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 Christ 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 obscrue whatsoeuer I haue giuen you in charge Likewise before that time he had said vnto them 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 Lnke 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 preached with all faithfull care and diligence Therefore what godly care and endeauor is amongst vs 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 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 non residency 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 4.16 For of their continuall attendance vpon this duty their earnest charges to all Ministers of the Gospell Act. 10.18.19 20.21.26 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
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 beene 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 thanksiguing is to be referred For thus are performed whatsoeuer the Ministers are to declare vnto the Church in Gods behalfe and what duty and feruice the Church offereth vnto God on theâ— part Wherefore all Diuine Seruice consisting in these two principall partes and the former hereof being 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 first 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 thus to serue God that our Sauiour Christ and his Apostles haue taught may appeare by their doctrine and practise Our Sauiour Christ saith by Abraham Luke 16.29 31. They haue Moyses and the Prophets heare they them And againe If they heare not Moyses and the Prophets they would not bee perswaded no although one should rise from the dead Iohn 5.39 Math. 22.29 Math. 12.3.7 21.16 41. Againe hee sayth Search ye the Scriptures Ye are deceiued because ye know not the Seriptures 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 Scriptures 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 Luke 4.16 31 and not any fables of the Iewes Further also the practise of our Sauiour was agreeable thereunto for it is noted to haue beene his manner 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 reported 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 fastned vpon him verse 20. 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 the writings of the holy Scriptures giuen by diuine inspiration which are the bookes that ought to be read and expounded and preached 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 2.42 That the Church continued in the Doctrine of the Apostles And in the same Chap. the Apostle Peter is shewed to haue taught the Doctrine 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 inspitation of God Rom. 15.4 is sayd to bee that which is written 2 Tim. 3.16 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 Act. 26.12 by proofes taken out of the Scriptures and as 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 enidences 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 Vines 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 fabulous 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 bee 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 Psal 19. For of them onely it is sayd That they are a Lanterne vnto our feet 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. ◠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 Antonirus 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 faith that they had also exhortation and reproofes and exercise of diuine Censures After when by processe of time such corruptiō entered as that other writings besides the holy Scriptures began to bee read in the Church 2. Coun. of Carthage ca. 47. a Councell held at Carthage for the reforming of such disorder 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 Chap. Ier. 23.28 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 life Ier. 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 Religion 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
ENGLANDS IVSTIFICATION FOR HER RELIGION Wherein it is maintayned to be the same our Saviour Iesus Christ hath taught us Presented to the High Court of Parliament By a Well-wisher of Peace in the Church and happinesse to the Kingdome Acts. 24.14 This I professe unto thee that according to the way which they call Heresie so doe I serve the God of my Fathers beleeving all things which hath beene written in the Law and in the Prophets Vigilius against Euryches lib. 1. This is the Catholique Faith and Profession which the Apostles have delivered which the Martyrs have confirmed and which the Faithfull preserve even to this present age Printed at London 1641. The Contents of the seuerall Chapters of this Booke CHap 1. The summe of our Religion professed in England pag. 1. Chap. 2. The particulars of our Religion professed in England pag. 3. Chap. 3. Diuine Seruice is to bee administred in a language which the people vnderstand pag. 18. Chap. 4. Of the reading and expounding to the people the word of God and not the Legends and Fables of men pag. 29. Chap. 5. Of Preaching pag. 35. Chap. 6. Of Sacraments pag. 41. Chap. 7. Of Baptisme pag. 43. Chap. 8. Of the Lords Supper pag. 44. Chap. 9. Of Prayer pag. 56. Chap. 10. Of Martyrs pag. 68. FINIS The vvriting occasioning this Treatise I Desire to haue it proued that the Religion now professed in England is the same which our Sauiour Christ taught his Apostles and they preached ouer all they world and conuerted thousands at one Sermon vnto Jf it be the same then there may bee some named that suffered for it For it is not likely that so many thousands which were conuerted to the true Faith should all be destroyed and no mention made of them in ancient Histories A IVSTIFICATION OF THE RELIGION NOW PROFESSED IN ENGLAND 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 G d is that onely which God hath reuealed 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 Gospell written by foure witnesses two Apostles and two Euangelists after by his commandement his holy Apostles preached and published the same Religion to all Nations For the preaching whereof vnto them while they yet remained at Ierusalem Acts 1.5 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 that the same day there were added to the Church about 3000. persons Acts 2.4.1 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 Acts 11.26 and at Antioch in Syria so preuailed that there first the Disciples were naâ—ed 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 answers 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 bâ—e 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
21.8 Likewise in the Reuelation it is said that Idolaters together with dogges Iâ— chanters 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 Math. 4. Thou shalt worship the Lord thy God and him onely shalt thou serue 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 worship 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 aiealous man that will not bee pacified by any meanes but will be aâ—enged 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 1 Thes 1.9 Likewise the same Apostle in al his ministry sought to withdraw as the Corinthians and the Thessalonians 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 vncleanc 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 vouchsafing 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 all these 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 of Almighty God But the Scriptures make no such distinction at all but indifferently vse both these alike to note the sernice 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 2.29 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 1 King 19.18 19. ver 18. it is sayd 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
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 1 Cor. 14.26 concerning which it is the Lords expresse commandement 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 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 perish 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 For it is said Math 22.29 that the seruant that knoweth not the will of his Master shall be beaten Luke 12.47 48. 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 but by those few stripes are meant euerlasting torments 1 Thes 1.7 8 2. as the Apostle Paul teacheth saying And to you which are troubled 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 Prayes 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 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 16. 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 regard 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 anyother 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 themselues Moreouer verse 11. â—0 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 figne 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
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 lesus 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 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 Cemmanion 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 fight 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
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 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 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. 10.28 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 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. 9.6 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 spiriâ— 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 fickenesses they pray to sundry helpers
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 Contrary wise 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 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 of 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 endured to bee cast into the furnace of fire From which though God by miracle deliuered them yet are they worthily accounted Martyrs for their most constant resolution Dan. 6.16 Likewise Daniel rather then hee would 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 forewarning his Disciples of such Persecution saith You shall beare witnesse of mee Iohn 15.27 Iohn 16.2 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 hee ashawed 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 〈…〉 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 acknowledged to haue beene true Martyrs haue suffered for earing 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 worships 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 defired 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 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