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 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 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 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 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 Sacramenâ—s and other like occasions of the Church Thus farre of such particulars as it is to be thought no Christian doubteth but that thâ—y are from God Wherefore the proofe to bee made seemeth ne dâ—â—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 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
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 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 â— 15 For of their continuall attendance vpon this duty their earnest charges to all Ministers of the Gospell Act. 10.18.19 â—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 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 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 For our Sauiour saith that Theirs is the kingdome of heauen Math. 19.14 1 Cor. â— 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
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 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 grouâ—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 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 mâ—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 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 chiâ—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 â—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 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
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 themsâ—lues Moreouer verse 11.20 23. the Apostle affirmeth that where this disorder hath place they are as Barbarians one to another 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 theÌ„selues 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 coÌ„mon 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 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 dâ—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 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 boâ—ke of Deut. it is sayd that Moâ—sâ—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 1â— â—5 â—â— 37. In thâ— 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 â— â— 8. c. 1 Ki gs â— 5â— 7 58 â—1 2. Likewisâ— Solomon Dauids son at the dedication of the Temple which hee had builded mâ—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 1â— 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 Lâ—rd â—zra â—1 9â— â— 10.1 Afâ—er the captiuity also wee reade that Ezra at a pâ—blâ—que â—east once or twice made his earnâ—st supplication vnto God for all the people they hâ—aring and so vnd â—standing him that men women and children wept and lamentâ—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 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 â— 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
all that were in the Synagogue were fastnâ—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 preâ—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 4â— That the Church continued in the Doctrine of the Apostlâ—s And in the same Chap. the Apostle Peter is shewed to haue taught the Dâ—ctrine of the resurrection of Christ out of the Psalmes Likewise the same Apostle 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 corner-stone 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. â—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 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 Viâ—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 fabâ—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 St. George St. Christopher St. 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 bâ—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 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 sâ—ch corruptioÌ„ 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