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 oâ— 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 present 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 by the intercession of Angels and of men This appeareth in like manner in their Letanies Missalls Anthemes Collects and sundry parts of their Liturgie For in them they desire all the Angels and Arch-Angels to pray for them and by name Gabriel Michaell Raphaell They desire the mediation of all the Apostles in generall and of euery out in particular This petition they make also to all the Martyres in common and to diâ—ers by their proper Names to the Doctors of the Church to Confessors to sundry Popes Bishops Abbots and other Canonized Saints both men and women that they would pray for them to God that by their intercession yea and also by their merrits they may bee freed from their sinnes and the punishment due for the same and may obtaine all grace to euerlasting life In so many sundry sorts doe they dishonor the Sunne of God and rob him of that high glory and preheminence of his Priesthood which standeth in making intercession for his people in communicating it with so many others to whom it cannot in any sort belong For it is hee alone that was made the High Priest of the new Testament and that with an oath and the same for euer for which cause also his Priesthood is sayd to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as passeth not from his owne person to any other Heb. 7.16.17.20.21 Heb 7.23.24 Hee obtained this honor to enter into heauen to make prayer and intercession for vs by the shedding of his most pretious blood by the merrit whereof hee presenteth himselfe continually in the presence of God Heb. 9.7.12 Ver. 12.14 to obtaine all grace needfull for his Church which honor hauing beene obtained by blood it cannot agree to Angels which are only spirits neither haue flesh nor blood This blood whereby hee obtained this honor 1 Pet. 1.19 Iohn 1.19.36 Heb 9.14 is the blood of the Lambe immaculate vndefiled without spot or blemish that is of one perfectly innocent and righteous in the sight of God But such is not the state of any man whatsoeuer Esay 53.6 Psal 143.2 Wee haue all erred and gone astray saith the Prophet Esay And the Propher Dauid likewise Enter not into Iudgement with thy Seruant O Lord for no flesh shall bee iustified in thy sight Psal 14.1.3 Rom. 3.10 And againe There is none that doth good no not one Which is also the testimony of all the Prophets and Apostles wherefore all men are subiect to death by reason of sinne and are not able to procure fauour for themselues how then should they bee mediators and intercessors to procure fauour for others who themselues stand in neede to bee saued by the intercession and merrits of Iesus Christ But if there were any of them righteous yet the shedding of their blood could no more procure fauour for vs with
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
here to set downe that which is reported by Epiphanius himselfe and is translated by Ierome Epiphanius in his letter to Iohn the Bishop of Ierusalem writeth hereof in this manner I found in a Church at Anablatha a veile hanging in the doore of the Church stained and painted and hauing the Image as of Christ or of some holy man for I do not well remember whose Image it was Therefore when I saw the Image of a man to hang in the Church of Christ contrary to the authority of the Scriptures I cut it in peeces and gaue counsell to the Keepers of the place rather to winde it vp and carry out to buriall in it some poore man deceased And a little after I pray you command that such veiles bee not hanged in the Church of Christ which are against our Religion Here might bee shewed the story from what beginning and by what degrees this corruption entered and prevailed in the Church till at length the second councell of Nice directly against the word of God and all ancient practise of the Church decreed the setting vp of Images in the Churches and worshipping of them For that the Doctrine of our Sauiour Christ and of his Apostles was contrary hereunto the same which our Church in England doth teach and maintaine whereof here is question hath bene already declared Therefore touching the first point of our religion in diuine seruice which concerneth the subiect which is that God onely is to be religiously worshipped not Images or yet any creature whatsoeuer Thus it hath bene proued which was disired that our Religion herein is that which the Lord Iesus himselfe his most faithfull ministers the Apostles taught and deliuered Now followeth the second poynt of those which are common to all diuine Seruices that is in what language or tongue it is to be performed wherein the doctrine and practise of our Church in England is that it be administred in a speech knowne and vnderstood by all the people In which practise it is now to bee shewed that wee haue our Religion in this respect in like manner from Christ and his Apostles teaching and ordaining such administration of it CHAP. III. Diuine Seruice is to be administred in a language which the people vnderstand OVr Sauiour Christ performed his owne Ministery in a speech vnderstood by all the people for hee read and expounded the Scriptures to them in a tongue which they vnderstood as it appeareth Luke 4. He prayed also in like manner Iohn 17. Further also in saying Heare yee Moyses and the Prophets he commandeth the reading and exposition of their writings to bee performed in a language that might be vnderstood for otherwise they could not heare them with any vnderstanding but should be as deafe men whereas his meaning there is that they should so heare as they might be taught thereby and forewarned to gouern the course of their life as they might avoyd the torments of hell Likewise hee taught his Disciples to pray in a tongue which they vnderstood and in them so instructed all other that should be his Disciples after to call vpon God in a speech knowne by them both in the Forme he taught them saying When ye pray say thus Our Father c. and by the direction of that prayer to make all our petitions priuate and publike Instituting also the Sacrament of Baptisme hee commanded his Disciples Math. 28. To preach the Gospell vnto all nations and to baptize such as should beleeue which teaching and beleeuing necessarily implyeth the vse of a speech known in the administration of Baptisme In like manner he instituted and administred the Sacrament of his Supper amongst his Disciples in a speech which they vnderstood and charged them as oft as they should doe the like to preach his death vntill his comming againe wherefore it is plaine that he intended the Sacraments should not bee dumbe showes and spectacles but that they should bee so administred as the people might know and vnderstand the meaning of them Finally after his ascension amongst other spiritual graces Acts 2. he indued the Apostles with the guift of tongues whereby the same day they spake to the Iewes that were then from all nations assembled at Ierusalem the great acts and mighty works of God For it is expressly written and that the people maruelled that they heard them speake euery one in the language of the Countrey wherein they had been borne By which miraculous guift bestowed first vpon the Apostles then after vpon many other and by such vse of it in teaching the people of euery nation in their owne language it is manifest that our Sauiour Christs ordinance is that diuine Seruice should bee administred in a speach vnderstood by all the people This is also confirmed in that the Apostle Paul in his former Epistle to the Corinthians Chap. 14. saith that the ordinances set downe by him in that place amongst which this was one that no man should speake in the Church and Assembly of the people a strange language not vnder stood by them except it were interpreted are the commandements of the Lord that is of Iesus Christ Thus then it appeareth to be the practise and ordinance of Christ that diuine Seruice should be administred in a speech which the people vnderstand Now that the Apostles taught the same is likewise manifest for first that their practise was such appeareth Acts 2. Where hauing receiued the guift of tongues they imployed it rightly to that end for which it was giuen and spake to men of diuers tongues in the language of the Country wherein they were borne And this was the generall practise of the Apostles as appeareth in the booke of their Acts. Now the Apostle Paul debating this matter at large 1 Cor. 14. not onely teacheth manifestly that all diuine Seruice should bee performed in the Church in a speech which the people vnderstand but confirmeth this doctrine by many reasons In which discourse it appeareth that diuine Seruice ought to bee administred to Gods glory verse 47. For it being the Lords cōmandemēt that it should be so performed as the Apostle there calleth it it is for the glory of God that with all due obedience it be so performed Besides this the reason of this commandement doth likewise proue it which is that by such meanes the knowledge of God is enlarged Acts 2. the great and marueilous workes of God as his Creation Prouidence redemption of the world by his onely begotten Sonne his lawes and his commandements the promises of the Gospell preached in the Word set out in the Sacraments which are of forgiuenesse of sinnes of life and immortality to euery one that beleeueth and such like are made knowne to men to Gods vnspeakeable glory as it was by the Apostles By that meanes also the people vnderstand the prayers and thanksgiuing which are made by the minister yeeld therin consent to such services of God
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
should feed his sheepe Finally they smally regard either the promise of the Garland that neuer withereth or the threatning of the punishment of the vnfaithful seruant that is to bee cut in two and to receiue his portion with Hypocrits and Infidels Thus as these enormities are iustly reprooued so our contrary proceedings in England are iustified in the care that is held that the doctrine preached should bee holy and true and that the preachers should faithfully and diligently instruct the people in the same And thus much of the word of God both read and preached in our Churches in England CHAP. VI. Of Sacraments IT followeth to consider of the Sacraments and of prayer Concerning the Sacraments our Church in England doth professe that they are in nature holy signes and seales of the doctrine of the Gospell and of the righteousnesse that is by faith thereof In number also wee professe that there are two viz. Baptisme and the Lords Supper And that our Religion herein is that which Christ and his Apostles taught is thus proued That Iesus Christ ordayned these two Sacraments is most manifest in the Gospell wherein is declared both that Christ ordained these two and in what manner hee appoynted them to bee administred We reade also in the Gospell Math 28.19 20. 26.26 and in other bookes of the new Testament that the Apostles accordingly did administer them both But of any other Sacrament wee reade not that either our Sauiour Christ ministred and ordained any nor that the Apostles did administer any other As for those fiue which the Sea of Rome addeth to the number of the Sacraments some of them wee acknowledge to bee holy ordinances and states of life allowed in the Scripture but haue not like nature with Baptisme and the Lords Supper and some haue beene brought into the Church vpon a corrupt following of examples not intended for Sacraments But because this question is at large debated in answer to another question concerning this matter it may suffice to haue said thus much in generall touching the Sacraments Concerning the Sacraments as farre as we differ from the Sea of Rome and haue reformed the abuses thereof in the administration of them wee administer them in the English speech with declaration of the chiefe doctrines signed by them wherein our Religion and practise is according to the word of God For it hath beene Gods good pleasure alwayes that the Sacraments should not be as dumbe shewes and spectacles but so administred as the people might bee taught to vnderstand what were the Doctrines that were signed and confirmed by them This was also the Doctrine of our Sauiour Christ as appeareth by this that giuing charge to his Apostles heereof he saith Teach all Nations Math. 28.19 baptising them declaring thereby that the meaning and Doctrine for confirmation whereof hee ordained Baptisme should bee declared And of the Sacrament of his Supper saith As oft as yee doe this 1 Cor. 11.26 shew forth the Lords death till he come And againe Doe yee this in remembrance of me Now Christ taught the Doctrine of that ordinance which hee there instituted and deliuered Such was also the Doctrine of the Apostles in all places of the New Testament that make mention of their Doctrine and administration of the Sacraments of Baptisme Act. 2.38.41 10.47 4â— Act â—0 7 and of the Lords Supper CHAP. VII Of Baptisme PArticularly concerning Baptisme wee administer it without adding thereunto exorcisme or adiuring the diuell to goe out of the child Because it is not written that our Sauiour Christ and his Apostles vsed any such ceremony or appointed any such to be vsed in the administration of it Further also because it is a superstitious ceremony in sundry respects and grounded vpon a false supposition that the infants that are to bee baptized are possessed with the diuell For our Sauiour saith that Theirs is the kingdome of heauen Math. 19.14 1 Cor. 7.14 And the Apostle Paul saith that The children of Christian Parents are holy yea though but one of their Parents be a Christian and faithfull And wee administer Baptizme without exorcisme or adiuration 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 48. 16 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 appeareth 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 vouchsâ—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 our Christian faith and also in regard of our seluâ—s that our faith and by iâ— our Communion with Christ may be increased whereby wee may bee made more and more partakers of
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
vnderstood by the people is profitable for them and fit to further them in the knowledge faith and obedience of God and as honorable to God by making knowne his goodnesse mercy Iustice greatnesse and peâ—fection in all respects vnto his Church and people This is confirmed also at large by the Apostle Paul in his former Epistle to the Corinthians Chap. 14 as it hath beened clared Hereunto may bee added that it appeareth by the 33 and 36. verses that the Apostle ordayned thus in all other Churches that were taught by him and that the Church of Corinth in that disorder differed both from the Church of Ierusalem and from all other Churches that at that time had receiued the Gospell Further also it appeareth that in all ages before the true Church serued God with knowledge and vnderstanding of that was taught them and yeelded to God their Seruice in such sort as they knew what duty it was which they performed vnto him For first almighty God himselfe deliâ—ered the two tables of the tenne commandements in that speach which the people vnderstood After also by his commandement often times repeated both Moyses and the Priests Exo. 19 9. Exo. 20.18.19 Deut. 5 10 11 28 29.30 c. are charged to teach the people to heare and know learne and obserue the low of God Particularly the law commanded that the King should write the coppy of the law in a booke coppied out of that booke which was kept by the leuitical Priests Deut. 6.1 2 3. c. wherein he is charged to reade all the dayes of his life chap. 17.18 19. Deut. 12.1.27.1 c. 29.1 c. that he may learne to feare the Lord his God and to obserue and doe all his commandements In many places of the bookes of Moyses and especially in the booke of Deut. it is sayd that Moyses taught all the people the commandements and statutes which the Lord had deliuered vnto him Ios 1.10 11. c. Iosuah in like manner dealt with all the people instructing and exhorting them to the obseruation of the statutes which God had deliuered vnto them In the like manner did Dauid 1 Chron. 16.2 4 7 35 36 37. and all the Prophets deliuering Psalmes and other bookes of Scriptures in the Hebrew tongue for the publique vse of the Church of Israell which they had indited in the Hebrew tongue the common speech of all the people Likewise Solomon 1 Chton 25.2 5 28.2 8. c. 1 Kings â—â— 55 57 58 61 62. Dauids son at the dedication of the Temple which hee had builded made his solemne prayers and publique supplications vnto God in the hearing of all the people in their owne Hebrew tongue which they best vnderstood And of Iosias it is also particularly recorded 2 Kings 22.11 23.2 3. c. that hee read in the hearing of all the people from the greatest to the least of them all the words of Gods Couenant which had beene found in the house of the Lord. After the captiuity also wee reade Ezra 8.21 9.5 â— 10.1 that Ezra at a publique feast once or twice made his earnest supplication vnto God for all the people they hearing and so vnderstanding him that men women and children wept and lamented exceedingly And in the booke of Nehemiah it is written Ezra did reade the booke of the law of God from morning to mid-day before all the people men women and all that for vnderstanding were fit to heare and that all the people was attentiue to the booke of the law and when Ezra blessed all the people said Amen Nehe. 8.2 3 4 7 8 9 10 c. Amen with lifting vp their hands and bowing downe their heads they worshipped God with their faces towards the ground In the time of our Sauiour Christ the Apostle Iames sayth Moyses was read and preached euery Sabbath in the Synagogues Acts 15.21 13.15 of which custome wee reade an example in the 13 of the Asts where it is said that after the reading of the law and the Prophets Paul and Barnabas were willed to exhort the people Of the example of our Sauiour Christ it is expresly written as hath beene touched before Luke 4.16 17 21 22. that hee entred into the Synagogue of Nazareth vpon the sabbath day as his manner was and there standing vp to reade when the booke of the Prophet Esay had beene deliuered to him hee opened it and read that which is written in the begining of the 61 Chap. of that Prophecy And further that hauing deliuered againe the booke hee sate downe and the eyes of all that were in the Synogogue were bent vpon him To whom hauing sayd that that Scripture was fulfiled that day in their hearing they all bare him witnesse that it was so and maruelled at the speeches full of grace that proceeded out of his mouth The like practise of the Apostles in their Liturgie and publique ministry in the Church at Ierusalem appeareth in the booke of the Acts and namely in these places Acts 2 4 7 8 14 22 37 38 40 41 42 46 47. Throughout the same booke and likewise in all Epistles of the Apostles it is playne that this was their practise amongst the dispersed Iewes and the Churches of the Gentiles as of the Romanes Corinthians and the rest yea that they did so ordaine in all Churches in their time 1 Cor. 14.33 36 37. For the time succeeding it appeareth by the Apologeticall writings of Iustin Martyr Tertullian and others that the Liturgies in their time were such as the people vnderstood The like appeareth in Ierome who was so desirous to further the knowledge of Religion in the common sort as hee translated the Scriptures into the Dalmaticall Sclauonian tongue for the vse of his Country men Origens Hexapla and Octopla bookes setting out the Scripture in so many diuers translations witnesse the like care and desite in him And of others Augustine writeth that the Latine translations were not to be numâ—red The Liturgies that go vnder the name of Basil and Chrysostome declare also that in the time wherein they were written when soeuer it was for they cannot be of their time but latter the Church vnderstood the Scripture Prayer Thankesgiuing and other parts of diuine Seruice that was administred amongst them And in the East Church it continued so â—â—long time as appâ—areth by many exhortations of Chrysostome and other of the Greeke Teachers to the reading of the Scriptures and by some parts of the Liturgie whereof mention is made in their writings So did it like wise long continue in the West Church euen till almost all things were corrupted and that darkenesse had ouer cast the face of the heauens and taken the light thereof from these parts of the earth namely in the Church of Romeâ— which howsoeuer it hath preuailed and continued a long time in diuers parts and especially in these of the West yet in this
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
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
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
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 affirme the bread to bee changed into flosh 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 turned 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 suffer 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 contrariwise 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 that being as hath beene declared and as it is made knowne to the people in our administration of it to bee a Sacrament 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 offer Christ enery 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 whereby 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 offered 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 blood was of so pretious inestimable and infinite value as being the bloed of God as the Apostle speaketh elsewhere 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 Heere unto 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 relerue the wafer-cake remaining whereas by
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
thereof as differ from the Liturgy of the Church of Rome such principall parts of the said diuine Seruice are here to bee iustified to bee established amongst vs according to that Doctrine which our Sauiour Christ and his Apostles haue deliuered For performance whereof it is to be vnderstood that there are sundry points of Religion set downe in the said booke whereof no pretended Catholique is supposed to make any doubt Of this sort it is that the said Booke appointeth the reading of the holy Scriptures of both the Testaments and particularly out of the old Testament of the Law of the two Tables contayning the ten Commandements of Almighty God and out of the new Testament of the Lords Prayer Of like kinde also it is that in the same our faith in many of the highest and most sacred mysteries of Christian Religion is declared and professed in three of the most ancient and notable Confessions of Christian faith that haue beene gathered out of the Scriptures in any former ages Of which Confessions or Creedes as they are commonly called the first and most ancient is that which vsually is called the Apostles Creede because it containeth many principall points of the Doctrine of the Apostles and in a great part followeth from one degree to another the Story of the Gospell concerning the sundry degrees of the humiliation and glory of our Sauiour Christ The other two are somewhat larger declarations of the same points of doctrine that are in the former of which Confessions or Creedes the one is of Athanasius that resolute constant Professor of Christ worthy in honour to be immortall in the Church according to his name The other the Creede set forth by the first and most famous oecumenicall Councell of Nice Besides these though not expressed in this booke the Lawes of England so receiue the holy determinations of all the first foure generall Councels in that they agreeably to the Scriptures determined of the doctrine concerning Christs two natures of God and Man and of the Vnity of his Person and of the Godhead of the holy Ghost against the damnable Heresies of Arius Nestorius Eutyches and Macedonius as they ordaine punishment by death vpon any that shall obstinately maintaine the foresaid Heresies Moreouer the said booke appointeth the order for the administration of both the Sacraments instituted by our Sauiour Christ as signes and seales of the Gospell of Christ and of the righteousnes that is by Faith viz. Baptisme the Sacrament of our new birth and the Lords Supper the Sacrament of our continuall nourishment by him to life euerlasting Finally the same booke containeth besides the Lords prayer the true rule and direction whereby all other are framed many other godly prayers for all estates and degrees and applied to the confession of our sins to the administration of the Sacraments and other like occasions of the Church Thus farre of such particulars as it is to be thought no Christian doubteth but that they are from God Wherefore the proofe to bee made seemeth needfull only in such points as our Church hath reformed in the Religion and Liturgie professed and vsed in the Church of Rome Now therefore the principall things of difference betweene our diuine Sâ—ruice and the Liturgie of the Church of Rome follow to be considered in the principall parts thereof after that two points haue beene debated which are to be regarded in them all whereof the former is the subiect or person that is to say who it is that with Sâ—ruice of Religion ought to be serued and worshiped by vs * In the Church of England God only is worshipped with diuine seruice not any creature or dead things as Images reliques suâ—n like in England by publique Authority with Diuine seruice the law intendeth that onely the true eternall God the Almighty creatour of heauen and earth and the Father of our Lord Iesus Christ is to be religiously serued and honored by vs. For which cause it is ordained that the word of God be read and expounded that his Sacraments bee administred and that all our prayers be made to God and to 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 finging 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 diuinâ— Seruice that so it might appeare that our Religion 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 Our Sauiour Chist taught that God is a Spirit Ioh. 4.23 24. 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. 2.18.19 Ier. 10.8 which is manifest so to be because it is a false representation 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 repâ—esent the day by the night light by darkenesse and life by death Moreouer Rom. 1.24 to the end 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 themselves with all kinde of shamefull dishonour and abhominable iniquities Whereunto the sâ—me Apostle doth adde in another place 1 Cor. 6.9 that Idolaters shall not inherit the Kingdome of God Reuel