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 lawful to add, or from it to substract;" his answer is,* that the truth of faith is diffusively, 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, Ephes. iv.) "but many creeds," his answer is,† "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 heretics. And this was the cause why it was needful to set forth more creeds, which differ in no 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 eighth 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, μήτε συλλαβήν, μήτε λέξιν, μήτε ῥῆμα,‡ "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." And they likewise backed it with a passage in a letter of Pope Celestine to Nestorius, || where he saith, "Who is not to be judged worthy of an anathema, that either adds, or takes away?” καὶ γὰρ ἡ πίστις ἡ παραδοθεῖσα παρὰ τῶν ἀποστόλων, οὔτε προσθήκην, οὔτε μείωσιν ἀπαιτεῖ. "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 σύμφωνον τῇ αληθείᾳ, consonant to the truth in that Creed;"* but only διαφορὰν ἢ καὶ ἐναντιότητα “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 at Nice," δηλονότι ἐναντίαν ἢ μαχομένην ἢ διαφέρουσαν ἢ ἀλλοτρίαν ἢ ξένην ἀπὸ τῆς ἀληθοῦς πίστεως, “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 as ἑτέραν ἔκθεσιν, “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 implicitly (as Thomas Aquinas, you heard, speaks), and being virtually there, either in the letter or the sense, may be drawn from thence by evident consequence (such as the Deity of Christ, his two natures, the catholic Church, which was included in those words, "I believe the holy Church," as this article is expressed 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 Ecumenical Council, be lawfully made and imposed upon the Church. For which they quote Aquinas (whom they call ὁ ἅγιος Θωμᾶς) that there never was ἀνάπτυξις ἐν τῷ συμβόλῳ, an "explication of the Creed, but in an Ecumenical Council, and he speaks of any creed whatsoever, which was common in the Church."

And therefore, in conclusion, they absolutely deny that the Latin 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 ἓν καὶ ταυτὸν, εἰ καὶ διαφέρει τοῖς ῥήμασι,‡ one and the same ;

* Ib. p. 167.

VOL. V.

Ib. p. 163.

D

though it differ in the words. And therefore it follows, it was not properly an addition, but one and the same thing, ἢ τῆς ταυτότητος ἔκθεσις, or the exposition of the very self same thing."

All which I have set down thus largely, to shew 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 a 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 enlarged by any new articles. But then, indeed, Pope Pius IV., in pursuance of the Council's order, framed another confession of faith, consisting of no less than twelve 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 falsely calls itself the ancient Catholic Apostolic Church of Christ. For it is none of these, neither ancient, nor catholic, nor apostolic; 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 shewn were hitherto the entire faith of the catholic Church. It may be found in several of our writers; but I wish it were in every body's hand, and therefore take the pains to transcribe it, for the benefit of those into whose hands this book shall come.

POPE PIUS'S CREED.

I, N. 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 or 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, penance, extreme unction, orders, and matrimony : and that they confer grace; and that, of these, baptism, confirmation, and orders, cannot be repeated without sacrilege.

I likewise receive and admit all the received and approved rites of the catholic Church, in the solemn administration of all the abovesaid 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 the dead; and that in the most holy sacrament of the Eucharist, there 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 catholic Church calls TRANSUBSTANTIATION.

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

I constantly hold there is a purgatory; and that the souls there detained are helped 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 relics 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 wholesome to Christian people.

I acknowledge the holy catholic and apostolic 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 St. Peter, the prince of Apostles, and vicar of Jesus Christ.

All the rest also, delivered, defined and declared by the sacred canons and Ecumenical 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 catholic faith, without which no man can be saved, which at present I freely profess and truly hold, I will most constantly retain and confess entire and inviolable (by God's help) to my last breath; and take care, as much as 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 St. Peter and Paul, against all that shall infringe or oppose it.

And every reader, I suppose, discerns that this is not merely 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 easy 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 less tied 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* (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.