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A12327
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A sermon preached in the cathedrall church of Durham, Iuly, 7. 1628. By Peter Smart
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Smart, Peter, 1569-1652?
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1640
(1640)
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STC 22641; ESTC R212597
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19,767
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42
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ministers and prayeth if it be left as a thing inâ—ifferâ—nt without superstition As St. Augustine saithâ— Cum quis quaerit orare collocat membra â—icut ei occurrit wheÌ„ any man goes about to prâ—y â—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 leâ—t they should be entised to worship the Orienâ—all Sunne as the Heathen did Which God himselfe in the 8 chaâ—p of Ezek. 16. v. reckoneth among the abominatioÌ„s of the idolatrous Israelites who turning their backs towards the Temâ—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 Eâ—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 Gentilâ—s in thâ—t foolish popish superstitious observatioÌ„ of turning their faces eastward when they pray And why may wee not imitate the Jewes in the tâ—ing they did wâ—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 fâ—rce binding both Jewes and Christians to avoid Idolatâ—y But see the shamelesnesse of a doâ—ing Iesuite he is content we should imitate the Iewes in their ceremonies long since disanulled and ended in having Altaâ—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 idolâ—try by â—urning our backes on the East when we pray as they did Our good Princes and learned Bishops when they bâ—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 â—oldnâ—s of him or theÌ„ which immediatly after the death of our last learned Bishop before we had another about 11. yeares â—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 Qâ—een Elizabeths raign save onely when the Rebels possâ—st this churchâ— sang Masse thereinâ— 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 stâ—nding Northwâ—rd He J say that contrary to law durst doe this in imitation of Papists and Rebels deserves he not to bee sharply câ—nsured Why doe I say durst he doe it Non audet sâ—ygiâ—s Pluto tentare quod audeâ— Eâ—frenis Monachus The Divell in hell dare not attempt more then an vnrâ—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 Eâ—st end of the Church and not in the West end or middle raâ—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 Hervâ—t a popish writer describing the fashion of the Greeke Church aâ— this time saith In â—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 thâ—y prayed Biâ—ius also and Bawnius say that because the Manichees which did worship the Sunne prayed towards the East Lâ—o the first ordained that to discerne Catholikes from Heâ—etickt Ad Occidenâ—em converâ—i Deum colerent The Catholikâ— should worship toward the Wâ—st Afterward by the constitution of Pâ—pâ—Vigiliuâ— it was ordainâ—d that the Minister sâ—anâ—ing at the Alâ—ar â—hould pray toward the West It came thâ—â—efore â—â—om Antichrist to râ—straine Christian liberty by commanâ—ing will-wâ—â—ship the doctrine of men without any warrant out of Gods word Againe Necromancers and Sorcerers turne their faces to the Eâ—st when they act their enchanâ—ments and it liâ—â—lâ— bâ—comes Christians to follow Wiâ—ches and Coâ—jurers in their supeâ—stitious and divellish devotions by preferring Eâ—st before West It being a Ceremony of all other most fooliâ—h hereticall Papisticall Paganicall and Magicall Let us therefore in the name of God hate with the Prophet David the abomiâ—ations and superstitious vanities If we hate thâ—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 yoâ—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 fâ—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 Chiunâ— such Images and stars some of us heere have made to themselves lift â—p your eyes you praised â—hem set up aloâ—t roâ—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 repeâ—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 Ephâ—sians and in stead thereoâ— Mahometisme raigns there So if wâ— remâ—mber not from whence we are fallen and doe the first works and worship our God sincerely abandoning Idolatrous and supersâ—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 merciâ—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 â—scribed all honour and glory all might and majâ—sty all power and dominion now and evermore Amen FINIS
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 scoâ—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 altarâ— vbi nec ignis ardeat nec victimae caedanâ—ur what vse is there of an altar where no fire burnes â—or beasts are slaine for sacrifice Shew me either out of the words of Câ—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 Loâ— here altars are plainly named Is not this a substantiall proofe that our Church now hath Altars O learned heaâ— 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 oâ— souls for St. Iâ—hn speâ—kâ—s but of one Altar I saw vnder the Altar I pâ—ay you is not this Altar Christ the Altar of the faithfull Eâ—a 56. So it is expounded by all learned Divines boâ—h Papists and Protestanâ—s And among the rest by one whose authority the proudâ—st alâ—ar worshâ—ppâ—r dare not gainsay I mean the King Theologus Rexâ— that divine Prince King Iames who in his paraphâ—asâ— on the Revelation hath these words interpreting the â—ext I saw vnder the Altar the soules of the Maâ—tâ—rs which cyred with a loud voyce how long wilt thou dâ—lay ô Lord since thou art holy and truâ— to revenge our blood For persecution it makes so great a â—umbâ—r of Martyrs that the soules lying vnder the Altar to wit in the safegard of Iesus Christ who is the onely Altar wherâ—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 â—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 heavâ—n not going into any other place by the way which is â—ignifiâ—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 heayâ—n not going to any other plâ—ce by the way none of them are under our Alâ—ar though it be a brave one for it is â—ut of their way to heaveâ— from the place where they â—uffered Martyrdome As for that placâ— Hebr. 13. Wâ— have an Altarâ— c. Sâ— Paul himselfe â—xpounâ—s â—â—â—â—â—â—rwards in the â—5 v â—o be Christ saying by him therefore let vs offer the sacrâ—fice of praise to God continually that is the fâ—uit of ouâ— lips giving thankes to his name Which saith Aquinasâ— cannot be vnderstood of a maâ—eriall â—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 quiâ—e overthrowes all that I have said concerning Altars and Ceremonies The Kings Chappell say they hath an Altar and all â—urniture belonging thereunto Daâ—e you disallow in ours what the King hath in his It is little better then treason as one â—aidâ— â— 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 againâ— in his râ—ligioâ—s successors raigne Bâ—t it hath bin by Law â—jâ—cted out of this Church â—nd changed into â— sacred Table â—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 sawâ—y as to imitate the King in all things Is it not treasoÌ„ Is it not rebellioÌ„ so to doâ— 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 Mâ—jâ—sty to have something extraordinary above the vulgar sort in magnificence and state The King commâ—nds us to obey his Lâ—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 froÌ„ the people where no part at all of evening prayer is ever saidâ— 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 seâ— but from Eâ—st to Wâ—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 â—â—des of a long tableâ— 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 maâ—eriall which way a man turne his face when he