to taxe all those of Socinianisme who denie or doubt of the received Authours of the Creed so this I may safely say that unawares they may make way for it as they doe also who decry or debilitate the Authority of the Church and Fathers I have endeavoured therefore in this following Treatise to vindicate as well the Authours as the Authority of the Apostles Creed as being the maine Basis of the Christian Religion to which all succeeding Creeds are in the nature of Paraphrases or Superstructures a worke I conceive too suitable unto the Disease of this Age and so most unhappily requisite an Age wherein the very Principles of Christianity are called in Question and Faith derided as the Portion of deluded Fooles and Idiots An Age wherein some have taken upon them to Correct the Old Creed and others to frame new Ones An Age wherein some accuse our Mother the Church of England for Beleeving too much as the Socinian with some other Sectaries and others for Beleeving too little as the Romane Catholick whose Church hath added to the Creed severall other Articles to be beleeved by all Christians as of necessity to Salvation a Catalogue whereof we may find in the Bull of PIUS 4th among the Acts of their late Tridentine Councill as also in the Romane Catechisme Wherefore I shall indeavour withall to cleare my much honoured Mother from this double crosse-imputation by asserting as well the sufficiency as the necessity of the Creed for Salvation This is the summe and end of my Thoughts which I never intended to make publick when I first composed these notes some yeares agoe for my Collegiate Catechisticall Lectures But when I since daily found many little or nothing to regard the Authority of the Creed and some of no meane note to write against both the Authority and the Authours I reviewed and enlarged them by farther Testimonies of Divines both Ancient and Moderne amongst whom finding an unexpected Harmony and Consent in this matter I undertook to examine the Reasons produced to the contrary which as I hope upon due triall will not be found so weighty and convincing as to overthrow so Old so Generall so Received a Tradition Now having proceeded thus farre and taken no small paines in the Search I presumed to expose them to a more publick view not knowing any who hath hitherto handled this Argument Polemically and in a set Discourse wherein if I have any way failed the Truth I hope will not suffer by my weake Defence but meet hereafter with an abler Patron But if I have so handled it that I can revoke any erroneous Christian fixe the wavering or confirme him that stands I shall have great Cause and good opportunity to rejoyce in contributing the least Mite to the profit of the Christian Church or the praise of Christ our common Saviour who is stiled by the Apostle The Author and finisher of our Faith Heb. 12. 2. To whose blessed Guidance and Protection I commit both thee and my selfe in these darke dangerous and unsetled Times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum D. Athanasii QVicunque vult salvus esse ante omnia opus est ut teneat Catholicam fidem quam nisi quisque integram inviolatamque servaverit absque dubio in aeternum peribit Fides autem Catholica haec est ut unum Deum in Trinitate Trinitatem in unitate veneremur neque confundentes Personas neque substantiam separantes Alia est enim Persona Patris alia Filii alia Spiritus Sancti sed Patris Filii Spiritus Sancti una est Divinitas aequalis Gloria coaeterna majestas Qualis Pater talis Filius talis Spiritus Sanctus Increatus Pater increatus Filius increatus Spiritus Sanctus Immensus Pater immensus Filius immensus Spiritus Sanctus Aeternus Pater aeternus Filius aeternus Spiritus Sanctus Et tamen non tres Aeterni sed unus Aeternus sicut non tres Increati nec tres Immensi sed unus Increatus unus Immensus Similiter Omnipotens Pater omnipotens Filius omnipotens Spiritus Sanctus tamen non tres Omnipotentes sed unus Omnipotens Ita Deus Pater Deus Filius Deus Spiritus Sanctus tamen non tres Dii sed unus est Deus Ita Dominus Pater Dominus Filius Dominus Spiritus Sanctus tamen non tres Domini sed unus est Dominus Quia sunt sigillatim unamquamque Personam Deum Dominum confiteri Christiana veritate compellimur Ita tres Deos aut Dominos dicere Catholicâ Religione prohibemur Pater a nullo est factus nec creatus nec genitus est Filius à Patre solo est non factus nec creatus sed genitus Spiritus Sanctus à Patre Filioque non factus nec creatus nec genitus est sed procedens Unus ergò Pater non tres Patres unus Filius non tres Filii unus Spiritus Sanctus non tres Spiritus Sancti Et in hac Trinitate nihil prius aut posterius nihil majus aut minus sed totae tres Personae coaeternae sibi sunt coaequales ita ut per omnia sicut jam dictum est unitas in Trinitate Trinitas in unitate veneranda sit Qui vult ergò salvus esse ita De Trinitate sentiat Sed necessarium est ad aeternam Salutem ut Incarnationem quoque Domini nostri Jesu Christi fideliter credat Est ergò fides recta ut credamus confiteamur quia Dominus noster Jesus Christus Dei filius Deus Homo est Deus est ex substantiâ Patris ante Secula genitus Homo est ex substantiâ matris in Seculo natus Perfectus Deus Perfectus Homo ex animâ Rationali humanâ Carne subsistens aequalis Patri secundùm Divinitatem minor Patre secundùm Humanitatem qui licet Deus sit Homo non duo tamen sed unus est Christus unus autem non conversione Divinitatis in Carnem sed assumptione Humanitatis in Deum unus omninò non confusione substantiae sed unitate Personae nam sicut anima Rationalis Caro unus est Homo ita Deus Homo unus est Christus Qui passus est pro Salute nostrâ descendit ad Inferos tertiâ die resurrexit à mortuis ascendit in Coelos sedet ad dextram Dei Patris Omnipotentis Inde venturus est judicare vivos mortuos ad cujus adventum omnes Homines resurgent cum corporibus reddituri sunt de factis propriis rationem qui bona egerunt ibunt in vitam aeternam qui verò mala in ignem aeternum Haec est fides Catholica quam nisi quisque fideliter firmiterque crediderit salvus esse non poterit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Authours and Authority of the APOSTLES CREED CAP. I. The Dogmaticall part
more especially from the two Creeds of Marcellus and Chrysostome to which we may adde that of Arius 1. That the Greeke Church received the Apostles Creed by Tradition as well as the Latine Church therefore it was no composure of the Romane Clergy as some invidiously affirme 2. That this Creed was extant amongst them long before the yeare 400 contrary to the assertion of some for both Marcellus and Chrysostome flourished before that time especially Marcellus who convinced the Arians in the Councill of Nice as Epiphanius tells us in the fore cited place Haer. 72. 3. That these Creeds are found upon record after that the Nicene Creed was framed which shewes that the Nicene as it was not the first so it was not the only Creed of the Greeke Church yea it shewes that the Apostles Creed was of publike use amongst them rather then the Nicene which was made but upon a particular occasion viz. The detection and suppression of the Arian heresy Afterwards indeed when a full Creed was composed in the second Generall Councell held at Constantinople wherin the foure last Articles of the Apostles Creed were added to the Nicene and some of them amplified more at larg partly for Illustration of the Faith partly in opposition to Hereticks then that Creed began to be publickly used in the Greeke Church and inserted in their liturgy yet not as a Creed contradistinct to that of the Apostles but as one including or containing it so that we may not unfitly call it the Apostles Creed growne Bigger the parts or Limbs the same the Quantity only augmented 4. That the Greeke Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Cyrils Creed addes to the foure last Articles redounds by a Pleonasme as also in that of Arius for neither Marcellus nor Chrysostome prefixe it to those Articles CAP. V. Testimonies of the Creed and the composure thereof by the Apostles taken out of the Latine Fathers who beare witnes for the Westrne Churches Some objections to the contrary Answered YOU have heard what the Greek Fathers say concerning the Creed and its Originall its Frame and Authors let us now come neerer home and examine what the Fathers of the Westerne Church and other Doctors of note famous for learning and Antiquity have delivered concerning the same Argument and we shall find I hope an unanimous Consent a joynt agreement in their Testimonies which will not a little confirme this Truth to the impartiall Reader when he shall find both East and West to bring in their suffrages in the cause These Witnesses shall be fourteene viz Clemens Romanus Irenaeus Turtullian Ambrose Ierome Austin Maximus Taurinensis Crysologus Leo the Great Cassianus Eusebius Gallicanus Venantius Fortunatus Isidore of Sevil and Rabanus Maurus 1. Clemens Romanus contemporary to the Apostles and mentioned by St Paul as his fellow-worker Phil. 4. 3. Successour also to St Peter in the Bishoprick of Rome in his first Epistle Ad Fratrem Domini translated into Latine by Ruffinus hath these words Apostoli collatâiis scientiâ linguarum adhuc in uno positi symbolum quod fidelis nunc tenet ecclesia unusquisque quod sensit dicendo condiderunt ut discedentes ab inuicem hanc Regulam per omnes Gentes praedicarent that is the Apostles having the gift of Tongues confered upon them being assembled together framed that Creed which the Christian Church now keepeth every one of them contributing thereto that so departing each from other they might publish this Rule amongst all Nations And alittle after Hoc praedicti Sancti Apostoli interse per Spiritum Sanctum salubriter condiderunt This Creed the said Holy Apostles joyntly and profitably composed through the Assistance of the Holy Ghost But least we should doubt whether the Creed he heere makes mention of were the same which we now have he thus breifly Sumes up the Heads of it Summam ergò totius fidei Catholicae recensentes in qua integritas credulitatis ostenditur unius Dei omnipotentis id est Sanctae Trinitatis aequalitas declaratur mysterium Incarnationis Filii Dei qui pro Salute humani Generis a Patre de Coelo descendens de virgine nasci dignatus est quoque ordine quando mortem pertulerit quomodo sepultus surrexerit in carne ipsa Coelos ascenderit ad dexteramque Patris consederit Judex venturus sit qualiter Remissionem Peccatorum sacro Baptismo renatis contulerit Resurrectionem humani Generis in eadem Carne in vitam aeternam futuram sic docuerunt That is The Apostles recounting the summe of the Catholick Faith wherin the whole Beleefe of a Christian is declared viz. The Equality of one Almighty God the Holy Trinity and the mystery of the Incarnation of the Sonne of God who for the Salvation of mankind descended from the Father out of Heaven deigned to be borne of a Virgin how and when he suffered Death how after his Buriall he arose and in the same Body ascended into Heaven and sate on the right hand of the Father and shall come as Judge and how he conferred remission of sinnes on those who were regenerated by holy Baptisme and that there shall be a resurrection of mankind in the same Body unto life Everlasting thus have they taught us And alittle after Et quod in primordio ejusdem Symboli praeponitur Credo in Deum Patrem Omnipotentem praeclarum fidei Testimonium Fundamentum in prima fronte monstratur that is That which is set in the begining of the Creed I believe in God the Father Almighty shewes in the very front a renowned Testimony and Foundation of the Faith I am not ignorant that not a few among the Learned doubt of this Epistle whether it truly belong to Clemens or be a counterfeit set forth under his name as many Decretal Epistles have beene falsly ascribed to severall of the Ancient Bishops of Rome and they bring this for the cheife if not only reason of their Doubt that the Author of this Epistle which is entituled unto Iames the Brother of the Lord makes mention therein of the Death of Peter whereas Peter survived Iames Iames being Martyred at Ierusalem about the midest of Nero's Empire as both Iosepus and Eusebius witnesse but Peter was Crucified at Rome in the latter end thereof For the satisfaction of which doubt I shall desire my Reader to consider what followes First that the stile of this Epistle relisheth of the Ancient primitive Simplicity and that it is entitled To the Brother of the Lord with this Addition Episcopo Episcoporum regenti Hebraeorum sanctam Ecclesiam Hierosolymis sed omnes Ecclesias quae ubique Dei Providentiâ fundatae suut In which words the Author of this epistle gives this Iames two eminent Titles namely Bishop of Bishops and Vniversall Bishop and both of them I conceive in regard of his See Ierusalem where he was constituted the first Bishop that ever was in the Christian World the Bishop of that
VI. Testimonies of the Authors and Authority of the Creed taken out of the Protestant Divines who have unanimously received and acknowledged this Creed of the Apostles together with the Nicene Creed and that of Athanasius ALthough the Testimonies of the Fathers might well suffice in this Busines the Ancient Doctours of the Church being the most apt and able Witnesses of so ancient a Tradition yet because the Church at this day especially this Western Part of it is so unhappily broken into severall divisions whereto diverse too pertinaciously addicting themselves think nothing right or true but what their owne side allowes and their heades maintaine thus measuring all Religion by the private judgment of some late masters of the Reformation whom though choise Instruments in that worke we ought not sure to looke on as infallible dictatours least in a crosse ridiculous vanity we be found to imitate what we so much blame in our Adversaries by giving that unto them which we have taken from the Pope and so setting up many for one I thought it not amisse by declaring their Judgment also in this Point to comply a little with these prejudices and so give satisfaction even to the most partiall who look upon the Fame of the Author rather than the Force of the argument and value the proofe according to the esteeme they have of the Person as if the Truth were commended by the Teacher not the Teacher by the Truth contrary to that short and sharpe expostulation of Tertullian num ex Personis aestimamus Fidem an ex Fide Personas In compliance I say with these I have thought good to subjoyne unto the consent of Antiquity the suffrages of our latter Protestant Divines many of them the prime Instruments of the Reformation who fully agree with the Fathers in this Point whereby also I shall shew the convincing evidence of this Truth which hath obteined a free confession from the Mouthes Pens of those who have rejected so many other doctrines received in the Church of Rome Especially matters of Tradition such as the Creed is which hath been so universally received by them who have repudiated or Reformed all that they could find any fault with after a most severe examination who in other Points not a few have shewed themselves not only of a contrary judgment unto the Church of Rome but even of a Different among themselves These Testimonies then may justly much prevaile with those who professe themselves of the Reformed Churches not only because of the Dignity of their Name and the uncorruptnesse of their writings as being composed of late not at all suspected of coruption by any Romish fraud but also that when they speake of the Apostles Creed they questionlesse meane that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in expresse Termes which is now extant and so are not liable to that Exception which some though without just Ground have made against those Creeds set downe in the writings of the Fathers that they vary from the Forme we now have at least in some words and in the manner of expression Hereby also two sorts of men may likewise see their errour First the Romane-Catholik who with alike loudnes and lying proclaimes to the world that the Protestant or Reformed Churches have brought in a new Religion whereas their endeavour hath been to restore the old unto its Primitive Simplicity by paring off from it as well eroneous superstructures in matter of Doctrine as Superstitious or Burdenous Appendixes in matter of Ceremonies Discipline Government and Manners Secondly the Novellist who though he seemes outwardly much to honour the Prime Reformers yet adheres not to their Principles but runs wildly after his owne Inventions foolishly measuring the Truth of Religion by its opposition to the Church of Rome as if shee had wholy apostatized from the Faith Now betweene these two extreames the old Catholick Truth keeps a mean though for this cause much suffering on both sides Mat. 11. 19. But Wisdome is justifyed of her Children Among these Protestant Divines I have already produced the Testimonies of Calvin Beza Grynaeus and Paraeus in their Comments on the fore-alleaged Places of Scripture viz. Beza and Grynaeus on Rom. 12. 6. Calvin and Paraeus on Heb. 1. 6. To these I shall now adde the Testinnies of others and withall cite Calvin and Grinaeus in their other writings 1. Martin Luther in his Tract of the three Creeds which we find extant in the seventh Tome of his workes hath these words Because some after Confession of my Faith Questioned my Religion I have thought good to Publish these three Symboles as they are cald or confessions of the Christian Faith packt up as it were in one bundle which Creeds the universall Church hitherto hath with generall Approbation taught read sung quas quidem hactenus universa ecclesia magno consensu docuit legit cantavit Quare iterum testatum volo sentire me unice cum vera Christianâ ecclesiâ quae ista Symbola magno consensu hactenùs tum docuit tum retinuit e contra toto Pectore abhorrere ac dissentire a falsâ illâ hypocriticâ ecclestâ quae est saevissimus hostis verae ecclesiae Christi quaeque neglectis obscuratis istis pulcherrimis Symbolis multiplicem interea Idololatriam in ecclesiam invexit Whereby saith he I againe desire to testify that I wholy cōforme my judgment to that true Christian Church which hath hitherto concordantly retained and delivered those Creeds and on the contrary doe cordially dissent from and abhorre that false and hypocriticall Church which is the most cruell enemy of the true Church of Christ which neglecting and debasing those most excellent Creeds hath in the meane time introduced manifest Idolatry into the Church Thus he in his preface to the Reader He proceedes thus Est autem primum illud Apostolorum Symbolum ex reliquis pulcherrimum maximeque concinnum utpote quod brevissime quodam ceu compendio omnes fidei christianae Articulos complectitur quo nomine facilius à Pueris Simplicioribus percipi ac disci potest Alterum Athanasii sc Symbolum est paulo prolixius estque hoc velut propugnaculum primi illius Apostolici Symboli ab eo contra Arianos haereticos conditum est That is The first of these is the Apostles Creed the most excellent best composed of the rest as which most briefely compendiously comprehends all the Articles of the Cristian Beliefe in which regard it may be more easily learned and understood of Children and the more simple sort The Second is the Creed of Athanasius which is somewhat larger and is in the nature of a Bulwarke to that first Creed of the Apostles It was framed by him against the Arrians The Third which he there sets downe is Te Deum being as well a Creed as an Hymne Then after In Symbolo Apostolorum jactum est fundamentum Christianae Fidei Subjiciemus sub finem ad
command for the observation of these in holy writ nor for many other Church ordinances that might be named Our Church indeed justly blames the Romish for obtruding upon us and other Churches her owne Rituall Traditions as of necessity to Salvation some of which are uncertain others frivolus burthenous superstitious and even contrary to Gods word so did St Augustin long agoe sharply taxe Vrbicus a Romane Presbyter for pressing the Weekly Fast one Saturday as necessary to be observed by all Christian Churches whereas the vsuall Fasting-dayes at that time in all Churches were Wensday Fryday the Saturday fast being a peculiar custome of the Church of Rome But our Church abolisheth not all Traditions as appeares by this of the Creed which she with other Reformed Churches retaines as also by her 34th Article which was on purpose framed touching this subject wherein she intreateth only of Rituall not Doctrinall Traditions telling us that they need not to be alwayes and every where alike but may be diversified according to Times Countries and mens Manners so that nothing be ordained against Gods Word that what soever Private Person purposey and openly breaketh such ought to be openly rebuked and that every particular or nationall Church hath Authority to ordaine change and abolish Cerimonies or Rites of the Church ordained only by mans authority so that all Things be done to Edifying CAP. VIII Severall Objections which some have alleadged against the fore-assigned Authors of the Creed answered at large Certain Creeds compared together whereby their conformity appears to one another and to that of the Apostles HAving thus confirmed the first of the Five Poynts which I proposed to my selfe in the beginning namely that the Apostles were the Framers or Composers of the Creed which commonly bears their name I should now proceed in order to the Rest but that I conceive it necessary to cleare my passage as I goe on by the removall of such Doubts and Objections which like so many rubbs or stumbling-blocks hinder my farther proceeding and obstruct the way The Truth though sufficiently cleare in it selfe yet will shine forth unto others more gloriously when these mists are scattered though firmely establisht yet her strength will appeare more formidable in the overthrow of her Adversaries For there be some and those of no vulgar ranke who have taken great Paines and still delight themselves in overthrowing those ancient fabricks which our forefathers left us building in their roome some slight painted Toy without either strength or use to please the fancy of the contriver not satisfy the judgement or conduce to the profit of the sober Christian A course if prosecuted which will ere long bring the Doome of the Jewish Temple upon the Christian Church that shee will not have one stone left upon another that shall not be thrown downe Math. 24. 2. As for this present Argument though the Reasons which some have brought against it seeme to the objectors more then probable yet I suppose that upon due triall they will appeare lesse then necessary so that they will prove unsufficient to overthrow the constant Tradition of so many Ages and to sway against the streame of so maine a current the joynt Authority and Testimony of so many Doctors of the Church as well Moderne as Ancient I shall therefore set downe their Reasons fully and faithfully yea somewhat more distinctly than they have done and then subjoyne their Answers in severall Object 1. Were the Creed compiled by the Apostles it is not likely that S. Luke writing the history of their Acts would have omitted so principall a matter Sundry other things of farre lesse consequence he hath carefully recorded as the Apostles Decree concerning Ceremonies and things indifferent but of this so important and weighty a businesse the Decree concerning the Rule of Faith he makes not so much as one word mention which certainly he would never have failed to doe had they made any such At least if S. Luke had omitted it in the Acts yet it cannot be conceived how S. Paul and the rest of the Apostles should not speake a word of it in their Epistles I answer First that this is but a negative argument and concludeth not S. Luke makes no mention thereof in the Acts therefore it was never done To give a like instance or two S. Mathew undertakes to write the History of our Saviours Life and Death with the Precedents of the one and the Consequents of the others and yet there be many weighty Passages omitted by him which we find afterwards related by S. Luke and S. Iohn S. Iohn especially composed his Gospell of those particular Actions and Speeches of our Saviour which were left unmentioned by the three former Evangelists yet he himselfe tells us in the conclusion of his Book that There were many other things which Iesus did the which if they should be written every one he supposed that even the World it selfe could not containe the Bookes that should be written Ioh. 21. 25. But to come closer yet to the Argument S. Luke in that Booke of his which is entituled The Acts of the Apostles mentions very few Acts of the Apostles in generall yet hath large Digressions concerning S. Stephen and S. Philip who were no Apostles but Deacons Then he prosecutes the story of S. Peter and S. Barnabas but more at large that of S. Paul whose companion he was in his Apostolicall Peregrinations and yet how many materiall Passages even touching S. Paul doth he omit some of which we find afterwards occasionally recorded by himselfe in his Epistles especially in those of his to the Churches of Galatia and Corinth As for example his Travailes into Arabia after his conversion his Coming to Ierusalem three yeares after and communicating his Gospell with Peter Iames and Iohn his withstanding Peter at Antioch his rapture into Paradise and unto the third Heaven together with many other particulars things sure of greater consequence than his making of Tents at Corinth or the signe of the Ship wherein he sailed to Italy and yet these are exprest the other excluded If it be replyed that this Argument is produced only as probable and yet will hold good unlesse some probable cause of the omission can be assigned why a poynt of so great importance and so necessary is not mentioned when others of lesse weight are and that the Evangelists omit indeed diverse Things which Christ said and did yet set downe all Things necessary to Salvation which was their main end I rejoyne That whosoever goes about to overthrow so old and received a Tradition may justly be required to bring more than probabilities and conjectures if he expect to be believed that this Probability grounded on S. Lukes omission is sufficiently overthrowne by the positive Testimonies of the Ancients which I haue produced to the Contrary that the Composure of the Creed by the Apostles was a businesse confessedly of great importance but the mentioning of it by S.
interdicted the worship thereof and commanded them to be broken Both of them for this Cause being very hatefull to the Church of Rome 6. A sixt cause was the Pride Pompe and Covetous Exactions of the Popes Legates who were yearly sent from Rome to carry the Chrisme unto Constantinople 7. The seventh and last cause was the Division of East and West Empire caused by Leo 3. Bishop of Rome who seeing Italy and more especially his owne Church and City dayly vexed and in danger of imminent Ruine by the incursions of the Saracen◠on the East the oppression of the Lombardes from the West and seeing that the Greeke Emperour at his earnest solicitation either would not or could not protect him In fine he perswaded the Senate and people of Rome to elect Charlemaigne Emperour of the West which they did he accordingly crowned him at Rome in St Peters Church uppon Christmas Day Aº Dni 800. Thus this great Breach had its originall both from Prince and Prelate The Emperours became odions to the Popes for the businesse of Images and the Popes to the Greeke Emperours for the Division of the Empire Then for the Clergy The contention about the Primacy made way for the Schisme The Pride Pompe and Avarice of the Romane Legats fomented it Then the Doctrine of the Procession accōpained with the Deposition of Photius and the adding of the particle Filioque to the Nicene Creed on the one side with the retortion of Heresy wherewith Photius charged the Latine Church on the other brought it to the Height And when the Differences were thus high then every petty diversity in matter of Ceremony or opinion was a sufficient occasion of Cavill and served to make the Breach wider For to insist a little upon this last The Greeks celebrate the Eucharist in both kindes and give it to Infants presently upon their Baptisme but the Romanists doe neither They give it also in leavened bread and condemne the contrary use whereas the Church of Rome usually delivers it in light Wafer-cakes They admit of Preists marriages that is the use of those wives whom they married before ordination which the Romanists do not They prohibite the fourth mariage in any Christian as a thing intollerable They solemnize Saturday festivally in memory of the Creation and eat flesh therein forbidding as unlawful to fast any Saturday in the yeare except Easter Eve in memory of our Saviours then lying in the Grave They Eate no bloud nor any thing strangled in observation of that Decree of the Apostles Act. 15 28 29. They observe foure Lents in the yeare They reject the religious use of massy Images or statues in their Churches though they admit of Pictures or plaine Images They disallow private Masses and the sale of Indulgences and Pardons with the Adoration of the elevated Host lastly they have their service in a knowne Tongue In these and some other small particulars they differ in practise from the Romane Church And as in matter of practise so in opinion too as about Transubstantiation Purgatory the State of Soules departed c. But too much of the causes and the sad effects that followed The great head of his Church unite all his members to himselfe and each other in Verity and Unity in the same Faith and the same Love He who is the Wisdome of his Father supply his Church with that VVisdome from above which is first pure then peaceable that so it may seeke and seeking obtaine those two inestimable Blessings Truth and Peace The Great Physitian of Soules in his due time apply an effectual Salve to heale up these Wounds of his torne mangled Spouse The Great Shepheard of his Church who came to binde up that which was broken to seeke that which was lost to recollect the dispersed ones and who once brake downe the partition-wall between Iew and Gentile bring his Scatterd Sheep into one Fold heere and hereafter set them at his right Hand in his Heavenly Kingdome FINIS ERRATA PAge 3. lin 24. for sunt read sicut p. 9. l. 24. r. 2 Cor. 1. 24. p. 17. l. 21. r. Marcellus Ancyranus p. 88. l. 16. r. Contextio p. 102. l. 32. r. Heb. 6. 1. p. 105. l. 20 21. r. this testimony p. 117. l. 19. r. his comments p. 118. l. 14. r. where p. 122. l. 12. r. this p. 116. l. 25. r. discessuri p. 128. l. 19. r. confinem p. 141. l. 17. r. Melania p. 145. l. 31. r. God p. 157. l. 6. r. forme p. 159. l. 23. r. out of p. 161. l. 31. r. Test p. 173. l. 29. r. this p. 174. l. 27. r. Moscovitish p. 175. l 34. r. Act. 8. 37. p. 179. l 21. r is p. 181. l. 12. r. spake p. 183. l. 22. r. generality p. 189. l. 16. r. or p. 193. l. 15. r. words l. 25. thus p. 196. l. 20. r. ita p. 204. l. 12. r. commonly p. 205. l. 12. f. in the. r. to be p. 207. l. 34. r. unjust p. 209. l. 11. r. Areop p. 210. l 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 214. l. 31. r or p. 223. l 18. Creed made by p. 245. l 34. r. Lauraeus p. 252. l 9. r Haymo