AN IMPARTIAL SURVEY AND COMPARISON OF THE Protestant Religion, As by Law Established; With the main Doctrines of Popery: Wherein is shown, That Popery is contrary to Scripture, Primitive Fathers and Councils; and that proved from Holy Writ, the Writings of the Ancient Fathers for several Hundred Years, and the Confession of the most Learned Papists themselves. Whereby the Papists vain pretence to Antiquity, and their reproaching the Protestant Doctrines with Novelty, is wholly overthrown. By a True Son of the Protestant Church of England, as established by Law.  
LONDON, Printed for Richard Chiswell, at the Rose and Crown in St. Paul's Churchyard. MDCLXXXV.   
ALL Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 2 Tim. 3. 16. In vain they do worship me, teaching for doctrines the commandments of men, Matt. 15.9. — But from the beginning it was not so, Matth. 19.8. Non audiatur haec dico, haec dicis, sed haec dicit dominus. Augustin. de unit. Eccles. contr. Petil. c. 3. Id verius quod prius, id prius quod & ab initio, ab initio quod ab Apostolis. Tertullian. advers. Martion. l. 4. c. 5. Id esse verum quodcunque primum, id esse adulterinum quodcunque posterius. Idem advers. Praxeam, c. 2.  

THE PREFACE TO THE Protestant Reader.  
AS we have immortal Souls of infinite more value than all transient glories and sublunary advantages; so ought we both in obedience to the tender and compassionate advice of our Blessed Redeemer (who purchased them with his own dear Blood,) and out of a true concern for our Eternal Welfare, to live such lives here as we may be happy hereafter. Pursuant to this excellent design, We ought carefully attend to that Holy Religion we have so long professed, which teaches no Doctrines that are not agreeable to the Holy Scriptures, and to the practice of the best and purest Ages of Christianity. A Religion, which neither robs God of his Honour, nor the King of his due; a Religion, whose venerable Rites keep a just medium betwixt vain Popish Pomp, and Fanatical Indecency; a Religion that not only teaches us how to be good, but obliges us so to be, that is, a Religion truly Christian, and a Copy of that perfect Original which our Lord and Saviour hath left us for our direction. And therefore as nothing ought to be dearer to us; so we cannot be sufficiently thankful to his Sacred Majesty (whom God preserve) for the Gracious assurance he has given, that he will support it, and defend us in the profession of it. A King whose Royal Progenitors of Immortal Memory for above 100 years, have not only been the Ornaments but the supports too of the Protestant Religion; His famed Grandfather King James Learnedly defending it by his Pen, and thereby justly meriting the glorious Title of its Defender; His Excellent 
(c) For so doth Mons. Militere. in his Epistle to His late Majesty, confess.  Father dying a Glorious Martyr, and his late dearly beloved Brother being a long time Exile for our Reformed Religion. Let us then strive to show that we are not unworthy of so Illustrious and Valiant a Protector, by our Loyalty to him; not unworthy of such a Religion by our conformity to its Principles, in Holiness, Sobriety and Charity, and a steadfast adherence to it, in opposition to any other that will destroy that which our Church hath built upon so sure a foundation. And that we may rightly understand what this Religion is, and the difference betwixt that which is established in our Church, and what is owned in the Church of Rome, I have made the following Collection; wherein is demonstrated how contrary the Popish Religion is to our Church, and how inconsistent with Scripture, the practice of the Primitive and best Ages of Christianity, and that proved, not only from the Writings of the Apostles, and choice Records of Antiquity, but even granted to be so by the most 
(d) Vives de Instrumentis probab.  learned and no less impartial Papists themselves; which as it is the testimony of one Friend against another, is looked upon as an undeniable Evidence.  
Before I conclude, I must admonish the Reader, that I have not rendered the Authors at large, but so quoted them, that the Learned may examine them; nor have I drawn Arguments (as usually) from them, because that would have made this Book (designed for a Pocket-companion) to have swelled into a great Volume; yet to make requital for that just omission, I have, at the conclusion of each Section, directed the Reader to other Writers of our Religion, which treat of that particular Controversy at large.  
May then the Alwise God, by whose Divine permission thus much hath been performed, so bless this poor labour of his unworthy Servant, that it may be instrumental to the good of his Church, and the confirming of all our weak Brethren in our most Holy Faith; which was the principal design of its publication.   

THE INTRODUCTION.  
THE Church of Rome, though she talk aloud of the Antiquity of, and an universal consent in her Doctrines, is so far from either, That therein she will be tied to no Rule, nor observe any Law, as if she would verify that Remark of 
(1) Crantzius Metropol. 7.45.  Crantzius upon her in another Case, Nunc ad se omnium Ecclesiarum jura traxit Romana Ecclesia, That she hath engrossed to herself all the privileges or rights of other Churches. Her greatest 
(2) Bellarmin de verbo dei l. 4. c. 4.— Pighius Eccles. Hierarch. l. 3. c. 3. Pool de primatu Romanae Ecclesiae fol. 92.  defendants reject the Scripture, though given forth by 
(*) 2 Tim. 3.16.  Divine Inspiration, and do say it is no more to be believed, in saying it is from God, than Mahomet 's Koran, etc. And good reason why, 
(3) Concil. de stabilienda Rom. sede p. 6.  because her Doctrines are repugnant to the Holy Scriptures. What then will she trust to? Tradition: that she equals with 
(4) Concil. Trident. Sess. 4. decret. 1.  the Scriptures themselves. And yet her great Annalist, Cardinal Baronius, who was once, as it were, a living Library, while he kept the Vatican 
(5) Dr. James his Corruption of the Fathers, Part 4. p. 26.  
(6) Anno 44. Sect. 42.  confesseth, That he despaired to find out the truth even in those matters which true Writers have recorded: because there was nothing which remained sincere and incorrupted. This blow given by so skilful an Artist, dashes all the Characters wherein the defence of Oral Tradition should be legible. And, if Tradition in true Writers be so difficult to preserve, how can it be expected to be safe from spurious ones, or without any Writers at all?  
However, though the Papists do not grant, that this ruins their Tradition, I am sure, it cuts off that definition of it, by 
(†) Bellar. de 〈◊〉. cap. 9  Cardinal Bellarmin, who affirms, that to be a true Tradition which all former Doctors (mind that! for than will the Fathers come in for a share) have successively in their Ages acknowledged to come from the Apostles, and by their Doctrine or Practices have approved, and which the Universal Church owns as such.  
Moreover Bellarmin 's Definition of Tradition gives us this encouragement and liberty to try Antiquity by Fathers, Councils and Papal Decrees.  
For the Fathers, I hope, the Romanists, who boast so much of their being on their party, will not refuse to be tried by them, when 
(7) Coster Enchirid. Controvers. cap. 2. Constat , etc. Campian rat. 3 Seculis omnino quindecim, etc. & rat. 10. Testes res omnes.  Coster and others make such a fine flourish in their pretensions to Antiquity. No, the Fathers shall not be Judges of the Papists: the Romanists will not be controlled by the Fathers. For Cardinal 
(8) Baronius ad annum 34.  Baronius saith, The Catholic Church (and this they would have you to believe, is their own Church; but against all Reason and Sense) doth not in all things follow the interpretation of the Fathers. This is a fair but modest Confession. But Cardinal 
(9) Bellarmin de Concil. autorit. l. 2. c. 12. Sect. Respondeo.  Bellarmin goes further, The Writings of the Fathers (saith he) are not rules to us, nor have the Authority to bind us. This is an 
(10) How the Papists contemn and condemn the Fathers, See Dr. James' Corruption of the Fathers, Part 4  home thrust: and yet 
(11) Salmeron in Ep. ad Rom. cap. 5. disp. 51. p. 468.  Salmeron is more incivil with those Ancient Doctors, when he saith, That the latter Doctors are sharper sighted than they, and therefore pronounces of many of them at once, That we must not follow a multitude to deviate from the Truth. I am afraid he gave his own Church a rude blow there; for we may turn that Argument of his against the Church of Rome, which ever and anon is pleading her great number of Professors. To which let us add, what another Romanist saith in this point. And 
(12) Corn. Muss. Episc. Bitont in Rom. 14. p. 468.  he tells you, That he believes the Pope in matters of Faith, before a thousand Augustine's, Jeromes, or Gregory's.  
This indeed is plain dealing, and no mincing of the matter! But then again it is wholly opposite to their vain Pleas for Antiquity, and wholly different from the modest procedure of 
(13) Apolog. adv. Rufin l. 2. p. 219. tom. 2.  S. Jerome, who thinks it great rashness and irreverence, presently to charge the Ancients with heresy for a few obnoxious terms; since, when they erred, they erred perhaps with a simple and honest mind, or wrote things in another sense than they were (afterwards) taken. But, if this be all the esteem the Papists have for the Ancient Doctors, then adieu to the Authority of the Fathers in the Church of Rome.  
Moreover, even the Councils far no better in the Papists hands: For it is usual in their Editions of the Councils, to have some Printed with this Title, Reprobatum (or disallowed) others Ex parte Approbatum, 
(14) Vid. Bin. not. ad 2. Concil. Constant. tom. 1. part 1. p. 541. Item not. ad Concil. Chalced. tom. 2. par. 1. p 410.  accordingly as they agree or disagree with their Opinions and Interest at Rome. Which verifies that 
(15) Lud. Vives in Aug. de civet. Dei, l. 20. c. 36.  smart Censure of Ludovicus Vives, That those are accounted Decrees and Councils, which make for their purpose, and all others are no more valued by them than the meetings of some tattling Women in a Weaving Shop, or at the Baths.  
But although they reject both Fathers and Councils, (when they are pressed by the Protestants with their Authorities) yet, to take away all testimonies of the Fathers from us, the politic Council of Trent set up their Indices Expurgatorii, which they referred to Pope Pius 4. whose Bull for that end bore date March 24. 1564. 
(16) See Dr. James' Corruption of the Scriptures, Fathers and Councils, Printed 1611. Part 4.  And in these Tables they set down, what Books were by them forbidden, and in which to be purged, and what places ought to be left out. Thus designed they, that both Fathers and Councils should lisp their Language.  
But, though it be contrary to that Rule, by which 
(17) Joh. 5.31.  Christ himself was willing to be tried, If I bear witness of myself, my witness is not true and contrary to all equity and the old 
(18) Capitul. Carol. Mag. c. 88  Laws, viz. That they which are brought out of our own House, ought not to be witnesses for us; yet, since they have disowned (when pressed with strength of Reason, and oppressed with Truth) the Scriptures, the Fathers and Councils, We will pursue them to their last fort; to wit, to the Decrees of their Popes, which they so much adore. If they gainsay these, then Conclamatum est, their Case is desperate.  
Well, than it must be so; for they have rejected the Traditions of old Popes for those of new ones: One would have thought, that old Friends and old Divines had been the surest and foundest; but it is not so at Rome.  
For they have slighted and contradicted that Decree of 
(19) Anaclet. Epist. ap. Bin. Tom. 1. Part 1. p. 43.  Anacletus: That all, who are present at Mass, shall communicate; That of 
(20) Gelas. decr. de Consec. dist. 2. cap. 12.  Pope Gelasius of not taking the Bread alone, which (honestman) he called Sacrilege; and 
(21) Binius in notis Tom. 1. part 1. p. 64.  That of Alexander 11. of celebrating but one Mass in one day. Which abominable practice of the Roman Church make good that saying of their own Pope 
(22) P. Gelas. Ep. 4.  Gelasius, Quaero ab his judicium quod pretendunt ubinam possint agitari, an apud ipsos, ut iidem sint inimici, testes & Judices? Which signifies in short, that they would be both Enemies, Witnesses and Judges in their own Cause; as being Conscious to themselves of such Errors as will not bear the test, nor can be defended without such foul play. Who then can safely trust the conduct of his Salvation to that Church, (of Rome) which refuseth to be tried by the Word of God, by the Ancient Fathers, by General Councils, and even by the Decrees of her (pretended) Spiritual Heads?  
But because in the following Book I have produced the Testimonies of the Father's voting against Popish Doctrines, it will not (I judge) be unnecessary to subjoin, That, although we highly esteem and respect the Fathers, and especially those of the first Three hundred years after Christ, and make use of their Writings, as explaining the sense of the Scriptures, and handling to us the Opinions of the Ages they lived in; yet we never receive any of them with the same respect and esteem that we do the Word of God: And that with good reason: For though they were learned and pious men; yet they were but men, and consequently were liable to error as well as other men.  
And herein the Advice of S. Austin is to be followed, to wit, to follow 
(23) Neminem velim sic amplecti mea omnia, ut me sequatur, nisi in eyes, quibus me non errare perspexerit: August. de persever. Sanct. cap. 21. tom. 27.  him (and such as himself) no further than they follow Truth and Holy Scripture, 
Solis eis Scripturarum libris qui jam Canonici appellantur didici hunc timorem honoremque deserre, ut nullum eorum autorem Scribendo aliquid errasse firmissime credam, August. 1 Epist. 19  which ought still to be preferred before them: And yet S. Augustin was neither the worst nor the meanest of those Christian Hero's. Thus do we reverence but do not idolise them, and only prefer the Scriptures before them; whereas the Papists value their late Papal Decrees before the Primitive Doctors.  
These things being premised, I shall renew that fivefold Challenge about the Pope's Supremacy, formerly propounded by a Reverend and Learned Bishop of our Church; which the Papists ought first to answer, before they can justly obtain what they in vain pretend to as Consequences of that Supremacy. For, they failing to prove this, (which, I think, they will never be able to do) their Attempts in the points depending thereon must needs be fruitless and ineffectual.  

The Challenge is this:  
1. Whether our Saviour before his Ascension did constitute S. Peter his Vicar, and gave him a monarchical Supremacy over the Apostles and the whole Church?  
2. Whether the Papists can prove, that St. Peter, while he lived, exercised such Power and Supreme Jurisdiction, even over the Apostles? In such Cases as these, Idem est non esse & non apparere.  
3. Whether, if St. Peter exercised any such Authority, it was not temporary, and ceased with his Person, as the Apostleship did?  
4. Whether (if all these were true, as they are wholly the contrary) they can make it appear, That the Bishop of Rome was the Successor of St. Peter, and not the Bishop of Antioch? and whether ever he was at Rome or no?  
5. Whether they can make it appear, That our Blessed Saviour, when on Earth, exercised such a temporal Monarchy as the Pope now challengeth?   

Confessions of the Popish Doctors in this Case.  
To the first and second Queries it is Confessed by 
(25) Cusan. de Concil. Cath. 2.3.  Cardinal Cusanus, That St. Peter received no more Authority (and then he could not exercise any Authority over his Fellows) than the rest of the Apostles.  
To the 3d and 4th Queries it is Confessed by 
(26) Aen. Silvius de gestis Concil. Basil.  Aeneas Silvius (afterwards Pope, by the name of Pius 2.) That the Pope's Succession is not revealed in Scripture; and than it cannot be proved jure divino positivo.  
And by Bellarmin, 
(27) De Rom. Pont l. 4. c. 4.   
That neither Scripture nor Tradition (habet) allows (than farewell Papal Supremacy) That the Apostolic Seat (or Chair) was so fixed at Rome, (which I really believe as well as he) that it could not be taken from thence. And then why might it not be at Antioch or Jerusalem as well as Rome?  
Confessed by him 
(28) Idem. de Pontif. l. 2. c. 29.  further,  
That as long as the Emperors were Heathen, the Pope was subject to them in all Civil Causes,  
And  
That for above One thousand years, his 
(29) Id. de Rom. Pont. l. 4. c. 2. Sect. Secunda Opinio.  Judgement was not esteemed Infallible, nor 
(30) Idem de Concil. l. 2. cap. 13.  his Authority above that of a General Council.  
Where was then the exercise or acknowledgement of this Supremacy and Infallibility of the Popes? Was all the world a-sleep, or ignorant so long of this Power which they now challenge to themselves Jure Divino? No, but the Pope (I warrant you) had not yet the opportunity to usurp and challenge it, as he hath done since.  
To four of these, you see, they have plainly yielded: and the last, they can never make good, either from Scripture or Ecclesiastical History. Add to these the Confession of that Learned Papist, 
(31) Barns' Catholico-Romanus Pacificus MS. Sect. 31.  Father Barns, That allowing the Bishop of Rome to have Supremacy elsewhere; yet the Pope hath no Supremacy in Britain. Insula autem Britanniae gavisaest olim privilegio Cyprio, ut nullius Patriarchae Legibus subderetur. And afterwards, Videtur pacis ergô retineri debere sinè dispendio Catholicismi & absque Schismatis ullius notâ. What can the Papists say to this so plain an acknowledgement? But not designing to treat at large upon the Pope's Supremacy, I have not (as in the following Subjects) produced the Testimonies of Fathers and Councils against this Doctrine of Rome, but shall advise the Reader to consult herein Bishop Jewel against Harding, Article 4. Archbishop Bramhal 's Schism Guarded against Will. Serjeant. Dr. Barrow of the Pope's Supremacy, and the Bishop of Lincoln 's Brutum Fulmen, who will give him full satisfaction in that point.    

THE CONTENTS Of the following TREATISE.  

SECT I. OF the Scriptures Sufficiency, Page 1.  
SECT II. Of the Scripture Canon, p. 5.  
SECT. III. 

Of Invocation of Saints, and of the Blessed Virgin, p. 8.  
Of Image Worship, p. 10.  
Of Adoration of the Host, p. 12.    
SECT. iv Of the Three Creeds, and how the Pope imposes new Articles of Faith upon his followers, p. 15.  
SECT. V Of the number of Sacraments, and of Communion in one kind, p. 17.  
SECT. VI Of Transubstantiation, p. 21.  
SECT. VII. 

Of Purgatory, p. 24.  
Of Indulgences, p. 28.  
Of the Sacrifice of the Mass, p. 29.  
Of Justification by Faith, ibid.  
Of Merits, p. 31.    
SECT. VIII. Of Prayers in an unknown Tongue, p. 34.  
SECT. IX. 

Of the Marriage of Priests, p. 37.  
Of Auricular Confession, p. 44.    
SECT. X. Of Obedience to Governors, p. 47.    

THE Protestants Companion.  

SECTION I.  
THE Protestant Church of England, our Holy Mother, admits of no other Rule for Faith and practice than the 
(1) Articles of the Church of England published Ann. Dom. 1562, for the avoiding of diversities of opinions, and for the establishing of consent touching true Religion, Article 6, & 20. 2d Book of Homilies, Hom. 2.  Holy Scriptures, which according to 
(2) 2 Tim. 3.15.  the Apostles are able to make us wise unto Salvation.  
The Church of Rome doth equal unwritten 
(3) Concil. Trident. Sess. 4. Decret. 1.  Traditions with the Holy Scriptures: whom 
(4) Pighius Eccles. Hierarch. L. 3. C. 3.  some of that Church do call a nose of Wax: 
(5) Bellarmine di verbo Dei, l. 4. c. 4.  Another, and that no less man than a Cardinal, affirms, That the Scripture is no more to be believed in saying that it comes from God than Mahomet's Alcoran, because that saith so too. Another 
(6) Pool de Primatu Romanae Ecclesiae, fol. 92.  Cardinal saith, That the Scriptures have no authority but for the Decree of the Church; (they mean the Roman Church) by whom it 
(7) Caranza Controvers. 1. And no marvel, when another affirmeth that the Scripture hath no more authority than Aesop's Fables: V baily Tract. 1.9.17.  ought to be regulated, and not the Church be regulated by it: and the reason is, because (as it is 
(8) Peter Suitor Translat. Bibl. c. 22.  confessed) that the people would easily be drawn away from observing the Church's (i.e. Romish) Institutions 
(9) Consil. de Stabilienda Rom. sede p. 6. And though the Papists do cashier the public use of the Holy Scriptures, and fly to (as they pretend) an Infallible Judge; yet are they not agreed among themselves, who that should be. These Learned Romanists following contend, that the privilege of Infallibility belongs only to the whole Church militant, and neither to the Pope, nor General Council, nor to the Body of the Clergy: Occam Dial. p. 1. l. 5. c. 25, 29, 3. , when they should perceive, That they are not contained in the Law of Christ, and that their (i.e. Popish) Doctrines are not only different from, but repugnant to the Holy Scriptures.  
Hence doth the Church 
(10) Cusanus Concord. Cathol. l. 2. c. 3. Antoninus Sum. Summarum p. 3. Tit. 23. c. 2. § 6. Panormitan Decret. p. l. l. 1. Tit. de Elect. Cap. significasti. Mirandula de fide & ordine credend. Theor. 4.  of Rome under severe penalties forbidden the Laity the perusal of them, and thereby involves every Layman in the guilt of being a Traditor; which in the 
(11) In fine Concil. Trident. Reg. 4.  first Ages of Christianity was a crime 
(12) Hence comes it to pass that not only the Popish Laity, but even the Priests themselves are very ignorant in the Holy Scriptures, so that once a Schoolman in the last Age, being to preach at Paris, where the famous Melancthon was his Auditor, took a Text (for want, I suppose, of a better Book) out of Aristotle's Ethics, Sixtinus Amama Orat. de Barbary ex Melancth.  next door to Apostasy. Which Act doth not only imply, That the Popish Church refuseth to be tried by the Test of God's Word, but is diametrically opposite to the practice of the Primitive Christians, as appears in the following Quotations.  
The Romish Tenet of slighting the Scriptures is contrary to the Word of God, Joh. 5.39. 2 Tim. 3.16.17.  
Contrary to the Fathers,  
Clemens Romanus Epist. ad Corinth. p. 58, 61, 68 Irenaeus l. 2. c. 47. Idem l. 3. c. 1. etc. 2. Tertullian adv. Hermogen. c. 23. Clemens Alexandrinus Stromat. l. 7. Origen in Esai. Hom. 2. Idem in Comment in Josh. p. 27. Id. Homil. in Leviticum 9 & Comment. in Matthaeum p. 220. Cyprian Epist. 74. Eusebius adv. Sabellium l. 2. Constantinus Magnus apud Theodoret. Histor. lib. 1. c. 7. Athanasius in Orat. adv. Gentes, & de Incarn. Christi. Hilarius ad Constant. Optatus l. 5. de Schis. Donat. Basil. de Sp. Sancto c. 7. Id. de verâ ac piâ fide Tom. 2. Op. Graec. Lat. p. 386. Id. in Ethicis Reg. 16. Tom. 2. Id. Hom. 29. de Trinit. Tom. 1. Gregor. Nyss. in Dial. de animâ ac Resurrect. Hieronymus in Comment. in Esa. cap. 19 Id. in Epist. ad Laetam. Id. adv. Helvid. Id. Praefat. Comment. in Epist. ad Ephes. Chrysostom. 13 Hom. in Gen. Id. Hom. 52. in Joh. Id. Homil. 4. in Lazar. Id. Hom. 34. in Act. 15. Id. Praefat. in Epist. ad Rom. Id. Hom. 13. in 2 Cor. 7. Id. Hom. 9 in Coloss. 3. Id. Hom. 3. in 1 Thessaly. Id. Hom. 3. in 2 Thessaly. 2. Id. Hom. 8. in Epist. ad Hebr. c. 5. Augustin, Epist. 3. Id. de Doctrinâ Christi l. 2. c. 6. & 9 Id. de Vnitat. Eccles. c. 3, 4, 5, & 12. Id. Epist. 157. Id. de Bapt. c. Donat. lib. 1. c. 6. & l. 2. c. 3. & 14. (That passage in St. Augustin, Ego Evangelio non crederem, etc. contr. Ep. fundam. c. 5. is interpreted by these Learned Papists following, To be meant of the Primitive Church, and those men who saw and heard our Blessed Saviour, and not that the Fathers should be of more authority than the Scriptures: John Gerson de vitâ Sp. Lect. 2. Hic aperitur modus, etc. Joh. Driedo de Eccl. Script. & Dogm. l. 4. c. 4. &. Th. Wald. Doctrinal. l. 2. c. 21. Sufficiat universali Ecclesiae pro preconio potestatis suae modernae, etc. who is very smart upon such as held the contrary) Idem Epist. 48. Tom. 2. & Epist. 19 Cyril Alex l. 7. adv. Julian. Theodoret Dial. 2. Id. Qu. 45. in Genes. Theophilus Alexand. in 2 Pasch. Homil. Cyril. Hieros'. Cat. 4. Vincentius Lirinensis contra Haeres. cap. 2. etc. 41. Justus Orgelitanus in c. 4. Cantic. Gregorius Magnus in Ezekiel. l. 1. Hom. 9 Tom. 2. Id. Moral. l. 8. c. 8. Id. in Cant. c. 5. Id. Moral. l. 16. c. 17. Tom. 1. Id. l. 4. Ep. 40. ad Theod. Medic. Tom. 2. Id. Epist. ad Leand. c. 4. Praefat. in Job. Tom. 1.  
That the Holy Scriptures could not be corrupted, but those corruptions would have been discovered: See Augustin de util lit. credendi, c. 3. & Id. c. Faustum l. 11. c. 2● and Confessed by Bellarmin, That the Scriptures could not be corrupted, but those Corruptions would be discovered by Catholics, the V D. l. 2. c. 7.  
Consult in this point Bishop Jewel's Treatise of the Holy Scriptures (who in his excellent Apology handles all the main points in Controversy betwixt us and the Church of Rome) and Article 15 against Harding. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion, Reprinted in 1681, Part 1. c. 7, 8, 9 Chillingworth's Religion of the Protestants a safe way to Salvation, Part 1. Chap. 2. Lively Oracles by the Author (as it's said) of the Whole Duty of Man.   

SECT. II.  
We receive no other Books of Scripture for 
(13) Article 6.  Canonical (in the Church of England) than 
(14) Concil. Trident. Sess. 4.  such as of whose authority there was never any doubt in the Church.  
The Church of Rome doth make the Books commonly called Apocrypha of equal authority with those of the Old and New Testament; which neither the 
(15) Witness the two Learned Jews, Philo Judaeus (apud Euseb. de Praeparat. Evangel. l. 8.) and Josephus; (apud Euseb. Histor. Eccles. l. 3. c. 9 alias 10.) and this is fully confessed by Bellarmine de Verbo Dei l. 1. c. 10.  Jews, (to 
(16) Rom. 3.2.  whom were committed the Oracles of God) nor the Primitive Church, nor 
(17) As for the third pretended Council of Carthage, alleged by some Papists, St. Austin, who was one of the chief therein, votes in this point for the Doctrine of our Church, de Civitate Dei, l. 17. c. ult. & alibi. And though they pretend that the Book of Baruch (held by us as Apocryphal) was declared Canonical in the Council of Florence; yet did Driedo afterwards deny it to be so, D. Dogm. Eccles. l. 1. c. 4. which neither would have done if the Church Catholic had declared the Apocrypha Canonical.  any General Council, nor any Doctor in the Ages succeeding, till about 120 years ago, in the Council of Trent, nor the 
(18) Rycaut's Present State of the Greek Church, pag. 372.  Greek Church to this day, did ever receive as Canonical.  
Apocrypha received as Canonical by the Papists, is  
Contrary to the Fathers,  
Melito apud Euseb. Histor. Eccles. l. 4. c. 25. & Graec. 26. Origen. in Psal. 1. Athanasius Epist. 39 in 2 Tom. Oper. & Synops. Sacr. Scripture. Hilarius in Prol. Explanat. in Psalmos. Cyril Hierosol. in Catech. 4. de Sacrâ Scripturâ. Concil. Laodic. Canon. 59 Epiphanius Haeres. 8. contr. Epicur. & Haeres. 76. contra Anomaeos & lib. de mens. & pond. Basil. in Philocal. c. 3. Gregor. Nazianzen de veris & genuinis libris S. Scripturae divinit us inspiratae in libro Carminum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amphilochius in Epist. ad Seleucum inter Canonicas Epistolas à Balsamone not at. p. 1082. Gr. Lat. Hieronymus in Prol. Galeato, sive Praefat. in lib. Regum. Ruffinus in Symbol. Apostol. Sect. 35, 36. Junilius Africanus de part. divinae legis l. 1. c. 3. Tom. 6. Bibl. patr. part. 2. Colon. 1618. Gregorius Magnus Moral. l. 19 c. 17. & Occam. (who lived above 700 after Gregory, viz. about Anno Dom. 1320) explains Gregory's Judgement, that Judith, Tobias, the Maccabees, Ecclesiasticus, and the Book of Wisdom are not to be received for the confirmation of Faith, dial. part. 3. Tract. 1. l. 3. c. 16.  
Confessed  
By Cardinal Cajetan, who lived but Eleven years before the Council of Trent, That the Apocryphal Books are not Canonical, in libro Esther sub finem— Et in hoc loco terminamus, etc. And afterwards, Nam ad Hieronymi limam (Scil. in Prol. Galeato, where he owns no Books for Canonical, but such as we receive in that sense) reducenda sunt tam verba Conciliorum quàm Doctorum.  
Confessed by 
(19) Catharin. Opusc. de Script. Canonicis. Quod autem Apostoli, etc.  Catharine (who was in the Council of Trent) and by 
(20) Stapleton de autoritat. S. Script. l. 2. c. 4. §. 14— Sapientiam Ecclesiasticum, etc.  Stapleton, who lived after Catharine, That the Apostles never received nor confirmed the Apocrypha. And this will quite ruin their Cause, when we have produced 
(21) Bellarmine de Verbo Dei c. 10. Itaque fatemur Ecclesiam nullo modo posse facere librum Canonicum de non Canonico, nec contra.  Bellarmin confessing, That the Church hath no power to make a Book Canonical, which was not so before.  
Consult the Learned Bishop Cosin's Scholastical History of the Scripture-Canon, upon this Subject.   

SECT. III.  
We Worship the only 
(22) Article 1.— 2. Book of Homilies Hom. 2.  God, as we are taught to believe in him, and 
(23) Article 22.  none other.  
The Church of Rome 
(24) Concil. Trid. Sess. 25. & Bulla Pii a.  enjoins those that live in its Communion to pray to their fellow Creatures (who 
(25) 1 Cor. 2.11. compared with Isa. 63.16. S. Augustin saith, That the Souls of the dead are there, where they see not all things, which are done or happen to people, in this life, Augustin de cura pro mortuis, c. 13.  know not our thoughts and necessities) to Hero's and Saints (of whom they feign so many ridiculous Stories) and to the Blessed. 
(26) Brev. Rom. Antw. 1663. p. 984.  Virgin, to whom they use such abominable expressions. Yea 
(27) Bellarmin de Indulgentiis c. 4. sub finem.  a great Cardinal doth not blush to say, That it is not absurd, that holy men be called Redeemers after a sort.  

Invocation of Saints or Angels is  
Contrary to Scripture,  
Matth. 11.27, 28. 
(*) To win them by the expressions of his kindness, and to hold them fast bound to his Service by the testimonies and declarations of his goodness, saith Peter Chrysol. Serm. 147.  Joh. 6.37. and 14.13, and 16.23, 24. Acts 10.25, 26. and 14.13, 14, 15. Rom. 8.27. Ephes. 3.20. Col. 2.18. 1 Tim. 2.5. 1 Joh. 2.1, 2.  
And  
Contrary to the Fathers, who, tho' they might sometimes use Rhetorical Apostrophe's and Poetical flourishes, are far from the Popish Tenet of Invocation.  
Fathers against this Doctrine,  
Ignatius in Epist. ad Philadelph. Justin Martyr, Apol. 2. Theophilus Antiochenus ad Autolycum, l. 1. Irenaeus, l. 2. c. 57 Origen c. Celsum, l. 5. p. 233, and 236. Concil. Laodicenum, Can. 35. Ambrose de obit. Theodos. Id. de interpellat. l. 3. c. 12. Id. in 
(28) Bellarmin allegeth in particular this Comment upon the Romans to be St. Ambrose's, see Crocus in Censura Scriptorum vet. p. 133.  Rom. 1. To. 5. p. 174. Jerome To. 7. in Prov. c. 2. Augustin de civet. Dei, l. 8. c. 27. l. 9 c. 15. etc. c. 23. l. 10. c. 1. l. 20. c. 10. l. 22. c. 10. Id. l. 2. the visit. infirm. Id. Confess. l. 10. c. 42. Theodoret in 2. & 3. Coloss. Dracontius Poetic. Hexameron.  
Confessed  
By some of the most 
29 
Dominic. Bannes in secunda secundae, Qu. 1. Art. 10. Orationes ad Sanctos esse faciendas, venerandasque esse imagines, neque etiam expresse nec involute Scripturae docent.  
Other Papists say, That there is neither precept nor example for it in Scripture: and they give reasons for it; for the Old-Testament, because the Fathers were not yet admitted to the beatifical Vision; and for the New-Testament, because that the Apostles were men of such piety and humility, that they would not admit of it themselves, and therefore mentioned it not in their Writings; and withal, because in the beginning of Christianity there would have been a suspicion, that they had only changed the names of the Heathen Deities, and retained the same kind of Worship, Eckius in Enchirid. c. 5. Salmeron in 1 Tim. 2. disp. 8. Feres. de Tradit. p. 3.   Learned Papists, That it is a Doctrine, neither expressly nor convertly contained in the Scripture.  

(30) Spalatensis often. err.  Spalatensis confesseth, That Religious Invocation of Saints is Heathenism, and mere Civil Invocation of them (tho' not so bad, yet) dangerous. 
(31) Beatit. Sanctorum. l. 1. c. 8. Sect. ult.  Cardinal Perron confesseth, That there are no footsteps of it, either in the Scriptures or in the Fathers before the first four General Councils; none of which were called till 320 years after our Saviour's Incarnation. Bellarmin 
(32) Sancti. l. 1. c. 18.  confesseth, That Invocation of Saints was not so much begun by any Law as by Custom. This is to the purpose! But yet further, Wicelius 
(33) Via Regia de Invocat. Sanct.  saith, That the Invocation of Saints is to be cast out of the Church, because it ascribes God's Honour and Attributes to his Creatures, and derogates from the Office and Glory of Christ, by making Saints Mediators and Intercessors.  
What Protestant could have opposed this vain Doctrine with greater strength of Reason and Argument than these Papists have done?  
Truth will Conquer.  
The Romish Church 
(34) Concil. Trident. Sess. 25. Bulla Pii 4. super forma Juramenti ad calcem Concil. Trid. Bellarmin de Imag. l. 2.  likewise obliges all those in its Communion, to Worship Images, (the Idolatrous practice of the Heathen World) and that with the same 
(35) Azorius l. 9 Instit. mor. c. 6. Art 3. Cajetan in Thom. Part. 3. Qu. 25. Art. 3. Gregory de Valentia Tom. 3. disp. 6. Qu. 11. punct. 6. Coster Enchirid. p. 438.  worship which is given to him whose Image it is (and that, I think, is far enough); so that the Worship may be terminated in the Image 
(36) Bellarmin de Imag. l. 2. c. 21. prop. 1. . If this be not Idolatry, I know not what can be such! And yet, that nothing might be wanting in their Worship, to make up the measure of iniquity, They deny 
(37) Index Expurgatorius Madri. 1612. in indice librorum expurgatorum p. 39 dele-Solus Deus adorandus.  That God alone is to be worshipped. I suppose, they mean, he must have sharers with him in that Honour; for otherwise it cannot be sense: I am sure, however, it is Blasphemy.   

Image Worship  
is Contrary to Scripture,  
Exod. 20, 4, 5. Hence do the Papists often leave the Second Commandment out of their Catechisms, as in Vauxes Catechism, Ledesma's Catechism, & Officium B. Mariae, Pii. 5. Pont. juffu editum Antwerp. A. D. 1590.  
That  
the Second Commandment was meant of, and designed against Images and Idols, the following Fathers and Doctors do attest:  
Justin Martyr Dial. cum Tryph. p. 321. Tertullian de Idol. c. 3, 4. & Id. c. Martion l. 2. c. 22. the spect. c. 23. Clemens Alexand. stro. l. 3. p. 441. Origen c. Celsum l. 4. p. 182. & l. 7. p. 375. Id. in Exod. Hom. 8. Athanasius in Synops. Nazianzen in verse. de decal. Ambrose & Jerome in Ephes. c. 6. Augustin Ep. 119. c. 11. Procopius & Rupertus in Exod. c. 20.  
Contrary to Scripture,  
Leu. 26, 1. Deut. 4.15, 16. and 5.7, 8, 9 Isa. 40.18, 19, 20. Micah 5.13. Matt. 4.10. Joh. 5.21. Rev. 19.10.  
Contrary to the Fathers,  
Justin Martyr Apol. 2. p. 65, 66. Theophilus Antiochenus ad Autolycum l. 1. p. 77. & 110. Clemens Alexandrinus storm. l. 6. & in paraenetico. Tertullian adv. Hermogen. init. Minutius Felix p. 33. who saith, Cruces nec colimus nec optamus. Origen c. Celsum l. 7. & 8. The Council of Eliberis in Spain at An. D. 310. Can. 36. Lactantius lib. 2. cap. de Orig. error. dubium non est, etc.  
Optatus l. 3. Epiphanius Epist. ad Joh. Hieros. Augustin de morib. Ecclesiae Cath. l. 1. c. 34. & de fide & symbolo c. 7. & Id. contr. Adimant. c. 13. & Id. Tom. 3. de consens. Evangel. l. 1. c. 10. Id. de civet. Dei l. 9 c. 15. Fulgentius ad Donatum. Gregorius Mag. l. 9 Epist. 9 Imagines adorare omnibus modis devita.  
Moreover the 
(38) Concil. Trident. Sess. 13.  Church of Rome would oblige us to adore the Consecrated Host, (or Bread in the Sacrament of the Lord's Supper) and with the same Worship which is due to the true God. Which by the 
(39) Coster Enchirid. Controv. c. 8. de Euch. p. 308. & Fisher c. Oecolampadium l. 1. c. 2.  Confession of some of their Learned men is an Idolatry (if 
(40) That the Apparitions, which as the Papists pretend, have appeared upon the Altar, instead of the Sacrament, may, and have been the Illusions of the Devil; is Confessed by two Learned Schoolmen; viz. Alexander de Hales, sent. 4. Qu. 11. & Biel 51. Lect. upon the Canon of the Mass.  Transubstantiation cannot be made out, which if it can, we ought no more to believe our own Eyes) more stupid than the sottish Heathens were guilty of. Though this practice is so far from being Ancient, That elevation of the Host, accompanied with the ringing of a Bell at the consecration thereof (that all who heard it, might kneel and join their hands in adoring the Host) was instituted but about An. Dom. 1240. 
(41) Naucler. ad An. 1240. Krantz. sex. l. 8. c. 10.   
The Fathers were so far from worshipping the Host, that some of them are sharp in reproving those, who reserved the Relics of it; as appears by  
Clement's Epistle to St. James, Origen in Levit. Hom. 5. and by the 11th. Council at Toledo, c. 14. And in Jerusalem they used to burn the remainders thereof, Hesychius in Levit. l. 2. c. 8.  
Concerning Invocation of Saints, Angels, etc. see Archbishop Laud's excellent Book against Jesuit Fisher, so much commended by King Charles I. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion, etc. Part 3. Ch. 3. Dr. Stillingfl. Discourse concerning the Idolatry practised in the Ch. of Rome, c. 2. Bishop Taylor's dissuasive from Popery, Part 1. Ch. 2. Sect. 9 F. White against Jesuit Fisher, pag. 289. Dr. Brevent's Saul and Samuel at Endor. Bishop of Lincoln's Letter to Mr. Evelyn.  
Concerning Image-worship and the Adoration of the Host, see Bishop Jewel's Article 14 against Harding. Archbishop Laud against Jesuit Fisher. Dr. Stillingfleet's Discourse concerning the Idolatry practised in the Church of Rome, and his Defence of it. His Rational Account of the Grounds of Protestant Religion, Part 3. Chap. 3. Bishop tailor's Dissuasive from Popery, Ed. 3. C. 1. Sect. 8, 9 Ch. 2. Sect. 12. Monsieur de Rodon's Funeral of the Mass, c. 5.  
Confessed  
By these Learned Popish Doctors hereafter mentioned, That the making of Images was prohibited in the old Law, and not to be found in Scripture.  
Aquinas 3. Sent. Dist. 9 Q. 2. ad. 1. Prohibitum est. Alexander Hales, p. 3. Q. 30. m. 3. ar. 3. Albertus' 3. d. 9 ar. 4. Bonaventure 3. d. 9 Marsilius' 3. q. 8. ar. 2. Rich. media villa 3. d. 9 Q. 2. Gerson compend. tr. 2. d. 10. Precept. Abulensis Exod. 20. Q. 39 Et Dominic. Bannes in 2a. 2ae. Qu. 1. art. 10.  
That the Father's condemned Image-worship is Confessed by Polydore Virgil de Invent. l. 6. c. 13. where he saith, Sed teste Hieronymo omnes ferè veteres sancti Patres (speaking of Images) damnabant ob metum Idololatriae. For fear of Idolatry. And by Cassander, Consult. d. Imag. Quantum veteris initio Ecclesiae ab omni imaginum adoratione abhorruêrunt, declarat unus Origenes.  
And  
That for the first four Ages after Christ, there was little or no use of Images in the Temples or Oratories of the Christians is  
Confessed  
By Petavius, Dogmat. Theol. To. 5. l. 15. c. 13. S. 3. c. 14. S. 8.    

SECT. iv  
Our Church contends for and embraces that faith, which was 
(42) Judas 3.  once delivered to the Saints, and admits and professes that same, which all true Christians have made the badge of their Holy Profession, which 
(43) Articles, and Jewel's Apology.  is briefly comprehended in the Apostles Creed, and explained in those others called the Nicene and Athanasian, which may be proved by the Scriptures, and have been approved by the Universal Church, by the Decrees of the first General Councils and Writings of the Fathers. The Popish Church, especially that part of it which is called the Court of Rome, obtrudes and imposes new Articles of Faith, making 
(44) Bellar de Eccles. l. 3.  the Bishop of Rome the Infallible Judge and Arbitrator of all Doctrines, enjoining an implicit faith and blind obedience to his Dictates; wherein we must renounce 
(45) M. Cressie in his Appendix c. 7. Sect. 8. saith, That the Wits and Judgements of Catholics (he means Papists) is to renounce their Judgement and depose their own wit. I will make no Application, let the Reader do it himself.  our very Reason: so that 
(46) Exercitia Spiritualia Ign. Loyolae, Tolosae 1593. p. 173. Reg. 1.  if he call that white which we see to be black, we are to say so; since he hath (as 
(47) Turrecremata summae de Ecclisia l. 2. c. 103. Petrus de Ancorano de Haerit. n. 2. Augustinus Triumphus de Ancona, p. 59 a. 1. & art. 2. And this knack of making new Creeds is very agreeable to that fancy of Salmeron, Non amnibus omnia dedit Deus, ut quaelibet aetas suis gaudeat veritatibus, quas prior atas ignoravit, Dis. 57 in Ep. ad Rom.  they say) the power of making new Creeds, Contrary to Scripture, Gal. 1.8, 9  
Contrary to  
St. Augustin de Vnit. Eccles. contr. Epist. Petil. c. 3. and all the Fathers who show an esteem for the Scripture.  
Confessed  
By Cardinal Bellarmine, That till above a thousand years after Christ, the 
(48) Bellar. de Rom. Pontif. l. 4. c. 2. Sect. Secunda opinio.  Pope's Judgement was not esteemed Infallible, nor his 
(49) Id. de Concil. lib. 2. c. 13.  Authority above that of a General Council; much less than is it above that of the Holy Scriptures.  
Hence must it necessarily follow, That it is a new Article of the Creed, to believe that the Pope can make new Creeds.  
Consult Dr. Stillingfleet's Discourse concerning the Idolatry practised in the Church of Rome, Chap. 4.   

SECT. V  
Our Church useth the same 
(50) Article 25.  Sacraments, which our Saviour Christ left in his 
(51) Mat. 28.19. Luk. 22.19, 20.  Church and no other, to wit, Baptism and the Lord's Supper; which both the 
(52) Article 30.  Laity and Clergy in our Communion receive entire without mutilation, according to our Blessed Saviour's Institution 
(53) Mat. 26.27. 1 Cor. 11.26, 27, 28. , the practice of the Apostles, and of the Latin Church for 
(54) Concil. Constantiese Anno Dom. 1414. Sess. 13.  fourteen hundred years after our Saviour's Incarnation, and of the 
(55) Apud Chytrae. de Statu Eccl. Orient. Primum Patriar. Resp. p. 149, etc. The Greek Patriarch Hieremias' Letter to the Tuling Divines, bearing date May 15. 1576.  Greek Church in the last Age; if not until this day.  
The Church of Rome doth not only clog its members with the number of 
(56) Concil. Trident. Sess. 7.  seven Sacraments; (which precise number of Sacraments was not held for Catholic, even in the Roman Church, till above a thousand years after Christ, and therefore far from Primitive Christianity) but deprives the Laity 
(57) Concil. Constant. Sess. 13.  of the Cup in the Eucharist, contrary to our Saviour's Institution: which is at once the highest presumption, and withal not one degree removed from Sacrilege.  

The number of Seven Sacraments  
Contrary to the Fathers,  
Justin Martyr, Apol. 2. (whom even Bellarmine himself confesses to have mentioned but two Sacraments, the effect. Sacram. l. 2. c. 27. Sect. venio.) Tertullian advers. Martion, l. 4. c. 34. & Id. de coronâ militis c. 3. Cyril of Jerusalem in his Catechisms. S. Ambrose in his Books de Sacramentis. Augustin de Doctr. Christi, lib. 3. c. 9 Id. de Symbolo ad Catech. Tom. 9 Id. Epist. 118. ad Januar. Tom. 2. Junilius in Genes.  
Confessed,  
That Peter Lombard, Master of the Sentences (who lived Anno Dom. 1144.) was the first Author that mentioned the precise number of Seven Sacraments, and the Council of Florence held Anno Dom. 1438, was the first Council that determined that number,  
By Cardinal Bellarmin, de Sacram. lib. 2. c. 25. and Cassander, Consult. de num. Sacram.   

Communion in one kind  
Contrary to Scripture,  
Matt. 26.26, 27, 28. Luk. 22.19, 20. 1 Cor. 11.26, 27, 28.  
Contrary to the Fathers,  
Dionysius Areopagita, Eccl. 
(58) Although some Learned men in our own Church will have Apollinaris, who lived in the fourth Century, to be the Author of that Book See Dr. Stillingfleet's Answer to Cress. Apolog. c. 2. §. 17. p. 133. and Dr. Cave in the Life of Dionysius Areopagita, p. 73, 74.  Hierarch. c. 3. (which Author I quote in the front of the Fathers, because the Papists would have him to live in the first Age; though it is more probable that he lived later; albeit not so late as Monsieur Daillé would have him.) Ignatius Ep. ad Philadelph. Justin Martyr, Apol. 2. in fine p. 162. Clemens Alexandrin. Stromat. l. 1. p. 94. & Id. Paedagog. l. 2. c. 2. p. 35. Tertullian de Resurrect. c. 8. & Id. l. 2. ad Vxorem c. 6. Origen, Hom. 16. in Num. Cyprian, Epist. 54. Tom. 1. l. 1. Epist. 2. Gregor. Nazianzen Orat. 11. in laud. Gorgon. & Orat. 40. in Sanctum Baptism. Tom. 1. Athanasius, Apol. 2. contra Arrianos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ambros. in Orat. ad Theodos. & apud Theodoret. Hist. Eccles. l. 5. c. 18. Hieronymus Epist. ad Rusticum Tom. 1. Id. sup. Sophon. c. 3. Tom. 6. Chrysostom in 2 Cor. Hom. 18. Tom. 3. Edit. Savil. p. 646. Augustin 4 Qu. 57 in Levit. Leo Ser. 4. the Quadrages. Gelasius Decret. 3. part. de Consecrat. dist. 2. cap. Comperimus. Hincmar in the Life of the Archbishop Rheims (who converted King Clovis of France to the Christian Faith) reports that the Archbishop gave a Chalice (or Cup) for the people's use, with this Motto,  
Hauriat hinc populus vitam de sanguine sacro,  
Injecto, aeternus quem fudit vulnere Christus,  
Remigius domino reddit sua vota sacerdos,  è Cassandris Liturg. c. 31. Pamelii Liturgic. p. 618. Tom. 1. Gregorius Magnus, Dial. l. 1.4. c. 58. Id. Dial. l. 3. c. 36. Tom. 2. Id. in Sab. Paschae, Homil. 22. Tom. 2. 
Confessed,  
That Communion in one kind, is against the practice of the Apostles, by Paschasius Radbertus de corp. & sang. domini c. 19  
Confessed,  
That it was a General Custom for the Laity to Communicate in both kinds, by Salmeron, Tract. 35.  
Confessed  
By Cassander, 
(59) Consult. Sect. 22.  That it was received in both kinds for above a thousand years after Christ; by 
(60) In tertiam partem S. Thomae, tom. 3. Quaest. 80. Disp. 216. Art. 12. cap. 3. nu. 38.  Vasquez and Thomas 
(61) In Joh. 6. Lect. 7.  Aquinas for above 1200 years; by 
(62) In Manuali de communione sub utraque specie.  Becanus for 1400 years; and last of all by the 
(63) Concil. Constant. Sess. 13. They in that Council likewise contradicted the Judgements of their ancient Popes, Leo, Gelasius, and Gregory the Great, as may be seen in the Quotations of the Fathers.  Council of Constance itself,  
It was acknowledged,  
That Communion in both kinds had been instituted by our Blessed Saviour himself, practised by the Primitive Church, and to that very time; and yet they had the confidence to alter it!  
They certainly had confidence enough, but neither too much Reason nor too much Religion, who durst disannul what our Blessed Saviour had enjoined, and what carried his seal to that very day. Where was then that reverence to Antiquity, which their Followers to this day so much pretend to?  
Concerning the number of Seven Sacraments, see Birkbeck's Protestant Evidence Article 4.  
Of Communion in both kinds, see Bishop Jewel's Article 2. against Harding. Bishop Taylor's Dissuasive, Part 1. Ch. 1. Sect. 6. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion, Part 3. Ch. 3. Archbishop Laud against Fisher, Rodon's Funeral of the Mass, Ch. 6.    

SECT. VI  
We do not believe that the Elements of Bread and Wine 
(64) Article 28, & 29.  after Consecration become the very Body and Blood of Christ, though the worthy Receiver partakes of both in a spiritual manner by faith; because we herein have all the testimony we are capable of; viz. that of our Reasons and of our Senses, to believe, That there is not a real Transubstantiation or a change of the Elements of Bread and Wine into the Body and Blood of our Saviour: which is an absurd tenet, and hath occasioned many Superstitions.  
The Church of Rome holds, that there 
(65) Concil. Trident. Sess. 13. c. 4.  is a conversion of the whole substance of Bread and Wine into the substance of Christ's Body and Blood by Consecration.  

Transubstantiation  
Contrary to Scripture,  
Luk. 22.17, 18, 19, 20.  
Contrary to the Fathers,  
Justin Martyr, Apol. 2. Irenaeus l. 4. adv. Haer. c. 34. Tertullian count. Martion. l. 4. c. 40. Origen, Comment. in Matth. c. 15. Id. Homil. 3. in Matth. Eusebius Demonst. Evangel. l. 1. c. 1. etc. ult. Macarius Homil. 27. Gregor. Nazianz. Orat. 2. in Pasch. Ambros. lib. de Bened. Patriarch. c. 9 Epiphanius in Anchorat. p. 6. chrysostom Homil. 24. in Epist. ad Cor. Id. Epist. ad Caesar, Monach. Jerome, Comment. S. Matth. c. 26. Id. in Isa. 66. & in Hos. 8. & in Jerem. 22. Augustin Serm. 9 the divers. Id. l. 3. de Doctr. Christ. c. 16. Id. l. 20. contr. Faust. Manich. c. 21. & in Psal. 98. Id. de civet. Dei l. 21. c. 25. & Tractat. 26. in Joh. Gelasius in lib. de duab. nat. Christ. Ephrem, Patriarch of Antioch, apud Phot. Cod. 229. Primasius Comment. in 1 Epist. ad Cor. Facundus Defence. Conc. Chalced. l. 9 c. 5. Gaudentius Tract. 20.  
Add to these, that Hesychius Bishop of Jerusalem, in Leviticum, l. 2. c. 8. saith, It was the custom in the ancient Church to burn the remainders of the Eucharist. Which place when Cheyney, a Protestant in Q. Mary's days, insisted upon against the Papists, and demanded what it was that was burned? one answered, That it was either the Body of Christ, or the substance of Bread put there by miracle; at which he smiled, and said, a Reply was needless: and I think so too.  
Chillingworth hath a pretty joking Dialogue betwixt C. and K. about Transubstantiation and the Infallibility of the Roman Church, in his Protestant Religion a safe way to Salvation, Part 1. Ch. 3. Edit. 2. 1638. p. 158, 159.   

Transubstantiation  
Confessed  
Not to be in the Canon of the Bible, by these Learned Papists hereafter mentioned,  
Scotus in 4. lib. sentent. didst. 11. Q. 3. Occam ibid. Q. 6. Biel Lect. 40. in Can. Missae. Fisher Bishop of Rochester, c. 1. cont. captiv. Babyl. Cardinal Cajetan apud Suarez. Tom. 3. Disp. 46. Sect. 3. Melchior Canus, Loc. come. l. 3. c. 3. fund. 2.  
That Transubstantiation was not touched by the Fathers, was Confessed by our English Jesuits, Discurs. Modest. p. 13. and by Alphonsus à Castro de Haeres. l. 8. verbo Indulgentia.  
Not owned as an Article 
* Denied to be the faith of the Church by Barns in his Romano-Catholicus Pacificus, MS. Sect. 7. litter. Q.  of Faith before the Lateran Council (held Anno Dom. 1215) and therefore it is no ancient Article,  
Confessed  
By Scotus apud Bellarm. l. 3. de Euchar. c. 28.  
And yet this was the bloody Test in Queen Mary's days, by which so many Glorious Martyrs changed Earth for Heaven.    

SECT. VII.  
Our Church acknowledges no Purgatory 
(66) Article 22, & 18.  or Propitiation for our sins, but that which was made once for all 
(67) Article 31. Heb. 10.10.  by our Blessed Saviour; and that upon the condition of Faith and Repentance. We 
(68) Article 22.  disown all Pardons and Indulgences as grounded upon no warranty of Scripture, but rather repugnant to the Word of God; since we are told that we have nothing 
(69) 1 Cor. 4.7.  but what we have received. We own that good works 
(70) Article 12.  are the fruits of Faith, and follow after Justification, but that they cannot put away sins, and endure the severity of God's Judgement, much less for the sins of others: nor can 
(71) Article 14.  we perform works over and above God's Commands, called by the Papists works of Supererogation: to say which, is the highest arrogance. For when we have done all we are commanded, Christ enjoins us to say, We are unprofitable Servants. And we look upon ourselves as righteous before God for the merit of our Blessed Lord and Saviour Jesus Christ by faith, 
(72) Article 11, & 13.  and not for our own works and deserts.  
The Romish Church owns a Purgatory 
(73) Concil. Trident. Sess. ult. Hence doth Bellarmine threaten us, saying, that whosoever believes not Purgatory, shall be tormented in Hell, de Purgat. l. 1. c. ult. And yet this same Cardinal (forgetting what he had before affirmed (for herein he doth not only contradict himself but all Popish pretensions for Purgatory, when he) grants that Souls in Purgatory do not merit. In Purgatorio animae nec mereri nec peccare possint, Bellarm. de Purgatorio, l. 2. c. 2. To what end then are they sent to Purgatory?  for sins pardoned, so that there still remains a guilt of temporal punishment to be paid, either in this life or hereafter in Purgatory. Which upstart Doctrine of Purgatory (for we shall anon show it to be so) hath proved the Mother of Indulgences and Pardons, and thereby hath mightily enriched 
(74) Spalatensis de Republ. Eccles. l. 5. c. 8. Sect. 73.  the Church of Rome, whereby remission of sins is set upon terms 
(75) Bellar. de Indulg. l. 1.  in the vile market of Indulgences; Murder and Incest being valued at five Grosses; 
(76) Taxa Cancel. Apost.  Perjury at six; Sacrilege and Simony at seven, and so on in the Tax of the Apostolic (as it is pretended) 
(77) But the poor have not these privileges (whereby mark the great charity of the Romish Priests, which will suffer by consequence, if their Doctrine were true, the poor to go to Hell for want of money), Diligenter nota quod hujusinodi gratiae non dantur pauperibus, quia non sunt, ideo non possunt consolari, Taxa Cancellariae Apostolicae Tit. de Matrimoniali.  Chancery. Hence above 
(78) Tom. Council 28. p. 460.  60000 Marks besides all other payments to the See of Rome were yearly carried out of this Kingdom by the Italians, being a greater revenue than our King then had; as appears by a fruitless complaint in a Letter from the whole Nation to the Council of Lions, Anno Dom. 1245. A round sum it was in those days before the Indian Gold was discovered, and yet that was spent in maintaining the lust and ambition of the Popish Clergy.  

Popish Purgatory  
Contrary to Scripture,  
Gal. 3.13. Heb. 1.3, etc. 9.14. etc. 10.10. Rom. 5.1, 2, 10, 11. Rev. 14.13. which last Text is a place so clear against Purgatory, that Picherellus a Papist of the Sorbon College, did ingeniously confess that St. John had in those few words put out the fire of Purgatory, de Missà, pag. 156.  
Contrary to the Fathers,  
Dionysius Areopagita Eccles. Hier. c. 7. Author of the Questions in Justin, Quaest. 75. Tertullian de Baptismo. Cyprian's Tract. ad Demetri. Sect. 16. Macarius' Homil. 22. Hilarius in Psal. 2. Gregor. Nazianzen, Orat. 5. in Plagam grandinis, & Orat. 42. in Pascha. de Eccles. Dogmat. c. 79. Ambrose de bono mortis, cap. 4. Chrysostom de paenit. Serm. 3. Id. in Genes. Hom. 5. & Hom. 16. in Ep. ad Rom. Epiphanius Haeres. 79. sub finem. Augustin, though he doubts in this point, in Enchirid. c. 67, 69. & De civet. Dei, l. 21. c. 26. & de fide & op. c. 16. is positive elsewhere against Purgatory, (scil. lib. de pec. mer. & rem. cap. 28.) he saith, That there is no middle place. That a man may be any where but with the Devil, who is not with God. Gregor. Magnus' in Job. lib. 13. c. 20. Bede in Psal. 6. Otho Frisingensis in Chron. l. 8. c. 26. Anselm in 2 Cor. 5. Bernard. Epist. 266. Lombard sen. 3. dist. 19 lit. A. He lived Anno Dom. 1144.  
Contrary to the Doctrine of the Greek Church of the later Ages, as appears from their Apology delivered to the Council of Basil 
(78) Apolog. Graecorum de igne Purgat. p. 66, & 93. Ed. Salmas.  about 253 years ago. Hence doth Alphonsus à Castro place their not holding a Purgatory among the Errors of the Greek Church, l. 12. tit. Purgat.   

Purgatory  
Confessed  
By Petrus Picherellus to have no fuel either to kindle or maintain its fire in Scripture: Picherell. de Missa, c. 2.  
Confessed  
That neither the Scriptures nor the Ancient Fathers have any thing in them concerning   

Purgatory,  
By Alphonsus à Castro l. 12. tit. Purgat. f. 258.  
Confessed,  
That few or none of the Greek Fathers ever mention it, and the Latin Fathers did not at all believe it, but by degrees came to entertain opinions of it, and that the Catholic Church knew it lately,  
By  
Roffensis Art. 18. con. Luther & Polydore Virgil, Invent. rerum, l. 8.  
Confessed  
By another Learned Roman Catholic, Father Barns, That it is a thing which lies merely in human invention, nor cannot be firmly deduced from Scriptures, Fathers and Councils, and That the opposite opinion seems more agreeable to them, in Catholico-Rom. Pacificus, Sect. 9  
Consult herein Archbishop Laud against Jesuit Fisher. Dr. Stillingfleet's Rational Account, Part 3. Ch. 6. Bishop Taylor's Dissuasive, Part 1. Ch. 1. Sect. 4.   

The Rise of Indulgences.  
At first the Indulgences (that were) were but relaxations or releasements of Canonical satisfaction, i. e. of the Discipline or correction of the Church. In this sense are to be understood the first Council of Nice, c. 11. of Arles, c. 10. and of Ancyra, c. 2. But their new and chief foundation was laid by 
(79) Vnigenitus, de paenitentiis & remissionibus.  Pope Clement the sixth in his 
(80) The Doctrine of Indulgences was opposed by two famous Papists not long before the Extravagant of Pope Clement, by Franciscus de Mayronis in 4. l. sen. didst. 19 Q. 2. and by Durandus in 4. l. sen. d. 20. Q. 3. So that it was far from being either Catholic or Ancient.  Extravagant, Ann. Dom. 1350.  
Confessed  
That we have nothing in the Scripture nor in the say of the Ancient Fathers concerning Indulgences as satisfactions before God for temporal punishments, or holding them as profitable for the dead,  
By  
Antoninus Part. 1. Sum. tit. 10. c. 3. By Biel Lect. 57 the Canon. Missae, and by Hostiensis in Sum. l. 5. tit. de remis. nu. 6.  
Consult herein Bishop Taylor's Dissuasive, Part 1. Ch. 1. Sect. 3.  
The Church of Rome likewise in the Council 
(81) Concil. Trid. Sess. 6. Can. 9 & Sess. 6. cap. 16. cap. 32.  of Trent accurses all such as say, That a Sinner is justified by faith only, or deny that the good works of holy men do truly merit everlasting Life: not to mention that blasphemous Doctrine of the Roman Church, that 
(82) Catechis. Rom. de Euchar. num. 55.  the Sacrifice of the Mass offered (as they pretend) by the Priest is a meritorious and propitiatory Sacrifice for sin; which wholly takes away the efficacy and merits of Christ's Passion and Resurrection.  
That the Missal Sacrifice is a Propitiatory Sacrifice for sin, is  
Contrary to Scripture,  
Heb. 10.10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21, & c. 9.24, 25, 26, 27, 28. & c. 7.25.  
Contrary to the Fathers,  
(Who by those Tropical speeches of Sacrificing and offering, did not admit of any Propitiatory Sacrifice but only the Passion of Christ.)  
Justin Martyr, Apol. 2. Irenaus' l. 5. c. 34. Clement in Constitution. l. 6. c. 23. Eusebius lib. 1. cap. 10. the demonst. Ambrose l. 4. de Sacram. c. 6. Chrysostom Hom. 17. in Hebraos. Augustin Enchiridion ad Laurent. c. 33. & Id. de Trinitate & de civitate Dei l. 10. c. 6. & l. 3. c. 13. & lib. 3. contra secund. Epist. Pelag. cap. 6. Gregor. Dial. lib. 4. c. 59 Lombard 4. dist. 12. Thomas Aquinas (who lived A. D. 1253.) 3. p. Q. 83. Art. 1. So far is the Romish Doctrine of the Mass from being Ancient!   

That Men Merit Eternal Life by their Good Works is  
Contrary to Scripture,  
Luke 17.10. 1 Cor. 4.6, 7. Ephes. 2.8. 1 Joh. 18.  
Contrary to the Fathers,  
Ignatius in Epist. ad Rom. Polycarp apud Euseb. Histor. Eccles. l. 4. c. 15. Origen l. 4. in Epist. ad Rom. c. 4. Basil. in Psal. 114. Macarius Homil. 15. Ambrose in Psal. 118. Serm. 20. & in Exhort. ad Virgins. Chrysostom in Matth. Homil. 53. Id. ad Stelechum de compunct. cord. ed. Savil. Tom. 6. p. 157. Jerom super Ephes. 2. Tom. 9 Id. l. 6. in Isai. c. 13. Id. lib. 17. c. 64. Tom. 5. Leo Serm. 1. de assumpt. & Id. Serm. 12. the pass. dom. Theodoret in Rom. 6. v. ult. & Id. in Rom. 8. Augustin Confess. l. 10. c. 4. Tom. 1. & Id. super Johan. Tract. 3. Tom. 9 & Id. Tom. 8. in Psal. 109. Fulgentius ad Monim. l. 1. c. 10. Justus Orgelitanus in Cantic. cap. 2. Cassiodore in Psal. 5. Council of Orange, 2. Can. 20. Caranza in summa Concil. Gregor. Magnus Tom. 2. in Ezech. ad finem. Id. moral. l. 5. c. 8. l. 9 c. 14. l. 29. c. 9 l. 35. c. ult. Id. Psal. 1. Paenit. Tom. 2.   

Merit  
Not allowed of in Anselm's time, (who lived An. Dom. 1086) as appears from him in upon Rom. 12. nor in S. Bernard's days, as appears from him in Cant. Serm. 73. where he saith, That the Saints had need to pray for their Sins, that they may have Salvation through Mercy, and not trusting in their own Righteousness. So far was S. Bernard (who lived An. Dom. 1120) from owning the Popish Doctrine of Merits.  
Confessed  
By Bellarmin, That Good Works are rewarded above their deserts,  
de Justi. l. 1. c. 19  
Concerning the Sacrifice of the Mass, Consult Bishop Jewel 1 and 17 Article against Harding, Bishop Morton of the Mass, Dr. Brevint's Depth and Mystery of the Roman Mass. Mons. Rodon's Funeral of the Mass, c. 7. and 8.  
Concerning the Popish Doctrine of Merits, see Birckbeck's Protestant Evidence, Article 9  
That Men are not Justified by Faith only, and for the Merit of our Saviour, but by their own good Works too, by which (as the Papists hold) they merit eternal happiness, is  
Contrary to Scripture,  
Rom. 3.28. and c. 4.4, 5. and c. 5.1, 2, 3. and c. 11.6. Ephes. 2.8, 9  
Contrary to the Fathers,  
Irenaus l. 4. c. 5. Clemens Alexandrinus Padagog. l. 1. c. 6. & Stromat. l. 5. Origen l. 3. in Epist. ad Rom. c. 3. Ambrose (or some in the same Age with him, as Bellarmin confesseth, the Justif. c. 8.) in his Comment. upon Rom. c. 4. and in 1 Cor. c. 1. Theodoret de curandis Graecar. affectib. l. 7. chrysostom in Rom. 1.17. Homil. 2. & Id. in Tit. 1.13. Homil. 3. Augustin l. 1. contr. duas Epistol. Pelag. c. 21. & Id. in Psal. 8. contion. 2. Primasius in c. 2. ad Galatas. Fulgentius de incar. & great. c. 16.  
Confessed By Cardinal Bellarmin,  
That it is most safe and sure to place all our trust upon the only Mercy of God, because of the incertainty of our own Justice and the danger of vain glory, De Justif. l. 5. c. 3 after he had Confessed, That good Works are rewarded above their deserts, Id. de Justif. l. 1. c. ●●  
Consult herein Birkbeck's Protestant Evidence, Article 8.    

SECT. VIII.  
Our Church performs all her Prayers and other Divine Offices, and administers the Sacraments with such Rites as are agreeable to the Word of God, being for 
(84) 1 Cor. 14.40.  Decency and Order in a Language understood 
(85) Article 24.  by all those that are concerned therein.  
The Popish Church 
(86) Harding against Bp. Jewel Article 3. Missal. Rom. approbat. ex decreto Concil. Trident. & Bulla Pii 5. Cherubini Bullar. Tom. 2. p. 311.  hath her Prayers in an unknown Tongue, to which if the people do say, Amen, it is without understanding. Which is not only an unreasonable Service, but an abominable Sin, Robbing God of his Honour, and Men of their Devotion.  

Prayers in an unknown Tongue are  
(1) Contrary to Scripture, 1 Cor. 14.  
(2) Contrary to the Fathers,  
Origen contra Cells. l. 8. Basil lib. Qu. ex variis Script. locis Q. 278. Ambrose in 1 Cor. 14. Chrysostom Hom. 18. in 2 Cor. Hierome Tom. 1. Epist. 17. Augustin Epist. 178. Id. in Psal. 18. con. 2. Id. de doctr. Christ. l. 4. c. 10. Bede Hist. Angl. l. 1. c. 1.  
(3) Contrary to Councils and Papal Decrees,  
Concilium Moguntinum An. Dom. 812. cap. 45. Concil. Lateran. An. Dom. 1215. c. 9  
Greg. l. 1. titul. 31. cap. Quoniam plerisque Baronius, Tom. 10. A. D. 88 N. 16.  
Histor. Boem. c. 13. Written by Aeneas Silvius, who was afterwards called Pope Pius 11.  
(1) Confessed to be against Edification in Spiritual matters, by  
Lyra and Cardinal Cajetan, in 1 Cor. 14.  
Cassander in Liturgic. c. 28. & Consult. Art. 24.  
(2) Confessed to be Contrary to the Practice of the Primitive Church, by Aquinas and Lyra, in 1 Cor. 14.  
Consult herein Bp. Jewel against Harding, Article 3. Bp. Taylor's Dissuasive, Part 1. ch. 1. Sect. 7.    

SECT. IX.  
As our Church employs such persons in the Ministry of God's Worship and Sacraments, and in feeding and governing the Flock of Christ, as are 
(87) Article 36. Book of Ordination. Mason of the Consecration of Bishops in the Church of England. Archbishop Bramhal's works Tom. 1. Discourse 5. & Tom. 4. Discourse 6.  lawfully called to their Office and Ministry, and are Consecrated and Ordained according to the Scriptures and Canons of the Universal Church, and of whose Bishops we can show 
(*) Which the Roman Ch. notwithstanding its big pretences to constant succession, cannot justly challenge: and that both from its five vacancies, making up almost Nine years, when Rome had no Bishop at all, and the many Schisms, by some Chronologers reckoned up to be Twenty nine (a fair number indeed!) by Onuphrius to be Thirty, and by Bellarmin himself to be Twenty six: Whereof the Twentieth Schism lasted Twenty years, and the 21st. lasted 36 years; during which time the Church of Rome had two Popes, which excommunicated each other; the 26th continued, saith Genebrard (Chron. l. 4.) An. Dom. 1378. from urban 6. till the Council of Constance, which was at least Thirty five years. Baronius (ad Annum 1044. Sect. 5. Tom. 11.) calls the three Popes who then contended for the Papal Chair, a Beast with Three heads ascending out of the bottomless Pit. Add to these the 70 years stay of the Popes at Avignion, which quite joints their boasted Succession. For during these times where was the true Successor of St. Peter? Or was the Church (in their sense) so long without an Head?  a Succession to the Apostles of our Saviour as fully as any other Church at this day can do: so do we leave all 
(88) Article 32.  ecclesiastics, whether Bishops, Priests or Deacons, to Marry at their own discretion, as they shall judge the same to serve better to godliness; since 
(89) Heb. 13.4.  Marriage is honourable in all, and not forbid, but permitted, and, in Cases so requiring, enjoined by God's Law, and practised as well as taught by persons of the same function (i. e. Priests) in the best and purest Ages of the Church, as may be seen in the following Quotations.  
The Church of Rome 
(90) Bellarmin. lib. 1. de Cleric. c. 20. Sect. Respondeo. Id. de matrim. l. 1. c. 21.  denies Marriage to the Clergy, but permits (I suppose, by way of requital to) them Concubines 
(91) Hence did Aeneas Silvius (afterwards Pope, by the name of Pius 11.) mention how Vlric Bishop of Ausburg reproved the Pope concerning Concubines, Aentas Silvius de morib. Germani. e. : For so doth 
(*) Dist. 82. Can. Presbyter in Glossa.  Cardinal Campegius observe, and Pighius teach, which doth not only give great cause of scandal to Jews and Infidels, but in 
(92) 1 Tim. 4.1, 3.  the Holy Apostles judgement is the Doctrine of Devils. And the Reason of Concubinage may be easily inferred, when some 
(93) Coster. Enchiridion de caelibat. prop. 9 Durandus scent. l. 4. dist. 33. Martinus de Magistris lib. de temp. cue 2. de luxuria. 3. Qu. 7. Lata Extravag. de bigamis Quia circa. Communiter dicitur, Quod Clericus pro simplici formicatione deponi non debet. dist. 81. Maximianus glossa in Gratian.  of their most Learned Men will scarce allow Fornication to be a Sin; however preferring it in Ecclesiastics before lawful Wedlock.  

The forbidding of Marriage is  
Contrary to Scripture,  
Levit. 21.13. 1 Tim. 3, 2, 12. Heb. 13.4. 1 Cor. 7.2, 9  
That the Apostles were Married, except St. John, is Confessed by these Fathers,  
Ignatius ad Philadelph, Clemens Stromat. lib. 7. Euseb. Histor. Eccles. lib. 3. c. 30. who report that St. Paul was Married; and St. Ambrose in 2 Cor. c. 11. who acknowledges, that all the Apostles except St. John were Married.  
Father's that were Married themselves and yet were either Bishops or Priests, etc.  
Tertullian, as appears by his Two Books to his Wife, and yet he was a Priest, as appears from St. Jerome, de Eccles. Script.  
Gregory Nazianzen was the Son of a Bishop, see Greg. Nazianz. in carmine de vita suâ, & Elias Cretensis in Orat. Greg. Nazianz.  
St. Hilary, Bishop of Poitiers, was Married, as is evident from his Epistle written to his Daughter, Abrae, etc.  
Father's Voting for, or acknowledging Matrimony in the Clergy,  
Salvian de providentiâ l. 5. Ambrose Offic. l. 1. c. ult. chrysostom in Epist. ad Tit. Homil. 2. Id. in Epist. ad Hebraeos Homil. 7. Epiphanius contra Origenian. Theodoret. in 1 Tim. 4. Isidore Reg. de vit Cleric. dist. 23. c. His igitur. Theophylact. in 1 Tim. 13. Bernard in Cant. Serm. 66. Aeneas Silvius Epistol. 308. and he lived An. Dom. 1458.  
Marriage of the Clergy was not absolutely forbidden by the Greeks in the last Age, as appears by the Patriarch Hieremias' Letter to the Tubing Divines, dated May 15. 1576. Primum Patriar. Resp. apud Chytrae. de statu Eccles. Orient. p. 149.  
This Heretical Doctrine of forced Celibate in Ecclesiastics, was first established at Rome by Pope Gregory the 7th. alias Hildebrand, termed Antichrist by 
(94) Aventinus Anual Boiorum, l. 5. who tells us. That Hildebrand confessed, when he was dying, that it was by the instigation of the Devil that he made so great a disturbance in the Christian World. A fit Man then was he (whom the Papists still cry up so much) to introduce unchaste Celibate, and banish Holy Matrimony! See also Cardinal Benno (who knew him) in vita & gesta Hildebrandi. Matth. Westmonast. An. Dom. 1074. who saith, That Hildebrand expelled Married Priests (Mark what follows) contra Sanctorum Patrum sententias, against the opinions of the Holy Fathers. See also Sigebert ad Annum 1074. & Matth. Paris ad Annum 1074.  Ancient Historians about A. D. 1074. and was first put in practice to purpose by Anselm Archbishop of Canterbury 
(95) Henry Huntingdon p. 378. and by Joranal Histor. The Constiutions or this Synod may be seen in Archbishop Parker's Antiq. Britan. Ed. 2. p. 118, 119.  here in England, about A. D. 1105. 
(96) Dr. Burnet's Abridgement of the History of the Reformation l. 8. p. 70, etc.  though some will have his Predecessor Lanfranc to have imposed it upon the Prebendaries and Clergy that lived in Towns, but not without great reluctancy. For what complaints, what Tragedies, what lascivious pranks this Devilish Doctrine occasioned, the Historians declare at large; particularly that Comical Story of the Italian Cardinal John de Crema, Recorded by Ancient 
(97) Roger Hovedon, Henry Huntingdon.  Popish Historians, who, after he had entertained the English Clergy with a fine Discourse against Marriage, was the same night caught in Bed with a Harlot in London; as if he would only commend Virginity to others and practise the contrary himself.  
That the Reader may know, what an Age this was, wherein the Celibate of the Clergy was established, let him hear Cardinal Bellarmin describing and characterizing it in his Chronology. In these times (saith he) wherein the Roman Bishops did degenerate from the Piety of the Ancients (mark that!) the secular Princes flourished in Holiness. You therefore see, that Priest's Marriage was forbidden by impious Popes.  
And about the beginning of this contention, (viz. about An. Dom. 860) the Pope got a round check from Vdalricus or Vlric. 
(98) Vdalricus (mentioned by Aeneas Silvius de moribus Germaniae) de Caelibatu Clerici. Nunquid enim merito communi omnium sapientum judicio haec est violentia, etc.  a Bishop of that time, who told him, That in the judgement of all wise men, it was to be accounted violence, when any man against Evangelical Institution (mind that!) and the charge of the Holy Ghost, is constrained to the execution of private Decrees. The Lord in the old Law appointed Marriage to his Priest, which he is never read afterwards to have forbidden.  
But not to insist upon this clear testimomony for the Doctrine and Practice of our Church, nor to mention the many other ill consequences of a Celibate in the Clergy (which occasion in other Countries, where Popish Religion is publicly professed, that Satyrical Proverb to be Fills de prestre) by some of the most eminent men in the Roman Church, and those too of a late date, it is  
Confessed,  
That Priesthood doth not dissolve Marriage; so Cardinal Cajetan, Tom. 1. Tract. 27.  
Nor  
That it is of the essence (or being) of a Priest to keep single; so Dominicus Soto l. 7. de Jure Qu. 4.  
Moreover that upstart practice in the Roman Church of Auricular Confession, wherein 
(99) Concil. Trident. Sess. 14. de poenitentiâ.  every Christian is bound under pain of Damnation, to confess to a Priest all his mortal Sins, which after a diligent examination he can possibly remember; yea, even his most secret sins, his very thoughts, yea, and all the circumstances of them which are of any moment, is a slavery as great as groundless. Than not to mention its ill aspect upon Government, as being made an engine of state, and a Picklock of the Cabinets of Princes, sealing up all things from the notice of the Magistrate, but in requital of that, making a liberal discovery of what is against him to others. A pregnant instance of which horrid consequence was that damnable Treason designed by Gunpowder against the Person of King James the First (of blessed Memory) and the two Houses of Parliament, to which the Pope himself, as we 
(100) Delrio disq. Magic. l. 6. c. 1.  are credibly informed, was not only privy, but its director too. Pursuant thereof, that Pope (Clement VIII.) a little before that time gave order, That no Priest should discover any thing that came to his Knowledge in Confession, to the benefit of the Secular Government.  
I think there needs no better evidence of the Pope's good intentions towards the Secular Government, nor what ill effects the practice of this sort of Confession can and may produce than this. And, that it still may be used as an Instrument in procuring the ruin of Princes, and subversion of Kingdoms, Let us hear their (i. e. the Popish) Doctors opinion of its virtue and use.  
One of them (then) tells us, That the Seal of Auricular Confession (which they hold to be of Divine Institution) is so Sacred, that it may not be broken open to save 
(101) Tolet. Instruct. Sacerd. l. 3. c. 16.  the Lives of Princes, or of the whole Commonwealth. Another 
(102) Henriquez. de poenit. l. 2. c. 19 n. 5.  goes further, and saith, That the Seal of Confession is not to be broken; no, not to save all the World.  
Here the Reader may see, (for this is not only the opinion of one or two private men, but runs with the stream of their 
(103) See Eudemon Joannes in his Apology for Garnet, Binet, Suarez, etc.  Writers) what may be expected from the Charity of their Popish Priests; what an unlucky tool Auricular Confession is in 
(104) And yet they can say, that it is of Divine Right, See Biel l. 4. dist. 17. Q. 1. & Scotus ibid. & Bonaventure ibid. n. 72. which if it had been, the Fathers would never have writ against it, nor would it have been disanhulled: For private Confession of crimes was a rogated a out An. Dom. 396. upon the discovery of a Whoredom committed betwixt a Deacon and a Noble Woman, Histor. Tripartit. l. 9 c. 35. And, though it was practised several years before, yet was it not enjoined as a necessary Act of Salvation before the Council of Lateran, An. Dom. 1215. under Pope Innocent III, and therefore far from true Antiquity!  their hands. Besides, to how great an awe of, and respect for their Confessor; (to whom they are bound, as I have already said, to discover all their Sins under pain of Eternal Damnation) To what Pride and Insolence, to what Lust and Revenge, to what Avarice and Rapine are not only the meanest Men, but even Persons that make the greatest figure, exposed unto, by Auricular Confession in Popish Churches! It is a slavery so great and intolerable, that the Israelitish Tasks in Egypt were a pleasure, or (at least) a divertisement in comparison of it.   

Auricular Confession to a Priest under point of Salvation and Damnation, and that people cannot be saved without it, is  
Contrary to Scripture,  
Isai. 55.7. Acts 2.38, and c. 3.19. and c. 16.30, 31. Rom. 10.3.  
Contrary to the Fathers,  
(who when they did speak of the necessity of Confession, generally meant Confession before God only, or a public acknowledgement of some public crimes incurring the censure of Excommunication, and that in an Ecclesiastical Assembly)  
Origen in Psal. 37. Hom. 2. Cyprian de lapsis Serm. 5. Chrysostom Hom. 4. de Lazaro. Id. Hom. 2. in Psal. 50. Homil. 31. in Epist. ad Hebraeos. Hom. 5. de incomprehensibili not. Dei. Hom. 8. de paen. Hom. de poenit. & Confession. Augustin. Confession. l. 10. c. 3.   

Auricular Confession acknowledged not to have been Instituted by our Saviour, and that it is not of Divine Institution, by these Learned Papists,  
Cardinal Cajetan in Joh. 20. Scotus in sent. 4. dist. 17. Q. 1. Maldon. in summa Qu. 18. Art. 4. Bell. de poenit. l. 1. c. 4.  
Acknowledged by others, That it is better to say, that it was Instituted rather by the Tradition of the Universal Church, than by the Authority of the Old and New Testament;  
And yet it is denied, That this Tradition is Universal, and that it is not necessary amongst the Greeks, because this Custom (i.e. of private Confession) sprung not up among them,  
de poenit. didst 5. in principio Gloss.  
Again it is Confessed,  
That the Fathers scarce speak of it as of a thing commanded, by Rhenanus in admonitione de Tertullian. Dogmat.  
Lastly, It is Confessed,  
That we may obtain Pardon though our Mouths be silent, (than we do not confess.) And our Lord doth show, that a Sinner is not cleansed by the Judgement of the Priest; but by the Bounty of Divine Grace.  
Gratian didst 1. cap. Convertimini.  
What clashing and interfering is here? Is this the pretended solid Union of the Popish Church in matters of Salvation, and which she enjoins under pain of Damnation? Have they no better Grounds for their Articles of Faith than these? Can Auricular Confession be of Divine Institution, and yet neither be Instituted by our Blessed Saviour, nor mentioned by the Fathers as a Divine Precept, nor imposed by an Universal Tradition of the Church? And lastly, can it be necessary to Salvation, and yet we can obtain pardon of Sins without the use of it? Let any Papist reconcile me these, & erit mihi magnus Apollo.  
Consult herein Bishop Taylor's Dissuasive, Part 1. ch. 2. Sect. 2. F. White against Jesuit Fisher, p. 189.  
Concerning the Marriage of the Clergy, see Bishop Jewel's Defence of the Apology of the Church of England, Part 2. p. 180. and Part 5. p. 456. Bishop Hall's Honour of the Married Clergy.    

SECT. X.  
As I have all along shown the vast difference in Doctrines betwixt the Protestant Church of England and the Church of Rome: so will I put a Period to this Discourse, after I have done the like in that of Obedience: Which I shall not (as I have hitherto) argue from the Articles and Homilies of our Church, the Decrees of their Church, the Writings of the Fathers, and from Ancient Councils, because that hath been sufficiently canvassed of late years; but only subjoin the undeniable Testimonies of King James I. and King Charles the Martyr, of ever-blessed Memories (and the Royal Grandfather and Father of our present Gracious Sovereign) to determine the Case of  
Protestants Loyalty and Popish Rebellion. King Charles I. in his Excellent Book, entitled Εικον Βασιλικε, chap. 27. to our Late Gracious King (and then Prince of Wales) saith, King James I. in His Works, p. 504. saith, The best Profession of Religion, I have ever esteemed that of the Church of England in which you have been educated. 
(105) Yea it was but two days before his death, that he told the Princess Elizabeth, That she should die for maintaining the true Protestant Religion.  In this I charge you to persevere, as coming nearest to God's Word for Doctrine, and to the Primitive Example for Government. I tell you, I have tried it, and after much search, and many disputes, have concluded it to be the best in the World: keeping the middle-way between the As on one part, many honest men, seduced with some Errors of Popery, may yet remain good and faithful Subjects; so on the other part, none of those that truly know and believe the whole grounds and School-conclusions of their Doctrines, can ever either prove good Christians or good Subjects. pomp of Superstitious Tyranny, and the meanness of Fantastic Anarchy.  Ibid. Scarce any one who hath been a beginner or prosecutor of this late War against the Church, the Laws and Me, was, or is a true Lover, Embracer or Practiser of the Protestant Religion established in England. King Charles 1st. in his Solemn Declaration, October 23. 1642. saith, That there was a greater number of Papists in the Rebel's Army than in His. To which I add (Solatii ergô) that excellent Expression in His Majesty's first and most Gracious Speech to His Privy Council: I know the Principles of the Church of England are for Monarchy, and the Members of it have showed themselves good and To which may be added, That then they are guilty of this mortal Sin of Obedience to a Protestant Prince, when they are not strong enough to manage a Rebellion, Watson's Quodlibets, p. 255. faithful Subjects, therefore shall I always take care to defend and support it.   
These words deserve to be written in Letters of Gold; however they are written in large Characters in good Protestants Hearts.  
Now, 
Judas 24, 25.  Unto Him who is able to keep us from falling, and to present us faultless before the presence of His Glory with exceeding Joy, To the only Wise God our Saviour, be Glory and Majesty, Dominion and Power, both now and ever, Amen.    

Books Printed for, and Sold by RICHARD CHISWELL.  

FOLIO.  
SPeed's Maps and Geography of Great Britain and Ireland, and of Foreign Parts.  
Dr. Cave's Lives of the Primitive Fathers, in 2 Vol.  
Dr. Cary's Chronological Account of Ancient Time.  
Bp. Wilkin's real Character, or Philosophical Language.  
Hooker's Ecclesiastical Polity.  
Guillim's Display of Heraldry, with large Additions.  
Dr. Burnet's History of the Reformation of the Church of England, in 2 Vol.  
— Account of the Confessions and Prayers of the Murderers of Esquire Thynn.  
Burlace's History of the Irish Rebellion.  
Herodoti Historia, Gr. Lat. cum variis Lect.  
Lord Cook's Reports, in English.  
The Laws of this Realm concerning Jesuits, Seminary Priests, Recusants, the Oaths of Supremacy and Allegiance explained by divers Judgements, and Resolutions of the Judges; with other Observations thereupon, by William Cawley Esq;  
Dr. Allestree's Sermons.  
Sandford's Genealogical History of the Kings of England.  
Sir Tho. Robinson's Book of special Entries.  
Modern Reports of select Cases in the Reign of K. Charles 2d.  
Sir Humphrey Wynch's Book of Entries.  
Sir Tho. Murray's Collection of the Laws of Scotland.  
Dr. Towersons Explication on the Creed, the Commandments, and Lords-Prayer, in 3 Vol.  
Sir Walter Raleighs History of the World.  
The History of the Island of CEYLON in the East-Indies: together with an Account of the detaining in Captivity divers English men now living there, and of the Author's miraculous escape: Illustrated with Copper Figures, and an exact Map of the Island, by Capt. Rob. Knox, a Captive there near 20 years.   

QVARTO.  
DR. Littleton's Dictionary, Latin and English.  
Bishop Nicholson on the Church-Catechism.  
History of the late Wars of New-England.  
Dr. Outram de Sacrificiis.  
Parker's Disputationes de Deo.  
Atwell's Faithful Surveyer.  
Cole's Latin Dictionary.  
Mr. Camfield's Sermon upon occasion of the great Snow and Frost in 1683.  
Dr. William Cave's Sermon at Court, Jan. 18. 1685.  
Dr. Vincent's Right Notion of Honour, a Sermon before the King at Newmarket, 1674. with Annotations.  
The Magistrate's Authority asserted, by James Paston.  
Dr. Janes Fast Sermon before the Commons, 1679.  
Mr. John James Visitation Sermon, April 9 1671.  
Mr. John Caves Fast Sermon on the 30th of Jan. 1679.  
— Assize Sermon at Leicester, July 31. 1679.  
— Two Thanksgiving Sermons on the 2d and 9th of September, 1683.  
— Sermon at the Funeral of Mr. Wollaston, 1685.  
— Two Sermons of the Duty and Benefit of submission to the Will of God in afflictions.  
Dr. Crawford's Serious Expostulation with the Whigs in Scotland.  
Mr. Newtons' Sermon upon occasion of Eliz. Ridgeways Poisoning her Husband, 1684.  
Dr. Parker's Demonstration of the Divine Authority of the Law of Nature, and the Christian Religion.  
Speculum Baxterianum, or Baxter against Baxter.  
Mr. Hook's new Philosophical Collections.  
Bibliotheca Norfolciana.  
Godwin's Roman Antiquities.   

OCTAVO.  
BIshop Wilkins Natural Religion.  
His Fifteen Sermons.  
Mr. Tanner's Primordia: Or, the Rise and Growth of the first Church of God described.  
Lord Hollis' Vindication of the Judicature of the House of Peers, in the Case of Skinner.  
— Jurisdiction of the House of Peers in case of Appeals.  
— Jurisdiction of the House of Peers in case of Impositions.  
— Letters about the Bishops Vores in Capital Cases.  
Dr. Grews Idea of Philogical History on Roots.  
Spaniard's Conspiracy against the State of Venice.  
Dr. brown's Religio Medici: with Digbies Observations.  
Dr. sympson's Chemical Anatomy of the Yorkshire Spaws: with a Discourse of the Original of Hot Springs and other Fountains.  
Dr. Caves Primitive Christianity, in three parts.  
Ignatius Fuller's Sermons of Peace and Holiness.  
Phrases in Vsum Scholae Wintoniensis.  
Dr. Samways Unreasonableness of the Romanists:  
Record of Urins.  
The Trials of the Regicides, in 1660.  
Certain gemaine Remains of the Lord Bacon, in Arguments Civil, Moral, Natural, etc. with a large account of all his Works. By Dr. Tho. Tennison.  
Dr. Pullers Discourse of the Moderation of the Church of England.  
Sir John Mounson's Discourse of Supreme Power and Common Right.  
Dr. Henry bagshaw's Discourse on select Texts.  
Mr. Sellers Remarks, relating to the State of the Church in the three first Centuries.  
The Countryman's Physician.  
Dr. Burnet's Account of the Life and Death of the Earl of Rechester.  
— Vindication of the Ordination of the Church of England.  
— History of the Rights of Princes in the Disposing of Ecclesiastical Benefices and Church-lands.  
— Relation of the present state of the difference between the French King and the Court of Rome; to which is added, the Pope's Brief to the Assembly of the Clergy, and their Protestation, published by Dr. Burnet.  
— Abridgement of the History of the Reformation.  
Mr. Camfields Discourses of Episcopal Confirmation.  
Ogleby's Aefops Fables paraphrased in Verse, and adorned with Sculptures and Annotations, in a Vol.  
Dr. Cumbers Companion to the Altar.  
Galliard's 2 Discourses of Private settlement at Home after Travel, and of Him who is in Public Employments.  
Markham's Perfect Horseman.  
Dr. sherlock's Practical Discourse of Religious Assemblies.  
— Defence of Dr. Stillingfleet's Unreasonableness of Separation.  
— A Vindication of the Defence of Dr. Stillingfleet, in Answer to Mr. Baxter and Mr. Job about Catholic Communion.  
The History of the House of Estee, the Family of the Duchess of York.  
Sir Rob. Filmer's Patriarcha, or Natural Power of Kings.  
Mr. John Caves Gospel to the Romans.  
Lawrences' Interest of Ireland in its Trade and Wealth stated.   

DVODECIMO.  
Hodders Arithmetic.  
Grotius de Veritate Religionis Christianae.  
An Apology for a Treatise of Humane Reason, written by M. Cliford Esq;.  
Queen-like-Closet, both parts.  
Bishop Wettenhalls Method and Order for Private Devotion.   

VICESIMO QVARTO.  
Valentine's Devotions.  
Pharmacopoeia Collegii Londinensis reformata.  
Crumbs of Comfort.   

Books lately Printed for Richard Chiswell.  

FOLIO.  
DR. Spencer de Legibus Hebraeorum Ritualibus & earum Rationibus.  
Sir James Turner's Pallas Armata, or Military Essays of the Ancient Grecian, Roman, and Modern Art of War.  
Dr. John Lightfoot's Works in English, in 2 Volumes.  
Mr. Selden's Janus Anglorum Englished, with Notes: To which is added his Epinomis, concerning the ancient Government and Laws of this Kingdom, never before extant. Also two other Treatises written by the same Author: One of the Original of Ecclesiastical Jurisdictions of Testaments; the other of the Disposition or Administration of Intestates Goods; Now the first time published.   

QVARTO.  
PAtris Simonii Disquisitiones Criticae de Variis per diversa Loca & Tempora Bibliorum Editionibus. Accedunt Castigat. Opuse. Is. Vossii de Sibyllinis Oraculis.  
Dr. Falconers Two Treatises of Reproaching and Censure: with His Answer to Serjeant's Surefooting, and several occasional Sermons.  
The Case of Lay-Communion with the Church of England considered.  
A Discourse concerning the Celebration of Divine Service in an Unknown Tongue.  
A Discourse of the Necessity of Reformation, with respect to the Errors and Corruptions of the Church of Rome.   

OCTAVO.  
DR. William Caves Dissertation concerning the Government of the Ancient Church by Bishops, Metropolitans and Patriarches.  
Two Letters betwixt Mr. R. Smith and Dr. Hen. Hammond about Christ's Descent into Hell.  
Dean Stratfords' dissuasive from Revenge.  
The Life of Bishop Bedel.  
Dr. Harris his Rational Discourse of Remedies.  
Sir George Mackenzy's Just Right of Monarchy.  
— Defence of the Antiquity of the Royal Line of Scotland.  
Dr. Hez. Burtons' first Volume of Discourses, of Purity and Charity; of Repentance and of seeking the Kingdom of God; published by Dean Tillotson.  
— His second Vol. of Discourses upon divers other Practical Subjects.  
Sir Thomas More's Utopia, newly made English.  
Bishop Jewels Apology for the Church of England, with his Life, by a person of Quality.    
FINIS.