The Pillar and Ground of Truth, Treatise · Part 1

The Pillar and Ground of Truth · Treatise · Part 1

p. 1PART I.

INTRODUCTION.

IT is a pious reflection which Clemens Alexandrinus makes upon a ſaying of Plato, that if truth could never have been learnt, L. VI. Stromat. p. 675.but either from God himſelf, or from his dependents; then we, who have the teſtimonies of the Divine Oracles, do juſtly boaſt, that we are taught the truth, by the very Son of God. Which he hath revealed unto us ſo plainly in all things neceſſary to our Salvation, and tranſmitted unto us ſo intirely in the Holy Scriptures; that it cannot but be a great trouble to all thoſe who love him and his Religion, to ſee ſuch wranglings about it in his Church, as if there were no more certainty among us, what is truth; than there was among the Philoſophers.

The contention about this is ſo ſharp and fierce, that while Men ſeek after Truth, they are in danger to loſe the very aim and ſcope of it, which is Charity: the love of God and of one another. This S. Paul determines to be the very drift of the Goſpel, when he tells Timothy, the end of the commandment is charity, 1 I. 5.

Nay, they have raiſed ſo many doubts about this matter, that poor People are many times to ſeek for Truth it ſelf, even in the cleareſt light thereof. It being ſome Mens buſineſs, ſo to confound their thoughts, p. 2that they know it not when they ſee it: but are ſtill in great trouble about it, even when they have it.

And where to ſeek for it, is now grown a great queſtion alſo. It is to be found, no doubt, in the Church; but about that there are ſo many diſputes, that Men are to ſeek as much as before, if they go to find it there. In ſhort, there are no words more abuſed than theſe two; Truth, and Church: and therefore I hope it will do ſome ſervice to Souls, if for their plain and ſafe direction in theſe matters, I reſcue thoſe words of S. Paul to Timothy, 1 III. 15. [the Church of the living God, the pillar and ground of truth.] from thoſe falſe gloſſes that are put upon them, to the great diſhonour of our bleſſed Lord, and of his Holy Truth.

And for that end, I ſhall diſtinctly treat of theſe four things:

Firſt, What that truth is, of which either the Church, or Timothy, or both, were the Pillar and Ground.

Secondly, What it is to be a Pillar and Ground of the Truth.

Thirdly, Who it is, to whom this Office and Honour belongs, of being the Pillar and Ground of the Truth: or what we mean, when we ſay, the Church is intruſted therewith.

Laſtly, How it diſcharges this Office.

I. What is the Truth?

Here we muſt begin; becauſe we muſt firſt know what the Truth is, before we can know a Society of Men to be the Church: which is conſtituted and made by believing and profeſſing the Truth.

And this in effect, is a reſolution of that queſtion, which Pilate askt our Saviour, but would not ſtay for an anſwer, What is Truth?

p. 3Which though it be made a great difficulty by thoſe, whoſe intereſt it is to make things intricate and perplexed; yet, in my opinion, it is very eaſie to give ſatisfaction to it; and we need not go far neither, to ſeek it. For the Apoſtle himſelf immediately explains what he means by Truth in the words following; and without Controverſie great is the myſtery of godlineſs; God was manifeſted in the Fleſh, juſtified in the Spirit, ſeen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory.

Where we learn two things in general, concerning this matter. Firſt, that the truth here ſpoken of, is that which was formerly a Myſtery or Secret, which lay hidden for many Ages and Generations, in the unknown purpoſe of God, but now is revealed and manifeſted, by the Son of God, and his holy Spirit, to make Men godly.

Which is the other thing we learn from thence, that the truth, which the Apoſtle intends, is the Myſtery of Godlineſs, or as he he ſpeaks in the VI. Chapter v. 3. the Doctrine which is according to Godlineſs. And therefore whatſoever doth not tend to better Mens lives, by making them do their duties faithfully both towards God, and towards Men (to ſome of which the duties that are owing, are in this very Epiſtle called ſhewing Piety or Godlineſs, v. 4.) we are not to reckon it among the truths, which were depoſited with Timothy to be preferred and upheld in the Church. For God did not deſign by the diſcovery he made of his Mind and Will, in the Goſpel, merely to enlarge our knowledge: but to rectifie our wills and affections, by the right information of our minds, and by acquainting us with ſuch weighty truths, eſpecially ſuch wonderful revelations of his love, as cannot but irreſiſtably ſway us, if we lay them to heart, unto his Obedience.

p. 4But, that we may not be left to gueſs at this truth, or myſtery of Godlineſs, without any certainty, he ſets down a particular of it: and reduces the whole myſtery of Godlineſs, to theſe Six heads.

I. The principal is this, that the eternal Son of God, came down from Heaven, and was incarnate by the Holy Ghoſt of the Virgin Mary, and was made Man; that he might ſuffer for us, and make himſelf an offering for our ſins. All this I take to be included in theſe words, God was manifeſted in the fleſh. Which cannot be meant of God the Father, for it is expreſsly ſaid in other places, that it was Jeſus Chriſt who came in the fleſh, 1 Joh. IV. 2. and is here declared to be God, that is, the eternal Son of God, the Word made fleſh, 1 Joh. 14. Which doth not denote merely his being made Man, but likewiſe his ſuffering for us: he taking our fleſh on purpoſe, for this very end, that therein he might, by his Death, make an atonement for Sin. And ſo the very phraſe fleſh and blood ſignifies in Scripture (as it doth commonly in the Hebrew Writers) this weak, frail, mortal, ſuffering State, wherein we are at preſent: into which our bleſſed Lord put himſelf, when he manifeſted himſelf in our fleſh. So we read expreſsly, II. Hebr. 14. where to take part with us, in our fleſh and blood, is to make himſelf liable to ſufferings and death. In theſe few words therefore, are contained many principles of Chriſtian truths, viz. that Jeſus Chriſt was really God (not God the Father, whoſe being is here ſuppoſed, but God the Son) and that he was incarnate, and really made Man, of the Subſtance of his Mother: being perfect God, and perfect Man: and as really ſuffered for us in the fleſh, as S. Peter ſpeaks, 1 IV. 1. Which were p. 5the Doctrines that were firſt aſſaulted by the Devil, and his Agents in the beginning of our Religion (ſuch as Simon Magus and the reſt of that Tribe) but proved to be undoubtedly true, by the mighty power of his Spirit.

II. Which is the ſecond part of this Myſtery, juſtified in, or by the Spirit. Which ſufficiently convinced all gain-ſayers, that he was no leſs than the Son of God, though in the likeneſs of ſinful fleſh; and that by a Sacrifice for ſin, he condemned ſin in the fleſh. VIII. Rom. 3. For as he was conceived in his Mothers Womb, by the Holy Ghoſt, I. Luke 35. So at his Baptiſm he was anointed with the Holy Ghoſt and with power (X. Act. 38.) there being then a viſible deſcent of the Spirit of God, in a Glorious manner upon him, together with a voice from Heaven, ſaying, This is my beloved Son, in whom I am well pleaſed, III. Matt. 17. And as it then lighted on him, ſo it abode, and remained on him, I. Joh. 32, 33. as appeared by the power of ſuch Miracles, as neither Men nor Devils could work, but only the Spirit of God. Which was ſo evidently true, that to aſcribe them to the Devil, was the blaſphemy againſt the Holy Ghoſt, XII. Matt. 28.31, 32. III. Mark 29, 30. by whoſe power not only Devils were caſt out, but even the Dead were raiſed: whereby he was manifeſted to be the reſurrection and the life, XI. Joh. 25. By the ſame Spirit he himſelf alſo was raiſed from the Dead, and declared again the Son of God with power, I. Rom. 4. And having all power in Heaven and Earth given him, he ſent the Holy Ghoſt upon his Apoſtles on the day of Pentecoſt, as a further Juſtification of him, XV. Joh. 26. V. Act. 32. Nay, more than this, by the laying on of their hands p. 6poured it out upon others, who believed on his Name, II. Act. 38. VIII. 17. Which was the unction from the Holy One, whereby they knew all things, as St. John calls it 1. II. 20. i. e. were aſſured of all the Chriſtian Truth, revealed unto them. For all theſe, were illuſtrious witneſſes unto Chriſt, and juſtified this grand truth that he was God manifeſted in the fleſh (for ſuch ends and purpoſes, as he pretended) againſt all oppoſers, who accuſed it of falſity.

And who is there that doth not ſee ſeveral other principles of God's holy Truth, contained in this? particularly that the Holy Ghoſt is God, the third perſon in the Holy Trinity, being the Spirit of God: which knows the things of God (as the Spirit of Man doth what is in him, 1 Cor. II. 11.) and led or guided the Apoſtles into all Truth, XVI. Joh. 13. and dwells in the whole body of the Church, as his Temple, 1 Cor. VI. 19. (which no created Spirit can do) and gave ſuch a Divine teſtimony to our Saviour, that to ſpeak againſt it, was unpardonable blaſphemy.

That other great article of our Faith alſo is included in this, which S. Paul declares in theſe terms: Though he was crucified through weakneſs, yet he liveth by the power of God, 2 Corinth. XIII. 4.

III. This was a thing notorious to the Angels themſelves: which is the third particular in this Myſtery; Was ſeen of Angels: both at his birth, III. Luke 9, 10, 13. and in ſeveral paſſages of his life, IV. Matt. 11. XVII. 5. I. Joh. 51. and at his death, XXII. Luke 43. and at and after his Reſurrection, XXVIII. Matt. 2. XX. Joh. 20. and alſo at his Aſcenſion, I. Act. 10, 11. when they teſtified to the Apoſtles that this ſame Jeſus who was taken up from them into Heaven, ſhall p. 7ſo come, in like manner as they had ſeen him go into Heaven. Where when he came, they all Worſhipped him, I. Hebr. 6. and admired at the wonderful Wiſdom of God, which was made known to them by the Church (1 Pet. I. 12.) eſpecially this Myſtery of Chriſt, as the Scripture calls it, which is the fourth particular in this Catalogue of Chriſtian Truths.

IV. That this Doctrine, thus confirmed and atteſted, was preached unto the Gentiles: who were aſſured, that they ſhould be made fellow-heirs with the Jews, and partakers of God's Promiſe in Chriſt, by the Goſpel, as S. Paul ſpeaks (III. Epheſ. 6.) Ʋnto whom this grace was given, to preach among the Gentiles the unſearchable riches of Chriſt; and to make all Men know, what is the fellowſhip of the Myſtery, which from the beginning of the World was hid in God, who created all things by Jeſus Chriſt.

An aſtoniſhing Grace this was; declaring the infinite love and kindneſs of God: that they who thought not of it, who had no promiſes to make them expect it, who were ſtrangers to God and the Covenant of Promiſe, were on a ſudden ſurprized with the revelation of God's good will to them in Chriſt; and by belief of it, were made fellow Citizens with the Saints, and of the Houſhold of God. That is, the Church was made truly Catholique; all the World being taken into fellowſhip with the Apoſtles, whoſe fellowſhip was with the Father, and with his Son Jeſus Chriſt, 1 Joh. I. 3.

V. And another great wonder was, that notwithſtanding all the oppoſition which was made by the Potentates, by the Philoſophers, and Diſputers of the World, by the Devil alſo and his Angels (who though they alſo ſaw … and could not but confeſs him, yet ſet themſelves p. 8againſt him with their whole power) and notwithſtanding all the ſtrong prejudices that were in Peoples minds againſt it, this whole Myſtery of Godlineſs was entertained and received with great joy every where. Which is the fifth particular, ſeen of Angels, preached unto the Gentiles, believed on in the World. So mightily grew the Word of God and prevailed, as S. Luke ſpeaks Act. XIX. 20. The reaſon was, becauſe Chriſt the Head of the Church, being raiſed from the dead, was exalted at God's right Hand, far above all Principality and Power, and every name that is named, either in this World, or in the other: ſo that neither Men nor Devils, could hinder the propagation of the Goſpel, by the working of that mighty Power, which he wrought in Chriſt when he raiſed him from the Dead, and ſet him at his own right hand in the, Heavenly places.

VI. For that is the laſt part of this Myſtery of Godlineſs, he was received up into, or in Glory: that is, in a glorious manner received up into Heaven. And being gone into the Heavens (as S. Peter writes, 1 III. ult.) is on the right hand of God; angels, and authorities and powers being made ſubject to him. So ſubject, that from henceforth he expects, till all his enemies be made his footſtool, X. Hebr. 13. and having vanquiſhed Death, which is the laſt Enemy, and raiſed Men out of their Graves, he will judge them according to their Works. For he was received up into Glory, to be the Judge of quick and dead.

Theſe are the Principal Points of that Truth, which ought to be ſupported and maintained in the Chriſtian Church: being the ſubſtantial and neceſſary Articles of our Faith, without the belief of which we cannot be Chriſtians.

p. 9For the fuller Explication of which I ſhall make Six obſervations: the firſt of which the Apoſtle himſelf here ſuggeſts; and the reſt will fairly follow from thence.

1. Firſt the Apoſtle notes them to be ſuch Truths as were without Controverſie: about which there was no diſpute among ſerious Chriſtians.

2. And therefore theſe are the truly Catholique Doctrines, and theſe alone.

3. The fundamental Truths, upon which our Religion and the Church it ſelf is built.

4. And therefore he that holds cloſe to theſe, cannot be a Heretick.

5. But they that call Men ſo, becauſe they believe not other things, which they have made neceſſary, have rent the Chriſtian Church, and are guilty of that ſin, of which they falſly accuſe others.

6. Which guilt is the greater, becauſe the beſt and moſt learned Men among them, have confeſſed thoſe Doctrines, which they have ſuperadded to the Ancient Truth, to be doubtful, ſuperfluous, and unknown to the firſt Ages of the Church: that is, not truly Catholique Doctrines.

I.

The firſt of theſe ought to be well weighed: that the Truth, which is to be ſupported and maintained in the Church, is ſo evident and ſo abundantly atteſted, that it is confeſſed by all Chriſtians. Thus that word foreign, without controverſie, or confeſſedly ſignifies, as we may learn from the uſe of it among the Ancient Greeks; one of which [Diodorus Sinopenſis] ſpeaks of their Supreme God, juſt as the Apoſtle doth of the Myſtery of Godlineſs(a)(a)Apud Athenaeum, Lib. VI. cap. 9.

p. 10—foreign

foreign.

Jupiter the Friendly is, without controverſie, or by common conſent agreed to be, the greateſt of the Gods. In like manner the Apoſtle is to be underſtood, when he ſaith the ſame of theſe great and venerable Doctrines of Godlineſs: Which are ſuch, as are confeſſed by all, by a common agreement; and doubted of by none. For they are no other, than thoſe which are contained in the Apoſtles Creed; about which there is no queſtion among Chriſtians, but they all conſent unto it, being baptized into the belief of thoſe Truths: in which the whole Church hath agreed, every where, in all times, down from the Apoſtles days, to this preſent Age.

For the Church, ſaith Irenaeus (b)(b)L. I. Contra Haereſ. c. 2., though diſperſed throughout the World, to the ends of the Earth, received from the Apoſtles and their Diſciples the Faith, which is in one God, the Father Almighty, who made the Heaven, and the Earth, and Sea, and all that is in them: and in one Chriſt Jeſus, the Son of God, who was Incarnate for our Salvation: and in the Holy Ghoſt, who preached by the Prophets the diſpenſations, and approaches of God, and the Birth of the Virgin, and the Suffering, the Reſurrection from the Dead, and the Bodily Aſcenſion of our Dear Lord Chriſt Jeſus into the Heavens; and his coming from thence in the Glory of the Father, to gather together all things, and to raiſe all humane fleſh; that, according to the good pleaſure of the Father inviſible, every knee of things in Heaven, or Earth, or under the Earth, may bow to Chriſt Jeſus; our Lord, and God, and Saviour, and King, and every Tongue may confeſs him; and he may do Righteous Judgment upon all; and ſend the Spirits of wickedneſs, and the Angels that tranſgreſſed and apoſtatized, together p. 11with ungodly, unjuſt, lawleſs, and blaſphemous Men, into eternal fire; but to the juſt, and the holy, and ſuch as obſerve his Commandments, and perſevere in his Love, either always or by Repentance, graciouſly beſtow life, give immortality, and put them in poſſeſſion of eternal Glory.

This is, foreign (as he calls it) a little Body of Truth; the Rule of Faith, (as Tertullian often ſpeaks) inſtituted by Chriſt; which nullas habet apud nos quaeſtiones (c)(c)L. de praeſcript. cap. XIV., is not doubted of, nor hath any queſtions about it among Chriſtians, but ſuch as Hereſies have brought in, and which make Men Hereticks.

And therefore this is the Truth, of which the Church ought to be the Pillar and Ground to the end of the World: but not preſume, as I ſhall ſhow anon, to bind all Chriſtians, upon pain of periſhing everlaſtingly, to believe what is not contained in this Rule of belief. For it alone is ſufficient, as appears by this; that into it, all the Articles or Parts (as a learned Man of the Roman Church ſpeaks(d)(d)Rigaltius Ib.) of which a Chriſtian conſiſts, are digeſted, as it were, into one Body.

II.

From whence it follows that theſe are the true Catholique, and the only Catholique Doctrines. Catholique they are, becauſe ſpread every where: and the only Catholique, becauſe none beſides theſe, till very lately, were received as part of the Chriſtian Truth, which muſt neceſſarily be believed, if we hope to be ſaved.

Hear how Irenaeus (e)(e)L. I. cap. 3.proclaims this, immediately after the foregoing words: which(f)(f)Haereſ. XXXI. n. 30, 31. Epiphanius thought ſo conſiderable, that he hath tranſcribed both theſe Chapters into his Book againſt Hereſies.

The Church, as we have ſaid, having received this Preaching (or Doctrine) and this Faith, preſerves it moſt carefully, p. 12as if it inhabited but one Houſe; though it be diſperſed through the whole World. And with unanimous conſent, Preaches, and Teaches and Delivers theſe things, as having but one Mouth. For though there be different Languages in the World, yet the force of that which is delivered is one and the ſame. So that neither the Churches ſituated in Germany believe otherwiſe, or have any other Tradition, nor thoſe in Spain, nor thoſe in France, nor thoſe in the Eaſt, nor thoſe in Egypt, nor thoſe in Libya, nor thoſe in the midſt of the World; but as the Sun, that Creature of God, is one and the ſame in the whole World, ſo the foreign, the Preaching, or Doctrine of the Truth ſhines every where, and inlightens all Men, who are willing to come to the knowledge of the Truth. And neither he, among the Governors of the Church, who is moſt powerful in Speech, teaches different things from theſe (for no Man is above his Maſter) nor he that is weak in Speech diminiſhes the Tradition. For there being one and the ſame Faith, neither he that is able to ſpeak a great deal concerning it, doth inlarge or exceed: nor he that can ſay but a little, doth take away, or make it leſs.

Which is ſuch a plain declaration that the Creed contains the whole Apoſtolical Tradition (or Faith, for they are the ſame in his Language) and the only Catholique Doctrine; that if we were at this day to contrive words on purpoſe, for the aſſerting this Truth, we could not invent any more full or expreſs than theſe. Which ſhow us that this Faith is ſufficient not only for the ignorant, the Catechumens, and beginners in Religion; but for the moſt improved in Chriſtian knowledge; for thoſe that inſtructed and ruled the Church, who had no Authority to preach or impoſe any other belief.

p. 13This is a thing that runs through his whole Book: for he repeats it again, in fewer words, in the latter end of the next Chapter, that the true Church hath but that one and the ſame Faith (before mentioned) throughout the whole World. Which in the 19th Chapter, he calls the Rule of Truth, by which all error was diſcovered: for holding this rule, though they ſpeak very various and many things, we eaſily evince that they have deviated from the Truth.

And again, in the third Book(g)(g)L. III. Chap. 3., he hath recourſe to the ſame Rule of Truth, unto which whoſoever will hearken, may ſee what is the tradition of the Apoſtles, manifeſted in the whole World, in every Church. Where he ſaith they were able to tell what Biſhops were ſettled by the Apoſtles and their Succeſſors, untill his time: who neither taught nor thought of any thing like to the dotages of the Hereticks of thoſe days. And becauſe it would have been too long to reckon up all the Churches, he inſtances in the Church of Rome, (to which all had occaſion to go, upon ſome buſineſs or other, becauſe it was the Imperial City) by whoſe Biſhop he ſaith, that Tradition, and that Preaching, or Doctrine of Truth, which was from the Apoſtles in the Church, is come to us; and is a moſt full proof, that one and the ſame life giving faith, which was from the Apoſtles in the Church, is conferred to this time, and delivered in Truth. The very ſame, which Polycarp wrote to the Philippians (mark theſe words, which they of the preſent Roman Church are wont to conceal, that they may make the World believe Irenaeus thought the Tradition of the Apoſtles, that is the Chriſtian Faith, was to be ſought only in their Church) and which was in the Church of Epheſus, founded by Paul, and having John continuing in it, till the time of Trajan: which Church is a true witneſs of the Tradition of the Apoſtles.

p. 14And that there may be no miſtake about this Tradition, L. III. Cap. 4.he repeats it again in the next Chapter, and informs us (in very remarkable words) it was nothing elſe but the Doctrine contained in the Creed.

Since theſe things are ſo plain, we ought not to ſeek further, among others, for truth; which we may eaſily find in the Church: For the Apoſtles left moſt fully in it, as in a rich Repoſitory, all things that belong to truth: So that every one, who will, may take from thence the Water of Life, &c. (out of the Holy Scriptures, he means, as appears by what follows); And ſuppoſe the Apoſtles had not left us the Scriptures, ſhall we not follow the Order of the Tradition, (or Rule of Faith) which they delivered to thoſe, unto whom they committed the Churches? To which Ordination many barbarous Nations, who believe on Chriſt, aſſent, having the Doctrine of Salvation, without Paper and Ink, written by the Spirit in their Heart, and diligently preſerving the ANCIENT TRADITION: believing in one God, the maker of Heaven and Earth, and of all things which are therein, by Chriſt Jeſus the Son of God; Who out of his moſt eminent love to his Creature vouchſafed to be born of the Virgin, uniting Man to God by himſelf; and ſuffering under Pontius Pilate, and riſing again, and being illuſtriouſly received in glory, ſhall come again, the Saviour of thoſe that are ſaved, and the Judge of thoſe that are judged: Sending into eternal fire, the miſſhapers of Truth, and the contemners of his Father, and of his coming. Thoſe that have believed this Faith without Letters, we, in our Language, call barbarous: but as to their opinion, and cuſtom, and converſation, they pleaſe God, becauſe of their Faith, by which they are moſt wiſe: living in all Righteouſneſs, Chaſtity, and Wiſdom. Ʋnto whom, if any one ſhould ſpeak in their Language, thoſe things which Hereticks have invented; they would preſently ſtop their ears, and run away, not induring to hear the blaſphemy. p. 15Thus by that OLD TRADITION of the Apoſtles (viz. the Creed) they do not ſo much as admit into their thoughts, the portentous talk of thoſe Hereticks in his days.

Theſe things I have thought fit to ſet down, the more largely, becauſe they are an evident demonſtration, what the OLD TRADITION of the Apoſtles is; which is nothing elſe, but that ſummary of Chriſtian Truth contained in the Creed: unto which they would ſuffer no other Tradition to be added; but contented themſelves with this, as fully ſufficient: and by this judged of all other things, that pretended to come from the Apoſtles: and were every where ſo well inſtructed in this, that in thoſe Churches which as yet had not received the Apoſtolical Writings (the Holy Scriptures of the N. T.) they had this Doctrine, as the contents of thoſe Scriptures: and were thought moſt wiſe (being wiſe enough to ſalvation) in this faith alone, without any other.

But becauſe this is ſuch a very important Truth, I ſhall take a little more pains, to ſet down the ſenſe of the Church in all Ages, concerning it: that the Reader may be ſatisfied, there is no other Truth, but this alone, which is abſolutely neceſſary to his Salvation. Which they ſometime comprehend in fewer words; but never add any one article, beyond thoſe in the Creed.

If we had the Letters of Ignatius intire and ſincere, we ſhould be able to tell what he took for Truth, immediately after the Apoſtles were dead. And thus much is evident from them as they now are, that they or he who contrived the Epiſtle to the Philippians under his name (for it is not thought to be his) took this to be the Doctrine of that Second Age: when after the mention of the Doctrine of the Trinity, and that the Son of God was truly made Man, truly born, and truly crucified, dead, p. 16and roſe again (not ſeemingly, not in appearance only, but in Truth) they make him conclude foreign. He that believes theſe things, as they are, and were really done, is a bleſſed Man. Which is an undoubted teſtimony they took this Creed to be ſufficient to ſalvation: which Ignatius in an unqueſtioned Epiſtle of his to the Church of Smyrna, calls the unmoveable Faith, wherein he bleſſed God, they were perfected, or knit together; mentioning no other Articles, but thoſe before named.

Polycarp alſo, in the ſame Age, wrote an Epiſtle to the Philippians, wherein they that had a mind and took care of their ſalvation,L. III. Cap. 3.4. & Euſeb. Hiſt. L. IV. c. 14. might learn, the character of his Faith and the Doctrine of Truth: which was the very ſame as Irenaeus relates in the forenamed Chapter, with that ſet down by him, which he calls that one and only Truth which he received from the Apoſtles, and delivered to the Church.

And what they taught in Aſia, and Irenaeus in France, that Tertullian, in the latter end of the ſame Age, taught in Africk; that there is but one only immoveable, irreformable Rule of Faith (h)(h)L. de Velandis Virg. C. 1.(that is, there is no other form of believing but this, as de la Cerda honeſtly interprets the word irreformabilis) in one God, Almighty, the Creator of the World, and in his Son Jeſus Chriſt, born of the Virgin Mary, crucified under Pontius Pilate, raiſed the third day from the dead, received up into Heaven, and ſitting now at the right hand of the Father, and ſhall come to judge the quick and the dead, by the reſurrection alſo of the Fleſh.

This he calls in that place, the Law of Faith: which he ſets down, in more words, in another Book; where he Prefaces to it by this remarkable propoſition as he calls it,(i)(i)L. de praeſcription. c. 9. that there is one, and the ſame certain Doctrine inſtituted by Chriſt, which all people ought to believe; and conſequently p. 17to ſeek, that, when they have found it, they may believe. Now the inquiſition of one certain appointment cannot be infinite: which is an incouragement to ſeek till one find, and believe when he hath found; becauſe there remains, ſaith he, Nothing more but to preſerve and keep, what thou haſt believed. For thou believeſt this alſo, that there is nothing elſe to be believed. And therefore no further inquiry to be made, when thou haſt found and believed, that which was appointed by him, who did not command thee to enquire after any thing, but what he appointed.

Upon which principle having a little further enlarged, he proceeds to lay down the(k)(k)Ib. Chap. XIII. Rule of Faith (that one certain appointment, which if one believe, there is nothing elſe to be believed) whereby we believe there is one God alone, and no other but the Creator of the World, who made all things of nothing, by his Word, emitted before all things. That Word called his Son, ſeen variouſly in the name of GOD by the Patriarchs, heard in the Prophets, and at laſt brought down by the Spirit and power of God the Father into the Virgin Mary, made fleſh in her Womb, and born of her, became Jeſus Chriſt: and thereupon preached the new Law, and the new promiſe of the Kingdom of Heaven; wrought miracles, was crucified, roſe the third day, was taken up into Heaven, ſitteth at the right hand of the Father, ſent the vicarious power of the Holy Spirit, who works in believers: ſhall come in glory, to take holy perſons to the enjoyment of eternal Life, and the celeſtial promiſes, and to condemn the prophane to everlaſting fire: both parties being raiſed up again, with the reſtoring of the fleſh.

This is the Rule, about which, he there ſaith, there are no queſtions: the Rule, in which Faith intirely conſiſts; that Faith which will ſave a Man: unto which curioſity ought to yeild: for to know nothing againſt the Rule is p. 18to know all things. And beyond this Rule, he there expreſly argues,(l)(l)Ib. Cap. X. XIV. Ʋbi enim erit finis quaerendi? Ʋbi ſtatio creaendi? &c. . there is nothing to be believed: for if we ſtill be to ſeek for Faith, where ſhall we reſt? Where ſhall we make an end of ſeeking? Where ſhall we make a ſtand and ſtay our believing? Or where ſhall a full ſt p be put to finding?

And that this was the conſtant Doctrine of thoſe times and places, it appears from hence, that as Irenaeus often repeats this Rule and this alone, ſo doth he a third time inſiſt upon this, even after he became a Montaniſt; as the only Rule that had run down to their times from the beginning of the Goſpel: which he had always profeſſed, and now much more, being more fully (as he fancied) inſtructed by the Paraclete, the leader into all Truth. Who durſt not (it ſeems) though he pretended to Revelations, adventure to alter this Rule: which Tertullian recites again,(m)(m)Adv. Praxeam, Cap. 2. in the ſame terms, without any inlargements, as he had done in his former Books.

And thereby ſatisfies us, that he did not caſually make this the Rule of Faith, but that it was his conſtant ſenſe: which though he do not expreſs in the very ſame words and ſyllables, it only ſhows they had no other ſenſe, but this in their minds. And, as Vigilius (n)(n)L. IV. adv. Entychi…nos.ſpeaks about this very matter, nec praejudicant verba, ubi ſenſus incolumis permanet, the words do not make a wrong opinion, where the ſenſe remains ſafe and ſound. Which may be applied to all the forms of belief, which were in the Church of Rome, of Aquileia, and in the Churches of the Eaſt, before the great Council of Nice: none of which differ in ſenſe (though in ſome words they do) nor have one Article of Faith more, than the Creed now contains: which Tertullian (o)(o)Apolog. Cap. 47.once more calls the Rule of Truth, which comes tranſmitted from Chriſt, by his companions, or Apoſtles: and in another place, moſt ſignificantly, that ONE EDICT of GOD, which hangs up (as the Edicts of the Emperor did in a Table) to be read by all (p)(p)De Reſurrect Carnis Cap. 18..

p. 19Nor was there any other Faith in the next Age to this (in the third Century) as we may be ſatisfied from Origen, who in his Preface to his Books foreign, thinking it neceſſary firſt to lay down a certain line, and manifeſt rule, by which to inquire concerning other things, and having diſtinguiſhed between things neceſſary to be believed, and thoſe which are not neceſſary; he gives the ſumm of thoſe things, which were manifeſtly delivered by the Apoſtolical Preaching: and it is nothing elſe, but the preſent Creed: about which, he ſaith, there is one ſenſe of the whole Church.

And in his firſt Book againſt Celſus, who ſaid the Chriſtian Religion was foreign, a clancular Doctrine, which they hid and concealed, he avows that the Chriſtian Doctrine was as well known in the World, as the Opinions of Philoſophers. For who doth not know that we believe Jeſus was born of a Virgin, was crucified, roſe again from the Dead, will come to Judgment, and puniſh Sinners and reward the Righteous according to their Deeds? Nay, the Myſtery of the future Reſurrection is divulged, though laught at by unbelievers. Theſe were the great things which were commonly taught, and all obliged to believe; as for others, which were not common, the Philoſophers, he tells him, had their abſtruſe Doctrines as well as Chriſtians. To this purpoſe we meet with a notable paſſage in Epiphanius (in the ſucceeding Age) which ſhows that the ſubſtance of the Chriſtian Faith concerning our Saviour was commonly known, even by thoſe who did not profeſs it; and underſtood to be this which Origen mentions. For a Jew coming to ſee an eminent Man of his Nation who was ſick, whiſpered this in his Ear, when they deſpaired of his life,**Hareſ. XXX. n. 9. Believe in Jeſus who was crucified under Pontius Pilate the Governor, being the Son of GOD, and afterward born of Mary, the Chriſt of GOD, and raiſed from the dead, and that He ſhall come to judge the quick and the dead.

p. 20S. Cyprian (o)(o)Epiſt. ad Magnum de bapt. Novat. edit. Rig. p. 152.alſo plainly ſhows there was no other Faith in his Church: when he anſwers thoſe who ſaid, the Novatians, held the ſame Law that the Catholick Church held, and baptized into the ſame Creed; believing the ſame God, the Father, the ſame Chriſt the Son, the ſame Holy Ghoſt; that this would not avail them (for Chore and Dathan and Abiram, believed the ſame God with Moſes and Aaron); and beſides, they did not believe remiſſion of ſins, and eternal life, by the holy Church; ſince they had left the Church.

Lucianus alſo a famous Presbyter of the Church of Antioch, and a Martyr for the Faith of Chriſt, left a form of believing, written with his own hand**Sozomen. L. III. c. 5., if we may believe the Biſhops aſſembled at Antioch, who ſent it about in the time of the Arian Controverſie, to prove they were none of his followers, but held foreign, the Faith which had been ſet forth from the beginning: and it is this, as Socrates reports it(q)(q)L. II. Eccleſ. Hiſt. c. 10.; We have learnt from the beginning to believe in one God of the whole World, the maker and preſerver of all things intelligible and ſenſible; and in one Only begotten Son of God, ſubſiſting before all Worlds, and being together with the Father who begot him; by whom all things were made, whether viſible or inviſible; who in the laſt days came down, by the good pleaſure of the Father, and took fleſh of the Holy Virgin, and having fulfilled the whole Will of his Father, ſuffered and roſe again, and returned to Heaven, and ſitteth at the right Hand of the Father, and ſhall come to judge the quick and dead, and remaineth King and God for ever. And if it be needful to add it, we believe the Reſurrection of the fleſh and life everlaſting.

I will not trouble the Reader with a larger Creed of theirs which there follows, more fully explaining the Doctrine of the Trinity; becauſe it belongs to the following Age, Cent. IV.

p. 21In which, it is known the Nicene Fathers met to ſettle the Controverſie about the Son of God: but did not make any new Creed, or add one Article to what had been believed before; but only explain'd one Article, the ſenſe of which the Arians perverted. No, they were ſo far from inlarging the Chriſtian Faith, that when they met together they recited no other Creed, but that of the Apoſtles: as Laurentius Valla affirms he had read in ſome ancient Books of Iſidore; who collected the Canons of old Councils. And accordingly when they had drawn up that Creed, which they publiſhed, they did not think they had made the leaſt change in the matter of Faith; but declared that, this (r)(r)Epiphanius in Anchorat.was the Creed delivered by the Holy Apoſtles. Which S. Ambroſe (s)(s)Serm. 38. Hieron. Epiſt. ad Pammach.in that Age calls clavem the key, S. Hierom indicium the mark or ſign of Faith: in which after the confeſſion of the Trinity, and of the Ʋnity of the Church, the whole Myſtery of the Chriſtian Religion is concluded, in the Reſurrection of the fleſh. And which Greg. Nazianzen, in his ſecond Letter to Cledonius, calls,**Orat. L. II. beginning. foreign, a ſhort boundary and rule of our ſenſe or judgment: i. e. of the Faith of Chriſtians.

S. Auſtin eſpecially in a great number of places, declares, that this is the only Faith required to make a Man a Chriſtian. Particularly in his(t)(t)L. de Fid: & Symbolo. Tom. III. Book he wrote on purpoſe about this matter; which he begins thus, Since the juſt live by Faith, the greater care muſt be taken that Faith be not corrupted; and then adds, Now the Catholique Faith is made known to the faithful, in the Creed. Which having explained, he concludes his Book in theſe words; which few words are known to the faithful, that believing they may be ſubdued to God; and being brought under his Yoke may live aright; and living aright, may cleanſe their Heart; and their p. 22Heart being cleanſed, they may underſtand what they believe.

In like manner before he begins the Explication of the Book of Geneſis (u)(u)De Geneſi ad literam L. imperfectius., he ſets down what the Catholique Faith is; becauſe Hereticks were wont to draw the Scriptures to their own ſenſe, againſt the Catholique Faith. And the Catholique Faith, by which he conſiders all things, is nothing elſe but that in the Nicene Creed: beginning with the belief of God the Father Almighty, and concluding with the belief of eternal Life, and the promiſe of the heavenly Kingdom.

Which is agreeable to the direction he gives to others, in his Book of Chriſtian Doctrine (x)(x)L. III. c. 2.; that in all ambiguous things, the rule of Faith be conſulted, leſt any ſenſe, that is contrary thereunto, be admitted. Which, he elſewhere ſaith**Epiſt. LVII., is the rule of Faith common to little and great in the Church.

It is needleſs to add any more out of that Father; and I ſhall but briefly mention the Creed of Pope Damaſus in the ſame Age (among S. Hierom's Works††Tom. IV.) which is only a confeſſion of the bleſſed Trinity, with the reſt of the Articles concerning the Conception, Birth, Death, Reſurrection, Aſcenſion, Exaltation, and coming again of our bleſſed Saviour, to raiſe us from the Dead, and to give to every Man according to his works: concluding with theſe obſervable words; Read theſe things, believe theſe things, retain theſe things: ſubjugate thy Soul to this belief, and thou ſhalt obtain life and reward from Chriſt.

But the words of the great Athanaſius alone are ſufficient to this purpoſe: in the Letter which he, and the Biſhops with him, ſent to the Emperor Jovinian (z)(z)Tom. I. pag. 245. & …., where they tell him the Faith confeſſed by the Nicene Fathers, is that which was preached foreign, from the very beginning: unto which all the Churches every p. 23where conſent, whether they be in Spain or Britain, or France, or all Italy: with thoſe in Dalmatia, Dacia, Myſia, Macedonia, and all Greece, all Africk, Sardinia, Cyprus, Crete, Pamphylia, Lycia, Iſauria, Egypt, Lybia, Pontus, Capadocia, and their next Neighbours, with all the Churches of the Eaſt (a few excepted who were Arians) whoſe minds they knew, and whoſe Writings they had to produce. And then having ſet down the Nicene Creed, they conclude: In this Faith it is neceſſary for all to remain, as Divine and Apoſtolical: and not to change it. For which he gives this reaſon, in another account of it, to Epictetus (a)(a)Tom. I. pag. 582.Biſhop of Corinth: becauſe it is ſufficient for the overthrow of all ungodlineſs, and for the eſtabliſhment of a pious Faith in Chriſt.

Which is a plain declaration, that this Faith is not defective: and that in the Creed, commonly aſcribed to him, there was no intention to add any new Article of Faith, but only to explain the old. For a whole Synod (viz. that at Sardis) forbad, he tells us in another place(b)(b)Epiſt. ad Antioch. p. 576.; any other Faith to be written but this, with which all ſhould reſt contented, foreign, &c. becauſe there was nothing wanting in it, but it was full of godlineſs: and that there ought no new Faith to be ſet forth, leſt this ſhould ſeem to be imperfect, and occaſion ſhould be given, to them that had a mind, to be often writing and defining concerning Faith.

I omit that Confeſſion of Faith which S. Baſil makes, in his Book of the true Faith (c)(c)Tom. II. pag. 354.: and two others in Epiphanius; of both which he ſaith, that the Faith of the Holy Church (d)(d)In Anchor., and that they were delivered by the Apoſtles. Which is a further confirmation, that though they added many more words to the Apoſtles Creed, yet they added no new Article of Faith: but only expounded more largely the meaning of ſome part of it, upon the occaſion of ſome Hereſies, which troubled the p. 24Church in thoſe times. When it was ſo far from their thoughts to add any new thing to the firſt Creed, that among the numerous Creeds, we find, in Athanaſius (e)(e)Epiſt. de S…d…s Arim. & Sel…ciae., in Euſebius, and others, there is not one of them, that makes any ſuch attempt.

Nor did the Second General Council of Conſtantinople deſign any more; but only foreign to ſtrengthen and confirm the Nicene Faith, as Socrates **L. V. cap. 8.ſpeaks. Which Conſtantinopolitan Creed, or one very like, Cyril of Hieruſalem expounded in his Church: and ſaith it was the only Faith delivered by the Church, and fortified by all the Scripture (g)(g)Catecheſ. V. p. 44.. For ſince all are not able to read the Scriptures, and ſome by their want of underſtanding, others by their buſineſs are hindred in acquiring that knowledge, therefore, leſt Mens Souls ſhould be loſt by ignorance, we have comprehended, in a few ſentences, foreign, the whole Doctrine of Faith. Which he carneſtly preſſes them to have written not in Paper, but in their Heart: and to carry it about with them as their Viaticum in the whole courſe of their life: and beſides this to receive no other. No, ſaith he, if I ſhould change my mind, and teach the contrary, do not believe me; no nor an Angel from Heaven, as the Apoſtle ſpeaks, if he ſhould Preach any other Goſpel, but that you have received. For theſe Articles of Faith were not, as it ſeems, compoſed by Men: but the principal things being gathered together out of the SCRIPTƲRE, they fill up one Doctrine of Faith.

But it is more than time to proceed to the Fifth Age, in which we find them ſo ſtedfaſt in this perſwaſion (that the ancient Creed contained all things neceſſary to be believed) that the Fathers aſſembled in the Third General Council(h)(h)Can. VII. at Epheſus, expreſly decreed, that it ſhould not be lawful for any Man to produce, or write, or compoſe foreign, any other Faith, beſides that defined by the Nicene Fathers.

p. 25And that, if any durſt be ſo bold as either to compoſe, or offer any other Faith, to thoſe that would be converted, from Heatheniſm, or Judaiſm, or whatſoever Hereſie; if they were Biſhops, or Clergy-men, they ſhould be depoſed; if Laymen, they ſhould be anathematized. By which we may learn what would have become of the Pope himſelf, if he had attempted then, what his Succeſſors in theſe latter times, have done.

For ſo ſacredly did they keep to this, that S. Cyril of Alexandria (i)(i)Tim. V. pars 2. p. 103.tells Joh. Antiochenus, they could not indure that the Faith defined at Nice, or the Symbol of Faith there made, ſhould by any means be ſhaken: nor do we ſuffer our ſelves or others to change one word of what is there, or to go beſides it, ſo much as in one ſyllable; remembring him that ſaid, remove not the ancient Landmarks, which thy Fathers have ſet thee: for it was not they that ſpake, but the Spirit it ſelf of God, and the Father. Which he confirms by the fore-mentioned Letter of Athanaſius to Epictetus: which ſome, he ſaith, had ſet forth adulterated and depraved, and therefore he tranſmits it to him ſincere and uncorrupted, out of ancient Copies. And he had the greater reaſon to ſay, they could not alter one word of it; becauſe the Council of Epheſus it ſelf, though it decreed againſt Neſtorius, that the bleſſed Virgin was foreign, the Mother of God, yet they would not add that word to the ancient Creed: but thought it ſufficient to determine the point againſt him. This Cyril further declares in an Epiſtle to Acacius (k)(k)Ib. p. 112.; where he confutes thoſe who accuſed him of receiving a new Creed, in theſe words: None ever required of us a new Expoſition of Faith, nor do we admit of any from others; foreign, &c. for the divinely-inſpired Scripture ſufficeth us, and the vigilance of the Ancient Fathers, and the Symbol of Faith; which is exactly conformed to all right opinions.

p. 26And it is well known that the next General Council at Chalcedon renewed this Canon of the Council of Epheſus: Decreeing in the very ſame words, with very little alteration, that no Man ſhould produce or write any other Faith, nor think or teach otherways: under the penalties before-mentioned; only, with this difference, that to Lay-men are added Monks, againſt whom the Synod decreed an Anathema, if they preſumed to teach any other Faith.

In the Sixth Age, the ſame was again repeated in the Fifth General Council at Conſtantinople, under the Emperor Juſtinian: they ſolemnly profeſſing, in their Third Seſſion, that they embraced all the Four foregoing General Councils; which is renewed in their Eighth Seſſion, and all their Decrees confirm'd, with a particular defence of the laſt Council at Chalcedon; concluding with the ſame ſolemn Decree, that none ſhould dare to teach or write any thing contrary to thoſe conſtitutions, but if he were a Biſhop or Clergy-man he ſhould be depoſed; if a Monk or Laick, anathematized.

Juſtinian himſelf alſo in his Epiſtle to the Biſhops at Conſtantinople (l)(l)In Collatione I. quintae Syn.takes ſpecial notice, how the Fathers in the Council at Chalcedon anathematized thoſe who had delivered, or do deliver any other Creed, but that which was expounded by the 318 Holy Fathers, and explained by the 150 Fathers; that is the Apoſtles Creed, expounded by the two firſt General Councils at Nice and Conſtantinople. For we **Tom. V. Labb. Edit. p. 422.would have you know (ſaith he) that thoſe things which were expounded and defined by the four holy Councils of Nice, Conſtantinople, Epheſus the firſt, and Chalcedon, concerning ONE AND THE SAME FAITH, we keep and defend and follow them, and all that are conſonant to them. And whatſoever is not conſonant to this, or may be found by any perſon written againſt thoſe things, which were defined concerning ONE AND p. 27THE SAME FAITH in thoſe four Councils, or in one of them, that we execrate, as altogether abhorrent from Chriſtian piety. And this Emperor was no mean Divine (though Baronius is pleaſed to ſlander him as illiterate, and preſumptuous for medling in matters of Faith) for Pope Agatho himſelf, and the whole ſixth General Council, who approved of Agatho's Letter(m)(m)Cont. VI. Act. 4.Acts 4 put him in the rank of the moſt excellent Fathers and Eccleſiaſtick Writers. For to prove out of the Fathers, two Natures in Chriſt, he tells Conſtantine Pogonatus, that S. Cyril, S. Chryſoſtome and a great many other Biſhops, whom he names, taught this, & praeomnibus, &c. and above all theſe, that zealous defender of the true and Apoſtolick Faith, Juſtinian the Emperor of pious memory, whoſe integrity of Faith did as much exalt the Chriſtian Commonwealth, as by the ſincerity thereof, it was pleaſing to God, &c. which is enough to make the defenders of the preſent Roman Church, bluſh at the inſincerity of their great Annaliſt who makes this Emperor to have been a perfect block, not paſt his A. B. C.(n)(n)Ad At. 528. n. 2.551. n. 2. and many other places. whom one of their own Popes, (who lived in the next age to him, and is Sainted by them) makes equal (to ſay no more) unto S. Chryſoſtome, and the greateſt Biſhops that had been in the Church.

I might add the praiſes which Pope Gregory the great gives of him in many places: but I ſhall rather obſerve how he in the later end of this Age, concurrs with him, and with the forenamed Councils, in this opinion; that no other Faith but this was to be admitted. For giving an account of his Faith(o)(o)L. I. Epiſt. 24. as the manner was, upon his advancement to the Papacy, and ſpeaking of the four firſt General Councils, in ſo high a Style, that he profeſſed to receive and reverence them, as the four Books of the Holy Goſpel; he gives this reaſon for it: becauſe on theſe, as one a ſquare ſtone, the ſtructure of the Holy p. 28Faith ariſeth, and the rule of every ones life and action conſiſts. So that whoſever doth not hold this ſolid ground, although he appear a Stone, yet he lies out of the building: After which words, he alſo profeſſes his veneration of the fifth Council, and approves of all that they ordained.

This cuſtom (in the Roman Church particularly) of giving an account of their Faith, to their Brethren when they were newly advanced to the Prieſthood, is mentioned by Pope Gelaſius (p)(p)Epiſt. 2. ad Laurentium Epiſe.; and ſeems to have been begun, upon occaſion of the great factions which were raiſed againſt the Council of Chalcedon. Whereupon Childerick King of France, as ſoon as Pelagius was advanced to the See of Rome, upon the death of Vigilius (whoſe ſentence had been condemned as heretical in the 5th Council) deſired to know if he held the definition of the Council of Chalcedon (which contained the Nicene, Conſtantinopolian, and Epheſine Faith:) unto which he anſwered in a Letter, which is in the body of the Canon Law (q)(q)Decret. pars 2. Cauſa XXV. q. 1. c. X., that he received the definitions of the 4. General Councils concerning the Catholique Faith; and then having rehearſed the Creed, I believe in one Lord, Father, and Son, and Holy Ghoſt, viz. the Father Almighty, &c. he thus concludes. This therefore is my Faith, and the hope which is in me by the gift of the mercy of God: of which S. Peter commands us to be ready to anſwer to every one who asks a reaſon, or an account of us.

From which it appears ſufficiently, that they had no other account to give of their Faith, in thoſe days, than that which we now give in our Church: who believe all that they did then, and believe, as they did, that nothing more is neceſſary to be believed.

But it will be uſefull if I give a brief account alſo of the ſence of the following Ages in this matter. And p. 29in the VII. Age Pope Agatho, before mentioned, ſent a Synodical Epiſtle (from himſelf and 125 Biſhops aſſembled at Rome) to the 6th General Council, held alſo at Conſtantinople, in which there is a confeſſion of their Faith (which they ſay they were taught by the Apoſtolical and Evangelical Tradition:) which conſiſts of no more Articles than are in the foregoing Creeds. It is inſerted into the Acts of that General Council(r)(r)Seſſ. IV. Sextae Syn., wherein thoſe Creeds were again recited and confirmed, in the ſame words and under the ſame penalties, as in the Councils of Epheſus and Chalcedon: with a ſevere prohibition of ſo much as a foreign a new manner of ſpeech, or invention of a word, to the ſubverſion of what was then determined.

Which was done more largely, in the Council immediately following, called foreign (being a kind of ſupplement to the former ſitting in the ſame place) where it was decreed, in the very firſt Canon, that the Faith delivered by the Miniſters of the Word, foreign, the divinely choſen Apoſtles, who were eye witneſſes to him, ſhould be preſerved foreign without any innovation, immutably and inviolably. And then they ratify diſtinctly the Decrees of the Nicene Council, and the other five following General Councils, which they name in order, with the occaſion of them: and conclude with theſe words. We neither intend to add any thing at all to what was formerly defined, nor to take away any thing: nor can we, by any means do it.

In theſe two Councils Pope Honorius was condemned as an Heretick: which I mention only for this reaſon; that the ground of his condemnation was, becauſe he had conſented to the defiling of the undefiled Rule of Apoſtolical Tradition, viz. the Creed. They are the words of Pope Leo the ſecond; who receiving the Acts of the ſixth Synod, which were tranſmitted to him, p. 30anathematized Honorius, becauſe he had not adorned that Apoſtolical Church, with the Doctrine of Apoſtolical Tradition.

In the next Age (which was the VIIIth after Chriſt) the ſecond Council at Nice, which ſet up the worſhip of Images, paſt the ſame condemnation upon him: and making mention of the ſix (ſ)(ſ)Act. VII.Acts 7foregoing Councils, they confirm and eſtabliſh all that had been delivered from the beginning: only they fraudulently add, to bring in their Image worſhip, whether written or unwritten. Which made the firſt alteration in the Doctrine of the Church: all the foregoing Councils, having derived their Faith, wholly from the Scriptures. As the following Council at Frankfort did, where as the worſhipping of Images was condemned; ſo the Holy Scriptures were highly extolled, in words which ſignified they thought them their only ſafe Directors. The thirtieth Chapter of the ſecond Book of the Capitulare of Charles the Great, abounds with ſuch expreſſions as theſe, the Scripture is a Treaſure that wants no good, but is redundant in all that Good is. And in the beginning of the Third Book, he and the Fathers there aſſembled, give an account of their Faith, in a Creed, which they intitule, A Confeſſion of the Catholique Faith, which we have received from the Holy Fathers, which we hold and believe with a pure heart. It is that in S. Hierom's Works, inſcribed, Symboli explanatio ad Damaſum I. which they thus ſubſcribe, This is the true integrity of the Catholique tradition of Faith, which we believe and confeſs with a ſincere heart, &c. This is the true Faith, this confeſſion we preſerve and hold: which whoſoever keeps whole and undefiled, he ſhall have everlaſting Salvation.

Thus far therefore, they were not got beyond the firſt Creed, of which this is the explanation. Nor was John Damaſcen himſelf advanced any further; but confined p. 31his belief to what is contained in the Law and the Prophets, Apoſtles and Evangeliſts, foreign (t)(t)L. 1. Orthod. Fid. cap. 1., ſeeking for nothing beyond theſe. For ſince God is good, and envies no body, he concludes that he hath revealed there all that is profitable for us, and concealed only thoſe things we are not able to bear. And therefore let us love, ſaith he, theſe things, let us abide in them: not removing the Eternal Boundaries, nor going beyond the Divine Tradition.

Which they ſeem to have preſerved, without exceeding the ancient limits, in the beginning of the Ninth Age. For in a Council at Mentz (u)(u)An. 813. Can. XLV., care is taken for teaching the People the Creed, (which they call ſignaculum fidei, the ſeal of Faith) and the Lords Prayer; for which end they are required to ſend their Children to School, or to the Monaſteries, or their Pariſh Prieſts, that they might rightly learn the Catholique Faith and the Lords Prayer.

Hitherto therefore the Catholique Faith was contained in the common Creed, which had been from the beginning. But towards the latter end of that Age, the Council of(x)(x)An. 859. Act. 10. Can. 1.Acts 10 Conſtantinople (which the Roman Church calls the the VIII^th General Council) began to talk of the Regulae Patrum, the Rules of the Fathers (in ſtead of the ancient word Regula fidei, the Rule of Faith, which is the Apoſtles Creed) and called them the Secondary Oracles. And therefore profeſſed not only to hold all that the Catholique Church received from the Apoſtles, and the General Councils: but from any Father or great Doctor in the Church. Which was the ready way to change the Faith of the Church; and to turn particular Mens Opinions, into matter of common belief: though no new Article was as yet put into the ancient Creed.

p. 32The two next Ages are acknowledged to be ſo barbarous, by the Writers of the Roman Church, that they are aſhamed of them: and in ſome Collections they have made of the Councils, there is not ſo much as one mentioned in the Tenth Age.

And in the following, there were ſo many frivolous things debated, and ſuch Corruptions crept into the Chriſtian Doctrine, that they run on very faſt, to the introducing a new Creed into the Church.

Yet this is remarkable that in the time of Thomas Aquinas, who flouriſhed in the XIII^th Century, the Scripture ſtill continued the only Rule of Faith; and the Apoſtles Creed, a ſufficient ſummary of the Faith therein contained. For in the reſolution of this doubt, Why ſhould Articles of Faith be put in the Creed, ſince the Scripture is the Rule of Faith, to which it is not lawfull to add, or from it to ſubſtract; his Anwer is(y)(y)Secunda 2 …ae. Q. 1. Art. IX. ad primum., that the Truth of Faith is diffuſely, and after divers manners, and ſometimes obſcurely contained in Scripture: ſo that long ſtudy and exerciſe is required to find out the truth of Faith there, which they that have abundance of buſineſs, have not leiſure to uſe. And therefore it was neceſſary that out of the ſentences of Holy Scripture, ſomething manifeſt and clear ſhould be ſummarily gathered, which ſhould be propounded unto all to be believed: Which truly is not added to the Holy Scripture, but rather taken out of the Holy Scripture.

And reſolving next of all, that doubt, There is one Faith (as the Apoſtle ſaith IV. Epheſ.) but many Creeds, his anſwer is(z)(z)Ib. ad …., that in all the Creeds the ſame truth of Faith is taught. But it was neceſſary the people ſhould there be inſtructed more diligently in the truth of Faith, where errors ſprung up, leſt the Faith of the ſimple ſhould be corrupted by Hereticks. And this was the Cauſe why it was needſul to ſet forth more Creeds: which differ in p. 33no other thing but this; that thoſe things are explained more fully in one, which are contained implicitly in another.

To the ſame purpoſe, many other of that ſort of Writers declare their ſenſe, in the following Ages.

And this alſo is worthy of great remark, that no longer ago, than at the Council of Florence begun 1438 (which the Greeks call the VIII^th General Council) the Authority of the above-named Epheſine Canon, about holding to the Nicene Creed, was preſſed with great earneſtneſs by the Greeks, upon the Latins there aſſembled. For they ſaid it was by no means lawful to add foreign (†)(†)Tom. XIII. Lab. Seſſ. X. p. 162., not ſo much as a ſyllable, nor a phraſe, nor a word: and laid ſuch a weight upon it, as to affirm, No man will accuſe that Faith of imperfection, unleſs he be mad. **Ib. p. 163.And they likewiſe backt it with a paſſage in a Letter of Pope Celeſtine to Neſtorius ††Ib. p. 167., where he ſaith, who is not to be judged worthy of an Anathema, that either adds, or takes away? foreign. For that Faith which was delivered by the Apoſtles, requires neither addition, nor diminution.

Unto which the Roman Biſhops had nothing to reply, but that the Canon did not forbid another expoſition foreign, conſonant to the Truth in that Creed: Ib. p. 167.but only foreign any thing that was different, or contrary to it. Both theſe they acknowledge to be prohibited, in thoſe words [No man ſhall bring in another Faith than that at Nice] foreign, that is, contrary, or oppoſite, or different, or diverſe, or ſtrange from the true Faith. Where it is remarkable, a different, another Faith, is acknowledged to be forbidden, as well as a contrary. Nay, they acknowledge that none but a General Council could make ſo much p. 34as foreign another explication of the Articles of that Creed, though not different from it.

In the Creed of the Apoſtles that is, there are ſome things contained implicitely (as Thomas Aquinas you heard ſpeaks) and being virtually there, either in the Letter or the ſence, may be drawn from thence by evident conſequence (ſuch as the Deity of Chriſt, his two Natures, the Catholique Church, which was included in thoſe words I believe the holy Church, as this Article is expreſt in the old Roman Creed, and the like) and yet ſuch an explication, theſe Fathers confeſſed, could by no Man, no aſſembly of Men, leſs than an Oecumenical Council, be lawfully made and impoſed upon the Church. For which they quote Aquinas (whom††Ib. p. 163. they call foreign) that there never was foreign an explication of the Creed, but in an Oecumenical Council, and he ſpeaks of any Creed whatſoever, which was common in the Church.

And therefore in concluſion they abſolutely deny that the Latine Church had added any thing to the Creed. For the Nicene, and the Conſtantinopolitan Creed are both one: So that the one being read, the other is underſtood: For though they differ in words, they agree in ſenſe and in truth. And the like they affirm of all other Creeds: and thereby anſwer the objection that they had added a word to the Creed, about the proceſſion of the Holy Ghoſt, from the Father, and the Son: which is true, they confeſſed, with reſpect to the words, but not with reſpect to the ſenſe. For ſtill the Creed remains foreign **Ib. p. 170.one and the ſame; though it differ in the words. And therefore it follows it was not properly an addition, but one and the ſame thing, foreign, or the expoſition of the very ſelf ſame thing.

p. 35All which I have ſet down thus largely, to ſhow that thus far therefore, all things continued as they had done from the beginning: that is, notwithſtanding the new Opinions there were in the Church; there was no new Creed made, no new Article added to the Creed; nothing, but what had been ſo at the firſt, made neceſſary to Salvation.

Which is the laſt thing I obſerve, that till the concluſion of the Council of Trent, that is, till a little more than an hundred years ago; there were no other Creeds, but thoſe which we confeſs and believe in this Church: which are the Apoſtles Creed expounded, not inlarged by any new Articles. But then indeed, Pope Pius IV. in purſuance of the Councils Order, framed another Confeſſion of Faith, conſiſting of no leſs than XII. new Articles, added to the old: never heard of in any Creed, throughout the whole Church, till this time. And it muſt be called and eſteemed a New Faith: and it makes that to be a New Church; which falſly calls it ſelf the Ancient Catholique Apoſtolique Church of Chriſt. For it is none of theſe, neither Ancient, nor Catholique, nor Apoſtolique: but New, Roman, Tridentine Church; derived I mean from the Roman Biſhops at Trent.

It will be fit I think to ſet down this New Creed; that the Reader may compare it, with thoſe I have ſhown were hitherto the intire Faith of the Catholique Church. It may be found in ſeveral of our Writers; but I wiſh it were in every bodies hand, and therefore take the pains to tranſcribe it, for the benefit of thoſe into whoſe hands this Book ſhall come.

p. 36Pope PIƲS his Creed.

IN. Believe and profeſs with a firm Faith, all and every thing, contained in the Symbol of Faith, which the holy Roman Church uſes, viz. I believe in one God the Father Almighty, maker of Heaven and Earth, &c. to the end of that we call the Nicene Creed. After which immediately follow the New Articles, in theſe words:

The Apoſtolical and Eccleſiaſtical Traditions, and the reſt of the Obſervations and Conſtitutions of the ſame Church, I moſt firmly admit and embrace.

I alſo admit (or receive) the Holy Scripture according to that ſenſe, which the holy Mother Church (to whom it belongs to judge of the true ſenſe) hath held and doth hold: nor will I ever underſtand and interpret it, otherwiſe than according to the unanimous conſent of the Fathers.

I profeſs alſo that there are truly and properly, Seven Sacraments of the New Law, inſtituted by Jeſus Chriſt, our Lord; and neceſſary to the Salvation of mankind, though not all of them neceſſary to every Man, viz. Baptiſm, Confirmation, the Euchariſt, Pennance, Extreme Ʋnction, Orders, and Matrimony: and that they confer grace; and that, of theſe, Baptiſm, Confirmation, and Orders cannot be repeated without Sacriledge.

I likewiſe receive and admit, all the received and approved Rites of the Catholique Church, in the ſolemn Adminiſtration of all the above-ſaid Sacraments.

All and every thing, which was defined and declared about Original ſin, and Juſtification, by the moſt holy Council of Trent, I embrace and receive.

I profeſs likewiſe, that in the Maſs is offered to God a true, proper, and propitiatory Sacrifice for the quick and dead: and that in the moſt Holy Sacrament of the Euchariſt p. 37there is truly, really, and ſubſtantially the Body and Blood, together with the Soul, and Divinity of our Lord Jeſus Chriſt: and that there is a converſion made of the whole ſubſtance of Bread into his Body, and of the whole ſubſtance of Wine, into his Blood; which converſion the Catholique Church calls TRANSUBSTANTIATION.

I confeſs alſo, that under either kind (or ſpecies) only, whole and intire Chriſt, and the true Sacrament is received.

I conſtanly hold there is a Purgatory; and that the Souls there detained, are helpt by the ſuffrages of the faithful.

As alſo that the Saints who Reign together with Chriſt, are to be worſhipped and invocated; and that they offer Prayers to God for us: and that their Reliques are to be venerated.

I moſt firmly aſſert, that the Images of Chriſt, and the Mother of God, the always-Virgin, as alſo of other Saints are to be had and retained: and due honour and veneration to be beſtowed on them.

I affirm alſo, that the power of Indulgences was left by Chriſt in his Church, and that their uſe is moſt wholeſom to Chriſtian People.

I acknowledge the holy Catholique, and Apoſtolique Roman Church to be the Mother and Miſtreſs of all Churches: and I promiſe and ſwear true Obedience, to the Biſhop of Rome, Succeſſor of S. Peter the Prince of Apoſtles, and Vicar of Jeſus Chriſt.

All the reſt alſo, delivered, defined and declared by the ſacred Canons, and Oecumenical Councils, eſpecially by the moſt holy Synod of Trent, I receive and profeſs without doubt: and likewiſe all things contrary, and whatſoever Hereſies condemned, rejected and anathematized by the Church, I in like manner condemn, reject and Anathematize.

This true Catholique Faith, without which no Man can be ſaved, which at preſent I freely profeſs, and truly hold, I will moſt conſtantly retain and confeſs intire and inviolable (by God's help) to my laſt breath: and take care, as much p. 38as lies in me, that it be held, taught, and preached by my Subjects, or thoſe, whoſe care belongs to me in my Office.

I the aforeſaid N. Promiſe, Vow and Swear: So help me God, and theſe holy Goſpels.

This Bull (as they call it) bears date on the Ides of November, 1564. and concludes in the uſual manner, with threats of the indignation of God, and of his bleſſed Apoſtles S. Peter and Paul, againſt all that ſhall inrringe or oppoſe it.

And every Reader, I ſuppoſe, diſcerns that this is not meerly a confeſſion of Faith, but likewiſe a ſolemn Oath. And ſo the Title of it bears, A Bull concerning a form of an Oath of profeſſion of Faith. Which Oath all Eccleſiaſtical Perſons, whether Secular, or Regular, as they diſtinguiſh them, and all Military Orders are bound to take.

And it is as eaſie to obſerve, that this is perfectly New, both as an Oath, and as a profeſſion of Faith. Never was there any ſuch Creed impoſed before, or ſo much as framed: much ieſs tyed upon Men by an Oath. For when theſe Fathers met at Trent, and were to make a profeſſion of Faith, by rehearſing the Creed which the Roman Church uſes (a)(a)Seſſ. III., (ſo the words are) they could find none to profeſs, but the Nicene Creed; no larger Creed was in uſe; no not there, in the Roman Church: but theſe very Men who afterward turned New Creed-makers, were forced to be content with that.

And therefore this new Profeſſion, is moſt impudently pretended to be the true Catholique Faith: being in no ſenſe Catholique, neither as to place, nor time. For it was no where uſed, till they made it, no not there; nor is now every where believed; and was not at all believed, in any Church, for above 1500 Years; nor now uſed in that Church it ſelf, when they admit Members p. 39into the Catholique Church, by Baptiſm: but they are put into a ſtate of Salvation, by believing, as before, the old Nicene Creed alone.

Which is direct contradiction to their new Creed, which they make neceſſary to Salvation: but can never ſhow to be contained implicitely in the old. For it is as impoſſible to draw Water out of a Pumice, as to extract out of the Apoſtles Creed, the Doctrine of Tranſubſtantiation, Worſhipping of Images, Seven Sacraments, the Traditions and other Conſtitutions uſed in the Roman Church. Which was never ſo much as thought to be the Mother and Miſtreſs of all Churches; or to have power to impoſe new Articles upon the whole Church: eſpecially ſuch large ones, as take in all the definitions of that Council of Trent; which they themſelves are not agreed to this day, how to expound.

Nor had that Synod, if theſe Articles could have been ſhown to be contained in the old Creed, any power to explain it, and declare them (according to what they confeſſed at the Florentine Council) being far from a General Council; no, not of theſe Weſtern parts of the World.

And clearly ſhowed it ſelf to be but a factious Party in the Church, by that very Explication which they made of this Article, the holy Catholique Church: which they thus expound, the holy Catholique, Apoſtolique Roman Church, the Mother and Miſtreſs of all Churches. For it is certain the Apoſtles could not intend the Roman Church ſhould be comprehended under the Catholique Church, any more than every other Church, which was then, or ſhould be hereafter; becauſe it was not in being: there was no Roman Church at all, when notwithſtanding, the Church was Catholique.

And hereby Salvation is impiouſly confined to the Roman Church alone, by making the Catholique Church of no larger extent than that.

p. 40And this againſt the reſolution of their greateſt Doctors, who think it no matter of Faith, to be perſwaded that the Apoſtolique See is fixed to Rome. Which Bellarmine (b)(b)L. IV. de Pont. Romano cap. 4.proves from hence, becauſe neither Scripture nor Tradition affirm it. Nay, if Chriſt had bidden Peter to place his See at Rome, he doth not think it would follow, that he placed it there immoveably. And therefore no Man, according to their own ſenſe, is bound to believe the Apoſtolical Church cannot be ſeparated from the Roman; which if it ſhould happen, and the Apoſtolick See be removed, ſuppoſe to Paris; the Creed muſt be altered again, and it muſt run thus: I believe the holy Catholique and Apoſtolique Pariſian Church, the Mother and Miſtreſs of all Churches.

In which latter part of the Expoſition to this Article, they force Men to ſwear to a downright falſhood. For if the Roman Church be the Mother of all Churches, ſhe muſt be the Mother of her Grand-mother, the Church of Jeruſalem. And it is no truer that ſhe is the Miſtreſs of all Churches: For all Churches were not taught the Faith by her; nor do they own her Authority over them.

But it is time to draw to an end of this matter.

We in this Church of England, have always profeſſed and preſerved a true reverence to the IV. firſt General Councils. One, or rather two, of which hath forbidden under the greateſt penalties, any Man to produce, or compoſe, or offer, any other Faith, beſides that eſtabliſhed by the Fathers at Nice: which Theodoret (c)(c)L. I. Hiſt. Eccla. c. 7. L. II. c. 22. L. IV. c. 2.in innumerable places calls foreign the Expoſition of Faith, and foreign, the Faith expounded, the Apoſtolical Faith explained.

And therefore, even for this reaſon alone, we cannot receive the Creed of this Council at Trent, which is manifeſtly another Faith; added to the Confeſſion of the p. 41Nicene Creed: which old Creed, it is madneſs (as the Greeks at Florence ſaid) to think inſufficient. For it is to think they were all damned for 1500 Years and more, who knew nothing beyond this, neceſſary to be believed: which no Man in his wits can believe.

For it is contrary to the very Faith it ſelf; which teaches us, as Tertullian ſpeaks, to believe this in the firſt place, that there is nothing to be believed beyond this. And we believe ſo, with the greateſt reaſon, becauſe to admit any other Articles of Faith, is to make endleſs Schiſms in the Church; as to believe contrary Articles, is to fall into dangerous Hereſies. We know not where to ſtay, if we reſt not here: for by the ſame Authority, that made theſe, more additions may be made continually, without end.

There is therefore no ſuch Authority in the Church, that can do this: but that Church which pretends to it, hath thereby forfeited the Authority, which otherwiſe it might have had. As the Church of Rome hath done: which in the concluſion of that Council, contradicted what it aſſerted in the beginning. For there, in its entrance, as I obſerved(d)(d)Seſſ. III. Decretum de Symbolo fidei., they thinking it neceſſary, according to the example of the Fathers, to make, in the very firſt place, a confeſſion of their Faith; and pretending to arm themſelves thereby, as with a Shield, againſt all Hereſies, they repeat the Creed, quo Sancta Romana Eccleſia utitur; which the holy Roman Church uſeth, as that Principle in which all that profeſs the Faith of Chriſt, neceſſarily agree; and the firm and ONELYONLY Foundation, againſt which the Gates of Hell ſhall not prevail. And they think fit to expreſs it totidem verbis, in ſo many words, as it is read in all Churches: And then they ſay, the Nicene Creed, and not one word more.

p. 42Which is a plain Confeſſion, that this was the Faith of all Chriſtians, and no more, till that time; that it was the Only firm Foundation; that which was read in all Churches; in which all agree; the Shield againſt all Hereſies; the whole Faith then uſed in the Roman Church. And therefore with what Conſcience could they make ſuch a diviſion, and miſerable deſtruction, in the Chriſtian World, as they have done; by a vaſt number of new Articles, in which all Chriſtians neither do, nor can agree; and which were not to be found in their own Creed before?

No reaſon can be given of this, but the immenſe ambition of that Church, to give Law to all others. Unto which we cannot with a good Conſcience ſubmit: eſpecially when they impoſe ſuch a heavy Yoke, as this belief. Which is the true Makebate between them and us; the manifeſt cauſe of that fearful Schiſm, which they, not we, have made, by altering the true Catholique Faith, and Church, and Communion into a Roman.

This is the true diſtinction between them and us. We are Catholiques; they are Romans. We believe the Catholique Faith of all Chriſtians; they (as diſtinguiſht from us) believe the Roman Faith, which none believe but themſelves. We believe that which hath been ever believed; they believe that which was never believed, till yeſterday, in compariſon with the Ancient Faith. Ours is the belief of the whole Body of Chriſtian People; theirs the belief of a Sect.

For the Truth I have ſhown, which ought to be ſupported in the Church, in nothing elſe but thoſe uncontroverted myſteries of godlineſs, contained in the Apoſtles Creed: which I have proved to be the only Catholique Doctrines, embraced by all Churches whatſoever. They being not the Doctrines of a Sect meerly, but in which p. 43we, the Roman, the Greek, the Ethiopian, the Syrian, and all other Chriſtians are perfectly agreed.

There are particular Men, and ſome ſmall companies of them, here and there, who underſtand ſome few of theſe Doctrines otherwiſe than they ought; but there is no national Church, of any Country, but entertains all theſe intirely and ſincerly, as they have been expounded from the beginning, according to the Nicene Creed (which by the way, is the only Creed the Abaſſines have, that Creed called the Apoſtles, being not found among them(e)(e)Ludolph. Hiſtor. Aethiop. l. 3 c. 5. num. 20.) and therby are members of Chriſt's Body, though they do not believe other Doctrines; which are only boldly called Catholique, by the Roman Church, but are not truly ſo: but only particular Doctrines of their own Church in which the Catholique Faith and Church is not concerned. As they themſelves confeſs, by admitting perſons into the Catholique Church (which I noted before) unto remiſſion of ſins, and eternal life, without any other belief, but that which we profeſs.

Which makes us think that we might more ſafely ſwear, they themſelves believe this to be ſufficient; than they ſwear, as they do, that none can be ſaved without the new Faith, which they have added to the ancient Creed.

I have been the larger in this ſecond obſervation, becauſe it is of great moment for the ſetling of our minds in peace, about right belief: and this being ſetled, I may ſooner diſpatch thoſe that follow.

III.

And the next is, that theſe therefore, and theſe alone are the fundamental Truths, upon which our Religion, and the very Church it ſelf is built.

p. 44By fundamental Truths or Doctrines, we mean ſuch Catholique principles, as are neceſſarily to be diſtinctly believed by every Chriſtian: whereby they being built as it were, upon them, become a Church.

Such truths no doubt there are; for the Church being called here the Houſe of God, muſt have a Foundation. Which Foundation is either Perſonal or Doctrinal. The perſonal foundation is Chriſt, the chief Corner-ſtone, and the Apoſtles and Prophets, as Miniſters of his, who laid this foundation. Epheſ. II. 20. The Doctrinal are thoſe grand Truths, taught by them; which make up our Faith in Chriſt. That Common Faith, as it is called Titus I. 4. that Faith, which is alike precious, in all 2 Pet. 1.1. the firſt principles of the Oracles of God, Heb: V. 12. (or as it is literally in the Greek, the Elements of the beginning of the Oracles of God) the principles of the Doctrine of Chriſt, or the word of the beginning of Chriſt, Hebr. VI. 1. the form, or draught, the breviate or ſummary (as it may be tranſlated) of ſound words or doctrines, 2 Tim. I. 13. the Faith once, or at once delivered to the Saints, Judge 3. and particularly committed to the truſt (1 Tim. VI. 20.) of thoſe who were to inſtruct others, in the common Salvation.

And what can thoſe truths be, but thoſe great Doctrines contained in the Creed; which, it appears from what I have ſaid, the Apoſtles left in all the Churches which they planted? For we find theſe were in every Church, as Irenaeus aſſures us; and theſe altogether one, as Tertullian ſpeaks, and the immovable, unreformable Rule of Faith: and therefore may thence conclude, they were that foreign which S. Paul depoſited with Timothy 1. VI. 20. that good, or that fair, moſt excellent thing depoſited with him, or commended (as an ancient Writer tranſlates it) to his truſt, to be preſerved p. 45by him: the Creed, as Cyril **Catech. IV. p. 24 edit. Pariſ. 1640.of Hieruſalem pithily ſpeaks, being foreign, a brief ſumm of neceſſary Doctrines.

In ſome ſenſe, it is true, there is nothing revealed in Holy Scripture, but it may be called fundamental; if we reſpect only the divine Authority, by which it comes unto us: upon which account nothing there delivered may be denyed, but ought to be believed, with all humility, when the knowledge of it is offered to us. But if we reſpect the matter and moment of all things contained therein, we cannot but ſee there is a great difference; and that the knowledge of every thing there is not equally neceſſary, but we may be truly pious though we ſhould be ignorant of ſome of them. For who can think, for inſtance, that it is of the ſame neceſſity, to be able to give an account of the Genealogy of our Saviour (mentioned I. Matth. III. Luke) and to believe that he is the Son of God, made fleſh for our Salvation?

That foundation therefore which was laid in every Church (as it was at Corinth 1 III. 11.) were ſuch Doctrines concerning Jeſus Chriſt, as every Chriſtian was bound to learn, and actually believe: in other points it ſufficed, if they had a pious preparation of mind to learn and believe any thing revealed in the Scriptures, when it was ſufficiently cleared to them.

Now theſe two things, that there are ſuch fundamental truths, or firſt principles, and that they are no other than thoſe contained in the Creed; ought to be aſſerted and maintained for the honour and glory of God our Saviour: which is much concerned herein. For it tends much to the glory of the Almighty lover of Souls, that it ſhould be believed he doth not lay equall weight upon all truths, nor made them alike neceſſary to be received, for the obtaining his favour and grace: and that it p. 46ſhould be certainly known, and be without Controverſie and queſtion, what thoſe truths are, which he expects ſhould be received and heartily embraced, in order to our Salvation. For otherwiſe, the moſt of Chriſtian people muſt neceſſarily periſh: who either are not capable of knowing more than theſe great things, or have not the means of knowing more, or not with any certainty: but muſt be content to reſt here. As well they may; for why was the Creed called by the name of the Symbol of Faith, but becauſe it was the mark, or ſign, which might ſerve to diſtinguiſh true Chriſtians, who embraced it, from Infidels, or misbelievers, who did not receive it, or were defective in it?

This is the true reaſon of the name of Symbol which is as much as teſſera & ſignaculum, quo inter fideles & perſid s ſecernitur (f)(f)Maximus Taur. de Trad. Synb., the token, mark, or badge, whereby the faithful were known and diſtinguiſht from the perſidious. And therefore it comprehends briefly all the Fundamental points of Faith: elſe it could not be a diſtinctive note or character, ſufficient to ſever right Believers from Infidels, Hereticks, and Apoſtates.

But ſo it was, that they who owned this Creed, were owned for Chriſtians; they who did not confeſs it, were rejected: for by a Man's anſwer to this, who was examined, he was diſcovered (juſt as a Soldier is by the Word) ſi hoſtis ſit, an ſocius (as both Iſidore, and Ruffinus before him ſpeaks) whether he were an Enemy, or a fellow Souldier of Jeſus Chriſt. To this Teſt alone every one was brought, by this touch-ſtone he was tried, whether he were a Chriſtian of the right Stamp, or a falſe adulterate coyn (as the Ancients ſpeak) which is a demonſtration that they lookt upon this as a perfect ſummary of the Catholique Faith: ſufficient of it ſelf (as you heard Athanaſius (g)(g)….ſpeaks) for the overthrow of all impiety, and for the eſtabliſhment of piety in Chriſt. Nay, this p. 47ſenſe of the word Symbol, is owned by the Roman Catechiſm it ſelf. Cap. 1. Quaeſt. 3.

IV.

From whence it neceſſarily follows, that no man can juſtly be called an Heretick, who heartily embraces, and ſtedfaſtly holds to this Faith. How ſhould he, when there is no Catholique, no Fundamental Article of Chriſtian Truth; but he is perſwaded of it, and profeſſes it? No part of that Creed, which is the Sign, the Mark, and Note, as you have heard, whereby Chriſtians are approved, and diſcerned from misbelievers, as well as unbelievers, which he doubts of, and doth not acknowledge.

It is a very lamentable thing, that the imputation of Hereſie ſhould be ſo frequent and familiar among Chriſtians; upon the account of different Opinions only, which they are paſſionately in love withal, though no parts of the Catholique Faith. They of the Church of Rome eſpecially are ſo foully guilty of this, and ſo ſtrangely fiery, that they not only account us Hereticks; but look upon us as little better than Infidels, nay ſeem to have more kindneſs for Jews, which they tolerate among them, when they will not ſuffer us: who believe all the Creeds that were known in the Church, for above 1500 years. For they call themſelves Catholiques, in diſtinction from us: whom they will not allow to be members of the Catholique Church; though we have a clearer title to it than themſelves. For I have ſhown that we unfeignedly believe whatſoever is truly Catholique, and reject nothing but what is merely Roman.

We embrace that form of Faith, which they themſelves ſay(b)(b)Catech. Rom. pars 1. cap. 1. Q. 2. was compoſed by the Apoſtles for this very end, that all might think and ſpeak the very ſame thing; and that p. 48there might be no ſchiſms among them, whom they had called to the unity of Faith: but they might be perfectly joyned together in the ſame mind and in the ſame judgment.

It is not our fault, then, that there is not this unity and perfect agreement; for we ſtedfaſtly hold that which ſhould thus link us all together: but it is their fault; who have forſaken this Apoſtolical method, by making another form of Faith, which inſtead of uniting hath broken Chriſtians all in pieces. For we cannot agree to that, becauſe it doth not contain Catholique truths, which according to Vincentius his rule, have been held every where, always and by all: but are the Tenents only of a particular Church; which hath no power to lay any other Foundation than that which was long ago laid, in the truly Catholique Church.

Which Catholique Church we believe better than themſelves, who appropriate the name of Catholiques to their own party: and thereby reſtrain the Catholique Church, to thoſe of their opinion. This certainly was the Hereſie of the Donatiſts: who eſteemed all other Chriſtians to be no better than Pagans (i)(i)Optatus L. III. tait. Parn. 1631.: and were reproved, by the true Catholiques, juſt as we now anſwer for our ſelves, in ſuch words as theſe, Do you call one a Pagan, after the profeſſion of the Faith? Can he be a Pagan who hath believed in the name of the Father, Son, and Holy Ghoſt? For that is a ſhort Creed, which comprehends all the Articles of the Chriſtian Faith, as S. Hilary (k)(k)L. 2. de T…itate.diſcourſes; who not only calls this forma fidei certa, the certain form of Faith: but (having mentioned thoſe words, Go baptize them in the Name of the Father, and of the Son, and of the Holy Ghoſt) asks this queſtion, what is there, that is not contained in that ſame Sacrament, of humane Salvation? or what is there, that remains or is obſcure? All things are full and perfect, as coming from him that is full and perfect. And thus he concludes p. 49all his Books on that Subject, with this Prayer(l)(l)L. XII. de Trin. . I beſeech thee, preſerve this undefiled Religion of my Faith, and grant me this voyce of my Conſcience to the laſt breath: that what I profeſſed in the Symbol of my Regeneration, being baptized in the name of the Father, and of the Son, and of the Holy Ghoſt, I may always obtain, viz. I may adore thee our Father, and thy Son, together with thee; and do honour to thy Holy Spirit, who is of thee by thine only begotten. For he is a ſufficient witneſs to Faith, who ſaid, Father, all mine are thine, and thine are mine, my Lord Jeſus Chriſt, who remains in thee, and from thee, and with thee always God: who is bleſſed for ever and ever.

Which I the rather mention becauſe it ſerves to illuſtrate the prudence and charity of S. Auſtin and the reſt of the Chriſtian Biſhops of thoſe days, who though they looked upon the Donatiſts as Hereticks (in denying the Church to be Catholique by confining it to themſelves) yet diſtinguiſhed them from ſuch Hereticks, as erred in the prime, and moſt Fundamental truths of our Religion; about the Divinity, and the Incarnation of our Chriſt and ſuch like. That is, they made a difference even in the Articles of Faith, and lookt upon ſome as more Fundamental than others: being of more importance, and of greater weight and moment: and therefore judged more mildly of them, than they did of ſuch, as denyed the Holy Trinity; or held any Doctrines which impeached the glory of the Father, or of the Son, or of the Holy Ghoſt. And therefore they ſtill called theſe Donatiſts, Brethren; they pitied them as Men ſeduced by their Guides, and profeſſed ſincere love and affection to them, whether they accepted it or no. Though ſuch was the peeviſhneſs of that Sect, that they abuſed this charity of good Catholique Chriſtians towards them; juſt as they of the Church of Rome do our charity now. For from thence they took occaſion to p. 50argue that they were in the right, even by the Conceſſions of their Adverſaries; which juſtified both them and their heretical Schiſm. For you, ſaid they,(m)(m)Auguſt. L. 2. contra lit. Petiliavi. cap. ult. can find no faults in our baptiſm, nor conſequently in our Faith, into which we baptize; for if you could, you would baptize thoſe over again who come from us to you, as we baptize thoſe again who come from you to us. Which is as much as to ſay, you allow there is a Church and Salvation among us, but we allow no Church, no Salvation among you; therefore it is ſafeſt for all to joyn with us, not with you.

Which is the very Charm whereby they of the Church of Rome endeavour now to work upon the ſpirits of ſimple people among us: though no wiſer, than this argument of a company of mad men would be if they had ſo much cunningremaining as to ſay to us, we deny you to be Men, but you allow us to be Men, therefore we are fit for all Mens ſociety, not you, who are but a herd of Beaſts. And what S. Auſtin anſwers to the Donatiſts, is a full anſwer to the preſent Romaniſts; which is this in ſhort(n)(n)L. 1. de Baptiſino contra… Donatiſtas C. X. (for it is beſides my buſineſs, to do more than mention theſe things) when we ſpeak favourably of you, it is for the ſake of What you have of ours, not for what you have of your own: let that which you have of ours be ſet aſide, and we approve of nothing at all among you.

But I will not further enlarge upon this, nor ſay much of the next: which is very plain.

V.

They therefore, who condemn thoſe as Hereticks, who Excommunicate them and pronounce Anathema's againſt them, that believe the whole Catholique Faith; are the great diſturbers of the Chriſtian World, and the true cauſe of the Diviſions and breaches that are in the Body of Chriſt. And who they are that do thus, p. 51is viſible to every eye: the Church of Rome having thought fit not to reſt ſatisfied, with the ſimplicity of thoſe often mentioned Catholique fundamental Truths, which are without Controverſie and unqueſtionable; but, as if that Faith which the old Chriſtians thought compleat, they take to be defective, have adjoyned as many more n…w Articles, to the old body: and that under the pain of damnation, if we do not believe them.

I have told you what they are, and if you look them over again, you will find that upon thoſe have all the Conteſts riſen between us and them. The neceſſary fundamental Truths, which conſtitute the Church (which was built upon no other for many Ages) are on both ſides unqueſtioned: but becauſe we queſtion, or rather deny thoſe which they would impoſe, which we are certain are no part of the Chriſtian Doctrine, they call us Hereticks. That is, becauſe we will not yield Obedience to their uſurpt authority; becauſe we cannot believe their new inventions, to be Catholique, and fundamental Doctrines. Here is the true reaſon of all the miſerable ruptures that are in this part of the World: nay, this is the juſt grievance and complaint of all Chriſtians (who know any thing of theſe matters) but themſelves alone.

VI.

And their guilt is herein the greater, becauſe the beſt learned among themſelves have confeſſed theſe Additions to the Creed, to be doubtful opinions; unneceſſary and ſuperfluous Doctrines; Novelties unknown to the ancient Church. Concerning every one of which (three things) our Authors have given the cleareſt evidence.

p. 521. The firſt of them (the doubtfulneſs of thoſe Doctrines) appears in this, that there is not only variety, but contrariety of judgment about them, in their own Church: which argues plainly great perplexity and uncertainty. Of which there needs no other proof (as Doctor Potter (o)(o)Anſwer to Charity miſtaken, p. 69.obſerves) but the famous Books of Bellarmine; who in the entrance upon every Queſtion there ſtated, gives an account of the Contentions and Contradictions of thoſe, who have-written upon it among themſelves. And at this day they are not better agreed in the Explication of ſeveral Points in difference between us:See the late Anſwer to the Biſhop of Meaux's Expoſition of Faith. particularly about the Worſhip given to Images, and the Invocation of Saints; which ſome of their greateſt Doctors, mollifie and ſweeten (as they do other points) into downright Hereſie, as ſuch Explications are accounted by others.

2. The very ſame may be clearly ſhewn out of their own Authors, and hath been demonſtrated by our Divines concerning the Second thing, that thoſe Doctrines are not neceſſary, but ſuperfluous. For the Roman Catechiſm (p)(p)Praefat. S…ct. 12.it ſelf having obſerved that their Anceſtors had moſt wiſely diſtributed all that belongs to ſaving Doctrine, into theſe four heads (for the help of the Peoples underſtanding and memory) the Apoſtles Creed, the Sacraments, the Decalogue and the Lord's Prayer; immediately confeſs, concerning the firſt, that all things which are to be held by the Diſcipline of the Chriſtian Faith, whether they have reſpect to the knowledge of God, or to the Creation and government of the World, or to the redemption of Mankind, or belong to the rewards of the good, and the puniſhments of the bad, are contained in the Doctrine of the Creed. From whence this queſtion naturally ariſes, how come ſo many new Articles to be made neceſſary, if all things p. 53belonging to the Chriſtian Faith be contained in the Apoſtles Creed? I can ſee no reaſon for it, but only to maintain the grandeur of the Roman Church: for there is no more ſimply neceſſary for all to be believed (as Bellarmine himſelf confeſſes(q)(q)L. IV. de Ver…o Dei, C. XI.) but the Articles of that Creed; and therefore the reſt are ſuperfluous, and ought to be diſcarded, as not ſo needful but that Men may be ſaved without them.

3. And for the Third, that they are mere Novelties unknown to thoſe in old time, there are the like confeſſions of ingenuous Men amongſt them. Aeneas Sylvius afterward Pope Pius II. confeſſes,(r)(r)Epiſt. 288. that before the time of the Council of Nice, little regard was had to the Roman Church. Which is a plain contradiction to Pope Pius the fourth's Article of New Belief, that ſhe is the Mother and Miſtreſs of all Churches: for none can doubt but they underſtood their duty in thoſe days, and practiſed it alſo, to their Betters, eſpecially to a Parent.

The ſame may be ſaid of the Doctrine of Tranſubſtantiation, which ſome School-men have ſaid not to be very ancient: among which are Scotus and Gabriel Biel. They are the words of Suarez, (s)(s)Diſput. Tom. 3. Diſp. 30.unto whom many other teſtimonies may be added of the Doctors of that Church: particularly Alphonſus à Caſtro, who ſaith the ancient Writers ſpake very ſeldom of Tranſubſtantiation: he ſhould have ſaid, Not at all, for Caſſander honeſtly acknowledges it to be a Novelty.(t)(t)See a late Treatiſe of Tranſubſtantiation, by an Author of the Roman Communion, Part I.

The like is acknowledged of the Sacrifice of the Maſs: which neither Thomas Aquinas nor Gabriel Biel, long after him, believed to be proper, or propitiatory; but give the ſame account that we do, why the celebration of this Sacrament is called a Sacrifice of Chriſt, viz. becauſe the Images of things are called by the names of the things which they repreſent, (for which S. Auſtin is p. 54quoted) and becauſe by this Sacrament we are made partakers of the benefits of Chriſt's Paſſion(u)(u)Summe Par. III. Q. 83. Artic. l. Reſpond.

That Purgatory was for a good while unknown, and but lately known to the whole Church, is confeſſed by our Biſhop Fiſher (x)(x)Roſſ. contra L…t…. Art. XVIII.: who by the whole Church, means only the Latin Church; for in the ſame place he ſaith, to this day it is not believed by the Greeks. The ſame he ſaith of Indulgences; which began with Mens fears of Purgatory.

The ſame I might obſerve of the Seven Sacraments and the reſt of their Articles; but I will only obſerve the contradiction to which they ſwear in the very firſt new Article, wherein they declare that they embrace Apoſtotical and Eccleſiaſtical Traditions: and yet conſent at the ſame time (by ſwearing to all that is decreed in the Council of Trent) to adminiſter the Holy Communion but in one kind; which for a thouſand Years and more (in ſome places for 1300 Years) was adminiſtred in both kinds every where, even in the Roman Church, by an undoubted Apoſtolical Tradition, and Eccleſiaſtical cuſtom and practice: which continues in all other Churches to this day.

Which obſervation evidently convinces them to be guilty of the moſt fearful ſin, in curſing and damning thoſe, who do not receive theſe Novel Doctrines: though they faithfully embrace all the Doctrines of the truly Catholique Faith; and had rather die than deny any part thereof.

But let us be of good comfort; we are ſafe enough, notwithſtanding all theſe Anathema's, which they thunder out againſt us: For I have proved, that were theſe Doctrines true, as they are certainly falſe, which they preſs upon us; yet we ſhould not be Hereticks, if we did not believe them; and ſo not fall, upon this account, under the ſentence of damnation. Becauſe it is only the denial of the great and fundamental Truths, that can p. 55make us incur ſuch a danger: other Truths there are of which we may be ignorant, without danger of periſhing; provided we ſtill hold the Foundation, and keep the Faith, as the Apoſtle ſpeaks, with a life according to it.

They themſelves therefore knew that theſe terrible Anathema's, are but bugbear words, which they uſe to affright Children withal: For they who can read what the wiſeſt and beſt of them write, will find that they confeſs, theſe new Articles to be ſuperfluous; while they plainly ſay the Apoſtles Creed contains all things neceſſary to Salvation.

Thus Gregory of Valentia **In ſecunda ſecundae Diſp. 2. Q. 7., The Articles of Faith contained in the Creed, are as it were the firſt Principles of Chriſtian Faith — in which are comprized the ſumm of Evangelical Doctrine, which all are bound explicitely to believe. — Thus the Fathers judge when they affirm this Creed was compoſed by the Apoſtles, that all might have a ſhort Summary of thoſe things which are to be believed, and are ſcatteredly contained in the Scriptures. Thus alſo writes Filiucius and a great many more: even the Trent Catechiſm it ſelf, as I have ſhown before. So that we have nothing to do; but to hold faſt that which we have been taught from the beginning, and to make it the Rule of our Lives, as well as of our Faith.

And that now, I muſt tell you, for a Concluſion of this part of my Diſcourſe, is the Grand Truth of all; the main point of the Chriſtian belief: that the intention of all Divine Truths, and of Faith it ſelf, is to make us truly godly. They can do us no ſervice, if they do not produce this effect.

Whence it is that in this very Epiſtle of S. Paul, he calls Chriſtianity the Doctrine that is according unto godlineſs, 1 Tim. VI. 3. and a little after, calls it godlineſs, v. 6. But Godlineſs, that is the Chriſtian Religion, with p. 56contentment is great gain. And indeed we may well be contented, with the Chriſtian Faith and Hope, and think our ſelves happy in ſuch glorious expectations hereafter: nay look upon our ſelves, as exceeding great gainers, whatſoever we loſe here upon this account, if we loſe not the hope of immortal life.

In the Epiſtle to Titus alſo, in the very firſt Verſe, he calls it the truth which is after godlineſs: which is the very Truth, that is the ſubject of my Diſcourſe; as appears by what follows, when the Apoſtle ſaith it is a myſtery of godlineſs. Not a cunning device to get Mony, to advance our wordly Grandeur and Pomp; much leſs a crafty Artifice to excuſe us from living well, or to palliate wickedneſs, and ſhow us a way, how to be ſaved though we live ungodly (which is the great drift of too many Doctrines, wherewith the World is troubled) but a wonderful contrivance of the Wiſdom of Heaven, effectually to root out all Impiety, to plant all manner of Vertue in our Hearts; and to take all kind of excuſe from us, if we do not become truly good.

Whence it is that the Apoſtle deſcribes Chriſtian Women, in this Epiſtle to Timothy II. 10. by this Character, that they profeſs godlineſs. Let them be adorned, ſaith he, as becomes women profeſſing godlineſs, with good works. Not meerly profeſſing the Truth, or the Faith, but Godlineſs; which comprehends all Chriſtian Vertue: though if he had ſaid, profeſſing the Truth, it had been of the ſame import; becauſe that truth, is godlineſs.

Hence all the Truths I have mentioned, are called Fundamental; not only becauſe the Church is built upon them, but becauſe they are the Foundation of all Chriſtian practice, which ought to be ſuperſtructed upon them. And therefore let us neither be i…norant of this; nor let our knowledge of it be empty and idle, without effect. That is,

p. 57Firſt, Let us not be ſo fooliſh as to imagine we ſhall obtain Salvation meerly by being of a right Belief; and holding the right Faith. Which is not an unneceſſary caution; for this ſeems to be the very buſineſs of a great many Men in the World, to put Men in hope of life eternal; if they do but quit that, which they call Hereſie, and embrace the Faith they propound unto them: though their hearts and lives remain juſt as they were before, without any real amendment. This is certainly not a Myſtery of Godlineſs, but the very Myſtery of Iniquity: not the Wiſdom of God, but the Witchcraft of the Fleſh, the World, and the Devil, to lead them ſecurely into deſtruction.

But we have not thus learned Chriſt, as the ſame Apoſtle ſpeaks elſewhere, (IV. Epheſ. 20, 21.) if ſo be we have heard, and have been taught by him, as the truth is in Jeſus: that we put off, concerning the former converſation, the old man, which is corrupt, according to the deceitful luſts; and that we be renewed in the ſpirit of our minds, and put on the new man, which after God is created in righteouſneſs, and holineſs of truth. Mark here what the Truth is, as it is in Jeſus, (that we may not be deceived by our own, or others luſts) that is, in the Chriſtian Religion: it is that which teaches us to abandon all wickedneſs, and not to think of throwing a covering over it to hide it, but to put it off: that which renews us in the very ſpirit of our minds; which makes us new Creatures; and really reſtores the Divine Image in us, in Rightouſneſs and ſincere Holineſs.

Thus we have learned Chriſt, thus we are conſtantly taught, in this Church: And therefore,

Secondly, If the Truth hath not this effect upon us, in vain do we pride our ſelves in the name of Orthodox believers. Upon ſuch S. John hath paſſed this cenſure, 1 I. 6. If we ſay we have fellowſhip with him, and walk in darkneſs, we p. 58lye, and do not the truth. Where you may obſerve, by the way, there is a doing of the truth expected from us, and not meerly believing it.

It was expected from the very Heathen, proportionable to what they knew: for they are accuſed by S. Paul upon this ſcore, that they held the Truth of God in unrighteouſneſs, I. Rom. 18. Some Truth they knew, and it taught them to do better than they did: and their not doing ſo, was their condemnation. And if natural Truth, taught them righteouſneſs of life, much more doth this Divine Revelation which God hath made in Chriſt Jeſus, inſtruct us therein: and if they were found guilty for holding that Truth in unrighteouſneſs, much more ſhall we be found ſo for holding, in the like wickedneſs, theſe ſupernatural Truths; which we know only by a ſpecial Grace of God; which hath revealed them unto us for this very purpoſe, to teach us, that denying ungodlineſs and all worldly luſts, we ſhould live ſoberly, righteouſly and godly in this preſent world, 2 Tit. II. 12.

Which if we do not, mark the conſequence: either we ſhall not hold the Truth; or if we do, the Truth will not ſave us, but only ſerve to condemn us.

Sometimes by living wickedly Men loſe the very Truth, either in whole, or in part: as the Heathen, S. Paul there ſhows, did, I. Rom. 21, 22, 23. Read the words, and you will not wonder if the ſame ſad fate attend Mens Impiety now: which the Truths of the Goſpel ſo directly oppoſe; that if they cannot prevail with Men to leave their wickedneſs, their wickedneſs will prevail with them to leave the Truth.

This belief, for inſtance, that Jeſus Chriſt, the Eternal Son of God, who died for us, and roſe again, will come to judge us (which is the ſumm of Chriſtianity) is ſo manifeſtly againſt thoſe ſins which Men commit againſt his Laws, that, if they be perſwaded they ſhall p. 59be judged according to his Goſpel, it muſt needs make them very uneaſie in their ſins. Which therefore if they will not quit, their ſins will tempt them to be rid of this belief; which diſquiets and diſturbs them in the enjoyment of thoſe Luſts, on which they have ſet their Heart.

Or if it have not this effect, to make them wholly disbelieve, the life and judgment to come, yet it tempts them to adulterate the Chriſtian Faith (as too many Chriſtians have done) and to deviſe eaſier terms of happineſs than the Goſpel propounds: inventing ſuch a Religion, as will favour them in their ſins, and comply with their inclinations to follow their foul Luſts, and yet not periſh eternally. And it is not hard to ſhow, if this were a proper place for it, that abundance of falſe notions, if not all, which Men have about Faith, have ſprung from this cauſe.

But ſuppoſe Men do ſtill hold the Truth, though in unrighteouſneſs, what will they get by it? ſince it will not ſave them, but only ſerve to condemn them. For this is a part of the Evangelical Truth, as you read in the place now named. (I. Rom. 18.) that the wrath of God is revealed from Heaven againſt all ungodlineſs, and unrighteouſneſs of men, who hold the truth in unrighteouſneſs. And again we read in the next Chapter of the righteous judgment of God, who will render to every man according to his deeds: to them who by patient continuance in welldoing, ſeek for glory, and honour, and immortality, eternal life: But unto them that are contentious, (or will not yield to evident convictions) and obey not the truth, but obey unrighteouſneſs, indignation and wrath, tribulation and anguiſh, upon every ſoul of man that doth evil, &c. v. 6, 7, 8, &c.

Where you ſee there is an obedience to the truth, expected from us: unto which if we will not ſubmit, but p. 60obey unrighteouſneſs; then that very Truth tells us we muſt expect nothing, but the inexpreſſible diſpleaſure of the Almighty, againſt every ſuch refractory oppoſer of the Truth, which he ſhould obey. There is no exception from this Rule; for (as it there follows, v. 11.) there is no reſpect of perſons with God.

Would to God they would ſeriouſly lay this to heart, who now ſeem to be poſſeſſed with a mighty Zeal for Truth, and for a right Faith: that they be not ſo deceived by this warm Zeal, as to miſs the end of Faith, the Salvation of their Souls; which can by no means be obtained, no not by Faith it ſelf, without an Holy Life.