Utrum horum, or, The nine and thirty articles of the Church of England, at large recited, and compared with the doctrines of those commonly called Presbyterians on the one side, and the tenets of the Church of Rome on the other both faithfully quoted from their own most approved authors / by Hen. Care.

TO THE READER.

'TIS obvious, That the Popish Interest hath of late years regain'd much Ground, and is not a little enlarg'd and strengthen'd in the World; as well by the Indefatigable Industry of their Priests and Jesuits, the unnecessa∣ry feuds amongst the Reform'd, and the unhappy Wars between Protestant Princes and States, as more especially by the growing greatness of the French Monarch (who now at last would co∣lour his Insatiate aims at Glory and Em∣pire by pretentions of propagating the Roman Religion; and hopes thereby not only to engage all the Pontificial Clergy in favour of his Designs, but

also to Atone for all the Blood and Deso∣lation, wherin he hath involv'd Chri∣stendom; If the extirpation of what they call HERESIE, may but be one of the Consequents attending the Success of his Arms) In particular, 'tis no less notorious, That these King∣doms of Great Brittain and Ireland, labour at present under a Popish Conspiracy, which by Supreme Autho∣rity has more than once (and sure not inconsiderately, or in Jest) been declar'd HORRID and DAMNABLE; a main Branch and Master-wheel of which, has been sufficiently prov'd to be a Design of dividing and embroiling us amongst our selves.

To effect which, observing that the Body of the people of England, though generally agreeing in all ne∣cessary points of Christian Doctrine; do yet consist (in another respect) of two Sorts.

1. Those that have a Veneration for the Ecclesiastical Rites and Ceremo∣nies retain'd by our first Reformers, rather perhaps for prudential Reasons

suitable to that Juncture, than for a∣ny Apprehensions they had that the same were always obliging; as the A∣postles (in the first, and possibly only unerring Council that ever was held) thought fit to caution their new Con∣verts for avoiding of scandal to the Jews, and hindrance of propagating the Gospel, to abstain from Blood and things strangled, which yet few Chri∣stians at this day, or for many hun∣dred years past, have thought necessa∣ry to observe.

2. Those that commending and blessing God for the happy Labours of those our pious Ancestours, who in their day went so far, do yet in this Age of Light (and when Compliances with Ceremonies, that may but seem suspi∣cious or unwarrantable, are neither advantageous nor Convenient for ad∣vancing the great Ends of Christiani∣ty, but rather the contrary) decline to join therein, and cannot (as they al∣ledge) with a safe Conscience embrace them, especially when imposed as Ne∣cessaries to Church Communion.

The crafty Romish Incendiaries hence take an opportunity to heat the one of these against the other, that with greater ease they may destroy them both. And so far prevail, That some Church-Men, instead of abating any thing do rather seek to screw up their Ceremonies higher, and appropri∣ating to themselves the Title of The Church of England, do not only exclude all others that cannot keep pace with them, though otherwise Orthodox in Faith, pious towards God, Loy∣al to the King, and peaceable with their Neighbours, but likewise Brand them with the odious Titles of Whigs, Fanaticks, Enemies to the Church, Di∣sloyal to His Majesty, Disturbers of the Government, Factious; and in a word, represent them in such hideous Cha∣racters, as if they were altogether in∣sufferable, a People that ought to be utterly extirpated, as being no less Oppo∣site to our Religion, and as dangerous as Papists (even the worst of them, the Jusuites) themselves, and therefore do both seek to turn the edge of those Penal Laws originally intended a∣gainst

Popish Recusants on these Non-Ceremony-Conforming Protestants, but also are not ashamed to own they have more kindness for the former than the latter, and a greater aversion to Pres∣byterians than to Papists; or, if they do not say so in Words, yet the same is too apparent from their deport∣ment; For how many are there who call themselves of the Church of Eng∣land, That upon the Discovery of the Popish Plot (though the KING and several Parliaments had declared it) were yet mighty unwilling to believe it, and ready to disesteem the Evidence, and excuse the Persons accused, or at least to lay it only on the Jesuites, and shift off the Odium from the rest of the Papists? &c. Whereas on the contra∣ry the very same Men on the first Buz of a Presbyterian Plot (though no such thing has to this minute been prov'd, but on the contrary several wick∣ed Forgeries and Shammings of pretended Plots upon them, wonderfully detect∣ed) shew themselves not only most ready and willing to credit it, and busie to spread the Rumour, but tri∣umph

and are tickled with any Story, though never so false and foolish, that looks that way; and in their drunken Confusions, and horrid Curses, load all Dissenters in general with the Guilt of this imaginary Conspiracy.

Now is it not plain to every Consi∣derate man, That all this tends to no∣thing more than to embroil us in un∣charitable, implacable and endless Ani∣mosities at Home, and dis joint us from all affectionate Alliances with, and assistance towards the Reformed Churches abroad? They being gene∣rally of the same Stamp, as to Disci∣pline (the great matter in Controver∣sie) with our Dissenters.

What remains then in such a Jun∣cture, but that we should truly inform our selves of the real differences be∣tween the Establish'd Doctrines of the Church of England, and the Opinions of these Protestant-Dissenters, so much clamoured against, on the one side; and the Tenets of the Church of Rome on the other; That so we may upon an Impartial Survey, judge which is most opposite and at greatest distance,

and accordingly Treat them with more or less Condescention and Affection: And if upon a just scrutiny, we shall find, that there is none, or very little Essential difference between our Church, and those called Presbyte∣rians, or Calvinists (either at home, or abroad) That then we may lay by our Fury and Rancour, and embrace one another as Brethren, and cordial∣ly Join against the common Enemy.

To facilitate this happy and desired Union, if this small Work may be of any use, I shall think my pains in collecting it, abundantly rewarded: However there were several Reasons, which to me seem'd important, that swayed me thereunto. As,

1. I had observ'd, That abundance of People, who account themselves of, and talk loudest about the Church of England, never seriously perused, nay, have not so much as read or seen her Articles of Faith (publisht by Au∣thority). Now I conceive it may be no unuseful Service to such Persons, to recommend to them those Articles, That no longer they may remain in

an Implicite Faith; but read, Consider, and with understanding embrace what they before out of Compliance or Custom, rather than Judgment, seem'd to own and adhere to.

2. There are many too, That in words detest Popery, yet not being throughly grounded in the Doctrines of the Church of England, nor ac∣quainted with those of the Church of Rome, may be in danger of mistaking the one for the other, and by Jacob's voice be deluded into Esau's hands, and imbibe Poison unawares, unless forti∣fied against it by some such discrimina∣ting Antithesis.

3. Hereby will appear the malice and falshood of these suggestions, That the Dissenters stand at as great a di∣stance from, and are as much opposite to the legally Established Church of England, as the Papists; a mischievous conceit promoted by the Jesuites and other Factors for the See of Rome, on purpose to divide and weaken us, and consequently thereby to accomplish at last their own ends, which are utter∣ly to subvert and destroy all the Pro∣fessors

of the Reformed Religion, whe∣ther Episcopal, Presbyterial, or un∣der what ever other Denomination.

4. I know not what could better tend to uniting us (at least in affection) amongst our selves, than this demon∣stration, That in the main and all essenti∣al Doctrinal points, we are already a∣greed, and since the other matters in Controversie are acknowledged to be indifferent, what occasion is there for all this heat and violence, unless the lesser our differences are, the greater still must be our Animosities and Con∣tentions about them?

5. I do not despair but this small Treatise may be profitable to weak Capacities for instructing them in Fun∣damentals of Christian Religion, since it contains a general Systeme of Faith, rendered the more intelligible, by the variety of Expressions, though con∣current Sense, of the Church-men and Protestant-Dissenters on the one side, and the apparent Contradictions of the Papists on the other, For Contra∣ria juxta se posita magis Elucescunt, contraries aptly compared, illustrate each other.

Thus much for the End and general Intention of this Work—As to the manner how it is perform'd, I could indeed have wisht it might have come from some abler Hand, whose Skill might have rendered it more useful, and his Name more acceptable to the publick. But rather a Mite than no Offering at all for the Churches Peace, I have done what my small Reading and interrupted Leisure would per∣mit, and need only Advertise the Reader, that here he shall find,

• 1. The Nine and Thirty Articles of the Church of England, agreed upon and Establisht Anno 1562. and never since altered, but required by Law to be subscribed unto by all Ministers of our Church; faithfully recited Ver∣batim, and Printed in a different Let∣ter.
• 2. The Doctrines of those common∣ly called Presbyterians (comprehending the Body of our Dissenters) produc'd from the Confession of Faith, agreed up∣on by the Assembly of Divines in the late Times, and their Catechism, and the Institutions of Mr. John Calvin.
• ...

• 3. The Tenets of the Church of Rome, delivered either in the Words of the Council of Trent, or those of their great Champion, Cardinal Bellarmine, and the Annotations of their Colledge of Rhemes on the New Testament: Other of their Authors sometimes, but sparingly are Cited, and never a∣ny but what are allowed by them, and known to speak according to the com∣mon Dictates of that Church.

I knew not where to seek more Au∣thentick Testimonies of each Parties Sentiments, and can without Injury to Truth aver, That I have not wil∣fully baulk'd, added to, detracted from, or in any kind perverted the Sense of either side; but fairly stated their Doctrines in their own words. And generally without Reflections, or Animadversions, unless only where the matter is such, that it could not justly be omitted.

Some may expect to have had added, in a Fourth Comparison, certain No∣tions advanc'd of late years by some Divines amongst us, that seem to thwart these Articles of their Mother-Church,

which at their Ordination they solemnly subscribed; But as the same have in part been already noted by others, (* 1.1) so my desire is rather to bring Balm than Vinegar to the too gaping wounds of the Church, and without giving any such Exasperation, shall hope, That those Gentlemen will see and repent of such their Mistakes; At least since Rectum est Index sui & Obliqui, A streight Line is the measure both of it self, and of that too which is crooked. I cannot despair but when once People are brought throughly to un∣derstand the Doctrines of the Church of England, grounded on the Holy Scri∣ptures (without, or contrary to which, no Church in the World has any power to impose any Articles of Faith) They will easily be able to discover such Ab∣errations, and refuse them with a just Abhorrence, though never so spe∣ciously obtruded.

But because there is such a noise raised, and such heaps of Durt continu∣ally thrown on the memory of poor Mr. Calvin, and those called Presbyte∣rians (whereby they would inflame us

both to hardships towards dissenting Protestants at home, and set us at odds with most of the Reformed Churches abroad) I shall for the Infor∣mation of the Vulgar Reader, give a brief account here what esteem our Ancestors of the Church of England heretofore had, both of John Calvin, and those Neighbouring Churches, and the Testimonies I shall avouch shall be of undoubted Authority, both for Dignity and Learning.

The Reverend and Pious Dr. George Carleton Bishop of Chichester, in a Book Intituled, An Examination of those things, wherein the Author of the late APPEAL holdeth the Doctrines of the Pelagians and Arminians to be the Doctrines of the Church of England, Printed anno 1626, and Dedicated to King Charles the First, p. 217, hath these Words—

Though the Church of England be the best Re∣formed Church, yet it is not the only Reformed Church, and it might seem no good Providence in us to stand so by our selves, as to reject and dis∣dain the Consent of other Churches,

though they do not agree with us in Discipline. It is observed by Eusebi∣us, That Polycrates and Irenaeus did both reprove Victor, because for matters of Ceremonies he was too much offended with other Churches, which otherwise agreed with him in Doctrine; Irenaeus doth admonish him, That the ancient Bishops of Rome before Victor, did keep Unity and Consent with the Eastern Bishops, though in Ceremonies there was difference between them, Omnes isti cum in Observantia vararierent inter semetipsos & nobiscum semper pacifici fuerant. Euseb. l. 5. cap. 24. [All those that varied in Observances, yet were always peaceable both amongst themselves and with us.] He saith there also, That the Dissonance in Ceremonies, need not break the Consonance in Faith with those Churches, which do not agree with us in Ceremonies, if we seek the peace of the Churches that profess the same Doctrine.

〈1 page missing〉〈1 page missing〉 or strugling, as more like one sleep∣ing than dying; leaving, with that noble Roman Aemilius, Poverty with Honour to his Friends, his Li∣brary and all his Goods rated at the highest, not making three hundred Guilders, as he was wont to say of himself, if Men doubt of my Poverty, my Death shall perswade them. The twenty seventh of May, at Even, this Sun set upon our Ho∣rizon, presently the Rumour filled the City with Lamentation, in wanting the wisest Citizen, the Church a most faithful Pastour, the College a most Learned Doctor, all under God a common Father and Comforter. Much a do to keep People from him after his Death, they could not be satisfied with the sight of him, nor scarce pulled away. Very Strangers that had come far and near to see and hear him, were most importunate to have but a sight of him, amongst the rest, the English Ambassadour; till at length to avoid Superstition, and the Tongues of Papists, it was denied;

so he was Buried without any great outward pomp (for so was his Will as aforesaid) but with the most La∣mentation, Tears, and Affection, accompanied with all the Profes∣sours, Ministers, Senatours, and e∣ven the whole City.

Thus far Doctor Hoyl; wherewith agreeth the before recited Doctor Hakewell in his Answer to Carier, p. 164, who also Witnesses, That his Works were so well esteemed, That his Catechism being written by him∣self in Latin and French, was after∣wards, at the request of Strangers, Translated into High Dutch, Low Dutch, English, Spanish; and by Im∣manuel Tremelius into Hebrew, and by Henry Stephnes into Greek, and touch∣ing his Institutions, that Dystick is well known.

Preter Apostolicas, post Christi Tempo∣ra, Chartas Huic peperere Libro saecula nulla pa∣rem.

Except th' Apostles Writings, since Christs days, No Age a Book of equal worth did raise.

To which I may add, That Epitaph bestowed on him by the Learned and Ingenious Beza, which he was as able, as (upon that sad Occasion) unwilling to afford; and the other (out of his Deserts) as worthy, as (out of his Modesty the Crown of all his other Vertues) unwilling to receive.

Romae ruentis Terror ille Maximus Quem mortuum Lugent Boni, Horrescunt Mali Ipsa a quo potuit virtutem discere vir∣tus Cur adeo Exiguo, Igno••oque in Cespite Clausus? Calvinus lateat, Rogas?

Calvinum assidue Comitata Modestia vivum Hoc Tumulo manibus Condidit Ipsa suis O te Beatum Cespitem tanto Hospite! Cui invidere cuncta possint Marmora.

Which I shall endeavour thus to spoil into English.

If any ask why Reverend Calvin (whom We justly style the dread of falling Rome, Whose Death, each good man did with Tears bewail, And who even dead, makes envious Foes look pale, In whose fair Life no blot you could di∣scern, But Vertue her self might thence more Vertue learn) Lies Buried in so mean and poor a Grave, (Whilst wretched Sinners Glorious Tomb∣stones have)?

Know ye, That Modesty which was Ally'd, Always to Calvin living, when he dy'd With her own Hands this Mansion did provide. O happy Turf! enrich'd with such a Guest. As proudest Marbles envy, not pos∣sess.

This, dear Country-Men, is that very Calvin, and such esteem the Reverend Fathers of our Church of England, as well as other Lear∣ned Protestants beyond the Seas had of him heretofore, whom yet too many pert, little, raw Ser∣mon-Readers now a-days, can scarce mention without Contempt, and stinking Flowers of railing Rhetorick, endeavouring (as far as the short Talent of their Pedantick wit can reach) to expose him, as if he had been one of the most errand He∣reticks, and vilest of Men.

Whilst in the mean time, The wily Jesuite laughs and Triumphs in our needless heats, which him∣self first kindled and still foments, claps in with the most thriving party, and exasperates what he can, and at the same Instant se∣cretly insinuates a favourable O∣pinion of the Church of Rome, as less dissonant from and dange∣rous to the Church of England, and the Civil Government, and as more at Unity, &c.

To Obviate which Romish de∣signs, and Reconcile in Affecti∣on all True-hearted Protestants, by shewing them both the near Allyance, they are already at, (if they would but have the patience to see it) amongst them∣selves, and the extream and de∣structive Opposition of the Church of Rome to us all, is the Design

of this poor Treatise, and shall e∣ver be both the Endeavours and the Prayers, of

The unworthy Compiler, Henry Care.

Old Bayly, Febr. 6th 1681/2.

Notes

• * 1.1

  As Mr. Jenkins's Celeus∣ma, The 4th. part of the Na∣ked Truth, &c.