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and the Nicene-Creed, say nothing of them.; But
After you had told the Lady that the whole Faith, once delivered to the Saints, was not con, tained in the Creeds, you prove it by instances : For example (say you) neither what a Sacrament is, nor the number of those Sacraments is expressed in those Creeds; and yet they are of the Faith once delivered to the Saints, though the two Creeds mentioned say nothing of them. To which in the first place let me Reply by, the way, that there was no need that the Creed, or the Scriptures, should tell the Saints what a Sacrament was; for Sacrament in the religious Sense of the Word, lignifies Mystery, and is used in the Latin Church to express the Greek word Musnetov: And both fers and Gentiles, before they were converted to Chri
ftianity, knew what a religious Mystery was, and needed no definition or description thereof,
And then, as to the number of Satraments, or religious Mysteries in the Christian Religion, neither the Scriptures nor the Creeds, differ in that; though the former mention all the things that are Mysteries, fome in a larger, and fome in a stricter Sense; particularly Baptism and the Holy Eucharist, which the Church in a most emphatical special Sense called of old tá ário Músneje, the holy Mysteries ; as being fæderal Mysteries, or Sac craments of greater dignity than the other Rites, which she called Mysteries in a larger and lower Sense. But to come to the purpose, you say the Sacraments, I pray to prevent Disputes, let me fay the two Sacraments, in which we both agree, were of the Faith once delivered to the Saints, though the Creeds say nothing of them, and this you say truly: But then you should have told the Lady they were mentioned in the Writings of the New Testament, in which they were delivered by the Apostles to the Saints. Then you proceed to a fecond instance : So also the Doctrines concerning Divine Grace pertain to the Faith once delivered to the Saints, though the two Creeds mentioned say nothing of them. Sir, pray also to prevent Disputes foreign
to the present Occasion, let me alter yont Expression into the Singular Number, and say, the Doctrine concerning Divine Grace, or Assistance ; for that I grant you pertains to the Faith, though feveral of the School-points concerning Divine Grace determined by the Council of Trent, per tain not to the Faith. But then the Doctrine of Divine Grace, as well as that of the two Sacrameats is contained in the Scriptures, though they are not mentioned in the Creeds. Then you go on: Wherefore these Creeds were not composed to contain the whole Faith, but so much of it as is necessary to be known by every Chriftian. How, Sir, is no more of the Faith necessary to be known by every Christian, than that part of it which is
expressed expressed in the Creed? Can the whole be necessary to Salvation, as you acknowledge, and yet not necessary to be known and believed by every Christian? Or can any certain parts of it be necessary to be known by every Christian, upon any other account, than as all are, because they are all necessary to Salvation? You grant that we are to contend earnestly for the whole Faith once deliver'd to the Saints by the Apostles: And if we are to contend for the whole of it, how comes it to pass that now only part of it is necessary to be known by every Christian ? Doth God oblige us to contend for what we do not, or need not know? Or was it needful for the Saints, to whom the Apostles preached the whole Faith, to know it all, and every Doctrine of it, and yet for the Saints of after Ages, only necessary to know some? But to proceed. What, say you, if Error's arise destructive to other Doctrines of Faith, which are not expressed in those Creeds, must the SAINTS to whom the Faith was once delivered, or their SUCCESSORS, sacrifice Divine Doctrines to Error, and not contend for them because they are not expressed in those Creeds, which we know neither do, nor ever were intended to contain the whole Faith once delivered to the Saints? Here again by the way, let me ask you, if we are not to contend for Doctrines of Faith, which being expressed in the Scriptures, are only couched, and implicitly contained in those Creeds. As for Example, The two Sacraments, in which the Saints hold Communion throughout the whole Catholick Church, are implicitly contained in the Holy Catholick Church, the Communion of Saints. So in the preceding Article of the Holy Ghost the Doctrine of Grace is implicitly contained, the Holy Ghost being set forth in the Scriptures as the Author and Efficient of all Divine Grace, Strength, and Alistance, or if you please of all Divine Graces; which
therefore are called the Fruit of the Spirit. So the Doctrine of Divine Providence plainly taught in the Scriptures, is implicitly contained in the first Article of the two Creeds, as in its first Principle; and we are to contend for it, not only as expresly taught in the Scriptures, but as implicitly taught in the Creeds. I make this Observation, because in the Passages of my Book, which you pretend to Answer, I have challenged you to shew that your additional Articles of Faith in the New Creed of Pius IV. are involved, or virtually contained in any of the Articles of the Old, and are deducible from them, by just and clear Consequences, or from any other Doctrines of Faith which are expressed in the Scriptures, though not mentioned in the Creeds. Will you shew us,
for Example, how this Article, I do acknowledge the Holy Catholick and Apostolick Roman Church to be the Mother and Mistress of all Churches, is virtually included in I believe the Catholick Church in the Apostles, or I believe one Catholick and Apoftolick Church in the Nicene Creed. Which Article is intended to signify no more than this, that all particular Churches wheresoever dispersed, having, and retaining a Succeßion of the Apostolical Doctrines and Ministry, make up one Catholick and Apoftolick Church. So I pray you, Sir, to shew us how, in, and with THIS IS MY BODY, and THIS IS MY BLOOD, &c. in the Institution of the Holy Eucharist is contained, and connected that Rabble of Doctrines relating to the Mafs ; which follow these words in the Creed of Pius IV. I do also profess that in the Mass there is offered, &c. as before in the Margent. You own the Church cannot make a new Article of Faith ; but if you cannot shew that these and the other additional Doctrines in Pope Pius IV's Creed, are involved in the Principles and Articles of the old Creeds, and clearly deducible from them, as I
am sure you cannot, then that Creed is not as Vincentius Lirinensis speaks, an Amplification or Exposition of the Old Creeds, but a New one; not profe&tus fidei, but permutatio; and the additional Doctrines of it are so many new Artus or Members, which are not to be found in the bodies of either of the old Creeds, of which the latter is only a Paraphrafe or Inlargement, but not an Alteration or Change of the former, as Pius's Creed is of both.
The second thing I desire to do by the way, is to enquire of you, what you mean by the Saints, and their Successors. The Phrase is not common, and I suspect you may have some larking meaning in it, fome secret Cabala, or rather some cunning Fallacy, which you would not have the Lady perceive. I observed before, that by the Saints you understood the Holy Catholick Church; and I have just now observed, that by Holy Catholick Church you always mean the Holy Catholick Apoftolick Roman Church: And then by the Successors of the Saints, it was easy for the Lady to understand the present Church of Rome, and by consequence to conclude, that the present Church of Rome, Succesfour to the Primitive Church of Rome, to which the Faith was once delivered, still had, and still contended against Hereticks, especially against the Hereticks of the Church of England , for the same Faith which was once delivered to the one Holy Catholick Apoftolick Church; that is, to her felf.
Pardon, good Sir, these By-observations, which in Controversy are often useful; and now I answer directly to your Question : That the Succeflours of the Saints, to whom the Faith was once delivered, when Errors arise destructive to it, are not to sacrifice the Divine Doctrines of Faith to Error, but carnestly to contend for them, though they are not expressed in the Creeds ; provided, First, that they are im