of Prohibited Books with the Rules made by the Fathers of the Tridentine Synod approved by the Authority of Pius IV. Anno 1564. Seeing it is manifest by experience if the Holy Bible be permitted to be read every where without difference in the Vulgar Tongue that more prejudice than benefit doth redound from thence through the rashness of men let it therefore be at the pleasure of the Bishop or Inquisitor that with the advice of the Parish-Priest or Confessor they may grant the reading of the Bible translated by Catholick Authors to such as they shall understand will by such reading receive no prejudice but an increase of Faith and Piety which License let them have in writing But whosoever shall without such License presume to read or have such Bibles he may not have the Absolution of his Sins before he has returned them to the Ordinary The same Index being enlarged by Sixtus V. and reviewed and published by order of Clement VIII Anno 1595. there is added the following Observation about the foresaid Rule It is to be considered about the above written fourth Rule of Pope Pius IV. that there is no new power given by this Impression and Edition to the Bishops or Inquisitors or Superiors of Regulars of granting a License to buy read or keep the Bible published in the Vulgar Tongue seeing the power of granting such Licenses of reading or keeping Vulgar Bibles or any parts of them hath been taken away by the command and use of the Holy Roman Church and the whole Inquisition as also all Summaries and Historical Compendiums of the said Bibles and Books of Holy Scripture written in any Vulgar Tongue which truly is inviolable to be observed So that the power of granting such Licenses and the Liberty of reading the Scripture in the Vulgar Tongue is wholly taken away and accordingly we are told it is so ordered by the General Inquisition of Spain From all which we may observe The Opposition The Church of England The Church of Rome 1. Holy Scripture containeth all things necessary to Salvation 1. All saving Truth is in Books written and Traditions unwritten 2. Whatsoever is not read in Scripture nor may be proved thereby is not to be required of any Man to be believed as an Article of Faith or be thought requisite or necessary to Salvation 2. The Church doth receive and regard unwritten Traditions with the like Piety Reverence as the Books of the Old and New Testament And if any one shal knowingly contemn those Traditions he is accursed 3. In the name of the Holy Scripture is understood those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church And the other the Apochrypha the Church doth not apply to establish any Doctrine 3. The Books of Scripture are the five Books of Moses c. Tobias Judith Wisdom Ecclesiasticus Baruch the two Books of Maccabees c. And if any one shall not receive these whole Books with all their parts for Canonical he is accursed 4. The Scripture were intended for and are to be read by all 4. The Scriptures ought not to be read by the Vulgar 5. The Scriptures are useful for all 5. If the Bible is permitted to be read by all more prejudice than benefit doth arise from it 6. The Church is a Witness and Keeper of Holy Writ 6. It belongs to the Mother Church of Rome to judg of the Sense and Interpretation of Scripture The 7 th 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. The Council of Trent The Saints reigning with Christ do offer Prayers to God for Men and it is good and profitable to invoke them The most Holy Mother of God by her Intercession doth reconcile God to Sinners She is the Mother of Mercy and Advocatress of the Faithful The Opposition The Church of England The Church of Rome Christ is the only Mediator between God and Man. The Virgin Mary and Saints are Mediators in Heaven See more Article 22. The 9 th Article of the Church of England Of Original or Birth Sin. Original Sin standeth not in the following of Adam as the Pelagians do vainly talk but it is the fault and corruption of the nature of every Man that naturally is ingendred of the Off-spring of Adam c. The Church of Rome The Council of Basil. We do define and declare c. the Doctrine that declares the glorious Virgin Mary to have been always free from Original and Actual Sin Holy and Immaculate is to be approved retained and embraced by all Catholicks as pious and consonant to Ecclesiastical Worship the Catholick Faith Right Reason and Holy Scripture and that for the future it shall be lawful for none to Preach or Teach the contrary The Council of Trent This Holy Synod doth declare That it is not its Intention to comprehend in this Decree concerning Original sin the blessed and Immaculate Virgin Mary the Mother of God but that the Constitutions of Pope Xystus IV. of happy memory are to be observed under the Penalties therein contained which it doth inforce Of the Sense of these two Councils in this matter see Joh. Baptistae de Lezana Apol. pro immacul Concept cap. 13. The Opposition The Church of England The Church of Rome Original Sin is the fault and corruption of the nature of every person naturally ingendred of the Off-spring of Adam So that none is excepted but our B. Saviour The Virgin Mary was free from Original and Actual Sin. The 11 th Article of the Church of England Of the Justification of Man. We are accounted Righteous before God only for the Merit of our Lord and Saviour Jesus Christ by Faith and 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 is more largely express'd in the homily of Justification The first part of the Homily of Salvation Because all Men be Sinners and therefore can no Man by his own Acts Words and Deeds seem they never so good be justified and made righteous before God but every Man is constrained to seek for another Righteousness or Justification to be received at Gods own Hands that is to say the forgiveness of his Sins And this Justification or Righteousness the forgiveness of our Sins which we so receive of Gods Mercy and Christs Merits embraced by Faith is taken accepted and allowed of God for our perfect and full Justification Faith doth not shut out Repentance Hope Love Dread and the Fear of God to be joyned with Faith in every Man that is justified but it shutteth them out from the office of justifying that is meritously as
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
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
and absolve their Subjects from Allegiance and exempt the Clergy from their Jurisdiction p. 67 70. Lastly The Church of Rome doth hold all things delivered defined and declared by the sacred Canons and General Councils and especially that of Trent c. And that this is the true Catholick Faith out of which none can be saved Creed of Pius IVth FINIS BOOKS lately Printed for Richard Chiswell THE Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by S. Paul in his first Epistle to Timothy Chap. 3. Vers. 15. 4 to The Peoples Right to read the Holy Scripture Asserted 4 to A Short Summary of the principal Controversies between the Church of England and the Church of Rome being a Vindication of several Protestant Doctrines in Answer to a Late Pamphlet Intituled Protestancy destitute of Scripture Proofs 4 to Two Discourses Of Purgatory and Prayers for the Dead An Answer to a Late Pamphlet Intituled The Judgment and Doctrine of the Clergy of the Church of England concerning one Special Branch of the King's Prerogative viz. In dispensing with the Penal Laws 4 to The Notes of the Church as laid down by Cardinal Bellarmin examined and confuted 4 to Preparation for Death Being a Letter sent to a young Gentlewoman in France in a dangerous Distemper of which she died 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 A PRIVATE PRAYER to be used in Difficult Times A True Account of a Conference held about Religion at London Sept. 29. 1687. between A. Pulton Jesuit and Tho. Tennison D. D. as also of that which led to it and followed after it 4 to The Vindication of A. Cressener Schoolmaster in Long-Acre from the Aspersions of A. Pulton Jesuit Schoolmaster in the Savoy together with some Account of his Discourse with Mr. Meredith A Discourse shewing that Protestants are on the safer Side notwithstanding the uncharitable Judgment of their Adversaries and that Their Religion is the surest Way to Heaven 4 to Six Conferences concerning the Eucharist wherein is shewed that the Doctrine of Transubstantiation overthrows the Proofs of Christian Religion A Discourse concerning the Pretended Sacrament of Extreme Vnction with an Account of the occasions and beginnings of it in the Western Church In three Parts With a Letter to the Vindicator of the Bishop of Condom Preface to the Agreement Page 1 Preface Page 2. Page 3. Page 6b Preface Page 16 18 30 31. De Concll l. 1. c. 7. Page 22 c. Preface Page 42 43 44. Page 44. Page 36 37. Page 42. Preface Page 2. A Papist Misrepres and Represented Introduct Agreement p. 2. Page 2. Ecclesiae Angl. Basis Impostura Luxemb 1619. Apology for the Protestants done out of French into English 1681. Part 4. Cap. 3. p. 135 150. Sess. 6. Can. 10 11 12 c. Art. 6. Art. 20. Sess 4. decret de Canon Script Council Trent Sess. 22. Cap. 5. Sess. 4. Decretum de edit usu Sacr. Libr. Regula 4. Azorius Instit. Mor. l. 8. cap. 26. ff Quaeritur ff Quaeres ART 7. Sess. 25. de invocat Catech. Trid. par 4. cap. 5. ff 8. ART 9. Sess. 36. Anno 1439. Sess. 5. ART 11. Sess. 6. cap. 7. Can. 11. Cap. 16. Can. 9. ART 12. Sess. 6. Cap. 16. Can 32. Annot. in 2 Tim. 4. 8. 1 Cor. 3. 8. and Hebr. 6. 10. ART 13. See Bishop Vshers Answer to a Challange Chap. 11. Sess. 6. Cap. 7. ART 14. Pars 2 de Sacram paenit ff 77. Luke 11 Ver. 35. 2 Cor. 8. 14. Annot. on 2 Cor. 2. 10. ART 15. Sess. 6. Can. 23. Annot. on Mar. 3. 34. ART 19. Orat. Archiep. Spalat Par. 1. de 9. Art. Symb. ff 11. N. 1. Rubrick Of Ceremonies why some be abolished c. Sess. 22. Cap. 5. Ibid. Can. 7. Sess. 7. Can. 2. Par. 2. Cap. 4. de Euchar. ff 81. N. 2. Sess. 13. init Par. 1. de 9. Artic. Symb. ff 18. On Matth. 16. 18. ART 20. Sess. 13. Sess. 21. Cap. 1. Ibid Cap. 2. Cap. 21. ART 21. Sess. 11. Bulla resump Decretum de resum Conc. Sess. 21. init cap. 1. Rhem. Annot. Joh. 16. 13. On Acts 16. 28. ART 22. Sess. 25. Decret de Purgat Sess. 6. Can. 30. Sess. 22. Can. 3. On Mat. 16. 19. Can. 11. Can. 3. Sess. 16. Sess. 21. Cap. 9. Sess. 25. Decret de Indulg Sess. 25. de Invocat Sess. 25. de Invocat Par. 4. Cap. 5. ff 8. ART 23. ART 24. ART 25. See the Homily of Common Prayer and the Sacraments Rubrick after the Com. Service Sess. 7. Can. 1. Can. 8. Sess. 22. Cap. 6. Can. 8. ART 28. Can. 1. Sess. 13. Cap. 1. and Can. 1. Cap. 4. and Can. 2. Can. 4. Can. 6. Can. 8. ART 29. ART 30. Sess. 21. Cap. 3. Cap. 2. Can. 1. Can. 2. Can. 3. ART 31. Sess. 2. Cap. 2. Can. 1. Can. 3. Can. 4. ART 32. Cap. 21. Can. 6. Sess. 24. Can. 6. Can. 9. ART 34. Sess. 4. Decret de Canon Script Sess. 14. Cap. 1. Sess. 22. Cap. 2. and 5. Can. 9. Par. 2. Cap. 7. ff 14. Cap. 4 ff 81. ART 35. ART 36. Sess. 23. Cap. 1. Catechis par 2. cap. 9. ff 11 12. On Joh. 10. 1. Erastus Senior Preface Anno. 1662. A Paper in the Vindication of Ordination c. Anno 1677. ART 37. On 5 th Commandment Sess. 19. Cap. 27. Can. 3. de Haereticis Sess. 3. Sess. 17. Sess. ult Decret de Reform Cap. 12. Cap. 14. Can. 43. Sess. 9. Sess. 25. De Reform Cap. 20. Agreement Preface Ibid.
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
c. And such as are endued with Divine Grace can pay in the name of another what is due to God. Rhemists Annotations The works which we do more then Precept be called Works of Supererogation and whereby that is from what was abovesaid it is also evident against the Protestants that there be such Works This place proveth plainly that the fastings and satisfactory Deeds of one man be available to others Yea and that holy Saints or other vertuous Persons may in measure and proportion of other Mens necessities and deservings allot unto them as well the Supererogation of their Spiritual Works as those that abound in worldly Goods may give Alms of their Superfluities to them which are in necessity We infer most assuredly that the satisfactory and penal Works of Holy Saints suffered in this Life be communicable and applicable to the use of other faithful men and to be dispensed according to every mans necessity and deserving by them whom Christ hath constituted over his Family and hath made the Dispensers of his Treasures The Opposition The Church of England The Church of Rome 1. That men may do more for Gods sake than of bounden Duty is required cannot be taught without Arrogancy and Impiety 1. That men may do Works of Supererogation and more than is commanded 2. That any may be able not only to satisfie for their own Sins but also for the Sins of others is a most ungodly Doctrine 2. That what they do more than is commanded may be allotted to others and which such may have the benefit of The 15 th 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 c. But all we the rest although Baptized and born again in Christ yet offend in many things and if we say we have no Sin we deceive our selves and the Truth is not in us The Church of Rome The Council of Trent If any one shall say That any one can avoid all Sins such also as are venial in the whole course of his Life except by special priviledge from God as the Church doth hold concerning the Blessed Virgin Let him be accursed The Rhemists Our Lady had so much Grace given her that she never sinned not so much as venially in all her Life The Opposition The Church of England The Church of Rome Christ alone is without Sin but all the rest of mankind offend in many things none being excepted The Virgin Mary is excepted having never sinned so much as venially The 19 th Article of the Church of England Of the Church The visible Church of Christ is a Congregation on of faithful men in which the pure Word of God is Preached and the Sacraments be duly ministred according to Christs 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. § 1. Of the Church The Visible Church is where the Word of God is Preached and the Sacraments be duly Ministred in all things of necessity requisite The Church of Rome The 5 th General Council of Lateran The Sacred Doctors have affirmed That the Vnity of the Church doth consist in two things 1. In the Conjunction of the Members of the Church one with another 2. In their Order to one Head the Vicar of Christ according to the saying of the Apostle Not holding the Head. The Catechism of the Council of Trent Of the Notes of the True Church The first Note is That it be One. And it is called One as there is one Lord one Faith one Baptism There is one Governour the Invisible Christ the Visible who being the lawful Successor of Peter Prince of the Apostles doth possess the Roman Chair The Opposition The Church of England The Church of Rome The Notes of a True Church are the pure word Preached and the due Ministration of the Sacraments The necessary Note of the true Church is the being united to the Bishop of Rome § 2. Of the Falibility of the Church of Rome The Church of Rome hath erred as well as other Churches in Living Ceremonies and Faith. The Church of Rome hath erred in Ceremonies The Common-Prayer Book Of such Ceremonies as be used in the Church and have had their beginning by the Institution of man some are put away because the great excess and multitude of them hath so increased in these latter days that the burden of them was intolerable This our excessive multitude of Ceremonies was so great and many of them so dark that they did more confound than declare and set forth Christs benefits unto us Furthermore the most weighty cause of the abolishment of some Ceremonies was that they were so far abused partly by the superstitious blindness of the rude and unlearned and partly by the unsatiable avarice c. The 2d part Of the Homily of Place and Time of Prayer They have prophaned and defiled their Churches with Heathenish and Jewish abuses with Images and Idols with numbers of Altars too too superstitiously and intolerably abused with gross abusing and filthy corrupting of the Lord 's Holy Supper the blessed Sacrament of his Body and Blood with an infinite number of toyes and trifles of their own devices to make a goodly outward shew and to deface the plain simple and sincere Religion of Christ. The Church of Rome The Council of Trent The Church hath appointed Ceremonies as mystical Benedictions Lights Incensings Garments and such like that the Majesty of so great a Sacrifice might be recommended and the minds of the faithful be excited c. If any one shall say That the Ceremonies Garments and external signs which the Catholick Church doth use in the Celebration of Mass are rather Icitements of Impiety than helps to Piety Let him be accursed If any one shall say They are injurious to the Holy Spirit that give some virtue to the Holy Chrism of Confirmation Let him be accursed The Catechism The Sacrifice of the Mass hath many and those very remarkable and solemn Rites none of which is to be esteemed needless sand vain The Opposition The Church of England The Church of Rome 1. The Ceremonies in the Church of Rome were for their multitude an intolerable burden 1. The Ceremonies used are many but solemn and for the Majesty of Worship 2. They do more confound than set forth Christs benefits and do deface the plain and sincere Religion of Christ. 2. They do recommend the Worship and excite the minds of the Faithful 3. They are toyes and trifles 3. None of them are needless and vain but have a virtue in them 4. They do
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