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.  Rituum varietas Eccles●e unitatem non tollit; Modò Fideles secundum candem Doctrinae Regulam ambulent. D. Elis. in Libro cui Titulus, Defensio Fidei, p. 130. 
LONDON: Printed for R. Janeway, in Queens-Head-Alley, in Paternoster-Row, 1682.   

TO THE READER.  
'TIS obvious, That the Popish Interest hath of late years regained much Ground, and is not a little enlarged and strengthened in the World; as well by the Indefatigable Industry of their Priests and Jesuits, the unnecessary feuds amongst the Reformed, and the unhappy Wars between Protestant Princes and States, as more especially by the growing greatness of the French Monarch (who now at last would colour his Insatiate aims at Glory and Empire by pretensions of propagating the Roman Religion; and hopes thereby not only to engage all the Pontificial Clergy in favour of his Designs, but also to Atone for all the Blood and Desolation, wherein he hath involved Christendom; If the extirpation of what they call HERESY, may but be one of the Consequents attending the Success of his Arms) In particular, 'tis no less notorious, That these Kingdoms of Great Britain and Ireland, labour at present under a Popish Conspiracy, which by Supreme Authority has more than once (and sure not inconsiderately, or in Jest) been declared HORRID and DAMNABLE; a main Branch and Master-wheel of which, has been sufficiently proved to be a Design of dividing and embroiling us amongst ourselves.  
To effect which, observing that the Body of the people of England, though generally agreeing in all necessary points of Christian Doctrine; do yet consist (in another respect) of two Sorts.  
1. Those that have a Veneration for the Ecclesiastical Rites and Ceremonies retained by our first Reformers, rather perhaps for prudential Reasons suitable to that Juncture, than for any Apprehensions they had that the same were always obliging; as the Apostles (in the first, and possibly only unerring Council that ever was held) thought fit to caution their new Converts for avoiding of scandal to the Jews, and hindrance of propagating the Gospel, to abstain from Blood and things strangled, which yet few Christians at this day, or for many hundred years past, have thought necessary to observe.  
2. Those that commending and blessing God for the happy Labours of those our pious Ancestors, who in their day went so far, do yet in this Age of Light (and when Compliances with Ceremonies, that may but seem suspicious or unwarrantable, are neither advantageous nor Convenient for advancing the great Ends of Christianity, but rather the contrary) decline to join therein, and cannot (as they allege) with a safe Conscience embrace them, especially when imposed as Necessaries to Church Communion.  
The crafty Romish Incendiaries hence take an opportunity to heat the one of these against the other, that with greater ease they may destroy them both. And so far prevail, That some Churchmen, instead of abating any thing do rather seek to screw up their Ceremonies higher, and appropriating to themselves the Title of The Church of England, do not only exclude all others that cannot keep pace with them, though otherwise Orthodox in Faith, pious towards God, Loyal to the King, and peaceable with their Neighbours, but likewise Brand them with the odious Titles of Whigs, fanatics, Enemies to the Church, Disloyal to His Majesty, Disturbers of the Government, Factious; and in a word, represent them in such hideous Characters, as if they were altogether insufferable, a People that ought to be utterly extirpated, as being no less Opposite to our Religion, and as dangerous as Papists (even the worst of them, the Jusuites) themselves, and therefore do both seek to turn the edge of those Penal Laws originally intended against Popish Recusants on these Non-Ceremony-Conforming Protestants, but also are not ashamed to own they have more kindness for the former than the latter, and a greater aversion to Presbyterians than to Papists; or, if they do not say so in Words, yet the same is too apparent from their deportment; For how many are there who call themselves of the Church of England, That upon the Discovery of the Popish Plot (though the KING and several Parliaments had declared it) were yet mighty unwilling to believe it, and ready to disesteem the Evidence, and excuse the Persons accused, or at least to lay it only on the Jesuits, and shift off the Odium from the rest of the Papists? etc. Whereas on the contrary the very same Men on the first Buz of a Presbyterian Plot (though no such thing has to this minute been proved, but on the contrary several wicked Forgeries and Shamming of pretended Plots upon them, wonderfully detected) show themselves not only most ready and willing to credit it, and busy to spread the Rumour, but triumph and are tickled with any Story, though never so false and foolish, that looks that way; and in their drunken Confusions, and horrid Curses, load all Dissenters in general with the Gild of this imaginary Conspiracy.  
Now is it not plain to every Considerate man, That all this tends to nothing more than to embroil us in uncharitable, implacable and endless Animosities at Home, and does joint us from all affectionate Alliances with, and assistance towards the Reformed Churches abroad? They being generally of the same Stamp, as to Discipline (the great matter in Controversy) with our Dissenters.  
What remains then in such a Juncture, but that we should truly inform ourselves of the real differences between the Established Doctrines of the Church of England, and the Opinions of these Protestant-Dissenters, so much clamoured against, on the one side; and the Tenets of the Church of Rome on the other; That so we may upon an Impartial Survey, judge which is most opposite and at greatest distance, and accordingly Treat them with more or less Condescension and Affection: And if upon a just scrutiny, we shall find, that there is none, or very little Essential difference between our Church, and those called Presbyterians, or Calvinists (either at home, or abroad) That then we may lay by our Fury and Rancour, and embrace one another as Brethren, and cordially Join against the common Enemy.  
To facilitate this happy and desired Union, if this small Work may be of any use, I shall think my pains in collecting it, abundantly rewarded: However there were several Reasons, which to me seemed important, that swayed me thereunto. As,  
1. I had observed, That abundance of People, who account themselves of, and talk loudest about the Church of England, never seriously perused, nay, have not so much as read or seen her Articles of Faith (published by Authority). Now I conceive it may be no unuseful Service to such Persons, to recommend to them those Articles, That no longer they may remain in an Implicit Faith; but read, Consider, and with understanding embrace what they before out of Compliance or Custom, rather than Judgement, seemed to own and adhere to.  
2. There are many too, That in words detest Popery, yet not being throughly grounded in the Doctrines of the Church of England, nor acquainted with those of the Church of Rome, may be in danger of mistaking the one for the other, and by Jacob's voice be deluded into Esau's hands, and imbibe Poison unawares, unless fortified against it by some such discriminating Antithesis.  
3. Hereby will appear the malice and falsehood of these suggestions, That the Dissenters stand at as great a distance from, and are as much opposite to the legally Established Church of England, as the Papists; a mischievous conceit promoted by the Jesuits and other Factors for the See of Rome, on purpose to divide and weaken us, and consequently thereby to accomplish at last their own ends, which are utterly to subvert and destroy all the Professors of the Reformed Religion, whether Episcopal, Presbyterial, or under what ever other Denomination.  
4. I know not what could better tend to uniting us (at least in affection) amongst ourselves, than this demonstration, That in the main and all essential Doctrinal points, we are already agreed, and since the other matters in Controversy are acknowledged to be indifferent, what occasion is there for all this heat and violence, unless the lesser our differences are, the greater still must be our Animosities and Contentions about them?  
5. I do not despair but this small Treatise may be profitable to weak Capacities for instructing them in Fundamentals of Christian Religion, since it contains a general Systeme of Faith, rendered the more intelligible, by the variety of Expressions, though concurrent Sense, of the Churchmen and Protestant-Dissenters on the one side, and the apparent Contradictions of the Papists on the other, For Contraria juxta se posita magis Elucescunt, contraries aptly compared, illustrate each other.  
Thus much for the End and general Intention of this Work— As to the manner how it is performed, I could indeed have wished it might have come from some abler Hand, whose Skill might have rendered it more useful, and his Name more acceptable to the public. But rather a Mite than no Offering at all for the Church's Peace, I have done what my small Reading and interrupted Leisure would permit, and need only Advertise the Reader, that here he shall find,  

1. The Nine and Thirty Articles of the Church of England, agreed upon and Established Anno 1562. and never since altered, but required by Law to be subscribed unto by all Ministers of our Church; faithfully recited Verbatim, and Printed in a different Letter.  
2. The Doctrines of those commonly called Presbyterians (comprehending the Body of our Dissenters) produced from the Confession of Faith, agreed upon by the Assembly of Divines in the late Times, and their Catechism, and the Institutions of Mr. John Calvin.  
3. The Tenets of the Church of Rome, delivered either in the Words of the Council of Trent, or those of their great Champion, Cardinal Bellarmine, and the Annotations of their College of Rheims on the New Testament: Other of their Authors sometimes, but sparingly are Cited, and never any but what are allowed by them, and known to speak according to the common Dictates of that Church.   
I knew not where to seek more Authentic Testimonies of each Parties Sentiments, and can without Injury to Truth aver, That I have not wilfully balked, added to, detracted from, or in any kind perverted the Sense of either side; but fairly stated their Doctrines in their own words. And generally without Reflections, or Animadversions, unless only where the matter is such, that it could not justly be omitted.  
Some may expect to have had added, in a Fourth Comparison, certain Notions advanced of late years by some Divines amongst us, that seem to thwart these Articles of their Mother-Church, which at their Ordination they solemnly subscribed; But as the same have in part been already noted by others, (
* As Mr. Jenkins' Celeusma, The 4th. part of the Naked Truth, etc. ) so my desire is rather to bring Balm than Vinegar to the too gaping wounds of the Church, and without giving any such Exasperation, shall hope, That those Gentlemen will see and repent of such their Mistakes; At least since Rectum est Index sui & Obliqui, A straight Line is the measure both of itself, and of that too which is crooked. I cannot despair but when once People are brought throughly to understand the Doctrines of the Church of England, grounded on the Holy Scriptures (without, or contrary to which, no Church in the World has any power to impose any Articles of Faith) They will easily be able to discover such Aberrations, and refuse them with a just Abhorrence, though never so speciously obtruded.  
But because there is such a noise raised, and such heaps of Dirt continually thrown on the memory of poor Mr. Calvin, and those called Presbyterians (whereby they would inflame us both to hardships towards dissenting Protestants at home, and set us at odds with most of the Reformed Churches abroad) I shall for the Information of the Vulgar Reader, give a brief account here what esteem our Ancestors of the Church of England heretofore had, both of John Calvin, and those Neighbouring Churches, and the Testimonies I shall avouch shall be of undoubted Authority, both for Dignity and Learning.  
The Reverend and Pious Dr. George Carleton Bishop of Chichester, in a Book Entitled, An Examination of those things, wherein the Author of the late APPEAL holdeth the Doctrines of the Pelagians and Arminians to be the Doctrines of the Church of England, Printed anno 1626., and Dedicated to King Charles the First, p. 217, hath these Words— Though the Church of England be the best Reformed Church, yet it is not the only Reformed Church, and it might seem no good Providence in us to stand so by ourselves, as to reject and disdain the Consent of other Churches, though they do not agree with us in Discipline. It is observed by Eusebius, That Polycrates and Irenaeus did both reprove Victor, because for matters of Ceremonies he was too much offended with other Churches, which otherwise agreed with him in Doctrine; Irenaeus doth admonish him, That the ancient Bishops of Rome before Victor, did keep Unity and Consent with the Eastern Bishops, though in Ceremonies there was difference between them, Omnes isti cum in Observantia vararierent inter semetipsos & nobiscum semper pacifici fuerant. Euseb. l. 5. cap. 24. [All those that varied in Observances, yet were always peaceable both amongst themselves and with us.] He saith there also, That the Dissonance in Ceremonies, need not break the Consonance in Faith with those Churches, which do not agree with us in Ceremonies, if we seek the peace of the Churches that profess the same Doctrine. or struggling, as more like one sleeping than dying; leaving, with that noble Roman Aemilius, Poverty with Honour to his Friends, his Library and all his Goods rated at the highest, not making three hundred Guilders, as he was wont to say of himself, if Men doubt of my Poverty, my Death shall persuade them. The twenty seventh of May, at Even, this Sun set upon our Horizon, presently the Rumour filled the City with Lamentation, in wanting the wisest Citizen, the Church a most faithful Pastor, the College a most Learned Doctor, all under God a common Father and Comforter. Much a do to keep People from him after his Death, they could not be satisfied with the sight of him, nor scarce pulled away. Very Strangers that had come far and near to see and hear him, were most importunate to have but a sight of him, amongst the rest, the English Ambassador; till at length to avoid Superstition, and the Tongues of Papists, it was denied; so he was Buried without any great outward pomp (for so was his Will as aforesaid) but with the most Lamentation, Tears, and Affection, accompanied with all the Professors, Ministers, Senators, and even the whole City.  
Thus far Doctor Hoyl; wherewith agreeth the before recited Doctor Hakewell in his Answer to Carier, p. 164, who also Witnesses, That his Works were so well esteemed, That his Catechism being written by himself in Latin and French, was afterwards, at the request of Strangers, Translated into High Dutch, Low Dutch, English, Spanish; and by Immanuel Tremelius into Hebrew, and by Henry Stephnes' into Greek, and touching his Institutions, that Distich is well known.  

Preter Apostolicas, post Christi Tempora, Chartas  
Huic peperere Libro saecula nulla parem.   

Except th' Apostles Writings, since Christ's days,  
No Age a Book of equal worth did raise.   
To which I may add, That Epitaph bestowed on him by the Learned and Ingenious Beza, which he was as able, as (upon that sad Occasion) unwilling to afford; and the other (out of his Deserts) as worthy, as (out of his Modesty the Crown of all his other Virtues) unwilling to receive.  

Romae ruentis Terror ille Maximus  
Quem mortuum Lugent Boni, Horrescunt Mali  
Ipsa a quo potuit virtutem discere virtus  
Cur adeo Exiguo, Igno●oque in Cespite Clausus?  
Calvinus lateat, Rogas?  
Calvinum assidue Comitata Modestia vivum  
Hoc Tumulo manibus Condidit Ipsa suis  
O te Beatum Cespitem tanto Hospite!  
Cui invidere cuncta possint Marmora.   
Which I shall endeavour thus to spoil into English.  

If any ask why Reverend Calvin (whom  
We justly style the dread of falling Rome,  
Whose Death, each good man did with Tears bewail,  
And who even dead, makes envious Foes look pale,  
In whose fair Life no blot you could discern,  
But Virtue herself might thence more Virtue learn)  
Lies Buried in so mean and poor a Grave,  
(Whilst wretched Sinners Glorious Tombstones have)?  
Know ye, That Modesty which was Allied,  
Always to Calvin living, when he died  
With her own Hands this Mansion did provide.  
O happy Turf! enriched with such a Guest.  
As proudest Marbles envy, not possess.   
This, dear Countrymen, is that very Calvin, and such esteem the Reverend Fathers of our Church of England, as well as other Learned Protestants beyond the Seas had of him heretofore, whom yet too many pert, little, raw Sermon-Readers now a-days, can scarce mention without Contempt, and stinking Flowers of railing Rhetoric, endeavouring (as far as the short Talon of their Pedantic wit can reach) to expose him, as if he had been one of the most errand Heretics, and vilest of Men.  
Whilst in the mean time, The wily Jesuit laughs and Triumphs in our needless heats, which himself first kindled and still foments, claps in with the most thriving party, and exasperates what he can, and at the same Instant secretly insinuates a favourable Opinion of the Church of Rome, as less dissonant from and dangerous to the Church of England, and the Civil Government, and as more at Unity, etc.  
To Obviate which Romish designs, and Reconcile in Affection all Truehearted Protestants, by showing them both the near Alliance, they are already at, (if they would but have the patience to see it) amongst themselves, and the extreme and destructive Opposition of the Church of Rome to us all, is the Design of this poor Treatise, and shall ever be both the Endeavours and the Prayers, of  
The unworthy Compiler, Henry Care. Old Bayly, Febr. 6th 1681/2.   

The ARTICLES of the Church of England, compared with the Doctrines of the Presbyterians and Papists, etc.  

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 Invisible: And in Unity of this Godhead there be three Persons, of one Substance, Power, and Eternity, the Father, the Son, and Holy Ghost.  

Touching this Article there is no Dispute: The Presbyterians (
a Ass. Conf. Cap. 2. ) Believe it. And the Papists (
b Counc. Trent. Sess. though 3d. ) 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 Coeternal with God; and if so, there must be two Gods: For whatsoever hath no Beginning is God. Nor have their Expurgatory Indices, which have been so busy 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, Begotten from Everlasting of the Father, the Very and Eternal God, of one Substance with the Father, took Man's Nature in the Womb of the Blessed Virgin, of her Substance; so that two whole and perfect Natures, that is to say, The Godhead and Manhood, were joined together in one Person, never to be divided; 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 Sacrifice, not only for Original Gild, but also for Actual Sins of Men.  

The Presbyterians.  

Ass. Conf. Cap. 8. Sect. 2.  The Son of God, the Second Person in the Trinity, being Very and Eternal God, of one Substance, and equal with the Father, did, when the fullness of time was come, take upon him Man's Nature, with all the Essential Properties and Common Infirmities thereof▪ yet without Sin; being Conceived 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 Godhead and Manhood, were inseparably joined together in one Person, without Conversion, Composition, or Confusion; which Person is Very God, and Very Man, yet one Christ, the only Mediator between God and Man.  

Ibid. Sect. 5.  The Lord Jesus, by his perfect Obedience 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 Kingdom 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 sufficient Sacrifice, both for Original and Actual Sins. They on the Contrary, First, by their Doctrine of the Sacrifice of the Mass, Prayers unto Saints, Pope's Pardons, 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 satisfy 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 died for us, and was Buried: So also is it to be believed, That he went down into Hell.  

The Presbyterians.  

Calv. Instit. l. 2. cap. 16.  Although 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 delivering a Summary of Doctrine it is necessary: As that which contains an useful and not to be slighted Mystery— 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. Testament, Matth. 27. Sect. 3. expressly clears Calvin in this point.  
The Assembly, in their larger Catechism, thus express their Sense,— Christ's 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 otherwise 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 understood in any such sound Sense as is not contrary to Scripture, or the Analogy of Faith. Indeed there hath been great Diversity of Opinions between 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 Buried, 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 happened upon a Notion which avoids that Absurdity, and that is this— When our Blessed Lord was Crucified, and Dead, and his Body Buried, his Humane Soul returned 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, etc. 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 Reader.— But,   

The Papists  
Teach a quite contrary Doctrine to all this, viz. That the Souls of the Patriarches and Holy Men, that departed this Life before our Saviour's 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 delivered 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.  

Rhem. Annot. on ●●k. 16. Sect. 7.  The Bosom of Abraham is the resting place of all them that died in perfect State of Grace, before Christ's time, Heaven before being shut from Men. It is called in Zachary, a Lake without Water, 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 Catholic man ever doubted: And the Fathers make it most certain, That our Saviour descending into Hell, went thither specially, and delivered the said Fathers out of that Mansion; which Truth, though of all the Ancient Writers Confessed, and Proved by Scripture, yet the Adversaries [they mean Protestants] deny it, as they do Purgatory most Impudently.    

The fourth Article of the Church of England.  
Of the Resurrection of Christ.  
CHRIST did truly Rise again from Death, and took again his Body with Flesh, Bones, and all things appertaining to the perfection of Man's Nature, wherewith he Ascended into Heaven, and there sitteth until he Return to Judge all Men at the last Day.  

The Presbyterians.  

Ass. C●nf. cap. 8. Sect. 4.  On the Third Day he Arose from the Dead, with the same Body in which he Suffered, with which also he Ascended 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  

Con. Trid. Sess. 13. Can. 1.  Seem in Words to own this Article, but really deny it, or Contradict themselves; for they hold, That the true Carnal Body of Christ is every day (wherein 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 Instant, must it not be a Fantastic Body? And consequently do they not deny the Truth of Christ's 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, proceeding from the Father and the Son, is of one Substance, Majesty and Glory, with the Father and the Son, Very and Eternal God.  

Touching this Article, there is no Dispute on either side.    

The sixth Article of the Church of England.  
Of the sufficiency of the Holy Scriptures for Salvation.  
HOLY Scripture containeth 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, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Solomon's Song, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, 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 Testament, as they are commonly Received, we do Receive and Account them Canonical.  

The Presbyterians.  

Ass. Conf. ca 1.  Under the Name of Holy Scripture, or the Word of God Written, are now Contained all the Books of the Old and New Testament, which are these, Genesis, etc. [just as the Church of England reckons them] All which are given by Inspiration to be the Rule of Faith and Life. The Books commonly called Apocrypha, not being of Divine 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 Scripture, for which it ought to be Believed and Obeyed, dependeth not upon the Testimony of any Man, or Church, but wholly upon God (who is Truth itself) the Author thereof, and therefore it is to be Received because it is the Word of God.  
We may be moved and induced by the Testimony of the Church, to an High and Reverend esteem of the Holy Scriptures. And the Heavenliness of the Matter, the Efficacy of the Doctrine, the Majesty of the Style, the Consent of all the Parts, the Scope of the whole (which is to give all Glory to God) the full Discovery it makes of the only way of Man's Salvation; the many other incomparable Excellencies, and the entire Perfection thereof, are Arguments whereby it doth abundantly Evidence it to be the Word of God; yet notwithstanding our full Persuasion and Assurance of the Infallible Truth, and Divine Authority thereof, is from the Inward Work of the Holy Spirit, bearing Witness by and with the Word in our Hearts.  
The whole Council of God, concerning all things necessary for his own Glory, Man's Salvation, Faith, and Life, is either expressly set down in Scripture, or by good and necessary Consequence may be deduced from Scripture; unto which nothing at any time is to be added, whether by New Revelations of the Spirit, or Tradition of Men; nevertheless 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 concerning the Worship of God, and Government of the Church, Common to Humane Actions and Societies, which are to be ordered by the Light of Nature and Christian prudence, according 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 generally known to the Nations) being immediately inspired by God, and by his singular Care and Providence kept pure in all Ages, are therefore Authentical; so as in all Controversies of Religion, 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 Interest in the Scriptures, and are Commanded in the Fear of God to Read and Search them; Therefore they are to be Translated into the Vulgar Language 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 Interpretation of Scripture, is the Scripture itself; 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 Supreme Judge by which all Controversies of Religion are to be Determined, and all Decrees of Councils, Opinions of Ancient Writers, Doctrines of Men and Private Spirits, are to be examined, and in whose Sentence 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 Ecumenical and General Tridentine Council, lawfully Congregated in the Holy Spirit, the three Legates of the Apostolic 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 Apostles 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 either to Faith or Manners, the same being dictated either Orally by Christ, or by the Holy Spirit, and Conserved by a continual Succession in the Catholic 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, Ezekiel, Daniel, Twelve lesser Prophets, viz. Hosea, Joel, Amos, Obadiah, Ionas, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechary, and Malachi, and the First and Second of the Maccabees. Of the New Testament, the Four Evangelists, Matthew, Mark, etc. [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 Catholic Church, and as they are in the old Vulgar Latin Edition, for Sacred and Canonical; or knowingly shall contemn the aforesaid Traditions, Let him be Anathema, [or Accursed]— 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 public Readins, Disputations, Preachings, and Expositions be esteemed Authentic: And that none on any pretence 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 interpret 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 Published. 

Rhem. Test. 1 Thess. 4 8.  Thus the very Words of that pretended Council; wherewith agrees Bellarmine de Verbo Dei. lib. 1. cap. 7, 8, and 9 whereby it plainly appears, That the Church of Rome not only Adds to God's Word Six whole Books (besides several parts of Books, As the Epistle of Jeremiah, the 13 and 14 Chapters of Daniel, The Song of the three Children, 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 Accursed for not receiving them; but also prefers the Vulgar Latin Edition (the most Corrupt and Imperfect Edition extant) before the original Texts in Hebrew and Greek. And binds up all Christians 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 Consider what Esteem they have of them: This very Council, you see, accounts them Imperfect, and not a sufficient Rule of Faith and Manners, without Traditions, and equals Traditions with them, declaring, They are to be received [pari pietatis affectu & reverentiâ] with the very same Reverence and Pious Affection— But the Council was subtly 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 Cardinal Bellarmine less hold, For he maintains, 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 Scriptures are not simply necessary, nor sufficient 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 positive, That the Scripture is not Authentic, but by the Authority of the Church; wherewith agrees Azorius, Instit. Mor. Part 2. l. 5. cap. 24. Scriptura Canonica non Agnoscitur, aut habetur, nisi Ecclesiae Authoritate probetur. The Scripture is not owned or esteemed Canonical, unless it be approved by the Authority of the Church. In a Word, nothing is more Common in the Works of Popish Authors, than such Titles as these— Of the Insufficiency, of the Obscurity, and of the Uncertainty of the Scripture, etc.  

History of the Bohemian Persecution, p. 329 and 348.  Nor have their Practices been unsuitable; 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 thereupon Nicknamed the Bible Wiblia, which in the Bohemian Language signifies Vomit. A thousand Bibles they burned 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 damned 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 Villainies, For their Principle and Malice is the same, as appears by one of their English Pamphlets, Entitled, The Reconciler of Religions, Printed Anno 1663., and Dedicated to one Mr. Laurence 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 England and Dissenters] dash out for Apocrypha whole Books, as Tobias, Judith, Ecclesiasticus, Wisdom, Maccabees, Baruch, etc. 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, etc. All which the Universal 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 Koran, or Aesop's Fables; yea, it is worse than Aesop's Fables, it's a Diabolical Invention, and an Heretical Labour, and a Sacrilegious Instrument, to Deceive 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 People say, Amen. So be it.— I give you exactly his Words, wherein you have the true Spirit of Popery: others may politicly mince the Matter; but this is their general Sentiment, and accordingly they practise beyond the Seas, where to have a Bible in the Vulgar Tongue is Capital. 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 Mediator between 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 Ceremonies and Kites, do not bind Christian Men, nor the Civil precepts thereof ought for necessity to be received in any Commonwealth, yet notwithstanding no Christian Man whatsoever is free from the Obedience of the Commandments which are called Moral.  

The Presbyterians.  
The Substance of this Article is Asserted and at large Explained and Proved 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 Contradicted by the Papists. First, That of Christ's being the only Mediator between God and Man; For they Assign Angels 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, Whereas 'tis said no Christian Man is free from the Obedience of the Commandments which are called Moral, we know the Pope pretends he can dispense with the Moral-Law, etc. For we find in his Canon-Law, Caus. 15. q. 6. cap. 2. Auctoritatum, in the Gloss, are these Words, Contra jus Naturale potest dispensare & 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 I Believe in one God the Father Almighty, maker of Heaven and Earth, and of all things Visible and Invisible, etc. ) Creed, Athanasius (
b Whoever will be saved, before all things it is necessary that he hold the Catholic Faith, etc. ) Creed, and that which is commonly called the Apostles (
c I Believe in God the Father Almighty, maker ●● Heaven and Earth, etc. ) Creed, ought throughly to be Received 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 Reformed Church (who are well known to be Calvinists) Article the Fifth, these are the Words.— Suivant Cela nous Advouans les Trois Symbols, Ossavoir des Apostres, de Nice, & d'Athanase, pource qu'ils sont Conforms 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 agreeable 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, because 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.  

Rhemish Annot. in the Argument of the Epistles.  And touching that called The Apostles Creed, They tell this Story. The Apostles before they departed one from another (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 Believers, which is therefore called, and is, The Apostles Creed, not written in Paper, 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 Engendered of the Offspring of Adam, whereby Man is very far gone from Original Righteousness, 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 deserveth God's Wrath and Damnation, and this Infection of Nature doth Remain, yea in them that are Regenerated, whereby the Lusts of the Flesh, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Believe and are Baptised, yet the Apostle doth Confess, that Concupiscence and Lust hath of itself the Nature of Sin.  

The Presbyterians.  

Ass. Conf. cap. 6.  Our first Parents being seduced by the Subtlety and Temptation of Satan, sinned in eating the forbidden Fruit: This their Sin God was pleased according to his Wife and Holy Counsel to permit, having purpose to order his own Glory.  
By this Sin they fell from their Original Righteousness and Communion with God, and so became dead in Sin, and wholly defiled in all their Duties, Faculties, and Parts of Soul and Body.  
They being the root of all Mankind; the Gild of this Sin was imputed, and the same death in Sin and Corrupted Nature conveyed to all their Posterity, descended from them by ordinary Generation.  
From this Original Corruption, whereby we are utterly indisposed, disabled, and made opposite to all Good, and wholly inclined to all Evil, do proceed all Actual Transgressions.  
This Corruption of Nature, during this Life, doth Remain in those that are Regenerated; and although it be through Christ Pardoned, and Mortified, yet both itself, and all the Motions thereof, are truly and properly Sin.   

The Papists.  

Coune. Trent. Sess. 5. Decr. 5.  If any one shall deny that the Gild of Crignial Sin is remitted by the Grace of our Lord Jesus Christ, which is Conferred in Baptism; or shall Assert, That the whole thereof, which has any true and proper Nature of Sin, is not thereby taken away, but shall say, That the same is only Pruned [or weakened] or not Imputed, Let him be Accursed. Yet this Holy Synod Confesses and Believes, That even after Baptism, Concupiscence, radix peccati, the Root of Corruption does remain; but it being left for Trial 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 declare, That the Catholic Church never understood it to be called Sin, because it is truly and properly Sin in the Regenerate, but because ex peccato est, It is of Sin, and inclines to Sin; And whoever 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 expressly Cursed.    

The tenth Article of the Church of England.  
Of Free Will  
THE Condition of Man after the fall of Adam is such, that he cannot turn and prepare himself by his own Natural Strength and good Works to Faith and calling upon God: Wherefore we have no power to do good Works pleasant and acceptable to God, without the Grace of God by Christ preventing us, that we may have a good will and working with us, when we have that good will.  

The Presbyterians.  

Ass. Conf. cap. 9  Man in his state of Innocency had freedom and power to will and to do that which was good and well pleasing 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 Salvation: So as a natural Man being altogether averse from that good, and dead in Sin, is not able by his own strength to Convert himself, or to prepare 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, enables 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.  

Counc. Trent. Sess, 6. Can. 4.  If any one shall say, That the Free Will of Man, moved and excited by God, does not Cooperate, by assenting to God exciting and calling, whereby it prepares and disposes itself 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 Righteous before God only for the merit of our Lord & Saviour Jesus Christ by Faith, & not for our own works and deservings: Wherefore that we are justified by Faith only, is a most wholesome Doctrine, and very full of Comfort, as more largely is expressed in the Homtly of Justification.  

The Presbyterians.  

Ass. Conf. cap. 11.  Those whom God effectually Calleth, he also freely Justifieth, not by insusing Righteousness into them, but by pardoning their Sins, and by accounting and accepting their Persons as Righteous, not for any thing wrought in them, or done by them, but for Christ's sake alone; not by imputing Faith itself, the Act of Believing, or any Evangelical Obedience to them, as their Righteousness; but by imputing the Obedience and Satisfaction of Christ unto them, they receiving and resting on him and his Righteousness by Faith, which Faith they have not of themselves, it is the Gift of God.  
Faith, thus receiving and resting on Christ and his Righteousness, is the alone Instrument of Justification; and yet it is not alone in the Person justified, 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 Father's Justice in their behalf: yet inasmuch as he was given by the Father 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 glorified in the Justification of Sinners.   

The Papists.  

Conc. Trid. Sess. 6. cap. 9  Whosoever shall say, That the wicked are justified by Faith only, understanding that nothing else is required to cooperate for the obtaining the Grace of Justification, or that it is not necessary for a Man to be prepared and disposed by the motion of his Will, Let him be Anathema.  

Ibid. can. 11.  Whosoever shall say, That a Man is justified either by the only imputation of the Righteousness of Christ, or by the only Remission of Sins; or, That the Grace whereby we are justified, is the only Favour 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 God's Judgements, yet are they pleasing and acceptable to God and Christ, and do spring out necessarily 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.  

Ass. Conf. cap. 16.  Good 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 Obedience to God's Commandments, are the Fruits and Evidences of a true and lively Faith; and thereby Believers manifest their Thankfulness, strengthen their Assurance, edify their Brethren, adorn the Profession of the Gospel, stop the Mouths of Adversaries, and Glorify God, whose Workmanship they are, created in Christ Jesus thereunto, that having their Fruit unto Holiness, they may have the end Eternal 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 enabled 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 stirring up the Grace of God that is in them.  
Yet notwithstanding the Persons of Believers being accepted through Christ, their Good Works also are accepted in him, not as though they were in this Life wholly unblamable, and unreprovable in God's 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.  

Coune. Trent Sess. 6. cap. 10.  We 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 according to the state of this Life, satisfied the Law of God, and truly to have deserved Eternal Life in due time to be obtained, provided they depart hence in Grace.  

Ibid cap. 9  No Man can know by the certainty of Faith, under which there can be no falsehood, that he hath obtained 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 Inspiration of his Spirit, are not pleasant to God, forasmuch 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.  

Ass. Conf. cap. 16. Sect. 7.  Works 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 according 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.  

Calv. Inst. l. 27. cap. 1●. Sect. 1.  They have found out I know not what Moral good Works, whereby Men are made acceptable to God, before they are engrafted into Christ: As if the Scripture lied 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.  

Counc. Trent. Sess. 6. Can. 7.  Whosoever 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 God's Commandments, which they call Works of Supererogation, cannot be taught without Arogancy 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; whereas Christ saith plainly. When you have done all that are commanded to you, say, you are unprofitable Servants.  

The Presbyterians.  

Ass. Conf. cap. 16. Sect. 4, 5.  They who in their Obedience attain to the greatest height which is possible in this Life, are so far from being 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 merit 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 neither profit nor satisfy 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 endure the severity of God's Judgement.   

The Papists  

Rhem. Annot. on Luk. 10. Sect. 3.  The Works which we do more than Precept, be called works of Supererogation; And ' 'tis evident against the Protestants, that there be such Works.  

Ibid. 1 Cor. 9 Sect. 6.  A reward of Supererogation is given to them that of abundant Charity do more in the Service of God than they be commanded.  

Ibid. 2 Cor. 8. Sect. 3.  'Tis plain, that the fastings and satisfactory deeds of one Man are available to others; yea, and that Holy Saints, or other virtuous Persons, may in measure and proportion of other men's 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 Nature was made like unto us in all things (Sin only except) 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 Sacrifice of himself 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 Baptised and Born again in Christ) yet offend in many things; And if we say we have no sin, we deceive ourselves, and the Truth is not in us.  

The Presbyterians.  

Ass. larger Catech. Q. 37.  Christ the Son of God became Man by taking to himself a true Body and reasonable Soul, being Conceived by the power of the Holy Ghost, in the Womb of the Virgin Mary, of her substance, and born of her, yet without Sin.  

Abide. Q. 22.  The Covenant being made with Adam as a public Person, not for himself only, but for his Posterity, all Mankind descending from him by ordinary Generation sinned in him, and fell with him in that first Transgression.   

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 itself.  

Co●●●. Trent. Sess. 5.  This Holy Synod does declare, That in this Decree, wherein Original Sin is handled, it does not intend to comprehend the Blessed and Immaculate Virgin Mary, the Mother of God; but that the Constitutions of Pope Sixtus the Fourth, of happy memory, shall be observed, under the Penalties therein expressed.  
The better to understand this, The Reader must know, that about the year 1200, Peter Lombard the Schoolman being very much at leisure, began to dispute, whether when the Virgin Mary by the Holy Ghost conceived Christ, it might not come to pass, that she herself might then be cleansed and freed from all Sin, and even Original Corruption. Observe now how dangerous 'tis, and into what Absurdities they run, that without Scripture will with show 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 pressed it as an Article of Faith to be believed of all Christians, That the Virgin Mary was Conceived without Sin: And of this Opinion the Franciscans were stout Asserters, which was so far countenanced by the Pope, that by a Bull he caused a Feast to be Celebrated in Honour of such the Virgin's Conception. But the Dominicans no less vigorously opposed this new Doctrine, and so all Christendom came into a flame about it, each Party charging the other with Heresy. 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 Notion as Heretical, to be liable to Excommunication. Which two Orders are the Constitutions here referred unto, and for the Readers satisfaction, that he may see what kind of things they are, that must be so observed, we shall here insert so much of them as is material, faithfully translated, as follows.  

Pope Sixtus' first Bull.  
WHen with the search of a devout Consideration, we inquire into and revolve in the secrets of our Breast, those high and lofty Titles of Merits, wherewith the Queen of Heaven, the glorious Virgin-Mother of God, preferred above the Etherial Seats; shines as the morning Star, far more bright than any of the rest of the Celestial 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 watchful Oratress that with the King whom she brought forth, continually intercedes for the Salvation of the Faithful, who are oppressed 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 Immaculate Virgin, to Almighty God, (whose Providence from Eternity regarding that Virgin's Humility, for the reconciling Mankind, obnoxious to Death, by the fall of their first Parent, again to its Author, constituted her by the preparation of the Holy Spirit, the Habitation 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 Delivery 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 appointed in the Church of God, That so by the Merits and Intercession of the said Virgin, they may be rendered more apt and fit for Divine Grace; wherefore induced by this Consideration, confiding in the Authority of the same Almighty God, and of the Blessed Apostles, 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 singular 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 Institution of our beloved Son, Mr. Leonard de Nogarolis, Clerk of Verona, our Notary, and which is published by our Authority, or shall be present at the Canonical Hours on the day of the Feast of the said Virgin Mary's 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 Constitutions of Urban the 4th, approved 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. Peter's 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 Ecclesiastic. But so much the more sensibly are we provoked with the excesses committed in Preaching, by those who are deputed to Evangelize the Word of God; by how much it is more dangerous to suffer them to remain uncorrected, since those Errors are not easily to be blotted out, which by such public Preaching are more spreadingly and daranably imprinted in the Hearts of Men. Whereas the Holy Roman Church does publicly and solemnly Celebrate the Festival of the Conception of the unspotted Mary, always a Virgin, and hath ordained a proper Office for the same; There are yet, as we hear, some Preachers of several Orders, that in their Sermons to the People, publicly, in several Cities and Countries, have not blushed 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 conceived without any spot of Original Sin, do mortally sin, or that those are Heretics who Celebrate the Office of her Immaculate Conception: And that those sin grievously, who frequent their Sermons, who affirm her to be conceived without Sin. And not content with such Preachings, they have also published 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 obviate 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 mere deliberation and certain Science, do by Apostolical Authority, and by the Tenor 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 preserved in her Conception from the stain of Original Sin, are thereby polluted with any Heresy, 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 presume in Sermons, or in any other way, to maintain, That the Assertions by Us 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, except 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 conceived with Original Sin, do thereby incur the Crime of Heresy, 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 Almighty God, and of the Blessed Peter and Paul his Apostles.  
Given at Rome at St. Peter's, in the Year of our Lord's 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 mystery, The Trent Fathers resolved not to part with this Figment of the Schoolmen, which could not be cashiered without reflecting upon Pope Sixtus, that thus ordained a Feast in memory of it; And yet in this Age of Light, were ashamed to define a thing so palpably contrary to Scripture, and the apprehension of all Antiquity, to be received as an Article of Faith, and so politicly left it undetermined, yet show us which way they incline, by continuing the Celebration of that Festival to this day.    

The sixteenth Article of the Church of England.  
Of Sin after Baptism.  
NOT every deadly sin willingly committed after Baptism is Sin against the Holy Ghost, and unpardonable; wherefore the grant of Repentance is not to be denied to such as fall into Sin after Baptism. After we have received 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 Heresibus, cap. 38. tells us of Heretics called Cathari, or Novatiani, that made every Sin after Baptism to be unpardonable, and denied to receive any upon Repentance: And cap. 82. he mentions certain Heretics called Jovinianists, from their first Author, Jovinianus a Monk, who held, That after Baptism a man could not Sin. This Article 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 decreed by his Counsel, secret to us, to deliver from Curse and Damnation, those whom he hath chosen in Christ out of Mankind, and to bring them by Christ to everlasting Salvation, as Vessels made to Honour; wherefore they that be endued with so excellent a Benefit of God, be called according to God's purpose by his Spirit working in due season: They through grace obey the calling: they be justified freely: they be made Sons of God by Adoption: they be made like the image of his only begotten Son Jesus Christ: they walk Religiously in good Works, and at length by God's mercy they attain to everlasting Felicity.  
As the Godly Consideration of Predestination & our Election in Christ is full of sweet, pleasant, & unspeakable comfort to Godly Persons, & such as feel in themselves 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 Salvation to be enjoyed through Christ, as because it doth frequently kindle their love towards God; so for curious and carnal Persons, lacking the Spirit of Christ, to have continually before their Eyes the Sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them into Desperation, or into Wretchlesness of most unclean living, no less perilous than Desperation.  
Furthermore, we must receive God's Promises in such wise as they be generally set forth in Holy Scripture: and in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.  

The Presbyterians.  

Ass. Conf. cap. 3. Sect. 3, 4, 5, 6. and 8.  By the Decree of God, for the manifestation of his own Glory, some Men and Angels were predestinated unto everlasting Life, and others fore-ordained to everlasting Death.  
These Angels and Men predestinated and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.  
Those of Mankind that are predestinated unto Life, God, before the Foundation of the World was laid, according to his Eternal and Immutable purpose, and the secret Counsel and good pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his mere 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 unto Glory, so hath he by the Eternal and most free purpose of his Will, foreordained all the means thereunto. Wherefore they who are Elected, being 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. Neither are any other Redeemed by Christ, effectually Called, Justified, Adopted, Sanctified and Saved, but the Elect 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 revealed in his Word, and yielding Obedience thereunto, may from the certainty of their effectual Vocation be assured of their Eternal Election; so shall this Doctrine afford matter of Praise, Reverence, and Admiration of God, and of Humility, Diligence, and abundant Consolation to all that sincerely obey the Gospel.   

The Papists.  
Though they own the Word Predestination sometimes, yet they teach, That the Cause thereof is not the mere 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 deserve it by their well doing.— 
Rhem. Annot. on Mat. 20. 23.  Although from God's Eternal Predestination Glory 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 Reprobates, and Election not to be immutable.  

Counc. Trent. Sess. 6. can. 17.  If any shall say, That the Grace of Justification happens not to any but such as are Predestinate, but that all the rest who are called, are indeed called, but receive not Grace, as being by Divine Power Predestinated to Evil, Let him be Accursed.  

Ibid. Can. 15.  If any one shall say, a Man Regenerated 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 according 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.  

Ass. Conf. cap. 10.  Persons not Elected, although they may be called by the Ministry of the Word, and may have some common Operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: Much less can men not professing the Christian Religion be saved in any other way whatsoever, 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 worshipping them, etc.    

The nineteenth Article of the Church of England.  
Of the Church.  
THE Visible Church of Christ is a Congregation of Faithful Men, in the which the pure Word of God is Preached, and the Sacraments be duly ministered according to Christ's Ordinance in all those things that of necessity are requisite to the same.  
As the Church of Jerusalem, 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 Preached and Herd, and the Sacraments administered according to Christ's 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 Catholic [or Universal] under the Gospel (not confined to one Nation as before under the Law) consists of all those throughout the World, that profess the true Religion; and particular Churches, which are Members thereof, are more or less pure, according as the Doctrine of the Gospel is taught and embraced, Ordinances administered, and public Worship performed 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 Christ's 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 Catholic Church and Christians. 2. Antiquity. 3. Duration. 4. Multitude. 5. Succession of Bishops and Ordination. 6. Agreement with the ancient Church. 7. Union of the Members together amongst themselves and with their Head. 8. Holiness of Doctrine. 9 Efficacy of Doctrine. 10. Holiness of Life. 11. Miracles. 12. Prophecies. 13. Confession of Adversaries. 14. The unhappy ends of those that have opposed it. 15. The Temporal felicity of those that have descended it.  
And as to the latter part of the Artiticle, they with all Confidence assert the clean contrary; other Churches have erred, but the Church of Rome cannot, Id Constanter Negamus, we constantly deny (saith Costerus the Jesuit) that Christ's Vicar, Peter's Successors, the Bishops of Rome, have either taught Heresies or propounded Errors. God preserveth the Truth of Christian Religion in the Apostolic 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 Ceremonies, and Authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing, that is contrary to God's Word written, neither 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 against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.  

The Presbyterians.  

Calv. Inst l 4. cap. 8 Sect. 9  The 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.  

Ass. Conf. cap. 31. 3. Sect.  It belongeth to Synods and Councils, Ministerially to determine Controversies of Faith, and Cases of Conscience, to set down Rules and Directions for the better ordering of the public Worship of God and Government of his Church: To Receive 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 received with Reverence and Submission, not only for their Agreement with the Word, but also for the power wherewith they are made, as being an Ordinance of God appointed thereunto in his Word.   

The Papists  
Hold that the Church hath Power to change the Sacraments ordained even by Christ himself, as appears by this Decree of the Council of Trent. 
Sess. 1. cap. 2.   
This Holy Synod declares, That the Church hath always had Power in dispensing 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 therefore, though from the beginning of the Christian Religion the use of the receiving the Sacrament in both kinds was not unfrequent, yet for certain grave and just Causes, has approved the receiving only in one kind, and decreed the same to be a Law.  

Pighius in Controu. de Ecclesia  The 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 Commandment and Will of Princes, 
* 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.  and when they be gathered together (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 Salvation, 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 commonly called Synods or Councils.  
As Magistrates may lawfully call a Synod of Ministers, and other fit Persons, to consult and advise with about matters of Religion; so if Magistrates be 
* Piz. Pagans.  open Enemies to the Church, the Ministers of Christ of themselves by virtue 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 Apostles times, whether general or particular may err, and many have erred. Therefore they are not to be made the Rule of Faith or Practice, but to be used as an help in both.  
Synods and Councils are to handle or conclude nothing, but that which is Ecclesiastical, and are not to intermeddle with Civil Affairs, which concern the Commonwealth, unless by way of humble Petition in cases extraordinary, or by way of advice for satisfaction of Conscience, if they be thereunto required by the Civil Magistrate.   

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

Bellarm. de Conc. cap. 12.  A Diocesan Council is to be called by the Bishop; a Provincial by the Archbishop; a National one by a Patriarch or Primate, but a general one the Pope can only call, not the Emperor, or any without the Pope's Consent and approbation.  

Rhem. Annot. on Mat. 16.  The Popes of Rome (and not Christian Princes) have the Authority and Power of making Laws Ecclesiastical, and of calling Councils.  

Rhem. Annot. on John 16. 13.  General Councils confirmed by the Pope cannot err.    

The two and twentieth Article of the Church of England.  
Of Purgatory.  
THE Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented and grounded upon no warrantry of Scripture, but rather Repugnant to the Word of God.  

The Presbyterians.  

Calv. Inst. l. 3. cap. 5. Sect. 6.  Purgatory is a mischievous Invention of Satan, making void the Cross of Christ, intolerably contumelious unto the Mercy of God, and which shaketh and overthroweth our Faith.  

Ass. Conf. cap. 32. Sect. 1.  The Bodies of Men after Death return to Dust and see Corruption, but their Souls (which neither dye nor sleep) having an immortal subsistence, return to God immediately who gave them; the Souls of the Righteous, being 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, reserved for the Judgement of the last day. Besides these two places for Souls separated from their Bodies, the Scripture acknowledgeth none.   

The Papists.  

Counc. Trent. Sess. 25.  Whereas the Catholic Church, guided by the Holy Ghost out of the Holy Scriptures, the ancient Tradition of the Fathers; and lately in this Universal Synod hath taught that there is a Purgatory, and the Souls there detained, are helped 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 Doctrine of Purgatory, delivered from the Holy Fathers and Sacred Councils, be believed 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, Prayers, Alms, and other works of Piety, which are wont to be made by the Faithful for other Faithful People Deceased, be piously and devoutly performed, according to the Institution of the Church; And that what is due for the same by any Persons Wills or otherwise shall not perfunctorily, 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 Indulgences 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 wholesome for Christian People, and approved by the Authority of Sacred Councils, be retained in the Church, and accurseth those who either avouch them to be unprofitable, or deny that there is any power in the Church to grant them.  

Sess. 9  Let 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.  

Ibid.  They who deny, That the Saints enjoying Eternal happiness in Heaven, are to be called upon, or who affirm, either that they pray not for us Men, or that Invocation of them to pray for us, is Idolatry, or contrary to the Word of God, and repugnant to the Honour of the only Mediator 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 Ministering in the Congregation.  
IT is not lawful for any Man to take upon him the Offfce of public Preaching or Ministering the Sacraments in the Congregation, before he be lawfully called and sent to execute the same: And those we ought to judge lawfully called and sent, which be chosen and called to this work by Men, who have public Authority given unto them in the Congregation to call and send Ministers into the Lord's Vineyard.  

The Presbyterians.  

Calv. Inst. l. 4. cap. 3. Sect. 10.  No 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 Ordained by Ecclesiastical and Canonical Power, but come from elsewhere, are lawful Ministers of the Word and Sacraments, Let him be Accursed.    

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 repugnant to the Word of God, and the Custom of the Primitive Church, to have public Prayers in the Church, or to Minister the Sacraments in a Tongue, not understood of the People.  

The Presbyterians.  

Calv. Inst. l. 3. cap. 20. Sect. 33.  Public Prayers are to be made in the Vulgar Tongue, not in Latin amongst 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.  

Ass. Conf. cap. 21. Sect. 3.  Prayer with thanksgiving 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, Humility, Fervency, Faith, Love and Perseverance, and if Vocal, in a known Tongue.   

The Papists.  

Conc. Trid. Sess. 22. cap. 8.  Although the Mass contain great Instruction of Faithful People, yet it seemed not expedient to the Fathers, that it should every where be said in the Vulgar Tongue.  

Ibid. Can. 9  If 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.  

Rhem. Annot. p. 463.  It is not necessary, that we understand our Prayers.  

Rhem. Annot. on Mat. 21. 6.  Prayers 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 effectual 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, Baptism, and the Supper of the Lord.  
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the Corrupt following of the Apostles, partly as states of Life allowed in the Scripture, but yet have not like Nature of Sacraments 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 upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome Effect or Operation, but they that receive them unworthility, purchase unto themselves Damnation, as St. Paul saith.  

The Presbyterians.  

Ass. Cons. cap. 27. Sect. 4.  There be only two Sacraments ordained by Christ our Lord, Baptism, and the Lords Supper, neither of which can be dispensed by any, but by a Minister of the Word, lawfully 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 carrying 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.  

Conc. Trid. Sess. 7. Can. 1▪  If any one shall say, That the Sacraments of the new Law, were not all substituted by Christ, or that they are more or fewer than seven, viz. Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony, or that any of these is not truly and properly a Sacrament, Let him be Accursed.  

Conc. Trid. Sess. 13. Can. 6, 7.  If any one shall say, That'tis not lawful to reserve the Holy Eucharist, but that the same is presently to be distributed; or that it is not to be Adored even with the outward Worship; or that it ought not solemnly to be carried about in Processions, or shown publicly, to be adored, to the People; or that it is not lawful to hear it Honourably to the Sick, Let him be Accursed.  

Conc. Trid. Sess. 7. Can. 8.  If any one shall say, That by the Sacraments themselves of the New Testament, ex opere operato, merely by the thing done, Grace is not conferred, but that the Faith of the Divine Promise suffices to obtain Grace, Let him be Accursed.  

Ibid. C 〈…〉  If any one shall say, That in Ministers, 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 Accursed.    

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 Christ's, 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 Sacraments, neither is the effect of Christ's Ordinance taken away by their Wickedness, nor the Grace of God's Gifts diminished from such as by Faith and rightly do receive the Sacraments Ministered unto them, which be effectual, because of Christ's Institution and Promise, although they be Ministered by Evil Men.  
Nevertheless it appeartaineth to the Discipline of the Church, that enquiry be made of Evil Ministers, and that they be accused by those that have knowledge of their offences, and finally being found guilty, by just Judgement be deposed.  

The Presbyterians.  
The Grace which is exhibited in or by the Sacraments rightly used, is not conferred by any Power in them, neither 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 together with a Precept authorising the use thereof, a Promise of benefit to worthy Receivers.   

The Papists.  

Rhem. Annot. on Tit. 3. 10 and Mark 3. 13.  The Sermons of Heretics [so they term all Protestant Ministers] must not be heard, though they Preach the Truth. Their Prayers and Sacraments are not acceptable to God, but are the howl 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 Christian-Men are discerned from others that be not Christened: but it is also a sign of Regeneration, or new Birth, whereby as by an Instrument, they that receive Baptism rightly, are grafted into the Church: the promise of the forgiveness of Sins, & of our Adoption to be the Sons of God by the Holy Ghost, are utsibly signed and sealed: Faith is confirmed and Grace increased by virtue 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.  

Ass. Consy cap. 28. Sect. 1. 4.  Baptism is a Sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn Admission of the party Baptised into the visible Church, but also to be unto him a Sign and Seal of the Covenant of Grace, of his engrafting 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 Christ's appointment, to be continued in his Church, until the end of the World.  
Not only those that do Actually profess, Faith in and obedience unto, Christ, but also the Infants of one or both believing Parents, are to be Baptised.   

The Papists  
Maintain,  

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

Rhem. Annot. on Acts 22. 17.  The Sacrament of Baptism doth itself wash away Sins, and therefore doth not only signify, (as the Heretics affirm) That our Sins be forgiven before, or otherwise by Faith only remitted, whereby the Church's Doctrine is proved to be fully agreeable to the Scriptures, That the Sacraments give Grace ex opere operato, that is by the force and Virtue of the Work and Word done and said in the Sacrament.  

Conc. Trid. Sess. 5. decret. 5● Bellarm. de Baptism. l. 1. cap. 13.  Not only is all Sin so taken away by Baptism as not to be imputed, but it leaves no Sin Inherent, nothing that can be imputed, as a Sin to those Baptised.   
2. That Children dying without it are Damned. 

Ibid. Can. 4.  The Church hath always Believed that Children perish, if they depart this Life without Baptism.  

Rhem. Annot. on John 3.  As 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 enter into the Life and State of Grace, which is in Christ, or attain to Life Everlasting, unless he be born and Baptised of Water and the Holy Ghost; whereby we see, First, This Sacrament to be called our Regeneration or second Birth, in respect of our Natural and Carnal, which was before. Secondly, That this Sacrament consisteth of an external Element of Water, and internal virtue 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 Condemned, that promise Life everlasting to young Children that die without Baptism.   
3. As to the Minister of Baptism, any Person may do it. 

Bellarm. Ibid. Can. 7.  Therefore in case of necessity, any Person, Man or Woman, may Baptise 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 Ceremonies, besides the Institution, in and about Baptism. 
As, That the Priest must Exorcise or conjure the Devil out of the Party to be Baptised, and Exsufflation (as they call it) that is a puffing hard upon the Party to le Baptised, in token of outing the Evil Spirit, and breathing in the Good in the room thereof, putting Holy Salt into his Mouth, anointing his Ears and Nostrils, and pronouncing the word, Epheta, thatis, be opened, Anointing him upon the Crown with Holy Crism of the Bishops own making, putting a lighted Taper into the Child's hand, and a white Garment on its back, to show 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, reckoned 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 observed, For so their Council of Trent, Sess. 7. Can. 13. does Decree.— If any one shall, say, That the received and approved Rites used in the solemn Administration of the Sacraments may be contemned, or at pleasure omitted by the Administrators without Sin, or changed into any new ones by any Pastor of the Churches, Let him be Anathema.   

5. Not yet herewith content, They further have profaned this Ordinance, by applying it to Bells which they Baptise, thereby giving them (as they imagine) a virtue of cleansing the Air from Devils, preventing the mischiefs of Lightning, and saving from other Calamities that arise from Tempests, of which Holy Christening, Pope John the 14th hath the Honour of being first Author (Sec Centuriatores Magdeburgenses, Cent. 10. Cap. 6.) 'Tis true, Bellarmine de Rom. Pontiff. 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 alleging— 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 acknowledge still in use: But that there is, or at least formerly was more in the Case, appears by the hundred grievances of the Germans, exhibited to the Pope's Legate no longer ago than since Luther's time, by the Princes of Germany at the Diet of Norimberg, where the one and fiftieth grievance is this, That the Suffragans have invented, that only themselves and none other Priest shall Baptise Bells for the Laity, and the ruder People do believe by the Affirmation of the Suffragans, that Bells so Baptised will drive away Devils and Tempests. Wherefore Multitudes, 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 Baptising of Children) they all make the Responses, and after name the Bell, which (as Christians use to be) is then dressed in new Garments. And after they have a sumptuous Feast, and the Suffragan is rewarded liberally. 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 Baptised in its Mother's Womb by a Pipe. This I find Asserted in a Treatise Entitled, 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 puerumetiam in utero matris existentem pervenire, ut si fistula possit pertingere ad ipsum Infantis Corpusculum, vel propter Matris Cicatricem aspersio aquae possit ad illum pertingere, & hoc etiam si acceleretur matris mors (dummodo sit certo moritura) tunc enim etiam ipsa mater tenetur permittere, ut proles Baptizetur, Res. 12. In English thus— If Children die in their Mother's Womb, nothing hinders but that they may nevertheless be Baptised, if the action of the Minister may extend to the Child itself, although remaining in its Mother's Belly, as if a Pipe may reach the Infant's Body, or by or through the Cicatrix of the Mother [I must leave the Reader here to guests at his meaning] the sprinkling of the Water may reach thereunto. And this, although thereby the Death of the Mother be hastened (provided she must certainly die) for then even the Mother herself is bound to permit that her Child be Baptised.  
But I suppose the Reader (as well as myself) is nauseated with such fulsome Poposh Divinity— Le's therefore hasten to another Article.    

The eight and twentieth Article of the Church of England.  
Of the Lord's 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 Sacrament of our Redemption by Christ's 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, and 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. overthroweth the Nature of a Sacrament, and hath given occasion to many Superstitions.  
The Body of Christ is given, taken and eaten in the Supper of the Lord, only after an Heavenly 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 Christ's ordinance reserved, carried about, lifted up, and worshipped.  

The Presbyterians.  

Ass. Cons. cap. 29. Sect. 6.  That Doctrine which maintains a Change of the substance of the Bread and Wine into the substance of Christ's Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common Sense and Reason, overthroweth the Nature of the Sacrament, and hath been and is the cause of manifold Superstitions, yea, of gross Idolatries.  

Ibid. Sect. 2.  In this Sacrament Christ is not offered up to his Father, nor any real Sacrifice made at all for Remission of 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 Oblation of all possible Praise unto God, for the same: So that the Popish Sacrifice of the Mass (as they call it) is most abominably injurious to Christ's one only Sacrifice, the alone propitiation for all the Sins of the Elect.   

The Papists.  

Conc. Tried Sess. 1. 3. Can. 1. 2.  If any one shall deny, That in the Sacrament of the most Holy Eucharist, is contained truly, really, and substantially 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 Figure, or by his Virtue; or shall say, that the substance of Bread and Wine remains; or shall deny that wonderful and singular Conversion of the whole substance 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 Catholic Church most aptly calls Transubstantiation, Let him be Anathema.  

Can. 8.  If any one shall say, That Christ exhibited in the Eucharist, is eaten only Spiritually, 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, although they do carnally and visibly press with the Teeth (as S. Augustin saith) the Sacrament 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.  

Ass. Conf. cap. 29. Sect. 8.  Although ignorant and wicked Men receive the outward Elements in this Sacrament, yet they receive not the thing signified thereby, but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own Damnation.   

The Papists.  

Rhem. Annot. on 1 Cor. 11. 27.  All Communicants do eat the Very and Natural Body of Christ Jesus. If an Infidel receive the Sacramental Species, he eats Christ's Body under the Sacrament. Thom. Aquinas, p. 3. A. 3. ad. 2. The Body of Christ, saith Claudius de Saints, Repet. 2. cap. 6. is as truly and really received of Unworthy, as of Godly Communicants. 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 Vermin. If a Dog or a Mouse (saith Aquinas in the place just now cited, ad Tertium) eat the Sanctified Host, the substance of Christ's 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 Bruto & Angelo cuicunque vel Bono vel MALO species Sacramentales sumere. A Brute, or any Angel Good or BAD, may receive the Sacrament, Durand. in 4. dist. 9 q. 3. num. 6. ad primum. 'Tis true, some of their ancient Schoolmen were not arrived to such irreverent 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 Christ's Body should be in a mouse's Belly, or in a Privy. 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, etc. 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 Christ's Body may descend into a filthy and unclean place, nor aught Godly Catholics thereat be scandalised. Now since Christ's Sacred Body may be in the Body of any Beast or Vermin, 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 Instance, for 'tis the Papists own) For Biel on the Canon of the Mass, lect. 84. starting the same question, returns this Answer, Ubicunque, five in ventre SUIS, sive in ore viri vel mulieris, ibi esse venerandum & adorandum intus in Anima, 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. Another 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 Albertus, in his Compend. Theol. verit. l. 6. cap. 19 answers— Si Infirmus Corpus domini Rejiciat, suscipiatur, etc. If the Sick Spew up Christ's 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 Ejiciatur per Vomitum, etc. If Christ's Body be cast up by Vomit, so that you can but yet discern the outward signs and appearance of Bread from the other Garbage, and your Stomach will serve you to do it, without loathsomeness and danger of re-spuing, you must take it again; but if the Party be nauseous, than it must be laid up honourably, with the other Relics. 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 fasting. And thereupon tells a Story out of Hugo Cluniacensis, how one Goderane took a parcel of the Eucharist, which had been vomited up by a Leper. The same Author advises, That the Sacrament be not given to those that have a Scouring, or the Flux, lest the Body of Christ should pass away through his Belly into the Draught, etc. I have recited these Horrid Blasphemies in their own Words, That my Countrymen may detest a Religion Composed of such impious Frenzies, 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 Doctrine, 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-people: For both the parts of the Lords Sacrament by Christ's Ordinance and Commandment, aught to be Ministered to all Christian men alike.  

The Presbyterians.  

Calv. Inst. l. 4. cap. 17. Sect. 47.  They [speaking of the Papists] have stolen, or snatched 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.  

Ass. Conf. cap. 19 Sect. 3.  The Ministers are to take and Break the Bread, to take the Cup, and to give both to the Communicants.  

Ibid. Sect. 4.  Private Masses, or receiving this Sacrament 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.  

Con. Trid. Sess. 21. cap. 2.  This Holy Synod Declares and Teacheth, That Laics and Clerks not Consecrated, 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 sufficient to Salvation.  

Ibid. Can. 1. 2.  If 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 Accursed.    

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 Redemption, 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. Wherefore 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 Blasphemous Fables & dangerous Deceits.  

The Presbyterians.  

Ass. Conf. cap. 29. Sect. 2.  In this Sacrament Christ is not offered up to his Father, nor any real Sacrifice 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 Oblation of all possible Praise unto God for the same: So that the Popish Sacrifice of the Mass (as they call it) is most abominably injurious to Christ's one only Sacrifice, the alone Propitiation for all the Sins of the Elect.   

The Papists.  

Conc. Tr●●. Sess. 22. Can. ●.  In this Divine Sacrifice of the Mass, the same Christ is contained and unbloodily 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 seasonable help: For by the oblation hereof God being pacified, granting the Grace and Gift of Penance, 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 Ministry of the Priests; the manner of offering 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 Necessities of the Living, but also for those that are departed in Christ, who are not yet fully purged.  

Ibid. Can. 4.  Whoever 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 God's 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 Marry at their own discretion, as they shall judge the same to serve better to Godliness.  

The Presbyterians.  

Calv. Inst. l. 4. cap. 12. Sect. 23.  Certainly the forbidding Marriage to Priests, is an ungodly Tyranny, not only against God's Word, but also against all Equity.  

Ibid. Can. 13. Sect. 21.  If an impossible Vow be the certain 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.  

Conc. Trid. Sess. 24. Can. 9  Whosoever shall say, That Clerks entered into Holy Orders or Regulars [that is Monks, Friars, and Nuns,] having solemnly professed Chastity, may contract Matrimony, or that being contracted, it is good, any Law Ecclesiastic, 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 Unity of the Church, and Excommunicated, aught to be taken of the whole multitude of the Faithful, as an Heathen and Publican, until he be openly reconciled by Penance, and received into the Church by a Judge that hath Authority thereunto.  

The Presbyterians.  

A●●. Cons. cap. 30. Sect. 3, 4.  Church Censures are necessary for the reclaiming and gaining of offending Brethren, for the deterring of others from the like offences, for the purging 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 preventing the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant and the Seals thereof to be profaned by notorious and obstinate offenders.  
For the better obtaining of these ends, the Officers of the Church are to proceed by Admonition, Suspension from the Sacrament of the Lords Supper for a season, and by Excommunication from the Church, according to the nature of the Crime, and demerit of the Person.   

The Papists  
Do not in Terms contradict this Article, but are guilty of many Errors and vile Superstitions about Excommunication. As,  
1. In the form of it, For thus Gratian 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 Excommunication, 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 Ceremony 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 extinguished. ) 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 performed with ringing of a Bell, as the Magdeburgenses, Cent. 13. cap. 6. relate, whence arises our Proverb of Cursing With Bell, Book and Candle.  
2. In the Causes of it; gross Sins escape. 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, decret. dist. 34. cap. 4. Is qui non habet Uxorem & pro Uxore Concubinam a Communione non repellatur, and yet they Trifle with this Tremendous Censure 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'Auroult, himself a Jesuit, in his Book Entitled, Flores Exemplorum, Tom. 1. Tit. 63. ex. 9 Licenced by the Provincial 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 convenient means, than by the Sentence of Excommunication, viz. upon the Stealers, 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 stolen Goods should pass by any other Person than the Bishop himself; and then with great Circumspection. Which shows that such abuses had been commonly practised, 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 Wickliff 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 Excommunicated, or Absolved; yet in as much as they are in respect of their Bodies, either in the Bowels of the Earth, or upon it, the Church for terrors sake Excommunicateth and Absolveth some. Nay, they thunder it out against Infects 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 used to foul St. Vincents Church; The Bishop of the Place Excommunicated them, and they never came there more; nay, if any caught a Sparrow and thrust it into the Church, 'twould presently die, 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 Excommunicated it, and it ever after was barren; Promptuar. Serm. dist. Exempl. 41. To conclude, 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 Interdicts 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 lies, and sport thus with an Institution 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 Ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the Diversity of Countries, times and men's manners, so that nothing be ordained against God's Word. Whosoever through his private Judgement willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common Authority, aught 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 Authority of the Magistrate, and woundeth the Consciences of the weak Brethren.  
Every particular and National Church hath Authority to Ordain, Change and Abolish Ceremonies, or Rites of the Church ordained only by Man's Authority, so that all things be done to edifying.  

The sense of this Article is explained by the Learned and Painful Mr. Rogers in his Comment on his 39 Articles, [Published in King James time, and Attested in the Title-page to have been perused, and by the Lawful Authority of the Church of England allowed to be Public] pag. 198. in the Words following.  
Of Ceremonies and Traditions repugnant to the Word of God, there be two sorts, whereof some are of things merely Impious and Wicked; such was the Israelites Calf, and Nebuchadnezars Idol, and be the Papistical Images, Relics, 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, neicommanded 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 abstinence from Bodily labour, etc. The which are not to be observed of any Christian, when for sound Doctrine it is delivered, that such Works do either merit Remission of Sins; or be the acceptable Service of God; or do more please than the observation of the Laws prescribed by God himself; or necessarily to be done, insomuch as they are damned 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 Constitution in the Church doth bind any Man to break the least Commandment of God.   

The Presbyterians.  

Calv. Inst. l. 4. cap. 10. Sect. 1.  Use has obtained, that those things be called Humane Traditions, which are Established 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 Discipline, or Honesty, or Peace.  

Ibid. Sect. 30.  Our Lord has so faithfully comprehended, 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 because he would not particularly prescribe every thing that we are to observe in external Discipline and Ceremonies, (since he foresaw the same would depend upon the condition of times, nor did judge that one form would agree with all Ages) we therefore ought to have recourse to the General Rules by him laid down, that by the same, all things, which the necessity of the Church should require, be exacted; and therefore herein he did not expressly deliver any thing, both because neither are those things necessary to Salvation, and that they may variously 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 Innovation, 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.  

Calv. Ibid.  And whatsoever things shall be instituted according to this Rule, it is the Duty of Christian people, with a Conscience still free and without superstition, 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 Obstinacy openly to violate them.  
Thus Calvin, whose whole 10 Chapters on this Subject, in the 4th Book of his Institutes, (whence these few sentences are briefly drawn) is well worthy perusual, and I conceive enough to satisfy any unprejudiced Reader, That he entirely agrees with the true sense of the Church of England in this Article.  

Ass. Conf. cap. 20. Sect. 2, 3, 4.  God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of Men, which are in any thing contrary to his Word, or beside it, in matters 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 implicit Faith, and an absolute and blind obedience, is to destroy Liberty of Conscience, and Reason also.  
They, who upon pretence of Christian 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 intended by God to destroy, but mutually to uphold and preserve one another: They who, upon pretence of Christian 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 Opinions 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.  

Conc. Trid. Sess. 7. Can. 13.  If any one shall say, That the received and approved Rites of the Church Catholic may be contemned, or at pleasure omitted by the Ministers without Sin, or that they may by any Pastor of Churches be changed into any new ones, Let him be Accursed.  
Now that the Church of Rome prescribes and observes a vast multitude of Rites and Ceremonies (too tedious here to be specified) not only besides, but contrary to God's Word, and without any real profit to the Church of Christ is notorious, yet Durandus, Rationale, Liber Ceremoniarum, and such like Popish Authors, expressly obtrude their Trumpery, as both necessary and unalterable.    

The five and thirtieth Article of the Church of England.  
Of Homilies.  
THE Second Book of Homilies, the several Titles whereof we have joined under this Article, doth contain a godly and wholesome 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, etc.   

The Presbyterians  
Do generally own the Truth of these Homilies, nor do utterly disallow their being read in public Assemblies, provided it tend not to occasion Sloth and neglect of Gifts, and the Divine assistance in Ministers, nor hinder the greater Edification, which the People might reap by the Word Preached unto them.   

The Papists  
Do utterly Condemn a very great part of the Doctrine contained in these Homilies, 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 Bishops, and ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by Authority of Parliament, doth contain all things necessary to such Consecration and ordering: neither hath it any thing that of itself is Superstitious and Ungodly▪ And therefore 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 hereafter shall be Consecrated, or Ordered according to the same Rites; we Decree all such to be rightly, lawfully, and orderly Consecrated and Ordered.  

The Presbyterians  
Do not deny the Ordination of the Church of England to be in itself lawful, so as to esteem all those so Ordained not to be lawful Ministers of Christ.   

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

Reconciler of Religions, p. 50.  1. 
Protestant Ministers and Preachers have no due mission: For all their mission from the beginning of their Reformation, was either the Inspiration of a Spirit they know not what, or the Commission of a Child, Edward the six, whom they called Supreme Head of the Church, and from whose Kingly Power, all Jurisdiction, as well Ecclesiastical as Civil, they affirmed 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 pleased to Attribute the like Superiority 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 Nagshead 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 Masons old new Records produced 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 cried 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. Therefore, etc.  
2. Moreover a Bishop is to be Ordained 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 Apostolical and needful manner of ordination 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 Queen's Pleasure: For the Sacrilegious, Illicite, and invalid Ordination of or by Story, (which was the first pretended Holy mission of Protestants 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, etc. 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 Heresy, Rebellion and Stubbornness against the Church—  Thus that railing Rabshekah; but the falsity of all such clamours, was long since demonstrated by the Learned Mason, in his Treatise 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 King's Majesty hath the chief Power in this Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm whether they be Civil or Ecclesiastical, in all Causes doth appertain, nor is not nor aught to be Subject to any Foreign Jurisdiction; where we attribute to the King's Majesty the chief Government, by which Titles we understand the minds of some dangerous Folks to be offended: He give not to our Princes the Ministering of God's Word, or of the Sacraments, the which thing the In junctions also lately set forth by Eliz. our Queen, do most plainly testify: But that only Prerogative which we les to have been goven always to all Godly Princes in Holy Scriptures, 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 heinous and grievous Offences.  
It is lawful for Christian Men, at the Commandment of the Magistrate, to wear Weapons, and serve in the Wars.  

The Presbyterians.  

Ass. Conf. cap. 23. Sect. 1. 3 and 4.  God the Supreme Lord and King of all the World, hath Ordained Civil Magistrates to be under him over the People for his own Glory, and the public good, and to this end hath armed them with the power of the Sword for the defence and encouragement of them that are good, and for the punishment of Evil doers.  
The Civil Magistrate may not assume 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 preserved in the Church, and that the Truth of God be kept pure and entire, that all Blasphemies and Heresies be suppressed, all Corruptions and Abuses in Worship and Discipline prevented, or reform: and all the Ordinances of God, duly settled, administered and observed: For the better effecting whereof, he hath Power to call Synods, 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 deuce: to obey their Lawful Commands, and to be subject to their Authority for Conscience sake: Infidelity, or Indifference 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 any 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 Heretics, or upon any other pretence whatsoever.  

Calv. Inst. l. 4. cap. 20. Sect. 24. 25, 26, 27, 28, 29, 30, 31.  If we look into the Word of God, it enjoins us not only to be Subject to those Princes who rule Righteonsly, and, as they ought, do discharge their Office towards us, But also to all those in whom the Supreme Power is vested, Though they perform nothing less, than that which truly is their Duty: For as God has Established 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 Dominion from him, making those who Rule for the public good, true Examples of his Goodness, and those who exercise their Authority unjustly and wickedly, his Instruments to punish the Iniquities of his People; but both of them still endowed with that Majesty wherewith he hath armed all Authority; on which score it is, that if the public Power happen to fall into the hands of a Wicked Man, and one that in himself appears altogether unworthy of Honour, yet we must acknowledge the same Eminent and Divine Power to reside in him, which the Lord hath conferred 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 proved this by several Instances from Holy Writ, especially from that of Jeremy 27. He Concludes thus— Let us therefore never entertain such Seditious Thoughts as these, that a King ought to be treated, according 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 grievously afflicted, if by a Covetous or luxurious one we are fleeced to the Skin and abused, If by a slothful voluptuous one the grand Interests of the public be neglected; Nay, more, if merely for Righteousness sake, by an Ungodly Sacrilegious Tyrant, we are persecuted and slaughtered, 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 restrain 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 itself, whether the Doctrine of Loyalty and Obedience can be more expressly or fully delivered by any?   

The Papists  
Exempt all Clergymen from obeying the Laws, or submitting to the Jndgments 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 Decreed by several Councils, as Conc. Later. 3. cap. 14. and Conc. Later. 2. Can. 15. Because some Lay-Men constrain ecclesiastics, yea and Bishops themselves to appear before them, and to stand to their Judgements, 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 Excommunicated, and we forbid them by all means, That they yield them Obedience.  
The Jurisdiction of the Pope is Universal, 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 men's Goods which are not Common.  
THE Riches and Goods of Christians are not Common, as touching the Right, Title, and Profession of the same, as certain Anabaptists do falsely boast: Notwithstanding every Man ought of such as he possesseth, liberally to give Alms to the Poor according to his Ability.  

The Presbyterians.  

Ass. Cons. cap. 26. Sect. 3.  The 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 monastics, who have all things in Common, to be in a State of greater perfection than other Christians.    

The nine and thirtieth Article of the Church of England.  
Of a Christian Man's Oath.  
AS we confess, That vain and rash swearing is forbidden Christian Men by our Lord Jesus Christ, and James his Apostle: so we Judge that Christian Religion doth not prohibit, 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, Judgement and Truth.  

The Presbyterians.  

Ass. Cons. 22. Sect. 1, 2. 3, 4, 7.  A Lawful Oaths is a part of Religious Worship, wherein upon just occasion the Person swearing, solemnly calleth God to Witness what he asserteth or promiseth, and to judge him according to the Truth or Falsehood 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 glorious and dreadful Name; or by any other thing, is sinful and to be abhorred: Yet as in matters of weight and Moment, an Oath is Warranted by the Word of God under the New Testament, 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 persuaded 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 imposed by lawful Authority.  
An Oath is to be taken in the plain and common sense of the Words, without Equivocation and Mental Reservation. It cannot oblige to Sin: but in any thing not sinful, being taken, it binds to performance, although to Man's hurt, nor is it to be violated, though made to Heretics 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 Ability from God, in which respects Popish 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 entangle himself.   

The Papists  
Do not in Terms deny this Article. But First, they maintain, That the Pope hath a Power to dispense with, or Absolve any Man from the Obligation of any lawful Oath. And Secondly, They allow 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 tolerable lawful Sense. Thirdly, They teach that if any Prince become an Heretic, all his Subjects are immediately Absolved from their Oaths of Subjection and Allegiance. Fourthly, They declare That no Faith is to be kept with Heretics, and this is a Vote even of one of their Councils, to wit, That of Constance, who on that very score burnt John Hus, though they before had given Letters of safe Conduct, by all which They render all Oaths (the highest Security 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 Society.    
FINIS.