say The Sacrifice of the Mass is not Propitiatory and that it profits him that takes it only and that it ought not to be offered for the living and dead for Sins Punishments Satisfactions and other Necessities let him be Accursed If any one shall say That by the Sacrifice of the Mass there is Blasphemy offered to the Sacrifice of Christ upon the Cross or that thereby any thing is derogated from him let him be accursed The Opposition The Church of England The Church of Rome 1. The offering of Christ as a Propitiation was but once 1. In the Mass there is a Propitiatory Sacrifice offered daily 2. To say that the Priest offers for the living and the dead in the Mass is blasphemous Fables and dangerous Deceits 2. Whoever denies that Christ is offered for the living and dead or shall say Christ and his Sacrifice is thereby blasphemed is Accursed The 32. Article of the Church of England Of the Marriage of Priests Bishops Priests and 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 also for them as for all other Christian Men to Marry at their own Discretion as they shall judy the same to serve better to Godliness 2 d. Part of the Homily of Good Works This Pharifascal and Papistical levell of Man's feigned Religion in Monastical Vows which although it were before God most abominable and contrary to God's Commandments and Christ's pure Religion yet it was praised to be a most Godly Life and the highest State of Perfection The Church of Rome 1. General Council of Lateran We do altogether forbid Presbyters Deacons and Monks to have Concubines or to contract Matrimony and according to the Definitions of Sacred Canons we do decree that Marriages so contracted be separated and that the Persons ought to be brought to Penance The 2. General Council of Lateran We do decree that they who being in the Order of Sub-deacon and above have Married Wives and had Concubines shall not have an Ecclesiastical Benefice for seeing they are the Temple of God c. it is a shameful thing that they should serve Beds and Vncleannesses The Council of Trent If any one shall say That Matrimony confirmed not consummated is not dissolved by the solemn profession of Religion of either Party let him be accursed If any one shall say That Clerks in Holy Orders or Regulars having solemnly professed Chastity may contract Matrimony and that so contracted it is valid notwithstanding an Ecclesiastical Law and Vow c. And that all may contract Matrimony who perceive they have not the gift of Chastity though they have vowed it let him be accursed The Opposition The Church of England The Church of Rome 1. The Marriage of Priests is lawful 1. Priests ought not to Marry and if they Marry are to be separated 2. The Marriage of Priests may serve to godliness 2. The Marriage of Priests is a defiling the Temple of God. 3. To Vow against Marriage especially upon the account of Perfection and Purity is a feigned Religion and contrary to God's Commandment 3. Vows against Marriage do oblige though the Persons have not the Gift of Continency The 34. 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 of utterly like for at all times they have been diverse and may be changed according to the diversity of Countries Times and Mens Manners so that nothing be ordained against God's Word Every particular or 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 2 d Part of the Sermon of Good Works Let us rehearse other kind of Papistical Superstitions and Abuses as of Beads Lady-Psalters Rosaries Purgatory Masses Stations and Jubilees feigned Relicks and hallowed Beads Bread Water Candles c. See before Article 6 and 9. The Council of Trent The Holy Synod doth receive and regard with the like affection of Piety and Reverence the Old and New-Testament and also those unwritten Traditions dictated as it were by word of Mouth by Christ and preserved by continual Succession in the Church The matter and form of Extream Vnction Mass for the Dead The pronouncing the Mass sometimes with a loud at other times with a low Voice Mystical Benedictions Lights Incensings Garments and many other such like things are from Apostolical Discipline and Tradition If any one shall say that the Rite of the Roman Church of saying some part of the Canon of the Mass in a low Voice is to be condemned let him be accursed The Catechism of Trent The Shaving of the Head like a Crown is from Apostolical Tradition None of the Rites in the Mass are useless and vain The Opposition The Church of England The Church of Rome 1. It is not necessary that Ceremonies ordained by Man's Authority be in all places alike and such may be changed 1. Unwritten Traditions are equally to be regarded as Scripture such are Lights Incensings Shaving the Head c. and so to be every where and always retained 2. Lights and other Ceremonies of the Romish Church are superstitious and abuses 2. None of the Ceremonies used in the Mass as Lights and Incensings are useless and vain The 35. Article of the Church of England Of Homilies The homilies contain a Godly and wholesome Doctrine c. The Homilies charge the Church of Rome with Error Superstition Idolatry and Usurpation The 36. Article of the Church of England Of Consecration of Bishops and Ministers The Book of Consecration of Arch-Bishops 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 Divering And therefore whosoever are consecrated or ordered according to the Rites of that Book or hereafter shall be consecrated or ordered according to the same Rites We decree all such to be rightly orderly and lawfully consecrated and ordered The Church of Rome Council of Trent A Sacrifice and Priesthood are so conjoyned by the Ordinance of God that both have existed in every Law. From the very beginning of the Church there were the Names of the following Orders the lesser viz. Acolythi Exorcists Readers and Door-keepers The greater and sacred viz. the Subdeacon Deacon and Priest. Rhemists Annotations Whosoever taketh upon him to Preach without lawful sending to Minister Sacraments and is not Canonically ordered of a true Catholick Bishop to be a Curate of Souls c. he is a Thief and a Murderer So came in all Hereticks and all that succeed them in Room and Doctrine It 's the common Opinion of the Members of the Romish Church of our Nation that our
THE DIFFERENCE Between the CHURCH of ENGLAND AND THE Church of Rome IN Opposition to a late BOOK INTITULED An Agreement between the Church of England and Church of Rome The Second Edition LONDON Printed for Ric. Chiswell at the Rose and Crow n in St. Paul's Church-Yard MDCLXXXVII Imprimatur October 6th 1687. H. MAVRICE THE DIFFERENCE Between the CHURCH of ENGLAND AND THE CHURCH of ROME THE Author of a Book newly published called The Agreement between the Church of England and Church of Rome saith There has been of late a great cry That the Clergy of the Church of England are now the chief if not the only Opposers of Popery and Defenders of the Protestant Religion And therefore to put a Check to the insulting talk of our Clergy who would be thought the only Champions against Popery 't is become necessary in the present Juncture to emit such an Essay as this To shew an Agreement between the Church of England and Rome and that the Controversy lies only between the Church of Rome and the Protestant Dissenter This I confess is an Expedient of Expedients and as it 's necessary for the relief of those who are so successfully beaten out of their late Pleas of Misrepresentation that they sullenly declare Vntil that be yielded they 'l not dispute So it may be necessary in this present Juncture for the charming that Adder which has yet been deaf to all the Arguments of Flattery Interest and Fear and to put an end to that Answering Replying Rejoyning and Sur-rejoyning which for some Months he saith both sides have been employ'd in For if there be an Agreement in Opinion between both Churches there will be no further occasion for Disputing between them and if the only Opposers of Popery the Clergy of the Church of England are convinced of it there will be no further Disputing nor Opposition Since those between whom the Controversy then only lies viz. the Church of Rome and Protestant Dissenter are it seems upon terms of mutual Cessation But now left those of the Church of England that after all the Complaints made against them for Misrepresentation will not grant any such thing properly and in a strict sence and 't is likely not in any sence should be as obstinate and hard to be convinced in this case Therefore to put it out of dispute if he be to be credited he has with some clearness demonstrated the Agreement of Opinion between the Church of England and Rome to be exact and full And if Demonstration and clearness of Demonstration will not do it nothing will. But it 's some mens way to talk most of Infallibility Self-evidence and clearness of Demonstration when they are farthest from it and I began presently to suspect our Author's credit when I found him to shift his Ground as if he did distrust his own Demonstrations As for instance 1. He had no sooner began to demonstrate this exact and full Agreement of Opinion but by way of Prevention he declares He would not incumber his Discourse with a Catalogue of Agreements in the great Doctrines of Christian Religion and Matters of Opinion but would confine himself to Matters of Government and Worship which chiefly concerns mens Practices How demonstrate the Agreement of Opinion and yet forbear medling with Matters of Opinion to undertake it and then to except the thing he undertakes And then to confine himself to Matters of Government and Worship as if there were not as much Reason to shew an Agreement in Doctrine as Practices or that Matters of Government and Worship were not also Matters of Doctrine 2. When he seems to come to the Point he confines himself to viz. Government and Worship yet he fails again for it 's only in some parts of Worship which he ventures to say that the Agreement will be found exact and full As one sensible that tho there is nothing in the Liturgy and Prayers of the Church of England which he instances in as to the matter of them but what every Christian may allow and so what the Pope may as well as he saith did approve yet that their Missal and Breviary contain such Prayers to the Saints and for Souls departed c. as can be by no other Figure made to agree with the Worship and Prayers used in the Church of England than one part of a Contradiction can be reconciled to the other 3. It 's further worthy of our Observation That the Agreement he pretends to prove is not from the avowed Doctrine of either Church but by some Quotations he produces from two or three particular Authors on the part of the Church of England and from such as on their own side are rejected by the governing part of their Church So for instance he saith of the Church of England They are the avowed Principles of some of the Clergy and late Writers And when he undertakes for the Romish Church he tells us That a great if not the greatest part grant to the Pope but a Primacy for the sake of Catholick Concord c. For Proof of which he appeals to the Councils of Constance and Basil and the Priviledges of the Gallican Church And yet the Acts of those Councils were reprobated in succeeding Councils and so far as concerns this case were utterly disallowed as Bellarmin saith And of what little Authority the Gallick Priviledges have been accounted at Rome there needs no more evidence than the case of De Marca as it 's represented by this Author So that let his Quotations which he pretends to be very just in be admitted yet his Argument from thence for an exact and full Agreement as to this matter amounts to this only Some of the Church of England are for a Primacy for Concord-sake and some of the Church of Rome are for no more therefore the Agreement betwixt the Church of England and Rome is very exact and full in those points And if this be his way of Demonstration it might to as good purpose be shewed That there is also in several Points this kind of Agreement between those that he saith the Controversy only lies between viz. the Church of Rome and the Protestant Dissenter 4. When he offers at a Demonstration from these particular Authors he attempts not to prove it so much from what they say as from what he himself infers from it So much he acknowledges for when he had charged Dr. Sherlock to have found out a Divine Institution for the Popes Primacy This being so gross as he could not father it upon him but he should soon be detected he brings himself off with this This I confess the Doctor doth not expresly carry any further than the Combinations of a National Church and Primacy that is he says no such thing 5. When he doth find out some things in which the Churches are agreed they are such things as the Church of England agrees with the
of the Church of Rome be the Doctrine of the Church of England Such are most if not all of these following Articles viz. Art. 6. of the sufficiency of the Holy Scriptures for Salvation Art. 9. of Original Sin Art. 11. of the Justification of Man Art. 13. of works before Justification Art. 14. of works of Supererogation Art. 15. of Christ alone without Sin Art. 19. of the Church Art. 20. of the Authority of the Church Art. 21. of the Authority of General Councils Art. 22. of Purgatory Art. 24. of speaking in the Congregation in such a Tongue as the People understandeth Art. 25. of the Sacraments Art. 28. of the Lords Supper Art. 29. of the wicked which eat not the Body of Christ Art. 30. of both Kinds Art. 31. of the Oblation of Christ upon the Cross Art. 32. of the Marriage of Priests Art. 34. of the Tradition of the Church Art. 35. of the Homilies Art. 36. of the Consecration of Bishops and Ministers Art. 37. of the Civil Magistrates These besides several others which our Articles do not expresly mention but are commonly the received Principles of our Church are the Inconcileable Points and which all the Wit and Charity in the World can no more thoroughly reconcile than Light and Darkness How far this is true and demonstrated to be so in the following Sheets I shall leave to the Consideration of every intelligent Reader In which I have proceeded with care and impartiality from Point to Point laying down first the Doctrine of each Church from unquestionable Authorities for my own Justification and then for the ease of the Reader I have summ'd it up and set each in Opposition to the other From all which I doubt not but whatever Friendship may be maintained betwixt the Members of both Churches as we are Fellow-Subjects yet it will be evident that there is no possibility of Agreement between them in Matters of Religion or of making One Church of what are so manifestly Two. It 's upon the last sort I am now to proceed and the first of which in order is the sixth Article of the Church of England The Difference between the Church of England and Rome The Sixth Article of the Church of England Of the sufficiency of the Holy Scripture for Salvation Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor 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 do understand those Canonical Books of the Old and New Testament of whole Authority was never any doubt in the Church The Names and Number of the Canonical Books Genesis c. And the other Books as Hierom saith the Church doth read for example of Life and instruction of Manners but yet doth not apply them to establish any Doctrine Such are these following The third Book of Esdras The fourth Book of Esdras The Book of Tobias The Book of Judith The rest of Hester And the fourteen Books commonly called Apocrypha All the Books of the New Testament as they are commonly received we do receive and account them Canonical The Twentieth Article of the Church of England Of the Authority of the Church 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 Homily the first Or an Exhortation to the Reading and Knowledg of Holy Scripture There is in the Scripture whatsoever is meet for all ages and sorts of men These Books ought therefore to be much in our hands in our Eyes in our Ears in our Mouths but most of all in our Hearts Homily second Or an Exhortation c. Surely none be Enemies to the reading of God's Word but such as either be so ignorant that they know not how wholesome a thing it is or else be so Sick that they hate the most comfortable Medicine should heal them or so ungodly that they would wish the People still to continue in blindness and ignorance of God. The Church of Rome The Council of Trent The holy and general Synod of Trent considering that all saving Truth and Instruction of manners is contained in Books written and Traditions not written which received from the mouth of Christ himself by the Apostles or from the Apostles the Holy Spirit dictating delivering as it were from hand to hand have come even to us following the examples of the Orthodox Fathers doth receive and regard with the like Affection of Piety and Reverence all the Books of the Old and New Testament as also those unwritten Traditions pertaining to Faith and Manners dictated by Christ as it were by word of mouth or by the Holy Ghost and preserved by a continual Succession in the Catholick Church and hath thought fit to add the Index of the Sacred Books to this Decree lest it should be doubted which they are that are received by the sacred Synod They are these following The five Books of Moses Joshua Judges Ruth four Books of Kings two of Chronicles one of Esdras two of Esdras called Nehemias Tobias Judith Hesther Job the Psalms Proverbs Ecclesiastes Canticles Wisdom Ecclesiasticus Isaias Jeremias with Baruch Ezekiel Daniel the twelve lesser Prophets the two Books of Maccabees The New Testament viz. the four Evangelists c. And if any one shall not receive those whole Books with all their Parts for Sacred and Canonical according as they are wont to be read in the Catholick Church and are contained in the ancient Vulgar Latin Edition or shall knowingly and wittingly contemn the foresaid Traditions let him be accursed So that the Church of Rome hath added to the Canon of Scripture truly and properly so called six whole Books viz. Tobit Ecclesiasticus Wisdom Judith the first and second of the Maccabees together with certain other pieces of Baruch Esther and Daniel Mystical Benedictions Lights Incensings Garments and many other such like things are of Apostolical Discipline and Tradition The Ceremonies used in Baptism were without controversie instituted by the Apostles such as Salt Spittle Exorcisms Wax-candles Catechism Par. 2. cap. 2. § 59 60 65 c. See below Articles 19th and 34th of the Church of England Furthermore for the restraining all wanton Wits the Synod doth decree that no one depending on his own Wisdom in matters of Faith and Manners belonging to the Edification of Christian Doctrine wresting the Scriptures to his own sense dare to interpret the Holy Scripture contrary to the sense which Holy Mother Church hath held and doth hold to whom it belongs to judg of the sense and Interpretation of the Holy Scriptures or against the Unanimous consent of the Fathers altho such Iterpretations should never be published The Index
prophane and defile the Churches where they are used 4. Whosoever shall say That they are incitements of impiety is accursed See Articles 6 th and 34 th The Church of Rome hath erred in matters of Faith. The 2d part Of the Homily concerning the Holy Ghost If ye will compare the Notes of a true Church with the Church of Rome as it is presently and hath been for the space of Nine hundred years and odd you shall well perceive the state thereof to be so far wide from the nature of the true Church that nothing can be more Where is then the Holy-Ghost which they do so stoutly claim to themselves Where is now the Spirit of truth that will not suffer them in any wise to err c. It is but a vain brag and nothing else The Church of Rome The Council of Trent The Holy Synod delivering that sound and sincere Doctrine which the Catholick Church being taught by Jesus Christ himself and the Apostles and by the Holy Spirit suggesting all Truth from day to day to her hath retained and will preserve to the end of the World doth straightly charge all the faithful of Christ that they dare not after this believe or teach otherwise concerning the holy Eucharist than is explained and defined in this Decree The Catechism The Church cannot err in delivering the Discipline of Faith and Manners The Rhemists Annotations By this Promise we are assured That no Heresies or other wicked attempts can prevail against the Church builded upon Peter which the Fathers call Peter's See and the Roman Church The Opposition The Church of England The Church of Rome 1. The Church of Rome hath erred in matters of Faith. 1. The Church of Rome cannot err in matters of Faith. 2. The pretence of the Church of Rome to Infallibility is nothing but a vain brag 2. The Church of Rome is guided by the Holy Spirit from day to day and cannot err The 20 th Article of the Church of England Of the Authority of the Church It is not lawful for the Church to ordain any thing that is contrary to God's Word written c. wherefore although the Church be a witness and 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 Church of Rome The Council of Constance Altho Christ hath instituted and did Administer the Sacrament of the Eucharist in Bread and Wine yet this nowithstanding the Authority of the sacred Canons and the approved custom of the Church is to be preserved that it be not received after Supper c. And likewise that altho the Sacrament was received in both kinds in the Primitive Church yet the custom is reasonably introduced that the Laicks receive in one kind c. And we do command that no Presbyter doth communicate the People in both The Council of Trent This Holy Synod being taught by the Holy Spirit doth declare and teach That Lay-men are obliged by no Divine Precept to receive in both kinds and that Communion in one is sufficient for Salvation Furthermore she declares That this power hath always been in the Church that in dispensing the Sacraments the substance of them being preserved she might appoint and change those things which she doth judg more expedient for the profit of the Receivers and the reverence of the Sacrament c. Wherefore Holy Mother Church acknowledging avowing this her Authority c. for weighty and just causes doth decree That the Eucharist be communicated in one kind 1. General Council of Lateran We do altogether forbid Presbyters Deacons and Monks to contract Matrimony and we do determine that Marriages so contracted be disjoyned The Creed of Pius 4th In which it 's declared That the Church of Rome is the Mother and Mistriss of all other Churches That the Pope is Successor of St. Peter and Vicar of Christ. That in the Mass is a real Transubstantiation of the Elements into the Body and Blood of Christ c. And that all things professed in that Creed are the Catholick Faith Out of which no man can be saved The Opposition The Church of England The Church of Rome 1. Saith that it is not lawful for the Church to ordain any thing contrary to God's written Word 1. The Church of Rome hath ordained things contrary to God's written Word as in requiring the Sacrament to be administred in one kind in forbidding and disannulling the Marriage of Priests 2. The Church ought not to enforce any thing besides the written Word to be believed for necessity of Salvation 2. The Church of Rome doth require things at least besides the Word to be believed as necessary to Salvation As that the Pope is vicar of Christ and St. Peter's Successor that there are properly and truly Seven Sacraments instituted by Christ c The 21. Article of the Church of England Of the Authority of General Councils General Councils may not be gathered together without the commandment and will of Princes And when they be gathered together forasmuch as they be an Assembly of Men whereof all be not governed with the Spirit and Word of God they may err and sometime have erred in things pertaining unto 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 Church of Rome Council of Trent It belongs to the Popes to call and direct General Councils The Holy Vniversal and General Synod of Trent lawfully gathered together in the Holy Ghost taught by the Holy Spirit which is a Spirit of Wisdom and Vnderstanding c. doth declare and teach The Rhemists Annot. To teach all Truth and preserve in Truth and from Error the Holy-Ghost is promised and performed only to the Church and the chief Governor and General Councils thereof The Rhemists Annot. The Holy Councils lawfully kept c. have ever the assistance of God's Spirit and therefore cannot err in their Sentences and Determinations concerning the same because the Holy-Ghost cannot err from whom as you see here jointly with the Council the Resolution proceedeth The Opposition The Church of England The Church of Rome 1. General Councils may not be gathered without the Command and Will of Princes 1. It belongs to the Pope to call General Councils 2. General Councils have erred and may err 2. General Councils called by the Pope cannot err The 22. Article of the Church of England Of Purgatory The Romish Doctrine concerning Purgatory Pardons Worshipping and Adoration as well of Images as of Relicks and also Invocation of Saints is a fond Thing vainly invented and grounded upon no warranty of Scripture but rather repugnant to the Word of God. § 1. Purgatory THE Romish Doctrine concerning Purgatory is a fond thing vainly
Bishops c. are none In the Church of England there are no Bishops no Pastors and so their's is no true Church The Ministers of the Church of England are no Priests because they want an essential part which is to offer Sacrifice c. Of this Mind were Harding Stapleton Sanders Bristow Champney c. formerly See Mason's Vindiciae Eccles. Angl. The Opposition The Church of England The Church of Rome 1. Besides Bishops there are but two Orders viz. Priests and Deacons 1. Besides Bishops and the four lesser Orders there were always three viz. Priests Deacons and Subdeacons 2. Arch-Bishops Bishops Priests and Deacons are rightly orderly and lawfully consecrated and ordered in the Church of England 2. Such Bishops and Priests as are consecrated and ordered in the Church of England are no Bishops nor Priests The 37. Article of the Church of England Of the Civil Magistrates The Queen's Majesty hath the chief power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all Causes doth appertain and is not nor ought to be subject to any forreign Jurisdiction The Bishop of Rome hath no Jurisdiction in this Realm of England The 3d part Of the Sermon of Obedience The usurped Power of the Bishop of Rome which he most wrongfully challengeth as the Successor of St. Peter is false feigned and forged The Bishop of Rome teacheth That they that are under him are free from all Burdens and Charges of the Common-wealth and Obedience toward their Prince most clearly against Christ's Doctrine and St. Peter's He ought therefore rather to be called Antichrist and the Successor of the Scribes and Pharisees than Christ's Vicar or St. Peter's Successor St. Peter doth not say Submit your selves unto me as the Supream Head of the Church neither saith he submit your selves from time to time to my Successors in Rome but saith he submit your selves to the King the Supreme Head. The 2d part of the Sermon of Obedience Wicked Rulers have their Power and Authority from God and therefore it s not lawful for their Subjects to withstand them although they abuse their Power The necessary Doctrine and Erudition for any Christen Man set forth by Hen. 8. and compiled by Cranmer c. Subjects be bound not to withdrawn their Fealty Truth Love and Obedience towards their Prince for any cause whatsoever it be ne for any cause they may conspire against his Person ne do any thing towards the hinderance or hurt thereof nor of his Estate 3d Part of the Sermon against wilful Rebellion The speedy overthrow of all Rebels of what Number State or Condition soever they were or what Colour or Cause soever they pretended is and ever hath been such that God thereby doth shew that he alloweth neither the Dignity of any Person nor the Multitude of any People nor the Weight of any Cause as sufficient for the which the Subjects may move Rebellion against their Princes See the Oaths of Allegeance and Supremacy The Church of Rome §. 1. Of the Authority claim'd by the Church of Rome 1. The Roman Church is the Mother and Mistress of all Churches So the 4th General Council of Lateran Can. 2. The Council of Trent Sess. 7. Can. 3. c. This is made an Article of Faith in the Creed of Pope Pius the 4th 2. The Roman Bishop is the Vicar of God and Christ the Successor of St. Peter and hath the Supreme Pastorship over the Vniversal Church So the Council of Trent Sess. 6. de reform cap. 1. Sess. 14. cap. 7. c. This is also an Article of Faith in the aforesaid Creed §. 2. Of the Exercise of this Authority 1. The Church of Rome doth take upon her to command Sovereign Princes So it 's the Phrase of their Councils We do enjoyn Princes we do peremptorily require Kings c. So the 4th General Council of Later cap. 67 68. The 5th General Council of Later de pragmat Sanct. The Council of Trent 2. She doth overrule what Sovereign Princes have commanded So the Council of Constance Notwithstanding the safe Conducts granted by Emperors and Kings c. Yet Heretical Wickedness may be enquired after by a competent Judg and the Persons guilty be punished altho they should come to the place of Judgment considing in the safe Conduct and otherwise would not have come 3. The Church of Rome hath excommunicated such Sovereign Princes as have not submitted to what she hath commanded and hath deposed such as have been thus excommunicated and continued refractory and absolved their Subjects from Allegiance to them when deposed So The 3 d. General Council of Lateran We do forbid under an Anathema That any one presume to keep or maintain Hereticks in their Houses or Land or to exercise commerce with them And if they shall dye in this Sin there shall no Oblation be made for them And let Subjects know that they are released from all Debt of Fealty and Homage and all Obedience The 4 th General Council of Lateran Let secular Powers whatsoever Offices they execute be admonished perswaded and if it be necessary compelled by Ecclesiastical Censure That as they desire to be reputed and accounted Faithful so they would publickly take an Oath for the defence of the Faith that they would endeavour in good Faith according to their power to destroy exterminate all Hereticks marked by the Church out of the Lands of their Jurisdiction But if the Temporal Lord being required and admonished shall neglect to purge his Land from this Heretical Filthiness he shall be Excommunicated by his Metropolitan and the other Bishops of the Province And if he shall refuse to give satisfaction within a Year let it be signified to the Pope that he may forthwith denounce his Vassals absolved from their Allegiance and expose his Land to be possessed by Catholicks who having destroyed the Hereticks may possess it without contradiction and preserve it in the purity of the Faith saving the Right of the Principal Lord whilst that he doth make no hindrance to it Nevertheless the same Law is to be observed towards them who have No principal Lords The General Council of Lyons Ann. 1245. In this Pope Innocent the 4th deprived the Emperor Frederick the 2d after this manner We after diligent deliberation had with the Sacred Council do declare and denounce That he is deprived of all Honour and Dignity and by our Sentence do deprive him and do for ever absolve them from their Oath who have sworn Allegiance to him firmly forbidding by our Apostolical Authority that any one from henceforward obey him as Emperor or King c. And let those to whom the Election belongs freely choose a Successor in that Empire The Council of Constance It is decreed That all that should hinder the Emperor Sigismund from meeting the King of Arragon of what
Quality soever though King Duke c. they be Excommunicated and deprived of all their Secular Honour and Dignity And in the Bull of Pope Martin the 5th read and approved in that Council All Professors of the Christian and Catholick Faith the Emperor Kings Dukes c. are required to expel all Hereticks out of their Kingdoms and Provinces according to the Canon Sicut ait c. That is the abovesaid Canon of the 3d Lateran Council The Council of Trent The Emperors Kings Dukes c. and all Temporal Lords of what Title soever who shall grant a place for Duelling among Christians within their Lands should for that Cause be deprived of the Dominion of the City Castle or Place in which they permitted the Duel to be 4. The Church of Rome doth exempt the Clergy from Temporal Jurisdiction So The 3 d General Lateran Council Because some Laicks do compel Ecclesiastical Persons and also Bishops themselves to appear before their Judgment-seat We do therefore decree that such be separated from the Communion of the Faithful who shall presume from henceforward so to do The 4 th General Council of Lateran Some Laicks do too much usurp upon Divine Right when they do compel Ecclesiastical Persons holding nothing Temporal from them to take an Oath of Allegiance to them But because according to the Apostle the Servant doth stand or fall to his own Master We do forbid by the Authority of the Sacred Council That such Clerks be compelled to take this kind of Oath to Secular Persons See further the Bull of Pope Leo the 10 th read in the 5 th General Council of Lateran And the Council of Trent which doth ratify all Canons made in their favour The Opposition The Church of England The Church of Rome 1. The King hath chief power 1. The Pope hath Power over Kings to Excommunicate Depose c. 2. The King hath power over all persons 2. Ecclesiastical persons are exempted from Secular Jurisdiction 3. The Bishop of Rome hath no power in the Kings Dominions And the power he challengeth is usurpation 3. The Bishop of Rome is the Universal Pastor 4. The King is not to be resisted 4. The Pope can give power to resist Sovereign Princes and can absolve Subjects from their Allegiance As the Opposition in this matter is evident betwixt Church and Church so we look upon the one to be no less the Doctrine of the Church of Rome than the other is the Doctrine of the Church of England For 1. It 's notoriously manifest That the Church of Rome hath both owned such Principles and proceeded according to those Principles in Excommunicating and Deposing Kings in limiting their Jurisdiction and Absolving Subjects from their Allegiance 2. It is manifest That the several branches of Authority fore-recited and claimed by that Church are grounded upon the Canons of what they call General Councils And that all in the Communion of that Church are bound to own and receive these Principles is evident since they are decreed by the same Councils and after the same manner as the Doctrine of Transubstantiation it self and so are equally to be received with it by all the Members of that Church Thus far I have traced the Disagreement between the Church of England and Rome according to the order observed in the 39 Articles and I might proceed to shew the Opposition between them in many other points such as the sufficiency of Attrition with Absolution the necessity of Auricular Confession the Adoration of the Cross the Images made of God and the Trinity the Guardianship ascribed to Angels and Saints over Places Professions c. The Pilgrimages to Images and Relicks the Miracles pretended to be wrought by them The Religious states of Life and their Vows of Poverty and Obedience Their particular Ceremonies in the Mass and Baptism their Limbus's c. But this will be too tedious and indeed somewhat unnecessary considering how evident it has been already made not to say with some clearness demonstrated that there is an irreconcilable difference between the two Churches about those points to use our Authors words wherein the very life of Popery consists and the whole System of that Religion is founded And as now I may leave it to his skill to try whether he can with a Dictum factum patch up a Cassandrian Peace presently between them So I shall leave it to the Readers Judgment even those he calls the unwary Readers of Books whether we have left us nothing but the name and shadow of a Protestant Church of England as he affirms or whether the Doctrine of the Protestants be any where to be found if not in the Church of England And for this purpose I shall present the Reader with the sum of what has been said upon this Argument A brief Scheme of the Difference betwixt the Doctrine of the Church of England and the Church of Rome as set forth in the foregoing Treatise Sufficiency of Scripture The Church of England teacheth THe Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be received as an Article of Faith or be thought requisite or necessary to Salvation p. 15. The Church of Rome holdeth THe Holy Scripture doth not contain all saving Truth but there are certain Traditions not written which the Church is to have recourse to for it as well as the written Books And such Traditions are to be received and regarded with the like Piety and Reverence as the Books of the Old and New Testament Canonical Books The Church of England teacheth No Books are to be received as Canonical but Genesis c. that is the 39 Books of the Old Testament and the New. And as for the 13 Books commonly called Apocrypha tho the Church doth read them for Example of Life and Instruction of Manners yet She doth not apply them to establish any Doctrine The Church of Rome holdeth The Books commonly called Apocrypha viz. Tobias c. are as Canonical and as truly the Word of God as the five Books of Moses c. And whosoever doth not so receive them is accursed Scripture in a known Tongue The Church of England teacheth There is in Scripture whatsoever is meet for all ages and sorts of Men and so the Books of it ought to be much in their Hands Eyes and Hearts And none are Enemies to the reading of it but such as are ignorant or ungodly that would wish the People still to continue in blindness and ignorance of God p. 15. The Church of Rome holdeth If the Scripture be permitted to be read every where in the Vulgar Tongue more prejudice than benefit doth redound from it And therefore it 's fit that the People be deprived altogether of it nor so much as suffered to have Summaries or Historical Abridgments of it Church Authority The