THE VANITY & DOWNFALL OF SUPERSTITIOUS POPISH CEREMONIES: OR, A SERMON PREACHED IN THE Cathedral Church of Durham by one Mr. PETER SMART, a Praebend there, July 27. 1628.  
CONTAINING NOT ONLY AN Historical relation of all those several Popish Ceremonies and practices which Mr. JOHN COUSIN'S hath lately brought into the said Cathedral Church: But likewise a punctual confuration of them; especially of erecting Altars, and cringing to them, (a practice much in use of late) and of praying towards the East.  PSAL. 4. 3. 
O ye sons of men, how long will ye turn my glory into shame? how long will you love Vanity, and seek after leasing?  PHIL. 3. 18, 19 
For many walk, of whom I have told you often, but now tell you weeping, that they are the enemies of the Cross of Christ. Whose end is destruction, whose God is their belly, whose glory is there shame, who mind earthly things.  
Printed at Edinburgh in Scotland, 1628. By the Heirs of ROBERT CHARTERIS.   

A brief, but true historical Narration of some notorious Acts and Speeches of Mr. JOHN COUSINS, and some other of his companions contracted into ARTICLES.  
We doubt not, but the world hath heard, of Mr. JOHN COUSINS his speculative and theorical Popery, which he hath audaciously broached in his Book of Private Devotions, or the hoewrs of Prayer, which book one Mr. BURTON a zealous Minister, and Mr. PRINNE a private Gentleman, have largely answered; though we hear they were but ill rewarded for their pains; both of them being troubled for these their Orthodox Books by your high Commissioners, who strain it seems at harmless gnats, yet swallow Camels. We have therefore thought it our bounden duty as to publish this worthy Sermon; so to inform the world in particular, how this COUSINS hath turned these his Popish theories and speculations into practice.  
Imprimis, The said Mr. COUSINS hath uttered these traitorous speeches, in an open and affirmative manner; That the King's highness, is no more supreme Head of the Church of England, than the boy that rubs his horse heels (a course comparison for a loyal subject) and this as we are oredibly informed hath been proved against him by the oaths of two sufficient witnesses.  
Secondly, this COUSINS in a Sermon of his upon the Parable of the Tares, uttered these Popish and Antichristian speeches. That the Reformers of our Church when they took away the Mass, they took away all Religion, and the whole service of God: they called it a Reformation, but it was indeed a Deformation. He likewise said to one that swore by the Mass, in a frowning manner; That he witted not what he said, and that he swore by a better thing than he was a ware of: The Mass is a good thing, and a good word. The Author of this Sermon telling him upon occasion, the Mass is disallowed: he replied roundly, will you deny that our service is a Mass? These are his speeches, now behold his actions.  
Thirdly, this COUSINS hath set up 50. glittering Angels round about the choir of Durham Church, in long scarlet gowns, with golden wings and guilded heads; together with three other Images over the Bishops' Throne, one of them being the Image of Christ, with a golden beard, a glorious blue cap with rays like the sun beams; which betokens in the Pope's school, some Deity in the head which it covereth, if it might be known to be an extraordinary Idol to be worshipped, as this Image hath been, by some Popish people which came to see it.  
Fourthly, On Candlemas day last passed: Mr. COUSINS in renewing that Popish Ceremony of burning candles to the honour of our Lady, busied himself from two of the clock in the afternoon till four, in climbing long ladders to stick up wax candles in the said Cathedral Church: The number of all the Candles burned that evening, was 220. besides 16. Torches: 60, of those burning tapers and torches standing upon, and near the high Altar (as he calls it) where no man came nigh.  
Fifthly, he hath brought in a new custom of bowing the body down to the ground before the Altar, (on which he hath set Candlesticks, Basins, and Crosses, Crucyfixes, and Tapers, which stand there for a dumb show:) he hath taught and enjoined all such as come near the Altar to cringe and bow unto it: he hath commanded the Choresters to make low legs unto it, when they go to light the Tapers that are on it in the winter nights; and in their return from it, he hath enjoined them to make low legs unto it again, going backwards with their faces towards the East, till they are out of the enclosure where they stand.  
Sixthly, he enjoins all them that come to the Cathedral Church, to pray with their faces towards the East, scolding and brawling with them, even in time of Divine Service, which refuse to do it, and bidding them either to pray towards the East or to be packing out of the Church: himself hath praying and reading his face always turned towards the East: when he ministers the Sa●r: he stands at the West side of the Altar, (as he terms and makes it) not at the North, as the Common prayer book enjoins him: that so his face may be East and his backward parts to the people's faces, who can neither hear, nor understand him: he hath removed the Readers ancient Desk and Pew: together with all the seats, and the Deans Pew which stood on the East side of the Church, to the West side, that so their faces might stand Eastward: he sends the Virgorers about the Church, to remove all those, both strangers and others, which sit down with their backs to the East. So devoted is he to this Eastern Superstition.  
Seventhly, he hath divided the Morning Service into two parts, the 6. of clock Service which was used to be read only, and not sung: he chants with Organs, Shackbuts, and Cornets which yield an hideous noise, and makes that Service which was scarce one quarter of an hour long before, one hour and an half at least: and this he calls Matins. The second Service at 10 of the clock he calls Mass, which consists of Epistles, and Gospels, the 10. Commandments, and the Nicene Creed, which are only to be read on Sundays and Holidays, by the order in the Common Prayer Book.  
Eightly, he enjoins all the people to stand up at the Nicene Creed, (a Ceremony which your Church enjoins not) which he commands to be sung with Organs, Shackbuts, and Cornets, and all other instruments of Music, which were used at the Consecration of NAEUCHADONOZERS golden Image, (unfit Instruments for Christian Churches where men come for to pray, and not for to chant, or hear a sound or consort of they know not what) Each who refuse to stand during this musical Cries (which lasts for half an hour) Mr. COUSINS himself hath gone and raised them up, during Divine Service, to the great disturbance of all there present, bidding them to departed out of the Church, and nailing up their pew doors in despite of the Dean and other Praebends, that so they might not come into their seats.  
Ninthly, he hath turned most of the Service into Piping, and singing, so that the people understand it not no more than they do Greek or Hebrew: He hath brought mere ballads and Jigs into the Church, and commanded them to be sung for Anthems: and among many other, the three Kings of Colen, JASPER, MELCHIOR and BALTHASER. He will not suffer so much as the holy Communion to be administered without an hideous noise of vocal and instrumental Music, (the tunes whereof are all taken out of the Mass-book:) whereby the people's minds are wholly withdrawn from the holy duty which they are about, and from the meditation of Christ's bitter death and passion. On the fast day after Easter last, he commanded the last prayer at the end of the Communion, to be sung with the Organ as an Anthem, so that no man could understand one word, in so much that the ●cople rising up and sitting when it began to be sung, Mr. COUSINS called to them that sat near about them, saying, you must kneel, you must kneel, it is a prayer: then all the congregation kneeled down, and prayed very devoutly they knew not what. It was  fondest Fast that ever any man saw, it being rather a Triumph, than any Fast or Humiliation.  
Tenthly, he hath brought diverse old Copes which have been used in May-games heretofore, one of them having the picture of the Trinity embroidered upon it, and these Copes he would enjoin the Praebends constantly to wear.  
Eleventh, he hath employed diverse Recusant Papists (and such only in making of wax candles, Crucifixes and glass windows; in guilding and painting of Images and the Altar, fit workmen for such Idolatrous works, and incite instruments to revive and set up Popery once again.  
twelvely, he hath violently enforced the observation of those Ceremonies, going about the Church like a mad man, thrusting some out by the head and shoulders, calling them Pagans, when they stood quietly hearing Service and refusing to observe his Popish Ceremonies. He hath likewise gone about the Altar (for so he calls it) before the Communion, crossing the cushions, kissing the Altar clothes, and smacking them with his lips: in so much, as some seeing him so ridiculously occupied, said one to another, look, look, is not the man mad, look I pray is he not mad. These and sundry other Popish Innovations hath Mr. COUSINS brought into the Church of Durham: and now see their fruits. One Mr. FRANCIS BURGONIE Parson of Wermoth, following Mr. COUSINS his practices, hath taken away the Communion table out of his Parish Church, and in stead thereof hath erected an Altar in the East end of the Chancel, made of a grave-stone. This stone he hath laid upon a wall, not on a frame; he hath adorned it with guilded hangings round about it, contrary to the Communion Book: this Altar he worshippeth with the bowing of his knee unto it, and there both he and his Curate read part of the Service, so that most of the people on both sides, can neither hear, nor see them. This example of Mr. BURGONIE many parish Churches else are reported to follow, to the great offence of Religious people, the great advancement of Popery and Superstition, which are like to overflow the whole bishopric of Durham if they are not in time suppressed: In so much that the Papists of Durham say openly: The Protestants need not labour to bring us to them, for they are coming apace to us. Thus, thus alas, Grex totus in agris unius scabie cadit: Our prayer, our desire therefore to this present assembly of Parliament, is but this: Pereat unus, ne pereamus omnes. Let Mr. COUSINS with all his great Abbetters and Disciples, rather perish with their pardons, (which we hear his potent Bishop patron, who should have rather procured them an helter then a pardon, had he any spark of love to your Religion in him, hath of late procured,) then that both you and we, with both our States and Churches should perish by their Pardons, which can never expiate nor disannul these great offences.   

A SERMON PREACHED IN THE CATHEDRAL CHURCH OF DURHAM. JULY 7. 1628.  
BY PETER SMART.  PSAL. 31. 6. v. 
I hate them that hold of superstitious vanities.  
Imprinted, 1628.:   

Psalm. 31. part of the 6. verse.  
IN the common translation, I have hated them that hold of superstitious vanities.  
In the new translation, Them that regard lying vanities.  
In the Geneva translation, Them that give themselves to deceitful vanities: whereupon they give this good note. 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.  
Such are all humane Traditions, Ethelothreskiai, superstitious will-worships the inventions of man's brain.  
The vulgar Latin hath Odisti, thou o God hatest. And Vatab●us hath, Odi observantes vanitates frustra, or vanitates mendacy, vain vanities, or the vanities of ally. That is saith he;  
Odi observantes opera quae prae se ferunt vanitatem et mendacium: id est eos qui superstitioni student, & ea observant, quae à vero Dei cultu animos piorum avocant.  
I hate them that observe works carrying a show of, or which uphold and countenance vanity and falsehood. That is hate the followers and favourers of superstition, observing things which withdraw godly minds, from the true worship of God.  
Wow whereas some have Odi, other Odisti, God hateth, or I hate; they are all one, to one effect, for we must hate what God hateth, we must love what God loveth; we must apply ourselves to Gods will, and conform ourselves to the similitude of God, after whose image we are made, as much as we can.  
Be you perfect, saith our Saviour, as your heavenly Father is perfect. Therefore we must hate with a perfect hatred, whatsoever God hateth: as David did, Psal. 139. 21. ver.  
Do not I hate them o Lord that hate thee? Do not I earnestly contend with those that rise up against thee? Yea I hate them with a perfect hatred, or unfeigned hatred, I count them mine enemies.  
On which words one observeth well, The Prophet teacheth us boldly to contemn all the hatred of the wicked, and friendship of the world, when they would hinder us from serving God sincerely.  
God is good, yea goodness itself; Therefore it is not possible but God should love best that which is most like himself, and hate the contrary: So must we do, not love ourselves, or that which is like ourselves, for we are nought.  
Omnis homo mendax, every man is a liar, and the imaginations of man's heart are only evil continually saith God.  
Therefore we must not love but hate our own imaginations, inventions, and lies; and love God who is good, and Christ who is truth, under whose lips, no vanity, no guile, no lie can lie.  
As a Father saith, expounding my text: Recte veritas odit vanitatem, quia vanitas in falsitate confistit odisse enim dicitur id quod reprobat.  
Christ being truth, must needs hate vanity, because vanity consists in falsehood; for what a man hates, that he rejects.  
Esau was a reprobate, rejected of God, because God hated him: As we read in the first of Malachy, jacob have I loved, but Esau have I hated; yet herein we may not imitate God, in hating any man under pretence, that we think him a reprobate.  
We may not presume to enter into God's judgements, and give sentence of election, or reprobation upon any. Because we know not, he that now stands, whether he may fall, and he that hath fallen, whether he may rise again, and stand.  
Therefore in that respect we must hate none; we must love our enemies and all.  
As our Saviour saith in the 5. of Matth. Ye have heard that it hath been said of old: Love thy neighbour, and ha●e thine enemy: but I say unto you, Love your enemies.  
And St. john saith, 1. Epist. 3. chap. He that loveth not his brother abideth in death. And again, He that hateth his brother, walketh in darkness. And yet a gain, He that hateth his brother, is a manslayer.  
Was David a manslayer? did he walk in darkness, and abide in death? because he hated them that hold of superstitious vanities?  
No verily: for he hated not their persons, but their iniquities, their evil works, and affections, he did wish their amendment, and salvation, taking God for an example, of whom thus he speaketh, in his 5. Psal.  
Thou art not a God that loveth wickedness, thou hatest all them that work vanity. Yet he saith else where: Thou o Lord savest both man and beast, how excellent is thy mercy o God.  
Which appeareth, in that he maketh his Sun to shine, and his reign to fall upon just, and unjust. And as St. Paul saith, he would have all to be saved, and come to the knowledge of the truth.  
Therefore he loveth the man, though he hate their manners, their naughtiness, and vanities.  
So must we do, as the Prophet Amos bids us, in his 5. ch. 15. v. Hate the evil, and leave the good: we must not simply hate, nor simply love, because no man is so absolutely evil, but he hath some goodness; nor so absolutely good, but he hath some badness: As our Saviour saith, There is none good but God.  
How then? they that hold of superstitious vanities, must we not hate them? Not their persons, which may perhaps have some sparks, some tincture of goodness; but their badness is to be hated, and themselves, quatenus, so fare forth, as they invent, and maintain superstitious vanities, opposite to God's Law, which they ought to love.  
As David professeth, in his 119. Psal. 113. verse. I hate vain inventions, but thy law do I love.  
So must we, love God's law, which forbiddeth idolatry, and hate vain inventions, and the inventours of vanities, when they would ensnare and entangle us with their fraudulent impostures, to seduce, and allure us to their superstitious and idol services.  
So fare forth we must hate them, though they be never so near, and dear unto us: As our Saviour teacheth us, Luke 14. 26. verse.  
If any man come to me, and hate not his father and mother, brother and sister, wife and children, he can not be my Disciple.  
That is, he that casts not off all affections, and desires, which draw him from God to the world, from Christ to Antichrist.  
So than it is no impiety to hate our carnal and natural friends, when they become our ghostly enemies, hindering God's glory and our salvation.  
Neither must we hate them secretly, hold our tongues, and let them alone. As the Prophet Hoses saith, Ephraim is turned after Idols; Let him alone; that is, trouble not yourselves with him, he is incorrigible, In a desperate case; Let him alone, let him perish in his sins: But we must endeavour to amend our Ephraimites, hoping to reclaim them, from their Idols, after which of late they have hastily turned.  
But if they prove stubborn, and stiffnecked, then must we cry aloud, and proclaim their folly: we must discover their blindness, and nakedness to the world; we must persecute them with fire and sword; fire of zeal, and sword of God's word; having the laws of God, and the King on our side.  
As it is said in the 17. Apoc. 16. ver. The 10 Horns, that is the 10. Nations shall hate the Whore of Babylon, the Church of Rome, and shall make her desolate, and naked, and shall eat her flesh, and burn her with fire.  
But what are those vain superstitions, the holder's whereof ought to be hated? Some think Magical arts are meant thereby; to which saith Pliny, Orientales populi ad insaniam usque addicti sunt. The Eastern people ran mad after Magic; which Gods Law utterly condemns.  
But the superstitious vanities in my text, are more general: Vanitiy of vanities, (saith Solomon) all is vanity, beside the fear of God and keeping of his commandments.  
Those vanities, saith a learned interpreter, are humane traditions, superstitious Ceremonies, which undermine and over throw both the Law and the Gospel; after which Ceremonies, Orientales, our East-worshippers run made in a manner.  
And what are Ceremonies? are all vain? are all superstitious? God forbidden.  
Many are tolerable, A few necessary;  
Most are ridiculous, And some abominable.  
Indeed in the beginning, when the law was first published, it pleased Almighty God to train up the people of Israel, under a multitude of Ceremonies, to keep them in exercise, and help their infirmity.  
By the external observation of which, he would accustom them, to his spiritual worship; and nurture them, in his fear and obedience; till the coming of Christ, who was the end, the compliment, the consummation of Ceremonies.  
For when Christ had appeared, who was the truth and substance, the Shadows departed: neither would he burden his Church, with traditions and rudiments any longer.  
Only to preserve the memory of his benefits, he ordained two Sacraments, & left to his Church liberty to make Laws and Canons, for order and comeliness agreeable to his word.  
For, Ceremoniarum anima, saith one, est verbum Dei: The life, and soul of every Ceremony, is the word of God; without which, it is dead and damned.  
But Popes, and papal Prelates, not content with that simplicity which pleased the Apostles, and primitive Church; would needs add Ceremony to Ceremony, increasing their number in infinitum, till they had heaped up a world of Ceremonies, which they adorned with worldly splendour and bravery.  
Adeo ut, & Gentes & judeos, externi cultus superstitione Christiani vicerint, saith Szegedine. Insomuch as Christians have surpassed both jews and Gentiles in the superstition of external worship.  
Which malady, or plague rather of the Church, began then to prevail, saith he; Quando relicto verbo Dei mundana sapientia administrari caepit religio Christi; When the government of Christ's religion began to be managed, nay marred, and mangled with worldly wisdom; God's word being abandoned.  
For now, saith he, not one among a thousand, can be content to serve God, in spirit and truth; but he will affect some superstitious Ceremony, to worship God therewith.  
Whereas Christ's Church, in stead of many rites, and signs, of which the jewish religion consisted: A Christo acceperit paucam, saith he, eademque factu facillima, intellectu augustissima, observatione castissima.  
The Church hath received of Christ but a few; and those most easy to be done, majestical for contemplation, chaste and undefiled in observation.  
Quid hac ad insulsas Caeremoniarum nugas? Quid ad superstitionem plusquam judaicam? Quid ad Philaricam tyrannidem quae extruciat miseras conscientias? Quid ad tot Idololatriae portenta?  
What are these to the trifles of unsavoury Ceremonies? To superstition more than judaical? To their devilish tyranny in tormenting wretched consciences? Nay what are they to the prodigious monsters of Popish Idolatry?  
Whereupon he concludeth: Non esse Caeremoniarum multitudine onerandam Ecclesiam: Christ's Church may not be over whelmed with an Ocen Sea of Ceremonies.  
It must fly the superfluous furniture of pompous rites, and Papal Pageants, devised only to astonish simple people, to ravish their eyes, and minds, and to amaze them with admiration.  
Now indeed the original cause of most of our superstitious ceremonies, is that Popish opinion; that Christ's Church hath yet Priests, Sacrifices, and Altars.  
Whereas in truth Christ was sent of God to be the last priest, which should offer the last Sacrifice, upon the last Altar, that ever the world should have.  
He had, saith Paul, Hebr. 7. Aparabaton ierosunen; a Priesthood which could not pass or be resigned to any there: He was not to have any successor, being a Priest for ever after the order of Melchisedick.  
Having neither beginning of days, nor end of life, but made like unto the Son of God abideth a Priest continually.  
Not made as the sons of Aaron were after the law of a carnal commandment; but after the power of an endless life; saith he, in the 16. verse. For they being mortal men could not otherwise continue but by their lineal succeeding of their dying fathers one after another till the passion of Christ.  
After whose sacrifice offered on the Cross, which was the conclusion and consummation of all sacrifices: the whole Ceremonial Law, Mosaical Sacrifices, and Priesthood, were to end, with the beautiful Temple, and Altar therein.  
Only the sacrifice of prayer, of praise, & thanksgiving, which every faithful man and woman must offer to God upon the most holy Altar Christ, is left to the Church.  
So Ireneus calls him, lib. 4. Altar nostrum Christus Christ is our Altar. And Epiphanius saith, Christus est Victima, Sacerdos, Altar, Deus & homo, omnia in omnibus pro nobis factus: Christ is the Sacrifice, the Priest, the Altar, both God and man, made all in all for our sakes.  
To revive therefore and raise up again jewish types and figures long since dead and buried; in bringing in Altars in stead of Tables, Priests in stead of Ministers; propitiatory sacrifices in stead of Sacraments. Is it not Antichristian presumption, and sacrilegious impiety, robbing Christ of his honour, and us of our salvation?  
What is it else but an apostasy? a public protestation to renounce the only sacrifice, and the only sacrificer Christ jesus.  
It is the reiteration, saith a learned writer, of the expiatory sacrifice offered by Christ upon the Altar of the Cross, and the surrogation of an upstart Priest, for Christ the eternal Sacrificer, and Priest for ever after the order of Melchisedeke.  
The ordinary Gloss saith well. Externi ritus & Ceremoniae Legis, quia fuerunt umbra Christi tum venturi, et mysteriorum, ideo adveniente veritate Evangelica, illicita facta sunt, & evannerunt: The external rites and Ceremonies of the Law, because they were shadows of Christ to come, and of his mysteries, therefore the truth of the Gospel being once come, they, are made unlawful, and have vanished out of sight.  
They ought not then to be patterns or precedents for Christians to follow since the coming of Christ who hath accomplished all.  
And the renewing of them derogateth much from Christ's sovereign sacrifice, for it implieth imperfection in the same, As St. Paul proveth, by the legal sacrifices offered so often because they were imperfect.  
Origen writeth thus in his Treatise on Matthew, veniente Principe Sacerdotum, the Prince of Priests being come, the Priest in figure ceased. The Temple made of stones is destroyed, to give place to the Temple made of lively stones: Effossum est Altare quod erat deorsum: The Altar below on earth was broken down, because the heavenly Altar had appeared.  
What have we then to do with them if they be passed and gone? Surely nothing. True Christians ever since their Lord's death, have left them both Priests and Altars to jews and Gentiles.  
But the whore of Babylon's bastardly brood, doing upon their Mother's beauty, that painted Harlot the Church of Rome, have laboured to restore her all her robes and jewels again: especially her looking glass the Mass, in which she may behold all her bravery.  
For they despising the plain simplicity and modest attire of that grave matron Christ's holy spouse have turned her officers all out of doors with all her household stuff, her Tables, her Cups, her books, her Communions, the very names of her Ministers, and such like words used by the holy Ghost throughout the new Testament.  
In stead whereof the words Priest, and Altar, are taken up by them; because without Priest no Sacrifice can be offered; without Priest and Sacrifice there is no use of an Altar: and without all 3. Priests, Sacrifice, and Altar, there can be no Mass.  
But the Mass coming in brings in with it an inundation of Ceremonies, Crosses, and Crucifixes, and Chalices, and Images, Copes, and Candlesticks, and Tapers, and Basins, and a thousand such Trinkets; which attend upon the Mass: All which we have seen in this Church since the Communion table was turned to an Altar.  
Yet indeed it is no Altar, that's but a nickname, it is wrongfully so called. For if it be an Altar there must needs be a Sacrifice offered by a Priest to God; but in the Communion nothing is offered to God but prayers, but praise and thanksgiving, which the hearts and lips of all faithful Communicants offer to God by their Mediator Christ.  
They lay them not on a Table, they lay not their thanks, they lay not their prayers upon an Altar, either of wood, or stone; as the aaronical Priests, laid their  offerings and incense.  
We set indeed the bread and wine upon the table, besigning them to a Sacramental use by the consecration of God's holy word: we do not offer them to God, but God offereth them, and giveth them to us, and with them his son Christ, if we be faithful and worthy receivers.  
To such they are in deed and in truth spiritually, and Sacramentally, the very body and blood of Christ, than which more holy things the whole world affordeth not.  
But if it be an Altar as Masspriests and out priests use to call it; and the body and blood of Christ a sacrifice to God offered thereon, then is the Altar better, and more holy than the body of Christ, for it sanctifieth it.  
Mark this, if the table whether wood or stone be an Altar, it is better than the body of Christ, and holier, (which to say or think is horrible blasphemy) it is holier I say because it sanctifieth Christ's body and blood if it be an Altar.  
For without contradiction saith the Apostle, Heb. 7. 7. v. the less is blessed of the better, proving thereby that Melchisedecke was a better man than Abraham, and we know that to bless is to consecrate or sanctify.  
So saith our Saviour in the 23. of Matth. 3. v. reproving the Pharisees, who taught, whosoever shall swear by the Altar it is nothing, but whosoever shall swear by the gift, that is the sacrifice upon the Altar, he is guilty, Ye fools and blind, whether is greater the gift or the Altar that sanctifieth the gift. So say I to such fond and ignorant teachers, who call themselves priests and the table an Altar.  
Ye blind popish priests understand ye not that by erecting an Altar ye advance it above the body of Christ, ye make it better than Christ's body, by making it a sacrifice sanctified by the Altar.  
And I am verily persuaded that some there are, who esteem more of it then they do of Christ's body.  
For I have seen, I have seen I say the priest (so will he needs be called) take up the body and blood after consecration, 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.  
He yielded no reverence at all to Christ's body, neither when he held it in his own, nor when he had delivered it, into the receivers hands.  
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, and not to his body, to make many legs to the King's chair, and none to the King himself.  
And this is evident by their daily practice, for the altar is every day worshipped with ducking to it, though there be no Communion, nor any man there; Christ's body is not worshipped with ducking, no not at the Communion: Is it not worse than popery?  
But the Fathers many times call it an Altar. It is true, for the mystery of iniquity began betime to work by small beginnings lurking in words.  
Sacerdotes, Altaria, Priests, and Altars, and rejecting them which Gods Spirit had taught, and the Apostles ever used, Ministros & Mensas, Ministers and Tables, that way might be made for Antichrist and his abominable sacrifice of the Mass.  
Yet the Fathers worshipped not their altars: Tertullian, saith Bellarmine, was the first that mentioneth geniculation, that is ducking to altars, which he learned of his Master Montanus, the first founder of cross, and duckings, and many other Ceremonial fooleries, to which he annexed the gift of the holy Ghost.  
For Tortullian, saith Chemnitius, was the author, omnium fere Ceremoniarum Papisticarum; in a manner of all Popish Ceremonies.  
Whereupon arose an opinion that Montanus the heretic was the holy Ghost; that he claimed the name, virtue, and dignity of the holy Ghost; which is not credible so learned a Doctor as Tertullian could believe.  
But he ascribed as the papists do, such power and holiness to the Ceremonies which Montanus had devised, that without them none could be partakers of the holy Ghost.  
As if the holy Ghost were annexed to Ceremonies, included in Ceremonies, collated by Ceremonies.  
Whereupon saith Bugenhagius a learned Germane, The Church of Rome condemned Montanus for an heretic, and yet nevertheless retained his heresies.  
Which, saith he, hereby is manifest, in that the books which defend his heresies are preserved, but the works of those Fathers which confuted them are lost.  
Montanus therefore was the first Altar worshipper, and they that now imitate him in ducking to Altars are little better than heretical Montanists.  
But give me leave I pray you to ask this question, why bow you not the knee to the font also, it being Lavacrum regenerationis, the laver of regeneration, as honourable, and a more necessary Sacrament.  
For without Baptism none can be saved, as some teach; but many that are baptised dye, before they come to the years of discretion, and probation, that they may be fit to receive the Communion, yet we see none make legs to the Font.  
Why do they not? Christ is as much present there, and as really, and the Font is an Altar as well as the Table, and so it was termed in the primitive Church by Prudentius, who lived 1300. years ago.  
Who speaking of a combat between Chastity and Lust, after Chastity had killed Lust.  
Abolens Baptismate labem, Catholico●●n Temple divini Fontis ad Aram Consecrat gladium: (saith he)  
Having washed away her spots in Baptism she consecrates her sword, wherewith she slew her enemy, to the Catholic Church, and hangs it up, Fontis ad Aram, at the Altar of the Font. Lo here the Font also is called an A●tar.  
Therefore honour ye the Font as well as the Table with one and the same worship of bowing the knee to it, or else you are heretics, affording more holiness and more dignity to one Altar, and to one Sacrament, then to the other.  
For either your worship is religious, or civil; if it be civil ye are absurd idiots in honouring stocks and stones more than any poor man who is the image of God; for who will low● too low to a beggar as to sweep the ground with his beard, if it be not very short.  
If ●t be religious you are more absurd in preferring the memory of Christ's body and blood, before the whole Trinity: Seeing you are baptised in the name of the Father, and of the Son, and of the holy Ghost, and not in the name of Christ alone.  
The Lord's Table therefore and the Font they are Altars both alike, as an apple and an egg are onions both alike; that is neither of them properly and truly, though they have a kind of resemblance, and being both alike, and of equal worthiness, why are they so far put asunder the whole length of the Church, one at the head, the other at the foot?  
Why are they not set in the body of the Church or choir, being the fittest place to receive the greatest assemblies and most Communicants.  
Why is the Altar lifted up to the top of the Sanctuary or Chancel, and the Font not admitted so much as to the bottom? It is not suffered to stand in the wont place behind the choir door, why is one preferred as holier than the other, being Sacraments of equal dignity.  
In St. Peter's Church at Zuricke the Lord's 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, and tossing it from post to pillar thrust it almost quite out of doors.  
Do I say almost? 'tis out of the Church quite, for one thing is Templum, another thing Ecclesia.  
Ecclesia is the Church where a congregation of people useth to assemble, to hear the word preached, which in Latin is Concio, and it signifieth not only the Sermon, but caetum, the multitude meeting together to hear God's word.  
And the Preacher is called Ecclesiastes, or Concionator, derived from the same words.  
Whereupon I conclude that where no congregation useth to meet to hear Sermons, that place is no Church; and consequently the Font being set in no place of assembly, it is not in the Church: I confess it is, in Templo, in part of this vast fabric, but there it is where the people never meet to hear God's word preached no more than they do in the steeple where the bells hang.  
For this cause St. Bernard reprehended in his time, Templorum immensas altitudines, et immoderatas longitudines; the excessive heights, and immoderate lengths of Temples.  
Why so? because he misliked worldly magnificence in the spiritual service of God, who dwells not in Temples made with hands.  
Also, because he would not have the Minister and people sundered, nor scattered abroad in spacious rooms, but joined together as near as might be. Who standing in the midst, vugli stante corona, the people all about him, round in a ring, he may better be heard, and they edified.  
For all things in the Church, aught to be done to edification, saith Paul, which then is best, when the Minister abides with the people, or they draw near to him: He may not run away in a Cope, as fare as he can get him from the congregation.  
But what a trick is this which our new-fangled Ceremony-mongers have taken up of late, to go in a Cope to the Altar, to say two or three prayers after the Sermon? why use they this ceremony, not mentioned in the Communion book or Canons?  
Why suffer they not the Preacher to dismiss the congregation with the blessing of God's peace as was wont to be done, and our last Bishop esteemed to be best.  
How dare they put off, and put on a Cope so often in one service, not only to pray, but to read the Epistle and Gospel, and ten commandments at the Altar only, and no other place where the Litany and other service is read, there being no such thing appointed in the Book of Common prayer? And the Canons according to the advertisements published in the seventh year of Queen Elizabeth, commanding no Copes to be used, but Surplices, when all other prayers are said at the Communion table; save only at the administration of the holy Communion.  
Why do they these things contrary to law? and never done in our Church before since the Mass was banished?  
Is it because they are enamoured with Copes? do they dote upon Copes?  
Or are the Psalms and Chapters read in the body of the Church not so good Gospel, nor so worthy to be coped?  
Or is there so near affinity between Copes and Altars, are they so married together that they can not be parted?  
Or think they their prayers and other service more holy in such priestly vestments, in sancto sanctorum, in that most holy place so devoutly ducked unto, by our foolish, bewitched, and besotted Galathians.  
Again, why sing they the Nicen Creed in a Cope at the Altar, the book appointing it to be said as the Apostles Creed is said, not sung.  
Why make they the people to stand up when it is sung, that ceremony of standing being forbidden by law, by which you that stand, (mark what I say) you that stand are to be punished for obeying such unlawful commands, as I mean to prove when time shall serve?  
Lastly, why forbidden they singing of Psalms in such a tune, as all the people may sing with them, and praise God together, before and after Sermons, as by authority is allowed, and heretofore hath been practised both here and in all reformed Churches?  
How dare they in stead of Psalms, appoint Anthems, (little better than profane Ballads some of them I say, so many Anthems to be sung, which none of the people understand, nor all the singers themselves, which the preface to the Communion book, and the Queen's Injunctions, will have cut off, because the people is not edified by them?  
It is for spite they bear to Geneva, which all papists hate, or for the love of Rome, which because they cannot imitate in having Latin service, yet they will come as near it as they can, in having service in English so said and sung, that few or none can understand the same? I blame not the singers, most of which mislike these profane innovations, though they be forced to follow them?  
Their guides are in fault, blind guides, members of our Church, rotten members I doubt, of higher degree; to whom all men and women are rank puritans and schismatics, to be thrust outand expelled, if they refuse to dance after their fantastical pipe in every idle ceremony.  
These cry with the jews, Templum Domini, Templum Domini: The Church of God, the service of God; when indeed their whole service is little else then superstitious vanity.  
What is it but hypocritical and Pharisaical devotion? under the colour of long prayer, morning, and evening, and midday, they devour, what devour they? not poor widow's houses, but rich benefices, whole towns and villages.  
For seldom shall you see a stout ceremony-monger, but the same will also be a notorious Nonresident, a very Totquot; not content with one or two little ones, but four or five great preferments and dignities.  
And still he aspireth, and climbeth higher, never thinking himself sufficiently rewarded for his great learning, and service of God, in sitting at Church three times a day, to hear men pipe, and chant, and chant himself where he listeth.  
A base employment, prohibited by Pope Gregory himself; who speaking de cantu Ecclesiastico, hath these words.  
Prohibitum est ne quit in Ecclesia cantet, nisi inferiores ordines, utpote Subdiaconi; Diaconi vero lectioni & praedicationi incumbant. It is forbidden, saith the Pope, that any chant in Churches, but men of mean degree, none above Subdeacons'; but Ministers or Deacons, must apply themselves to reading and preaching; for that makes most for the people's edification, to which all must be done.  
And when we take orders of the Bishop, charge is given to read, and preach God's word, not to sing: any lewd Layman can do that, without laying on of a Bishop's hands, without consecration.  
St. Paul saith, I was not sent to baptise, (much less to sing in a choir) but to preach. And, woe to me, saith he, if I preach not the Gospel: he saith not, woe to me, if I observe not the canonical hours of devotion in singing.  
This makes me call to remembrance, a strange speech little better than blasphemy, uttered lately by a young man, in the presence of his Lord, and many learned men.  
I had rather go forty miles to a good service, than two miles to a Sermon. (Os durum.)  
And what meant he by a good service? his meaning was manifest; where goodly Babylonish robes were worn, embroidered with images.  
Where he might hear a delicate noise of singers, with Shakebuts, and Cornets, and Organs, and if it were possible, all kind of Music, used at the dedication of Nabuchodonosors golden Image.  
To such a dainty service of heavenly Harmony, the singular devotion, and hot zeal of this holy man, would carry him over hills and dales, through fire and water, rather forty miles, than two miles to a Sermon.  
How think you? was not this a profane, witless, graceless, Antichristian saying, which preferreth piping, and singing before God's ordinance of preaching.  
Yet learned Aretius, that famous Helvetian Divine, sticks not to say: In Papatu, cantus Ecclesiastiasticus omnia pessundat, adeo ut pro doctrina, perpetua regnat Musica. In the Pope's Kingdom Church chanting mars all, insomuch as in stead of the perpetual sounding of God's holy word, in the hearts of the faithful, the sound of musical melody, rings in their ears, and reigns in their minds, they are so tickled, nay ravished with the delight thereof.  
But what say by him who accusing our fathers, not long since said: when they banished Popery by taking away the Mass, that they took away all religion, and the whole service of God? they called it a reformation, saith he, but it was indeed a deformation, whereby God's service was disordered and marred.  
But now the case is altered, for of late years, religion hath been begun, prettily well to be restored again in this Church: and by the boldness of resolute and courageous officers, way is made for reducing of the Mass.  
For before we had Ministers, as the Scripture calls them, we had Communion tables, we had Sacraments: but now we have Priests, and Sacrifices, and Altars, with much Altar furniture, and many Massing implements. Nay what want we? have not all religion again?  
For if religion consist in Altar-ducking, Cope-wearing, Organ-playing, piping and singing.  
Crossing of chushions, and kissing of clouts, oft starting up, and squatting down, nodding of heads, and whirling about, till their noses stand Eastward.  
Setting Basins on the Altar, Candlesticks and Crucifixes; burning Waxe-candles, in excessive number, when and where there is no use of Lights.  
And that which is worst of all, guilding of Angels, and garnishing of Images, and setting them up aloft; whereas Lactantius saith, procul dubio ibi nulla est religio ubi sunt Simulacra: without doubt there is no religion in that Church, where Images are placed.  
If I say religion consist in these and such like superstitious vanities, ceremonial fooleries, apish toys, and popish trinkets, we had never more religion than now.  
And though our Leiturgy be not in Latin, yet order is taken, by confusedness of voices, some squeaking, some blating, some roaring, and thundering with a multitude of melodious instruments that the greatest part of the service, is no better understood, then if it were in Hebrew or Irish.  
Nay the Sacrament itself is turned well near into a theatrical stage play, that when men's minds should be occupied about heavenly meditations, of Christ's bitter death and passion, of their own sins, of faith and repentance, of the joys of heaven, and the torments of hell: At that very season, very unseasonably, their ears are possessed with pleasant tunes, and their eyes fed with pompous spectacles, of glistering pictures, and histrionical gestures, representing unto us Apollo's solemnities in his Temple at Delos, which the Poet describeth in his fourth of his Aeneiods.  
Instauratque charos, mystic Altaria circum.  
Cretesque, Dryopesque fremunt pictique Agathyrsi.  
Our young Apollo repaireth the choir, and sets it out gaily, with strange Babylonish ornaments; the hallowed Priests dance about the Altar, making pretty sport, and fine pastime, with trip, and turnings, and cross, and crouchings; while Cretes, Dryopesque pictique Agathyrsi, Choristers, and singingmen, and particoloured Cope-wearers, fremunt, they shout and cry, and make most sweet Apollinian harmony.  
Are these ceremonies fit for the holy Communion? Do this, saith Christ, in remembrance of me.  
Can these paltry toys bring to our memory Christ and his bloodshedding?  
Did Christ minister the Sacrament in such manner to his Disciples at his last Supper?  
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? saith Hamingius.  
Apage ineptias, fie upon fopperies, and superstitious vanities, I hate them.  
A decent Cope is commanded by our Canons to be used sometimes, only at the Communion.  
Whether a stately Cope, a sumptuous Cope, a Cope embroidered with Idols, of silver, gold, and pearl: a mock-Cope, a scornful Cope, used a long time at Mass and May-games, as some of ours were: Whether I say such a Cope, be a decent Cope, fit for the Lords table, judge ye beloved.  
And if you condemn them, as you cannot choose if you be good Christians; how dare ye communicate with us in our superstitious vanities?  
Have you not Churches at home in your own Parishes not yet polluted with 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 manner, as our Saviour ordained, and the primitive Church practised, till Antichrist arose, and mightily prevailed against the truth.  
Stay at home in the name of God, till things be amended, and reduced to the state and form they were in our less ceremonious, and more preaching Bishop's time.  
Duck no more to our Altar when you come in and go out: I assure it is an Idol, a damnable Idol as it is used.  
Remember God's commandment Thou shalt not make to thyself, the likeness of any thing in heaven above, or in the earth beneath, thou shall not bow down to them, nor worship them: How dare you disobey God, nay mock God, as the Priest doth, who stands at the Altar in a Cope, and there reads with a loud voice, Thou shalt not bow down to them, nor worship them; and as soon as he hath done reading, as when he began to read, he turns him about, bows down again, and worships the Altar.  
Is not this derision of God and mockery? Be not deceived, saith Paul, Theos ou mucteresetai, God is not, God will not be mocked.  
Believe not those Balaams', which lay stumbling blocks in your way, to make you fall into spiritual fornication, telling you, when you bow to the Altar, you worship God, not the Altar, for so answer all popish and heathenish Idolaters.  
Tell me this? Is not that woman a whore, who yields her body to an adulterer? though she say her mind is chaste, she keeps her heart true to her husband.  
So say I, They are whores, and whoremongers, they commit spiritual fornication, who bow their bodies, before that Idol the Altar, notwithstanding they say, their minds are clean, they lift up their hearts to heaven.  
God appointed Altars to be set up by King Solomon, in his Temple at jerusalem: They were true Altars, types and figures of Christ to come, as the Priests and Sacrifices were: yet God's people bowed not to them, nor worshipped them.  
No nor the Ark of the Covenant, a symbolical sign of God's perpetual presence; which was so sacred, that none but consecrated hands might touch it, no nor the cart that carried it; they might not look into it, as the men of Bethshemis did, of whom 50 thousand died presently for that trespass.  
David indeed danced before it, on the way as it came from the house of Obed Edom, and by consequence he turned his back toward it, (unless he leapt backward all the way in his dance;) we read not that he bowed his body to it, or ducked so low, as to touch the ground with his nose.  
How dare ye then bow down and worship an Altar, a counterfeit Altar, the Image of an Altar, and no better.  
Why fear you to turn your backs to the Altar? Are the backs of Christian men and women more profane than the backs of jews, that by no means they may sit, or stand, or kneel, with their backs eastward?  
But they must turn about, and look on the Altar when they pray, or hear the Gospel, or rehearse the articles of their faith.  
Ye foolish Galathians, what jannes', and jambres, Egyptian Sorcerers have bewitched you, that you should follow so readily such vain superstitions, and beggarly rudiments.  
Ye may not be hold altars, ascribing holiness to them: you must look up to God, and his Son Christ when you pray.  
The jews had only two altars; they were figures of Christ to come: those shadows are past and gone: the altars are demolished: you may not make new to gaze upon superstitiously, but you must look to your maker.  
As God himself expressly commandeth in the 17. ch. of the Prophecy of Esay. 7. v. Read it. At that day shall a man look to his Maker, and his eyes shall have respect to the holy one of Israel.  
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.  
Why will ye be Throma koi, fighters against God in resisting his will, and doing the thing he so earnestly forbids.  
God will wound the hairy scalp, saith David, of him that continueth in his wickedness. Take heed of God's vengeance, if you continue in your folly, which I pray God give you grace to leave.  
Harken what Peter Martyr saith, that excellent Divine, disputing against Winchester, Si vel Angelus de coelo nos provocare velit a● adoranda vel Sacramenta, vel Altaria, vel honorem divinum rebus creatis exhibendum, Anathema sit. If an Angel from heaven would provoke us to adore either Sacrament or Altar, or any other creature, let him be accursed.  
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: of which sort the Altar is one, a notable one, religiously adored in this Church every day.  
Therefore learned Chemnitius, in treating of Images, and reckoning up all manner of Idols, he names Altaria, expressly Altars, among the same.  
Again, I do not think, saith Peter Martyr, that any of the Fathers were polluted with so gross Idolatry, as to bow their bodies before Altars, especially when there is no Communion, as is daily done at Durham, not to the place, but to the very stone, when they stand close by the Altar.  
But if at any time, saith he, they shall be discovered to have been such, (Altar-worshippers) let none of us be led by their books, or examples, ut à iusta 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.  
But the Lord's table is no Idol, no nor Altar, if it be the Lords board, as the Communion book rightly names it.  
For which Stephen Gardiner scoffingly accuseth us, that we have no Altars, but Tables, or Boards, ad comedendum & bibendum, to eat and drink at.  
To which Peter Martyr answereth very well: Quid opus est Altari, ubi nec ignis ardeat, nec victimae caedantur? what use is there of an Altar, where no fire burns, nor beasts are slain for sacrifice?  
Show me either out of the words of Christ, or the Apostles doctrine, any commandment for the erecting of Altars.  
We have tables, as St. Paul in his Epistles calls them, who knew well enough, that Christ did institute the mystery of the Eucharist, at his last Supper, not at an altar, but a table.  
There he supped, there he broke bread; and we know, men use to sup, and break bread, not upon altars, but at tables.  
Origen and Arnobius testify, that the Gentiles in their time, 1400. years since, made the same objection against Christians, that they had not altars.  
If therefore there were none in the primitive Church, which was most pure; why should we borrow them now of the corrupt Popish Church?  
But what say you? saith one of our Ceremonie-masters, are not Altars mentioned in the new Testament, we have an Altar, whereof they have no right to eat which serve the Tabernacle, Hebr. 13.  
And in the 6. of the Revel. 9 v. I saw under the Altar, the souls of them that were slain for the word of God. Lo here Altars are plainly named. Is not this a substantial proof, that our Church now hath Altars?  
O learned head! Thinks he indeed that all the Martyr's souls, which since Christ's time have suffered, for the testimony of jesus, are lodged so coldly under an altar stone; wailing and crying, some of them sixteen hundred years, How long Lord, how long wilt thou avenge our blood? and yet poor souls there must abide till doom's day. A damnable heresy.  
I would fain learn of such a dreaming Divine, there being so many Altars in the Christian world, under which of them lie so many millions of souls: for St. john speaks but of one Altar, I saw under the Altar. I pray you is not this Altar Christ, the Altar of the faithful, Esa. 56.  
So it is expounded by all learned Divines, both Papists and Protestants. And among the rest, by one, whose authority the proudest Altar-worshipper dare not gain say: I mean the King, Theologus Rex, that divine Prince King james, who in his paraphrase on the Revelation, hath these words, interpreting that text. I saw under the Altar the souls of the Martyrs, which cried with a loud voice, How long wilt thou delay o Lord, since thou art holy and true, to revenge our blood.  
For persecution it makes so great a number of Martyrs, that the souls lying under the Altar, to wit in the safeguard of jesus Christ, (who is the only Altar, whereupon, and by whom it is only lawful for us to offer the sacrifice of hearts and lips, to wit, our humble prayers to God the Father.)  
They did pray, and their blood did cry to heaven, and crave at the hands of their Father a just revenge of their torments upon the wicked.  
Then white robes were given to every one of them: Which, saith he, aught to be a wonderful comfort to all the Church militant.  
Since by this they be assured, that the souls of the Martyrs, so soon as their bodies are killed shall immediately be rewarded, with bright glory in heaven, not going into any other place by the way, which is signified by the white robes.  
Thus for his Majesty's royal pen: by whom we are taught, that Christ is our one and only Altar, and that the souls of the Saints, being presently rewarded with glory in heaven, 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.  
As for that place, Hebr. 13. We have an Altar, etc. St. 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.  
Which, saith Aquinas, cannot be understood of a material Altar in the Church: and whosoever thinks it to be so, he is therein more popish, than Friar Thomas himself.  
But now I come to their main argument, which they think quite overthrows all that I have said concerning Altars, and Ceremonies.  
The King's Chapel, say they, hath an Altar, and all furniture belonging thereunto: Dare you disallow in ours, what the King hath in his? It is little better than treason, as one said.  
I answer, It was never out of the King's Chapel, (at least the name of an altar) since the first reformation in King Edward's time, if it had, I suppose it had never come in again, in his religoius successor's reign.  
But it hath been by law ejected out of this Church, and changed into a sacred table, jeran Bape●an, as Chrysostome calls it, I marvel therefore, what lawless man, could restore it without law.  
Again, what have we do with imitation of the Court● May we be so saucy, as to imitate the King in all things? Is it not treason? Is not rebellion so to do?  
What ●old presumption is this in a Priest or Prelate to take upon him to be like the King without his leave, and not to suffer for his Majesty to have something extraordinary, above the vulgar sort in magnificence and state.  
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; none are exempted, none can be dispensed withal.  
The law is this. The Communion Table, not Altar, shall stand in the body of the Church, or Chancel, where morning and evening prayer be appointed to be said, and the Minister shall stand at the northside of the Table.  
Therefore our Communion table must stand as it had wont to do, in the midst of the choir: not at the east end, as fare as is possible from the people, where no part at all of evening prayer is ever said, and but a piece of the morning, and that never till of late.  
Neither must the Table be placed along from north to south, as the altar is set, but from east to west, as the custom is of all reformed Churches: otherwise, the Minister cannot stand at the north side, there being neither side toward the north.  
And I trow there are but two sides of a long table, and two ends: make it square, and then it will have four sides, and no end, or four ends, and no side, at which any Minister can stand to celebrate.  
I confess, it is not material, which way a man turn his face, when he ministers, and prayeth, if it be left as a thing indifferent, without superstition.  
A● St. Augustine saith, Cum quis quaerit orare, collocat membra sic●t ei occurrit: when any mangoes about to pray, be pleaseth his body as occasion serveth.  
And St. Paul exhorteth every man to lift up pure hands, whether toward the east, or west, it makes no matter.  
Yet indeed, it is more dangerous to pray toward the east, because the idolatrous Heathen which worshipped the Sun rising, did so.  
And it was the custom of the jews, to pray westward, lest they should be enticed, to worship the Oriental Sun, as the Heathen did.  
Which God himself 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 Sun toward the East.  
But the jews, saith Bellarmine, which served the Lord, prayed toward the West: Therefore Christians must turn them toward the East.  
A bold reason: The jews did well in avoiding all occasion of Idolatry, unto which the vulgar sort is too prone: as appeareth by the people of this place, how soon learned they to bow down to the Altar, and worship it. The jews 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.  
And why may we not imitate the jews, in the things they did well, the reason of their so doing being not ceremonial, but moral?  
The ceremonial law is indeed abrogated therefore we may not retain it; but the moral law is still in force, binding both jews and Christians to avoid Idolatry.  
But see the shamelessness of a doting jesuite: he is content we should imitate the jews in their ceremonies, long since disannulled and ended, in having Altars, Sacrifices, Priests, priestly vestments, ointments, incense: But he will not have us be like the jews, in casting Idols out of our Churches, and in shunning all occasions of Idolatry, by turning our backs on the East, when we pray, as they did.  
Our good Princes, and learned Bishops, when they began to reform the Church of England, were careful that we should be like the jews rather in this point, than the idolatrous Papists, or Gentiles.  
And therefore they ordained by law, that the Communion table should not stand Altarwise, the two ends looking to the south and north, as of purpose Altars were set in Popery, that the Mass priest might stand on the west side, with his face toward the East, and his back to the people.  
But contrariwise, they appointed the table to be placed in the midst of the Church, to be movable, fastened neither to wall, nor floor, the ends standing from East to West, as I said before.  
And they precisely enjoined the Minister to stand at the celebration of the Lords Supper, on the north side of the Table, to the intent they should not be like superstitious shavelings.  
Which make me to wonder at the presumptuous boldness of him, or them, which immediately after the death of our last learned Bishop, before we had another, about eleven years ago, took upon him, (I know not by what authority) to alter the situation of the Communion table, from the old manner of standing which it had kept in all Bishop's times, from the beginning of Queen Elizabeth's reign, save only when the Rebels possessed this Church, and sang Mass therein.  
The Lord's 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, as the law expressly chargeth him to do, because there is no side of the table standing northward.  
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?  
Non audet stygius Pluto tentare quod audet Effrenis Monachus.  
The Divellin hell dare not attempt more than an unruly Monk, or Frierdare do.  
A Devil and a Friar will adventure strangely: I have heard of a Devil that preached, I have heard of a Friar that preached in a rope; but I never heard of, either Devil or Friar, that preached in a Cope.  
But why is the Communion table set in the east end of the Church, and not in the west end, or middle rather, whereas Socrates saith, in his 5 book, 21 chap. that in a Temple at Antioch, the altar was placed at the west end.  
And Gentean Hervet, a popish writer, describing the fashion of the Greek Church at this time, saith, In Graeconum Templis, unicum est Altar, jan in medio Choro: The Grecians have but one Altar, in a Church, and that, in the middle of the Quire.  
Therefore neither the Grecians, nor the people of Antioch, looked eastward, but rather westward when they prayed.  
Binius also and Bawnius say, that because the Manichees which dia worship the Sun prayed toward the East. Leo the first ordained, that to discern Catholics from heretics, Ad 〈◊〉 conversi Deum colerent: The Catholics should worship toward the West.  
Afterward by the constitution of Pope Vigilius, it was ordained, that the Minister standing at the Altar, should pray toward the West.  
It came therefore from Antichrist to restrain Christian liberty, by commanding will-worship, the doctrine of men, without any warrant out of God's word.  
Again Necromancers and Sorcerers turn their faces to the East, when they act their enchantments: and it little becomes Christians to follow Witches, and Conjurers, in their superstitious, and devilish devotions, by preferring East before West.  
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.  
If we hate them not, God will hate us, and abhor our festivities with all the pomp and glory of our Church.  
As he told the Israelites in the fifth of Amps, v. 21. I hate and abborre your feast days, I will not smell your solemn assemblies. Take away from me the noise of thy songs, I will not hear the melody of thy instruments: for ye have borne the Tabernacle of Molocke, and Chiun your Images, the star of your God which you made to yourselves.  
Such Molocks, such Chiuns, such Images and stars some of us here have made to themselves, lift up your eyes, you praised them; set up aloft, round this Church.  
Hark then what Christ saith to the Angel of the Church of Ephe●us, Revel. 2.