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much as once acquaint the Christians, whom he writes to, what Guide they were to follow after he was taken away. That all the Writers of the New Testament should so frequently forewarn
Men of Hereticks, false Christs, and false Prophets, and not arm them once with letting them know this only sure means of avoiding them. That fo great a part cf the New Testament should be employed about rintichrist
, and so little or indeed none at all about the Vicar of Christ and Guide of the Faithful. That our Saviour should leave this only means of ending Controversies, and yet speak so obscurely and ambiguously of it, that now our Fudge or Guide is become the greatest Controversy, and hinderance of ending them. That there should be better Evidence in Scripture to entitle the King to this Office, who disclaims, than the Pope, who pretends to it. That St. Peter should never exercise any one act of Jurisdičtion over the Apostles, nor they ever give him one Title or Authority over them. That if the Apostles did know, that St. Peter was made Head of them, when our Saviour faid (Thou art Peter, &c.) they should still contend, who should be the First, and that our Saviour should never tell them, that Peter was the Man. . That St. Paul should say, He was in nothing inferior to the chief Apostles. That the Catechumenists in the primitive
Church should never be taught this Foundation of their faith, That the Church of Rome was the Guide of it. That the Fathers Tertullian, St. Ferom, and Optatus, when they flew highest in Commendation of the Roman Church, should attribute no more to Her, than to all other Apostolical Churches. That in the Controverfy about Easter, the Bishops and Churches of Asia should be fo ill catechiz'd, as not to know this Principle of Christian Religion, The neceffary of Conformity
in Do&rine with the Church of Rome; nor should ever be press’d with any such Conformity in all things, but only with the particular Tradition of the Western Churches. That Irineus and many other Bishops (notwithstanding nd banc Ecclefiam necesse est omnem convenire Ecclefiam) should not yet think it necessary Doctrine, or a fufficient ground of Excommunication, which the Church of Rome thought 10 be fo. That St. Cyprian and the Bishops of Africa should be fo ill inltructed in their Faith, as not to know this Foundation of it : That they likewise were never urged with any such Neceflity of Conformity with the Church of Rome, nor ever charged with Heresy. or Error, for denying it. That when Liberius joyn'd with the drians in Communion, and subscribed to their Heresy, the Arians should not then be the Church and Guide of Faith. That never Hereticks, for Five Ages after Chrift, were press'd with this Argument of the Infallibility of the Church of Rome ; or charged with the denial of it, as a distinêt Heresy; so that Æneas Sylviw should have cause to say, Ante tempora Concilii Niceni quisque sibi vivebat, & parvus respectus habebatur ad Ecclefiam Romanam. That the Ecclefiaftical Story of those Times mentions no Aets of Authority of the Church of Rome over other Churches ; as if there should be a Monarchy, and the King for fome Ages together exercise no Jurif diction in it. That to supply this defeat, the Decretal Epistles should be so impudently forg’d, which in a manner speak nothing else but Reges EO Monarchas, I mean the Pope's making Laws for, and exercising Authority over all other Churches. That Vincentius Lirinenfis seeking for a Guide of his Faith and a Preservative from Heresy, should be fo ignorant of this so ready a one, The Infallibility of the Churcb of Rome. Nay, that the Popes them
selves should be so ignorant of the true ground of this their Authority, as to pretend to it, not upon Scripture and Universal Tradition, but upon a pretended imaginary hint of such a Canon of the Council of Nice.
All these things and many more are very strange to me, if the Infallibility of the Church of Rome be indeed, and was always acknowledg’d by Christians, The Foundation of our Faith. And therefore I beseech you pardon me, if I choose to build mine upon One that is much former and safer, and lies open to none of these Objections, which is Scripture and Universal Tradition. And if one'that is of this Faith may have leave to do so, I will subscribe my self
PÄ P. III. The Creed of Pope Pius IV. After having recited the Nicene Creed,
the following Articles are thus con
tinued, viz. 13. Postolicas 8 Ec- 13.
Most firmly reclesiasticas Tra
ceive and emditiones, reliqu [que é brace, the Apostolical jufdem Ecclesie obfervá- and Ecclefiaftical Traditiones. Eu constitutiones tions, and all the other firmiffimè admitto Eu am- Observances and Conplettor.
ftitutions of the same
Church. 14. Item Sacram Scrip- 14. I do receive the turam juxta eum fen- Holy Scriptures in the fum, quem tenuit & te- sanie sense that Holy net San&ta Mater Eccle Mother Church doth, fia, cujus est judicare and always hath, to de vero sensu Eginn whom it belongs to terpretatione Sacrarum judge of the true sense Scripturarum, admitto ; and interpretation of nec eam unquam, nifi them; neither will I juxta unanimem confen- receive and interpret Jum Patrum, accipiam eget them otherways, than interpretabor.
according to the unanimous consent of the Fa
thers. 15. Profiteor quoque 15. I do also profefs, Septem elle verè & pro- that there are feven Sapriè Sacramenta nova craments of the new legis à Fesu Chrifto Do- Law truly and properly mino nostro instituta, at- so called, instituted by que ad salutem humani our Lord Jesus Chrift
generis, licèt non omnia and necessary to the fingulis, necesaria ; fci- Salvation of Mankind, licet, Baptismum, Con- though not all of them firmationem
Euchari- to every one, viz. BapAtiam , Pænitentiam, tism, Confirmation, the Extrémam Unitionem, Eucharist, Penance, ExOrdinem & Matrimo- treme Un&tion, Orders, nium, illaque gratiam and Marriage, and that conferre ; & ex his they do confer Grace ; Baptismum, Confirma- and that of these, Baptionem & Ordinem finè tism, Confirmation, and Sacrilegio reiterari non Orders, may not be reposse. Receptos quoque peated without Sacri& approbatos Ecclefiæ lege. I do also receive Catholicæ Ritus, in face and admit the received pradictorum omnium Sa- and approved Rites of cramentorum folemni Ad- the Catholick Church ministratione, recipio Ese in the folemn Adminiadmitto.
stration of the above
said Sacraments. 16. Omnia & fingula, 16. I do embrace and gua de peccato Origi- receive all and every nali. E de Fuftificatione thing, that hath been dein Sacro-Sanéta Triden- fined and declared by tina Synodo definita & the holy Council of declarata fuerunt, emin Trent, concerning Oriplector & recipio. ginal Sin and Justifica
tion 17. Profiteor pariter 17. I do also profess, in Mija offerri Deo de- that' in the Mass there yum, praprium eye pro is offered a true, propitiatorium Sacrificium per, and propitiatory pro divis En definitis; Sacrifice for the Quick atque in Sanitisimo Eu and the Dead ; and that charistia Sacramento elle in the most holy Sacravere, realiter & fubftan- ment of the Eucharist, tialiter Corpus & San. there is truly, really, guinem,