with fire and sword fire of zâ—ale and sword of Gods word having the lawes of God and the King on our side As it is said in the 7. Apoc. 16. ver. The 10 Hornes that is the 10 Nations shall hate the Whore of Babylon the Church of Rome and shall make herâ— desolate and naked and shall eate her flesh and burne her with fire But what are those vaine superstitions the holders whereof ought to be hated Some thinke Magicall arts are meant therâ—by to which saith Pliny Orientales populi ad insaniam usque addicti sunt The Easterne people ranne mad after Magickâ— which Gods law vtterly condemnes But the superstitious vanities in my text are more generall Vanity of vanities saith Sâ—lomon all is vanity beside the feare of God and keeping of his commandements Those vanities saith a learned interpreter are humane traditions superstitious Ceremonies which vndermine and overthrow both the Law and the Gospell after which Ceremonies Orientales our East-worshippers runne mad in a manner And what are Ceremonies are all vaine are all superstitious God forbid Many are tolerable a few necessary Most are ridiculous and some abhominable Indeed in the beginning when the law was first published it pleased almighty God to traine vp the people of Israell vnder a multitude of Câ—remonies to keepe them in exercise and helpe their infirmity By the externall observation of which he would accustome them to his spirituall worship and nurture them in his feare and obedience till the comming of Christ who was the end the complement the consummation of Ceremonies For when Christ had appeared who was the truth and substance the Shadowes departed neither would he burden his Church with â—raditions and rudiments any longer Onely to preserve the memory of his benefits he ordained two Sacraments left to his Church liberty to mâ—ke lawes and Canons for order and comelinesse agreeable to his word For Ceremoniarum anima saith one est verbum Dei The life and soule of evâ—ry Ceremony is the word of God without which it is dead and damned But Popes and papall Prelates not content with that simplicity which pleased the Apostles and primitive Church would needes adde Ceremony to Ceremony increasing their number in infinitum till they had heapt up a world of Ceremonies which they adorn'd with worldly splendor and bravery Adeo ut Gentes Iudaeos externi cultus superstitione Christiani vicerint saith Szegeâ—ine Insomuch as Christians have surpassed both Iewes and Gentiles in the superstition of externall worship Which malady or plague rather of the Church began then to prevaile saith he Quando relicto verbo Dei mundana sapientia administrari caepit religio Christi When the government of Christs religion began to bee managed nay mard and mangled with worldly wisdome Gods word being abandoned For now saith he not one among a thousand can 〈◊〉 content to serve God in spirit and truth but he will affect some superstitious Ceremonie to worship God therewith Whereas Christs Church in stead of many rites and signes of which the â—ewish religion consisted A Chrisâ—o acceperit paucam saith he eademque factio facillima intellectu augustissima observatione â—astissima The Church hath received of Christ but a few and those most easie to be done majesticall for contemplation chast and vndefiled in observation Quid haec ad insulsas Caerimoniarum nugas Quid ad superstitionem plusquam Iudalcam Quid ad Philaricam tyrannidem quae excruciaâ— miseras conscientâ—as Quid ad tot Idolatriae portenta What are these to the trifles of vnfavoury Ceremonies To superstition more then Iudaicall To their divelish tyrannie in tormenting wretched consciences Nay what are they to the prodigious monsters of Popish Idolatry Whereupon hee concludeth Non esse Caeremoniarum multitudine oâ—erandum Ecclesiam Christâ— Church may not be overwhelmed with an Ocean Sea of Ceremonies It must â—lye the supersâ—uous furniture of pompous â—ites and Papall Pageants devised onely to astonish simple people to ravish their eyes and mindes and to amaze them with admiration Now indeed the originall cause of most of our superstitious Ceremonies is that Popish opinion that Christs Church hath yet Priests Sacrifices and altars Whereas in truth Christ was sent of God to be the last Priest which should offer the last Sacrifice vpon the last altar that ever the world should have He had saith Paul Hebr. 7. Aparobaton jerosunâ—â— a Priesâ—hood which could not passe or be resignâ—d to any other He was not to have any successor being a Priest forever after the order of Melchisedeck Having neither beginning of dayes nor end of life but made like unto the Sonne of God abideth a Priest continually Not made as the sonnes of Aaron were after the law of a carnall commandement but after the power of an endlesse life saith he in the 16. verse For they being mortall men could not otherwise continue but by their lineall succeeding of their dying fathers one after another till the passion of Christ After whose Sacrifice offered on the Crosse which was the conclusion and consummation of all Sacrifices the whole Ceremoniall Law Mosaicall Sacrifices and Priesthood were to end with the beautifull Temple and altar therein Onely the Sacrifice of prayer of praise thanksgiving which every faithfull man and woman must offer to God vpon the most holy altar Christ is left to the Church So Ireneus cals him lib. 4. Altare nostrâ—m Christus Christ is our altar And Epiphanius saith Christus est Victima Sacerdos altare Deus homo omnia in omnibus pronobis factus Christ is the Sacrifice the Priest the altar both God and man made all in all for our sakes To revive therefore and raise vp againe Iâ—wish types and figures long since dead and buried in bringing in altars in stead of Tables Priests in stead of Ministers propitiatory Sacrifices in stead of Sacraments It is not Antichristian pâ—esumpâ—ion and sacrilegious impiety robbing Christ of his honour and vs of our salvation What is it else but an apostacy a publike protestation to renounce the onely sacrifice and the onely sacrificer Christ Iesus It is the reiteration saith a learned writer of the expiatory sacrifice offered by Christ vpon the altar of the crosse and the surrogation of an vpstart Priest for Christ the eternall Sacrificer and Priest for ever after the order of Melchisedeck The ordinary Glosse saith well Externi ritus ceremoniae Legis quia fuerunt vmbra Christi tum venturi mysteriorum ideo adveniente veritate Evangelica illicita facta sunt evanuerunt The externall rites and Ceremonies of the Law because they were shadowes of Christ to come and of his mysteries therefore the truth of the Gospell being once come they are made vnlawfull and have vanished out of sight They ought not then to be patternes or presidents for Christians to follow since the comming of Christ who hath accomplished all And the renewing of â—hem derogâ—teth
heretofore hath been practised both here and in all reformed Churches How dare they in stead of Psalmes appoint Anthems little better then prophane Ballads some of them I say so many Anthems to be sung which none of the people understand nor all the singers themselves which the Preface to the Communion booke and the Queenes Injunctions will have cut off because the people is not edified by them It is for spite they â—eare to Geneva which all papists hate or for the love of Rome which because they cannot imitate in having Latine service yet they will come as neer it as they can in having service in English so said and sung that few or none can understand the same I blame not the singers most of which mislike these prophane innouations though they be forced to follow them Their guides are in fault blinde guides members of our Church rotten members I doubt of higher degree to whom all men and women are rank puritans and schismatiks to be thrust out and expeld if they refuse to dance after their fantasticall pipe in every idle ceremony These crye with the Iewes Templum Domini Templum Domini The Church of God the service of God when indeed their whole service is little else then superstitious vanitie What is it but hypocriticall and Pharisaicall devotion Under the colour of long prayer morning and evening and Midday they devour what devoure they Not poore widowes houses but rich benifices whole townes and villages For seldome shall you see a stout ceremony-monger but the same will also be a notorious Non-resident a very Tot-Quot not content with one or two little ones but foure or five great preferments and dignities And still he aspireth and climeth higher never thinking himselfe sufficiently rewarded for his great learning and service of God in sitting at Church three times a day to heare men Pipe and chaunt and chaunt himselfe where he listeth A base imployment prohibited by Pope Gregory himselfe who speaking de cantu Ecclesiastico hath these words Prohibitum est ne quis in Ecclesia cantet nisi inferiores ordines vtpote Subdiacont Diaconi vero lectioni praedicationi incumbant It is forbidden saith the Pope that any chaunt in Churches but men of meane degree none above Subdeacons but Ministers or Deacons must apply themselves to reading and preaching for that makes most for the peoples edification to which all must be done And when we take orders of the Bishops charge is given to reade and preach Gods word not to sing any lewd Lay-man can doe that without laying on of a Bishops hands without consecration St. Paul saith I was not sent to baptise much lesse to sing in a quire but to preach And woe to me saith he if I preach not the Gospell he saith not woe to me if I observe not the canonicall houres of devotion in singing This makes me call to remembrance a strange speech little better then blasphemy uttered lately by a young man in the presence of his Lord and many learned men I had rather goe forty miles to a good service then two miles to a Sermon Os durum And what meant he by a good service his meaning was manifest where goodly Babylinish robes were worne imbroydered with images Where he might beare a delicate noise of singers with Shakebuts and Cornets and Organs and if it were possible all kinde of Musicke used at the dedication of Nabuchodonosors golden Image To such a dainty service of heavenly Harmony the singular devotion and hot zeale of this holy man would carry him over hills and dales through fire and water rather forty miles then two miles to a Sermon How thinke you was not this a profane witlesse gracelesse Antichristian saying which preferreth piping and singing before Gods ordinance of preaching Yet learned Aretius that famous Helvetian Divine sticks not to say In Papatu cantus Ecclesiastiasticus omnia pessundat adeo ut pro doâ—trina perpetua regnet Musica In the Popes Kingdome Church chaunting marrs all insomuch as in stead of the perpetuall sounding of Gods holy word in the hearts of the faithfull the sound of musicall melodie rings in their eares and raignes in their mindes they are so tickled nay raâ—ished with the delight thereof But what say you by him who accusing our fathers not long since said when they had banished Popery by taking away the Masse that they tooke away all religion and the whole service of God they called it a reformation saith he but it was indeed a dâ—formation whereby Gods service was disordered and mar'd But now the case is altered for of late yeares Religion hath beene begun prettily well to be restored againe in this Church and by the boldnesse of resolute and couragious Officers way is made for reducing of the Masse For before wee had Ministers as the Scripture calls them we had Communion tables wee had Sacraments but now wee have Priests and Sacrifices and Altars with much Altar-furniture and many Massing implements Nay what want we have not all Religion againeâ— For if Religion consist in Altar-ducking Cope-wearing Organ playing piping and singing Crossing of cushions and kissing of clouts oft starting up and squatting downe nodding of heads and whirling about till their noses stand Eastward Setting Basons on the Altar Candlâ—sticks and Câ—ucifixes burning Waxe-candles in excessive number when and where there is no use of Lights And that which is woâ—st of all guilding of Angels and garnishing of Images and setting them up aloft whereas Lactantius saith procul dubio ibi nulla est religio vbi sunt Simulacra without doubt there is no religion in that Church where Images are placed If I say Religion consists in these and such like superstitious vâ—â—ities ceremoniall â—oâ—lâ—â—iâ—s â—pish â—oyes and popish trinckets we haâ— nevâ—r moâ—e Religion then now And though our Liturgiâ— bee not in â—atine yet order is taken by confusednessâ— of voices some squâ—aking some bleating some roaâ—ing thandering with a multiâ—ude of melodiouâ— instruments â—hat the greatest part of â—hâ— sâ—rvice is no better vnderstood then if it were in Hâ—brew or Irish Nay the Sacrament it selfe is turned well neare into a theatricall stage play that when mens mindes should be occupied about hâ—â—venly meditations of Châ—istâ— biâ—ter deâ—th and pâ—ssiâ—n of their own sinnes of faith and repentance oâ— the ioyes of heaven and the â—orments of hell at that very season very unseasonably their eares are possâ—st wiâ—h pleasâ—nt tunes and their eyes fed with pompous spâ—ctacles of glisteâ—ing pictures and histrionicall gestures represenâ—ing unto us Apollo'â— solemnities in his Temple at Delos which the Poâ—t describeth in his fourth of his AEneids Austauratq choros mistique Altaria circum Cretesque Dryopesque fremunt pictique Agathyrsi Our young APOLLO repaireth the quire and sets it out gaily with strâ—nge Babylonish ornaments the hallowed Priâ—sts dance about the altar making prety spâ—rt â—nd fine pastime with â—rippings â—nd turnings and crossiâ—gs â—nd crouchings
whilâ—Cretes Dryopesqueâ—icâ—ique Agathyrsi Choâ—istâ—rs and singing men anâ— pâ—rti-colouâ—ed Cope weaâ—eâ—s fremunt they shâ—ut and cry â—nd mâ—ke most sweet Apollinian harmony Are these ceremonies fit for the holy Communion Doe this saith Christ in remembrance of me Can these paltry toyes bring to our memory Christ and his blood-shedding Did Christ minister the Sâ—crament in such manâ—ner to his Disciplâ—s at his last Supper Was there an altâ—r in the chamber where hee supt Did Christ put on a Cope laden with imagâ—s Or did he change his garments saith Hamingius Apage ineptias fie upon fopperies and superstitious vanities I hate them A decent Cope is commanded by our canons to be used sometimâ—s onely at the Communion Whether a stately Cope a sumpâ—uous Cope a Cope imbroydered with Idols of silver gold and pearle a mock-Cope a scornfull Cope used a long time at Masse and Maâ—-gamâ—s as some of ours wereâ— Whether I say such a Cope be a decent cope fit for the Lords table judge ye belovâ—d And if you condemne them as you cannot choose if you be good Christians how dâ—re yee communicate with us in our supâ—â—stitious vanities Have you not Churches at home in your owne Parishes not yet polluted wiâ—h Idols and Communion Tables not yet changed into altars Where you may receive with comfort the holy Communion without such All-a-flantara in plain and simple mâ—nner as our Saviour ordained and the primiâ—ive chuâ—ch practised till Antichrist arose and mightily prevailed against the truth Stâ—y at home in the name of God till things bee amended and reduced to the state and forme they were in our lesse ceremonious and more preaching Bishops time Duck no more to our altar when you come in and goe out I assure it is an Idoll a damnable Idoll as it is used Remember Gods commandement Thou shalt not make to thy selfe the likenesse of any thing in heaven above or in the earth beneath thou shalt not bow dâ—wne to them nor worship them How dare you disobey God nay mock God as the Priest doth who stands at the altar in a Copâ— and there reades with a loud voice Thou shalt not bow downe to them nor worship them and as soone as hee hath done reading as when hee began to read he turnes him about bowes downe againe and woâ—ships the altar Is not this derision of God and mockery Be not deceived saith Paul Theos ou mucterizetai God is not God will not be mocked Beleeve not those Balaams which lay stumbling blocks in your way to make you fall into spirituall fornication telling you when you bow to the Altâ—r you worship God not the Altar for so answere all popish and heathenish Idolaters Tell mee this Is not that woman a Whore who yeelds her body to an adulterer though shee say her mind is chaste shee keâ—pes her heart true to her husband So say J They are Whores and Whoremongers they commit spirituall fornication who bow their bodies before that Idoll the Altar notwithstanding thâ—y say their minds are cleâ—ne they lift up their hearts to heaven God appointed altars to be set up by King Salomon in his Temple at Ierusalem They were true Altars types and figures oâ— Christ to come as the Priâ—sts and Sacrifices were yet Gods people bowed not to them nor worshipped them No nor the Arke of the Covenant a symbolicall signe of Gods perpetuall presence which was so sacred that none but consecrated hands might touch it no â—or the cart that carried it they might not looke into it as the men of Bethshemis did of whom 50. thousand dyed presently for that trespasse David indeed danced before it on the way as it came from the house of Obed Edom and by consequence he turned his backe toward it unlesse hee leapt backward all the way in hiâ— dance wee reade not that he bowed his body to it or duckt so low as to touch the ground with his nose How dare yee then bow downe and worship an Altar a counterfeit Altar the Image of an Altar and no better Why feare you to turne your backes to the Altar Are the backes of Christian men and women more prophane then the backes of the Iewes that by no meaâ—es they may sit or stand or kneele with their backes Eastward But they must turne about and looke on the Alâ—tar when they pray or heare the Gospell or rehearse the articles of their faith Yee foolish Galathians what Iannes and Iambres AEgyptian Sorcerers have bewitched you that you should follow so readily such vaine superstitions and beggeâ—ly rudimâ—nts Ye mâ—y not behold altars ascribing holinesse to them you must looke up to God and his Sonne Christ when you pray The Iâ—wâ—s had onely two altars they weâ—e figures of Christ to come those shâ—dowes are pâ—st and gone the altâ—rs are demolished you may not mâ—ke new to gaze upon superstitiously but you must looke to your Makâ—r As God himselfe expresly commandeth in the 17. chap of the Pâ—ophecy of Esay 7. v. Read i◠〈◊〉 tâ—at day shâ—ll a man looke to his Maker and his eyes shall haue respect to the holy one of Israel Anâ— he shall noâ— looke to the altars the workes of his hands neither shall hee respect that which his fingers have made either groves or Images â—apers or candlâ—sticks Why will yâ— be Thâ—omachoi fighters against God in râ—sisting his will and doing the thing heâ— so earnâ—sâ—ly â—oâ—bids God will wound the hairy sâ—alpe saith David of him that continuâ—th in his wickednesse Take heed of Gods vengâ—â—nce if you continue in your folly which I pray Gâ—d give you grace to leave Hâ—â—rken whâ—t Peter Martyr saith that excellent Diviâ—e dispuâ—ing agaiâ—st Winchester Si vel Angelus de coelo nos pro vocare velit ad adoraâ—da vel Sacramenta vel altaria vel hâ—norem divinâ—m rebuâ— creatis exhibâ—ndum anathâ—ma sit If an Angell from heaven would provoke vâ—to aâ—oâ—e eâ—ther Sacrament or altar or any othâ—â—â—râ—atureâ— lâ—t him be accâ—â—sed And it is mosâ— câ—râ—aine thâ—t â—vâ—â—y creaâ—uâ—e that is bowed unto in respect of any holinâ—ssâ— therein â—or Religions sake that religious worship makes it an Idoll of which sort the altar is one a notable one religiously adored in this church every day Therefore leâ—rned Chemniâ—iâ—s in treatiâ—g of Images and reckoning up all manner of Idols he nâ—mes altaria â—xprâ—sly altars among the same Againe I doe not thinke saith Peter Martyr that any of the Fathers were pollutâ—d with so grosse Idolatry as to bow their bodies before altâ—rs especially when there is no Communion â—s is daily dâ—ne at Dorham not to the plâ—ce bâ—t to the very stâ—ne when they stand close by the altar But if at any time sâ—ith he they shall be discovered to have bin such altâ—r worshippers let none oâ— us be led by their bookes or examples vt a jâ—sta observantia divinae legis aberret to decline from â—hâ— strâ—ct observation of Gâ—ds law which peremptorily foâ—biddeth the making of