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dence to make to the Nicene Creed, according to the Definitions of the Council of Trent, where after the last words of the Nicene Creed, I look for the Resurrection of the Body, and the Life of the World to come, He adds these Points, "Of "Seven Sacraments properly so called; of a

proper and propitiatory sacrifice in the Mass "for quick and dead; of Transubstantiation; of "Communion in one kind; of Purgatory; of In"vocation of Saints; of the Veneration of their Reliques; of the Veneration of the Ima

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ges of Christ, and the Blessed Virgin, and "other Saints; of Indulgences; Of the Church of "Rome, as Mother and Mistress of all Churches:

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Concluding, that this is the true Catholick "Faith, out of which no man can be saved."

For these Articles are neither consonant to Scripture, nor Antiquity; they were added by an unjust, and illegal authority, after the Decrees of a pack'd Assembly of men; all the ancient Church, as well as the bigger, and better part of the modern Church, disowning them; that is, the Doctrines were first established by the Bishop of Rome and these Articles, pursuant to those Doctrines, were added to the Creed by the Bishop of Rome, and his Creatures, as if his conscience, and judgment were to be a model for all other men's. And yet to those Articles are the Clergy of Italy, France, Spain, &c. bound

to

to subscribe, as well as to the Trinity itself, and the Incarnation of the Son of God, or his Resurrection from the Dead.

But we keep only to the Creeds themselves, without any additions. And for a right understanding them, and to prove them consonant to Scripture, and pure antiquity, we have several Books to help us, and especially that incomparable Exposition of the Apostles Creed, made by the most learned the late Bishop of Chester.

And these Creeds I not only fully believe, but I verily think it my Duty, and advantage to profess often, according to the Orders of our Church. For by so doing, I live in an actual profession of the Christian Faith, according to my Vow of Baptism. I keep a Summary of my Belief constantly in my head, and yet every Article is of great moment, if we mind the consequences of it. And whilst I keep but this Epitome of my Christian Faith present to my thoughts, I shall not so easily be seduced into any Error in belief, or practice, which is contrary to it.

I approve also of the Books of the Apocrypha, at least some of them, to be read for the instruction of the People, as a kind of comment on the Old Testament, or somewhat between the Old, and New Testament. For we find some kind of Dawnings of Christianity in them. But I am taught not to reckon them of equal Authority

with

with the Scriptures, nor do we establish any Point of Doctrine on them, they having not been received by the Jewish Church before our Saviour's time as Divinely inspired, but were written after the sealing up of Prophecy under the Old Law, and before the Revelation of God's will by the Gospel. And they not having any Original Authority in themselves, as written by Prophets, it is impossible the Church should now give them the Authority of Divinely inspired Books, as the Council of Trent pretends to do. For the Church cannot make him a Prophet, that really was no Prophet, nor owned for such for many hundreds of Years.

A

CHA P. III.

Of Gospel-Obedience.

ND I find also that in this Church a good

and holy life is as much urged, reckoned as necessary, and, I bless God, I think I can say, as much practised, as any where else in the World.

Indeed we confess that there is no man, that lives, and converseth in the world, but sinneth, Christ being the only Person without sin Original, and Actual. And that the very best things that we do, we are still in Truth and Justice, to account of our selves but as unprofitable servants, and that we do but what it was our Duty to do. And therefore we cannot think it possible for us to merit any thing, in strict Justice, at the hand of God, all the power and ability by which we do any thing of good, being of his giving. And therefore of the best of our Actions, we say with Saint Paul, they are of the ability which God giveth. But though a perfect unsinning obedience is not to be expected here, yet still we reckon that the best Obedience we can perform,

is

is necesary; that it is not sufficient for us to believe, Salvation being promised to such a Faith only, as is productive of good Works.

As to the concurence of God's grace, I reckon it absolutely necessary in order to my doing any thing as I ought. And though I cannot define to a point, just how far God works, and how far we work, in every good action, yet I am sure I can do somewhat through God that strengthens me; and I am sure also that God worketh in me to will, and to do, and that he will do more and more for me, accordingly as I make a good use of the Grace that he gives me, and pray to him for more strength, and therefore that I am somewhat active both in the using of Mercies, and in Praying for more Grace. And I am sure I answer all objections, and satisfy all difficulties, if I thus ascribe all the good that I do, to God assisting me, and take all my failings and weaknesses, to myself. And on this ground, as I shew my self the necessity of doing the best that I am able, and cut off all Plea of Merit for my self or others; so I shew also the necessity of Prayer to God for his Grace, and lay a Foundation for Thankfulness to him.

For now by the New Convenant, there is a strict obligation to all kind of Christian Duties, though there is allowance made for human frailties and infirmities. There is indeed a way made

through

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