AN APOLOGIE FOR THE RELIGION established in the Church of England BEING AN ANSWER TO T. W. HIS 12. Articles of the last edition In this impres sion recognized and much inlarged Also Answers to three other writings of three seuerall Papists By ED BVLKLEY Doctor of Diuinitie Prouerb 14. 15. The foolish will beleeue euery thing but the prudent will consider his wayes Lamenta 3. 40 Let vs search and trie our wayes and turne againe vnto the Lord. Chrysost in Genes 〈◊〉 â— Quocirca diuinae Scripturae vestigia sequamur neque â—â—ramus eos qui temerâ— quiduis blaterant i. Let vs follow the steps of the holy Scripture and not endure or abide them that rashly babble euery-thing AT LONDON Printed by George Eld for Arthur Iohnson and are to be sold at his shop at the signe of the white Horse ouer-against the great North doore of S. Paules Church 1608. TO THE RIGHT HONORABLE SIR THOMAS EGERTON KNIGHT LORD Keeper of the great Seale of England Chamberlaine of the Countie Palatine of Chester and one of his Maiesties most honourable priuie Councell grace and peace be multiplied WHen I consider right Honourable the estate of England in these our dayes I cannot better compare it then with the estate of the kingdome of Iudah vnder K. Iosias expressed shortly yet effectually by Sophonie the Prophet who liued preached in that time For as then God gaue to that people that worthy godly King who zealously 2. King 25. rooted out Idolatrie and planted Gods true worship agreeable to his law so God in great mercy hath giuen vs our most gratious Queene Elizabeth by whose godly meanes Idolatrie hath beene abolished Gods true religion and seruice restored his holy word truly and sincerely preached and peace and tranquilitie among vs long maintained And as in those daies vnder King Iosias notwithstanding that godly and zealous reformation there was great wickednes among the people as the said Sophonias sheweth For there were then which worshipped Sopho. 1. 5. vpon the rouffes of their houses the host of heauen and which worshipped and sware by the true and onely God Iehoua and by Malchaâ— their Idoll and 6. such as were turned backe from after the true God and sought him not nor inquired after him and 8. that did weare strange apparell and others that filled their maisters houses with robbery and deceit 9. and such as were frozen in their dregges and said in 12. their hearts the Lord will neither doe good nor euill And Ierusalem was then a filthie and spoyling Chap. 3. 1. 2. citie which heard not Gods voyce receiued not instruction trusted not in the Lord and drew not neere vnto her God c. Euen so how these sinnes abound at this time in this land I thinke there are but few but doe see and none that truely feareth God but doth lament To omit other sinnes here mentioned as then there were which worshipped Iehoua the onely true God and Malcham their Idoll euen so there be now not a few which to please the Prince and State pretend outwardly to like of religion established and yet inwardly in their hearts fauour Idolatrie and wicked worshippings repugnant to the same And as then many were turned backe from after God and sought him not nor inquired after him euen so now there are many which be reuolted from Gods holy worship agreeable to his word and vtterly forsake the holy assemblies where Gods word is truly preached the Sacraments are according to Christs institution rightly ministred and Gods holy name faithfully called vpon These with Lots wife looke backe vnto Genes 19. Numb 14. Sodome and are with the Israelites in heart turned back into Egypt desiring rather to eate onions and garlike there then to feed vpon the heauenly Manna of Gods blessed word Of these thus turned backe from seeking after God they be most dangerous which being deceiued themselues endeuour by all meanes both by speaking and writing to seduce and deceiue others Such be the Seminarie Priests and Iesuites who although they be at this present time at leastwise in outward apparance at deadly fewd among themselues writing most bittely one against another yet they all agree in resisting Gods truth seducing the simple and in labouring most earnestly to set vp againe their Dagon of the Masse fallen downe before the Arke of Christs Gospell To this end they write lewd lying and slanderous Pamphlets wherein they traduce the truth and faithfull fauourers thereof deceiue the ignorant and confirme in error their ouer affectioned fauorers who without triall or examination ouer rashly receiue and ouer lightly beleeue whatsoeuer is broached by them Of these lying Libels there came one to my hands a yeere past and more pretended to be printed at Antwerpe 1600. wherein is boldly affirmed but faintly proued that we haue no faith nor religion that of vs both the learned and ignorant of the Greeke and Latine tongues be Infidels that wee know not what wee beleeue that we are bound in conscience both neuer to aske forgiuenesse of our sinnes and also to auoide all good workes that we make God the author of sinne and worse then the diuell These and such other shameles assertions and false slanders when I read it came into my heart that Master Thomas Wright with whose spirit I had beene acquainted was the venter of this ware In which opinion I was afterward confirmed for that both some of his fauourers could not denie it and in a written copie therof taken in a search in Shropshire and sent vnto me these two letters T. W. were set in the end of it This lewd Libell although in respect of the matter voide both of truth and learning deserued rather to be despised then earnestly answered yet because the author of it thinketh so highly of himself and so basely and contemptuously of vs giuing out in certaine written conferences which he hath dispersed abroad in this land and some faithfull men haue seene that wee be vnlearned and so giuen to wordly affaires that we bestow no time or but little in studie I although the meanest and vnmeetest of many was moued to wtite this answere thereby to confute these calumnies to cleere the truth to confirme the faithfull and if by Gods gracious blessing it might be to reclaime and reforme the ignorant and seduced Whereof I haue the lesse hope for that as they imitate those wicked Israelits which refused to hearkeÌ„ turned away their shoulder stopped their Zach. 7. 11. eares that they might not heare made their hearts as an Adamant stone least they should heare the law the words which the Lord of hosts sent in his spirit by his Prophets So they doe fully follow the peruerse Pagans which most obstinately refused to read godly bookes written by Christians as that ancient eloquent Christian Lactantius in these eloquent words declareth Non est apud me dubium Constantine Imperator Lactant. lib. 5. cap. 1.
were called Sadduces which in the Hebrew tongue doth signifie iust and righteous men Another sect were Pharisies so called as some thinke because they were expounders of the Law as others iudge Tanquam separati i. as separated from the societie of others in effect the same that Monachi that is to say liuers alone yet notwithstanding this glorious title and sundry austere and straite obseruations which in their liues they vsed they were the greatest aduersaries our Sauiour Christ had The Valentinian Epipha herae 31. â—ertul de mongam and Montaniest Heritiques called themselues Spirituales spirituall men and counted others carnall Therefore we are not to be moued with such outward titles which are but sheepes clothings to hide rauening Wolues But Rom. 2. 28. as S. Paul saieth hee is not a Iew which is one outward euen so euery one is not a Catholique that is so outwardly called but hee is a true Catholique that truly in his heart beleeueth and obeieth the heauenly doctrine of almightie God contained in the holy canonicall Scriptures in which the onely rule both of faith and life is Caus 8. Quaest 1. â—ec sufficere prescribed vnto vs as Beda saith the which holy doctrine deliuered and sanctified vnto vs in the holy Scriptures if this Gentlewoman and other of the same sect not obey as most certainely they doe not and as hereafter shall be proued they be no true Catholiques howsoeuer they be so outwardly called and doe vainely bragge of the same to whom may be well applied that saying of the Prophet Heare yee this O house of Iacob which are called by the name of Israel and come out of the waters of Iuda which sweare by the name of the Lord and make mention of the God of Israell but not in truth nor in righteousnesse But now I come to the questions 1. First whether Masse or Communion was brought first to England at the conuersion of our English nation to Christianitie 2. Secondly whether Masse or Communion be more ancient 3. Thirdly whether the CoÌ„munion as it is now practised in England were extant in any nation before the Raigne of King Henry the eight Answere AS touching the administration of the Sacrament of Christs body bloud which is commonly called the Communion because it is a pledge vnto vs of that Communion and fellowship which wee haue both with our Sauiour Christ and also one with another two kinde of things are to be considered First such as be of the substance and essence thereof which are vnchangeable Secondly such things as be Accidentall pertayning to the forme and fashion of the ministration thereof which be variable Of the former sort is the hauing of bread and wine the distribution of the same to them that be present prayer and thankesgiuing in a knowne tongue that all with one mouth and heart may giue thankes to God for his great and infinite mercies towards vs in nor sparing but giuing his owne deare sonne for vs euen his body to be broken vpon the Crosse and his bloud to be shed for our saluation whereof the bread and wine is a Sacrament that is to say a holy signe remembrance and pledge vnto vs yea and a meane and instrument whereby wee are made partakers of Christes body and bloud giuen for vs and of all the benefits of his passion These things be of the substance of the Sacrament and ought alwaies to be vsed and may not be altered Other things there be accidentall as the time and place of ministring the same the habit or tire to be vsed of the Minister the forme of praier and thanksgiuing in respect of the words These and such other be not of the substance of the Sacrament and haue no expresse commandement but be variable and changeable so that all things be done decently and to edification Now to come vnto your questions If you meane by the Communion and Masse the forme of praiers and Liturgie vsed by vs and you I may well say that neither of them both were first brought into England at the conuersion thereof to Christianitie altogether in such forme as now they be vsed for both what diuersities of Liturgies and seruice bookes haue beene and also what additions haue beene put to the same is not vnknowne Gregorie Lib 7. iud 2. Epist 6 3. saith the Apostles did consecrate and minister the Sacrament only with the prayer of our Sauiour Christ There be extant diuers sundrie Liturgies of the which the Papists attribute one to S. Iames another to S. Basil another to S. Chrysostome one differing froÌ„ another And in this small Iland within the time of Popery there were three or foure sorts of Masse bookes one after the manner of Yorke another after Sarum another after Bangor And about thirtie yeares past there was brought in a Romane Missall which abolisheth the rest It appeareth both by Augustine the Monkes questions and Gregorie the first answeres that there were diuers and different orders in diuers Churches Augustines question hath these words Cum vna sit fides sunt Ecclesiarum diuersa consuetudines Beda Ecclesiast hist lib. 1. cap. 28. altera consuetudo missarum in sancta Romana ecclesia utque altera in Galliarum tenetur i. Whereas there is but one faith there be diuers customes of the Churches and there is one custome or order of Masses in the holy Church of Rome and another in the Churches of France So also wee confesse that in the Churches where the truth of Christs Gospell is taught there be sundry Liturgies differing in forme of words and yet agreeing in substance of matter which may well be vsed to the glory of God and comfort of his people So that it forceth not though our Liturgie or forme of prayer vsed at the ministration of Christs holy supper were not brought into this Land at the first conuersion thereof or were neuer vsed before the raigne of King Henrie the eight as long as it cannot be prooued that it containeth any thing vngodly and dissenting from the word of God neither doth it auaile them though they could proue that their Masse as it is now vsed was brought into this Land at the conuersion of it which they cannot doe as long as we can plainely proue that it containeth a false sained sacrifice and hath many wicked prayers and superstitious toyes contrarie to the word of God Well saith Tâ—rtullian Quadâ—unque Tertul. de Virgin vâ—land aduersus veritatem sapit hoc â—rit Hâ—resiâ— ettam vetus consuetudo i. Whaâ—soeuer is against the truâ—th the same is Heresiâ— euen an olde custome But I will shew that some of their olde prayers which they vse in their Masse be wicked and dissenting from the word of God The Priests in the Canon of the Masse after Consecration prayeth in these words Supra quae propitio sereno vultu respicere digneris c. That thou wouldest vouchsafe to looke with a mercifull and fauourable
countenance vpon the said sacrifice and that thou wouldest accept the same as thou vouchsafedst to accept the gifts of thy righteous seruant Abel and sacrifice of our Patriarch Abraham and the holy sacrifice and immaculate hoast which Melchisedech the high Priest offered vnto thee Here the Priest prayeth to God mercifully to look vpon and to accept this sacrifice as hee accepted the sacrifices of Abel Abraham and Melchisedech And what is this sacrifice forsooth say they Iesus Christ himselfe whom they offer for a propitiatorie sacrifice So that by this doctrine the Priest prayeth to God the father mercifully and fauourably to looke vpon and to accept Iesus Christ his sonne S. Paul teacheth vs that Christ sitteth Rom. 8. 34. at the right hand of God and maketh intercession for vs this Popish Canon teacheth vs that the Priest maketh intercession to GOD the father for Iesus Christ And whereas Saint Paul faith that Christ is the onely Mediatour 1. Tim. 2. 5. betweene God and man this Popish Canon maketh the Priest Mediatour betweene God the father and Iesus Christ Is not this good Catholike doctrine the which must needes follow if their doctrine of their Reall offering and sacrificing of Iesus Christ himselfe for a propitiatorie sacrifice be true Moreouer if here by the sacrifice of Melchâ—sedech be meant that which in the 14. of Genesis is mentioned whereby they often endeuour to proue their fained sacrifice then I say the Scripture is falsified for Melchisedech did not offer bread and wine for a sacrifice vnto God but brought them forth to refresh Abraham and his Souldiours returning from the battell In the Canon they haue another prayer Libera nos quaesuâ—us Domine c. Deliuer vs wee beseech thee O Lord from all euils past present and to come and through the intercession of the blessed and glorious and alwaies Virgine Mariâ— the mother of God and of thine Apostles Peter and Paul grant vs mercifully peace in our dayes c. When they shall by the holy Scriptures the onely rule of faith and life as is before said proue that this doctrine of the intercession of the blessed Virgine and other Saints is â—ound and true then we will grant this to be an holy prayer in the meane time we must otherwise iudge of it to be a wicked and blasphemous prayer derogating from the intercession of Iesus Christ of whom Saint Iohn saith If any man sinne wee haue an Aduocate with the father Iesus the iust and 1. Ioh. 2. 2 hee is the reconciliation for our sinnes Where Saint Iohn teacheth vs that hee is the Mediatour and Aduocate to make intercession for vs who is the reconciliation for our sinnes but neither the Virgine Marie nor anie Saint in heauen is the reconciliation for our sinnes therefore no Saints can be our Aduocate and Mediatour to make intercession to God for vs. Other most blasphemous prayers they haue vsed in their Masses as for example Christe Iesu per. Thomae vulnera quaeâ—nos ligant reaxa sâ—elera i. Oh Christ Iesu by the vvounds of Thomas release or vnloose our sinnes vvhich doe binde vs. Againe Opâ— nobis Thoma porrige rege staÌ„tes iâ—centes erige mores actus ac vitam corrige in pacis nos viam dirige Salue Thoma virga iustitiae mundâ— iubar robur ecclesiae plebis amor cleri deliciae salue gregis tutor egregie salua tua gaudâ—nâ—es gloriâ— O Thomas helpe vs gouerne them which stand lift vp them that fall correct our manners actions and life and direct vs in the way of peace All haile Thomas the rod of righteousnes the brightnes of the world the strength of the Church the true loue of the people the delight of the Clergy All haile oh thou worthy preseruer of the flocke saue those that reioice in thy glory Whether these be not most wicked and blasphemous praiers let any that hath any sparke of iudgement iudge What can we more in a manner either aske of God or attribute to our Sauiour Christ then here is attributed and asked of Thomas Becket of whom wee may well doubt whether he be a Saint in heauen or not Yea by the testimony of certaine old chroniclers it may be thought that he is rather a diuell in hell then a sainct in Heauen For both he wickedly disobeied the King which had beene his gratious Lord and aduancer and also most of the Bishops of England then were against him But it is enough that the holy father of Rome hath canonized him and made him a Sainct though God neuer did Then wee may also pray and say Tuper Thomae sanguinem quem pro te impendit fac nos Christe scandere quo Thomas asendit The which that they might not be void both of rime and reason they thus translated and printed in Queene Maries daies By the bloud of Thomas which he for thee did speÌ„d make vs Christ to come whither Thomas did ascend If such praiers as these which tend euen to the denying of our Lord Iesus Christ that hath bought vs were in our communion bookes then I would euen wish them all in a flaming fire with the which I would all the masse bookes Portuisses and popish Primers in EnglaÌ„d were purged Now if these named Catholiques can proue that the praiers vsed by vs at the ministration of Christs supper bee wicked not agreeable to Gods holy word then they say somewhat But if they be sound and godly then it maketh no matter how new they be in respect of the forme of words being olde godly and comfortable in respect of the substance and matter Their owne horae canoâ—icae canonicall houres vsed in their portuises were ordained by Vrbanus the second in the time of William Rufus Moreouer as touching those essentiall and substantiall things of the Sacrament before mentioned I would aske of this Catholique gentlewoman and her fauourers whether they in their consciences doe thinke that the said sacrament was first ministred in a tongue knowne generally of the people or in a strange vnknowne tongue and whether is most ancient the ministring of it vnder both kinds of bread and wine or onely vnder one kinde and whether is elder the distributing of it to all the people present or the sole receiuing of it by the Priest alone the people standing by gazing vpon it and worshipping it I am sure none can affirme the latter but he that is ferreioris et plumbei cordis hath a face of yron and a heart of lead as Lud uicus Vâ—uâ—s himselfe a Papist sometimes said of the Author of The title of the Legend the golden legend And therefore the godly Christian Reader may plainly perceiue that our ministring the Sacrament of Christs body and bloud is more ancient then theirs And if we compare our communion booke with their new Romane Missall now and newly receiued though ours were neuer before the raigne of King Henry the eight yet it is more ancient then theirs which hath