CHAP. I. The summe of our Religion professed in England.

TO proue that is here desired, had beene sooner done, if the matter had concerned onely some particular poynts of our Religion professed in Eng­land,; but now the proofe required being general with­out any limitation and re­straint, and extending it selfe to our whole Religion, it must first bee shewed what Religion we professe; and then such proofe is to bee made of the same as is here demanded, both summa­rily, and in some principall parts thereof: First, that our Sauiour and his Apostles taught the same; then that the Martyrs mentioned in ancient Histories gaue testimony to the same by their death.

For clearing of the former point, it is here to bee vnderstood;Acts 24.14. First, that Religion is the way and im­mediate duety whereby men serue God: And fur­ther, that true Religion and the right way to serue God, is that onely which God hath revealed to men. Now God spake to the Fathers in old time by the Prophets, declaring his will herein by peece-meale or by sundry parts, and in sundry manners; but in these last dayes (saith the Apostle) he hath spoken to vs by his Sonne, Heb. 1.1. that is, by Iesus Christ. In which words the na­ture of the opposition of these two reuelations of the will of God, declareth that by Iesus Christ his onely Sonne, God hath reuealed his will concerning true Religion, and the right way to worshippe and serue him, not any more by parts, but wholly and fully, nor in any manner that may be after changed, as was the worship of the Fathers, but in a manner certaine, vn­changeable, and to remaine for euer.

This Religion our Sauiour Iesus Christ first taught in his owne sacred person, as it is declared in the hi­story of the Gosp [...]ll written by foure witnesses, two Apostles and two Euangelists: after by his comman­dement, his holy Apostles preach [...]d and published the same Religion to all Nations. For the preaching whereof vnto them while they yet remained at Ieru­salem, Acts. 5.8. according to his promise they were baptized with the holy Ghost and with fire. By which holy Spirits inspiration,Acts 2.3, 4. they being clothed with power from aboue, and hauing receiued the miraculous gift to speake with strange languages, and a mighty in­crease of all spirituall graces needfull for that seruice, so spake of the great workes of God to the Iewes, that from all parts of the world were come to Ieru­salem, [Page 3] that the same day there were added to the Church about 3000. persons.Acts 2.41. Acts 8.1. After by reason of the persecution that was raised against those that receiued their doctrine, and other occasions that God disposed, their doctrine was published in diuerse Countries; and at Antioch in Syria so preuailed,Acts 11.26. that there first the Disciples were named Christians, of Christ whose Religion they receiued; of which beginning and proceeding of the Gospell, to the time of the Apostle Pauls imprisonment at Rome, the Euangelist Luke hath written the vndoubted certainty in his hi­story of the Acts of the Apostles, which story is in­larged by that was written also hereof by some of the Apostles themselues in their Epistles, and also in the Reuelation.

By which sacred bookes of the new Testament, it most certainly and manifestly appeareth what the religion and doctrine was which our Sauiour Christ and his Apostles taught, and Christian Churches af­ter professed that continued in their doctrine: And this is summarily that most holy faith and true Chri­stian religion which is now professed in England, and established by publique Authority. Thus summari­ly answer is made to that is here desired.

CHAP. II. The particulars of our Religion professed in England.

NOw for further satisfaction in the particular points of our Religion now professed in Eng­land, it is to be vnderstood that there are two bookes established by publique and highest authori­ty [Page 4] amongst vs, wherein are declared the particular points of Christian Religion, as they now are recei­ued and professed in England; the one of these is inti­tuled the booke of Articles of Christian Religion a­greed in the Conuocation, in the yeere of our Lord 1562. In which booke is declared shortly in seue­rall Articles, the whole doctrine of Faith, and of the Sacraments which we professe.

The other is the booke of diuine Seruice and com­mon Prayer, wherein is set downe the whole order whereby we serue God publiquely in our Churches. In these two, or in either of them (for substance) is contained the declaration of our Religion: where­fore if the Religion deliuered in either of these bee prooued to bee the same which Christ and his Apo­stles taught, and that which for any part whereof true Martyrs of ancient time haue suffered, then is that prooued which is here desired, which proofe at this time it seemeth most conuenient to be made, especi­ally of the booke of diuine Seruice. For the Law with vs requireth especially to serue God, according to such forme as is established by Authority, and set downe in the booke of diuine Seruice and common Prayer. Therefore to yeeld satisfaction to such Ro­mane Catholique Recusants as are offended at such parts thereof as differ from the Liturgy of the Church of Rome, such principall parts of the said diuine Ser­uice are here to bee iustified to bee established a­mongst vs according to that Doctrine which our Sa­uiour Christ and his Apostles haue deliuered.

For performance whereof, it is to be vnderstood, that there are sundry points of Religion set downe in the said booke, whereof no pretended Catholique [Page 5] is supposed to make any doubt: Of this sort it is that the said Booke appointeth the reading of the holy Scriptures of both the Testaments, and particularly out of the old Testament, of the Law of the two Ta­bles contayning the ten Commandements of Al­mighty God; and out of the new Testament, of the Lords Prayer. Of like kinde also it is that in the same, our faith in many of the highest and most sacred my­steries of Christian Religion, is declared and profes­sed in three of the most ancient and notable Confessi­ons of Christian faith that haue beene gathered out of the Scriptures in any former ages: Of which Con­fessions or Creedes as they are commonly called, the first and most ancient is that which vsually is cal­led the Apostles Creede, because it containeth many principall points of the Doctrine of the Apostles, and in a great part, followeth from one degree to an­other the Story of the Gospell, concerning the sundry degrees of the humiliation and glory of our Sauiour Christ.

The other two, are somewhat larger declarations of the same points of doctrine that are in the former; of which Confessions or Creedes, the one is of Atha­nasius, that resolute & constant Professor of Christ, worthy in honour to be immortall in the Church ac­cording to his name.

The other, the Creede set forth by the first and most famous oecumenicall Councell of Nice: Besides these, though not expressed in this booke, the Lawes of England so receiue the holy determinations of all the first foure generall Councels, in that they agree­ably to the Scriptures determined of the doctrine concerning Christs two natures, of God and Man; [Page 6] and of the Vnity of his Person, and of the Godhead of the holy Ghost; against the damnable Heresies of Arius, Nestorius, Eutyches, and Macedonius, as they or­daine punishment by death vpon any that shall ob­stinately maintaine the foresaid Heresies.

Moreouer, the said booke appointeth the order for the administration of both the Sacraments, institu­ted by our Sauiour Christ, as signes and seales of the Gospell of Christ and of the righteousnes that is by Faith; viz. Baptisme, the Sacrament of our new birth; and the Lords Supper, the Sacrament of our continuall nourishment by him to life euerlasting. Finally the same booke containeth (besides the Lords prayer, the true rule and direction whereby all other are framed) many other godly prayers for all estates and degrees, and applied to the confession of our sins, to the administration of the Sacramen [...]s, and other like occasions of the Church. Thus farre of such particulars as it is to be thought no Christian doub­teth but that th [...]y are from God. Wherefore the proofe to bee made seemeth ne d [...]ull only in such points as our Church hath reformed in the Religion and Liturgie professed and vsed in the Church of Rome.

Now therefore the principall things of difference betweene our diuine Seruice and the Liturgie of the Church of Rome, follow to be considered in the prin­cipall parts thereof, after that two points haue beene debated, which are to be regarded in them all; where­of the former is, the subiect or person, that is to say, who it is that with Seruice of Religion ought to be serued and worshiped by vs:In the Church of England, God only is wor­shipped with diuine s ruice; not any crea­ture or dead things, as Ima­ges, reliques, & such like. in England by publique Authority, with Diuine seruice, the law in­tendeth [Page 7] that onely the true eternall God the Al­mighty creatour of heauen and earth, and the Father of our Lord Iesus Christ, is to be religiously serued and honored by vs. For which cause it is ordained that the word of God be read and expounded, that his Sacraments bee administred, and that all our prayers be made to God, and to God alone: And by like Authority there are learned Homilies set out declaring and prouing that to worship creatures in themselues or in their Images, and to haue them in Churches, is not lawfull. Now in some former time by the authority of the Sea of Rome our Churches & Temples in England were wont to bee full of Ima­ges, some representing God, & the sacred Mystery of the Persons in the Godhead, and some representing Iesus Christ, both otherwise, and specially as hee was crucified; besides these, there was also almost an in­numerable multitude of Images representing the Saints departed out of this life, besides many other, of whose Christian vertues there appeared little proofe.

And as these Images were brought into the Chur­ches, so they were by like authority serued and wor­shiped, with garments, ornaments, kissing, kneeling, creeping, candlelight, censing, reading their Legends, singing Anthemes, and making prayers to them, and to their honour, or at least to their honour that were represented by them.

Which being so, it is to bee considered what our Sauiour Christ and his Apostles taught concerning the subiect of diuine Seruice, that so it might appeare that our R [...]ligion and manner of seruing God in England, is the same in this respect that was taught [Page 8] by them, and that the other of the Sea of Rome is di­rectly contrary to their Doctrine.

Ioh. 4.23, 24.Our Sauiour Chist taught that God is a Spirit, and that whosoeuer will worship him aright, must wor­ship him in spirit and truth: whereby it is plaine that the Godhead or any person of the Godhead, cannot be represented by an Image. For if no Art of a man, can truely represent the soule of a man, because it is a spirituall substance which no bodily thing can tru­ly represent, much lesse can the spirituall substance of God be represented, which without all compari­son is more simple.Rom. 1. verse 18. to 24, 25. For which cause the Apostle saith that the Gentiles representing God by creatures, were guilty of lying, and turned that which God truely is into a false resemblance. In which respect also the Prophets call such Images teachers of lyes,Hab. 1.18.19 Ier. 10.8. which is manifest so to be; because it is a false repres [...]ntation to represent Eternity by that which had a beginning, incorruption by that which is corruptible, the crea­tor by the creature; and that more false, then if a man would represent the day by the night, light by darkenesse, and life by death.

Rom. 1.24. to the end.Moreouer, the Apostle there teacheth, that God held himselfe so highly dishonoured thereby, as for that cause, he gaue them ouer to their owne lusts to dishonour themselues with all kinde of shamefull di­shonour and abhominable iniquities.

Whereunto the same Apostle doth adde in ano­ther place,1 Cor. 6.9. that Idolaters shall not inherit the Kingdome of God: Reuel. 21.8. Likewise in the Reuelation it is said, that Ido­laters, together with dogges, Inchanters, Harlots, and Ly­ers, shall not enter into the City of God, the heauenly Ie­rusalem. Moreouer, our Sauiour Christ teacheth con­cerning [Page 9] the worship of God agreeably to the Law, saying, it is written. Thou shalt worship the Lord thy God, and him onely shalt thou serue. Math. 4. By which words he declareth it to be vtterly vnlawfull to worship any creature with the worship that is due vnto God; and further that all religious kneeling & adoration is to be yeelded to God onely. Which is agreeable to the an­cient commandement that so commandeth God to be worshipped,Exod. 20.4. as it forbiddeth by way of Religion & to wo [...]ship with religious worship, the likenes of any creature either in heauen or in earth, or in the waters vnder the earth; against the transgressors of which commandement the Lord declareth himselfe most prouoked to vengeance in comparing his anger to the anger of a iealous man, that will not bee pacified by any meanes, but will be auenged vpon the adulterer. Likewise in that he addeth further a terrible commi­nation against Idolaters, whom he there declareth to hold for his enemies and such as hate him, in threat­ning to visite, that is, to punish their sinnes in their children, and also in their childrens children to the third and fourth generation.

For which cause the Apostle Iohn exhorteth all Christians to beware of Idols, saying,1 Iohn 5.21. Little children keepe your selues from Idols, or take ye heede and be­ware of Images.1 Cor. 10.14 So the Apostle Paul writeth to the Corinthians, saying, My beloued fly from Idolatry. Likewise the same Apostle in al his ministry sought to withdraw as the Corinthians and the Thessalonians, 1 Thes. 1.9. so all other gentiles from the seruice of Idols to serue the true God.Acts 17.16. For which cause also being at Athens and greiued in spirit to see their City wholy addicted to the seruice of Idols, did most zealously endeauour [Page 10] both in the Synogogues of the Iewes, and in the mar­ket place vpon all occasions, and in the highest Court of Iustice, to disswade them from those vaine and im­pious seruices, and exhort them to worship onely the true God the creator of heauen and earth.

To which end also in another place he shewing that true Christians (because they are the Temples of God) ought to haue nothing to doe with Idols, saith, What participation hath Iustice with iniquitie, 2 Cor. 6.14.15. or what communion hath light with darknesse, or what commu­nion can Christ haue with Belial, or what part can a faithfull man haue with an Infidell, or what agreement can the Temple of God haue with Idols? Wherefore goe yee out from the middest of them, and separate your selues saith the Lord, and touch no vncleane thing, and then I will receiue you, and I will bee your father and you shall be my sonnes and daughters; sayth the Lord God Al­mighty. This is that our Sauiour Christ and his Apo­stles taught concerning the worshiping of God only, and the auoyding with all zealous detestation the ser­uice of Idols, and Images, and reliques, and of any creature.

Now in times past, contrary to this doctrine, our Churches were full of Idols and Images, and such religious adoration and seruice was yeelded and done vnto them, adoration in bodily gestures of vncouer­ing the head vnto them, of kissing them, and bowing the body and the knee vnto them, and such like ser­uice; in couering them with garments, adorning them with ornaments, incensing of them, burning candles before them, bestowing gifts vpon them, making vowes, and going of Pilgrimages vnto them, with o­ther such like seruices.

But the Lord vouchsasing vs mercy, stirred vp the spirit of our renowned Princes, to reforme such enor­mities, as many vertuous Kings of Iudah had done the like before them; and hauing caused the Temples and Churches to bee cleansed from all such Idols and I­dolatry, straightly charged and commanded all their Subiects, abandoning allthese vaine and most impious seruices to Idols, to worship the true and liuing God, and to yeeld religious adoration and seruice to him onely.

On the contrary, in all places yet subiect to the Sea of Rome, the Temples are full of Images, yea pri­uate houses, publique streets, and high-wayes, and nothing either so priuate or so publique, where these Idols are not. By which comparison it manifestly ap­peareth that our Religion in England, for this point of the subiect of diuine Seruice, is that which was taught by Christ and his Apostles; and the seruice of the Sea of Rome is directly contrary to it, and full of Idolatry. But some thinke to avoid all that the Scriptures speak against Idols and Idolatry by a distinction or two; for which end distinguishing betweene [...] and [...], they say that this latter only, that is, [...], is forbid­den to bee giuen to creatures; but the former, that is, [...], may be giuen to some creatures, yea & to some also a higher worship which they call [...]. But this distinction cannot serue to excuse the worship & seruice done to Images by such as are subiect to the Sea of Rome: For the people ignorant of this distin­ction (if there were any such in the Scriptures) could not possibly be kept from Idolatry by it, but would be in continuall danger to passe the bounds of wor­ship prescribed, and to giue to their Images the honor [Page 12] of Almighty God. But the Scriptures make no such distinction at all, but indifferently vse both these a­like, to note the seruice and servants of God. Our Sa­uiour sayth, [...] Ye cannot serue God and mammon. Likewise the Apostle Paul calleth himselfe, The Seruant of Christ. Rom 1.1. Gal 1.10. [...].

Likewise in the Acts of the Apostles, all the Apostles call themselues by the same word, the Seruants of God. Of the Thessalonians it is sayd that they had beene tur­ned to God from Idols, Acts 1.29. 1 Thes. 1.9. [...] to serue the true and liuing God; and in like manner in diuers other places, whereby it is plaine, that this distinction hath no ground in the word of God.

Moreouer, by the same word it appeareth that such seruices as the Sea of Rome ordaineth to be done to their Images, are such as are due to God only, and for yeelding whereof to Images, theyr worshippers are charged with Idolatry. This is proued by that the law speaking of all similitudes of things sayeth, Thou shalt not bow downe to them nor serue them, And in the first booke of the Kings. 19. ver. 18. it is sayd,1 King. 19.18 I haue left 7000. in Israel which haue not bowed the knee to Baal, and whose mouth hath not kissed him. Ro. 11.4.

Further in the second booke of Kings, chap. 18. ver. 14. it is written of the vertuous and zealous King E­zekias, that he tooke away the high places, brake downe the Images, cut downe the grou [...]s, and that he beat into powder the brasen Serpent which Moy­sus had made, because the Israelits to that day had of­fered incense to it, and called it Nehustan, that is, a peece of brasse. By which places it appeareth, that for the seruices of bowing the knee to the Image of Ba­al, and of kissing his Image, and of censing the brasen [Page 13] Serpent, such worshippers are reproued as Idolaters. And these with many other like are the seruices that by the ordinances and practise of the Sea of Rome are dayly done to Images, by those which cleaue still to that Sea; whereof it followeth, that for the same causes they are iustly charged with I­dolatry. On the contrary part it appeareth, that our Religion yeelding all religious Seruice onely to the true eternall God, and giuing no such seruice to any Image or creature whatsoeuer, is the same that was taught by our Sauiour Christ and by his Apostles.

Yet for excuse of such Idolatry as hath beene men­tioned, there is yet further alleaged, that the Images of the heathen men onely are Idols, and not the I­mages of Christians and holy men set vp in the Churches subiect to the Sea of Rome. But this is plainely confuted by that the Prohibition of the law forbiddeth bowing down of the body, or any manner of religious seruice to bee done to the likenes of any thing is heauen, in the earth, Exod. 20. or in the waters vnder the earth. Now the Images set vp in all the Po­pish Churches, are similitudes of some such things, therefore they are by that law forbidden. Besides, the law commanding God onely to be adored, serued, and worshiped religiously, excludeth alike from that honor all creatures whatsoeuer, according as it is said I will not giue my honor to any other: Esay 42.8. In regard hereof the Lord making m [...]ntion of his Iealousey,Exod 20.5. compa­reth with adultery that offence done to him in com­municating such adoration and seruice with any o­ther. Therefore as the wife is no lesse an adulteresse, that communicateth the honor and beneuolence due to her husband alone, with the chiefe seruant he hath, [Page 14] as the wife of Potiphar would haue done with Ioseph, then if she yeeld the same to a stranger: So the Ido­latry is no lesse that is done in communicating these honors with the chi [...]fe seruants of God, then was the Idolatry of the heathen in yeelding of the same to the Lords of the Gentiles. Sometime the Lord in this re­spect compareth himselfe also to a King. Now in like manner they are no lesse guilty of high treason against a lawfull King [...]hat yeeld his proper regalities and honors to any of his owne subiects, then if they did it to strangers. For the alleagiance being com­municated with any other, high treason is commited, whatsoeuer the party be to whom it is yeelded, whe­ther it be an enemie or a friend, a stranger or a subiect, one that is farre off, or of the nearest about him, and of cheefest dignity in his Court.

For these are duties that will not admit of any par­ticipation and fellowship with any other, but are to be yeelded wholly and onely to the soueraigne King and lawfull Husband. And as whatsoeuer is other­wise is adultery and high treason; so in the case of re­ligious adoring and worshipping, whatsoeuer is yeel­ded to any creature, or to the Image and likenesse of any creature, is the sinne of Idolatry. Therefore the difference betwixt the parties represented by the I­mages, cannot excuse the matter. Moreouer, that such adoration and seruice is not to be excused may appeare, in that often times the people of Israel and others, are reprooued for worshipping the Sunne, the Moone, the Starres, and all the hoste of heauen. Like­wise in that the censing of the brasen Serpent is ac­counted Idolatry, notwithstanding that at the begin­ning it had beene set vp by Gods expresse comman­dement [Page 15] for another purpose, and that it in a sort re­presented Christ Crucified, and lifted vp on high by the preaching of the Gospell, that all which should looke vpon him and behold him with the eye of Faith, might be saued from the power and sting of Sathan the old Serpent.

The same may be also prooued by that the Apostle Paul, when they would haue sacrificed to him (which was no more then offering incense to this effect) rent his clothes, and with great zeale detested it,Act. 14.14. that any such thing should be done vnto him. The Apostle Peter also being respected and reuerenced by Corne­lius, Acts 10.25.26. with so much reuerence as seemed to him might be dangerous to prooue offensiue to God, withdrew him earnestly from it, and acknowledged himselfe to be his fellow seruant.

The worship of Angels is likewise reprooued in the Epistle to the Colossians: and the Apostle Iohn, Col. 2.18. rauished vpon the suddaine with admiration of the Angel that had reuealed so great Mysteries vnto him, and worshipping him, was forbidden by the Angell,Reuel 19.10. acknowledging himselfe to bee fellow seruant with Iohn, Reuel. 22.8, 9. and exhorted to yeeld that honour to God one­ly. And if such honour be not to be giuen to the A­postles of Christ, nor yet to the Angels in heauen; surely it is not to bee giuen to any other creature, much lesse to their Images.

Hereunto may be added, that the Images of Chri­stians, are as well the workemanship of men, as those of the Heathen were. Further also, that the Images euen of the Apostles and of Christ himselfe, were for their matter like to the Images of the Heathen, being made of wood, stone, mettall, or such like mat­ters. [Page 16] The outward shape also is no other. Likewise it s to be said as well of them as of the other, That they haue eyes to see, Psal. 115.4, 5, 6, 7, 8. yet they see not; eares to heare, but they heare not; feete to goe, but walke not but stand in neede to be lifted vp to the place where they stand, and to be nailed to it least they fall downe; Therefore no such Images are to bee honoured, nor to bee suffered in Christian Churches.

For these and such like are the reasons for which the worshippers of Images are reprooued by the Sc [...]iptures as Idolaters: viz. because they worship the workes of mens hands, they worship things that are dead, as stocks and stones, false representations, and lying shapes, that haue likenesse of senses and life, and yet are indued with no sence nor power of life; and finally, such things as can neither do good nor hurt to men, but need mens helpe to stand, and may be burnt or otherwise consumed by them.

This is the doctrine of our Sauiour Christ and of his Apostles concerning this point, that God onely is to be religiously worshipped, and that no creatures or their Images are to be adored. After that also a long time, the same doctrine was acknowledged, and the worship of Images reprooued. For declaring whereof it may suffice here to set downe that which is reported by Epiphanius himselfe, and is translated by Ierusalem. Epiphanius in his letter to Iohn the Bishop of Ierusalem, writeth he [...]eof in this manner: I found in a Church at Anablatha, a veile hanging in the doore of the Church, stained and painted, and hauing the Image as of Christ, or of some holy man; for I do not well remember whose Image it was: There­fore when I saw the Image of a man to hang in the [Page 17] Church of Christ, contrary to the authority of the Scriptures, I cut it in peeces, and gaue counsell to the Keepers of the place, rather to winde it vp, and carry out to buriall in it some poore man deceased. And a little after, I pray you command that such veiles bee not hanged in the Church of Christ, which are a­gainst our Religion.

Here might bee shewed the story, from what be­ginning and by what degrees this corruption entered and prevailed in the Church, till at length the second councell of Nice directly against the word of God and all ancient practise of the Church, decreed the setting vp of Images in the Churches, and worshipping of them

For that the Doctrine of our Sauiour Christ and of his Apostles was contrary hereunto, & the same which our Church in England doth teach and maintaine, whereof here is question, hath bene already decla­red. Therefore touching the first point of our religion in diuine seruice, which concerneth the subiect, which is, that God onely is to be religiously worshipped, & not Images, or yet any creature whatsoeuer: Thus it hath bene proued which was disired, that our Religi­on herein is that which the Lord Iesus himselfe & his most faithfull ministers the Apostles taught and deli­uered.

Now followeth the second poynt of those which are common to all diuine Seruices, that is, in what language or tongue it is to be performed: wherein the doctrine and practise of our Church in England is, that it be administred in a speech knowne, and vn­derstood by all the people.

In which practise it is now to bee shewed that wee [Page 18] haue our Religion in this respect, in like manner from Christ and his Apostles, teaching and ordaining such administration of it.

CHAP. III. Diuine Seruice is to be administred in a language which the people vnderstand.

OVr Sauiour Christ performed his owne Ministery in a speech vnderstood by all the people; for hee read and expounded the Scriptures to them in a tongue which they vnderstood, as it appeareth, Luke 4. He prayed also in like manner, Iohn 17.

Further also in saying, Heare yee Moyses and the Prophets, he commandeth the reading and expositi­on of their writings to bee performed in a language that might be vnderstood; for otherwise they could not heare them with any vnderstanding, but should be as dease men; whereas his meaning there is, that they should so heare, as they might be taught there­by, and forewarned to gouern the course of their life, as they might avoyd the torments of hell. Likewise hee taught his Disciples to pray in a tongue which they vnderstood, and in them, so instructed all other that should be his Disciples after, to call vpon God in a speech knowne by them, both in the Forme he taught them saying, When ye pray, say thus: Our Father, &c. and by the direction of that prayer, to make all our petitions priuate and publike.

Instituting also the Sacrament of Baptisme, hee [Page 19] ommanded his Disciples,Math. 28. To preach the Gospell vnto all nations, and to baptize such as should beleeue; which teaching and beleeuing necessarily implyeth the vse of a speech known in the administration of Baptisme.

In like manner he instituted and administred the Sacrament of his Supper amongst his Disciples in a speech which they vnderstood, and charged them as oft as they should doe the like, to preach his death vn­till his comming againe; wherefore it is plaine, that he intended the Sacraments should not bee dumbe showes and spectacles, but that they should bee so ad­ministred as the people might know and vnderstand the meaning of them. Finally, after his ascension, a­mongst other spiritual graces,Acts 2. he indued the Apostles with the guift of tongues, whereby the same day they spake to the Iewes that were then from all nations as­sembled at Ierusalem, the greatacts and mighty works of God.

For it is expressly written, and that the people maruelled that they heard them speake euery one in the language of the Countrey wherein they had been borne.

By which miraculous guifr, bestowed first vpon the Apostles, then after vpon many other, and by such vse of it in teaching the people of euery nation in their owne language, it is manifest, that our Sauiour Christs ordinance is, that diuine Seruice should bee administred in a speach vnderstood by all the people.

This is also confirmed in that the Apostle Paul in his former Epistle to the Corinthians Chap. 14. saith, that the ordinances set downe by him in that place (amongst which this was one, that no man should speake in the Church and Assembly of the people [Page 20] a strange language not vnderstood by them, except it were interpreted) are the commandements of the Lord, that is, of Iesus Christ. Thus then it appeareth to be the practise and ordinance of Christ, that di­uine Seruice should be administred in a speech which the people vnderstand.

Now that the Apostles taught the same is likewise manifest: for first, that their practise was such, appea­reth, Acts 2. Where hauing receiued the guift of tongues they imployed it rightly to that end for which it was giuen, and spake to men of diuers tongues in the language of the Country wherein they were borne. And this was the generall practise of the Apo­stles, as appeareth in the booke of their Acts.

1 Cor. 14.Now the Apostle Paul debating this matter at large, not onely teacheth manifestly, that all diuine Seruice should bee performed in the Church in a speech which the people vnderstand, but confirmeth this do­ctrine by many reasons. In which discourse it appea­reth that diuine Seruice ought to bee administred to Gods glory.verse 47. For it being the Lords cōmandemēt that it should be so performed, as the Apostle there calleth it, it is for the glory of God, that with all due obedi­ence it be so performed: Besides this, the reason of this commandement doth likewise proue it, which is, that by such meanes the knowledge of God is enlar­ged,Acts 2. the great and marueilous workes of God, as his Creation, Prouidence, & redemption of the world by his onely begotten Sonne; his lawes and his comman­dements, the promises of the Gospell preached in the Word, & set out in the Sacraments, which are of for­giuen [...]sse of sinnes, of life, and immortality to euery one that beleeueth, and such like; are made knowne to [Page 21] men, to Gods vnspeakeable glory, as it was by the Apostles. By that meanes also the people vnderstand the prayers and thanksgiuing which are made by the minister, yeeld therin consent to such services of God, and together with him, doe God that honor, that thereby they acknowledge all good guifts to come from him, and therefore that they ought to be desi­red of him by prayer, and that he is to be glorified for them with all thanksgiuing. Therefore that God may be honoured with all this honor, it behooueth and is necessary, that he be serued in the Church in a speech that the people vnderstand.

Furthermore, the edification of the people doth re­quire the same, concerning which it is the Lords ex­presse commandement,1 Cor. 14.26. That in the Church all things should bee done to their Edification.

By edification is meant their furtherance in the knowledge of God, in the vnderstanding of the Scrip­ture, in faith, in obedience, in comfort, and all Christi­an duties. But none of these can be furthered in the people, if the Minister vse a language which the peo­ple doth not vnderstand. Therefore it is necessary for the instruction and comfort of the people, that the Scriptures be read and expounded, the Sacraments administred, the Prayers and thanksgiuing bee made in the Church, in a speech that all the people doth vnderstand.

On the contrary part, by administring of diuine Seruice in a speech not vnderstood by the people, both God is dishonoured, and the people are suffered to perish.

For touching the first point, Gods commandements of the right vse of his guift: of tongues, of doing all [Page 22] things in the Church to edification, are broken, God is also highly dishonoured, in that the knowledge of him is kept from the people, that his name is taken in vaine, and Seruice prophaned, and his people suffer­ed to perish in ignorance and disobedience. Concer­ning the peoples perishing by this meanes it is plaine, in that the blind led by the blind must needes p [...]rish. By this meanes they doe remaine in their sinnes, and namely, in the ignorance of God: which howsoeuer the adherents of the Church of Rome teach to bee the mother of deuotion, the word of God teacheth to be the iust cause of error, disobedience▪ and destruction.

Math 22.29.For it is said, that the seruant that knoweth not the will of his Master shall be beaten, it is said indeed with few stripes in comparison of the many stripes wherewith they shall be beaten which know their Masters will and do it not: Luke 12.47, 48. but by those few stripes are meant euerlasting torments, as the Apostle Paul teacheth saying, And to you which are troubled, 1 Thes. 1.7, 8, 9. rest with vs, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels, in flaming fire, rendering vengeance vnto them that doe not know God, and which obey not the Gospell of our Lord Iesus Christ, which shall bee punished with euerlasting perdition, from the presence of the Lord-and from the glory of his power.

Now as the Church is edified by him that pro­phecieth,1 Cor. 14, 3, 4. & receiueth instruction, exhortation, com­fort and direction whereby they may ioyne together in Pray [...]s and thanksgiuing: So on the contrary they want all these meanes when diuine Seruice is admi­nistred in a strange tongue which they doe not vn­derstand. For the minister speaketh not to them, that is, to their vnderstanding; and therefore whatsoeuer have [Page 23] heauenly doctrine bee read or deliuered in a strange tongue, the people is nothing instucted by it, but de­parteth from the Church as ignorant of God, & of all godlynes as they came to it. And as hee that is igno­rant is not instructed in any thing, so he that is dull and sloathfull in his duty to God or man according to Gods commandement, is not furthered by exhor­tation, nor he that is heauy in heart is not comforted;verse 1 [...] likewise when the minister prayeth or giueth thanks, he can neither pray nor giue thanks with him, nor answer firly to any thing he pronounceth, because he vnderstandeth not what it is that he sayeth.

For this cause the Apostle saith, that their vnder­standing remaineth fruitelesse, and that fiue wordes spoken to their vnderstanding, were more worth then many thousands in that sort. And in respect of the Prophet or minister hee saith, that in so doing,verse 2, 9. hee speaketh (in regatd of any benefit of the people) as if hee spake into the ayre and his speech vanished a­way with the winde, without profit to any.

Furthermore he sayeth,verse 7, 8, 9. that the minister so speak­ing is like one that should sound a trumpet, or strike a harpe or any other Instrument without distinction of sounds: whereby he intendeth, that as the people not vnderstanding could receiue by it no direction in battell, to march or retyre, or in other actions what to doe, or whereunto to prepare and dispose themselues: So in the seruice of God, they know not what they are directed vnto, whether to pray to God, or to giue him thankes, or to what other part of the Seruice of God they are to apply thems [...]lues.

Moreouer,verse 11.20, 23. the Apostle affirmeth that where this disorder hath place, they are as Barbarians one to ano­ther, [Page 24] they are as little children in vnderstanding, yea, they will seeme to bee out of thir wits, and destitute of common sence and reason.

Finally, the Apostle addeth, that to speake to the people in a language they doe not vnderstand, is a token and signe of Gods wrath and anger to them. Which may be easily vnderstood by some like thing in our life with men. For if a seruant or a sonne that hath offended his Lord and Father, or a subiect that hath transgressed the lawes of his Prince, should pre­sent himselfe to him to craue pardon of his offence, and to pray to vnderstand his pleasure, that hee may performe it in time to come; if that Lord, that Father, or that King shall not graciously comfort his sup­plyant, but speake to him in a tongue that hee vnder­standeth not, and so dismisse him, is not that a mani­fest signe of his anger and indignation? Euen so when any assembly of Christian people shall gather them­selues together, to present thēselues to God, to craue of him grace & pardon for their sins, to offer their pe­titions and seruice to him, it must needes bee an hea­uy and vncomfortable token vnto them of Gods high displeasure toward them, when hee vouchsafeth not to speake any gracious words vnto them that they can vnderstand, but speaketh to them in a strange lan­guage. Heereby therefore it appeareth, that to haue diuine Seruice administred in a tongue not vnder­stood by the people, is contrary to the doctrine of our Sauiour Christ and his Apostles; yea, and that it is childish, barbarous, and contrary to cōmon sence and reason, vnprofitable for the people, yea a hinderance to them, and a meanes to keepe them in ignorance, and all vngodlynesse, and a signe of Gods indignation [Page 25] against them, and a high dishonor to almighty God by the transgession of his commandements, and ta­king his name in vaine. Contrariwise heereby it ap­peareth, that to administer diuine Seruice in a tongue vnderstood by the people, is profitable for them, and fit to further them in the knowledge, faith, and obe­dience of God; and as honorable to God by making knowne his goodnesse, mercy, Iustice, greatnesse, and perfection in all respects vnto his Church and peo­ple. This is confirmed also at large by the Apostle Paul, in his former Epistle to the Corinthians Chap. 14, as it hath beene d [...]clared. Hereunto may bee ad­ded that it appeareth by the 33, and 36. verses, that the Apostle ordayned thus in all other Churches that were taught by him, and that the Church of Corinth, in that disorder, differed both from the Church of Ie­rusalem and from all other Churches that at that time had receiued the Gospell.

Further also it appeareth, that in all ages before, the true Church serued God with knowledge and vn­derstanding of that was taught them, and yeelded to God their Seruice in such sort as they knew what du­ty it was, which they performed vnto him. For first almighty God himselfe deliuered the two tables of the tenne commandements, in that speach which the people vnderstood.

After also by his commandement often times re­peated, both Moyses, and the Priests,Exo. 19, 9. Exo. 20.18.19. Deut. 5, 10, 11 28, 29.30, &c. are charged to teach the people to heare and know, learne and ob­serue, the law of God. Particularly the law comman­ded that the King should write the coppy of the law in a booke, coppied out of that booke which was kept by the leuitical Priests,Deut. 6.1, 2, 3. &c. wherein he is charged to reade [Page 26] all the dayes of his life,chap. 17.18, 19. Deut 12.1.27.1. &c. 29.1. &c. that he may learne to feare the Lord his God, and to obserue and doe all his com­mandements. In many places of the bookes of Moy­ses, and especially in the bo [...]ke of Deut. it is sayd, that Mo [...]s [...]s taught all the people the commande­ments and statutes which the Lord had deliuered vn­to him.Ios. 1.10, 11. &c. Iosuah in like manner dealt with all the peo­ple, instructing and exhorting them to the obseruati­on of the statutes which God had deliuered vnto them.

1 Chron. 16.2, 1 [...], [...]5, [...], 37.In th [...] like manner did Dauid, and all the Prophets, deliuering Psalmes and other bookes of Scriptures in the Hebrew tongue for the publique vse of the Church of Israell, which they had indited in the Hebrew tongue, the common speech of all the people.

1 Chton. 25.2, [...] & [...], 8. &c. 1 Ki gs [...], 5 [...], 7 58, [...]1, 2.Likewis [...] Solomon, Dauids son, at the dedication of the Temple which hee had builded, m [...]de his solemne prayers and publique supplications vnto God, in the hearing of all the people, in their owne Hebrew tongue which they best vnderstood.

2 Kings 2.1 [...] & 23 2, 3. &c.And o Iosias it is also particularly recorded, that hee read in the hearing of all the people from the greatest to the least of them, all the words of Gods Couenant which had beene found in the house of the L [...]rd.

[...]zra [...]1 & 9 [...], [...]. & 10.1.Af [...]er the captiuity also wee reade, that Ezra at a p [...]bl [...]que [...]east once or twice made his earn [...]st sup­plication vnto God for all the people, they h [...]aring and so vnd [...]standing him, that men, women, and children, wept and lament [...]d exceedingly.

And in the booke of Nehemiah it is written, Ezra did reade the booke of the law of God from mor­ning to mid-day before all the people, men, women, [Page 27] and all, that for vnderstanding were fit to heare, and that all the people was attentiue to the booke of the law, and when Ezra blessed, all the people said Amen, Nehe. 8.2, 3, 4, [...],, 9, 10, &c. Amen, with lifting vp their hands, and bowing downe their heads, they worshipped God with their faces to­wards the ground.

In the time of our Sauiour Christ, the Apostle Iames sayth, Moyses was read and preached euery Sab­bath in the Synagogues, of which custome wee reade an example in the 13 of the Asts, where it is said,Acts 15.21. & 13.15. that after the reading of the law and the Prophets, Paul and Barnabas were willed to exhort the people.

Of the example of our Sauiour Christ, it is ex­presly written, as hath beene touched before,Luke 4.16, 17, 21, 22. that hee entred into the Synagogue of Nazareth vpon the sabbath day as his manner was, and there standing vp to reade, when the booke of the Pro [...] Esay had beene deliuered to him, hee opened it and read that which is written in the begining of the 61 Chap. of hat Prophecy. And further that hauing deliuered againe the booke, hee sate downe, and th [...] eyes of all that were in the Synogogue were bent vpon him. To whom h [...]uing sayd, that that Scripture was fulfil­ed that day in th ir hearing, they all ba [...]e him witnesse that it was so, and maruelled at the speeches full of grace that proceeded out of his mouth.

The like practise of the Apostles in their Liturgie and pu [...]lique ministry in the Church at Ierusalem ap­peareth in the booke of the Acts, and namely, in these places Acts 2, 4, 7, 8, 14, 22, 37, 38, 40, 41, 42, 46, 47. Throughout the same booke, and likewise in all Epistles of the Apostles it is playne, that this was their practise amongst the dispersed Iewes and the [Page 28] Churches of the Gentiles, as of the Romanes, Corinthi­ans, and the rest; yea that they did so ordaine in all Churches in their time, 1 Cor. 14.33, 36, 37.

For the time succeeding, it appeareth by the Apo­logeticall writings of Iustin Martyr, Tertullian, and others, that the Liturgies in their time, were such as the people vnderstood. The like appeareth in Ierome, who was so d [...]sirous to further the knowledge of Religion in the common sort, as hee translated the Scriptures, into the Dalmaticall, & Sclauonian tongue, for the vse of his Country men.

Origens Hexapla and Octopla bookes, setting out the Scripture in so many diuers translations, witnesse the like care and desire in him. And of others, Augu­stine writeth, that the Latine transl [...]tions were not to be num [...]red. The Liturgies that go vnder the name of Basil, [...] Chrysostome, declare also, that in the time wherein they were written, when soeuer it was (for they cannot be of their time, but latter) the Church vnderstood the Scripture, Prayer, Thankesgiuing, and other parts of diuine Seruice that was administred a­mongst th [...]m. And in the East Church is continued so a long time, as appeareth by many exhortations of Chrysostome, and other of the Greeke Teachers, to the reading of the Scriptures, and by some parts of the Liturgie, wher [...] of mention is made in their writings. So did it likewise long continue in the West Church, euen till almost all things were corrupted, and that darken [...]sse had ouercast th [...] face of th [...] heauens, and taken the light thereof from these parts of the earth; namely, in the Church of Rome, which howsoeuer it hath preuailed and continued a long time in diuers parts, and especially in these of the West; yet in this [Page 29] blessed age of reformation, it hath pleased God to driue away that darkenesse, and to cause the light of his countenance so comfortably to shine vnto vs a­gaine, as that now in our owne tongue Gods holy word is read and expounded vnto vs, the Sacraments administred, Prayers, and thanksgiuinges are offe­red vp vnto God, and the whole Seruice of God in England is performed in a speech which all our English people vnderstand. In which respect it hath be [...]ne proued, that our Religion in England, is that which was taught by our Sauiour Christ and his ho­ly Apostles. And thus much may suffise also for this poynt, being the second generall here conside­red in all Diuine Seruice.

CHAP. IIII. Of the reading and expounding to the people the word of God, and not the Legends and fables of men.

Now it followeth to proceed to declare the like in the sundry parts of Gods Seruice. The chiefe parts of diuine Seruice (as the Apo­stles teach, speaking of their ministry to whom first the dispensation of Christian Religion, and of the mysteries of God, and the whole administration of Gods Seruice then was committed) consisteth in the Word of God, whereunto belong the Sacraments as visible words, setting out the same doctrine of the Gospel; and in Prayer whereunto also thanksgiu­ing is to be referred. For thus are performed what­soeuer the Ministers are to declare vnto the Church in Gods behalfe, and what duty and seruice the Church offereth vnto God on their part. Wherefore all Diuine Seruice consisting in these two principall [Page 30] partes; and the former hereof b [...]ing the admini­stration of the word, and that first in the reading and expounding of the Scriptures: the next thing to bee shewed is, that our Religion and seruice of God in England, in that concerneth the reading and expoun­ding the word of God and no Legends or fables, is such as was taught by Iesus Christ and his Apostles.

For clearing whereof, it is fi [...]st to be vnderstood, that in England it is appointed that the holy Scrip­tures, the writings of Moyses, the Prophets, and A­postles, be read vnto the people, and not any Legends of Saints (as they are called) or other like vncertaine or fabulous writings, as haue beene vsed and com­manded to bee read in the churches subiect to the Sea of Rome. Now th [...]s to serue God, that our Sa­uiour Christ, and his Apostles, haue taught, may ap­peare by their doctrine and practise.

Luke 16.29, 31.Our Sauiour Christ saith by Abraham, They haue Moyses and the Prophets, heare they them. And againe, If they heare not Moyses and the Prophets, th [...]y would not bee perswaded, no although one should rise from the dead. Againe, hee sayth, Search ye the Scriptures, Iohn 5.39. Math. 22.29. Math. 12.3.7. & 21.1 [...], 4 [...]. & Ye are deceiued because ye know not the Scriptures. And how often doth he say, Haue ye not heard, how reade you? and with many like speeches referring them to the Doctrine of the Scr [...]ptures, declareth the ordinance of God, the duty of the people, and the practise of the Church at that time, to haue beene such, as that in the publique assemblies that which was read and taught the people was the word of God, and not any fables of the Iewes.

Luke 4.16, 31Further also the practise of our Sauiour was agree­able thereunto, for it is noted to haue beene his man­ner [Page 31] and custome, vpon the Sabbath dayes, wherein Moyses was read and expounded vnto the Church, to enter into the Synagogues and to teach the peo­ple.

Now this custome of his in one place, is so parti­cularly r [...]ported, as that it is said that hee came to Na­zareth where hee had beene brought vp, and entered according as he had beene wont into the Synagogue vpon the Sabbath day, and stood vp to reade; then there was deliuered vnto him the booke of Esay the Prophet, which he hauing vnfolded & opened, found the place where it was written, The Spirit of God, &c. verse 17. Which text after hee had read, hee expounded vnto them, and out of it preached the Gospell of the king­dome of God vnto them.

And it is further added, that the people heard him and the eyes of all that were in the Synagogue were fastn [...]d vpon him: By which place it is manifest that our Sauiour Christ by this example and custome of his, did reade and expound the word of God,verse 20. the writings of the holy Scriptures giuen by diuine in­spiration, which are the bookes that ought to be read and expounded and pre [...]ched vpon in all Christian Churches, and not vaine discourses such as the Apo­stle calleth old wiues tales.

This also was the doctrine and vse of the Apostles: For being followers of Christ, all their Doctrine was out of the Scriptures, as it appeareth by that is sayd Acts 2.4 [...]. That the Church continued in the Do­ctrine of the Apostl [...]s.

And in the same Chap. the Apostle Peter, is shew­ed to haue taught the D [...]ctrine of the resurrection of Christ, out of the Psalmes: Likewise the same A­postle [Page 32] writing to the dispersed Iewes, 2 Pet. 1.19. doth com­mend them for attending to the words of the Pro­phets.Ephe. 2.20. Likewise by the Apostle Paul, it is written, that the Church is builded vpon the foundation of the Apostles and Prophets, Iesus Christ being the low corner­stone; which is spoken, in respect of their Doctrine preached by them, in their time, and after for the substance of it set downe in writing by the will of God, for the vse of the Church for euer.

This appeareth also, in that the Scripture giuen by the inspiration of God,Rom. 15.4. is sayd, to bee that which is written,2, Tim. 3.10.17. to teach vs, to comfort, to reforme, to rebuke, and to instruct in all righteousnesse, to make a man wise to Saluation by faith in Christ, and to make the man of God perfect, fully furnished for any good worke. There­fore according to the auncient ordinance of God, Moyses (that is,Act. 15.21. the Law and bookes written by Moy­ses) were vsed to bee read (as the Apostle Iames te­stifieth) euery Sabbath day in the Synagogues. The writings of the Prophets also were so read amongst them, as it appeareth by that is written Acts 13. that after the reading of the Law, and of the Prophets, the Apostle Paul preached in the Synagogue at An­tioche. And of the same Apostle it is sayd, that he confirmed Iesus to bee Christ; that is, the Messias promised of God, by proofes taken out of the Scrip­tures,Act. 26. [...]2. and is hee testifieth of him selfe, hee taught nothing besides that, which had bin taught before in the Law, and in the Prophets.

Thus by all these euidences it is manifest, that our Religion in England, concerning this part of the Seruice of God, is the same which was taught by our Sauiour Christ, and by his Apostles, viz. in that [Page 31] the holy Scriptures are publiquely read vnto the people, and also the people is taught Christian Religion by the expounding and preaching of the same vnto them; and that no foolish fables, nor old wiues tales, are read vnto them, as they are read vnto the people vnder the Popes gouernement, which ought not to bee.

Of this sort are the Legends of Saints, and name­ly Legenda aurea, that is, the golden Legend, con­taining a report of the Liues and miracles of Saints. But howsoeuer they haue named it a golden booke, yet some of their owne writers of best iudgement, (as Ludouicus Vi [...]es) censure it for a booke written by a man of a leaden heart, (which is for the basenesse of the reports, that are without wit or reason) and of a brasen forehead, which is for the shamelesse and impudent boldnesse, reporting things so fab [...]lous and incredible; It needeth not to proue this by sun­dry particulars.

This is playne, by strange deuises and reports, concerning persons that neuer were, for any thing that appeareth by any story of credit, as of S^t. George, S^t. Christopher S^t. Catherine and such like fictions, deuices for instructions of life, as Esops Fables were for morals. It is likewise manifest in many other of such as haue beene, and are mentioned by Histori­ographers, but the reports there made of them, are so incredible, so fabulous, so homely, and so ridicu­lous, as they are not tollerable to b [...]e read in any most base company, much lesse in the Eclesiasticall assemblies, of a people professing to come together to learne to know the will of God, and to offer vnto him their seruice and prayers.

Now that such things ought not to bee read in the Church, is manifest, because the Lord forbiddeth to adde to his word,Deut. 4.2. and hee hath giuen no comman­dement of hearing any but his owne Sonne, of whom it is said,Math. 17.5. Heare yee him. The Scriptures of Diuine inspiration, are the onely light that God hath giuen vs to bee directed by, in things concerning his Seruice; For of them onely it is sayd, That they are a Lanterne vnto our feet, Psal. 19. and a light vnto our steps. That they are written for our learning, Rom. 15.4. That by patience and consolation of the Scripture, wee might haue hope. 2 Tim. 3.15. Likewise, wee are taught, That the Scrip­tures are able to make a man wise to saluation by faith which is in Christ Iesus; and finally, that they are of vse, for doctrine, reproofe, reformation, and instruction in righteousnesse, 2 Tim. 3.16, 17. 1 Tim. 1.4. & 4.7. 2 Tim. 4.3 4. Tit. 1.14. that the man of God may bee made per­fect, and fully accomplished for euery good worke and duty. But on the contrary part, there is expresse Charge giuen, not to attend to fables, which are also called prophane fables, Iewish fables, and old wiues tales, whereof the Apostle giueth so much greater charge because hee did foresee and prophesie, that such times would come in the Church, that men would turne away their eares from hearing sound Doctrine, and would turne them to the hearing of tales and fables. And as this part of the mystery of iniquities was then foreshewed, so after it mightily preuailed, and yet doth in the Church of Rome, but not of many ages after the Apostles time. For Iustin Martyr reporting to the Emperour Antoninus, the order of diuine Seruice vsed by the Churches of Christ in his time, sayth, that they read the writings of the Prophets and Apostles, and after had exhor­tations [Page 33] made vnto them, grounded vpon the same. Likewise Tertullian declareth after his report of the Prayers of the Church,Lib. apologet. that they met together also to heare the reading of the Scriptures, for saith hee, With such holy voyces (meaning the Scriptures) wee feede our faith, raise our hope, fasten our confidence, and strengthen good order by often mention of the precepts, and further saith, that they had also exhortation and re­proofes, and exercise of diuine Censures.

After when by processe of time s [...]ch corruptiō ente­red, as that other writings besides the holy Scriptures began to bee read in the Church, a Councell held at Carthage for the reforming of such disorder;2. Coun. of Carthage, ca. 47. ordained That nothing besides the holy Scriptures should bee read in the Churches vnder the name of the holy bookes. Not­withstanding the mystery of iniquity so preuailed with time, that in the Churches subiect to the Sea of Rome, vnder pretence of the liues and miracles of Saints, most sottish and foolish fables and tales were publiquely read in the Church vnto the people, wherein it cannot bee vttered, what wrong was done to God, and to his Church. What hath chaffe to doe with wheate? saith the Prophet Ieremy, Ier. 23.28. Chap. 23. verse 28. For the Lord hath ordayned, that his people should bee fedd with his holy word as with the finest wheate, yea, as with Manna, the bread of heauen, and they withholding it from the people of God, and keeping it shut vp vnder a strange lan­guage, feede the people with such fables and follies as with chaffe, yea, as with draffe more fit for swine.

The word of God is also a fountaine of liuing water, at which the people of God may be refreshed with comfort, but they filled vp those Springes of [Page 34] life,Ior. 2.13 and sent them to drinke at pits of their owne diggings which could hold no water, and as it were to the filthy channels of the streets, to fetch their drinke there. Should not a people aske counsel of their God? should they goe for counsell from the liuing to the dead.

Consult they with the Law and the testimony (sayth the Prophet Esay) they which aduise otherwise, Esay, 8.19, 20 is there any sparke of light in any of them? Now to con­sult with the Scripture which is giuen by Gods in­spiration, is to consult with God, neither is there now any other ordinary meanes to consult with God but by his holy word. Therefore all other meanes to consult are forbidden and reputed, as if a man that vsed them did aske counsell (as Saul preten­ded) of the dead.

I came vnto you, sayth our Sauiour, in my Fathers name, and you did not receiue mee, but if one come to you in his owne name,Ioh. 5.43. you will receiue him: And thus it is with those that receiue not the holy Scrip­tures, that are the word of Christ, except it bee in an vnknowne tongue; but reade fables and tales to the people, in a speech which they all vnderstand. It is a maruaile that the Sea of Rome is not ashamed of this enormity vnto this day, but that in stead of Gods holy word, that conuerteth and comforteth the soule, they reade to the people such ridiculous follies as peruert and destroy the soule: But howso­euer they doe thus highly dishonour God herein, it is manifest, by that which hath bin said, that our R [...]ligion in England, in this poynt also of reading Gods word, and not ridiculous tales to the Church of God, is the same which was taught by our Sauiour Christ and his Apostles.

CHAP. V. Of Preaching.

IN England as wee haue the word of God publiquely read in the Church, and not a­ny tales and follies; so hath it beene al­wayes the endeauour of our Church, that the same word of God might bee also expounded vnto the people, that so they might bee taught to know the Articles of true Christian Religion, with the grounds thereof deliuered in the holy Scriptures, and haue it applied to their instruction in godlinesse, to the reproofe of the disobedient, to the comfort of the comfortlesse, and to euery good vse for which God hath ordained it. To this end, at the ordination of Ministers, they are earnestly exhorted to the perfor­mance of this duty, and there are many bountifull allowances in diuers parts of the Realme assigned for Preachers to attend vpon that Seruice.

In performance whereof there are also required two things. The one is that the Doctrine be sound,Tit. 2.8. 2 Tim. 3, 4. 2 Tim. 4.12▪ that is, holy, and grounded vpon the Scriptures; The other, that this duty bee performed with all faithfulnesse and diligence. Now in all these points also, our Religion is the same which was taught by our Sauiour Ch [...]ist and by his Apostles. For our Sauiour leauing his commission with his Apostles for publishing of his Gospell, said,Math. 28.19.20. Teach yee all nati­ons, and Teach them to obserue whatsoeuer I haue giuen you in charge.

Likewise before that time, he had said vnto them, [Page 36] who is a faithfull and prudent steward, whom the Lord shall set ouer his houshold that hee may giue them their portion in due season:Luke. 12.42.43, 44. Blessed shall that seruant bee whom the Lord at his comming shall finde so doing, I tell you truely hee will let him ouer all his goods.

This appeareth also in the earnest charge thrice giuen and repeated at one time to Peter, that as hee loued the Lord,Iosh. 21.15, 16.17. Tit. 2.8. Tit. 2.7. hee should feede his sheepe. Likewise the Apostle Paul chargeth Titus to preach the wholesome word that cannot bee condemned, and to see that there bee integrity and incorruption in his Doctrine.

And writing to Timothy he exhorteth him with a most earnest contestation before God,2 Tim. 4.1, 2. and the Lord Iesus Christ, that is to iudge both the quicke and the dead at his illustrous comming, and in his kingdome, that hee preach the word, bee instant seasonably and vnseasonably, and so forth. So the Apostle Peter with a like contestation exhorteth the Elders of the dispersed Iewes to feede the flocke of God that was with them,1 Pet. 5.1, 2.4. willingly and with a ready and cheerefull minde, and promising them so doing to receiue at the appearing of the Arch-Pastor a Garland that shall not wither, or of Flower-gentle whose beauty and colour doth not fade nor wither away. Thus it is proued that our Sauiour Christ and his Apostles haue taught▪ that the word of God should bee prea­ched to the people, and that the Doctrine deliuered out of it, should bee sound, holy, and warranted by the Scripture, and that the same ought to bee p ea­ched with al faithfull care, and diligence. There­fore what godly care and endeauor is amongst vs [Page 37] in these respects, is according to the Doctrine taught by Christ himselfe and his Apostles.

And of such care, many Iniunctions, Constituti­ons, Canons, Statutes, and Acts of Parlament, made both for the aduancement of preaching of Gods word, and also for the faithfull diligence of the Mi­nisters therein, doe plentifully testifie. But especial­ly those are most worthy honor, which prouide for the sincerity and soundnesse of the Doctrine of faith, and of the Sacraments, set downe in the booke of Articles, agreed vpon in the Conuocation, in the yeere of our Lord 1562. and in the 13 yeere of the reigne of our late gracious Queene, ordained to bee acknowledged sound and holy, as it is by such as shall take ordinary care and charge of soules within the Church of England. All which Articles haue beene often Iustified by many learned Treatises ioyntly and seuerally concerning them. For which cause it seemeth not needfull vpon occasion to enter into the debating and prouing of them (which would aske a long time) especially of the errors of the Sea of Rome which are very many, & were with­all to bee confuted.

But if particular questions be moued of any one of them, no necessary duty shall bee wanting, to proue the truth and soundnesse of that may bee doubted of, and to disproue any error that may bee main­tained against it. For this time, & the poynt that is in hand, it may suffice heere to haue mentioned the care of our Church in England, that the word of God bee not onely read, but also expounded vnto the peo­ple, and that by warrant of the same, they may bee taught the truth of Christian Religion, and that [Page 38] with all faithfullnesse and diligence, and that herein our Religion is the same which Christ and his Apo­postles taught and deliuered vnto vs.

On the contrary part, exceeding great is the cor­ruption of the Church of Rome in this behalfe. First, in that there haue beene of many ages so ma­ny errours as haue beene discouered in their Do­ctrine, & yet they haue confirmed the same by their last Councell holden at Trent, and doe still main­taine the same, both by their continuall writings, and also at such times as they pretend to preach the Gospell of Christ vnto the people; Further also, how violently soeuer they contend that all their Doctrine is true, yet haue they little care to instruct the people in it. This appeareth, in that it is a Do­ctrine which they teach and hold, that ignorance is the mother of deuotion. Likewise, in that they nei­ther reade the word of God publiquely to the peo­ple in a knowne Language, nor suffer them priuately so to reade it. This appeareth also by that their pa­rish Priests are generally so ignorant, as hardly one Preacher can bee found amongst them in a great Country. Finally their dispensations for nonresiden­cy, and for multiplying of benefices, and for atten­dance vpon other persons, and matters, are so ordi­nary, that it manifestly declareth, as experience also hath taught, & yet doth in most places, that it is one of the least cares that they haue by Preaching to in­struct the people.

Whereby it is plaine, that heerein they are depar­ted from the doctrine & practise, institution & ordi­nance of Christ & his Apostles.Luk 21.37, 38. and [...].15. For of their continu­all attendance vpon this duty, their earnest charges [Page 41] to all Ministers of the Gospell,Act. 10.18.19, [...]0.21.26, 27, 28, 29.30, 31.32. 1, Pet. 5.2.3, 4. 2, Tim. 4.1.2. Ioh. 21.15, 16.17. there are manifest testimonies in the Scriptures, from whose examples and commandements they swaruing so farre, de­clare that they little remember or regard the ear­nest obtestation of the Apostle made before God and the Lord Iesus Christ, and with mention of his glorious Kingdome with comming to iudge the quick and the dead. They little regard the great charge giuen by our Sauiour Christ to the Apostle Peter, that as he loued him he should feed his sheepe. Finally they smally regard either the promise of the Garland that neuer withereth, or the threat­ning of the punishment of the vnfaithful seruant, that is to bee cut in two, and to receiue his portion with Hypocrits and Infidels. Thus as these enormities are iustly reprooued, so our contrary proceedings in England are iustified in the care that is held, that the doctrine preached should bee holy and true, and that the preachers should faithfully and diligently instruct the people in the same. And thus much of the word of God both read and preached in our Churches in England.

CHAP. VI. Of Sacraments.

IT followeth to consider of the Sacraments and of prayer. Concerning the Sacraments, our Church in England doth professe, that they are in nature holy signes and seales of the doct­rine of the Gospell, and of the righteousnesse that is [Page 42] by faith thereof. In number also wee professe that there are two: viZ. Baptisme and the Lords Sup­per. And that our Religion herein is that which Christ and his Apostles taught, is thus proued. That Iesus Christ ordayned these two Sacraments, is most manifest in the Gospell, wherein is declared, both that Christ ordained these two, and in what manner hee appoynted them to bee administred. We reade also in the Gospell,Math 28.19, 20. & 26.26 and in other bookes of the new Testament, that the Apostles accordingly did admi­nister them both.

But of any other Sacrament wee reade not, that either our Sauiour Christ ministred and ordained any, nor that the Apostles did administer any other. As for those fiue which the Sea of Rome addeth to the number of the Sacraments, some of them wee acknowledge to bee holy ordinances, and states of life, allowed in the Scripture, but haue not like na­ture with Baptisme and the Lords Supper; and some haue beene brought into the Church vpon a corrupt following of examples not intended for Sa­craments.

But because this question is at large debated in an­swer to another question concerning this matter, it may suffice to haue said thus much in generall touch­ing the Sacraments.

Concerning the Sacraments as farre as we differ from the Sea of Rome and haue reformed the abuses thereof in the administration of them, wee admini­ster them in the English speech, with declaration of the chiefe doctrines signed by them, wherein our Religion and practise is according to the word of God. For it hath beene Gods good pleasure alwayes, [Page 43] that the Sacraments should not be as dumbe shewes and spectacles, but so administred as the people might bee taught to vnderstand what were the Do­ctrines that were signed and confirmed by them.

This was also the Doctrine of our Sauiour Christ, as appeareth by this that giuing charge to his Apo­stles heereof, he saith, Teach all Nations, Math. 28.19. baptising them, declaring thereby that the meaning and Do­ctrine for confirmation whereof hee ordained Bap­tisme, should bee declared. And of the Sacrament of his Supper, saith, As oft as yee doe this, 1 Cor. 11.26. shew forth the Lords death till he come. And againe, Doe yee this in remembrance of me. Now Christ taught the Doctrine of that ordinance which hee there institu­ted and deliuered. Such was also the Doctrine of the Apostles in all places of the New Testament, that make mention of their Doctrine and administration of the Sacraments of Baptisme,Act. 2.38.41 & 10.47, 48. Act, 20.7. and of the Lords Supper.

CHAP. VII. Of Baptisme.

PArticularly concerning Baptisme, wee administer it without adding thereun­to exorcisme, or adiuring the diuell to goe out of the child. Because it is not written that our Sauiour Christ and his Apostles vsed any such ceremony, or appointed any such to be vsed in the administration of it. Further also because it is a superstitious ceremony in sundry respects and grounded vpon a false supposition, that the infants that are to bee baptized are possessed with the diuell. [Page 44] For our Sauiour saith that Theirs is the kingdome of heauen. Math. 19.14. 1 Cor. [...].14. And the Apostle Paul saith that The children of Christian Parents are holy yea though but one of their Parents be a Christian and faithfull.

And wee administer Baptizme without exorcis­me or adiurati [...]n; so doe wee likewise without salt, spittle, creame, honny, oyle, Chrisme, Candlelight &c. Which Ceremonies wee doe not vse in the ad­ministration of Baptizme. 1. Because there is neither commandement nor example of the vse of any of them giuen in the Scriptures by our Sauiour Christ and his Apostles. 2. Because wee haue sufficient commandement in the Scriptures for the admini­stration of it, that is, without any of these. 3. Because wee haue many examples in the Scripture of such as were lawfully and duly baptized without the vse of any of these.Act. 2.41 and 10, 43. & [...]6 33. 4. These are the deuices of men, added to the ordinances of Christ, and to the wor­ship of God, according to which inuentions it is not lawfull to serue God. Thus it appe [...]reth that our Religion in this part also is according to the Doctrine and practice of our Sauiour Christ and his Apo­stles.

CHAP. VIII. Of the Lords Supper.

IT followeth now to speake of the Lords Supper, which is the other Sacrament of the new Testament. In the administra­tion of which Sacrament, the order vsed by the Church of England, is, after due preparation [Page 45] by euery ones tryall of themselues in faith and re­pentance, to administer it with declaration of the institution of Christ, and of the doctrine signed and confirmed by it in the English tongue, that all the people may vnderstand.

We doe also administer it in both kinds, of bread and wine. Further the minister doth take the bread and giue thanks, breake it and deliuer it to the com­municants. Likewise hee taketh the cup and after thanks-giuing, powreth out the wine in the cup to bee deliuered to all that are to bee partakers of the communion. The people that doe communicate re­ceiue the bread and eate it, and the wine likewise, and drinke it.

Now the end and vse of all this is added hereun­to, which is in generall the solemne commemorati­on of the death of Christ. In particular, and that first in regard of God, and of his Sonne Iesus Christ, to magnifie the goodnesse of God, in not sparing to giue his onely begotten Sonne for the redemption of the world; and to giue him most due thankes for such his vnspeakable grace and mercy. It is likewise to glorifie our Sauiour Christ, and to giue thankes for his exceeding loue to mankind, in that for our redemption, he hath vouch [...]fed to humble himselfe to take vpon him our nature and the forme of a Ser­uant, and in that nature to humble himselfe for vs euen to the death, and that the accurssed death of the Crosse.

In respect of men. viz, both of all other to pro­fesse o [...]r Ch [...]istian faith; and also in regard of our selues, that our faith and by it our Communion with Christ may be increased, whereby wee may bee [Page 46] made more and more partakers of him, and of all his benefits, both of grace in this life, namely of the forgiuenesse of sinnes, of sanctification, of gifts needfull for our particular calling, and in the world to come of euerlasting life and glory. Finally, that these things being thus performed with thanksgiue­ings and petitions for our selues, and the whole mi­litant Church of Christ, agreeably to Gods word, and that sacred action, the whole administration is finished to the glory of God, and the edification of such as haue beene partakers of that holy table.

In all which administration there is nothing but that was taught and done by our Sauiour Christ and his Apostles.Math. 26.26, &c. Mark. 14.22, &c. Luk. 22.4, 19, &c. 1, Cor. 11, 22.23, &c. For our Sauiour at the first insti­tution of his holy Supper, deliuered the Doctrine which hee intended should be confirmed by it, and that in a speech vnderstood by his Disciples, and gaue commandement vnto them to doe the like, and to shew forth by it, the comemmoration of his death vntill his coming againe. In like manner did the A­postles.Act. 2.42. For the Euangelist Luke reporting that the Disciples continued in the doctrine of the Apostles in communication, in breaking of bread, and in prayers; declareth that the Apostles ioyned Doctrine with the administration of this Sacrament, and with prayer, & all the actions of that spirituall communion and societie, which the Church of Christ at Ieru­salem had together. The like appeareth in the Apostle Paul, 1, Cor. 11.23. both in that hee professeth to haue deliuered to the Corinthians concerning this Sacrament, that which hee had receiued of the Lord, and more par­ticularly by that long speech which hee had at Troas, before the administration of this Sacrament,Act. 20, 7. Act. 2.42. there [Page 47] also noted and comprehended vnder breaking of bread. Moreouer concerning the administration in both kinds, it is most manifest by the story of the Gospel, and by the writing of the Apostle Paul, that Iesus Christ tooke bread, and brake it, and gaue it to his Disciples; and likewise that he tooke wine, and hauing giuen thanks, not only gaue it to the Disci­ples to drinke, but with these expresse words, Drinke yee all of this. Whereby it is most plaine that our ad­ministration of the Lords Supper, in both kinds, is according to that the Lord himselfe did at the first institution of it. Yea it is also according to that hee commanded after to bee done, in that he said, Doe yee this in remembrance of mee; Mat. 26.27. And more particu­larly concerning the cup; Drinke yee all of this. Which being the Doctrine, practice, and comman­dement of the Lord himselfe, it cannot be doubted but the Apostles did both so administer it, and teach concerning the administration of it; especially see­ing the Apostle Paul professeth (which faithfulnesse is to be esteemed to haue bene also in all the other A­postles) that hee deliuered to the Church that which hee receiued from the Lord. viz. as before hath bene declared, that the Lord deliuered to his Disciples both bread and wine. Whereby it is to bee vnder­stood, that whereas sometimes this Sacrament is noted or comprehended vnder the speech of brea­king bread, that it is not meant, that it was admini­stred in bread only, but it is a speech that by one part doth note the whole Supper of the Lord administred in both kindes of bread and wine; which is confirm­ed also to haue bene so deliuered by the Apostles, by the practice of the primitiue church, which did so [Page 48] administer it, as it appeareth by the Apologie of Iustine Martyr, so reporting of the administration of it. Now as this order of administration of the Lords Supper vsed in our English church thus appeareth to haue beene receiued from the Doctrine, practise and commandement of Christ him selfe and of his A­postles, and so to haue beene vsed in the Primitiue Church; so on the Contrary part, the Sea of Rome hath in effect abolished the Supper of the Lord in their Masse, hauing neither bread nor wine in the ad­ministration of it.

For the bread they say, after Consecration is tur­ned into the reall body of Christ, which being flesh and bones, it followeth by their Doctrine, that there is no bread left in the Sacrament as it is ministred by them: which errours of the reall, and bodily pre­sence, and of the change and transubstantiation of the bread into the flesh of Christ, are conuicted to be most absurd and erroneous both by the Scrip­tures, and by common sence and reason. For the Scripture (euen after the consecration and setting a­part of the bread to that sacred and holy vse, to bee a Sacrament of the Lords Body) doth often call it bread, as it appeareth in the first Epistle to the Corin­thians, Chap. 11. where it is said, The Bread that wee breake is it not the Communion of the body of Christ? Pillip. 2.6.7. Heb. 4.15. And in the Chap. 11. As oft as yee shall eate of this bread, and after diuers times. This appeareth also in that the Scriptures teach that Christ became Man, hauing the true nature of man like to vs in all things sinne only excepted. Which prooueth that his body cannot bee in the small compasse of a wafer cake, hauing the dimensions and measures of length, [Page 49] breadth and thicknesse, which other mens bodyes haue. And whereas it is pretended to bee so by mi­racle, this is disproued two waies. First, in that the Scriptures which make expresse mention of Christs miracles, doe neuer make mention nor obseruation of any miracle to haue bene done by him, in this changing bread into his body. Secondly the Scrip­tures making mention of any miraculous change of one substance into another, doe declare that the change hath beene such as was to bee iudged, discer­ned and perceiued by all meanes of vnderstanding both of sence and reason. As for example, when Christ changed water into wine,Iohn, 2.9: 10: 11. the wine was per­ceiued to be wine by the sight and tast so discerning of it. But in this case neither doth the eye see any flesh, nor the tast discerne of any, but contrariwise that the bread remaineth bread still in substance ap­peareth by the sight, smelling, sauour, and the taste thereof; by the effect of nourishing, by the place where it is on earth, and by the accidents of white­nesse, smalnesse, roundnesse, and by that it becometh in time to bee subiect to bee mouldy, and that it may bee eaten by Mice, and Vermine.

But it is most false, erronious, and blasphemous, to affirme that the body of Christ which is most glori­ous in heauen, can bee subiect to any of these acci­dents. Besides, how great is that blasphemy whereby it is said vnder pretence of this transubstantiation, that the Priest is the Creator of his Creator, & ma­ker of his maker; But it would aske a long time to lay out the arguments & reasons that confute this absurd & damnable error, and this labour is already partly bestowed in answer to another question of this [Page 50] kinde. Therefore thus much may heere suffice to shew, that by the errour of transubstantiation, there is not left any bread vpon the Lords table, by them that affi [...]me the bread to bee changed into flesh, and therefore that this part of the Sacrament is wanting in the Masse. Now for the other, the same may bee said concerning the wine, which they doe likewise teach to bee turne [...] into the very blood of Christ. But it appeareth also further, in that they haue sacri­legiously robbed the Lords table of that blessed cup that belongeth to it. For although they suff [...]r the Priest to drinke of the cuppe, and the people also to drinke wine, yet the wine that they giue the people is not consecrated nor any part of the Sacrament. Therefore in such administration is committed a sa­crilegious abuse, in robbing the Lords table and his people of the cuppe of blessing, which is the com­munion (as the Apostle Paul speaketh) of the blood of Christ: and contr [...]riwise our administration of the Lord Supper in both kinds of bread and wine, is according to the Doctrine, practice, and comman­dement, of our Sauiour Christ and of his Apostles.

Furthermore as by this meanes the Sea of Rome hath abolished both parts of the Sacrament, so hath it peruerted the right end and vse for which it was in­stituted. For t [...]at being as hath beene declared, and as it is made knowne to the people in our admini­stration of it, to bee a S [...]cram [...]nt, whereby wee celebrate the memory of the death of Christ for our sinnes, to the signing and confirming vnto vs our spirituall communion with him, to the participation of all his giftes, euen to life euerlasting:

The Church of Rome hath transfigured this Sa­crament [Page 51] into a sacrifice propitiatory for the sinnes of the liuing, and of the dead. And to this end they haue brought into the Church of Christ contrary to his word, a Priest, and an Altar, that nothing might bee wanting to the offering of their sacrifice. In which sacrifice they teach that the Priest doth off [...]r Christ euery day vnto his Father, as a sacrifice to take away sinnes. Of which propitiatory Sacri­fice our Sauiour Christ, & his Apostles haue made no mention at all, but onely of a commemoration of the death of Christ, in the celebration whereof, wee magnifie God and our Sauiour, for such vnspeake­able mercy and goodnesse, and so offer as it were a Sacrifice of thanksgiuing, pleasing and acceptable to God in Christ Iesus. But of offering a sacrifice pro­pitiatory to take away our sinnes, and that daily, and by the Priest, there is no word in the Scripture for it.

Contrariwise the Scriptures teach directly the con­trary, and declare this Doctrine to bee full of errour and Blasphemy. For the Scriptures teach vs, that there is but one only Sacrifice that taketh away the sinnes of men, which is that holy Sacrifice which our Sauiour Christ offered of himselfe, that is, of his humane nature assumed for that purpose, and that by his eternall Spirit, and that also once for all,Heb. 9.14.25, 26, 28. namely dying vpon the Altar of the crosse: and by the Sacrifice so offered, he hath obtained an euerlasting redemption. Wherefore to affirme that the Priest offereth Christ daily in Sacrifice for sinnes, dero­gateth highly from the death of Christ, wh reby the sinnes of the faithfull are taken away, as if that had not beene sufficient; contrary to the whole course [Page 52] of the Scripture, attributing our redemption to his death and blood shed vpon the Crosse. Second­ly, This Doctrine highly derogateth from the ver­tue of the death of Christ, in that it teacheth, that Christ must bee daily offered for sinne; whereas the Scriptures teach expresly the contrary, saying that Christ was to dye but once,Rom. 3.24, 25. Rom: 5.8.9. Gal. 2.14. Heb. 9.25. and to be off [...]red but once, and so to enter into heauen, and not as the High-Priest in the Law once euery yeare offered sa­crifice, and so entered into the holy place. For then as the Apostle there teacheth he should haue suffe­red often since the beginning of the world: But now saith he, in the end and consummation of the world, Christ was manifested to abolish sinne, by the sacri­fice of himselfe. Moreouer, it is sayd, that Christ offered his sacrifice by his eternall Spirit,Heb. 9.26 whereby wee are taught, that it was by the power of his God­head, that his sacrifice and [...]lo [...]d, was of so preti­ous, inestimable and infinite value, as being the blood of God, as the Apostle speaketh [...]lsewhere, which redeemed and purchased the Church.Act. 20.28. Therefore it is open blasphemy to affirme, that the Priest offer­eth Christ vnto his Father a Sacrifice for sinne, which the Scriptures attributeth to Christs eternall Spirit and Godhead.

Furthermore, many other are the abuses commit­ted by the Church of Rome, in abusing this holy Sa­crament, to sundry other ends, for which Christ did neuer ordaine it. For they abuse it to obtaine bo­dily health, and prosperous successe of voyages at Sea, of battels, of marriage, and such like. They abuse it to recouer things that are lost, to the quench­ing of Fire, to the calming of Stormes and Tempests [Page 35] at Sea, and at Land; to ratifie leagues, to triall of the innocent in Criminall causes, and finally to deli­uer soules (as they faine) out of Purgatory.

For these and such like ends, they haue Masses said and sung, and peruert the most holy ordinance of Christ, to their secular and prophane desires. More­ouer, according to the Doctrine of our Sauiour Christ and his Apostles, this Sacrament is with vs to bee administred, so as not onely the Minister a­lone receiue it, but others with him. For so our Sa­uiour deliuered it to his Disciples, and said, Take ye, eate, and drinke yee all of this. Likewise the Apo­stle Paul calleth the bread of the Lords table, the Communion of the Lords body; and the cuppe of blessing, the Communion of his blood: Whereby it is playne, that this Sacrament ought to bee admi­nistred in a Congregation of the faithfull and Chri­stian people, which together with the minister should be partakers of the Lords table.

But contrary to this ordinance of Christ are all the priuate Masses of the Church of Rome, in that the Priest alone hauing eaten vp his host (as hee cal­leth it) and drunke vp his wine, sendeth the people empty away, after that hee hath blest them with the empty cuppe, to the high dishonour of God, and the intollerable scorne and derision of his people. Heereunto is to be added that horrible idolatrie, that is the abominable fruit of the monstrous errour of Transubstantiation. For from hence-came the ele­uation and adoration of the wafer-cake, which the Priest with his backe toward the people, lifting vp ouer his head, all the people present falling downe vpon their knees, and knocking their breasts religi­ously [Page 54] worship and adore euen with the same adorati­on which themselues acknowledge to bee done to God. And after the Masse finished and ended, they res [...]rue the wafer-cake remaining, whereas by the Scripture euery Sacrament, is a Sacrament onely in the lawfull vse of it, and while that sacred action bee administred and finished. For as the water of Baptisme, after the vse of it in baptizing such as are to be baptized, is not reserued; no more ought the Sacramentall bread to be kept and layd vp in store: yet to the eleuation and adoration mentioned, they add also this reseru [...]tion of the bread and inclosing it in a pixe, and that also for idolatrous vses.

For both daily as occasion requireth in visitation of the sicke, they carry this Idoll with pompe throughout the streets, and compell all that meete it, to worship and adore it; and once in the yeare, in the day which they haue made festiuall for that purpose, with great pompe and solemmity they carry it in procession to be worshipped & adored by the people. Finally whereas our Sauiour Christ hath ordained this holy Sacrament, to be administred in that sincerity, and simplicity, declared in his word; the Sea of Rome hath deuised to administer it in such manner as is fitter for a play vpon a stage, or some pompous solemnity, then for the graue and reuerend administration of that holy Sacrament. For all fur­niture belonging to it, is costly & sumptuous, there is musique to please the eares, sweete odors and per­fumes to sm [...]ll, there are to behold whatsoeuer pre­tious Images decked with gold and pretious stones, and costly garments. The Priest cloath [...]d richly as Aaron, standeth at the Altar shining with burning [Page 55] lights, with his attendants in Sylke and fine Linnen, all the people being behind him afarre off. There he playeth many strange parts, somtime hee standeth still, sometime hee walketh a little, one while hee is vpright, another while hee boweth himselfe; hee seemeth to bee asleepe and to awake againe, hee turneth altogether, and halfe round; his armes are sometimes spread abroad, sometimes drawne in a­gaine; sometimes lift vp, and sometime cast downe: his fingers are still occupied in making crosses, hee softly murmureth something with himselfe, and he whispereth ouer the bread and the cuppe; at the last when hee hath done playing, hee eateth vp his host, and drinketh vp his wine with great care that hee leaueth not a droppe. Then hauing washed after his banquet, hee turneth himselfe to the people, and blessing th [...]m with the empty cuppe, bidd [...]th them depart. What can bee more vnlike the sacred admi­nistration of the Lords Supper, then this histrioni­call seruice of an Idoll of Bread, which they wor­ship and eate vp?

Wherewith if our administration of this holy Sacrament bee compared, and either of them with the Lords institution, it will manifestly appeare that their M [...]sse hath no resemblance with the Lords Supper, and that for most iust and necessary causes, the manifold abuses of it are reformed in our Church. It will also appeare that the communion celebrated in our Churches: First, with declaration of the Doctrine, signed by it in the vulgar tongue. Secondly, in both kinds of bread and wine. Third­ly, in commemoration of the death of Christ, with due prayses and prayers annexed thereunto. Fourth­ly, [Page 56] in that it is truely a Communion, being com­municated with the Assembly of Gods people. Fiftly, It is freed from Popish transubstantiation, eleuation, adoration, reseruation, and Pompous car­rying abroad in the streets, Sacrifices, Sacrificer, and Altar, and from many such other like errours, super­stitions, Idolatries, Blasphemies, and ridiculous fol­lies, as haue corrupted, peruerted, and transfigu­red into an abhominable Idoll the most holy, sa­cred and comfortable ordinance and Sacrament of our Sauiour Iesus Christ. And thus farre of the word and Sacram [...]nts.

CHAP. IX. Of Prayers.

NOw it followeth to speake of the Prayers of our Church in England: In all which these two most necessary and excellent poynts are most worthy to bee considered. First, that all our prayers are made to God onely; and Secondly that they are all made by the onely medi­ation of Iesus Christ. Of which two poynts the former is such as our Sauiour Christ, and all the Prophets and Apostles beare witnesse vnto it.

For, First, there is not in them all, any pre­cept, promise, or example for Prayer to bee made to any other. Secondly, All the commandements, promises and examples concerning prayer, doe ex­presly direct vs to make our prayers vnto God.

Psal. 50.14.15. In the day of trouble (saith the Lord) Thou shalt [Page 57] call vpon mee, and I will heare thee, and thou shalt glorifie mee: Math. 6.9. Luk. 11.2.9.12, 3. Math 7.11. When you pray (Saith our Sauiour) Pray yee thus. Our Father which art in heauen, &c. Like­wise, Your heauenly Father will giue good things to these that aske him. The reason hereof is, because as the Apostle teacheth,Iam. 1.17. Euery good grace and perfect guift proceedeth from aboue, euen from the Father of lights.

Now this being the honor of God, hee endu­reth not that it should be giuen to any other, accor­ding as it is sayd, I will not giue my glory to Idols, Esay, 42.8. nor my honor to any other. And in the second Com­mandement hee calleth himselfe a Iealous God,Exo. 20 5. and such as communicate his honor with any o­ther, hee calleth his enimies, and such as hate him, and threatneth to punish their sinne in themselues, and in their third and fourth generations that shall come after them. So highly doth it displease God, that Prayer should bee made to any other, not onely for the space of few dayes, according to the edict of Darius, but for any part of the whole time of our life. For such is the prohibition of God,Dan. 6.7.8 9.10. pub­lished in all the Scriptures, and the threatning of his displeasure, and Indignation, which is more to bee feared without all comparison then all the dennes of Lyons. Therefore it is playne, that whereas in England all our Prayers in diuine Ser­uice, are directed and made to God onely, that our Religion herein is that which the Scriptures teach vs, and nam [...]ly which the Apostles of Christ, and the Lord himselfe hath taught and deliuer­ed.

In like manner, whereas all our Prayers are made [Page 58] in the onely mediation of Iesus Christ, wee are thus taught to pray by the Scripture, euen by Christ himselfe and his Apostles. For Christ saith, Whatsoeuer yee shall aske of the Father in my name, Iohn 14.13. Chap. 15.16. Chap. 16.23.24. 1 Iohn 2.1.2. will be giuen you. Likewise the Apostle Iohn teacheth vs, that the aduocate wee haue with the Father is Iesus Christ the righteous, who is also the propitiation for our sins. Likewise the Apostle Paul teacheth, that this is a principall part of the honour of his Priest­hood, and that hee liueth now for euer (as hee was ordained a Priest for euer after the order of Mel­chisedech) that hee might make intercession for vs.Heb. 7.24, 25 Moreouer, hee is said to haue entred into the holyest place of the Sanctuary,Heb. 10.12. that is, into heauen by his owne blood,Heb. 9:24.25. hauing obtained euerlasting re­demption for vs, Whereby it is declared, that after that by the offering of himselfe once, hee had redeemed his people, hee entred into heauen it selfe that hee may now appeare for vs before the face of God. Which doctrine doth manifestly teach vs, that to make intercession for vs, to pro­cure, vs and our Prayers grace and fauour with God for euer, is the proper and peculiar honor of our Sauiour Christ, and without high treason a­gainst his dignity cannot bee communicated with any other. For there is one onely high Priest of the New Testament, which is Iesus Christ; and therefore there can bee no other, neither can that office bee made common to him with any other, without high derogation to his Priesthood. Beside, that onely high Priest of the New Testament, is made Priest of the order of Melchisedech, of whose order none can bee, but hee that is without Father [Page 59] and Mother and genealogie, and therefore no o­ther man whatsoeuer but hee that is also God. Againe, he that is a Priest of the order of Melchi­sedeck, must haue beene made Priest by the oath of God; but this agreeth onely to Christ, as it is said,Heb. 7.21. I haue sworne and will not repent, that thou art a Priest for euer, after the order of Melchisedeck

Further, whosoeuer is a Priest of that order, must bee also King of the Church,Heb. 7.21. as Melchesedeck was a Priest, and also King of Salem, and as his name imported, a King of righteousnesse. But this honor cannot without high treason against the roy­all dignity of Christ bee communicated with any creature whatsoeuer.

Moreouer, seeing there are two parts and duties belonging to this Priesthood, and that the one which is to bee the aduocate that maketh suite and intercession for the Church, and the other to offer himselfe to make propitiation for our sinnes; and that none can bee our aduocate, but hee that ma­keth propitiation for vs, it is playne, that wee can haue no other aduocate but the same that dyed for vs. And that this is so, may bee proued many wayes. The Apostle Iohn saith,1 Iohn 2.1.2. Wee haue an aduo­cate with the Father, which is Iesus Christ the righte­ous, who is the propitiation for our sinnes. By which words, it appeareth to appertaine to one and the same person to bee the aduocate, and to make propitiation and satisfaction for our sinnes. But there is no creature that can make satisfaction for our sinnes, this being of all parts confessed to be­long onely to Christ Iesus. Therefore also to bee aduocate and intercessor, for the Church cannot [Page 60] belong to any creature, either man or Angell, but is proper to Iesus Christ. And if any should deny it to bee proper to the person of Christ, to make propitiation for our sinnes, it may bee proued by this that the Apostle Paul saith,Act. 20.28. That God redeemed the Church by his blood; so calling it the blood of God, wherewith the Church is redeemed, because in the same person of Iesus Christ, are both the na­ture of man, whose blood was shed; and the na­ture of God, which made it of inestimable prize and value, to bee effectuall to redeeme the Church. But the blood of no other Person can bee called the blood of God, therefore no other person can make satisfaction for sinne and reconcile vs vnto God.

Now touching the intercession of Christ, it is to be considered, that it is by the same his owne blood, that he entred into heauen (as the High-Priest entred into the holyest place of the Sanctuary with strange blood) there to appeare alwayes in the presence of God as our aduocate, and to make intercession for vs. Which being the blood of God (as hath bene declared) whereby he entered into heauen, and that because hee is as it were sprinkled with that most precious blood of inestimable value, hee is worthy to obtaine fauour for all his redeemed, and hearing for all their Prayers; It is plaine heereby, that no other Person whatsoeuer can bee our inter­cessor, because they are not entered by that blood into heauen, nor cannot present themselues sprink­led with it before the presence of God, thereby to obtaine fauour with him for vs and our Prayers. Finally, that Iesus Christ and no other person can [Page 61] bee our intercessor with God, is proued by this; that it behooueth him that should present our Pray­ers, to know all the prayers of the Church: But this none other but God knoweth, for this is a part of the high stile proper to God, That he knoweth the heart. Therefore no other person but Iesus Christ can bee intercessor,Psal. 44.21. 2 Chro. 6.30. Act. 1.24. Act. 15.8. Rom. 8.15. Gal. 4.6, Rom. 8.26. and to whom else can it agree but to him whose Spirit teacheth vs to call Abba Father, and who onely vnderstandeth the meaning of the spi­rit, that teacheth vs to pray with vnspeakable gro­nings, as being his owne Spirit that stireth vp those sighes in the faithfull? By all which reasons it is pro­ued, that no person amongst all creatures can bee our intercessor, to offer our prayers to God, and by whom wee are to offer them; but on the contrary, that it is onely by the person of Iesus Christ.

Thus both these poynts in the prayers of our Church in England are shewed to bee grounded in the Doctrine of Christ, and of his Apostles.

Now it followeth, to shew that contrary to this Doctrine of Christ and of his Apostles, the Church of Rome maketh prayers to other then to God one­ly, and by other Mediators and intercessors, then by the onely Mediator and intercessor Iesus Christ the righteous, who is the propitiation for our sinnes; which is first to bee shewed.

Now if the liturgie vsed in the Church of Rome bee compared with the diuine Seruice in England in these two principall poynts concerning Prayer, it will bee cleare to all that haue eyes to see, that as our practise in them is directly that which was taught by our Sauiour Christ and his Apostles, so that which is vsed in the Church of Rome, is direct­ly [Page 62] contrary to Christs most holy doctrine, and that was deliuered by the Prophets and Apostles. For touching the former poynt which is that all pray­ers, petitions, requests, supplications, and thanks­giuings, are to bee made and yelded to God onely: In the Liturgie of the Church of Rome, there are many prayers, petitions, and thanksgiuings, that are made and yeelded vnto Creatures, and euen vn­to the Images and representations of them. They are made protectors and patrons to bee prayed vn­to, for helpe by seuerall Countryes, Cittyes, Kin­dreds, States, orders, professions, artificers, houses, persons.

Their helpe is prayed for seuerally according to diuers states of men, Knights, men of study, Phy­sitians, Lawyers, artificers, as Painters, Shooma­kers, Smithes, Potters. Likewise according to sun­dry occasions of the liuing Creatures they possesse diuersly, as for Geese, Sheepe, Horses, Oxen. They pray also to sundry Patrons, to bee deliuered from stormes, and tempests, from Earthquakes, Fyres and blastings. And in case of diuers sickenesses they pray to sundry helpers against the Pestilence, Fe­uer, Toothach, Gout, Falling sicknesse and such like.

In their Letany and Masses they pray to Angels, to the Mother of our Lord Iesus Christ, to the A­postles, to Martyrs, to diuers confessors, Bishops Doctors of the Church, and to Saints of the Popes Cannonizing and saynting. In their prayers to them they pray them to saue their sinfull soules, to destroy their enemies, to heale them of their diseases, to deliuer them from all aduersities, and all impedi­ments [Page 63] of Soule and body, at the howre of death to receiue their soules, and to bring them to euer­lasting life. An infinite number almost of exam­ples of such prayers might be rehearsed, which they make vnto Creatures. And to them likewise they offer their thanksgiuing, vowes incense, guifts and oblations, yea they say the Lords Prayer beginning Our Father &c. Before euery picture and Image of them in their Churches or houses, so fulfilling that which was sayd to the old Idolaters, that they say to the block, and to the stone, thou hast begotten me.Esay 44.17: Hab. 2.19. But to the blessed Mother of our Lord Iesus Christ, they doe more wrong in this kinde then to any of the soules of the faithfull that are departed out of this life, for they magnifie her with the names of our Lady, the Queene of Heauen, the Lady of the Angels, the mother of mercy, the hope of the Church, our life, our sweetnesse, our hope; some of them say, that God hath giuen her, the one halfe of his Kingdome, that is, of mercy, and hath reserued to himselfe the other which is of iudgment: they say also vnto her, By right of a mother, commaund thy sonne: they abuse the Salutation of the Angell, be­ginning in latine with Aue Maria; as a prayer vnto her, or to doe her honor with the rehearsing of it, and ordaine that it bee sayd at a knell of the bell. They vse Rosaryes in her honor, that is, saying Aues vpon their beades, & for euery ten of them, one Pa­ter noster, that is in all 55 to a Rosary. Of three such Rosaryes they made a Psalter for her, wherein shold be 150 Aues according to the number of the psalmes.

There hath also beene made a speciall Letany to her, and a Psalter wherein throwout all the Psalmes, the name Lord is turned into Lady, and whatsoe­uer [Page 64] is spoken to God in all the Psalmes, is attributed vnto her. But it were endlesse to rehearse all the meanes whereby God is robbed of this high p [...]rt of his glory, of Prayers and prayses, by such as are of the Church of Rome, and namely by their psal­ters, canonicall howres, Letanies, Collects, antipho­nyes, missals, and such like parts of their Liturgie, and diuine Seruice.

This may suffice to shew how that which was intended, that whereas in our diuine Seruice in England, wee offer prayers and thankes vnto God onely according to the Doctrine of Christ and his Apostles, they offer them to Creatures, passing by the Creator blessed for euer, Amen. Wherein con­trary to the Doctrine of Christ, they haue not one­ly according to the number of their Citties multi­plyed their Gods, as it is sayd, According to the num­ber of thy Cittyes are thy Gods O Iudah; but of townes, streets, Churches, Chappels, houses, persons, di­seases, and other occasions, euen to praying to dumbe stockes and stones, to the astonishment of heauen and earth, as it is in the Prophet Ieremy: O yee Heauens, Iere. 2.12.13. bee astonished at this, bee affrayd and vtterly confounded saith the Lord; for my people haue committed two euils, they haue forsaken mee, the fountaine of liuing waters, to dig them pits, that can hold no water.

The other poynt is like vnto this. For whereas in our English Church, as Christ and his Apostles haue taught vs, we haue but one God to whom wee pray, and but one Mediator and intercessor by whom and in whose name and merits wee presen [...] our Prayers to God: So on the contrary part, the [Page 65] Church of Rome directly contrary to the doctrine of Christ, and of all the Scriptures, prayeth to men and Angels, as hath beene declared; so doth it like­wise offer vp Prayers to God, by the intercession of Angels and of men.

This appeareth in like manner in their Letanies, Missalls, Anthemes, Collects and sundry parts of their Liturgie. For in them they desire all the An­gels and Arch-Angels to pray for them, and by name Gabriel, Michaell, Raphaell. They desire the mediation of all the Apostles in generall, and of euery one in particular. This petition they make also to all the Martyres in common, and to diuers by their proper Names; to the Doctors of the Church, to Confessors, to sundry Popes, Bishops, Abbots, and other Canonized Saints, both men, and women, that they would pray for them to God, that by their intercession, yea and also by their mer­rits, they may bee freed from their sinnes, and the punishment due for the same, and may obtaine all grace to euerlasting life. In so many sundry sorts doe they dishonor the Sonne of God, and rob him of that high glory and preheminence of his Priest­hood, which standeth in making intercession for his people, in communicating it with so many others, to whom it cannot in any sort belong. For it is hee alone that was made the High-Priest of the new Testament, and that with an oath, and the same for euer, for which cause also his Priesthood is sayd to bee [...], such as passeth not from his owne person to any other. Hee obtained this ho­nor to enter into heauen,Heb. 7.16.17.20.21. Heb, 7.23.24 to make prayer and inter­cession for vs by the shedding of his most pretious [Page 66] blood, by the mer [...]it whereof hee presenteth him­selfe continually in the presence of God, to ob­taine all grace needfull for his Church;Heb 9.7.12. Ver. 12.14 which ho­nor hauing beene obtained by blood, it cannot a­gree to Angels which are only spirits, & neither haue flesh nor blood. This blood whereby hee obtained this honor,1, Pet 1.19. Iohn, 1.29.36. Heb, 9.14. is the blood of the Lambe immaculate & vndefiled, without spot or blemish, that is, of one perfectly innocent and righteous in the sight of God, But such is not the state of any man what­soeuer.Esay. 53.6. Psal. 14.3.2. Wee haue all erred and gone astray saith the Prophet Esay: And the Propher Dauid likewise, En­ter not into Iudgement with thy Seruant (O Lord) for no flesh shall bee iustified in thy sight; Psal. 14.1.3. Rom. 3.10. And againe, There is none that doth good, no not one: Which is al­so the testimony of all the Prophets and Apostles: wherefore all men are subiect to death by reason of sinne, and are not able to procure fauour for them­selues, how then should they bee mediators and intercessors to procure fauour for others, who them­selues stand in neede to bee saued by the intercession and merrits of Iesus Christ?

But if there were any of them righteous, yet the shedding of their blood could no more procure fauour for vs with God then the shedding of the wa­ter in the streetes. For it is by the blood of God (as saith the Apostle) whereby the Church is bought and purchased,A [...] 20.26. by which blood as hee made propi­tiation for our sinnes, so it is by the same blood, (be­ing of inestimable value because of the infinite dignitie of his person) by which hee is entered into the presence of God, to make intercession for vs.

It is therefore of no vse that is said, that hee is the onely mediator of propitiation but not of inter­cession. For as it hath bene shewed by these rea­sons, hee hath as good right to bee honored with this glory, to bee the onely intercessor for his Church, as hee hath to bee the onely giuer of all satisfaction for our sinnes. Finally it behooueth that our intercessor bee God, that hee may know the necessities of this people, and vnderstand their groanes which cannot bee vttered; but this agreeth not to any creature onely, much lesse to men. Thus then it appeareth in how high degree the Liturgie of the Church of Rome is contrary to the Doctrine of Christ and his Apostles and derogatory to the honor of God, and of his onely Sonne, in that pray­ers are made to any other then to God onely, and that resting vpon the Prayers and intercession of many others and not onely of Iesus Christ.

Contrarywise hereby it may appeare, that our Religion and diuine Seruice in England, in these two last and excellent poynts concerning Prayer, is according to the Doctrine of Christ and of his Apostles, that wee pray to God onely, and that by the onely mediation of Iesus Christ the righ­teous, who is also the propitiation for our sinnes.

Thus it hath beene shewed, both in the word whereunto the Sacraments are annexed, and also in prayer, in which two parts principally consisteth the whole seruice of God; that our Religion professed in England, is the same which was taught by Iesus Christ and by his Apostles, which was desired to be proued; and further that the Liturgie of the Church [Page 68] of Rome, in all the poynts heere debated, is directly contrary to the Apostolicall Doctrine, and that which was deliuered by the Lord Iesus himselfe.

Which being so performed, heere might bee an end [...]f this Treatise, but that it is further desired to bee shewed, if any of the Martyres haue giuen te­stimony to that Religion which in England is pro­fessed: For satisfaction wherein, here is added that which followeth.

CHAP. X. Of Martyrs.

MArtyr, is originally a Greeke word, and signifieth in English a witnesse, which ge­nerall signification by an elegancy of speech, is vsed by the Church, to note such as te­stifie and beare witnesse of true Religion, and of the right Seruice of God, and of faith in Iesus Christ, euen by the suffering of death, rather then to deny the truth of God. So as in this sence, Martyr is a witnesse of true Religion, by his suffering of death for it.

Such in the time of the Prophets were Daniel, and his three noble kinsmen of the tribe of Iudah. Dan. 3.20.21. For these three rather then they would worship Ne­buchadnezzars golden Image, and yeeld to an Idoll the honour due to the onely true God, endu [...]ed to bee cast into the furnace of fire. From which though God by miracle deliuered them, yo [...] are they wor­thily accounted Martyrs, for their most constant resolution.Dan. 6.16. Likewise Daniel, rather then hee would [Page 69] not yeeld vnto God the honor of prayer, endured to bee cast into the denne of Lyons for his noble Pro­fession.

In the new Testament our Sauiour speaking of Martyrdome, saith,Math. 5.11. Blessed are yee when men persecute you for righteousnesse, and for my sake. And sore­warning his Disciples of such Persecution, saith,Iohn. 15.27. Iohn. 16.2. You shall beare witnesse of mee, and they will put you out of their synagogue; and whosoeuer shall kill you shall thinke hee doth God good seruice. The Apostle Peter saith, If any man suffer because hee is a Christian, 1, Pet, 4.16. let him not bee ashamed, let him rather glorifie God on this behalfe. Thus also wrighteth the Apostle Paul, alledging it out of the Psalmes: Psal. 44.22. Rom. 8.36. For thy sake are wee put to death all the day long, wee are accounted as sheepe for the slaughter. By these and many other like testi­monies it appeareth, that a true Martyr dyeth for no other cause, but for a good, iust, and holy cause, and namely, for witnesse bearing to true Religion; as for refusing to worship Idols, and for professing himselfe a Christian, and one that honoreth Christ, and auoweth the Doctrine of the Gospel that hee taught, and professeth to belieue to bee saued by him.

Which being thus proued, by these generall te­stimonies, shall bee likewise confirmed by the ex­amples of such true Martyrs, to the end that here­by it may appeare, that whosoeuer are to bee ac­knowleged to haue beene true Martyrs, haue suffe­red for bearing witnesse to some principall doctrine of the same Religion, that together with all Chri­stendome, is professed at this day in England, and not for maintenance of any of the errors or false [Page 70] worship; maintained by the Sea of Rome, and wherein they being fallen away from the truth of the Gospel, dissent from many nations of the Chri­stian world.

They challenge indeed to themselues, that all the Martyrs that dyed in the Primitiue Church, dyed for their Religion. But it is not to bee shewed that they dyed for that Corruption of Christian Reli­gion, that is properly called Popery, because it hath beene and is still maintained by the authority of Popes; but onely for refusing to worship Idols, & for professing to beleeue in God, and in Iesus Christ our Sauiour.

Which being the holy faith now professed in England, and in many other nations of Christen­dome, that agree with vs therein, it will appeare that all the Martyrs of the primitiue Church dyed for the maintenance of that Seruice of God, and for that faith of Christ, which is now professed in England, which is the other part that is desired to be proued.

Now for the proofe let vs first consider of the Martyrs recorded in the new Testament. Whereof the first that obtained the Crowne of Martyrdome was Steuen, who had beene one of the Seuen Dea­cons of the Church of Ierusalem: Of him it is ma­nifest, that hee was stoned to death in a fury of the Iewes, after that hee had giuen notable testimony to Iesus Christ. First, by his great signes and won­ders that hee did. Secondly, his so wise and Zealous reasoning with men of the Synagogues and schools of the Iewes, of diuers nations that were in Ierusa­lem, as they were not able to withstand the wise­dome [Page 71] and spirit wherewith hee spake. Thirdly,Act: 6.10. Act. 7, 2, &c. V. 52. V. 55: V. 59 by his notable Apologie which hee made for himselfe before the High-Priest, and the whole Consistory, his face shining as an Angel, concluding it with charging their Fathers to haue slayne the Prophets, which had foreshewed the comming of Christ, and themselues to haue murdered Christ, that iust and righteous Person. Fourthly, by his constant testimony that hee beheld the heauens open, and the Sonne of man standing at the right hand of God. Finally by his dying in the inuocation of the name of the Lord Iesus.

By all which reasons it is plaine, that Steuen dyed, for no other cause then onely for professing Iesus Christ to bee the Sonne of God, and the Sauiour whom God had promised to send for the saluation of his people; and this faith our Church in England by Gods mercy doth constantly professe, with all that call vpon the name of the Lord Iesus, and houldeth it most honorable to dye forbearring wit­nesse to that most holy faith. Which being so, it is cleare that Steuen, whose head first had the honor to weare the Crowne of Martyrdome, dyed for that faith which is at this day professed in England, & not for the Masse, nor the Popes Supremacy, nor any other Popish Corruption of Christian faith whatsoeuer.

The like is to bee sayd of the Apostle Iames whom Herod slew with the sword, as it appeareth by that it is said,Act. 12.1.2.3. that Herod vexed certaine of rhe Church, and that hee saw, that the killing of Iames had pleased the Iewes, who were the enimies of [Page 62] Christ, and by apprehending and committing of the Apostle Peter in like sort.

In the Acts of the Apostles, the like cause ap­peareth of all the persecution both of the Disciples and of the Apostles. Wherefore vpon occasion the Apostle Paul professeth saying, I am ready not one­ly to bee bound,Act. 21.13. but also to dye at Ierusalem for the name of the Lord Iesus. In the Reuelation, the like testimony is giuen of Antipas, where it is written; I know thy workes, and where thou dwellest, namely where Sathans throne is; Reue. 2.13. I know that thou holdest my name, and hast not denied my faith, no not in the dayes wherein Antipas my faithfull Martyr was slayne a­mongst you, where Sathan dwelleth.

Of other Christian Martyrs whose names are not mentioned in the Scriptures, the like appeareth both by the prophecies and performances of their sufferings. In the second of the Reuelation it is writ­ten in the 10 verse, Feare nothing of that thou art to suffer; Behold the Diuell will cast some of you into prison that yee may bee tryed, and yee shall haue affli­ction for ten dayes: Bee faithfull vnto the death, and I will giue thee the Crowne of life.

In the sixt Chapter, verse the ninth, where the first seale was opened, it is sayd: I saw vnder tht Altar the soules of those which had beene slayne for the word of God, and for the testimony which they main­tained. After to them crying to God to reuenge their blood, it is in the eleuenth verse answered, That they should rest yet a little time vntill their fellow seruants, & their brethren might bee fulfilled, which were to bee slayne as well as they.

In the Chapter eleauenth, from the third verse to [Page 73] the twelfth, is foreshewed the Martyrdome of the two Witnesses which bare witnesse to the Gospell of Christ, for the space of 1260 dayes. Finally in Chap 20 verse 4. it is said, I saw the soules of those which had beene smitten with the axe for the testimony of Iesus and for the word of God, and which haue not worshipped the beast nor the Image of the beast, nor haue the marke vpon their foreheads, or in their hands; and they shall liue and reigne with Christ a thousand yeares. These are the Prophecies that make mention of Christian Martyrs, by all which places and the comparing them one with another it may euident­ly appeare, that all such Martyrs were to beare wit­nesse to the Lord Iesus Christ vnto death, and to suffer not for any tradition or for any ordinance of the Church of Rome, but for the word of God, and for refusing to become Idolaters, and to take the marke of the beast in their foreheads or in their hands.

Now the performance of these prophecies that haue beene fulfilled vnto this time, doe likewise de­clare that the Christian Martyrs, which haue suf­fered hitherto haue suffered death for professing that they worshipped onely the true God, that had made heauen & earth; & his onely begotten Sonne Iesus Christ: and refused to worship the Pagan Emperours Idols, and the Idols of the heathen, that liued in any part of the Romane Empire. The cer­taine and vndoubted truth hereof, is to bee iustifi­ed by the Apologeticall and other writings of the ancient Fathers, by the history of Eusebius, & other writers of Ecclesiasticall story & namely of Martyrs; likewise by Aurelius Prudentius in his booke of the [Page 74] Crownes of Martyrs, and other of like argu­ment.

By the testimony of these writers it appeareth for the tyme of the ten great and cruell persecutions of the Romane Emperours, while they were yet hea­then, euen to the reigne of Constantine the Great, which was the space of aboue 300 yeares, and namely, in the last tenne yeeres persecutions, vnder the fiue last heathen Emperours, which time is thought to bee forshewed by the mention of tenne dayes spoken in the 2 Chap. of the Reuelation the 10 verse: For by all these it is plentifully testified, that the Christians were put to death for no other cause, but for professing themselues to bee Christi­ans, and refusing to worship the Idols of the hea­then.

The same is confirmed also by forraigne and hea­then writers, and namely, by the edicts and pro­clamations of Emperors, by the commandements of their officers in their seuerall Prouinces, by their proceeding in Iudgment, the voyce of the cryer pro­claming, that they which suffered death, professed themselues to bee Christians, by a writing which was written in a table of such their profession, which was borne before the Martyrs; and finally, by the sentences of their Iudges, for such cause onely, adiuding them to suffer diuers sundry kindes of exquisite torments and cruell deaths. To proue this by the particular report of all the Martyrs that suffered in that time to the reigne of the Great Con­stantine, would bee two long. But wee may take a few for example amongst those that are reported to suffer Martyrdome in that time. Heere may bee [Page 75] remembred Polycarpus, Pastor of the Church of Smyrna, mentioned in the Reuelation, a tree that bare much fruite according to his name, and like the Date, or A [...]mond tree, which the more it is pressed, is the more fruitefull. For of him it is written, that after horrible threatnings of wild beasts and of fire, growing in constancy, and perseuering stedfastly, in professing himselfe to bee a Christian, and refusing to worship the Idols of the heathen, the Cryer by commandement proclaimed and cryed thrice, Poly­carpus hath confessed himselfe to bee a Christian: Likewise the people cryed out vpon him, This is that Teacher of Asia, the Father of the Christians, the ouerthrower of our gods, which hath taught ma­ny that our gods are not to bee worshipped. For these causes Polycarpus dyed as a faithfull seruant of Christ, whom hee sayd hee had serued 86 yeares, and hauing found him alwayes his good master and gracious Lord, hee would not now deny him.

Attalus, another Martyr, was lead about the Am­phitheater, and a table borne before him, wherein it was written, This is Attalus the Christian.

It is written of one Saphyra a virgin of Antioch, that as a faire Saphyre, a Iemme, a Iewell, of great price, carying hir holy profession without any staine; being commanded to sacrifice to the gods of the heathen, shee graciously answered that shee was a Christian, and worshipped almighty God, who had created all things; and that the gods of the Gentils were no gods, but diuels; for which worthy pro­fession shee was beheadded.

Happy Faelicitas according to hir name, a matrone and widdow of Rome, the mother of seauen chil­dren, [Page 76] was accused to the Emperour Antoninus, by the priests of the Idols, that she worshipped not their gods, but also perswaded others, from doing them honor. Shee was exhorted to spare hir selfe, and to returne to the old Romane Religion, and to forsake the new doctrine of the Christians, and to testifie the same by the offering of Sacrifice: But shee con­stantly professed that shee was willing to dye for the faith of Christ. After, being exhorted to spare hir children, and to perswade them, to redeeme and saue their liues by sacrificing, shee answered the Ma­gistrate, Thy mercy is impietie, and thy exhortation cruelty. For if my sonnes should sacrifice to Idols, they should not saue their liues, but cast themselues into hell fire. Then turning to hir Children shee said, My dearest sonnes, perseuere in the faith, and confession of our Lord Iesus Christ, hee expecteth you with all his Saints; fight for your soules, and shew your selues faithfull in the loue of Christ.

Thus for worshipping of Christ, and refusing to worship Idols, this happy mother, hauing seene hir seuen sonnes first slayne with sundry deaths, and dy­ing seauen times in them, at the last was also crow­ned with Martyrdome and receiued to euerlasting felicity.

These few examples of almost an infinite num­ber, may suffice to shew, that the Martyrs which suffered vnder the heathen Romaine Enperours, to the time of Constantine the Great, which was 300 yeares and more, suffered all for professing them­selues to bee Christians, and refusing to worship the Idols of the heathen Romaine Emperours. Which [Page 77] being thus declared, hereby is that proued (for the first 300 yeares after Christ) which was desi­red, that is, that the Martyrs of the Primitiue Church dyed for that faith, which the Church of England, together with all the reformed Churches of Chri­stiandome doe professe. For both these are in our Church so professed, as wee hold it most honorable to dye in maintenance of the faith of Christ, and refusing to worship any Idols, either of old Rome that worshipped the Images of heathen men; or of new Rome, that adoreth the Images of Christian men. For though the difference of a heathen, and of a Christian man, bee exceeding great; yet in worshipping of them both religiously, and much more in so worshipping their Images, there is no dif­ference, but such Images are Idols alike, and the worshippers of them are in like sort Idolaters. But this disputation belongeth to another place.

That which is heere to bee debated is, that seing our Church in England professeth the faith of Christ, and abhorreth the Idols of the heathen, as all re­formed Churches doe; that all the Martyrs of the Primitiue Church, for the first three hundreth yeres after Christ, dyed for the same faith and Religion, which is now professed in England. After the time that Constantine the Great had preuailed against his enimies the heathen Princes which were partakers with him in the Empire, the persecution of Christi­ans in the former manner ceassed in all the Romaine Empire, excepting the short time of Iulian the Apo­stata; for notwithstanding that there were grieuous troubles which the true Christians s [...]ffered also af­ter, especially by the Arrians, and also by some o­ther [Page 78] heretickes and schismatickes in their sundry Countries, yet was there not any vniuersall persecu­tion vnto death in any degree like the former, for the causes aboue men [...]ioned, or by the heathen.

Wi [...]hin the Church there arose indeede great troubles generally by the authority of the Empe­rours, that fauoured the heresy of Arius, and by the Arian Bishops, and other of that heresy, soliciting authority with all importunacy against Athanasius, and other that maintained the sound Orthodoxe, and holy faith of the Godhead of Christ of one and the same substance with the Father: In which worthy cause, whatsoeuer was suffered by any, and namely by Athanasius, worthy to bee immortall, and to haue his name preserued for euer in the Church with high regard and honour, they and Athana­sius suffered for that saith that is also professed by all reformed Churches, and namely by our Church in England, as may appeare by Athanasius Creede, or confession of faith set downe in our booke of common prayer, & appoynted by publique autho­rity to be openly read in all our Churches.

Other vniuersall persecutions for any matter of Christian faith wee reade of none. And as for such particular troubles as were raised in the Church, about any heresy condemned by any of the foure first generall Councels, whatsoeuer those Councels decreed against such heresies, is receiued and pro­fessed by our Church in England. Thus it is proued that all the Martyrs of the Primitiue Church suffe­red for our Religion that is now professed in Eng­land.

And in all ages whatsoeuer, true and right Mar­tyrs [Page 79] there haue beene, that is, which suffered death for bearing witnesse to the word of God and to any part of Christian Religion, deliuered by Iesus Christ and by his holy Apostles (for it is the cause and not the punishment onely that maketh a Mar­tyr) they dyed all for some Article or other of the Religion which is professed in England. And of this sort, for some laterages, especially in this wherein wee liue, the barbarous Cruelty of the Romane Ca­tholiques hath beene such, as in this age, both Eng­land in some former times, and especially in the reigne of Queene Mary, and many other king­domes and countries of Christendome, haue flow­ed with the Christian blood that hath bene shed by them. They boast indeed of Martyrs that haue dy­ed for the defence of their Religion; for which if our Christian Kings and States that haue restored the sincerity of Christian Religion, had made lawes for that purpose, and put them in execution vpon some turbulent Persons obstinately seeking to de­priue vs of the true worship of God, and to bring vs back againe to the blindnesse, and ignorance, su­perstitions and will worships, errours and heresies, Idolatries and blasphemies of the Sea of Rome, who could iustly reproue such proceedings? But it will bee hard to shew that our Christian Princes and States haue yet hitherto so proceeded.

Possibly in the warres, and In the rage of battell, and in the fury of victory, some outrages may haue bene committed, which we do not iustifie. But that in time of peace when lawes might be obeyed, & the Iudges sit quietly vpon their benches, it will not be easy to shew that there hath bin any such course. [Page 80] Their shamelesse Legendaries report indeed, that we haue put men into Beares s [...]innes, and set dogges to worry them. But they t [...]at wrote [...]ch things, had neither truth, nor modesty in so writ ng.

They complaine much also of some Iesuits, Se­minaries, and other Romane Catholiques, adiudged vnto death in this Land. And it is true, that some such haue beene executed, but not any, simply for any matter of Religion and diuine Seruice, but ei­ther for Fellonies, and Treasons, and that some such as the like were neuer heard of in any age; or for such erronious, and hereticall poynts of Doctrine as directly impugneth the Soueraignty of the State, and inforced a necessity of such Lawes, and ex­ecution of them vpon some notorious Offendors, and seditious practisers to seduce the subiects from their allegeance. But this is cleared in many other places, and heere it may suffice to shew, that which hath beene proued, That the Martyrs of the Primi­tiue Church dyed for that truth which is now pro­fessed in England. Which hauing beene thus pro­ued by this Treatise, there hath beene performed whatsoeuer is desired. Which God grant may be of as good vse to such as haue desired it: as the writer from his soule doth pray God may vouchsafe them.