Imprimatur, March. 26. 1672. C. Smith, R. in Ch. P. ac D. D. Humfr. Episc. Lond. Sacellan. THE Tridentine-Gospel, OR, PAPAL CREED: Made at TRENT, and promulgated at ROME By Pope PIUS IU. Exhibited and Demonstrated to be NEW, HETERODOX, and ANTICHRISTIAN: IN A SERMON, By WILLIAM RAMSAY, lately Professor of Philosophy Priest, Confessair, and Missionary Preacher of the Order of Franciscans in the Church of Rome; now by God's mercy Minister of the Holy Gospel in the Church of England. Hereto is added, Pope Pius his Bull in Latin and English, necessary to be seen by all th● would know the present Faith of Rome, especially in these our Nation● where they conceal it. LONDON, Printed for Francis Smith, at the Elephant and Castle without Temple Barr, and Henry Mortlock at the Phoenix in St. Paul's Churchyard, and at the White Hart in Westminster Hall. 1672. Courteous READER, EXpect not in a Sermon all that can be said to the too curious, or to the malevolent; but as much as needs be said to the Reasonable, Ingenuous, and freely-affected follower of Truth: nor yet that, after so precise and stric●: a form of Argument as is proper among the Learned; but after an ordinary and vulgar method, as is meet to incite and instruct a Popular Auditory, whose profit, not his own praise, the Author always designeth. GAL. 1.8. But though we or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. BEfore I insist upon this Text, Justice and Civility engageth me to beg leave of this Christian Congregation to handle an Antichristian Subject. For to you, the happy children of the Church of England, I may say with St. Paul to the Church of Ephesus, Eph. 2.19. You are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household of God: and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone. Wherefore to describe to you the Antichristian Edifice, is no new discovery, a needless endeavour; and another labour were more opportune, to wit, to build on the foundation already laid, if not the Gold, Silver, or Precious Stones of Paul, Apollo, or Cephas; at least some work of edificatory doctrine which might abide and receive a reward, 1 Cor. 3.12. Yet my present subject is proper and necessary; for, having lately left the Roman Chair for the English Church, I am debtor to both. To the one I own a Christian adieu, to the other an account of my peaceable ingress. And indeed, before I accuse the Romish Cause, I profess seriously and candidly with St. Paul, Rom. 10.1. My heart's desire and prayer to God for Rome is, that they may be saved; for I bear them record that they have a zeal of God, but not according to knowledge. For being ignorant of Christ's Gospel, and going about to establish a Gospel of their own, they have not submitted themselves to the Gospel of Christ. Wherefore, a dispensation of the Gospel being committed to me, what I do, I do for the Gospel's sake, for I am not ashamed of the Gospel of Christ, God forbidden, for it is the power of God, Rom. 1.16. able to justify its Preacher, first justified in its self. To this Evangelical design four things concur observable in the Text; to wit, 1. That the Gospel St. Paul preached, was the true Gospel of Christ, and therefore the only Gospel to be preached. 2. As no other Gospel is true, but this of Christ, preached by St. Paul; so, no Apostle or Angel, much less any Pope, aught to impose upon the Church of God, or preach to it any other Gospel. If he do, St. Paul hath given him his doom, Let him be accursed. 3. Whether the Pope doth impose, and preach, or cause to be preached, such a Gospel as shall deserve that Anathema, is next to be inquired into 4. If upon our disquisition it plainly appear, that the Pope doth impose upon all his subjects that Pseudo-evangelium, contrary to the received Gospel of Christ, then am I justified for deserting the Church of Rome, where I could not remain without being accursed. The first of these points declares the unity of the Gospel of Christ, to wit, as there is but one Lord, one Faith, one Baptism, Eph. 4.5. so there is but one Gospel of this our Lord and Saviour Jesus Christ, of his Faith and Baptism. And in this point there is no controversy. The second point declares the immutability and unchangeableness of the Gospel of Christ, that is, the Gospel of Christ hath such a foundation of eternal, immutable, and impregnable Truth and Holiness, that no creature in Heaven or Earth, can, or may presume to alter, violate, change, or demolish it, or to lay any other foundation of his own. Wherefore, not only Popes, but whatsoever Apostles or Angels attempting that, shall incur the curse and indignation of God. And this point is also free from controversy. The third is controversial, and examines whether or no the present Church of Rome lieth under this heavy curse, for imposing upon the people of Christ a Pseudo-evangelium, an adulterate Gospel, which is not of Christ. I shall as briefly and clearly as time will permit, discover the Adulterate Gospel of Rome, both to justify my desertion thereof, and i● if it be possible, to stir up my Roman Brethren to a just emulation. Therefore I will subdivide this third point into three resolves. In the first I will show, what was that Gospel which Christ and his Apostles preached as the only and immutable way of eternal truth and happiness. In the second I will show that the present Church of England professeth and maintaineth the same. In the third I will show that the Church of Rome preacheth and imposeth a contrary Gospel, and consequently lieth under the Anathema of the Spirit expressed in the Text. To resolve the first, to wit, what was that Gospel which Christ and his Apostles preached, the usual way of the most learned Doctors is to show that the written Word of God, is the only Word of God extant on Earth: and consequently the Gospel which Christ preached, and his Apostles after him, is that doctrine only which is contained in that written Word. And then seeing that the doctrine of the Church of England is formally expressed in the written Word: but the Romish doctrine is neither contained there, nor deducible thence; It follows that the doctrine of the Church of England is the Gospel preached by Christ and his Apostles; but the Romish Gospel is another, and accursed by the Spirit in our Text. But this manner of proof I will not now follow for three respects. 1. It is more tedious than our present purpose can spare time. 2. It is of greater difficulty in Demonstration than many capacities can bear and gain by. 3. It's demonstration would not resolve our question so home as is requisite. For although it were demonstrated that the written Word is the only Word of God; yet would there still remain a question, what part of that written Word is that Gospel which Christ and his Apostles preached, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Vnum necessarium, the Only way of happiness. Therefore I shall make choice of another way of proof, short, easy, and clear, and that resolveth the Question so home as to demonstrate what is the true Gospel in the strictest sense, to wit, what is the only way to Happiness, preached by Christ and his Apostles. Note well therefore, (I entreat your diligence) that by this Word Gospel in the Text, is precisely meant that necessary way which Christ and his Apostles taught to salvation. For so much Gospel must needs be sufficient, and no more Gospel can be imposed as necessary, either by Paul, Pope, or Angel. To show this way of Salvation, this Primitive and everlasting Gospel, we need presuppose or demand no more of the Romists at present, than to grant that the Word of Christ and of his Apostles, recorded in Scripture, is truly to be taken and embraced as the proper Word of God. This being granted, our method and design will no way engage us to dispute, whether there be any traditional Word of God on Earth or no. For, In the first place it must needs be evident that the necessary way to salvation which Christ preached, was no other than that way of repentance, of which it is said Mat. 4.17. Jesus began to preach and to say, Repent, for the Kingdom of Heaven is at hand. This Repentance, with the good tidings of the Kingdom of Heaven promised to it, is the Primitive Gospel in the true, proper, and precise use of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gospel. And lest you may suspect me of ignorance or novelty in the application of that word, I will show you that this is the phrase of the Spirit of God in the written Gospel itself. And first in the chapter already cited, Mat. 4.23. this Repentance is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evangelium regni, the Gospel of the Kingdom: for it is there said, Jesus went about all Galilee teaching in their synagognes, and preaching the Gospel of the Kingdom; that is, Repent, for the kingdom of heaven is at hand, as in the 17. verse. The Evangelist Mark is very plain, 1.14. After that John was put in prison, Jesus came into Galilee preaching the Gospel of the kingdom of God: what was that Gospel? it follows; and saying, The time is fulfilled, and the kingdom of God is at hand, repent. You see the Gospel of Christ is concluded in that repentance to which he promised the kingdom. The same was the Gospel of his Apostles: for, of them, when first sent out to preach the Gospel, it is said Mark 6.12. And they went out and preached that men should repent. And this repentance is again formally termed the Gospel, Luke 9.6. And they departed and went through the towns preaching the Gospel. Even so that Gospel which Christ immediately before his ascension commanded his Apostles to preach, Mark 16.15. Go ye into all the world, and preach the Gospel to every Creature, is nothing else than what is explained, Luke 24.47. That repentance and remission of sins be preached in his name among all Nations. Therefore let this Proposition, both in substance of import, and in propriety of expression, stand clear and irrefragable; to wit, The Gospel which Christ and his Apostles preached, is that repentance which Christ himself preached, and the Apostles in his name. It remains then to show in what that repentance consisted; for that, and only that, is the necessary way to salvation, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Primitive Gospel, the Touchstone of adulterate Gospels and their anathemized Preachers, Men, or Angels, according to our Text. Peace and comfort to all them that love and believe in Jesus Christ. For he hath left the Repentance which he himself preached, and commanded his Apostles to preach to all Nations, so plainly opened in the Testament of his holy Gospel, that it is impossible for any man to read the Gospel, or any notable part thereof, or to hear it read, but he must clearly discover, and understand what repentance it is to which the Kingdom is promised. For what Sermon of Christ is there? what Discourse? what Parable? what Sentence or Answer? yea, what Page, or almost Verse is there in the whole New Testament, which doth not sufficiently proclaim, that, Whosoever believeth in Jesus Christ, and observeth his Commandments, is heir of his Kingdom? This therefore, according to the legal Proclamation of Christ, is true Christian repentance, the Gospel of the Kingdom, the necessary and only way of Salvation, which Christ and his Apostles preached; to wit, to believe Jesus to be the Christ, the Son of God, and to keep his Commandments. Thus the parts of Repentance are two, Faith and Charity, Belief and Love. These consummate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the perfect cure and reparation of man. Wherefore Christ, whensoever he solemnly acted the Physician of the whole Man, of Body and Soul, you'll find, that to believe in his Godhead and sin no more, was the beginning and end of the whole cure. Dost thou believe? was the Therapeutic part; Sin no more, was the prophylactick. Yea, the first was the design and inference of all his works; the other, of all his words. For all his wonderful deeds were to persuade men Faith, that he was the Son of God: and all his admirable Sermons were to persuade men Charity, that is, to keep the Commandments. But here we are to observe how these two parts of Evangelical Repentance mutually include or infer one another. To believe Jesus to be the Son of God is the sum of Faith, and this, if real and solid, certainly begetteth charity, which is the fulfilling of the Commandments. And therefore Gal. 5.6. it is said, Faith in Christ worketh by love. And 1 Tim. 1.5. Charity the end of the Commandment, is put the offspring of Faith unfeigned. Thus true Faith infers Charity, as the Sun ushers in light. Wherefore Gregory the Great said well, Quantum credimus, tantum diligimus; As much as we believe, so much we love. On the other side, Charity necessarily includes or presupposeth Faith. For the first Commandment, and consequently the first object of Charity, is to believe in God; that is, to have no other Gods beside the true God, which is Jesus, with the Father, and Holy Ghost. And 1 Job. 3.23. We have confidence towards God because we keep his commandments. And this is his commandment, that we should believe on the name of his Son Jesus Christ. And the Apostle James bids us show our faith by our works, for faith without works is dead; that is, is false, adulterate and feigned: for such men say they have faith, and so boast to live; but the unity of their works declares the fiction of their hearts. Hereby we know that we know him, if we keep his commandments, 1 Job. 2.3. What then? must he that hath Faith to justification and salvation have no sin, as the Romists attribute to their Priestly absolutions and Papal indulgences? No, For if we say we have no sin, the truth is not in us, 1 Joh. 1.8. How then do we keep the Commandments? it follows immediately, v. 9 If we confess our sins, he is faithful and just to forgive us our sins; to wit, if we have an unfeigned Faith in his name, which will certainly through love, work a sorrow to offend him, who is the propitiation for our sins, and not for ours only, but also for the sins of the whole world, 1 Joh. 2.2. Thus it appears that to believe unfeignedly in Jesus Christ, and to keep the Commandments are two things inseparable. Wherefore whensoever we hear eternal life and salvation promised to the one, the other must be understood included, as a necessary part of that Repentance, to which Christ hath promised his Kingdom. The mutual relation of these parts being thus observed we are to consider them distinctly by themselves. And, first, The Holy Scripture every where proclaims, That To believe Jesus to be the Son of God, is an absolute sum of all necessary Faith: yea, I dare say, This is the way of Salvation, the Repentance to which the Kingdom is promised, and the whole Primitive Gospel of Christ in the strict sense and propriety of that word, as we explicated before. And Jesus Christ himself is my Warrant, Author, and Argument, Joh. 6.29. This is the work of God, that ye believe on him whom he hath sent. And lest we might interpret this in too narrow a sense, Christ would be his own Interpreter, v. 40. This is the will of him that sent me, that every one which believeth on the Son, may have everlasting life, and I will raise him up a● the last day. And lest yet we might think, with the Papists, that he instructed us by halfs, he adds not to his words; to do which, was both easy and necessary if his doctrine were not already perfect; he adds not, I say, to his words, but repeats the same words with more brevity and a double asseveration, v. 47. Verily, verily, I say unto you, He that believeth on me, hath everlasting life. What could be more plainly, more peremptorily, more authoritatively declared than this? What reasonable man after this plain and earnest declaration of Christ himself the author and finisher of our faith. Hebr. 12.2. can think it needful to run after Pope, Apostle, o● Angel, to learn if this faith be sufficient, of which Christ hath already given sentence; He that believeth, hath everlasting life. Must not that needs be the Gospel of the Kingdom, to which the King Jesus declaratively promiseth the Kingdom? Must not that needs be the way of everlasting life, which so solemnly is shown, commended, and commanded unto us by him that is the way, the truth, and the life? Let us therefore with all confidence, rely on the most warrantable Word of Christ's own oral promise, which is so far from needing the confirmation of a Papal Bull, that Apostles or Angels preaching any other Gospel, are declared accursed. Yet, It will not be amiss to see how consonant the Proclamation of the Apostles is to the Archetypal Word of their Master, to the Primitive and Oral Law of their Lord. The most beloved Disciple of Jesus, John is an irrefragable Recorder, chap. 20.31. He bears record that the Gospels were written that we might believe that Jesus is the Christ, the Son of God, and that believing we might have life through his name. His Epistles are decretal in this point. 1 Jo. 5.3. he formally professeth his design, saying, I writ to that end that ye may know that ye have eternal life if ye believe in the name of the Son of God. Farther, the practice of the Apostles, as appears in the Book of their Acts, was to baptise in the name of Jesus Christ; that is, to make members of the Church such as had no farther knowledge of Faith than to believe Jesus to be the Christ. Wherefore let no man add to the word of Faith, but rather consent with Paul, Rom. 10.8. This is the word of faith which we preach. If thou confessest with thy mouth our Lord Jesus, and in thy heart believest, thou shalt be saved. This Faith in Christ includes, or infers (as we said) Charity, which is the fulfilling of the Law, to do to others, even as we would they should do to us, Mat. 7.12. The whole law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself, Gal. 5.14. If we love one another, God abideth in us, and the love of God is perfected in us, 1 Joh. 4.12. This Belief and Love combined in one, most amply express that Repentance which Christ and his Apostles preached, to which they promised the Kingdom. So we find them jointly expressed, 1 Joh. 3.23. This is his Commandment, that we believe in the name of his Son Jesus Christ, and that we love one another. This is his Commandment both Old and New, 1 Joh. 2.7. We therefore briefly and clearly conclude our first Resolve; to wit, that the Gospel which Christ and his Apostles preached, as the only and immutable way of eternal truth and happiness, consists in the Faith and Love which is in Christ Jesus; that is, to believe Jesus to be the Son of God, and to keep his Commandments, and is essentially neither more nor less: For, as the whole law is fulfilled in one word, Thou shalt love thy neighbour as thyself, Gal. 5.14. So, the whole faith is preached in one word, Confess with thy mouth and believe in thy heart the Lord Jesus, Rom. ●0. 8. From this our first Resolve, the second is with ease and evidence deduced; to wit, That the present Church of England professeth and maintaineth that Primitive Gospel. For it is manifest that the said Church imposeth upon no man, as necessary to salvation, more than what the written Word of Christ imposeth, Article 6. of the 39 and the written Word is demonstrated to impose what we have said, and no more. It remains only to exhort the happy members of this Church, as Paul did, 2 Tim. 1.13. Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus. But the glory of the Church of England will appear more illustrious after a view taken of the Church of Rome, which follows in this third Resolve; wherein I will show that the Church of Rome imposeth a Gospel contrary to the Primitive Gospel of Christ. For the days have already appeared, wherein according to the Spirits prediction 2 Tim. 4.3. Men were not content with plain, sound, and wholesome doctrine of Faith and Love in Christ Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the swelling lust and pride of their hearts bred an itch in their ears, which gave them no rest till heaps of Masters had rubbed them into such a temper of madness and absurdity, that they turned Apostates from the Truth to embrace Fables. This Pride and Itch were the diseases of the Romish people. These heap; of Masters were Romish Doctors, Canonists, and Schoolmen. The Truth is the Gospel, and the Fables are Romances; that is, Romish Tenets, and Tridentine Articles. And although this Apostasy, which the Apostle here, and 2 Thess. 2.3. speaks of, was not completed in the first Centuries of the Christian Church to a notorious degree, nor perhaps is yet fully accomplished: yet the Apostle there, v. 7. witnesseth that even then the mystery of iniquity was a working. But in these last days, Certes, The work is brought to so notorious a Fabric, that he must needs renounce the Principles of Reason, and quit all belief in the Scriptures, that will not acknowledge the Roman Forgery of a new Gospel, which with a monstrous Art was contrived into one frame and body in the Council of Trent, out of the chief Romantic pieces, that from the beginning, Iniquity had wrought on. We have a whole world of Testimony, but their own solemn confession is the best evidence. For, Pope Pius the Fourth, ad perpetuam rei memoriam, to their own eternal confusion, by an authentic Bull canonised a certain form of profession of the present Faith of Rome, commanding the same to be professed, avowed, and sworn solemnly by all Ecclesiastic and Religious Professors, and by all Proselytes and promoted persons of the Church of Rome, as the true Catholic Faith, without which no man can be saved. Which is the proper and distinctive title and character of a Gospel. I commend the Bull itself to your reading; I will now, First, show the occasion of their creating this New Creed. 2. I'll give a sum of that Creed. 3. I'll demonstrate its novelty and contrariety to the Gospel. The occasion of this strange production was this: The Points of Romish Doctrine dissenting from the Gospel and Testament of Christ, were amplified to such a quantity by Bulls, Decrees, Canons, and Schoolmen, and imposed so heavily upon the People from Chair and Pulpit, that the aggrievance of such doctrine became palpable and notorious to the world, especially such learned men as had knowledge of Holy Writ. Wherefore many most learned and zealous Christians, notwithstanding the Pope's terror and tyranny, in the Spirit of Christ Protested against it. But the Pope seeing on one side, that his Empire could not subsist, if his Schoolmens inventions were once annulled; and on the other side, knowing that no authority of God, either from Scripture or Creed, gave warrant or surety to his Doctrine; being now invaded most zealously by many Christian Doctors, Princes, and Nations, he herded together that great Synagogue of Schoolmen at Trent, all his adjured Vassals, all sworn Followers of their respective Leaders and Princes of School-doctrine, Alexander H●les, Thomas Aquinas, John Dunscot, and William Occam, which are the four Evangelists of School-Gospel in the Church of Rome. In this eximious Synagogue of Schoolmen, the Mystery of Iniquity first presumed the title of a Gospel; that is, of the true Catholic Faith, without which no man can be saved. There Truth, long deserted and forsaken, began to be solemnly disavowed and forsworn. And Fables of Romantic Faith, which had long passed for true, began to be avowed, as the Gospel of Truth. There to the Gospel of Jesus Christ is arrogated another Gospel of Rome, to the Apostolical Symbol, the Roman Creed. The Apostolical one consists in 12 short Articles, because the Authors thereof summarily delivered what is necessary to believe. But that of Rome consists in 14 long Articles, because seven Devils, that is, a sum of Iniquity, as Gregory the Great interprets, being cast out of Rome when Christianity first took place, they entered again with double number and force, when Popery made the last things of Rome worse than the first. The sum of these 14 Articles follows: The First puts generally and indefinitely all the Traditions, Customs, and Constitutions of the Church of Rome for the foundation and ground of Faith. The Second gives the second place to the Scriptures after the pre-eminent authority of Romish Constitutions, restraining the Spirit of God speaking in the Hagiographers to the narrow sense and interpretation of Schoolmen. The Third loads the Law of Christ with seven Sacraments: whereof one, to wit, Penance, includes within itself a larger Law, Creed, and Gospel than Christ and all his Apostles ever preached. The Fourth is very zealous, and puts all the Rites, Customs, and Ceremonies used by the Church of Rome in her solemn administration of Sacraments among the necessary tenets of Christian Faith. The Fifth involves an infinity of Creeds; to wit, all and several the disputes and points which the Council of Trent was pleased to declare and define concerning the spacious matter of Justification and Original Sin. The Sixth makes a full profession of the Sacrifice of the Mass and Transubstantiation. The Seventh professeth the Sacrament of the Lords Supper to be perfected under the sign of Bread alone. The Eighth holds Purgatory, as a Territory subject to the Pope. The Ninth holds the Adoration and Worship of Saints and their Relics. The Tenth holds Image-Worship. The Eleventh holds Pardons, Graces of the Pope, and Indulgences, as most necessary instruments of Salvation. The Twelfth professeth the present Church of Rome to be the Only, Holy, Catholic and Apostolic Church, Mother and Mistress of all other Churches, and voweth unlimited Obedience to the Pope, as Head thereof. The Thirteenth universally and undoubtedly receives and professeth all the Decrees and Declarations of Roman Canons and Councils; but above all, (to wit, even the four Primitive Councils) whatsoever is delivered, defined, or declared in the holy and sacred Synod of Trent, and rejecteth all things contrary; to wit, even the Scripture itself. The Fourteenth recollecteth all the foresaid Articles, and solemnly promiseth, voweth and sweareth to maintain and teach them, not as Articles of Peace, of Obedience, of Conformity or Legal Doctrine, but, as the true Catholic Faith, without which no man can be saved. Which is the character and essential property of the Gospel of Jesus Christ (even in that strict sense we before explicated) usurped by this Scholastic Synagogue of Trent to mysterize and gild Iniquity. This is the sum of that Gospel which the present Church of Rome maintains; and so from the beginning of my Discourse hitherto I have laid open both Gospels, first, that of Jesus Christ, which consists in believing in Jesus Christ, and in keeping his Commandments: then, That of Christ's pretended vicar the Pope; which consists totally in believing the Pope's Definitions, and in obeying his Precepts. He that acknowledgeth not the contradiction and repugnancy of these two Gospels, must needs forfeit the esteem of a reasonable man, as well as of a right principled Christian. Behold their difference from bottom to top. The foundation of the one is Jesus Christ, which was laid from the beginning, and another foundation can no man lay, 1 Cor. 3.11. The foundation of the other is Papal Supremacy, which was not from the beginning, but laid by man is to be raised by man. The holy Spirit buildeth the faithful on the first foundation by hope in the grace and merits of Jesus Christ. The Pope builds his credulous children on his own foundation, by hope in the grace and merits of his Pardons and Indulgences. The charity of Jesus Christ, which is to love one another as he loved us, is the furniture and perfection of the first building; but slavery and bondage to Papal jurisdiction is the top and consummation of the Roman Edifice. Recitâsse confutâsse est. The bare rehearsal of such a Creed is a full conviction of its heterodox absurdity. Yet that its novelty may more appear, we will set before it three illustrious Opposites of Evangelical Light; to wit, Primitive Creeds, Primitive Councils, and Primary Texts of Scripture. As for Primitive Creeds: The whole Christian World ever held, yea, the present Church of Rome, in word, though not in effect, holdeth, that the Apostles Creed was by them in the H. Ghost designed as a sum of all Christian belief necessary to salvation: wherefore the primitive Church never presumed to add, but only to declare it in more open exp●essions of the same thing, as appetrs in the Creeds of Athanasius, of Nice, o● Constantinople. But this Creed of Trent is a palpable piece of Creation for its totally new both in matter and in form. And to deny its novel● were as gross an absurdity in point of understanding; as to deny the rising of the Sun were an absurdity in sense: yea, greater, as its difference from the Primitive Creed is as manifest, as the identity of the rising and setting Sun is certain. For its Articles are of an impertinent and opposite import to the Primitive, more in number, greater in bulk, stranger to sense harder to Reason, burdensome to Conscience, contemptible to Religion The Primitive Creeds may justly glory in the foundation of Christ; to wit, his written Word in which they a●e found contained. The Creed of Trent, hath nothing to glory in greater than the Romish Schools, Papal Decrees, Canons, Customs, Constitutions, and Senses of Men. The Primitive Creeds have the Testimony of the whole World, Christian and Antichristian. The Creed of Trent, besides repugnance with Christian Principles, is reprobated by the most learned and sober part of Christendom; to wit, Protestant Churches and Nations. The Primitive Creeds sound nothing but God's honour and worship through Jesus Christ. This of Trent sounds nothing but Lucre through a form of godliness, denying the power thereof, with popular Superstition, vendible Devotion, and tyrannical exaction of Faith and Obedience. The Primitive Councils are four, of Nice, of Constantinople, of Ephesus, and of Chalcedon. In these the whole Christian World, on which as yet the dew of the doctrine of Christ and his Apostles stood fresh and fair, unanimously made a Catholic, united, and most solemn attestation of the Faith of Christ. Which the Council of Nice first did, Ann. 325. not by defining new Articles, or creating new matter, or producing new form of Faith: but by declaring and defending the Old, contained in the Apostles Creed. Which, as a just measure of Faith instituted by the Holy Ghost, that great Council presumed not to transgress. The same was observed by the Council of Constantinople, Ann. 381. which repeated, confirmed, and ratified the Symbol of Nice, defending the Article of the Holy Ghost by a clear expression of his p●oceeding from the Son. The Council of Ephesus, Ann. 431. presumed no addition of Articles, but confirming the Apostolical number, defended that of Christ's divine and unique personality, against Nestorius. The Council of Chalcedon 451. confirmed the method of the former Councils, defending and declaring the two distinct Natures of Christ, against Eutiches. Thus these four Catholic Councils had no other product of Faith than is formally contained in the four Catholic Gospels. In fine, The work of the Holy Spirit in the Primitive Councils, was nothing more or less than to establish that Faith which he inspired the four Evangelists to write in the Gospel, and the Apostles to preach in their Creed. But in these last days, non Sanctus Spiritus, sed sanctissimus Pater; not the Holy Spirit, but the most Holy Father, [for so he loveth to be entitled, who superlatively exalts himself above whatsoever is God in Heaven, or is called God on Earth] hath wrought a new work, & est mirabile in oculis nostris, a New Gospel of Apostolical and Ecclesiastical; that is, Roman Traditions, Customs, and Constitutions, grounded on the Cathedral word of a Pope; not as the old Creed, a sum of the work of the Scriptures, written by the instinct, and confirmed by the wonderful works of the Holy Spirit; but a sum of the work on Earth, to wit, of the Canon law of Rome, written by the instinct, and confirmed by the most mighty Bulls of the most Holy Fathers the Bishops of Rome. Which sum his said Most Holy Paternity defines to be the true Catholic Faith, without which no man can be saved: which Definition whosoever infringeth, he shall not only incur his Holiness displeasure, but the indignation also (imperet ei Deus, God rebuke him) of Almighty God. And the rebuke will quickly follow, if you please to consider four Primary Texts of Scripture. Joh. 20.31. These things [of which the Apostolical Symbol is a Sum] are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life by his name. Why then were not these other things, of which this Papal Symbol is a Sum, written: if, as his Holiness defines, there is no life, no salvation without them? Acts 15.28. It is approved of the Holy Ghost and us [say the Apostles at Jerusalem] not to impose on you a greater burden than these necessary things. Hath the Holy Ghost, in length of years, disapproved in Trent what he approved in Jerusalem? to double the burden of belief and obedience? It's far more just and reasonable to judge, that he who glorieth in the Vicairship of Christ, and Succession to Peter, is heir and possessor of that spirit of Roboam, 1 King. 12.20. Speaking hard things to the people of Christ, making his least finger grosser than the back and shoulders of Jesus, making his sweet yoke uneasy, and scourging with Scorpions the flock of Christ, for which the good Pastor was scourged with whips. The Apostle Judas in his Catholic Epistle, v. 3. thinks it necessary to exhort us to contend for the Faith once delivered to the Saints. But Pope Pius commands us to fight for the Faith now of late inspired into the holy Fathers of the Council of Trent, initio Bullae. But let us obey the holy Apostle, who like a Messenger of God, exhorts us with a salutation of Mercy, Peace, and Charity: But let us avoid the Papal Spirit as of a contrary Satanical mission; for, more Impious indeed than Pius by name, he usurps a threat of the Indignation of God, and as if that were not enough to fill his blasphemous throat, he adds a double one of St. Peter and Paul, implying his own as the root of his bitterness. In fine, Our Text casts an imperative reiterated Curse upon whomsoever, in Heaven or Earth, Apostle or Angel, that preacheth any thing as Gospel besides what was already preached, even at the first preaching of which the Creed is a Catholic Sum. How monstrous then is the Papal presumption! To retort this Curse upon the Spirit of God; to wit, upon all that in obedience to that Spirit, admits not the Gospel he preacheth, which is not only besides what was first preached, but evidently new ●nd repugnant; A Symbol of Papal definitions elevated by Papal Decree, above the prerogative of the written Law and Gospel of Christ, amplified without limit, numero, pondere, & mensurâ, in number, weight, and measure! Not we therefore, whom God hath commanded to bless them that curse us: But God the Father of all Mercies, as well as the Avenger of the Impious, will decide, yea hath decided in his holy Word this day declared in your ears, the Cause of his holy Gospel. Let us not fear the terror of Man, but submit to the power of Christ Jesus, subscribing to his holy written Testament on Earth, that our Names may be written in the Book of Life in Heaven. Let us fight a good fight of constant Faith in the true Catholic and Apostolic Church of Christ, militant on Earth: which Name is no way due to the Romish Synagogue. For she denies the Catholic doctrine of the Gospel, and the Apostolical legacy of the Creed, seeking to establish a Gospel and Creed of her own, on Papal authority and Romish tradition, whence her name is Papal or Roman; and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Church, consisting of Members called and chosen by the calling of Christ, and the Word of his Spirit: but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a City or Synagogue convened and driven together by political stratagems and powerful coaction. But as the Scriptures are certainly the Catholic Testament of Christ, and the Creed an Apostolical Legacy of Faith: So whatsoever Church maintains these, as at this day Our Church of England, is truly Catholic and Apostolical. Now rejoice, thou Spouse of Christ! Prosper and flourish gloriously, thou House of God, thou Church of England! The Heavens reap perpetual harvest of Joy and Glory in the Saints that ascend to the Tabernacles of Immortality, from the Tents of thy Militia! The Angels ever protect and guard thee, that the gates of Hell cannot prevail against thee! The Queens also of the Earth, that is, thy Sisters, the other Reformed Churches of Christ, admire, praise, and honour thee! but to speak thy happiness in a word, God loveth thee! for, Thou art that Philadelphia, that beloved Sister of Christ, to which the Spirit speaks, Rev. 3.9. I will make them of the Synagogue of Satan, to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the Earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy Crown. That is, You Pastors and People of the Church of England, hold fast the form of sound words, which you have, in faith and love which is in Christ Jesus, 2 Tim. 1.13. Hold fast the Primitive Gospel of the Kingdom, which consisteth in Faith unfeigned in Jesus Christ, and in such Love one to another as Christ loved us withal. That no man take thy Crown. Not only Men by humane Traditions and politic inventions will rob thy temporal Crown, usurping Supremacy: but even thy right to the Crown of eternity, will as soon leave thee, as thou shalt leave thy first Faith and Charity. To conclude, Take a short Corollary or Recapitulation of all that hath been said. First it hath on one side been manifestly evidenced from the Word of God, that the Gospel of the Kingdom, that is, the Repentance to which Christ promised his Kingdom, is to believe and love, to believe in the Saviour Jesus and to keep his Commandments. Secondly, on the other side, it hath been manifestly evidenced from the solemn profession of Faith in the present Church of Rome, canonised by Pope Pius Quartus, that she imposeth as necessary to salvation, a far heavier burden than that Gospel of Christ; to wit, the Creed or Gospel of Trent. Thirdly, it is evident in our Text, that it is not in the power of Apostle or Angel, much less of a Pope, to impose another Gospel than that of Christ. And then in fine, Fourthly, it must needs be evident, that whosoever is so much a Christian as to believe the Scriptures, and so much a reasonable Man, as to distinguish between one Gospel and another, must needs acknowledge the Church of Rome to preach another Gospel than that of Christ: and consequently, if he loves and hopes eternal life, will desert that Church which leaves the paths of the Gospel of life, and seek to be Member of such a Christian body as adheres to its head Jesus Christ, by a sincere adhesion to his saving Gospel. Such is the Evangelical, Apostolical and Catholic Church of England: in which God maintain and increase the Faith and Love which is in his Son Christ Jesus through his Holy Spirit. Amen. BULLA Sanctissimi Domini nostri, DOMINI PII, Divina Providentia PAPAE Quarti, Super formâ Juramenti Professionis Fidei. PIUS Episcopus, Servus Servorum Dei, ad perpetuam Rei Memoriam. INjunctim nobis Apostolicae servitutis officium requirit, ut ea quae Dominus omnipotens ad providam Ecclesiae suae directionem, Sanctis Patribus, in nomine suo congregatis, divinitus inspirare dignatus est ad ejus laudem & gloriam incunctantur exequi properemus. Cum itaque juxta Concilii Tridentini dispositionem omnes, quos deinceps Cathedralibus & superioribus Ecclestis praefici, vel quibus de illarum dignitatibus, canonicatibus, & aliis quibuscunque beneficiis Ecclesiasticis, curam animarum habentibus, provideri continget, publicam orthodoxae fidei professionem facere, séque in Romanae Ecclesiae obedientiâ permansuros spondere, & jurare teneantur: Nos volentes, etiam per quoscunque, quibus de Monasteriis, Conventibus, Donibus, & aliis quibuseunque locis Regularibus quorumcunque Ordinum, etiam Militiarum, quocunque nomine vel titulo providebitur, idem serva●●, & ad hoc, ut unius ejusdem fidei professio uniformiter ab omnibus exhibeatur, unicáque & certa illius forma, cunctis innotescat nostrae sollicitudinis partes, in hoc alicui minimè desiderari, formam ipsam praesentibus annotatam, publica●i, & ubique gentium per eos ad quos ex decretis ipsius Concilii, & alios praedictos spectat, recipi & observari, ac sub●enis per Concilium ipsum in contravenientes latis, juxta hanc & non aliata formam, professionem praedictam solemniter fieri Auctoritate Apostolici tenore praesentium districtè praecipiendo mandamus hujusmodi sub tenore. Ego N. firma fide credo & profiteor omnia & singula, quae continentur in Symbolo fidei, quo sancta Romana Ecclesia utitur; videlicet: CRedo in unum Deum Patrem Omnipotentem, factorem coeli & terrae, visibilium omnium & invisibilium, & in unum Dominum Jesum Christum, Filium Dei unigenitum; & ex Patre natum ante omnia saecula, Deum de Deo, lumen de lumine, Deum verum de Deo vero, genitum, non factum, consubstantialem Patri, per quem omnia facta sunt: qui propter nos homines & propter nostram salutem descendit de coelis, & incarnatus est de Spiritu Sancto ex Mariâ Virgine, & homo factus est, crucifixus etiam pro nobis sub Pontio Pilato passus, & sepultus est, & resurrexit tertià die secundùm Scripturas, & ascendit in coelum, sedet ad dextram Patris, & iterum venturus est cum gloriâ judicare vivos & mortuos, cujus regni n●● crit finis: & in Spiritum Sanctum Dominum & vivificantem, qui ex Patre, filióque procedit: qui cum Patre & Filio simul adoratur, & conglorificatur, qui locutus est per Prophetas: & unam, Sanctam, Catholicam, & Apostolicam Ecclesiam. Confiteor unum baptisma in remissionem pecc●torum, & expecto resurrectionem mortuorum, & vitam venturi saeculi Amen. 1. Apostolicas & Ecclesiasticas traditiones, reliquásque ejusdem Ecclesiae observationes & constitutiones firmissimè admitto & amplector. 2. Item sacram Scripturam juxta eum sensum, quem tenuit & tenet sancta mater Ecclesia, cujus est judicare de vero sensu & interpretatione sacrarum Scripturarum, admitto, nec eam unquam nisi juxta unanimem consensum Patrum accipiam, & interpretabor. 3. Profiteor quoque septem esse verè & propriè Sacramenta, n●● legis à Jesu Christo Domino nostro instituta, atque ad salutem humani generis, licèt non omnia singulis necessaria, scilicet, Baptismum, Confirmationem, Eucharistiam, Poenitentiam, Extremam Unctionem, Ordinem & Matrimonium, illáque gratiam conferre, & ex his Baptismum, Confirmationem, & Ordinem, sine sacrilegio reiterari non posse. 4. Receptos quoque & approbatos Ecclesiae Catholicae ritus, in supradictorum omnium Sacramentorum solemni administratione recipio, & admitto. 5. Omnia & singula, quae de peccato Originali, & de justificatione in Sacrosancta Tridentina Synodo definita & declarata fuerunt, amplector & recipio. 6. Profiteor pariter in Missâ offerri Deo verum, proprium & propitiatorium sacrificium pro vivis & defunctis, atque in sanctissimo Eucharistiae Sacramento esse, verè, realiter, & substantialiter corpus & sanguinem, unà cum animâ & divinitate Domini nostri Jesu Christi, fieríque conversionem totius substantiae panis in corpus, & totius substantiae vini in sanguinem, quam conversionem Catholica Ecclesia transubstantiationem appellat. 7. Fateor etiam sub altera tantum specie, totum atque integrum Christum, verúmque Sacramentum sumi. 8. Constanter teneo Purgatorium esse, animásque ibi detentas fidelium suffragiis adjuvari. 9 Similiter & sanctos unà cum Christo regnantes, venerandos atque invocandos esse, eósque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas. 10. Firmissimè assero imagines Christi ac Deiparae semper Virginis, necnon aliorum sanctorum habendas & retinendas esse, atque eis debitum honorem, ac venerationem impertiendam. 11. Indulgentiarum etiam Potestatem, à Christo in Ecclesia relictam fuisse, illarúmque usum Christiano populo maximè salutarem esse, affirmo. 12. Sanctam Catholicam, & Apostolicam Romanam Ecclesiam, omnium Ecclesiarum matrem, & magistram agnosco, Romanóque Pontifici, Beati Petri Apostolorum Principis successori, ac Jesu Christi Vicario veram obedientiam spondeo ac juro. 13. Caetera item omnia à sacris Canonibus, & oecumenicis conciliis, ac praecipuè a sacro-sancta Tridentina Synodo tradita, definita, & declarata, indubitanter recipio, atque profiteor, simúlque contraria omnia, atque haereses quascunque ab Ecclesia damnatas, rejectas, & anathematizatas, ego pariter damno, rejicio & anathematizo. 14. Hanc veram Catholicam fidem extra quam nemo salvus esse potest, quam in praesenti sponte profiteor, & veraciter teneo, eandem integram & inviolatam, usque ad extremum vitae spiritum, constantissimè [Deo adjuvante] retinere, & confiteri, atque à meis subditis vel illis, quorum cura ad me in munere meo, spectabit, teneri, doceri, & praedicari, quantum in me erit, curaturum. Ego idem N. spondeo, voveo, ac juro: sic me Deus adjuvet, & haec sancta Dei Evangelia. Volumus autem quòd praesentes literae in Cancellaria nostrâ Apostolicâ, de more, legantur: & ut omnibus facilius pateant, in ejus Quinterno describantur, ac etiam imprimantur. Nulli ergo omnino hominum liceat hanc paginam nostrae voluntatis & mandati infringere, vel ei ausu temerario contraire. Siquis autem hoc attentare praesumpserit indignationem omnipotentis Dei, ac ●eatorum Petri & Pauli, Apostolorum ejus se noverit incursurum. Datum Romae, apud Sanctum Petrum, Anno Incarnationis Dominicae Millesimo quingentesimo sexagesimo quarto. Idibus Novembris, Pontificatus nostri Anno quinto. Fed. Cardinalis Caesius Cae. Glorierius. Lectae & publicatae fuerunt suprascriptae literae Romae in Cancellariâ Apostolicâ, Anno Incarnationis Dominicae Millesimo quingentesimo sexagesimo quarto. Die vero sabbati, Nona Mensis Decembris, Pontificatus sanctissimi in Christo Patris & Domini nosti, Domini Pii Papae Quarti, Anno quinto. A. Lomelinus Custos. The BULL of our Most Holy Lord, The Lord PIUS, By Divine Providence the iv of that Name, Upon the Form (* 1) of the Oath of the Profession of the FAITH. PIUS Bishop, Servant of the Servants (* 2) of God, that these Presents may be of everlasting Memory. THe Office of Apostolical service incumbent upon us, requireth, That such things as Almighty God for the provident Government of his Church, hath deigned by his divine Spirit to inspire into the Holy Fathers (* 3) congregated in his name, We without delay hasten to execute to his praise and glory. Seeing therefore it is so disposed by the Council of Trent, that all such as hereafter shall be promoted to any Praefectship in Cathedral or other Great Churches, or to whom it shall happen to be provided for out of the Dignities, Canonries of the said Churches, and whatsoever other Ecclesiastical Benefices having a Curateship, shall be obliged to make a public Profession of Orthodox Faith, and to promise and swear, that they shall ever persever in the Obedience of the Church of Rome. We also having a Will that the same be observed and practised by all such as shall be provided for out of Monasteries, Convents, Houses, and whatsoever other places of Regulars of whatsoever Orders, even of Military Professions, under whatsoever Name or Title, and desiring also that so much solicitude as concerns ourselves, may not to any one seem to be wanting in this matter, to the end that a Profession of one and the same Faith may be uniformly made by all, and one only and certain form thereof may be exhibited to all, We by Apostolical Authority and by the tenor of these Presents, districtly commanding, command, that the form which is expressed in these presents, be published, and throughout all Nations, by these to whom it belongs according to the decrees of the said Council, and by others abovesaid, be received and observed, and under such pains as the said Council hath decreed against the Refractory, the said Profession shall be solemnly made in this following, and no other form, and under this following tenor. IN. with firm saith believe and profess all and several the things which are contained in the Symbol of Faith † This Symbol of Faith is not only the short Constantinopolitan Creed, which here immediately follows, but also the long 14 Articles added by the Council of Trent, and here by the Pope commanded to be professed as a sum of Orthodox Faith. which the holy Church of Rome doth use; to wit, I Believe in One God (* 4) the Father Almighty, maker of heaven and of earth, of all things visible and invisible, and in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all time, God of God, Light of Light, True God of a True God, begot and not made, consubstantial with the Father, by whom all things were made: Who for us men and for our salvation descended from heaven and took flesh by the Holy Ghost of the Virgin Mary, and was made Man, crucified also for us under Pontius Pilate, suffered, and was buried, and risen again the third day according to the Scriptures, and ascended into heaven, sitteth at the right hand of the Father, and is to come again with glory to judge the quick and the dead, of whose Kingdom shall be no end: and in the holy Ghost the Lord and giver of Life, who proceedeth from the Father and the Son, and is adored and glorified together with the Father and the Son, who spoke by the Prophets: and one holy Catholic and Apostolic Church. I confess one Baptism to the remission of sins, and expect the resurrection of the dead, and life of the world to come. Amen. 1. I most firmly receive and embrace the Apostolical and Ecclesiastical (* 5) Traditions, and all other Customs and Constitutions of the same Church. † Here is begun the principal part of the Roman Creed, and the real sense and import of this first Article is, I believe in the Pope. 2. Also I admit the holy Scripture (* 6) in that sense which the holy Mother Church hath held and holdeth, to whom it belongs to judge of the true sense and interpretation of the holy Scriptures: nor will I ever receive or interpret them but according to the unanimous consent of the Fathers. 3. I profess also that there are seven true and proper Sacraments of the new Law, instituted by Jesus Christ our Lord, for the salvation of Mankind, although all are not necessary to each one; to wit, Order, Baptism, Comfirmation, Eucharist, Penance, Extreme Unction, Matrimony; and these all give grace: and of these Baptism, Confirmation, and Order, cannot be reiterated without Sacrilege. 4. I also receive and admit all received and approved Rites of the Catholic Church in the solemn administrations of all the abovesaid Sacraments. 5. I also embrace and receive all and several the things (* 7) which have been defined and declared in the sacred and holy Synod of Trent, concerning Original sin and Justification. 6. I also profess that in the Mass there is offered to God a true, proper, and propitiatory sacrifice for the Living and the Dead, and that in the most holy Sacrament of the Eucharist is contained truly, really and substantially the Body and Blood, together with the Soul and Divinity of the Lord Jesus Christ, and there is made a perfect change of the whole substance of the Bread into his Body, and of the whole substance of the Wine into his Blood; which change the Catholic Church calleth Transubstantiation. 7. I confess also that whole and entire Christ and the true Sacrament is received under one only species, of Bread. 8. I constantly hold that there is a Purgatory, and that souls there detained, are helped (* 8) by the suffrages of the faithful. 9 Likewise that the Saints reigning with Christ, are to be worshipped and invocated, and that they offer prayers (* 9) for us to God: and that their relics are to be worshipped. 10. I most firmly assert that the Images of Christ, the Virgin Mary, and of the other Saints, are to be had and kept, and duty of honour and worship to be given them. 11. I also affirm that the power of Indulgences was left in the Church by Christ, and that the use of them is most conducive to the salvation (* 10) of the Christian people. 12. The holy Catholic and Apostolic Church of Rome (* 11) I acknowledge to be the Mother and Mistress of all Churches; and I vow, swear, and promise true Obedience to the Bishop of Rome, as successor of B. Peter Prince of the Apostles, and vicar of Jesus Christ. 13. Also all and whatsoever other things delivered by way of Tradition, defined and declared by the holy Canons, and the General Councils, and chief by the sacred and holy Synod of Trent, (* 12) I undoubtedly receive and profess, and together all contrary things and whatsoever heresies by the Church damned, rejected, and accursed, I also damn, reject, and accurse. 14. This true Catholic Faith, without which no man can be saved; (* 13) which at this present I freely profess and truly hold, I the same N. do promise, vow, and swear most constantly, God assisting, to retain and confess entire and enviolate to the very last gasp of life, and to procure, as much as shall lie in me, that the same be held, taught, and preached by all my inferiors, and by those who are committed to my care and charge. So God help me, and these holy Gospels of God. Farther, It is is our will † This new and voluntary Gospel and Creed having no other foundation than the will and work of Man, will dissolve of itself, as all other works of men, however glorious for a time. that these present Letters be read in our Apostolical Chancery according to the custom: and, that they may be more open to all, they shall be writ in the Quintern of our said Chancery, and also imprinted. Therefore it shall be lawful to no man whatsoever to infringe the page of this our Will and Commandment, or with daring rashness to contradict it. But if any one be so presumptuous as to attempt that, let him know that he shall incur the indignation of Almighty God, and of the B. Peter and Paul his Apostles. (* 14) Given at Rome, at S. Peter's Ann. Chr. 1564. the Ideses of Nou. in the fifth Year of our Pontificate. Fed. Cardinalis Caesius Cae. Glorierius. The Letters above-written were read and published at Rome in the Apostolical Chancel, Ann. 1564. on Saturday the 9 of Decemb. in the fifth year of the Pontificate of the Most Holy Father and Lord in Christ, our Lord Pope Pius the fourth. A. Lomelinus Custos. The little Stars inserted in this Romish Symbol, are to lead the Reader to the following Notes, which discover the Sophistry of Mysterious Iniquity hid therein. Notes upon this BULL. THis Profession of Faith is truly that form of Godliness, of which the Apostle speaks, 2 Tim. 3.5. which the Papal Church professeth, yet really denieth the power thereof; as these following Stars make clearly appear. For first, (* 1) Here is a solemn celebrity of a form of Profession of the Orthodox Faith of Jesus Christ. Yet weigh the matter contained, and it proves nothing else in fine but a vow of unlimited obedience to the Pope, and of a Faith totally captivated to his Councils, Canons, and Decrees: as most specially appears in the 12. 13. and 14. Articles of the New Creeed. (* 2) Here is a form of the most Christian Humility imaginable, where the Bishop of Bishop's terms himself the Servant of the Servants of God: but consider a Satanical pride, or a greater if possible, wherewith he exalts himself above all that is called God, glorying in the title of the Most Holy Lord, which he prints above in Capital Letters, and maintains in trampling on the heads of Kings and Emperors, by usurped supremacy. (* 3) Here is an extern form of Divine Doctrine, which is pretended to be inspired by God into the Holy Father's congregated in his name. But the real truth is, that these Fathers were Schoolmen, more famous for knowledge in the Canon-law of Rome, than for holy life in the law of God; inspired with the Spirit of Aquinas and Scotus, and other School-Evangelists, more than with the Spirit of their Master Christ, as appears in their long New Creed drawn from their Schools and not from the Gospel: Congregated, not in the name of the Lord, for then his Law would have been their Rule: but in the name of the Pope, whose Kingdom they have sought for as most faithful Vassals. (* 4) Here is an illustrious form of Catholic and Apostolical Belief; to wit, a solemn Profession of the Primitive Creed of the Apostles, illustrated by the Council of Nice, and of Constantinople, as a just sum of the Faith of Christ. But this same Faith is mysteriously subverted by a New Creed of Traditions immediately added, exceeding the former in number of Articles, in weight of difficulty, and in measure unlimited of School-Assertions. (* 5) Under the form of these words, Apostolical, Ecclesiastical, Catholic, Holy, Church, Mother, etc. lies always hid the adulterate matter of the Romish Synagogue. (* 6) Here is a form of receiving the Scripture, but in truth they receive it only in such tenor and sense as the Fathers admit; that is, the Schoolmen approved by the Pope. For although this Article craftily seems to mean the ancient Fathers of the Primitive Church, yet truly they are admitted no more than the Pope and his Schoolmen are pleased to approve; and what is really here meant by the Mother-Church, you may see plainly in Art. 12. (* 7) This seems a short Article in form, but in matter it is greater than a just Creed: for the things declared and defined by the Council of Trent, concerning Original sin and Justification, are many and weighty. (* 8) This and the following Articles of this New Creed are very fallacious by a diminutive form of expression which craftily hideth a matter of greater Moment. As here the souls in Purgatory are only said to be helped by the Suffrages of the Faithful. Yet certain it is, that the Pope lays claim to a greater power in that infernal Territory, and boasteth to possess the Keys thereof, and to open and shut at pleasure: especially to such as are liberal in Alms. (* 9) Here is also a diminution of words: For indeed the Roman tenet is, That the Saints are to be adored and worshipped for this cause chief; to wit, because Salvation, and other divine benefits are obtained by their Merits and Grace; as the Catechism of the Council of Trent plainly expresseth, Part. 3. Num. XXIV. Whence is manifest that the Roman Church makes the Saint's fellow-saviours' with Christ: for Christ is not a Saviour any other way than by procuring us salvation and other benefits by his merits and grace. (* 10) Here is also a diminutive expression: For the Pope usurpeth Indulgences not only as conducing to salvation, but truly as fully sufficient to save all those that receive them; for to such he promiseth infallible forgiveness of all sin, and pain due to sin, especially if the Indulgence include a condition of giving Alms. (* 11) This Twelfth Article is both diminutive in expression, and captious in consequence. For, first, it means that all the Churches and Nations of the World are subject to the Laws and Canons of Rome. A thing which neither Scripture nor Reason, nor any Christian Principle can sustain. Secondly, It would infer, That the Pope, as Vicar of Christ, is Lord and Master of the Nations of the World, and can dispose of Empires, Crowns, and Diadems, when and how he shall at any time define. (* 12) By this appears that the Council of Trent is the only measure and rule of Faith in the Church of Rome. Whereas on the contrary, S. Paul instructeth the Churches of Galatia, Gal. 1.8. to measure their Faith by that Gospel only, which from the beginning they had received, and was by himself preached unto them. And indeed this long New Creed of Rome is not derived in the least from Canonical Scripture; but in whole and in part from the Canons of Trent. (* 13) Without which no man can be saved. This evidently showeth, That this Profession of Faith is not made as a means of uniformity only, as are the Articles of the Church of England: but as a New Creed, Gospel, or Rule of Essential belief, and as such is here imposed by the Pope upon his Subjects to be professed, vowed, sworn, and maintained under pain of eternal damnation. (* 14) By this direful Curse of the Pope, so confidently cast on those that reject his New Creed and Trent-Gospel, appears, how contrary the Papal Spirit is to the Spirit that spoke in Paul, Gal. 1.8. where a Curse is declared to fall on those who shall preach a Gospel other than that which was already preached by Paul. The Curse therefore, except we manifestly deny the Holy Ghost in his great Apostle, must fall on the Pope and and Papal Preachers; except they can find a Privilege, greater than given to Apostles, or Angels, to preach and establish New Gospels at pleasure. Wherefore no man, so much a Christian as to believe the Scriptures, can in Conscience make scruple to reject this Papal Symbol, as Anathematised with its Author: Otherwise, as captive to accursed Doctors, let such an one certainly expect to be led in darkness, deprived of the Truth and Light of Christ. In fine, It appears, That as the sum of the Primitive Creed and Gospel is to believe in God; so the sum of the Romish Creed and Gospel is to believe in Man, the Pope. And as the Rule of the Primitive Faith is the Word of God, the holy Scriptures; so the Rule of the Romish Faith is the word of Man, Papal definitions. And as the end of the Primitive Faith is the Charity of God, to keep his Commandments; so the end of the Romish Faith is Slavery to Man, to maintain his Supremacy. Thus alas, Rome hath left the Fountain of livi● waters, God, for the broken Cisterns of the digging of man, wh●●hold no water, Jer. 2.12. FINIS. A Discourse concerning the Idolatry practised in the Church of Ro●● and the hazard of Salvation in the communion of it. In Answers some Papers of a Revolted Protestant; wherein a particular acco●● is given of the Fanaticism and Divisions of that Church; By EDWARD STILLINGFLEET, D.D. Sold at the Phoenix in St. Paul's Churchyard, and at the White Har● in Westminster Hall. 1672.