Psalme , 31. part of the 7. verse .

IN the common translation , I have hated them that hold of superstitious vanities .

In the n●w translation , Them that regard lying vanities .

In the Geneva translation , Them that give themselves to deceitfull vanities : whereupon they give this good note . This aff●ction ought to be in all Gods childr●n , to hate whatsoever thing is not granted upon Gods word , as deceitfull and vaine .

Such are all humane Traditions , Ethelothreskiai , superstitious will-worships the inventions of mans braine .

The vulgar Latine hath Odisti , thou O God hatest . And Vatablus hath , Odi observantes vanitates frustra , or Vanitates mendacij , vaine vanities , or vanities of a lye . That is saith hee ; Odi observantes opera qua prae se ferunt vanitatem & mendacium : id est eos qui superstitioni student , & ea observant , quae à vero Dei cultu animos piorum avocant .

I hate them that observe workes carrying a shew of , or which vphold and countenance vanity and falshood . That is , hate the followers and favourers of superstition , observing things which with-draw godly mindes , from the true worship of God .

Now whereas some have Odi , other Odisti , God hateth , or I hate ; they are all one , to one effect , for we m●st hate what God hateth , we must love what God loveth ; we must apply our selves to Gods will , and conforme our selves to the similitude of God , af●er whose image we are made , as much as we can .

Be you perfect , saith our Saviour , as your heavenly Father is perfect . Therefore wee must hate with a perfect hatred , whatsoever God hateth : as David did , Psal. 139.21 . ver.

Doe not I hate them ô Lord that hate thee ? Doe not I earnestly contend with those that rise vp against thee : Yea I hate them with a perfect hatred , or vnfeined hatred , I count them mine enemies .

On which words one observeth well● The Prophet teacheth vs boldly to contemne all the hatred of the wicked , and friendship of the world , when they would hinder vs from serving God sincerely●

God is good , yea goodnesse it selfe ; Therefore it is not possib●● but God should love best that which ●s most like himselfe , and hate the contrary : So must we do , not love our selves , or that which is like our selves , for we are naught .

Omnis homo mendax , every man is a lyer , and the imaginations of mans heart are onely evill continually saith God .

Therefore we must not love but hate our ow●e imaginations , inventions , and lyes ; and love God who is good , and Christ who is truth , vnder whose lips , no vanity , no guile , no lye can lie .

As a Father saith , expounding my text : Recte veritas odit vanitatem , quia vanitas in falsitate consistit , odisse enim dicitur id quod reprobat .

Christ being truth , must needs hate vanity , because vanity consists in falshood ; for what a man hates , that ●e rejects .

Esau was a reprobate , rejected of God , because God h●ted him : As we reade in the first of Mala●chy , Iacob have I loved , but Esau have I hated ; yet herein we may not imitate God , in hating any man vnder pretence , that we thinke him a reprobate .

We may not presume to enter into Gods judgements , and give sentence of election , or reprobation vpon any . Because we know not ; he that now stands , whether he may fall , and he that hath fallen , whether he may rise againe and stand .

Therefore in that respect w● must hate none ; we must love our enemies and all .

As our Saviour saith in the 5. of Math. Yee have heard that it hath beene said of old : Love thy neighbour , and hate thine enemy : but I say vnto you , Love your enemies .

And St. Iohn saith , 1 Epist. 3 , chap. He that loveth not his brother abideth in death , and againe . he that hateth his brother , walketh in darknesse , and yet ●gaine , he that hateth his brother , is a man●sl●yer .

Was David a manslayer ? did he walke in darknesse , and abide in death ? because he hated them that hold of superstitious vanities ?

No ve●ily : for he hated not their persons , bu● their iniquities , their evill workes , and affections , hee 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 wickednesse , thou hatest all them that worke vanitie . Yet he saith elsewhere . Thou ô Lord savest both man and beast , how excellent is thy mercy O God .

Which appeareth , in that he maketh his Sunne to shine , and his raine to fall upon just , and unjust . And as St. Paul saith , hee would have all to be saved , and come to the knowledge of the truth●

Therefore hee loveth the man , though he hate their manners , their naughtinesse , and vanities .

So must we doe , as the Prophet Amos bids vs , in his 5. ch. 15. v. Hate the evill , and love the good● we must not simply hate , not simply love , because no man is so absolutely evill , but he hath some goodnes , nor so absolutely good , bu● he hath some badness : As our Savior 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 sparkes , some tincture of goodnesse ; but their badnesse is to be hated , and themselves , quatenus , so farre forth , as they invent , and maintaine superstitious vanities , opposite to Gods Law , which they ought to love .

As David professeth , in his 119 Psal. 113. vers. I hate vaine inventions , but thy law doe I love .

So must we love Gods law , which forbiddeth Idolatry , and hate vaine inventions , and the inventours of vaniti●s , when they would ins●are and intangle us with their fra●dulent impostures , to seduce , and allure us to their superstitious and idoll services .

So farre forth we must hate them , though they be never so neere , and deare 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 , hee can not be my Disciple .

That is , hee that casts not off all affections , and desires , which draw him from God to the world , from Christ to Antichrist .

So then it is no impiety to hate our carnall and naturall friends , when they become our ghostly enemies , hindering Gods glory and our salvation .

Neither must wee hate them secretly , hold our tongues , and let them alone . As the Prophet Hosea saith , Ephraim is turned after Idols , Let him alone ; that is , trouble not your selves with him , he is incorrigible , in a desperate case ; Let him alone , let him perish in his sinnes : But wee must endeavour to amend our Ephraimites , hoping to reclaime them from their Idols , after which of late they have hastily turned .

But if they prove stubborne , and stifnecked , then must wee cry aloud , and proclaime their folly : we must discover their blindnesse , and nakednesse to the world ; we must persecute them with fire and sword ; fire of z●ale , and sword of Gods word having the lawes of God , and the King on our side .

As it is said in the 7. Apoc. 16. ver. The 10 Hornes , that is , the 10 Nations shall hate the Whore of Babylon the Church of Rome , and shall make her● desolate , and naked , and shall eate her flesh , and burne her with fire .

But what are those vaine superstitions , the holders whereof ought to be hated ? Some thinke Magicall arts are meant ther●by ; to which saith Pliny , Orientales populi ad insaniam usque addicti sunt . The Easterne people ranne mad after Magick● which Gods law vtterly condemnes .

But the superstitious vanities in my text , are more generall : Vanity of vanities ( saith S●lomon ) all is vanity , beside the feare of God and keeping of his commandements .

Those vanities , saith a learned interpreter , are humane traditions , superstitious Ceremonies , which vndermine and overthrow both the Law and the Gospell ; after which Ceremonies , Orientales , our East-worshippers runne mad in a manner .

And what are Ceremonies ? are all vaine ? are all superstitious : God forbid .

Many are tolerable , a few necessary ?

Most are ridiculous , and some abhominable .

Indeed in the beginning , when the law was first published , it pleased almighty God to traine vp the people of Israell , vnder a multitude of C●remonies , to keepe them in exercise , and helpe their infirmity .

By the externall observation of which , he would accustome them , to his spirituall worship , and nurture them , in his feare and obedience ; till the comming of Christ , who was the end , the complement , the consummation of Ceremonies .

For when Christ had appeared , who was the truth and substance , the Shadowes departed : neither would he burden his Church with ●raditions and rudiments any longer .

Onely to preserve the memory of his benefits , he ordained two Sacraments , & left to his Church liberty to m●ke lawes and Canons , for order and comelinesse agreeable to his word .

For Ceremoniarum anima , saith one ; est verbum Dei : The life and soule of ev●ry Ceremony is the word of God ; without which , it is dead and damned .

But Popes , and papall Prelates , not content with that simplicity which pleased the Apostles , and primitive Church ; would needes adde Ceremony to Ceremony , increasing their number in infinitum , till they had heapt up a world of Ceremonies , which they adorn'd with worldly splendor and bravery .

Adeo ut , & Gentes & Iudaeos , externi cultus superstitione Christiani vicerint , saith Szege●ine . Insomuch as Christians have surpassed both Iewes and Gentiles in the superstition of externall worship .

Which malady , or plague rather of the Church began then to prevaile , saith he ; Quando relicto verbo Dei mundana sapientia administrari caepit religio Christi : When the government of Christs religion began to bee managed , nay mard , and mangled with worldly wisdome ; Gods word being abandoned .

For now , saith he , not one among a thousand , can 〈◊〉 content to serve God , in spirit and truth ; but he will affect some superstitious Ceremonie , to worship God therewith .

Whereas Christs Church , in stead of many rites and signes , of which the ●ewish religion consisted : A Chris●o acceperit paucam , saith he , eademque factio facillima , intellectu augustissima , observatione ●astissima .

The Church hath received of Christ but a few ; and those most easie to be done , majesticall for contemplation , chast and vndefiled in observation .

Quid haec ad insulsas Caerimoniarum nugas ? Quid ad superstitionem plusquam Iudalcam ? Quid ad Philaricam tyrannidem quae excrucia● miseras conscient●as ? Quid ad tot Idolatriae portenta ?

What are these to the trifles of vnfavoury Ceremonies ? To superstition more then Iudaicall ? To their divelish tyrannie in tormenting wretched consciences ? Nay , what are they to the prodigious monsters of Popish Idolatry ?

Whereupon hee concludeth : Non esse Caeremoniarum multitudine o●erandum Ecclesiam : Christ● Church may not be overwhelmed with an Ocean Sea of Ceremonies .

It must ●lye the supers●uous furniture of pompous ●ites , and Papall Pageants , devised onely to astonish simple people , to ravish their eyes , and mindes , and to amaze them with admiration .

Now indeed the originall cause of most of our superstitious Ceremonies , is that Popish opinion ; that Christs Church hath yet Priests Sacrifices and altars .

Whereas in truth Christ was sent of God to be the last Priest , which should offer the last Sacrifice , vpon the last altar , that ever the world should have .

He had ; saith Paul , Hebr. 7. Aparobaton jerosun●● ; a Pries●hood which could not passe or be resign●d to any other : He was not to have any successor , being a Priest forever after the order of Melchisedeck .

Having neither beginning of dayes , nor end of life , but made like unto the Sonne of God abideth a Priest continually .

Not made as the sonnes of Aaron were after the law of a carnall commandement ; but after the power of an endlesse life ; saith he , in the 16. verse . For they being mortall men could not otherwise continue but by their lineall succeeding of their dying fathers one after another till the passion of Christ .

After whose Sacrifice offered on the Crosse , which was the conclusion and consummation of all Sacrifices : the whole Ceremoniall Law , Mosaicall Sacrifices , and Priesthood , were to end , with the beautifull Temple , and altar therein .

Onely the Sacrifice of prayer , of praise , & thanksgiving , which every faithfull man and woman must offer to God vpon the most holy altar Christ , is left to the Church .

So Ireneus cals him , lib. 4. Altare nostr●m Christus , Christ is our altar . And Epiphanius saith , Christus est Victima , Sacerdos , altare , Deus & homo , omnia in omnibus pronobis factus : Christ is the Sacrifice , the Priest , the altar , both God and man , made all in all for our sakes .

To revive therefore and raise vp againe I●wish types and figures long since dead and buried ; in bringing in altars in stead of Tables , Priests in stead of Ministers ; propitiatory Sacrifices in stead of Sacraments . It is not Antichristian p●esump●ion , and sacrilegious impiety , robbing Christ of his honour , and vs of our salvation ?

What is it else but an apostacy ? a publike protestation to renounce the onely sacrifice , and the onely sacrificer Christ Iesus .

It is the reiteration , saith a learned writer , of the expiatory sacrifice offered by Christ vpon the altar of the crosse , and the surrogation of an vpstart Priest , for Christ the eternall Sacrificer , and Priest for ever after the order of Melchisedeck .

The ordinary Glosse saith well . Externi ritus & ceremoniae Legis , quia fuerunt vmbra Christi tum venturi , & mysteriorum , ideo adveniente veritate Evangelica , illicita facta sunt , & evanuerunt : The externall rites and Ceremonies of the Law , because they were shadowes of Christ to come , and of his mysteries ; therefore the truth of the Gospell being once come , they are made vnlawfull , and have vanished out of sight .

They ought not then to be patternes or presidents for Christians to follow since the comming of Christ who hath accomplished all .

And the renewing of ●hem derog●teth much from Christs soveraigne sacrifice , for it implyeth imperfection in the same , As St. Paul proveth , by the legall 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 downe because the heavenly altar had appeared .

What have wee then to doe with them if they be past and gone ? Surely nothing . True Christians ever since their Lords death , have left them both Priests and altars to Iewes and Gentiles .

But the Whore of Babylons bastardly brood , doting vpon their Mothers beauty , that painted Harlot the Church of Rome , have laboured to restore her all her robes and jewels againe : especially her looking glasse the Masse , in which she may behold all her bravery .

For they despising the plaine simplicity and modest attire of that grave matron Christs holy spouse have turned her of●icers all out of dores withall her houshold stuffe , her Tables , her cups , her bookes , her communions , the very names of her Ministers , and such like words vsed by the holy Ghost th●ough the new T●stam●nt .

In stead whereof the words Priest , and altar , ar● taken vp by them ; because without Priest no S●crifice can be offered , without Pri●st and Sacrifice there is no vse of an Altar : and without all thr●e , Pri●st , Sacrifice , and altar , there can b● no M●sse .

But the Mass● comming in b●ings in with it an inunda●ion of Ceremonies , cross●s , and Crucifixes , and Challices , and Imag●s , Copes , and Candlesticks , and Tapers , and Baso●s , ●nd a thousand such Trin●ke●s , which attend vpon the Masse : All which wee have se●ne in this church since the Communion table was turned to an Altar .

Yet indeed it is no altar , that 's but a nick-name , it is wrongfully so called . For if it be an altar there must needes bee 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 faithfull communicants offer to God by their Mediator Christ .

They lay th●m not on a Table , they lay not their thanks , they lay not their prayers vpon an al●ar , either of wood , or stone ; as the Aaronicall Priests , laid their burnt offerings and incense .

We set indeed the bread and wine vpon the table , besigning them to a Sacramentall vse by the consecration of Gods holy word : we doe not offer them to God , but God offereth them , and giveth them to vs , and with them his sonn● Christ , if we be faithfull and worthy receivers .

To such they are indeed and in truth spiritually , and Sacramentally , the very body and blood of Christ , then which more holy things the whole world affordeth not .

But if it bee an Altar as Masse-priests and our Priests vse to call it ; and the body and blood of Christ a Sacrifice to God offered thereon , then is the Altar better , and more holy then the body of Christ , for it sanctifieth it .

Marke this , if the table whether wood or stone be an altar , it is better then the body of Christ , and holier , ( which to say or thinke is horrible blasphemy ) it is holier I say , because it sanctifieth Christs body and blood if it be an altar●

For without cont●adiction saith the Apostle , Heb. 7 , 7. v , The lesse is blessed of the better , proving thereby that Melchised●ck was a better man then Abraham , and we know that to blesse is to consecrate or sanctifie .

So saith our Saviour in the 23. of Matth. 3. v. reprooving the Phari●ees , who taught , whosoever shall sweare by the altar it is nothing , but whosoever shall sweare by the gift , that is the sacrifice vpon the altar , he is guilty . Yee fooles and blind , whether is greater the gift or the altar that sanctifieth the gift . So say I to such fond & ignorant teachers , who call themselves Priests and the Table an altar .

Y● blind popish Priests vnderstand yee not , that by erecting an altar ye advance it above the body of Christ , ye make it better then Ch●ists body , by making it a sacrifice sanctified by the altar●

And I am verily perswaded that some there are , who esteeme more of it then they doe of Christs body .

For I have seene , I have seene I say the Priest ( so will he needs be called ) take vp the body & blood after consecration , and holding them in his hands , make a low legge to the altar ; ●nd before hee set them downe againe bow himselfe devoutly and wo●ship the altar .

He yeelded no reverence at all to Christs body , neither when he held it in his owne , nor when he had delivered it , into the receivers hands●

Wh●● is it to preferre a ston● or a piece of wood before the body of Christ if this be not , to bow to his altar , and not to his body , to make many legs to the Kings chaire , and none to the King himself .

And this is evident by their daily practise , for the altar is ev●ry day worshipped with ducking to it , though there be no Communion , nor any man there ; Christs body is not worshipped with ducking , no not at the Communion : Is it not worse then Popery ?

But the Fathers many times call it an Altar . It is true , for the mystery of iniquity began betime to worke by small beginnings lurking in words .

Sacerdotes , altaria , Priests , and altars , and rejecting them which Gods spirit had taught , and the Apostles ever vsed , Ministros & Mensas , Ministers and Tables , that way might be made for Antichrist and his abominable sacrifice of the Masse .

Yet the Fathers worshipped not their altars : Tertullian● saith Bellarmine was the first that mentioneth geniculation , that is ducking to Altars , which hee learned of his Master Montanus , the first founder of crossings , and duckings , and many other Ceremoniall fooleries , to which hee annexed the gift of the holy Ghost .

For Tertullian , saith Chemnitius , was the authour , omnium fere Ceremoniarum Papisticarum , in a manner of all Popish Ceremonies .

Whereupon arose an opinion that Montanus the her●tick was the holy Ghost ; that he claimed the name , vertue , and dignity of the holy Ghost , which is not credible so learned a Doctour as Tertullian could beleeve .

But he ascribed as the Papists doe , such po●er and holinesse to the C●remonies which Montanus had devised , that without them none could bee partake●s of the holy Ghost .

As if the holy Ghost were annexed to Ceremonies , included in Ceremonies , collated by Ceremonies .

Whereupon saith Bugenhagius a learned German , The Church of Rome condemned Montanus for an hereticke , and yet neverthelesse retained his heresies .

Which , saith he , hereby is manifest , in that the books which defend his heresies are preserved , but the workes 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 then hereticall Montanists .

But give me leave I pray you to aske this question , why bow you not the knee to the font also , it being Lavacrum regenerationis , the laver of regeneration , as honorable , and a more necessary Sacrament .

For without Baptisme none can bee saved , as some teach ; but many that are baptized dye , before they come to the yeares of discretion , and probation , that they may be fit to receive the Communion , yet we see none make leggs to the Font .

Why doe 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. yeares agoe .

Who speaking of a combate betweene Chastity and Lust , after Chastity had killed Lust .

Abolens Baptismate labem . Catholico in Templo divini Fontis ad Aram

Consecrat gladium : ( saith he ) Having washed away her spots in Baptisme shee consecrates her Sword , wherewith she slew her enemies , to the Catholick Church , and hangs it up , Fontis ad Aram , at the Altar of the Font . Loe here the Font also is called an Altar .

Therefore honour ye the Font as well as the Table , with one and the same worship of bowing the knee to it , or else you are Hereticks , affording more holinesse and more dignity to one Altar , and to one Sacrament , then to the other .

For either your worship is religious , or civill ; if it be civill , ye are absurd idiots in honouring stocks and stones , more then any poore man who is the image of God ; for who will lowt too low to a begger as to sweep the ground with his beard , if it be not very short .

If it be religious , you are more absurd in preferring the memory of Christs body and blood , before the whole Trinity : Seeing you are baptised in the name of the Father , and of the Sonne , and of the Holy Ghost , and not in the Name of Christ alone .

The Lords 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 equall worthinesse , why are they so farre put asunder , the whole length of the Church , one at the head , the other at the foo●e ?

Why are they not set in the body of the Church or quire , 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 Chappell , or the Font not admitted so much as to the bottome ? It is not suffered to stand in the wonted place behinde the quire doore , why is one preferred as holier then the other , being Sacraments of equall dignitie .

In St. Peters Church at Zur●cke the Lords Table and the Font or Baptistery stood both in one place , as witnesseth Hospinian : and so they stood here all the time of our former Bishops , till the proud Altar mounting aloft , shouldered the poore Font out of the quire , and ●ossing it from post to pillar thrust it almost quite out of dores .

Doe I say almost ? 't is out of the Church quite , for one thing is Templum , another thing is Ecclesia .

Ecclesia is the Church where a congregation of people useth to assemble , to heare the word preached , which in Latine is Concio , and it signifieth not onely the Sermon , but caetum , the multitud● meeting together to heare Gods word .

And the Preacher is called Ecclesiastes , or Concionator , derived from the same words .

Whereupon I conclude that where no congregation useth to meete to heare Sermons , that place is no Church ; and cons●quently the Font being set in no place of assembly , it is not in the Church : I confesse it is , in Templo , in part of this vast fabrike , but there it is where the people never meet to heare Gods word preached , no more then they doe in the steep●● where the bells hang .

For this cause S. Bernard reprehended in his time , Templorum immensas altitudines , et immoderatas longitudines ; the excessive height , and immoderate lengths of Temples .

Why so ? because he misliked worldly magnificence in the spirituall service of God , who dwells not in Temples made with hands .

Also , because hee would not have the Minister and people sundred , nor scattered abroad in spatious roomes , but joyned together as neer as might bee . Who standing in the midst , vulgi stante corona , the people all about him , round in a ring , he may better be heard , and they edified .

For all things in the Church , ought to bee done to edification , saith Paule , which then is best , when the Minister abides with the people , or they draw neere to him : Hee may not runne away in a Cope , as farre as he can get him from the congregation .

But what a tricke is this which our newfangled Ceremony-mongers have taken up of late , to goe 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 booke or Canons ?

Why suffer they not the Preacher to dismisse the congregation with the blessing of Gods peace as was wont to be done , and our last Bishop esteemed to be best ?

How dare ●hey put off , and put on a Cope so often in one service , not onely to pray , but to reade the Epistle and Gospel , and ten commandements at the Altar onely , and no other place where the Letany and other service is read , there being no such thing appointed in the Booke of Common prayer ? And the Canons according to the advertisements published in the seventh yeare of Queene Elizabeth , commanding no Copes to be used , but Surplices , when all other Prayers are said at the Communion Table ; save onely at the administration of the holy Communion .

Why doe they these things contrary to law , and never done in our Church before since the Masse was banished ?

Is it because they are enamoured with Copes ? do they dote upon Copes ?

Or are Psalmes and Chapters read in the body of the Church not for good Gospel , nor so worthy to be coped ?

Or is there so neere affinitie betweene Copes and Altars , are they so married together that they can not be parted ?

Or thinke they their prayers and other service more holy in such Priestly vestments , in sancto sanctorum , in that most holy place so devoutly duckt unto , by our foolish , bewitched , and besotted Galathians .

Againe , why sing they the Nicen Creed in a Cope at the Altar , the booke appointing it to bee 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 , ( marke what I say ) you that stand are to bee punished for obeying such unlawfull commands , as I meane to prove when time shall serve ?

Lastly , why forbid they singing of Psalmes 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 Psalmes , appoint Anthems , ( little better then prophane Ballads some of them ) I say , so many Anthems to be sung , which none of the people understand , nor all the singers themselves , which the Preface to the Communion booke , and the Queenes Injunctions , will have cut off , because the people is not edified by them ?

It is for spite they ●eare to Geneva , which all papists hate , or for the love of Rome , which because they cannot imitate in having Latine service , yet they will come as neer it as they can , in having service in English so said and sung , that few or none can understand the same ? I blame not the singers , most of which mislike these prophane innouations , though they be forced to follow them ?

Their guides are in fault , blinde guides , members of our Church , rotten members I doubt , of higher degree ; to whom all men and women are rank puritans and schismatiks , to be thrust out and expeld , if they refuse to dance after their fantasticall pipe in every idle ceremony .

These crye with the Iewes , Templum Domini , Templum Domini : The Church of God , the service of God ; when indeed their whole service is little else then superstitious vanitie .

What is it but hypocriticall and Pharisaicall devotion ? Under the colour of long prayer , morning , and evening , and Midday , they devour , what devoure they ? Not poore widowes houses , but rich benifices , whole townes and villages .

For seldome shall you see a stout ceremony-monger , but the same will also be a notorious Non-resident , a very Tot-Quot ; not content with one or two little ones , but foure or five great preferments and dignities .

And still he aspireth and climeth higher , never thinking himselfe sufficiently rewarded for his great learning , and service of God , in sitting at Church three times a day , to heare men Pipe , and chaunt , and chaunt himselfe where he listeth .

A base imployment , prohibited by Pope Gregory himselfe ; who speaking de cantu Ecclesiastico , hath these words .

Prohibitum est ne quis in Ecclesia cantet , nisi inferiores ordines , vtpote Subdiacont ; Diaconi vero lectioni & praedicationi incumbant . It is forbidden , saith the Pope , that any chaunt in Churches , but men of meane degree , none above Subdeacons ; but Ministers or Deacons , must apply themselves to reading and preaching ; for that makes most for the peoples edification , to which all must be done .

And when we take orders of the Bishops , charge is given to reade , and preach Gods word , not to sing : any lewd Lay-man can doe that , without laying on of a Bishops hands , without consecration .

St. Paul saith , I was not sent to baptise ( much lesse to sing in a quire ) but to preach . And woe to me , saith he , if I preach not the Gospell : he saith not , woe to me , if I observe not the canonicall houres of devotion in singing .

This makes me call to remembrance , a strange speech little better then blasphemy , uttered lately by a young man , in the presence of his Lord , and many learned men .

I had rather goe forty miles to a good service , then two miles to a Sermon . ( Os durum . )

And what meant he by a good service ? his meaning was manifest ; where goodly Babylinish robes were worne , imbroydered with images .

Where he might beare a delicate noise of singers , with Shakebuts , and Cornets , and Organs , and if it were possible , all kinde of Musicke , used at the dedication of Nabuchodonosors golden Image .

To such a dainty service of heavenly Harmony , the singular devotion , and hot zeale of this holy man , would carry him over hills and dales , through fire and water , rather forty miles , then two miles to a Sermon .

How thinke you ? was not this a profane , witlesse , gracelesse , Antichristian saying , which preferreth piping , and singing before Gods ordinance of preaching .

Yet learned Aretius , that famous Helvetian Divine , sticks not to say : In Papatu , cantus Ecclesiastiasticus omnia pessundat , adeo ut pro do●trina , perpetua regnet Musica . In the Popes Kingdome Church chaunting marrs all , insomuch as in stead of the perpetuall sounding of Gods holy word , in the hearts of the faithfull , the sound of musicall melodie , rings in their eares , and raignes in their mindes , they are so tickled nay ra●ished with the delight thereof .

But what say you by him who accusing our fathers , not long since said when they had banished Popery by taking away the Masse , that they tooke away all religion , and the whole service of God ; they called it a reformation , saith he , but it was indeed a d●formation , whereby Gods service was disordered and mar'd .

But now the case is altered , for of late yeares , Religion hath beene begun , prettily well to be restored againe in this Church : and by the boldnesse of resolute and couragious Officers , way is made for reducing of the Masse .

For before wee had Ministers , as the Scripture calls them , we had Communion tables , wee had Sacraments : but now wee have Priests , and Sacrifices and Altars , with much Altar-furniture , and many Massing implements . Nay what want we ? have not all Religion againe●

For if Religion consist in Altar-ducking , Cope-wearing , Organ playing , piping and singing ,

Crossing of cushions , and kissing of clouts , oft starting up , and squatting downe , nodding of heads , and whirling about , till their noses stand Eastward ,

Setting Basons on the Altar , Candl●sticks and C●ucifixes ; burning Waxe-candles , in excessive number , when and where there is no use of Lights .

And that which is wo●st of all , guilding of Angels , and garnishing of Images , and setting them up aloft ; whereas Lactantius saith procul dubio ibi nulla est religio vbi sunt Simulacra : without doubt there is no religion in that Church , where Images are placed .

If I say Religion consists in these and such like superstitious v●●ities , ceremoniall ●o●l●●i●s , ●pish ●oyes , and popish trinckets , we ha● nev●r mo●e Religion then now .

And though our Liturgi● bee not in ●atine , yet order is taken by confusedness● of voices some squ●aking , some bleating some roa●ing & thandering with a multi●ude of melodiou● instruments , ●hat the greatest part of ●h● s●rvice , is no better vnderstood , then if it were in H●brew or Irish .

Nay the Sacrament it selfe is turned well neare into a theatricall stage play , that when mens mindes should be occupied about h●●venly meditations , of Ch●ist● bi●ter de●th and p●ssi●n , of their own sinnes , of faith and repentance , o● the ioyes of heaven , and the ●orments of hell : at that very season , very unseasonably , their eares are poss●st wi●h pleas●nt tunes , and their eyes fed with pompous sp●ctacles , of gliste●ing pictures , and histrionicall gestures , represen●ing unto us Apollo'● solemnities in his Temple at Delos , which the Po●t describeth in his fourth of his AEneids .

Austauratq , choros , mistique Altaria circum , Cretesque Dryopesque fremunt pictique Agathyrsi .

Our young APOLLO repaireth the quire , and sets it out gaily , with str●nge Babylonish ornaments , the hallowed Pri●sts dance about the altar , making prety sp●rt , ●nd fine pastime , with ●rippings , ●nd turnings , and crossi●gs , ●nd crouchings ; whil●Cretes , Dryopesque●ic●ique Agathyrsi , Cho●ist●rs , and singing men , an● p●rti-colou●ed Cope wea●e●s , fremunt , they sh●ut and cry , ●nd m●ke most sweet Apollinian harmony .

Are these ceremonies fit for the holy Communion ? Doe this , saith Christ , in remembrance of me .

Can these paltry toyes bring to our memory Christ and his blood-shedding ?

Did Christ minister the S●crament in such man●ner to his Discipl●s at his last Supper ?

Was there an alt●r in the chamber where hee supt ? Did Christ put on a Cope laden with imag●s ? Or did he change his garments , saith Hamingius .

Apage ineptias , fie upon fopperies , and superstitious vanities , I hate them .

A decent Cope is commanded by our canons to be used sometim●s , onely at the Communion .

Whether a stately Cope , a sump●uous Cope , a Cope imbroydered with Idols , of silver , gold , and pearle : a mock-Cope , a scornfull Cope , used a long time at Masse and Ma●-gam●s , as some of ours were● Whether I say such a Cope , be a decent cope , fit for the Lords table judge ye belov●d .

And if you condemne them , as you cannot choose if you be good Christians , how d●re yee communicate with us in our sup●●stitious vanities .

Have you not Churches at home in your owne Parishes not yet polluted wi●h Idols , and Communion Tables not yet changed into altars ?

Where you may receive with comfort the holy Communion , ( without such All-a-flantara ) in plain and simple m●nner , as our Saviour ordained , and the primi●ive chu●ch practised , till Antichrist arose , and mightily prevailed against the truth .

St●y at home in the name of God , till things bee amended , and reduced to the state and forme they were in our lesse ceremonious , and more preaching Bishops time .

Duck no more to our altar when you come in and goe out : I assure it is an Idoll , a damnable Idoll , as it is used .

Remember Gods commandement , Thou shalt not make to thy selfe , the likenesse of any thing in heaven above , or in the earth beneath , thou shalt not bow d●wne to them , nor worship them : How dare you disobey God , nay mock God , as the Priest doth , who stands at the altar in a Cop● , and there reades with a loud voice , Thou shalt not bow downe to them , nor worship them ; and as soone as hee hath done reading , as when hee began to read , he turnes him about , bowes downe againe and wo●ships the altar .

Is not this derision of God and mockery ? Be not deceived , saith Paul , Theos ou mucterizetai , God is not , God will not be mocked .

Beleeve not those Balaams , which lay stumbling blocks in your way , to make you fall into spirituall fornication , telling you , when you bow to the Alt●r , you worship God , not the Altar , for so answere all popish and heathenish Idolaters .

Tell mee this ? Is not that woman a Whore , who yeelds her body to an adulterer : though shee say her mind is chaste , shee ke●pes her heart true to her husband .

So say J , They are Whores , and Whoremongers , they commit spirituall fornication , who bow their bodies , before that Idoll the Altar ; notwithstanding th●y say , their minds are cle●ne , they lift up their hearts to heaven .

God appointed altars to be set up by King Salomon , in his Temple at Ierusalem : They were true Altars , types and figures o● Christ to come , as the Pri●sts and Sacrifices were : yet Gods people bowed not to them , nor worshipped them .

No nor the Arke of the Covenant , a symbolicall signe of Gods perpetuall presence ; which was so sacred , that none but consecrated hands might touch it , no ●or the cart that carried it ; they might not looke into it , as the men of Bethshemis did , of whom 50. thousand dyed presently for that trespasse .

David indeed danced before it , on the way as it came from the house of Obed Edom , and by consequence he turned his backe toward it , ( unlesse hee leapt backward all the way in hi● dance , ) wee reade not that he bowed his body to it , or duckt so low , as to touch the ground with his nose .

How dare yee then bow downe and worship an Altar , a counterfeit Altar , the Image of an Altar , and no better .

Why feare you to turne your backes to the Altar ? Are the backes of Christian men and women more prophane then the backes of the Iewes , that by no mea●es they may sit , or stand , or kneele , with their backes Eastward ?

But they must turne about , and looke on the Al●tar when they pray , or heare the Gospell , or rehearse the articles of their faith .

Yee foolish Galathians , what Iannes , and Iambres , AEgyptian Sorcerers have bewitched you , that you should follow so readily such vaine superstitions and begge●ly rudim●nts .

Ye m●y not behold altars , ascribing holinesse to them : you must looke up to God and his Sonne Christ when you pray .

The I●w●s had onely two altars , they we●e figures of Christ to come : those sh●dowes are p●st and gone : the alt●rs are demolished : you may not m●ke new to gaze upon superstitiously , but you must looke to your Mak●r .

As God himselfe expresly commandeth in the 17. chap of the P●ophecy of Esay , 7. v. Read i● . 〈◊〉 t●at day sh●ll a man looke to his Maker , and his eyes shall haue respect to the holy one of Israel .

An● he shall no● looke to the altars , the workes of his hands , neither shall hee respect that which his fingers have made , either groves or Images , ●apers or candl●sticks .

Why will y● be Th●omachoi , fighters against God in r●sisting his will , and doing the thing he● so earn●s●ly ●o●bids .

God will wound the hairy s●alpe , saith David , of him that continu●th in his wickednesse . Take heed of Gods veng●●nce , if you continue in your folly , which I pray G●d give you grace to leave .

H●●rken wh●t Peter Martyr saith , that excellent Divi●e , dispu●ing agai●st Winchester . Si vel Angelus de coelo nos pro vocare velit ad adora●da vel Sacramenta , vel altaria , vel h●norem divin●m rebu● creatis exhib●ndum , anath●ma sit . If an Angell from heaven would provoke v●to a●o●e e●ther Sacrament or altar , or any oth●●●r●ature● l●t him be acc●●sed .

And it is mos● c●r●aine th●t ●v●●y crea●u●e that is bowed unto in respect of any holin●ss● therein ●or Religions sake , that religious worship makes it an Idoll : of which sort the altar is one , a notable one , religiously adored in this church every day .

Therefore le●rned Chemni●i●s , in treati●g of Images , and reckoning up all manner of Idols , he n●mes altaria , ●xpr●sly altars among the same .

Againe , I doe not thinke ; saith Peter Martyr , that any of the Fathers were pollut●d with so grosse Idolatry , as to bow their bodies before alt●rs , especially when there is no Communion , ●s is daily d●ne at Dorham , not to the pl●ce , b●t to the very st●ne , when they stand close by the altar .

But if at any time , s●ith he , they shall be discovered to have bin such ( alt●r worshippers ) let none o● us be led by their bookes or examples , vt a j●sta observantia divinae legis aberret , to decline from ●h● str●ct observation of G●ds law , which peremptorily fo●biddeth the making of Idols , and bowing to them .

But the Lords table is no Idoll , no nor altar , if it be the Lords boord , as the Communion booke rightly names it .

For which Stephen Gardener sco●fingly accuseth us , that wee have no altars , but Tables , or Boords , ad comedendum & bibendum , to eate and drink at .

To which Peter Martyr answereth very well : Quid opus est altar● , vbi nec ignis ardeat , nec victimae caedan●ur , what vse is there of an altar , where no fire burnes , ●or beasts are slaine for sacrifice :

Shew me either out of the words of C●rst , or the Apostles doctrine , any commandement for the erecting of altars .

Wee have tables , as St. Paul in his Epistles calls them , who knew well enough , that Christ did institute the mystery of the Eucharist , at his last Supper , not an altar , but a table .

There hee supt , there hee brake bread , and wee know , men use to sup , and breake bread , not upon altars , but at tables .

Origen and Arnobius testifie , that the Gentiles in their time , 1400. years since , made the same objection against Christians , that they had not altars .

If therefore there were none in the primitive Church , which was most pure ; why should we borrow them now of the corrupt Popish Church ?

But what say you ? saith one of our Ceremony-masters , are nat Altars mentioned in the new Testament , we have an Altar , whereof they have no right to eate which serve the Tabernacle , Heb. 13.

And in the 6. of the Revel. 9. v. I saw vnder the altar the soules of them that were slaine for the word of God . Lo● here altars are plainly named . Is not this a substantiall proofe , that our Church now hath Altars ?

O learned hea● ! Thinkes hee indeed that all the Martyrs soules , which since Christs time have suffered , for the testimony of Jesus , are lodged so coldly under an altar stone ; wailing and crying , some of them sixteene hundred yeeres , How long Lord , how long wilt thou avenge our blood ? and yet poore soules there must abide till doomes day . A damnable heresie .

I would faine learne of such a dreaming Divine , there being so many Altars in the Christian world , vnder which of them lie so many millions o● souls : for St. I●hn spe●k●s but of one Altar , I saw vnder the Altar . I p●ay you is not this Altar Christ the Altar of the faithfull , E●a 56.

So it is expounded by all learned Divines , bo●h Papists and Protestan●s . And among the rest , by one whose authority the proud●st al●ar worsh●pp●r dare not gainsay : I mean the King , Theologus Rex● that divine Prince King Iames , who in his paraph●as● on the Revelation , hath these words , interpreting the ●ext . I saw vnder the Altar the soules of the Ma●t●rs , which cyred with a loud voyce , how long wilt thou d●lay ô Lord , since thou art holy and tru● to revenge our blood .

For persecution it makes so great a ●umb●r of Martyrs , that the soules lying vnder the Altar , to wit in the safegard of Iesus Christ , ( who is the onely Altar , wher●upon , and by whom it is onely lawfull for vs to offer the sacrifice of hearts and lipps , to wit , our humble prayers to God the Father . )

They did pray , and their blood did cry to heaven , and crave at the hands of their Father a just revenge of their ●orments vpon the wicked .

Then white robes were given to every one of them : Which , saith hee , ought to be a wonderfull comfort to all the Church militant .

Since by this they be assured , that the soules of the Martyrs , so soone as their bodies are killed shall immediately be rewarded , with bright glory in heav●n , not going into any other place by the way , which is ●ignifi●d by the white robes .

Thus for his Majesties royall pen : by whom we are taught , that Christ is our one and onely Altar , and that the soules of the Saints , being presently rewarded with glory in heay●n , & not going to any other pl●ce by the way , none of them are under our Al●ar ( though it be a brave one ) for it is ●ut of their way to heave● from the place where they ●uffered Martyrdome .

As for that plac● , Hebr. 13. W● have an Altar● &c. S● . Paul himselfe ●xpoun●s ●●●●●●rwards in the ●5 . v ●o be Christ , saying , by him therefore let vs offer the sacr●fice of praise to God continually , that is , the f●uit of ou● lips giving thankes to his name .

Which , saith Aquinas● cannot be vnderstood of a ma●eriall ●ltar in the Church , and whosoever thinks it to be so , he is therein more popish , then Fryer Thomas himselfe .

But now I come to their maine argument , which they thinke qui●e overthrowes all that I have said concerning Altars and Ceremonies .

The Kings Chappell , say they , hath an Altar , and all ●urniture belonging thereunto : Da●e you disallow in ours , what the King hath in his ? It is little better then treason , as one ●aid●

● answer , It was never out of the Kings Chappel , ( at least the name of an altar ) since the first reformation in King Edwards time , if it had , I suppose it had never come in again● , in his r●ligio●s successors raigne .

B●t it hath bin by Law ●j●cted out of this Church , ●nd changed into ● sacred Table , ●ieran trapezan , as Chrysostome calls it , I marvell therefore , what lawlesse man could restore it without law .

Againe , what have we to doe with imitation of the court ? May we be so saw●y , as to imitate the King in all things ? Is it not treasō ? Is it not rebelliō so to do●

What bold presumption is this in a Priest or Prelate to take vpon him to be like the King without his leave , and not to suffer for his M●j●sty to have something extraordinary , above the vulgar sort in magnificence and state .

The King comm●nds us to obey his L●wes , not imitate his Chappell contrary to his lawes , which bind Cathedrall Churches as well as the rest ; none are exempted , none can be dispenst withall .

The law is this , The Communion Table , not Altar , shall stand in the body of the Church , or Chancell , where morning and evening prayer be appointed to be said , and the Minister shall stand at the north side of the Table .

Therefore our Communion table must stand as it had wont to doe , in the midst of the quire : not at the east end , as farre as is possible from the people , where no part at all of evening prayer is ever said● and but a peece of the morning , and that never till of late .

Neither must the table be placed along from north to south , as the Altar is se● , but from E●st to W●st as the custome is of all reformed Churches : otherwise , the Minister cannot stand at the north side , there being neither side toward the North .

And I trow there are but two ●●des of a long table● and two ends : making it square , and then it will have foure sides , and no end , or foure ends , and no side , at which any Minister can stand to celebrate .

I confesse , it is not ma●eriall , which way a man turne his face , when he ministers and prayeth , if it be left as a thing in●iffer●nt , without superstition .

As St. Augustine saith● Cum quis quaerit orare , collocat membra ●icut ei occurrit : when any man goes about to pr●y ●e placeth his body , as occasion serveth .

And St. Paul exhorteth every man to lift up pure hands , whether towards the East , or West , it makes no matter .

Yet indeed , it is more dangerous to pray toward the east , because the idolatrous Heathen which worshipped the Sun rising , did so .

And it was the custome of the Jewes , to pray westward , le●t they should be entised , to worship the Orien●all Sunne , as the Heathen did .

Which God himselfe in the 8 cha●p . of Ezek. 16. v. reckoneth among the abominatiōs of the idolatrous Israelites , who turning their backs towards the Tem●le , worshipped the Sunne towards the East .

But the Iewes , saith Bellarmine which served the Lord prayed towards the West : Therefore Christians must turne them toward the E●st .

A bold reason : The Iewes did well in avoiding all occasion of Idolatry , vnto which the vulgar sort is too prone : as appeareth by the people of this place , how soone learned they to bow down to the Altar , & worship it ! The Jews I say did well , therfore may Christians doe ill , in imitating the idolatrous Gentil●s , in th●t foolish , popish , superstitious observatiō , of turning their faces eastward when they pray .

And why may wee not imitate the Jewes , in the t●ing they did w●ll , the reason of their so doing being not ceremoniall , but morall ?

The ceremoniall law is indeed abrogated , therfore we may not retaine it ; but the morall law is still in f●rce , binding both Jewes and Christians to avoid Idolat●y .

But see the shamelesnesse of a do●ing Iesuite : he is content we should imitate the Iewes in their ceremonies , long since disanulled and ended , in having Alta●s , Sacrifices , Priests , priestly vestiments , oyntments , incense : But he will not have us be like the Iewes , in casting Idols out of our Churches , and in shunning all occasions of idol●try , by ●urning our backes on the East , when we pray as they did .

Our good Princes , and learned Bishops , when they b●gan to reforme the Church of England , were carefull that we should be like the Jewes rather in this point , then the idolatrous Papists , or Gentiles .

And therefore they ordained by Law , that the Communion Table should not stand Altar-wise , the two ends looking to the South and North , as of purpose Altars were set in Popery , that the Masse priest might stand on the West side , with his face toward the East , and his backe to the people .

But contrariwise , they appointed the table to bee placed in the midst of the Church , to be moveable , fastned neither to wall , nor floore , the ends standing from East to West , as I said before .

And they precisely injoyned the Minister to stand at the celebration of the Lords Supper , on the north side of the Table , to the intent they should not bee like superstitious shavelings .

Which makes me to wonder at the presumptuous ●oldn●s of him , or thē , which immediatly after the death of our last learned Bishop , before we had another , about 11. yeares ●goe , tooke upon him ( I know not by what authority ) to alter the situation of the Communion table , from the old manner of standing which it had kept in all Bishops times , from the beginning of Q●een Elizabeths raign , save onely when the Rebels poss●st this church● & sang Masse therein● The Lords table J say eleven years agoe was turned into an altar , and so placed , that the Minister cannot stand to do his office on the north side , as the law expresly chargeth him to doe , because there is no side of the table st●nding Northw●rd .

He J say that contrary to law durst doe this , in imitation of Papists and Rebels , deserves he not to bee sharply c●nsured ? Why doe I say durst he doe it ?

Non audet s●ygi●s Pluto tentare quod aude● E●frenis Monachus . The Divell in hell dare not attempt more then an vnr●ly Monke or Frier dare doe .

A Divell & a Frier will adventure strangely : J have heard of a Divell that preacht , I have heard of a Frier that preacht in a rope ; but J never heard of either Divell or Fryer , that preached in a Cape .

But why is the Communion table set in the E●st end of the Church , and not in the West end , or middle ra●her ; whereas Socrates saith , in his 5 booke , 21. chap. that in a Temple at Antioch , the Altar was placed at the west end .

And Gentean Herv●t , a popish writer , describing the fashion of the Greeke Church a● this time , saith , In ●raecorum Templis , vnicum est Altare , idque in medio Choro : The Graecians have but one Altar in a Church , and that in the middle of the Quire .

Therefore neither the Graecians , nor the people of Antioch , looked eastward , but rather westward when th●y prayed .

Bi●ius also and Bawnius say , that because the Manichees which did worship the Sunne prayed towards the East , L●o the first ordained , that to discerne Catholikes from He●etickt , Ad Occiden●em conver●i Deum colerent : The Catholik● should worship toward the W●st .

Afterward by the constitution of P●p●Vigiliu● , it was ordain●d , that the Minister s●an●ing at the Al●ar ●hould pray toward the West .

It came th●●efore ●●om Antichrist to r●straine Christian liberty , by comman●ing will-w●●ship , the doctrine of men , without any warrant out of Gods word .

Againe Necromancers and Sorcerers turne their faces to the E●st , when they act their enchan●ments : and it li●●l● b●comes Christians to follow Wi●ches , and Co●jurers , in their supe●stitious , and divellish devotions , by preferring E●st before West .

It being a Ceremony of all other most fooli●h , hereticall , Papisticall , Paganicall , and Magicall .

Let us therefore in the name of God , hate with the Prophet David , the abomi●ations and superstitious vanities .

If we hate th●m not , God will hate vs , and abhorre our festivities with all the pomp and glory of our Church .

As he told the Israelites in the fifth of Amos , v. 21. I hate and abhorre yo●r feast dayes . I will not smell your solemne assemblies . Take away from me the noyse of thy songs , I will not heare the melody of thy instruments : f●r ye have born the Tabernacle of Molock , and Chiun your Images , the starre of your God which you made to your selves .

Such Molocks , such Chiun● , such Images and stars , some of us heere have made to themselves , lift ●p your eyes , you praised ●hem ; set up alo●t , ro●nd this Church .

Harke then what Christ saith to the Angell of the Church of Ephesus , Revel. 2.

Remember from whence thou art fallen , and repe●t , and doe thy first workes ; else I will come quickly and remove thy Candlestick out of his place , except thou repent .

This is done , their Candlesticke is removed , that pretious pearle the Gospell is taken from the Eph●sians , and in stead thereo● . Mahometisme raigns there .

So if w● rem●mber not from whence we are fallen and doe the first works , and worship our God sincerely , abandoning Idolatrous , and supers●itious vanities ,

Our Candlesticke will be removed , and the light of Gods truth will be taken from us .

Then shall we be overwhelmed againe , with Anti-christian clouds of AEgyptian darknesse , which God for his merci●s sake give us grace to avoid .

By repenting , by amending our lives , by forsaking our Idols , and by hating all manner of superstitious vanities . To God the Father , God the Sonne , and God the holy Ghost , three persons in Trinity , one God in unity , be ●scribed all honour , and glory , all might and maj●sty , all power and dominion , now and evermore . Amen .

FINIS .