A short Treatise of Altars, Altar-furniture, Altar-cringing, and Music of all the Choir, Singing-men and Choristers, when the holy Communion was administered in the Cathedral Church of Durham, by Prebendaries and Petty-Canons, in glorious Copes embroidered with Images. 1629.  
Written at the same time by Peter Smart, senior-Prebendarie of the said Church, a little before he was expelled, deprived, degraded and imprisoned for the space of twelve years, till the second year of this present Parliament, by the Bishops and Commissioners of Durham, London and York, for preaching against superstitious vanities, and opposing then, 
Thus, by the means of B. Neal and his Chaplains Altars and Images, etc. were brought in. Then, after the death of B. james, in May. 1617. There, in the Cathedral Church of Dutham, from which they spread over all England.  and always before, their unlawful innovations, brought into Durham Cathedral, by B. Neal and his Chaplains, after the death of B. James, who died in May. 1617.  
THus and then, and there began the setting up of Altars, and Images, with a multitude of superstitious Ceremonies, changing of services, and corruptions of Sacraments: which beginning in Durham, have since that time spread themselves over all the Cathedral, Collegiate Churches, and Colleges in this Realm; yea and many parish Churches have set up Altars, Images, and Organs, where they were never before since the reign of K. Philip and Q. Mary; of all such alterations, and Popish Innovations in our Church, Bishop Neale laid the foundation; who being an old Courtier, ambitious, violent and cruel against all that gainsaid him, and opposed his do: and despairing to climb to high preferment by learning and Preaching, (which he could not abide) he set his mind wholly upon advancing Cathedral pomp, and glorious Ceremonies, easier a great deal to be performed and practised by an ignorant idiot, who hath only the outside of a man, than the making of Sermons, or writing books, so that in few years he got the government of many Cathedrals: first, Westminster, which once was a Bishopric, and yet hath Episcopal jurisdiction: secondly, Rochester, thirdly, Coventry and Lichfield: fourthly, Lincoln: fifthly, Durham: sixthly, Winchester: seventhly, the Archbishopric of York. Thus sat Doctor Richard Neal upon 7. hills, 7. Seas, he Lorded it upon 7. thrones above thirty years, in the last twenty of which he preached not three Sermons, which is the principal office of a Bishop, as S. Paul teacheth: Yet at the censure of Doct. Bastwick, he said openly, that he was made Bishop by our Lord Jesus Christ, and consecrated by the Holy Ghost: unto what office? and what to do? to hinder Preaching? to persecute Orthodox and painful Preachers? to countenance, cherish, and maintain schismatical, heretical, and traitorous Arminians and Papists, Cousin, Linsell, Burgoin, Duncan, etc. to heap live and Church dignities upon his creatures, and favourites, idle loiterers, unsatiable cormorants, seven or eight a piece, above all mean and measure: for what good of the Church and Commonwealth did our Lord Jesus make him Bishop, and the holy Ghost consecrate him? to wear a Rochet? to set out Ceremonies? to defile the Church of God with Altars and Images? to gather riches by oppression of his tenants, and to play the ravenous Wolf, in devouring so many thousand flocks which he took upon him to feed in seven Bishoprics, the hundred part of which he never saw, nor one of a thousand ever heard the voice of their Lordly shepherd, their Bishop, their ghostly Father, and the Pastor of their souls, as he would be taken to be, being chosen to the office of a Bishop by Christ, and consecrated by the holy Ghost. I have known this man about sixty years, (for we were schoolfellows in Westminster) when he was plain Richard Neal, and I Peter Smart, under Deane Goodman, and Doctor Grant; he was then counted an heavyheaded lubber, put out of that school for a dunce, and a drone, as himself confessed at his last Visitation in Durham, 1627. saying openly in the audience of many, that the three last years when he was a Grammar scholar of Westminster, he made no exercise at all, whereupon it came to pass, said he, that when I went from Westminster to Cambridge, I could not so much as write true Orthography (put letters and syllables rightly together in Latin) and I cannot do it yet: What? not make true Latin, being a Doctor 60. years old, when he had passed through five Bishoprics, and was to be translated to Winchester, and York, the two greatest in England, 
This Bishop (said M. Kirton in the Parl. 1628.) though he hath leapt thorough many Bishoprtcks, yet he hath left Popery behind him.  after Canterbury. But, howsoever he was an ignorant and unlearned Grammarian, he profited better in divinity, he had learning enough to run through 7. preferments, seven Bishoprics, containing the one half of England, in all which, his principal care and study was to enrich himself, and his kindred, Chaplains, creatures, and favourites, which he made non-resident, and Totquots, heaping upon them all manner of preferments, benefices and Q. Mary; of all such alterations, and Popish Innovations in our Church, Bishop Neale laid the foundation; who being an old Courtier, ambitious, violent and cruel against all that gainsaid him, and opposed his do: and despairing to climb to high preferment by learning and Preaching, (which he could not abide) he set his mind wholly upon advancing Cathedral pomp, and glorious Ceremonies, easier a great deal to be performed and practised by an ignorant idiot, who hath only the outside of a man, than the making of Sermons, or writing books, so that in few years he got the government of many Cathedrals: first, Westminster, which once was a Bishopric, and yet hath Episcopal jurisdiction: secondly, Rochester, thirdly, Coventry and Lichfield: fourthly, Lincoln: fifthly, Durham: sixthly, Winchester: seventhly, the Archbishopric of York. Thus sat Doctor Richard Neal upon 7. hills, 7. Seas, he Lorded it upon 7. thrones above thirty years, in the last twenty of which he preached not three Sermons, which is the principal office of a Bishop, as S. Paul teacheth: Yet at the censure of Doct. Bastwick, he said openly, that he was made Bishop by our Lord Jesus Christ, and consecrated by the Holy Ghost: unto what office? and what to do? to hinder Preaching? to persecute Orthodox and painful Preachers? to countenance, cherish, and maintain schismatical, heretical, and traitorous Arminians and Papists, Cousin, Linsell, Burgoin, Duncan, etc. to heap live and Church dignities upon his creatures, and favourites, idle loiterers, unsatiable cormorants, seven or eight a piece, above all mean and measure: for what good of the Church and Commonwealth did our Lord Jesus make him Bishop, and the holy Ghost consecrate him? to wear a Rochet? to set out Ceremonies? to defile the Church of God with Altars and Images? to gather riches by oppression of his tenants, and to play the ravenous Wolf, in devouring so many thousand flocks which he took upon him to feed in seven Bishoprics, the hundred part of which he never saw, nor one of a thousand ever heard the voice of their Lordly shepherd, their Bishop, their ghostly Father, and the Pastor of their souls, as he would be taken to be, being chosen to the office of a Bishop by Christ, and consecrated by the holy Ghost. I have known this man about sixty years, (for we were schoolfellows in Westminster) when he was plain Richard Neal, and I Peter Smart, under Deane Goodman, and Doctor Grant; he was then counted an heavyheaded lubber, put out of that school for a dunce, and a drone, as himself confessed at his last Visitation in Durham, 1627. saying openly in the audience of many, that the three last years when he was a Grammar scholar of Westminster, he made no exercise at all, whereupon it came to pass, said he, that when I went from Westminster to Cambridge, I could not so much as write true Orthography (put letters and syllables rightly together in Latin) and I cannot do it yet: What? not make true Latin, being a Doctor 60. years old, when he had passed through five Bishoprics, and was to be translated to Winchester, and York, the two greatest in England, 
This Bishop (said M. Kirton in the Parl. 1628.) though he hath leapt thorough many Bishoprics, yet he hath left Popery behind him.  after Canterbury. But, howsoever he was an ignorant and unlearned Grammarian, he profited better in divinity, he had learning enough to run through 7. preferments, seven Bishoprics, containing the one half of England, in all which, his principal care and study was to enrich himself, and his kindred, Chaplains, creatures, and favourites, which he made non-resident, and Totquots, heaping upon them all manner of preferments, benefices and dignities, to the intent they might flaunt it out bravely, and assist him their Lord and Master courageously, in setting up Altars, Images, Organs, Copes, Candlesticks, and all manner of Massing furniture, especially in persecuting painful Preachers, under the name of Puritans, though more conformable than themselves, and in hindering Preachers from confuting Popish opinions, and Arminian doctrines, concerning Altars and Images, and other superstitious trinkets, with which he pestered the Church of Durham, and many other places where he had authority, as remains upon Record in the Parliament, 1628. and printed lately, 1641. In the 45. page thus we 
The King's Chaplain and Prebend of Winchest. Pag. 45.  read, Doctor More called in to the house of Commons, saith, he was referred to the Bishop of Winchester (Doct. Neal) to be censured for a Sermon preached by him: The Bishop he had heard him preach and deliver many passages against Papists, which pleased King james, but he must not do so now: this and more Doctor More himself told me, before Doct. Sibs: Again, the Bishop said to him, you have a brother that preacheth against bowing at the holy name of Jesus, and of bowing to the high Altar: and that the Communion Table stood as in Alehouses, but he 
P●g. 45.  would have them set as high Altars: This Doct. More delivered in writing to the Parliament: And in pag. 33. we read, that Sir Dudley North informed the House, how the said Bishop Neale told Doct. More, that he had often heard him preach against Popery (which he said was well 
The Prince was then in, Spain. D. Marshal related as much said to him by the Bishop of Winchester. pag. 40.  liked of then) but now you must not do so, whereupon the Doctor said, that if occasion did serve, he would not spare to do the like now, to whom the Bishop further replied, the times were not the same, & therefore you must not.  
Whereupon Sir Rob. Philip's said, By this you may guess, that this Bishop had a hand in setting up those Ceremonies in Durham, and that he bears good will towards them, labouring to make Durham and Winchester Synonimaes: This reflects upon his Majesty, said he, as if the King should not be pleased, that men in their Sermons should refel Popery, pag. 33.  
The like D. More told me of Bishop Neals Chaplin, D. 
D. Beard said that D. Alabasterpreached flat Popery at Paul Cross The Bishop of Winchester commanded him as he was his Diocesan, that he should preach nothing to the contrary. pag. 40.  Duncan now Prebendary of Durham, how insolently he shaken him up, being an ancient Doctor, and Prebendary of Winchester, about an high Altar to be set up there, and to be bowed unto, as in Durham. But concerning Bishop Neals protection of his Chaplin Cousins when he was accused of high treason, for denying the King's Supremacy, and giving as much authority to the fellow that rubs his horses heels, as to his Majesty: you shall have more out of the Diurnal of the said Parliament, 1628. when that Article of the impeachment, and the proof thereof shall be examined in its order and place. To conclude, that which Bishop Neale could not do in his own person, his Chaplains and favourites of the Arminian faction, did in other places: D. Laud B. of S. David's, B. of Bath and Wells, B. of London, and Archbishop of Canterbury, D. Linsell Dean of Lichfield, B. of Peterborough, and B. of Hereford, D. Corbet B. of Oxford, and B. of Norwich, besides his followers, B. Wren, B. Montague, B. Howson, B. Goodman, B. Manwaring, B. White, B. Field, B. Wright, and B. Harsnet who made this Epitaph of himself,  

Samuel Harsnet  
Episcopus Cicestrensis Indignus.  
Episcopus Norwicensis Indignior.  
Archiepis. Eboracensis Indignissimus.   
Most true, he Lorded it so long till he should have come to Grace, but the longer he lived he decreased in grace, he descended from bad to worse, from worse, to worst, as he ascended from high to higher, from higher to highest, even the titular grace of a most unworthy Archbishop. All these Bishops were zealous maintainers of Altars, and Images, and other superstitious ceremonies, depending upon Altars, so that B. Neal and B. Laud with their factious associates, and creatures, have been Nostri fundi calamitas, the ruin, the calamity and misery of the noble Church of England, which they have pestered with Ceremonies, and corrupted with unlawful Innovations, wherewith they have hindered edification, and instruction of the people by preaching, so that for the most part they are as ignorant, as ever they were in the blind times of Popery. they are as ignorant in the grounds of Religion, and as unable to render an account of their saith, as they were when all the Service was in Latin before the first reformation in the reign of K. Edward the sixth. And how can it otherwise be in those places where Liturgies are only read by unlearned Curates, or learned loiterers in the Ministry, without preaching: or with such scarcity of Sermons, not above one in a month, nay one in a whole year, as it was and is in most Parishes, if not all the country towns of Wales, and too many in England, where atheism, profaneness or idolatrous Popery abound. No one thing (saith B. White) hath been a greater scandal to our 
B. White in his Epistle to Archbishop Lawd in his book of the Sabbath.  Church, than the profane negligence of conformable Ministers: then their looseness of life, their avarice and ambition in heaping together benefices and promotions, and then a gross neglect in discharging their duty. On the contrary (saith he) nothing is of greater moment to persuade the people, then when they shall observe their Ministers diligent and industrious in serving God, and promoting the salvation of Christian souls committed to their charge. O ye reformers of the Church, learn this of a Bishop, and amend this fault, which B. Laud would never do.   

The principal Points delivered in this short Apologetical Treatise.  

1 Concerning the Communion-Table, falsely termed an Altar, what manner of furniture is forbidden, as being superstitious, where it must be placed, and how covered. pag. 1.  
2 D. Hall against innovations and bravery in God's worship, contrary to the doctrine of Durhamers, B. Neale and his Chaplains, Cousin, Lindsell, etc. p. 2.  
3 Bernard against the vanity of such which prefer the glory of material Temples before poore-Christians, the Temples of the Holy Ghost, as Durhamers do. p. 2.  
4 B. Motton out of Hierome and Malachy against sumptuous ornaments. p. 3.  
5 The Homilies, and Hemingius, concerning true and false ornaments of Churches. p. 3.  
6 Bernard, Augustin, etc. against the stateliness of Temples, & gaudy ornaments, especially at the Sacraments, which hinder devotion. p. 4.  
7 Hierome of the riches; brave furniture, and music in Solomon's Temple, not in synagogues nor to be imitated in Christian Churches, into which Pope Vitalian was the first that brought Organs. p. 5.  
8 Athanasius, Constantine the great, Basil of Church-musicke, and Psalms. Vitalian hindered preaching with his piping and chancing, as some of our Prelates do now. p. 6.  
9 Justine Martyr and the whole Primitive Church retained the singing of Psalms, but they abandoned Pipers and Chanters: and though David ordained instruments of music for the Temple, yet we may not imitate them no more than we can aaronical Vestments. p. 7.  
10 Our Church ordaineth, that all things be done to edification: but by immoderate music, both Service and Sacraments are worsae understood, and turned to theatrical stageplayss. p. 8.  
11 Durhamers would not suffer the Sacrament of Baptism to be ministered without an hideous noise of Organs and singers, with the sight also of many brave images on the Font. But our Homilies teach that we must praise God that our Churches are quit of images and organs. p. 9  
12 The Church of England termeth Images, Organs, Altars, profanations and heathenish abominations, yet Durhamers retain and maintain them stoutly. p. 10.  
13 They bow down often and profoundly before their Altar 〈◊〉 toward the Bible, or the body and blood of Christ in the consecrated Elements, as if the Altar were holler than Christ's body, and the Bible, yet they say they worship God, not the Altar: the second Commandment and B. Buckeridge: each otherwise. p. 10.  
14 B. Neals Chaplains, Cousin, Linsell, James, Duncan, etc. call bowing to the Altar a comely gesture, and they practise it very often, and profoundly, especially at their coming in and going out, is if they would salute God, making a low leg before they kneel down to pray: and when they have done prayer, going out of the Church, turn back to look on the Altar, towards which they make another profound leg, taking as it were their leave of God, and departing from God, whom they leave at the Altar. A most absurd foolery. p. 12.  
15 There was never in the world a more abominable idol than Durham Altar. p. 14.  
16 Christ upon earth was never so worshipped by bowing down of bodies as Durham Altar hath been. When it was a table standing in the midst it was as holy as now, yet than it was never bowed unto. p. 15  
17 D. Cousin & his fellows which obtruded to the Church such fanatical and idolatrous ornaments, are they not seditious innovators? p. 16.  
18 May not the people of Durham be exhorted to communicate in their own Parish Churches, as the Law commands them: and forbear to communicate in the Cathedral Church, where it is not rightly administered? yet this is a principal objection against me in their Durham and York Articles and Censure. p. 16.  
19 The representation of the death and passion of Christ is an action of humiliation, of sorrow and weeping. Why then should our Cathedral Priests of Durham, pompously and gloriously attired in sumptuous Copes embroidered with images, come to a brave painted Altar with Pipers and Singers, making delicate melody, in such a time of humiliation? p. 18.  
20 Such objects of vanities allure the people's eyes, ears, ●and minds from sorrowful meditations of our Saviour Christ his death on the cross, and our sins which caused the same: for which we can never sufficiently testify our thankfulness, by afflicting ourselves with mourning and tears. p. 19  
●2 God is angry with us for our sins, which deserve eternal condemnation, if he should enter into judgement with us. Therefore we must not turn our mourning into merriment, when we would pacific our angry judge. p. 20.    

THE Communion-Table must not 
The Communion Table must not have superfluous and superstitious furniture, but such only as is prescribed by the Church of England, not such as Bishop Neal with his Chapleins brought into Durham, and polluted the same with superstition and idolatry.  have superfluous and superstitious ornaments, not allowed by the Book of Common Prayer, Injunctions and Canons, in which whatsoever Ceremony is not bidden, it is forbidden, it is unlawful it is superstitious. As the Canonists teach, Superstitio est, relictis Rubricis & directorio Ecclesiae, alias Ceremonias adhibere pro sua devotione. Leaving the Rubrics and direction of the Church, to use other ceremonies for devotions sake, that is superstition.  
The Rubric and Canon command, that the Communion-Table shall stand in the body of the Church or Chancel, where Morning and Evening Prayer are appointed to be said: and it must stand covered with a carpet of silk, or other decent stuff, with a fair linen cloth at the time of the Administration. And therein Cathedral and Parish Churches must be alike, they must be uniform, saith the Act of Uniformity.  
Therefore the Table (not Altar) must not be removed to the East end of the Choir or Chancel, as fare as can be from the congregation: It must not have a costly Velvet cloth with gold fringe and embroidered with images: much less may it have B. Neales' precious golden Pall to cover the Altar, having upon it the false story of the Assumption of our Lady, than which a more abominable Idol all Popery cannot show.  
Neither must it be a sumptuous Altar of Stone, gilded, painted and polished bravely, fastened to the ground, having crosses, crucifixes, corporasses, basons, tapers, or candlesticks set upon it; which by name are forbidden in the 23. Injunction. And never can I find them allowed in any well-reformed Church: sure I am, they were never in Durham Church till Bishop Neale came to that Bishopric, 1617.  

2 B. Hall's excellent lessons against Innovations and affected bravery in the worship of God, and consequently against Durham Innovators, with their sumptuous altar, organs, copes, et caet.  It is a dangerous presumption, saith a learned Father of our Church, D. Hall now Bishop of Exeter, to make innovations, it but in the circumstances of God's worship.  
These humane additions which would seem to grace the institution of God, deprave it.  
That infinite Wisdom knoweth best what will please itself, and prescribeth accordingly.  
The foolishness of God is wiser than the wisdom of men. Idolatry and falsehood is commonly more gaudy and plausible the● truth. That heart which can for out ward homeliness despise the Ordinance of God, is already alienated from true religion, and lies open to the greatest superstition.  
Never any Prince was so foully idolatrous, as that he wanted a Priest to second him. An Vriah is fit to humour an Ahaz.  
Greatness could never command any thing which some servile wits were not ready to applaud and justify.  
Thus much saith D. Hall, whose excellent lessons if the new-fangled innovators and corrupters of our Durham Church would have learned and followed, no Sermon need to have been preached against superstitious vanities: with superfluity of which it is exceedingly pestered at this day by our idolatrous altar-building Priests, without any direction or approbation of our religious Kings and Princes, who in their Laws forbidden both altars and images, and all other superstitious rites and ceremonies.  
For they (Bishop Neales' Chaplains) have taught the people in their Sermons, that too much cost cannot be bestowed upon Christ, that is, the Church, and Church-ornaments, brave Altars, rich Altar-furniture, gorgeous Vestments, Sumptuous Organs, glorious glass-windows, painted, gilded and garnished images, and other excessive bravery, vain and unnecessary, which hath cost the Church of Durham above 2000 pound, wringed out of poor men's purses, to the utter undoing of many poor tenants.  

3 Bernard crieth out against the excessive vanity of sumptuously adorned Churches, and the neglect of poor Christians, the temples of the Holy Ghost, which is worse now in Durham, then in the time of Popery.  What would Bernard say, if he were now alive, and saw the glory of our Abby-Church (as it is called) the superfluous ornaments of which have cost more than would build a fair Church: who thus writeth AdGul. Abbatem, to Abbot William, making this exclamation: O vanitas vanitatum, sed non vanior, quàm insanior: fulget Ecelesia in parietibus, sed in pauperibus eget. O vanity of all vanities, but whether more vain, or more mad, I know not; the Church shineth in trimly decked walls, but in the poor members of Christ, it is naked and needy. And who dare withstand their vain and mad courses? who dare gainsay them, or mislike their do? if any do so, let him look for no better than to be persecuted to death: for they teach the people, that such are very judasses', Counting all to be waist, that is bestowed upon Christ; as if Christ were in walls, Altars, and Images, more than in the temples of the Holy Ghost, the bodies and souls of poor Christians: whereby the people learn to contemn their own parish-Churches, because they are plain and simple, after the old fashion, handsome enough and decent, though not so proud and stately, not brave and magnificent, as this Cathedral Abbey; as now it is adorned passing gaily with paintings and gildings.  

4 B. Morton out of jerom upon Malachy calleth it a festered superstition of the jews, to esteem a brave Altar and ornaments of gold and silver better than the godly minds of them that bring oblations.  This soul error, and superstitious folly is thus refuted by D. Morton now Bishop of Lichfield in his Appeal: If any haply shall contemn the worship of God because it is not sumptuous, he shall but renew an old infestred superstition of the jews, who esteemed an Altar built of unhewen stones, to be but a profane and polluted thing: As Jerome hath observed upon the first of Malachy. Reversus de Babylone populus, Altar tantùm impolitis lapidibus extruxerat; the people of Israel, returning home from the Captivity of Babylon, built an Altar of rough stones unpolished, before there was a Temple, or walls of a City: Esdr. 1. and they esteemed their religion contemptible, because the ornaments of the Temple were wanting: to whom God speaketh by the Prophet Malachy.  
You think that mine Altar is polluted, the sacrifices also laid on the Altar, and the fire that consumes the sacrifice you count to be unhallowed and defiled. Neither understand ye that Almighty God, regards not, nor looks for either gold or precious stones, or a multitude of sacrifices, but the willing minds of them that bring their oblations.  

5 The Church of England in the Book of Homilies, and Hemingius show what are true and false ornaments of God's Church acceptable to God, and profitable to men.  Agreeable to this is the doctrine of the Church of England, in the Homilies against the peril of Idolatry, and superfluous decking of Churches; which utterly disalloweth our abominable ornaments, Altars and Images, and teacheth wherewith God's house is truly adorned; which are these.  
The Word of God ought to be read, taught and heard: the Lords holy name ought to be called upon by public prayer, and thanksgiving: his holy Sacraments ought duly and reverently to be administered (not gaudily, flauntingly, theatrically) due reverence is stirred up in the hearts of the godly, by the consideration of these true ornaments of the house of God, and not by any outward ceremonies, and costly and glorious decking of the said house or Temple of the Lord.  
Pratendunt ornatum, saith Hemingius, si illi ornatui adjunctum sit ullum periculum, sit maledictus. They pretend that Altars and Images are set up in Churches for ornament, but cursed be such ornaments, to which the peril of Idolatry is joined.  
And again; Spiritus Sanctus, saith Ezechiel, Ch. 20. vocat Idola abominationes oculorum, sed pulvis & cinis ea vocat ornamenta oculorum. The Holy Ghost calls Images and Altars, (all such as God appointed not) the abominations of the eyes, but man that is but dust and ashes, calls them ornaments of the eyes.  
And then he concludeth, Verus ornatus templorum, utilis, & Deo gratus, est concio, cantio, oratio, communio, & non haec quae vel impediunt, vel vitiant: The true ornaments of Churches, profitable to men, and acceptable to God, is the preaching of God's Word, the singing of Psalms, the administration of the Sacraments and prayer, and not such things as do hinder and defile the same.  
This is the doctrine which the Church of England teacheth in sundry places in the book of Homilies, in the Articles and Injunctions, that Images and Altars, superstitious ceremonies and superfluous ornaments, piping and singing, beautifying of temples beyond all mean and measure, pollute and defile the house of God: and none but rotten members of our Church can say the contrary.  

6 Bernard, Augustine, Jerome, etc. reprehend the too too great magnificence of temples, especially when they are made theatres, rather to delight the people's ears and ey● with melodio is tunes, and pompous spect●cles, than oratory's to pray and praise God, and be edified by preaching.  Bernard also reprehended in his time excessive heights, and immoderate lengths of Churches, because he misliked worldly magnificence in the spiritual service of God, who dwells not in Temples made with hands.  
So likewise doth Augustine, Jerome, justin Martyr and others, they condemn gay ornaments and pompous spectacles of glittering pictures, with melodious tunes of pipers, and singers in the spiritual service of God, especially at the administration of the holy Communion and Baptism; because they hinder godly meditations upon our Saviour Christ his bitter death and passion, and our regeneration represented unto us in those mystical Sacraments. For thus writeth Bernard in his Apology against the superfluous ornaments of Churches: I let pass the great stateliness of temples, their immoderate lengths, their vain breadths, their sumptuous polishings, their curious paintings, which while they draw the sight of them that pray unto them, they hinder their affection, and they seem to me to resemble the old custom of the Jews. Mark this, saith a learned writer in his Commentary on jude, how Bernard saith, that those things which now adays the defenders of superstitious vanities, in Popery say, were ordained to help devotion; as gilded images and costly ornaments, curious and sumptuous paintings, and polishings of Altars and Temples; they are so far from helping, that they hinder devotion, they withdraw, saith Bernard, not only the sight of them that pray, but their affection also, and they smell rather of Judaisme then Christianisme.  

7 The jews had but one temple in the whole world, and that was beautified with all manner of sumptuous ornaments, altars and vestments, for the Priests to offer sacrifices, which could be done no where else, it had singers also and musical instruments. But the synagogues (which are answerable to Churches) where the law of God was read and expounded every Sabbath day, had none of those ornaments, neither Priests, nor priestly vestments, nor altars, nor sacrifices, nor music, either instrumental or vocal, neither should our Church have the like, because they are synagogues rather than temples. Synagoga, a congregation, an assembly.  And Jerome in his Epistle to Nepotian, concerning the life and conversation of the Clergy, saith: jewrie had a rich temple, and all things then made of gold: then those things were allowed of the Lord. Then, that is, they are not now allowed of the Lord.  
And where were they allowed of the Lord? Not in the Synagogues, which the Jews had in all cities of the country, where they assembled to hear the Law and the Prophets read and expounded every Sabbath day: they had not there either Altars, bloody sacrifice or incense, golden vessels, or Priestly vestments, musical instruments or singers, but only in the Temple of Jerusalem, as David the King and Prophet, by the instinct of God's Spirit, ordained there to be used only when solemn sacrifice was offered. For thus writeth Arias Montanus: Fuit in templo suggestum, inter sacerdotes & populum, atrium constitutum, in quo Levitae musicis instrumentis solennium & quotidianorum sacrificiorum tempore canerent. There was a pulpit, gallery or scaffold erected in a great room or court betwixt the Priests and the people, where the Levites might sing and play upon their musical instruments, when the solemn sacrifices were daily offered. Daily, saith he: but Flavius josephus the Jew, being himself both Priest and Levite, knew better what was done: he in his seventh book of Antiquities saith: David, that renowned Prophet of God, devised many instruments of music, and he taught the Levites to sing and play hymns to the Lord, per Sabbathorum dies aliásque sol●nnitates: at the solemnities of Festival days and Sabbaths. Therefore not every day in the week, nor thrice every day: they did not turn the hours of prayer into solemn services, with piping and chanting, morning, and evening, and midday, as our new-fangled ceremony-mongers of late most audaciously attempted to do in this Church of Durham, and did so indeed the space of two years without authority, contrary to the Injunctions, statutes and customs of our Church, which they were sworn to observe.  
Vitalianus himself was not so impudently presumptuous, who was the first Pope that brought Organs into Churches, not into his own Chapel at Rome, (for there they are not yet, nor ever were, saith Cardinal Cajetan) not to be used but only upon Holy-days: and this he did about the year of our Lord 660. about 60. years after Gregory the great, who would never have allowed such excess of piping and chanting. Of this Vitalianus borne at Signium a town in Italy, thus writeth Mantuan.  

Signius adjunxit, molli conflata metallo,  
Organa, quae festis resonent ad sacra diebus.  
First Pope Vitalian to the singers joined his Organs,  
Which might on Holy-days at Service pipe to the people.   

8 The singing of Psalms commended and practised by Ambrose, Constantine the great, Basil, and the whole Primitive Church: but organs and pricksong were never heard of in the Church till Pope Vitalian brought them in.  Athanasius that great pillar of the Church, which he supported against Arrianisme, Canendi usum in Ecclesiis interdixit, vanitates fugitans: In detestation of superstitious vanities, he utterly forbade the use of chanting in Churches: but he forbade not the singing of Psalms in a plain tune, by the whole congregation, which was then allowed, and highly commended by Ambrose and Gelasius, and practised by the Emperor himself, as Eusebius witnesseth in the fourth Book of the life of Constantine the great: Cantare primus incepit, unà oravit, conciones stans reverenter audiit, adeò ut rogatus ut consideret, responderit, fas non esse dogmata de Deo remiss & segniter audire: This most famous Christian Emperor that ever the Church of Christ had, he first began to sing the Psalm, he joined with the people in prayer to God; standing up reverently, he heard Sermons, insomuch as being entreated to sit down, he answered, it is not lawful to hear the doctrine of God slothfully and carelessly.  
So that he used not the gesture of standing superstitiously, as a ceremony more holy than sitting or kneeling, as our upstart reformers do in this Church of Durham, compelling all the people to stand, looking about them like fools and noddies all the time that the Nicene Creed is sung with the Organ, etc. which Creed 
Why Constantine stood to hear.  they can neither say by heart, nor understand one word when it is sung. But only that religious Prince stood upon his feet, that he might the more attentively hear the Word of God preached.  
Neither is it likely the Emperor, on whose shoulders lay the managing of the weighty affairs of so mighty an Empire, had leisure to learn pricksong: but in a plain tune he sung Psalms to God with the whole congregation. Which singing of Psalms in the vulgar tunes within these five years (now fifteen years) hath 
Since the year 1627.  quite been banished out of Durham Church, contrary to the practice and custom both of this and all other Cathedral Churches in the Realm of England, the Primitive Church also, etc. For thus saith Basil, if the Sea be fair, how is not the congregation assembled much more fair, in which a joined found of men, women and children (as it were of the waves beating on the shore) is sent forth to God? And the Book of Homilies report out of Dionysius, that hymns were sung by the whole multitude of people in the Administration of the Communion.  
But Pope Vitalian being a skilful musician, and a lusty courageous chanter himself, (saith a reverend Father of our Church) first brought into the Church pricksong, descant, and all kind of sweet and pleasant melody. And because nothing should want to delight the vain, foolish, and idle ears of fond and fantastical men and women, he joined Organs to his curious music.  
Thus was Paul's preaching and Peter praying (saith he) turned into vain singing and childish playing, to the great loss of time, and to the utter undoing of Christian men's souls, which live not by singing and piping, but by every word that comes out of the mouth of God.  

9 The Christians of the Primitive Church met together to sing Psalms, but they had no musical instruments, saith justin Martyr. Such were left to wanton children and dancers. Neither must David be imitated in piping and dancing in the Church, which David never did.  The Christians of the Primitive Church met together in secret caves and corners, for fear of persecutors, and there they sung antelucanos hymnos, as witnesseth Pliny, hymns to the praise of God, in the morning before day, all the people sung together without any musical instruments: of which justin Martyr speaketh in his 170. Question: Canere est pueris conveniens, non simpliciter, sed cum inanimis instrumentis canere, & cum saltatione, & crepitaculis. To sing is a thing very agreeable to the nature of wanton children, which are not content with simple singing, but they will pipe also and dance, playing with their hands upon timbrels and tabers. But saith he, In Ecclesiis sublatus est ex carminibus, talium instrumentorum, & aliorum pueris convenientium, & relictum est canere simpliciter, i. simplex cantio manet. Out of the songs of Christian Churches the use of such instruments is quite taken away, and such like childish toys, and there is left only simple singing in plain tunes.  
Neither may we imitate the Prophet David, in bringing musical instruments into our Churches, harps, lutes trumpets and cymbals; for that was a part of the levitical service; in the tabernacle, and Temple, of which God himself was the author, not the idle brain of man. David bids that God's name should be praised in the dance, and that praises should be sung unto him on the tabret and harp: Psal. 149. And in the 68 Psalm he saith: It is well seen (O God how thou goest, how thou my God and King goest in thy sanctuary: the singers go before, the minstrels follow after, in the midst are the damosels playing on the timbrels.  
We may not be so absurd, as (understanding literally this mystical song of the Prophet) to bring into this choir, even to the Communion table, or Altar, as they called it, our Sanctuary, or Sanctum Sanctorum as they make it, minstrels, and dancers, boys, and girls playing on timbrels, and tabrets; if we do, then may we also admit to the administration of the holy Communion, instead of decent Copes, ridiculous piebald vestments, used a long time by the youth of this town, in their sports and may-games: which I myself have seen with great grief of heart, and many more besides me, have oftentimes seen a particoloured fooles-coat (which cost 3. shillings 4. pence, worn even there, at the Communion-table; Macula indelebilis hujus Ecclesiae, & opprobrium sempiternum authoribus tantae maculae● B. Neale, Burgoin, Morecroft, the first introducers of altars, images, tapers, candlesticks, with paltry copes.  

10 Innovators in Durham have so changed services and Sacraments, as if they would have nothing done to edification, contrary to the doctrine of S. Paul and our Church, by enclosing it within rails, and separating it from the Church and Chancel  The book of common Prayer, the Articles of religion, Injunctions and Homilies, which contain the Doctrine of the Church of England; the deniers and oppugners of which doctrine are not sound, but rotten members of our Church: those books I say, appoint, and command, all the service to be said and sung so as the people may understand all, and be edified thereby. But our new fangled reformers of Durham, Cousin himself, etc. have within these five years brought into this Church such a strange change of Services, nay such a confusion of the forenoon Liturgy, that the greater part thereof, can no better be understood, then if it were in Hebrew or Irish. Nay the Sacrament itself of the holy Eucharist, is turned rather into a theatrical stage-play, than a representation of our Saviour Christ his passion; At the administration of which so many pictures are exhibited to be seen, with other ceremonial toys and Popish trinkets, forbidden by the Act of uniformity, and injunctions; And again, so strange, ridiculous, and idolatrous gestures, with excessive noise of Musical harmony, both instrumental and vocal, at the same time, as the like was never used before, either in this, or any other Cathedral Church, not only of England, but of Spain, Italy, France, and Germany, as travellers report.  

11 Not only the holy Communion, but the Sacrament of Baptism also hath been horribly profaned, as well with images on the Font, as also with immoderate piping and chanting, contrary to the doctrine of our Church in the Homilies. Blaxton and Cousin.  Neither rest they contented with the horrible profanation of the Lords Supper, with immoderate chanting, and Organ-playing, and with other superstitious vanities; but the Sacrament of Baptism also, they will not suffer it to be administered, without an heideous noise of music, both of voices and instruments.  
As appears on Sunday the seventh of September 1628. when a child borne in the College was baptised in the Cathedral Church at Evening prayer, after the second Lesson as the Rubric directs.  
In the mean time while one of the Prebendaries baptised the child (which is a principal part of Divine Service) two Prebendaries remaining in the Choir, commanded the Organist to play, and the Quire-men, and boys to sing the rest of the Service, at the same instant that the Sacrament was administered, with such a noise, that they could not hear one another at the Font, to the great offence of many, and of Mr. Deane himself standing at the Font, who grievously complained of that insolent fact of two irregular Canons, disturbing most audaciously Divine Service, the like to which was never seen nor heard in any Church in Christendom.  
Such immoderate piping and chanting, with setting up of Images and Altars, have been even in the beginning of Reformation disallowed, and banished out of the Church of England.  
For in the second part of the Homily, of the place and time of prayer, we are taught to praise God, that our Church is rid of the like piping and chanting, and playing on the Organs (they are the very words of the Homily) that was used in Popery, and that our Church is delivered from those things which displeased God so sore, and filthily defiled his holy house, and place of prayer.  
And again, in the same Homily we read, they have provoked the displeasure and indignation of Almighty God, because they have profaned and defiled the Churches with Heathenish and Jewish abuses, with Images, Idols and Altars, too too superstitiously and intolerably abused, with gross corrupting the Lords holy Supper, the blessed Sacrament of his body and blood, with an infinite number of toys, and trifles of their own devising, to make a goodly outward show, and to deface the homely, simple, and sincere Religion of Jesus Christ.  
But now we ought greatly to praise God, for that such superstitious and Idolatrous manners, as were naught, and defaced God's glory, are utterly abolished, as they deserved,  

12 They that disallow the doctrine of the Homilies, which is the doctrine of our Church, against such profanation of Sacraments, what can they be but the whore of Babylon's bastardly brood? they are no true children of the Church of England.  This is the doctrine of our mother the Church of England, in her Book of Homilies; which whosoever, borne and bred in the same Church, rejecteth, he can be no other than a bastardly brat of the Whore of Babylon, the Church of Rome, unless he repent, and renounce his foul errors, and return with tears to the bosom of his gracious Mother, whom he hath most ungraciously abused and offended, by setting up Altars and Images, and profaning the Sacraments, etc.  
For to speak plainly, me thinks these words of the Homily, point out in lively colours this our Cathedral Church of Durham, as now it is changed, from that it was lately in our former Bishop's time, in which these filthy Jewish and Heathenish abominations, and intolerable abuses, which in time of Popery provoked the displeasure and indignation of Almighty God, and profaned the Lords Supper, the blessed Sacrament of his body and blood, being long since abolished, are now almost on a sudden, restored again with great advantage.  
As appeareth by the immoderate piping, and chanting at that very time when the Sacraments are administered.  
By having an excessive number of wax candles, whereof sixty on and about the Altar burning at one time.  
By gilding and painting Images, and Angels, set up aloft round about the Quire.  
By erecting a most sumptuous Altar, with brave furniture belonging thereunto, amongst which I have seen abominable and ● Copes, used a long time at Mass and May games.  
By bowing down, and worshipping the same Altars, so often, and so lowly, as never was seen the like in the Idolatrous Church of Rome.  

13 Bowing to the Altar is an idolatrous Ceremony, brought in and practised by B. N●ale and his Chaplains, Cousin, Linsell, Burgoin, corrupters of our Church with superstitious Innovations.  But say, they, we worship not the Altar, but God; we bow the knee toward the Altar, not to the Altar, but to Christ supreme Lord, to whom all religious and divine adoration is due.  
Whose death and passion are there represented at the administration of that Sacrament; Is this true? then are the Papists more excusable, which believing the real presence, of the true and natural body of Christ, by transubstantiation, they worship his body with divine worship, and the Altar in respect of his body and blood offered thereon in the sacrifice of the Mass.  
But our Altar-worshippers, never bow the knee to Christ's body and blood, but to the Altar only, to the naked Altar, and that continually and daily, whether there be a Communion or not, turning their backs to the Preacher in the Pulpit, and Ministers saying service, to the whole Congregation also, and the Bible itself, to which they never vouchsafe to make one leg; as if there were more holiness in an Altar stone, then in the sacred Scriptures, the Book of life.  
These their do are directly against the second Commandment, Thou shalt not bow down to them, nor worship them; for, either their worship is Religious or Civil; if it be Civil, they are absurd Idiots, in showing more civility to a stock or a stone, then to a poor man or woman, much better than any Altar-stone, if he be a true Christian, to whom none of them will bow their bodies so reverently.  
If it be Religious, they are abominable Idolaters in exhibiting Divine worship, due to God alone, to such contemptible creatures, as is an Altar of wood or stone.  
Again, either they bow to the Altar in respect of God, or to God in respect of the Altar, both which respects, joining together God and the Altar, being religious, not civil, make their bowing Idolatrous, and themselves Altar-worshippers, (as Bishop Buckeridge Roch. saith, Nec aliud pro illo, nec aliud cum illo: We may neither adore another thing instead of God, nor another thing with God, for he is sole a God.  
Moreover, every Image when it is worshipped, is an Idol, and seeing the Altar is not truly and properly an Altar, but simulachrum, or similitudo, an Image or likeness thereof, therefore the bowing down of bodies to it, or before it, in regard of some supposed holiness therein; I say that religious, not civil adoration, or prostration, makes it an Idol, and they that use such comely gestures (as they call them in their Articles) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, downright Altar-worshippers.  
Surely such comely gestures, neither we, nor our predecessors, since the reformation of Religion, ever saw in this Church; no nor the name of an Altar; for the Communion Table was heard amongst us (as you may well remember) till very lately a company of innovators, Bishop Neales' Chapleines and favourites began to corrupt and confound our old services, Sacraments, and Ceremonies.  

14 Comely gestures to the Altar, not to the ●ont, or aught else in the Church Altar cringers may as well be termed Altar-worshippers, as the Israelites Calf-worshippers Worshippers of God make n●t legs to God, but falling down, kneeling, or standing, they lift up their hearts, hands and eyes to heaven, as we are taught to pra●, Our father which art in heaven. When friends p●rt one from another, they mutually make legs, taking their leave When B. Lawd or D. Cousin going out, turn back to make l●gs, do they take their leave of God? do they departed from God?  They call them comely gestures, which are indeed Fryar-like, most ridiculous, and fantastical, and (as they are used in a principal part of God's service) they are not only histrionical, and mimical, but impious and Idolatrous.  
Why are not the like comely gestures used at the Altar of the Font, when the Sacrament of Baptism is administered? Is not Baptism as comely a Ceremony, because so many legs, and curches, no not one at all is made to the Font; Is not comeliness fit for all times and places in the house of God? Must the Altar at the East end of the Church be so ducked unto, and worshipped with comely gestures, and the West-Altar want all comeliness of gestures?  
But it offends them, that they should be called Altar-worshippers, so it would have done the Idolatrous Israelites, if one had called them Calf-worshippers; for they professed themselves to be worshippers of God which brought them out of the land of Egypt, which they knew their golden Calf did not.  
Therefore Aaron built an Altar before it, and made proclamation, saying, Tomorrow is a feast to the Lord; Then the people shouted, and sang, and danced about the Altar, and the Calf with great devotion, Exod. 3●. and perhaps made low legs and curches, beholding so goodly an object, a Calf of gold  religious admiration; as some of us do to our gay gilded Altar.  
For every man and woman which makes a leg or curchee, they do it to some visible object directly before them; as Abraham and Letoy did to the Angels that came unto them in the likeness of men, and to the people of the land before whom they bowed themselves, with civil reverence, as jacob also did, when he met his brother Esau, he bowed his body thrice to the ground to appease his wrath.  
But when they, or any else did worship God, they did prostrate themselves upon their faces, or fell down on their knees, lifting up their hearts, with hands and eyes to heaven, they used not to make legs to God above in heaven.  
And this the very Heathen knew by the light of nature, for the Poet speaking of Cassandra, King Pryamus his daughter, which was taken prisoner, at the burning of Troy, writeth thus in 2. Aeneid.  

Ad coelum tendens ardentia lumina frustra,  
Lumina, nam teneras arcebant vincula palmas.  
Up to the skies in vain her eyes Cassandra she lifted,  
Eyes; for palms of her hands from lifting manacles hindered   
She implored the help of God above, in her distress, lookind upward, she made not a low curchie to God in Heaven, whom she saw not: so it is said of S. Stephen in the seventh of the Acts, That he looked up to heaven, and saw the glory of God, and jesus standing at the right hand of God, and said, Behold I see the heavens open, and the Son of man standing at the right hand of God.  
It had been an absurd thing in Stephen, to have made legs to God the Father, and his Son Christ, whom he saw above his head in heaven; as our leg-makers say they do to God and Christ, at the Altar before them.  
For although God be every where, round about us, as well at the Font, in the West end of the Church, as at the Communion Table in the East: and although heaven be round about the world, yet every man wheresoever he be, even our Antipodes, are taught by the light of nature to apprehend the glorious majesty of God, to be above his head in heaven.  
There to be worshipped, with lifting up of heart, hands, and eyes, and not in those parts of heaven which are before, behind, on the right hand, on the left, or under our feet (as it seemeth) on the other side of the world. Christ teacheth us to say, Our Father which art in heaven.  
Indeed the Gentiles which worshipped visible Deities in their Images or annexed to them, bowed down their bodies before the same Idols, as that Roman Q. Catulus did, of whom Cicero reporteth these verses,  

Constiteram solem exorientem fortè salutans,  
Cum subito à dextris Roscius exoritur.  
Up as he risen once stood I the Sun with a congee saluting,  
Roscius o'th' right hand, when I spied on a sudden arising.   
So that he bowed his knee reverently to the Sun before his face, not above his head, no higher appearing above the Horizon, than the height of Roscius standing on his feet.  
In like manner our Altar-worshippers, bow their bodies down to the ground to the Altar standing on the earth, directly before their faces, yet they say they make legs to God, and to Christ, not to the Altar, than which what can be more absurd?  
When they have done their prayers upon their knees, then to stand up and to make a low leg to God, and going out of the Choir door, to turn about, and looking on the Altar, make a leg again to God, taking as it were his leave of God, and farewell, departing from God, as one man doth of another, they take their leaves, bid one another farewell, when they part company, shake hands, and mutually make legs.  
To teach the Coristers going up to the Altar, to make legs to God, when they light the Tapers and when they have done them, to go backwards with their faces to the East▪ and looking on the Altar, make legs again to God; at every approaching near it, and every departing from it, at the taking up or setting down of any thing upon the Altar, ever and anon to make a low curtsy, to make a profound leg to God, especially going out of the Church, as it were taking his leave and departing from God, which is a phrase of speech, as absurd as the action itself is vain, superstitious, and Idolatrous.  

15 D Co●n dishonoured and reviled Christian people in the Church, yet he made low legs to the Altar, so low, that his breech was higher than his head, as was proved before the Lords in Parliament.  Again, are they not absurd Idiots, or rather incarnate devils, who in ti●e of Divine Service, will take poor men standing quietly in the Church, and thrust them out by their heads and shoulders, calling them Pagans; Why stand you here you Pagans, if you will not observe the Ceremonies of our Church, get you out of the Church.  
Who will say to others, even Gentlewomen of the best rank, sitting in their pues; Can ye not stand you lazy sows? taking them by their arms, and tearing their sleeves to raise them up, when the Nicene Creed is sung; thus Doct. Cousin did.  
Who going up to the Altar in a Cope, will say in his pride and contempt of poor people, stand out of my way ye dirty whore's, dishonouring the Image of God in them and immediately make a low leg, down to the ground, before his Idol the Altar, honouring it, being a stock or a stone, having unchristianly, and uncivilly, disgraced, and abused his Christian brethren & sisters at the same time. 
Durham high Altar the greatest idol that ever was in the world.   
But the holy Altar, say they▪ is not a stock or stone, neither may it be called an Idol: Not an Idol? I do not think that any Idol in the world was ever so worshipped, as our Durham Altar hath been.  
Not the Image of jupitur Olympius, or the Philistims Dagon, or the Babylonians Bell, or the Trojans Palladium; not Apis or Anubis, Ox or Crocadill, Dog or Cat, qualia demens Aegyptus portenta colit? or any other monstrous Deity of the blind Egyptians, that forlorn and miserable Nation, before the coming of Christ, who enlightened them with the knowledge of the Gospel, was ever so worshipped, or had so much cost bestowed on them. When they once fell down on their faces before those Idols, they had done for that time; but every access, and every regress, and every turning, and every rising up; and every sitting, and kneeling down of the Priest and others about the Altar, whether there be a Communion or no, hath a low leg to the Altar.  
Neither are they common curtsies, ordinary legs, such as servants and petitioners use to make to their Lords and Masters, but they are wonderful solemn, very profound incurvations, before the venerable Altar, so low, that they seem sometimes to touch the ground with their noses and beards.  

16 The Communion table was never so worshipped with bowing down before it. And it is a forbidden ceremony both by the Word of God in the second Commandment, and the Church of England. Our Saviour Christ living on earth was never so worshipped.  When it was a Table standing in the midst of the Choir; it was as good, and as holy as now it is being turned to an Altar, at the East end of the Church, yet no man or woman, bowed his, or her body to it then, as now they do in a prodigious manner.  
Which superstitious ceremony of bowing to that Idol, was generally received, and practised amongst us; but within these four or five years, by the example, persuasion, and compulsion of our new fangled Popish Arminians, without any warrant of God's Word, or direction of the Church, in the Book of Common-prayer, Canons or Injunctions. Nay, it is contrary to the second Commandment, and forbidden by the Act of Uniformity, and the 12. Canon, and consequently punishable both in the commanders and obeyers.  
Our Saviour Christ, when he lived upon earth was bowed unto and worshipped, by them that acknowledged him to be the Son of God. The Magis Wisemen of the East fell on their faces, and worshipped him; they did it once, neither they, nor the Shepherds, nor the blessed Virgin his Mother, nor joseph her husband, danced round about him lying in the cratch or manger, ever and anon making low legs before him, behind him, on his right hand, on his left, now one after another, now all at once; as daily is done at our high Altar, in Durham; sometimes far off, sometimes close by it, now at the South end, now at the North end, now at the West side, sometimes going forward towards it; sometimes going backward from it, still nodding their heads, and making legs and curtsies: At which time a delicate noise is heard of Organs, Pipers, and Singers, filling the people's ears with heavenly harmony, as was done when Nabuchadonozers golden Image was consecrated and worshipped.  

17 Our Durham Innovators, Cousin and his fellow●s, which have obtruded to the Church such strange alterations of services and ceremonies, set up altars and images, and bow down before them, may they not ●ightly be termed superstitious Ceremony-m●ngers and idolaters?  They that lately have brought into our Cathedral Church such fanatical fopperies, such unlawful rites and abuses, whereby it is defiled, the service disordered, and the Sacraments profaned, as the Homily teacheth: They that without authority, and against authority, even the sovereign authority of our religious Kings and Princes and Parliaments which established the whole form of our Liturgy and Ceremonies, in decent and comely manner.  
They that with an high hand, and great violence, durst presumptuously adventure to innovate all things in our Liturgy, to overthwart the well settled state of the Church, to put us out of the possession of our Religion, and form of Service which was left unto us by our Ancestors, and we had quietly possessed above sixty years.  
They that not only observe themselves, but compel others to observe and approve, their before mentioned ridiculous fooleries, superstitious vanities, abominations, and Idolatries, contrary to the custom and practice of this Church, contrary to the example of other Cathedrals of this Realm, contrary to Laws, which straight forbidden under great penalties, all Rites and Ceremonies not appointed, & prescribed by the Book of Common Prayer & Injunctions.  
May not such rightly be termed new-fangled Ceremony-mongers, Idolatrous Altar-worshippers, seditious Innovators, schismatical, factious, and turbulent breakers of the peace, and contemners of governor's? nay rotten members, and rebellious sons of this our Mother the Church of England, whose doctrine and discipline they renounce, they corrupt and contemn it, they shoulder it out with Popish cashiered antiquities, and outlandish Arminian novelties.  

18 May not the people be exhorted to communicate in their own Parish Churches where the Sacrament is rightly administered, and so bear to re●e●ve it in our Cathedral polluted with idolatry, lest we receive our own damnation, as the Church of England teacheth in the Homilies?  Now I pray you, you I say, the people of this City have you not Churches at home in your own Parishes, not yet polluted with Idols, and Communion-tables not changed into Altars, where you may receive with comfort the holy Communion, in plain and simple manner, as our Saviour ordained, and the primitive Church practised, and the Church of England prescribeth.  
But you must needs come hither, and wilfully make yourselves partakers of our sins, and superstitious vanities, when you need not, seeing that the holy Sacrament is not rightly administered in this Church of Durham as it was in our former Bishop's time.  
And where it is not lawfully ministered, there it cannot safely be received without the danger of damnation. Take heed to yourselves, I warned you before, even this time two years, and now I preach to you the same doctrine again, that I may discharge mine own conscience, and save both mine own soul and yours, if you will hear & obey the voice of God in this place out of my mouth, as I am charged to speak, and so do, in Ezek. 3. 17.  
For thus the Church of England teacheth us in the Homily of the worthy receiving the Communion in the first part thereof.  
We must address ourselves, to frequent the same Sacrament, in reverend and comely manner, left as physick provided for the body, being misused, more hurteth than profiteth; so this comfortable medicine of the soul, undecently received, tendeth to our greater harm and sorrow.  
But above all things, this we must be sure of especially, (saith the Homily) that this Supper be in such wise ministered, as our Lord and Saviour did and commanded to be done, as his holy Apostle used it, and the good Fathers of the primitive Church frequented it. For, as that worthy father Ambrose saith, He is unworthy of the Lord, that otherwise doth celebrate that mystery, than it was delivered by him, neither can he be devout, that otherwise doth presume to receive it, than it was given by the Author.  
Now who knoweth not what strange alterations have been brought into this Church, within these few years, how the Ministers of this Sacrament have presumed lately to change in many things the administration thereof, not only from the practice of the primitive Church, and the institution of the author Christ; but also from the Rubrics, and Canons of the Church, and the ancient usual custom of this place.  
For it is turned rather into a theatrical Stage-play, where men's ears are filled with pleasant tunes of musical instruments, and voices of not communicating singers, and their eyes fed with pompous spectacles of glittering pictures, and histrionical gestures of men arrayed in massing and pibald, not decent robes.  
And other unlawful, superstitious and vain rites, and ridiculous ceremonies are used, with which that holy action is defiled and disgraced: Therefore I did well, and according to my duty and vocation, in admonishing that Congregation then assembled, to receive as they were wont to do, in their own parish Churches, as our Church commandeth, and to forbear from communicating in this Cathedral Church, till things were amended, which lately were marred; le●t receiving the body and blood of Christ, in uncomely and unlawful manner, it should tend to their greater harm and sorrow, as the Homily teacheth.  
Augustine saith upon Psal. 21. Tempus lugendi est, cum passio Domini celebratur, tempus gemendi est, tempus flendi, tempus confitendi, 
19 The celebration of the Lords supper, is the memorial of his death and passion, caused by our sins: therefore it is a time of lamentation and weeping, not of rejoicing, not of pompous and glorious ceremonies, not of music and melody.  & deprecandi; When the Passion of the Lord is celebrated in the holy Communion, by the breaking of his body, which is the bread of life, and pouring out his blood, which is the true aqua vitae; the refreshing, the comforting, the quickening wine and water of life to languishing and dying souls.  
That is a time of mourning, a time of sighing, a time of weeping and lamenting, a time of confessing, and begging pardon, it is not a time of piping and singing, of wearing and beholding brave  and pictures. And Cyprian saith, In the presence of the Lord, tears do never beg pardon in vain, and the sacrifice of a contrite heart never receives repulse. And again, he saith, in treating of the Lords Supper, and the receiving thereof, As often as I see thee sighing in the presence of the Lord, I doubt not but the Holy Ghost is breathing upon thee: Cùm intueor flentem, sentio ignoscentem, So often as I see thee weeping, I perceive God pardoning. And who comes to crave pardon of an angry King, and terrible Judge, whom he grievously offended, with many heinouses crimes deserving death, who, I say, dare come into his presence, Pompaticè, & glori●se, saith Cyprian, pompously and gloriously, in slanting apparel, in goodly Babylonish robes, embroidered with Images of silver, gold and pearl, and with an excellent consort of Musicians singing merrily, piping and playing joyfully and jollily.  
And D. Buckeridge the late Bishop of Rochester, now of Ely, saith very well, in his Book of kneeling at the Communion; What hath music to do with mourning? or a song of mirth, with a day of the greatest sorrow, which is the Passion of Christ, when the seeds of contrition and repentance must be sowed with tears, that the harvest in Heaven may be reaped with joy.  
And again, we must come weeping before him, that offered up supplications, and prayers, with strong cries and tears to redeem us, Heb. 5. 7. We must prostrate ourselves humbly before our Judge that is offended by us, and weep before him whom we would pacify with our tears and compunction; So then, saith he, since we come to the Lords house, and table to pacify him, let our caraiage be such, that we stir him not to more anger; we must shut up our senses that they wander not; our eyes must see God's beauty, not gad after vanities, and send tears as Ambassadors: Our ears must attend the word of truth, not delicious tunes of musical melody.  

20 Such gaudy ornaments and paltry furniture as are used in Du●ham Cathedral at the Communion, with organs & other music, hinder godly meditations, therefore K. james when he received the Communion at Durham on Easter Day 1617. commanded all things to be done plainly without music or other bravery.  Why then are set before us so many objects of vanity, so many allurements of our outward senses, our eyes & ears, & consequently our minds from the meditation of Christ's death & passion, and our sins which were the only cause of all our miseries, & his lamentable sufferings. Can such paltry toys bring to our memory Christ and his bloodshedding? Crosses, Crucifixes, Tapers, Candlesticks, gilded Angels, painted Images, golden Copes, gorgeous Altars, sumptuous Organs, with Sackbuts and Cornets piping so loud at the Communion table, that they may be heard half a mile from the Church? Bernard saith, no. Orantium in se retorquent aspectum, impediunt affectum: Such glorious spectacles, draw away from God the minds of them that pray, they further not, but hinder entire affections, and godly meditations.  
The consideration of which impediments of devotion, moved our most learned and religious King james, when he received the holy Communion in this Cathedral Church, upon Easter-day, 1617. to give charge, or at least in his name charge was given (upon my knowledge I speak it, and in my hearing, in mine own house) that the Communion should be administered in plain māne●; & it was expressly commanded, that no chanting should be used by the Quire-men, nor playing on the Organs or other Instruments: Which myself being treasurer of this Church at that time, and receiving the Communion with his Majesty (as my office required) I did see, & take order, should be performed, according to the King's pleasure & direction; at which time there were no Images, or other gay and gaudy monuments of superstition and Idolatry to be seen.  
Two Copes indeed were worn, both decent, as the Canons prescribe, not particoloured nor pibald, like ours at Durham, but plain without any picture, or other imbroidring of Crosses, or Images, which the doctrine of the Church of England, in the book of Homilies, and Injunctions, straightly forbids in our Churches to be used at any part of God's service, especially at the Communion table, or in windows ab●●● it▪ And shall we ●ffect so excessive and extraordinary bravery, such a deal and so great variety of delicious music at the receiving of the holy Communion, an action of the greatest humiliation and mourning, which the religious wisdom of so learned a Prince forbade, and refused.  

21 When we come to God's ●ble we must endeavour to pacify his anger with our humiliation and mourning, and not provoke him against us with our proud behaviour, merriment and flaunting! bravery.  When: we come to God's house, and sacred table to pacify him▪ (saith the Bishop of Rochester, in his Book of kneeling at the Communion, pag. 19) our carriage must be such, that we stir him not to more anger; and how can lie but be angry, when we turn our mourning into merriment, our fasting and prayer into stage-playing, saith he? And again, in the same book, we must weep before him, to wash away our ●ins, and deplore and prevent our present and future misery: The depth of sin; saith he, pierced not only his hands and feet, but his heart also; in which he offered up prayers and supplications, with strong cries and tears, that he might overcome the clamour of our crying sins.  
And if our Saviour wept for us, the Redeemer for the redeemed, we have much more reason to weep for ourselves, and let none be found so profane amongst us, that when the son of God wept and suffered for our redemption, we should laugh, and make merry, pipe and sing at our condemnation, as if we were senseless of our own confusion. We may not presume to eat the bread of Heaven, and forget the duty of sinful, and earthly men that are but dust and ashes.  
Reverend and dreadful mysteries must have receivers that come with reverence and dread; and such as our action is, such must be our affection, that is, to receive that with fear and trembling, (and not with piping and singing) which is so fearful and dreadful in itself.  
And then he concludeth, with this admonition; Behold thou sinner how great reproaches Christ suffers at thy hands, who by thy wilful impieties, dost crucify again to thyself the Lord of life.  
And then resolve, that as Christ's hands, and feet, and head, and every poare and passage of his body, was a fountain of mercy that runs in his blood: so thine heart must be as a spring of sighs and groans, and thine eyes must be as fountains of tears, to wash with Magdalen, not so much Christ's feet, as thine own soul.  
FINIS.