The Profession of Pope Pius IV . I stedfastly admit and embrace Apostolical and Ecclesiastical Traditions , and other Observances and Constitutions of the Church .

THis Article , as far as concerns the Assenting to all such Doctrins and Practices , as were first taught and observ'd by the Apostles , and have been convey'd down to us by the constant Profession of the Faithful in Succeeding Ages , is Founded upon Express Scripture : As in 2 Thes . 2. 15. where St. Paul delivers this positive Command ; Brethren , stand fast , and hold the Traditions , which ye have been taught , whether by Word , or our Epistle . Where he distinguishes two ways of delivering the Sacred Truth , one by Writing , the other by Word of Mouth ; and the Doctrin is to be held fast , according to the Command of the Apostle , whether it be deliver'd the one way or the other . And again 2 Tim . 2. 2. The same Apostle thus directs Timothy : The things that thou hast heard of me , among many witnesses , the same commit thou to Faithful Men , who shall be able to teach others also . Where St. Paul takes care , that what he had taught the Faithful , tho' only heard from him , might be observ'd , and convey'd down to Posterity , by their Teaching of others . This Doctrin is likewise acknowledg'd as Apostolical by the Primitive Fathers ; as by St. Chrysostom upon the words of the Apostle now cited to the Thessalonians , Hom. 4. Where he says thus ; Hence 't is manifest , that , They ( the Apostles ) have not deliver'd all in their Epistles , but many things also without Writing , which are likewise to be believ'd . Let us therefore esteem the Tradition of the Church worthy of Credit . 't is a Tradition , enquire no farther . And St. Epiphanius haer . 61. 't is necessary to admit of Tradition ; for all things cannot be found in Scripture ; and therefore the Holy Apostles deliver'd some things in Writing , and some by Tradition . And St. Gregory Nyss . l. 3. cont . Eunom p. 126. 't is a sufficient Proof of our Doctrin , that we have received it by Tradition from our Ancestors ; it having been left us , as an Inheritance , by the Apostles , and convey'd down to us , by a continued Succession of the Faithful in all Ages .

As to the admitting the Observances and Constitutions of the Church , 't is what is Commanded by St. Paul to the Hebrews , c . 13. 7. 17. Remember them , which have the Rule over you . Obey them that have the Rule over you , and submit your selves ; for they watch for your Souls , as they that must give account . And this was the Practice of the Apostles , even of St. Paul himself and Silas , who as they went through the Cities , they deliver'd them ( the Faithful ) the Decrees for to keep , that were ordain'd of the Apostles and Elders , which were at Jerusalem . And so were the Churches Establish'd in the Faith , Acts 16. 4 , 5.

I also admit the Holy Scripture according to that Sense , which Our Holy Mother the Church has held , and do's hold ; to whom it belongs to judge of the True Sense and Interpretation thereof . Nor will I ever admit or Interpret it otherwise , than according to the Vnanimous consent of the Holy Fathers .

This is founded upon that Doctrin deliver'd by by St. Peter 2 Ep. 1. 20. No Prophecy of the Scripture is of any Private Interpretation : And if it be not of private Interpretation , private Persons must apply themselves for the True Sense of it to some others ; and to whom , but to those whom God has put over them , whom he has Commanded them to Hear , to submit to , and obey ; to those , who by God's appointment are to oversee , and Feed the Flock , Act. 20. 28 ? And this is the Church of Christ , who instructs without danger of deceiving , because she is the Church of the Living God , the Pillar and Ground of Truth , 1 Tim . 3. 15. And Teaches with an assurance of not leading into Error ; because Christ is with her alway , even unto the end of the World ( Mat . 28. 20. ) And by his Spirit of Truth will guide her into all Truth . ( Jo . 16. 13. ) So that tho' Private Persons in interpreting the Scriptures , may wrest them unto their own destruction , ( 2 Pet . 3. 16. ) Yet those who hear the Church , which by our Creed we are bound to believe , shall hear the Truth , because she has the Promise of the Divine assistance , which can never fail ; and he that neglects to hear her ought to be look'd on no better than an Heathen , and a Publican , ( Mat . 18. 17. ) And this it was St. Augustin deliver'd , and observ'd , l. 1. Cont . Cresc . Gram . c . 33. Then , says he , we follow the Truth of the Scriptures , when we do that , which has seem'd good to the whole Church , which Church is commended to us by the Authority of the Scripture : To the end that because Holy Writ cannot deceive , whosoever is affraid of being deceiv'd by the difficulty of this question , may consult the Church concerning it ; which , without leaving room to doubt , the Holy Scripture demonstrates . And again , de Unit . Ec. c . 19. If we had any Wise Man , says he , whose Authority was recommended to us by Christ himself ; we could no ways doubt of following his Judgment , having consulted him upon this Point ; lest in refusing , we should not so much seem obstinatly to withstand him , as Jesus Christ our Lord , by whose Testimony he was recommended to us . But Christ has given Testimony of his Church ; and as this Church directs , you ought with all readiness obey : And if you will not ; 't is not to me you are disobedient , or any Man ; but most perversly to the prejudice of your own Soul , you withstand Christ himself , because you refuse to follow the Church , which is recommended by his Authority , whom you judge it a wickedness to resist .

I do also Profess that there are truly and properly seven Sacraments of the New Law , instituted by our Lord Iesus Christ , and necessary for the Salvation of Mankind ; tho' all be not necessary for every one ; to wit , Baptism , Confirmation , Eucharist , Penance , Extream Vnction , Order and Matrimony ; that they confer Grace , and that Three of them , Baptism , Confirmation , and Order , cannot be reiterated without Sacriledge .

The Holy Scripture no where assigns the Number of the Sacraments , either of their being Two or Seven . Neither do's it give us the Definition of a Sacrament ; and the Word is not so much as nam'd in the English Translation , and only once in the Vulgar , viz. Ephes . 5. 32. Speaking of Matrimony . All that we believe therefore in this Point , we receive from the Church , as it has been deliver'd , founded upon the Doctrin of the Fathers , and the Sense of the Scripture . As to Baptism and the Lords Supper , these are allow'd by the Church of England ; and 't is as evident in all the rest . Confirmation was held to be a Sacrament heretofore , by Theodoret ad cap . 1. Cant . Before him by St. Augustin , l. 2. cont . Ep. Pet . c . 104. Before that by St. Cyril of Jerusalem Cat . 3. Myst . Before that by St. Cypr . l. 1. ep . ult . and Tertullian , de Resur . Carn . c . 8. And 't is plain in Scripture , Act. 8. 17 , 18. Then laid they their hands on them , and they receiv'd the Holy Ghost . And when Simon saw , that through laying on of the Apostles hands the Holy Ghost was given . Penance or Sacramental Absolution by a Priest is held to be a Sacrament by St. Augustin Con . 2. in Psal . 101. Et ep . 180. By St. Jerom ep . 1. ad Heliod . By Irenaeus l. 3. c . 4. and 't is taught in Scripture , Jo . 20. 22. Receive ye the Holy Ghost , whose soever Sins ye Remit , they are Remitted unto them ; and whose soever Sins ye Retain , they are Retain'd . Extream Unction was held to be a Sacrament by St. Chrysostom l. 3. de Sacerd . By St. Jerom c . 4. Oseae . By St. Augustin l. 5. de Baptis . c . 5. By Origen likewise and Tertullian , and it is expresly deliver'd in Scripture , James 5. v. 14 , 15. Is any Man sick among you ? Let him call for the Priests of the Church , and let them pray over him , Anointing him with Oyl in the Name of the Lord , and the Prayer of Faith shall save the sick , and the Lord shall raise him up ; and if he be in sins , they shall be remitted him . Ordination was held to be a Sacrament by St. Augustin l. 2. cont . ep . Parm . By Origen Hom. 7. in Jerem . and Tertullian Exhort . ad Castit . c . 7. and 't is deliver'd in Scripture by St. Paul , who writing to Timothy , ( 2 Tim . 1. 6. ) I put thee in remembrance , that thou stir up the Gift of God , which is in thee , by the putting on of my hands . Lastly , Matrimony was held to be a Sacrament by St. Augustin , de Bon . Conj . c . 24. by St. Chrysostom in c . 5. ad Ephes . hom . 20. by Clemens Alex . l. 3. Strom . and by Tertullian l. 2. ad Uxor . c . 4. And 't is the Doctrin of the H. Scripture , Ephes . 5. 31. For this cause shall a man leave his Father and Mother , and shall be joyned unto his Wife , and they two shall be in one Flesh : This is a great Sacrament , ( Mystery ) but I speak in Christ and in the Church . Thus it appears from Antiquity and the written Word of God , That not only Baptism and the Lord's Supper , but likewise Confirmation , Penance , &c. are Holy Mysteries , ordain'd by Christ for the conserring or increase of Grace in the Faithful ; that is , that they are Sacraments . That Three of them above-mention'd can be given but once , is not denied by the Church of England .

I do also receive and admit of all the receiv'd and approv'd Ceremonies of the Catholic Church us'd in the administration of the above-mention'd Sacraments .

't is the command of St. Paul , ( 1 Cor . 14. 40. ) Let all things be done decently , and in order . And who shall determin what is decent and orderly in the solemn Worship of God , but those who are appointed by God , as the Rulers and Overseers of the Flock ? St. Paul directed the Corinthians ( 1 Cor . 11. ) how they were to behave themselves with decency in the Worship of God : I praise you , Brethren , ( says he , ) that you remember me in all things , and keep the Ordinances , as I deliver'd them to you . And it has been always the Practice of the Primitive Church , for the Superiors to order v. 2. and regulate every thing belonging to the decent Performance of Divine Worship . And since the Flock is oblig'd to obey and submit to Higher Powers under pain of Damnation , Rom. 13. 1 , 2. the making this Profession is no Sin , but a Duty . 't was the Rule of St. Augustin , That He knew no better course for a serious Christian to take , in matters of Rites and Customs , than to follow the Church's Example where he is . Now , there 's no constituted Church in the World , in which there are not some Orders , Rites , and Injunctions , relating to the public Worship : This then is the business of Governors ; for private persons , as Dr. Calamy observes , ( Disc . of scrup . consc . p. 32. ) are by no means proper Judges of what is fit and convenient in the administration of Church-Government , Discipline , or public Worship , no more than they are of matters of State , or the reasonableness of all Civil Laws . — These things of public Nature belong only to our Superiors and Governors . Since then the Superiors of his Church , and not the private person , is the proper Judge of what is convenient in the Solemn Worship of God , 't is the Duty of every private person to submit to , and receive , what is constituted and ordain'd by them ; and this is agreeable to the Constitution of the Church of England .

I embrace and receive all and every thing which in the Holy Council of Trent has been defin'd , concerning Original Sin and Justification .

Concerning Original Sin this Council has defin'd , That Adam , by transgressing the Command of God , fell from his Original Justice into the Displeasure of God , and so transfus'd Sin and Death , upon all his Off-spring , which Sin is wholly blotted out by the Sacrament of Baptism , by which the Merit of our only Mediator Jesus Christ is applied to the Souls of such as are baptiz'd , and is necessary to Salvation . All this is expresly deliver'd in Scripture , as Rom. 5. 12. As by one man sin entred into the world , and death by sin : and so death passed upon all men . And Acts 22. 16. Arise , and be baptiz'd , and wash away thy sins . And 't is the Doctrin of the Church of England .

Concerning Justification , the same Council has defin'd , That men are justified by an Intrinsecal Justice : For we are justified by Grace ; Being justified by his Grace , Tit . 3. 7. And this Grace is in men ; I put thee in mind to stir up that Grace which is IN THEE , 2 Tim . 1. 6.

2. That all Works of the Just are not sins : which is evident in Scripture ; as , Luke 1. 6. where 't is said of Zacharias and Elizabeth , They were both righteous before God , walking in all the Commandments and Ordinances of the Lord blameless . And 1 Jo . 5. 18. Whosoever is born of God , sinneth not . Which likewise proves , That the Commandments are not impossible to be kept , as the same Council declares .

3. That a man justified truly deserves Life-everlasting by his good works . 't is evident in Scripture ; as , Revel . 3. 4. Thou hast a few Names in Sardis , which have not defiled their Garments , ( there is Purity and Justice ) and they shall walk with me in white , ( there is the Reward ; and the reason follows , ) for they are worthy . And Mat . 5. 12. Rejoyce , and be exceeding glad , for great is your Reward in Heaven . Where Heaven is given as a Reward for their Suffering and Good Works . As likewise Mat . 25. 34. But all this as supposing and built upon the promise of Christ , and his assisting Grace . This was the Doctrin of St. Augustin ; As Death ( says he , Ep. 105. ) is render'd to the merit of sin , as the Pay : so everlasting Life is render'd , as the Pay , to the merit of Justice . And Ep. 118. ad Sixt . Is there therefore no Merit in the Just ? There is certainly , because they are just ; but they had no merit by which they became just ; for , as the Apostle says , They were justified gratis . And , Ib. 't is not in vain we sing in these words to God ; His Mercy shall prevent me ; and , His Mercy shall follow me : Because Life everlasting , which shall be enjoy'd at the ●nd , is given to our preceding merits : And yet , because those very merits , to which it is given , were not purchas'd by any ability of ours , but were wrought in us by his Grace ; therefore Life everlasting is called Grace , for no other reason but because it is given gratis ; and yet not so , because it is not given to our merits , but because those very merits for which it is given , were likewise his gift .

4. That by Works a man is justified , and not by Faith only ; as 't is deliver'd in terms , Jam . 2. 24.

I likewise profess , That in the Mass is offer'd a True , Proper , and Propitiatory Sacrifice , for the Living and the Dead .

We believe , That our B. Savior being a Priest according to the Order of Melchisedech , did at his last Supper offer his Body and Blood after an unbloody manner , for the remission of sins . 't is express in Scripture , Luke 22. 19. where Christ at his last Supper says , This is my Body which is given for you ; And 1 Cor . 11. 24. Which is broken for you . And Mat . 26. 28. This is my Blood , — which is shed for many unto the remission of sins . All which importing the time then present , it is certain from Christ's words , That THEN , before the Passion on the Cross , the Body was Given , and Broken mystically , and the Chalice Shed for the remission of sins . Which being done in an unbloody manner , and offer'd to God , we call it an Unbloody Sacrifice ; and it being for the remission of sins , 't is likewise Propitiatory . And tho' Christ was offer'd but once upon the Cross , ( of which St. Paul speaks , Heb . 7. 27. ) yet in this manner , as Christ offer'd himself at his last Supper , we believe that the Apostles and their Successors were commanded to repeat it , in a perpetual memory , and representation of his Death and Passion , by Christ's own Institution , when he said to them , Do this in remembrance of me ; in which words he gave them Power of doing the same that he had done . And this is the sense of the primitive Fathers . We still offer ( says St. Chrysostom , Hom. 7. in Ep. ad Heb . ) the same ; not one Lamb now , to morrow another : but the very same still . Wherefore this Sacrifice is one : Otherwise , because 't is offer'd in many places , are there many Christs ? No : but every where there is One Christ , existent here Whole , and there Whole , one Body . Agen he calls it a Sacrifice , l. 6. de Sacerd . When the Priest has invok'd the H. Spirit , and perfected the dreadful Sacrifice , and forthwith taken into his hands the common Lord of all things . And St. Ambrose , sup . Psal . 38. We have seen and heard him ( Christ ) offering his own Blood for us : Let us Priests follow him as we may , to offer Sacrifice for the People . — Christ is not now seen to offer , yet he is offer'd up upon Earth , when the Body of Christ is offer'd . And Cyril . Alex . Anath . 11. We celebrate in our Churches a Holy , Life-giving , and Unbloody Sacrifice . And St. Augustin l. 9. Confess . c . 13. says of his Mother Monica , That at her Death she desir'd us to remember her at thy Altar ( O Lord ) — from whence she knew was dispens'd the Holy Victim , by which was cancell'd the Hand-writing , which was contrary unto us . And Ser . 32. de Verb . Ap. But as for the Prayers of the Holy Church , the Propitiatory Sacrifice , and Alms , which are offer'd for their Souls ( of the dead ; ) no doubt but they are thereby aided ; to be treated with greater Mercy than their sins deserv'd . For this which has been deliver'd by the Fathers , the whole Church observes , when at the Sacrifice it self , the Dead are in their place commemorated , to pray for all such as are departed in the Communion of the Body and Blood of Christ , and that it be remembred , that the Sacrifice is likewise offer'd for them . The same is deliver'd by St. Chrysost . Hom. 3. in Ep. ad Philip . and other Fathers , who all agree in owning the Oblation made by Priests upon the Altar , to be a Sacrifice propitiatory for the Living and the Dead .

I believe and profess , That in the H. Sacrament of the Eucharist is truly , really , and substantially , the Body and Blood , together with the Soul and Divinity of our Lord Iesus Christ ; and that there is a change or conversion of the whole Substance of the Bread into the Body , and of the whole Substance of the Wine into the Blood ; which conversion or change the Holy Church calls Transubstantiation .

This Doctrin of Christ's Body and Blood being really and substantially in the B. Sacrament , is the express words of Christ ; who , as the Evangelists and St. Paul relate it , said , This is my Body , This is my Blood , without mention of its being so in a Figure only , or Sign . And in this sense 't was understood by the primitive Fathers . St. Ignatius Martyr , Cotemporary with the Apostles , in Ep. ad Smyrn . speaking of some Heretics of his time ; They don't allow ( says he ) of Eucharists and Oblations , because they don't believe the Eucharist to be the Flesh of our Savior Jesus Christ , which suffer'd for our sins , and which the Father in his mercy rais'd agen from the dead . St. Hilary l. 8. de Trinit . He himself says , My Flesh is Meat indeed , and my Blood is Drink indeed . There 's no place left for doubting of the reality of his Flesh and Blood ; for now , both by the Profession of Christ himself , and by our Faith , 't is truly Flesh , and truly Blood . Is not this Truth ? It may indeed not be true to them , who deny Christ to be God . St. Chrysostom l. 3. de Sacerd . O Miracle ! He that sits above with his Father , at the very same instant of time is here in the hands of all ; he gives himself to those that are willing to receive him . And as to the Conversion or Change , which is termed Transubstantiation , St. Cyril of Jerusalem in Catech . says thus : Since therefore Christ himself thus affirms , & says of the Bread , This is my Body , — and This is my Blood , who can doubt of it , and say it is not his Blood ? In Cana of Galilee he once by his sole Will turn'd Water into Wine , which resembles Blood ; and does he not deserve to be credited , that he chang'd Wine into his Blood ? St. Gregory Nyssen Orat . Catech . c . 37. I do therefore now rightly believe , That the Bread sanctified by the Word of God , is chang'd into the Body of the Word . — Because it ( the Bread ) is suddenly chang'd by this word , This is my Body — And this is effected by the vertue of Benediction , by which the Nature of those things that appear is transelemented into it . St. Chrysost . ho . 83. in Mat . He that wrought those things at the last Supper , is the Author of what is done here . — We hold but the place of Ministers ; but he that sanctifies and changes them , is Christ himself . St. Ambrose l. de his qui Myst . initiant . where speaking of the Eucharist , he says , Shall not the words of Christ be powerful enough to change the Nature of things ? You have read of the Creation of the World , that God spoke , and the things were made ; he commanded , and they receiv'd a Being . If therefore Christ by his Word was able to make Something of Nothing , shall he not be thought able to change one thing into another ? for 't is no less a Work to give a Nature and Being to things , than to change them from one Nature to another . St. Cyril Alex . Ep. ad Calos . cited by St. Thomas , That we should not feel horror to see Flesh and Blood on the Sacred Altars ; God condescending to our frailty , flows into the things offer'd the Power of Life , converting them into the Verity of his own Flesh , to the end the Body of Life be found in us , as a certain quickning Seed .

I confess also , That under one kind alone is receiv'd Christ whole and entire , that being a True Sacrament .

This is a consequence of what is declar'd above ; for Christ's Body , as is already shewed , being truly and really present in the Sacrament , it is not a Dead , but a Living Body , united hypostatically to the Word ; so that where his Body is , there is likewise Life , Soul , Substance , Divinity , and Whole Christ ; as St. Chrysostom says above , He that sits above with his Father , at the very same time is here in the hands of all . And in another place , 't is not in a Manger you see him , but upon the Altar ; not a Woman holding him , but a Priest standing by . And agen , speaking of Christ in the Sacrament , 't is not the Angels , nor the Arch-Angels , nor the Heavens , nor the Heaven of Heavens , I shew you , but the very Lord of all these . So that Whole Christ is truly present , and receiv'd under either kind ; and by consequence either Species is properly a Sacrament , as being a Great Mystery instituted for the Spiritual Food of our Souls , and for the increase of Grace in them . In the Primitive Church this Sacrament was given to the Faithful , sometimes under One , sometimes under Both kinds ; and if we consult the Sripture , in some places it recommends Both kinds , in others One : For where 't is said , Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you , Joh . 6. 53. 't is likewise said , If any man eat of this Bread he shall live for ever , Ib. v. 51. And he who said , Whoso eateth my Flesh , and drinketh my Blood , hath Eternal Life , v. 54. has also said , The Bread that I will give , is my Flesh , which I will give for the Life of the World , Ib. v. 51. And the same that affirm'd , He that eateth my Flesh , and drinketh my Blood , dwelleth in me , and I in him , Ib. v. 56. affirmeth this also , He that eateth of this Bread , shall live for ever , Ib. v. 58. And there is no defrauding the Laity in this , since Christ is not divided in the Two distinct signs of this Sacrament , but is equally entire and whole under One as in Both . And , as St. Basil says , It has the same efficacy whether a person receives from the Priest one part or more , Ep. ad Caes . Patr . And as to the Laity receiving in both kinds , Luther himself owns , That in this point Christ has left no necessary Precept , in Ep. ad Bohem . The same is confess'd by Melancthon . And Spalatensis thus declares his mind ; I affirm ( says he ) that the receiving the Sacrament in both kinds , is not so under a Precept , but upon a considerable cause , tho' private , and of private persons , it may profitably and lawfully be receiv'd under the Species of Bread alone . And certainly what may be allow'd to private persons , cannot be denied the Church .

I hold , That there is a Purgatory , and that the Souls there detain'd are help'd by the Prayers of the Faithful .

The Scripture says , Mat . 12. 32. Whosoever speaks against the H. Ghost , it shall not be forgiven him , neither in this world , neither in the world to come . Upon which words St. Augustin thus discourses , de Civit . Dei , l. 21. c . 24 It would not be truly said of some , that their sins shall not be forgiven in this world , nor in the world to come , unless there were some whose sins would be forgiven in the next world , tho' not in this . And this place of remission of sins in the next world , we call Purgatory . The same St. Augustin in the same Chapter speaking of those who depart this life with light sins , says thus : It is certain that such being purg'd by temporal pains , which their souls suffer before the day of Judgment , when they receive their Bodies , shall not be condemned to eternal torments . In which place he speaks plainly of temporal pains , which some souls suffer after this life , and yet before the Day of Judgment . Which is a Third State of Souls , distinct from those , who immediately after their decease go directly to Heaven or to Hell . And this he mentions agen , ib . c . 13. Some suffer temporal punishment in this life only , others after their death , others both in this life , and in the next too ; but still before that last and terrible Judgment . In which words is positively asserted a state of Souls in the next world suffering temporal punishment before the day of Judgment ; which cannot be in Heaven or Hell , and consequently some other Third State or Place . And of this St. Gregory Nyssen speaks Orat . pro mort . When he departs this Life , he cannot ( says he ) enjoy God , till the Purgatory-fire has taken off those Spots with which his Soul was blemish'd . And of this Fire Theodoret makes Profession in Schol . Graec . in 1 Cor . 3. We believe this very Purgatory-fire , in which the Souls of the Deceas'd are tried and purg'd , as Gold in the Furnace . And now as for Praying for the Faithful Departed ; 't was the Practice of the whole Primitive Church . Tertullian : We make Oblations for the Dead . St. Cyril of Jerus . We Pray for the Holy Fathers and Bishops Deceas'd ; and last of all for such as have dyed amongst us ; firmly believing , that those Souls find great relief , for whom the Prayer is offer'd of that Holy and Awful Sacrifice which lies upon the Altar . St. Epiphanius : The Prayers which are offer'd up for the Dead , are advantageous to them . St. Chrysostom : T was not in vain Instituted by the Apostles , that Commemoration , should be made for the Dead in the Venerable and Dreadful Mysteries : They knew , that by this they receiv'd great benefit and advantage . And agen , 't is not in vain that Oblations are made for the Dead , we don't in vain Pray and give Alms for them ; all this is the Ordinance of the Holy Ghost . St. Augustin : In the Books of the Machabees , we Read that Sacrifice was offer'd for the Dead . But altho' there were no such thing in the old Scripture , yet the Authority of the whole Church , which is evident in this Practice , is of no small weight : Where amongst the Prayers said by the Priest at the Altar of God , the Recommendation of the Dead is recited in it 's place , And agen : Prayers for the Dead are not to be omitted , which the Church offers for all that are departed in the Christian and Catholic Unity , and this in a general Commemoration , that by this means , all such as have no Parents , or Sons , or Relations , or Friends to Pray for them , may have this Charity perform'd to them by their Common-Mother . And if these Prayers were omitted , which are thus offer'd with a sincere Faith and Devotion for the Dead , I am of Opinion , 't were no benefit at all to their Souls , to have Bodies Buried in Holy places . And this Practice of Praying for the Souls of the Faithful Departed , own'd by these Fathers as an Apostolical Institution ; and an Ordinance of the Holy Ghost , do's sufficiently clear the Church's Doctrin concerning Purgatory , by which she understands a Place or State of Souls after this Life , wherein they find relief by the Prayers , Oblations and Alms of the Faithful . But , Where this is , whether there be a True and proper Fire there , and how long that Punishment lasts , are no Articles of Faith .

I hold that the Saints reigning with Christ are to be Honor'd and Invocated , that they offer Prayers to God for us , and that their Relics are to be had in Veneration .

Supreme and Soveregin Honor we give to none but God ; but an Inferior honor , to such Creatures , to which it is due , in Testimony of their Excellency . We honor our Parents , Magistrates , and Teachers ; and we honor Holy Men , the Servants of God . Glory , Honor and Peace to every Man that worketh good , Rom. 2. 10. If any Man serve me , him will my Father honor , Jo . 12. 26. And if God will thus honor Holy Men , no question we may lawfully do it ; not only while they are on Earth , but much more , being receiv'd into Heaven ; where they are all in God's Grace , consummate in all vertues , and Crown'd with Eternal Glory . As to Invocation of Angels and Saints , we desire their Prayers , as we do of Holy Men upon Earth : and the Patriarch Jacob has given example , Gen. 48. 16. The Angel that deliver'd me from all evil , bless these Children . And Revel . 1. 4. Grace unto you , and Peace from him that is , and that was , and that is to come , and from the seven Spirits , which are before his Throne . And Zechar . 1. 12. The Angel Prays for Judah and Jerusalem : O Lord of Hosts , how long wilt thou not have mercy on Jerusalem , and on the Cities of Judah , against which thou hast had indignation these threescore and ten years ? The Prayers of the Saints are likewise mention'd Revel . 5. 8. and 8. 9. And Antiquity was very express in all the Doctrin of this Article . St. Cyril Alex . 't is very necessary , that they who have been thus singularly exemplar in their Lives , should be honor'd with perpetual Solemnities . St. Ambrose : Whosoever honors the Martyrs , honors Christ . Let us honor these Blessed Martyrs . We are obliged to honor the Servants of God ; how much more his Friends ? St. Augustin : The Christian People Celebrate together the Memory of the Martyrs , with a Religious Solemnity , both to excite to an imitation of them , and that they may be partakers of their Merits , and be assisted by their Prayers . St. Gregory Nyss . Thus Prays to St. Theodore Martyr . Intercede and Pray for our Country before the Lord of the Universe : Altho' you have left this World , yet you know our desires , our wants , and the necessities of Human Life . Ask for Peace . St. Ambrose : We are to desire the assistance of the Angels , who are appointed for our defence . We are to Pray to the Martyrs , whose Patronage we may justly claim : They can Pray for the Remission of our Sins . St. Augustin : 't is an injury to Pray for a Martyr , to whose Prayers we ought to recommend our selves . St. Jerom : We honor indeed the Relics of Martyrs , that so we may Adore him , whose Martyrs they are : We shew an honor to the Servants , that the honor given to them , may redound to their Lord , who has said , he that receives you receives me . St. Ambrose : I honor in the Flesh of the Martyr , the wounds he receiv'd for Christ . I honor his Ashes , made Sacred by his Confession of Christ . I honor his Body , which has shew'd me how to love my God , and taught me not to fear to die for my Lord . And why should not These Quotations may be seen cited at large in Nubes Testium . the Faithful honor that Body , for which the very Devils have a Respect ? I honor that Body , which Christ has honor'd with Martyrdom , which shall Reign with Christ in Heaven .

I most firmly hold , that the Images or Pictures of Christ , of the Blessed Mother of God always a Virgin , and of other Saints , ought to be kept and reserv'd , and that due Honor and Veneration ought to be given them .

God himself Commanded Images to be made and set up in the Temple , even after the Promulgation of the Commandments . Two Cherubins shall thou make of beaten Gold , in the two ends of the Mercy-Seat , Exod . 25. 18. as likewise , 1 King . 6. 27. From whence 't is evident God did not forbid , but Command the making the Representations of Holy things . And 't is a thing approv'd and receiv'd even in many Protestant Churches and Houses . And as for the shewing them Respect and Veneration , the very setting them up in Churches and using them for Ornaments , for helps of Memory or Affection , cannot be abstracted Appeal to Caes . c . 21. ( as Bishop Montague confesses ) from Reverence and Honor in due kind . And Junius another Protestant says , that Sacred Images ought to be Honor'd or Worship'd in their kind . Suo modo coli probamus velut Imagines . Such I suppose as Daille says is De Imag . c . 11. c . 1. Dail . Apol . c . 10. p. 65. due to the Instruments of Religion , and to the Persons and Utensils of the Church , as Priests , Chalices , the Holy Books . Such as this it is we allow ; it being not consistent with a Nature imbued with Christianity , not to have another kind of Regard , Honor and Veneration for things relating to God , than to other Prophane things . This our Church in this Article recommends and Teaches ; but whether this is , or ought to be called a Religious Honor , is a Dispute amongst Divines , but no matter of our Faith . And as for the manner , or External Profession of this Honor , it ought to be measur'd from the Intention of the Church , or the Giver . It being customary to use the very same external Expression both to God and Creatures . Thus Bowing , Incensing , in our Churches , are us'd to God , to the Altar , to the Book of the Gospel , to Sacred Images , to the Priest Officiating , to the Deacon , Sub-deacon and Acolites assisting , and likewise to the Congregation or People that are present at Divine Service , and yet we make Gods of none of these things ; for tho' the Actions are thus externally the same , yet internally and in way of Respect or Honor , they are as different as the Objects . St. Basil ep . ad Jul. As 't is cited in 2. Nicen Council Act. 4. According to the pure Faith of Christians , I Invoke the Holy Apostles , Prophets , and Martyrs , that by them , that is , by their Intercession God may be merciful to me . Upon which account likewise I honor and venerate their Images , especially since this has been deliver'd by the Holy Apostles , and never forbidden ; but is in use in all our Churches . And St. Augustin says of Images ; An Honor may be given them , as being Religious things , l. 3. de Trin . c . 10. And St. Chrysostom in his Liturgy : The Priest go's out at the little Door , carrying the Gospel , the Assistant going before him with a Candle . And turning to the Image of Christ between the two Doors , he bows down his Head , and says with a loud voice , &c. And as to this practice , Bishop Wilkins in his Mathem . Mag. p. 324. relates out of Cedrenus , that in Justinians time , There was a burning Lamp found in an old Wall at Edessa , which had remained so , for above 500 Years , there being a Crucifix placed by it : Which must have been set up by this Computation , soon after our Saviours Ascension .

I believe that the Power of Indulgences has been given and left by Christ to his Church ; and that the use of them is very beneficial to the Faithful .

This Doctrin of Indulgences is what was practis'd by St. Paul , who remitted unto the Incestuous Corinthian part of his Penance , 2 Cor . 2. being careful lest over-much Sorrow should oppress him ; and this he did , as he says , in the Person of Christ , v. 10. that is , by Power and Authority receiv'd from him . And this Power we find given by Christ to the Church in the Person of Peter , Mat . 16. 19. I will give unto thee the Keys of the Kingdom of Heaven : And whatsoever thou shalt bind on Earth , shall be bound in Heaven : And whatsoever thou shalt loose on Earth , shall be loos'd in Heaven . Where there is an ample Power given of Binding , and Loosing ; and such as all Congregations of Christians pretend to , who enjoyn Penalties for Offences , and likewise upon just occasion remit them . And this is what is sufficient to make good this Profession .

I acknowledg the Holy , Catholic and Apostolic Roman Church the Mother and Mistress of all other Churches ; and I promise and Swear true Obedience to the Bishop of Rome , Successor of St. Peter , Prince of the Apostles , and Vicar of Iesus Christ .

As the Catholic or Universal Church , signifies a Church consisting of all particular Churches united in the Communion of the same Faith and Sacraments , and submission to the same Ecclesiastical Government , the Church of Rome is not the Universal or Catholic Church , but a part of it ; But as it imports as much as a Church , which is Universal in it 's Influence , and by a Singular Privilege has Authority over all other Particular Churches , and is the Center of their Communion , the Church of Rome in this Sense is the Catholic or Universal Church , and is rightly styled the Mother and Mistris of all other Particular Churches . This was the Doctrin of the first Ages , and therefore St. Irenaeus ( l. 3. c . 3. adv . Haer . ) says expresly , that the Church of Rome is the Greatest , and most Ancient of all others , Founded and Establish'd there by the Two most Glorious Apostles Peter and Paul — 't is necessary that every Church should recur to this , by Reason of it 's more Powerful Principality . And St. Optatus Mil . l. 2. adv . Parm . You know that the Episcopal Chair w●● first Erected at Rome by Peter ; in which Peter did sit the Head of all the Apostles , to the end that in this one Chair , Unity might be preserv'd amongst all . — So that he would be a Schismatic and Sinner , whosoever should set up another Chair to contend with this One . In this Peter sat first , then Linus , then Clemens , &c. then Siricius , who is at this Day our Contemporary , with whom we and the whole World hold Communion . — Upon what grounds is it therefore , you pretend to Usurp the Keys of the Kingdom ( of Heaven ) who by your Presumptions and Lies have Sacrilegiously set your selves in defiance against the Chair of Peter ? St. Cyprian Ep. 40. God is one , One Christ , One Church , and One Chair Founded upon Peter , by the Word of Christ . And Ep. 73. Christ gave this Power to Peter , upon whom he built the Church . Agen , Ep. 55. They carry Letters from Schismatics and wicked Men , to the Chair of Peter , and the Head Church , from whence the Priestly Unity had it 's rise . St. Gregory Naz . ho . de cre . ep . Doar . Writes thus of the Bishop of Rome ; We do not contemn nor revile that great Pastor , who Governs that Magnificent City ; we know him to be Honorable , we acknowledge him the Head — we desire he will shew himself an Indulgent and Tender Father , and diligently take care of the Whole Church . St. Chrysostom l. 2. de Sacerd . c . 1. For what Reason did Christ shed his Blood ? Certainly to purchase those Sheep , the care of which he committed to Peter and his Successors . St. Jerom Ep. 57. to Pope Damasus : I following no other Leader but Christ , am in Communion with your Holiness , that is , with the Chair of Peter . Upon that Rock I know the Church is built . — Whosoever do's not gather with you , scatters ; that is , he that is not of Christ , is Antichrists . And Ep. 58. I cry aloud , whoever is in Communion with the Chair of Peter , is mine . St. Augustin Ep. to Pope Innocent I. We beseech your Holiness to use all your care of Pastor in looking after the infirm Members of Christ . For a new Heresie is lately broach'd — but we hope the Abettors of this perverse Doctrin will submit to the Authority of your Holiness , which Authority is deriv'd to you by the Authority of the Holy Scripture .

The Bishop of Rome being thus acknowledg'd to have the care and charge over the Flock of Christ ; and the Scripture expresly enforcing Obedience to the Overseers , and Rulers of the Flock , 't is nothing less than a Duty to be Obedient to them , amongst whom this Prelate is the Chief . There being no possibility of being United to Christ our Head , unless we submit our selves to those whom he has appointed , as his Vicars or Substitutes to Rule the Church on Earth . Hear Dr. Sherlock on this Subject : Christ has left the Visible and External Conduct and Government Disc . of the Knowl . of Jesus Christ p. 163. of his Church to Bishops and Pastors , who preside in his Name , and by his Authority — He now Governs his Church by Men , who are invested with his Authority ; which is a plain Demonstration of what I Discours'd above , that the Union of Particular Christians to Christ , is by their Union with the Christian Church ; which consists in their Regular Subjection to their Spiritual Guids and Rulers , and in Concord and Unity among themselves . For if our Union to Christ consists in our Subjection to him , as our Lord and Master , our Head and Husband ; and this Authority is not immediatly exercis'd by Christ himself , but by the Bishops and Pastors of the Church ; it necessarily follows , that we cannot be united to Christ , that is , cannot own his Authority and Government , till we unite our selves to the Public Societies of Christians , and submit to the public Instructions , Authority and Discipline of the Church : As no Man can be said to submit himself to his Prince , who denys subjection to those subordinate Magistrates , who act by his Princes Commission : For the Union of Bodies Politic ( such as the Christian Church is ) consists in Order and Government , when all the Members keep their proper places , and are knit to each other by a Faithful discharge of their several Offices and Trusts : Schismatics are in the Church , just as Rebels are in a Kingdom , not as part of it , but as open and profest Enemies . In these words is plainly laid open the Constitution of the Catholic Church , and the indispensable necessity of the Faithful submitting to their Pastors , that so they may be united to Christ : Amongst which the Bishop of Rome having been esteem'd by all Antiquity to have the preeminence , 't is our Duty to promise Obedience to him ; and we cannot withdraw our selves from this Duty without being Schismatics in the Church and Rebels against Christ .

I undoubtedly receive and profess all other things deliver'd , defin'd , and declar'd by the Sacred Canons and General Councils , and particularly by the Holy Council of Trent : And I condemn , reject and Anathematize all things contrary thereunto ; and all Heresies whatsoever the Church has condemn'd , rejected and Anathematized .

This is the consequence of that Doctrin of our Creed , wherein we profess to believe the Holy Catholic Church . For the Catholic Church , being the Church of Christ , and Holy , and directed by the Spirit of God , 't is of Authority enough to be believ'd . As therefore we profess , so we believe : And having the greatest reasons in the World , to believe that Congregation in Communion with the See of Rome , to be , this Catholic Church ; This having continu'd in a Visible Succession of Pastors from Christ's time till now . This never having gone out or separated from any precedent Church , but all other separate Congregations having gone out from this . This having sent Apostles abroad , and converted all Heathen Nations to Christianity . This in Public Synods having oppos'd and condemn'd in all Ages arising Heresies . For these and other Motives judging this Society of Christians to be the Church Christ establish'd , and Commanded all to Hear , and which we believe in our Creed ; We have Authority enough , relying upon the Command and Promises of Christ , to hear and believe the Doctrin she Teaches , and to reject what she condemns : And this especially as she declares in her General Councils ; this being the Method observ'd by the Apostles , who in such an Assembly decided the First Controversie , Act. 15. And this being what the Primitive Church and Faithful then practis'd : and of necessity to be follow'd ever by the Faithful , from that Principle of Dr. Sherlocks ; because they can never own the Authority and Government of Christ , unless they submit to the Public Instructions , Authority and Discipline of the Church . And what can be more Public , than what is Declared by a General Council ? St. Augustin was so far of this mind , that he thinks not only private Persons , but even National Synods oblig'd to submit to the Judgment of a General Council , Particular Councils must yield ( says he ) to General ; and then gives the reason ; Because the Whole is deservedly prefer'd before a Part , or Particulars , l. 2. c . 9. de Bap . cont . Don . And upon this consideration he says of Cyprian , that if he had liv'd to have seen the Question of Rebaptization decided by a General Council , he would forthwith have renounc'd his own private Opinion , and even the Sentence of the African Synod , and submitted to the determination of the General Council . St. Cyprian ( says he ) would have yielded , if in his time the truth of this question had been clear'd by a General Council , ib . c . 4.

In this manner are these Articles of this Profession shewn to be conform to Scripture , and to the Sense of the Primitive Fathers ; so far , that 't is beyond all Question ▪ had these Points been oppos'd in their time , and thus Determin'd by any Council of that Age , they had as certainly subscrib'd to it , as they did to the Councils held in their time , or as we do to the Articles of this Creed , since as we find they have already done it in their Writings , as appears above . But for farther satisfaction , and removing other Objections , I le here propose some , with a short Answer to them .