferred as holier then the other, being Sacraments of equall dignity.
why is one preferred as Holier then the other, being Sacraments of equal dignity.
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In St. Peters Church at Zuricke the Lords Table and the Font or Baptistory stood both in one place as witnesseth Hospinian: and so they stood here all the time of our former Bishops, till the proud Altar mounting aloft, shouldered the poore Font out of the quire,
In Saint Peter's Church At Zurich the lords Table and the Font or Baptistory stood both in one place as Witnesseth Hospinian: and so they stood Here all the time of our former Bishops, till the proud Altar mounting aloft, shouldered the poor Font out of the choir,
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and tossing it from post to pillar thrust it almost quite out of dores.
and tossing it from post to pillar thrust it almost quite out of doors.
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Doe I say almost? 'tis out of the Church quite, for one thing is Templum, another thing Ecclesia.
Do I say almost? it's out of the Church quite, for one thing is Templum, Another thing Ecclesia.
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Ecclesia is the Church where a congregation of people vseth to assemble, to heare the word preached, which in Latine is Concio, and it signifieth not onely the Sermon,Ecclesia is the Church where a congregation of people uses to assemble, to hear the word preached, which in Latin is Concio, and it signifies not only the Sermon,
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but caetum, the multitude meeting together to heare Gods word. And the Preacher is called Ecclesiastes, or Concionator, derived from the same words.
but caetum, the multitude meeting together to hear God's word. And the Preacher is called Ecclesiastes, or Contionator, derived from the same words.
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Whereupon I conclude that where no congregation vseth to meete to heare Sermons, that place is no Church;
Whereupon I conclude that where no congregation uses to meet to hear Sermons, that place is no Church;
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and consequently the Font being set in no place of assembly, it is not in the Church:
and consequently the Font being Set in no place of assembly, it is not in the Church:
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I confesse it is, in Templo, in part of this vast fabrike, but there it is where the people never meet to hear Gods word preached no more then they doe in the steeple where the bells hang.
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 then they do in the steeple where the Bells' hang.
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For this cause St. Bernard reprehended in his time, Templorum immensas altitudines, et immoderatas longitudines; the excessiue heights, and immoderate lengths of Temples.
For this cause Saint Bernard reprehended in his time, Templorum immensas altitudines, et immoderatas longitudines; the excessive heights, and immoderate lengths of Temples.
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Why so? because he misliked worldly magnificence in the spirituall service of God, who dwells not in Temples made with hands.
Why so? Because he misliked worldly magnificence in the spiritual service of God, who dwells not in Temples made with hands.
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Also, because he would not haue the Minister and people sundred, nor scattered abroad in spatious roomes,
Also, Because he would not have the Minister and people sundered, nor scattered abroad in spacious rooms,
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but ioyned together as neere as might be.
but joined together as near as might be.
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Who standing in the midst, vugli stante corona, the people all about him, round in a ring, he may better be heard, and they edified.
Who standing in the midst, vugli Standing corona, the people all about him, round in a ring, he may better be herd, and they edified.
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For all things in the Church, ought to be done to edification, saith Paul, which then is best,
For all things in the Church, ought to be done to edification, Says Paul, which then is best,
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when the Minister abides with the people, or they draw neere to him:
when the Minister abides with the people, or they draw near to him:
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He may not runne away in a Cope, as farre as he can get him from the congregation.
He may not run away in a Cope, as Far as he can get him from the congregation.
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But what a tricke is this which our newfangled Ceremony-mongers have taken vp of late, to goe in a Cope to the Altar, to say two or three prayers after the Sermon? why vse they this ceremony, not mentioned in the Communion booke or Canons?
But what a trick is this which our newfangled 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 Canonas?
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Why suffer they not the Preacher to dismisse the congregation with the blessing of Gods peace as was wont to be done,
Why suffer they not the Preacher to dismiss the congregation with the blessing of God's peace as was wont to be done,
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and our last Bishop esteemed to be best.
and our last Bishop esteemed to be best.
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How dare they put off, and put on a Cope so often in one service, not onely to pray,
How Dare they put off, and put on a Cope so often in one service, not only to pray,
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but to reade the Epistle and Gospell, and ten commandements at the Altar onely, and no other place where the Letany and other service is read, there being no such thing appointed in the Booke of Common praier? And the Canons according to the advertisements published in the seventh yeare of Queene Elizabeth, commanding no Copes to be vsed,
but to read the Epistle and Gospel, and ten Commandments At the Altar only, and no other place where the Letany and other service is read, there being no such thing appointed in the Book of Common prayer? And the Canonas according to the advertisements published in the seventh year of Queen Elizabeth, commanding no Copes to be used,
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but Surplices, when all other prayers are said at the Communion table; saue onely at the administration of the holy Communion.
but Surplices, when all other Prayers Are said At the Communion table; save only At the administration of the holy Communion.
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Why doe they these things contrary to law? and never done in our Church before since the Masse was banished?
Why do they these things contrary to law? and never done in our Church before since the Mass was banished?
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Is it because they are enamoured with Copes? doe they dote vpon Copes?
Is it Because they Are enamoured with Copes? do they dote upon Copes?
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Or are the Psalmes and Chapters read in the body of the Church not so good Gospel,
Or Are the Psalms and Chapters read in the body of the Church not so good Gospel,
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nor so worthy to be coped?
nor so worthy to be coped?
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Or is there so neere affinity betweene Copes and Altars, are they so married together that they can not be parted?
Or is there so near affinity between Copes and Altars, Are they so married together that they can not be parted?
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Or thinke they their prayers and other service more holy in such priestly vestiments, in sancto sanctorum, in that most holy place so devoutly duckt vnto, by our foolish, bewitched, and besotted Galathians.
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 Galatians.
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Againe, why sing they the Nicen Creed in a Cope at the Altar, the booke appointing it to be said as the Apostles Creed is said, not sung.
Again, why sing they the Nicene Creed in a Cope At the Altar, the book appointing it to be said as the Apostles Creed is said, not sung.
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Why make they the people to stand vp when it is sung, that ceremony of standing being forbidden by law, by which you that stand, (marke what I say) you that stand are to be punished for obeying such vnlawfull commands,
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,
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as I mean to proue when time shall serue?
as I mean to prove when time shall serve?
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Lastly, why forbid they singing of Psalmes in such a tune, as all the people may sing with them, and praise God together,
Lastly, why forbid they singing of Psalms in such a tune, as all the people may sing with them, and praise God together,
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before and after Sermons, as by authority is allowed, and heretofore hath beene practised both here and in all reformed Churches?
before and After Sermons, as by Authority is allowed, and heretofore hath been practised both Here and in all reformed Churches?
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How dare they in stead of Psalmes, appoint Anthems, (little better then prophane Ballads some of them I say,
How Dare they in stead of Psalms, appoint Anthems, (little better then profane Ballads Some of them I say,
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so many Anthems to be sung, which none of the people vnderstand, nor all the singers themselues, which the preface to the Communion booke,
so many Anthems to be sung, which none of the people understand, nor all the singers themselves, which the preface to the Communion book,
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and the Queenes Iniunctions, will haue cut off, because the people is not edified by them?
and the Queens Injunctions, will have Cut off, Because the people is not edified by them?
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It is for spite they beare to Geneva, which all papists hate, or for the loue of Rome, which because they cannot imitate in having Latine service,
It is for spite they bear to Geneva, which all Papists hate, or for the love of Room, which Because they cannot imitate in having Latin service,
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yet they will come as neer it as they can, in having service in English so said and sung, that few or none can vnderstand the same? I blame not the singers, most of which mislike these prophane innovations,
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,
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though they be forced to follow them?
though they be forced to follow them?
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Their guides are in fault, blinde guides, members of our Church, rotten members I doubt, of higher degree;
Their guides Are in fault, blind guides, members of our Church, rotten members I doubt, of higher degree;
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to whom all men and women are rank puritans and schismaticks, to be thrust outand expeld,
to whom all men and women Are rank puritans and Schismatics, to be thrust Out and expelled,
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if they refuse to dance after their fantasticall pipe in every idle ceremony. These cry with the Iewes, Templum Domini, Templum Domini:
if they refuse to dance After their fantastical pipe in every idle ceremony. These cry with the Iewes, Templum Domini, Templum Domini:
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The Church of God, the service of God; when indeed their whole service is little else then superstitious vanity.The Church of God, the service of God; when indeed their Whole service is little Else then superstitious vanity.
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What is it but hypocriticall and Pharisaicall devotion? vnder the colour of long prayer, morning,
What is it but hypocritical and Pharisaical devotion? under the colour of long prayer, morning,
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and evening, and midday, they devoure, what devoure they? not poore widowes houses, but rich benefices, whole townes and villages.
and evening, and midday, they devour, what devour they? not poor Widows houses, but rich Benefices, Whole Towns and villages.
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For seldome shall you see a stout ceremony-monger, but the same will also be a notorious Non-resident, a very Tot-Quot;
For seldom shall you see a stout ceremony-monger, but the same will also be a notorious Nonresident, a very Tot-Quot;
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not content with one or two little ones, but foure or fiue great preferments and dignities.
not content with one or two little ones, but foure or fiue great preferments and dignities.
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And still he aspireth, and climeth higher, never thinking himselfe sufficiently rewarded for his great learning,
And still he aspireth, and climeth higher, never thinking himself sufficiently rewarded for his great learning,
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and service of God, in sitting at Church three times a day, to heare men pipe,
and service of God, in sitting At Church three times a day, to hear men pipe,
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and chaunt, and chaunt himselfe where he listeth. A base imployment, prohibited by Pope Gregory himselfe;
and chant, and chant himself where he lists. A base employment, prohibited by Pope Gregory himself;
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who speaking de cantu Ecclesiastico, hath these words. Prohibitum est ne quit in Ecclesia cantet, nisi inferiores ordines, vtpote Subdiaconi;
who speaking de Cantu Ecclesiastic, hath these words. Prohibitum est ne quit in Ecclesia cantet, nisi inferiores ordines, Utterly Subdeacons;
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Diaconi vero lectioni & praedicationi incumbant.
Deacons vero lectioni & praedicationi incumbant.
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It is forbidden, saith the Pope, that any chaunt in Churches, but men of meane degree, none aboue Subdeacons;
It is forbidden, Says the Pope, that any chant in Churches, but men of mean degree, none above Subdeacons;
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but Ministers or Deacons, must apply themselues to reading and preaching; for that makes most for the peoples edification, to which all must be done.but Ministers or Deacons, must apply themselves to reading and preaching; for that makes most for the peoples edification, to which all must be done.
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And when we take orders of the Bishop, charge is given to reade, and preach Gods word, not to sing:
And when we take order of the Bishop, charge is given to read, and preach God's word, not to sing:
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any lewd Lay-man can doe that, without laying on of a Bishops hands, without consecration.
any lewd Layman can do that, without laying on of a Bishops hands, without consecration.
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St. Paul saith, I was not sent to baptise, (much lesse to sing in a quire) but to preach. And, woe to me, saith he, if I preach not the Gospell:
Saint Paul Says, I was not sent to baptise, (much less to sing in a choir) but to preach. And, woe to me, Says he, if I preach not the Gospel:
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he saith not, woe to me, if I obserue not the canonicall houres of devotion in singing.
he Says not, woe to me, if I observe not the canonical hours of devotion in singing.
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This makes me call to remembrance, a strange speech little better then blasphemy, vttered lately by a young man, in the presence of his Lord, and many learned men.
This makes me call to remembrance, a strange speech little better then blasphemy, uttered lately by a young man, in the presence of his Lord, and many learned men.
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I had rather goe forty miles to a good service, then two miles to a Sermon. (Os durum.)I had rather go forty miles to a good service, then two miles to a Sermon. (Os durum.)
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And what meant he by a good service? his meaning was manifest; where goodly Babylonish robes were worne, imbroydered with images.
And what meant he by a good service? his meaning was manifest; where goodly Babylonish robes were worn, embroidered with Images.
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Where he might heare a delicate noise of singers, with Shakebuts, and Cornets, and Organs,
Where he might hear a delicate noise of singers, with Shakebouts, and Cornets, and Organs,
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and if it were possible, all kinde of Musicke, vsed at the dedication of Nabuchodonosors golden Image.
and if it were possible, all kind of Music, used At the dedication of Nabuchodonosors golden Image.
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To such a dainty service of heavenly Harmony, the singular devotion, and hot zeale of this holy man, would carry him over hills and dales, through fire and water, rather forty miles,
To such a dainty service of heavenly Harmony, the singular devotion, and hight zeal of this holy man, would carry him over hills and dales, through fire and water, rather forty miles,
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then two miles to a Sermon.
then two miles to a Sermon.
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How think you? was not this a profane, witlesse, gracelesse, Antichristian saying, which preferreth piping,
How think you? was not this a profane, witless, graceless, Antichristian saying, which preferreth piping,
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and singing before Gods ordinance of preaching. Yet learned Aretius, that famous Helvetian Divine, sticks not to say:
and singing before God's Ordinance of preaching. Yet learned Aretius, that famous Helvetian Divine, sticks not to say:
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In Papatu, cantus Ecclesiastiasticus omnia pessundat, adeo vt pro doctrina, perpetua regnat Musica. In Papatu, cantus Ecclesiastiasticus omnia pessundat, adeo vt Pro Doctrina, perpetua Reigneth Musica.
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In the Popes Kingdome Church chaunting marrs all, insomuch as in stead of the perpetuall sounding of Gods holy word, in the hearts of the faithfull, the sound of musicall melody, rings in their eares, and raignes in their mindes, they are so tickled,In the Popes 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 found of musical melody, rings in their ears, and reigns in their minds, they Are so tickled,
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nay ravished with the delight thereof. But what say by him who accusing our fathers, not long since said:
nay ravished with the delight thereof. But what say by him who accusing our Father's, not long since said:
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when they banished Popery by taking away the Masse, that they tooke away all religion,
when they banished Popery by taking away the Mass, that they took away all Religion,
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and the whole service of God? they called it a reformation, saith he, but it was indeed a deformation, whereby Gods service was disordered and mard.
and the Whole service of God? they called it a Reformation, Says he, but it was indeed a deformation, whereby God's service was disordered and marred.
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But now the case is altered, for of late yeares, religion hath beene begun, prettily well to be restored againe in this Church:
But now the case is altered, for of late Years, Religion hath been begun, prettily well to be restored again in this Church:
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and by the boldnesse of resolute and couragious officers, way is made for reducing of the Masse.
and by the boldness of resolute and courageous Officers, Way is made for reducing of the Mass.
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For before we had Ministers, as the Scripture calls them, we had Communion tables, we had Sacraments:
For before we had Ministers, as the Scripture calls them, we had Communion tables, we had Sacraments:
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but now we haue Priests, and Sacrifices, and Altars, with much Altar furniture, and many Massing implements.
but now we have Priests, and Sacrifices, and Altars, with much Altar furniture, and many Massing implements.
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Nay what want we? haue not all religion againe? For if religion consist in Altar-ducking, Copewearing, Organ-playing, piping and singing.
Nay what want we? have not all Religion again? For if Religion consist in Altar-ducking, Copewearing, Organ-playing, piping and singing.
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Crossing of chushions, and kissing of clouts, oft starting vp, and squatting downe, nodding of heads,
Crossing of chushions, and kissing of clouts, oft starting up, and squatting down, nodding of Heads,
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and whirling about, till their noses stand Eastward. Setting Basons on the Altar, Candlesticks and Crucifixes;
and whirling about, till their noses stand Eastward. Setting Basons on the Altar, Candlesticks and Crucifixes;
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burning Waxe-candles, in excessiue number, when and where there is no vse of Lights.
burning Wax-candles, in excessive number, when and where there is no use of Lights.
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And that which is worst of all, guilding of Angels, and garnishing of Images, and setting them vp aloft;
And that which is worst of all, guilding of Angels, and garnishing of Images, and setting them up aloft;
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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.
whereas Lactantius Says, procul dubio There nulla est Religio vbi sunt Simulacra: without doubt there is no Religion in that Church, where Images Are placed.
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If I say religion consist in these and such like superstitious vanities, ceremoniall fooleries, apish toyes,
If I say Religion consist in these and such like superstitious vanities, ceremonial fooleries, apish toys,
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and popish trinckets, we had never more religion then now.
and popish trinkets, we had never more Religion then now.
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And though our Leiturgy be not in Latine, yet order is taken, by confus•dnesse of voices, some squeaking, some blating, some roaring,
And though our Liturgy be not in Latin, yet order is taken, by confus•dnesse of voices, Some squeaking, Some blating, Some roaring,
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and thundering with a multitude of melodious instruments that the greatest part of the service, is no better vnderstood,
and thundering with a multitude of melodious Instruments that the greatest part of the service, is no better understood,
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then if it were in Hebrew or Irish.
then if it were in Hebrew or Irish.
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Nay the Sacrament it selfe is turned well neare into a theatricall stage play, that when mens minds should be occupied about heavenly meditations, of Christs bitter death and passion, of their owne sinnes, of faith and repentance, of the ioyes of heaven, and the torments of hell:
Nay the Sacrament it self is turned well near into a theatrical stage play, that when men's minds should be occupied about heavenly meditations, of Christ bitter death and passion, of their own Sins, of faith and Repentance, of the Joys of heaven, and the torments of hell:
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At that very season, very vnseasonably, their eares are possest with pleasant tunes, and their eyes fed with pompous spectacles, of glistering pictures,
At that very season, very unseasonably, their ears Are possessed with pleasant Tunis, and their eyes fed with pompous spectacles, of glistering pictures,
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and histrionicall gestures, representing vnto vs Apollo's solemnities in his Temple at Delos, which the Poet describeth in his fourth of his Aeneiods.
and histrionical gestures, representing unto us Apollo's solemnities in his Temple At Delos, which the Poet Describeth in his fourth of his Aeneiods.
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Instaurat { que } charos, misti { que } Altaria circum. Cretes { que }, Dryopes { que } fremunt picti { que } Agathyrsi. Instaurat { que } charos, misti { que } Altars circum. Cretes { que }, Dryopes { que } fremunt Picts { que } Agathyrsi.
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Our young Apollo repaireth the quire, and sets it out gayly, with strange Babylonish ornaments; the hallowed Priests daunce about the Altar, making pretty sport, and fyne pastime, with trippings,
Our young Apollo repaireth the choir, and sets it out gaily, with strange Babylonish Ornament; the hallowed Priests dance about the Altar, making pretty sport, and fine pastime, with trippings,
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and turnings, and crossings, and crouchings;
and turnings, and crossings, and crouchings;
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while Cretes, Dryopes { que } picti { que } Agathyrsi, Choristers, and singing-men, and parti-coloured Cope-wearers, fremunt, they shout and cry,
while Cretes, Dryopes { que } Picts { que } Agathyrsi, Choristers, and Singing-men, and particoloured Cope-wearers, fremunt, they shout and cry,
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and make most sweet Apollinian harmony.
and make most sweet Apollinian harmony.
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Are these ceremonies fit for the holy Communion? Doe this, saith Christ, in remembrance of mee.
are these ceremonies fit for the holy Communion? Do this, Says christ, in remembrance of me.
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Can these paltry toyes bring to our memory Christ and his blood-shedding?
Can these paltry toys bring to our memory christ and his bloodshedding?
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Did Christ minister the Sacrament in such manner to his Disciples at his last Supper?
Did christ minister the Sacrament in such manner to his Disciples At his last Supper?
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Was there an Altar in the chamber where he supt? Did Christ put on a Cope laden with Images? Or did he change his garments? saith Hamingius.
Was there an Altar in the chamber where he supped? Did christ put on a Cope laden with Images? Or did he change his garments? Says Hamingius.
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Apage ineptias, fie vpon fopperies, and superstitious vanities, I hate them.Apage ineptias, fie upon fopperies, and superstitious vanities, I hate them.
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A decent Cope is commanded by our Canons to be vsed sometimes, onely at the Communion.
A decent Cope is commanded by our Canonas to be used sometime, only At the Communion.
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Whether a stately Cope, a sumptuous Cope, a Cope imbroydered with Idols, of silver, gold, and pearle:
Whither a stately Cope, a sumptuous Cope, a Cope embroidered with Idols, of silver, gold, and pearl:
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a mock-Cope, a scornfull Cope, vsed a long time at Masse and May-games, as some of ours were:
a mock-Cope, a scornful Cope, used a long time At Mass and May-games, as Some of ours were:
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Whether I say such a Cope, be a decent Cope, fit for the Lords table, iudge ye beloved.
Whither I say such a Cope, be a decent Cope, fit for the lords table, judge you Beloved.
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And if you condemn them, as you cannot chuse if you be good Christians; how dare ye communicate with vs in our superstitious vanities?
And if you condemn them, as you cannot choose if you be good Christians; how Dare you communicate with us in our superstitious vanities?
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Haue you not Churches at home in your owne Parishes not yet polluted with Idols; and Communion tables not yet changed into Altars?
Have you not Churches At home in your own Parishes not yet polluted with Idols; and Communion tables not yet changed into Altars?
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Where you may receiue with comfort the holy Communion, (without such All-a-flantara) in plaine and simple manner,
Where you may receive with Comfort the holy Communion, (without such All-a-flantara) in plain and simple manner,
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as our Saviour ordeined, and the primitiue Church practised, till Antichrist arose, and mightily prevailed against the truth.
as our Saviour ordained, and the primitive Church practised, till Antichrist arose, and mightily prevailed against the truth.
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Stay at home in the name of God, till things be amended, and reduced to the state and forme they were in our lesse ceremonious, and more preaching Bishops time.
Stay 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.
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Duck no more to our Altar when you come in and goe out: I assure it is an Idol, a damnable Idol as it is vsed.
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.
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Remember Gods commandement Thou shalt not make to thy selfe, the likenesse of any thing in heaven aboue,
remember God's Commandment Thou shalt not make to thy self, the likeness of any thing in heaven above,
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or in the earth beneath, thou shall not bow downe to them, nor worship them: or in the earth beneath, thou shall not bow down to them, nor worship them:
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How dare you disobey God, nay mock God, as the Priest doth, who stands at the Altar in a Cope,
How Dare you disobey God, nay mock God, as the Priest does, who Stands At the Altar in a Cope,
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and there reades with a loud voice, Thou shalt not bow down to them, nor worship them;
and there reads with a loud voice, Thou shalt not bow down to them, nor worship them;
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and as soone as he hath done reading, as when he began to reade, he turnes him about, bowes downe againe, and worships the Altar.
and as soon as he hath done reading, as when he began to read, he turns him about, bows down again, and worships the Altar.
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Is not this derision of God and mockery? Be not deceived, saith Paul, Theos ou mucteresetai, God is not, God will not be mocked.
Is not this derision of God and mockery? Be not deceived, Says Paul, Theos ou mucteresetai, God is not, God will not be mocked.
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Beleeue not those Balaams, which lay stumbling blocks in your way, to make you fall into spirituall fornication, telling you,
Believe not those Balaams, which lay stumbling blocks in your Way, to make you fallen into spiritual fornication, telling you,
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when you bow to the Altar, you worship God, not the Altar, for so answer all popish and heathenish Idolaters.
when you bow to the Altar, you worship God, not the Altar, for so answer all popish and Heathenish Idolaters.
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Tell me this? Is not that woman a whore, who yeelds her body to an adulterer? though she say her minde is chaste, she keeps her heart true to her husband.
Tell me this? Is not that woman a whore, who yields her body to an adulterer? though she say her mind is chaste, she keeps her heart true to her husband.
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So say I, They are whores, and whoremongers, they commit spirituall fornication, who bow their bodies,
So say I, They Are whores, and whoremongers, they commit spiritual fornication, who bow their bodies,
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before that Idol the Altar, notwithstanding they say, their mindes are cleane, they lift vp their hearts to heaven.
before that Idol the Altar, notwithstanding they say, their minds Are clean, they lift up their hearts to heaven.
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God appointed Altars to be set vp by King Salomon, in his Temple at Ierusalem: They were true Altars, types and figures of Christ to come,
God appointed Altars to be Set up by King Solomon, in his Temple At Ierusalem: They were true Altars, types and figures of christ to come,
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as the Priests and Sacrifices were: yet Gods people bowed not to them, nor worshipped them.
as the Priests and Sacrifices were: yet God's people bowed not to them, nor worshipped them.
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No nor the Arke of the Covenant, a symbolicall signe of Gods perpetuall presence;
No nor the Ark of the Covenant, a symbolical Signen of God's perpetual presence;
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which was so sacred, that none but consecrated hands might touch it, no nor the cart that carried it;
which was so sacred, that none but consecrated hands might touch it, no nor the cart that carried it;
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they might not look into it, as the men of Bethshemis did, of whom 50 thousand died presently for that trespass.
they might not look into it, as the men of Beth shemesh did, of whom 50 thousand died presently for that trespass.
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David indeed danced before it, on the way as it came from the house of Obed Edom, and by consequence he turned his back toward it, (vnlesse he leapt backward all the way in his dance;) we reade not that he bowed his body to it,David indeed danced before it, on the Way as it Come from the house of Obed Edom, and by consequence he turned his back towards it, (unless he leapt backward all the Way in his dance;) we read not that he bowed his body to it,
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or duckt so low, as to touch the ground with his nose.
or ducked so low, as to touch the ground with his nose.
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How dare ye then bow downe and worship an Altar, a counterfeit Altar, the Image of an Altar, and no better.
How Dare you then bow down and worship an Altar, a counterfeit Altar, the Image of an Altar, and no better.
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Why feare you to turne your backs to the Altar? Are the backs of Christian men and women more prophane then the backs of Iewes, that by no meanes they may sit,
Why Fear you to turn your backs to the Altar? are the backs of Christian men and women more profane then the backs of Iewes, that by no means they may fit,
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or stand, or kneele, with their backs eastward?
or stand, or kneel, with their backs eastward?
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But they must turne about, and looke on the Altar when they pray, or heare the Gospell,
But they must turn about, and look on the Altar when they pray, or hear the Gospel,
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or rehearse the articles of their faith.
or rehearse the Articles of their faith.
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Ye foolish Galathians, what Iannes, and Iambres, Aegyptian Sorcerers haue bewitched you, that you should follow so readily such vaine superstitions, and beggerly rudiments.
You foolish Galatians, what Jannes, and Jambres, Egyptian Sorcerers have bewitched you, that you should follow so readily such vain superstitions, and beggarly rudiments.
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Ye may not be hold altars, ascribing holinesse to them: you must looke vp to God, and his Sonne Christ when you pray.
You may not be hold Altars, ascribing holiness to them: you must look up to God, and his Son christ when you pray.
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The Iewes had onely two altars; they were figures of Christ to come: those shadowes are past and gone: the altars are demolished:
The Iewes had only two Altars; they were figures of christ to come: those shadows Are past and gone: the Altars Are demolished:
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you may not make new to gaze vpon superstitiously, but you must looke to your maker.
you may not make new to gaze upon superstitiously, but you must look to your maker.
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As God himselfe expresly commandeth in the 17. ch. of the Prophecy of Esay. 7. v. Reade it.
As God himself expressly commands in the 17. changed. of the Prophecy of Isaiah. 7. v. Read it.
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At that day shall a man looke to his Maker, and his eyes shall haue respect to the holy one of Israel. At that day shall a man look to his Maker, and his eyes shall have respect to the holy one of Israel.
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And he shall not looke to the altars, the workes of his hands, neither shall he respect that which his fingers haue made, either groues or Images, Tapers, or Candlesticks.
And he shall not 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 Candlesticks.
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Why will ye be Throma koi, fighters against God in resisting his will, and doing the thing he so earnestly forbids.
Why will you be Throma koi, fighters against God in resisting his will, and doing the thing he so earnestly forbids.
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God will wound the hairy scalpe, saith David, of him that continueth in his wickednesse. God will wound the hairy scalp, Says David, of him that Continueth in his wickedness.
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Take heed of Gods vengeance, if you continue in your folly, which I pray God giue you grace to leaue.
Take heed of God's vengeance, if you continue in your folly, which I pray God give you grace to leave.
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Hearken what Peter Martyr saith, that excellent Divine, disputing against Winchester, Si vel Angelus de coelo nos provocare velit a• adoranda vel Sacramenta, vel Altaria, vel honorem divinum rebus creatis exhibendum, Anathema sit.
Harken what Peter Martyr Says, that excellent Divine, disputing against Winchester, Si vel Angelus de coelo nos provocare velit a• adoranda vel Sacraments, vel Altars, vel Honor Divinum rebus creatis exhibendum, Anathema fit.
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If an Angel from heaven would provoke vs to adore either Sacrament or Altar, or any other creature, let him be accursed. If an Angel from heaven would provoke us to adore either Sacrament or Altar, or any other creature, let him be accursed.
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And it is most certaine that every creature that is bowed vnto in respect of any holinesse therein for religion sake, that religious worship makes it an Idol:
And it is most certain that every creature that is bowed unto in respect of any holiness therein for Religion sake, that religious worship makes it an Idol:
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of which sort the Altar is one, a notable one, religiously adored in this Church every day.
of which sort the Altar is one, a notable one, religiously adored in this Church every day.
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Therefore learned Chemnitius, in treating of Images, and reckoning vp all manner of Idols, he names Altaria, expresly Altars, among the same.
Therefore learned Chemnitz, in treating of Images, and reckoning up all manner of Idols, he names Altars, expressly Altars, among the same.
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Againe, I doe not think, saith Peter Martyr, that any of the Fathers were polluted with so grosse Idolatry,
Again, I do not think, Says Peter Martyr, that any of the Father's were polluted with so gross Idolatry,
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as to bow their bodies before Altars, especially when there is no Communion, as is daily done at Durham, not to the place,as to bow their bodies before Altars, especially when there is no Communion, as is daily done At Durham, not to the place,
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but to the very stone, when they stand close by the Altar.
but to the very stone, when they stand close by the Altar.
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But if at any time, saith he, they shall be discovered to haue beene such, (Altar-worshippers) let none of vs be led by their books, But if At any time, Says he, they shall be discovered to have been such, (Altar-worshippers) let none of us be led by their books,
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or examples, vt à iusta observantia divinae legis aberret, to decline from the strict observation of Gods law, which peremptorily forbiddeth the making of Idols, and bowing to them. or Examples, vt à Justa observantia Divinae Legis aberret, to decline from the strict observation of God's law, which peremptorily forbiddeth the making of Idols, and bowing to them.
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But the Lords table is no Idol, no nor Altar, if it be the Lords boord,
But the lords table is no Idol, no nor Altar, if it be the lords board,
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as the Communion booke rightly names it.
as the Communion book rightly names it.
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For which Stephen Gardiner scoffingly accuseth vs, that we haue no Altars, but Tables, or Boords, ad comedendum & bibendum, to eate and drink at.
For which Stephen Gardiner scoffingly Accuseth us, that we have no Altars, but Tables, or Boards, ad comedendum & bibendum, to eat and drink At.
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To which Peter Martyr answereth very well:
To which Peter Martyr Answers very well:
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Quid opus est Altari, vbi nec ignis ardeat, nec victimae caedantur? what vse is there of an Altar, where no fire burnes, Quid opus est Altar, vbi nec ignis Ardeat, nec Victimae caedantur? what use is there of an Altar, where no fire burns,
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nor beasts are slaine for sacrifice? nor beasts Are slain for sacrifice?
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Shew me either out of the words of Christ, or the Apostles doctrine, any commandement for the erecting of Altars.
Show me either out of the words of christ, or the Apostles Doctrine, any Commandment for the erecting of Altars.
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We haue tables, as St. Paul in his Epistles calls them, who knew well enough, that Christ did institute the mystery of the Eucharist, at his last Supper, not at an altar, but a table.
We have tables, as Saint Paul in his Epistles calls them, who knew well enough, that christ did institute the mystery of the Eucharist, At his last Supper, not At an altar, but a table.
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There he supt, there he brake bread;
There he supped, there he brake bred;
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and we know, men vse to sup, and breake bread, not vpon altars, but at tables.
and we know, men use to sup, and break bred, not upon Altars, but At tables.
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Origen and Arnobius testifie, that the Gentiles in their time, 1400. yeeres since, made the same obiection against Christians, that they had not altars.Origen and Arnobius testify, that the Gentiles in their time, 1400. Years since, made the same objection against Christians, that they had not Altars.
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If therefore there were none in the primitiue Church, which was most pure; why should we borrow them now of the corrupt Popish Church?
If Therefore there were none in the primitive Church, which was most pure; why should we borrow them now of the corrupt Popish Church?
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But what say you? saith one of our Ceremoniemasters, are not Altars mentioned in the new Testament, we haue an Altar, whereof they haue no right to eate which serue the Tabernacle, Hebr. 13. And in the 6. of the Revel. 9. v. I saw vnder the Altar, the soules of them that were slaine for the word of God. But what say you? Says one of our Ceremoniemasters, Are not Altars mentioned in the new Testament, we have an Altar, whereof they have no right to eat which serve the Tabernacle, Hebrew 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.
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Loe here Altars are plainly named. Is not this a substantiall proofe, that our Church now hath Altars? O learned head!Loe Here Altars Are plainly nam. Is not this a substantial proof, that our Church now hath Altars? O learned head!
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Thinks he indeed that all the Martyrs soules, which since Christs time haue suffered, for the testimony of Iesus, are lodged so coldly vnder an altar stone;
Thinks he indeed that all the Martyrs Souls, which since Christ time have suffered, for the testimony of Iesus, Are lodged so coldly under an altar stone;
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wailing and crying, some of them sixteene hundred yeeres, How long Lord, how long wilt thou avenge our blood? and yet poore soules there must abide till doomes day. A damnable heresie.
wailing and crying, Some of them sixteene hundred Years, How long Lord, how long wilt thou avenge our blood? and yet poor Souls there must abide till dooms day. A damnable heresy.
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I would faine learne of such a dreaming Divine, there being so many Altars in the Christian world, vnder which of them lie so many millions of soules:
I would feign Learn of such a dreaming Divine, there being so many Altars in the Christian world, under which of them lie so many millions of Souls:
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for St. Iohn speakes but of one Altar, I saw vnder the Altar. I pray you is not this Altar Christ, the Altar of the faithfull, Esa. 56.
for Saint John speaks but of one Altar, I saw under the Altar. I pray you is not this Altar christ, the Altar of the faithful, Isaiah 56.
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So it is expounded by all learned Divines, both Papists and Protestants. And among the rest, by one, whose authority the proudest Altar-worshipper dare not gain say:
So it is expounded by all learned Divines, both Papists and Protestants. And among the rest, by one, whose Authority the proudest Altar-worshipper Dare not gain say:
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I meane the King, Theologus Rex, that divine Prince King Iames, who in his paraphrase on the Revelation, hath these words, interpreting that text.
I mean the King, Theologus Rex, that divine Prince King James, who in his Paraphrase on the Revelation, hath these words, interpreting that text.
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I saw vnder the Altar the soules of the Martyrs, which cryed with a loud voice, I saw under the Altar the Souls of the Martyrs, which cried with a loud voice,
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How long wilt thou delay ô Lord, since thou art holy and true, to revenge our blood. How long wilt thou Delay o Lord, since thou art holy and true, to revenge our blood.
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For persecution it makes so great a number of Martyrs, that the soules lying vnder the Altar, to wit in the safegard of Iesus Christ, (who is the onely Altar, whereupon, For persecution it makes so great a number of Martyrs, that the Souls lying under the Altar, to wit in the safeguard of Iesus christ, (who is the only Altar, whereupon,
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and by whom it is onely lawfull for vs to offer the sacrifice of hearts and lipps, to wit, our humble prayers to God the Father.) 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.)
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They did pray, and their blood did cry to heaven, and craue at the hands of their Father a iust revenge of their torments vpon the wicked. They did pray, and their blood did cry to heaven, and crave At the hands of their Father a just revenge of their torments upon the wicked.
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Then white robes were given to every one of them: Which, saith he, ought to be a wonderfull comfort to all the Church militant. Then white robes were given to every one of them: Which, Says he, ought to be a wonderful Comfort to all the Church militant.
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Since by this they be assured, that the soules of the Martyrs, so soone as their bodies are killed shall immediately be rewarded, with bright glory in heaven, not going into any other place by the way, which is signified by the white robes. 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 heaven, not going into any other place by the Way, which is signified by the white robes.
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Thus for his Maiesties royall pen:
Thus for his Majesties royal pen:
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by whom we are taught, that Christ is our one and onely Altar, and that the soules of the Saints, being presently rewarded with glory in heaven,
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 heaven,
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and not going to any other place by the way, none of them are vnder our Altar, (though it be a braue one) for it is out of their way to heaven from the place where they suffered Martyrdome.
and not going to any other place by the Way, none of them Are under our Altar, (though it be a brave one) for it is out of their Way to heaven from the place where they suffered Martyrdom.
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As for that place, Hebr. 13. We haue an Altar, &c. St. Paul himselfe expounds it afterwards, in the 15 verse, to be Christ, saying, by him therefore •et vs offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.
As for that place, Hebrew 13. We have an Altar, etc. Saint Paul himself expounds it afterwards, in the 15 verse, to be christ, saying, by him Therefore •et us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.
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Which, saith Aquinas, cannot be vnderstood of a materiall Altar in the Church: Which, Says Aquinas, cannot be understood of a material Altar in the Church:
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and whosoever thinks it to be so, he is therein more popish, then Frier Thomas himselfe.
and whosoever thinks it to be so, he is therein more popish, then Frier Thomas himself.
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But now I come to their maine argument, which they think quite overthrowes all that I haue said concerning Altars, and Ceremonies.
But now I come to their main argument, which they think quite overthrows all that I have said Concerning Altars, and Ceremonies.
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The Kings Chappell, say they, hath an Altar, and all furniture belonging thereunto: The Kings Chapel, say they, hath an Altar, and all furniture belonging thereunto:
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Dare you disallow in ours, what the King hath in his? It is little better then treason, as one said.Dare you disallow in ours, what the King hath in his? It is little better then treason, as one said.
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I answere, It was never out of the Kings Chappell, (at least the name of an altar) since the first reformation in King Edwards time,
I answer, It was never out of the Kings Chapel, (At least the name of an altar) since the First Reformation in King Edwards time,
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if it had, I suppose it had never come in againe, in his religoius successours raigne.
if it had, I suppose it had never come in again, in his religoius Successors Reign.
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But it hath been by law eiected out of this Church, and changed into a sacred table, Ieran Bape•an, as Chrysostome calls it, I marvell therefore, what lawlesse man, could restore it without law.
But it hath been by law ejected out of this Church, and changed into a sacred table, Ieran Bape•an, as Chrysostom calls it, I marvel Therefore, what lawless man, could restore it without law.
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Againe, what haue we doe with imitation of the Court• May we be so sawcy,
Again, what have we do with imitation of the Court• May we be so saucy,
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as to imitate the King in all things? Is it not treason? Is not rebellion so to doe?
as to imitate the King in all things? Is it not treason? Is not rebellion so to do?
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What •old presumption is this in a Priest or Prelate to take vpon him to be like the King without his leaue,
What •old presumption is this in a Priest or Prelate to take upon him to be like the King without his leave,
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and not to suffer for his Maiesty to haue something extraordinary, aboue the vulgar sort in magnificence and state.
and not to suffer for his Majesty to have something extraordinary, above the Vulgar sort in magnificence and state.
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The King commands vs to obey his lawes, not imitate his Chappell contrary to his lawes, which binde Cathedrall Churches as well as as the rest;
The King commands us to obey his laws, not imitate his Chapel contrary to his laws, which bind Cathedral Churches as well as as the rest;
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none are exempted, none can be dispenst withall. The law is this.
none Are exempted, none can be dispensed withal. The law is this.
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The Communion Table, not Altar, shall stand in the body of the Church, or Chancell, where morning and evening prayer be appointed to be said, 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,
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and the Minister shall stand at the northside of the Table. and the Minister shall stand At the North side of the Table.
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Therefore our Communion table must stand as it had wont to doe, in the midst of the quire:
Therefore our Communion table must stand as it had wont to do, in the midst of the choir:
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not at the east end, as farre as is possible from the people, where no part at all of evening prayer is ever said,
not At the east end, as Far as is possible from the people, where no part At all of evening prayer is ever said,
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and but a peece of the morning, and that never till of late.
and but a piece of the morning, and that never till of late.
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Neither must the Table be placed along from north to south, as the altar is set,
Neither must the Table be placed along from north to south, as the altar is Set,
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but from east to west, as the custome is of all reformed Churches:
but from east to west, as the custom is of all reformed Churches:
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otherwise, the Minister cannot stand at the north side, there being neither side toward the north.
otherwise, the Minister cannot stand At the north side, there being neither side towards the north.
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And I trow there are but two sides of a long table, and two ends:
And I trow there Are but two sides of a long table, and two ends:
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make it square, and then it will haue foure sides, and no end, or foure ends,
make it square, and then it will have foure sides, and no end, or foure ends,
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and no side, at which any Minister can stand to celebrate.
and no side, At which any Minister can stand to celebrate.
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I confesse, it is not materiall, which way a man turne his face, when he ministers,
I confess, it is not material, which Way a man turn his face, when he Ministers,
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and prayeth, if it be left as a thing indifferent, without superstition. A• St. Augustine saith, Cum quis quaerit orare, collocat membra sic•t ei occurrit:
and Prayeth, if it be left as a thing indifferent, without Superstition. A• Saint Augustine Says, Cum quis Query orare, collocat membra sic•t ei occurrit:
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when any mangoes about to pray, be pleaseth his body as occasion serveth. And St. Paul exhorteth every man to lift vp pure hands, whether toward the east,when any mangoes about to pray, be Pleases his body as occasion serves. And Saint Paul exhorteth every man to lift up pure hands, whither towards the east,
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or west, it makes no matter.
or west, it makes no matter.
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Yet indeed, it is more dangerous to pray toward the east, because the idolatrous Heathen which worshipped the Sun rising, did so.
Yet indeed, it is more dangerous to pray towards the east, Because the idolatrous Heathen which worshipped the Sun rising, did so.
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And it was the custome of the Iewes, to pray westward, lest they should be entised, to worship the Orientall Sunne, as the Heathen did.
And it was the custom of the Iewes, to pray westward, lest they should be enticed, to worship the Oriental Sun, as the Heathen did.
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Which God himselfe in the 8. chap. of Ezech. 16. v. reckoneth among the abominations of the idolatrous Israelites, who turning their backs toward the Temple, worshipped the Sunne toward the East.
Which God himself in the 8. chap. of Ezekiel 16. v. Reckoneth among the abominations of the idolatrous Israelites, who turning their backs towards the Temple, worshipped the Sun towards the East.
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But the Iewes, saith Bellarmine, which served the Lord, prayed toward the West: Therefore Christians must turne them toward the East. A bolde reason:But the Iewes, Says Bellarmine, which served the Lord, prayed towards the West: Therefore Christians must turn them towards the East. A bold reason:
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The Iewes did well in avoiding all occasion of Idolatry, vnto which the vulgar sort is too prone:
The Iewes did well in avoiding all occasion of Idolatry, unto which the Vulgar sort is too prove:
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as appeareth by the people of this place, how soone learned they to bow downe to the Altar, and worship it.
as appears by the people of this place, how soon learned they to bow down to the Altar, and worship it.
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The Iewes I say did well, therefore may Christians doe ill, in imitating the idolatrous Gentiles, in that foolish, popish, superstitious observation, of turning their faces eastward when they pray.
The Iewes I say did well, Therefore may Christians do ill, in imitating the idolatrous Gentiles, in that foolish, popish, superstitious observation, of turning their faces eastward when they pray.
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And why may we not imitate the Iewes, in the things they did well, the reason of their so doing being not ceremoniall, but morall?
And why may we not imitate the Iewes, in the things they did well, the reason of their so doing being not ceremonial, but moral?
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The ceremoniall law is indeed abrogated therefore we may not retaine it;
The ceremonial law is indeed abrogated Therefore we may not retain it;
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but the morall law is still in force, binding both Iewes and Christians to avoid Idolatry.
but the moral law is still in force, binding both Iewes and Christians to avoid Idolatry.
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But see the shamelesnesse of a doting Iesuite:
But see the shamelessness of a doting Iesuite:
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he is content we should imitate the Iewes in their ceremonies, long since disanulled and ended, in having Altars, Sacrifices, Priests, priestly vestiments, oyntments, incense:
he is content we should imitate the Iewes in their ceremonies, long since Disannulled and ended, in having Altars, Sacrifices, Priests, priestly vestments, ointments, incense:
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But he will not haue vs be like the Iewes, in casting Idols out of our Churches,
But he will not have us be like the Iewes, in casting Idols out of our Churches,
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and in shunning all occasions of Idolatry, by turning our backs on the East, when we pray, as they did.
and in shunning all occasions of Idolatry, by turning our backs on the East, when we pray, as they did.
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Our good Princes, and learned Bishops, when they began to reforme the Church of England, were carefull that wee should bee like the Iewes rather in this point,
Our good Princes, and learned Bishops, when they began to reform the Church of England, were careful that we should be like the Iewes rather in this point,
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then the idolatrous Papists, or Gentiles.
then the idolatrous Papists, or Gentiles.
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And therefore they ordeined by law, that the Communion table should not stand Altarwise, the two ends looking to the south and north,
And Therefore they ordained by law, that the Communion table should not stand Altarwise, the two ends looking to the south and north,
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as of purpose Altars were set in Popery, that the Masse priest might stand on the west side, with his face toward the East,
as of purpose Altars were Set in Popery, that the Mass priest might stand on the west side, with his face towards the East,
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and his back to the people.
and his back to the people.
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But contrariwise, they appointed the table to bee placed in the midst of the Church, to be moveable, fastned neither to wall,
But contrariwise, they appointed the table to be placed in the midst of the Church, to be movable, fastened neither to wall,
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nor floore, the ends standing from East to West, as I said before.
nor floor, the ends standing from East to West, as I said before.
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And they precisely inioyned the Minister to stand at the celebration of the Lords Supper, on the north side of the Table, to the intent they should not be like superstitious shauelings.
And they precisely enjoined the Minister to stand At the celebration of the lords Supper, on the north side of the Table, to the intent they should not be like superstitious shavelings.
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Which make mee to wonder at the presumptuous boldnesse of him, or them, which immediately after the death of our last learned Bishop,
Which make me to wonder At the presumptuous boldness of him, or them, which immediately After the death of our last learned Bishop,
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before wee had another, about eleven yeares ago, took vpon him, (I know not by what authority) to alter the situation of the Communion table, from the ould manner of standing which it had kept in all Bishops times, from the beginning of Queen Elizabeths raigne, saue onely when the Rebels possest this Church, and sang Masse therin.
before we had Another, about eleven Years ago, took upon him, (I know not by what Authority) to altar the situation of the Communion table, from the old manner of standing which it had kept in all Bishops times, from the beginning of Queen Elizabeths Reign, save only when the Rebels possessed this Church, and sang Mass therein.
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The Lords table I say eleven yeares agoe was turned to an altar, and so placed, that the Minister cannot stand to doe his office on the north side,
The lords table I say eleven Years ago was turned to an altar, and so placed, that the Minister cannot stand to do his office on the north side,
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as the law expresly chargeth him to doe, because there is no side of the table standing northward.
as the law expressly charges him to do, Because there is no side of the table standing northward.
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He I say, that contrary to law d•rst doe this, in imitation of Papists and Rebels, deserues hee not to bee sharply censured? why doe I say durst he doe it?
He I say, that contrary to law d•rst do this, in imitation of Papists and Rebels, deserves he not to be sharply censured? why do I say durst he do it?
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Non audet stygius Pluto tentare quod audet Effrenis Monachus. The Divellin hell dare not attempt more then an vnruly Monke, or Frierdare doe. Non audet Stygius Pluto tentare quod audet Effrenis Monachus. The Divellin hell Dare not attempt more then an unruly Monk, or Frierdare do.
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A Divell and a Frier will adventure strangely:
A devil and a Friar will adventure strangely:
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I haue heard of a Divell that preacht, I haue heard of a Frier that preacht in a rope;
I have herd of a devil that preached, I have herd of a Friar that preached in a rope;
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but I neuer heard of, either Divell or Frier, that preached in a Cope.
but I never herd of, either devil or Friar, that preached in a Cope.
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But why is the Communion table set in the east end of the Church, and not in the west end,
But why is the Communion table Set in the east end of the Church, and not in the west end,
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or middle rather, whereas Socrates saith, in his 5 book, 21 chap. that in a Temple at Antioch, the altar was placed at the west end.
or middle rather, whereas Socrates Says, in his 5 book, 21 chap. that in a Temple At Antioch, the altar was placed At the west end.
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And Gentean Hervet, a popish writer, describing the fashion of the Greeke Church at this time, saith, In Graeconum Templis, vnicum est Altare, ia• in medio Choro:
And Gentian Hervet, a popish writer, describing the fashion of the Greek Church At this time, Says, In Graeconum Templis, A unique est Altar, ia• in medio Chorus:
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The Graecians haue but one Altar, in a Church, and that, in the middle of the Quire. The Greeks have but one Altar, in a Church, and that, in the middle of the Choir.
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Therefore neither the Graecians, nor the people of Antioch, looked eastward, but rather westward when they prayed.
Therefore neither the Greeks, nor the people of Antioch, looked eastward, but rather westward when they prayed.
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Binius also and Bawnius say, that because the Manichees which dia worship the Sunne prayed toward the East. Binius also and Bawnius say, that Because the manichees which dia worship the Sun prayed towards the East.
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Leo the first ordeined, that to discerne Catholikes from hereticks, Ad 〈 ◊ 〉 conversi Deum colerent:
Leo the First ordained, that to discern Catholics from Heretics, Ad 〈 ◊ 〉 conversi God colerent:
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The Catholicks should worship toward the West. The Catholics should worship towards the West.
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Afterward by the constitution of Pope Vigilius, it was ordeined, that the Minister standing at the Altar, should pray toward the West.
Afterwards by the constitution of Pope Vigilius, it was ordained, that the Minister standing At the Altar, should pray towards the West.
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It came therefore from Antichrist to restrain Christian liberty, by commanding will-worship, the doctrine of men, without any warrant out of Gods word.
It Come Therefore from Antichrist to restrain Christian liberty, by commanding will-worship, the Doctrine of men, without any warrant out of God's word.
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Againe Necromancers and Sorcerers turne their faces to the East, when they act their inchantments:
Again Necromancers and Sorcerers turn their faces to the East, when they act their enchantments:
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and it little becomes Christians to follow Witches, and Coniurers, in their superstitious, and divelish devotions, by preferring East before West.
and it little becomes Christians to follow Witches, and Conjurers, in their superstitious, and devilish devotions, by preferring East before West.
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It being a Ceremony, of all other most foolish, hereticall, Papisticall, Paganicall, and Magicall. Let vs therefore in the name of God, hate with the Prophet David, the abominations, and superstitious vanities.
It being a Ceremony, of all other most foolish, heretical, Papistical, Paganical, and Magical. Let us Therefore in the name of God, hate with the Prophet David, the abominations, and superstitious vanities.
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If we hate them not, God will hate vs, and abhorre our festivities with all the pomp and glory of our Church.
If we hate them not, God will hate us, and abhor our festivities with all the pomp and glory of our Church.
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As he tolde the Israelites in the fifth of Amps, v. 21. I hate and abborre your feast dayes, I will not smell your solemne assemblies.
As he told the Israelites in the fifth of Amps, v. 21. I hate and abborre your feast days, I will not smell your solemn assemblies.
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Take away from me the noise of thy songs, I will not heare the melody of thy instruments:
Take away from me the noise of thy songs, I will not hear the melody of thy Instruments:
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for ye haue borne the Tabernacle of Molocke, and Chiun your Images, the starre of your God which you made to your selues. for you have born the Tabernacle of Molocke, and Chiun your Images, the star of your God which you made to your selves.
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Such Molocks, such Chiuns, such Images and starres some of vs here haue made to themselues, lift vp your eyes, you praised them;
Such Molocks, such Chiuns, such Images and Stars Some of us Here have made to themselves, lift up your eyes, you praised them;
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set vp aloft, round this Church. Harke then what Christ saith to the Angel of the Church of Ephe•us, Revel. 2.
Set up aloft, round this Church. Hark then what christ Says to the Angel of the Church of Ephe•us, Revel. 2.
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