or Services performed by their Friends afterwards whereby simple Souls must necessarily be entangled in the Snares of their Sins there being so great likelihood that Pardon being held forth upon such undue grounds the corruption of our Nature will take hold of and presume upon it when we have not wrought in our selves a true Repentance That in those things which they call Sacraments they will not suffer us to distinguish either in that Grace which the Ceremony signifieth or in the Force whereby they concur to the obtaining of it whereas our Christianity requires us to distinguish between Graces given to this or that particular effect and those that are given for the general and perpetual subsistence of Christianity and likewise between those Offices that are effective of Grace by virtue of a peculiar and special promise to those effects and others that are only used by the Church out of a hope that our Prayers shall be heard to those effects That they conceive Christ present in the Eucharist after such a manner as it does no way appear he promised his Presence therein that hereupon it is required that Adoration due to God alone be given to the Sacrament which if the Elements remain is by themselves confessed to be Idolatry and therefore may justisiably by us who know them to remain be so accounted That without warrant they make the Eucharist a Sacrifice as distinct from a Sacrament and of a greater virtue as a Sacrifice than when it is received as a Sacrament according to our Saviour's Institution That they warrant it propitiatory for those who use it not according to his Institution whereby they frustrate the End of his blessing Bread and Wine and commanding it to be received and likewise void the necessity of a Christian Life applying the Benefits of Christ's Sacrament to such as come not worthily to partake of it and pretending it efficacious to ease them of punishments which they are to suffer for sins after Death That whilst they with-hold the Cup from the Laity they void Christ's Institution who enjoyned and appointed both they likewise rob Christians of their Birthright and cannot warrant one part of this Sacrament beneficial to all those effects for which Christ was pleased to bless both Bread and Wine That whilst they plead for Traditions they thereby endeavour to obtrude upon us their own Corruptions and by these instead of interpreting pervert the Scriptures and by Traditions of men have indeed in many things made void the Comandments of God That by claiming an Authority for the Church above the Scriptures which they do to justifie what the Church of Rome has decreed against them they do indeed advance an Authority that may destroy our common Christianity That in pleading their Pope universal Bishop not to speak of their Ambition in this Aim they require us to submit to an Authority for the sake of Unity which is not only none of God's Ordinance but such as Experience has shewn to have almost wholly destroyed that Christianity which Unity should preserve Having shewn I say the danger of these Doctrines in particular and their inconsistence with Christianity when I reflect upon them all together and find that our Union with the Church of Rome requires submission to them all must conclude that whatever allowance might be made in some one of them provided that the rest of that Christian Truth which they hold did so prevail over the Error that it did not take effect in their practices to God's Dishonour or the subversion of a Christian Life yet to submit to them all as we must do if we will have peace with the Church of Rome is to redeem the Communion of the Church by transgressing that Christianity which the Church is appointed to maintain and absolutely to prostitute our own and the Souls committed to our Charge The Case is little otherwise in those other things which M. Condom lets alone as things of themselves not sufficient matter of Separation these if taken together though singly they may not be very considerable render the Means of Salvation very difficult since the Substance of Christianity being overwhelmed and choaked with a deal of Rubbish Opinions Customs Observations Ceremonies c. it is a thing very difficult for simple Christians to discern the Substance from the Shadow and almost impossible to pass through such a multitude of Observations Customs and Ceremonies which create so much business in the Practice of Religion and upon which so great Zeal is spent without Superstion and Will-Worship and a fond Opinion of those Services placing their hope of God's Favour upon these carnal Observations and humane Inventions which indeed are nothing to the Reality of Religion So that these at least must be allowed to add to that Mass of Corruption which they seek to obtrude upon us though of themselves they are not of such a poysonous Nature But though we cannot joyn with them without manifest prejudice to our Christianity yet it is most easie for them to come to us and would be for the great advantage of our Christian Religion as even themselves must and do acknowledge For first Those Doctrines which are established by the Church of England at least such as concern the Foundation of Faith have been in all Ages professed by the Church of Rome itself This M. Condom allows as to Fundamentals That the Church of Rome holds all which the Reformers do They further agree with us That we are to pray unto God through Christ That God may be worshipped in Spirit without an Image That we may have recourse to him in all our Necessities without seeking the Relicks of Saints That Jesus Christ is the meritorious cause of our Justification That men may do good Works and shall never fail of Salvation through not confiding in them That there be two Sacraments which have the Promise of Grace That Christ is really and spiritually received by some in the Lord's Supper That Christ made an Oblation of himself upon the Cross for the Redemption Propitiation and Satisfaction of the whole World And where they with hold the Cup from the Laity and forbid the Administration of the Sacraments in the vulgar Tongue yet even in these they condescend to us for the Lawfulness of the Practice even in respect to the Law of God and oppose them only in regard of their necessity and conveniency and for that the Church of Rome hath otherwise ordained They acknowledge likewise the Authority of written word of God and the Design of Providence in their being written for our Learning They acknowledge the Church does and ought to act in deciding Controversies of Faith according to the Scripture committed to her and to tell us nothing from herself and invent nothing new in her Doctrine Again secondly The Truths we hold even by the judgment of several of the Learned Writers of the Church of Rome have been in all ages deemed sufficient to salvation so that we reject no
3 Cap. 4. That Contrition is a grief of mind joyned with the hatred of sin and a purpose of sinning no more which although sometimes it may reconcile to God yet that effect is not to be ascribed to it alone without a desire of the other parts of this Sacrament That Attrition nevertheless or sorrow arising from the fear of punishment and filthiness of sin which is not perfect Contrition so it exclude an intention of sinning again with hope of pardon is the gift of God and though without the Sacrament of itself it cannot justifie us yet in the Sacrament it disposes a man for receiving the grace of God 4 Cap. 5. That by the Institution of this Sacrament an entire confession of sins is by Divine Law necessary to all that fall after Baptism God having made his Ministers Judges to whom all mortal sins are to be laid open that they may pronounce the sentence of their Remission or Non-remission 5 Cap. 6. That although their Absolution be but the Dispensation of another's gift yet they are not barely Ministers to pronounce or declare to the Church forgiveness of sins but their sentence is a Judicial act and to be look'd upon ratified as the sentence of a Judge and being of this nature is not to be esteemed valid unless the Priest has a serious intention of pronouncing the sentence of Absolution 6 Cap. 8. That when God remits the sin he does not always remit the punishment altogether that so the order of his Justice requires him to proceed that therefore there is a necessity of those satisfactory Punishments or Penances which are imposed after Absolution to appease the Divine Justice Now by this view of their Doctrine we may discern how far the practice of Penance in this Church differs from the use it ought to have in the Church of Christ The satisfactions or penitential works which by the Church should be first imposed and enjoyned the sinner to work in him a true humiliation that thereby being satisfied of his true repentance it may with authority pronounce him absolved from those sins whereof the cure is presumed are in this Church imposed after it has warranted the Absolution to an unheard of end the satisfaction of Divine Justice Then again it exceeds its authority in warranting Absolution before it has procured the only condition to which the Gospel tenders it Repentance The Church of Rome does indeed acknowledge Contrition or the sorrow that worketh true Repentance to be a part of this Sacrament but yet she does not make it absolutely necessary but allows it to be supplied by something that is not perfect Contrition even the Council you see declares Attrition to be not only the gift of God but that which does dispose a man for God's pardon in this Sacrament which is in effect to say that what is wanting to true Repentance is supplied by submitting our sins to the Church in Confession and the sentence or acquittal of the Priest thereupon That this is indeed their meaning is more plain from their Catechism which first its true sets forth Cat. Trid. de Confess Sac. Poenit. the great benefit and advantage of Contrition yet afterwards as if that were not the only condition of pardon tendred in the Gospel it requires that the people be further taught That although it must be confess'd that our sins are blotted out by Contrition yet inasmuch as few arrive to so great a degree of sorrow for them as that requires they are therefore but very few that can place their hope of pardon in that way wherefore it was necessary that our most merciful Lord should provide for the common salvation of mankind by an easier way which out of his wise counsel he did when he delivered the Keys of his heavenly Kingdom to his Church For according to the Doctrin of the Catholick Faith it must be believed and constantly affirmed by all that if a man be but so affected in his mind as to be sorry for the sins he has committed intending withal not to sin for the time to come although he have not that sorrow which is sufficient to obtain forgiveness yet when he shall have duly confess'd his sins unto the Priest all his sins shall be remitted and forgiven to him by the power of the Keys so that it was deservedly said by our forefathers that by the Keys of the Church an entrance is opened into the Kingdom of Heaven of which it is not lawful for anyman to doubt since it is decreed by the Council of Florence That the effect of the Sacrament of Penance is Absolution from our sins Joyn then but this to their Doctrine of Satisfactions Indulgences and Purgatory and we shall see how full of Poysons all this Composition of their Discipline is while the people are first taught and perswaded that their sins are cured by the sentence of Absolution once pronounced that this supplies the defects of their Repentance and opens them an entrance into the Kingdom of Heaven that the Penances after imposed are not enjoyned as though their sins were not wholly pardoned but to extinguish a debt of temporal punishment that there is a stock of satisfactions remaining in the Church performed by others which they may procure by Indulgences to be applied to themselves that having this Absolution at their death they are not to doubt but that their sins are absolved and so there is no more to be feared than some pains in Purgatory and those to be ransomed too if any friends after their death will but purchase certain Services to give them ease or if themselves leave but enough to purchase these endeavours for their acquittal Who sees not that this destroys our common Christianity of which I suppose M. Condom so sensible that he durst not propose any thing of his Churches Doctrine in this point knowing that all his extenuations could not secure it from being prejudicial to the truth Extream Vnction Extream Unction being pretended to derive its Institution from St. James if we consider his words we shall better apprehend whether the Church of England be in the right in excluding it from the Sacraments Cap. 5. v. 14. Is any sick among you let him call for the Elders of the Church and let them pray over him and anoint him with oyl in the Name of the Lord and the Prayer of Faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him Here the Apostle directs the sick to call for the Elders of the Church whom we allow to be the Ministers and this questionless for their assistance to those effects which the Apostle orders them to assist them in The means to which he directs are two to pray over them and anoint them with oyl in the Name of the Lord and this in order to two ends the recovery of the sick and the remission of sins Now to both these
innovation seeing she not only submits herself to the Holy Scriptures but has obliged herself to interpret them in what relates to Faith and Manners according to the sense of the holy Fathers from which she promiseth never to depart declaring in all her Councils and in all the Professions of Faith she has published that she does not receive any Doctrine which is not conformable to the Tradition of all preceding ages If it be really so that she does in all things thus submit herself what need he have given us all this trouble to prove that she ought against his vain endeavours to exempt her from it Then all that we have depending is only Tryal of Matters of Fact whether she has really contained herself within the bounds she professes ought to limit her decisions and this claim of infallibility ought to be by them wholly laid aside otherwise the World will never believe she has confined herself to bounds that she endeavours to claim a power of exceeding as I cannot think this Gentleman in conscience knows her to have acted only within them when he takes so much pains to create her an authority above them But to what purpose does M. Condom tell us No one prudent man amongst us but if he found himself the only man of a perswasion though it appeared to him never so evident but would be ashamed of that singularity for is this the case of the Reformed part of the Christian World are they but as one man But since he wishes us to consult with prudence we may desire him to do the like and consider what prudence it is for a man blindly to give up his judgments to others and be of a Religion because he has many companions refusing out of idleness either to examine or come to a tryal of that Religion or fearing the event of such a tryal resolving before he enter upon it on a ground from which he will never be dispossessed such as I have too great cause to fear himself has resolved on that what he cannot by his skill make good from Scripture and Truth he will still believe upon the Authority of the Church And I think this reason if any thing may be grounded upon humane prudence concerning God's commands does more evidently shew that God has never required us to give up a blind obedience to any authority of man than that given by him that God has set up an authority to which every private man must subject his understanding in all truths though appearing never so evidently unto him SECT XIX Of the Sentiments of the Reformed about the Authority of the Church ALthough I need not concern my self with several Objections which M. Condom makes from several determinations of Synods in France about the Authority of the Church yet having shewn the Church to have no such absolute and infallible Authority as he claims for it I ought to set down the Church of England's Sentiments and consider whether any thing in them is liable to those Objections She then supposes that a Church may err even in matters of Faith and 1 Artic. 19. declares several to have thus erred nevertheless she claims 2 Art 20. for the Church Power to decree Rites or Ceremonies and even Authority in Matters of Faith though however it be not lawful for the Church to ordain any thing that is contrary to God's Word nor so to expound one place of Scripture that it be repugnant to another nor inasmuch as she is a keeper of Holy Writ ought she to decree any thing against the same or besides the same to enforce any thing to be believed for necessity of Salvation 3 Art 21. And even General Councils may err and have erred even in things pertaining to God wherefore things ordained by them as necessary to salvation have neither strength nor authority unless it may be declared that they be taken out of Holy Scripture Now herein you see our Church claims a power to decree Rites and Ceremonies and even an authority in Matters of Faith but then she confines it so within the limits of God's Word that she can decree nothing against the same nor impose any thing besides the same to be believed of necessity to salvation And herein till it be proved that she has exceeded those limits which truth obliges her to own prescribed unto her by God's Word I see but two Objections that will lie against her The first How not claiming Infallibility she claims Authority in Matters of Faith To which I answer That God having left means in his Church when Matters of our common Faith shall become disputable to end and decide them she that has proceeded according to those means may well require submission to her Authority whilst she shews herself to all to have proceeded aright in the use of those means which God has left in his Church and there is no more necessity that she should be infallible upon this account to make her Authority received than that she should be able actually and immediately to forgive sins when she requires a subjection to her Ministry in working their cure The second That if she be not infallible in her decisions then they may be subject to the examination of every private man and being so any one may find fault with them and so away is open for the introducing as many Religions as men To which I answer first That it is one thing to clear the Truth another to answer an Objection and if I should not be able to give satisfaction to this Objection yet the Truth that I have cleared will stand firm till the contrary be proved by evident Principles of our Christianity To this I say then secondly That it 's an Objection of that absurdity that it can never rationally be used by any considering man View it but in other instances a Father may command a Son to do wickedness the Son certainly is not bound to obey him though he be to obey his Father any Son may under this pretence refuse obedience to commands just and good but to avoid this inconvenience shall it be made a necessary Truth that a Father cannot command an unlawful act Or go to a greater case All the World knows we have had a Leviathan that has pleaded that the Supream Magistrate ought to be obeyed in all his commands that the Scriptures are not Laws to a People till the Laws of the Land have made them so that the sense of them is to be interpreted by the Civil Magistrate that man may even deny Christ with his mouth so he believe in his heart at the command or compulsion of his Superior and all upon this ground because otherwise if men may pretend any Laws of God to exempt them from obedience to their King any man may use this pretence and so under a pretence of conscience all government may be destroyed unless the commands of the Supream Magistrate be allowed such as are absolutely to
and superstition brought in Thus they pretend their Decree for the Worship of Saints and Relicks and the use of Images according to the Tradition or received Practice of the Catholick Church in the first times and consent of Fathers and Decrees of Councils when yet M. Condom contents himself with Tradition but from the fourth Century if we would allow it him And so the Gentlemen do well to plead that we should receive a Doctrine as coming from the Apostles when it is universally received without possibility of shewing its beginning by all Christian Churches thereby to obtrude that which had no beginning in it for three hundred years Thus they Decree Indulgences to have been in use in the Church in the most ancient times when yet they could not but be sensible that the use of them was perverted to a quite different purpose from its antient end and notwithstanding their desire that they might be restored to ancient Custom yet we know the Novel is still the modern practice Thus for Purgatory the Council commands that sound Doctrine be taught concerning it from the ancient Fathers when no such thing appears either anciently or universally in the Church And yet at another time that which Christ himself hath taught and was delivered both to and from the Apostles shall not serve to make it necessary Thereupon it Decrees Sess 21. cap. 1. That though Christ instituted the Sacrament under both kinds and delivered it in both to his Apostles yet this does not bind all men to receive it in both Now then for these men to press Traditions on us when they will neither let us know what nor how many they are nor prescribe any bounds to them nor six any certain Rules to discern them by nor be obliged themselves to stand by them and under that pretence to come now fifteen hundred years after the Apostles and impose on us the single Tradition of one Church nay not only her ancient and original Traditions but Novelties foisted in to maintain her corruptions and these as we pretend repugnant to Scripture and ancient Tradition And all this to decline an indifferent Tryal by Scripture under pretence that all necessary Truths cannot be found therein without recourse to Tradition if putting on I say so fair a disguise to so fraudulent a purpose they urge this Argument that the Apostles delivered things by word of mouth which ought to be received as of any force to oblige us to receive all which they have the confidence to tell us comes from them What is it but a vain endeavour to impose on the World as if all men had lost common sense and understanding SECT XVIII Of the Authority of the Church UPon this subject M. Condom writes after so rambling and confused a manner that I must first be at the trouble to pick out what he designs to prove before the solidity of his Arguments can be examined His aim then I take to be couched in those words pag. 45. wherein he concludes from the Article of our Creed concerning the Holy Catholick Church That they oblige themselves to acknowledge an infallible and perpetual verity in the Universal Church Now herein he has neither expresly told us what this Universal Church is whether the Church of Rome alone or all other Christian Churches with it nor whether he means the Church collective the whole body of Christians or representative the Bishops in Council or the Pope where some fix this Infallibility But whereas he afterwards confounds the Catholick Church with the Trent Council which by her Decrees if we believe him has tied herself up that she cannot make herself Mistress of our Faith I conceive I may without offence determine that the verity he intends to prove is that there is an Infallibility resting somewhere in the Catholick Church of Rome To which if he would oblige us to consent it had been but reasonable to have sixt this Infallibility in something certain though at present I will not stand upon it but consider his Discourse which begins thus The Church being established by God to be the Guardian of Scripture and Tradition we receive the Canonical Scripture from her and let our Adversaries say what they will we doubt not but it is her Authority that principally determines them to Reverence as Divine Books Which first sentence is a manifest contradiction it being absolutely impossible that that which is established by God to be the Guardian of Scripture and the Traditor of it to others should be the Authority that makes it Scripture which it is before it is put into its Guardianship and certainly its being Scripture or a Writing of Divine Inspiration is that which makes them principally reverenced as Divine Books not that which tells us that they are so But then he gives us instances of Three Books especially which he conceives received upon that authority The Canticle of Canticles St. James and St. Jude Where in the first place the Gentleman does ill to joyn these together as believed or to be believed upon the same grounds the Canticle of Cantiles being long before the Christian Church the others since Therefore I must answer him distinctly Supposing then that which common sence is able to inform us that this Book called The Song of Songs is more antient than the Church of Christ and that the Church never had as she has never pretended to have any express Revelation whether this Book was written by inspiration from God as we believe the Law and the Prophets beside the credit upon which it received it from the Synagogue it 's certain that the only thing questionable is whether it was received by the Synagogue as divinely inspired if it appears to have been so received it is not any authority of the Christian Church that has made it Scripture and if the Church had pretended it Scripture without evidence of its being received from them or particular Revelation shewn in the case it would have been never the more a Divine Book nor any man obliged to receive it as such And I marvel the Gentleman should be carried so far by the spirit of Contradiction and desire to bear down his Christian brethren as to set up a Principle that betrays our common Christianity by giving notice to the World that those Scriptures of the Old Testament whereby the Church pretends to convince the Jews of the necessity of becoming Christians are not to be received for the Word of God but upon the authority of her own Decrees Then for the Epistle of James rejected by Luther and St. Jude by others nothing can be more manifest to any that will but take the pains to consider it that the Writings of the Apostles were first kept by and entrusted in the hands of those Churches to which they were sent as the Epistles to Corinth Rome Ephesus c. It is therefore reasonable to conceive those Writings so dispersed when collected into one body and submitted to by
case stands though they be not yet they soon may by those who make Articles of Faith of any thing they have a humour to determine Men may love Concord amongst Brethren and yet love Truth among Christians and those that love them both must not vainly give away the later to seek the former by ways not established by God And the Advertiser certainly thinks his own experience has taught him more wisdom than all the rest of the world when he would by that convince us that the Authority of the Pope is the only means of Christian Concord when experience has taught others that it 's the ready way to destroy our common Christianity And though the Church ought not to rise in Rebellion against a power that maintains her unity under pretence that some have abused it yet undoubtedly it may reject an usurpation begun with fraud and encreased by violence which it sees to be no establishment of God's and has experienced destructive of his truth As for Episcopacy blessed be God our Church has been able to preserve it with great advantage to our Christianity Those of the Reformation in other parts who had not the like power nor the same opportunity of doing it being yet obliged to provide for their common Christianity though they could not bring to effect in all things the establishment of his Church I doubt not but God may and does bless in the exercise of his Ordinances THE CONCLUSION HEreby therefore it appears that M. Condom's explication has given us but a very unsatisfactory resolution the greatest part of the Objections being still left in full force and their Doctrines shewn some necessarily and others very probably others absolutely to subvert the foundations of Faith which abundantly justifies that Provision made by the Reformation and makes it absolutely necessary that they let not go that Provision which the maintenance of our common Christianity rendred at first and does still require necessary Neither has M. Condom mentioned all the material Points in difference Two I am sure there are omitted as considerable as many by him taken notice of One is the Decree of the Council which requires the Scriptures which we call Apocrypha to be admitted with like reverence as the unquestionable Canonical Scriptures and to be received as all of one rank which before had never been enjoyned but with that difference which had always been acknowledged in the Church Which Act giving to them the authority of Prophetical Scripture inspired by God which they had not before though it be thereby null in itself because what was not inspired by God to him that wrote it can never become inspired by him and that which was not at first received as such can never be known to be such without special Revelation yet usurpeth an Authority which was never heard of in the Christian World and claims a submission which a Christian cannot give to any but such as shall prove themselves to have had an immediate Revelation in the case The other is their Decree that the Service of God be not performed in the vulgar Tongue For if the People be obliged to assist in that Service which if they are not To what purpose do they assemble then certainly the Offices in which they assist ought to be understood by them Possibly they will say that Vnity is preserved by the universal use of one Language though the Service of God be not understood but then the end for which it should be preserved is not accomplisht when the Service of God is not nor can be performed as Christianity requireth by those who understand it not Besides it is observable that it 's M. Condom's way to take these Points single and spend all his pains in extenuating them as much as possible that they may not appear absolutely to destroy our Christianity and then to press us to compliance with it But he never looks upon them together nor considers whether with that care of our common Christianity which all ought to take they can be all complyed with and submitted to I then have shewn even in the Particulas wherein I have gone along with M. Condom That the Invocation of Saints is without warrant from our Christianity has no Promise of any Grace or Mercy yea tends so greatly to the prejudice of Christianity that it shall be very difficult for a Christian to preserve himself from Idolatry in the use of it and which Experience has shewn to have been Idolatrously practised by many That the Use of Images again is no way necessary in God's Worship but dangerous and makes it most difficult to avoid that Idolatry which many have really committed in the use of them That the Relicks of Saints have no such virtue by any divine Promise as they are frequented for that the Church therefore ought not to teach or perswade People to frequent them for such Aid or Helps since their recourse to them has been experienced to have brought forth much Superstition advancing Peoples Devotion to Saints to the prejudice of that they should preserve for God alone That their Doctrine of Justification involving a mistake in the very nature of it by making Inherent Righteousness the formal Cause of Justification gives too great appearance that they claim Remission of Sins as due to that inherent Righteousness whereas it is only the effect of Christ's Merits That likewise by their Anathema's they have condemned those who hold the Truth in this Point That in the Point of Merit if the Doctrine of the Council be not expresly yet that vulgarly taught in that Communion is contrary to the Faith and injurious to Gods Grace which Doctrine is favoured by the very words of the Council that herein also they condemn those who assert the Truth and desire to magnifie God's Grace That their Doctrines of Satisfactions Purgatory and Indulgences are built on a foundation that has not the least ground in holy Scripture their Satisfactions being enjoynd to other ends than those in which they take place in Christianity being also according to the purposes by them used injurious to the Merits of Christ and offensive to their Christian Brethren their Indulgences granted to unheard of purposes and perverted from their primitive use their Purgatory a vain invention and the occasion of much Superstition and these taken together with their Absolution in Penance tending directly to the manifest prejudice of our Christianity since the Pardon of Sins is presumed to depend not upon Reconcilement wrought with God before but on the Power of the Keys as the ground of it whereby Absolution is pronounced before the Church has done any thing to work the Cure of Sin and the Penances afterwards imposed for the satisfaction of a temporal punishment the Sin being to be supposed pardoned before and no eternal punishment to remain due and those to be expiated by some easie satisfactions in the present Life or to be abated in Purgatory by some Indulgences purchased here
Doctrine the explicit Belief whereof is absolutely necessary For first in respect of Knowledge the Schoolmen hold That much less is needful to be explicitly believed than what is contained in our Doctrines For whereas we entertain and embrace not only the Doctrine of the three Creeds but also sundry other Truths as appears by our Homilies and Articles they declare it needful to believe some but the whole Creed others the Nicene and Athanasian joyned with the Apostolical to make a man a compleat Believer and this although we go no further than the proper Sense of the words and have no great distinct knowledge of the Matters whereof however there is none will deny but the Church of England has a perfect understanding as also a right apprehension of them according to their true Christian Sense in which the whole Christian Catholick Church ever understood them Secondly For Practice they grant That we may obtain Salvation without undergoing such Duties as we refuse For if one worships God without an Image they do not deny this worship to be acceptable If a man pray immediately to God through Christ they will not say this Devotion is fruitless If one perform the best works he can Bellar. de Justif l. 5. c. 7. which we also require and stand not upon their Merit but only upon the Mercy of God as we do they judge it to be not only profitable but also commend it as most secure They deny not but sometimes true Contrition does obtain Pardon without Penance or the Priest's Absolution They cannot deny but Concil Trid. Sèss 13. cap. 8 that to receive Christ spiritually in the holy Sacrament is sufficient to all the Effects of it for the Council places the difference between those that receive it worthily and those that receive it to their own destruction in this that the former receive him both sacramentally and spiritually the other only sacramentally Nor I suppose will they deny that he that relies only on Christ's Sacrifice on the Cross has a sufficient expiation for Sins whilst he confides only in him whom God hath set forth to be our Propitiation Nor that we receive the Sacrament aright when we communicate in both kinds Likewise if a man believes no more than is contained in the Scriptures they confess him to believe as much as is necessary and profitable to all men And if a man submits to the Authority of the Church in all things which she acts for the maintenance of that Christianity she ought to preserve whilst she acts according to God's Word and her own Commission both given and limited by it they cannot say I presume that such aman disowns her Authority or voids Gods Ordinance or that the Church which professes herself to have no other Authority but acts according to this which is given her of and limited by the Scriptures does not do what she ought for the maintenance of Chrstianity and discharge of her Trust Again Thirdly The Doctrines which we disown were not received as Articles of Faith nor the contrary judged heretical by the Church of Rome for many hundred years after Christ For a Bellarm. l. 4 de Verbo Dei c. 11. that Church held at first by our Adversaries own confessions all things which the Apostles used to preach openly and which were necessary and profitable for all men to be contained in the Scriptures b Greg. Patriarch Alexan. Even the Popes themselves disowned the Title of Vniversal Bishop neither has that Church as yet decreed itself infallible though pretended by her Champions so to be c Bellarm. de Imag. l. 2. c. 9. Neither did they anciently worship Images or approve the Image of God to be made nor does any worship of Saints appear therein for 300 years after Christ and it grew therein by degrees and came in by custom says Bellarmine d Bellar. de Sanct. Beat. l. 1. c. 8. Wherein Purgatory for a time was not known nor for a long time after resolved which way it concerned Salvation e Bell. lib. 2. de Purgat c. 1. either in regard of the Persons thereby to be purged whether the damned justest or middle sort or in regard of the Ends and Effects which it hath whether to satisfie God's Justice by punishing Sin or to diminish and take away the Affections of Sin yet remaining by corrections and chastisements Wherein f Bell. l. 2. de Indu c. 17. Indulgences as now practised were not known nor any instance of them till a thousand years after Christ wherein Transubstantiation was not heard of till the Council of Lateran Wherein a thousand years after Christ and more the Sacrifice in the Eucharist was said g Aquin. par 3. quaest 83. art 1. to be only a Memorial and Representation of our Saviour's Sacrifice upon the Cross wherein the Cup was administred to the Laity and the Priests received not the Eutharist alone but together with the People Further It 's evident that we run no hazard neither do we venture upon any dangerous practice but walk in the safe way to salvation There is no danger in offering our Devotions to God through Christ and to him only as there is in the worship of Saints which is not only without warrant and most likely to be offensive to God but is even Idolatry if a right distinction be not always preserved which is very difficult to be preserved at all times nor in omitting the use of Images nor in having recourse to God's Providence only leaving the Reliques of Saints as is confessed to be if the use of Images seduce us to believe any divinity or vertue in them to place any trust in them or hope any thing from them Nor is there any danger in relying on Christs Merits and God's Mercy for the Remission of our sins not depending upon our own works but doing what we are able in obedience to God and after all saying we are unprofitable servants vilifying ourselves but magnifying the grace of God as there may be in trusting to our own Righteousness Nor in requiring Contrition as absolutely necessary to the Remission of sins as there is if we content our selves with less Nor whilst we reject the Adoration of the Sacrament so we offer up our souls to Christ in Heaven as may be in worshipping the Sacrament which themselves confess to be Idolatry if the opinion of Transubstantion be false Nor in not relying on the Sacrifice of the Eucharist but frequenting it as a Sacrament with due preparation nor in receiving it in both kinds according to Christ's institution as may be in supposing it beneficial when we use it not according to Christ's institution which obliges us to partake of it as a Sacrament and in withholding part of it when it does not appear that he has left any such power in the Church to minister but a part of what he commanded Nor in chusing the Scriptures for a Guide so we sincerely follow