I Believe in One GOD, the Father Almighty, Creatour of Heaven and Earth, and of all things Visible and Invisible:

And in One LORD, Jesus Christ, the only begotten Son of God, begotten of his Father before all Worlds, God of God, Light of Light, very God of very God, begotten, not made, consubstantial with the Father, by whom all things were made; who for us Men, and for our Salvation, descended from Heaven, and was conceived and incarnate by the Holy Ghost, born of the Virgin Mary, and made Man, and also suffered for us under Pontius Pilate, was crucified, dead, and buried, descended into Tho we have no word of an ade­quate signifi­cation with this, yet must this here sig­nifie more than Dead; for that's a tautology, not fit for a Summary. Hades, and the third day rose again from the Dead, according to the Scriptures; and having forty days frequently conversed with his Apostles, speaking of the things pertaining to the Kingdom of God, [the Church] and given them Commands, [special secret Instructions] [Page 2]ascended into Heaven, and sitteth on the right Hand of God the Father Almighty; and from thence shall come again with Glory to judge both the Living and the Dead: Whose Kingdom shall have no End.

And in the Holy Ghost, the Lord and Giver of Life, who proceedeth from the Father and the Son; who with the Father and the Son is together Worshipped and Glorified; who spake by the Prophets.

And I believe One Holy Catholick and Apostolick Church; the Communion of Saints; One Baptism for Remission of Sins; and Remission of Sins after Baptism by the Discipline of the Church duly executed; the Resurrection of the Dead, and Life Everlasting in the World to come.

Moreover, I believe, That the Article of the Belief of the Holy Catholick Church was put into the Ancient Creeds, and placed immediately after those of the Holy Trinity, for special Reasons, and as a Matter of the next greatest Note. It is the Kingdom of Christ in this World, tho' not of this World; a great Fa­vour deign'd to Mankind; a great Obli­gation to U­nity, Unani­mity, and Charity: for all Schisma­ticks are Mu­tiniers and Rebels: and all in a State of Schism, in a State of Re­bellion: and the Sin of Schism in the Church is a greater Sin than the Sin of Rebellion in a Civil State, tho' both may much vary according to several Circumstances. Importance to be believed, confessed and observed in Order to the rest.

2. That this Holy Catholick Church is a Sacred Society, formed into One Body, by the Ministery of the Apostles of our Lord and Saviour Jesus Christ, according to a General Commission and Spe­cial Instructions received from Him, under the Conduct of his Spirit, and Special Providence, who promised to be with them alway, even to the end of the World; that is, with them, and their Successours regularly Succeeding in their Seats, the Churches founded by them, and others constituted by their Successours; and that the Gates of Hell should never prevail against it.

3. That the Form and Government of this Great Body, the Holy Catholick Church, by Presbyters, Bishops, Arch-Bishops, or Metro­politans, Primates, and Patriarchs, was not any Humane Project or Invention, or Casual thing, but what was designed by the Wisdom of God, as necessary for the Constitution, Preservation, and Govern­ment of it, in and as One Intire Body; and was so formed by the Apostles and their Successors, by the Special Instructions and Directions of our Saviour, and under the Conduct of the Spirit and Special Providence of God, who had prepared the Roman [Page 3]Empire for a kind of Mould to form it in; and wherein it re­ceived its compleat Formation by degrees, in a very Natural manner.

4. That there was some This is granted by Dr. Barrow upon Convi­ction of Scri­pture, divers Reasons, and Authority of Fathers, who generally seem to coun­tenance it. Tr. of Supr. Lond. 1680. p. 46, 48. Special Privilege, at least of a Primacy, partly given to St. Peter, and which he held under our Saviour, among the rest of the Apostles in our Saviour's Life-time; and partly designed for him afterwards; as is very observable in va­rious Instances in the Histories of the Gospel, and in divers Speeches and Actions, many of them Mystical, of our Saviour; and was commonly believed by the Ancient Christians: And that the like Priviledge, as that which he held among the Apostles, was by the Design and Order of Almighty God to continue in his Suc­cessors in the Church Note. Those glorious Pre­dictions con­cerning the Church of Christ, viz. Conversion of Nations, and Subjection of Secular Pow­ers, have in no part of the Catholic Church been so eminently and even li­terally fulfil­led, as in the particular Church of Rome.of Rome, among the rest of the Bishops; that Place being ordered by the Divine Wisdom, as most fit for the Chief Seat in our Saviour's Kingdom, the Church, which had been occupied by the Enemy as the chief Seat in the Empire, who was then to be cast out, and Possession to be taken for our Saviour by his two chief Apostles, as his Deputies: And that such Privilege of the chief Seat hath been acknowledged by the Ancient Christians, and in all after-Ages; and was never denied or questioned, but upon Claim or Usurpation of more than due.

5. That this Sacred Society, being of Special Divine Institution, the Government thereof is much more the Ordinance of God, than any Civil Authority in the World whatever: and Disobedience thereunto a greater Sin: and the Coercive Power of the Church by Excommunication duly exercised a greater Punishment than any the Civil Authority can inflict.

6. That tho' both, the Sacred and the Civil Power, be the Ordinance of God; yet the Sacred is the more Excellent, in respect of the Author of its Constitution and Specification; of its more immediate relation to Him, who is the Supream Being; of its End; of the Subject being a Sacred Society; and of the Amplitude of the Society, being Catholick, diffused over all the World; and in respect of the Extent of its Coercive Power, to exclude out of the Kingdom of Christ, and from the Privileges thereof: And that all civil Authority ought to be Subject and Subservient to it, both being very consistent, and each having Means proper and sufficient to maintain its own Rights: but they both ought to be mutually assistent to the Service of the Supream Lord of all, and to each other in order thereunto.

7. That if any Civil Authority presume to oppress any part of this Sacred Society by Persecution, Usurpation, or any Restraint or Impediment of the Free Exercise of the Right or Authority belonging to it, or Duty incumbent upon it; all such Presumption is Sacrilege and Impiety against God, and just Cause for any other civil Authority to ingage for the Relief of it: And upon Com­plaint to the Metropolitan, Primate, or Patriarch, as Occasion may be, He, with a competent Number of others, upon What Qu. Eliz. did by Advice of her Privy Coun­cil in assisting the Scotch, French, and Dutch, a­gainst their respective Soveraigns, may much more be done by any others upon so So­lemn, Sacred Consultation and Resolu­tion, by open War on be­half of the Oppressed. Consultation in Synod, or by Letters, may proceed to Sentence against the Offen­der, and that justly and solemnly declared, and signified to other Metropolitants and Bishops, they may either leave it so to the Judgment of Almighty God, or admonish other civil Authorities of it, as may be judged most proper or necessary, according to the Circumstances of the Case.

8. That because nothing is more destructive to certain Right than Misuse, Such is that Doctrine, which Dr. Barrow saith he contests against, p. 30. §. 13, 14. But in the next §. he saith there are great store of Di­vines of the Roman Com­munion, who contract that Power into a narrower compass: So that tho' he strains as much as he can, the Rea­der is deceived who thinks he hath con­futed, or op­poseth all Su­premacy in the Pope. Claim of more than is due, or by a wrong Title, and false or insufficient Proofs, possibly ill Use and ill Defence may have so obscured the Lustre of this Right in the Church, that Igno­rance and Error may be some Excuse for divers actual Ʋsurpations of the Civil Authority, yet is all such Usurpation in it self more or less Sacrilegious and Impious, and what may provoke some Secret Curse upon the Guilty, tho' through Ignorance or Error, especially if continued after Notice: And for the Clergy to comply with it, is to betray the Rights of the Church, and of Christ himself: But for any one to assert and maintain any such, as Lawful, or the Right of the Magistrate, Heresie, and a Betraying both of Church and State; the one to Oppression, the other into Sin, and Divine Vengeance the Punishment thereof.

9. That the Christian Religion was instituted, and the Word of God taught and delivered to the World by our Saviour, and by his Apostles by his express Command, by Preaching and Teaching viva voce, and Orders settled in the Church by the Apostles by Word and Deed, and continued by Observation in Fact without Writing: And whatever hath equal Evidence of Apostolical Authority is of Equal Authority, whether Written, as the Holy Scriptures; or Unwritten; the Writing adding nothing of Authority, but only of Evidence; as St. Paul himself exhorting the Thessalonians to stand fast, and hold the Traditions which ye have learned, whether by Word, or by our Epistle, makes no difference, unless it be in pre­ferring the Word before the Epistle: And therefore since the Wis­dom [Page 5]of God hath provided a double Evidence of things concerning the Christian Religion, it is not true Piety, but Impiety, The Faith, which Chri­stians are eat­nestly to contend for, is that which was once de­livered to the Saints, Jud. 3 whether by Word, or Writing. v. 1 Cor. 11.2, 23: 15.3. 2 Pet. 2.21. to reject either, or set them one against the other, and the common Practice of all Hereticks and Schismaticks, even from the Apostles times, as appears by Irenaeus, and in all after-Ages, to oppose the one, and then pervert the other to their own purpose.

10. That in Matters of common Faith and Manners, and necessary Orders and Observances, wherein the Churches, founded by the se­veral Apostles, were by them ordinarily instructed and ordered viva voce, and not by Instructions and Orders in Writing, it is unreasonable to interpret the Scriptures contrary to the Sense and Practice of the Catholick Church, and the approved Rule of Vin­censius Lirinensis: And in such extraordinary Matters as were not commonl [...] taught or ordered by the Apostles, after the common Faith, Tit. 1.4. or Matters of lesser moment, to raise or maintain any Contention in the Church, especially against the Authority, is immodest, uncharitable and unchristian, The most questioned is Matrimony, which being of so much Importance to Mankind, instituted by God, celebra­ted Solemn­ly in the Church with Imposition of Hands and Benediction of the Priest, often by St. Augustin ex­presaly call'd a Sacrament, might rea­sonably be al­lowed that Title; at least by those who contend so much for Enjoyments of it. contrary to the Custom of the Apostles, and of the Churches of God. v. 1 Cor. 11.16.

11. That tho' there be no Catholick Tradition, for any Difinite Number of Sacraments; yet since by the Latin Churches it has been declared that there are Seven, which are properly so called, and it cannot be denied that they are all Means used with visible Signs, or Significant Actions, by Divine Authority, to confer or obtain some special Grace; it is great Insolence, Uncharitableness, and Inde­cency unbecoming the Profession of Christianity, to raise or main­tain a Contention against such Authority about the Number, which may be differently computed to be either more or fewer, by reason that Imposition of Hands and Ʋnction, two very considerable Signs, and of Divine Institution, may be, and are used for divers pur­poses: But because there is no Evidence either of Holy Scripture, or of Catholick Tradition, that they were all particularly instituted by our Saviour, I cannot believe that I could with a good Con­science, and safely, either swear or profess that they were, or that such an Article can be made one of the Terms of Communion with any Church, without exposing the Authority of that Church, ob­structing the Increase of the Kingdom of Christ, and administring Occasion of Dissentions among his Subjects, and incurring his Dis­pleasure, by an Act so unfuitable to his Example and Directions.

12. That it is great Presumption and Impiety to reject or cen­sure the received and approved Ceremonies of the Catholick Church [Page 6]used in the Administration of the Sacraments, tho' they may not be generally understood: For as Origen rightly observes, In the Observations of the Church there are some of such sort, that it is ne­cessary that all observe them, tho' the Reason of them be not apparent to all: And God injoined the Observation of such Ceremonies even to Moses in doing of Miracles, as few know the Reason of, to this Day: and yet had he not observed them, undoubtedly the Effect had not followed. Also that ordinarily all Rites, Ceremonies, Observations and Constitutions, not only of the Catholick Church, but of National, Provincial, and particular Diocesian Churches, not disallowed by superior Authority, ought reverently and reli­giously to be observed, till they be regularly altered. But special Care ought to be taken that the Divine Institutions, which only are Essential and absolutely necessary, be not confounded eclipsed, or obscured by Multiplicity or Formality of any Additions of Humane Invention: tho' it be very probable that in the Institution of them in so great Simplicity, and the Records of them with so much Bre­vity, there might be a Divine Design to leave Circumstantials and Matters of Indifference to the Ordering of the Church, both to express her Devotion, and to exercise her Authority, and the Peo­ples Humility, Submission, and Obedience, Graces very necessary to qualifie Souls for the Coelestial State, and not so naturally improved as by Exercise under Creatures of the same Rank and Order.

13. That the Word Missa, (in English, The Mass) was in the Latin Churches in the times of St. Augustin and St. Ambrose, and before commonly used for what in the Greek Churches was called Liturgia: that the Canon of the Mass, which is the principal part, is the most Ancient Form for the Celebration of the Holy Eucharist, that is known to have been used in any of the Latin Churches, more an­cient than the times aforesaid, and in common use in all or in most of the Latin Churches, without any considerable Variations in all Ages since, tho' there were divers Variations in other parts: And that in the due Celebration of the Blessed Eucharist there is not only a Sacrament, but also a In this have with me, besides the Authori­ty of the Ca­tholic Church in all Ages, which Mr. Jos. Mede hath suffici­ently produ­ced to my hand, the concurrent Judgment of the most learned Eng­lish Clergy e­ver since the first English Liturgy was composed. Sacrifice commemorative of our Sa­viour's Passion and Sacrifice of Himself upon the Cross, as effectual to all Intents and Purposes for Christians, as were any or all the Sacrifices of the Jews for them: that therein is performed the most Solemn and Peculiar part of the true Christian Worship: that accor­dingly it hath been held in great Veneration, and much frequented with great Reverence and Devotion by a great Number of Saints, [Page 7]and all the most Holy Christians in all Ages: that the Opposition, which hath been raised against both Name and Thing, hath been raised through the Malice and by the subtile Energy or Operation of the Devil: and that to deny the same is Heresie; and to abolish out of the Publick Liturgy of any Church what doth import any thing of an unbloody Sacrifice, Sacrilege, and Anti-Christian Im­piety. v. Dan. 8.31.

14. That the Commemoration of the Saints in the most Solemn Christian Worship is a common Practice of the whole Catholick Church, of great Antiquity and immemorial Prescription, without any known Beginning, of very commendable Observation for the Communion of Saints, which we profess to believe; an Act of Charity, Honour, and Respect to them, well-pleasing to God, and beneficial [...] our selves, in rendring Thanks to God for them, with Prayers for our selves that we may follow their Example, and have Communion, Part and Society with them, and a part in the Benefit of their Prayers: and that to put that out of the Service savours of a Complication of very evil Humours; as Superstition, Arro­gance, Contempt of the Authority of the Catholick Church, Affe­ctation of Reformation, Contention, and malicious Reflection of Odium upon others, and Separation from the Mystical Body of Christ, of which they were most illustrious Members, through the Delusion and Instigation of the wicked Anti-Christian Spirit, who being overcome by them, through Christ dwelling in them, abhor all Acts of Affection and Respect to them, and that their Tri­umphs should be celebrated to the Honour of Christ, who is ho­noured in them, and for whose Sake all is performed to them.

15. Of this I have lately print­ed a Discourse dedicated to the Lord Chancellour and Judges. That Prayers for the Dead departed in the Communion of the Church in this Solemn Worship, is also a Practice of the whole Catholick Church, of as great Evidence of Apostolical Authority, as part of the Holy Scripture it self, and other things believed and observed by those who oppose it; Innocent, Inoffensive, Charitable, Desirable; opposed only upon the same Principles, Motives, Hu­mours, and Instigations, with that last mentioned.

16. That in the Holy Eucharist there is a Divine Change of the Elements from common Bread and common Wine, by the Descent of the Holy Spirit at the Prayer of the Church, whereby they are consecrated, not by a meer Separation for a Sacred use, but by an actual Sanctification, and made the Body and Blood of Christ, in­riched with a Divine Power and Virtue for the Sanctification of [Page 8]the duly disposed Communicants: But I cannot say a Transubstan­tiation, because I find no Catholick Tradition for that in the vulgar Sense; but rather the contrary, as appears by that of Ireaeus, duabus rebus constans, coelesti & terrena, and the like in Theodoret and others; nor doth it seem necessary, or necessarily implyed in any words of our Saviour recorded in the Gospel; tho' Cyril of Hieru­salem, Nyssen, and some others may seem to favour it: But if there be any proper Explication of it to a Sense truly Catholick, I conceive it becomes not any private Person to contend with Authority about a Word; only the vulgar sense of Transubstantiation I cannot subscribe to, and doubt it is Scandalous, and prejudicial to the Interest of the Kingdom of Christ, especially to make it a Term of Communion.

17. That for Communion in one kind in publick Assemblies, and de­nial of the Cup to the Laity, there is no Appearance of [...]y Catho­lick Authority, but the quite contrary for above 1000 years, even in the Latin Church, and in all other Churches to this Day: Nor was it introduced at first upon any good Deliberation and Consul­tation of the Clergy, but as evil Customs, and Abuses crep in in­sensibly: That for any part of the Church to presume to impose it upon all National and Provincial Churches, who have Authority to order such things as are lawful in themselves, as they see most expedient for their own People, seems to savour of great Arrogance, unjust Usurpation, and an Occasion of Disturbance in the Peaceful Kingdom of Christ. Men of Wit and Parts may say much for any thing: But in such matters it is good to consider whom we have to do with, lest we betray our own Souls, and the Church too, which we pretend to serve, by our Unfaithfulness to it, as well as to our Lord, to some Divine Judgment. It is fit the Church it self should give Example to all, if there be Occasion, of Humiliation and giving Glory to God. I can submit, for Peace sake, and out of respect to Authority, to what I cannot approve: but that will aggravate the Sin of those who abuse the Authority committed to them.

18. That the Custom of attending at Mass without Communicating, is not of any truly Catholick Usage or Authority, but contrary to the most ancient Canons of the Church; to the common Practice of the first Ages, and to the earnest Exhortations of most Eminent Persons, It is very remarkable that the great Confusions in the Greek Churches, and Decays of true Piety in the Latin, soon issued after their Neglect of frequent Communion began, as if by a special and appro­priated Judg­ment of God. To be pre­lent and not communi­cate, was an­ciently one so [...]t of Pe­nance. both of the Greek and Latin Churches; proceeded from Decays of Devotion at first, and hath produced greater; seems to savour of Disrespect to our Saviour, and to be very prejudicial to his People; being an implicit refusal of Communion and Con­firmation [Page 9]of the Holy Covenant with him, which is implicitly com­prehended in the Act of Communion; and an inconsiderate and ingrateful Neglect of a most Holy and effectual Means of Grace, most graciously offered to them: so that as by what was last men­tioned they are deprived of part, by this they are defrauded of the whole: And in both the Subtilty of the Serpent is much to be suspected.

19. Nothing seems more likely to have provoked so severe a Judg­ment of God upon this Church by Hen. 8. than the Severities before-exer­cised upon People for what was commended in and by the ancient Chri­stians, Read­ing and Teaching the Scri­ptures, &c. in a Lan­guage they understood. That to keep the Publick Offices of the Church and the Holy Scriptures in a Language not understood by the People, hath no Apostolical or true Catholick Authority, but is directly contrary to both; was at first the Effect of that Alteration of Languages which Wars and other Occurrences produced, not only in the Latin, but Greek Churches also; and is still so continued in both, and others besides: which, were it through Negligence, seems hardly excusable; much less justifiable, where by Prohibition or Injunction; but rather scandalous, as if designed to conceal an ill Cause; however seems to savour more of Worldly and Humane Wisdom, than of the true Christian and Divine; to be a great Occasion of Dissentions, a great Obstacle of Re-union, and Disser­vice to the Kingdom of Christ.

20. That Prayers to Saints departed hath no Apostolick or true Catholick Authority or Warrant, according to the approved Rule before-mentioned; yet if there be nothing equivalent against it, since it hath Near 1300 Years. long since been a received Practice of the whole Catholick Church in all Parts of the World, and of many Persons greatly honoured by God with extraordinary Graces, Divine Com­munications, and very great Blessings and Success in his Service; and since special Honor to the Memories of Martyrs hath the Authority of a true Catholick Practice, and of Divine Approbation by Miracles, attested by most credible and eminent Persons in the Church, such as S. Ambrose, S. Augustin, S. Basil, S. Chrysostom, &c. it seems great Presumption to censure it, as many do. But it is very likely that divers and great Abuses may have been, and are committed in the Practice, which, by the Permission of God, hath raised such a Storm of Reformation, through the Malice of the Devil against it: Which Abuses, if they be not already, ought carefully to be reformed and repressed: and especially in the Use of Pictures and Images, by reason of the Scandal and Offence by them given both to Jews and Mahometans, and to many Christians; whereof an Account will undoubtedly be required. v. Lu. 17.1, 2.

21. That the Use of the Sign of the Cross hath that Authority from the known Practice of the Ancient Christians, and that Evi­dence of Divine Approbation in the Conversion and Victories of Constantine, that tho' it is probable that the Abuses of it, which have been committed and permitted in the Church, may have pro­voked the Displeasure of God; yet the furio [...]s Opposition and Indignation which hath been shewed against it, looks very like the Effect of the Malice and Revenge of the Powers of Darkness let loose, which had been so affronted, terrified and exposed by it, instigating a contrary Superstition and abused Zeal in the People. Which therefore requires that special Care be taken, that Christi­anity be not exposed, and the poor People abused into false Con­fidences, by things, which, tho' innocent and useful in themselves, may notwithstanding be subject to much Abuse.

22. That the Discipline of the Church is a Matter of very great Importance for the Maintenance and Preservation of the Honour and Power of Religion; so Powerful a Means, that, if exercised as it ought, it would soon make all the World to know who is King of Kings, and Lord of Lords; and the greatest Kings and Emperors to submit their Crowns and Scepters to his Empire: But the Imprudence and Unfaithfulness of his Ministers, in desert­ing their true and proper Strength, and applying to the Arm of Flesh, made it necessary for him to withdraw his Glorious Presence, and leave them to experiment the Insufficiency and Deceitfulness of the Supports they had chosen, till at last finding nothing but an empty Shell, they were willing to make the best they could of it. Tho' it be very true, that the Power of Indulgencies was given and left by Christ to his Church, and the Use of them is very beneficial and necessary for his Church and People: yet was that Power, tho' promised first to St. Peter, when actually given, given alike to all the Apostles and their Successors in all Parts of the Catholick Church: but that which since the Twelfth Age hath been exercised as a Prerogative, and is the only thing now commonly understood by V. Morin. de Paenitentia, lib. 10. cap. 16, 20, 21. It is not true Humility, but Stupidity, & Unfaithful­ness to God and his Church, not to be moved at so great an Indignity to God, Abuse of his People, Scandal to Religion, and Danger of greater Judg­ment upon themselves, by so consi­derable a part of his Church; e­specially if after all the Practice be still continu­ed. Indulgencies, is a mere Abuse of the Christian Discipline, an Abuse of the Credulity of the People, a Scandalous Abuse: And to cover such an Abuse, under pretence of that Sacred Authority, and after such a Judgment as it hath brought upon the Church, instead of Con­fession, Humiliation, and Amendment, and to make the Belief of it one of the Terms of Communion too, is another complicated Abuse too gross to be imposed upon any Mortal of competent Under­standing, [Page 11]and too bold a Presumption to be unconcernedly born by any one of an unprejudiced Christian Spirit; or to be Believ'd will escape a more severe Judgment of God, if not timely prevented by a requisite Humiliation, and such a Restitution of the true Christian Discipline as may in some sort countervail the Mischief of that Abuse.

23. That Souls not perfectly purified in this Life do after Death pass through a S [...]ate of Purgation, I do believe as a probable Opi­nion; but that they may receive Benefit by the Prayers, and di­vers Good Works of the Faithful Surviving, I do believe upon good Evidence of Apostolical Authority, besides other considerable Motives.

24. That tho' the Church of Rome be the First or Chief Seat, and the Bishop of Rome the Chief Pastor in the whole Ca­tholick Church, and by the Ordination of God so constituted by the two C [...]ef Apostles, as a Matter of great Importance in the Body of the Catholick Church, and ought therefore to be so ac­knowledged by all Christians; V. Bar. An­no 912. Ge­nebr. l. 4. § 10. To oppose plain Matter of Fact with Promises and Predictions, in a strict sense, is to give Scandal in­stead of Con­viction: And to defend or palliate what is amiss, in­stead of giv­ing Glory to God, and A­mending and under re­markable Judgments, is not consi­stent with Piety, Pru­dence, or Honesty. yet I cannot call or think it the Mother of all Churches, for that Jerusalem certainly was; nor the Mistress neither; for I neither think that her Right, nor well­pleasing to her Lord that she should assume it: but that as it is certain, that tho' our Saviour conferred divers Favours and some special Privilege upon St. Peter above the rest, and prayed specially for him, when Satan desired them to sift them as Wheat, that his Faith might not fail; yet he did fall foully, even in his Master's Presence, and again after his Ascension did warp a little, and yield to the Tentation, for which he was reproved by St. Paul; so his Successors in that Church, whatever Privileges or Promises they may or can pretend, have in like manner fallen (as perhaps was Mysti­cally signified in that Fall of their Founder) for some time very foully; partly by Claiming, Ʋsurping and Exercising more than their due; which hath caused much Disturbance in the World, and, at last, what is really their Right, or their Due and Duty, to be questioned, disputed, and so made doubtful, and actually rejected in many Places; and partly by such other Abuses, Corruptions, Miscar­riages, and Scandals, as overspreading all, moved great Complaints and Discontents, and earnest Defires and Prayers for an Orderly Reformation, and at last produced, when nothing else could pre­vail, by the special Providence of Almighty God, one of the great­est Schisms, all things considered, that in the Western Church hath ever been known: and lastly, by requiring such Terms of Com­munion [Page 12]as are not necessary for the Service of our Lord, but much to the Disservice of his Interest, by hindring the Re-union of many well-disposed People, and contrary to his Example, Directions & Will.

25. That the Constitution of the Church of God, and the Powers and Authorities settled in it, are not to be altered, or subject to Alteration by such Ways and Means as civil Constitutions, Powers and Authorities usually are; as by Forfeiture, or voluntary Agree­ment, so as to effect any Diminution of the Power or Authority of its Successor: And therefore the present Bishop of Rome, not­withstanding any Miscarriages of any of his Predecessours, hath as much Power and Authority in the Catholick Church, as any since St. Peter (who had an Authority Superior to all Bishops) in that Seat ever had, (unless there be any thing Personal against himself:) and in him the Power and Authority of that Seat ought to be ac­knowledged, asserted, and maintained by all Christians, as the Power and Authority of Christ, and for his Service and Interest: that to reject that is impious, Schismatical, and Heretical: but yet the Personal Miscarriages of those that are or shall be in that Seat, may be judged, censured and corrected by the Churches of the same Division or Patriarcate, either in one general Council, or in several National and Provincial Synods, agreeing generally up­on a mutual Communication of Votes in the same Sentence. But this is a Matter which, as it is of great Consequence, so ought to be managed with great Circumspection and much Application by all to God for his Divine Conduct.

26. That the Authority even of National and Provincial Coun­cils duly assembled, and proceeding regularly, ought to be respected, and treated with Reverence by all Christians; and if their Acts be received with a general Approbation of many other such, they be­come of equal Authority with a General Council of all those Churches. But Acts of Councils call'd general, if not regularly and unanimously passed in Council, or not generally received and ap­proved afterward, but disapproved, either by express Declaration, by contrary Practice, or notorious different Sentiments of the greatest, or a very considerable part of the Catholick Church, are of little Obligation; yet ought not to be reproachfully or rudely opposed, but rather decently buried in Silence, or by a more au­thentick Determination.

27. That every Provincial Synod under one Metropolitan is a compleat Representation or Model of the whole Catholick Church, (which consists and is compacted of many such Sacred Corpora­tions) [Page 13]and hath a compleat Authority of it self to order all matters of Religion, Against this Noble and Compleat Au­thority of the Churches of Christ have many things been very injuri­ously and scandalously done both by Secular Pow­ers, and by Popes and Patriarchs: The Sins of both, and of such as have too easily yeilded to them, are ve­ry great, and will undoubt edly be se­verely pu­nished here­after, as of Rebels and Traitors a­gainst the Supream Ma­jesty, if not prevented here. and to correct and reform what is amiss within their own Territories, according to the common Rules of the Catholick Church; subject notwithstanding to the Judgment, Censure and Correction of more general Councils, in case they act any thing contrary to those Rules: But in Matters, whether of Belief or Practice, not de [...]rmined by Catholick Evidence of Apostolical Authority, and which are therefore left at Liberty, it may be dan­gerous to impose any thing: but if any thing be thought necessary or expedient of that Nature, it ought rather to be gently recom­mended, than Majesterially imposed, least Authority be unadvisedly exposed, and Catholick Unity and Charity indangered.

28. That in all Differences in the Church, all Parties ought to be very careful for the Preservation of Ʋnity and Charity, as Matters of the great [...]st Importance in the Kingdom of Christ; the very Difference being a fair Warning and Admonition for Godly Jea­lousie and special Caution and Circumspection to all Parties for the Peace of the Church, the Satisfaction of the differing Party, and the Security of the Justice and Righteousness of their own Cause, lest it either be ill, or if good at first in it self, it become ill through ill Management; and therefore to proceed peaceably, patiently, and amicably; 2 Cor. 10.8. —13.10. Superiors with Gentleness and Conde­scention, as having their Authority for Edification, not for De­struction; and therefore not Lording it over their Subjects; and Inferiors with Humility, Modesty, Respect, and Submission, that they resist not the Ordinance of God; each as far as Duty and sincere Conscience will allow; with hearty Desire and sincere En­deavour for Accommodation, and Grief and Sorrow if it cannot be obtained, and without any abatement of Charity notwith­standing; but with Pity for the Faults of others.

29. That tho' there was much need of a Reformation, when the Work so called was begun, yet was not that Work, as it was ma­naged, any Work of God, as ordered by Him, but only as permitted by Him for a Judgment upon the Church, which would not reform, and executed by the Instigation of adverse Powers; as may be ob­served in 1. the Qualities of the Persons who were the principal Leaders and Actors in it, and 2. the Means used to effect it; all merely Humane, nothing truly Spiritual and Divine, (I intend not in this the Scriptures in themselves, but the Use which was made of them I do) no Demonstration of Spirit and Power; in [Page 14]3. the Manner, with much Arrogance, Insolence, Malice, Hatred, Violence, Injustice, Oppression, Sacrilege, and Profanation of Sacred things, Factions, Tumults, and hot Contentions among themselves; all plain Indications of what Spirit they were: and, 4. in the Matter or Work effected, Hence the true Cause of the Contempt of the Clergy: Ye have de­parted, &c. Therefore I al­so have made you Contem­ptible, &c. Mal. 2.7, 8, 9. destructive of the Government, of the Wor­ship, of the Discipline, and of the Doctrine of the Catholick Church of Christ; all accommodated to recommend the Preachers, to gra­tifie the natural Disposition of the People, to raise Prejudice and Odium against the Church, and to draw away Disciples after them; but secretly tending to the Dissolution and Destru­ction of the Kingdom of Christ upon Earth, with divers spe­cial Gratifications of those adverse Powers: and, lastly, in 5. the Fruits and is very remarkable, That many of the most Learned a­mongst us, both Confor­mists and Non-confor­mists, are gone off from divers Do­ctrines of the first Refor­mers, and confess the Papists have been falsly charged and wronged in divers things.Effects, a Form of Godliness, but little of the Power; much Talk of Religion, but little of the t [...]ue Works; much in the Head, but little in the Heart; some Beginnings, some little Progress, but rarely any thing brought to Perfection, or more compleat than the Chickens which are said to be hatched in some artificial Stoves, which, tho' otherwise brought to Maturity, are all maimed in one part or other; and generally Decays of Piety and Virtue, even from the beginning, such as made Luther complain, That since the Gospel was preached in its Purity, (as he called it) People were grown worse than under the Papacy. And certainly, if we come to Comparison, as to the Fruits, one Disciple of Ignatius Loyola since Luther, Francis Xavier, a Missioner of the Pope, produced more true Evangelical Fruits in the compass of Ten Years, or little more, in Conversion of Infidels, and more illustrious Evidences of a Divine Power with him, than all the Refor­mers put together ever since Luther began to this day; which is a great Divine Attestation, both to his Order, and to the Authority by which he was sent; and the more considerable in respect of the Time, the very time of the pretended Reformation, as if or­dered on purpose by the Divine Providence for an Evidence of the Difference of the Spirits, by which the two Works were pro­moted. And if we consider the Effects in respect of the Church of Rome, I believe they will not, upon a just Examination, appear to have been better in those who, on pretence of Reformation, have made the Separation, than in the Church they have gone out of; and that there wants nothing but a more compleat Reformation of the Churches of the Roman Communion for a final Demonstration, by an end of this pretended Reformation; that it was no other than a temporary Judgment, for Correction of what was amiss in the Church.

30. That among all the pretended Reformations it may be a que­stion, Whether any was introduced with greater Wickedness, or settled at last with greater Faults, than this of the Church of England, how much soever magnified by such as have or expect Preferments in it. But to pass by the wicked Practices, first to hector and terrifie, with false Accusations and Pretences, Wolsey out of his Life; then the rest of the Clergy into a Recognition of an Antichristian Supremacy, and Subjection of the Rights of the Church to the Will of a wicked Tyrant; then the Superiors of the Religious Houses to surrender all their Goods and Estates; and then, by like Practices, to get all confirmed by Act of Parliament, partly hectoring, and partly bribing and ingaging the Nobility and Gen­try, with the Spoils, into a Compliance with the most horrible Sacrilege and Devastation of the Goods and Estates of the Reli­gious, of which ten Thousand at a time were turned out, and put to shift for themselves with Forty Shillings and a Gown a piece; be­sides all this, the Guilt of which may still remain, there are these Monstrous Faults the Effects of that Wickedness still remaining in the Constitution of this Reformed Church:

1. As to the Government, a Sacrilegious Usurpation upon the Rights of the Church in the Nomination of Bishops, Deans, Pre­bends, &c. with a prophane Mockery, or Abuse of a Mock Ele­ction of Persons imposed upon them: and in holding Synods, and making and executing Canons and Constitutions, all continued in the Power of the Prince by Act of Parliament, and given up by the Clergy: So that if we have Bishops, as they are called, they are neither Canonically chosen, nor are permitted, or dare to exer­cise any Authority of a National Church: And should we have a Deist, Infidel, or one ill affected to Christianity, what a Church might here be expected in a few Years?

2. It is a mutinous Body, actually separated from the great Body of the Kingdom of Christ, the Catholick Church; and hath no actual Communion with any Church, which is not broken off from that Body; or which is regularly and orderly by Succession of Presbyters descended from the Apostles.

3. As to the Worship, the Publick Liturgy has been so curtelled and disordered by Cranmer, and a secret Faction, in the principal part, that they have abolished not only the Commemoration of the Saints, and Prayers for the Dead, but even the Prayer at the Con­secration for the Descent of the Holy Spirit, and whatever might [Page 16]import any thing of Oblation of the Commemorative Sacrifice of our Saviour's Passion; which hath always been reputed the Prin­cipal, most Solemn and Peculiar part of the Christian Worship throughout the whole Catholick Church.

4. As for the Discipline, if we have Bishops, they are so awed by the Civil Authority on the one side with Prohibitions, and ham­pered by their Chancellours on the other, that there is little left for them to exercise of the proper Authority of a Diocesian Church; but they bear the blame of those Scandals they cannot remedy.

5. But after all, it may be a Question, Whether we have Bishops; that is, true Christian Bishops at all, or only a sort of State Bishops, without any true Spiritual and Apostolical Authority, or other than what was derived from the King, and dependent [...]pon him?

These things being so, I thought it my Duty to make this Pro­fession of Faith, and Declaration; That I Disclaim, Renounce and Detest that Horrible Sacrilege of the Dissolution of the Monasteries; that greater Sacrilege of Ʋsurpation by the Civil Authority of the Rights of the Church instituted by Divine Authority; the Sacrilegious Cor­ruptions of the Liturgy; the Erastian Heresie of Cranmer; the Con­demnation and Execution of the Right-Reverend Bishop Fisher, Sir Thomas More, and the rest, who suffered in Person; and the Con­demnation and Deprivation of the Clergy, who suffered in their Rights and Estates, for Denying, Contradicting, or Refusing to Swear to the pretended Supremacy of the Civil Power in Ecclesiasti­cal Matters, and all Laws, Statutes, &c. which restrain the free Exercise of the Christian Discipline, or any Rites of the Church, or were intended to establish, confirm or authorize any of the Sacri­leges, Usurpations, Corruptions or Condemnations aforesaid, as wicked, unjust, and Schismatical, and contrary to the Law of God, and to one of the chief Fundamental Principles of the Laws of this Land: and that I do sincerely and heartily desire an actual Commu­nion, as there may be occasion, with all Churches under the Go­vernment of a regular Succession of Bishops and Presbyters from the Apostles of our Lord and Saviour Jesus Christ, and in actual Communion with the Catholick Church, and desire it particularly with the Church of France, being the next so qualified: and in or­der thereunto do hereby for my part humbly make a Publick Ten­der thereof.