better assurances of your Salvation hereafter than the Roman Church can give you For there you have only the words of their Priests for it whose interest and whose practice it hath been to deceive you But here you shall have all the assurances which the word of God can give you provided you become reformed in your lives as well as in your Religion and will leave off your old Vices as well as your old Opinions For unless we can perswade you to become Proselytes of Righteousness we shall not much value the gaining you over to our Profession because we know it is neither the being Papist nor Protestant will save those that live in their sins But this Religion is the better chiefly in this that it is most likely to bring you to unfeigned Repentance and the practice of real Holiness And if you desire further information in these particulars let me advise you to consult the late Eminent Protestant Writers together with some of the most able and ingenuous of the English Clergy whom you will find very willing and ready to give you more full satisfaction and to be men that have no designs upon you but to direct you in the best way to Heaven And doubtless if you would but try the difference a while a little experience would teach you how happy and advantagious a change he makes who forsakes the Religion of Rome and embraces the Communion of the Church of England FINIS A Catalogue of some Books Printed for and sold by H. Brome since the dreadful Fire of London 1666. to 1677. Divinity DR Hammond on the New Testament fol. his Practical Tracts fol. Mr. Farindons 130 Sermons fol. Newman's Concordance fol. Bishop Sanderson's Sermons fol. Dr. Heylin on the Creed fol. Bishop Taylor 's Cases of Conscience fol. His Polemical Discourses fol. Mr. Cumber's Companion to the Temple being a Paraphrase on the Common Prayer Bishop Wilkins Principles and Duties of Natural Religion Bishop Cosen's Devotions Bishop Taylor 's Holy Living and Dying Mr. Fowler 's Design of Christianity Dr. Patrick's Witnesses to Christianity His Advice to a Friend in Two Vol. His Christian Sacrifice His Devout Christian Holy Anthems of the Church The Saints Legacies The Reformed Monastery or the Love of Jesus Bona's Guide to Eternity Sermons Dean Lloyd's Two Sermons at Court Dr. Sprat's Sermon at Court Bishop Lany's Sermon at Court Mr. Sayer's Assize Sermon Mr. Naylor's Con. Sermon for Col. Cavendish Mr. Standish's Sermon at Court Dr. Duporâ—'s Three Sermons on May 29th Novemb 5th Jan. 30th Dr. Du Monlin's Two Sermons on Novemb. 5 th His Sermon at the Funeral of Dr. Turner Histories The Life of the great Duke of Espernon being the History of the Civil Wars of France beginning 1598. where D'Avila leaves off and ending in 1642. by Charles Cotton Esq The Commentary of M. Elaiz de Monâ—â—uc the great Favourite of France in which are contained all the Sieges Battails Skirmishes in Three King's Reigns by Charles Cotton Esq Mr. Rycants History of Turky The History of the Three last Grand Seigniors their Sultana's and Chief Favourites Englisht by John Evelin Esq The History of Don Quixot fol. Bishop Wilkin's Real Character fol. Bishop Cosens against Transubstantiation Dr. Guidots History of Bathe and of the Hot Waters there The Fair one of Tunis or a New piece of Gallantry by Charles Cotton Esq Domus Carthusiana â—or the History of the most Noble Foundation of the Coarter House in London with the Life and Death of Thomas Su ton Esq The History of the Sevarites a Nation inhabiting part of the third Continent Physick Dr. Glissonde Ventriculo Intestinis De Vita Naturae Dr. Barber's Practice with Dr. Decker's Notes Sir Ken. Digby's Excellent Receipts in Physick Chirurgery and Cockery The Anatomy of the Elder Tree with its approved Vertue Miscellanies Dr. Skinner's Lexicon History of the Irish Remonstrance Lord Bacon's Advancement of Learning The Planters Manual Treatise of Human Reason The Compleat Gamester Toleration discuss'd by R. L' Estrange Esq England ' s Improvement by R. Coke Esq Leyburn's Arith. Recreations Geographical Cards describing all parts of the World School Books Sâ—revelius Lexicon in Quarto Centum Fabulae in Octavo Nolens Volens or you shall make Latine Radyns Rudimenta Artis Oratoriae Pools Parnassus The Schollars Guide from the Accedence to the University Erasmus Coll. English Lipsius of Constancy English Controversies Considerations touching the true way to suppress Popery to which is added an Historical account of the Reformation here in England Lex Talionis being an Answer to Naked Truth The Papists Apology answered A Seasonable Discourse against Popery The Defence of it The difference between the Church and Court of Rome Take heed of both extreams Popery and Presbytery by Mr. Bolein Dr. Du Moulin against the Lord Castlemain Against Papal Tyranny Fourteen Controversial Letters against Popery Papists no Catholicks Popery no Christianity Mr. Gataker against the Papists A Calm Answer to a Violent Discourse of M. N. for the Invocation of Saints Origo Protestantiâ—m Or an Answer to a Popish Manuscript of N. N's by John Shaw Rector of Whalton Law Books Lord Cokes Reports in Four Vol. Sir James Dyer's Reports The Clerks Guide The Exact Constable with large Additions FINIS a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Athenaeum a Tertul. Apol. cap. 32. b Arrian in Epict. l. 2. c. 14. c Diog. Laert in Vit. Solon a Cicer. de natur Deor. lib. 2. b Theodoret. de Curand Graec. affect Serm. 1. c Tertul. in Marcioâ— lib. 4. d Cyprian ad Caecilian Ep. 63. e Salmeron in 1 Tim. cap. 2. Lindan Panop l. 3. c. 5. Bannes 2. 2 ae qu. 1. Art 10. conclus 2. f Hugo Etherian de regressu animae g Durand 4. Sent. dist 20. qu. 3. Major 4. d. 2. qu. 2. Cajetan Opusc 15. cap. 1. Antonin part 1. sum tit 10. cap. 3. h Fisher de Captiv Babyl c. 10. De Alliaco in 4. Sent. qu. 6. art 1. Cajetan ap Suarez Tom. 3. disp 46. * Ranul Higden Polychron l. 6. c. 15. Petrus Damian Vit. Odilon i Clemangis de nov Celebr II. Polydor. Virgil de Invent. rer l. 6. Aiala de Tradit p. 2. c. de Imag. k Concil secundum Nicaen An. 787. l Hoveden Annal Par. 1 p. 405. Matth. Westmon Anno. 793. m Fish in 18. Artic. Luther n Scioppius de Indulg cap. 12. o Platin. in Vit. Polyd. Virgil. de Invent. l. 8. cap. 1. p Temp. Bonifac 8. An. 1300. Polyd. Virg. ut supra l. 8. c. 1. q An. 1074. Matth. Westmon eod An. Vincent Spec. hist l. 24. c. 45. Antonin lib. 16. cap. 1. §. 21. r Sigebert Chron. ad A. 1074. s Histor. Petroburg Anno 1127. ap Spelm. T. 2. p. 36. t Concil Later Can. 21. An. 1215. u Peter Lomb. l. 4. sentent dist 77. Gratian. de Poenit. dist 1. c. 89. circ An. 1150 w Tho. Aqu. in 4. Sent. dist 17. x Gregor de Valent. de Transub lib.
the substance and nature of Bread and Wine The Schoolmen confess Transubstantiation is not Ancient And two of the most famous of them plainly deny it The Administring the Sacrament in One kind is no older than the Council of Constance as was noted before the practice of the whole Church and of Rome it self being otherwise till then Finally many things were never decreed and imposed as necessary to be believed till the late Council of Trent such as the equalling Apocryphal books and Traditions to the undoubted Canon of Scripture Justification by the merit of Good works c. Which Council of Trent was never fully owned by the Catholicks of France Nor was it ever received as a lawful Council by this English Nation It would be too tedious to run over all the rest of those Points wherein the Roman differs from the English Church or else it might be shewed that the Appeals to Rome and the Pope's Vniversal claim Veneration of Relicks Invocation of the Blessed Virgin Pilgrimages c. were wholly unknown to the three first Centuries as the ingenuous Romanists will confess and our Writers have largely proved By all which it appears that the Old Religion of Rome for the first three hundred years had no formal Invocation of Saints nor Angels no Purgatory nor Prayers to be delivered thence no Images no Transubstantiation no half Communion no Jubilees no Indulgences ' no constrained Coelibate no Prayers in an unknown Tongue no customary Auricular Confession no Apocrypha in her Canon of Scripture nor the rest Now if you strip your Church of these Doctrines she retains scarce any thing but the Protestant Articles of the Church of England But if you take Rome with these Additions her Religion is not so Old by far as the Religion of this Church Perhaps it will be pretended Though these Decrees were made in later Ages yet the Determinations were made by vertue of Apostolical Traditions preserved in the Roman Church from the very beginning and upon this Pretence your Late Writers of Controversie have generally laid aside all Arguments from Scripture and Ancient Fathers and resolve all into Oral Tradition and the Infallibility of the Roman Church But what is this but to confess that the Scriptures the Ancient Fathers and all written Records which are Impartial witnesses do make against them only these unknown Traditions which are only in their own keeping and may be of their own devising these they say bear witness for them which is to make themselves Judges in their own Cause and may justly occasion your enquiry whether the former Popes knew of these Traditions or no if not how then came the later Popes to the knowledge of them If they knew of them of old why did they let them sleep so long and suffer the Church to erre for so many years for want of them Did they discharge their Vniversal Headship well in this Concealment But in very truth it is Evident the first Popes knew of no such Traditions and the later Popes have invented them to support their New designs which appears by the Ancient Popes declaring directly contrary to these pretended Apostolical Traditions of which take a few Examples Pope Gaius writes That the Righteousness of the Saints avails nothing to our Pardon or Justification Pope Gelasius denies Transubstantiation as was noted just now The famous Gregory the Great saith He himself was the Emperors Servant and owed him obedience and declares That God had given the Emperor power over Priests as well as others The same Pope disowns the Title of Vniversal Bishop as unfit for him or any other He also determines that it is lawful for Priests who cannot contain to marry And he allows Images for History and Memory only A later than he also in the Canon Law Decrees that in such Diocess where there be people of Divers Languages The Bishop shall provide fit men to celebrate Divine offices and Minister the Sacraments of the Church according to the diversity of Rites and variety of their Languages Decretal Greg. l. 1. Tit. 31. cap. 14. The aforesaid Pope Gregory the First affirms that the Book of Maccabees is not Canonical And as well the Ordinary Gloss as the Old Editions of the Bibles which were allowed by the Roman Bishops and used in that Church before the Council of Trent do all distinguish between the Canonical Books and those which the Protestant Church now call Apocrypha Yet the contrary to all these hath been afterwards decreed upon pretence of being Apostolical Traditions By which account you may see if your Prejudices hinder not that the present Roman Church as it differs from the Church of England retains neither the Old Religion of the Scriptures nor that of the Primitive Church in general nay nor that of the Ancient Church of Rome for they have omitted some Points added others and altered so many that though Rome keep the Old Name it doth not keep the Old Faith We may now seek Rome in the midst of Rome as Juvencus Vitalis said Nor can it be denied saith Another but the Roman Church is not a little different from its Ancient beauty and splendor There is not the Faith the Manners nor the Worship of the Primitive Roman Church and therefore according to S. Ambrose They that have not Peter ' s Faith cannot succeed to Peter ' s Inheritance and as S. Hierome observes They are not the Sons of the Saints who possess their places but they which follow their Works And That only saith Lactantius is the Catholick Church which retains the true Worship of God You might have seen and heard in Rome of Old a Bishop without a Triple Crown or the Title of Vniversal Churches without Images Priests under no Vows of Single life Litanies without any names of Saints or Ora pro nobis the Mass celebrated in a known Tongue Bibles calling divers books Apocrypha which are now reckoned Canonical Scripture People not enslaved by Auricular Confession not debarred of the Cup not frighted with Purgatory nor impoverished with purchasing Prayers and Indulgences to save them from thence c. To conclude therefore Why may you not justly desert them who have in so many things departed from the Old Religion taught by Christ and his Apostles believed by the Ancient Fathers and received by the first and best Bishops of that same Church If you desire to be really of the Old Religion nay if you would hold the Faith of the Primitive Roman Church you may come much nearer to it by embracing the Religion of your own Country than by retaining the Opinions of the Modern Church of Rome which are most of them meer Innovations And though you have reverenced them while you supposed them Ancient and Apostolical yet we hope you will now renounce them when they are evidently discovered to be Gibeonites disguised on purpose to deceive and
with Oblations of Houses and Lands Plate Vestments Jewels Images and Ready mony And it is very remarkable that the fear of losing this Income was one main Impediment to restrain the Pope from yielding to a Reformation To these may be added the Doctrines of Images and Invocation of Saints with the reports of Miracles done at certain places and the Device of Canonization by the Pope an Honour that none of the Saints for the first five or six Centuries ever had but certain it is that people being perswaded of Miracles wrought on Earth and Intercession made in Heaven by these Saints do undertake Pilgrimages to these places and make Oblations there or else send their Offerings if they cannot go And this in so excessive degrees that there have been and are some Shrines which cuâ—vy the Treasuries of the greatest Princes of Europe we may instance in Tho. Beckets at Canterbury and the still famous Lady of Loretto The Relicks also of all other Saints yea such as are said to belong to Jesus himself have been formerly carried about to collect Mony yea sold for great sums and are accounted Marketable ware and very gainful Commodities in the Roman Church The Year of Jubilee and distribution of Indulgences are used as devices to get mony as your own Writers complain The Pope's pretences to a power of Dispensing with Vows and Oaths Leagues and Contracts Marriages in prohibited degrees c. fill his Coffers with Silver and his Court with Suitors The taking mony for Penances and granting Absolution upon it for Notorious sins is so known an Infamy that we have the very book in our hands copyed out of the Original in the Apostolick Chamber setting down the rates and sums to be paid for Absolution from the most horrid wickednesses And to convince us that Mony is the only thing sought by the Church in these Absolutions the said book tells us that These acts of Grace cannot be granted to the Poor who have nothing and therefore cannot be comforted And though the Priests and Fryers have these and many more ways to draw Mony from the people yet the Pope uses them but as Spunges to suck in wealth from others that he may squeez it into his own Coffers afterwards For it is scarce within the reach of Arithmetick what sums the Roman Church receives from the Inferior Clergy and Bishops for Institutions Confirmations Investitures Palls First-fruits Tenths c. The very Tenths and First-fruits formerly enjoyed by the Pope amounting in this Nation as we now compute them to above 20000 l. per An. And in the time of the Roman Jurisdiction here the Clergy paid him a fifth part of their Livings sometimes for two or three years beside and for the English Bishops their subjection to Rome cost them dear Walter le Grey Archbish of York paying Ten thousand pound sterling for his Pall And it was complained in the 23 d of Henry 8 th that the Papacy had received out of England in about forty years past for Investitures of Bishops only Threescore thousand pounds And the Doctrine of sorcing all Priests to renounce Marriage is maintained by the Policy of the Roman Court that they may not only profit by them living but be their Heirs when they die there being no other good Reason to be given for this rigid Imposition for sure they will not say it is simply unlawful for Priests to marry since two Popes S. Gregory the Great and Pius the Second affirm They may be allowed to marry and their great Canonist saith There is as great reason to allow Priests marriage now as ever there was to restrain it What then do they forbid it that Priests may be more pure that cannot be the Reason because S. Paul saith Marriage defiles not Heb. xiii 4. And Fornication which certainly doth defile is tolerated if not allowed and called a Venial sin However reputed by their Casuists a lesser sin in the Priest than Marriage And how pure this Doctrine makes your Clergy let Experience and your own Writers teach you There are many saith S. Bernard who cannot be hid for their multitude nor do they seek to be concealed through their Impudence who being kept from Nuptial Remedies run into all filthiness There are few free saith Another in these days from the crime of Fornication The Pope thinking it almost a Miracle some Ages since to hear a Candidate for a Bishoprick attested to be a pure Virgin The true Reason therefore of this Doctrine which occasions so much wickedness we may learn from the Canon Law which allows not Regular Bishops to dispose of their Estates by Will nor others of the Clergy to be too free of their Alms in their sickness how earnestly soever they exhort the Laity thereunto And thus the Church becomes their Heir And these Spoyls of the Clergy as they very significantly term them which fall to the Church at their deaths amount to a good round sum as a judicious Author observes I cannot express one half of those Arts which the Roman Church hath to drein both Clergy and Laity But certain it is they do draw a Mass of Treasure Annually from the Countries under their yoke insomuch that it was complained of to the Council of Spain that Pope Pius 5th had got fourteen Millions out of that Kingdom in a short space And in the time of Henry 3 d of England it was computed that the Popes Revenue out of this Nation exceeded the Kings And another time complaint was made by the English that there went Threescore thousand Marks yearly out of this Land to Rome I shall not mention the Frauds and Cruelties used in Collecting this Mony only noting that Johan Sarisburiensis a great Bigot of the Popes and a hot stickler in Beckets Cause assures us That the Legates of the Apostolical Seat did Tyrannize over the Provinces as if the Devil saith he were gone out from the presence of the Lord to scourge the Church yet to oppose these Officers of the Pope is reckoned at Rome the most mortal sin No wonder then can it be that Pope Sixtus 5 th in five years time got together Five Millions of Crowns as Ciracella informs us Four Millions of which his Successor Gregory 14 th wasted in Pomp and Riot in less than Ten months time Europ Spec. p. 263. And indeed they spend these Sacred Treasures as badly as they get them the very Popes themselves of late designing only to swallow all the little neighbouring Principalities and to make themselves Temporal Princes to raise their Nephews and Neeces if not Sons and Daughters and advance their Families to the highest Dignities and Fortunes So that there is little of Holiness left in them but in an empty Title it being a little above a hundred years since one said No man at this day looks for Holiness in the Popes they are accounted excellent
That it was expedient the people should be deceived in their Religion as Scaevola the Pagan Pontifex M. in S. Augustine saith and no doubt your Church agrees with the Heathen Varro in the same Author where he saith There are many Truths in Religion which it is not expedient for the people to know and though divers things therein be false yet the people ought to think them true The instances of some particulars will make this more evident 1. Miracles were the foundation and most authentick proofs for Invocation of Saints Veneration of Images and Relicks Pilgrimages Purgatory Monastical Vows and most of the gainful Articles of the Roman Church and yet S. Chrysostome saith that there were no footsteps of the power of Miracles left in the Church in his time And your S. Gregory thinks them unnecessary among Believers and so do many others Yet in the dark Ages nothing was more frequently pretended than Miracles wrought by Saints living and dead as appears by the stories of their Lives and the Legends of your Church which Relations are so senseless and so ridiculous so impossible and unlikely so little agreeing with Chronology History or Geography that the Modern Writers of the Roman Party are ashamed of them Hence your own Canus complains that these Authors of Saints Lives with false and counterfeit Fables have blemished the Lives of Saints And the same Writer saith there that the Author of your so famed Golden Legend was a man of an Iron forehead and a Leaden soul Harding also affirmeth That there be many vain Fables in it Simeon Metaphrastes is another of these Miracle-Writers and is so eminent that he is read in the Modern Roman Breviaries and yet Cardinal Bellarmine blames him for incredible stories and relations not agreeing to Ancient Writers He adds saith he many things out of his own wit not as they were really done but as they might have been done And is not this notorious forgery Yea the Popes themselves in the latest sort of Breviaries have left many of these fabulous Miracles out since they have done the work now for which they were invented the Doctrines supported by these lies are now generally embraced and when the Arch is compleated the Props on which it was raised may be laid aside yet still you ought to ask If these stories were false how came the Infallible Church to put them into her Offices if they were true why doth she now reject them And it is observable that the Roman Church at present pretends but to very few Miracles and the Doctors thereof in this knowing Age are very shy of believing any at all as one of your own Priests proves at large The Reason of which must needs be because they fear this Inquisitive and learned Generation should discover the fraud of them For since Miracles are especially necessary to convince unbelievers there is far more need of them since the Reformation when so many disbelieve the Religion of your Church than was before when all the Nations of the West were at the Devotion thereof Yet then many Miracles are recorded and now few or none an Argument sufficient to make a wary man believe there were few real Miracles at any time since the settlement of Christianity only the superstitious and ignorant credulity of the former Ages was fit to be abused with such Pretences And now why are you so stiff in maintaining those Opinions which were believed at first upon so slight and false inducements as these Legends and Miracles are confessed to be But this Argument is of late so fully handled by two excellent Pens that I may dismiss it with my hearty wish you would read those Tracts without Prejudice being not written to abuse real Religion as some tell you but to undeceive you and unmask that hypocrisie which hath long walked in the venerable Mantle of Truth Nor ought you to be angry at the Relators but at the Inventors of such falshoods who have got many fair Houses and Lands vast sums of Mony and innumerable costly Oblations by these Fictions to the scandal of Christianity it self My second instance shall be of the Artifice of Forging Records for to attest their Novel Doctrines especially that of the Pope's Supremacy they put out divers spurious Tracts under illustrious names which served to wheadle an illiterate Age into a Reverence for the Roman Church and her Opinions whereas now the cheat is so palpable that your modern Doctors though they keep the Conclusions disown those feigned books that were the Premises from whence they were inferred Of this nature are the Decretal Epistles of all the Popes from Clemens down to Pope Syricius An. 385. formerly cited as good Authorities and transcribed some parts of them into your Canon Law but now the most learned Romanists confess a great part of them to be meer forgeries Baronius styles divers of them Apocryphal And Cardinal Cusanus saith That being applied to the times of those Holy men they do betray themselves And indeed these Epistles were never cited by any good old Author and were first brought into France by one Riculfus Arch. B. of Ments five hundred years after those Popes were dead as Hincmarus Arch. B. of Rhemes a Writer of that Age affirms and Baronius also confesseth Nor did the Roman See blush some Centuries ago to alledge for its Supremacy the most fabulous Donation of Constantine the Great wherein he is pretended to make the Pope head over the whole Church and superiour to all the four Patriarchs of the East naming Constantinople for one which City was not yet built giving him in fee the City of Rome and all Italy with all the Provinces of the Western Empire though he gave all these to one of his Sons afterwards This senseless Edict was pleaded by several of the Popes in former times to countenance their ambitious pretences and of Old was received without suspicion by the gravest and learnedst Doctors saith Binius who yet confesseth there it was a meer forgery devised he thinks by the Greeks and now adaies all Romanists generally disown it and indeed it is as ridiculous a forgery as ever the world saw My Brevity will not allow me to enlarge upon this Subject otherwise I could add innumerable Examples of like dealing The absurd Council of Sinuessa The monstrous Recognitions of Clement The threescore new Canons father'd by Turrian and others upon the famous General Council of Nice The Pontifical ascribed to Pope Damasus with innumerable other Tracts of the same Metal being all apparent Forgeries and yet were long countenanced by Rome to support her unjust Supremacy and other Innovations My third Instance shall be of Suppressing or corrupting true Records of which take a few Examples The Legates of Rome within less than a hundred years after the general Council of Nice did produce two Canons to prove the Popes Right
to receive Appeals in a famous Council of Carthage An. 419. which Canons they pretended were made in the aforesaid Nicene Council but these Canons wholly differed from all the best Manuscripts of that Council then extant particularly from two eminent ones which the African Fathers sent for from Constantinople and Alexandria nor do they agree with those genuine Editions of the Nicene Council now extant and indeed the Council of Carthage received not these pretended Canons of Nice but esteemed them to have been corrupted as we do at this day Not long after to abet the Roman Supremacy Pope Leo writing to Theodosius the Emperor cites a Canon of a particular and dubious Council at Sardiâ—a of later Date and less Authority affirming it to be a Canon of the general Council at Nice The Edition of the Councils put out by Dionysius Exiguus about An. 520. being for a long time the sole approved Copy extant in these parts of the World doth in favour of the Popes Supremacy leave out divers Canons even of General Councils which seem to make against it though the said Canons are recorded in Zonaras and Balsamon and in this Age confessed to have been made in those Councils by the Romanists themselves but in the Time when the Supremacy was in hatching it was not thought expedient those Canons should be known It were endless to reckon up all the Additions Diminutions and Alterations which all the Roman Editions of the Councils since are guilty of and because an ingenious Essay hath been made that way by a late Author I shall refer my Reader thither and out of infinite Examples conclude with one Evident piece of Falsification The xxxv Canon of the Council of Laodicea Forbids the faithful to call on the name of Angels which being a condemnation of the Doctrine and Practice of Rome in Praying to Angels The Later Editions of this Council have impudently put in Angulos Angles or Corners instead of Angelos Angels though all the Greek Copies and Fathers read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the old Latin Exemplars have Angelos Yea Pope Adrian himself before this worship of Angels came up read it Angelos in that Epitome of Canons which he sent to Charles the Great An. 773. Thus they corrupt the Councils to suit them to their own Opinions Nor have single Fathers and Ancient Authors fared better S. Cyprian put out by Pamelius is altered in many places contrary to the Ancient Copies for Example where the Father saith the Church is founded Super Petram Pamelius changes it into Super Petrum upon Peter instead of upon a Rock And Ludovicus Vives a Romanist assures us that there are Ten or Twelve lines positively asserting Purgatory put into the Printed Copies of S. Aug. de Civitate Dei lib. 21. cap. 24. contrary to the Ancient Manuscripts Fulbertus Carnotensis quotes S. August saying of the Sacramental bread This then is a figure the Roman Editions put in As a Heretick will say when indeed S. Augustine says so and speaks his own sense Aimonius speaking of the Eighth Council saith They determined about Images otherwise than the Orthodox Fathers had Decreed and so Baronius reads But the Modern Printed Copies quite contrary put in according as the Orthodox Fathers had Decreed But why do I stand upon particular Instances This wickedness which all other men account the same Villany with suborning false Witnesses stopping the mouths of the True and counterfeiting Hands and Seals is owned by the present Church of Rome And Sixtus Senensis doth highly extol Pope Pius 5 th for his most holy Decree to burn all Books which were accounted Heretical To purge and cleanse all Catholick Authors and especially the Writings of the Fathers Now in what manner they effect this most holy work the Belâ—ick Inquisitors appointed by the Roman See shall tell you We strike out say they many Errors in other of the Ancients we extenuate and excuse them or by feigning a Commentitious gloss either deny or fix a commodious sense to their words Thus they served S. Ambrose his works cancelling and altering whole pages together contrary to all the Old Manuscripts as appeared by the Original Papers which Savarius the Stationer shewed to Francis Junius according to which the Inquisitors had ordered him to Print that Edition Lugdun An. 1559. Thus they left the story of Pope Joan out of the Copies of Anastasius Biblioth though the Manuscripts had the said story in them as Marquar Freherus testified who lent them the said Manuscripts And I might fill a Volume with Instances of like unjust dealings but I will only add the memorable account which Boxhornius one of your Divinity Professors at Lovain gives of himself viz. That he having been employed by the Inquisitors to strike out at least six hundred places of the Ancients which seemed to make against the Roman Doctrines was so troubled in mind upon it that it was an occasion of his turning Protestant and made him resolve to quit that Religion which could not defend it self without such manifest Impostures And I wish the consideration thereof might have the same effect upon you for the matter of Fact is so evident that the Index Expurgatorius the Book which directs these Falsifications is now come into Protestant hands to the eternal Infamy of the Roman Church whose people cannot rationally trust to any Author which comes through their Priests dishonest hands And since false Books are invented true and genuine Writers altered and corrupted or else wholly prohibited if they seem to make against them for which cause Clement 8 th puts the Bible into his Index of prohibited Books and all Editions but their own condemned and burnt by the Roman Church the people must needs be deluded into a perswasion that all these New Doctrines are Primitive Truths when indeed this abominable Forging evidently shews that the Pope and his Conclave think that both Scripture and Antiquity do make against these Innovations and would discover the Imposture if they were suffered to speak out to whom I may justly apply the words of Arnobius To intercept what is written and to design to smother published Records is not to defend the Gods but to fear the Testimony of the Truth And because Good men as S. Augustine saith will not deceive but neither good nor evil men would willingly be deceived I may suppose that the most Devoted Romanists cannot but discern how unsafe he is in believing as those men teach him who make no Conscience to invent impose and pretend things never so false provided they may thereby advance their Churches Interest or their own private ends They who dare write Lies will not be afraid to speak them and they who corrupt the Remains of the Holy Saints deceased are not to be trusted with the Souls of the living And whoever gives himself up to such Guides unnaturally
joyn in you will go over to the Church of England where you may Pray with the Spirit and with understanding also In the next place your Private Prayers are not so good a way of worshipping God as other Christians have The Images and Pictures which the Heathens first taught your Doctors to call The books of the unlearned and which are placed before you in time of Prayer are no help but an hindrance to all true Devotion for while your lips are repeating your Oraisons your mind is taken up with the beauty colour lineaments and workmanship of the Image so that your own Conscience will tell you by these diversions you often draw near to God with your lips when your hearts are far from him which is a vain worship Matth. xv 8. And the Casuists of your Church foreseeing that Images would take off the attention have determined most impiously That it is not necessary to Prayer that the person praying should think of what he speaks A Doctrine suitable enough to that slight and formal worship which your Church appoints and the Ordinary people among you think they have prayed sufficiently when they have pattered over so many little Oraisons as agree to the number of their Beads A new Invention which came not into the Church till all serious Devotion was ceased it being a sign he minds his Prayers but little that needs a string of Beads to reckon them by yet these Beads saith one of your own Authors are now the chief Instruments of the hypocrites counterfeit Devotion I shall not ravel into the body of your Prayers since the Author of the Reflections on the Romish Devotions hath sufficiently done this but I cannot but remark that the repeating Ave Maria and the name of Jesus so many times over as in those fifteen little Prayers in the Psalter of Jesus where the name of Jesus is thrice mentioned in each Prayer and each Prayer is ordered to be said Ten times over and those numerous names of Saints repeated in your Litanies with no petition annexed but Ora pro nobis This way of Praying is so far from agreeing with the Primitive worship of God among the Christians that it is evidently derived from that Heathenish superstition of praying by repeating a hundred names of their Deities together interposing nothing but O hear us and in this manner Baals Priests are supposed to pray 1 Kings xviii 26. But to Christians Jesus saith When ye pray use not vain repetitions as the Heathens do for they think that they shall be heard for their much speaking Matth. vi 7. Wherefore though you have admired this trifling way of worship when you knew no better yet if you would acquaint your selves with the solid and rational way of praying prescribed in the Church of England wherein Great things in an exact method in plain and proper phrases and in a known Language are asked of God alone in the name of Jesus Christ you would easily leave off those formal vain and superficial Devotions which can neither be acceptable to God nor profitable unto your selves Thirdly Let us pass to the last of these particulars and enquire If the Doctrines of Rome differing from those of England do tend to promote our imitating God by a holy life and conversation without which all our worship is in vain For it is a folly and miserable errour saith S. Augustine to humble your self before him in adoration to whom you chuse to be unlike in conversation and to give him religious worship whose Example you will not follow since the sum of all Religion is to imitate him you worship Now there are several Principles of the Roman Church which seem to hinder an holy life as first The custome of Confessing to a Priest weekly or monthly together with the Absolution following of course upon this Confession this is I fear a great hindrance to amendment of life at which it pretends to aim for while men relie on this remedy they go on without fear in those sins for which they have so easie a cure at hand like those who venture without scruple on dangerous Meats because they have their Physicians beside them 'T is true there is a Penance enjoyned sometimes but it is such a one as the rich may buy off and the poor may undergo and yet both retain the sin because the Penance is not its proper cure the going in Pilgrimages giving mony saying or reading over such proportions of Legends or little chiming prayers with others far more impertinent tend not to rectifie a vicious habit and a plaister on the Toe may as soon cure the Head-ach as these Penances effect a Reformation or obtain a pardon at Gods hands And yet all men see when the day of Confession is over and the Penance past that you are generally confident of a Pardon and fancy you begin upon a new score It is not easie to enumerate all the devices which your Church hath invented to convey pardon of Sins Holy water Relicks of Saints visiting some certain Churches saying some certain Prayers making Oblations of mony to such and such uses Indulgences and other such things so that he that hath mony need never want Pardon from Rome but alas these things can never really take away the guilt of one sin and yet they embolden men to commit many For the multitude of Sinners increaseth when hope is given that sin may be bought off and men easily fall into those sins for which Mony will purchase their pardon as Arnobius said to the Heathens who relied on such like fantastical means of Remission and we may say of the Guides of your Church as Seneca in a like case They sin more in such Absolutions than the Offender doth in the Crime For by perswading men they can have Remission on so easie Terms they make them secure before they are safe because Almighty God who only finally can Remit never promised Pardon on these Terms and it is only those who forsake as well as confess their sins to whom he will shew Mercy Prov. xxviii 13. And if either the Pope or any of his Substitutes pretend to have power to forgive sins on any other Terms they abuse those who are so weak to believe them and make them forfeit their Souls I doubt for the sad price of this Credulity S. Basil saith truly The power of Absolving was not absolutely given but upon condition of the Penitents Reformation And we tell our People more sincerely that if a Priest Absolve them a thousand times over and if they give ever so much mony without amendment of life they can have no pardon according as Scripture it self teaches and the Holy Fathers also If thou givest all that thou hast and dost not forsake thy sins thou art twice deceived both in losing thy Mony and thy Pardon also Again as if the Roman Church designed to make men think their own actual Holiness
were never necessary they have other devices to perswade you into a belief of coming off well at the end of your life howsoever ill you have spent it The Hereticks in Tertullians time said It was a meritorious thing to be of their Party And you are told it is a ready way of Salvation to die in the Communion of the Roman Church and if you can but receive the Sacraments of that Church and be Absolved by one of their Priests you scarce doubt of obtaining Heaven at last and if you have no good works of your own they perswade you the Church can sell you the Merits of the Saints or if you should drop into Purgatory by the way the pains of that they say are not endless and if you give liberally on your Death-beds or if any others afterwards give for you to purchase so many Masses and other Prayers for your Soul you will ere long be delivered from thence All which notorious delusions do miserably deceive poor men and most mischievously encourage them to put off their Repentance and to resolve not to be troubled with holiness in the way since they fancy they shall come off so easily in the end and alas they are as false as they are mischievous for the Ancient Fathers unanimously affirm no mans estate can be altered after this life But as the last day of a mans life finds him so the last day of the World finds him Nor will any thing help thee saith S. Augustine but what is done while thou art here Out of innumerable such Testimonies that of S. Salvian may serve Although a man should have so pious a Son who for alleviating his Fathers punishment would desire to give all the goods he left behind him it would do him no good for the Piety of the Son can do nothing to procure that Rest to a man after Death which his own Impiety and Infidelity hath denied him Finally these and the like Principles make so many infamous men and women so many Thieves and Murtherers debauched and prophane persons to take Sanctuary in the Roman Church because the Tenets thereof seem not to oblige them to forsake their evil ways but reconcile wickedness and Salvation together so that this Religion tends not to perswade men to Holiness of life and therefore is no good Religion I grant there are some Persons in that Church who live better than these Opinions engage them to do and do not draw those Conclusions into their practice which naturally follow from these Principles but that is only an evidence of the excellent vertue of such Persons but no proof of the goodness of these Doctrines and if these men be Holy in a Religion which gives such encouragement to evil doubtless they would be more holy by far if they were taught better things I shall only add that as the Roman Church is too loose in matters pertaining to Gods Laws so she is too strict in matters pertaining to her own Constitutions like the Old Pharisees who Tithed Mint and Annise and neglected the weightier matters of the Law Matth. xxiii which is a great obstruction to real Holiness when men place Religion in Ceremonies and slight things for while they are curious in these matters they neglect greater and think by observing the Rules of the Church they compensate for passing by the Laws of God your own Ordinary Gloss saith That is Superstition when Religion is placed in observing the Ordinances of men And if so then your wonderful strictness in Crossing Bowing using Holy Water Abstinence on certain days wearing Crosses c. in which you have placed so much Religion are no better than Superstition It cannot be denied that most Roman Catholicks are more afraid to eat flesh on a Fasting-day than to curse or swear they will be drunk on a Holy-day which God forbids but not work on it because the Church forbids it many of them dare fornicate and debauch who dare not neglect Confession nor read a book written by a supposed Heretick And generally they are punctual in crossing sprinkling bowing and observing all Orders of the Church even such as live in the open breach of Gods Commandements and yet fancy themselves more sure of Heaven than the most pious and holy Protestant Thus this Religion is too strict where God gives us more liberty and too remiss where his Holy Law hath bound us with Eternal and Indispensable bonds and it is designed to promote Obedience to the Roman Church rather than Inward holiness towards God The effect of all which Considerations is this That whosoever sincerely desires to glorifie God and worship him with a rational Devotion and whoever would imitate him by a Holy Life ought not to chuse or retain such a Religion whose Principles tend so evidently to the dishonour of Gods Name the hindrance of true Devotion and to the rendring a Holy life unnecessary And as it was proved before that the appropriated Articles of the Roman Faith were not Ancient nor induced for pious ends nor propagated by honest means so now it is evidenced the Articles are not good in their own nature and therefore there is no reason why you should not renounce them unless you retain them in meer Reverence to the Authority of the Pope who doth impose them which Matter is the Subject of our last Enquiries SECTION V. Whether the Roman Bishop have sufficient Authority to impose the said Opinions upon all Christian Churches THe Last and almost the only shelter that your Doctors flie to at this day for the defence of your Principles is That the Bishop of Rome is the sole Vicar of Christ the Infallible and only Judge of Controversies and the Supream Head of the Vniversal Church and hereby their Adherents are awed into the retaining all his Decrees of what nature soever they be But let me beg leave to advise you not to lay so much stress upon these Titles and Authority till you have seriously examined by what Right the Pope laies claim to them for his Power had need be very great and his Proofs very good upon the Credit whereof you receive so many new and suspicious Articles of Religion some of which we ought not to receive though preached by an Angel Gal. 1. 8 9. And first though we stand not much upon Titles you may note that the name of Vicar of Christ is never given to the Pope in the first Ages and when this Title came into use it was not appropriated to the Bishop of Rome but other Bishops and Priests are styled Vicars of Christ also even by a Pope of Rome as also by the Old French Emperours and by our own Saxon Law So that there is no reason for the Roman Bishop to challenge any propriety in this Title or any special Priviledge by virtue thereof Secondly As to his being an Infallible Judge and the Supream Head of the Catholick Church throughout the World you may remember
Church there as an undue Act contrary to the Ancient Canons and all Primitive Constitutions For though saith the Historian the Bishop of Rome for the dignity of his Apostolical Seat be more venerable than other Bishops yet it is not lawful for him in any thing to transgress the Tenor of Canonical rules and as every Bishop of the Orthodox Church is the Spouse of his own See and represents the person of our Saviour so it cannot agree to any Bishop boldly to act any thing in the Diocess of another the like checks the Popes frequently received for medling in France from the Princes of that Nation About that Time also the Bishops of Italy complained of the Roman Vsurpation to the Patriarch of Constantinople as appears by Photius's Letter in answer to that complaint extant in Cardin. Baronius And there are many like Examples in the Historians of those Ages wherein this bold Jurisdiction began first to be exercisedin this Western part of Europe And to this very day the Churches of France do little value the Pope's Supremacy though in other Opinions they agree with the Roman Church as may be seen in the French Writers And it is not long since the King of France was about to take away his Nations dependence from Rome by erecting the Archbishoprick of Burges into a Patriarchate And now why should you be awed into the belief of Evil and inconvenient Doctrines by a pretended Supremacy not given by Christ not challenged by the best Popes not acknowledged by the first Christians not much regarded by some Catholick Countries Why should you be enslaved by an Authority gained by fraud and policy confirmed by force and cruelty enlarged by dividing Christian Princes by the undermining the Empire and oppressing many Ecclesiastical and Temporal persons in their just Rights Why should you fear to renounce an Usurped Jurisdiction since what is unjustly seized on at first can never be legally enjoyed nor is it confirmed by the longest prescription of Time as the Civil Law speaks I must confess I cannot see that any Christians without the Pale of his own Diocess are obliged to own him further than by the respect due to a Bishop of an Ancient Patriarchal See nor so far neither if he be not content with his own and keep not close to the Primitive Faith SECTION VI. Whether the Pope hath any Right to exercise a Jurisdiction over England BUt since my Discourse is directed particularly to the Catholicks of England it will be most considerable to enquire Whether the Roman Bishop can justly claim any Authority over them and if Prejudices were laid aside I doubt not but to make it evident that the Pope neither hath nor ought to have any Authority over this Nation For first let it be considered that Britain was the first of the Provinces which did publickly profess the Faith of Christ saith Sabellicus which is also attested by other more Ancient Writers So that it is agreed on all hands here was a true and perfect Church of Christ near five hundred years before they had any Communication with the Bishop of Rome or knew one syllable of this foundation-Article of the Modern Faith of that Church viz. of the Pope ' s Vniversal Supremacy It is also certain the Church of Britain was not subject to Rome at the time of the First General Council at Nice And in the Sixth Canon of that Council it is decreed concerning the three Patriarchs Jurisdictions That the Ancient custom should be established that Aegypt Lybia and Pentapolis should be subject to the Bishop of Alexandria because the Bishop of Rome had the like Custome and likewise so it was at Antioch and in other Provinces the Priviledges should be preserved to their Churches c. Now the Ancient Custom and Priviledge of this Church of Britain then was to govern it self without subjection to any Forreign Patriarch and the Pope could not usurp any Dominion here afterwards without transgressing this Canon of the most famous General Council especially if we consider how this Canon was expounded in Ruffinus's daies viz. That Rome should have the Government of the Suburbicarian Churches And the Ancient Survey of the Imperial Provinces will tell you what the Suburbicarian Region was viz. Three Islands Sicily Sardinia and Corsica and part of Italy from the East end to the border of Tuscany Westward And this was all the Ancient extent of the Roman Bishops Jurisdiction the rest of Italy being under the Metropolis of Millain which Church of Old paid no Subjection to Rome much less could any be due to him from Britain Again in the Third General Council of Ephesus An. 431. it was decreed That in all Dioceses and Provinces it should hereafter be observed That no Bishop should henceforward lay hold of another Province which had not formerly and from the beginning been under the power of their Predecessors which Canon the Pope must break also before he can assume a power over the Church of Britain which with the Island of Cyprus and some other places was its own head as those Times phrased it and subject to no Patriarch So that when Augustine the Monk coming over to convert the Pagan Saxons required the British Bishops to profess Subjection to the See of Rome They did by virtue of these Canons refuse it telling him They had a Patriarch of their own to whom alone they were subject in Spiritual things under God and Dionothus Abbot of Bangor by divers Arguments shewed they owed no Subjection to the Roman Bishop as an Old Historian informs us And accordingly the British Bishops retained their Old Rites different from Rome and kept their Old Priviledges being consecrated by the Archbishop of S. Davids and he by his own Suffragans making no Profession of Subjection to any other Church saith their Historian which continued till the day of King Henry the First The Saxons indeed shewed more Respect to Rome because it had assisted in their Conversion hence they sometimes asked Advice of the Pope as of an Eminent neighbour Patriarch but their Bishops never professed Subjection to Rome nor did they own his Supremacy or look on him as an Infallible Judge as appears by their not obeying the Pope's Decree made in a Roman Council about restoring Wilfrid to his Archbishoprick of York An. 680. And though the Pope had confirmed and recommended the Canons of the Second Nicene Council about Images the English Church rejected and despised them writing a Book to condemn Image-worship in the name of all the Princes and Bishops of England and sending it to Charles the Great of France by the learned Alcuinus as our Histories do attest And moreover it is evident that all Ecclesiastical Laws were then made by the Saxon Kings and Bishops in their Provincial Councils by their own Authority without ever so much as acquainting the Pope therewith or desiring his
doth not entrench upon the King's Supremacy telling you that you need not obey the Pope if he commanded you to fight against your King wherein they put a fallacy upon you for they know the Pope can Excommunicate and depose him even for a very small matter say your Canonists and then he is no longer Your King They pretend further this Supremacy over Kings in Temporals is not the Doctrine of your Church but only of some Jesuites upon whom they lay all those foul Doctrines of Deposing and murthering Kings so wickedly maintained by divers eminent Writers of your Church But this is a delusion also for when or where did the Pope or the Heads of the Roman Church condemn these Opinions or suppress these Seditious Books nay on the contrary the Books are approved and the Authors preferred at Rome even when France condemns them And those honest and loyal secular English Priests that have ventured to write against this usurped Power of the Popes over Kings in Temporals though they held his Supremacy here in Spirituals have been persecuted almost to death by the Roman Bishop they have been suspended and their Books condemned and their persons so odiously represented that no English Catholicks durst harbour them witness the learned F. Preston under the name of Roger Widrington in King James's days with his fellow-Priests and Peter Walsh Author of the Letter to the Catholicks who is at this day a great Sufferer by the Pope's means meerly for writing that you of the Roman Church ought to be Loyal to the King in all matters of Temporal cognizance a clear evidence that whatever your Church may pretend they will not endure that any of you Catholicks shall hold the King's power to be above the Pope's in any thing and consequently they will not allow you to be good Subjects Now to sum up all these particulars how grievous an abuse is it for a Forreign Prelate whose Predecessors had no Authority here at all to usurp such a power over you as to impose New and inexpedient Articles upon you Why should you enslave your selves to him that cannot have so much as a Spiritual Jurisdiction here without breaking the Canons of the most famous General Councils Why may you not take the same liberty to oppose his Decrees that your Ancestors in all Ages have done they whom you account good Catholicks rejected his Doctrines sometimes despised his Bulls and Excommunications frequently and always opposed his pretended claim of a Supremacy over this Nation why should you call that an Article of Faith and account it the Principal point of Religion viz. That England ought to be subject to Rome which even in those you call Catholick Times was declared to be no less than Treason and no other than an Opinion that did destroy the Prerogative of the King the Priviledges and Liberties of this Church the freedom and quiet of all English Subjects They were Romanists in other Points who condemned Appeals to Rome and maintained that the Crown of England was in no Earthly subjection and that the King had no Supream but God only who counted all the Power which the Pope ever had here meerly permissive tolerated by this Nation so long as they pleased and such as might be curbed lessened hindred or taken away by the Supream Authority of this Nation when ever they saw expedient It was a King and Parliament of your Religion in most points that restored the King to his just Supremacy and took away the precarious or usurped and much abused Power of the Roman Bishop here they thought a Supremacy in Spirituals as to this Kingdom was more than he had any Right to but he and his Agents expect to be allowed to over-rule the Temporal Laws also methinks if you have the Nobleness and Gallantry of true English spirits your affections for the Roman Church should not rob you of your love to your Native Country nor suffer you to endure those pretences which dishonour the King and despoil him of his Ancient Rights and enslave this free Church and Nation to one that only seeks his own ends in claiming this Subjection for though the holding the Pope's Supremacy doth contribute to the support of his own Grandeur yet it doth not further any mans Salvation and it is so far from doing any good in those Nations where it is allowed him that it might be made appear the setting up and abetting this Supremacy hath occasioned the murther of many Princes stirred up the complaints of all sorts of people and filled Christendom for many Ages with Massacres Treasons War and Bloodshed which was so notorious in the German Empire that it came to be a Proverb saith Guiccardine It is the property of the Church to hate the Caesars And the mischief it hath done in England by rifling the Nations wealth before the Reformation and disturbing its Quiet since is so well remembred and so deeply resented by the generality of the people that they will never endure that heavy Yoak any more nor can they be perswaded scarce ever to esteem them Loyal Subjects or true to their Countries Interest who do not renounce this unjust and odious Jurisdiction Why therefore O my Friends will you be so imprudent to oppose the Rights and Prerogative of your Lawful Sovereign the Priviledges of that Church wherein you were born the Freedom and Interest of your beloved Country the desire of your fellow-Subjects and best Friends yea and your own liberty also Why will you oppose I say all these meerly to support an unjust and groundless Power which no Ecclesiastick ought to have any where much less in so remote and so free a Monarchy to support a Power which is inconsistent with the Security of the Crown the Peace of the Kingdom and the welfare of Private persons S. Peter never bid any to honour his Successor the Pope thus but his Opinion was that you must submit to the King as Supream 1 Pet. ii 13. and his Counsel follows thereupon viz. that you should Fear God and Honour the King ver 17. S. Paul commands Every Soul to be subject to the Higher Powers Rom. xiii 1. Neither Bishops nor Apostles themselves are excepted saith S. Chrysostome And S. Bernard tells Pope Eugenius that the Apostles were forbid to exercise Dominion Luke xxii 25 26. and therefore he adds If you would have Apostolical and Royal Power together you lose both Finally therefore it is unreasonable for the Roman Bishop to challenge such Authority here and the Laws of God and Man forbid it so that I may expect you shall be so far from receiving any Articles for the sake of this Authority that you shall not scruple to renounce the Authority it self which was so ill-gotten at first so wretchedly abused while it did obtain and so legally taken away at last and in so doing you will demonstrate your selves to be Loyal to your King Faithful to your Country Friends to your
they confess he is principally so but add that Saints and Angels are so in an inferiour manner which we utterly deny We say Christ is really present in the Sacrament of the Altar this they confess but add he is corporally there by the Transsubstantiation of the Bread c. and this we deny We say the Scriptures are the Rule of Faith and they will not absolutely deny it but add their own Traditions which we reject We say there are XXII Books of the Old Testament Canonical and they confess these all to be so but they add divers and call them Canonical which we affirm to be Apocryphal I could give more instances but these may suffice to shew that the Protestant Doctrines look most like the Ancientest as being received by both Parties but the Roman Opinions are Novel Enlargements of Old Catholick Truths so that a Protestant becoming a Romanist must take up many Articles barely upon the credit of that Church and begin to believe many things anew questioned by the bigger part of Christendom but a Romanist turning Protestant retains all the Old Essentials of his former Faith and doth only become a Primitive Roman Catholick III. The Discipline and Government of the Church of England are more agreeable to Primitive patterns than those of the present Roman Church are Our King hath the same Power that the Religious Kings of Judah had the same which the great Constantine and the succeeding Emperors for many years enjoyed the same power which the Ancient Kings of this Nation exercised viz. A power to convene his Clergy and advise with them about affairs of the Church A power to ratifie that which the Bishops and Clergy agree upon and give it the force of a Law A power to chuse fit persons to Govern the Church A power to correct all Offenders against Faith or Manners be they Clergy or Lay-men And finally A power to determine all Causes and Controversies Ecclesiastical and Civil among his own Subjects by the advice of fit Counsellors so as there lies no Appeal from his Determination and this is that we mean when we call him Supreme Governour of this Church which our King must needs be or else he cannot keep his Kingdoms in peace Besides for Spiritual Jurisdiction and sacred Administrations we have a Patriarch of our own The Arch-Bishop of Canterbury Primate of all England whom Vrban the Second call'd the Pope of the other World And his See was usually styled The Chair of the English Patriarch and is reckoned among the Patriarchates by a Forreign Writer And now his Priviledges and Liberties are restored by Law and his Title and Authority confirmed so that there lies no Appeal from him but to the King we have also Right Reverend Bishops together with other inferiour Priests and Deacons the only Primitive and proper Orders of the Clergy who can prove their Ordination to be as goodas any of the Romish Priests can do And are now Consecrated and Ordained by a more excellent Form and more agreeing to the eldest times than Rome it self can shew and if you will Judge impartially it must be confessed that the Clergy of England are altogether as Learned and generally more painful and pious than in any Catholick Country whatsoever Our Canons for Ecclesiastical Government are all founded on the Canons of Ancient Councils as I could shew by particular induction if time would permit and for the Exercise of our Discipline it is managed with more moderation and ease to the People than that of the Roman Church is IIII. You may consider our Divine Service and Sacred Administrations which as far as ever God made necessary to Salvation may be had in this Church We have the Holy Scriptures plainly translated Learnedly interpreted and practically Preached We have daily Prayers by a Form so Grave and so Agreable to the undoubted parts of Ancient Liturgies that it may challenge all Christendom to produce any thing so consonant to the purest Primitive Devotions A Form which hath all those parts of the Roman Offices which were known and used in the first three Centuries but wants all the Innovations and Corruptions of the present Mass And is used in English for the benefit of the meanest Christian in our Assemblies We have also those two Sacraments which Christ ordained and many of the Elder and Later Doctors own no more As for the other five Rites falsly called Sacraments viz. Confirmation Matrimony Holy Orders visiting of the Sick Repentance and Satisfaction for wrongs done we retain these but not by the name of Sacraments keeping the Primitive and main part of them only attended with fewer Ceremonies We press and practice also Charity and good works as much as the Roman Church doth and it may be demonstrated that more and greater gifts have been given in England to pious uses by private persons since the Reformation than in two Centuries before And though we dare not say we shall merit Eternal life by them because that is the gift of God yet we believe none can come to Heaven without good works In a word the Church of England worships God as he hath prescribed in Holy Scripture She commands all that he enjoyns and forbids all that he prohibits and therefore wanteth nothing that is necessary to Salvation V. You may look upon our Ceremonies which are few and easie Ancient and Significant and though we do not place so much Religion in Externals as the Church of Rome doth yet here is prescribed all that is needful for decency and order viz. That the Clergy always wear Grave and distinct habits and have peculiar Garments in Divine Administrations that Churches be adorned and neat that the People be Reverent in Gods House that the memory of our Saviours chief Acts and the Festivals of the Holy Apostles be religiously observed That Lent with the Vigils of great Feasts the Ember weeks and all the Fridays in the Year be kept as days of Fasting or Abstinence and if some Protestants do not observe them yet others do and are commended for it and you may follow the best not the most you will have more liberty by turning to the English Church as to Circumstantials and greater helps as to the Essentials of Religion So that it is upon all accounts your wisest and safest course to embrace this so true so Primitive so Pious and so rational a Religion Let me therefore shut up my Charitable and Friendly Advice by Requesting you to consider all these things without prejudice or passion and then I hope you will perceive how much the Religion of this Church excells that of Rome in Antiquity Integrity and Usefulness and no longer suffer your selves to be so sadly imposed on and so miserably made to serve the ends of Avarice and Ambition And if you have taken such prudent and pious Resolutions you shall not only be freed from the inconveniences you complain of here but also have