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 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 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 affiâ—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 turneâ— 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 suffâ—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 contrâ—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 tâ—at being as hath beene declared and as it is made knowne to the people in our administration of it to bee a Sâ—cramâ—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 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 offâ—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 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 offâ—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 â—loâ—d was of so pretious inestimable and infinite value as being the blood of God as the Apostle speaketh â—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 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 worship and adore euen with the same adoration which themselues acknowledge to bee done to God And after the Masse finished and ended they resâ—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 reseruâ—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 smâ—ll there are to behold whatsoeuer pretious Images decked with gold and pretious stones and costly garments The Priest cloathâ—d richly as Aaron standeth at the Altar shining with burning 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 thâ—m with the empty cuppe biddâ—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 Mâ—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 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 Sacramâ—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
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 Râ—ligion and manner of seruing God in England is the same in this respect that was taught 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 represâ—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 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 woâ—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 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
wee administer Baptizme without exorcisme or adiuratiâ—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. â—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 appeâ—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 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 vouchâ—â—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 oâ—r Châ—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 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 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 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
vs and our Prayers Finally that Iesus Christ and no other person can 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 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 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 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 pâ—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 presenâ— our Prayers to God So on the contrary part the 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