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.

The ARTICLES of the Church of England, com∣pared with the Doctrines of the Presbyterians and Pa∣pists, &c.

The first Article of the Church of England.

Of Faith in the Holy Trinity.

THERE is but one Living and True God Everlasting, without Body, Parts, or Passions; of Infinite Power, Wisdom, and Goodness; the Maker and Preserver of all things, both Visible and Invisi∣ble: And in Vnity of this God∣head there be three Persons, of one Substance, Power, and E∣ternity,

the Father, the Son, and Holy Ghost.

Touching this Article there is no Dispute: The Presbyterians (a 1.1) Be∣lieve it. And the Papists (b 1.2) Profess to do so too; yet Austin Steuchus, a famous Popish Doctor, in his Cosmopaeia, on the beginning of Genesis, hath written, That the Imperial Heaven is Co-eter∣nal with God; and if so, there must be two Gods: For whatsoever hath no Beginning is God. Nor have their Ex∣purgatory Indexes, which have been so busie to deface many sound Godly Opinions, Corrected him for this Blasphemous Heresy.

The second Article of the Church of England.

Of the Word, or Son of God, which was made very Man.

THE Son, which is the Word of the Father, Be∣gotten from Everlasting

of the Father, the Very and Eter∣nal God, of one Substance with the Father, took Mans Nature in the Womb of the Blessed Vir∣gin, of her Substance; so that two whole and perfect Natures, that is to say, The God-head and Man-hood, were joined together in one Person, never to be divi∣ded; whereof is one Christ, Very God, and Very Man, who truly Suffered, was Crucified, Dead, and Buried, to Reconcile his Father to us, and to be a Sacri∣fice, not only for Original Guilt, but also for Actual Sins of Men.

The Presbyterians.

* 1.3The Son of God, the Second Per∣son in the Trinity, being Very and E∣ternal God, of one Substance, and equal with the Father, did, when the fulness of time was come, take upon him Mans Nature, with all the Essen∣tial Properties and Common Infirmi∣ties thereof▪ yet without Sin; being

Conceiv'd by the Power of the Holy Ghost, in the Womb of the Virgin Mary, of her Substance; so that two whole perfect and distinct Natures, the God-head and Man-hood, were in∣separably joined together in one Per∣son, without Conversion, Composi∣tion, or Confusion; which Person is Very God, and Very Man, yet one Christ, the only Mediator between God and Man.

* 1.4The Lord Jesus, by his perfect O∣bedience and Sacrifice of himself; which he, through the Eternal Spirit, once offered up unto God, hath fully satisfied the Justice of his Father, and purchased not only Reconciliation, but an Everlasting Inheritance in the King∣dom of Heaven, for all those whom the Father hath given unto him.

The Papists.

The Papists agree to the first Part of this Article—But as to the latter Part, whereas the Church of England, and Presbyterians, do declare the Passion of Christ to have been a suffici∣ent

Sacrifice, both for Original and Actu∣al Sins. They on the Contrary, First, by their Doctrine of the Sacrifice of the Mass, Prayers unto Saints, Popes Par∣dons, and Purgatory, do make void the Passion of our Blessed Saviour, or that it puts away but Original Sin only. See for this, Article 31. Secondly, They Teach, Although our Saviour have Suffered for all Men in general, yet both each man must suffer for himself in particular, [Rhem. Annotations on Rom. 8. 17.] and that the Works of one Man may sa∣tisfie the Wrath of God for another. [Same Annotations on Coloss. 2. 24.]

The third Article of the Church of England.

Of the going down of Christ into Hell.

AS Christ dyed for us, and was Buried: So also is it to be believed, That he went down into Hell.

The Presbyterians.

* 1.5Although by the Writings of the Ancients it appears, That this Clause in the Creed was not so usual of Old Time in the Churches; yet in deli∣vering a Summary of Doctrine it is ne∣cessary: As that which contains an useful and not to be slighted Myste∣ry—And so he proceeds to explain it, of the Anguish and Internal Sufferings of Christ, under a Sense of the Wrath of God for the Sins of Mankind, when the Chastisement of our Peace (as the Prophet speaks) was upon him. And Doctor Fulk on the Rhem. Testa∣ment, Matth. 27. Sect. 3. expresly clears Calvin in this point.

The Assembly, in their larger Cate∣chism, thus express their Sense,—Christs Humiliation after his Death, consisted in his being Buried, and continuing in the State of the Dead, and under the power of Death till the Third Day, which hath been other∣wise expressed in these Words—He descended into Hell.

So that the Article is agreed both by them and Calvin; nor hath the Church of England thought fit particularly to explain it, but left it free to be un∣derstood in any such sound Sense as is not contrary to Scripture, or the A∣nalogy of Faith. Indeed there hath been great Diversity of Opinions be∣tween Men, both Good and Learned, about it: Many there are, that by Hell here understand the Grave; and I think none will deny but the Word is capable of such a Sense; but then the Sense must run thus—He was Crucified, Dead and Buried, and Descended into the Grave, which is a vain Repetition; for if he were Buri∣ed, he must be in a Grave: And such a Tautology is not to be supposed in so brief a Summary of Faith. But in my private Thoughts I have happen'd upon a Notion which avoids that Ab∣surdity, and that is this—When our Blessed Lord was Crucified, and Dead, and his Body Buried, his Humane Soul return'd to God, (in which Sense he saith to the Thief, This day shalt thou be with me in Paradise) and afterwards,

when it came to re-enliven, and be united to the Body in the Grave, at his Resurrection, why may not that be the Descent here intended? And so the Sense be thus—He was Crucified, Dead and Buried, He (that is his Humane Soul at the time appointed) descended into Hell, (that is the Grave, and then) the Third day he rose again, &c. Nor do I perceive that this Interpretation (how new soever it may seem) does in any kind Contradict the Analogy of Faith. However I submit it to the Censure of the Learned Pious Rea∣der.—But,

The Papists

Teach a quite contrary Doctrine to all this, viz. That the Souls of the Patri∣archs and Holy Men, that departed this Life before our Saviours Crucifixion, were kept (as in Prison, but without pain) in a certain Apartment of Hell, which they call Limbus Patrum; And that Christ, that is, the Soul of Christ, did really go down into the Local Hell, and deliver'd the said Captive Souls out of

this Confinement, and at his Ascension they accompanied him to Heaven, Bellarm. de Christo. li. 4. cap.11, 12, and 13.

* 1.6The Bosom of Abraham is the resting place of all them that died in perfect State of Grace, before Christs time, Hea∣ven before being shut from Men. It is called in Zachary, a Lake without Wa∣ter, and sometimes a Prison, but most commonly of Divines Limbus Patrum, for that it is thought to have been the Higher part or Brim of Hell, the places of Punishment being far lower than the same, which therefore be called Infernum Inferius, the lower Hell. Where this Mansion of the Fathers stood, or whether it be any part of Hell, St. Augustin doubteth; but that there was such a place, he nor no Catholick man ever doubted: And the Fathers make it most certain, That our Saviour de∣scending into Hell, went thither spe∣cially, and deliver'd the said Fathers out of that Mansion; which Truth, though of all the Ancient Writers Con∣fessed, and Proved by Scripture, yet the Adversaries [they mean Protestants]

deny it, as they doe Purgatory most Impudently.

The fourth Article of the Church of England.

Of the Resurrection of Christ.

CHRIST did truly Rise a∣gain from Death, and took again his Body with Flesh, Bones, and all things apper∣taining to the perfection of Mans Nature, wherewith he Ascended into Heaven, and there sitteth until he Return to Judge all Men at the last Day.

The Presbyterians.

* 1.7On the Third Day he Arose from the Dead, with the same Body in which he Suffered, with which also he Ascen∣ded into Heaven, and there sitteth at the Right Hand of his Father, making Intercession, and shall return to Judge Men and Angels at the end of the World.

The Papists

* 1.8Seem in Words to own this Article, but really deny it, or Contradict them∣selves; for they hold, That the true Carnal Body of Christ is every day (where∣in Masses are said) on Earth, and at a thousand places at once: Now, if it be thus daily here, how does it remain in Heaven, and sit there till he return to Judge all Men at the last Day? And if it be thus at so many places at an In∣stant, must it not be a Fantastick Body? And consequently do they not deny the Truth of Christs Resurrection, or that he hath the same Body now, which was Crucified, Dead and Buried?

The fifth Article of the Church of England.

THE Holy Ghost, proceed∣ing from the Father and the Son, is of one Sub∣stance,

Majesty and Glory, with the Father and the Son, Very and Eternal God.

Touching this Article, there is no Di∣spute on either side.

The sixth Article of the Church of England.

Of the sufficiency of the Holy Scrip∣tures for Salvation.

HOLY Scripture contain∣eth all things necessary to Salvation; so that whatsoever is not read therein, or may be proved thereby, is not to be required of any Man, That it should be Believed as an Article of the Faith, or be thought requisite or necessary to Salvation. In the name of the Holy Scripture we understand those Canonical Books of the Old and New Testament, of whose Authority was never any

doubt in the Church, viz. Genesis, Exodus, Leviticus, Numbers, Deute∣ronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalmes, Pro∣verbs, Ecclesiastes, Solomons Song, Isaiah, Jeremiah, Lamentations, Eze∣kiel, Daniel, Hosea, Joel, Amos, O∣badiah, Jonah, Micah, Nahum, Ha∣bakkuk, Zephaniah, Haggai, Zecha∣riah, Malachi. And the other Books (as Hierom saith) the Church doth Read for Example of Life, and Instruction of Manners: All the Books of the New Testa∣ment, as they are commonly Received, we do Receive and Ac∣count them Canonical.

The Presbyterians.

* 1.9Under the Name of Holy Scripture, or the Word of God Written, are now Contain'd all the Books of the Old and New Testament, which are these, Genesis, &c. [just as the Church of England reckons them] All which are

given by Inspiration to be the Rule of Faith and Life. The Books common∣ly called Apocrypha, not being of Di∣vine Inspiration, are no part of the Canon of the Scripture, and therefore are of no Authority in the Church of God, nor to be any otherwise approved or made use of, than other Humane Writings.

The Authority of the Holy Scrip∣ture, for which it ought to be Be∣liev'd and Obey'd, dependeth not up∣on the Testimony of any Man, or Church, but wholly upon God (who is Truth it self) the Author thereof, and therefore it is to be Receiv'd be∣cause it is the Word of God.

We may be mov'd and induc'd by the Testimony of the Church, to an High and Reverend esteem of the Ho∣ly Scriptures. And the Heavenliness of the Matter, the Efficacy of the Doctrine, the Majesty of the Stile, the Consent of all the Parts, the Scope of the whole (which is to give all Glory to God) the full Disco∣very it makes of the only way of Mans Salvation; the many other incompa∣rable

Excellencies, and the entire Per∣fection thereof, are Arguments where∣by it doth abundantly Evidence it to be the Word of God; yet notwith∣standing our full Perswasion and Assu∣rance of the Infallible Truth, and Di∣vine Authority thereof, is from the Inward Work of the Holy Spirit, bear∣ing Witness by and with the Word in our Hearts.

The whole Council of God, con∣cerning all things necessary for his own Glory, Mans Salvation, Faith, and Life, is either expresly set down in Scripture, or by good and necessa∣ry Consequence may be deduc'd from Scripture; unto which nothing at any time is to be added, whe∣ther by New Revelations of the Spirit, or Tradition of Men; ne∣vertheless we do acknowledge the Inward Illumination of the Spirit of God, to be necessary for the saving understanding of such things as are Revealed in the Word, and that there are some Circumstances concern∣ing the Worship of God, and Govern∣ment of the Church, Common to Hu∣mane

Actions and Societies, which are to be ordered by the Light of Na∣ture and Christian prudence, accord∣ing to the general Rules of the Word, which are always to be observed.

The Old Testament in Hebrew (which was the Native Language of the People of God of old) and the New Testament in Greek (which at the time of the Writing of it was most general∣ly known to the Nations) being imme∣diately inspir'd by God, and by his sin∣gular Care and Providence kept pure in all Ages, are therefore Authenti∣cal; so as in all Controversies of Re∣ligion, the Church is finally to Appeal to Them.

But, because these Original Tongues are not known to all the People of God, who have Right unto, and Inte∣rest in the Scriptures, and are Com∣manded in the Fear of God to Read and Search them; Therefore they are to be Translated into the Vulgar Lan∣guage of every Nation, unto which they come, that the Word of God dwelling plentifully in all, they may Worship him in an acceptable manner,

and through Patience and Comfort of the Scriptures may have hope.

The Infallible Rule of the Interpre∣tation of Scripture, is the Scripture it self; and therefore when there is a question about the true and full Sense of any Scripture, (which is manifold; but one) it must be searched and known by other places that speak more clearly.

The Supream Judge by which all Controversies of Religion are to be De∣termined, and all Decrees of Councils, Opinions of Ancient Writers, Do∣ctrines of Men and Private Spirits, are to be examined, and in whose Sen∣tence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

The Papists.

The Decree of the Council of Trent, touching the Canonical Scriptures, Session the Fourth.

The Holy Oecumenical and General Tridentine Council, lawfully Congregated

in the Holy Spirit, the three Legats of the Apostolick See presiding therein, considering, That the Purity of the Gospel, as to Truth and Discipline, is contained in Books Written, and in Traditions not Written, (which received by the Apo∣stles from the Mouth of Christ himself, or by the Apostles by the Dictates of the Holy Ghost, delivered as from Hand to Hand, have come down even unto us) following the Example of the Fathers, does with an equal Affection of Piety, and like Reverence, receive and regard as well all the Books of the Old and New Testament, (since one God is Author of both) as such Traditions, pertaining ei∣ther to Faith or Manners, the same be∣ing dictated either Orally by Christ, or by the Holy Spirit, and Conserv'd by a continual Succession in the Catholick Church; and as touching the Books of Holy Scripture, that none may doubt which they are, which by this Sacred Synod are received, an Index of them is annexed, and they are as follows, Of the Old Testament, five Books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, Joshua,

Judges, Ruth, Four Books of Kings, [under that name they include the two Books of Samuel] two of Chronicles, the first of Esdras, and the Second which is called Nehemias, Tobias, Judith, Esther, Job, David's Psalter of 150 Psalms, Proverbs, Ecclesiastes, the Canticles, Wisdom, Ecclesiasticus, Isaiah, Jeremiah, with Baruch, Ezeki∣el, Daniel, Twelve lesser Prophets, viz. Hosea, Joel, Amos, Obadiah, Jonas, Micah, Nahum, Habakkuk, Zepha∣niah, Haggai, Zechary, and Malachi, and the First and Second of the Macca∣bees. Of the New Testament, the Four Evangelists, Matthew, Mark, &c. [as we reckon them] And if any Person shall not receive all the said whole Books, with all their Parts, as they have wont to be read in the Catholick Church, and as they are in the old Vulgar Latin Edi∣tion, for Sacred and Canonical; or know∣ingly shall contemn the aforesaid Tradi∣tions, Let him be Anathema, [or Accur∣sed]—And the said Sacred Council does also Appoint and Declare, That the said old Vulgar Latin Edition, which hath by the long use of so many Ages

been approved of in the Church, shall in all publick Readings, Disputations, Preachings, and Expositions be esteemed Authentick: And that none on any pre∣tence whatsoever shall dare or presume to Reject the same: And for the restraining of wanton Wits, does likewise Decree, That no one Person leaning on his own Prudence, shall in matters of Faith and Manners, pertaining to Edification of the Christian Doctrine, wresting the Scripture to his own Senses, dare to in∣terpret the Holy Scripture contrary to the Sense which Holy Mother Church (whose Right it is to Judge of the true Sense of Sacred Scriptures) hath held, or doth hold, or against the unanimous Consent of the Fathers; though even such Interpretations be never intended to be Publisht.

* 1.10Thus the very Words of that pre∣tended Council; wherewith agrees Bel∣larmine de Verbo Dei. lib. 1. cap. 7, 8, and 9. whereby it plainly appears, That the Church of Rome not only Adds to Gods Word Six whole Books (besides se∣veral parts of Books, As the Epistle of Jeremiah, the 13 and 14 Chapters of

Daniel, The Song of the three Chil∣dren, added to the 3d. of Daniel, and an Appendix to the Third Chapter of Hester, beginning v. 10. all which are in the Vulgar Latin) more than the Church of England receives, and holds her Ac∣cursed for not receiving them; but also prefers the Vulgar Latin Edition (the most Corrupt and Imperfect Edition extant) before the original Texts in He∣brew and Greek. And binds up all Chri∣stians to interpret Scripture in her own Sense, and according to her Pleasure.

Nor is it any wonder, That they should thus treat these Sacred Oracles, if we Con∣sider what Esteem they have of them: This very Council, you see, accounts them Im∣perfect, and not a sufficient Rule of Faith and Manners, without Traditions, and e∣quals Traditions with them, declaring, They are to be received [pari pietatis af∣fectu & reverentiâ] with the very same Reverence and Pious Affection—But the Council was subtlely modest; For their Doctors cannot forbear to load the Word of God with Reproaches—Scripturae sunt muti judices, sunt veluti nasus quidam Cereus: The Scriptures are

dumb Judges, and but like a Nose of Wax, says Pighius de Ecclesia, pag. 89, 90. And Eccius calls them a Black Gospel, and Inky Divinity. Nor is Car∣dinal Bellarmine less hold, For he main∣tains, Scripturas sine Traditionibus nec simpliciter necessarias, nec sufficienter, Finem proprium & praecipuum non fuisse, ut esset Regula Fidei, De Verbo Dei. l. 4. cap. 4. and 12. That the Scri∣ptures are not simply necessary, nor suf∣ficient without Traditions; and that their proper and chief end was not, That they should be a Rule of Faith. And Eccius in his Enchiridion is very posi∣tive, That the Scripture is not Authen∣tick, but by the Authority of the Church; wherewith agrees Azorius, Instit. Mor. Part 2. l. 5. cap. 24. Scriptura Cano∣nica non Agnoscitur, aut habetur, ni∣si Ecclesiae Authoritate probetur. The Scripture is not own'd or esteem'd Canoni∣cal, unless it be approved by the Authori∣ty of the Church. In a Word, nothing is more Common in the Works of Popish Au∣thors, than such Titles as these—Of the Insufficiency, of the Obscurity, and of the Ʋncertainty of the Scripture, &c.

* 1.11Nor have their Practices been unsuita∣ble; For in the Bohemian Persecutions, between the Years 1620 and 1630, the Papists were wont to say, The Scriptures were the Fountain of Heresy, and there∣upon Nick-nam'd the Bible Wiblia, which in the Bohemian Language signifies Vo∣mit. A thousand Bibles they burnt and destroyed, some at the Market place, as was done at Fulneck, others brought them in Carts without the Walls, as was done at Zalicum and Frutnovia, others brought them in heaps to the Gallows, as at Hadritium, and so in great heaps burnt them; The like was done in the Irish Massacre in 41. A plague on't, that damn'd Book has done all the Mischief, said some of those Bloody Tories. Nor do our English Papists want any thing but an Opportunity to Act the like Villanies, For their Prin∣ciple and Malice is the same, as appears by one of their English Pamphlets, Inti∣tuled, The Reconciler of Religions, Printed Anno 1663, and Dedicated to one Mr. Lawrence Dibusty, Merchant of London, in p. 26. we have these Words

The Protestants and Sectaries, [saith

he, you see he makes no differencen the Case between the Church of Eng∣land and Dissenters] dash out for A∣pocrypha whole Books, as Tobias, Ju∣dith, Ecclesiasticus, Wisdom, Mac∣cabees, Baruch, &c. whole Chapters, as the 13 and 14 of Daniel, from the 10 to the 16 of Esther. Whole Histories, as that of Susanna and the Elders, of Bell and the Dragon, &c. All which the Ʋniversal Church of God receiveth for Authentical, Holy, and Canonical. And thereupon, p. 41. he concludes thus, As the Protestant Bible is, 'tis no more the Word of God, than is the Alcho∣ran, or Aesops Fables; yea, it is worse than Aesops Fables, it's a Diabolical Invention, and an Heretical Labour, and a Sacrilegious Instrument, to De∣ceive and Damn all such poor Souls as Believe it, and therefore worthy to be burnt with Fire in the middle of the Market at Noon, and let all the Peo∣ple say, Amen.

So be it.—I give you exactly his Words, wherein you have the true Spirit of Popery: others may po∣litickly mince the Matter; but this is their general Sentiment, and accordingly

they practice beyond the Seas, where to have a Bible in the Vulgar Tongue is Ca∣pital. And where is now the Man that hath the least Spark of Grace or Modesty, that would rather be a Papist than a Presbyterian?

The seventh Article of the Church of England.

Of the Old Testament.

THE Old Testament is not contrary to the New; For both in the Old and New Testament, Everlasting Life is offered to Mankind by Christ, who is the only Mediatour be∣tween God and Man, being both God and Man; wherefore they are not to be heard, which feign that the Old Fathers did look only for Transitory Promises; Although the Law given from God by Moses, as touching Cere∣monies and Kites, do not bind Christian Men, nor the Civil

precepts thereof ought for neces∣sity to be received in any Com∣mon-Wealth, yet notwithstand∣ing no Christian Man whatsoe∣ver is free from the Obedience of the Commandments which are called Moral.

The Presbyterians.

The Substance of this Article is As∣serted and at large Explained and Pro∣ved by Calvin, in the Second Book of his Institutions, cap. 7. 9, 10, and 11. too tedious here to Recite.

The Papists.

Two Clauses of this Article are Con∣tradicted by the Papists. First, That of Christs being the only Mediatour be∣tween God and Man; For they Assign An∣gels and Saints to be also Mediators, and especially the Virgin Mary, and pray to them accordingly: But of this see more Article the 18 and 31. Secondly, Where∣as 'tis said no Christian Man is free from the Obedience of the Commande∣ments

which are called Moral, we know the Pope pretends he can dispense with the Moral-Law, &c. For we find in his Canon-Law, Caus. 15. q. 6. cap. 2. Auctoritatum, in the Glosse, are these Words, Contra jus Naturale potest di∣spensare & contra Apostolum, The Pope can dispense against the Law of Nature, and against the Apostles.

The eighth Article of the Church of England.

Of the three Creeds.

THE three Creeds, Nice (a 1.12) Creed, A∣thanasius (b 1.13) Creed, and that which is com∣monly called the Apo∣stles (c 1.14) Creed, ought throughly to be Re∣ceived and Believed, for they may be proved by most certain Warrants of Holy Scripture.

The Presbyterians

Say the very same thing: For in the Confession of Faith of the French Re∣formed Church (who are well known to be Calvinists) Article the Fifth, these are the Words.—Suivant Cela nous Advouans les Trois Symboles, Ossavoir des Apostres, de Nice, & d'Athanase, pource qu'ils sont Conformes a la Parole de Dieu. We avow the three Symbols, viz. That of the Apostles, that of Nice, and that of Athanasius, because they are a∣greeable to the Word of God.

The Papists

Profess likewise to Believe these three Creeds, but not upon the same Grounds▪ which the Church of England and the Presbyterians do; For they Believe and Embrace those Summaries of Faith, be∣cause they are agreeable to, and may be proved by Holy Scripture; Whereas the Papists Believe them for the Authority of Tradition, or of those Councils that made or Confirmed them.

* 1.15And touching that called The Apostles Creed, They tell this Story.

The Apo∣stles before they departed one from ano∣ther (the time whereof is not certainly known) all Twelve Assembled together, and full of the Holy Ghost, each laying down his Sentence, agreed upon 12 principal Articles of the Christian Faith, and appointed them for a Rule to all Be∣lievers, which is therefore called, and is, The Apostles Creed, not written in Pa∣per, as the Scripture, but from the Apostles delivered by Tradition.

The ninth Article of the Church of England.

Of Original Sin.

ORiginal Sin standeth not in the following of Adam, (as the Pelagians do vainly talk) but it is the Fault and Corruption of the Nature of every Man, that naturally is Ingendred of the Off-spring of A∣dam, whereby Man is very far

gone from Original Righteous∣ness, and is of his own Nature inclined to Evil; so that the Flesh lusteth always contrary to the Spirit, and therefore in every Person born into this World it de∣serveth Gods Wrath and Dam∣nation, and this Infection of Nature doth Remain, yea in them that are Regenerated, whereby the Lusts of the Flesh, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some do expound the Wisdom, some the Sensuality, some the Affection, some the desire of the Flesh, is not subject to the Law of God. And although there is no Condemnation for them that Be∣lieve and are Baptized, yet the Apostle doth Confess, that Concu∣piscence and Lust hath of it self the Nature of Sin.

The Presbyterians.

* 1.16Our first Parents being seduced by the Subtilty and Temptation of Satan, sin∣ned in eating the forbidden Fruit: This

their Sin God was pleas'd according to his Wife and Holy Counsel to permit, having purpose to order his own Glory.

By this Sin they fell from their O∣rignal Righteousness and Communion with God, and so became dead in Sin, and wholly defiled in all their Duties, Faculties, and Parts of Soul and Bo∣dy.

They being the root of all Mankind; the Guilt of this Sin was imputed, and the same death in Sin and Corrupted Nature conveyed to all their Posterity, descended from them by ordinary Ge∣neration.

From this Original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all Good, and wholly inclined to all E∣vil, do proceed all Actual Transgres∣sions.

This Corruption of Nature, during this Life, doth Remain in those that are Regenerated; and although it be through Christ Pardoned, and Mor∣tified, yet both it self, and all the Mo∣tions thereof, are truly and properly Sin.

The Papists.

* 1.17If any one shall deny that the Guilt of Crignial Sin is remitted by the Grace of our Lord Jesus Christ, which is Con∣ferred in Baptism; or shall Assert, That the whole thereof, which has any true and proper Nature of Sin, is not thereby ta∣ken away, but shall say, That the same is only Pruned [or weakned] or not Impu∣ted, Let him be Accursed. Yet this Holy Synod Consesses and Believes, That even after Baptism, Concupiscence, radix pec∣cati, the Root of Corruption does remain; but it being left for Tryal or Exercise, does not any way hurt those that Consent not thereunto; This Concupiscence, the Apostle sometimes calls Sin, Rom. 6. 6. and 7. 5. But this Holy Synod does de∣clare, That the Catholick Church never understood it to be called Sin, because it is truly and properly Sin in the Regene∣rate, but because ex peccato est, It is of Sin, and inclines to Sin; And whoe∣ver shall think otherwise, Let him be Anathema.

So that once more the Church of England (nay, the Apostle too himself) is not only Diametrically contradicted, but expresly Cursed.

The tenth Article of the Church of England.

Of Free Will

THE Condition of Man af∣ter the fall of Adam is such, that he cannot turn and prepare himself by his own Na∣tural Strength and good Works to Faith and calling upon God: Wherefore we have no power to do good Works pleasant and ac∣ceptable to God, without the Grace of God by Christ prevent∣ing us, that we may have a good will and working with us, when we have that good will.

The Presbyterians.

* 1.18Man in his state of Innocency had freedom and power to will and to do that which was good and well plea∣sing to God, but yet mutably, so that he might fall from it.

Man by his fall into a state of Sin, hath wholly lost all Ability of Will to any Spiritual Good accompanying Sal∣vation: So as a natural Man being al∣together averse from that good, and dead in Sin, is not able by his own strength to Convert himself, or to pre∣pare himself thereunto.

When God converts a Sinner, and translates him into the state of Grace, he freeth him from his natural bondage under Sin, and by his Grace alone, inables him freely to will and to do that which is Spiritually good; yet so, as that by reason of his remaining Corruption, he doth not perfectly, nor only will that which is Good, but doth also that which is evil.

The Will of Man is made perfectly and immediately free to Good alone, in the state of Glory.

The Papists.

* 1.19If any one shall say, That the Free Will of Man, moved and excited by God, does not Co-operate, by assenting to God exciting and calling, whereby it prepares and disposes it self to obtain the Grace of Justification, Let him be Accursed.

The eleventh Article of the Church of England.

Of the Justification of Man.

WE are accounted Righte∣ous before God only for the merit of our Lord & Saviour Jesus Christ by Faith, & not for our own works and de∣servings: Wherefore that we are justified by Faith only, is a most wholesom Doctrine, and very full of Comfort, as more large∣ly is expressed in the Homtly of Justification.

The Presbyterians.

* 1.20Those whom God effectually Cal∣leth, he also freely Justifieth, not by insusing Righteousness into them, but by pardoning their Sins, and by accoun∣ting and accepting their Persons as Righ∣teous, not for any thing wrought in them, or done by them, but for Christ's sake alone; not by imputing Faith it self, the Act of Believing, or any Evange∣lical Obedience to them, as their Righteousness; but by imputing the O∣bedience and Satisfaction of Christ unto them, they receiving and resting on him and his Righteousness by Faith, which Faith they have not of them∣selves, it is the Gift of God.

Faith, thus receiving and resting on Christ and his Righteousness, is the a∣lone Instrument of Justification; and yet it is not alone in the Person justi∣fied, but is ever accompanied with all other saving Graces, and is no dead Faith, but worketh by Love.

Christ, by his Obedience and Death, did fully discharge the Debt of all those

who are thus justified, and did make a proper, real, and full satisfaction to his Fathers Justice in their behalf: yet inasmuch as he was given by the Fa∣ther for them, and his obedience and satisfaction accepted in their stead, and both freely, not for any thing in them; their Justification is only of free Grace, that both the exact Justice, and rich Grace of God, might be glo∣rified in the Justification of Sinners.

The Papists.

* 1.21Whosoever shall say, That the wicked are justified by Faith only, understand∣ing that nothing else is required to co-ope∣rate for the obtaining the Grace of Ju∣stification, or that it is not necessary for a Man to be prepared and disposed by the motion of his Will, Let him be Ana∣thema.

* 1.22Whosoever shall say, That a Man is justified either by the only imputation of the Righteousness of Christ, or by the on∣ly Remission of Sins; or, That the Grace whereby we are justified, is the only Fa∣vour of God, Let him be Accursed.

The twelfth Article of the Church of England.

Of Good Works

ALbeit Good Works, which are the Fruits of Faith, and follow after Justification, cannot put away our Sins, and endure the severity of Gods Judgments, yet are they plea∣sing and acceptable to God and Christ, and do spring out neces∣sarily of a true and lively Faith, insomuch, that by them a lively Faith may be as evidently known, as a Tree discerned by the Fruit.

The Presbyterians.

* 1.23Good Works are only such as God hath commanded in his Holy Word, and not such as without the Warrant thereof are devised by Men out of Blind Zeal, or upon any pretence of good Intentions.

These Good Works done in Obedi∣ence to Gods Commandments, are the Fruits and Evidences of a true and lively Faith; and thereby Believers manifest their Thankfulness, strength∣en their Assurance, edify their Bre∣thren, adorn the Profession of the Gos∣pel, stop the Mouths of Adversaries, and Glorifie God, whose Workman∣ship they are, created in Christ Jesus thereunto, that having their Fruit unto Holiness, they may have the end Eter∣nal Life.

Their Ability to do good Works, is not at all of themselves, but wholly from the Spirit of Christ. And that they may be inabled thereunto, besides the Graces they have already received, there is required an Actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any Duty, unless upon a special Motion of the Spirit; but they ought to be diligent in stir∣ring up the Grace of God that is in them.

Yet notwithstanding the Persons of Believers being accepted through Christ, their Good Works also are ac∣cepted in him, not as though they were in this Life wholly unblamable, and unreprovable in Gods sight, but that he looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many Weaknesses and Imperfections.

The Papists.

* 1.24We are to Believe, That nothing is wanting to them that are justified; but are to think, they have fully by these Works, which are done in God, and ac∣cording to the state of this Life, satis∣fied the Law of God, and truly to have deserved Eternal Life in due time to be obtained, provided they depart hence in Grace.

* 1.25No Man can know by the certainty of Faith, under which there can be no fals∣hood, that he hath obtain'd the Grace of God.

The thirteenth Article of the Church of England.

Of Works before Justification.

WOrks done before the Grace of Christ and the Inspi∣ration of his Spirit, are not pleasant to God, foras∣much as they spring not of Faith in Jesus Christ, neither do they make Men meet to receive Grace, or (as the School-Authors say) deserve Grace of Congruity: Yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the Nature of Sin.

The Presbyterians.

* 1.26Works done by Unregenerate Men, although for the matter of them, they may be things which God commands, and of good use, both to themselves

and others; yet because they proceed not from an Heart purified by Faith, nor are done in a right manner accor∣ding to the Word, nor to a right End, the Glory of God, they are therefore sinful, and cannot please God, or make a Man meet to receive Grace from God; and yet their neglect of them is more sinful and displeasing to God.

* 1.27They have found out I know not what Moral good Works, whereby Men are made acceptable to God, be∣fore they are ingrafted into Christ: As if the Scripture lyed when it said—They are all in Death who have not the Son; If they be in Death, how can they beget matter of Life? As if it were of no force—Whatsoever is not of Faith is Sin; as if evil Trees could bring forth good Fruit.

The Papists.

* 1.28Whosoever shall say, That all Works done before Justification, howsoever they be done, are truly Sins, or deserve the hatred of God, Let him be Anathema.

The fourteenth Article of the Church of England.

Of Works of Supererogation.

UOluntary works besides, over and above Gods Com∣mandments, which they call Works of Supererogation, can∣not be taught without Arogan∣cy and Impiety; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required; where∣as Christ saith plainly. When you have done all that are command∣ed to you, say, you are unprofitable Servants.

The Presbyterians.

* 1.29They who in their Obedience at∣tain to the greatest height which is possible in this Life, are so far from be∣ing

able to Supererogate and do more than God requires, as that they fall short of much which in Duty they are bound to do.

We cannot by our best Works mer∣rit pardon of Sin, or Eternal Life, at the hand of God, by reason of the great disproportion that is between them and the Glory to come, and the infinite distance that is between us and God, whom by them we can nei∣ther profit nor satisfie for the debt of our former sins, but when we have done all we can, we have done but our Duty, and are unprofitable Servants: And because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled and mixed with so much Weakness and Imperfection, that they cannot en∣dure the severity of Gods Judgment.

The Papists

* 1.30The Works which we do more than Pre∣cept, be called works of Supererogation; And' tis evident against the Protestants, that there be such Works.

* 1.31A reward of Supererogation is given to them that of abundant Charity do more in the Service of God than they be commanded.

* 1.32'Tis plain, that the fastings and satis∣factory deeds of one Man are available to others; yea, and that Holy Saints, or o∣ther vertuous Persons, may in measure and proportion of other Mens Necessities and Deservings, allot unto them, as well the Supererogation of their Spiritual Works, as those that abound in Worldly Goods may give Alms of their Superfluities to them which are in necessity.

The fifteenth Article of the Church of England.

Of Christ alone without Sin.

CHrist in the Truth of our Na∣ture was made like unto us in all things (Sin only ex∣cept) from which he was clearly void, both in his Flesh and in his Spirit; He came to be a Lamb without Spot, who by the Sa∣crifice of himfelf once made,

should take away the Sins of the World: And Sin (as St. John saith) was not in him. But all we, the rest, (although Baptized and Born again in Christ) yet of∣fend in many things; And if we say we have no sin, we deceive our selves, and the Truth is not in us.

The Presbyterians.

* 1.33Christ the Son of God became Man by taking to himself a true Body and reasonable Soul, being Conceiv'd by the power of the Holy Ghost, in the Womb of the Virgin Mary, of her substance, and born of her, yet with∣out Sin.

* 1.34The Covenant being made with A∣dam as a publick Person, not for him∣self only, but for his Posterity, all Mankind descending from him by or∣dinary Generation sinned in him, and fell with him in that first Trans∣gression.

The Papists

For the most part hold and maintain, That not only our Lord Jesus, but also that the Virgin Mary was without Sin, both Original and Actual; touching which, the Council of Trent thus expresses it self.

* 1.35This Holy Synod does declare, That in this Decree, wherein Original Sin is handled, it does not intend to compre∣hend the Blessed and Immaculate Virgin Mary, the Mother of God; but that the Constitutions of Pope Sixtus the Fourth, of happy memory, shall be observ'd, under the Penalties therein express'd.

The better to understand this, The Reader must know, that about the year 1200, Peter Lombard the School∣man being very much at leisure, began to dispute, whether when the Virgin Mary by the Holy Ghost conceiv'd Christ, it might not come to pass, that she her self might then be cleansed and freed from all Sin, and even Original Corruption. Observe now how dan∣gerous 'tis,

and into what Absurdities they run, that without Scripture will with shew of good Intention, advance their own Conceits. This which Lombard only disputed, some of his Successors in the Schools went further, and in short time prest it as an Article of Faith to be believ'd of all Christians, That the Virgin Mary was Conceiv'd without Sin: And of this Opinion the Franciscans were stout Asserters, which was so far countenanc'd by the Pope, that by a Bull he caused a Feast to be Celebrated in Honour of such the Virgins Conception. But the Do∣minicans no less vigorously oppos'd this new Doctrine, and so all Christendom came into a slame about it, each Party charging the other with Heresie. To appease which, not daring to disoblige either Party, he did by another Bull leave it indifferent, making either side that should brand the others Noti∣on as Heretical, to be liable to Excom∣munication. Which two Orders are the Constitutions here referr'd unto, and for the Readers satisfaction, that he may see what kind of things they

are, that must be so observ'd, we shall here insert so much of them as is mate∣rial, faithfully translated, as follows.

Pope Sixtus's first Bull.

WHen with the search of a de∣vout Consideration, we in∣quire into and revolve in the secrets of our Breast, those high and lofty Titles of Merits, wherewith the Queen of Hea∣ven, the glorious Virgin-Mother of God, preferr'd above the Etherial Seats; shines as the morning Star, far more bright than any of the rest of the Ce∣lestial Constellations; That she being the Way of Mercy, the Mother of Grace, and the Friend of Piety, the Comfortress of Humane kind, the diligent and watch∣ful Oratress that with the King whom she brought forth, continually intercedes for the Salvation of the Faithful, who are oppress'd with the burden of Sins: We cannot but think it fit, nay, our Duty, That all the Faithful of Christ should give Thanks and Praises for the wonderful Conception of the said Imma∣culate Virgin, to Almighty God, (whose

Providence from Eternity regarding that Virgins Humility, for the reconci∣ling Mankind, obnoxious to Death, by the fall of their first Parent, again to its Author, constituted her by the pre∣paration of the Holy Spirit, the Ha∣bitation of his only begotten Son, who of her assumed the Flesh of our Mortality, for the Redemption of his People, and yet she after her Delive∣ry an Immaculate Virgin) to invite them by Indulgences and Remission of Sins, to say, and to be present at the Masses and other Divine Services ap∣pointed in the Church of God, That so by the Merits and Intercession of the said Virgin, they may be rendred more apt and fit for Divine Grace; where∣fore induc'd by this Consideration, con∣fiding in the Authority of the same Al∣mighty God, and of the Blessed Apo∣stles, Peter and Paul: We do by our Apostolical Authority, and this our Constitution, for ever to be in force; Appoint and Ordain, That all and sin∣gular Christians, of either Sex, who shall devoutly Celehrate, or say Mass and the Office of the Conception of the said

glorious Virgin, according to the Pious Devout and laudable Form and Institu∣tion of our beloved Son, Mr. Leonard de Nogarolis, Clerk of Verona, our Notary, and which is publisht by our Authority, or shall be present at the Canonical Hours on the day of the Feast of the said Virgin Maries Conception, and its Octaves; as often as they so do, shall altogether obtain the very same Indulgence and Remission of Sins, as those do, who according to the Consti∣tutions of Urban the 4th, approv'd in the Council of Vienna, and Martin the 5th, and others our Predecessors, Popes of Rome, Celebrate the Mass and Canonical hours on the Feast of the Body and Blood of our Lord, from the first Vespers, and during its Octaves. These Presents to be observed for ever.

Dated at St. Peters at Rome the third Calends of March, in the year of our Lord 1476, and of our Popedom the 6th.

The second Constitution.

TIS always very grievous and troublesome to us, when ill things are related to us of Persons Ec∣clesiastick. But so much the more sen∣sibly are we provok'd with the excesses committed in Preaching, by those who are deputed to Evangelize the Word of God; by how much it is more dange∣rous to suffer them to remain uncor∣rected, since those Errors are not easily to be blotted out, which by such publick Preaching are more spreadingly and daranably imprinted in the Hearts of Men. Whereas the Holy Roman Church does publickly and solemnly Ce∣lebrate the Festival of the Conception of the unspotted Mary, always a Vir∣gin, and hath ordain'd a proper Office for the same; There are yet, as we hear, some Preachers of several Orders, that in their Sermons to the People, pub∣lickly, in several Cities and Countries, have not blush'd to affirm, and yet cease not daily to Preach, That all those that hold or assert the said Glorious

and Immaculate Mother of God, to have been conceiv'd without any spot of Origi∣nal Sin, do mortally sin, or that those are Hereticks who Celebrate the Office of her Immaculate Conception: And that those sin grievously, who frequent their Sermons, who affirm her to be conceiv'd without Sin. And not content with such Preachings, they have also publisht Books to that purpose, whereby no small scandals are risen in the minds of the Faithful, and greater are every day feared. We therefore, willing as much as is granted us from on high, to obvi∣ate such rash boldness, and perverse and scandalous Assertions, which may thence arise in the Church of God, by our own motion, and not at the instance of any, but of our meer deliberation and certain Science, do by Apostolical Authority, and by the Tenour of these presents, Reprobate and Damn, as false, erroneous, and altogether void of Truth, the said such Assertions of Preachers, and all others who presume to affirm, That those that Believe, or hold the said Mother of God to have been preserv'd in her Conception from the stain of O∣riginal

Sin, are thereby polluted with any Heresie, or that thereby they Sin, or that those that Celebrate the said Office of her Conception, or hear the Sermons of those of that Opinion, do thereby incur any guilt of Sin; And all Books containing any such Assertions: And we do Command and Ordain, That the Preachers, or others, of whatever State, Degree, Order, or Condition soever, that shall henceforwards pre∣sume in Sermons, or in any other way, to maintain, That the Assertions by Ʋs so Condemned are true, or read any of these Books, shall ipso facto incur the sentence of Excommunication, from which they shall not be Absolved by any but the Bishop of Rome, ex∣cept at the point of Death. And by the like Authority, we do likewise subject to the same Censure and Penalty, all that shall assert the contrary Opinion, viz. That those that assert, That the Glorious Virgin Mary was conceiv'd with Original Sin, do thereby incur the Crime of Heresie, or mortal Sin, since the same is not yet decided by the Roman Church and Apostolical See.

Let it therefore not be lawful to any to infringe or act contrary to this our Act of Reprobation, Damnation, Statute, Ordinance, Will, and Decree: If any one shall presume so to do, Let him know, that he shall incur the Indignation of Al∣mighty God, and of the Blessed Peter and Paul his Apostles.

Given at Rome at St. Peters, in the Year of our Lords Incarnation 1483, and of our Popedom the 13th, Pridie Nonas Septembris.

Now, who would have thought, but the Pope, who pretends, or at least this Council, whom all Papists boast to have power to determine infallibly all Controversies, would rather have put an end to this dispute, than thus to continue the quarrel, and leave it still doubtful? But here lies the myste∣ry, The Trent Fathers resolv'd not to part with this Figment of the School∣men, which could not be casheir'd without reflecting upon Pope Sixtus, that thus ordain'd a Feast in memory of it; And yet in this Age of Light, were asham'd to define a thing so pal∣pably contrary to Scripture, and the

apprehension of all Antiquity, to be receiv'd as an Article of Faith, and so politickly left it undetermined, yet shew us which way they incline, by con∣tinuing the Celebration of that Festi∣val to this day.

The sixteenth Article of the Church of England.

Of Sin after Baptism.

NOT every deadly sin wil∣lingly committed after Baptism is Sin against the Holy Ghost, and unpardona∣ble; wherefore the grant of Re∣pentance is not to be denied to such as fall into Sin after Bap∣tism. After we have receiv'd the Holy Ghost, we may depart from Grace given, and fall into Sin, and by the Grace of God we may arise again, and amend our Lives: And therefore they are to be Condemned, which say, they can no more Sin as long

as they live here, to deny the place of forgiveness to such as truly Repent.

St. Augustine, in his Book de Heresi∣bus, cap. 38. tells us of Hereticks call'd Cathari, or Novatiani, that made every Sin after Baptism to be un∣pardonable, and deny'd to receive any upon Repentance: And cap. 82. he mentions certain Hereticks call'd Jo∣vinianists, from their first Author, Jo∣vinianus a Monk, who held, That after Baptism a man could not Sin. This Ar∣ticle seems principally intended against these Errors; and both Presbyterians and Papists agree it.

The seventeenth Article of the Church of England.

Of Predestination and Election.

PRedestination to Life, is the everlasting purpose of God, whereby (before the Foundations of the World

were laid) he hath constantly de∣creed by his Counsel, secret to us, to deliver from Curse and Dam∣nation, those whom he hath chosen in Christ out of Mankind, and to bring them by Christ to everlasting Salvation, as Ves∣sels made to Honour; wherefore they that be indued with so ex∣cellent a Benefit of God, be cal∣led according to Gods purpose by his Spirit working in due season: They through grace o∣bey the calling: they be justifi∣ed freely: they be made Sons of God by Adoption: they be made like the image of his only begot∣ten Son Jesus Christ: they walk Religiously in good Works, and at length by Gods mercy they attain to everlasting Feli∣city.

As the Godly Consideration of Predestination & our Election in Christ is full of sweet, pleasant, & unspeakable comfort to Godly Persons, & such as feel in them∣selves the working of the Spirit

of Christ, mortifying the works of the Flesh and their Earthly Members, and drawing up their minds to high and heavenly things, as well because it doth greatly establish and confirm their Faith of Eternal Salvati∣on to be enjoyed through Christ, as because it doth frequently kindle their love towards God; so for curious and carnal Per∣sons, lacking the Spirit of Christ, to have continually before their Eyes the Sentence of Gods Pre∣destination, is a most dangerous downfal, whereby the Devil doth thrust them into Desperati∣on, or into Wretchlesness of most unclean living, no less pe∣rillous than Desperation.

Furthermore, we must receive Gods Promises in such wise as they be generally set forth in Holy Scripture: and in our doings, that Will of God is to be follow∣ed, which we have expresly de∣clared unto us in the Word of God.

The Presbyterians.

* 3.1 By the Decree of God, for the ma∣nifestation of his own Glory, some Men and Angels were predestinated unto everlasting Life, and others fore∣ordained to everlasting Death.

These Angels and Men predestina∣ted and fore-ordain'd, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or dimi∣nished.

Those of Mankind that are predesti∣nated unto Life, God, before the Foun∣dation of the World was laid, accor∣ding to his Eternal and Immutable purpose, and the secret Counsel and good pleasure of his Will, hath cho∣sen in Christ unto everlasting Glory, out of his meer free Grace and Love, without any foresight of Faith, or Good Works, or perseverance in either of them, or any other thing in the Creature, as Conditions and Causes moving him thereunto, and all to the praise of his Glorious Grace.

As God hath appointed the Elect un∣to Glory, so hath he by the Eternal and most free purpose of his Will, fore∣ordain'd all the means thereunto. Wherefore they who are Elected, be∣ing fallen in Adam, are redeemed by Christ, are effectually called unto Faith in Christ, by his Spirit working in due season, are Justified, Adopted, Sanctified, and kept by his Power, through Faith unto Salvation. Nei∣ther are any other Redeemed by Christ, effectually Called, Justified, Adop∣ted, Sanctified and Saved, but the E∣lect only.

The Doctrine of this high Mystery of Predestination is to be handled with special Prudence and Care, that Men attending the Will of God revea∣led in his Word, and yielding Obedi∣ence thereunto, may from the certain∣ty of their effectual Vocation be assu∣red of their Eternal Election; so shall this Doctrine afford matter of Praise, Reverence, and Admiration of God, and of Humility, Diligence, and a∣bundant Consolation to all that sin∣cerely obey the Gospel.

The Papists.

Though they own the Word Prede∣stination sometimes, yet they teach, That the Cause thereof is not the meer good pleasure of God, but that a Man doth make himself Eligible by his own good Works and Merits. Thus they say, The Kingdom of Heaven is prepared for them that are worthy of it, and de∣serve it by their well doing.—* 3.2Although from Gods Eternal Predestination Glo∣ry floweth to the Elect, yet for all that, it springeth not but from their own good Works, Stella on Luke, cap. 10. fol. 35. True Faith and Righteousness may be lost, and the Faithful utterly fall from the Faith, Bellarm. de Just. l. 3. cap. 4. which is the same thing, as if we should say, That the Elect may become Repro∣bates, and Election not to be immuta∣ble.

* 3.3If any shall say, That the Grace of Justification happens not to any but such as are Predestinate, but that all the rest who are call'd, are indeed call'd, but re∣ceive not Grace, as being by Divine

Power Predestinated to Evil, Let him be Accursed.

* 3.4If any one shall say, a Man Regenera∣ted and Justified is bound to believe that he is certainly of the number of the Elect, Let him be Anathema.

The eighteenth Article of the Church of England.

Of obtaining Eternal Salvation only by the Name of Christ.

THEY also are to be had Accursed that presume to say, That every Man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his Life accor∣ding to that Law, and the Light of Nature: For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby Men must be saved.

The Presbyterians.

* 3.5Persons not Elected, although they may be call'd by the Ministry of the Word, and may have some common Operations of the Spirit, yet they ne∣ver truly come unto Christ, and there∣fore cannot be saved: Much less can men not professing the Christian Reli∣gion be saved in any other way what∣soever, be they never so diligent to frame their Lives according to the Light of Nature, and the Law of that Religion they profess. And to assert that they may, is very pernicious and detestable.

The Papists

Own the Words of this Article, but in effect deny the latter part thereof, by trusting in the Mediation and Intercession of the Virgin Mary, and other Saints and Angels, and praying unto and worship∣ping them, &c.

The nineteenth Article of the Church of England.

Of the Church.

THE Visible Church of Christ is a Congregation of Faith∣ful Men, in the which the pure Word of God is Preached, and the Sacraments be duly mi∣nistred according to Christs Or∣dinance in all those things that of necessity are requisite to the same.

As the Church of Hierusalem, Alexandria, and Antioch have erred, so also the Church of Rome hath erred, not only in their Living and manner of Ceremonies, but also in matters of Faith.

The Presbyterians.

Wherever we see the Word of God sincerely Preach'd and Heard, and the Sacraments administred according to

Christs Institution, there is a Church of God; For these two we assign as Marks, whereby the Church may be known.

The Visible Church, which is also Catholick [or Ʋniversal] under the Gospel (not confin'd to one Nation as before under the Law) consists of all those throughout the World, that pro∣fess the true Religion; and particular Churches, which are Members there∣of, are more or less pure, according as the Doctrine of the Gospel is taught and embrac'd, Ordinances administred, and publick Worship perform'd more or less pure in them.

The purest Churches under Heaven are subject both to mixture and error, and some have so degenerated, as to become no Churches of Christ, but Synagogues of Satan. Nevertheless there shall always be a Church on Earth to worship God according to his Will.

The Pope of Rome cannot in any sense be Head of the Church, but is that Antichrist, that Man of Sin, and Son of Perdition, that exalts himself in

the Church against Christ and all that is called God.

The Papists.

As to the first part of the Article, they deny the Preaching the Word and due Administration of the Sacraments to be the marks of Christs Visible Church: See Bellarm. de notis Ecclesiae, cap. 1. And instead thereof assign others, which by the same Cardinal are there reckoned to be the fifteen following. 1. The Name of the Catholick Church and Christians. 2. Antiquity. 3. Duration. 4. Multi∣tude. 5. Succession of Bishops and Ordina∣tion. 6. Agreement with the ancient Church. 7. Ʋnion of the Members toge∣ther amongst themselves and with their Head. 8. Holiness of Doctrine. 9. Effi∣cacy of Doctrine. 10. Holiness of Life. 11. Miracles. 12. Prophesies. 13. Con∣fession of Adversaries. 14. The unhappy ends of those that have oppos'd it. 15. The Temporal felicity of those that have de∣sended it.

And as to the latter part of the Arti∣ticle, they with all Confidence assert the clean contrary; other Churches have er∣red, but the Church of Rome cannot, Id Constanter Negamus, we constant∣ly deny (saith Costerus the Jesuit) that Christs Vicar, Peters Successors, the Bi∣shops of Rome, have either taught He∣resies or propounded Errors. God preser∣veth the Truth of Christian Religion in the Apostolick See of Rome, and it is not possible that Church can err, or hath erred at any time in any point. Rhem. Annot. on Mat. 23. 2.

The twentieth Article of the Church of England.

Of the Authority of the Church.

THE Church hath Power to decree Rites and Ceremo∣nies, and Authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing, that is contra∣ry to Gods Word written, nei∣ther

may it so expound one place of Scripture that it be repugnant to another; wherefore although the Church be a Witness and a Keeper of Holy Writ, yet as it ought not to decree any thing a∣gainst the same, so besides the same ought it not to inforce any thing to be believed for necessity of Salvation.

The Presbyterians.

* 3.6The Church has no Power to make any new Articles of Faith, but ought simply to adhere to the Doctrine to which God has subjected all without exception.

* 3.7It belongeth to Synods and Coun∣cils, Ministerially to determine Con∣troversies of Faith, and Cases of Con∣science, to set down Rules and Di∣rections for the better ordering of the publick Worship of God and Government of his Church: To Re∣ceive complaints in Cases of male administration, and Authoritatively to determine the same; which Decrees

and Determinations, if consonant to the Word of God, are to be receiv'd with Reverence and Submission, not only for their Agreement with the Word, but also for the power where∣with they are made, as being an Ordi∣nance of God appointed thereunto in his Word.

The Papists

Hold that the Church hath Power to change the Sacraments ordain'd even by Christ himself, as appears by this Decree of the Council of Trent.* 3.8

This Holy Synod declares, That the Church hath always had Power in di∣spensing the Sacraments (their Substance being safe) to appoint or change according to the variety of times and places, such things as may most tend to the profit of the Receivers, and greater Veneration of the Sacraments themselves; and there∣fore, though from the beginning of the Christian Religion the use of the receiving the Sacrament in both kinds was not un∣frequent, yet for certain grave and just Causes, has approved the receiving only

in one kind, and decreed the same to be a Law.

* 3.9The Church is to judge the Scriptures, and not the Scriptures the Church.

The one and twentieth Article of the Church of England.

Of the Authority of general Councils.

GEneral Councils ought not to be gathered together without the Commande∣ment and Will of Princes, * 3.10 and when they be gathered to∣gether (forasmuch as they be an Assembly of Men, where of all be not governed with the Spirit & Word of God) they may err, & sometime have erred even in things pertaining to God, wherefore things ordained by them as necessary to Salva∣tion, have neither Strength, nor Authority, unless it may

be declared, that they be taken out of Holy Scripture.

The Presbyterians.

For the better Government and further Edification of the Church there ought to be such Assemblies as are com∣monly call'd Synods or Councils.

As Magistrates may lawfully call a Synod of Ministers, and other fit Per∣sons, to consult and advise with about matters of Religion; so if Magistrates be * 3.11 open Enemies to the Church, the Ministers of Christ of themselves by vertue of their Office, or they with other fit Persons upon Delegation from their Churches, may meet together in such Assemblies.

All Synods or Councils since the A∣postles times, whether general or par∣ticular may err, and many have erred. Therefore they are not to be made the Rule of Faith or Practice, but to be u∣sed as an help in both.

Synods and Councils are to handle or conclude nothing, but that which is Ecclesiastical, and are not to inter∣meddle

with Civil Affairs, which con∣cern the Common-Wealth, unless by way of humble Petition in cases extra∣ordinary, or by way of advice for sa∣tisfaction of Conscience, if they be thereunto required by the Civil Magi∣strate.

The Papists.

To the Popes it belongs to Appoint and▪ direct general Councils: Bulla Julii 3. Resumptionis Conc. Trid.

* 3.12A Diocesan Council is to be called by the Bishop; a Provincial by the Arch∣bishop; a National one by a Patriarch or Primate, but a general one the Pope can only call, not the Emperour, or any without the Popes Consent and approbati∣on.

* 3.13The Popes of Rome (and not Christian Princes) have the Authority and Power of making Laws Ecclesiastical, and of calling Councils.

* 3.14General Councils confirm'd by the Pope cannot err.

The two and twentieth Article of the Church of England.

Of Purgatory.

THE Romish Doctrine con∣cerning Purgatory, Par∣dons, Worshipping and A∣doration, as well of Images as of Reliques, and also Invocati∣on of Saints, is a fond thing, vainly invented and grounded upon no warrantry of Scri∣pture, but rather Repugnant to the Word of God.

The Presbyterians.

* 3.15Purgatory is a mischievous Inven∣tion of Satan, making void the Cross of Christ, intollerably contumelious unto the Mercy of God, and which shaketh and overthroweth our Faith.

* 3.16The Bodies of Men after Death re∣turn to Dust and see Corruption, but their Souls (which neither dye nor

sleep) having an immortal subsistance, return to God immediately who gave them; the Souls of the Righteous, be∣ing then made perfect in Holiness, are received into the highest Heavens, where they behold the Face of God in Light and Glory, waiting for the full Redemption of their Bodies; and the Souls of the Wicked are cast into Hell, where they remain in Torments and utter Darkness, reserv'd for the Judg∣ment of the last day. Besides these two places for Souls separated from their Bodies, the Scripture acknow∣ledgeth none.

The Papists.

* 3.17Whereas the Catholick Church, guided by the Holy Ghost out of the Holy Scri∣ptures, the ancient Tradition of the Fa∣thers; and lately in this Ʋniversal Sy∣nod hath taught that there is a Purgato∣ry, and the Souls there detained, are help'd by the Suffrages of the Faithful, especially by the acceptable Sacrifice of the Altar: Therefore this Synod commands Bishops that they diligently study and use

their endeavours that the sound Do∣ctrine of Purgatory, delivered from the Holy Fathers and Sacred Councils, be be∣liev'd and heard of the Faithful of Christ, and every where Taught and Preached. And that the Suffrages of the Faithful living, viz. Sacrifices of the Mass, Pray∣ers, Alms, and other works of Piety, which are wont to be made by the Faith∣ful for other Faithful People Deceased, be piously and devoutly performed, accor∣ding to the Institution of the Church; And that what is due for the same by any Persons Wills or otherwise shall not perfun∣ctorily, but diligently and accurately be paid and performed by the Priests and Ministers of the Church, who are bound to do the same.

Seeing the power of bestowing Indul∣gences is by Christ bestowed on the Church, and she even in the most ancient times hath used such Power given to her of God, The most Holy Synod teacheth and commandeth, that the use of Indulgences so wholesom for Christian People, and ap∣proved by the Authority of Sacred Coun∣cils, be retained in the Church, and ac∣curseth those who either avouch them to

be unprofitable, or deny that there is any power in the Church to grant them.

* 3.18Let them teach that the Images of Christ, the Virgin-Mother of God, and other Saints, are chiefly in Churches to be had and retained, and that due Honour and Worship is to be given to them.

* 3.19They who deny, That the Saints enjoy∣ing Eternal happiness in Heaven, are to be called upon, or who affirm, either that they pray not for us Men, or that Invo∣cation of them to pray for us, is Idolatry, or contrary to the Word of God, and repugnant to the Honour of the only Me∣diatour between God and Men Jesus Christ, or that it is folly either by Word and Thought to make supplications to them that reign in Heaven, are of an impious Opinion.

The three and twentieth Article of the Church of England.

Of Ministring in the Congregation.

IT is not lawful for any Man to take upon him the Offfce of publick Preaching or Ministring the Sacraments in the Congregation, before he be lawfully called and sent to ex∣ecute the same: And those we ought to judge lawfully called and sent, which be chosen and called to this work by Men, who have publick Authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard.

The Presbyterians.

* 3.20No Man ought to thrust himself to teach or govern in the Church, unless he be carefully called thereunto.

The Papists.

Whoever shall say, That those which are not rightly Ordain'd by Ecclesiastical and Canonical Power, but come from elsewhere, are lawful Ministers of the Word and Sacraments, Let him be Ac∣cursed.

The four and twentieth Article of the Church of England.

Of speaking in the Congregation in such a Tongue as the People understandeth.

IT is a thing plainly repug∣nant to the Word of God, and the Custom of the Pri∣mitive Church, to have publick Prayers in the Church, or to Minister the Sacraments in a Tongue, not understood of the People.

The Presbyterians.

* 3.21Publick Prayers are to be made in the Vulgar Tongue, not in Latin a∣mongst the French and English, but so as they may be understood by the whole Assembly; forasmuch as it ought to be done to the Edification of the whole Church, unto whom by a sound not understood, no profit can in any fort Redound.

* 3.22Prayer with Thansgiving being one special part of Religious Worship, is by God required of all Men, and that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his Will, with Understanding, Reverence, Humili∣ty, Fervency, Faith, Love and Perse∣verance, and if Vocal, in a known Tongue.

The Papists.

* 3.23Although the Mass contain great In∣struction of Faithful People, yet it seem'd not expedient to the Fathers, that it

should every where be said in the Vul∣gar Tongue.

* 3.24If any one shall say, That the Rite of the Church of Rome, by which part of the Canon and words of Consecration are pronounced with a lower voice, is to be Condemned, or that the Mass ought to be Celebrated only in the Vulgar Tongue, Let him be Accursed.

* 3.25It is not necessary, that we understand our Prayers.

* 3.26Prayers not understood of the People are acceptable to God.

The Five and twentieth Article of the Church of England.

Of the Sacraments.

SAcraments Ordained of Christ be not only Badges, or Tokens of Christian∣mens profession, but rather they be certain Witnesses and effectu∣al Signs of Grace, and Gods good Will towards us: By the which he works invisibly in us▪

and doth not only quicken, but strengthen and confirm our Faith in him.

There are two Sacraments ordained by Christ our Lord in the Gospel, that is to say, Bap∣tism, and the Supper of the Lord.

Those five commonly called Sacraments, that is to say, Confirmation, Pennance, Orders, Matrimony, extream Unction, are not to be counted for Sacra∣ments of the Gospel, being such as have grown partly of the Corrupt following of the Apo∣stles, partly as states of Life allowed in the Scripture, but yet have not like Nature of Sa∣craments with Baptism and the Lords Supper, for that they have not any visible Sign or Ceremony ordained of God.

The Sacraments were not ordained of God to be gazed up∣on, or to be carried about, but that we should duly use them. And in such only as worthily re∣ceive the same, they have a

wholesom Effect or Operation, but they that receive them unworthi∣lity, purchase unto themselves Dam∣nation, as St. Paul saith.

The Presbyterians.

* 3.27There be only two Sacraments or∣dained by Christ our Lord, Baptism, and the Lords Supper, neither of which can be dispensed by any, but by a Minister of the Word, law∣fully Ordained.

Private Masses, or receiving the Sacrament by a Priest, or any other alone, as likewise the denial of the Cup to the People, worshipping the Elements, the lifting them up, or car∣rying them about for Adoration, and the reserving them for any pretended Religious use, are all contrary to the Nature of this Sacrament, and to the Institution of Christ.

The Papists.

* 3.28If any one shall say, That the Sacra∣ments of the new Law, were not all sub∣stituted

by Christ, or that they are more or fewer than seven, viz. Baptism, Confirmation, Eucharist, Pennance, Extream Unction, Holy Orders, and Matrimony, or that any of these is not truly and properly a Sacrament, Let him be Accursed.

* 3.29If any one shall say, That'tis not law∣ful to reserve the Holy Eucharist, but that the same is presently to be distribu∣ted; or that it is not to be Ador'd even with the outward Worship; or that it ought not solemnly to be carried about in Processions, or shewn publickly, to be a∣dored, to the People; or that it is not lawful to hear it Honourably to the Sick, Let him be Accursed.

* 3.30If any one shall say, That by the Sa∣craments themselves of the New Testa∣ment, ex opere operato, meerly by the thing done, Grace is not conferred, but that the Faith of the Divine Promise suffices to obtain Grace, Let him be Ac∣cursed.

* 3.31If any one shall say, That in Mini∣sters, whilst they make, and confer the Sacraments there is not required an Intention at least of doing that which

the Church does, Let him be Accur∣sed.

The six and twentieth Article of the Church of England.

Of the unworthiness of the Ministers, which hinder not the Effect of the Sacraments.

ALthough in the visible Church the Evil be ever mingled with the Good, and sometime the Evil have chief Authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own Name, but Christs, and do Minister by his Commission and Authority, we may use their Ministry both in hearing of the Word of God, and in the receiving the of Sacra∣ments, neither is the effect of Christs Ordinance taken away by their Wickedness, nor the Grace of Gods Gifts diminished

from such as by Faith and right∣ly do receive the Sacraments Ministred unto them, which be effectual, because of Christs In∣stitution and Promise, although they be Ministred by Evil Men.

Nevertheless it appeartaineth to the Discipline of the Church, that enquiry be made of Evil Ministers, and that they be ac∣cused by those that have know∣ledge of their offences, and finally being found guilty, by just Judg∣ment be deposed.

The Presbyterians.

The Grace which is exhibited in or by the Sacraments rightly used, is not conferr'd by any Power in them, nei∣ther doth the Efficacy of a Sacrament depend upon the Piety or Intention of him that doth Administer it, but upon the work of the Spirit and the Word of Institution, which contains toge∣ther with a Precept authorizing the use thereof, a Promise of benefit to worthy Receivers.

The Papists.

* 3.32The Sermons of Hereticks [so they term all Protestant Ministers] must not be hear'd, though they Preach the Truth. Their Prayers and Sacraments are not acceptable to God, but are the howlings of Wolves.

The seven and twentieth Article of the Church of England.

Of Baptism.

BAptism is not only a sign of Profession, and mark of difference, whereby Chri∣stian-Men are discerned from others that be not Christned: but it is also a sign of Regenerati∣on, or new Birth, whereby as by an Instrument, they that re∣ceive Baptism rightly, are graft∣ed into the Church: the pro∣mise of the forgiveness of Sins, & of our Adoption to be the Sons

of God by the Holy Ghost, are vt∣sibly signed and sealed: Faith is confirmed and Grace increased by vertue of Prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the Institution of Christ.

The Presbyterians.

* 3.33Baptism is a Sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn Admission of the party Baptized into the visible Church, but also to be unto him a Sign and Seal of the Covenant of Grace, of his ingrafting into Christ, of Regeneration, of Remission of Sins, and of his giving up unto God through Jesus Christ, to walk in newness of Life; which Sacrament is, by Christs appointment, to be continued in his Church, until the end of the World.

Not only those that do Actually pro fess, Faith in and obedience unto, Christ, but also the Infants of one or both be∣lieving Parents, are to be Baptized.

The Papists

Maintain,

• ...1. As to the Effects of Baptism, That it takes away all Sin.

  * 3.34The Sacrament of Baptism doth it self wash away Sins, and therefore doth not only signifie, (as the Hereticks affirm) That our Sins be forgiven before, or other∣wise by Faith only remitted, whereby the Churches Doctrine is proved to be fully agreeable to the Scriptures, That the Sa∣craments give Grace ex opere operato, that is by the force and Vertue of the Work and Word done and said in the Sa∣crament.

  * 3.35Not only is all Sin so taken away by Baptism as not to be imputed, but it leaves no Sin Inherent, nothing that can be im∣puted, as a Sin to those Baptized.

• ...2. That Children dying without it are Damn'd.

  * 3.36The Church hath always Believed that

• ...

  Children perish, if they depart this Life without Baptism.

  * 3.37As no Man can enter into this World, nor have his Life and being in the same, except he be born of his Carnal Parents, no more can a man en∣ter into the Life and State of Grace, which is in Christ, or attain to Life E∣verlasting, unless he be born and Bap∣tized of Water and the Holy Ghost; whereby we see, First, This Sacra∣ment to be called our Regeneration or second Birth, in respect of our Natural and Carnal, which was before. Se∣condly, That this Sacrament consisteth of an external Element of Water, and internal vertue of the Holy Spirit, wherein it excelleth John's Baptism, which had the external Element, but not the Spiritual Grace. Thirdly, That no Man can enter into the Kingdom of God, nor into the Fellowship of Holy Church without it, whereby the Pelagians, and Calvinists be Condem∣ned, that promise Life everlasting to young Children that die without Bap∣tism.

• ...

• ... 3. As to the Minister of Baptism, any Person may do it.

  * 3.38Therefore in case of necessity, any Person, Man or Woman, may Baptize lawfully, one may do it be he Jew, or Pagan, let but the matter and form be right, with a due Intention.

• ...4. They add and practise several Ce∣remonies, besides the Institution, in and about Baptism.

  As, That the Priest must Exorcise or conjure the Devil out of the Party to be Baptized, and Exsufflation (as they call it) that is a puffing hard upon the Party to le Baptized, in token of outing the Evil Spirit, and breathing in the Good in the room thereof, putting Holy Salt into his Mouth, annointing his Ears and Nostrils, and pronouncing the word, Epheta, thatis, be opened, Anointing him upon the Crown with Holy Crism of the Bishops own ma∣king, putting a lighted Taper into the Childs hand, and a white Garment on its back, to shew that he is translated

• ...

  out of Darkness into Light, and denote the purity of his Soul, with Several other the like Ceremonies, to the Number of one or two and twenty, reckon'd up by Bellarmine particularly, in his First Book of Baptism, Can. 25, 26, and 27.

  All which (though they have not the leastWarrant from Scripture) they require to be punctually and necessarily observ'd, For so their Council of Trent, Sess. 7. Can. 13. does Decree.—If any one shall, say, That the received and ap∣proved Rites used in the solemn Admini∣stration of the Sacraments may be con∣temn'd, or at pleasure omitted by the Ad∣ministrators without Sin, or chang'd into any new ones by any Pastor of the Churches, Let him be Anathema.

• ...

  5. Not yet herewith content, They further have prophan'd this Ordinance, by applying it to Bells which they Baptize, thereby giving them (as they imagine) a vertue of cleansing the Air from Devils, preventing the mischiefs of Lightning, and saving from other Calamities that arise from Tempests, of which Holy Christen∣ing, Pope John the 14th hath the Ho∣nour of being first Author (Sec Centuria∣tores

• ...

  Magdeburgenses, Cent. 10. Cap. 6.) 'Tis true, Bellarmine de Rom. Pon∣tiff. l. 4. cap. 12. being half ashamed of this Practice, and no way able to find any colour to defend it, would shuffle it off by alledging—That not the Popes, but common People apply the name of Baptism Metaphorically to the Benediction of the Bells with Holy naming of them, and Prayers also, all which he does acknow∣ledge still in use: But that there is, or at least formerly was more in the Case, ap∣pears by the hundred grievances of the Germans, exhibited to the Popes Legate no longer ago than since Luthers time, by the Princes of Germany at the Dyet of Norimberg, where the one and fifti∣eth grievance is this, That the Suffragans have invented, that only themselves and none other Priest shall Baptize Bells for the Laity, and the ruder People do be∣lieve by the Affirmation of the Suffragans, that Bells so Baptized will drive away Devils and Tempests. Wherefore Multi∣tudes, for the most part, of Godfathers are appointed; they especially that are Rich, at the time of Baptism, take hold of the Rope, and as the Suffragan sings

• ...

  before (as is wont to be done in Baptizing of Children) they all make the Responses, and after name the Bell, which (as Christi∣ans use to be) is then dressed in new Gar∣ments. And after they have a sumptuous Feast, and the Suffragan is rewarded libe∣rally. This is sure something more than a Metaphorical Baptism.

I shall only add one more strange Doctrine of the Church of Rome, touching Baptism, and that is, That a Child may be Baptized in its Mothers Womb by a Pipe. This I find Asserted in a Treatise Intituled, Compendium Dianae. The Words pag. 201 are these—Pueri si moriantur in utero matris, nihil obstat, quo minus possint Baptizari, si Actio Ministri possit ad ipsum puerumeti∣am in utero matris existentem pervenire, ut si fistula possit pertingere ad ipsum Infan∣tis Corpusculum, vel propter Matris Cica∣tricem aspersio aquae possit ad illum pertin∣gere, & hoc etiam si acceleretur matris mors (dummodo sit certo moritura) tunc e∣nim etiam ipsa mater tenetur permittere, ut proles Baptizetur, Res. 12. In Eng∣lish thus—If Children dye in their Mothers Womb, nothing hinders but

that they may nevertheless be Bapti∣zed, if the action of the Minister may extend to the Child it self, although remaining in its Mothers Belly, as if a Pipe may reach the Infants Body, or by or through the Cicatrix of the Mo∣ther [I must leave the Reader here to guess at his meaning] the sprinkling of the Water may reach thereunto. And this, although thereby the Death of the Mother be hastned (provi∣ded she must certainly dye) for then even the Mother her self is bound to permit that her Child be Baptized.

But I suppose the Reader (as well as my self) is nauseated with such fulsome Poposh Divinity—Lets therefore hasten to another Article.

The eight and twentieth Article of the Church of England.

Of the Lords Supper.

THE Supper of the Lord is not only a sign of the Love that Christians ought to

have amongst themselves one to another, but rather it is a Sacra∣ment of our Redemption by Christs Death. Insomuch that to such as rightly, worthily, and with Faith receive the same, the Bread which we break is a partaking of the Body of Christ, aud likewise the Cup of Blessing, is a partaking of the Blood of Christ.

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ, but it is repugnant to the plain Words of Scripture. o∣verthroweth the Nature of a Sa∣crament, and hath given occa∣sion to many Superstitions.

The Body of Christ is given, taken and eaten in the Supper of the Lord, only after an Heaven∣ly and Spiritual manner. And the mean, whereby the Body of Christ is received and eaten in the Supper, is Faith.

The Sacrament of the Lords

Supper was not by Christs ordi∣nance reserved, carried about, lifted up, and worshipped.

The Presbyterians.

* 3.39That Doctrine which maintains a Change of the substance of the Bread and Wine into the substance of Christs Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repug∣nant not to Scripture alone, but even to common Sense and Reason, overthrow∣eth the Nature of the Sacrament, and hath been and is the cause of manifold Superstitions, yea, of gross Idola∣tries.

* 3.40In this Sacrament Christ is not of∣fered up to his Father, nor any real Sa∣crifice made at all for Remission of Sins of the quick or dead, but only a Com∣memoration of that one offering up of himself by himself upon the Cross once for all: And a Spiritual Oblation of all possible Praise unto God, for the same: So that the Popish Sacrifice of the Mass (as they call it) is most abomina∣bly

injurious to Christs one only Sa∣crifice, the alone propitiation for all the Sins of the Elect.

The Papists.

* 3.41If any one shall deny, That in the Sacrament of the most Holy Eucharist, is contained truly, really, and substanti∣ally the Body and Blood together of our Lord, and so whole Christ; but shall say, That he is in it only as in a Sign or Fi∣gure, or by his Vertue; or shall say, that the substance of Bread and Wine re∣mains; or shall deny that wonderful and singular Conversion of the whole sub∣stance of the Bread into the Body, and of the whole substance of the Wine into the Blood (the species only of Bread and Wine remaining) which Conversion the Catho∣lick Church most aptly calls Transub∣stantiation, Let him be Anathema.

* 3.42If any one shall say, That Christ exhi∣bited in the Eucharist, is eaten only Spi∣ritually, Let him be Accursed.

The nine and twentieth Article of the Church of England.

Of the Wicked which eat not the Body of Christ in the use of the Lords Supper.

THE Wicked, and such as be void of a lively Faith, al∣though they do carnally and visibly press with the Teeth (as S. Augustin saith) the Sa∣crament of the Body and Blood of Christ: yet in no wise are they partakers of Christ, but rather to their Condemnation do eat and drink the Sign and Sacrament of so great a thing.

The Presbyterians.

* 3.43Although ignorant and wicked Men receive the outward Elements in this Sacrament, yet they re∣ceive not the thing signified there∣by, but by their unworthy com∣ing thereunto, are guilty of the

Body and Blood of the Lord to their own Damnation.

The Papists.

* 3.44All Communicants do eat the Very and Natural Body of Christ Jesus. If an In∣fidel receive the Sacramental Species, he eats Christs Body under the Sacrament. Thom. Aquinas, p. 3. A. 3. ad. 2. The Body of Christ, saith Claudius de Sain∣ctes, Repet. 2. cap. 6. is as truly and really received of Ʋnworthy, as of Godly Commu∣nicants. And Bonaventure, in 4. d. 9. A. 2. q. 1. calls it the common Opinion of the Doctors, Certitudinaliter verum, a most certain Truth. Nor is this all, but they hold, That the very Body of Christ, may be received by Beasts and Vermine. If a Dog or a Mouse (saith Aquinas in the place just now cited, ad Tertium) eat the Sanctified Host, the substance of Christs Body ceaseth not to be there, as long as the Species do remain. Nay, Durandus adds, That the Devil himself may eat Christ. His Words are these—Competit Bru∣to & Angelo cuicunque vel Bono vel

MALO species Sacramentales sume∣re. A Brute, or any Angel Good or BAD, may receive the Sacrament, Durand. in 4. dist. 9. q. 3. num. 6. ad pri∣mum. 'Tis true, some of their ancient Schoolmen were not arrived to such irre∣verent conceits, Peter Lombard, l. 4. d. 13. A. puts the Question—What does the Mouse eat, when she gets part of a Consecrated Host? And Answers modestly, Deus novit, God knows. And Bonaventure in 4. d. 13. a. 2. q. 1. could not endure to hear, That Christs Body should be in a Mouses Belly, or in a Pri∣vy. But most of their Followers count them too precise: And Vasques, in 3. q. 77. a. 8. disp. 195. cap. 5. concludes, Vera & Constans opinio sit, &c. The true and constant Opinion is, That Christ is so long under the Species in any place whatsoever, though never so base and filthy, as the outward forms would conserve the nature of Bread, if it were there. Nor matters it (saith he) that by this means we must grant that Christs Body may descend into a filthy and unclean place, nor ought Godly Catholicks thereat be scanda∣lized.

Now since Christs Sacred Body may be in the Body of any Beast or Vermine, and that it is to be Worshipped and Adored with no less than divine Honour, wherever it be, a Question ariseth, Whether he be to be Worshipped, for Example, in the Belly of a Sow? (pardon Christian Reader the In∣stance, for 'tis the Papists own) For Biel on the Canon of the Mass, lect. 84. start∣ing the same question, returns this An∣swer, Ubicunque, five in ventre SUIS, sive in ore viri vel mulieris, ibi esse venerandum & adorandum intus in A∣nima, licet, non exterius in opere: Wherever he is believed to be, either in the Belly of a SOW, or in the Mouth of a Man or Woman, there he is to be Worshipped inwardly in the Soul, though not externally in Work. Ano∣ther scruple likewise they have, since the outward forms may happen (especially by the Sick) to be Vomited up again, what must be done in the Case? To which Al∣bertus, in his Compend. Theol. verit. l. 6. cap. 19. answers—Si Infirmus Corpus domini Rejiciat, suscipiatur, &c. If the Sick Spew up Christs Body, he must take it again as well as he can,

or (if he be not able himself) the Priest must do it for him, or some discreet or cleanly Boy. And Biel in the place late cited, gives this Counsel—Si E∣jiciatur per Vomitum, &c. If Christs Body be cast up by Vomit, so that you can but yet discern the outward signs and appearance of Bread from the other Gar∣bage, and your Stomach will serve you to do it, without loathsomness and dan∣ger of re-spuing, you must take it again; but if the Party be nauseous, then it must be laid up honourably, with the o∣ther Reliques. But others say, it must be burnt, and the Ashes reverently laid up by the Altar. And Paladanus, in 4. d. 9. q. 1. a. 3. moving the Question, what was to be done, if a Beast should eat the Sacrament? says he, 'twas to be killed, and the Host to be taken out of the Maw, and if a Man had so much zeal as to endure to eat it, he were much to be commended, provided he do it fast∣ing. And thereupon tells a Story out of Hugo Cluniacensis, how one Gode∣rane took a parcel of the Eucharist, which had been vomitted up by a Leper. The same Author advises, That

the Sacrament be not given to those that have a Scowring, or the Flux, lest the Body of Christ should pass away through his Belly into the Draught, &c. I have recited these Horrid Blasphemies in their own Words, That my Coun∣treymen may detest a Religion Com∣pos'd of such impious Phrensies, and I beg the Readers excuse for ossending his Ears with such stuff. For Popish impudence has this advantage, they write such things as Christian Do∣ctrine, which a modest Man can scarce endure to Rehearse.

The thirtieth Article of the Church of England.

Of both kinds.

THE Cup of the Lord is not to be denied to the Lay-peo∣ple: For both the parts of the Lords Sacrament by Christs Ordinance and Commandment, ought to be Ministred to all Christian men alike.

The Presbyterians.

* 3.45They [speaking of the Papists] have stoln, or snatcht away one half of the Lords Supper from the greater part of the People of God, and only allow the Cup to a small parcel of shaveling Priests.

* 3.46The Ministers are to take and Break the Bread, to take the Cup, and to give both to the Communicants.

* 3.47Private Masses, or receiving this Sa∣crament by a Priest, or any other, alone; as likewise the denial of the Cup to the People, are contrary to the Nature of this Sacrament, and to the Institution of Christ.

The Papists.

* 3.48This Holy Synod Declares and Teach∣eth, That Laicks and Clerks not Con∣secrated, are by no Divine precept bound to receive the Sacrament under both kinds, and that it may in no sort be doubted, without prejudice to Faith, but that the Communion of one kind is suffici∣ent to Salvation.

* 3.49If any one shall say, That by Gods Command all the Faithful of Christ ought to receive in both kinds; or shall deny, That the Church was moved with just Causes and Reasons, to order the Laity to Communicate but in one kind, or shall say she erred therein, Let him be Ac∣cursed.

The one and thirtieth Article of the Church of England.

Of the one Oblation of Christ finished upon the Cross.

THE Offering of Christ once made, is that perfect Re∣demption, Propitiation, and Satisfaction for all the Sins of the whole World, both Original and Actual, and there is none other Satisfaction for Sin, but that alone. Where∣fore the Sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the Quick and the

Dead, to have Remission of pain or guilt, were Blasphe∣mous Fables & dangerous De∣ceits.

The Presbyterians.

* 3.50In this Sacrament Christ is not offer∣ed up to his Father, nor any real Sa∣crifice made at all for Remission of the Sins of the Quick or Dead, but only a Commemoration of that one offering up of himself, by himself, upon the Cross once for all, and a Spiritual Ob∣lation of all possible Praise unto God for the same: So that the Popish Sacri∣fice of the Mass (as they call it) is most abominably injurious to Christs one only Sacrifice, the alone Propitiation for all the Sins of the Elect.

The Papists.

* 3.51In this Divine Sacrifice of the Mass, the same Christ is contained and un∣bloodily Sacrificed, who once offered himself bloodily on the Altar of the Cross, This Holy Synod therefore Teacheth, That this Sacrifice is truly Propitiatory.

And that thereby, if with a true Heart, and right Faith, in Fear and Reverence, we being contrite, come to God, we do obtain Mercy, and find Grace in a season∣able help: For by the oblation hereof God being pacified, granting the Grace and Gift of Pennance, does forgive Crimes and Sins, even the greatest and most heinous. It is one and the same Host, Christ who then offered himself on the Cross, now offering the same by the Mi∣nistry of the Priests; the manner of of∣fering being only different. The Fruits of which Oblation, viz. The Bloody one, are most plentifully received and conveyed by this, so far is That from being any ways derogated from by This, for which reason it is offered, not only for the Sins, Punnishments, Satisfactions, and other Ne∣cessities of the Living, but also for those that are departed in Christ, who are not yet fully purged.

* 3.52Whoever saith, That by the Sacrifice of the Mass, the most Holy Sacrifice of Christ finished on the Cross is Blasphemed, or that it derogateth from it, Let him be Anathema.

The two and thirtieth Article of the Church of England.

Of the Marriage of Priests.

BIshops, Priests, & Deacons are not commanded by Gods Law, either to vow the Estate of single life, or to abstain from Marriage: Therefore it is Lawful for them also, as for all other Christian Men, to Mar∣ry at their own discretion, as they shall judge the same to serve better to Godliness.

The Presbyterians.

* 3.53Certainly the forbidding Marriage to Priests, is an ungodly Tyranny, not only against Gods Word, but also against all Equity.

* 3.54If an impossible Vow be the cer∣tain destruction of the Soul, which God would have to be Saved, not lost, it follows, That we are not to persist

therein; but the Vow of Continency, to those who have not a special Gift, is impossible.

The Papists.

* 3.55Whosoever shall say, That Clerks en∣tred into Holy Orders or Regulars [that is Monks, Friers, and Nuns,] having so∣lemnly professed Chastity, may contract Matrimony, or that being contracted, it is good, any Law Ecclesiastick, or Vow notwithstanding; or, that all who feel not that they have the Gift of Chastity may (although they have vowed it) Marry, Let him be Anathema.

The three and thirtieth Article of the Church of England.

Of Excommunicated Persons, how they are to be avoided.

THat Person which by open Denunciation of the Church, is rightly cut off from the Vnity of the Church,

and Excommunicated, ought to be taken of the whole multitude of the Faithful, as an Heathen and Publican, until he be open∣ly reconciled by Pennance, and received into the Church by a Judge that hath Authority there∣unto.

The Presbyterians.

* 3.56Church Censures are necessary for the reclaiming and gaining of offend∣ing Brethren, for the deterring of o∣thers from the like offences, for the pur∣ging out of that Leaven, which might infect the whole lump, for vindicating the Honour of Christ, and the Holy profession of the Gospel, and for pre∣venting the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant and the Seals thereof to be profan'd by no∣torious and obstinate offenders.

For the better obtaining of these ends, the Officers of the Church are to proceed by Admonition, Suspensi∣on from the Sacrament of the Lords

Supper for a season, and by Excommu∣nication from the Church, according to the nature of the Crime, and deme∣rit of the Person.

The Papists

Do not in Terms contradict this Arti∣cle, but are guilty of many Errors and vile Superstitions about Excommunicati∣on. As,

1. In the form of it, For thus Gra∣tian in the Decrees (Caus. 11. q. 3. cap. 106. debent) reports the manner of it in that Church—Twelve Priests ought to stand round about the Bishop, with lighted Tapers in their hands, which at the end of the Curse, or Excommu∣nication, they ought to throw upon the ground, and tread upon with their Feet, and then a Letter is to be sent throughout the Parishes, with the Names of those Excommunicated, and the Causes of it. Others relate the Ce∣remony more largely thus, That it is done with three Candles or Tapers, and that they Curse the Parties, Soul and Body to the Devil, and say, Let us quench

their Souls in Hell Fire, (if they be Dead) as this Candle is put out (and therewith one of the lights is presently extinguisht.) If they be alive, Let us pray, that their Eyes may be put out at this Candle (and so out goes the Second.) And that all their Senses may fail them as this Candle loseth its light, (and so the Third is gone.) All which is per∣formed with ringing of a Bell, as the Mag∣deburgenses, Cent. 13. cap. 6. relate, whence arises our Proverb of Cursing With Bell, Book and Candle.

2. In the Causes of it; gross Sins e∣scape. For their ungodly Law saith,—He that hath not a Wife, but instead of a Wife a Concubine, Let him not be debarred from the Communion: They are the very Words of Gratian, de∣cret. dist. 34. cap. 4. Is qui non habet Uxorem & pro Uxore Concubinam a Communione non repellatur, and yet they Trifle with this Tremendous Cen∣sure in most trivial Cases. The Arch Bishop of Canterbury, in King Henry the 4ths time, laid an Interdict on the Churches of London for not Ringing their Bells when he went through the City; D'Au∣roult,

himself a Jesuite, in his Book In∣tituled, Flores Exemplorum, Tom. 1. Tit. 63. ex. 9. Licensed by the Provin∣cial of that Order, not 70 years ago, complains thus—We are fallen now (saith he) into such times, That if a Person hath but lost his Rakes, or Mattocks, or his Fork, he thinks he cannot find them by any more conve∣nient means, than by the Sentence of Excommunication, viz. upon the Stea∣lers, if they do not Restore them. 'Tis true, the Council of Trent. Sess. 25. cap. 3. inter Decret. Reform. Ordains, That no Excommunications for discovery, as they are called, of lost, or stollen Goods should pass by any other Person than the Bishop himself; and then with great Circumspection. Which shews that such abuses had been commonly pra∣ctis'd, and that they held the same not unlawful; Provided the Bishop granted the Sentence.

3. In the Subjects,—They extend it to the Dead: Their grand Council of Constance, Cursed Wickliffe more than forty Years after he was Dead—And D'Auroult, in his Book last cited, Tom. 1.

Tit. 62. Ex. 1. gravely gives the Reason of it, Although (saith he) the Dead cannot properly be Excommuni∣cated, or Absolv'd; yet in as much as they are in respect of their Bodies, ei∣ther in the Bowels of the Earth, or up∣on it, the Church for terrors sake Excommunicateth and Absolveth some. Nay, they thunder it out against Insects and Inanimate things; For St. Bernerd, they tell us, Excommunicated the Flies that troubled him, when he went about to Consecrate an Oratory at Fusniack, and in the Morning they were all found dead, if you will believe the Life of that Saint, l. 1. cap. 12. Sparrows us'd to foul St. Vincents Church; The Bishop of the Place Excommunicated them, and they ne∣ver came there more; nay, if any caught a Sparrow and thrust it into the Church, 'twould presently dye, de Tempore Serm. 69. A Priest saying Mass to the Young Men, they would be running out to gather Fruit in an adjoining Orchard, and he Excommu∣nicated it, and it ever after was barren; Promptuar. Serm. dist. Exempl. 41. To con∣clude, the Devil himself hath not escaped them; A Woman was six years plagued

with an Incubus Devil, soliciting her to naughtiness, she complains to St. Bernard, he Excommunicates the Devil, and In∣terdicts his Access to her, or any other, St. Antonines Chronicle, part. 2. tir. 17. cap. 5. Sect. 9.—What a graceless Religion is this, to tell such ridiculous lyes, and sport thus with an Instituti∣on so full of Terror.

The four and thirtieth Article of the Church of England.

Of the Traditions of the Church.

IT is not necessary, that Traditions and Ceremo∣nies be in all places one, or utterly like; for at all times they have been diverse, and may be changed according to the Di∣versity of Countries, times and Mens manners, so that nothing be ordained against Gods Word. Whosoever through his private Judgment willingly and pur∣posely doth openly break the Tra∣ditions

and Ceremonies of the Church, which be not repugnant to the Word of God, and be or∣dained and approved by common Authority, ought to be Rebuked openly (that others may fear to do the like) as he that offendeth against the common order of the Church, and hurteth the Authori∣ty of the Magistrate, and wound∣eth the Consciences of the weak Brethren.

Every particular and Natio∣nal Church hath Authority to Ordain, Change and Abolish Ce∣remonies, or Rites of the Church ordained only by Mans Authori∣ty, so that all things be done to edifying.

The sense of this Article is explain'd by the Learned and Painful Mr. Ro∣gers in his Comment on his 39 Articles, [Publisht in King James time, and At∣tested in the Title-page to have been perused, and by the Lawful Authority of the Church of England allowed to be Publick] pag. 198. in the Words follow∣ing.

Of Ceremonies and Traditions repug∣nant to the Word of God, there be two sorts, whereof some are of things meerly Impious and Wicked; such was the Israe∣lites Calf, and Nebuchadnezzars Idol, and be the Papistical Images, Reliques, Agnus Dei's, and Crosses, to which they give Divine Adoration; These and such like be all flatly forbidden; Others are of things, by God in his Word, nei∣commanded nor forbidden, as of eating and not eating Flesh; of wearing and not wearing some Apparel; of keeping and not keeping some days. Holy by ab∣stinence from Bodily labour, &c. The which are not to be observed of any Chri∣stian, when for sound Doctrine it is delivered, that such Works do either merit Remission of Sins; or be the ac∣ceptable Service of God; or do more please than the observation of the Laws prescribed by God himself; or necessari∣ly to be done, insomuch as they are damn'd who do them not.

We must therefore have always in mind, that we are bought with a price, and therefore may not be the Servants of Men; and that no humane Constitu∣tion

in the Church doth bind any Man to break the least Commandement of God.

The Presbyterians.

* 3.57Use has obtain'd, that those things be call'd Humane Traditions, which are Establisht by Men for the Worship of God, not grounded on any Warrant from his Word; against these it is that we contend, and not against Holy and Useful Constitutions of the Church, which tend to preserve either Disci∣pline, or Honesty, or Peace.

* 3.58Our Lord has so faithfully compre∣hended, and so plainly told the whole sum of true Righteousness, and all the parts of his Worship, that in those things he alone is to be heard; but be∣cause he would not particularly pre∣scribe every thing that we are to ob∣serve in external Discipline and Cere∣monies, (since he foresaw the same would depend upon the condition of times, nor did judge that one form would agree with all Ages) we there∣fore ought to have recourse to the

General Rules by him laid down, that by the same, all things, which the ne∣cessity of the Church should require, be exacted; and therefore herein he did not expresly deliver any thing, both be∣cause neither are those things necessary to Salvation, and that they may vari∣ously be accommodated, according to the manner of Nation and Age, for the edification of the Church, and as the profit of the Church requires: We may as well change and abrogate those that have been used, and institute new ones, though we ought not frequently and on slight Causes recur to Innova∣tion, but what is prejudicial; what is tending to Edification, Charity will best judge, which if in such Cases we suffer to be Moderatrix, all will be safe.

* 3.59And whatsoever things shall be in∣stituted according to this Rule, it is the Duty of Christian people, with a Conscience still free and without su∣perstition, but yet with a pious and ready inclination to Obedience and Peace, to observe, not to contemn or with supine negligence omit, much

less ought they with Pride and Ob∣stinacy openly to violate them.

Thus Calvin, whose whole 10 Chap∣ters on this Subject, in the 4th Book of his Institutes, (whence these few sen∣tences are briefly drawn) is well worthy perusual, and I conceive enough to satis∣fie any unprejudiced Reader, That he in∣tirely agrees with the true sense of the Church of England in this Article.

* 3.60God alone is Lord of the Consci∣ence, and hath left it free from the Doctrines and Commandements of Men, which are in any thing contra∣ry to his Word, or beside it, in mat∣ters of Faith and Worship; so that to believe such Doctrines, or to obey such Commands out of Conscience, is to betray true liberty of Conscience; and the requiring of an implicite Faith, and an absolute and blind obedience, is to destroy Liberty of Conscience, and Reason also.

They, who upon pretence of Chri∣stian Liberty, do practice any Sin, or cherish any Lust, do thereby destroy

the end of Christian Liberty, which is, that being delivered out of the hands of our Enemies, we may serve the Lord without Fear, in Holiness and Righteousness before him, all the days of our Life.

And because the Power which God hath Ordained, and the Liberty which Christ hath purchased, are not inten∣ded by God to destroy, but mutually to uphold and preserve one another: They who, upon pretence of Christi∣an Liberty, shall oppose any Lawful Power, or the Lawful exercise of it, whether it be Civil, or Ecclesiastical, resist the Ordinance of God, and for their publishing such practices as are contrary to the light of Nature, or to the known Principles of Christianity, whether concerning Faith, Worship, or Conversation, or to the power of Godliness: or such erroneous Opini∣ons or Practices, as either in their own Nature, or in the manner of publishing or maintaining them, are destructive to the external Peace and Order which Christ hath Established in the Church, they may lawfully be called to account,

and proceeded against by the Censures of the Church, and by the Power of the Civil Magistrate.

The Papists.

* 3.61If any one shall say, That the recei∣ved and approved Rites of the Church Catholick may be contemned, or at plea∣sure omitted by the Ministers without Sin, or that they may by any Pastour of Churches be chang'd into any new ones, Let him be Accursed.

Now that the Church of Rome pre∣scribes and observes a vast multitude of Rites and Ceremonies (too tedious here to be specified) not only besides, but contrary to Gods Word, and with∣out any real profit to the Church of Christ is notorious, yet Durandus, Rati∣onale, Liber Ceremoniarum, and such like Popish Authors, expresly obtrude their Trumpery, as both necessary and un∣alterable.

The five and thirtieth Article of the Church of England.

Of Homilies.

THE Second Book of Ho∣milies, the several Ti∣tles whereof we have joined under this Article, doth contain a godly and wholesom Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth, and therefore we judge to be read in Churches, by the Ministers, diligently and distinctly, as they may be understood by the People.

Of the Names of the Homilies. Of the right use of the Church. Against peril of Idolatry, &c.

The Presbyterians

Do generally own the Truth of these Homilies, nor do utterly disal∣low

their being read in publick Assem∣blies, provided it tend not to occasion Sloath and neglect of Gifts, and the Di∣vine assistance in Ministers, nor hin∣der the greater Edification, which the People might reap by the Word Preach∣ed unto them.

The Papists

Do utterly Condemn a very great part of the Doctrine contained in these Homi∣lies, too tedious here to enumerate; But the same will appear to any one that reads them, and is at all acquainted with Popish Tenets.

The six and thirtieth Article of the Church of England.

Of Consecration of Bishops and Ministers.

THE Book of Consecration of Archbishops and Bi∣shops, and ordering of Priests aud Deacons, lately set forth in the time of Edward the

Sixth, and confirmed at the same time by Authority of Par∣liament, doth contain all things necessary to such Consecration and ordering: neither hath it a∣ny thing that of it self is Su∣perstitious and Ungodly▪ And there∣fore whoever are Consecrated or Ordered according to the Rites of that Book, since the second year of the afore-named King Edward, unto this time, or here∣after shall be Consecrated, or Ordered according to the same Rites; we Decree all such to be rightly, lawfully, and or∣derly Consecrated and Ordered.

The Presbyterians

Do not deny the Ordination of the Church of England to be in it self law∣ful, so as to esteem all those so Ordain∣ed not to be lawful Ministers of Christ.

The Papists.

Whoever taketh upon him to Preach, to Administer the Sacraments, &c. and is not ordered by a true Catholick Bishop to be a Curate of Souls, Parson, Bishop, &c. is a Thief and Murderer of Souls, Rhem. Annot. on John 10. 1.

* 3.621.

Protestant Ministers and Preachers have no due mission: For all their mis∣sion from the beginning of their Refor∣mation, was either the Inspiration of a Spirit they know not what, or the Commission of a Child, Edward the Sixth, whom they called Supream Head of the Church, and from whose Kingly Power, all Jurisdiction, as well Ecclesiastical as Civil, they af∣firm'd did flow, (See Fox, Tom. 2. anno. 1546, in King Edward the Sixth) Or the Letters Patents of a Woman, Queen Elizabeth, to whom they were pleas'd to Attribute the like Su∣periority and Power, See Statut. anno primo Elizab. cap. 1. or the Illicite and Invalid ordination or mission of or by one Story an Apostate Monk, who

Ordained their first Bishops at the Nags-head in Cheapside in Q. Eliz. time. See Christopherus de Sacro Bosco, (if they have any better, let them prove it, in the mean time let them know, we value not a Straw Ma∣sons old new Records produc'd in the year 1613, which was a matter of 50 years after the thing now mentioned, was Sacrilegiously and Invalidly done, and most disgracefully and shamefully cryed down) but those could not give them any Spiritual Authority, Power, or right to Preach. For according to that received Maxim of the Law, no Man can give more Right, than he himself hath, Cook, l. 1. There∣fore, &c.

2. Moreover a Bishop is to be Or∣dained by two or three Bishops, Counc. Apostol. Can. 1. And a Priest and likewise a Deacon, and the rest of the Clergy by a Bishop. Ibid. Can. 2. Conc. Trid. Sess. 23. Can. 7. But this Apo∣stolical and needful manner of ordinati∣on or mission they never yet had; For they rejected it quite, and brought in an Heretical fashion in its stead, in

Edward the Sixths time. Neither if they were willing, could they have: For, as I said before, their Bishops from the beginning of their Reformation, had no other Ordination, Consecration, or Mission, than the Commission of the King or Queens Pleasure: For the Sa∣crilegious, Illicite, and invalid Ordi∣nation of or by Story, (which was the first pretended Holy mission of Prote∣stants in England, and from whence they hitherto derive their orders) it was not worth a straw, witness the fore▪ mentioned Canons of the Apostolica Council, &c. And consequently their pretended Holy Orders thence derived are not worth a Pins Head. Therefore they are not true Preachers, what are they then? Forsooth Intruders, Wolves and Murderers, Sons of Belial, false Prophets and Priests of Baal, which is their Heresie, Rebellion and Stubborn∣ness against the Church—

Thus that railing Rabshekah; but the falsity of all such clamours, was long since demonstra∣ted by the Learned Mason, in his Trea∣tise of the Ordination of Bishops and Priests in the Church of England.

The seven and thirtieth Article of the Church of England.

Of the Civil Magistrate.

THE Kings Majesty hath the chief Power in this Realm of England, and o∣ther his Dominions, unto whom the chief Government of all Estates of this Realm whe∣ther they be Civil or Ecclesiasti∣cal, in all Causes doth appertain, nor is not nor ought to be Sub∣ject to any Forreign Jurisdicti∣on; where we attribute to the Kings Majesty the chief Go∣vernment, by which Titles we understand the minds of some dangerous Folks to be offended: He give not to our Princes the Ministring of Gods Word, or of the Sacraments, the which thing the In junctions also late∣ly set forth by Eliz. our Queen, do most plainly testifie: But that

only Prerogative which we les to have been goven always to all Godly Princes in Holy Scri∣ptures, by God himself, that is that they should rule all Estates and Degrees committed to their Charge by God, whether they be Ecclesiastical or Temporal, and restrain with the Civil Sword the stubborn and Evil doers.

The Bishop of Rome hath no Jurisdiction in this Realm of England.

The Laws of the Realm may punish Christian Men with Death for hainous and grievous Offences.

It is lawful for Christian Men, at the Commandement of the Magistrate, to wear Wea∣pons, and serve in the Wars.

The Presbyterians.

* 3.63God the Supream Lord and King of all the World, hath Ordained Civil Magistrates to be under him over the People for his own Glory, and the

publick good, and to this end hath armed them with the power of the Sword for the defence and incourage∣ment of them that are good, and for the punishment of Evil doers.

The Civil Magistrate may not as∣sume to himself the Administration of the Word and Sacraments or the power of the Keys of the Kingdom of Heaven, yet he hath Authority, and it is his duty to take order that Unity and Peace be preserv'd in the Church, and that the Truth of God be kept pure and intire, that all Blasphemies and Heresies be suppressed, all Corruptions and Abuses in Worship and Discipline prevented, or reformed: and all the Ordinances of God, duly settled, administred and observed: For the better effecting whereof, he hath Power to call Sy∣nods, to be present at them, and to provide that whatsoever is transacted in them, be according to the mind of God.

It is the duty of People to pray for Magistrates, to honour their Persons, to pay them Tribute, and other dues: to obey their Lawful Commands, and

to be subject to their Authority for Conscience sake: Infidelity, or Indif∣ference in Religion doth not make void the Magistrates Just and Legal Authority, nor free the People from their due Obedience to him: from which Ecclesiastical Persons are not exempted, much less hath the Pope a∣ny Power or Jurisdiction over them in their Dominions, or over any of their People; and least of all to deprive them of their Dominions or Lives, if he shall judge them to be Hereticks, or upon any other pretence whatso∣ever.

* 3.64

If we look into the Word of God, it enjoins us not only to be Subject to those Princes who rule Righte∣onsly, and, as they ought, do dis∣charge their Office towards us, But also to all those in whom the Su∣pream Power is vested, Though they perform nothing less, than that which truly is their Duty: For as God has Establisht Magistracy as a principal gift of his Beneficence for the Commodity of Mankind, and prescribes to Rulers their Duties, so

like wise he declares, That whatsoever they are, they still have their Domi∣nion from him, making those who Rule for the publick good, true Ex∣amples of his Goodness, and those who exercise their Authority un∣justly and wickedly, his Instruments to punish the Iniquities of his Peo∣ple; but both of them still endowed with that Majesty wherewith he hath armed all Authority; on which score it is, that if the publick Power happen to fall into the hands of a Wicked Man, and one that in him∣self appears altogether unworthy of Honour, yet we must acknowledge the same Eminent and Divine Pow∣er to reside in him, which the Lord hath conferr'd by his Word on the Ministers of his Justice, and the same Reverence and Honour is to be paid him by his Subjects as to outward Obedience, as they ought to pay to the best of Kings, If they were so happy as to enjoy him

—And having pro∣ved this by several Instances from Ho∣ly Writ, especially from that of Jere∣my 27. He Concludes thus—

Let us therefore never entertain such Seditious Thoughts as these, that a King ought to be treated, ac∣cording to his Personal Merits or Demerits, or that we need not be obedient Subjects to a King that does not again justly discharge his Office towards us?—Wherefore if by a cruel Prince we are grie∣vously afflicted, if by a Covetous or luxurious one we are fleec'd to the Skin and abused, If by a slothful voluptuous one the grand Interests of the publick be neglected; Nay, more, if meerly for Righteousness sake, by an Ungodly Sacrilegious Ty∣rant, we are persecuted and slaughter∣ed, it ought first to put us in mind of our Sins, which by such scourges of God are undoubtedly punished. In the next place let Humility re∣strain our Impatience: And in the last place, Let us consider, that it is not our part to Redress these Evils, all that we can do is to implore the help of God, in whose hands are the Hearts of Kings, and the Revolutions of Empires.

—Thus far Calvin—And we

appeal to Envy it self, whether the Doctrine of Loyalty and Obedience can be more expresly or fully delivered by any?

The Papists

Exempt all Clergy-Men from obeying the Laws, or submitting to the Jndg∣ments of Temporal Magistrates, or to pay them Tribute. The Canon Law hath utterly exempted them from it, saith Bellarmine, de Cler. cap. 1.

That the Civil Magistrate hath no Cognizance over the Clergy, is De∣creed by several Councils, as Conc. La∣ter. 3. cap. 14. and Conc. Later. 2. Can. 15. Because some Lay-Men constrain Ecclesiasticks, yea and Bishops themselves to appear before them, and to stand to their Judgments, Those that henceforth shall presume to do so, we Decree, That they shall be Excommunicated.

Pope Gregory the 7th in a Synod at Rome, made this Decree, We, observing the Decrees of our Holy Predecessors, by our Aposlolical Authority, do Absolve these from their Oath, who are bound by

their Fealty and Oath to persons Excom∣municated, and we forbid them by all means, That they yield them Obedi∣ence.

The Jurisdiction of the Pope is Ʋniver∣sal, even over the whole World, Rhem. Annot. Him upon pain of Damnation all Christians are to obey, Bonif. 8th in Extrav.

The eight and thirtieth Article of the Church of England.

Of Christian Mens Goods which are not Common.

THE Riches and Goods of Christians are not Com∣mon, as touching the Right, Title, and Profession of the same, as certain Anabaptists do falsly boast: Notwithstand∣ing every Man ought of such as he possesseth, liberally to give Alms to the Poor according to his Ability.

The Presbyterians.

* 3.65The Communion which Christians have one with another, as Saints, doth not take away or infringe the Title or Propreity, which each Man hath in his Goods and Possessions.

The Papists

Do not deny this Article, yet conceit their Monasticks, who have all things in Common, to be in a State of greater per∣fection than other Christians.

The nine and thirtieth Article of the Church of England.

Of a Christian Mans Oath.

AS we confess, That vain and rash swearing is forbidden Christian Men by our Lord Jesus Christ, and James his Apo∣stle: so we Judge that Christi∣an Religion doth not prohibite,

but that a man may swear, when the Magistrate requireth in a cause of Faith and Charity, so it be done according to the Prophets teaching, in Justice, Judgment and Truth.

The Presbyterians.

* 3.66A Lawful Oaths is a part of Religi∣ous Worship, wherein upon just occa∣sion the Person swearing, solemnly calleth God to Witness what he asser∣teth or promiseth, and to judge him according to the Truth or Falshood of what he sweareth.

The name of God only is that by which Men ought to swear, and therein is to be used with all Holy Fear and Reverence. Therefore to swear vainly and rashly by that glori∣ous and dreadful Name; or by any o∣ther thing, is sinful and to be abhorred: Yet as in matters of weight and Mo∣ment, an Oath is Warranted by the Word of God under the New Testa∣ment, as well as under the Old; so that a Lawful Oath being imposed by Lawful

Authority, in such matters ought to be taken.

Whosoever taketh an Oath, ought duly to consider the weightiness of so solemn an Act, and therein to avouch nothing, but what he is fully per∣swaded is Truth. Neither may any Man bind himself by Oath to any thing but what is good and Just, and what he believeth so to be, and what he is able and resolved to perform; yet it is a Sin to refuse an Oath, touching any thing that is Good and Just, being impos'd by lawful Anthority.

An Oath is to be taken in the plain and common sense of the Words, with∣out Equivocation and Mental Reserva∣tion. It cannot oblige to Sin: but in any thing not sinful, being taken, it binds to performance, although to Mans hurt, nor is it to be violated, though made to Hereticks or Infidels.

No Man may vow to do any thing forbidden in the Word of God; or what would hinder any Duty therein Commanded, or which is not in his own Power, and for the performance whereof, he hath not promise of Abi∣lity

from God, in which respects Po∣pish Monastical Vows of perpetual single Life, professed Poverty and Regular Obedience, are so far from being degrees of higher perfection, that they are Superstitious and sinful Snares, in which no Christian may in∣tangle himself.

The Papists

Do not in Terms deny this Article. But First, they maintain, That the Pope hath a Power to dispence with, or Ab∣solve any Man from the Obligation of a∣ny lawful Oath. And Secondly, They al∣low the Doctrine of Equivocation, so that a Man may lawfully take any Oath, provided that by a secret Reservation in his mind, he make, or form to himself a tollerable lawful Sense. Thirdly, They teach that if any Prince become an He∣retick, all his Subjects are immediately Absolved from their Oaths of Subjection and Allegiance. Fourthly, They declare That no Faith is to be kept with Here∣ticks, and this is a Vote even of one of their Councils, to wit, That of Con∣stance,

who on that very score burnt John Hus, though they before had gi∣ven Letters of safe Conduct, by all which They render all Oaths (the highest Secu∣rity mortal Creatures are able to give to each other) either insignificant, or but Shares to deceive the Credulous. And in a word, destroy (as much as in them lies) all Faith and Honesty, Confidence and fair dealing amongst Humane So∣ciety.

FINIS.

Notes

• a 1.1

  Ass. Conf. Cap. 2.
• b 1.2

  Counc. Trent. Sess. tho 3d.
• * 1.3

  Ass. Conf. Cap. 8. Sect. 2.
• * 1.4

  Ibid. Sect. 5.
• * 1.5

  Calv. In∣stit. l. 2. cap. 16.
• * 1.6

  Rhem. An∣not. on ••••k. 16. Sect. 7.
• * 1.7

  Ass. C••nf. cap. 8. Sect. 4.
• * 1.8

  Con. Trid. Sess. 13. Can. 1.
• * 1.9

  Ass. Conf. ca. 1.
• * 1.10

  Rhem. Test. 1 Thess. 4 8.
• * 1.11

  History of the Bohe∣mian Per∣secution, p. 329 and 348.
• a 1.12

  I Believe in one God the Father Almighty, ma∣ker of Heaven and Earth, and of all things Visible and Invisible, &c.
• b 1.13

  Whoever will be sa∣ved, before all things it is necessary that he hold the Catholick Faith, &c.
• c 1.14

  I Believe in God the Father Almighty, ma∣ker •••• Heaven and Earth, &c.
• * 1.15

  Rhemish Annot. in the Argu∣ment of the Epistles.
• * 1.16

  Ass. Conf. cap. 6.
• * 1.17

  Coune. Trent. Sess. 5. Decr. 5.
• * 1.18

  Ass. Conf. cap. 9.
• * 1.19

  Counc. Trent. Sess, 6. Can. 4.
• * 1.20

  Ass. Conf. cap. 11.
• * 1.21

  Conc. Trid. Sess. 6. cap. 9.
• * 1.22

  Ibid. can. 11.
• * 1.23

  Ass. Conf. cap. 16.
• * 1.24

  Coune. Trent Sess. 6. cap. 10.
• * 1.25

  Ibid cap. 9.
• * 1.26

  Ass. Conf. cap. 16. Sect. 7.
• * 1.27

  Calv. Inst. l. 27. cap. 1••. Sect. 1.
• * 1.28

  Counc. Trent. Sess. 6. Can. 7.
• * 1.29

  Ass. Conf. cap. 16. Sect. 4, 5.
• * 1.30

  Rhem. An∣not. on Luk. 10. Sect. 3.
• * 1.31

  Ibid. 1 Cor. 9. Sect. 6.
• * 1.32

  Ibid. 2 Cor. 8. Sect. 3.
• * 1.33

  Ass. larger Catech. Q. 37.
• * 1.34

  Abid. Q. 22.
• * 1.35

  Co••••••. Trent. Sess. 5.
• * 3.1

  Ass. Conf. cap. 3. Sect. 3, 4, 5, 6. and 8.
• * 3.2

  Rhem. An∣not. on Mat. 20. 23.
• * 3.3

  Counc. Trent. Sess. 6. can. 17.
• * 3.4

  Ibid. Can. 15.
• * 3.5

  Ass. Conf. cap. 10.
• * 3.6

  Calv. Inst l 4. cap. 8 Sect. 9.
• * 3.7

  Ass. Conf. cap. 31. 3. Sect.
• * 3.8

  Sess. 1. cap. 2.
• * 3.9

  Pighius in Controv. de Ecclesia
• * 3.10

  That is when the Princes, where they are Assembled are Christians, else this Article will condemn the First and most Holy Council that ever was in the World, Acts 15.
• * 3.11

  Piz. Pa∣gans.
• * 3.12

  Bellarm. de Conc. cap. 12.
• * 3.13

  Rhem. An∣not. on Mat. 16.
• * 3.14

  Rhem. An∣not. on John 16. 13.
• * 3.15

  Calv. Inst. l. 3. cap. 5. Sect. 6.
• * 3.16

  Ass. Conf. cap. 32. Sect. 1.
• * 3.17

  Counc. Trent. Sess. 25.
• * 3.18

  Sess. 9.
• * 3.19

  Ibid.
• * 3.20

  Calv. Inst. l. 4. cap. 3. Sect. 10.
• * 3.21

  Calv. Inst. l. 3. cap. 20. Sect. 33.
• * 3.22

  Ass. Conf. cap. 21. Sect. 3.
• * 3.23

  Conc. Trid. Sess. 22. cap. 8.
• * 3.24

  Ibid. Can. 9.
• * 3.25

  Rhem. An∣not. p. 463.
• * 3.26

  Rhem. An∣not. on Mat. 21. 6.
• * 3.27

  Ass. Cons. cap. 27. Sect. 4.
• * 3.28

  Conc. Trid. Sess. 7. Can. 1▪
• * 3.29

  Conc. Trid. Sess. 13. Can. 6, 7.
• * 3.30

  Conc. Trid. Sess. 7. Can. 8.
• * 3.31

  Ibid. C〈…〉〈…〉
• * 3.32

  Rhem. An∣not. on Tit. 3. 10 an̄d Mark 3. 13.
• * 3.33

  Ass. Cons•• cap. 28. Sect. 1. 4.
• * 3.34

  Rhem. An∣not. on Acts 22. 17.
• * 3.35

  Conc. Trid. Sess. 5. decret. 5•• Bellarm. de Baptism. l. 1. cap. 13.
• * 3.36

  Ibid. Can. 4.
• * 3.37

  Rhem. An∣not. on John 3.
• * 3.38

  Bellarm. Ibid. Can. 7.
• * 3.39

  Ass. Cons. cap. 29. Sect. 6.
• * 3.40

  Ibid. Sect. 2.
• * 3.41

  Conc. Trid•• Sess. 1. 3. Can. 1. 2.
• * 3.42

  Can. 8.
• * 3.43

  Ass. Conf. cap. 29. Sect. 8.
• * 3.44

  Rhem. An∣not. on 1 Cor. 11. 27.
• * 3.45

  Calv. Inst. l. 4. cap. 17. Sect. 47.
• * 3.46

  Ass. Conf. cap. 19. Sect. 3.
• * 3.47

  Ibid. Sect. 4.
• * 3.48

  Con. Trid. Sess. 21. cap. 2.
• * 3.49

  Ibid. Can. 1. 2.
• * 3.50

  Ass. Conf. cap. 29. Sect. 2.
• * 3.51

  Conc. Tr••••. Sess. 22. Can. ••.
• * 3.52

  Ibid. Can. 4.
• * 3.53

  Calv. Inst. l. 4. cap. 12. Sect. 23.
• * 3.54

  Ibid. Can. 13. Sect. 21.
• * 3.55

  Conc. Trid. Sess. 24. Can. 9.
• * 3.56

  A••••. Cons. cap. 30. Sect. 3, 4.
• * 3.57

  Calv. Inst. l. 4. cap. 10. Sect. 1.
• * 3.58

  Ibid. Sect. 30.
• * 3.59

  Calv. Ibid.
• * 3.60

  Ass. Conf. cap. 20. Sect. 2, 3, 4.
• * 3.61

  Conc. Trid. Sess. 7. Can. 13.
• * 3.62

  Reconciler of Religi∣ons, p. 50.
• * 3.63

  Ass. Conf. cap. 23. Sect. 1. 3 and 4.
• * 3.64

  Calv. Inst. l. 4. cap. 20. Sect. 24. 25, 26, 27, 28, 29, 30, 31.
• * 3.65

  Ass. Cons. cap. 26. Sect. 3.
• * 3.66

  Ass. Cons. 22. Sect. 1, 2. 3, 4, 7.