the holy Oyl and holy Spittle bestowed on the Infant And lastly to name no more additions tho there are divers others the Flax wherewith the anointed places are wiped is ordered to be burnt over a Pond of Water If those who are unacquainted with our Churches office of Baptism would after the Reading of this of the Romish Church consult ours they will immediately acknowledge that no two things can well be more unlike than are these two Offices And the like as was said may be seen in the rest as those may perceive who if they understand sorry Latine will take the pains to compare theirs with ours And whereas we asserted the same thing of their and our Forms of Morning and Evening Prayers we might particularly instance in the Litanies Our Litany which I think if comparisons may be allowed is the choicest part of our Service is more than any other part of the Liturgy condemned by Dissenters as Savouring of Popish Superstition But as nothing but great Ignorance can make any man think it really doth so so I am perswaded that the meer comparing it with that of the Romanists might incline the most prejudiced to call it a most Protestant piece of Devotion For they shall find invocations of Saints and Angels to pray for them the greater part of the Popish Litany Next after the Holy Trinity St. Mary is there invoked first by name then as the Mother of God then as the Virgin of Virgins Next to her three Angels are invoked by name Then all the Angels and Arch-Angels together Then all the holy Orders of Blessed Spirits Next Iohn the Baptist. Next all the Patriarchs and Prophets Next St. Peter and all the other Apostles and Evangelists by name Then Altogether Then all the holy Disciples of our Lord then all the Holy Innocents Then the Protomartyr St. Stephen and Ten other by Name Then all the Holy Martyrs together Then Seven more Saints Then all the Bishops and Confessors together Then all the Holy Doctors Then Five more of their own great Saints by Name Then all the Holy Priests and Levites Then all the Holy Monks and Hermites Then Seven She-Saints by Name Then all the Holy Virgins and Widows And Lastly All the He and She Saints together But the brevity I am confined to in this Discourse will not permit me to abide any longer upon this Argument of the vast distance between these two Churches in reference to their Publick Prayers and Offices Fourthly We proceed to shew that there is also no small distance between the Church of England and that of Rome in reference to the Books they receive for Canonical This will be Immediately dispatched For no more is to be said upon this subject but that whereas the Church of Rome takes all the Apocryphal Books into her Canon the Church of England like all other Protestant Churches receives only those Books of the Old and New Testament for Canonical Scripture as she declares in her Sixth Article of whose Authority there was never any doubt in the Church And she declareth concerning the Apocryphal Books in the same Article citing St. Hierom for her Authority That the Church doth read them for Example of life and Instruction of manners but yet it doth not apply them to Establish any Doctrine And after the example of the Primitive Church no more doth ours and appoints the reading some of them on Holy Days only upon the foresaid Account In the Fifth and Last place The Church of England is at the greatest distance possible from the Church of Rome in reference to the Authority on which they each found their whole Religion As to the Church of Rome she makes her own Infallibility the Foundation of Faith For 1. Our belief of the Divine Authority of the Holy Scriptures themselves must according to her Doctrine be founded upon her infallible Testimony 2. As to that Prodigious deal which she hath added of her own to the Doctrines and Precepts of the Holy Scriptures and which she makes as necessary to be believed and practised as any matters of Faith and Practice contained in the Scriptures and more necessary too than many of them the Authority of those things is founded upon her unwritten Traditions and the Decrees of her Councils which she will have to be no less inspired by the Holy Ghost than were the Prophets and Apostles themselves But Contrariwise the Church of England doth 1. Build the whole of her Religion upon the Sole Authority of Divine Revelation in the Holy Scriptures And therefore she takes every jot thereof out of the Bible She makes the Scriptures the Complete Rule of her Faith and of her Practice too in all matters necessary to Salvation that is in all the parts of Religion nor is there any Genuine Son of this Church that maketh any thing a part of his Religion that is not plainly contained in the Bible Let us see what our Church declareth to this purpose in her 16. Article viz. That 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 Faith or be thought requisite or necessary to Salvation So that as Mr. Chillingworth saith THE BIBLE THE BIBLE IS THE RELIGION OF PROTESTANTS So you see the Bible is the Religion of the Protestant Church of England Nor doth she fetch one Title of her Religion either out of unwritten Traditions or Decrees of Councils Notwithstanding she hath a great Reverence for those Councils which were not a Company of Bishops and Priests of the Popes packing to serve his purposes and which have best deserved the Name of General Councils especially the Four first yet her Reverence of them consisteth not in any opinion of their Infallibility As appears by Article 14. General Councils may not be gathered together without the Commandment and Will of Princes and when they be gathered together for as much as they be an Assembly of Men whereof all be not Governed with the Spirit and Word of God they may Err and sometimes have Erred even in things pertaining unto God Wherefore things ordained by them as necessary to Salvation have neither Strength nor Authority unless it may be declared that is manifestly proved that they be taken out of Holy Scripture Let us see again how our Church speaks of the matter in hand Article 20. The Church hath Power to decree Rites or Ceremonies and Authority in Controversies of Faith And yet it is not Lawful for the Church to Ordain any thing that is contrary to Gods Word Written neither may it so Expound one place of Scripture that it be Repugnant to another Wherefore although the Church be a Witness and Keeper of Holy Writ that is as the Iewish Church was so of the Canon of the Old Testament by whose Tradition alone it could be known what Books were Canonical and what not so the
do with any of those very many Superstitious Fopperies which are injoyned in the offices appointed for the Administration of those Sacraments Again our Church no whit more imitates that of Rome in her Cruel Tasks and Penances than in her Ceremonies as is needless to be shewed In short in our Churches few Rites she hath used no other Liberty but what she judgeth agreeable to those Apostolical Rules of Doing all things decently and in order and Doing all things to Edification And she imposeth her Rites not as the Church of Rome doth hers as necessary and as parts of Religion but as merely indifferent and changeable things as we find in her 34 th Article where she declares that Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies or Rites of the Church Ordained only by Mans Authority so that all things be done to Edifying And this Article begins thus It is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the diversities of Countries Times and Manners so that nothing be Ordained against Gods Word 2. The Church of Rome Subjects her Members by several of her Doctrines to inslaving Passions For instance that of Purgatory makes them all their life time subject to the bondages of Fear at least those of them who are so solicitous about the life to come as to entertain any mistrust or doubting as it 's strange if the most Credulous of them do not concerning the Efficacy of Penances and Indulgences Her Doctrine of Auricular Confession subjects all that are not forsaken of all Modesty to the passion of Shame Her Doctrine of the Dependence of the Efficacy of the Sacraments upon the Priests intention must needs expose all considerative people and those who have any serious concern about their state hereafter to great Anxiety and Solicitude But these Doctrines are all rejected by the Church of England That of Purgatory she declares against in these Words Article 22 d. The Romish Doctrine of Purgatory is a vain thing fondly invented and grounded on no Warranty of Scripture but rather Repugnant to the word of God As to that of Auricular Confession nothing like it is taught or Practised in our Church Her Members are obliged only to Confess their Sins to God except when 't is necessary to Confess them to Men for the relieving of their Consciences and their obtaining the Prayers of others or in order to the righting of those they have wronged when due satisfaction can't otherwise be made or in order to their giving Glory to God when they are justly accused and their guilt proved in which cases and such like 't is without dispute our duty to confess to Men. Nor have we any such Doctrine in our Church as that of the Dependence of the Efficacy of the Sacraments on the Priests intention but the Contrary is sufficiently declared Article 26 th viz. that The Efficacy of Christs Ordinance is not taken away by the Wickedness of those that Minister 3. The Church of Rome subjects her Members by not a few of her Doctrines and Practices to Vile Affections and Vices of all sorts As might be largely shewed and will be in part under the next head of discourse But our Church neither maintains any Licentious Principle nor gives Countenance to any such Practice our Adversaries themselves being Judges Secondly The Church of England is at the greatest distance from that of Rome in all those Doctrines and Practices in which she is justly charged with plainly contradicting the Holy Scripture For instance not to repeat any of those ranked under the foregoing head several of which may also fall under this Her Doctrines of Image Worship of Invocation of Saints with her gross practising upon them of Transubstantiation of Pardons and Indulgencies of the Sacrifice of the Mass wherein Christ is pretended to be still offered up afresh for the quick and dead Her keeping the Holy Scriptures from the Vulgar and making it so hainous a crime to read the Bible because by this means her foul Errours will be in such danger of being discovered and the People of not continuing implicite believers Her injoyning the saying of Prayers and the Administration of the Sacraments in an unknown Tongue Her Robbing the Laity of the Cup in the Lords Supper Her prohibiting Marriage to Priests Her Doctrines of Merit and works of Supererogation Her making simple Fornication a mere Venial sin Her damning all that are not of her Communion Her most devilish cruelties towards those whom she is pleased to pronounce Hereticks Her darling Sons Doctrines of Equivocation and Mental Reservations of the Popes power of dispensing with the most Solemn Oaths and of absolving Subjects from their Allegiance to their Lawful Princes with many others not now to be reckoned up But the Church of England Abominates these and the like Principles and Practices As to the instances of Image Worship Invocation of Saints and Pardons and Indulgences what our Church declareth concerning Purgatory she adds concerning these things too Article 22 d. viz. That the Romish Doctrine concerning Pardons Worship and Adoration as well of Images as of Relicks as also Invocation of Saints is a fond thing vainly invented and grounded on no Warranty of Scripture but rather Repugnant to the Word of God And as there is no such Practice as Worshipping of Images in our Church so all are destroyed which Popery had Erected among us Nor have we in our Church any Co-Mediators with Jesus Christ we Worship only one God by one only Mediator the Man Christ Jesus And the now mentioned Practices our Church doth not only declare to be Repugnant to the Holy Scriptures but to be likewise most grosly Idolatrous viz. in the Homilies As to the Doctrine of Transubstantiation our Church declareth her sense thereof Article 28 th in these Words Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot be proved by Holy Writ but it is Repugnant to the plain terms of Scripture overthroweth the Nature of a Sacrament and hath given occasion to many Superstitions The Body of Christ is given taken and eaten in the Lords Supper only after an Heavenly and Spiritual manner and the mean whereby the Body of Christ is received and Eaten in the Supper is Faith The Sacrament of the Lords Supper was not by Christs Ordinance reserved carried about lifted up or Worshipped As to the Sacrifices of the Mass see what our Church saith of it Article 31 st viz. That the offering of Christ once made is that perfect Redemption Propitiation and Satisfaction for all the Sins of the whole World both Original and Actual and there is none other Satisfaction for sins but that alone Wherefore the Sacrifices of the Mass in the which it was commonly said that the Priest did offer Christ for the quick and the dead to
they would have taken it for an injury or quenching of the Spirit to have been wholly restrained from bearing a part in the Praises of the Church 4. The use of the Tongue keeps awake the mind and stirs up Gods graces in his Servants 5. It was the decay of Zeal in the People that first shut out the Responses while they kept up the Ancient Zeal they were inclined to take their part vocally in the Worship Though I were under no obligation of brevity I should add nothing more of mine own about this matter 3. Another instance of this Nature is the taking of some of the Collects out of the Mass-Book But to this I give this I hope as satisfactory as short Answer viz. That these Prayers are either good or bad if they are bad ones they may not be used though they were not in the Mass-Book and upon that account the use of them would be Unlawful not upon the account of our Symbolizing in them with the Roman Church But if they are all good ones as they are very good then from what hath been said 't is Evident that this Symbolizing cannot make them bad and 't is a hard case that we should not be allowed the use of whatsoever is good in their Service Our Brethren will allow of reading the same Scriptures that they do and why then should they disallow of using what perfectly agreeth with Scripture because they use it Our departure from them was designed to be a Reformation not a total Destruction and Extirpation 4. The last instance is The appointing of Lessons out of the Apocryphal Books But herein we Symbolize with the Primitive Church rather than with this of Rome For as hath been shewed out of the 6. Article of our Church they are not appointed to be read as Canonical Scripture and we perfectly agree with the Primitive Church in reading them for Example of life and Instruction of manners but not for the Establishing of any Doctrine Which in that Article is shewed from St. Hierom to have been the Practice of that Church And besides they are not now appointed to be ordinarily on Sundays read in Our Churches but only on Holydays These I take to be the chief of those instances of our Churches Symbolizing with that of Rome in the Composure of the Liturgy that Our Dissenters are offended at And as for their other Objections of this kind they are as easily answered And I most sincerely profess that t is not to me imaginable that any thing better than Extreme prejudice can make any Man a Separatist from Our Communion upon such accounts as these As also that I cannot understand how any devout and pious Souls that come to our Publick Prayers without prejudice can find themselves in the least tempted not to joyn in them heartily with the Congregation Absolute perfection is not to be expected in any thing of a human make but if all would read Our Liturgy with that Candour they use in reading the Books of those they have a good opinion of as I am sure they could think nothing intolerable therein so am I as sure they would freely acknowledg it to be exceedingly well adapted to the design of it viz. the exciting of Devotion and that good temper of mind that is necessary to Our Worshipping of God in Spirit and in Truth I am certain the experience of very many as excellent Christians as this Age can boast of do bear me witness that this is no lavish commendation of Our Prayers Dr. Tayler that Blessed Martyr gave this Testimony to Our Liturgy There was set forth by the most Innocent King Edward for whom God be Praised everlastingly the whole Church Service with great deliberation and advice of the best Learned Men in the Realm and Authorized by the whole Parliament and received and Publisht gladly by the whole Realm which Book was never reformed but once and yet by that one Reformation it was as fully perfected according to the Rules of Our Christian Religion in every behalf that no Christian Conscience could be Offended with any thing therein contained I mean of that Book Reformed What then would he have thought of it had he lived to see it twice more Reformed as it hath been since Lastly I proceed to the forenamed Rites and Ceremonies of Our Church in which our Symbolizing with Popery is so much Condemned and made a pretence for Separation But before I come to particulars I will observe in the general that the distance Our Church keeps from that of Rome in the imposition of Ceremonies is infinitely greater than her Agreement therein with her For as those imposed by our Church as hath been already said are exceeding few not the hundredth part scarcely of those imposed by the Roman Church so doth not our Church impose them as the other doth on the Consciences of her Members as things of necessity as parts of Religion or meritorious Services as hath been proved out of the Articles Now then 1. As to the Surplice our Church requires not the wearing of this Garment as an Holy Vestment like the Priestly Garments under the Old Law but meerly for the sake of Order and Uniformity whereas in the Church of Rome a Surplice may not be worn till 't is hallowed in a solemn manner by the Bishop or some one by his Allowance as may be seen in the Missal with divers prayers that it may defend him who wears it from the Assaults of the Devil the prayers being accompanied with a number of Crossings and in fine the Surplice besprinkled with Holy Water in the name of the Blessed Trinity But I say in our Church 't is used only as a Garment of distinction no more holiness is placed in it than in the Hoods worn over it meerly for distinction of degrees And the White is preferred before any other Colour because it was a very antient Custom in the Primitive Church for the Ministers to Officiate in White Garments Beza saith of the Surplice These linnen Garments we do not so stick at that we would have the progress of the Word of God hindred in the least for them And we might shew that Mr. Calvin much blamed contending with Authority about the wearing this Garment Particularly in his Epistle to Bullinger And since all the Popish abuse of this Garment is perfectly removed I know not why all Ministers should not be of their mind and much less can I imagine why those who are not obliged to wear it should be affrighted from our Churches by the meer sight of so Innocent a thing 2. As to the Cross in Baptism Our Church holds so little Conformity with the Papists herein that in no one thing of an Indifferent nature can our Symbolizing with them be less scandalous Dr. Burges in his defence of Dr. Morton Sheweth that we hold no Conformity with the Papists in the use thereof either in the time when or place where or manner how or
have Remission of pain or guilt were Blasphemous Fables and dangerous deceits As to the Church of Romes locking up the Scriptures and prohibiting the reading of them Our Church hath not only more than once caused them to be Translated into our Mother-Tongue but also as I need not shew gives as free Liberty to the reading of the Bible as of any other Book nor is any duty in our Church esteemed more necessary than that of Reading the Scriptures and Hearing them read As to Praying and Administring the Sacraments in an unknown Tongue as this is contrary to the Practice of the Church of England so is it to her Declaration also Article 24 th viz. That it is a thing plainly Repugnant to the Word of God and the Custom of the Primitive Church to have publick Prayers in the Church or to Administer Sacraments in a Tongue not understanded of the People As to Robbing the Laity of the Cup in the Lords Supper in Our Church they may not receive the Bread if they refuse the Cup. And Article 30. tells us That the Cup of the Lord is not to be denied to the Laity for both the parts of the Lords Sacrament by Christs Ordinance and Commandment ought to be Administred to all Christians alike As to prohibiting Marriage to Priests this is declared against Article 32. Bishops Priests and Deacons are not Commanded by Gods Law either to vow the Estate of single Life or to abstain from Marriage therefore it is Lawful for them as for all other Christian Men to Marry at their own discretion as they shall judge the same to serve better to godliness As to the Popish Doctrine of Merit Our Church declares against this Article 11. We are accounted righteous before God only for the Merit of our Lord and Saviour Iesus Christ by Faith and not for our own Works or Deservings Wherefore that we are justified by Faith only viz. such a Faith as purifies the Heart and works by Love is a most wholsome Doctrine and very full of Comfort as more largely is expressed in the Homily of Justification As to the Doctrine of Supererogation this is confuted Article 14. Voluntary Works besides over and above Gods Commandments which they call Works of Supererogation cannot be taught without Arrogance and Impiety For by them Men do declare that they do not only render unto God as much as they are bound to do but that they do more for his sake than of bounden duty is required whereas Christ saith plainly when ye have done all that are Commanded to you say we are unprofitable Servants As to making simple Fornication a meer Venial sin Our Church will endure no such Doctrine For as in the Litany she calls Fornication expresly a deadly sin so hath it ever been accounted in Our Church one of the most deadly even considered as distinct from Adultery As to the Church of Romes Damning all that are not of her Communion the Church of England is guilty of no uncharitableness like it and never pronounced so sad a sentence against those in Communion with the Church of Rome as great a detestation as she expresseth in the Homilies especially of her Idolatrous and Wicked Principles and Practices She is satisfied to Condemn the gross Corruptions of that Apostate Church and leaves her Members to stand or fall to their own Master nor takes upon her to Vnchurch her And as to the remaining most Immoral Principles and Practices of the Romish Church which are all as contrary to Natural as to revealed Religion the greatest Enemies Our Church hath cannot surely have the forehead to charge her with giving the least countenance to any such There being no Church in Christendom that more severely Condemns all instances of Unrighteousness and Immorality Thirdly The Church of England is at a mighty distance from the Church of Rome in reference to their Publick Prayers and Offices Whereas our Liturgy hath been by many Condemned as greatly resembling the Mass Book all that have compared them do know the contrary and that there is a vast difference between them both as to matter and form Although some few of the same Prayers are found in both and three or four of the same Rites of which more hereafter To shew this throughout in the particulars would be a very long and tedious task I will therefore single out the Order of Administration of Infant-Baptism as we have it in the Roman Ritual and desire the Reader to compare it with that in our Liturgy and by this take a measure of the likeness between our Liturgy and the Mass Book c. there being no greater agreement between the Morning and Evening Services and the other Offices of each than is between these two excepting that besides the Lords Prayer there is no Prayer belonging to the Popish Office of Baptism to be met with in ours For the sake of the Readers who understand no more of the Language that the Popish Prayers and Offices are expressed in than the generality of those that make use of them take the following account of the Popish Administration of Infant-Baptism in our own Tongue To pass by the long Bedroul of Preparatory Prescriptions the Priest being drest in a Surplice and Purple Robe calls the infant to be Baptized by his Name and saith what askest thou of the Church of God The God-Father answers Faith The Priest saith again What shalt thou get by Faith The God-Father replies Eternal life Then adds the Priest If therefore thou wilt Enter into life keep the Commandments thou shalt Love the Lord thy God with all thine heart c. and thy Neighbour as thy self Next the Priest blows three gentle puffs upon the Infants face and saith as if we come all into the World possessed by the Devil Go out of him O unclean Spirit and give place to the Holy Ghost the Comforter Then with his Thumb he makes the Sign of the Cross on the Infants Forehead and Breast saying Receive the Sign of the Cross both in thy Forehead and in thy heart Take the faith of the Heavenly Praecepts and be thy manners such as that thou maist now become the Temple of God After this follows a Prayer that God would always protect this his Elect one calling him by his Name that is Signed with the Sign of the Cross c. And after a longer Prayer the Priest laying his hand on the Infants head comes the Benediction of Salt of which this is the Form I exorcize or conjure thee O Creature of Salt in the Name of God the Father Almighty ✚ and in the Love of our Lord Iesus Christ ✚ and in the Power of the Holy Ghost ✚ I conjure thee by the Living God ✚ by the True God ✚ by the Holy God ✚ by the God ✚ which Created thee for the safeguard of Mankind and hath ordained that thou shouldest be consecrated by his Servants to the People entring into the Faith that in the Name of the
Catholick Christian Church from Christ and his Apostles downwards is so of the Canon of the New Yet as it ought not to Decree any thing against the same so besides the same ought it not to inforce any thing to be believed for necessity of Salvation If it be asked who is to Judge what is agreeable or contrary to Holy Writ t is manifest that Our Church leaves it to every Man to Judge for himself But 't is Objected that 't is to be acknowledged that if the Church only claimed a Power to Decree Rites and Ceremonies that is according to the general Rules of doing all things Decently and Orderly and to Edification which Power all Churches have ever Exercised this may well enough consist with private Persons Liberty to Judge for themselves but 't is also said in the now Cited Article that the Church hath Authority in Controversies of Faith and accordingly Our Church hath Publisht 39 Articles and requires of the Clergy c. Subscription to them To this we Answer that we shall make one Article Egregiously to Contradict another and one and the same to Contradict it self if we understand by the Authority in Controversies of Faith which Our Church acknowledges all Churches to have nay more than Authority to Oblige their Members to outward Submission when their Decisions are such as Contradict not any of the Essentials of our Religion whether they be Articles of Faith or Rules of Life not an Authority to Oblige them to assent to their Decrees as infallibly true But it is necessary to the maintaining of Peace that all Churches should be invested with a Power to bind their Members to outward submission in the Case aforesaid that is when their supposed Errors are not of that Moment as that 't is of more pernicious Consequence to bear with them than to break the Peace of the Church by opposing them And as to the forementioned Subscription that is required to the 39 Articles it is very Consistent with Our Churches giving all Men Liberty to Judge for themselves and not Exercising Authority as the Romish Church doth over our Faith for she requires no Man to believe those Articles but at worst only thinks it Convenient that none should receive Orders or be admitted to Benefices c. but such as do believe them not all as Articles of our Faith but many as inferiour truths and requires Subscription to them as a Test whereby to Judge who doth so believe them But the Church of Rome requires all under Pain of Damnation to believe all her long Bed-roul of Doctrines which have only the Stamp of her Authority and to believe them too as Articles of Faith or to believe them with the same Divine Faith that we do the indisputable Doctrines of our Saviour and his Apostles For a proof hereof the Reader may consult the Bull of Pope Pius the Fourth which is to be found at the End of the Council of Trent Herein it is Ordained that Profession of Faith shall be made and sworn by all Dignitaries Prebendaries and such as have Benefices with Cure Military Officers c. In the Form following I. N. Do believe with a firm Faith and do profess all and every thing contained in the Confession of Faith which is used by the Holy Roman Church viz. I believe in one God the Father Almighty and so to the end of the Nicene Creed I most firmly admit and Embrace the Apostolical and Ecclesiastical Traditions and the other Observances and constitutions of the said Church Also the Holy Scriptures according to the Sense which our Holy Mother the Church hath held and doth hold c. I profess also that there are truly and properly Seven Sacraments of the New Law instituted by Iesus Christ our Lord and necessary to the Salvation of Mankind although all are not necessary to every individual Person c. I also admit and receive the Received and approved Rites of the Catholick Church in the Solemn Administration of all the foresaid Sacraments of which I have given the Reader a taste I Embrace and Receive all and every thing which hath been declared and defined concerning Original Sin and Justification in the Holy Synod of Trent I likewise profess that in the Mass a True Proper and Propitiatory Sacrifice is Offered to God for the quick and dead And that the Body and Blood of Christ is truly really and substantially in the most Holy Eucharist c. I also Confess that whole and intire Christ and the true Sacrament is received under one of the kinds only I Constantly hold that there is a Purgatory and that the Souls there detained are relieved by the Prayers of the Faithful And in like manner that the Saints Reigning with Christ are to be Worshipped and Invoked c. And that their Relicks are to be Worshipped I most firmly assert that the Images of Christ and of the Mother of God always a Virgin and of the other Saints are to be had and kept and that due Honor and Worship is to be given to them I Affirm also that the Power of Indulgences is left by Christ in his Church and that the use of them is very Salutiferous to Christian People I acknowledge the Holy Catholick and Apostolick Roman Church the Mother and Mistress of all Churches and I Profess and Swear Obedience to the Bishop of Rome the Successor of St. Peter Prince of the Apostles and the Vicar of Iesus Christ. Also all the other things delivered decreed and declared by the Holy Canons and Oecumenical Councils and especially by the Holy Synod of Trent I undoubtedly receive and profess As also all things contrary to these and all Heresies Condemned Rejected and Anathematized by the Church I in like manner Condemn Reject and Anathematize This true Catholick Faith viz. all this Stuff of their own together with the Articles of the Creed without which no Man can be Saved which at this present I truly profess and sincerely hold I will God Assisting me most constantly Retain and Confess intire and inviolate and as much as in me lies will take Care that it be held taught and declared by those that are under me or the Care of whom shall be committed to me I the same N. do Profess Vow and Swear So help me God and the Holy Gospels of God Who when he Reads this can forbear pronouncing the Reformation of the Church of England a most Glorious Reformation 2. As to the Motives our Church proposeth for our belief of the Doctrine of the Holy Scriptures viz. that that Doctrine is of Divine Revelation they are no other than such as are found in the Scriptures themselves viz. the Excellency thereof which consists in its being wholly adapted to the reforming of mens lives and renewing their natures after the Image of God and the Miracles by which it is confirmed And as to the Evidence of the truth of the matters of Fact viz. that there were such Persons as the