command for the observation of these in holy writ nor for many other Church ordinances that might be named Our Church indeed justly blames the Romish for obtruding upon us and other Churches her owne Rituall Traditions as of necessity to Salvation some of which are uncertain others frivolus burthenous superstitious and even contrary to Gods word so did St Augustin long agoe sharply taxe Vrbicus a Romane Presbyter for pressing the Weekly Fast one Saturday as necessary to be observed by all Christian Churches whereas the vsuall Fasting-dayes at that time in all Churches were Wensday Fryday the Saturday fast being a peculiar custome of the Church of Rome But our Church abolisheth not all Traditions as appeares by this of the Creed which she with other Reformed Churches retaines as also by her 34th Article which was on purpose framed touching this subject wherein she intreateth only of Rituall not Doctrinall Traditions telling us that they need not to be alwayes and every where alike but may be diversified according to Times Countries and mens Manners so that nothing be ordained against Gods Word that what soever Private Person purposey and openly breaketh such ought to be openly rebuked and that every particular or nationall Church hath Authority to ordaine change and abolish Cerimonies or Rites of the Church ordained only by mans authority so that all Things be done to Edifying CAP. VIII Severall Objections which some have alleadged against the fore-assigned Authors of the Creed answered at large Certain Creeds compared together whereby their conformity appears to one another and to that of the Apostles HAving thus confirmed the first of the Five Poynts which I proposed to my selfe in the beginning namely that the Apostles were the Framers or Composers of the Creed which commonly bears their name I should now proceed in order to the Rest but that I conceive it necessary to cleare my passage as I goe on by the removall of such Doubts and Objections which like so many rubbs or stumbling-blocks hinder my farther proceeding and obstruct the way The Truth though sufficiently cleare in it selfe yet will shine forth unto others more gloriously when these mists are scattered though firmely establisht yet her strength will appeare more formidable in the overthrow of her Adversaries For there be some and those of no vulgar ranke who have taken great Paines and still delight themselves in overthrowing those ancient fabricks which our forefathers left us building in their roome some slight painted Toy without either strength or use to please the fancy of the contriver not satisfy the judgement or conduce to the profit of the sober Christian A course if prosecuted which will ere long bring the Doome of the Jewish Temple upon the Christian Church that shee will not have one stone left upon another that shall not be thrown downe Math. 24. 2. As for this present Argument though the Reasons which some have brought against it seeme to the objectors more then probable yet I suppose that upon due triall they will appeare lesse then necessary so that they will prove unsufficient to overthrow the constant Tradition of so many Ages and to sway against the streame of so maine a current the joynt Authority and Testimony of so many Doctors of the Church as well Moderne as Ancient I shall therefore set downe their Reasons fully and faithfully yea somewhat more distinctly than they have done and then subjoyne their Answers in severall Object 1. Were the Creed compiled by the Apostles it is not likely that S. Luke writing the history of their Acts would have omitted so principall a matter Sundry other things of farre lesse consequence he hath carefully recorded as the Apostles Decree concerning Ceremonies and things indifferent but of this so important and weighty a businesse the Decree concerning the Rule of Faith he makes not so much as one word mention which certainly he would never have failed to doe had they made any such At least if S. Luke had omitted it in the Acts yet it cannot be conceived how S. Paul and the rest of the Apostles should not speake a word of it in their Epistles I answer First that this is but a negative argument and concludeth not S. Luke makes no mention thereof in the Acts therefore it was never done To give a like instance or two S. Mathew undertakes to write the History of our Saviours Life and Death with the Precedents of the one and the Consequents of the others and yet there be many weighty Passages omitted by him which we find afterwards related by S. Luke and S. Iohn S. Iohn especially composed his Gospell of those particular Actions and Speeches of our Saviour which were left unmentioned by the three former Evangelists yet he himselfe tells us in the conclusion of his Book that There were many other things which Iesus did the which if they should be written every one he supposed that even the World it selfe could not containe the Bookes that should be written Ioh. 21. 25. But to come closer yet to the Argument S. Luke in that Booke of his which is entituled The Acts of the Apostles mentions very few Acts of the Apostles in generall yet hath large Digressions concerning S. Stephen and S. Philip who were no Apostles but Deacons Then he prosecutes the story of S. Peter and S. Barnabas but more at large that of S. Paul whose companion he was in his Apostolicall Peregrinations and yet how many materiall Passages even touching S. Paul doth he omit some of which we find afterwards occasionally recorded by himselfe in his Epistles especially in those of his to the Churches of Galatia and Corinth As for example his Travailes into Arabia after his conversion his Coming to Ierusalem three yeares after and communicating his Gospell with Peter Iames and Iohn his withstanding Peter at Antioch his rapture into Paradise and unto the third Heaven together with many other particulars things sure of greater consequence than his making of Tents at Corinth or the signe of the Ship wherein he sailed to Italy and yet these are exprest the other excluded If it be replyed that this Argument is produced only as probable and yet will hold good unlesse some probable cause of the omission can be assigned why a poynt of so great importance and so necessary is not mentioned when others of lesse weight are and that the Evangelists omit indeed diverse Things which Christ said and did yet set downe all Things necessary to Salvation which was their main end I rejoyne That whosoever goes about to overthrow so old and received a Tradition may justly be required to bring more than probabilities and conjectures if he expect to be believed that this Probability grounded on S. Lukes omission is sufficiently overthrowne by the positive Testimonies of the Ancients which I haue produced to the Contrary that the Composure of the Creed by the Apostles was a businesse confessedly of great importance but the mentioning of it by S.
see no reason for them diverting in the meane time all those Testimonies of Scripture which are produced to confirm these Principles by altering as I said of words letters points wresting of phrases affixing to the words new contrary Glosses by perverting other places to serve their own turn by false unheard-of Expositions so that this right Reason proves a crooked Rule and instead of imforming us of the Truth deformes the Originall the Touchstone of its Triall The Church of England in her 21 Article saith indeed that Generall Councils may erre and have erred But shee saith not that they have erred in matters of Faith only shee infers from hence wherefore things ordained by them as necessary to Salvation have neither strength nor authority unlesse it may be declared that they be taken out of Holy Scripture And good reason because the Scripture containes all things necessary to salvation But by whom are these things to be so declared Sure by the Fathers assembled in a Generall Councill So she makes these Fathers Declarers or Collectours of those necessary Points out of Scripture and for ought I can see judges of that necessity A very great Priviledge and as much as was ever challenged by them But she more expresly ties her Clergy to submit unto the judgment of the Fathers whether in or out of a Councill in weighty Points of Religion Synod Lond. An. 1571. Tit. 19. De Concionatoribus Imprimis videbunt Cincionatores ne quid unquam doceant pro Concione quod a Populo religiose teneri credi velint nisi quod consentaneum sit doctrinae veteris aut Nâ—vi Testamenti quodque ex illa ipsâ doctrinâ Catholici Patres veteres Episcopi collegerint Where she makes the Orthodoxe Fathers the sole Interpreters of Scripture who are to be followed by Preachers in matters of Consequence and ranks their Collections out of Holy Scripture with the letter it selfe which if it imploy not infallibility in expounding Scripture I am sure it comes very neere it Reason then is not the Judge of all Truth to which our Church may seeme to referre us by making Councils fallible that is bare naturall Reason but Reason enlightned neither were the Fathers guided by it in the maine Principles of Religion but by Faith relying on Authority divine or universall Tradition She may indeed yea ought to search into and examine Tradition whether it be genuine or spurious as the Beraeans Acts 17. 11. examined S. Pauls Citations of the Old Testament touching the Prophecies of the Messiah But when the Tradition is found to be good and cleare old and Catholick then Reason must submit to it although it may seeme to thwart or exceed her Neither doth S. Peter bid us to give a reason of our faith but to be ready to give an answer to every one that asketh us a reason of the hope that is in us 1 Peter 3. 15. that is upon what Grounds we expect eternall Happinesse by the Profession and Practice of the Christian Religion and this answer or reason to be given not rashly or conceitedly but with meeknesse and feare Indeed who the most Learned much lesse every ordinary Christian who hath the charg there given him can give a Reason or Demonstration of all Mysteries in Religion some of which as the Trinity and Incarnation we cannot so much as conceive or comprehend fully and distinctly Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may be as fitly rendred a Reckoning or Account for the word is thus elsewhere taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give an Account of thy Stewardship Luk 16. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall give an Account thereof viz. of every idle word Mat. 12. 36. but never as farre as I remember is the word used for a medium or Demonstrative Argument a Priori Is it not then the ready way to the Introduction of all Sects of Libertinisme yea at last of Atheisme it selfe to bring all Points of Religion to the Censure and Tribubunall of this conceitedly-blind Iudge which according to the mad wish of that Roman Tyrant cuts off the very neck of Religion at one blow For all Religions which hitherto have dared to shew their face to the world have grounded themselves on Authority either true or false on Reall or Pretended Revelations The Grecians had their Oracles Numa his Egeria and Mahomet his pretended Gabriel as well as the Jewes had their Moses and Christians their Jesus Humane Reason left to its own light and guidance never presumed in any Nation to be the Mother of a new Religion or a sufficient Directresse in it yea the light of Nature is acknowledged by the most acute Philosopher to be dim and darke in relation to Divine Objects compared therefore by him to the eye of an Owle at mid-day 't is not able therefore of it self to shew us the way to Heaven who converse here in a spirituall Aegypt a land of darknesse which is our naturall state no getting into Canaan but by a pillar of fire supernaturally raised and divinely moved Now as Anabaptisme is more suitable to the dreggs of the People and worketh on the grosser humours of the Body Politicke to whom Community of goods and freedome from the power of Magistrates are pleasing Tenents so this as a poyson farre more deadly seazeth on the subtler wits as on the finer animal-spirits therefore the more dangerous because abler Instruments of mischeife Reason at the best is fallacious enough but when thus cried up as the sole supreme Judge of all from whom lies no Appeale no marvell if she extreamly please he selfe in novell Inventions and become much enamoured of them as her owne genuine Birthes Shee is therefore a most dangerous Guide being thus left to her selfe in matters of Religion which as Vincentius Lir. tels us is not Res inventa sed tradita not found out by our selves but received from our Auncestours Sure then Eternall Salvation is a businesse of more weight then to be intrusted to her Dictates and Directions whence it is that holy Scripture every where cries downe the wisdome of the world the judgment of the naturall man the vaine deceits of the Heathen Philosophers who were the great Masters and Admirers of Reason and the darknesse of our understanding in things Divine in the Mystery of Godlinesse And methinks when Reason decives us so oft in smaller matters in objects farre lower such as lie within its owne Spheare it should a loud proclaime this Caveat to an indifferent and experienced man that we are not to trust it in things of the greatest moment which lie so farre above its reach that we are not to follow a false wandering Meteour an Ignis fatâ—us here below when we have the bright Morning Starre to guide us in this vale of darknesse untill the Sunne of Righteousnesse arise with healing in his winges But to returne to the Argument which I have in hand As I dare not be so rash as
succeeding Creeds which the whole Church hath for many Ages imbraced they were Framed in generall Councels or confirmed by Generall Practise Now the Catholick Church which received the Creed from the Apostles and preserved â—t as an inviolable Depositum may justly be presumed best to know the meaning of it the Common Mother of Christians can best informe us which is the true sence of the Common Faith and hath sufficienâ— authority to impose it upon Her Children Reas 4. Those Fathers who wrote since the Nicene Councell set downe and explaine that Creed which beareth the Apostles name not that which was framed in the Councell of Nice as appeares by the fore-cited Testimonies Now this they would not nor could have done if the Nicene Creed had been the first The first Father whom we find to meddle with or handle the Nicene Creed is St Cyril Patriarch of Alexandria who flourished an whole Century after the making of it Doth not this plainly shew that the Church had still the prime if not the sole respect to that Symbole or Rule of Faith which the Apostles left her as the maine Basis on which the Faith of her Children was built the Root whereout other Creeds as so many Branches sprung the Fathers who since the celebration of that Councell have explained and commented on the Apostles Creed I have already mentioned viz. Chrysostome Augustine Chrysologus Venantius Eusebius c. Reason 5th It is a received Rule which S. Augustine laies downe lib. 4. De Baptismo cont Donat. cap. 24. Quod universa tenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi authoritate Apostolicâ traditum rectissimè creditur That is That which the universall Church holdeth and hath alwaies retained not being ordained by a Councell is most justly believed to have been derived unto us by the Authority of the Apostles And this rule is grounded upon good Reason besides the Authority of the deliverer for a generall effect must have as generall a cause they must be both of the same latitude and extent now there is no Generall cause imagineable of a publiquely received Doctrine Goverment Ceremony or Discipline in the Catholicke Church such especially as is derived to it from hand to hand time out of mind but the Authority of a Generall Councell which is the Church Representative or the concordant preaching of the Apostles who first planted Christianity in the Churches of the whole world So then to apply this Rule unto our present purpose That the whole Church holds the Apostles Creed experience demonstrates that it hath been alwayes reteined in the Church the Testimonies of the fore-aleadged Fathers shew and that it was not Framed in any Genenerall Councell sufficienty appears both by the copies of those Creeds which were framed in them found varying from that of the Apostles as also by the writing of those Fathers who lived before the first General Councel held at Nice wherein they make mention of a Rule of Faith derived downe to them from the Apostles which some of them also set downe as Irenaeus Tertullian Origen Reason 6th Before the Nicene Creed was framed both the Easterne and Westerne Churches had an Ancient Symbole or Creede Socrat. lib. 5. cap. 6. Which could be no other than that of the Apostles since no other is assigned or mentioned by any good Author First That the Westerne or Romane Church had such an Ancient Symble appeares 1. By the words of Vigilius Byshop of Rome lib. 4. De Eutiche Roma antequam Nicena Synodus conveniret a temporibus Apostolorum usque all nunc ita fidelibus Symbolum tradidit viz. in Jesum Christum Filium ejus Dominum nostrum leaving out the Particle Vnicum That is The Church of Rome even before the Nicene Councell from the very Apostles times till this present in these termes delivered the Creed unto Believers And in Jesus Christ his Sonne our Lord leaving out the Particle Only 2. By Ruffinus in his Tract on the Creed who compares the Aquilean Creed with the Romane and withall tells us that the Creed was believed so ancient in his time that it was then held for an Apostolicall Tradition Now this Ruffinus was a man of note in the Church nine yeares before the first Councell of Constantinople viz. in the yeare 372. when he went with Melama from Rome to Alexandria about which time also S. Ierome wrote letters to him namely his Epist 5. 41. Secondly that the Easterne Churches had an ancient Creed too before the Nicene Councell appears by the same Ruffinus who compares the Aquilean Creed with that of the East as well as with the Romane The same appears by Cyril of Ierusalem who explaines it at large in his Catecheses and this Creed of his explaining we shall find much consonant to that which we now call the Apostolicall only cutting off some few exegeticall Particles which were added to fore-arme his Auditors and other orthodox Christians against succrescent Heresies to which Creed of his he adjoynes also some practicall Grounds for the more compleat instruction and Preparation of them against the time of Baptisme This Cyril was first Catechist then Patriarch of Ierusalem and sate afterwards in the first Councell held at Constantinople where the Easterne Bishops were only present and composed a Creed almost in the same termes with this of Cyril He composed these Catecheses in his youth about the yeare 350 and died in the yeare 386 five years after the celebration of that Councell as the learned Vossius demonstrates out of Leo and S. Jerome compared with a passage in his sixt Catechesis Now as the Fathers of the first Councell at Constantinople laboured not to frame a new Creed but were contented to enlarge the Article concerning the Holy Ghost against Macedonius who perverted it so we may justly suppose that the Nicene Fathers retained the words of that Creed which had been of old received in the East least they might otherwise seeme to have framed a new Faith amplifying only the Article concerning the Divinity of our Saviour which was then called in question by Arius that so it might appeare to the World quaedam tantummodo explicatius dici as the same Vossius rightly conceives Cut off therefore from the Nicene or Constantinopolitan Creed or from that of Cyril which much symbolizeth with it the Additionals unto those two Articles and you have the whole Creed of the Apostles for the Communion of Saints is not a distinct Article but a part or Paraphrase of what goes before Saints being implyed in in Holy and Communion in Church or Congregation Ecclesia which is an Assembly of selected People and Christs descent into Hell is presupposed to the Article of his Resurrection Therefore to think that Cyril in his old Age or Iohn the Patriarch his Successor added all that to the Jerosolymitan Creed which followes the Articles of the Holy Ghost is nothing probable because Cyril doth not barely
Fides Apostolica OR A Discourse asserting the received Authors and Authority of the APOSTLES CREED TOGETHER WITH The Grounds and Ends of the Composing thereof by the APOSTLES the sufficiency thereof for the Rule of Faith the Reasons of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall Greeke and the Division or Parts of it Hereunto is added a double Appendix the First touching the ATHANASIAN the Second touching the NICENE Creed By GEO. ASHWELL B. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. v. 3. Christianus mihi nomen est Catholicus vero Cognomen Pacian Ep. ad Symp. I shall believe that the Apostles Creed was made by them such Reverence I beare to the Churches Tradition untill other Authors be certainly found out K. Ch. 5 Paper to M. Henderson OXFORD Printed by LEON LICHFIELD Printer to the University for Jo. Godwin and Ric. Davis 1653. TO THE RIGHT HONOURABLE and my much Honoured Lord Thomas LORD Wenman Baron of Kilmaynham and Viscount Tuam MY LORD THE Age wherein we live as it is unhappy in too many Particulars so in nothing more then that it hath almost lost the ancient Faith amongst so many Factions which pretend to it and exclude others from it Some we have who have maimed it by cutting off certain Articles and others made a Monster of it by heterogeneous Additions Some have destroyed it by corrupting the substance thereof and others discoloured it by counterfeiting its appearance Some have poysoned the Body thereof by the venime of Heresies and others plucked it in pieces by the violence of Schismes But what Remedy to cure these Corruptions and Disorders Sure we can use no better meanes than what the Prophet adviseth us unto To aske for the old Paths and walke therein and so find rest unto our Soules Ier. 6. 16. Or to take that course which our Blessed Saviour made use of in deciding the question of Divorces namely to reduce the matters in Controversies unto the Primitive Institution Mat. 19. 8. By which meanes wee shall find if we make a sober and impartiall search what was the Faith which the ancient Church received from Christ and his Apostles that which she universally profest in the Primitive Times and delivered unto her Children in its native Purity and Perfection Now I shall think my paines most happily bestowed if I may be thought to have contributed in the least unto so good a Worke by this ensuing Discourse the first Rudiments whereof that I may give your Lordship an account of its Composure I drew some years agoe in pursuance of a Collegiate Office which then required me to pitch on some Fundamentall part of Divinity which might best fit the condition and capacity of the Youth who were then my proper Auditours and serve as a Ground-worke to settle them in the Principles of Religion In order to this I thought that I could not make a better choise then by fixing on the Creed which all ages of the Church have entitled to the Apostles and looked on as an exact summary of Christian Religion as to matter of Doctrine But before I pitched on the Body of the Creed it selfe I judged it very expedient if not absolutely necessary to prefixe somewhat by way of Preface touching the Authors and Authority thereof which to mee seeme to stand and fall together for if the Creed were not composed by the Apostles but afterwards gathered out of their writings by some obscure Hand not infallibly guided as theirs but obnoxious unto Errour I cannot as yet see how it can well make good its Title of Apostolick or justly challenge that sacred esteeme which it hath universally obtained from all Sorts and Sects of Christians even from the most pestilent of Hereticks And this I was the rather induced to doe by reason of a certain short Treatise of a Learned Countryman of ours wherein he hath been pleased to lay downe severall Arguments in disprovall of the received Authors the first I suppose who ever proceeded so farre and thought fit to imploy his wit and paines on so unhappy a Subject And these Arguments of his as Novelties usually spread farther and take much at their first appearance in the world we have found since not only entertained but improved also and augmented in number by a more Learned Forreiner I could heartily wish that they had bestowed their paines upon some other Subject whereby they might have gained a more safe repute unto themselves and a more solid advantage to the Publick both which are purchased not by battering and beating downe what is already well built and setled but by repairing the Decayes and Breaches of the Christian Church or by building on the old Foundations whereas we may too justly say of such endeavours as these in matters of Faith what the Apostle by an elegant antithesis speaks in a matter of fact viz. The eating of Things offered to Idols wherein the Trespasser most dangerously Scandalized his Brother that by this ill-managed knowledge of his he did aedificare fratrem in ruinam Edify his weaker Brother but in a most perverse sense not to feare God but to fall quite away from him As to my own particular the objections of these two Learned men served opportunely to awaken mee unto a more serious and exact Review of those ancient Records which the Primitive Church hath left us wherein finding just Ground as I conceived for asserting the received Authors and Authority of the Creed by many concordant Testimonies of those first and best Ages and those seconded by the suffrages of the most eminent Divines of these latter Times although divided into Parties and differing in many other Poynts I undertooke to examine the force of the Arguments alleadged to the contrary in which though I found at the first sight some faire Probabilities sufficient to startle an unwary Reader yet upon a deliberate comparing them with the Consent the Cleerenesse and the Authenticalnesse of the contrary proofes I could by no meanes see such a Proportion of weight and force in them as to overthrow the combined strength of such an Army of witnesses But whether or no my answers to these objections will appeare satisfactory unto others I must leave unto those others to judge who see not with my eyes as I doe not with theirs Yet I hope that these my endeavours will meet with Pardon at least though they come farre short of that perfection which they may chance to look for and I could wish for when they please to consider the ancient and acknowledged Right of the Cause I plead for the number and Authority of my witnesses by whom I am supported together with the newnesse of the contrary Arguments which as no Age before ever saw so no Man to my knowledge ever went about to solve The first attempts in any kind are usually rude and imperfect much more when they proceed from an unskilfull and unpractised Hand such as mine which never before ventured on ought which it durst expose unto
the Publick view Yet to excuse my selfe in part from Temerity and Presumption in this particular I ventured not on it before I had the approbation of some Learned Friends who were pleased not only to peruse the Worke but solicited me also to the Publication which if it shall awaken some more able Pen to perfect what I have thus rudely drawn I shall not a little applaud my selfe as the Instrument of presenting so fortunate an Occasion But I have almost seemed to have forgot your Lordship whilst I have been thus particular in relating to you the Occasion the Beginning the Progresse and the end of these imperfect labours of mine which I am now bold to offer unto your Patronage that so they may have the same Protection with the Author that presents them For as the many Favours and Civilities which I have received from your Lordships hands oblige me to a Publick acknowledgment so your approbation of the Work which hath had the Honour of your Perusall also in good part hath encouraged me to present that acknowledgement in this kind Besides not only Gratitude but strict Justice seems to require this oblation at my Hands the first-borne of my Pen and entitleth your Lordship more peculiarly unto it for though it were begotten elsewhere it was borne under your Roofe and so belongs unto you as to the Lord of the House and the Father of the Family There remaines nought else but that as I now present this Treatise to your Patronage so to present my Prayers to God for your Person for that of your Noble Lady together with all the Branches of your ancient Family that they may constantly Live and comfortably Dye in the true Christian Apostolick Faith which was once delivered unto the Saints This as it still hath so shall continue to be a constant part of the dayly Orisons of MY LORD Your Lordships Most Faithfull and Affectionate Servant to Command GEO ASHWELL The Contents of the CHAPTERS CAP. I. THE Dogmaticall part of Theologie most necessary to be established and in that most especially the Creed as the Foundation of the rest and this for three Reasons A double abuse of the Creed which occasioned this Treatise together with the abuse of Catechismes The five Heades of the ensuing Treatise The Creed conteines all and only Fundamentalls The Trinity and Incarnation of the Sonne of God cleared out of it CAP. II. The History of the Apostles Composing the Creed out of Ruffinus Five Reasons why the Apostles delivered it to the Church not in Writing but by an Orall Tradition An Objection against the preserving of it by Tradition Answered CAP. III. Testimonies of Scripture touching the Composure of the Apostles Creed especially out of S. Pauls Epistles as the places are accordingly interpreted by Diuines of good note both Ancient and Moderne Some Doubts against these Testimonies solved CAP. IV. Testimonies concerning the Creed and the Composure thereof by the Apost taken out of the Greek Fathers who beare witnesse for the Eastern Churches some Objections against these Authorities partly Answered partly Prevented CAP. V. Testimonies of the Creed and the Composure thereof by the Apostles taken out of the Latine Fathers who beare witnesse for the Western Churches Some Objections to the contrary Answered CAP. VI. Testimonies of the Authors and Authority of the Creed taken out of the Protestant Divines who have unanimously received and acknowledged this Creed of the Apostles together with the Nicene Creed and that of Athanasius CAP. VII Six Reasons evincing the Apostles to have been the Composers of the Creed which commonly bears their Name Some Objections against these Reasons Answered The place where the Creed was Made Of Fundamentalls and Traditions CAP. VIII Severall Objections which some have alleadged against the fore-assigned Authors of the Creed Answered at large Certaine Creeds compared together whereby their Conformity appears to one another and to that of the Apostles CAP. IX The second Head of this Discourse namely the Grounds on which and the ends for which the Apostles framed the Creed The Sufficiency also of the Creed for the Rule of Faith is proved by the Testimonies of Divines as well Moderne as Ancient and those both Romish and Reformed CAP. X. The third Head of this Discourse namely the severall reasons or significations of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Creed beares in the Originall Greeke CAP. XI The fourth Head of this Discourse namely the Division or Parts of the Creed CAP XII The fift Head of this Discourse touched in Generall viz. the supplementall or exegetticall Creeds framed in succeeding Ages The Grounds whereon they were Framed and their use Some Copies of Creeds set downe as well of the Hereticks as Orthodox both consonant to this of the Apostles Appendix the first of the Athan. Creed CAP. I. Two Reasons why this Creed hath been more oppugned than the rest It s Authority and Author are vindicated in generall more especially touching the severity of the Preface CAP. II. Severall Testimonies concerning the Author and Authority of the Athan. Creed CAP. III. The Time and Place wherein Athanasius wrote his Creed together with the Person to whom The Cause wherefore he wrote it and the Language wherein CAP IV. Some Objections against what hath been laid downe Answered Especially Nazianzens Testimony concerning the Athanasian Creed is farther cleared and vindicated Appendix the second of the Nicene and Constantinopolitan Creed CAP. I. The Reason of the double name of this Creed The Composure thereof The Additionall or Exegeticall Particles inserted into it When and by Whom it was conveied to other Churches and brought into Divine Service CAP. II. When and by whom the Particle Filioque was added to the Nicene Creed is historically delivered and at large Severall other causes of the breach betweene the Churches of Greece and Rome To the Christian and Catholick Reader OUR Blessed Saviour speaking of his second Comming maketh this question or complaint when the Sonne of man commeth shall he find faith on the Earth Luke 18. 8. Now he puts this question to put it out of question for this seeming doubt is a strong Affirmation and amounts to a vehement Complaint that when he shall come to Judgement he shall find little or no faith amongst men No faith in matter of Practise each man will be false to his Brother Homo homini Vulpes as well as lupus the wisdome of the world so generally counted and esteemed being nought else but overreaching the ancient Christian simplicity will be quite lost and the Serpent expell the Dove nothing but insinuating Complements and faire speeches like those of the Serpent to our Grandmother Eve will every where practise to deceive under pretence of friendship Nor on the other side will there be faith found in matter of Doctrine Religion shall be lamentably torne and mangled by intestine Combats of the Tongue and Pen New opinions shall be in Credit as new fashions till faith of one by
in the former they require an absolute Assent and condemne them all for Hereticks who goe not along with them in the same Path in that they shewed there modesty in this their Piety The Fathers being thus cashired and appealed from as unmeet illegall Judges because obnoxious to errour which hath been laboured to be made good by publishing som few paradoxicall Tenents found in the writings of some one or few of them which they conceive to be Errours though many of them perhaps will not appeare such upon due examination and after all their undutifull malicious Search whereby like Cham they have laid open their Fathers nakednesse they cannot finde one palpable Errour which they can justly lay to the charge of all or a major part of them thus at last missing their aime they proceed farther to call the Creed in question that undoubted Rule and Foundation of the Christian Faith which the Apostles with so much care Composed and left unto the Church as a most pretious Depositum the lydius lapis or Touchstone of the Catholick Beliefe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Orthodoxe Professours They have called both the Authors and Authority in question first by doubting of and raising scruples against it then absolutely denying and laying down Arguments to disprove those Authours to whom it hath been constantly entitled for they both fall together take away the Authours and the Authority will soone vanish for if the Creed were not framed by the Apostles but collected out of Scripture by some uncertain and obscure Composer or Composers whose names are buried in forgetfulnesse seeing it containes some Articles which are not set down totidem verbis in any determinate Place of Holy Writ 't were possible that some Points might be mistaken not rightly gathered or deducted as by a fallible Hand and so the whole Frame of it of no more Authority then some peice of a Father or the Canon of a Councill if so much For though it be granted that all the Articles of the Creed be either expresse words of Scripture or by an undoubted consequence deducible from it yet the drawing of these Articles forth of Scripture requires an unerring and Divinely-guided Hand First because none else can know which is an Article of Faith that is a Fundamentall or Point necessary to Salvation who is not divinely informed of Gods will and pleasure in this matter Secondly because the Judge of the consequence must be infallible for otherwise it oft fals out that what in one mans judgment is a necessary Deduction is not so in anothers but probable only or perhaps false else we should have had lesse about the Trinity and Incarnation two maine points of our Faith to name no lesser ones Having removed these two Forts out of their way and demolished these Propugnacula fidei thē after they may safely build what new Fabricks they please upon the abused Groundwork of Scripture or rather having digg'd up the Groundwork of the Creed lay Reason for a new Foundation on which to build Castles in the Aire imaginary structures much like the enchanted Fortresses dream't of in the Monkish Romances then they may entertaine whatsoever strange fancies they please Fancies which unconstantly hover up and down in the Braine like so many Cloudes in the middle Region carried hither and thither by the wind and presenting now this now that monstrous shape having removed these two Bounds of Faith they may wander in the large field of Scripture at randome scatter here there what pernicious seeds they please root up what was already sowen confound the furrowes mixe adulterate graines with the pure seed of the word thus making havock of all and turning the field into a Wildernesse And though they seem to honour Scripture and appeale to it as the sole adequate Rule of Theologicall Truth yet in truth they use it but as a colour to set off their new-fangled Inventions the opinions bred within themselves and so wrest it to serve their own Turnes for where ever it seems to oppose them they strait accuse the Copie of Bastardy that such or such a Passage hath crept out of the Margin or Glosse into the Text or the place hath been interlaced by some of the adverse Party some opposite Father they alter at pleasure points letters words yea dash out whole verses and after all torture the poore Remainder till they have forced it to beare witnesse on their side and speak what they would have it take but for instance the beginning of S. Johns Gospell as 't is expounded by Volkelius If they should openly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reject Scripture they would be exploded and expell'd out of Christian Common-wealths and so hindered from doing mischiefe but now the Divels craft makes use of those to undermine and subvert holy Scripture who seem most to stand for it and to perswade the doctrines of men who seem most to decry them In a word the body of Socinianisme to which we may now adde some other new Sects is compounded like some Hydra or Chymera or what other horrid Poeticall monster of the must pestilent poysonous Heresies which the Church hath ever laboured under or cōdemned in all Ages And wheras this Age hath bin much given to Systems and Compendium's least we should want one in any kind these men have furnisht us with an Epitome of Heresies a Breviary of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea which is worse yet they have opened a large Gap for more by making weak depraved Reason without any other light or guide however the Scripture be pretended the sole Judg of Truth by abolishing faith that Reason may be exalted in her Place that Reason which is never the same or constant to it self either in diverse men or the same man at diverse times yet though they so much cry up liberty of Opinion they themselves are unwittingly though willingly Slaves to Socinus else why doe they all follow him so close was he the only unerring Guide the monopolizer of Reason The Socinians indeed outwardly receive the Canon of Scripture much extoll it to keep up their credit with the Christian world but expounding it as they doe in their own Sense contrary to the received Interpretation of the Ancients from by whose hands they received the Canon it selfe they doe as good as not receive it for the Scripture consists in the sense not in the words And whosoever shall take a full survey of their opinions will find that they imbrace no mystery therein revealed but only what is demōstrable by or at least fals within the Sphere of bare Reason the light of nature All the rest which appeare either opposite unto Reason or placed above it as the mysteries of the Trinity the Hypostaticall union Christs satisfaction for the sin of mankind the Resurrection of the same numericall Body the everlasting punishment of the damned for temporall faults c. they cannot away with because they can
to taxe all those of Socinianisme who denie or doubt of the received Authours of the Creed so this I may safely say that unawares they may make way for it as they doe also who decry or debilitate the Authority of the Church and Fathers I have endeavoured therefore in this following Treatise to vindicate as well the Authours as the Authority of the Apostles Creed as being the maine Basis of the Christian Religion to which all succeeding Creeds are in the nature of Paraphrases or Superstructures a worke I conceive too suitable unto the Disease of this Age and so most unhappily requisite an Age wherein the very Principles of Christianity are called in Question and Faith derided as the Portion of deluded Fooles and Idiots An Age wherein some have taken upon them to Correct the Old Creed and others to frame new Ones An Age wherein some accuse our Mother the Church of England for Beleeving too much as the Socinian with some other Sectaries and others for Beleeving too little as the Romane Catholick whose Church hath added to the Creed severall other Articles to be beleeved by all Christians as of necessity to Salvation a Catalogue whereof we may find in the Bull of PIUS 4th among the Acts of their late Tridentine Councill as also in the Romane Catechisme Wherefore I shall indeavour withall to cleare my much honoured Mother from this double crosse-imputation by asserting as well the sufficiency as the necessity of the Creed for Salvation This is the summe and end of my Thoughts which I never intended to make publick when I first composed these notes some yeares agoe for my Collegiate Catechisticall Lectures But when I since daily found many little or nothing to regard the Authority of the Creed and some of no meane note to write against both the Authority and the Authours I reviewed and enlarged them by farther Testimonies of Divines both Ancient and Moderne amongst whom finding an unexpected Harmony and Consent in this matter I undertook to examine the Reasons produced to the contrary which as I hope upon due triall will not be found so weighty and convincing as to overthrow so Old so Generall so Received a Tradition Now having proceeded thus farre and taken no small paines in the Search I presumed to expose them to a more publick view not knowing any who hath hitherto handled this Argument Polemically and in a set Discourse wherein if I have any way failed the Truth I hope will not suffer by my weake Defence but meet hereafter with an abler Patron But if I have so handled it that I can revoke any erroneous Christian fixe the wavering or confirme him that stands I shall have great Cause and good opportunity to rejoyce in contributing the least Mite to the profit of the Christian Church or the praise of Christ our common Saviour who is stiled by the Apostle The Author and finisher of our Faith Heb. 12. 2. To whose blessed Guidance and Protection I commit both thee and my selfe in these darke dangerous and unsetled Times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum D. Athanasii QVicunque vult salvus esse ante omnia opus est ut teneat Catholicam fidem quam nisi quisque integram inviolatamque servaverit absque dubio in aeternum peribit Fides autem Catholica haec est ut unum Deum in Trinitate Trinitatem in unitate veneremur neque confundentes Personas neque substantiam separantes Alia est enim Persona Patris alia Filii alia Spiritus Sancti sed Patris Filii Spiritus Sancti una est Divinitas aequalis Gloria coaeterna majestas Qualis Pater talis Filius talis Spiritus Sanctus Increatus Pater increatus Filius increatus Spiritus Sanctus Immensus Pater immensus Filius immensus Spiritus Sanctus Aeternus Pater aeternus Filius aeternus Spiritus Sanctus Et tamen non tres Aeterni sed unus Aeternus sicut non tres Increati nec tres Immensi sed unus Increatus unus Immensus Similiter Omnipotens Pater omnipotens Filius omnipotens Spiritus Sanctus tamen non tres Omnipotentes sed unus Omnipotens Ita Deus Pater Deus Filius Deus Spiritus Sanctus tamen non tres Dii sed unus est Deus Ita Dominus Pater Dominus Filius Dominus Spiritus Sanctus tamen non tres Domini sed unus est Dominus Quia sunt sigillatim unamquamque Personam Deum Dominum confiteri Christiana veritate compellimur Ita tres Deos aut Dominos dicere Catholicâ Religione prohibemur Pater a nullo est factus nec creatus nec genitus est Filius à Patre solo est non factus nec creatus sed genitus Spiritus Sanctus à Patre Filioque non factus nec creatus nec genitus est sed procedens Unus ergò Pater non tres Patres unus Filius non tres Filii unus Spiritus Sanctus non tres Spiritus Sancti Et in hac Trinitate nihil prius aut posterius nihil majus aut minus sed totae tres Personae coaeternae sibi sunt coaequales ita ut per omnia sicut jam dictum est unitas in Trinitate Trinitas in unitate veneranda sit Qui vult ergò salvus esse ita De Trinitate sentiat Sed necessarium est ad aeternam Salutem ut Incarnationem quoque Domini nostri Jesu Christi fideliter credat Est ergò fides recta ut credamus confiteamur quia Dominus noster Jesus Christus Dei filius Deus Homo est Deus est ex substantiâ Patris ante Secula genitus Homo est ex substantiâ matris in Seculo natus Perfectus Deus Perfectus Homo ex animâ Rationali humanâ Carne subsistens aequalis Patri secundùm Divinitatem minor Patre secundùm Humanitatem qui licet Deus sit Homo non duo tamen sed unus est Christus unus autem non conversione Divinitatis in Carnem sed assumptione Humanitatis in Deum unus omninò non confusione substantiae sed unitate Personae nam sicut anima Rationalis Caro unus est Homo ita Deus Homo unus est Christus Qui passus est pro Salute nostrâ descendit ad Inferos tertiâ die resurrexit à mortuis ascendit in Coelos sedet ad dextram Dei Patris Omnipotentis Inde venturus est judicare vivos mortuos ad cujus adventum omnes Homines resurgent cum corporibus reddituri sunt de factis propriis rationem qui bona egerunt ibunt in vitam aeternam qui verò mala in ignem aeternum Haec est fides Catholica quam nisi quisque fideliter firmiterque crediderit salvus esse non poterit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Authours and Authority of the APOSTLES CREED CAP. I. The Dogmaticall part
substance with the Creed for so all Creeds and Confessions of Faith if true might be called the Apostles Creed nay the Scripture of the New Testament contains nothing else in Substance the Apostles Creed is that only which is delivered in this Forme and in these wordes which distinguish it from all other Creeds If any now among us who receive it as framed by the Apostles should even for explication or under any other pretence offer to alter the least word or tittle we should count it and that justly high Presumption and Sacriledge and should not esteem it so altered though containing nothing but Truth to be the Apostles Creed Answ The fore-cited places of Scripture evince thus much that a Forme containing the Heads of Religion was delivered not after but before the New Testament was written for else the New Testament could not have born witnesse of it Now the Church saith the Apostles Creed is that Forme for she hath delivered us none other nor entitled any other to the Apostles name in any age past therefore let the Objectours either produce another or subscribe to the Churches Testimony The like Argument may be urged touching any Book of Scripture As for Instance Antiquity tels us that S. Paul wrote an Epistle to the Romans the Church tels us that the Epistle we now have so entitleed is that Epistle and none other therefore if any man will doubt of or deny it let him ether shew another Epistle which S. Paul wrote to the Romans or accept this upon the Church's word As for what the Expositours say on the fore-alleaged Places of Scripture hath been already shewen Those Principles mentioned Heb. 6. 1 2. are some of them Practicall Heads of Christianity which were taught the Catechumeni together with the Creed and because Practicall Points not included in it the Creed being composed for a Summary of pure Doctrinals yet they all refer to the Tenth Article of the Creed namely to Remission of sinnes Repentance as the Antecedent or preparative Baptisme as the outward means and Imposition of Hands in Confirmation as the Complement or Perfection thereof As for other Summaries of Faith they cannot be either so truely or so properly called the Apostles Creed because they want the Attestation of the Church which never acknowledged them for such though otherwise perhaps in substance they agree with it as Paraphrases or parts thereof The New Testament containes many things besides the fundamentall Articles of Beleefe as smaller Doctrinall Points Evangelicall Rules of Practice matters of History Disputes Prophecies c. All extra Fidem besides the Creed the Forme and wordes whereof were delivered by the Apostles as well as the Heads and Substance of the Faith though some now doubt which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expresse wordes As for explicating or altering the Creed we may safely paraphrase or comment on it now though not alter the Text thereof in wordes or sense because it hath been delivered to us totidem verbis by a confest evident Tradition of above 1200 years as the Oppugners of its Authors are forced to yeeld Before it was thus setled there was more liberty of expression because diverse Churches somewhat varied the Forme by reason of succresent Heresis but now it hath triumphed over all and is long agoe setled in full possession of the Christian Faith Besides in all those former variations though the Forme was changed in some few Particulars yet the heads or Articles of Beleefe continued the same It was not therefore sufficient for any confession of Faith to gaine the Title of the Apostles Creed in that it contained nothing but Truth CAP. IV. Testimonies concerning the Creed and the composure thereof by the Apostles taken out of the Greeke Fathers who beare witnesse for the Easterne Churches Some objections against these Authorities partly answered partly prevented YOU have seene what light the Holy Scripture gives us concerning this Creed of the Apostles but this Truth will be farther cleered and confirmed by the concordant Testimonies of the Fathers and most of those the most ancient for Time as living neerest the age of the Apostles and the most venerable for Authority who therefore may best be credited in this matter and well speake for the rest Now in reciting their Testimonies when I produce some of them who in their writings set downe the Creed or Rule of Faith not agreeing totidem verbis expressely in every word and tittle with that which the Church now receives for the Apostles I shall desire my Reader to take notice of these three things 1. First that diverse of the Fathers writing against the Heretickes of their Times mentiond only or chiefly those Articles which were then cald in question by those against whom they wrote whence it is that they doe not alwaies set the Creed downe whole and entire which by the way may well be one Reason why the Article of Christs descent into Hell was omitted in many latter Creeds because never question'd by any of the Hereticks of those dayes The same reason induced the Nicene Fathers to proceed no farther in their Creed than this Article in Spiritum Sanctum And I believe in the Holy Ghost although the old Creed was larger as will appeare more fully in what I shall produce hereafter namely because the Arian controversy required no more 2. Secondly That the Fathers maine care in setting down this Rule of faith was to keep themselves to the same Heads or Articles of the Creed giving themselves somtimes liberty to vary words phrases whence it is that though they alwayes set downe the Creed wheresoever they mention it as the only necessary unchangeable Rule of faith the immoveable Basis of Christianity the distinctive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assured marke of a true orthodoxe Christian contradistinguishing him to Pagans Jewes and Hereticks yet somtimes as learned Discoursers they enlarge the parts of the Creed by way of Paraphrase otherwhiles as short Comprisers thereof they contract the sum of it into fewer words according as they saw cause or had occasion offered So Tertullian though he lay downe this for a ground that Regula fidei una omninò est sola immobilis irreformabilis The Rule of faith is only one soley immoveable and umchangeable De Virg. vel chap. 1. Yet whereas he thrise rehearseth it in three severall Tracts he never useth the same words exactly but varyeth his expression now extending now contracting it at pleasure Besides there is an other reason why some of the Creeds end with the Article of the Holy Ghost viz because the four following Articles are virtually included in it which appeares by S. Chrysostomes first Homily on the Creed as shall be shewen by and by As for us of this Age we are not unjustly abridged the like liberty in varying of words or phrases First because these are suspected times wherein the very Grounds of Faith are by many very doubtfully held and by
some cal'd in question Secondly because the Forme is now on all hands confessedly ancient fully setled and strictly enjoyned for so many Ages whereas the Fathers lived in a Time when severall Churches used to vary in the expression of severall Articles and they themselves were knowne Champions of the Faith against the Heretickes which then a rose The case is much the same in the number of Canonicall Bookes which is now a like aknowledged by all and entirely setled at leastwise in those of the New Testament but not so heretofore Or in the Translations of the Bible which every one at the first who had some skill in the Greek Tongue tooke upon him to performe as S. Aug tells us Doct Christ lib 2. cap 12. Yet it is Prudence in the Church to tie her children ordinarily to the use of one translation now though not debarring the learneds recourse unto the Originals when as there are so many Divisions Opinions Suspicions Controversies about matter of Religion and such a multitud of Schismes thence arising which might be probably continued and increased by such a promiscuous license Thirdly that the Fathers in their Catechisticall Paraphrases on the Creed which they made to the Catechumeni before they were admitted unto Baptisme somtimes intermixed matter of a diverse kind viz. Practicall Heads or Points of Christianity equally necessary for the instructioÌ„ of their Auditours so doth Cyril of Jerusalem in his Catacheses And in their other Tracts wherin they dogmatically explain it they ofteÌ„ adde some exegeticall Particles against the Hereticks of those dayes the more clearly to confute them and forearme their Disciples against their poysonous doctrines so some of the Easterne Churches in the First Article of the Creed added these two Attributes by way of exposition to God the Father viz. Invisible and Impassible thus contradistinguishing God the Father to God the Sonne and contradistinguishing themselves to the Sabellians and Patri-passians who confounded the two Persons Yet notwithstanding all these seeming Differences the indifferent Reader will easily find that the aforesayd Symboles or Rules of Faith which they set downe in their writings doe plainly relate to this Creed of the Apostles First because they affirme that they received them from the Apostles whereas no Creed ever bore their name but this one which the Church now acknowledgeth under that Title Secondly because they use the same method in setting downe the Articles and commonly they make use of the same words This premised I come now to set downe their Authorities in order as they lie begining with the most ancient and so descending to latter times And first of the Greeke Fathers who shew what Rule of Faith was received in the Churches of the East These witnesses are eight in number viz. Thaddaeus cited by Eusebius Ignatius Origen Marcellus of Ancyra S. Basil the Great Gregory Nyssen Cyril of Jerusalem and S. Chrysostome 1. Eusebius in his Ecclesiasticall History lib. 1. cap. 13. speaking of the History of our Saviour and Abagarus King of Edessa tels us how Thaddaeus one of our Saviours Disciples being sent to the King after his Ascension was desired by him to relate the History of the Power and comming of his Master to which he replyed that for the present he desired to keepe silence but on the morrow when the King should have caused a publicke Assembly of his People he would then at large discourse upon these following Heads which are the Articles of the Creed concerning our Saviour touching whom only the King wisht him to discourse namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where we have these Articles 1. Christs Birth or Incarnation exprest under the name of his Comming and being Sent of the Father answerable to the Scripture language Act. 7. 52. Joh. 17. 3. 2. His Sufering Crucifying and Death 3. His Descent into Hell an Article now so much questioned amplyfied with this circumstance that hee broke in sunder that Hedge mound or Partitian-wall which had of old seperated us from the Communion and Priviledge of the People of God Eph. 2. 14. 4. His rising againe from the Dead amplyfied with the circumstance of raising other Dead with him who had slept in their graves for many Ages for which see Mat. 27. 52 53. 5. His Ascension unto his Father amplyfied with the circumstance of a great multitude which ascended up with him wheras he descended alone which great multitude may be understood either of those Saints whom he raised up with himselfe having rescued them from the power of Death wherof the Devil is the Prince see Col. 2. 15. Heb. 2. 14. Rev. 1. 18. Or rather of the Angels who waited upon him in his triumphant Ascension into Heaven Psal 24. 7 8. And 68. 17 18. Heb. 1. 6 7. And 2. 5 9. As for his Descent into Hell Christ only is mentioned in it not any that bore him company thither for which see Act. 2. 29 31. Esa 63. 1 3. Whence he thus bespeakes the Thiefe upon the Crosse To day shalt thou be with me in Paradise not To day thou shalt descend with me into Hell But if any make doubt of the truth of this story wherin Eusebius brings in Thaddaeus rehearsing these Articles of the Creed I shall desire them impartially to consider that it was found by him in the Records of the Citty Edessa where this Thaddaeus Preached and translated by the same Eusebius out of the Syriaâ—k tongue wherin it was originally written as being the language of that City into Greek according to what he there sets downe thus Eusebius in that place expresly tels us Now what better proofe can we reasonably desire of an historicall Passage than the Publick Records of that place where the Thing was done And what better witnesse of those Records then he that saw them and copied out the originall with his owne hand 2. Ignatius that famous Martyr and Patriarch of Antioch contemporary to the Apostls having occasion to confute som Hereticks of those Times who perverted the true Faith concerning our Saviour thus layes downe the Articles of the Creed which concerne him by way of an Antidote against this poyson of theirs In his Epistle to the Church of the Magnesians thus I desire saith he that ye may have the full knowledg of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then in his Epistle to the Church of Tralles he sets downe the same Articles in like words which will not be unworthy our comparing Stop your ears saith he when any one speakes to you excluding Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare these to gither and they present us with these Articles which touch our Saviour 1. That he is the Sonne of God begotten of the Father before all Worlds 2. That he was borne in time of the Virgin Mary without the company of man borne truly of the Virgin as as he was begotten of God but not in like manner God and Man being of diverse natures 3. That he suffered was crucifyed died under
tria ista Symbola Nicenum Symbolū quod itidem ut Athanasii contra Arium conditum est quod singulis Dominicis diebus in missa canitur That is In the Apostles Creed was laid the Foundation of the Christian Faith We will adde at latter end to these three Creeds the Nicene Creed also which as that of Athanasius was framed against Arius and which uppon every Lords Day is sung at Masse that is The second or communion service for there of old it hath been placed The same Luther in his Colloquies gathered and set forth by Peter Rebenstocke Anno Dommini 1571. Tome 2. pag. 106. Ad suos frequenter aiebat Symboli verba ab Apostolis constituta esse credo qui in congregatione sua hoc Symbolum verbis tam brevissimis consolatoriis confecerunt est opus spiritus sanctirem tanta brevitate tam efficacissimis emphaticis verbis describere extra Spiritum sanctum Apostolos non potuisset ita componi etiamsi millia secula illud componere conarentur That is Luther was wont to say oft' unto those about him I Believe that the words of the Creed were agreed on by the Apostles who meeting together framed this Creed in so curt but comfortable expressions It is the worke of the holy Ghost to describe a thing with such a brevity and yet most efficatiously and emphatically it could not have been so composed unlesse by the holy Ghost and the Apostles allthough a thousand Ages had endeavoured it These full and cleare Testimonies of his I find cited by Fevardentius in his annotations on Irenaeus lib 1 cap 2. A fiery Adversary of his and so not likely to ly for Luthers credit and Advantage 2. Calvin Instit lib 2. cap. 16 § 18 saith thus of the Creed Apostolis certè magno veterum consensu ascribitur neque vero mihi dubium est quin a primâ statim Ecclesiae origine adeoque ab ipso Apostolorum seculo instar publicae omnium calculis receptae confessionis obtinuerit undecunque tandem initio fuerit profectum Nec ab uno aliquo privatim fuisse conscriptum verisimile est cum ab ultima usque memoriâ sacro sanctae inter Pios omnes authoritatis fuisse constet Concerning the fulnes of it thus Dum paucis verbis Capita Redemptionis perstringit vice tabulae nobis esse potest in quâ distincte ac sigillatim perspicimus quae in Christo attentione digna sunt Then Id extra Controversiam positum habemus totam in eo Fidei nostrae historiā succincte distincteque recenseri nihil autem contineri quod solidis Scripturae testimoniis non sit consignatum quo intellecto de authore vel anxie laborare velcum aliquo digladiari nihil attinet nisi cui forte non sufficiat certam habere Spiritus sancti veritatem ut non simul intelligat aut cujus ore enunciata aut cujus manu descripta fuerit In which words though according to his Judgment an anxious Dispute about the Author of the Creed be needles he affirmeth enough whereon to ground what I have said concerning the composure of it by the Apostles and none other viz. 1. That the Ancients generally ascribe it to the Apostles 2. That it was universally received as a publick Confession of the Faith presently upon the first Rise of the Christian Church and from the Age of the Apostles 3. That it is not probable to have been writen by any Private Man seeing it is most certaine to have been time out of mind of a most Sacred Authority amongst all Pious Christians 4. That it is an assured Truth or Dictate of the Holy Ghost withall telling us that some such Divine Truths are written others only delivered to us by an Orall Tradition such as the Creed is Now I would faine know to whom so Ancient so universally received a Creed one of so Sacred an Authority and so Divine an Author as the Holy Ghost can be justly attributed except to the Apostles who only were the First the Generall the Holy the Divinely-inspired and authorized founders of the Christian Church and Preachers of the common Faith 3. Beza subscribes in like manner to the Authority of the Creed in his annotations on the fore-cited place Rom. 12. 6. where he not only tels us that the Creed was extant when the Gospell began first to be Preached and therefore as we have reason to conceive framed by the first Preachers of the Gospell the Apostles but also that the Articles therein conteined are Axiomata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as require our Beliefe without any farther Proofe that is without proofe from Scripture whereon our Beliefe is grounded therfore in the Judgment of Beza they must needs come from the divinely-inspired Apostles namely the same Authors from whose Mouthes or Pens the Scriptures of the New Testament were derived to us for none else under the Gospell have delivered Axiomata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles of Religion which require no farther Evidence whence it is that Saint Luke tels us in his Preface that he had his Gospell from the mouthes of the Apostles and St Marke as Church-History hath constantly informed us had his particularly from St Peter 4. Joannes Pappus Comment in Confess August fol. 2. hath these wordes Semper in ecclesiâ scriptorum quorundam publicorum usus fuit quibus doctrinae divinitùs revelatae de certis Capitibus Summa comprehenderetur contra Haereticos aliosque adversarios defenderetur Talia scripta licet perbrevia sunt Symbola illa totius ecclesiae consensu recepta Apostolicum Nicenum Athanasianum Where he tels us that there have been certaine Creeds in the Church of Publick use wherein the summe of Christian Doctrine was conteined and thereby defended against Hereticks namely the Apostles Creed the Nicene and that of Athanasius all received by the consent of the whole Church Now we know that the two latter were composed since the third Century and therefore the Particle Alwayes must especially and absolutely relate only to the Apostles Creed which if as Pappus here affirmes it hath been of Publick and Perpetuall use in the Christian Church challengeth the Apostles for its Composers by those two Badges of Antiquity and Vniversality besides the acknowledgment of its Title 5. Peter Martyr loc Comm de missâ cap. 12. saith thus in Symbolis summa fidei comprehenditur quae sane comprehensio vel summa siquis veteres attente legat Ecclesiae Traditio vocata est quae cum ex divinis libris desumpta est tum ad salutem creditu est necessaria nonnunquam a Tertulliano contra haereticos qui sacros libros negabant producitur Symbolum plenum absolutum Nicena Synodus edidit non tamen primum quandoquidem prius aliqua extabant ut vel ex Tertulliano possumus cognoscere Where he affirmes 1. That the Creed is a summary of the Faith necessary to Salvation and called by the Ancients the Tradition of the
set downe the Articles but Catechetically explaine them also together with the rest which precede and there hath been no reason ever yet assigned to make us doubt of the composing of these Catecheses by the same man and at the same Time when he was Catechist which was in his youthfull Age seeing they all alike relish of the same juvenile extemporary stile the consideration whereof hath made some to doubt whether any of them were Cyril's or no because they seemed not elaborate enough for so grave a Patriarch though they seeme indeed to have beene set forth by his Successor Iohn and thence became entitled unto him by some latter unwary Transcriber which may serve to satisfy that objection taken out of Simlerus who in his Index of those Bookes which the City of Auspurgh bought of Antony Eparch of Coreyra reckoneth Joannis Jerosol Catech. Illuminat duâ—deviginti Mystagogicus quinque If any yet desire to have this more fully and clearly demonstrated viz. That the Easterne Churches had an Ancient Forme of Beliefe derived to them from the Apostles and whereto they profest to adde nothing in their following confessions because as it is more obscure so it is more oppugned they may please to consult these following Testimonies 1. Epiphanius in his Booke called Anchoratus having set downe the Nicene Creed as we now have it at large adjoynes these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Faith saith he was delivered by the holy Apostles and in the Church the Holy City by all the holy Bishops together above 310 in number The same Creed then was delivered by both by the Apostles as the Primitive Authors by the Nicene Fathers as the Expositors The Nicene Creed thus at full set downe by Epiphanius was written seaven years before the first Councell of Constantinople which first added all after the Article of the Holy Ghost unto that forme which the Nicene Fathers had delivered although they were not the first framers of those additionall Articles and having thus compleated the Creed by borrowing the remaining Articles from that of the Apostles confirmed the entire forme by their Synodicall Authority and so commended yea prescribed the whole to the Catholick Church 2. The succeeding Councells in the Easterne Church expressely tell us that they and their Predecessors were neither Authors of any new Faith nor Adders to it but only Establishers and Exposirors of the old The first Councell of Constantinople which was the second Generall calls the Nicene Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most ancient although that Synod was celebrated but 56 years before the reason therefore of this Title is that they looked upon that Creed not as first composed by the Bishops of the Nicene Synod but as derived and declared out of a Creed ab ultima antiquitate in Ecclesiâ recepto received in the Church from all Antiquity as the Reverend and Learned Primate of Armagh hath rightly exprest it They also decreed to retaine it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most agreeable to the Sacrament of Baptisme Theod. lib. 5. hist cap. 9. The Bishops Assembled at Tyre Anno 518. professe to embrace the Nicene Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded not made by that Synod Act. Concil 5. Constant sub Mennâ And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That holy Creed whereinto we were all Baptized the Nicene Synod with the assistance of the Holy Ghost hath publickly declared that of Constantinople hath ratified that of Ephesus hath confirmed and in like manner the Great holy Synod of Chalcedon hath sealed The Councell of Chalcedon which was the fourth Generall styles the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine unshaken or unmoved from the first Preaching of the Gospell and withall tells us that the Councells of Nice and Constantinople expounded the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not adding ought as if the faith of their Predecessors had been deficient but declaring their sense by Scripture Testimonies Evagr. lib. 2. cap. 4. To this agrees also that of the Emperour Iustinian writing to Epiphanius Patriarch of Constantinople we keepe saith he that decree of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Symbole which was explained by the 118 Fathers in the Councell of Nice which also the 150 Fathers in the first Councell of Constantinople farther declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as though the ancient faith were defective but because the enemies of the Truth partly rejected the Divinity of the Holy Ghost partly denied the Incarnation of God the Word therefore the said Fathers by Testimonies out of Scripture explained this Doctrine more at large Thus he 7. leg Cord. De Summâ Trinitate Fide Catholicâ 3. To give you the Testimony of the Westerne Church for confirmation of the same Truth The Liturgy called Ordo Romanus a Book of known Authority and Antiquity in the Preface to the Nicene Creed hath these words directed to the Persons who were to pronounce it before their Baptisme Audite suscipientes Evangelici Symboli Sacramentum à Domino inspiratum ab Apostolis institutum cujus pauca quidem verba sunt sed magna mysteria In which words the Nicene Creed is called The Evangelicall Symbole inspired by Christ and ordained by his Apostles And another old Latine Liturgy in use about the yeare 700 hath these words of the same Creed Finito Symbolo Apostolorum dicat Sacerdos Dominus vobiscum Where it is also expressely called The Creed of the Apostles that is the same explained and enlarged For these Testimonies I am indebted to the said R. and Learned Bishop Now for a close to these Authorities and Arguments I shall subjoyne the testimony of Franc. Quaresimus of the Order of Minors a Person of good note in the Romish Church as who was made by the Pope his President and Apostolick Commissary in the Holy Land during which office of his he took incredible paines in searching out the Antiquities of Palestine now this Author in his Book called Elucidatio Terrae Sanctae Tom. 2. lib. 4. Perear 9. cap. 1. Brings two opinions concerning the Place wherein the Apostles composed the Creed The first that of Adrichomius who thinkes it probable that the place was Caenaculum Sion a Place famous for many other sacred Actions as wherein our Blessed Saviour celebrated his last Supper and instituted the most holy Eucharist wherein the Holy Ghost descended on the Apostles at Pentecost and wherein they held that famous Councell about the abrogating of the Ceremoniall Law Act. 15. consonantly to which Tradition he brings that saying of the Evangelicall Prophet Out of Syon shall goe forth the Law and the word of the Lord from Jerusalem Isa 2. 3. The second that of Frier Anselme and others that the place where the Apostles framed the Creed was on Mount Olivet three Bow-shootes from the place where Christ is said to have wept over Jerusalem for which he gives this reason Quia est communis in partibus istis Traditio perpetuis
monumentis a fidelibus confirmata qui ibi antiquitùs pulchram eo intuitu aedificarunt Ecclesiam sub titulo S. Marci Evangelistae ut in vetusto MS. libello de locis sanctis exaratum inveni meminit Fr. Anselmus non modica illius fundamenta ruinae adhuc cernuntur Subtùs est pulchra oblonga cisterna in râ—pe montis excisa duodecim habens in eadem rupe excisas naviculas sivè arcas in memoriam duodecim Apostolorum qui unà ibi collegerunt caelestis doctrinae aquas salutares quibus totus mundus imbibendus erat Ad eam descenditur per angustum ostium quod Civitatem respicit Thus both opinions agree in the maine that there was a certaine place wherein the Apostles assembled to compose the Creed although they somewhat differ about the assignation thereof which circumstance is not much materiall especially seeing Adrichomius delivers his opinion but as a probable conjecture which may therefore well give place unto the latter as being fortified with the more convincing circumstances of an ancient well-grounded Tradition preserved by the Neighbouring Inhabitants and of a Church built in the memoriall thereof with a large Cisterne underneath hewen out of the maine Rock having twelve cavities in it according to the number of the Apostles And thus at length have I run through my Proofes drawne from Scripture Antiquity and Reason which I hope may prevaile with any indifferent judgment to acknowledge this Creed for the Composure of the Apostles rather than upon some few weak conjecturall Grounds to deny those Composers which the Title points us to and then ascribe it to I know not what Namelesse and uncertain Authors at an indefinite and uncerteine Time that is to they know not whom nor when contrary to so old and generall a Tradition This destructive Divinity which hath been so frequently broached in this All-reforming Age will not be found altogether so good in the Issue it is not safe tempering with the maine Grounds of our Religion If we deny or doubt of the Infallible Authority of the Creed as we doe if we deny that it had infallible Authors what will become of Christianity If the Foundations be destroyed what can the Righteous doe Ps 11. 3. The profession of our Beliefe is that which makes us Believers and ranks us in the number of the Faithfull The Creed is the maine ground worke of our Religion take which a way with the succeeding Creeds that have explained it in some poynts by assigning the true sense thereof in opposition to Hereticall Glosses and the whole frame of Christianity falls instantly to the Ground Leave men once to the bare letter of Scripture which being large and made up of severall pieces whereof all were not generally received till the end of the fourth Century since that by reason of its dark and ambiguous expressions and not a few seeming contradictions hath been found unhapily abnoxious to the weaknes and malice of erroneus interpreters by taking a way the Creeds which as they are more short so they are more cleare and plaine Summaries of the Christian Faith together with the consentient judgment of Antiquity which hath acknowledged and established them and delivered them over to us And then with out the spirit of prophecy we may soone foretell what will become of Religion Then what with Marcionis Machaera and Valentini Stilus to use the words of Tertullian What with chopping off whole Bookes at a blow yea an whole Testament With the Anabaptist what with razing out whole chapters and verses scraping out words and letters altering of points and comma's What with wresting and torturing the poore remainder untill it speakes the tormenters mind which hath been the desperate Project and Practise of Hereticks in all Ages a very small portion of our Religion will be left entire yea no meanes will be at all left to convince many errours or to satisfy Pilats so necessary question What is Truth Jo 18. 38. Now Pilate mist of an answer because he would not stay to heare it but we may stay long enough without one even till our Saviour who was asked the question come againe and discover the hidden things of Darknesse This made Tertullian bold to say Non provocandum est ad Scripturas nec in his constituendum certamen in quibus aut nulla aut incerta victoria est aut parum certa De praesc adv haer cap. 19. that is There 's no appealing to the Scriptures nor can we determine the controversies out of them from which we may expect but an uncerteine victory or none at all Scripturas obtendunt saith the same Tertullian of the Hereticks hac suâ audacia statim quosdam movent in ipso verò congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt cap. 15. that is They pretend Scripture with this boldnes of theirs they presently move some but when they come to dispute they weary the strong catch the weake and send away the indifferent or midling sort with scruples in their brests St Paul therefore chargeth Titus whom he had left as his Deputy in Crete to oversee the Churches which he had there planted not to dispute with Hereticks as being men condemned of themselves but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject or excommunicate them after the first or second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Publick Admoniton or Reprehension for they who are so in love with their new opinions as not to yeeld unto the Authority of the Church will les yeeld unto the force of Arguments which are easily illuded or evaded by the subtilty of Hereticks who will fly to any shifts rather then acknowledge a victory and looke upon their superiors as their equals when they see them thus descende into the ranke of Disputants whom they can Combat with upon even Ground Now that which hath caused some latter Protestant Divines to call in question or deny the assigned Authors of the Creed is this as far as I can conjecture that the Creed comes to us under the name of a Tradition and they are loath to acknowledge any such for Divine or Apostolicall least Popery should breake in at this Gap and therefore they think it safest to adhere only to the word written But why should this so much fright us For the question betweene the Church of Rome and the Reformed is not as I conceive whether there be any certeine Tradition and consequently to be received But what traditions are certeine and allowable For have we not received the Scripture it selfe by Tradition viz. The number Authors and authority of the Canonicall Bokes Whence have we the Baptisme of Infants but by Tradition For though we have a faire plea for it upon Scripture-Grounds yet we have neither cleare precept nor precedent for it that hath hithertoo been shewen or the setting a part of the Lords Day and other Festivals for Gods publick Service For we have no expresse
extitissent diversisque nominibus columbam Dei atque Reginam lacerare per partes scindere niterentur nonne cognomen suum Plebs Apostolica postulabat quo incorrupti Populi distingueret unitatem ne intemeratam Dei Virginem Error aliquorum per membra laceraret Where we may observe First That he mentions not at all the applying of the word Catholick to the Church or whole Company of Believers as it is placed in the Creed for this was not cal'd in question by Sympronianus but the aplying of it to particular persons which in the Apostles times were called Disciples or Christians not Catholicks as Sympronianus objected Secondly That Pacianus absolutely granteth not that the word Catholick was not so used in the Apostles Times but only indulgeth so much unto his adversary because notwithstanding this supposall he was otherwise able to convince him upon his own concessions which kind of supposall or indulgence is most usuall amongst Polemick writers there by to winne over and worke upon the Adversary Thirdly That the Reason of the name brought by Pacianus and urged upon Sympronian namely the distinguishing of the true Church from the severall Sects led by denominated from their severall factions and Hereticall heads is very agreeable to the Apostles dayes and so required the like distinctive Epethete for S. Paul blames the Church of Corinth for Schismes and addicting themselves factiously to severall Idolised Teachers which they had chosen to themselves for though he names only Peter Apollos and himselfe yet his Discourse cheifly aimes at some other Popular Preachers and false Apostles as appeares by comparing 1 Cor. 4. 6. 2 Cor. 11. 13 20. And S. John expresly names the Nicolaitans denominated from one Nicolas in his Revel ch 2. v. 15. As for S. Austins involving the word Catholick in the Epithet Holy it proves not that it was not then in the Text of the Creed for it was usual with the Fathers in their Paraphrasticall explications to omit the expression of severall Particles sometimes one sometimes another which yet were cōfessedly in the Creed are expresly mentioned by them in their other Homilies or Tractates as wee may see in Chrysollegus Eusebius Gallicanus and others Thirdly Hereticks arose not only after but even in the very Apostles Times the Tares were scattered presently upon the sowing of the Wheat in the lateplowed field of the Church S. Luke mentions Simon Magus that First-borne of the Devill and Father of Hereticks as the Auncients Style him Act. 8. 9. 24. S. Paul tels us of Hymenaeus and Phyletus 2 Tim. 2. 17. And of Alexander Phygellus and Hermogenes 1 Tim. 1. 20. 2 Tim. 1. 15. Yea S. John informes us in more generall Termes That there were many Antichrists in the world even whilst he lived who denyed the Father and the Sonne 1 Io. 2. 18. 22. These Antichrists then were Hereticks who taught contrary to the Faith of Christ wherefore it is most probable that the word Catholick was placed in the Creed even by the Apostles themselves for the reason before assigned Fourthly The Christian Church might justly be styled Catholick or universall to distinguish it from the Church of the Jewes which was a particular Church confined if not within the Bounds of one Country yet unto one Nation whereas the Christian Church comprehended all Nations and had no other Bounds than those of the world although not actually at the time of making the Creed yet in vertue and power according to that generall Commission of our Saviour to his Apostles Goe teach all Nations Mat. 28. 29. And gaine Ye shall be witnesses unto me both in Jerusalem and all Judea and in Samaria and to the uttermost part of the Earth Act. 1. 8. The Jewes were so envious and proud as not to receive the Gentiles into their communion or acknowledge them partakers in the promises of the Messiah they would have had them all circumcised and submit to the Ceremonial Law but God broke downe this Partition wall Eph. 2. 14. As he made appeare by the Vision of the Sheet which he sent to S. Peter Act 10. 11. 15. And by the Decree of the Councel at Jerusalem Act. 15. And so gathered all into one Body or Church Catholick so called in respect of Time Place Persons Faith which is therefore called the Common Faith Tit. 1. 4. For this Reason at least the Apostles might justly frame the Article at the very first Composure in these words I believe the holy Catholick Church Ob. 4th The different relation of the Story bewrayes the uncerteinty of it for they give not all the same Article to the same Apostle and some marshall them one way some another Answ First Diversity of opinions in Circumstances not materiall cannot justly call the maine Point in doubt So all Christians believe the Gospell of St Mathew and the Epistle to the Hebrwes to be the Word of God though Divines differ about the language in which and the time when they were writen and they all agree there is an Hell though they doe not about the place where Therefore notwithstanding some slight groundlesse differences some of them of latter inconsiderable Authors wee have no just reason to disbelieve the Apostles Composing of the Creed Secondly As to the various marshalling and order of the Articles it cannot justly argue the uncerteinty of the Tradition because the Bookes of the holy Scripture are also placed in a various method according unto severall Editions and Translations some following the order of the Hebrew Text as the Protestant Churches others that of the Septuagint and the old Latine Translation as the Churches of Greece and Rome Thirdly Neither can the diverse ascribing of them to severall Apostles raise any just doubt of the Composers of the whole for we find not a few Controversies agitated amongst Divines concerning the Authors of severall Bookes of Scipture in the Old Testament of the Bookes of the Judges Kings and Chronicles of the Booke of Job in the New Testament of the Second and Third Epistle of St Iohn and of the Revelation whether Iohn the Elder were the Author of these Epistles and Iohn the Divine of the Revelation as distinct Persons from Iohn the Evangelist Or whether Iohn the Ap. were the Author of all three under 3 several Titles But more especially the Author of the Epistle to the Hebrwes is questioned whether it were Paul or Barnabas Luke or Clemens And yet not withstanding all these Controversies the Christian Church now doubts not of the Authority of these Bookes why should we more doubt of the Authority of the Creed although we know not how certainly to assigne the Distinct Articles to their severall Apostles whenas in truth the more probable opinion is that they joyntly concurd to the framing of them all Ob. 5. If the Creed for matter and forme were from the Apostles and they delivered it precisely in those words wherein we now have it why is it not placed in the
Canon of Scripture for if you say it pertaines to unwritten Traditions as S. Jerome and others tell us we must know that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerne only the Goverment and Rites of the Church whereas the Creed is a Rule of Faith or Doctrine required to be profest by Christians at their Baptisme Answ First To retort a like question why is not the number of the Canonicall Bookes put into the Canon that so we might the more certainly know what Bookes are of Divine Authority and what are Supposititious This sure is a Doctrinall Point the maine Fundamentall one and highly concernes our Faith if any thing doe and yet it is derived unto us by Tradition why may not the Creed in like manner Secondly the Creed is taken out of the Canon of Scripture either in expresse words or by evident and necessary Consequence whereof the Apostles were unerring Iudges reduced only to a Method and set Forme Thirdly The Apostles thought not fit to commit it unto writing but delivered it by word of mouth to the Pastours or Bishops of the Churches whom they left to succeed them and who in a continued Succession downe from the Apostles delivered the Creed unto us Fourthly That unwritten Traditions comprehend not only matters of Practise such as are the Rites Regiment of the Church but also matter of Doctrine I appeale not only to the former instance of the Canon of Scripture and to this of the Creed constantly witnessed by St Ierome with many other Fathers whose testimony deserves much credit but to a Third also the perpetual Virginity of the Mother of God of which Mr Perkins no friend of Romish Traditions saith thus That the Virgin Mary lived and died Virgin is received for Truth but yet not recorded in Scripture and in Ecclesiastical Writers many worthy sayings of the Apostles and other holy Men are Recorded and received of us for Truth which neverthelesse are not set downe in the Bookes of the Old or New Testament and many things we hold for Truth not written in the Word if they be not against the Word Thus he in his Reform Cath. of Tradit Concl. 2. Ob. 6th The Creed hath not been preserved so safe from Addition Detraction Mutation as the rest of the Scriptures alwayes have been therefore not likely to have come from the Apostles Answ I could wish that the holy Scriptures had beene kept so safe as the Objectour beares us in hand the Church then would have been more pure and more peaceble But First For Additions Doth not our Church cut off those Apocryphall pieces which were long a goe an next to Daniel and Hester And doe we not find the 151 Psalme added unto the rest a Copy whereof we have in Sixti Sen. Bibliothecâ And in the New Testament for some Ages the Booke called Hermae Pastor was joyned to the Bookes we now have and esteemed by many for Canonicall Secondly For Detraction Have not whole bookes been taken a way by diverse Hereticks who would acknowledge no scripture that made against them For Instance Marcion acknowledged none of the four Gospels but only that of St Luke neither his entirely as Tertullian witnesseth Examples of other Hereticks are almost infinite Yea which is more some Canonicall Bookes for a while were denied or at least doubted of and so left out in diverse Copyes by some Orthodox Doctors of the Church till the Truth became afterwards better cleared as the Epistles of James Iude the Second Epistle of Peter the Second Third Epistles of St Iohn the Epistle to the Hebrewes the Revelation of St Iohn For this we may consult the Syriack Translatiō of the New Testament Thirdly For Mutation The Hereticks of old time who were bold to cut off whole Bookes did much more boldly adventure on changing of verses wordes letters and points The fraud of the Arians both old and new is notorious in this kind Neverthelesse for all these subtile and various Devices of Satan to overthrow Religion and pervert the Word of Truth by these his mischievous Instruments yet some ancient copies both of the Scripture Creed by Gods especiall Providence have been kept entire whereby the rest might be examined and amended Ob. 7th Although the Creed hath ever been much esteemed in the Church yet was it never accounted Canōicall The Ancient Doctors were so far from equalling it with Scripture that they appealed from it thereunto as to an higher Authority so did Cyr. Catech. 4. And Paschasius in his Booke against Macedonius Bib. Pat. Tom. 9. Which without question they never would have done had they thought it had bin from the Apostles in such Forme and as now wee have it Answ First Whether the Creed were accounted for Authority Canonicall that is Divine and unquestionable and for Frame Apostolicall I appeale to all those Ancient Fathers which I have already produced amongst whom Tertullian one very Ancient expresly tels us that the Creed was ordained by Christ viz. by the Ministery of his Apostles who were Authorised by him and assisted by his Spirit to compose it according to that saying of his He that heareth you heareth me Luk. 10. 16. Whence he sends the Hereticks to the Churches founded by the Apostles to find this Doctrine or Rule of Faith there left by them De praesc adv haer cap. 21. Withall he cals it The Canon or Rule of Faith as Irenaeus had done before him and tels us that no part thereof may be cald in question Seconly 'T is not unlikly that some of the Fathers may cite places of Scripture in confirmation of the Creed as the Apostles themselves in their writings bring forth places out of the old Teastament to back and vindicate the truth of what they said yea our Blessed Saviour himselfe oft cites Moses the Prophets and authorizeth his doctrine by their Testimony bidding his Auditours to Search the Scriptures of the old Testament for they are they saith he which Testify of me Io. 5. 39. See also Act. 26. 22. 2 Pet. 1. 19. Iam. 2 14 23. And it is the usuall practise of our preachers at this day to bring proofes for their textuall observations though oft expresse wordes of Scripture out of other paralell Places But as well those citations of the Fathers as these of our Blessed Sauiour and his Apostles are brought not so much to confirme the truth of what they said as to satisfy the mindes of their Auditours which were more fully cōfirmed whē they they saw the joynt correspondence of the Creed with the Scripture and the Gospell with the Law And we find at this day though divine Authority doe abundantly suffice to confirme us in the Grounds of our Religion yet it doth more fully content the judgment of the Learned when they see the probates of Reason to conspire with the dictates of Faith for Instance in the Vnity of the Godhead and the immortality of the Soule Thirdly As for the two Fathers
third Day he rose againe according to the Scriptures Christs descent into Hell as we see in this Collation is expressely set downe but in two Creeds namely this of the Apostles and the Athanasian although the Fathers of the first Ages generally acknowledge it and mention it in their writings for which we may looke back on the Creeds of Thaddaeus and Ignatius set downe before The reason therefore why it is omitted in other Creeds I conceive to be this That they held it involved or presupposed in the following word The third Day he rose againe from the Dead For Christ may not improperly be said to have risen the third Day according to both Parts from the Grave in his Body from Hell a low place especially in comparison of Heaven in his Soule So both Parts in this Rising met together from two severall Places whether they had before Descended both which places are set downe in holy Scripture as the Receptacles of the Dead as well Good as Bad so 't is in either a Rising from the Dead and are joyntly called by the names of Sheol Hades Inferi This also S. Chrysostome in setting downe the Creed passeth by Christs ascension into Heaven as being included in or presupposed by that which followes His sitting at the Right Hand of the Father See Gen. 37. 35. Job 26. 6. Psal 86. 13. 139 8. Prov. 15. 11. Isa 13. 9. Luk. 16. 23. Rev. 1. 18. chap. 20. 13. Artic. VI. Apost He ascended into Heaven and sitteth at the right Hand of God the Father Almighty East And ascended into Heaven and sitteth at the right hand of the Father Nic. hath the same Aquil. the same Athan. He ascended into Heaven he sitteth on the right hand of the Father God Almighty Antioch And he ascended into Heaven Article VII Apost From whence he shall come to judge the quicke and the dead East And he shall come to judge the quicke and the dead Nic. Who shall come againe with glory to judge the quicke and the dead of whose kingdome there shall be no end Aquil. From thence he shall come to judge the quicke and the deade Athan. From whence he shall come to judge the quicke and the Dead Antioch And he shall come againe to judge the quicke and the dead Article VIII Apost I believe in the Holy Ghost East And in the Holy Ghost the comforter who spake by the Prophets Nic. And in the Holy Ghost the Lord and giver of life who proceedeth from the Father and the Sonne according to the Latines who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets Aquil. And in the Holy Ghost Athan There is another Person of the Holy Ghost the Holy Ghost is God the Holy Ghost is of the Father and of the Son Neither made nor created nor begotten but proceeding Article IX Apost I believe the holy Catholick Church the Communion of Saints East One holy Catholick Church Nic. One holy Catholick and Apostolick Church Aquil. The holy Catholick Church Where Ruffinus in his explication interprets Holy by that which preserves the Faith or Religion of Christ entire and opposeth the Church to the Conventicles of severall Hereticks which he calls Concilia vanitatis thus explaining the word Catholick and the Communion of Saints Article X. Apost The forgivenesse of Sinnes East One Baptisme of Repentance for the Remission of Sinnes Nic I acknowledge one Baptisme for the Remission of Sinnes Aquil. The Remission of Sinnes Article XI Apost The Resurrection of the Body East And the Resurrection of the Body Nice And I look for the Resurrection of the Dead Athan. At whose comming All men shall rise againe with their Bodies and shall give an account for their own Workes Aquil. The Resurrection of this Body In the Exposition whereof Ruffinus hath these words Et ideo satis cautâ providâ adjectione Ecclesia nostra Aquilegiensis docet quae in eo quod a caeteris traditur Carnis Resurrectionem uno addito pronomine tradit Hujus Carnis Resurrectionem hujus sine dubio quam is qui profitetur signaculo Crucis fronti imposito contingit That is our Church the Aquileian hath warily and providently added the Pronoune This to the Article of the Resurrection of the Body which is delivered without it in other Churches This Body that is which he toucheth who maketh profession of the Creed having the Signe of the Crosse made upon his Forehead whence we may observe not only the Antiquity of the Crosse in Baptisme but the custome also of the ancient Church in adding some exegeticall particles to the Creed as a Thing publickly received and practised in the Christian World Article XII Apost And life Everlasting East And life Everlasting Nic. And the life of the World to come Athan. And they that have done good shall goe into life Everlasting and they that have done Evill into Everlasting fire Aquil. Incloseth it in the precedent Article of the Resurrection in the explication whereof Ruffinus hath these words Dabitur peccatoribus incorruptionis immortalitatis ex Resurrectione conditio ut sicut Deus justis ministrat ad perpetuitatem Gloriae ista peccatoribus ad prolixitatem confusionis ministret paenae That is Sinners also shall rise to an immortall and incorruptible estate so that as God affourdeth the rightious everlasting Glory he also prepareth the sinners for length of shame and sorrow Ob. 14th That Creed which was neithe made by the Apostles nor by any Generall Councell nor was recieved by the Greeke or Easterne Churches but in the Church of Rome and had beene so long recited and used in the Church now about the yeare 400 that then it was held an Apostolicall Tradition which it is certaine was conveyed also by the Church of Rome to other Churches of the West the Easterne Churches in the meane time using other Creeds that Creed was composed by those who had the Government of the Romane Church but there is nought of this which agreeth not to the Creed that we call the Apostles therefore the Bishop and Presbyters of the Church of Rome composed it Answ This is the summary Argument used to disprove the Authors of the Creed and which we have already answered by Parts For that the Creed was composed by the Apostles we have proved at large both by Authorities and Arguments That it was received for the full sense and substance thereof in the Greeke or Easterne Churche appears both by what we have before cited out of the Greeke Fathers especially Marcellus and Chrysostome as also by the foresaid Parallell of the Jerosolymitan Nicene Antiochian and Athanasian Creeds with the Romane and Aquileian That it was held an Apostolicall Tradition by the Church of Rome before the yeare 400 appeares by the forecited Testimonies of the Laine Fathers Irenaeus Tertullian Ambrose and others That it was convaied by the Church of Rome to other Churches of the West which the Objector invidiously
alleadgeth to disparage it amongst the Reformed Churches is more then hath been proved but if it were it maketh nothing against its Dignity and Authority for such a Conveyance will argue the Church only for the Deriver as the Head Mother or Principall Church of the West not the Originall Composer of the Creed and 't is generally acknowledged that the Church of Rome in the first Ages was most famous for the purity of the Orthodoxe Faith and the uncorrupt keeping of Traditions especially Doctrinall Lastly that the Easterne Churches used other Creeds hath been also disproved if by others be meant Creeds diverse in meaning and in the substance of the Articles Therefore the conclusion namely that the Creed was framed by the Bishop and Clergy of Rome of its own accord falles unto the Ground Thus have I endeavoured not only to bring positive Arguments for the asserting of this Ancient Tradition but withall to answer all those Objections which are brought against it a Taske farre the more difficult of the two First because it is an untrodden Path wherein I had neither Helpe nor Guide no man till these late busy Times having ever presumed to write against the Authority or the Authors Secondly because it is usually a farre easier labour to establish a received Truth then to demolish all the specious objections which are raised against it I shall desire to meet with the same candor in my Reader whosoever he be that shall compare these Arguments and Answers together which I have used towards the Objectors whose Persons I have not so much as named as having no quarrell to them but only contended with their Objections and whatsoever my Answers be their Arguments I am sure are set down at full and to the best advantage least otherwise I might seeme to have fought with my own shadow Let the indifferent Reader see and judge Yet if after all this I be farther asked by the more curious enquirer which of all those Creeds or Symboles that wee meet with in Antiquity and which I have here produced came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expresse words from the Apostles neither more nor lesse not the least particle varied I Answer First That this question as it hath much difficulty in it so it hath little necessity for as long as those Creeds agreed in the substance of the Faith it matters little or nothing though there be some variety of expression This indeed might make way for a difference in substance if done rashly upon a private judgement and a designe of countenancing some new opinion but not so when done by the generall consent of the Church assembled in a Synod which is supposed not only to have the words of the Creed but also the true sense thereof kept in her by Tradition as an inviolable Depositum and withall to be directed by the Holy Ghost so as not to erre in any necessary fundamentall Poynt such as the Articles of the Creed are The Socinians indeed would have the Nicene Creed to differ in substance from that of the Apostles but such a censure is not to be much wondered at in them who renew the Heresies condemned by that Creed and by the two Councels which composed it Secondly Amongst all the forementioned Creeds those which we may have most probable recourse unto as the exact Patternes or Modells of the rest the Apostles genuine Births as well for words as matter are the Creed of the Jerosolymitan Church explained by Cyril and the Creed of the Romane Church which we of the West now commonly call the Apostles Creed for these two are most compleat in themselves and most consonant to each others First The Creed of the Jerosolymitan Church is likely to be the Apostles because that was the Antient mother Church of the whole World where Christianity first began and from thence was communicated unto all Nations and wherein the Apostles are said to have composed the Creed before they went unto the Gentilks Secondly The Church of Rome also hath a very faire Plea for her Antiquity and Integrity First Because that Church was founded by the two Prime Apostles Peter and Paul Secondly Because she was in the greatest Repute for the first Ages as the most uncorrupt preserver of the Catholick Faith and keeper of Apostolicall Tradition when other Churches swerved from the Apostolick Doctrine whence it is that the Fathers of those Ages frequently appeale to her in their writings against Hereticks Thirdly Because Heresies arising in other Churches forced them to adde some explicatory Particles to the Creed thereby to vindicate the Faith from Imposture and distinguish themselves from unsound Professors but the Church of Rome had this happinesse for a long while that no Heresy sprang up in her which by infecting her Children inforced her to this necessity for that of the Novatians was about Ecclesiasticall Discipline rather a Schisme then a Heresy and Blastus was a Quartadecuman Erring only about the time of keeping Easter As for Florinus and Praxeas the one was no Romane but a stranger and soon discovered and both upon Discovery were banished as it seems for we heare not of any great harme they did or store of Disciples they led after them Now this felicity of the Romane Church caused them to keep their Creed entire according as they had received it from the Apostles their first renowned Founders without any Alteration or Addition so much as in the manner of expression to which purpose we may consult these three following Testimonies First S. Amb. in his forecited Epistle to Syricius Bishop of Rome exhorts all to believe the Apostles Creed which the Church of Rome hath alwaies preserved intemeratum untoucht and inviolate Secondly Ruffinus in his Exposition of the Creed upon those words I believe in the Father Almighty gives us this Admonition Illud non importunè commonendum puto quod in diversis Ecclesiis aliqua in his verbis inveniuntur adjecta in Ecclesiâ tamen urbis Romae hoc non deprehenditur factum quod ego propterea esse arbitror quòd neque haeresis ulla illic sumsit exordium mos ibi servatur antiquus eos qui gratiam Baptismi suscepturi sunt publicè id est fidelium populo audiente Symbolum reddere utique adjectionem unius saltem sermonis eorum qui precesserunt in fide non admittit auditus in caeteris autem locis quantum intelligi datur propter nonnullos haereticos addita quaedam videntur per quae novellae doctrinae sensus ceederetur excludi That is I think it not unseasonable to give notice that in diverse Churches somewhat is added to these words but not so in the Church of Rome the reason whereof I suppose to be this because neither any Heresy there took its Rise and the ancient custome is there also kept that the Persons who are to be baptized publiquely rehearse the Creed in the audâ—ence of the Church which would not endure to heare the least
false Brethren who had privily crept into the Church and corrupted the Gospell from those who sincerely bound themselves by Oath in Baptisme to the service of Christ 5. A Catechisme taken out of the Workes of Costerus Pet. de Soto and others set forth by the command of the Arch-Bishop of Triers respons ad 2am qu. saith thus Haeretici quosdam Articulos vel penitùs negant vel interpretationibus depravatis in novas alienasque Sententias detorquent neque ulla unquam extitit haeresis quae non hoc Symbolo damnari potuerit That is The Hereticks doe either wholly deny some Articles of the Creed or by their corrupt interpretations wrest them into new and strange senses neither did there ever arise any Heresy which might not be condemned by this Creed of the Apostles Now how the Church of Rome which gives this Testimony of the fulnesse of the Creed for the Rule of Faith and makes it the Distinctive marke whereby to know her true genuine Children from the Bastardy of Hereticks can justly adde many other Articles to it as Pius 4. doth in his Bull De professione fidei to be believed as necessary to Salvation and for the not receiving of them as undoubtedly Catholick necessary Truths together with the Apostolick Articles condemne the Reformed Churches of Heresy I can see no shadow of Reason except she include these her Dictates in the body of the ninth Article and so inforce them upon us by vertue of the Apostles pretēded Authority interpreting the Article thus I believe the Holy Catholick Church That is I believe whatsoever the Church of Rome usurping the Title of Catholick requireth of me to be believed But this Interpretation will be found obnoxious to a double Errour First Because shee beggs the maine thing in question namely That she is the Catholick Church whereas shee is but a member thereof and that a very diseased one Secondly Because the sense of the word Credo I believe must in all reason be taken in the same sense here as it is in the following Articles unto which it is in like manner referred viz. I believe there is a Remission of Sinnes that there is to be a Resurrection of the Body and Life everlasting So here I believe there is an Holy Catholick Church that is That the Christian Church is Holy and Catholick or Universall Holy for Doctrine and Manners and universall for Place not tied to Greece or Rome or Geneva but generally diffused throughout the whole world To conclude this Point I shall adde some concurrent Testimonies of the Protestant Divines whose agreeing in this with the Church of Rome though much differing in others shewes the Power and cleerenesse of this Truth which extorts a Confession from all Mouthes and withall may serve to stop the violence of some zealous Reformatists who even Reprobate all those that goe not along with them in every new-broached Doctrine and in the Resolution of each Theologicall Controversy These Divines shall be six 1. Luther in his larger Catechisme after he hath set downe the Creed the Commandements and the Lords Prayer he subjoynes In hisce tribus partibus summatim ac nuditér quoad ejus fieri potuit simplicissimè comprehensa sunt omnia quicquid passim in sacris literis longè lateque tractamus That is In these Three are summarily and plainly comprehended whatsoever Things are handled at large in the holy Scriptures The Creed being the Breviary of the whole Scripture for matter of Faith as the ten Commandements are for matter of of Practise and the Lords Prayer for our Petitions Each perfect in its kind 2. Selneccerus in his Paedag. Christianâ saith Certum est in hoc Symbolo Apostolorum contineri omnia Capita totius Christianae Religionis rectè perspicuè ordine That is It is certain that in this Creed of the Apostles are contained all the Heads of Christian Religion rightly clearely and methodically 3. Ioan Gerardu◠a late Learned and Moderate Lutherane in the Epistle Dedicatory to his second Tome of Common Places speaks thus of the Creed Quotquot Doctrinae Christianae c. Whatsoever Collections or Systems of Christian Doctrine which Saint Luke calls Catechises Luke 1. 4. Act. 18. 25. Saint Paul The forme of sound words 2 Tim. 1. 13. The Epistle to the Hebrewes The first Principles of the Oracles of God chap. 5. 12. and the Principles of the Doctrine of Christ cha 6. 1. Clemens of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude Draughts Origen Principles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysius of Alexandria Elements of Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius lib. 3. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A breviary of the Elements of Religion Nazianzen Theology Theophilus and Lactantius Institutions The most at this day call them Common Places Whatsoever Collections I say in this kind of Christian Doctrine have been written and set forth by diverse Authority from the most ancient times of the Primitive Church the first lineaments as it were and chiefe Heads of them are set forth in the Apostles Creed This Rule of Faith set downe by Irenaeus and Tertullian and styled an Apostolicall Tradition if any one compare with the words of the Apostles Creed he will easily find a great agreement between them sometimes the Apostles Creed sometimes the Scripture it selfe is called the Rule of Faith by the Ancients namely by reason of the exact harmony or concord between both which lookes on the holy Scripture as the fountain and the Creed as a streame thence derived As in Ages past when new Disputes ever and anon arose the Fathers who succeeded the Apostles were enforced to set forth larger and more expresse summaries of the Apostolick Doctrine partly to unfold it more fully partly to vindicate it from corrupt Glosses So also in this latter Age of ours wherein the mindes of many are very farre withdrawn from the Apostolick simplicity by the subtilty of Satan the shortnesse of the Creed is to be explained more at large out of the fulnesse of Scripture and thereby fortified against the corruptions of Hereticks that so we may faithfully preserve in our own persons and deliver over to Posterity the sacred Depositum of the Christian Faith Thus for Jo. Gerardus 4. Calvin Instit lib. 2. cap. 16. § 18. Of this we are undoubtedly assured saith he Totam in eo Symbolo Apostolorum fidei nostrae historiam succinctè destincteque recenseri That the whole History or subject of our Beliefe is contained in the Apostles Creed briefly and orderly 5. Beza on Rom. 12. 6. the place before cited tels us That the Apostles Creed was composed at the very beginning of the Gospels Preaching veluti Evangelii Epitome as a Compendium or short summary of the Gospell and therefore was deservedly called the Rule of Faith by Tertullian 6. Bullinger in the Preface to his Decads tels us That the Generall Councells in setting forth their Creeds changed nothing in the Doctrine of the Apostles neque quicquam novi
before he was begotten and that he was made of nothing or had any other Essence or Substance than that of his Father or that he is obnoxious to change or Alteration such as these the Catholick and Apostolick Church of God doth Anathematize Socr. lib 4. cap. 11. THE FIRST APPENDIX Concerning the CREED of Athanasius CAP. I. Two Reasons why this Creed hath been more oppugned than the Rest It s Authority and Author are vindicated in generall more especially touching the severity of the Preface AMongst all the Creeds this of Athanasius hath met with most opposition First because it hath most resolutely and strictly oppugned the Ancient and Moderne Heresies about those great Poynts of the Trinity and Incarnation for whereas other Creeds proceed by way of simple Confession Narration or Exposition of the Faith I Believe c. This runnes in an higher style more directly repugnant to the corrupters of the Christian Faith Whosoever will be saved must believe c. Both in the Beginning and the close requiring an absolute Assent upon paine of Damnation and tacitely anathematizing all the Adversaries of the Faith So that we may compare the Apostles Creed to a Foundation the Nicene and other Exegeticall Creeds that followed unto a Superstructure but this of Athanasius to a Bulwarke or Defensive worke which guards the House and excludes the enemy from approaching no marvaile then it hath been so much oppugned Secondly because it was the worke and composure of a Private man whereas the other Creeds either challenge the Colledge of the Apostles for the Authors or the Catholick Church assembled in a Synod or at least the Tradition of some Patriarchall or other Ancient and famous Church time out of mind whereas this of Athanasius though relying but upon a single Fathers Authority yet speakes much bigger than the Rest and expressely requires a more exact obedience than any of the other Now this double reason hath raised both it and its Author many Adversaries whereof some have styled the Preface of it Proud and Insolent others have denied Athanasius for the Author so to leave it destitute of a Patron and deprive it of the Authority of so eminent a Champion of the Christian Faith a Third sort have more impudently defamed both Worke and Author and styled it Sathanasius his Creed as one Geo Niger and Valentinus Gentilis as Genebrard tells us in his Epistle to Charles Cardinall of Lorraine prefixed to his Book De Trinitate Among all which Adversaries 't is observable that none have either denied the Author or defamed the Creed but such whom the Church hath noted of Heresy and commonly have been the Ring-leaders to the Rest In this heat and fury of opposition it will concerne us calmely to examine the Truth whereby we shall at once vindicate the Credit both of the Creed and its Composer First for the Truth and Esteeme of the Creed it relies not on the Authority of one single Father who composed it though never so famous in his time and all Ages since among the Orthodox Professors but on the Testimony of the Catholick Church which hath received it and commended it to all her Children as the Buckler of the true Christian Faith neither only so but hath received it of old into her Liturgies and still retaines it an Honour not vouchsafed to any other Creed of a Private mans composing Constantinople Rome and the Reformed Churches have joyntly received it and exposed it to publique use although they very much differ in other Poynts a strong argument of its Verity and Authority Secondly For the credit of the Author whosoever consults Ecclesiasticall History and Nazianzens Encomiastick Oration must needs acknowledge his great fame throughout the Christian World for his Learning Vertue and unwearied Constancy in maintaining the true Faith against the Arian Faction under four Emperors Reignes especially under Constantius Valens when they swayed all which Undaunted constancy of his when the other Bishops generally either complyed with the Enemy or kept silence for feare deservedly purchased this peculiar honor to his Creed as the due reward of his unconquered Faith and delivered his Fame unto succeeding Ages with so loud a Trumpe that we heare Cosmas Laurens proclaime Cum ex S. Athanasii Opusculis aliquid inveneris nec ad scribendum Chartas habueris in vestimentis tuis scribe illud So Sophronii Prat. Spirit Thirdly As to the supposed Pride and Insolency of the Preface with which Termes some have been pleased to dignify it as being too stately for a private Mans worke and too peremptorily excommunicating all Christians who out of Ignorance or mysperswasion imbrace not all the following deepe misteryes contained in it they may please also to take notice that the Creed which followes though for the composure it Have Athanasius only for the Author yet the Faith therin set downe and explained is the common received Faith of the Church derived downe from the Apostles to his Times and since commended by our Catholick Mother to succeeding Ages as the Groundworke of Christian Religion most necessary to be first laid and relyed on and therefore may well beare such a Proeme which refers not so much to the Authority of the writer as to the Creed written the composure was a private Mans but the Creed was Publick the Frame of one but the Faith of All. Then for the strict exacting the beliefe of his Creed from all Christians they may please to observe that it was wrote in opposition to the Arians so that it doth not so directly exclude from Salvation the pure Ignorant as the stuborne Heretick nor somuch condemne the bare nescience as the negation of the Faith which was once delivered to the Saints Jud. 3. though I conceive it to be very hard if not utterly impossible for any Christian to be saved who doth not expresly believe the Substance of the Faith therein explayned especialy in those two Points which he so much insists upon viz. The Trinity and Incarnation the Vision or Fruition of the Blessed Trinity being the last End or Happinesse of mankind and the Incarnation of our Saviour with the consequents thereof being the meanes appointed by God for to compasse it So that the great Athanasius shewed not his Pride in prefixing such a Proeme but rather his mercy and Paternall care towardes the Church by a more expresse Declaration of the necessity of the Catholick Faith which some otherwise might have more oscitantly hearkned to and been lesse carefull to entertaine if not awakned by the Terror of this Preface CAP. II. Severall Testimonies Concerning the Author and Authority of the Athanasian Creed Hving premised thus much in way of a generall Vindication I shall now set downe some speciall Testimonies concerning the Author and Authority of this Creed begining with this latter Age wherein it hath begun to be questioned and so by degrees ascending to the Time of Athanasius himselfe thus at length arriving at the Fountaine Head by the
so those Bishops wrote their Formulae Fidei and Paenitentiae libelli to him in Latine as Serrarius informes us in his Discourse on this Creed Much more reason had Athanasius to write this his Creed in Latine it being exhibited at Rome in a Synod of Latine Bishops on purpose to satisfy them concerning his Beliefe most of whom in all likelihood understood not the Greek Tongue Thirdly The foresaid reason is fortified by this other that Athanasius himselfe well understood the Latine Tongue and therefore needed not to communicate with them by an interpreter Which skill of Athanasius is not only made probable from the example of other Greeke Bishops as Eusebius Caesariensis Photinus and others of this latter Age also who joyned the study of both Tongues together and from his long abode in the Westerne Parts at severall times as at Triers above two years at Millain and Aquileia and at Rome above 18 moneths but clearly proved from that forecited passage of Nazianzene Orat. 21. Num. 46 47. Which I brought by way of Answer to the eight Objection against the Apostles Creed where he tells us how Athanasius composed the difference between the Greek and Latine Churches about the words Hypostasis and Essentia verborum sententiâ diligenter accurate perpensâ having diligently and accurately weighed the meaning of the wordes at length peswading both Parties that it was but a Logomachia a contention about Termes since both ment the same Thing Now such a Controversy as this could never have been stated with so full a satisfaction to both Parties unlesse he had been furnished with more than ordinary skill as well in the Latine as the Greeke CAP IIII. Some objsctions against what hath beene laid downe answered Especially Nazianzens Testimony concerning the Athanasian Creed is farther cleared and vindicated THus far have I proceeded By way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a positive and demonstrative way to assert the Author and Authority of the Athanasian Creed and by the way have enervated most of those Arguments which I have found brought against either But least I should seeme to leave the Tract unperfect by passing by any considerable objection which hath to my knowledg been alleadged against it I shall set downe the objections distinctly and subjoyne some light Strictures by way of Answer Object 1. Thay who ascribe this Creed to Athanasius agree not either about the Time or place Durandus saith it was written in his first Banishment at Triers where he lay hid in a Well to avoid the treacheries of the Arians Manuell Caleca and Baronius say it was wrote to P. Iulius either from his Diocesse at Alexandria or given in writing to him and the Roman Synod when he pleaded his Cause before them that so he might be received into the Communion of the Church of Rome wherein Baronius is deceived more wayes than one first because not only heere but in the the whole worke of his Annals he laboures to prove that in all Ages the Bishop of Rome had full Power to cite absolve or condemne the Bishops of the East and of the whole World Secondly because Athanasius was not accused for matter of Doctrine by the Arians but for matter of fact and his restitution to his Bishoprick opposed by them for Politicall inconveniencies as that his returne had once already caused seditions Slaughters in Alexandria that he had been restored to his See contrary to the Canons as one condemned by the Synod of Tyre and not yet absolved Thirdly because if he had needed to render an account of his Faith to Maximus Bishop of Triers or Iulius of Rome Hee would have used none other than the Necene Creed it being not opportune to have used any other at that Time for feare he migt have been thought to imitate the Arians and Semi-Arians who ever and anon framed new Confessions in their Synods ante-Synods on purpose to depreciate the Nicene Creed as false imperfect or obscure and for this very reason were chiefly hated by the Catholicks Answer 1. The severall opinions about the Time and Place where and when Athanasius Published his Creed are but circumstantiall differences and therefore not destructive of the main busines except we wil therefore deny an Hell because Divines differ about the Place where it is seated and the Time when it was prepared Besides all these differences are easy enough to be reconciled as I have shewed already taking my rise from Possevins judgement As for the Well at Triers what ever Baronius may judge of it yet if it beare that Inscription which Possevine witnesseth it may probably enough have been the Place where Athanasius at first composed this Creed of his either lying in it there for shelter at his first coming to Triers till he had made his innocency known to Constantine the younger and to Maximus the Bishop of the place or inscribing that Title on it in imitation of the Apostles Creed which was framed in a like place as we find it recorded by Fr. Quaresmius an Eye-witnesse in his forecited Testimony 2. What though Baronius ascribe more authority to the Bishop of Rome than in truth is due to him or than Iulius challenged in that Age What if Athanasius acknowledged him not for universall Bishop Neverthelesse he might prudently appeale to him as the chiefe Patriarch of the Christian Church sitting in the head City of the Empire as to a Person disengaged in his quarrell so not to be justly excepted against by his adversaries The appeale was not out of duty but discretion 3. That Athanasius was accused for matter of Doctrine I have already proved and therefore he had good reason to make confession of his faith 4. The Arians and Semi-Arians were hated by the Catholicks for not assenting to the Nicene Councell and for rejecting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consubstantiall in explaining the Divinity of the Son of God whereupon they framed new Formes or Confessions of their own contrary to the Decrees of that Councell Yet for all this Athanasius the great Patron of the Nicene Faith might very well compose a larger explanation of those two materiall and mysterious Points of the Trinity and Incarnation then questioned an explanation not contrary as the Arians Confessions but concordant to the Nicene Creed and this he might doe without any more derogation thereto than came afterwards from Ierome Leo other succeeding Fathers who made Confessions of their Faith or Creeds of their own private cōposure at this day extant in their workes Creeds not to be imposed on all Churches but to manifest their owne Beliefe or for the use of some particular Diocesse The Authorities produced to the contrary speake against the fraudulent destructive Symboles of hereticall Synods Ob. 2. This creed is usually left out of the Manuscripts of Athanasius his workes or at least hath not his name prefixt Answ This is not a sufficient Argument to disprove the Author because the other workes
Christopher who thrust Leo the Fift out of his Chaire in the yeare 908. and after seaven Moneths was in like manner dejected by Sergius But Baronius gives a reason to the contrary Anno 888. Nullo pacto possunt tribui ista Christophoro qui invasor Apostolicae Sedis mox sede pulsus perbrevi tempore eam tenuit tumultuosè That is This Addition cannot be ascribed to Pope Christopher who having invaded the Apostolick See was quickly thrust out againe having held it but a very little while and that in great troubles Wherefore with more probability we may attribute this Addition to Pope Sergius his Successour who made this businesse of the Procession his first and chiefe work and sent unto the French Bishops to gather the most solid Arguments they could find against the Errour of the Greekes upon the Receipt of which letters a Synod was called at Soissons 6 Cal. Jul. Aº 909. Wherein Herivaeus Archbishop of Rheimes earnestly exhorts the Clergy to prosecute the question against the Photian Errours and Blasphemies Hortamur vestram Fraternitatem saith he ut unà me cum secundum admonitionem Domini Romanae sedis presidis singuli nostrum perspectis Patrum Catholicorum sententiis de divinae Scripturae pharetris acutas proferamus sagittas ad conficiendam belluam monstri renascentis ad terebrandum Caput nequissimi Serpentis And this may be the reason why the ancient Romane writers never delivered to posterity the name of that Pope who contrary to the Precept and Practise of his Predecessor Leo 3. undertook to adde this Particle to the Creed namely because they were ashamed of such an Author as Sergius an usurper of the See and one of a most infamous life whom if they had alleadged they had laid both themselves and their cause open to the scoffes and railings of the Greekes who would greedily have laid hold on such an advantage Otherwise it were a Thing extreamly improbable that the Clergy and Notaries of the Romane Church should be so grossely negligent as not to insert a matter of this consequence into their publique Registers and that all the Ecclesiasticall Writers of that and the next Age should quite passe over it in silence Especially it being done in a great Synod of Westerne Bishops as the forenamed Bishop of Colosse witnessed in the Councell of Florence when he there disputed in this cause on behalfe of the Romane Church His words are these Cyrillus literis mandavit Sanctum spiritum esse per Filium ac Filii esse ab ipso profluere quam profecto sententiam non dixisset nisi coactus fuisset haereticorum ipsorum opinionem evertere quemadmodum etiam Romanae Ecclesiae contigit nam maximo in Gallia in Hispaniis Schismate imminente cum jam ex filioque passim celebraretur Romano Pontifici fuit necesse in multorum Occidentalium amplae Dignitatis magnique Consilii Patrum Conventu addito ex Filioque Symbolum magis illustrare That is Cyril hath wrote that the Holy Ghost is by the Sonne and of the Sonne and that he proceedeth from him which he had not declared unlesse he had been compelled thereby to overthrow the opinion of the Hereticks as it fell out also in the Romane Church for a great Schisme being now ready to breake forth in the Churches of France and Spaine when as the particle Filioque was commonly used it was necessary for the Bishop of Rome to illustrate the Creed by the Addition of that particle which he did in an Assembly of many Westerne Bishops and those of the greatest Dignity and judgement Sess 7a. About 165 years after the ejection of the Patriarch Photius Michael Cerularius vehemently set himselfe against the Latines accusing them not only concerning the Procession of the Holy Ghost but also concerning Traditions and Ceremonies as for Communicating in unleavened bread fasting on Saturday c. Leo Achridenus Metropolitan of Bulgaria seconded him Michael Psellus Tutor to Michael Ducas the Emperour surnamed Paropinaceus pursued the quarrell and so did Theophylact who flourished about the yeare 1070. Thus began and thus continued the deplorable Schisme between the Churches of East and West the causes whereof were these that follow 1. The Addition of this particle Filioque to the Nicene or Constantinopolitan Creed not only without but against the Consent of the Easterne Churches who had composed that Creed but were never called to that Synod wherein this Alteration was made yea still protested against it But which was more this Addition was made in contempt of the third generall Councell held at Ephesus which expressely forbad it and denounced an Anathema against him whosoever should dare to alter this Creed by Addition or Diminution cap. 7. For though an Oecumenicall Synod cannot absolutely prescribe to another Oecumenicall whence the first Councell of Constantinople added much by way of explication to the Nicene Creed yet it may prescribe Lawes to Inferiour Synods whether Provinciall or Nationall so that nothing ought to be done in the common cause of the Faith but by the common Judgment and determination of the Catholick Church Thus did the Greeks complaine And when the Latines afterward urged the Authority of the Romane See now growing daily greater that the Bishop of Rome by a peculiar priviledge derived from St Peter the Prince of the Apostles was to take care that the Church received no Damage that he had an infallible Judgment by the speciall Gift of the holy Ghost in all controversies of Faith and authority to decide them so that there was no necessity he should expect the judgment of the Easterne Churches and that this was the Priviledge of the first See which had received the Primacy from S. Peter Christs vicar on Earth The Greeks replyed First that S. Peter never chalenged that priviledge to himselfe to judge alone and to be judged of none for being called in question that he had conversed with the Gentiles he was faine to make an Apology for himselfe in the publick audience of the Church Act. 11. And when the Controversy arose whether the Gentiles should be circumcised and observe the Ceremoniall Law no Appeale was made to S. Peter but a Synod was called wherin though he spake first yet Iames as Bishop of Jerusalem the place where the Synod was called decided the question and seemes to have sate therein as President Besides S. Paul resisted him to his face at Antioch and publickly rebuked him for causing others to Judaize by his example as we Read Galatians 2. 14. Which he would not have presumed to doe if he had conceived him endued with such a supereminent priviledge So then there appeares nought in Peter above the rest of the Apostles but a Primacy of order or of Dignity at the most such as is acknowledged to be fit in the Church of God and this Primacy conferred on him either for that he was first called or for his Age or Zeale or that he was commonly the first Speaker
and so rather the Mouth than the Head of the Apostles but there appears no Primacy of order or Jurisdiction over his fellow-Apostles But suppose we should grant said they that Peter had such an unerring paramount privilege yet this might well be personall and annext to his Apostleship not derivable to any Episcopall successour and if derivable why should the Bishop of Rome rather arrogate it to himselfe than the Bishop of Antioch in which City S. Peter first sate Or the Bishop of Alexandria a See instituted by the same Apostle under S. Marke before he ever appointed any Bishop at Rome As for the Grounding of this priviledge on S. Peters martyrdome at Rome where appears any such Dependance or legacy bequeathed by S. Peter that his Infallibility and Supremacy should be annexed to that Chaire alone as to the place of his Death and Buriall 'T is true they confest that the Bishop of Rome was of old accounted Primae Sedis Episcopus The Bishop of the Principall See but withall they said that there was a vast difference between Primacy and Power for if by this pretence he should challenge any Authority or Jurisdiction over the Bishop of Constantinople the Second See Why should not he of Constantinople likewise claime the same Power over the Bishop of Alexandria which is the third And so in like manner Alexandria over Antioch Antioch over Ierusalem An opinion never heard of or entertained in the Church of God The Bishop of Rome therefore had this primacy not by divine right but by humane or Ecclesiasticall that is not from any Apostolicall Priviledge derived from S. Peter but by the graunt of Emperours and Decrees of Councells It was fit that one Bishop should be chiefe for order sake this Honour was given to the Bishop of Rome for the Dignity of his Seat Rome beeing the Head of the Roman Empire For which cause Alexandria had of old the Second place as beeing Praefectura Augustalis the Peculiar of the Romane Emperour so ennobled by Augustus Caesar Antioch the third as the Metropolis of Syria and the Eastern Countryes adjoyning whereas if the preeminency of Sees had been derived from S. Peter the City of Antioch where he sate seven years in person should have beene preferd before Alexandria whether he only sent an other viz S. Marke and appointed him for the first Bishop And for this cause Caesarea too was made the Metropoliticall See of Palestine because it was the seat of the Roman Governor untill the Fathers of the Nicene Councel in honour of Jerusalem where S. James was made the first Bishop of the Christian world and whence the Gospell spread into the whole earth gave the Bishop therof a Patriarchall title that rather of dignity thē Authority for thus runs the seventh Canon of that Councell Quoniam mos antiquus obtinuit vetusta Traditio ut Aeliae id est Hierosolimorum Episcopo honor Deferatur habeat consequenter honorem manente tamen Metropolitanae Civitatis Caesareae propriâ Dignitate that is Because from an old Custome and Tradition honuor hath been given to the Bishop of Aelia that is of Jerusalem let him have Honour accordingly provided that the Dignity of the metropolitan City Cesarea remaine entire For the same cause also when Constantinople was reedifyed made the seat of the Empire and called new Rome by Constantine the Great it was thought fit by the Emperours and succeeding Councells that the Bishop of Alexandria should no longer have the Second but the third Place Constantinople now succeeding in that honour for thus runs the fift Canon of the first Councell of Constantinople Constantinopolitanae Civitatis Episcopum habere oportet Primatus honorem post Romanum Episcopum propter quod sit nova Roma that is The Bishop of Constantinople ought to have the next place of honour after the Bishop of Rome because his City is new Rome And because there could not be two Sedes primae two first or chief Sees the same Councell ordeined that the Bishop of Constantinople should be styled the second Patriarch but in all other things should be of equall Dignity and Authority with the Bishop of Rome So in all the rest whosoever will please to compare the Prelates Sees with the Notitia Imperii shall find that the Church still accommodated her Hierarchy of Mertropolitās Archbishops Bishops unto the state of the Empire the distinction of Provinces and the Dignity of the Cityes according to that ancient Rule Ecclesia est in Republicâ non Respublica in Ecclesiâ The Church is in the Commonwealth not the Common-wealth in the Church 2. The second cause of the Schisme was the Deposition and Excomunication of the Patriarch Photius and of the other Prelats and Abbots his adherents in a great Synod at Constantinople held under the Emperour Basiliu◠and the Patriarch Ignatius in the yeare 869 which businesse was mainly urged and furthered by two Bishops of Rome successively viz. Nicolas the first and Adrian the second 3. The third cause was the Rash and Inconsiderate Zeale of the said Patriarch Photius who first dared to accuse the Romane Church of Heresy because it held that the holy Ghost proceeded from the Sonne as well as from the Father whereas in all former disputes between the Greeks and the Latines whether by word or writing neither party accused his Adversary of Heresy for holding either opinion Yea the Latines Demōstrated that some of the Greeke Fathers spake as they did neither could the Greekes deny it And since this precipitate Censure of Photius not a few of the Romane Divines have in requitall accused the Greeke Church of the same Crime for holding the Contrary 4. The fourth cause was the contention about the Primacy between the Bishops of Rome and Constantinople For Iohn surnamed Iejunator and Cyriacus his successour Patriarchs of Constantinople were very earnest with the emperour Mauritius to obteine the Title Authority of Oecumenicall Patriarchs thereby challenging a Superiority over the Bishops of the whole Christian World from the Dignity of their City which was then the Head of the Romane Empire that of the West being utterly broken and Rome the Ancient Seate thereof for that Cause loosing its former Dignity Now against these their endeavours Gregory the great then Bishop of Rome publickly opposed himselfe and taxed them in expresse Termes of Antichristian ambition saying withall that Dato uni Episcopi universalis Titulo reliquos Sacerdotes honore debito privari The giving of the Title of Universall Bishop unto one doth deprive the other Bishops of their due Honour Yet with in lesse than two years after his Death Boniface the Third his Successour abtained the same Title of the Emperour Phocas which Gregory had so much Decried But the Greeke Prelates would never yeeld to it 5. The fift cause was the busines of Images which brake out after this contention about the Primacy For the Emperour Leo Isaurus and his sonne Constantinus Copronymus
sentences in memory might have at hand a sufficient knowledge of Salvation To these words he subjoynes the history of the Creeds composure out of Ruffinus which we have had already 14. Rabanus Maurus that Ancient Archbishop of Mentz and the most Learned Man of his Age may well be added unto the former who lib. 1. De Instit Cleric c. 26. thus informes us Catechumenus dicitur qui doctrinam Fidei audit necdum tamen BaptismuÌ„ recepit Competentes sunt qui jam post doctrinam Fidei post continentiam vitae ad Gratiam Chrsti percipiendam festinant ideoque appellantur competentes id est gratiam Christi petentes nam Catechumeni tantùm audiunt necdum petunt competentes autem jam petunt c. Istis traditur salutare Symbolum quasi commonitorium Fidei sanctae Confessionis Indicium quo instructi agnoscant quales jam ad Gratiam Christi exhibere se debeant That is He is cal'd a Catechumene who heareth the Doctrine of the Christian Faith but hath not as yet received Baptisme Competentes are they who after the Dâ—â—â—â—ine of Faith and Strictnesse of life hasten to be made Partakers of the Grace of Christ therefore are called Competentes That is Petitioners for the Grace of Christ for the Catechumeni are only Auditours not Askers but the Competentes are Petitioners c. To these CoÌ„petentes the saving Creed is delivered as a Remembrancer of the Faith and a breviat of that holy confession wherein being instructed they may take notice what manner of persons they ought to shew themselves in reference to the Grace of Christ Where by the Grace of Christ he understands the Priviliges of Baptisme at the Participation whereof they constantly made a Publick profession of their Faith by the Rehearsall of the Creed therefore the Creed could not come much short of the Institution of that Sacrament consequently froÌ„ no other Composers but the Apostles Now for a conclusion to these Testimonies of the forenamed Ancient Fathers both Greek and Latine I shall summe up what they say and proove in this Argument in three short observations 1. They affirme that the Apostles by joynt consent the speciall Concurrence or Inspiration of the holy Ghost framed a certaine set Rule of Faith or Forme of Beliefe and that those Confessions or Rules of Faith which they rehearse in their writings were received from the Apostles and this they build upon the constant tradition of their Ancestours the same evidence which we have for the number Authors and Authority of the Canonicall Books of Scripture This is affirmed by Origen and Marcellus of Ancyra for the Esterne Church By Irenaeus and Tertullian for the Western all foure very Ancient to name no latter ones 2. That in setting downe these Rules or Confessions of Faith they keepe themselves often to the same words ordinarily to the same method but constantly to the same heads or Articles of Faith that is no Head or Article of Beliefe set downe in the Creed of one Church or Father is different in sense from the same proportionably set downe in another much lesse opposite to any diverse Article either precedent or subsequent and for the Difference of expression it is not considerable as being caused by the diversity of Tongues and opposition of Heretickes the Church in those Times both practising and allowing it As for the Imperfection of the Formes though they omit some of them to expresse some of the Articles of the Creed in those full and exact Termes wherein we now have them because either not pertaining to the subject they were handling or not questiond by the Hereticks against whom they wrote or as implyed and inclosed in the Body of those Articles which they set downe by a necessary Dependance so S. Chrys in his fore-cited Homily involves the foure last Articles in that of the holy Ghost as appeares by his explication yet some of them set downe all the Articles as Marcellus Cyrill Jeros Augustin Chrysologus Eusebius Gallicanus Irenaeus also and Tertullian scarce want any one especially Tertullian And for those Fathers whose Formes are more defective they canot be said to differ in substance from the other who deliver the Creed more fully especially seeing they had severall Grounds and occasions for what they so did this is a Diversity only quoad majus minus in quantity not in substance some Articles made for one Fathers purpose some for another more for this fewer for that And they who cite the Creed defectively say that the Formes set downe by them came from the Apostles as well as they who set it downe more fully their meaning is that those imperfect Formes came from the Apostles though not so imperfectly for they affirme not that the Apostles delivered no more Articles than what they there set downe but that what they so set down came from no other than the Apostles St Austin and Leo the Great sufficiently informe us that the Apostles joyntly delivered all the twelve Articles according as we now have them for they distinctly mention and reckon up so many with reference to the same number of the Apostles who composed the Creed but the Fathers in their writings set them not alwayes downe entirely but those only which were opposite unto those Heresies that they were in hand with to confute for urging the Creed as they did by way of Argument and Convictions they might well omit those Articles which made not for their purpose Now as some of the Fathers have thus contracted the Creed so others have enlarged part of the Articles by way of Paraphrase that so they might both distinguish themselves and defend the Church from the Hereticks of those Dayes who seemingly received the Apostles Creed and subscribed to the words but perverted it to a wrong sense by their false erroneous Glosses Withall in their prefaces to this subject they have shewed the severall Reasons or ends for which the Apostles framed it the Delivery thereof by an orall Tradition and the Ancient Custome of rehearsing it in Publick at the time of Baptisme 3. That some of these fore-alleadged Fathers lived before others since the Nicene Councell wherein that Creed was framed which beares the name of the Councell the first which was ever publickly authorized by the Church assembled in a Synod yet they who lived before the Councell make mention of a former Creed as Ireneus Tertullian Origen and Marcellus of Ancyra and they who lived afterward set not downe or explaine the Nicene Creed but one farre more ancient received as they themselves say from the first Founders of the Christian Church as St Basil Cyril Chrysostome among the Greeks St Austin Maximus Chrysologus Eusebius Gallicanus among the Latines which Generall Tradition so fully witnessed by the Fathers of so distant Churches who had no intercourse with each other and in the most ancient uncorrupt Times aloud Proclaimes the Authors and Antiquity of the Apostles Creed CAP.
VI. Testimonies of the Authors and Authority of the Creed taken out of the Protestant Divines who have unanimously received and acknowledged this Creed of the Apostles together with the Nicene Creed and that of Athanasius ALthough the Testimonies of the Fathers might well suffice in this Busines the Ancient Doctours of the Church being the most apt and able Witnesses of so ancient a Tradition yet because the Church at this day especially this Western Part of it is so unhappily broken into severall divisions whereto diverse too pertinaciously addicting themselves think nothing right or true but what their owne side allowes and their heades maintaine thus measuring all Religion by the private judgment of some late masters of the Reformation whom though choise Instruments in that worke we ought not sure to looke on as infallible dictatours least in a crosse ridiculous vanity we be found to imitate what we so much blame in our Adversaries by giving that unto them which we have taken from the Pope and so setting up many for one I thought it not amisse by declaring their Judgment also in this Point to comply a little with these prejudices and so give satisfaction even to the most partiall who look upon the Fame of the Author rather than the Force of the argument and value the proofe according to the esteeme they have of the Person as if the Truth were commended by the Teacher not the Teacher by the Truth contrary to that short and sharpe expostulation of Tertullian num ex Personis aestimamus Fidem an ex Fide Personas In compliance I say with these I have thought good to subjoyne unto the consent of Antiquity the suffrages of our latter Protestant Divines many of them the prime Instruments of the Reformation who fully agree with the Fathers in this Point whereby also I shall shew the convincing evidence of this Truth which hath obteined a free confession from the Mouthes Pens of those who have rejected so many other doctrines received in the Church of Rome Especially matters of Tradition such as the Creed is which hath been so universally received by them who have repudiated or Reformed all that they could find any fault with after a most severe examination who in other Points not a few have shewed themselves not only of a contrary judgment unto the Church of Rome but even of a Different among themselves These Testimonies then may justly much prevaile with those who professe themselves of the Reformed Churches not only because of the Dignity of their Name and the uncorruptnesse of their writings as being composed of late not at all suspected of coruption by any Romish fraud but also that when they speake of the Apostles Creed they questionlesse meane that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in expresse Termes which is now extant and so are not liable to that Exception which some though without just Ground have made against those Creeds set downe in the writings of the Fathers that they vary from the Forme we now have at least in some words and in the manner of expression Hereby also two sorts of men may likewise see their errour First the Romane-Catholik who with alike loudnes and lying proclaimes to the world that the Protestant or Reformed Churches have brought in a new Religion whereas their endeavour hath been to restore the old unto its Primitive Simplicity by paring off from it as well eroneous superstructures in matter of Doctrine as Superstitious or Burdenous Appendixes in matter of Ceremonies Discipline Government and Manners Secondly the Novellist who though he seemes outwardly much to honour the Prime Reformers yet adheres not to their Principles but runs wildly after his owne Inventions foolishly measuring the Truth of Religion by its opposition to the Church of Rome as if shee had wholy apostatized from the Faith Now betweene these two extreames the old Catholick Truth keeps a mean though for this cause much suffering on both sides Mat. 11. 19. But Wisdome is justifyed of her Children Among these Protestant Divines I have already produced the Testimonies of Calvin Beza Grynaeus and Paraeus in their Comments on the fore-alleaged Places of Scripture viz. Beza and Grynaeus on Rom. 12. 6. Calvin and Paraeus on Heb. 1. 6. To these I shall now adde the Testinnies of others and withall cite Calvin and Grinaeus in their other writings 1. Martin Luther in his Tract of the three Creeds which we find extant in the seventh Tome of his workes hath these words Because some after Confession of my Faith Questioned my Religion I have thought good to Publish these three Symboles as they are cald or confessions of the Christian Faith packt up as it were in one bundle which Creeds the universall Church hitherto hath with generall Approbation taught read sung quas quidem hactenus universa ecclesia magno consensu docuit legit cantavit Quare iterum testatum volo sentire me unice cum vera Christianâ ecclesiâ quae ista Symbola magno consensu hactenùs tum docuit tum retinuit e contra toto Pectore abhorrere ac dissentire a falsâ illâ hypocriticâ ecclestâ quae est saevissimus hostis verae ecclesiae Christi quaeque neglectis obscuratis istis pulcherrimis Symbolis multiplicem interea Idololatriam in ecclesiam invexit Whereby saith he I againe desire to testify that I wholy cōforme my judgment to that true Christian Church which hath hitherto concordantly retained and delivered those Creeds and on the contrary doe cordially dissent from and abhorre that false and hypocriticall Church which is the most cruell enemy of the true Church of Christ which neglecting and debasing those most excellent Creeds hath in the meane time introduced manifest Idolatry into the Church Thus he in his preface to the Reader He proceedes thus Est autem primum illud Apostolorum Symbolum ex reliquis pulcherrimum maximeque concinnum utpote quod brevissime quodam ceu compendio omnes fidei christianae Articulos complectitur quo nomine facilius à Pueris Simplicioribus percipi ac disci potest Alterum Athanasii sc Symbolum est paulo prolixius estque hoc velut propugnaculum primi illius Apostolici Symboli ab eo contra Arianos haereticos conditum est That is The first of these is the Apostles Creed the most excellent best composed of the rest as which most briefely compendiously comprehends all the Articles of the Cristian Beliefe in which regard it may be more easily learned and understood of Children and the more simple sort The Second is the Creed of Athanasius which is somewhat larger and is in the nature of a Bulwarke to that first Creed of the Apostles It was framed by him against the Arrians The Third which he there sets downe is Te Deum being as well a Creed as an Hymne Then after In Symbolo Apostolorum jactum est fundamentum Christianae Fidei Subjiciemus sub finem ad
word or title Gennadius alluding in his rehearsall of the Athanasian Creed calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Confessor as we have already shewed Lastly Nicetas Metropolitan of Heraclea in his notes on this Oration understands it of this Creed CAP. III. The Time and Place wherein Athanasius wrote his Creed together with the Person to whom The Cause wherefore he wrote it and the Language wherein HAving produced these Testimonies in vindication of the Author and Authority of this Creed I shall in the next place for the farther Illustration of this Argument examine in briefe these three Particulars First When Where and to whom this Creed was written To whom viz. To P. Iulius Liberius or the Emperour Iovianus Where At Rome Triers or Alexandria When In the yeare 340 before or after Secondly The Ground or Cause whereupon it was written Thirdly The Language wherein it was Written First As to the Time Place and Person to whom Pelargus will have it wrote in a Synod at Alexandria and sent to the Emperour of the East And others say it was wrote in a Well at Triers as the Inscription of that Well testifyes so Possevine in his Apparatus Genebrard also tels us that in an Ancient Manuscript in the Library of the German Monkes at Paris he found an imperfect Copy of the Synods taken forth by a namelesse Author which testifyed the same in these wordes Fertur Athanasius Patriarcha Symbolum praedictum edidisse apud Treverim in quodaÌ„ puteo latitans propter gravissimam persecutionem Arianorum praecipue Constantii Imperatoris Ariani qui eum ubique perquiri faciebat ad mortem quia nolebat haeresi Arianae consentire Nauclerus reports the same in his Chronology Seculo 12 mo But the more rceeived opinion is that Athanasius gave in this his Creed in writing unto Julius BP of Rome in in a Synod of 50 Western Bishops there Assembled in his Cause So Baronius ad An. 340. Athanasius Romam citatus quantumlibet ipsius Fides Catholica omnibus innotuisset ut nulla penitus potuerit suboriri suspicio tamen Romanae Sedis communicationem haud habere licuisset alioruÌ„ EpiscoporuÌ„ qui ad Synodum convenissent nec plane audiendus esset qui reuâ— advenerat nesi edita Publicè Catholicae fidei Professione eademque ex more latino sermone coram Pontifice ei assidentibus recitata Athanasius saith he being cited to Rome although the Catholicknesse of his Faith were well knowen to all so that there was no suspition at all to the contrary yet he would not have obtained Communion with the See of Rome nor the other Bishops who came unto the Synod neither indeed was he to be heard being a person accused before he had made a Publick profession of the Catholick Faith and that according to custome in the Latine Tongue before the Bishop of Rome and his Assessours Of the same opinion is Binius who in the first Tome of the Councels sets downe for one the second Roman Councell held by Iulius and above 50 Bishops when Athanasius had now expected the coming of the Eusebians to Rome above eighteene monethes At the same time saith he Publicam Catholicae Fidei professionem quae Symbolum Athanasii appellatur latino sermone coram Pontifice eique assidentibus recitavit Hanc Pontifex ab ipso cognitam atque susceptam unà cum actis Synodi in amplissimo Romanae Ecclesiae Archivo collocari mandavit that is Athanasius then made a Publick Profession of the Catholick Faith which is called his Creed rehearsing it in the Latine Tongue before the Bishop of Rome and his Assessours This Creed so acknowledged and received the Bishop of Rome commanded to be put in the Archives of the Roman Church together with the Acts of the Synod Manuell Caleca in his forecited Booke against the Greeks agrees in Substance with Bâ—nius and Baronius though he seeme to place the writing of this Creed a yeare sooner and sayeth that it was sent to P. Iulius not delivered him in presence These are his words Gregorius Theologus in Athanasii laudibus ipsius meminit dicens Solus ille vel cum paucis admodum ausus est veritatem in Scriptis confiteri c. quam tunc temporis conscriptam ad Iulium Romanum Pontificem misit cum insimulareâ—ur non rectae esse fidei Now all these opinions may well agree according to Possevins Conjecture who in his Apparatus verbo Athanasius thinks it probable ut sanct Trinitatis acerrimus propugnator hymnum illum he meanes his Creed because sung hymne-wsie in the Church-service locis quibus potuit omnibus scripser it cantaverit disseminaverit So that he might write it at severall times in all the forementioned Places First At Triers as the Inscription of the Well there is said to witnesse when he was first banisht about the yeare 336. Secondly He might send it in writing to Iulius Bishop of Rome when the Eusebian faction sent Legates unto him with letters to accuse Athanasius Anno Domini 339. Thirdly He might give it in writing to the Synod at Rome of which Iulius was president to satisfy them all concerning his beliefe A. D. 340. Lastly He might send it from a Synod at Alexandria to the Emperour of the East either to Constantius in his Synod held A. D. 339. Or rather to Iovianus in his last Synod held about the yeare 364 together with the Synodicall Epistle before mentioned which Nazianzen seemes to imply in the forecited Oration where he opposeth Emperour to Emperour as well as Doctrine to Doctrine that is the Catholick Jovians to Constantius the Arian as well as the Orthodoxe Creed to the Hereticall Confessions Except we will say that this Creed was exhibited in the Councell of Sardica a famous City in Illyricum held in the yeare 347 and called by Constans the Emperour of the West who favoured Athanasius and by Constantius joyntly or to Valentinian the successour of Iovianus in whose time Athanasius lived seaven or eight years but for this wee have no Authors Testimony The same Creed was probably sent also to Liberius Bishop of Rome as we shall shew anon Secondly As to the Ground or Cause whererupon Athanasius Framed his Creed I answer that he wrote it to give an account of his Faith to vindicate himself from the recrimination of his Adversaries who accused him of Sabellianisme as he did them of Ariniasme Indeed who can with any likelyhood suppose but that Athanasius in his so many years persecutioÌ„ by the Arians set forth some where the Confession of his Faith to cleare himselfe and that the Orthodoxe might see for what cause they so pertinaciously vext him Now that this Creed is that Confession will appeare besides what hath been already alleaged by the Agreement thereof both in words sense with those more full large Treatises of his against the Arians whereof this seemes a Compendium and by the Constant Tradition of the Church which hath received this and
none other as the Confession or Creed of Athanasius whose judgment ought to prevaile with us above the the rashnesse of some Novellists who have questioned both the Authority the Author But because this Recrimination of Sabellianisme is but obscurely set downe in the writers of that Age and utterly denyed by some of ours I shall endeavour in a few worrdes to clear it First It was the custome of that Age that when any was advanced to a Bishoprick but more espepecially to a Patriarchall See such as Alxandria was whereof Athanasius was Bishop he sent about his Literae Formatae or Encyclicae wherein he testifyed his Faith unto the Christian world and his communion with the Catholick Bishops and this was in use whether the new Bishop were suspected of heresy or not Now there was far greater Cause for this in the case of Athanasius when he appealed to Iulius Bishop of Rome as the most Eminent Patriarch of the Church and one not engaged in the quarrell between him and the Eusebians For it had litle stood with the gravity impartiall uprightnesse of such a Judge to have presently with an overforward affection received a man into his Communion laden with so many and so heavy Accusations before he had given an Account of his Beliefe which that it was the custome then observed and particularly in the case of Athanasius and his fellowes is plainly set downe by Sozomen lib. 3. cap. 7. where having premised that Athanasius and three other Bishops being thrust out by the Arian faction fled unto Julius for succour he subjoynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The Bishop of Rome having learned the crimes objected against each of them after that he found them all agreeing in the Doctrine of the Nicene Councell he received them into his Communion as persons of the same judgement with himselfe Secondly Marcellus Bishop of Ancyra who was the chiefe of those three Bishops that were thrust out by the Arian faction and fled to Rome with Athanasius having formerly accused the Eusebians of the Arian Heresy and convicted them in the Nicene Councell was himselfe also scandalized with the crosse imputation of Sabellianisme whereupon he freely made an Orthodox Confession of his Faith at Rome such as the Synod lately held at Sardica had imbraced Now that Athanasius who was principally hated by the Eusebians had the charge of Heresy recriminated also upon him appears by a passage of the same Julius in his Letter to the Easterne Bishops then Assembled at Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as concerning Marcellus saith he seeing ye have wrote touching him also as of one who thinkes impiously of or against Christ where the particle Also necessarily implies that the Orientall Bishops had accused the rest of the same crime and who but Athanasius as the principall of the Accused See the place in Athan. Apolog. 2. pag. 548. Edit Comm. And his Epistle ad Solitarios two leaves from the beginning Epiphanius also in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her 72. tels us that this Marcellus being accused by the Arians of Sabellianisme to Iulius Bishop of Rome voluntarily came to Rome and having long but in vaine there expected the appearance of his Adversaries upon his departure left an Epistle with Iulius wherein he sets downe a Confession of his Faith His case is just parallell to that of Athanasius who was accused of the same Heresy as Epiphanius there witnesseth and in like manner cleared himselfe Thirdly this imputation of Sabellianisme was so pertinaciously urged upon Athanasius by his Arian persecutors that Liberius successor to Julius in the Romane See was constrained to send a short Epistle to him for farther satisfaction wherein having set downe his own Faith concerning the Trinity he addes by way of Antithesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I condemne the opinions of Sabellius and Arius and all the forementioned Heresies to everlasting punishment according to the voyce of our Saviour Then he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou then agreest with mee Brother Athanasius in this Confession which is the only true Faith received in the holy Catholick and Apostolick Church as in the presence of God and his Christ write unto me thy consent agreement therin with me that so I may be ascertained thereof and without scruple performe thy commands This Epistle of Liberius with the rescript of Athanasius we find extant in the first Tome of Athanasius his workes The same Athanasius in his forecited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exposition of the Faith vindicates himselfe from Sabellianisme in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is We neither make the Father and the Sonne the same Person as the Sabellians doe in this destroying the relation of the Sonne neither doe we attribute to the Father that passible Body which the Sonne tooke on him for the Salvation of the whole world Fourthly Sulpitius Severus lib. 20 hist Tels us that Athanasius was condemn'd of Sabellianisme in a certain Councell by the Arians Adde hereunto that Arius himselfe in his Disputation before Probus the Judge taxeth Athanasius in these words somtimes saith he he makes three appeare One saying But these three are one God then I know not by what strang mixtion he makes them Triforms triple saying And this one God is the Trinity So Geneb To prevent such mistakes and cavils Athanasius hath a chapter in his Workes entitled Quod non tres Dii that there are not three Gods Thirdly As to my last Query in what Language this Creed of Athanasius was originally written I Answer it is most probable that Athanasius first wrote it in Latine as being a Language which he well vnderstood although some have been pleased to deny it and the Creed being exhibited unto Julius Bishop of Rome in a Synod of Latine Bishops My reasons are these First The Latine edition of this Creed is the same in all Copies whereas the Greek Copies vary as Translations use to doe Genebrard in his third booke De Trinitate hath set downe three severall versions there of out of the Latine into the Greeke namely Vulgatam Dionysianam Constantinopolitanam The first is that which is commonly Printed The last is that which the Church of Constantinâ—ple useth The middlemost is so called from Dionysius a Grecian Bishop entitled Zienensis Firmiensis who gave the foreeited Manuscript of the Procession to Lazarus Bayffius the Booke was fairly written by the Learned Nic. Sophianus And to these three which are set downe and compared by Genebrard we may adde a fourth found in an Horologium of Greeke hymnes composed by Thechara a Monke of Constantinople and is set downe by the R. Armach in his Tract de Symb. which besides that it hath much inserted heere and there by the Greeke Translator very much differs in the residue from all the three former as they also doe from each other Secondly As the Bishop of Rome wrote in Latine to the Bishops of the East