Pope pus HIS Profession of Faith VINDICATED FROM NOVELTY IN Additional Articles.  
Published with Allowance.  
LONDON, Printed by Henry Hills, Printer to the King's Most Excellent Majesty, for His household and chapel; And are to be sold at his Printing-house on the Ditch-side in blackfriars. 1687.   

Pope Pius's Profession of Faith vindicated from Novelty in Additional Articles.  
THE greatest scandal pretended against the Church of Rome, are the Additional Articles of Pope Pius's IV. But what is most remarkable in this matter, is, that Those sort of Christians are most forward in condemning this Prelate for this Addition, who for Four and Twenty Articles in his Profession have Nine and Thirty in their own. From whence any Thinking man will conclude, That either Adding of Articles is no necessary scandal to a Church; or if it be, that That Church is the most scandalous of all, which crying out against Additions, has yet more Additions than any. The thing therefore to be enquired in this place, is, Whether there be Authority in the Catholic Church of Christ, which-soever it be, to make any Addition of Articles to the Apostles Creed, and require other terms of Communion, besides the Assenting to what is expressed in that Symbol? And this, without farther Preamble, is to be resolved into the Affirmative, both according to the Principles and practise of the Church of Rome and of England.  
The Point is evident, from the acknowledged practise of the Primitive Church, in the time of her Confessed Purity. For the Apostles Creed having been the only Summary of the Christian Faith known in the First Three hundred years: at length upon occasion of the Arian Heresy, another Creed is composed by the Council of Nice, with an Express Condemnation and detestation of that new broachd Error, in the addition of these Words, in relation to the Divinity of the Son. I believe in One Lord Jesus Christ, the only begotten Son of God, born of his Father before all worlds, God of God, Light of Light, very God of very God, Begotten not made, Consubstantial to the Father. And without the express assenting to this Addition, none could be admitted to Ordination, or be acknowledgd as Members of the Church. The Arians at the same time clamouring against the Council and Bishops for this pretended Imposition, and for their exacting new terms of Communion, especially as to the word Consubstantial, which they said was an Invention, no where found in Scripture, nor in the Apostles Creed, nor in the Fathers of the foregoing Ages. However, this Nicene Creed was received by the whole Church, notwithstanding this noise of additional Articles, and the subscription to it is required by the Church of England, Art. 8. where 'tis said, It ought thoroughly to be received and believed.  
Another Formulary of Faith there is, known by the name of St. Athanasius's Creed, which many suppose to be made by this Prelate, and offered to Pope Julius in his own Vindication against the calumnies of the Arians, An. 340. But others, upon very probable grounds, are of opinion, that 'twas not composed by this Bishop, but several years after, when the controversy arose concerning the Procession of the Holy Ghost. But however, notwithstanding this uncertainty of its Author, and of the Time when 'twas made; notwithstanding its containing several Articles concerning the Trinity, the Persons, and Procession of them, of which there is no express mention in Scripture, nor in the Apostles Creed, nor in that of Nice: yet this Creed was universally received heretofore by the Christian Church, and with all its additional Articles is admitted by the Church of England, and ordered, Art. 8. to be thoroughly received and believed, So that except every one do keep that Faith whole and undefiled, without doubt he shall perish everlastingly.  
Forty years again after this time of Athanasius( viz. 481.) an Addition was made to the Nicene Creed above-mentioned, by the Council of Constantinople, which condemning Macedonius, for denying the Divinity of the Holy Ghost, inserted these words, in detestation of his heresy; into the Creed, viz. And in the Holy Ghost, the Lord and Giver of Life, who proceeds from the Father, who with the Father and the Son together is adored and conglorified▪ who spake by the Prophets. And with this additional Article, besides several others, viz. Begotten of his Father before all worlds, against the Blasphemy of Photinus; Whose Kingdom shall have no end, against the Millenaries. I believe one Holy, Catholic, and Apostolic Church. I aclowledge one Baptism for the remission of sins; And I look for the Resurrection of the Dead, and the Life of the World to come. All which being added by this second General Council, yet this Creed was received over the whole Church, as the Symbol of the Catholic Faith; and in this nature 'tis received by the Church of England, and recited in her public Service, tho' still with a yet farther addition of these words, Filioque, and the Son; which words are no where found in Scripture, scarce red in the ancient Fathers, not known when or by whom they were first inserted; allowed by some particular Churches, and for many years disapproved by others; not generally received over the West, till above four hundred years after; nay, not yet admitted by the graecian Church, which upon this score stands divided from the Western, pretending the reasons above-mentioned for their refusal, viz. Because 'tis not in Scripture, nor expressed in ancient Fathers; and because the Fathers of the Constantinopolitan Council, in the Procession of the Holy Ghost, mentioned the Father without the Son, therefore they will not allow of this Addition, which asserts him proceeding from the Father and the Son. Thus they stand; and yet, notwithstanding all these Difficulties, the Western Church, and particularly the Church of England, receives this Creed with this Addition, and so recites it in her Common-Prayer in the Communion-Service; Who proceedeth from the Father AND THE SON.  
Thus we see several additional Articles made to the Creed of the Apostles by the two first General Councils, and the assenting to them exacted from the Faithful; so that 'twas certainly in those former Ages allowed as Good and Lawful. And if now it shall be judged inconsistent with the Apostolical doctrine, and Purity of the Catholic Church; not only the Primitive Church stands condemned for making such Additions, but likewise the Church of England for receiving them, and requiring a subscription to them from so many of her Members.  
But whilst we speak of Adding to the Apostles Creed, what need we look beyond the Nine and Thirty Articles of the Church of England, in which are many particular Points not found in the Symbol of the Apostles, nor yet in any of the forementioned Creeds of the Primitive Church? There we see great variety of additional Articles, concerning the caconical Books, Free-will, Justification, Good works, Works before Justification, Works of Supererogation, Predestination and Election, the Church, General Councils, ministering in the Congregation, the Sacraments, the second Book of Homilies, Civil Magistrates, &c. not one of which Points is in the Apostles Creed, or other Symbol of the ancient Church; and yet the submitting to them in the plain and full meaning of the words, is required by the Church of England. 
Kings Declaration before the Articles.  Which is a Demonstration, that she has not so great an aversion to additional Articles, as she pretends, whilst scrupling to subscribe to Twelve of the Church of Rome, and dividing from her on this score, she exacts from her own Children a submission to More than double the Number.  
Hence 'tis evident, that adding to the Apostles Creed, is sometimes Lawful, according to the doctrine of the Church of England; viz. When 'tis for the preserving Unity in Religion, and preventing unnecessary Altercations, Disputations or Questions to be raised, which may nourish Faction both in Church and Common-wealth; as appears from the Declaration prefixed to the Articles. And if this be lawful for her; why not in the Church of Rome? Since 'tis certain what the Council of Trent, and Pope pus did in this kind, was for the preserving Unity, and putting a stop to those unnecessary Disputes and Cavils, with which Luther and Calvin, with their Adherents, raised a Faction both in Church and State.  
From this short Prospect we have had here of the Primitive Church of Christians, we may see it was their practise, as often as any Error was raised against any Point of received doctrine, to condemn the Error and the Abettors; and to declare the opposed doctrine to be Orthodox; and, for the preventing all kind of mistakes in the Faithful, to insert the said doctrine into a Profession of Faith, and order it to be publicly used. And this was never looked upon, as a making or coining New Articles of Faith, but only as a declaring some Point expressly to be believed, which was before the Declaration, a True and Orthodox doctrine of the Church, tho' it may be, not explicitly believed by all its Members. This was the case of the Nicen Creed, of Athanasius's Creed, of the Constantinopolitan Creed; and I presume upon these Grounds, the Church of England will pretend to vindicate her Nine and Thirty Articles. By this Rule, at least the Church of Rome has proceeded in all the Professions of Faith at any time set forth by her, and particularly in that of Pope pus the 4th. who Collected those Articles at that time, in opposition to the then broached Errors of Luther and Calvin. The Adding therefore of Articles upon such an occasion, being the acknowledged practise of the Primitive Church, and of necessity to be allowed of by the Church of England in her own Defence, as having done the like; We have now only to inquire, whether the doctrine proposed in the Profession of pus the 4th. be according to Scripture, and the Sense of the Primitive Fathers; if it be not, they do well that reject it; but if it be, the noise of Additional Articles will be but a weak Justification of those, that have made a breach in the Church upon this score.  

The Profession of Pope pus IV.  
I steadfastly admit and embrace Apostolical and Ecclesiastical Traditions, and other Observances and Constitutions of the Church.  
THis Article, as far as concerns the Assenting to all such doctrines and Practices, as were first taught and observed by the Apostles, and have been conveyed down to us by the constant Profession of the Faithful in Succeeding Ages, is Founded upon Express Scripture: As in 2 Thes. 2. 15. where St. Paul delivers this positive Command; Brethren, stand fast, and hold the Traditions, which ye have been taught, whether by Word, or our Epistle. Where he distinguishes two ways of delivering the Sacred Truth, one by Writing, the other by Word of Mouth; and the doctrine is to be held fast, according to the Command of the Apostle, whether it be delivered the one way or the other. And again 2 Tim. 2. 2. The same Apostle thus directs Timothy: The things that thou hast heard of me, among many witnesses, the same commit thou to Faithful Men, who shall be able to teach others also. Where St. Paul takes care, that what he had taught the Faithful, tho' only heard from him, might be observed, and conveyed down to Posterity, by their Teaching of others. This doctrine is likewise acknowledged as Apostolical by the Primitive Fathers; as by St. Chrysostom upon the words of the Apostle now cited to the Thessalonians, Hom. 4. Where he says thus; Hence 'tis manifest, that, They( the Apostles) have not delivered all in their Epistles, but many things also without Writing, which are likewise to be believed. Let us therefore esteem the Tradition of the Church worthy of Credit. 'tis a Tradition, inquire no farther. And St. Epiphanius haer. 61. 'tis necessary to admit of Tradition; for all things cannot be found in Scripture; and therefore the Holy Apostles delivered some things in Writing, and some by Tradition. And St. Gregory Nyss. l. 3. cont. Eunom p. 126. 'tis a sufficient Proof of our doctrine, that we have received it by Tradition from our Ancestors; it having been left us, as an Inheritance, by the Apostles, and conveyed down to us, by a continued Succession of the Faithful in all Ages.  
As to the admitting the Observances and Constitutions of the Church, 'tis what is Commanded by St. Paul to the Hebrews, c. 13. 7. 17. Remember them, which have the Rule over you. Obey them that have the Rule over you, and submit yourselves; for they watch for your Souls, as they that must give account. And this was the practise of the Apostles, even of St. Paul himself and Silas, who as they went through the Cities, they delivered them( the Faithful) the Decrees for to keep, that were ordained of the Apostles and Elders, which were at Jerusalem. And so were the Churches established in the Faith, Acts 16. 4, 5.  I also admit the Holy Scripture according to that Sense, which Our Holy Mother the Church has held, and does hold; to whom it belongs to judge of the True Sense and Interpretation thereof. Nor will I ever admit or Interpret it otherwise, than according to the unanimous consent of the Holy Fathers. 
This is founded upon that doctrine delivered by by St. Peter 2 Ep. 1. 20. No prophesy of the Scripture is of any Private Interpretation: And if it be not of private Interpretation, private Persons must apply themselves for the True Sense of it to some others; and to whom, but to those whom God has put over them, whom he has Commanded them to Hear, to submit to, and obey; to those, who by God's appointment are to oversee, and Feed the Flock, Act. 20. 28? And this is the Church of Christ, who instructs without danger of deceiving, because she is the Church of the Living God, the Pillar and Ground of Truth, 1 Tim. 3. 15. And Teaches with an assurance of not leading into Error; because Christ is with her alway, even unto the end of the World( Mat. 28. 20.) And by his Spirit of Truth will guide her into all Truth.( Jo. 16. 13.) So that tho' Private Persons in interpreting the Scriptures, may wrest them unto their own destruction,( 2 Pet. 3. 16.) Yet those who hear the Church, which by our Creed we are bound to believe, shall hear the Truth, because she has the Promise of the Divine assistance, which can never fail; and he that neglects to hear her ought to be looked on no better than an Heathen, and a Publican,( Mat. 18. 17.) And this it was St. Augustin delivered, and observed, l. 1. Cont. Cresc. Gram. c. 33. Then, says he, we follow the Truth of the Scriptures, when we do that, which has seemed good to the whole Church, which Church is commended to us by the Authority of the Scripture: To the end that because Holy Writ cannot deceive, whosoever is afraid of being deceived by the difficulty of this question, may consult the Church concerning it; which, without leaving room to doubt, the Holy Scripture demonstrates. And again, de Unit. Ec. c. 19. If we had any Wise Man, says he, whose Authority was recommended to us by Christ himself; we could no ways doubt of following his judgement, having consulted him upon this Point; lest in refusing, we should not so much seem obstinately to withstand him, as Jesus Christ our Lord, by whose Testimony he was recommended to us. But Christ has given Testimony of his Church; and as this Church directs, you ought with all readiness obey: And if you will not; 'tis not to me you are disobedient, or any Man; but most perversely to the prejudice of your own Soul, you withstand Christ himself, because you refuse to follow the Church, which is recommended by his Authority, whom you judge it a wickedness to resist.  I do also Profess that there are truly and properly seven Sacraments of the New Law, instituted by our Lord Iesus Christ, and necessary for the Salvation of Mankind; tho' all be not necessary for every one; to wit, Baptism, Confirmation, Eucharist, Penance, extreme unction, Order and Matrimony; that they confer Grace, and that Three of them, Baptism, Confirmation, and Order, cannot be reiterated without sacrilege. 
The Holy Scripture no where assigns the Number of the Sacraments, either of their being Two or Seven. Neither does it give us the Definition of a Sacrament; and the Word is not so much as named in the English Translation, and only once in the Vulgar, viz. Ephes. 5. 32. Speaking of Matrimony. All that we believe therefore in this Point, we receive from the Church, as it has been delivered, founded upon the doctrine of the Fathers, and the Sense of the Scripture. As to Baptism and the Lords Supper, these are allowed by the Church of England; and 'tis as evident in all the rest. Confirmation was held to be a Sacrament heretofore, by Theodoret ad cap. 1. Cant. Before him by St. Augustin, l. 2. cont. Ep. Pet. c. 104. Before that by St. Cyril of Jerusalem Cat. 3. mist. Before that by St. Cypr. l. 1. ep. ult. and Tertullian, de Resur. Carn. c. 8. And 'tis plain in Scripture, Act. 8. 17, 18. Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw, that through laying on of the Apostles hands the Holy Ghost was given. Penance or Sacramental Absolution by a Priest is held to be a Sacrament by St. Augustin Con. 2. in Psal. 101. Et ep. 180. By St. Jerom ep. 1. ad Heliod. By Irenaeus l. 3. c. 4. and 'tis taught in Scripture, Jo. 20. 22. Receive ye the Holy Ghost, whose soever Sins ye Remit, they are Remitted unto them; and whose soever Sins ye Retain, they are retained. extreme Unction was held to be a Sacrament by St. Chrysostom l. 3. de Sacerd. By St. Jerom c. 4. Oseae. By St. Augustin l. 5. de Baptis. c. 5. By Origen likewise and Tertullian, and it is expressly delivered in Scripture, James 5. v. 14, 15. Is any Man sick among you? Let him call for the Priests of the Church, and let them pray over him, Anointing him with oil in the Name of the Lord, and the Prayer of Faith shall save the sick, and the Lord shall raise him up; and if he be in sins, they shall be remitted him. Ordination was held to be a Sacrament by St. Augustin l. 2. cont. ep. Parm. By Origen Hom. 7. in Jerem. and Tertullian Exhort. ad Castit. c. 7. and 'tis delivered in Scripture by St. Paul, who writing to Timothy,( 2 Tim. 1. 6.) I put thee in remembrance, that thou stir up the Gift of God, which is in thee, by the putting on of my hands. Lastly, Matrimony was held to be a Sacrament by St. Augustin, de Bon. Conj. c. 24. by St. Chrysostom in c. 5. ad Ephes. hom. 20. by Clemens Alex. l. 3. storm. and by Tertullian l. 2. ad Uxor. c. 4. And 'tis the doctrine of the H. Scripture, Ephes. 5. 31. For this cause shall a man leave his Father and Mother, and shall be joined unto his Wife, and they two shall be in one Flesh: This is a great Sacrament,( Mystery) but I speak in Christ and in the Church. Thus it appears from Antiquity and the written Word of God, That not only Baptism and the Lord's Supper, but likewise Confirmation, Penance, &c. are Holy Mysteries, ordained by Christ for the conserring or increase of Grace in the Faithful; that is, that they are Sacraments. That Three of them above-mentioned can be given but once, is not denied by the Church of England.  I do also receive and admit of all the received and approved Ceremonies of the Catholic Church used in the administration of the above-mentioned Sacraments. 
'tis the command of St. Paul,( 1 Cor. 14. 40.) Let all things be done decently, and in order. And who shall determine what is decent and orderly in the solemn Worship of God, but those who are appointed by God, as the Rulers and Overseers of the Flock? St. Paul directed the Corinthians( 1 Cor. 11.) how they were to behave themselves with decency in the Worship of God: I praise you, Brethren,( says he,) that you remember me in all things, and keep the Ordinances, as I delivered them to you. And it has been always the practise of the Primitive Church, for the Superiors to order 
v. 2.  and regulate every thing belonging to the decent Performance of Divine Worship. And since the Flock is obliged to obey and submit to Higher Powers under pain of Damnation, Rom. 13. 1, 2. the making this Profession is no Sin, but a Duty. 'twas the Rule of St. Augustin, That He knew no better course for a serious Christian to take, in matters of Rites and Customs, than to follow the Church's Example where he is. Now, there's no constituted Church in the World, in which there are not some Orders, Rites, and Injunctions, relating to the public Worship: This then is the business of Governors; for private persons, as Dr. Calamy observes, ( Disc. of scrup. consc. p. 32.) are by no means proper Judges of what is fit and convenient in the administration of Church-Government, Discipline, or public Worship, no more than they are of matters of State, or the reasonableness of all Civil Laws.— These things of public Nature belong only to our Superiors and Governors. Since then the Superiors of his Church, and not the private person, is the proper Judge of what is convenient in the Solemn Worship of God, 'tis the Duty of every private person to submit to, and receive, what is constituted and ordained by them; and this is agreeable to the Constitution of the Church of England.  I embrace and receive all and every thing which in the Holy Council of Trent has been defined, concerning Original Sin and Justification. 
Concerning Original Sin this Council has defined, That Adam, by transgressing the Command of God, fell from his Original Justice into the Displeasure of God, and so transfus'd Sin and Death, upon all his Off-spring, which Sin is wholly blotted out by the Sacrament of Baptism, by which the Merit of our only Mediator Jesus Christ is applied to the Souls of such as are baptized, and is necessary to Salvation. All this is expressly delivered in Scripture, as Rom. 5. 12. As by one man sin entred into the world, and death by sin: and so death passed upon all men. And Acts 22. 16. Arise, and be baptized, and wash away thy sins. And 'tis the doctrine of the Church of England.  
Concerning Justification, the same Council has defined, That men are justified by an intrinsical Justice: For we are justified by Grace; Being justified by his Grace, Tit. 3. 7. And this Grace is in men; I put thee in mind to stir up that Grace which is IN THEE, 2 Tim. 1. 6.  
2. That all Works of the Just are not sins: which is evident in Scripture; as, Luke 1. 6. where 'tis said of Zacharias and Elizabeth, They were both righteous before God, walking in all the Commandments and Ordinances of the Lord blameless. And 1 Jo. 5. 18. Whosoever is born of God, sinneth not. Which likewise proves, That the Commandments are not impossible to be kept, as the same Council declares.  
3. That a man justified truly deserves Life-everlasting by his good works. 'tis evident in Scripture; as, Revel. 3. 4. Thou hast a few Names in Sardis, which have not defiled their Garments,( there is Purity and Justice) and they shall walk with me in white,( there is the Reward; and the reason follows,) for they are worthy. And Mat. 5. 12. rejoice, and be exceeding glad, for great is your Reward in Heaven. Where Heaven is given as a Reward for their Suffering and Good Works. As likewise Mat. 25. 34. But all this as supposing and built upon the promise of Christ, and his assisting Grace. This was the doctrine of St. Augustin; As Death( says he, Ep. 105.) is rendered to the merit of sin, as the Pay: so everlasting Life is rendered, as the Pay, to the merit of Justice. And Ep. 118. ad sixth. Is there therefore no Merit in the Just? There is certainly, because they are just; but they had no merit by which they became just; for, as the Apostle says, They were justified gratis. And, Ib. 'tis not in vain we sing in these words to God; His Mercy shall prevent me; and, His Mercy shall follow me: Because Life everlasting, which shall be enjoyed at the ●nd, is given to our preceding merits: And yet, because those very merits, to which it is given, were not purchased by any ability of ours, but were wrought in us by his Grace; therefore Life everlasting is called Grace, for no other reason but because it is given gratis; and yet not so, because it is not given to our merits, but because those very merits for which it is given, were likewise his gift.  
4. That by Works a man is justified, and not by Faith only; as 'tis delivered in terms, Jam. 2. 24.  I likewise profess, That in the Mass is offered a True, Proper, and Propitiatory Sacrifice, for the Living and the Dead. 
We believe, That our B. saviour being a Priest according to the Order of Melchisedech, did at his last Supper offer his Body and Blood after an unbloody manner, for the remission of sins. 'tis express in Scripture, Luke 22. 19. where Christ at his last Supper says, This is my Body which is given for you; And 1 Cor. 11. 24. Which is broken for you. And Mat. 26. 28. This is my Blood,— which is  shed for many unto the remission of sins. All which importing the time then present, it is certain from Christ's words, That THEN, before the Passion on the across, the Body was Given, and Broken mystically, and the Chalice  shed for the remission of sins. Which being done in an unbloody manner, and offered to God, we call it an Unbloody Sacrifice; and it being for the remission of sins, 'tis likewise Propitiatory. And tho' Christ was offered but once upon the across,( of which St. Paul speaks, Heb. 7. 27.) yet in this manner, as Christ offered himself at his last Supper, we believe that the Apostles and their Successors were commanded to repeat it, in a perpetual memory, and representation of his Death and Passion, by Christ's own Institution, when he said to them, Do this in remembrance of me; in which words he gave them Power of doing the same that he had done. And this is the sense of the primitive Fathers. We still offer( says St. Chrysostom, Hom. 7. in Ep. ad Heb.) the same; not one Lamb now, to morrow another: but the very same still. Wherefore this Sacrifice is one: Otherwise, because 'tis offered in many places, are there many Christs? No: but every where there is One Christ, existent here Whole, and there Whole, one Body. again he calls it a Sacrifice, l. 6. de Sacerd. When the Priest has invoked the H. Spirit, and perfected the dreadful Sacrifice, and forthwith taken into his hands the common Lord of all things. And St. Ambrose, sup. Psal. 38. We have seen and heard him( Christ) offering his own Blood for us: Let us Priests follow him as we may, to offer Sacrifice for the People.— Christ is not now seen to offer, yet he is offered up upon Earth, when the Body of Christ is offered. And Cyril. Alex. Anath. 11. We celebrate in our Churches a Holy, Life-giving, and Unbloody Sacrifice. And St. Augustin l. 9. Confess. c. 13. says of his Mother Monica, That at her Death she desired us to remember her at thy Altar( O Lord)— from whence she knew was dispensed the Holy Victim, by which was cancelled the Hand-writing, which was contrary unto us. And Ser. 32. de Verb. Ap. But as for the Prayers of the Holy Church, the Propitiatory Sacrifice, and Alms, which are offered for their Souls( of the dead;) no doubt but they are thereby aided; to be treated with greater Mercy than their sins deserved. For this which has been delivered by the Fathers, the whole Church observes, when at the Sacrifice itself, the Dead are in their place commemorated, to pray for all such as are departed in the Communion of the Body and Blood of Christ, and that it be remembered, that the Sacrifice is likewise offered for them. The same is delivered by St. Chrysost. Hom. 3. in Ep. ad Philip. and other Fathers, who all agree in owning the Oblation made by Priests upon the Altar, to be a Sacrifice propitiatory for the Living and the Dead.  I believe and profess, That in the H. Sacrament of the Eucharist is truly, really, and substantially, the Body and Blood, together with the Soul and Divinity of our Lord Iesus Christ; and that there is a change or conversion of the whole Substance of the Bread into the Body, and of the whole Substance of the Wine into the Blood; which conversion or change the Holy Church calls Transubstantiation. 
This doctrine of Christ's Body and Blood being really and substantially in the B. Sacrament, is the express words of Christ; who, as the Evangelists and St. Paul relate it, said, This is my Body, This is my Blood, without mention of its being so in a Figure only, or Sign. And in this sense 'twas understood by the primitive Fathers. St. Ignatius Martyr, Cotemporary with the Apostles, in Ep. ad Smyrn. speaking of some Heretics of his time; They don't allow( says he) of Eucharists and Oblations, because they don't believe the Eucharist to be the Flesh of our saviour Jesus Christ, which suffered for our sins, and which the Father in his mercy raised again from the dead. St. Hilary l. 8. de Trinit. He himself says, My Flesh is Meat indeed, and my Blood is Drink indeed. There's no place left for doubting of the reality of his Flesh and Blood; for now, both by the Profession of Christ himself, and by our Faith, 'tis truly Flesh, and truly Blood. Is not this Truth? It may indeed not be true to them, who deny Christ to be God. St. Chrysostom l. 3. de Sacerd. O Miracle! He that sits above with his Father, at the very same instant of time is here in the hands of all; he gives himself to those that are willing to receive him. And as to the Conversion or Change, which is termed Transubstantiation, St. Cyril of Jerusalem in Catech. says thus: Since therefore Christ himself thus affirms,& says of the Bread, This is my Body,— and This is my Blood, who can doubt of it, and say it is not his Blood? In Cana of Galilee he once by his sole Will turned Water into Wine, which resembles Blood; and does he not deserve to be credited, that he changed Wine into his Blood? St. Gregory Nyssen Orat. Catech. c. 37. I do therefore now rightly believe, That the Bread sanctified by the Word of God, is changed into the Body of the Word.— Because it ( the Bread) is suddenly changed by this word, This is my Body— And this is effected by the virtue of Benediction, by which the Nature of those things that appear is transelemented into it. St. Chrysost. ho. 83. in Mat. He that wrought those things at the last Supper, is the Author of what is done here.— We hold but the place of Ministers; but he that sanctifies and changes them, is Christ himself. St. Ambrose l. de his qui mist. initiant. where speaking of the Eucharist, he says, Shall not the words of Christ be powerful enough to change the Nature of things? You have red of the Creation of the World, that God spoken, and the things were made; he commanded, and they received a Being. If therefore Christ by his Word was able to make Something of Nothing, shall he not be thought able to change one thing into another? for 'tis no less a Work to give a Nature and Being to things, than to change them from one Nature to another. St. Cyril Alex. Ep. ad Calos. cited by St. Thomas, That we should not feel horror to see Flesh and Blood on the Sacred Altars; God condescending to our frailty, flows into the things offered the Power of Life, converting them into the Verity of his own Flesh, to the end the Body of Life be found in us, as a certain quickening Seed.  I confess also, That under one kind alone is received Christ whole and entire, that being a True Sacrament. 
This is a consequence of what is declared above; for Christ's Body, as is already shewed, being truly and really present in the Sacrament, it is not a Dead, but a Living Body, united hypostatically to the Word; so that where his Body is, there is likewise Life, Soul, Substance, Divinity, and Whole Christ; as St. Chrysostom says above, He that sits above with his Father, at the very same time is here in the hands of all. And in another place, 'tis not in a Manger you see him, but upon the Altar; not a Woman holding him, but a Priest standing by. And again, speaking of Christ in the Sacrament, 'tis not the Angels, nor the archangels, nor the Heavens, nor the Heaven of Heavens, I show you, but the very Lord of all these. So that Whole Christ is truly present, and received under either kind; and by consequence either Species is properly a Sacrament, as being a Great Mystery instituted for the Spiritual Food of our Souls, and for the increase of Grace in them. In the Primitive Church this Sacrament was given to the Faithful, sometimes under One, sometimes under Both kinds; and if we consult the Sripture, in some places it recommends Both kinds, in others One: For where 'tis said, Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you, Joh. 6. 53. 'tis likewise said, If any man eat of this Bread he shall live for ever, Ib. v. 51. And he who said, Whoso eateth my Flesh, and drinketh my Blood, hath Eternal Life, v. 54. has also said, The Bread that I will give, is my Flesh, which I will give for the Life of the World, Ib. v. 51. And the same that affirmed, He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him, Ib. v. 56. affirmeth this also, He that eateth of this Bread, shall live for ever, Ib. v. 58. And there is no defrauding the Laity in this, since Christ is not divided in the Two distinct signs of this Sacrament, but is equally entire and whole under One as in Both. And, as St. Basil says, It has the same efficacy whether a person receives from the Priest one part or more, Ep. ad Caes. Patr. And as to the Laity receiving in both kinds, Luther himself owns, That in this point Christ has left no necessary Precept, in Ep. ad Bohem. The same is confessed by Melancthon. And Spalatensis thus declares his mind; I affirm ( says he) that the receiving the Sacrament in both kinds, is not so under a Precept, but upon a considerable cause, tho' private, and of private persons, it may profitably and lawfully be received under the Species of Bread alone. And certainly what may be allowed to private persons, cannot be denied the Church.  I hold, That there is a Purgatory, and that the Souls there detained are helped by the Prayers of the Faithful. 
The Scripture says, Mat. 12. 32. Whosoever speaks against the H. Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Upon which words St. Augustin thus discourses, de Civit. Dei, l. 21. c. 24 It would not be truly said of some, that their sins shall not be forgiven in this world, nor in the world to come, unless there were some whose sins would be forgiven in the next world, tho' not in this. And this place of remission of sins in the next world, we call Purgatory. The same St. Augustin in the same Chapter speaking of those who depart this life with light sins, says thus: It is certain that such being purged by temporal pains, which their souls suffer before the day of judgement, when they receive their Bodies, shall not be condemned to eternal torments. In which place he speaks plainly of temporal pains, which some souls suffer after this life, and yet before the Day of judgement. Which is a Third State of Souls, distinct from those, who immediately after their decease go directly to Heaven or to Hell. And this he mentions again, ib. c. 13. Some suffer temporal punishment in this life only, others after their death, others both in this life, and in the next too; but still before that last and terrible judgement. In which words is positively asserted a state of Souls in the next world suffering temporal punishment before the day of judgement; which cannot be in Heaven or Hell, and consequently some other Third State or Place. And of this St. Gregory Nyssen speaks Orat. pro mort. When he departs this Life, he cannot( says he) enjoy God, till the Purgatory-fire has taken off those Spots with which his Soul was blemished. And of this Fire Theodoret makes Profession in Schol. Graec. in 1 Cor. 3. We believe this very Purgatory-fire, in which the Souls of the deceased are tried and purged, as Gold in the Furnace. And now as for Praying for the Faithful Departed; 'twas the practise of the whole Primitive Church. Tertullian: We make Oblations for the Dead. St. Cyril of Jerus. We Pray for the Holy Fathers and Bishops deceased; and last of all for such as have dyed amongst us; firmly believing, that those Souls find great relief, for whom the Prayer is offered of that Holy and aweful Sacrifice which lies upon the Altar. St. Epiphanius: The Prayers which are offered up for the Dead, are advantageous to them. St. Chrysostom: Twas not in vain Instituted by the Apostles, that Commemoration, should be made for the Dead in the Venerable and Dreadful Mysteries: They knew, that by this they received great benefit and advantage. And again, 'tis not in vain that Oblations are made for the Dead, we don't in vain Pray and give Alms for them; all this is the Ordinance of the Holy Ghost. St. Augustin: In the Books of the maccabees, we red that Sacrifice was offered for the Dead. But altho' there were no such thing in the old Scripture, yet the Authority of the whole Church, which is evident in this practise, is of no small weight: Where amongst the Prayers said by the Priest at the Altar of God, the Recommendation of the Dead is recited in it's place, And again: Prayers for the Dead are not to be omitted, which the Church offers for all that are departed in the Christian and Catholic Unity, and this in a general Commemoration, that by this means, all such as have no Parents, or Sons, or Relations, or Friends to Pray for them, may have this Charity performed to them by their Common-Mother. And if these Prayers were omitted, which are thus offered with a sincere Faith and Devotion for the Dead, I am of Opinion, 'twere no benefit at all to their Souls, to have Bodies butted in Holy places. And this practise of Praying for the Souls of the Faithful Departed, owned by these Fathers as an Apostolical Institution; and an Ordinance of the Holy Ghost, does sufficiently clear the Church's doctrine concerning Purgatory, by which she understands a Place or State of Souls after this Life, wherein they find relief by the Prayers, Oblations and Alms of the Faithful. But, Where this is, whether there be a True and proper Fire there, and how long that Punishment lasts, are no Articles of Faith.  I hold that the Saints reigning with Christ are to be honoured and Invocated, that they offer Prayers to God for us, and that their Relics are to be had in Veneration. 
Supreme and Soveregin Honor we give to none but God; but an Inferior honor, to such Creatures, to which it is due, in Testimony of their Excellency. We honor our Parents, Magistrates, and Teachers; and we honor Holy Men, the Servants of God. Glory, Honor and Peace to every Man that worketh good, Rom. 2. 10. If any Man serve me, him will my Father honor, Jo. 12. 26. And if God will thus honor Holy Men, no question we may lawfully do it; not only while they are on Earth, but much more, being received into Heaven; where they are all in God's Grace, consummate in all virtues, and crowned with Eternal Glory. As to Invocation of Angels and Saints, we desire their Prayers, as we do of Holy Men upon Earth: and the Patriarch Jacob has given example, Gen. 48. 16. The Angel that delivered me from all evil, bless these Children. And Revel. 1. 4. Grace unto you, and Peace from him that is, and that was, and that is to come, and from the seven Spirits, which are before his Throne. And Zechar. 1. 12. The Angel preys for Judah and Jerusalem: O Lord of Hosts, how long wilt thou not have mercy on Jerusalem, and on the Cities of Judah, against which thou hast had indignation these threescore and ten years? The Prayers of the Saints are likewise mentioned Revel. 5. 8. and 8. 9. And Antiquity was very express in all the doctrine of this Article. St. Cyril Alex. 'tis very necessary, that they who have been thus singularly exemplar in their Lives, should be honoured with perpetual Solemnities. St. Ambrose: Whosoever honors the Martyrs, honors Christ. Let us honor these Blessed Martyrs. We are obliged to honor the Servants of God; how much more his Friends? St. Augustin: The Christian People Celebrate together the Memory of the Martyrs, with a Religious Solemnity, both to excite to an imitation of them, and that they may be partakers of their Merits, and be assisted by their Prayers. St. Gregory Nyss. Thus preys to St. Theodore Martyr. Intercede and Pray for our Country before the Lord of the Universe: Altho' you have left this World, yet you know our desires, our wants, and the necessities of Human Life. Ask for Peace. St. Ambrose: We are to desire the assistance of the Angels, who are appointed for our defence. We are to Pray to the Martyrs, whose Patronage we may justly claim: They can Pray for the Remission of our Sins. St. Augustin: 'tis an injury to Pray for a Martyr, to whose Prayers we ought to recommend ourselves. St. Jerom: We honor indeed the Relics of Martyrs, that so we may Adore him, whose Martyrs they are: We show an honor to the Servants, that the honor given to them, may redound to their Lord, who has said, he that receives you receives me. St. Ambrose: I honor in the Flesh of the Martyr, the wounds he received for Christ. I honor his Ashes, made Sacred by his Confession of Christ. I honor his Body, which has shew'd me how to love my God, and taught me not to fear to die for my Lord. And why should not 
These Quotations may be seen cited at large in Nubes Testium.  the Faithful honor that Body, for which the very Devils have a Respect? I honor that Body, which Christ has honoured with Martyrdom, which shall Reign with Christ in Heaven.  I most firmly hold, that the Images or Pictures of Christ, of the Blessed Mother of God always a Virgin, and of other Saints, ought to be kept and reserved, and that due Honor and Veneration ought to be given them. 
God himself Commanded Images to be made and set up in the Temple, even after the Promulgation of the Commandments. Two Cherubins shall thou make of beaten Gold, in the two ends of the Mercy-Seat, Exod. 25. 18. as likewise, 1 King. 6. 27. From whence 'tis evident God did not forbid, but Command the making the Representations of Holy things. And 'tis a thing approved and received even in many Protestant Churches and Houses. And as for the showing them Respect and Veneration, the very setting them up in Churches and using them for Ornaments, for helps of Memory or Affection, cannot be abstracted 
Appeal to Caes. c. 21. ( as Bishop Montague confesses) from Reverence and Honor in due kind. And Junius another Protestant says, that Sacred Images ought to be honoured or worshipped in their kind. Suo modo coli probamus velut Imagines. Such I suppose as Daille says is 
De Imag. c. 11. c. 1. Dail. Apol. c. 10. p. 65.  due to the Instruments of Religion, and to the Persons and Utensils of the Church, as Priests, Chalices, the Holy Books. Such as this it is we allow; it being not consistent with a Nature imbued with Christianity, not to have another kind of Regard, Honor and Veneration for things relating to God, than to other profane things. This our Church in this Article recommends and Teaches; but whether this is, or ought to be called a Religious Honor, is a Dispute amongst Divines, but no matter of our Faith. And as for the manner, or External Profession of this Honor, it ought to be measured from the Intention of the Church, or the Giver. It being customary to use the very same external Expression both to God and Creatures. Thus Bowing, Incensing, in our Churches, are used to God, to the Altar, to the Book of the Gospel, to Sacred Images, to the Priest Officiating, to the Deacon, Sub-deacon and Acolites assisting, and likewise to the Congregation or People that are present at Divine Service, and yet we make Gods of none of these things; for tho' the Actions are thus externally the same, yet internally and in way of Respect or Honor, they are as different as the Objects. St. Basil ep. ad Jul. As 'tis cited in 2. Nicen Council Act. 4. According to the pure Faith of Christians, I Invoke the Holy Apostles, Prophets, and Martyrs, that by them, that is, by their Intercession God may be merciful to me. Upon which account likewise I honor and venerate their Images, especially since this has been delivered by the Holy Apostles, and never forbidden; but is in use in all our Churches. And St. Augustin says of Images; An Honor may be given them, as being Religious things, l. 3. de Trin. c. 10. And St. Chrysostom in his Liturgy: The Priest goes out at the little Door, carrying the Gospel, the Assistant going before him with a Candle. And turning to the Image of Christ between the two Doors, he bows down his Head, and says with a loud voice, &c. And as to this practise, Bishop Wilkins in his Mathem. Mag. p. 324. relates out of Cedrenus, that in Justinians time, There was a burning Lamp found in an old Wall at Edessa, which had remained so, for above 500 Years, there being a Crucifix placed by it: Which must have been set up by this Computation, soon after our Saviours Ascension.  I believe that the Power of Indulgences has been given and left by Christ to his Church; and that the use of them is very beneficial to the Faithful. 
This doctrine of Indulgences is what was practised by St. Paul, who remitted unto the Incestuous Corinthian part of his Penance, 2 Cor. 2. being careful lest over-much Sorrow should oppress him; and this he did, as he says, in the Person of Christ, v. 10. that is, by Power and Authority received from him. And this Power we find given by Christ to the Church in the Person of Peter, Mat. 16. 19. I will give unto thee the Keys of the Kingdom of Heaven: And whatsoever thou shalt bind on Earth, shall be bound in Heaven: And whatsoever thou shalt loose on Earth, shall be loosed in Heaven. Where there is an ample Power given of Binding, and losing; and such as all Congregations of Christians pretend to, who enjoin Penalties for Offences, and likewise upon just occasion remit them. And this is what is sufficient to make good this Profession.  I acknowledge the Holy, Catholic and Apostolic Roman Church the Mother and Mistress of all other Churches; and I promise and Swear true Obedience to the Bishop of Rome, Successor of St. Peter, Prince of the Apostles, and Vicar of Iesus Christ. 
As the Catholic or Universal Church, signifies a Church consisting of all particular Churches united in the Communion of the same Faith and Sacraments, and submission to the same Ecclesiastical Government, the Church of Rome is not the Universal or Catholic Church, but a part of it; But as it imports as much as a Church, which is Universal in it's Influence, and by a Singular Privilege has Authority over all other Particular Churches, and is the Center of their Communion, the Church of Rome in this Sense is the Catholic or Universal Church, and is rightly styled the Mother and Mistris of all other Particular Churches. This was the doctrine of the first Ages, and therefore St. Irenaeus( l. 3. c. 3. adv. Haer.) says expressly, that the Church of Rome is the Greatest, and most Ancient of all others, Founded and established there by the Two most Glorious Apostles Peter and Paul— 'tis necessary that every Church should recur to this, by Reason of it's more Powerful Principality. And St. Optatus mill. l. 2. adv. Parm. You know that the Episcopal Chair w●● first Erected at Rome by Peter; in which Peter did sit the Head of all the Apostles, to the end that in this one Chair, Unity might be preserved amongst all.— So that he would be a Schismatic and Sinner, whosoever should set up another Chair to contend with this One. In this Peter sat first, then Linus, then Clemens, &c. then Siricius, who is at this Day our Contemporary, with whom we and the whole World hold Communion.— Upon what grounds is it therefore, you pretend to Usurp the Keys of the Kingdom ( of Heaven) who by your Presumptions and Lies have Sacrilegiously set yourselves in defiance against the Chair of Peter? St. Cyprian Ep. 40. God is one, One Christ, One Church, and One Chair Founded upon Peter, by the Word of Christ. And Ep. 73. Christ gave this Power to Peter, upon whom he built the Church. again, Ep. 55. They carry Letters from Schismatics and wicked Men, to the Chair of Peter, and the Head Church, from whence the Priestly Unity had it's rise. St. Gregory Naz. ho. de credit. ep. door. Writes thus of the Bishop of Rome; We do not contemn nor revile that great Pastor, who Governs that Magnificent City; we know him to be honourable, we aclowledge him the Head— we desire he will show himself an Indulgent and Tender Father, and diligently take care of the Whole Church. St. Chrysostom l. 2. de Sacerd. c. 1. For what Reason did Christ  shed his Blood? Certainly to purchase those Sheep, the care of which he committed to Peter and his Successors. St. Jerom Ep. 57. to Pope Damasus: I following no other Leader but Christ, am in Communion with your Holiness, that is, with the Chair of Peter. Upon that Rock I know the Church is built.— Whosoever does not gather with you, scatters; that is, he that is not of Christ, is Antichrists. And Ep. 58. I cry aloud, whoever is in Communion with the Chair of Peter, is mine. St. Augustin Ep. to Pope Innocent I. We beseech your Holiness to use all your care of Pastor in looking after the infirm Members of Christ. For a new heresy is lately broached— but we hope the Abettors of this perverse doctrine will submit to the Authority of your Holiness, which Authority is derived to you by the Authority of the Holy Scripture.  
The Bishop of Rome being thus acknowledged to have the care and charge over the Flock of Christ; and the Scripture expressly enforcing Obedience to the Overseers, and Rulers of the Flock, 'tis nothing less than a Duty to be Obedient to them, amongst whom this Prelate is the Chief. There being no possibility of being United to Christ our Head, unless we submit ourselves to those whom he has appointed, as his Vicars or Substitutes to Rule the Church on Earth. Hear Dr. Sherlock on this Subject: Christ has left the Visible and External Conduct and Government 
Disc. of the Knowl. of Jesus Christ p. 163.  of his Church to Bishops and Pastors, who preside in his Name, and by his Authority— He now Governs his Church by Men, who are invested with his Authority; which is a plain Demonstration of what I discoursed above, that the Union of Particular Christians to Christ, is by their Union with the Christian Church; which consists in their Regular Subjection to their Spiritual guides and Rulers, and in Concord and Unity among themselves. For if our Union to Christ consists in our Subjection to him, as our Lord and Master, our Head and Husband; and this Authority is not immediately exercised by Christ himself, but by the Bishops and Pastors of the Church; it necessary follows, that we cannot be united to Christ, that is, cannot own his Authority and Government, till we unite ourselves to the Public Societies of Christians, and submit to the public Instructions, Authority and Discipline of the Church: As no Man can be said to submit himself to his Prince, who denys subjection to those subordinate Magistrates, who act by his Princes Commission: For the Union of Bodies Politic( such as the Christian Church is) consists in Order and Government, when all the Members keep their proper places, and are knit to each other by a Faithful discharge of their several Offices and Trusts: Schismatics are in the Church, just as Rebels are in a Kingdom, not as part of it, but as open and professed Enemies. In these words is plainly laid open the Constitution of the Catholic Church, and the indispensible necessity of the Faithful submitting to their Pastors, that so they may be united to Christ: Amongst which the Bishop of Rome having been esteemed by all Antiquity to have the pre-eminence, 'tis our Duty to promise Obedience to him; and we cannot withdraw ourselves from this Duty without being Schismatics in the Church and Rebels against Christ.  I undoubtedly receive and profess all other things delivered, defined, and declared by the Sacred Canons and General Councils, and particularly by the Holy Council of Trent: And I condemn, reject and Anathematize all things contrary thereunto; and all Heresies whatsoever the Church has condemned, rejected and Anathematized. 
This is the consequence of that doctrine of our Creed, wherein we profess to believe the Holy Catholic Church. For the Catholic Church, being the Church of Christ, and Holy, and directed by the Spirit of God, 'tis of Authority enough to be believed. As therefore we profess, so we believe: And having the greatest reasons in the World, to believe that Congregation in Communion with the See of Rome, to be, this Catholic Church; This having continued in a Visible Succession of Pastors from Christ's time till now. This never having gone out or separated from any precedent Church, but all other separate Congregations having gone out from this. This having sent Apostles abroad, and converted all Heathen Nations to Christianity. This in Public Synods having opposed and condemned in all Ages arising Heresies. For these and other Motives judging this Society of Christians to be the Church Christ established, and Commanded all to Hear, and which we believe in our Creed; We have Authority enough, relying upon the Command and Promises of Christ, to hear and believe the doctrine she Teaches, and to reject what she condemns: And this especially as she declares in her General Councils; this being the Method observed by the Apostles, who in such an Assembly decided the First controversy, Act. 15. And this being what the Primitive Church and Faithful then practised: and of necessity to be followed ever by the Faithful, from that Principle of Dr. Sherlocks; because they can never own the Authority and Government of Christ, unless they submit to the Public Instructions, Authority and Discipline of the Church. And what can be more Public, than what is Declared by a General Council? St. Augustin was so far of this mind, that he thinks not only private Persons, but even National Synods obliged to submit to the judgement of a General Council, Particular Councils must yield( says he) to General; and then gives the reason; Because the Whole is deservedly preferred before a Part, or Particulars, l. 2. c. 9. de Bap. cont. Don. And upon this consideration he says of Cyprian, that if he had lived to have seen the Question of rebaptisation decided by a General Council, he would forthwith have renounced his own private Opinion, and even the Sentence of the African Synod, and submitted to the determination of the General Council. St. Cyprian( says he) would have yielded, if in his time the truth of this question had been cleared by a General Council, ib. c. 4.  
In this manner are these Articles of this Profession shown to be comform to Scripture, and to the Sense of the Primitive Fathers; so far, that 'tis beyond all Question▪ had these Points been opposed in their time, and thus determined by any Council of that Age, they had as certainly subscribed to it, as they did to the Councils held in their time, or as we do to the Articles of this Creed, since as we find they have already done it in their Writings, as appears above. But for farther satisfaction, and removing other Objections, Ile here propose some, with a short Answer to them.   

Objections Answered.  
Object. The Apostles knew best what was to be believed; since therefore none of these Articles are in their Creed, they ought not to be imposed on us as matters of Faith.  
Answ. The Apostles Creed is a Summary of the Principal Mysteries of the Christian Religion, but does not contain all that is of Faith: Since 'tis certain all Scripture is of Divine Inspiration and Faith, and it does not contain all that is in the Scripture, and some Mysteries too, as those of Baptism and the Lord's Supper: Besides, do not all believe the Scripture to be the Word of God; and such and such Books to be caconical? And yet there is not one word of this in the Apostles Creed, tho' there be of the Church; as likewise there is not of the Sacraments, of Grace, &c. And if the Objection were of any force, 'twould as certainly defeat the Nine and Thirty Articles as Pope Pius's Creed, neither the one Profession, nor the other being expressly in the Symbol of the Apostles. And not only these, but likewise the Nicene Creed, and St. Athanasius's Creed, which are no more expressly in the Apostles Creed than the former; and consequently the Primitive Church would as certainly be cast out for Heterodox, if the Objection proved any thing, as any now in being.  
Object. All the Particulars in this Profession were not undoubtedly believed by all, before the Decrees were made at Trent.  
Answ. Suppose they were not: Neither was the Canon of Scripture, which the Church of England receives, undoubtedly believed by all in the Primitive times. The Second Epistle of St. Peter was doubted of by many: So was the Epistle of St. James; so that of judas; So the Second and Third of St. John. And this for many Years after the Decease of the Apostles; and yet now they are here received as the Unquestion'd Word of God. So that 'tis certain, there's some means left by God by which, that which was heretofore doubted of by many, may be at present out of question, and a certain matter of Faith.  
Object. There's no Authority upon Earth can make a New Article of Faith.  
Answ. There's an Authority, which can declare a thing to be of Faith, which was not before expressly so believed by all: Otherwise how came the now mentioned Books of Scripture, which were heretofore questioned, to be now a matter of our Faith? And if there be not such an Authority as this allowed in the Church of Christ, what Christianity can there be? Since without this there could be no Peace or Unity in the Church, nor any controversy ended. Was it not by this Authority the Non-necessity of Circumcision was declared by the Apostles, against the Believing Pharisees, Act. 15? 'twas by this same Authority, the Consubstantiality of the Son was declared against the Arians; The Divinity of the Holy Ghost against the Macedonians; Non-rebaptization against the Africans. And so of many other Points called in question, nay absolutely denied, by Learned Men and Christians. And this Authority is owned by the Church of England, Art. 20. otherwise how could she pretend to declare and determine positively so many difficult Points in her Nine and Thirty Articles, which before that, and even at present are doubted of by so many Learned Protestants, who red and think they understand the Scripture?  
Object. This Authority can declare only such Points, as may be warranted by Holy Scripture, and such as these are the Subject of the Nine and Thirty Articles: but as for Pope Pius's Creed, 'tis but the Invention of Men.  
Answ. I have shew'd above, all the Articles of this Creed to be founded upon Scripture and the Authority of the most Eminent Men in the Primitive Church. And let but any one lay aside the Bent of Education, and he'l find the Nine and Thirty Articles not so express in Scripture, as these of Pope pus. The Procession of the Holy Ghost from the Father and the Son, Art. 5. Two whole and Perfect Natures, in one Person, never to be divided in Christ, Art. 2. Where are these so plain in Scripture, that one who has not been Educated to the Belief of them, might not easily call them in question; since there is no mention either of Procession or Person throughout Holy Writ? Might not the same doubt be made of the Number of caconical Books, and of the Sacraments; Neither of them being determined in Scripture? Is it not the same of Original Sin? If a Man could not believe any of these Articles, because they are not expressed in Scripture, who can help it?  
Thus we see all the reasons, that are pretended for the rejecting Pope Pius's Creed, equally to stand in force against the Nine and Thirty Articles, nay and against the Nicen and Athanasian Creed: And that to receive these Two, and then withstand the Creed of this Prelate, is not so much of Reason, as of Obstinacy or humour, which still appears more evident, when having cast by this Creed of Pope pus, they readily, subscribe to the Nine and Thirty Articles, which are urged with greater Difficulty, and have the same Objections against them, as the rejected Creed.   
FINIS.