VINDICIAE ECCLESIAE ANGLICANAE: OR A JUSTIFICATION OF THE RELIGION NOW PROFESSED IN ENGLAND. Wherein it is proved to be the same which was taught by our Saviour jesus Christ, and by his holy Apostles; written for their use that have desired such proof. BY W. T. Acts 24.14. This I profess unto thee, that according to the way which they call Heresy, so do I serve the God of my Fathers, believing all things which hath been written in the Law, and in the Prophets. Vigilius against Eutyches: lib. 1. This is the Catholic Faith and Profession which the Apostles have delivered, which the Martyrs have confirmed, and which the Faithful preserve even to this present age. Printed at London by T. C. & R. C. for Michael Spark, dwelling at the blue Bible in Green Arbour. 1630. Ad Lectorem. COurteous Reader, this book coming forth into the world, offereth itself to thy view: the very title whereof may invite thee to read it: and may justly promise (if not challenge) future hopes of matter worth the observation. It is entitled a justification of the Religion professed in England; and the work doth make good the title: for in it thou shalt find these propositions learnedly prosecuted against the Pseudo-Catholiques. 1. That the adoration of Images representing the persons, either of the Trinity, or of Saints, or Angels, is dissonant to the word of God. 2. That Divine Service ought to be administered to the people in the vulgar tongue (not in an unknown language) according to the practice of Christ and his Apostles. 3. That the word of God (not Pharisaical traditions, or the Legends and Fables of men) ought to be read, and expounded to the people, according to the custom of the Scribes and Pharises: who while they sat in Moses' chair read and interpreted the Law and the Prophets. 4. That the Sacraments of the New Testament are not seven, as Antichrist that seaven-headed beast affirmeth: for Christ instituted but two; Baptism, and the Lords Supper; which succeeded those two Legal ones; Circumcision, and the Pascha. 5. That Baptism, aught to be celebrated according to the commandment of Christ, without Exorcism, or any superfluous and superstitious Ceremony. 6. That the Lords Supper ought to be administered to the people in both kinds, without Elevation, Adoration, Reservation, and pompous carrying it abroad in the streets: and that in it there is neither Transubstantiation, Consubstantiation, or Real presence. 7. That Prayer ought to be made only to God, by the only mediation of jesus Christ: And that it is an horrible impiety to make gods of creatures, in giving them Gods worship: or to mock with Christ's mediation, in seeking for new Intercessors, whether Saints or Angels. 8. That the Martyrs of the Primitive Church suffered under the profane Emperors, for the same Religion, which we now profess: To which our Martyrs, as Cranmer, etc. (not Garnet and his adherents) have borne witness, under that Whore of Babylon, even to the death; laying down their lives for the Testimony of jesus. A defence of these Truths, thou hast here in a short view; comprised by a learned Author, whom I never knew, but in his works; whose writings do seem to bear witness to his labours, and indefatigable pains in Study: The fruits or effects whereof do in part appear in this, which hath been locked up in private Cabinets, like sire raked up in ashes, almost buried in oblivion; but now comes forth to see the light for the public good. First read, than censure. Thine in all Christian duties: A.B. The Contents of the several Chapters of this Book. CHap. 1. The sum of our Religion professed in England. pag. 1. Chap. 2. The particulars of our Religion professed in England. pag. 3. Chap. 3. Divine Service is to be administered in a language which the people understand. 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 Baptism. pag. 43. Chap. 8. Of the Lord's Supper. pag. 44. Chap. 9 Of Prayer. pag. 56. Chap. 10. Of Martyrs. pag. 68 FINIS. The writing occasioning this Treatise. I Desire to have it proved, that the Religion now professed in England is the same which our Saviour Christ taught his Apostles, and they preached over all they world, and converted thousands at one Sermon unto. If it be the same, then there may be some named that suffered for it: For it is not likely that so many thousands which were converted to the true Faith should all be destroyed, and no mention made of them in ancient Histories. A JUSTIFICATION OF THE RELIGION NOW PROFESSED IN ENGLAND. CHAP. I. The sum of our Religion professed in England. TO prove that is here desired, had been sooner done, if the matter had concerned only some particular points of our Religion professed in England,; but now the proof required being general without any limitation and restraint, and extending itself to our whole Religion, it must first be showed what Religion we profess; and then such proof is to be made of the same as is here demanded, both summarily, and in some principal parts thereof: First, that our Saviour and his Apostles taught the same; then that the Martyrs mentioned in ancient Histories gave testimony to the same by their death. For clearing of the former point, it is here to be understood; Acts 24.14. First, that Religion is the way and immediate duty whereby men serve God: And further, that true Religion and the right way to serve God, is that only which God hath revealed to men. Now God spoke to the Fathers in old time by the Prophets, declaring his will herein by piecemeal or by sundry parts, and in sundry manners; but in these last days (saith the Apostle) he hath spoken to us by his Son, Heb. 1.1. that is, by jesus Christ. In which words the nature of the opposition of these two revelations of the will of God, declareth that by jesus Christ his only Son, God hath revealed his will concerning true Religion, and the right way to worship and serve 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 certain, unchangeable, and to remain for ever. This Religion our Saviour jesus Christ first taught in his own sacred person, as it is declared in the history of the Gospel's written by four witnesses, two Apostles and two Evangelists: after by his commandment, his holy Apostles preached and published the same Religion to all Nations. For the preaching whereof unto them while they yet remained at jerusalem, Acts. 5.8. according to his promise they were baptised with the holy Ghost and with fire. By which holy Spirits inspiration, Acts 2.3, 4. they being clothed with power from above, and having received the miraculous gift to speak with strange languages, and a mighty increase of all spiritual graces needful for that service, so spoke of the great works of God to the jews, that from all parts of the world were come to jerusalem, that the same day there were added to the Church about 3000. persons. Acts 2.41. Acts 8.1. After by reason of the persecution that was raised against those that received their doctrine, and other occasions that God disposed, their doctrine was published in divers Countries; and at Antioch in Syria so prevailed, Acts 11.26. that there first the Disciples were named Christians, of Christ whose Religion they received; of which beginning and proceeding of the Gospel, to the time of the Apostle Paul's imprisonment at Rome, the Evangelist Luke hath written the undoubted certainty in his history of the Acts of the Apostles, which story is enlarged by that was written also hereof by some of the Apostles themselves in their Epistles, and also in the Revelation. By which sacred books of the new Testament, it most certainly and manifestly appeareth what the religion and doctrine was which our Saviour 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 public Authority. Thus summarily answer is made to that is here desired. CHAP. II. The particulars of our Religion professed in England. NOw for further satisfaction in the particular points of our Religion now professed in England, it is to be understood that there are two books established by public and highest authority amongst us, wherein are declared the particular points of Christian Religion, as they now are received and professed in England; the one of these is entitled the book of Articles of Christian Religion agreed in the Convocation, in the year of our Lord 1562. In which book is declared shortly in several Articles, the whole doctrine of Faith, and of the Sacraments which we profess. The other is the book of divine Service and common Prayer, wherein is set down the whole order whereby we serve God publicly in our Churches. In these two, or in either of them (for substance) is contained the declaration of our Religion: wherefore if the Religion delivered in either of these be proved to be the same which Christ and his Apostles taught, and that which for any part whereof true Martyrs of ancient time have suffered, then is that proved which is here desired, which proof at this time it seemeth most convenient to be made, especially of the book of divine Service. For the Law with us requireth especially to serve God, according to such form as is established by Authority, and set down in the book of divine Service and common Prayer. Therefore to yield satisfaction to such Roman Catholic Recusants as are offended at such parts thereof as differ from the Liturgy of the Church of Rome, such principal parts of the said divine Service are here to be justified to be established amongst us according to that Doctrine which our Saviour Christ and his Apostles have delivered. For performance whereof, it is to be understood, that there are sundry points of Religion set down in the said book, whereof no pretended Catholic is supposed to make any doubt: Of this sort it is that the said Book 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 containing the ten Commandments of Almighty God; and out of the new Testament, of the Lords Prayer. Of like kind 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 have been gathered out of the Scriptures in any former ages: Of which Confessions or Creeds as they are commonly called, the first and most ancient is that which usually is called the Apostles Creed, because it containeth many principal points of the Doctrine of the Apostles, and in a great part, followeth from one degree to another the Story of the Gospel, concerning the sundry degrees of the humiliation and glory of our Saviour Christ. The other two, are somewhat larger declarations of the same points of doctrine that are in the former; of which Confessions or Creeds, the one is of Athanasius, that resolute & constant Professor of Christ, worthy in honour to be immortal in the Church according to his name. The other, the Creed set forth by the first and most famous ecumenical Council of Nice: Besides these, though not expressed in this book, the Laws of England so receive the holy determinations of all the first four general Counsels, in that they agreeably to the Scriptures determined of the doctrine concerning Christ's two natures, of God and Man; and of the Unity of his Person, and of the Godhead of the holy Ghost; against the damnable Heresies of Arius, Nestorius, Eutyches, and Macedonius, as they ordain punishment by death upon any that shall obstinately maintain the foresaid Heresies. Moreover, the said book appointeth the order for the administration of both the Sacraments, instituted by our Saviour Christ, as signs and seals of the Gospel of Christ and of the righteousness that is by Faith; viz. Baptism, the Sacrament of our new birth; and the Lords Supper, the Sacrament of our continual nourishment by him to life everlasting. Finally the same book containeth (besides the Lord's 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 fare of such particulars as it is to be thought no Christian doubteth but that th●y are from God. Wherefore the proof to be made seemeth ne defull only in such points as our Church hath reform in the Religion and Liturgy professed and used in the Church of Rome. Now therefore the principal things of difference between our divine Service and the Liturgy of the Church of Rome, follow to be considered in the principal parts thereof, after that two points have been debated, which are to be regarded in them all; whereof the former is, the subject or person, that is to say, who it is that with Service of Religion ought to be served and worshipped by us: * In the Church of England, God only is worshipped with divine s ruice; not any creature or dead things, as Images, relics, & such like. in England by public Authority, with Divine service, the law intendeth that only the true eternal God the Almighty creator of heaven and earth, and the Father of our Lord jesus Christ, is to be religiously served and honoured by us. For which cause it is ordained that the word of God be read and expounded, that his Sacraments be administered, 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 proving that to worship creatures in themselves or in their Images, and to have them in Churches, is not lawful. Now in some former time by the authority of the Sea of Rome our Churches & Temples in England were wont to be full of Images, some representing God, & the sacred Mystery of the Persons in the Godhead, and some representing jesus Christ, both otherwise, and specially as he 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 virtues there appeared little proof. And as these Images were brought into the Churches, so they were by like authority served and worshipped, with garments, ornaments, kissing, kneeling, creeping, candlelight, censing, reading their Legends, singing Anthems, 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 be considered what our Saviour Christ and his Apostles taught concerning the subject of divine Service, that so it might appear that our Religion and manner of serving 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. joh. 4.23, 24. Our Saviour Chest taught that God is a Spirit, and that whosoever will worship him aright, must worship him in spirit and truth: whereby it is plain that the Godhead or any person of the Godhead, cannot be represented by an Image. For if no Art of a man, can truly represent the soul of a man, because it is a spiritual substance which no bodily thing can truly represent, much less can the spiritual 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 truly is into a false resemblance. In which respect also the Prophets call such Images teachers of lies, Hab. 1.18.19 jer. 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 represent the day by the night, light by darkness, and life by death. Rom. 1.24. to the end. Moreover, the Apostle there teacheth, that God held himself so highly dishonoured thereby, as for that cause, he gave them over to their own lusts to dishonour themselves with all kind of shameful dishonour and abominable iniquities. Whereunto the same Apostle doth add in another place, 1 Cor. 6.9. that Idolaters shall not inherit the Kingdom of God: Reuel. 21.8. Likewise in the Revelation it is said, that Idolaters, together with dogs, Enchanters, Harlots, and Liars, shall not enter into the City of God, the heavenly jerusalem. Moreover, our Saviour Christ teacheth concerning the worship of God agreeably to the Law, saying, it is written. Thou shalt worship the Lord thy God, and him only shalt thou serve. Math. 4. By which words he declareth it to be utterly unlawful to worship any creature with the worship that is due unto God; and further that all religious kneeling & adoration is to be yielded to God only. Which is agreeable to the ancient commandment that so commandeth God to be worshipped, Exod. 20.4. as it forbiddeth by way of Religion & to worship with religious worship, the likeness of any creature either in heaven or in earth, or in the waters under the earth; against the transgressors of which commandment the Lord declareth himself most provoked to vengeance in comparing his anger to the anger of a jealous man, that will not be pacified by any means, but will be avenged upon the adulterer. Likewise in that he addeth further a terrible commination against Idolaters, whom he there declareth to hold for his enemies and such as hate him, in threatening to visit, that is, to punish their sins in their children, and also in their children's children to the third and fourth generation. For which cause the Apostle john exhorteth all Christians to beware of Idols, saying, 1 john 5.21. Little children keep yourselves from Idols, or take ye heed and beware of Images. 1 Cor. 10.14 So the Apostle Paul writeth to the Corinthians, saying, My beloved fly from Idolatry. Likewise the same Apostle in all his ministry sought to withdraw as the Corinthians and the Thessalonians, 1 Thes. 1.9. so all other gentiles from the service of Idols to serve the true God. Acts 17.16. For which cause also being at Athens and grieved in spirit to see their City wholly addicted to the service of Idols, did most zealously endeavour both in the Synogogues of the jews, and in the market place upon all occasions, and in the highest Court of justice, to dissuade them from those vain and impious services, and exhort them to worship only the true God the creator of heaven and earth. To which end also in another place he showing that true Christians (because they are the Temples of God) ought to have nothing to do with Idols, saith, What participation hath justice with iniquity, 2 Cor. 6.14.15. or what communion hath light with darkness, or what communion can Christ have with Belial, or what part can a faithful man have with an Infidel, or what agreement can the Temple of God have with Idols? Wherefore go ye out from the midst of them, and separate yourselves saith the Lord, and touch no unclean thing, and then I will receive you, and I will be your father and you shall be my sons and daughters; saith the Lord God Almighty. This is that our Saviour Christ and his Apostles taught concerning the worshipping of God only, and the avoiding with all zealous detestation the service of Idols, and Images, and relics, and of any creature. Now in times past, contrary to this doctrine, our Churches were full of Idols and Images, and such religious adoration and service was yielded and done unto them, adoration in bodily gestures of uncovering the head unto them, of kissing them, and bowing the body and the knee unto them, and such like service; in covering them with garments, adorning them with ornaments, incensing of them, burning candles before them, bestowing gifts upon them, making vows, and going of Pilgrimages unto them, with other such like services. But the Lord vouchsasing us mercy, stirred up the spirit of our renowned Princes, to reform such enormities, as many virtuous Kings of judah had done the like before them; and having caused the Temples and Churches to be cleansed from all such Idols and Idolatry, straightly charged and commanded all their Subjects, abandoning allthese vain and most impious services to Idols, to worship the true and living God, and to yield religious adoration and service to him only. On the contrary, in all places yet subject to the Sea of Rome, the Temples are full of Images, yea private houses, public streets, and highways, and nothing either so private or so public, where these Idols are not. By which comparison it manifestly appeareth that our Religion in England, for this point of the subject of divine Service, is that which was taught by Christ and his Apostles; and the service of the Sea of Rome is directly contrary to it, and full of Idolatry. But some think to avoid all that the Scriptures speak against Idols and Idolatry by a distinction or two; for which end distinguishing between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they say that this latter only, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is forbidden to be given to creatures; but the former, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be given to some creatures, yea & to some also a higher worship which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But this distinction cannot serve to excuse the worship & service done to Images by such as are subject to the Sea of Rome: For the people ignorant of this distinction (if there were any such in the Scriptures) could not possibly be kept from Idolatry by it, but would be in continual danger to pass the bounds of worship prescribed, and to give to their Images the honour of Almighty God. But the Scriptures make no such distinction at all, but indifferently use both these alike, to note the service and servants of God. Our Saviour saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye cannot serve God and mammon. Likewise the Apostle Paul calleth himself, The Servant of Christ. Rom 1.1. Gal 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Likewise in the Acts of the Apostles, all the Apostles call themselves by the same word, the Servants of God. Of the Thessalonians it is said that they had been turned to God from Idols, Acts 1.29. 1 Thes. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve the true and living God; and in like manner in diverse other places, whereby it is plain, that this distinction hath no ground in the word of God. Moreover, by the same word it appeareth that such services as the Sea of Rome ordaineth to be done to their Images, are such as are due to God only, and for yielding whereof to Images, their worshippers are charged with Idolatry. This is proved by that the law speaking of all similitudes of things sayeth, Thou shalt not bow down to them nor serve them, And in the first book of the Kings. 19 ver. 18. it is said, 1 King. 19.18 I have left 7000. in Israel which have not bowed the knee to Baal, and whose mouth hath not kissed him. Ro. 11.4. Further in the second book of Kings, chap. 18. ver. 14. it is written of the virtuous and zealous King Ezekias, that he took away the high places, broke down the Images, cut down the groves, and that he beat into powder the brazen Serpent which Moysus had made, because the Israelits to that day had offered incense to it, and called it Nehustan, that is, a piece of brass. By which places it appeareth, that for the services of bowing the knee to the Image of Baal, and of kissing his Image, and of censing the brazen Serpent, such worshippers are reproved as Idolaters. And these with many other like are the services that by the ordinances and practice of the Sea of Rome are daily done to Images, by those which cleave still to that Sea; whereof it followeth, that for the same causes they are justly charged with Idolatry. On the contrary part it appeareth, that our Religion yielding all religious Service only to the true eternal God, and giving no such service to any Image or creature whatsoever, is the same that was taught by our Saviour Christ and by his Apostles. Yet for excuse of such Idolatry as hath been mentioned, there is yet further alleged, that the Images of the heathen men only are Idols, and not the Images of Christians and holy men set up in the Church's subject to the Sea of Rome. But this is plainly confuted by that the Prohibition of the law forbiddeth bowing down of the body, or any manner of religious service to be done to the likeness of any thing is heaven, in the earth, Exod. 20. or in the waters under the earth. Now the Images set up in all the Popish Churches, are similitudes of some such things, therefore they are by that law forbidden. Besides, the law commanding God only to be adored, served, and worshipped religiously, excludeth alike from that honour all creatures whatsoever, according as it is said I will not give my honour to any other: Esay 42.8. In regard hereof the Lord making m●ntion of his jealousey, Exod 20.5. compareth with adultery that offence done to him in communicating such adoration and service with any other. Therefore as the wife is no less an adulteress, that communicateth the honour and benevolence due to her husband alone, with the chief servant he hath, as the wife of Potiphar would have done with joseph, then if she yield the same to a stranger: So the Idolatry is no less that is done in communicating these honours with the chief servants of God, then was the Idolatry of the heathen in yielding of the same to the Lords of the Gentiles. Sometime the Lord in this respect compareth himself also to a King. Now in like manner they are no less guilty of high treason against a lawful King ●hat yield his proper regalities and honours to any of his own subjects, then if they did it to strangers. For the allegiance being communicated with any other, high treason is committed, whatsoever the party be to whom it is yielded, whether it be an enemy or a friend, a stranger or a subject, one that is fare off, or of the nearest about him, and of chiefest dignity in his Court. For these are duties that will not admit of any participation and fellowship with any other, but are to be yielded wholly and only to the sovereign King and lawful Husband. And as whatsoever is otherwise is adultery and high treason; so in the case of religious adoring and worshipping, whatsoever is yielded to any creature, or to the Image and likeness of any creature, is the sin of Idolatry. Therefore the difference betwixt the parties represented by the Images, cannot excuse the matter. Moreover, that such adoration and service is not to be excused may appear, in that often times the people of Israel and others, are reproved for worshipping the Sun, the Moon, the Stars, and all the host of heaven. Likewise in that the censing of the brazen Serpent is accounted Idolatry, notwithstanding that at the beginning it had been set up by Gods express commandment for another purpose, and that it in a sort represented Christ Crucified, and lifted up on high by the preaching of the Gospel, that all which should look upon him and behold him with the eye of Faith, might be saved from the power and sting of Satan the old Serpent. The same may be also proved by that the Apostle Paul, when they would have sacrificed to him (which was no more than offering incense to this effect) rend his clothes, and with great zeal detested it, Act. 14.14. that any such thing should be done unto him. The Apostle Peter also being respected and reverenced by Cornelius, Acts 10.25.26. with so much reverence as seemed to him might be dangerous to prove offensive to God, withdrew him earnestly from it, and acknowledged himself to be his fellow servant. The worship of Angels is likewise reproved in the Epistle to the Colossians: and the Apostle john, Col. 2.18. ravished upon the sudden with admiration of the Angel that had revealed so great Mysteries unto him, and worshipping him, was forbidden by the Angel, Revel 19.10. acknowledging himself to be fellow servant with john, Reuel. 22.8, 9 and exhorted to yield that honour to God only. And if such honour be not to be given to the Apostles of Christ, nor yet to the Angels in heaven; surely it is not to be given to any other creature, much less to their Images. Hereunto may be added, that the Images of Christians, are as well the workmanship of men, as those of the Heathen were. Further also, that the Images even of the Apostles and of Christ himself, were for their matter like to the Images of the Heathen, being made of wood, stone, mettle, or such like matters. The outward shape also is no other. Likewise it s to be said as well of them as of the other, That they have eyes to see, Psal. 115.4, 5, 6, 7, 8. yet they see not; ears to hear, but they hear not; feet to go, but walk not but stand in need to be lifted up to the place where they stand, and to be nailed to it lest they fall down; Therefore no such Images are to be honoured, nor to be suffered in Christian Churches. For these and such like are the reasons for which the worshippers of Images are reproved by the Scriptures as Idolaters: viz. because they worship the works of men's hands, they worship things that are dead, as stocks and stones, false representations, and lying shapes, that have likeness of senses and life, and yet are endued with no sense nor power of life; and finally, such things as can neither do good nor hurt to men, but need men's help to stand, and may be burnt or otherwise consumed by them. This is the doctrine of our Saviour Christ and of his Apostles concerning this point, that God only is to be religiously worshipped, and that no creatures or their Images are to be adored. After that also a long time, the same doctrine was acknowledged, and the worship of Images reproved. For declaring whereof it may suffice here to set down that which is reported by Epiphanius himself, and is translated by jerusalem. Epiphanius in his letter to john the Bishop of jerusalem, writeth hereof in this manner: I found in a Church at Anablatha, a veil hanging in the door of the Church, stained and painted, and having 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 pieces, and gave counsel to the Keepers of the place, rather to wind it up, and carry out to burial in it some poor man deceased. And a little after, I pray you command that such veils be not hanged in the Church of Christ, which are against our Religion. Here might be showed the story, from what beginning and by what degrees this corruption entered and prevailed in the Church, till at length the second council of Nice directly against the word of God and all ancient practice of the Church, decreed the setting up of Images in the Churches, and worshipping of them For that the Doctrine of our Saviour Christ and of his Apostles was contrary hereunto, & the same which our Church in England doth teach and maintain, whereof here is question, hath been already declared. Therefore touching the first point of our religion in divine service, which concerneth the subject, which is, that God only is to be religiously worshipped, & not Images, or yet any creature whatsoever: Thus it hath been proved which was disired, that our Religion herein is that which the Lord jesus himself & his most faithful ministers the Apostles taught and delivered. Now followeth the second point of those which are common to all divine Services, that is, in what language or tongue it is to be performed: wherein the doctrine and practice of our Church in England is, that it be administered in a speech known, and understood by all the people. In which practise it is now to be showed that we have our Religion in this respect, in like manner from Christ and his Apostles, teaching and ordaining such administration of it. CHAP. III. Divine Service is to be administered in a language which the people understand. Our Saviour Christ performed his own Ministry in a speech understood by all the people; for he read and expounded the Scriptures to them in a tongue which they understood, as it appeareth, Luke 4. He prayed also in like manner, john 17. Further also in saying, Hear ye Moses and the Prophets, he commandeth the reading and exposition of their writings to be performed in a language that might be understood; for otherwise they could not hear them with any understanding, but should be as dease men; whereas his meaning there is, that they should so hear, as they might be taught thereby, and forewarned to govern the course of their life, as they might avoid the torments of hell. Likewise he taught his Disciples to pray in a tongue which they understood, and in them, so instructed all other that should be his Disciples after, to call upon God in a speech known by them, both in the Form he taught them saying, When ye pray, say thus: Our Father, etc. and by the direction of that prayer, to make all our petitions private and public. Instituting also the Sacrament of Baptism, he ommanded his Disciples, Math. 28. To preach the Gospel unto all nations, and to baptise such as should believe; which teaching and believing necessarily implieth the use of a speech known in the administration of Baptism. In like manner he instituted and administered the Sacrament of his Supper amongst his Disciples in a speech which they understood, and charged them as oft as they should do the like, to preach his death until his coming again; wherefore it is plain, that he intended the Sacraments should not be dumb shows and spectacles, but that they should be so administered as the people might know and understand the meaning of them. Finally, after his ascension, amongst other spiritual graces, Acts 2. he endued the Apostles with the gift of tongues, whereby the same day they spoke to the jews that were then from all nations assembled at jerusalem, the greatacts and mighty works of God. For it is expressly written, and that the people marvelled that they heard them speak every one in the language of the Country wherein they had been borne. By which miraculous guifr, bestowed first upon the Apostles, then after upon many other, and by such use of it in teaching the people of every nation in their own language, it is manifest, that our Saviour Christ's ordinance is, that divine Service should be administered in a speech understood 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 down by him in that place (amongst which this was one, that no man should speak in the Church and Assembly of the people a strange language not understood by them, except it were interpreted) are the commandments of the Lord, that is, of jesus Christ. Thus than it appeareth to be the practice and ordinance of Christ, that divine Service should be administered in a speech which the people understand. Now that the Apostles taught the same is likewise manifest: for first, that their practice was such, appeareth, Acts 2. Where having received the gift of tongues they employed it rightly to that end for which it was given, and spoke to men of diverse tongues in the language of the Country wherein they were borne. And this was the general practice of the Apostles, as appeareth in the book of their Acts. 1 Cor. 14. Now the Apostle Paul debating this matter at large, not only teacheth manifestly, that all divine Service should be performed in the Church in a speech which the people understand, but confirmeth this doctrine by many reasons. In which discourse it appeareth that divine Service ought to be administered to God's glory. verse 47. For it being the Lords commandement 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 commandment doth likewise prove it, which is, that by such means the knowledge of God is enlarged, Acts 2. the great and marvelous works of God, as his Creation, Providence, & redemption of the world by his only begotten Son; his laws and his commandments, the promises of the Gospel preached in the Word, & set out in the Sacraments, which are of forgiveness of sins, of life, and immortality to every one that believeth, and such like; are made known to men, to Gods unspeakable glory, as it was by the Apostles. By that means also the people understand the prayers and thanksgiving which are made by the minister, yield therein consent to such services of God, and together with him, do God that honour, that thereby they acknowledge all good gifts 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 thanksgiving. Therefore that God may be honoured with all this honour, it behooveth and is necessary, that he be served in the Church in a speech that the people understand. Furthermore, the edification of the people doth require the same, concerning which it is the Lords express commandment, 1 Cor. 14.26. That in the Church all things should be done to their Edification. By edification is meant their furtherance in the knowledge of God, in the understanding 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 use a language which the people doth not understand. Therefore it is necessary for the instruction and comfort of the people, that the Scriptures be read and expounded, the Sacraments administered, the Prayers and thanksgiving be made in the Church, in a speech that all the people doth understand. On the contrary part, by administering of divine Service in a speech not understood by the people, both God is dishonoured, and the people are suffered to perish. For touching the first point, God's commandments of the right use of his gift: 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 vain, and Service profaned, and his people suffered to perish in ignorance and disobedience. Concerning the people's perishing by this means it is plain, in that the blind led by the blind must needs p●rish. By this means they do remain in their sins, and namely, in the ignorance of God: which howsoever the adherents of the Church of Rome teach to be the mother of devotion, the word of God teacheth to be the just cause of error, disobedience▪ and destruction. Math 22.29. For it is said, that the servant that knoweth not the will of his Master shall be beaten, 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: Luke 12.47, 48. but by those few stripes are meant everlasting torments, as the Apostle Paul teacheth saying, And to you which are troubled, 1 Thes. 1.7, 8, 9 rest with us, when the Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and which obey not the Gospel of our Lord jesus Christ, which shall be punished with everlasting perdition, from the presence of the Lord-and from the glory of his power. Now as the Church is edified by him that prophesieth, 1 Cor. 14, 3, 4. & receiveth instruction, exhortation, comfort and direction whereby they may join together in Pray●s and thanksgiving: So on the contrary they want all these means when divine Service is administered in a strange tongue which they do not understand. For the minister speaketh not to them, that is, to their understanding; and therefore whatsoever have heavenly doctrine be read or delivered in a strange tongue, the people is nothing instucted by it, but departeth from the Church as ignorant of God, & of all godliness as they came to it. And as he that is ignorant is not instructed in any thing, so he that is dull and slothful in his duty to God or man according to God's commandment, is not furthered by exhortation, nor he that is heavy in heart is not comforted; verse 1● likewise when the minister prayeth or giveth thanks, he can neither pray nor give thanks with him, nor answer firly to any thing he pronounceth, because he understandeth not what it is that he sayeth. For this cause the Apostle saith, that their understanding remaineth fruitless, and that five words spoken to their understanding, were more worth than many thousands in that sort. And in respect of the Prophet or minister he saith, that in so doing, verse 2, 9 he speaketh (in regatd of any benefit of the people) as if he spoke into the air and his speech vanished away with the wind, 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 harp or any other Instrument without distinction of sounds: whereby he intendeth, that as the people not understanding could receive by it no direction in battle, to march or retire, or in other actions what to do, or whereunto to prepare and dispose themselves: So in the service of God, they know not what they are directed unto, whether to pray to God, or to give him thankes, or to what other part of the Service of God they are to apply themselves. Moreover, verse 11.20, 23. the Apostle affirmeth that where this disorder hath place, they are as Barbarians one to another, they are as little children in understanding, yea, they will seem to be out of their wits, and destitute of common sense and reason. Finally, the Apostle addeth, that to speak to the people in a language they do not understand, is a token and sign of God's wrath and anger to them. Which may be easily understood by some like thing in our life with men. For if a servant or a son that hath offended his Lord and Father, or a subject that hath transgressed the laws of his Prince, should present himself to him to crave pardon of his offence, and to pray to understand his pleasure, that he may perform it in time to come; if that Lord, that Father, or that King shall not graciously comfort his suppliant, but speak to him in a tongue that he understandeth not, and so dismiss him, is not that a manifest sign of his anger and indignation? Even so when any assembly of Christian people shall gather themselves together, to present themselues to God, to crave of him grace & pardon for their sins, to offer their petitions and service to him, it must needs be an heavy and uncomfortable token unto them of God's high displeasure toward them, when he vouchsafeth not to speak any gracious words unto them that they can understand, but speaketh to them in a strange language. Hereby therefore it appeareth, that to have divine Service administered in a tongue not understood by the people, is contrary to the doctrine of our Saviour Christ and his Apostles; yea, and that it is childish, barbarous, and contrary to common sense and reason, unprofitable for the people, yea a hindrance to them, and a means to keep them in ignorance, and all ungodliness, and a sign of God's indignation against them, and a high dishonour to almighty God by the transgession of his commandments, and taking his name in vain. Contrariwise hereby it appeareth, that to administer divine Service in a tongue understood by the people, is profitable for them, and fit to further them in the knowledge, faith, and obedience of God; and as honourable to God by making known his goodness, mercy, justice, greatness, and perfection in all respects unto 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 been declared. Hereunto may be added that it appeareth by the 33, and 36. verses, that the Apostle ordained 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 jerusalem and from all other Churches that at that time had received the Gospel. Further also it appeareth, that in all ages before, the true Church served God with knowledge and understanding of that was taught them, and yielded to God their Service in such sort as they knew what duty it was, which they performed unto him. For first almighty God himself delivered the two tables of the ten commandments, in that speech which the people understood. After also by his commandment often times repeated, both Moses, and the Priests, Exo. 19, 9 Exo. 20.18.19. Deut. 5, 10, 11 28, 29.30, etc. are charged to teach the people to hear and know, learn and observe, the law of God. Particularly the law commanded that the King should write the copy of the law in a book, copied out of that book which was kept by the levitical Priests, Deut. 6.1, 2, 3. etc. wherein he is charged to read all the days of his life, chap. 17.18, 19 Deut 12.1.27.1. etc. 29.1. etc. that he may learn to fear the Lord his God, and to observe and do all his commandments. In many places of the books of Moses, and especially in the bo●ke of Deut. it is said, that Mo●s●s taught all the people the commandments and statutes which the Lord had delivered unto him. Ios. 1.10, 11. etc. josuah in like manner dealt with all the people, instructing and exhorting them to the observation of the statutes which God had delivered unto them. 1 Chron. 16.2, 1●, ●5, ●●, 37. In th● like manner did David, and all the Prophets, delivering Psalms and other books of Scriptures in the Hebrew tongue for the public use of the Church of Israel, which they had indicted in the Hebrew tongue, the common speech of all the people. 1 Chton. 25.2, ● & ●, 8. etc. 1 Kings ●, 5●, 7 58, ●1, 2. Likewise Solomon, David's son, at the dedication of the Temple which he had builded, m●de his solemn prayers and public supplications unto God, in the hearing of all the people, in their own Hebrew tongue which they best understood. 2 Kings 2. 1● & 23 2, 3. etc. And o josias it is also particularly recorded, that he read in the hearing of all the people from the greatest to the least of them, all the words of God's Covenant which had been found in the house of the L●rd. ●zra ●1 & 9●, ●. & 10.1. Af●er the captivity also we read, that Ezra at a p●bl●que ●east once or twice made his earnest supplication unto God for all the people, they hearing and so und ●standing him, that men, women, and children, wept and lamented exceedingly. And in the book of Nehemiah it is written, Ezra did read the book of the law of God from morning to midday before all the people, men, women, and all, that for understanding were fit to hear, and that all the people was attentive to the book of the law, and when Ezra blessed, all the people said Amen, Nehe. 8.2, 3, 4, ●,, 9, 10, etc. Amen, with lifting up their hands, and bowing down their heads, they worshipped God with their faces towards the ground. In the time of our Saviour Christ, the Apostle james saith, Moses was read and preached every Sabbath in the Synagogues, of which custom we read an example in the 13 of the acts, where it is said, Acts 15.21. & 13.15. that after the reading of the law and the Prophets, Paul and Barnabas were willed to exhort the people. Of the example of our Saviour Christ, it is expressly written, as hath been touched before, Luke 4.16, 17, 21, 22. that he entered into the Synagogue of Nazareth upon the sabbath day as his manner was, and there standing up to read, when the book of the Pro●●●● Esay had been delivered to him, he opened it and read that which is written in the beginning of the 61 Chap. of hat Prophecy. And further that having delivered again the book, he sat down, and th● eyes of all that were in the Synogogue were bend upon him. To whom having said, that that Scripture was fulfilled that day in th' it hearing, they all ba●e him witness that it was so, and marvelled at the speeches full of grace that proceeded out of his mouth. The like practice of the Apostles in their Liturgy and public ministry in the Church at jerusalem appeareth in the book 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 book, and likewise in all Epistles of the Apostles it is plain, that this was their practice amongst the dispersed jews and the Churches of the Gentiles, as of the Romans, Corinthians, and the rest; yea that they did so ordain in all Churches in their time, 1 Cor. 14.33, 36, 37. For the time succeeding, it appeareth by the Apologetical writings of justin Martyr, Tertullian, and others, that the Liturgies in their time, were such as the people understood. The like appeareth in Jerome, who was so desirous to further the knowledge of Religion in the common sort, as he translated the Scriptures, into the Dalmaticall, & Sclavonian tongue, for the use of his Country men. Origens' Hexapla and Octopla books, setting out the Scripture in so many diverse translations, witness the like care and desire in him. And of others, Augustine writeth, that the Latin translations were not to be numbered. The Liturgies that go under the name of Basil, 〈◊〉 Chrysostome, declare also, that in the time wherein they were written, when soever it was (for they cannot be of their time, but latter) the Church understood the Scripture, Prayer, Thanksgiving, and other parts of divine Service that was administered amongst th●m. And in the East Church is continued so a long time, as appeareth by many exhortations of Chrysostome, and other of the Greek Teachers, to the reading of the Scriptures, and by some parts of the Liturgy, wher● of mention is made in their writings. So did it likewise long continue in the West Church, even till almost all things were corrupted, and that darkness had overcast th● face of th● heavens, and taken the light thereof from these parts of the earth; namely, in the Church of Rome, which howsoever it hath prevailed and continued a long time in diverse parts, and especially in these of the West; yet in this blessed age of reformation, it hath pleased God to drive away that darkness, and to cause the light of his countenance so comfortably to shine unto us again, as that now in our own tongue God's holy word is read and expounded unto us, the Sacraments administered, Prayers, and thanksgivinge are offered up unto God, and the whole Service of God in England is performed in a speech which all our English people understand. In which respect it hath be●ne proved, that our Religion in England, is that which was taught by our Saviour Christ and his holy Apostles. And thus much may suffice also for this point, being the second general here considered in all Divine Service. CHAP. FOUR 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 God's Service. The chief parts of divine Service (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 God's Service than 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 thanksgiving is to be referred. For thus are performed whatsoever the Ministers are to declare unto the Church in God's behalf, and what duty and service the Church offereth unto God on their part. Wherefore all Divine Service consisting in these two principal parts; and the former hereof b●ing the administration of the word, and that first in the reading and expounding of the Scriptures: the next thing to be showed is, that our Religion and service 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 jesus Christ and his Apostles. For clearing whereof, it is fi●st to be understood, that in England it is appointed that the holy Scriptures, the writings of Moses, the Prophets, and Apostles, be read unto the people, and not any Legends of Saints (as they are called) or other like uncertain or fabulous writings, as have been used and commanded to be read in the church's subject to the Sea of Rome. Now th●s to serve God, that our Saviour Christ, and his Apostles, have taught, may appear by their doctrine and practice. Luke 16.29, 31. Our Saviour Christ saith by Abraham, They have Moses and the Prophets, hear they them. And again, If they hear not Moses and the Prophets, th●y would not be persuaded, no although one should rise from the dead. Again, he saith, Search ye the Scriptures, john 5.39. Math. 22.29. Math. 12.3.7. & 21. 1●, 4●. & Ye are deceived because ye know not the Scriptures. And how often doth he say, Have ye not heard, how read 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 practice of the Church at that time, to have been such, as that in the public assemblies that which was read and taught the people was the word of God, and not any fables of the jews. Luke 4.16, 31 Further also the practice of our Saviour was agreeable thereunto, for it is noted to have been his manner and custom, upon the Sabbath days, wherein Moses was read and expounded unto the Church, to enter into the Synagogues and to teach the people. Now this custom of his in one place, is so particularly reported, as that it is said that he came to Nazareth where he had been brought up, and entered according as he had been wont into the Synagogue upon the Sabbath day, and stood up to read; then there was delivered unto him the book of Esay the Prophet, which he having unfolded & opened, found the place where it was written, The Spirit of God, etc. verse 17. Which text after he had read, he expounded unto them, and out of it preached the Gospel of the kingdom of God unto them. And it is further added, that the people heard him and the eyes of all that were in the Synagogue were fastened upon him: By which place it is manifest that our Saviour Christ by this example and custom of his, did read and expound the word of God, verse 20. the writings of the holy Scriptures given by divine inspiration, which are the books that ought to be read and expounded and preached upon in all Christian Churches, and not vain discourses such as the Apostle calleth old wife's tales. This also was the doctrine and use of the Apostles: For being followers of Christ, all their Doctrine was out of the Scriptures, as it appeareth by that is said Acts 2. 4●. That the Church continued in the Doctrine of the Apostles. And in the same Chap. the Apostle Peter, is showed to have taught the Doctrine of the resurrection of Christ, out of the Psalms: Likewise the same Apostle writing to the dispersed jews, 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 upon the foundation of the Apostles and Prophets, jesus Christ being the low cornerstone; which is spoken, in respect of their Doctrine preached by them, in their time, and after for the substance of it set down in writing by the will of God, for the use of the Church for ever. This appeareth also, in that the Scripture given by the inspiration of God, Rom. 15.4. is said, to be that which is written, 2, Tim. 3.10.17. to teach us, to comfort, to reform, to rebuke, and to instruct in all righteousness, to make a man wise to Salvation by faith in Christ, and to make the man of God perfect, fully furnished for any good work. Therefore according to the ancient ordinance of God, Moses (that is, Act. 15.21. the Law and books written by Moses) were used to be read (as the Apostle james testifieth) every 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 Antioch. And of the same Apostle it is said, that he confirmed jesus to be Christ; that is, the Messiah promised of God, by proofs taken out of the Scriptures, Act. 26. ●2. and is he testifieth of himself, he taught nothing besides that, which had been taught before in the Law, and in the Prophets. Thus by all these evidences it is manifest, that our Religion in England, concerning this part of the Service of God, is the same which was taught by our Saviour Christ, and by his Apostles, viz. in that the holy Scriptures are publicly read unto the people, and also the people is taught Christian Religion by the expounding and preaching of the same unto them; and that no foolish fables, nor old wives tales, are read unto them, as they are read unto the people under the Pope's government, which ought not to be. Of this sort are the Legends of Saints, and namely Legenda aurea, that is, the golden Legend, containing a report of the Life's and miracles of Saints. But howsoever they have named it a golden book, yet some of their own writers of best judgement, (as Ludovicus Vi●es) censure it for a book written by a man of a leaden heart, (which is for the baseness of the reports, that are without wit or reason) and of a brazen forehead, which is for the shameless and impudent boldness, reporting things so fabulous and incredible; It needeth not to prove this by sundry particulars. This is plain, by strange devices and reports, concerning persons that never were, for any thing that appeareth by any story of credit, as of St. George, St. Christopher St. Catherine and such like fictions, devices for instructions of life, as Esop's Fables were for morals. It is likewise manifest in many other of such as have been, 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 tolerable to b●e read in any most base company, much less in the eclesiastical assemblies, of a people professing to come together to learn to know the will of God, and to offer unto him their service and prayers. Now that such things ought not to be read in the Church, is manifest, because the Lord forbiddeth to add to his word, Deut. 4.2. and he hath given no commandment of hearing any but his own Son, of whom it is said, Math. 17.5. Hear ye him. The Scriptures of Divine inspiration, are the only light that God hath given us to be directed by, in things concerning his Service; For of them only it is said, That they are a Lantern unto our feet, Psal. 19 and a light unto our steps. That they are written for our learning, Rom. 15.4. That by patience and consolation of the Scripture, we might have hope. 2 Tim. 3.15. Likewise, we are taught, That the Scriptures are able to make a man wise to salvation by faith which is in Christ jesus; and finally, that they are of use, for doctrine, reproof, reformation, and instruction in righteousness, 2 Tim. 3.16, 17. 1 Tim. 1.4. & 4.7. 2 Tim. 4.3 4. Tit. 1.14. that the man of God may be made perfect, and fully accomplished for every good work and duty. But on the contrary part, there is express Charge given, not to attend to fables, which are also called profane fables, jewish fables, and old wife's tales, whereof the Apostle giveth so much greater charge because he did foresee and prophesy, that such times would come in the Church, that men would turn away their ears from hearing sound Doctrine, and would turn them to the hearing of tales and fables. And as this part of the mystery of iniquities was then foreshowed, so after it mightily prevailed, and yet doth in the Church of Rome, but not of many ages after the Apostles time. For justin Martyr reporting to the Emperor Antoninus, the order of divine Service used by the Churches of Christ in his time, saith, that they read the writings of the Prophets and Apostles, and after had exhortations made unto them, grounded upon the same. Likewise Tertullian declareth after his report of the Prayers of the Church, Lib. apologet. that they met together also to hear the reading of the Scriptures, for saith he, With such holy voices (meaning the Scriptures) we feed our faith, raise our hope, fasten our confidence, and strengthen good order by often mention of the precepts, and further saith, that they had also exhortation and reproofs, and exercise of divine Censures. After when by process of time s●ch corruption entered, as that other writings besides the holy Scriptures began to be read in the Church, a Council held at Carthage for the reforming of such disorder; 2. Coun. of Carthage, ca 47. ordained That nothing besides the holy Scriptures should be read in the Churches under the name of the holy books. Notwithstanding the mystery of iniquity so prevailed with time, that in the Church's subject to the Sea of Rome, under pretence of the lives and miracles of Saints, most sottish and foolish fables and tales were publicly read in the Church unto the people, wherein it cannot be uttered, what wrong was done to God, and to his Church. What hath chaff to do with wheat? saith the Prophet jeremy, jer. 23.28. Chap. 23. verse 28. For the Lord hath ordained, that his people should be fed with his holy word as with the finest wheat, yea, as with Manna, the bread of heaven, and they withholding it from the people of God, and keeping it shut up under a strange language, feed the people with such fables and follies as with chaff, yea, as with draff more fit for swine. The word of God is also a fountain of living water, at which the people of God may be refreshed with comfort, but they filled up those Springs of life, jor. 2.13 and sent them to drink at pits of their own diggings which could hold no water, and as it were to the filthy channels of the streets, to fetch their drink there. Should not a people ask counsel of their God? should they go for counsel from the living to the dead. Consult they with the Law and the testimony (saith the Prophet Esay) they which advice otherwise, Esay, 8.19, 20 is there any spark of light in any of them? Now to consult with the Scripture which is given by God's inspiration, is to consult with God, neither is there now any other ordinary means to consult with God but by his holy word. Therefore all other means to consult are forbidden and reputed, as if a man that used them did ask counsel (as Saul pretended) of the dead. I came unto you, saith our Saviour, in my Father's name, and you did not receive me, but if one come to you in his own name, joh. 5.43. you will receive him: And thus it is with those that receive not the holy Scriptures, that are the word of Christ, except it be in an unknown tongue; but read fables and tales to the people, in a speech which they all understand. It is a marvel that the Sea of Rome is not ashamed of this enormity unto this day, but that in stead of God's holy word, that converteth and comforteth the soul, they read to the people such ridiculous follies as pervert and destroy the soul: But howsoever they do thus highly dishonour God herein, it is manifest, by that which hath been said, that our Religion in England, in this point also of reading God's word, and not ridiculous tales to the Church of God, is the same which was taught by our Saviour Christ and his Apostles. CHAP. V Of Preaching. IN England as we have the word of God publicly read in the Church, and not any tales and follies; so hath it been always the endeavour of our Church, that the same word of God might be also expounded unto the people, that so they might be taught to know the Articles of true Christian Religion, with the grounds thereof delivered in the holy Scriptures, and have it applied to their instruction in godliness, to the reproof of the disobedient, to the comfort of the comfortless, and to every good use 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 bountiful allowances in diverse parts of the Realm assigned for Preachers to attend upon that Service. 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 upon the Scriptures; The other, that this duty be performed with all faithfulness and diligence. Now in all these points also, our Religion is the same which was taught by our Saviour Ch●ist and by his Apostles. For our Saviour leaving his commission with his Apostles for publishing of his Gospel, said, Math. 28.19.20. Teach ye all nations, and Teach them to observe whatsoever I have given you in charge. Likewise before that time, he had said unto them, who is a faithful and prudent steward, whom the Lord shall set over his household that he may give them their portion in due season: Luke. 12.42.43, 44. Blessed shall that servant be whom the Lord at his coming shall find so doing, I tell you truly he will let him over all his goods. This appeareth also in the earnest charge thrice given and repeated at one time to Peter, that as he loved the Lord, Iosh. 21.15, 16.17. Tit. 2.8. Tit. 2.7. he should feed his sheep. Likewise the Apostle Paul chargeth Titus to preach the wholesome word that cannot be condemned, and to see that there be 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 jesus Christ, that is to judge both the quick and the dead at his illustrious coming, and in his kingdom, that he preach the word, be instant seasonably and unseasonably, and so forth. So the Apostle Peter with a like contestation exhorteth the Elders of the dispersed jews to feed the flock of God that was with them, 1 Pet. 5.1, 2.4. willingly and with a ready and cheerful mind, and promising them so doing to receive at the appearing of the Archpastor a Garland that shall not whither, or of Flower-gentle whose beauty and colour doth not fade nor whither away. Thus it is proved that our Saviour Christ and his Apostles have taught▪ that the word of God should be preached to the people, and that the Doctrine delivered out of it, should be sound, holy, and warranted by the Scripture, and that the same aught to be p eached with all faithful care, and diligence. Therefore what godly care and endeavour is amongst us in these respects, is according to the Doctrine taught by Christ himself and his Apostles. And of such care, many Injunctions, Constitutions, Canons, Statutes, and Acts of Parliament, made both for the advancement of preaching of God's word, and also for the faithful diligence of the Ministers therein, do plentifully testify. But especially those are most worthy honour, which provide for the sincerity and soundness of the Doctrine of faith, and of the Sacraments, set down in the book of Articles, agreed upon in the Convocation, in the year of our Lord 1562. and in the 13 year of the reign of our late gracious Queen, ordained to be acknowledged sound and holy, as it is by such as shall take ordinary care and charge of souls within the Church of England. All which Articles have been often justified by many learned Treatises jointly and severally concerning them. For which cause it seemeth not needful upon occasion to enter into the debating and proving of them (which would ask a long time) especially of the errors of the Sea of Rome which are very many, & were withal to be confuted. But if particular questions be moved of any one of them, no necessary duty shall be wanting, to prove the truth and soundness of that may be doubted of, and to disprove any error that may be maintained against it. For this time, & the point that is in hand, it may suffice here to have mentioned the care of our Church in England, that the word of God be not only read, but also expounded unto the people, and that by warrant of the same, they may be taught the truth of Christian Religion, and that with all faithfulness and diligence, and that herein our Religion is the same which Christ and his Apopostles taught and delivered unto us. On the contrary part, exceeding great is the corruption of the Church of Rome in this behalf. First, in that there have been of many ages so many errors as have been discovered in their Doctrine, & yet they have confirmed the same by their last Council holden at Trent, and do still maintain the same, both by their continual writings, and also at such times as they pretend to preach the Gospel of Christ unto the people; Further also, how violently soever they contend that all their Doctrine is true, yet have 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 devotion. Likewise, in that they neither read the word of God publicly to the people in a known Language, nor suffer them privately so to read it. This appeareth also by that their parish Priests are generally so ignorant, as hardly one Preacher can be found amongst them in a great Country. Finally their dispensations for nonresidency, and for multiplying of benefices, and for attendance upon 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 have by Preaching to instruct the people. Whereby it is plain, that herein they are departed from the doctrine & practice, institution & ordinance of Christ & his Apostles. Luk 21.37, 38. and ●. 15. For of their continual attendance upon this duty, their earnest charges to all Ministers of the Gospel, Act. 10.18.19, ●0. 21.26, 27, 28, 29.30, 31.32. 1, Pet. 5.2.3, 4. 2, Tim. 4.1.2. joh. 21.15, 16.17. there are manifest testimonies in the Scriptures, from whose examples and commandments they swerving so fare, declare that they little remember or regard the earnest obtestation of the Apostle made before God and the Lord jesus Christ, and with mention of his glorious Kingdom with coming to judge the quick and the dead. They little regard the great charge given by our Saviour Christ to the Apostle Peter, that as he loved him he should feed his sheep. Finally they smally regard either the promise of the Garland that never withereth, or the threatening of the punishment of the unfaithful servant, that is to be cut in two, and to receive his portion with Hypocrites and Infidels. Thus as these enormities are justly reproved, so our contrary proceed in England are justified in the care that is held, that the doctrine preached should be 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 profess, that they are in nature holy signs and seals of the doctrine of the Gospel, and of the righteousness that is by faith thereof. In number also we profess that there are two: viZ. Baptism and the Lords Supper. And that our Religion herein is that which Christ and his Apostles taught, is thus proved. That jesus Christ ordained these two Sacraments, is most manifest in the Gospel, wherein is declared, both that Christ ordained these two, and in what manner he appointed them to be administered. We read also in the Gospel, Math 28.19, 20. & 26.26 and in other books of the new Testament, that the Apostles accordingly did administer them both. But of any other Sacrament we read not, that either our Saviour Christ ministered and ordained any, nor that the Apostles did administer any other. As for those five which the Sea of Rome addeth to the number of the Sacraments, some of them we acknowledge to be holy ordinances, and states of life, allowed in the Scripture, but have not like nature with Baptism and the Lords Supper; and some have been brought into the Church upon 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 have said thus much in general touching the Sacraments. Concerning the Sacraments as fare as we differ from the Sea of Rome and have reform the abuses thereof in the administration of them, we administer them in the English speech, with declaration of the chief doctrines signed by them, wherein our Religion and practice is according to the word of God. For it hath been God's good pleasure always, that the Sacraments should not be as dumb shows and spectacles, but so administered as the people might be taught to understand what were the Doctrines that were signed and confirmed by them. This was also the Doctrine of our Saviour Christ, as appeareth by this that giving charge to his Apostles hereof, he saith, Teach all Nations, Math. 28.19. baptising them, declaring thereby that the meaning and Doctrine for confirmation whereof he ordained Baptism, should be declared. And of the Sacrament of his Supper, saith, As oft as ye do this, 1 Cor. 11.26. show forth the Lords death till he come. And again, Do ye this in remembrance of me. Now Christ taught the Doctrine of that ordinance which he there instituted and delivered. 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 Baptism, Act. 2.38.41 & 10.47, 48. Act, 20.7. and of the Lords Supper. CHAP. VII. Of Baptism. PArticularly concerning Baptism, we administer it without adding thereunto exorcism, or adjuring the devil to go out of the child. Because it is not written that our Saviour Christ and his Apostles used any such ceremony, or appointed any such to be used in the administration of it. Further also because it is a superstitious ceremony in sundry respects and grounded upon a false supposition, that the infants that are to be baptised are possessed with the devil. For our Saviour saith that Theirs is the kingdom of heaven. Math. 19.14. 1 Cor. ●. 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 faithful. And we administer Baptizme without exorcism or adjuration; so do we likewise without salt, spittle, cream, honey, oil, Chrism, Candlelight etc. Which Ceremonies we do not use in the administration of Baptizme. 1. Because there is neither commandment nor example of the use of any of them given in the Scriptures by our Saviour Christ and his Apostles. 2. Because we have sufficient commandment in the Scriptures for the administration of it, that is, without any of these. 3. Because we have many examples in the Scripture of such as were lawfully and duly baptised without the use of any of these. Act. 2.41 and 10, 43. & ●6 33. 4. These are the devices of men, added to the ordinances of Christ, and to the worship of God, according to which inventions it is not lawful to serve God. Thus it appears that our Religion in this part also is according to the Doctrine and practice of our Saviour Christ and his Apostles. CHAP. VIII. Of the Lord's Supper. IT followeth now to speak of the Lords Supper, which is the other Sacrament of the new Testament. In the administration of which Sacrament, the order used by the Church of England, is, after due preparation by every one's trial of themselves 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 understand. We do also administer it in both kinds, of bread and wine. Further the minister doth take the bread and give thanks, break it and deliver it to the communicants. Likewise he taketh the cup and after thanksgiving, poureth out the wine in the cup to be delivered to all that are to be partakers of the communion. The people that do communicate receive the bread and eat it, and the wine likewise, and drink it. Now the end and use of all this is added hereunto, which is in general the solemn commemoration of the death of Christ. In particular, and that first in regard of God, and of his Son jesus Christ, to magnify the goodness of God, in not sparing to give his only begotten Son for the redemption of the world; and to give him most due thankes for such his unspeakable grace and mercy. It is likewise to glorify our Saviour Christ, and to give thankes for his exceeding love to mankind, in that for our redemption, he hath vouchsafed to humble himself to take upon him our nature and the form of a Servant, and in that nature to humble himself for us even to the death, and that the accursed death of the Cross. In respect of men. viz, both of all other to profess o●r Ch●istian faith; and also in regard of ourselves, that our faith and by it our Communion with Christ may be increased, whereby we may be made more and more partakers of him, and of all his benefits, both of grace in this life, namely of the forgiveness of sins, of sanctification, of gifts needful for our particular calling, and in the world to come of everlasting life and glory. Finally, that these things being thus performed with thanksgiveings and petitions for ourselves, and the whole militant Church of Christ, agreeably to God's word, and that sacred action, the whole administration is finished to the glory of God, and the edification of such as have been partakers of that holy table. In all which administration there is nothing but that was taught and done by our Saviour Christ and his Apostles. Math. 26.26, etc. Mark. 14.22, etc. Luk. 22.4, 19, etc. 1, Cor. 11, 22.23, etc. For our Saviour at the first institution of his holy Supper, delivered the Doctrine which he intended should be confirmed by it, and that in a speech understood by his Disciples, and gave commandment unto them to do the like, and to show forth by it, the comemmoration of his death until his coming again. In like manner did the Apostles. Act. 2.42. For the Evangelist 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 joined Doctrine with the administration of this Sacrament, and with prayer, & all the actions of that spiritual communion and society, which the Church of Christ at jerusalem had together. The like appeareth in the Apostle Paul, 1, Cor. 11.23. both in that he professeth to have delivered to the Corinthians concerning this Sacrament, that which he had received of the Lord, and more particularly by that long speech which he had at Troas, before the administration of this Sacrament, Act. 20, 7. Act. 2.42. there also noted and comprehended under breaking of bread. Moreover 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 jesus Christ took bread, and broke it, and gave it to his Disciples; and likewise that he took wine, and having given thanks, not only gave it to the Disciples to drink, but with these express words, Drink ye all of this. Whereby it is most plain that our administration of the Lords Supper, in both kinds, is according to that the Lord himself did at the first institution of it. Yea it is also according to that he commanded after to be done, in that he said, Do ye this in remembrance of me; Mat. 26.27. And more particularly concerning the cup; Drink ye all of this. Which being the Doctrine, practice, and commandment of the Lord himself, 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 faithfulness is to be esteemed to have been also in all the other Apostles) that he delivered to the Church that which he received from the Lord. viz. as before hath been declared, that the Lord delivered to his Disciples both bread and wine. Whereby it is to be understood, that whereas sometimes this Sacrament is noted or comprehended under the speech of breaking bread, that it is not meant, that it was administered in bread only, but it is a speech that by one part doth note the whole Supper of the Lord administered in both kinds of bread and wine; which is confirmed also to have been so delivered by the Apostles, by the practice of the primitive church, which did so administer it, as it appeareth by the Apology of justine Martyr, so reporting of the administration of it. Now as this order of administration of the Lords Supper used in our English church thus appeareth to have been received from the Doctrine, practice and commandment of Christ himself and of his Apostles, and so to have been used in the Primitive Church; so on the Contrary part, the Sea of Rome hath in effect abolished the Supper of the Lord in their Mass, having neither bread nor wine in the administration of it. For the bread they say, after Consecration is turned into the real 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 ministered by them: which errors of the real, and bodily presence, and of the change and transubstantiation of the bread into the flesh of Christ, are convicted to be most absurd and erroneous both by the Scriptures, and by common sense and reason. For the Scripture (even after the consecration and setting apart of the bread to that sacred and holy use, to be 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 we break is it not the Communion of the body of Christ? Pillip. 2.6.7. Heb. 4.15. And in the Chap. 11. As oft as ye shall eat of this bread, and after diverse times. This appeareth also in that the Scriptures teach that Christ became Man, having the true nature of man like to us in all things sinne only excepted. Which proveth that his body cannot be in the small compass of a wafer cake, having the dimensions and measures of length, breadth and thickness, which other men's bodies have. And whereas it is pretended to be so by miracle, this is disproved two ways. First, in that the Scriptures which make express mention of Christ's miracles, do never make mention nor observation of any miracle to have been done by him, in this changing bread into his body. Secondly the Scriptures making mention of any miraculous change of one substance into another, do declare that the change hath been such as was to be judged, discerned and perceived by all means of understanding both of sense and reason. As for example, when Christ changed water into wine, john, 2.9: 10: 11. the wine was perceived to be wine by the sight and taste so discerning of it. But in this case neither doth the eye see any flesh, nor the taste discern of any, but contrariwise that the bread remaineth bread still in substance appeareth by the sight, smelling, savour, and the taste thereof; by the effect of nourishing, by the place where it is on earth, and by the accidents of whiteness, smallness, roundness, and by that it becometh in time to be subject to be mouldy, and that it may be eaten by Mice, and Vermine. But it is most false, erroneous, and blasphemous, to affirm that the body of Christ which is most glorious in heaven, can be subject to any of these accidents. Besides, how great is that blasphemy whereby it is said under pretence of this transubstantiation, that the Priest is the Creator of his Creator, & maker of his maker; But it would ask 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 kind. Therefore thus much may here suffice to show, that by the error of transubstantiation, there is not left any bread upon the Lord's table, by them that affirm the bread to be changed into flesh, and therefore that this part of the Sacrament is wanting in the Mass. Now for the other, the same may be said concerning the wine, which they do likewise teach to be turne● into the very blood of Christ. But it appeareth also further, in that they have sacrilegiously rob the Lords table of that blessed cup that belongeth to it. For although they suffer the Priest to drink of the cup, and the people also to drink wine, yet the wine that they give 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 cup 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 commandment, of our Saviour Christ and of his Apostles. Furthermore as by this means the Sea of Rome hath abolished both parts of the Sacrament, so hath it perverted the right end and use for which it was instituted. For t●at being as hath been declared, and as it is made known to the people in our administration of it, to be a Sacrament, whereby we celebrate the memory of the death of Christ for our sins, to the signing and confirming unto us our spiritual communion with him, to the participation of all his gifts, even to life everlasting: The Church of Rome hath transfigured this Sacrament into a sacrifice propitiatory for the sins of the living, and of the dead. And to this end they have brought into the Church of Christ contrary to his word, a Priest, and an Altar, that nothing might be wanting to the offering of their sacrifice. In which sacrifice they teach that the Priest doth off●r Christ every day unto his Father, as a sacrifice to take away sins. Of which propitiatory Sacrifice our Saviour Christ, & his Apostles have made no mention at all, but only of a commemoration of the death of Christ, in the celebration whereof, we magnify God and our Saviour, for such unspeakable mercy and goodness, and so offer as it were a Sacrifice of thanksgiving, pleasing and acceptable to God in Christ jesus. But of offering a sacrifice propitiatory to take away our sins, 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 be full of error and Blasphemy. For the Scriptures teach us, that there is but one only Sacrifice that taketh away the sins of men, which is that holy Sacrifice which our Saviour Christ offered of himself, that is, of his humane nature assumed for that purpose, and that by his eternal Spirit, and that also once for all, Heb. 9.14.25, 26, 28. namely dying upon the Altar of the cross: and by the Sacrifice so offered, he hath obtained an everlasting redemption. Wherefore to affirm that the Priest offereth Christ daily in Sacrifice for sins, derogateth highly from the death of Christ, wh reby the sins of the faithful are taken away, as if that had not been sufficient; contrary to the whole course of the Scripture, attributing our redemption to his death and blood shed upon the Cross. Secondly, This Doctrine highly derogateth from the virtue of the death of Christ, in that it teacheth, that Christ must be daily offered for sin; whereas the Scriptures teach expressly 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 heaven, and not as the Highpriest in the Law once every year offered sacrifice, and so entered into the holy place. For then as the Apostle there teacheth he should have 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 sin, by the sacrifice of himself. Moreover, it is said, that Christ offered his sacrifice by his eternal Spirit, Heb. 9.26 whereby we are taught, that it was by the power of his Godhead, that his sacrifice and ●lo●d, was of so precious, inestimable and infinite value, as being the blood of God, as the Apostle speaketh elsewhere, which redeemed and purchased the Church. Act. 20.28. Therefore it is open blasphemy to affirm, that the Priest offereth Christ unto his Father a Sacrifice for sin, which the Scriptures attributeth to Christ's eternal 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 never ordain it. For they abuse it to obtain bodily health, and prosperous success of voyages at Sea, of battles, of marriage, and such like. They abuse it to recover things that are lost, to the quenching of Fire, to the calming of Storms and Tempests at Sea, and at Land; to ratify leagues, to trial of the innocent in Criminal causes, and finally to deliver souls (as they feign) out of Purgatory. For these and such like ends, they have Masses said and sung, and pervert the most holy ordinance of Christ, to their secular and profane desires. Moreover, according to the Doctrine of our Saviour Christ and his Apostles, this Sacrament is with us to be administered, so as not only the Minister alone receive it, but others with him. For so our Saviour delivered it to his Disciples, and said, Take ye, eat, and drink ye all of this. Likewise the Apostle Paul calleth the bread of the Lords table, the Communion of the Lords body; and the cup of blessing, the Communion of his blood: Whereby it is plain, that this Sacrament ought to be administered in a Congregation of the faithful 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 private Masses of the Church of Rome, in that the Priest alone having eaten up his host (as he calleth it) and drunk up his wine, sendeth the people empty away, after that he hath blessed them with the empty cup, to the high dishonour of God, and the intolerable scorn and derision of his people. Hereunto is to be added that horrible idolatry, that is the abominable fruit of the monstrous error of Transubstantiation. For from hence-came the elevation and adoration of the wafercake, which the Priest with his back toward the people, lifting up over his head, all the people present falling down upon their knees, and knocking their breasts religiously worship and adore even with the same adoration which themselves acknowledge to be done to God. And after the Mass finished and ended, they reserve the wafercake remaining, whereas by the Scripture every Sacrament, is a Sacrament only in the lawful use of it, and while that sacred action be administered and finished. For as the water of Baptism, after the use of it in baptising such as are to be baptised, is not reserved; no more ought the Sacramental bread to be kept and laid up in store: yet to the elevation and adoration mentioned, they add also this reservation of the bread and enclosing it in a pixe, and that also for idolatrous uses. For both daily as occasion requireth in visitation of the sick, they carry this Idol with pomp throughout the streets, and compel all that meet it, to worship and adore it; and once in the year, in the day which they have made festival for that purpose, with great pomp and solemmity they carry it in procession to be worshipped & adored by the people. Finally whereas our Saviour Christ hath ordained this holy Sacrament, to be administered in that sincerity, and simplicity, declared in his word; the Sea of Rome hath devised to administer it in such manner as is fit for a play upon a stage, or some pompous solemnity, then for the grave and reverend administration of that holy Sacrament. For all furniture belonging to it, is costly & sumptuous, there is music to please the ears, sweet odours and perfumes to sm●ll, there are to behold whatsoever precious Images decked with gold and precious stones, and costly garments. The Priest cloath●d richly as Aaron, standeth at the Altar shining with burning lights, with his attendants in Silk and fine Linen, all the people being behind him afar off. There he playeth many strange parts, sometime he standeth still, sometime he walketh a little, one while he is upright, another while he boweth himself; he seemeth to be asleep and to awake again, he turneth altogether, and half round; his arms are sometimes spread abroad, sometimes drawn in again; sometimes lift up, and sometime cast down: his fingers are still occupied in making crosses, he softly murmureth something with himself, and he whispereth over the bread and the cup; at the last when he hath done playing, he eateth up his host, and drinketh up his wine with great care that he leaveth not a drop. Then having washed after his banquet, he turneth himself to the people, and blessing th●m with the empty cup, biddeth them departed. What can be more unlike the sacred administration of the Lords Supper, than this histrionical service of an Idol of Bread, which they worship and eat up? Wherewith if our administration of this holy Sacrament be compared, and either of them with the Lords institution, it will manifestly appear that their M●sse hath no resemblance with the Lords Supper, and that for most just and necessary causes, the manifold abuses of it are reform in our Church. It will also appear that the communion celebrated in our Churches: First, with declaration of the Doctrine, signed by it in the vulgar tongue. Secondly, in both kinds of bread and wine. Thirdly, in commemoration of the death of Christ, with due praises and prayers annexed thereunto. Fourthly, in that it is truly a Communion, being communicated with the Assembly of God's people. Fiftly, It is freed from Popish transubstantiation, elevation, adoration, reservation, and Pompous carrying abroad in the streets, Sacrifices, Sacrificer, and Altar, and from many such other like errors, superstitions, Idolatries, Blasphemies, and ridiculous follies, as have corrupted, perverted, and transfigured into an abominable Idol the most holy, sacred and comfortable ordinance and Sacrament of our Saviour jesus Christ. And thus fare of the word and Sacraments. CHAP. IX. Of Prayers. NOw it followeth to speak of the Prayers of our Church in England: In all which these two most necessary and excellent points are most worthy to be considered. First, that all our prayers are made to God only; and Secondly that they are all made by the only mediation of jesus Christ. Of which two points the former is such as our Saviour Christ, and all the Prophets and Apostles bear witness unto it. For, First, there is not in them all, any precept, promise, or example for Prayer to be made to any other. Secondly, All the commandments, promises and examples concerning prayer, do expressly direct us to make our prayers unto God. Psal. 50.14.15. In the day of trouble (saith the Lord) Thou shalt call upon me, and I will hear thee, and thou shalt glorify me: Math. 6.9. Luk. 11.2.9.12, 3. Math 7.11. When you pray (Saith our Saviour) Pray ye thus. Our Father which art in heaven, etc. Likewise, Your heavenly Father will give good things to these that ask him. The reason hereof is, because as the Apostle teacheth, jam. 1.17. Every good grace and perfect gift proceedeth from above, even from the Father of lights. Now this being the honour of God, he endureth not that it should be given to any other, according as it is said, I will not give my glory to Idols, Esay, 42.8. nor my honour to any other. And in the second Commandment he calleth himself a jealous God, Exo. 20 5. and such as communicate his honour with any other, he calleth his enemies, and such as hate him, and threatneth to punish their sin in themselves, and in their third and fourth generations that shall come after them. So highly doth it displease God, that Prayer should be made to any other, not only for the space of few days, according to the edict of Darius, but for any part of the whole time of our life. For such is the prohibition of God, Dan. 6.7.8 9.10. published in all the Scriptures, and the threatening of his displeasure, and Indignation, which is more to be feared without all comparison than all the dens of Lions. Therefore it is plain, that whereas in England all our Prayers in divine Service, are directed and made to God only, that our Religion herein is that which the Scriptures teach us, and namely which the Apostles of Christ, and the Lord himself hath taught and delivered. In like manner, whereas all our Prayers are made in the only mediation of jesus Christ, we are thus taught to pray by the Scripture, even by Christ himself and his Apostles. For Christ saith, Whatsoever ye shall ask of the Father in my name, john 14.13. Chap. 15.16. Chap. 16.23.24. 1 john 2.1.2. will be given you. Likewise the Apostle john teacheth us, that the advocate we have with the Father is jesus Christ the righteous, who is also the propitiation for our sins. Likewise the Apostle Paul teacheth, that this is a principal part of the honour of his Priesthood, and that he liveth now for ever (as he was ordained a Priest for ever after the order of Melchisedech) that he might make intercession for us. Heb. 7.24, 25 Moreover, he is said to have entered into the holiest place of the Sanctuary, Heb. 10.12. that is, into heaven by his own blood, Heb. 9: 24.25. having obtained everlasting redemption for us, Whereby it is declared, that after that by the offering of himself once, he had redeemed his people, he entered into heaven itself that he may now appear for us before the face of God. Which doctrine doth manifestly teach us, that to make intercession for us, to procure, us and our Prayers grace and favour with God for ever, is the proper and peculiar honour of our Saviour Christ, and without high treason against his dignity cannot be communicated with any other. For there is one only high Priest of the New Testament, which is jesus Christ; and therefore there can be no other, neither can that office be made common to him with any other, without high derogation to his Priesthood. Beside, that only high Priest of the New Testament, is made Priest of the order of Melchisedech, of whose order none can be, but he that is without Father and Mother and genealogy, and therefore no other man whatsoever but he that is also God. Again, he that is a Priest of the order of Melchisedeck, must have been made Priest by the oath of God; but this agreeth only to Christ, as it is said, Heb. 7.21. I have sworn and will not repent, that thou art a Priest for ever, after the order of Melchisedeck Further, whosoever is a Priest of that order, must be 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 righteousness. But this honour cannot without high treason against the royal dignity of Christ be communicated with any creature whatsoever. Moreover, seeing there are two parts and duties belonging to this Priesthood, and that the one which is to be the advocate that maketh suit and intercession for the Church, and the other to offer himself to make propitiation for our sins; and that none can be our advocate, but he that maketh propitiation for us, it is plain, that we can have no other advocate but the same that died for us. And that this is so, may be proved many ways. The Apostle john saith, 1 john 2.1.2. We have an advocate with the Father, which is jesus Christ the righteous, who is the propitiation for our sins. By which words, it appeareth to appertain to one and the same person to be the advocate, and to make propitiation and satisfaction for our sins. But there is no creature that can make satisfaction for our sins, this being of all parts confessed to belong only to Christ jesus. Therefore also to be advocate and intercessor, for the Church cannot belong to any creature, either man or Angel, but is proper to jesus Christ. And if any should deny it to be proper to the person of Christ, to make propitiation for our sins, it may be proved by this that the Apostle Paul saith, Act. 20.28. 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 jesus 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 be effectual to redeem the Church. But the blood of no other Person can be called the blood of God, therefore no other person can make satisfaction for sin and reconcile us unto God. Now touching the intercession of Christ, it is to be considered, that it is by the same his own blood, that he entered into heaven (as the Highpriest entered into the holiest place of the Sanctuary with strange blood) there to appear always in the presence of God as our advocate, and to make intercession for us. Which being the blood of God (as hath been declared) whereby he entered into heaven, and that because he is as it were sprinkled with that most precious blood of inestimable value, he is worthy to obtain favour for all his redeemed, and hearing for all their Prayers; It is plain hereby, that no other Person whatsoever can be our intercessor, because they are not entered by that blood into heaven, nor cannot present themselves sprinkled with it before the presence of God, thereby to obtain favour with him for us and our Prayers. Finally, that jesus Christ and no other person can be our intercessor with God, is proved by this; that it behooveth 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 style proper to God, That he knoweth the heart. Therefore no other person but jesus Christ can be intercessor, Psal. 44.21. 2 Chro. 6.30. Act. 1.24. Act. 15.8. Rom. 8.15. Gal. 4.6, Rom. 8.26. and to whom else can it agree but to him whose Spirit teacheth us to call Abba Father, and who only understandeth the meaning of the spirit, that teacheth us to pray with unspeakable groanings, as being his own Spirit that stireth up those sighs in the faithful? By all which reasons it is proved, that no person amongst all creatures can be our intercessor, to offer our prayers to God, and by whom we are to offer them; but on the contrary, that it is only by the person of jesus Christ. Thus both these points in the prayers of our Church in England are showed to be grounded in the Doctrine of Christ, and of his Apostles. Now it followeth, to show that contrary to this Doctrine of Christ and of his Apostles, the Church of Rome maketh prayers to other then to God only, and by other Mediators and intercessors, then by the only Mediator and intercessor jesus Christ the righteous, who is the propitiation for our sins; which is first to be showed. Now if the liturgy used in the Church of Rome be compared with the divine Service in England in these two principal points concerning Prayer, it will be clear to all that have eyes to see, that as our practice in them is directly that which was taught by our Saviour Christ and his Apostles, so that which is used in the Church of Rome, is directly contrary to Christ's most holy doctrine, and that was delivered by the Prophets and Apostles. For touching the former point which is that all prayers, petitions, requests, supplications, and thanksgiving, are to be made and yielded to God only: In the Liturgy of the Church of Rome, there are many prayers, petitions, and thanksgiving, that are made and yielded unto Creatures, and even unto the Images and representations of them. They are made protectors and patrons to be prayed unto, for help by several Countries, Cities, Kindred's, States, orders, professions, artificers, houses, persons. Their help is prayed for severally according to diverse states of men, Knights, men of study, Physicians, Lawyers, artificers, as Painters, Shoemakers, Smiths, Potters. Likewise according to sundry occasions of the living Creatures they possess diversely, as for Geese, Sheep, Horses, Oxen. They pray also to sundry Patrons, to be delivered from storms, and tempests, from Earthquakes, Fires and blast. And in case of diverse sicknesses they pray to sundry helpers against the Pestilence, Fever, Toothache, Gout, Falling sickness and such like. In their Litany and Masses they pray to Angels, to the Mother of our Lord jesus Christ, to the Apostles, to Martyrs, to diverse confessors, Bishops Doctors of the Church, and to Saints of the Pope's Cannonizing and saynting. In their prayers to them they pray them to save their sinful souls, to destroy their enemies, to heal them of their diseases, to deliver them from all adversities, and all impediments of Soul and body, at the hour of death to receive their souls, and to bring them to everlasting life. An infinite number almost of examples of such prayers might be rehearsed, which they make unto Creatures. And to them likewise they offer their thanksgiving, vows incense, gifts and oblations, yea they say the Lords Prayer beginning Our Father etc. Before every picture and Image of them in their Churches or houses, so fulfilling that which was said 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 jesus Christ, they do more wrong in this kind then to any of the souls of the faithful that are departed out of this life, for they magnify her with the names of our Lady, the Queen of Heaven, the Lady of the Angels, the mother of mercy, the hope of the Church, our life, our sweetness, our hope; some of them say, that God hath given her, the one half of his Kingdom, that is, of mercy, and hath reserved to himself the other which is of judgement: they say also unto her, By right of a mother, command thy son: they abuse the Salutation of the Angel, beginning in latin with Aue Maria; as a prayer unto her, or to do her honour with the rehearsing of it, and ordain that it be said at a knell of the bell. They use Rosaryes in her honour, that is, saying Aves upon their beads, & for every 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 should be 150 Aves according to the number of the psalms. There hath also been made a special Litany to her, and a Psalter wherein throwout all the Psalms, the name Lord is turned into Lady, and whatsoever is spoken to God in all the Psalms, is attributed unto her. But it were endless to rehearse all the means whereby God is rob of this high p●rt of his glory, of Prayers and praises, by such as are of the Church of Rome, and namely by their psalters, canonical hours, Litanies, Collects, antiphonyes, missals, and such like parts of their Liturgy, and divine Service. This may suffice to show how that which was intended, that whereas in our divine Service in England, we offer prayers and thankes unto God only according to the Doctrine of Christ and his Apostles, they offer them to Creatures, passing by the Creator blessed for ever, Amen. Wherein contrary to the Doctrine of Christ, they have not only according to the number of their Cities multiplied their Gods, as it is said, According to the number of thy Cities are thy Gods O judah; but of towns, streets, Churches, Chapels, houses, persons, diseases, and other occasions, even to praying to dumb stocks and stones, to the astonishment of heaven and earth, as it is in the Prophet jeremy: O ye Heavens, jere. 2.12.13. be astonished at this, be afraid and utterly confounded saith the Lord; for my people have committed two evils, they have forsaken me, the fountain of living waters, to dig them pits, that can hold no water. The other point is like unto this. For whereas in our English Church, as Christ and his Apostles have taught us, we have but one God to whom we pray, and but one Mediator and intercessor by whom and in whose name and merits we 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 been declared; so doth it likewise offer up Prayers to God, by the intercession of Angels and of men. This appeareth in like manner in their Litanies, missals, Anthems, Collects and sundry parts of their Liturgy. For in them they desire all the Angels and Arch-Angels to pray for them, and by name Gabriel, Michael, Raphaell. They desire the mediation of all the Apostles in general, and of every one in particular. This petition they make also to all the Martyrs in common, and to diverse by their proper Names; to the Doctors of the Church, to Confessors, to sundry Popes, Bishops, Abbots, and other Canonised Saints, both men, and women, that they would pray for them to God, that by their intercession, yea and also by their merits, they may be freed from their sins, and the punishment due for the same, and may obtain all grace to everlasting life. In so many sundry sorts do they dishonour the Son of God, and rob him of that high glory and pre-eminence 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 he alone that was made the Highpriest of the new Testament, and that with an oath, and the same for ever, for which cause also his Priesthood is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as passeth not from his own person to any other. He obtained this honour to enter into heaven, Heb. 7.16.17.20.21. Heb, 7.23.24 to make prayer and intercession for us by the shedding of his most precious blood, by the mer●it whereof he presenteth himself continually in the presence of God, to obtain all grace needful for his Church; Heb 9.7.12. Ver. 12.14 which honour having been obtained by blood, it cannot agree to Angels which are only spirits, & neither have flesh nor blood. This blood whereby he obtained this honour, 1, Pet 1.19. john, 1.29.36. Heb, 9.14. is the blood of the Lamb immaculate & undefiled, 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 whatsoever. Esay. 53.6. Psal. 14.3.2. We have all erred and gone astray saith the Prophet Esay: And the Prophet David likewise, Enter not into judgement with thy Servant (O Lord) for no flesh shall be justified in thy sight; Psal. 14.1.3. Rom. 3.10. And again, There is none that doth good, no not one: Which is also the testimony of all the Prophets and Apostles: wherefore all men are subject to death by reason of sin, and are not able to procure favour for themselves, how then should they be mediators and intercessors to procure favour for others, who themselves stand in need to be saved by the intercession and merits of jesus Christ? But if there were any of them righteous, yet the shedding of their blood could no more procure favour for us with God than the shedding of the water in the streets. For it is by the blood of God (as saith the Apostle) whereby the Church is bought and purchased, A ● 20.26. by which blood as he made propitiation for our sins, so it is by the same blood, (being of inestimable value because of the infinite dignity of his person) by which he is entered into the presence of God, to make intercession for us. It is therefore of no use that is said, that he is the only mediator of propitiation but not of intercession. For as it hath been showed by these reasons, he hath as good right to be honoured with this glory, to be the only intercessor for his Church, as he hath to be the only giver of all satisfaction for our sins. Finally it behooveth that our intercessor be God, that he may know the necessities of this people, and understand their groans which cannot be uttered; but this agreeth not to any creature only, much less to men. Thus than it appeareth in how high degree the Liturgy of the Church of Rome is contrary to the Doctrine of Christ and his Apostles and derogatory to the honour of God, and of his only Son, in that prayers are made to any other then to God only, and that resting upon the Prayers and intercession of many others and not only of jesus Christ. Contrariwise hereby it may appear, that our Religion and divine Service in England, in these two last and excellent points concerning Prayer, is according to the Doctrine of Christ and of his Apostles, that we pray to God only, and that by the only mediation of jesus Christ the righteous, who is also the propitiation for our sins. Thus it hath been showed, both in the word whereunto the Sacraments are annexed, and also in prayer, in which two parts principally consisteth the whole service of God; that our Religion professed in England, is the same which was taught by jesus Christ and by his Apostles, which was desired to be proved; and further that the Liturgy of the Church of Rome, in all the points here debated, is directly contrary to the Apostolical Doctrine, and that which was delivered by the Lord jesus himself. Which being so performed, here might be an end ●f this Treatise, but that it is further desired to be showed, if any of the Martyrs have given testimony to that Religion which in England is professed: For satisfaction wherein, here is added that which followeth. CHAP. X. Of Martyrs. MArtyr, is originally a Greek word, and signifieth in English a witness, which general signification by an elegancy of speech, is used by the Church, to note such as testify and bear witness of true Religion, and of the right Service of God, and of faith in jesus Christ, even by the suffering of death, rather than to deny the truth of God. So as in this sense, Martyr is a witness of true Religion, by his suffering of death for it. Such in the time of the Prophets were Daniel, and his three noble kinsmen of the tribe of judah. Dan. 3.20.21. For these three rather than they would worship Nebuchadnezzars' golden Image, and yield to an Idol the honour due to the only true God, endured to be cast into the furnace of fire. From which though God by miracle delivered them, yo● are they worthily accounted Martyrs, for their most constant resolution. Dan. 6.16. Likewise Daniel, rather than he would not yield unto God the honour of prayer, endured to be cast into the den of Lions for his noble Profession. In the new Testament our Saviour speaking of Martyrdom, saith, Math. 5.11. Blessed are ye when men persecute you for righteousness, and for my sake. And sorewarning his Disciples of such Persecution, saith, john. 15.27. john. 16.2. You shall bear witness of me, and they will put you out of their synagogue; and whosoever shall kill you shall think he doth God good service. The Apostle Peter saith, If any man suffer because he is a Christian, 1, Pet, 4.16. let him not be ashamed, let him rather glorify God on this behalf. Thus also wrighteth the Apostle Paul, alleging it out of the Psalms: Psal. 44.22. Rom. 8.36. For thy sake are we put to death all the day long, we are accounted as sheep for the slaughter. By these and many other like testimonies it appeareth, that a true Martyr dyeth for no other cause, but for a good, just, and holy cause, and namely, for witness bearing to true Religion; as for refusing to worship Idols, and for professing himself a Christian, and one that honoureth Christ, and avoweth the Doctrine of the Gospel that he taught, and professeth to believe to be saved by him. Which being thus proved, by these general testimonies, shall be likewise confirmed by the examples of such true Martyrs, to the end that hereby it may appear, that whosoever are to be acknowleged to have been true Martyrs, have suffered for bearing witness to some principal doctrine of the same Religion, that together with all Christendom, is professed at this day in England, and not for maintenance of any of the errors or false worship; maintained by the Sea of Rome, and wherein they being fallen away from the truth of the Gospel, descent from many nations of the Christian world. They challenge indeed to themselves, that all the Martyrs that died in the Primitive Church, died for their Religion. But it is not to be showed that they died for that Corruption of Christian Religion, that is properly called Popery, because it hath been and is still maintained by the authority of Popes; but only for refusing to worship Idols, & for professing to believe in God, and in jesus Christ our Saviour. Which being the holy faith now professed in England, and in many other nations of Christendom, that agree with us therein, it will appear that all the Martyrs of the primitive Church died for the maintenance of that Service of God, and for that faith of Christ, which is now professed in England, which is the other part that is desired to be proved. Now for the proof let us first consider of the Martyrs recorded in the new Testament. Whereof the first that obtained the Crown of Martyrdom was Steven, who had been one of the Seven Deacons of the Church of jerusalem: Of him it is manifest, that he was stoned to death in a fury of the jews, after that he had given notable testimony to jesus Christ. First, by his great signs and wonders that he did. Secondly, his so wise and Zealous reasoning with men of the Synagogues and schools of the jews, of diverse nations that were in jerusalem, as they were not able to withstand the wisdom and spirit wherewith he spoke. Thirdly, Act: 6.10. Act. 7, 2, etc. V 52. V 55: V. 59 by his notable Apology which he made for himself before the Highpriest, and the whole Consistory, his face shining as an Angel, concluding it with charging their Fathers to have slain the Prophets, which had foreshowed the coming of Christ, and themselves to have murdered Christ, that just and righteous Person. Fourthly, by his constant testimony that he beheld the heaven's open, and the Son of man standing at the right hand of God. Finally by his dying in the invocation of the name of the Lord jesus. By all which reasons it is plain, that Steven died, for no other cause then only for professing jesus Christ to be the Son of God, and the Saviour whom God had promised to send for the salvation of his people; and this faith our Church in England by God's mercy doth constantly profess, with all that call upon the name of the Lord jesus, and holdeth it most honourable to dye forbearring witness to that most holy faith. Which being so, it is clear that Steven, whose head first had the honour to wear the Crown of Martyrdom, died for that faith which is at this day professed in England, & not for the Mass, nor the Pope's Supremacy, nor any other Popish Corruption of Christian faith whatsoever. The like is to be said of the Apostle james whom Herod slew with the sword, as it appeareth by that it is said, Act. 12.1.2.3. that Herod vexed certain of the Church, and that he saw, that the kill of james had pleased the jews, who were the enemies of Christ, and by apprehending and committing of the Apostle Peter in like sort. In the Acts of the Apostles, the like cause appeareth of all the persecution both of the Disciples and of the Apostles. Wherefore upon occasion the Apostle Paul professeth saying, I am ready not only to be bound, Act. 21.13. but also to dye at jerusalem for the name of the Lord jesus. In the Revelation, the like testimony is given of Antipas, where it is written; I know thy works, and where thou dwellest, namely where Satan's throne is; Reve. 2.13. I know that thou holdest my name, and hast not denied my faith, no not in the days wherein Antipas my faithful Martyr was slain amongst you, where Satan dwelleth. Of other Christian Martyrs whose names are not mentioned in the Scriptures, the like appeareth both by the prophecies and performances of their sufferings. In the second of the Revelation it is written in the 10 verse, Fear nothing of that thou art to suffer; Behold the Devil will cast some of you into prison that ye may be tried, and ye shall have affliction for ten days: Be faithful unto the death, and I will give thee the Crown of life. In the sixth Chapter, verse the ninth, where the first seal was opened, it is said: I saw under Altar the souls of those which had been slain for the word of God, and for the testimony which they maintained. After to them crying to God to revenge their blood, it is in the eleventh verse answered, That they should rest yet a little time until their fellow servants, & their brethren might be fulfilled, which were to be slain as well as they. In the Chapter eleventh, from the third verse to the twelfth, is foreshowed the Martyrdom of the two Witnesses which bare witness to the Gospel of Christ, for the space of 1260 days. Finally in Chap 20 verse 4. it is said, I saw the souls of those which had been smitten with the axe for the testimony of jesus and for the word of God, and which have not worshipped the beast nor the Image of the beast, nor have the mark upon their foreheads, or in their hands; and they shall live and reign with Christ a thousand years. These are the Prophecies that make mention of Christian Martyrs, by all which places and the comparing them one with another it may evidently appear, that all such Martyrs were to bear witness to the Lord jesus Christ unto death, and to suffer not for any tradition or for any ordinance of the Church of Rome, but for the word of God, and for refusing to become Idolaters, and to take the mark of the beast in their foreheads or in their hands. Now the performance of these prophecies that have been fulfilled unto this time, do likewise declare that the Christian Martyrs, which have suffered hitherto have suffered death for professing that they worshipped only the true God, that had made heaven & earth; & his only begotten Son jesus Christ: and refused to worship the Pagan Emperor's Idols, and the Idols of the heathen, that lived in any part of the Roman Empire. The certain and undoubted truth hereof, is to be justified by the Apologetical and other writings of the ancient Fathers, by the history of Eusebius, & other writers of Ecclesiastical story & namely of Martyrs; likewise by Aurelius Prudentius in his book of the Crowns of Martyrs, and other of like argument. By the testimony of these writers it appeareth for the time of the ten great and cruel persecutions of the Roman Emperors, while they were yet heathen, even to the reign of Constantine the Great, which was the space of above 300 years, and namely, in the last ten years persecutions, under the five last heathen Emperors, which time is thought to be forshewed by the mention of ten days spoken in the 2 Chap. of the Revelation the 10 verse: For by all these it is plentifully testified, that the Christians were put to death for no other cause, but for professing themselves to be Christians, and refusing to worship the Idols of the heathen. The same is confirmed also by foreign and heathen writers, and namely, by the edicts and proclamations of Emperors, by the commandments of their officers in their several Provinces, by their proceeding in judgement, the voice of the crier proclaiming, that they which suffered death, professed themselves to be Christians, by a writing which was written in a table of such their profession, which was borne before the Martyrs; and finally, by the sentences of their judges, for such cause only, adiuding them to suffer diverse sundry kinds of exquisite torments and cruel deaths. To prove this by the particular report of all the Martyrs that suffered in that time to the reign of the Great Constantine, would be two long. But we may take a few for example amongst those that are reported to suffer Martyrdom in that time. Hear may be remembered Polycarpus, Pastor of the Church of Smyrna, mentioned in the Revelation, a tree that bore much fruit according to his name, and like the Date, or A●mond tree, which the more it is pressed, is the more fruitful. For of him it is written, that after horrible threatenings of wild beasts and of fire, growing in constancy, and persevering steadfastly, in professing himself to be a Christian, and refusing to worship the Idols of the heathen, the Crier by commandment proclaimed and cried thrice, Polycarpus hath confessed himself to be a Christian: Likewise the people cried out upon him, This is that Teacher of Asia, the Father of the Christians, the overthrower of our gods, which hath taught many that our gods are not to be worshipped. For these causes Polycarpus died as a faithful servant of Christ, whom he said he had served 86 years, and having found him always his good master and gracious Lord, he would not now deny him. Attalus, another Martyr, was lead about the Amphitheatre, and a table borne before him, wherein it was written, This is Attalus the Christian. It is written of one Saphyra a virgin of Antioch, that as a fair Sapphire, a gem, a jewel, of great price, carrying her holy profession without any stain; being commanded to sacrifice to the gods of the heathen, she graciously answered that she was a Christian, and worshipped almighty God, who had created all things; and that the gods of the Gentiles were no gods, but devils; for which worthy profession she was beheaded. Happy Faelicitas according to her name, a matron and widow of Rome, the mother of seven children, was accused to the Emperor Antoninus, by the priests of the Idols, that she worshipped not their gods, but also persuaded others, from doing them honour. She was exhorted to spare herself, and to return to the old Roman Religion, and to forsake the new doctrine of the Christians, and to testify the same by the offering of Sacrifice: But she constantly professed that she was willing to dye for the faith of Christ. After, being exhorted to spare her children, and to persuade them, to redeem and save their lives by sacrificing, she answered the Magistrate, Thy mercy is impiety, and thy exhortation cruelty. For if my sons should sacrifice to Idols, they should not save their lives, but cast themselves into hell fire. Then turning to her Children she said, My dearest sons, persevere in the faith, and confession of our Lord jesus Christ, he expecteth you with all his Saints; fight for your souls, and show yourselves faithful in the love of Christ. Thus for worshipping of Christ, and refusing to worship Idols, this happy mother, having seen her seven sons first slain with sundry deaths, and dying seven times in them, at the last was also crowned with Martyrdom and received to everlasting felicity. These few examples of almost an infinite number, may suffice to show, that the Martyrs which suffered under the heathen Roman Enperours, to the time of Constantine the Great, which was 300 years and more, suffered all for professing themselves to be Christians, and refusing to worship the Idols of the heathen Roman Emperors. Which being thus declared, hereby is that proved (for the first 300 years after Christ) which was desired, that is, that the Martyrs of the Primitive Church died for that faith, which the Church of England, together with all the reformed Churches of Christiandome do profess. For both these are in our Church so professed, as we hold it most honourable to dye in maintenance of the faith of Christ, and refusing to worship any Idols, either of old Rome that worshipped the Images of heathen men; or of new Rome, that adoreth the Images of Christian men. For though the difference of a heathen, and of a Christian man, be exceeding great; yet in worshipping of them both religiously, and much more in so worshipping their Images, there is no difference, but such Images are Idols alike, and the worshippers of them are in like sort Idolaters. But this disputation belongeth to another place. That which is here to be debated is, that seeing our Church in England professeth the faith of Christ, and abhorreth the Idols of the heathen, as all reformed Churches do; that all the Martyrs of the Primitive Church, for the first three hundreth years after Christ, died for the same faith and Religion, which is now professed in England. After the time that Constantine the Great had prevailed against his enemies the heathen Princes which were partakers with him in the Empire, the persecution of Christians in the former manner ceased in all the Roman Empire, excepting the short time of julian the Apostata; for notwithstanding that there were grievous troubles which the true Christians suffered also after, especially by the Arrians, and also by some other heretics and schismatics in their sundry Countries, yet was there not any universal persecution unto death in any degree like the former, for the causes above mentioned, or by the heathen. Within the Church there arose indeed great troubles generally by the authority of the Emperors, that favoured the heresy of Arius, and by the Arian Bishops, and other of that heresy, soliciting authority with all importunacy against Athanasius, and other that maintained the sound Orthodox, and holy faith of the Godhead of Christ of one and the same substance with the Father: In which worthy cause, whatsoever was suffered by any, and namely by Athanasius, worthy to be immortal, and to have his name preserved for ever in the Church with high regard and honour, they and Athanasius suffered for that saith that is also professed by all reformed Churches, and namely by our Church in England, as may appear by Athanasius Creed, or confession of faith set down in our book of common prayer, & apppointed by public authority to be openly read in all our Churches. Other universal persecutions for any matter of Christian faith we read of none. And as for such particular troubles as were raised in the Church, about any heresy condemned by any of the four first general Counsels, whatsoever those Counsels decreed against such heresies, is received and professed by our Church in England. Thus it is proved that all the Martyrs of the Primitive Church suffered for our Religion that is now professed in England. And in all ages whatsoever, true and right Martyrs there have been, that is, which suffered death for bearing witness to the word of God and to any part of Christian Religion, delivered by jesus Christ and by his holy Apostles (for it is the cause and not the punishment only that maketh a Martyr) they died all for some Article or other of the Religion which is professed in England. And of this sort, for some laterages, especially in this wherein we live, the barbarous Cruelty of the Roman Catholics hath been such, as in this age, both England in some former times, and especially in the reign of Queen Mary, and many other kingdoms and countries of Christendom, have flowed with the Christian blood that hath been shed by them. They boast indeed of Martyrs that have died for the defence of their Religion; for which if our Christian Kings and States that have restored the sincerity of Christian Religion, had made laws for that purpose, and put them in execution upon some turbulent Persons obstinately seeking to deprive us of the true worship of God, and to bring us back again to the blindness, and ignorance, superstitions and will worships, errors and heresies, Idolatries and blasphemies of the Sea of Rome, who could justly reprove such proceed? But it will be hard to show that our Christian Princes and States have yet hitherto so proceeded. Possibly in the wars, and In the rage of battle, and in the fury of victory, some outrages may have been committed, which we do not justify. But that in time of peace when laws might be obeyed, & the judges sit quietly upon their benches, it will not be easy to show that there hath been any such course. Their shameless Legendaries report indeed, that we have put men into Bears s●innes, and set dogs to worry them. But they t●at wrote ●●ch things, had neither truth, nor modesty in so writing. They complain much also of some jesuits, Seminaries, and other Roman Catholics, adjudged unto death in this Land. And it is true, that some such have been executed, but not any, simply for any matter of Religion and divine Service, but either for Felonies, and Treasons, and that some such as the like were never heard of in any age; or for such erroneous, and heretical points of Doctrine as directly impugneth the Sovereignty of the State, and enforced a necessity of such Laws, and execution of them upon some notorious Offenders, and seditious practisers to seduce the subjects from their allegiance. But this is cleared in many other places, and here it may suffice to show, that which hath been proved, That the Martyrs of the Primitive Church died for that truth which is now professed in England. Which having been thus proved by this Treatise, there hath been performed whatsoever is desired. Which God grant may be of as good use to such as have desired it: as the writer from his soul doth pray God may vouchsafe them. FINIS.