Emes tels us Hom. 1. in Symb. which appellation agrees to those who lived in latter Times So Canones Apostolorum are called by the Apostles Names though not compiled by them but by Clemens as the Title of those Canons witneseth Yea both Greeke and Latine Fathers have communicated the name Apostle to others to any Bishop the Church of Rome keepe the old stile still The Apostolick See The Apostolick Bulles Our Saxon Predecessours gave the Bishop of Rome the Title of Apostle and Apostolicall Pope Bed hist lib. 2. c. 2 11. Austin the Monke is called Anglorum Apostolus Philip the Deacon is called an Apostle by Tertullian and Epaphroditus by St Paul Phil. 2. 25. So many others besides the Twelve whom St Chrysostome by way of Distinction calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles by way of Eminency were called Apostles who might give name to the Creed as well as the Twelve therefore it is no concluding or necessary Argument It is called the Apostle Creeds Ergo it was made by the Twelve Then for the Title Symbolum that doth not signify such a Collation or Feast in Common but rhe word Symbola and therefore cannot imply or allude to any such composing of the Creed by the joynt concurrence of the Apostles Besides Cajetan ad 2am 2ae qu. 1. art 8. Tels us that Aquinas thinking fit to number the Articles ex parte rei creditae with relation to the matter not the makers of the Creed for this cause passed by that famous distribution of them according to the number of the Apostles because it is accidental to the Articles of Faith whether they be gathered by many or by one as that of Athanasius Answ Good Authors indeed assigne that for the reason and etymology of the Apostolick Symbole that it was an Apostolicall Collation or Collection of the Fundamentall Points of Beliefe by the twelve Apostoles yet not as the principall argument but by way of Appendix and Congruity unto the forementioned Tradition But this distinction saith the objectour or Collation of severall Articles might be made by Apostolick Men and their Disciples out of the holy Scripture and from thence obtaine the name of the Apostolick Symbole But it might be so and it was so are two things If it might be so it might be otherwise sure this private groundles conjecture may well give place to the constant assertion of so many Ancient and learned Authors who affirme the Apostles to have been the Composers of the Creed and give that for the reason of the name which it beares As for the Testimony of Eusebius Hom. 1. in Symb. who is there produced to say that the Creed was written not by the Apostles but by the Fathers of the Churches he hath no such exclusive words as non ab Apostolis quidem but saith that the Fathers of the Churches whom a litle after he calls Magistri the Masters of the sayd Churches Composed the Creed Now who be these but the Apostles exprest by way of Periphrasis for they and they only may properly be called the Fathers or Masters not of this or that Church in particular but of all the Churches in the World their Comission Being generall Goe and Teach all Nations Math. 29. 19. Whereas others were limited to this or that Church as the Apostles pleased to dispose of them and were the Sonnes or Disciples of the Apostles as St Paul termes Timothy and Titus in his Epistles which he wrote unto them 1 Tim. 1. 2. Tit. 1. 4. Hence also it is that St Paul tels his Corinthians 1 Cor. 4. 15. Though ye have ten thousand instructers in Christ yet have ye not many Fathers for in Christ Jesus I have Begotten you through the Gospell And St James in his Epistle to the dispersed Jewes secretly taxing the proud-conceited Rabbins who affected the highest seats in the Synagogues the office of teaching their Brethren My Brethren saith he Be not many Masters Jam. 3. 1. This conjecture therefore deserves as litle faith as it hath foundation that is none at all for the Fathers constantly say it was called The Apostles Creed because Framed by and derived to the Christian Church from the Apostles of Christ and this may justly sway us in this Case for the Title prefixt doth not only beare this construction but more directly points out and inclines us to this meaning Titles being therefore given that they may designe the Authors or Composers of that worke unto which they are prefixt and the Fathers living in the first Ages should best know the Tradition the Title then of the Apostles Creed is not nakedly produced as a convincing Argument but as backt and seconded with the Attestation of Antiquity As for the contrary Instance of the Canons of the Apostles although they beare the name of Clemens in the Inscription who first gatherd them into one Body yet they may well challenge the Apostles for the Authors who first instituted and put them in Practise Then as to the promiscuous use of the name Apostle and Apostolick and the applying of them to the Ancient Bishops it will not hurt at all or prejudice the Title of the Creed Because the Fathers entitle it to the Apostles so cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency some of them expresly naming the Twelve as Ambrose Ruffine and Augustine others decyphering them by such circumstances as can agree to none other than The Apostles who left the Srciptures to us so Irenaeus Such Apostles who received this Rule from Christ their Master at the very begining of the Gospell and before the rise of any Heresy so Tertullian Such who left us the Faith per successionis Ordinem by a continued line of Episcopall successours so Origen And all the rest name the Apostles indefinitly not limited to a particular See charge or place by any determining circomstance now it is a knowne Rule in Logick concerning ambiguons Termes Analogum per se positum stat pro famosiori Analogato Neither indeed do the instances alleadged shew that the Name was commonly given to every Bishop at large but either to some Episcopall See which the Apostles had personally founded as to that of Rome founded by Peter and Paul or to some speciall Person who planted a New Church or converted a whole Nation to Christianity which is a worke properly Apostolicall as to Epaphroditus of Collosse and Augustin of our Saxon nation in his sense did our Saxō Kings probably give the Title of Apostolick to the Bishop of Rome as well as for the former reason because Gregory the Great sent over Augustine hither with certaine coadjutors to convert our Ancestours from Paganisme The like may be said in proportion of Philip the Deacon who was sent by the holy Ghost with a speciall Commission to convert the Eunuch of Queene Candace and by his meanes the whole Nation of Ethiopia as Church-story tels us But to the criticall quarrell against the word Symbolum that not it but Symbola
Division become none as a great entire streame looseth it self and is quite dried up when parted into severall small Channels Now that this day is neere approaching these sad Prognosticks tell us especially the latter wherewith the present Age so greivously labours all which mischeife both heretofore arose amongst us and now tyrannizeth over us for want of a sure Rule or Ground of faith rightly understood and applied The holy Scripture indeed is an aboundantly sufficient Ground of our Beleife and Rule of manners but being exposed as now adayes it is to every mans private Fancy the Glosse too too oft wyer-drawes and corrupts the Text so that we look upon Gods word through a false-coloured Glasse Pretences of a private Spirit and enthusiasticall Revelations with the Anabaptist of right Reason with the Sosinian which is as diverse in men as their fancies or faces make what they please of Scripture and force it to speak their mind thus by perverting it to their own sense they are not judged by but judge the Law and become as S. James in a like Case saith James 4. 11. Not Doers or Beleevers of the Law but Judges The Apostles those renowned Patriarchs of the Christian faith foreseing this evill left us a double Remedy both by Tradition preserved in the Church to be delivered down unto all Ages from hand to hand viz. a Rule or Ground of faith and the exposition or right applying of this Rule The Ground or Rule in the Creed composed by themselves as a Summary of the points of Faith which lie dispersedly here and there in the large volume of the Scriptures The undoubted Exposition and right applying of this Rule they have left us in the writings of the Fathers who were their Successours to whose care and custody they not only committed the Oracles of God in writing and the Creed by word of mouth but the interpretation also of both as they heard them expounded from their own mouthes whil'st they lived and preached amongst them for in vaine had the Apostles given them the words if they had not given them the sense withall whereby to stop the mouthes of Hereticks who arose even at the first preaching of the Gospell as we may see in S. Pauls Epistles This orthodoxe sense is that which is so frequently mentioned in the writings of the Ancient Fathers under the name of Depositum Catholica seu Apostolica Traditio fides Ecclesiae and the like expressions and which Tertullian makes use of to confound the whole Hydra of Heresies in his Book De Praeser adu Haeret. bidding the Hereticks goe to those mother-Churches which the Apostles founded and personally resided in and to which they committed the true genuine Faith where saith he yee shall heare no newes of your upstart heterodoxe Doctrines invented by yourselves wherewith this proud factious Generation infested the Church and led away after them many seduced Proselytes Of this Tradition S. Paul speaks to his Disciple Timothy whom he had left behind him as his Deputy at Ephesus The things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also 2 Tim 2. 2. And to the Church of Thessalonica Brethren stand fast and hold the Traditions which yee have bin taught whether by word or our Epistle 2 Thes 2. 15. comp v. 5. 6. Observe here the cunning of Satan whereby in all Times but especially in these last and worst he makes way by these his fore-runners for the comming of that great Anti-christ He hath set men on work under pretence of honouring Scripture as the sole Al-sufficient Rule of Faith and of withdrawing themselves from all dangerous Dependance on mens erroneous judgments seeing every man is a liar wholy referring and submitting themselves to the Holy Ghost to be enlightened guided and directed by him some to render suspected others by degrees to enervate and secretly subvert a third sort openly to decry the judgment and Decisions of the Church in the Councils and Fathers when in the interim they are grossly and willingly ignorant that what they denie to Her they ascribe to themselves strongly and confidently asserting that to be the sole meaning of the Holy Ghost which agrees with their opinions confirmes their fore-received Tenents and favours their Side and Faction Now let all the world judge if it will be but an indifferent Arbiter whether it be not more equall to be judged in point of Religion by reverend Antiquity then by upstart giddy Novelty By the Consent of so many Auncient Worthies who living long before our Times are uninteressed and disengaged in our Quarrels then by the partiall Determinations of men educated in and addicted to a Faction By the joynt consent of many then the singular opinion of some one By men eminent for Learning who therefore well could not and for Piety who therefore would not deceive us then by the conceited Ignorance and factious spirit of some proud Novellist start up in this declining wicked Atheisticall Age By those who lived neerest the Apostles Times when the Church was one undevided into Greeke and Latine Romish and Reformed Lutheran and Calvinian when Tradition was fresh and uncorrupted like a streame running pure neere the Fountaine-head which afterwards gathered Dreggs by running farther into the more remote and succeeding Ages then by the Schismatical Directions of latter degenerate corrupt Times Lastly which is farre the most effectuall Argument by those who as they had newly received so constantly unanimously and uncorruptly held the Doctrinall Traditions of the Apostles the genuine sense of Scripture which they themselves left behind them who left the Scripture it selfe then to pinne our Religion upon the sleeves of some Idolized Innovatour who though he pretend the Authority of Gods Word an unerring spirit or the cleare inducements of Reason yet in truth hath nothing but Impudence and his Ipse dixit to maintaine his Assertions This Tradition it is which made the Auncient Bishops and Doctors of the Primitive Church so unanimous among themselves in what Part of the World soever they lived as having the same Deliverers of it who planted all those Churches wherein they succeeded and so taught in all as who received it from the same spirit who received it from the same Christ who received it from the same God the Father as Tertullian deduceth its Pedegree out of St Iohns Gospel Ch. 16. 13. 14 and Ch. 8. 28. Else if they had followed their own private judgements they must needs have often varied in their Determinations Hence it is that they make a great Distinction betweene what they received and published to the world as Depositaries Witnesses Historians and what Expositions or Conclusions they drew from their owne Braines as being their private Opinions in the latter they leave every man to his owne Censure and Judgment to receive or reject them as they find them Consonant to Scripture Antiquity and right Reason but
linguae sedissent ut loquelis adversis variisque loquerentur per quas nulla eis Gens extera nulla linguae barbaries inaccessa videretur invia praeceptum eis a Domino datum ob praedicandum Dei verbum ad singulas quemque proficisci nationes Discessuri itaque ab invicem normam priùs futurae Praedicationis in commune constituunt ne fortè alias ab alio abducti diversum aliquid his qui ad fidem Christi invitabantur exponerent Omnes Ergò in uno positi Spiritu Sancto repleti breve istud futurae sibi ut diximus Praedicationis Indicium conferendo in unum quod sentiebat unusquisque componunt atque hanc credentibus dandam esse Regulam statuunt c. The summe is this We have received from our Auncestours that after the Ascension of our Saviour into Heaven and the Descent of the Holy Ghost from thence in the shape of Fiery Tongues on the Day of Pentecost the Apostles inabled with the gift of Tongues to Preach unto the most remote and Barbarous Nations prepared themselves accordingly to fulfill their Lords Command for the more convenient and ready Discharg of which Duty though authorized they were to Preach indifferently unto all yet they sorted themselves into severall Provinces But before they went on this Embassie being assembled together and inspired from above they Compiled the Summary of the Christian Faith as the Ground-worke of all their Preaching and as a constant uniforme Rule of Beleefe to all their Auditours whom they perswaded to imbrace the Christian Beleefe least otherwise they might Preach more variously and at randome And this they left behind them both as a Symbole or Token of their Faith munimentum fidei ex lapidibus vivis margaritis Dominicis which neither Winds nor Stormes can subvert and of their Unanimity as being now ready to depart each from other not as the Sonnes of Noah built the Tower of Babel and were therefore punish'd with confusion of Language being not able to understand each others Speech for these indued with the knowledge of all Tongues Turrim fidei unanimes construebant ut illud Peccati hoc Fidei probaretur Indicium Thus far Ruffinus Now the Apostles having thus Composed their Creed they committed it not to writing but delivered it by word of mouth to the Bishops of the Churches their Successours So witnesse besides Ruffinus here St Ierome Cyril of Ierusalem and Chrysologus yea many yeares before them Irenaeus and Tertullian as I shall shew anon The reasons of which manner of Delivery are thus assigned by the same Fathers 1. Vt certum esset neminem haec ex lectione quae interdum peruenire etiam ad infideles solet sed ex Apostolorum traditione didicisse sufficeret So Ruffinus That it might not come by some unhappy chance into the hands of Heathens and Infidels to whom as Dogs these holy Mysteries of the Christian Faith were not to be cast least they should misconstrue or deride Profane or pollute them to their own greater Damnation the Discouragement and Scandall of the weake Christian and the Dishonour of Religion And to this well agrees the signification of the word Symbolum which Title the Creed of old hath borne and most properly imports a watchword now a watchword we know is given by word of mouth not in paper least the Enemy hap to come unto the knowledge of it 2. Observa fidem saith Cyril of Jerusalem à solâ Ecclesiâ tibi nunc traditam ex omni Scripturâ munitam non in Chartâ scribendo sed in Corde memoriam ejus insculpendo necubi Catechumenus ea qua vobis tradita sunt exaudiat Catech. 5. It seemes by him in this Place that the very Catechumeni who were instructed in the Principles of the Christian Catechisme were not acquainted yet with all the Mysteries of the Creed untill they came to Baptisme some Articles were to hard meat even for them to digest Our Saviour hath a like speech to this purpose Jo. 16. 12. 3. Accepturi Symbolum saith Chrysologus Pectora parate non Chartam quia committi non potest caducis corruptibilibus Instrumentis aeternum coeleste Secretum sed in ipsa areâ animae in ipsa Bibliothecâ interni spiritus est locandum ne profanus Arbiter ne improbus quod dilaceret Discussor inveniat fiat ad contemnentis ignorantis ruinam quod confitentis credentis donatum est ad Salutem It suits with the Dignity of the Creed to be ingraven in no other Table then the Heart of man with the safety of Christians that they receive it no otherwise then from the mouth of their Pastour with his short but sound exposition thereof Serm. 58. 4. The same Father in his 61 Sermon gives this Reasan Hoc monemus ne quis committat literis quod est Corde mandaturus ut credat Apostolo sic monente Corde creditur ad justiam Ore autem confessio fit ad salutem Rom. 10. 10. The Confession of our Faith which we make in the Creed hath the Heart for its Mother the mouth for its Midwife the Pen hath nothing to doe here So the Groundwork of this Tradition is laid by S. Paul if we may trust the judgment of Chrysologus 5. The Creed is best and most safely preserved by Tradition especially being so short an Epitome of the Christian faith whereas Memory trusting to Paper is lesse carefull of retaining and we daily see what doubts and disputes there arise amongst Criticks about the diversity of Copies in the Transcription of our Sacred Books and what Errours of the Transcribers Nihil securum quod extra animum fertur Those two great Philosophers Pythagoras and Socrates whom we may justly stile the Fathers of the Rest are observed to have wrote nothing neither did a far greater then They our Blessed Saviour Lycurgu's Laws by a bare Tradition were kept inviolate above 500 years when those of Solon diligently engraven in wood carefully laid up were notwithstanding soon forgoten frequently broken in the Lawgivers own life-time Yea we see by experience both in ludicrous toyes as in Childrens sports and in weightier matters as in the severall Habits Customes of Nations that without any Law written they are both more easily retained and more carefully observed But because I foresee that this last Reason will meet with opposition I shall indeavour to cleare and confirme it both by satisfying those Doubts which probably may arise against it It will be objected that the Creed is not most safely preserved by Tradition because severall Copies thereof doe not a little vary That it seemes very strange a Thing should be safer kept by Tradition then by writing seeing Tradition depends on no other help but memory whereas Things committed to Paper are conveyed to Posterity and remaine by two Helps Memory and Writing If Tradition were the safest way to preserve Things why were the Scriptures written What is preserved of the doctrine of
much of it was not extant when this Epistle was written and therefore cannot be here meant by St Jerome Theodoret to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which he speaks the Doctrine publikely proposed at the time of Baptisme wherein we put off our sinns and put on the spirit what is it but the Creed which was then profest especially since he gives it such a Character of exactnesse that it hath nothing either wanting or wast a fit Periphrasis of the Creed Oecumenius accordeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Poole wherein we are borne anew is the water of Baptisme and the Rule or Doctrine opposed to the Law which ought to satisfie us as that which renders us new Creatures is the Rule of Faith comprized in the Creed Againe to the Philippians the Apostle speaketh in these words Chap. 3. v. 15 16. Let us as many as be perfect be thus minded and if in any thing yee be otherwise minded God shall reveale even this unto you neverthelesse whereto we have already attained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us walke by the same Rule Where the Apostle useth the very same phrase And this by the way is a good admonition for moderation in Controversies about points of lesser Consequence which grate not upon the foundation that we doe not presently Reprobate those who are otherwise minded but patiently expect their farther Illumination in still keeping our selves without wavering close to those Grounds whereto we have already attained by profession of our Creed in Baptisme The Fathers so understand this Place together with latter Interpreters in their Annotations on it Ambrose Non extra Regulam Disciplinae sapere in conversatione Fidei sed hoc sapere quod Commune sit modestum in Evangelii veritate which is most properly applicable to the Creed for that is the Rule of the Christian Discipline or Faith which is most commonly received and most modestly urged S. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rule saith he receives neither Addition nor Diminution for then it looseth the very essence of a Rule let us walk therefore by the same Faith within the same Bounds What Rule what Faith is this but the Creed which is the Boundary or Limit of the Christian Beleife To him assents Theophilact in the same words Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Rule saith he he understands the Faith or Creed for as you spoile a Rule by taking away from it or adding to it so is it also in the Faith Anselme construes this Rule of Communis Fidei sensus the Common Sense or Substance of the Christian faith which is comprehended in the Creed Cajetan also of the Regula Fidei morum the Rule of faith in the Creed of life in the Commandements Estius in like manner Hortor vos omnes eâdem Regulâ fidei Doctrinae incedere eandemque Regulam tenere etiam alibi de fide loquens Regulam nominat ut Galat vlt Quicunque hanc Regulam I exhort you to walke in the same Rule of faith Doctrine to hold the same Rule The Apostle elswhere speaking of the Faith cals it a Rule Gal. 6 15 16. 5. Fiftly In his Epistle to the Ephesians exhorting them to unity he sets downe seven motives or grounds thereof and amongst these he reckons One Faith where Faith is cleerly taken for the Object of Faith or Principles of Beleefe which are contained in the Creed whence it followes in the very next wordes One Baptisme that Baptisme wherein we make Profession of this Faith Otherwise if we look on the Habite of Faith or the actuall Celebration of Baptisme we have as many Faiths as Believers and as many Baptismes as Persons Baptised And to clear this Interpretation farther yet if we compare this Text with those words of his Chap. 2. 20. in the same Epistle we shall find the Framers of this Creed Yee are built saith he on the Foundation of the Apostles that is on the Grounds of Faith laid by the Apostles not on their Persons for they are dead long agoe It is added there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the Foundation of the Prophets viz not the Prophets of the old Testament but of the New who were the Apostles Co-partners in laying the foundation of the Christian Church Comp. Eph 3. 5. Act 13. 1 2 3. Math 23. 34. 1 Cor. 12. 28. 14. 29 32. Rev 18. 20 24. 6. Sixtly 1 Tim 6. 20. He thus chargeth Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Timothy keep the Depositum or that which is committed to thy trust which Depositum both our Divines and those of the Church of Rome understand of the saving Doctrine of the Gospell which we find for matter of Beleife summed up in the Creed And the following words lead us to this construction avoyding profane and vaine bablings and oppositions of Science falsely so called of which Science the Gnosticks had their name which some professing have erred concerning the Faith Besides the Metaphor of a Depositum well suits with the Creed first in the manner of Delivery the one is committed to our Hands the other to our Eares both a kind of Tradition Then in the strictnesse of keeping not the least parcell of a Depositum is to be diminish'd nor the least tittle of our Creed to be parted with S. Basil therefore would not forgoe one Iota when the Arians would have had him change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense Expositours agree both Auncient and Moderne So Jerome Commendatum a nobis servandum tibi fidei Depositum custodi And upon those words before v. 12. thou hast professed a good Profession before many witnesses In Baptismo saith he ab renunciando Seculo Pompis ejus at which time they also constantly made a Profession of the Faith Theophilact likewise by his Depositum understands the Grounds of Faith in opposition to humane Reasoning which falsely usurps the name of knowledge make us erre frō the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the faith admits not saith he of disputes Estius construes the words more plainly of a Doctrinall Tradition contra-distinct to the Scripture delivered by Christ and received by the Apostles which containes fully all the Articles of the Faith to which nothing was added by succeeding Councels but the same preserved still explained illustrated and defended against succrescent Heresies His words are these Non solas Scripturas Paulus apud Timotheum deposuerat sed doctrinam sanam viva voce ei tradiderat Praeter Depositi rationem est ut ei aliquid addatur hinc ergò sequitur fidei semel à Christo traditae ab Apostolis acceptae nihil prorsus addi posse neque id agi in Conciliis Fidei causâ congregatis ut novi condantur Articuli Fidei sed ut fidei Doctrina ab initio tradita conservetur explicetur illustretur contra succrescentes
being indeed the Articles of the Creed viz That there is but one God who made all things of nothing That this God sent his Sonne our Lord Jesus Christ begotten of the Father before every Creature by whom all Creatures were made He was incarnate and made man assuming a Body like in all things to us but that it was borne of the Virgin being conceived by the Holy Ghost He truly Dyed not in apearance the comon death of all men for he truly rose againe Having converst with his Disciples after his Resurrection he was taken up into Heaven That the Holy Ghost is associate with the Father and Sonne in the same Honor and Dignity there shall be a time for the Resurrection of the Dead when this body which is sowne in corruption shall rise in incorruption and that which is sowne in dishonor shall rise in glory This world was made and had a certaine time of begining and by reason of ' its corruptability shall be at length dissolved That there are certain Angels of God and good spirits which minister unto him in procuring the salvation of man kind He adds at last an other Traditionall Foundation viz. That the Scriptures were written by the Holy Ghost After all he concluds oportet igitur velut elementis ac fundamentis hujusmodi uti That we ought to make use of these as the first Elemens and Grounds of Christian Religion which he accordingly explaines at large in those foure bookes of his entituled therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Principles of Christianity a worke fit for his office of Catachist which he bore for many years in the Church of Alexandria 4. Marcellus Bishope of Ancyra in Gallatia fellowsuferer with the great Athanasius being accused by the Arians of Sabellianisme as Athanasius also was and by their means expeld his Bishoprick flies unto Iulius Bishope of Rome for succour and having long there in vaine expected his adversaries comming by confronting of whom he desired to have accquitted himselfe at length weary of longer stay he takes his leave of Iulius and leaves behind him an Epistle wherein he makes this Profession of Faith exceeding conformable to that of the Apostles as we read it at this Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is I Believe in God Almighty and in Jesus Christ his only-begotten Sonne our Lord conceived by the Holy Ghost and borne of the Virgin Mary crucifyed under Pontius Pilate and buried the third Day he rose againe from the Dead he ascended into the Heavens and sitteth at the right hand of the Father whence he shall come to judge the quick and the dead And I believe in the Holy Ghost the Holy Church the forgivenesse of sinnes the resurrection of the Body the Life Everlasting But this is not all to shew that this Creed was not of his own framing a little after he subjoynes these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Having received this Faith from the holy Scriptures and being taught it of my spirituall Progenitors or Divine Ancestors I both Preach it in the Church of God and have now wrote it unto thee O Iulius This Epistle with the foresaid Creed inclosed we find recorded by Epiphanius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haeres 72. Now whom doth Marcellus meane by his Progenitors or Ancestors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to or in God Sure he understands either his Godfathers at the Font or the Bishops of the Church by whom he was instructed in the Ancient Faith Or lastly which seemes to me most probable the Apostles themselves who were the true and proper Fathers or Founders of the Christian Church whence that of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Though you have ten thousand Instructers or Pedagogues in Christ yet have ye not many Fathers It followes there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in Iesus Christ I have begotten you through the Gospell 1 Cor. 4. 15. 5. S. Basil the Great in his Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Creed or Christian Faith sets downe this Symbole or Confession thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We Believe and professe one only true and good God the Father Almighty of whom are all Things the God and Father of our Lord and God Jesus Christ and one only begotten Sonne of his our Lord and God Jesus Christ the only True one by whom all things were made both visible and invisible and by whom all things consist who was in the Begining with God and was God and afterward according to the Scripture he appeared upon Earth and conversed with men being in the forme of God he thought it not robbery to be equall with God yet he made himselfe of no reputation and taking upon him the forme of a Servant by being borne of a Virgin and being found in fashion as a man he fulfilled all things which concerned him and were written of him according to the commandment of his Father he became obedient to the Death even the Death of the Crosse and the third Day arising from the Dead according to the Scriptures he appeared to his holy Disciples and to the Rest according as it is written he ascended into the Heavens and sitteth on the right hand of the Father from whence he shall come at the end of this world to raise up all and to render to every one according to his workes when the righteous shall be taken into Life Eternall and the Kingdome of Heaven and the sinners shall be condemned to everlasting punishment where their worme dieth not and the fire is not quenched And in one only Holy Ghost the Comforter by whom we are sealed to the day of Redemption the Spirit of Truth Here we have all the Articles of the Creed but two viz. The Beleefe of the Holy Catholick Church and the forgivenes of sinnes which he sets downe in the ensuing words wherein he largely descants on the gifts of the Holy Ghost towards the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By which Spirit we are sealed unto the day of Redemption the Spirit of Truth the Spirit of Adoption by whom we cry Abba Father which distributeth and effecteth in every one the Graces of God unto edification according to his pleasure the good Spirit which leadeth into all Truth and establisheth all that believe in the true and exact knowledge in the Godly and Spirituall service and worship and true confession of God the Father and his only-begotten Sonne c. Concluding thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus we think and thus we baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a coessentiall Trinity according to the command of our Lord Jesus Christ who said goe and teach all nations baptizing them in the name of the Father and of the Sone and of the Holy Ghost A little after he intimates from whom he received the foresaid confession of faith namely from Christ and his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I beseech you saith
dextram Patris venturum judicare vivos mortuos per carnis etiam Resurrectionem Hac lege fidei manente caetera jam Discipilinae Conversationis admittunt novitatem correctionis operante sc proficiente usque in finem gratia Dei That is The Rule of Faith is one only solely immoveable and unchangeable to wit Of Believing in one only God Almighty the Maker of the world and in Jesus Christ his Sonne borne of the Virgin Mary crucified under Pontius Pilate the third Day raysed againe from the Dead received into the Heavens and now sitting at the right hand of the Father who shall come to judge the Quick and the Dead by the Resurrection of the body This Law of Faith abiding firme the other parts of Christian Discipline and Conversation are capable of amendment and reformation the Grace of God still working and proceeding onward unto the end of the world Secondly In his booke against Praxeus cap. 2. He sets downe the Creed in this short Forme Unicum Deum credimus sub hac tamen Dispensatione quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicimus ut vnici Dei sit Filius Sermo ipsius qui ex ipso processerit per quem omnia facta sunt sine quo factum est nihil hunc missum a Patre in Virginem ex eâ natum Hominem Deum filium hominis filium Dei cognominatum Jesum Christum hunc passum hunc mortuum sepultum secundùm Scripturas resuscitatum a Patre in Coelos resumptum sedere ad dexteram Patris venturum judicare vivos mortuos qui exinde miserit secundùm Promissionem suam a Patre Spiritum sanctum Paracletum Santificatorem fidei eorum qui credunt in Patrem Filium Spiritum sanctum That is We believe one only God yet vnder this Order or Oeconomy that this one God hath a Sonne his Word who came forth from him by whom all Things were made and without whom nothing was made he was sent by God the Father into the Virgine and borne of her God and man the Son of man and the Son of God called Jesus Christ he Suffered Died and was Buried according to the Scriptures was raised up againe by the Father and being taken up againe into Heaven sitteth at the right hand of the Father he shall come to judge the Quick and the Dead who afterward according to his promise sent from the Father the Holy Ghost the Comforter the Sanctifier of their Faith who believe in the Father and the Son and the holy Ghost Then shewing the Originall of the Creed he tels us Hanc Regulam ab initio Evangelii decurrisse etiam ante Priores quosque haereticos nedùm ante Praxean hesternum probabit tam ipsa Posteritas omnium haereticorum quam ipsa novellitas Praxeae hesterni quo peraequè adversùs vniversas haereses jam hinc praejudicatum sit Id esse verum quodcunque primum Id esse adulterum quodcunque posterius i That this Rule hath descended to us from the begining of the Gospell before any Heretick arose much more before Praxeas a fellow of yesterday will easily appeare both by the succession of all Hereticks and the yersterday Rise of the Novellist Praxeas which newnes doth equally convince all Heresies and condemne them according to this Rule or Precedent That which is most Ancient is the Truth that which Followes is the Forgery 4. St Ambrose Serm. 38. Thus affirmes Duodecim Apostolorum Symbolo Fides sancta concepta est qui velut periti Artifices in unum convenientes Clavem suo consilio conflaverunt That is The Holy Faith is comprehended or conceived in the Creed of the twelve Apostles who meeting together like so many skilfull workmen by joynt advice framed this Key of the Christian Beleefe or mysteries of Religion And in his 81. Epistle written by him Bassianus and others to Syricius Bishop of Rome Credatur Symbolo Apostolorum quod Ecclesia Romana intemeratum semper custodit servat Let the Apostles Creed be believed which the Church of Rome constantly keepes and preserves inviolate So Canisius and Augerius in their Catechismes read the Place but two Editions of Ambrose at Paris viz. That of Erasmus by Chevalonius Anno Domini 1529. And that of Felix Card de Monte Alto 1586. Dedicated to Greg. 13. for Intemeratâ—m read Iteratum alluding as I conceive to the solemne Rehearsall of the Creed at Baptisme or in the publique service of the Church but both these Readings come in effect to one for there 's no better way to keepe the Creed inviolate and preserve it from corruption then the constant publique repeating of it so the Intemeratum is an effect of the Iteratum 5. S. Jerome in his Epistle to Pammachius which he wrote against the errors of John Patriarch of Jerusalem saith thus In Symbolo fidei spei nostrae quod ab Apostolis traditum non scribitur in Chartâ Atramento sed in Tabulis cordis carnalibus post confessionem Trinitatis unitatem Ecclesiae omne Christiani dogmatis Sacramentum carnis Resurrectione concluditur In the Creed or Profession of our Faith and Hope which being delivered by the Apostles is not written with inke and paper but in the fleshy Tables of the Heart after the confession of the Trinity and the unity of the Church the whole mystery of the Christian beleef is shut up with the Resurrection of the Body Now he ends the Creed with the Article of the Resurrection because as some others of the Ancients he reads the last Article of the Creed thus The Resurrection of the Body unto Life Eternall thus joyning two in one 6. S. Austin in his 181. Sermon de Tempore concures with Ruffinus in the forecited Relation of the Apostles composing the Creed thus Sancti Apostoli certam Regulam Fidei tradiderunt quam secundum numerum Apostolorum duodecim sententiis comprehensam Symbolum vocaverunt per quam Credentes Catholicam tenerent unitatem per quam haereticam convincerent Pravitatem Tradunt enim quod post ascensionem Domini Salvatoris nostri ad Patrem cum per Aduentum Spiritus Sancti Discipuli ejus inflaÌ„mati linguis omnium loquerentur ad singulas quasque Nationes ut Dei Verbum praedicarent ituri ac discessuri ab invicem normam prius sibi futurae Praedicationis in commune statuerunt ne localiter ab invicem Discedentes diversum vel dissonum praedicarent his qui ad fidem Christi invitabantur omnes igitur in uno positi Spiritu sancto repleti Breve suae praedicationis Indicium conserendo in unum quod sentiebat unnsquisque computabant atque hanc ita Credentibus dandam esse Regulam instituerunt That is The holy Apostles delivered a certaine Rule of Faith which having according to their owne number comprehended in twelve Sentences they called a Symbole or collation by meanes of which the Believers might hold the Catholick unity
Catholick a Tradition doth not a litle confirme me in my Beliefe that the Apostles were the Authors of the Creed First Ruffinus in that place shewes no doubt at all of the Authors as appears by the fore-cited Relation but having before recited the Tradition of his Ancestors and himself accordingly affirmed the Apostles to have been the Authors in these words Symbolum fecerunt Apostoli in his Sermonibus in unum conferendo quod unusquisque sensit Decessuri ad predicandum istud unanimitatis fidei suae Indicium Apostoli posuere Sure those following words qui Symbolum tradiderunt must needs relate to the Apostles as the antecedent Secondly that severall Authors have mentioned this Tradition before the yeere 400 as well as after and those not only of the Westerne but of the Easterne Church I appeale to the fore-cited Testimonies of the Fathers among whom Origen Marcellus of Ancyra and Cyril of Jerusalem were of the Greeke Church and before the yeare 400 whereof the two latter set the Creed downe and Origen tells us that the Apostles delivered it Tertullian and Ambrose were of the Lattine or Westerne Church whereof the former sets it downe and entitles it to the Apostles and the latter names the Twelve Apostles for the Authors citing for proofe both of the Creed and its Composers a perpetuall inviolate Tradition of the Church of Rome now St Amb. flourished before the end of the fourth Century Tertullian long before As for the silencing of the Apostles Creed since the Nicene Councell in the Easterne Church 't is cleere that it was extant amongst them since the Councell for Marcellus sets it downe and Chrysostome explaines it but when the Constantinopolitan Creed was framed it was by degrees it seemes disused because therein included Then as to the Ethiopian Creed it is the very same with the Nicene or Constantinopolitan and communicated from the Greeke Church by the neighbouring Patriarch of Alexandria as in all likelihood we may suppose to that more Southerne People Lastly To the Testimony cited out of the 115. Serm. de Temp. The objector confesseth that the Creed was first rehearsed entire and then explained only he questions the assignation of the severall Articles to distinct Apostles as a spurious piece inserted out of the Margine into the Body of the Sermon the rest he acknowledgeth for genuine but this passage I stand not much upon whether it were so or otherwise for notwithstanding this supposall the Creed may well be styled a Symbole or Collation because agreed on in common by the Apostles they reducing the Number of the Articles to Twelve because themselves were Twelve the Founders or Foundation of the Christian Faith as St Paul cals them Eph. 2. 20. St Jo. Re. 21. 14. Reason 2d. In the Primitive Church the Catechumeni were men instructed in the first Rudiments of Christianity chiefely in the time of Lent Then on Palme-sunday they were called Competentes that is joynt Petitioners of Baptisme and had the whole perfection of the Faith that is the whole Body of the Creed expounded unto them because Easter the assigned Time of their Baptisme then approached This is testified by S. Ambrose Epist 35. lih 5. Sequenti die erat autem Dominica post lectiones atque Tractatum dimissis Catechumenis Symbolum aliquibus competentibus in Baptisteriis tradebam Basilicae That is The next day being the Lords day after the Reading of the Scriptures and the Sermon having dismissed the Catechumeni I delivered the Creed to certain Competentes in that part of the Church which is assigned for Baptisme And by Isidore of Sevil lib. 1. De Eccles Offic cap. 27. De Domin Palm Hac autem die Symbolum Competentibus traditur propter confinem Dominicae Paschae solemnitatem ut quia jam ad Dei gratiam percipiendam festinant fidem quam confiteantur agnoscant That is On this day on Palmesunday the Creed is delivered to the Competentes by reason of the approaching solemnity of Easter that so they may more fully understand and embrace that Faith which they professe their Baptisme now hastening on And wee have already in part demonstrated the same out of the forecited Fathers particularly out of their Homilies on the Creed which they commonly made on Palmesunday to the Competentes who were now ready to be baptized But now when Easter came the solemne time of Baptisme as Pentecost also was before they were admitted to it they made an open confession of their Faith as our Infants now doe in the Person of their Godfathers I aske then what confession of Faith was this which they thus publiquely pronounced at Baptisme No man is so absurd to think that every one was left to his owne discretion to frame it as he pleased but that the Church had a certaine prescribed forme of words or Rule of Beliefe which the Competentes did openly rehearse the same forme no doubt which had been explained unto them on the foregoing Palmesunday now this was no other then the Apostles Creed as appears both by those Homilies of the Fathers upon it which were usually made to the Competentes on Palmesunday as preparatives to their Baptisme as also because we find no other Confession of Faith publiquely received in the Church for above 300 years after the Birth of our Saviour besides this of the Apostles To this agree the words of Saint Jerome cont Lucifer Solenne est in lavacro post Trinitatis confessionem interrogare Credis in sanctam Ecclesiam credis remissionem peccatorum That is It is the custome at Baptisme after confession of the Trinity to aske Believest thou the Holy Church believest thou the Remission of sinnes And long before him S. Cyprian Epist 70. ad Janu ar c. Ipsa interrogatio quae fit in baptismo testis est veritatis nam cum dicimus credis in vitam aeternam remissionem peccatorum per sanctam Ecclesiam Intelligimus remissionem peccatorum non nisi in Ecclesiâ dari That is The very questioning in Baptisme witnesseth the Truth for when we say believest thou the life everlasting and remission of sinnes by the holy Church We conceive that remission of sinnes is not given but in the Church If any one desire to have this Custome of rehearsing the Creed at Baptisme brought higher yet up to the Age of the Apostles that so we may know positively when this forme of Profession began and the rather because when the Apostles baptized 3000 in one day and presently after S. Peters Sermon either no forme was then used or it was a very short one and quickly learned I Answer That the custome of making Homilies on the Creed by the Catechists and Bishops of old for the better instruction of those who were to be Baptized shews that this confession was very anciently practised and Russinus who himselfe was ancient tells us of many Illustres Tractatores many famous expounders of the Creed in this kind before his Time why then
may not we justly referre that custome to the Age of the Apostles whereof we can find no beginning in the Church But to give you a more Positive and Expresse proofe that place in the First Epistle to Timothy cap. 6. v. 12. where he is said to have made a good Profession before many witnesses is understood of the Profession of the Creed at his Baptisme by S. Jerome and Occumenius And that other passage in Heb. 6. 1 2. of Faith towards God and the doctrine of Baptismes which are there joyned together is understood in the same sense by Chrysostome Augustine Oecumenius Theophylact and of latter times by Calvin and Panaeus as hath been shewed before Then for the instance of S. Peters 3000 cōverts it is not said that they were Baptized all in one day which can hardly be judged probable at that time for want of hands enough to the worke want of water about Jerusalem and the danger of making so publique a Baptisme but added to the Church that is dederunt nomina Christo they put themselves in the list of Disciples or Catechumeni and so became Candidates of Baptisme a custome anciently used in the Church as appears by Tertullian De Baptismo But if by Adding we must needs understand Initiating into the Church by Baptisme we must interpret The same day thus About the same time Day being put for Time by an usuall Hebraisme for which see Deut 27. 2. compared with Ios 8. 30. c. and Luk. 19. 42. As for their Confession of Faith whether the same Day or afterwards I readily grant that it could not be then framed in the words of the Apostles Creed which was not so early composed but instead of that they publiquely attested to the Truth of Saint Peters Sermon which contained the fundamentalls of Christianity that were after succinctly gathered into one Body in the Summary of the Creed which was thence forward the sole forme of Confession or Beliefe used at the time of Baptisme for none other we finde then used Besides some of the first conversions were miraculous and so not to be drawn into example as ordinary set Patternes of the Churches succeeding Practise the Apostles had the gift of discerning faith in the heart and so needed not alwaies expect an open Profession whereas others in following Times who had not the same Gift were tied to the ordinary Rule and method of proceeding thus the same Apostle caused Cornelius and his friends to be Baptized without any formall Profession of their Faith that we read of because he perceived that the Holy Ghost was powred on them Act. 10. 47 48. Reason 3d. The Creeds or Confessions of Faith which were framed by the Councells of Nice Constantinople Chalcedon and the rest that followed or which we find in the writings of the Fathers as in Athanasius Ierome and others are no new Creeds but comments on the old explanations of some points not so fully and clearly exprest which were then called in question and misinterpreted by some Hereticks of those times Now this may serve for a third Argument to prove that these Councells and Fathers had still a very carefull Eye on some former Creed derived from the Apostles unto their Times as a Rule or patterne to square their Symboles by To instance in the two most famous the Nicene and Athanasian The Nicene Creed enlargeth it selfe chiefly in the Point of our Saviours Divinity and that of the holy Ghost withall adding here and there some small Particles by way of Explication 1. To the first Article it addes and of all things visible and invisible thus more distinctly setting downe the parts ornaments and inhabitants of Heaven and Earth and withall condemning the opinion of some ancient Hereticks who made the Angels the Creatours of the world and so exempted these invisible Spirits from the ranke of Creatures 2. To the third Article it addes who for us men and our Salvation came downe from Heaven and was incarnate c. thus setting downe the end of our Saviours Incarnation 3. To the fift Article it addes according to the Scriptures thus shewing how our Saviours Resurrection answered to the foregoing Prophecies of the Old Testament 4. To the seventh Article it addes whose Kingdome shall have no end thus setting downe the necessary consequent of the generall Judgment namely the eternity of his heavenly Reigne Christ having then fully vanquisht and trodden all enemies under his feet 5. To the eight Article it addes these two Epithets which are applied unto the Church by way of explication viz. one and Apostolick the first included in the word Church which is of the singular number the second in the word Catholick for as the Apostles Commission was vniversall so also was their doctrine on which the Church was Founded 6. To the tenth Article it addes I acknowledge one Baptisme for c. thus shewing the meanes or Ordinance of Gods appointing whereby he forgives and cleanseth us from sin Then for the Creed of Athanasius If we cut of the Preface and conclusion which to speake properly are no parts but Adjuncts of it as wherin he shewes the necessity of the Catholick Faith to Salvation that is the evident danger of denying opposing or corrupting any Article of the Faith as the Arians and other Hereticks of those dayes did 1. He explaines at large the mystery of the Trinity which lies infolded in the First Second and Eight Articles of the Apostles Creed wherein we professe to believe in God the Father in his Sonne Iesus Christ and in the holy Ghost for this believing or putting our whole trust and confidence in the Sonne and holy Ghost as well as in God the Father shewes their coequality of power Goodnesse Wisedome and All sufficiency with him and consequently their Identity of nature whence the holy Scripture every where forbids us to place our Faith in or rely upon any Creature but to trust in God alone and when the Creed comes to the Article of the Church which is but an assembly of men though of the best and highest rancke it changeth the style saying not as before I believe in the Holy Catholick Church but I believe the Holy Catholick Church 2. He distinctly unfolds illustrates at large the mystery of our Saviours Incarnation especially by the similitude of the Soule and Body Now this is nought but a Paraphrase on the third Article of the Apostles Creed 3. To the tenth Article namely that of the Resurrection he adds these words all men shall give an account for their workes which shew the end of the Resurrection are besides involved in the precedent Article of Christs comming to judgment for there can be no Judging of mens Actions without a previous examination and giving an Account 4. To the last Article namely that of Life eternall for the good he addes and they that have done evill shall goe into everlasting Fire which necessarily followes by way of opposition besides that it
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
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
time of Preaching the Gospell to the Gentiles and incorporating them into the Church was not before revealed as appears by the Series of the story now this conversion of Cornelius is placed by Baronius Aº 41. the very same yeare wherein S. Mathews Gospell according to him was written It is most probable therefore that this Dispersion of the Apostles happened in that Persecution of Herod mentioned Act. 12. for presently after this we find Paul and Barnabas solemnely consecrated and sent away from Antioch by the holy Ghosts command for the performance of this great worke the conversion of the Gentiles Ast. 13. 2 3 4. Whereas before the Gospell was Preached unto the Jewes only or at the most unto the Hellenists who were Jewes by Nation or Religion that is Jewish Proselites at least though they speake the language of the Grecians amongst whom they lived This appears Act. 11. 19 20. And to this accord the words of S. Chrysostome Apostoli praedicaverunt Iudaeis longoque temporis spatio caesi slagellati in Iudaeâ manentes ac demum ab ipsis propulsi in Gentes profecti sunt That is The Apostles Preached unto the Jewes and having been a long time scourged and beaten yet abode in Iewry till at length being driven out by them they went forth unto the Gentiles Hom. 70. in Mat. cap. 22. Compare herewith Act. 1. 8. chap. 13. 46 47. Thirdly S. Austins meaning in those words may well be thus construed The Articles of the Creed lye disperst in the Scriptures of both Testaments which in his Time were fully and compleatly extant and were collected from thence That is partly from the Old Testament then written partly from the History of the New which the Apostles were eye and eare-witnesses of and shortly after committed to writing Otherwise we must make him palpably to contradict himselfe for elsewhere he more then once affirmes that the Twelve Apostles composed the Creed which now bears their name and which he there explaines Object 10th If the Creed were composed by the Apostles latter Ages out of respect unto them would not have added ought unto it as we see they did in the Creeds of Nice Chalcedon and that of Athanasius for the Church of Rome was very slow to adde one particle unto the Constantinopolitan Creed viz. Filioque thereby to signify the Procession of the Holy Ghost from the Son as well as the Father though fully perswaded of the Truth thereof so greatly did they respect those 150 Bishops who composed it although they had made some Canons in prejudice of the former Dignity not only of the Alexandrian but of the Roman See Sure succeeding Ages owed far more reverence to the Apostles Answ Succeeding Ages added nothing to the Apostles Creed but only explained some Articles which by reason of their briefnesse or obscurity had been perverted by hereticall Glosses Now this was no disrespect but in honour of the Apostles thus to vindicate their Creed from false Interpretations and so restore it to its primitive Lustre and Integrity Secondly The Constantinopolitan Creed Framed by those 150 Fathers of the Easterne Church had been confirmed by the Church of Rome in the Synod under Damasus no marvaile then if they were not over forward to adde the Particle Filioque without their consents who were the prime Framers of that Creed least by so doing they should seeme to vary as well from themselves as the Fathers of that Councell Howsoever then that Councell might exalt the Dignity of the Constantinopolitan Patriarch now seated in the Head City of the Empire to the seeming prejudice of the Bishop of Rome yet in matter of Faith such as the Creed there was no disagreement at all and so no ground of Alteration If it be replyed That to charge the Creed writen for the capacity of the meanest with obscurity is something hard that to insert ought or adde to it though by way of explication would be thought great presumption that to think they would adde any thing to it who would not endure that of filioque to be put into a Creed of humane Composure when they agreed in the matter is hardly credible Besides that succeeding Ages have added to the Creed in some Particulars is apparent in the Nicene and if those additions be only explications yet to joyne them with the other Articles and to urge them as necessary accounting all those Heretickes who receive them not is all one as to make new Articles or fundamentall Truthes and withall it secretly taxeth the Apostles Creed of insufficiency and obscurity without those Additions I rejoyne First That the Creed in it selfe is plaine for the capacity of the meanest yet the briefnes generally indefinitenes of some Articles hath laid it open to variety of Glosses and those oft Hereticall which hath forced the Church to deliver the true meaning thereof by exegeticall Additions Seconly As for these explicatory Particles the Fathers fecht them not from their owne Braines but from Apostolicall Tradition Conserved in the Church from hand to hand and attested by the writings of precedent Bishops to whom the Apostles both delivered the wordes of the Creed and the true sence of each Article and hence it is that they urged and imposed their explications on the Church as necessary to be believed Neither Thirdly Is the Apostles Creed hereby argued of Insufficiency or obscurity seeing nothing is added to it as if it were Defective in it selfe or explaind as if it were of it selfe obscure 'T is only vindicated by this meanes from corrupt Glosses and restored to its primitive sense and meaning so the Scripture in like manner though cleare in all necessary Points and more copious by far than the Creed yet hath been abused in all Ages by curious and Daring Heads whence so many large comments on it for remedy to this mischiefe and we see dayly that lawes though as clearly framed as may be yet stand in need of Glosses and Additionall Interpretations when abused by reason of their Generality Lastly As to the addition of the Particle Filioque it is not of the same Nature because it was annext to the Creed contrary to the Decree of the third Generall Councell contrary to the mind and open protestation of the Greeke Church which had framed that Creed at Constantinople and by on part of the Church only viz. The See of Rome her adherents in the west Ob. 11h. If after Ages were forced by new succrescent Heresies to adde something unto the Apostles Creed yet sure if they had thought it to be theirs they would never have taken ought frō it for this had been a ready course to make way for new Heresies wheras we find severall Articles of the Creed omitted by them in their new-framed Symboles Answ The Councels and Fathers which have delivered unto us new Symboles or Confessions of Faith occasioned by emergent Heresies or rather explications of the old Creed in some particulars which were
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
The word signifies Tessera militaris a watch-word whereby Souldiers of the same Army or Campe know one an other and discerne themselves from the Enemy Which signification among all the Rest seemes most proper to the Creed because by this profession of the Faith Christians are distinguisht not only from Iewes Turkes and Infidels but more especially from Hereticks those Renegados and Deserters of the Christian Faith For as watch-wordes are most necessary in civill warres where the Difference is between the same Countrymen who use the same Language apparell armes and manner of fighting these being the only signes and tokens whereby they may try those whom they suspect discover whether they be true friends or concealed Enimies so Hereticks professe Christ in outward shew and take his name upon them but doe not truely Preach him secundum Apostolicas Regulas non integris Traditionum lineis nunciantes to use the words of Ruffinus what out of Pride Curiosity or discontent what for gaine or Belly they frame new Doctrines of their owne some besides some against the Foundation which they obtrude upon the Faith of others Now the watch word to discover these false Apostles these Deceitfull workers who transformed themselves into the Apostles of Christ 2 Cor. 11. 13. Was anciently the Creed If upon examination they embraced this in the old Catholick sense they were received as Brethren if not they were rejected and avovded as spies false Brethren Corrupters of the Faith The Heathens also had the like Custome to give for their wathwords the names of their Gods their suposed Deityes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minerva and the like what fitter watchword then for a Christian than the profession of his Faith in the true God the thrise-holy Trinity which he makes in the Creed And this may be therefore judged the most proper in this Place and most likely to be intended by the first entitlers because the Ancient Church of God following his Patterne in holy Scripture useth many other the like military Termes and seemeth to delight in the metaphor The Church her self is described Terrible as an Army with Banners Cant. 6. 4. Our Blessed Saviour is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cheife Captaine or Generall of our Salvation Heb. 2. 10. And S. Paul exhorts Timothy whom he had left his Lieutenant at Ephesus to endure hardnesse as a good Souldier of Iesus Christ 2 Tim. 2. 3. In opposition to which that I may give this note by the way the heathen Souldiers under the Christian Emperors got the name of Pagani because when they refused to renounce their Idolatry and so become Christians they were dimissi in Pagos cashiered and sent into the Villages and so returned unto their country Life To proceed our Christian Virtues or graces are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Compleat Armour of God Eph. 6. 11. 13. The particulars whereof are there described The grand mysteries of our Salvation have the name of Sacraments given them now Sacramentum properly signifies that Oath of obedience which Souldiers took unto their Generall lastly that part of the Church which here on Earth is styled Millitant that in Heaven Triumphant Suitably then doth the Creed weare the name of Symbolum a watchword The Reason of the name we find given by Clemens Romanus Ruffinus Maximus Taurinensis and Isidore Bishop of Sevil. CAP XI The fourth Head of this Discourse namely The Division or Parts of the Creed THE Apostles Creed hath a double Division among Divines to wit A greater and a lesse The one distributes into foure generall Partes The other Anatomizeth it into twelve Articles limbes or joynts for this is the literall signification of the word Articulus which make up the entire Body of Christian Faith As to the first Division The foure generall Parts of the Creed have for their Object God and man viz. The three Persons of the sacred Trinity and the Church instructing us what we should believe of either 1. The first part is touching God the Father and consists but of one Article 2. The second Part is touching God the Sonne and comprehendeth six Articles 3. The third part is touching God the holy Ghost and consists but of one Article as the first did 4. The fourth Part is concerning the Church and a threefold benefit conferd by God upon it answerable in number to the Persons of the sacred Trinity viz. The Remission of sinnes by the Father Eph. 4. 32. Resurrection of the Body by the Sonne Io. 6. 39. Mat. 24. 31. everlasting Life by the holy Ghost the Spirit of life and Glory Gal. 6. 8. Rev. 11. 11. Pet. 4. 14. Then for the Second division The Creed brancheth it selfe into twelve Articles vsually referred to the twelve Apostles in severall but however answerable to their number The Articles we have already distinctly set downe and compared them with six other succeeding Creeds These twelve Articles are compared by some to the twelve Stones which Ioshua in his passage over to Jericho took out of the middest of Iordan to frame an Altar within Gilgal in memory of having gotten possesion of the promised land For the holy Scriptures wherout these Articles of our Beliefe are taken are the true waters of life a spirituall Iordan The river it selfe was sanctifyed by the the very Person of our Saviour when he descended into it at his Baptisme in which solemnity all his Disciples have since made a Publicke profession of their Faith by attesting to the Creed The twelve Articles thereof compiled into one Body well resemble those twelve Stones framed into an Altar and that Altar erected in memory of the Promises now obteined the heavenly Canaan typifyed by the earthly for the Creed conteines the great benefites of God towards his Church heretofore possessed in shadow but now in substance by vertue of our Blessed Saviours Purchase who was the Antitipe of Iosua In whom the promises of God are yea and Amen 2 Cor. 1. 20. But by others they are more appositely compared to the twelve foundation-stones mentioned in Reve. 21. 14. Which are there said to support the wall of the new Ierusalem and wherein as it is there expresly set downe the Names the twelve Apostles of the Lambe were written This new Ierusalem is Christs Church on Earth for it is there styled The Tabernacle of God with men ver 3. The wall of this Citty is the Faith or professed doctrine of the Church whereby it is guarded against her enimies and seperated from all other Religions And the twelve Stones in the foundation of this wall are the twelve Articles of the Creed which be the Groundes of our Faith the Fundamentalls of Christian Religion To the same sense and purpose S. Paul compares the Church to an holy Temple built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the cheife Corner Stone Eph. 2. 20 21. Now this foundation of the Apostles and Prophets cannot be understood of their Persons for they
are dead long agoe but of the maine Grounds of their Doctrine which are continued by their successors in the Church unto the worldes end CAP XII The fift Head of this Discourse touched in Generall viz. thé Supplementall or exegeticall Creeds framed in Succeeding Ages The Groundes whereon they were framed and their use Some Copies of Creeds set downe as well of the Hereticks as the Orthodoxe both consonant to this of the Apostles THIS Creed of the Apostles was in it selfe a Compleat Rule of Faith sufficient to establish the Church in her Beliefe but in processe of time certaine Hereticks arose who perverted the anciently received Faith in the old Catholck sense and meaning therof yet in outward shew Profession subscribed to the words Such were those Arch-hereticks Arius Macedonius Nestorius Eutyches against whom the foure first generall Councels were cal'd Now to detect and convince these close subtile Hereticks the Church was inforced to Frame some other Creedes or Symboles Nihil mirum videri debet saith S. Hilary quod tam frequenter fides exponi caeptae sint necessitatem hanc nobis furor haereticus imponit that is It is not to be marvelled that the Creed hath been so often explained in severall Formes of Confession the fury of hereticks hath forced us to it New Creedes then these were not for the Sense but only for the Frame and Composure they being nought else but Paraphrases or expositions of the old especially in those two maine Points of the Trinity and Incarnation which were then and I could wish they were not by some now chiefely oppugned the Divells malice and mans curiosity concurring together the Divells malice as being Points of the higest concernement and mans curiosity as farthest removed out of the Reach of our naturall Capacity and beyond the ken of human Reason Now that we may and how far we may lawfully thus explaine the Christian Faith and enlarge the Doctrinals of Christianity let us heare Vincentius Lirinensis who thus expresseth it with a like elegancy and Solidity Forsitan dicet aliquis nullusne in ecclesiâ Christi profectus habebitur Religionis Habeatur sanè maximus sed ita tamen ut verè Profectus sit ille fidei non permutatio Crescat oportet sed in suo duntaxat genere crescat in eodem sc Dogmate eodem sensu eademque Sententiâ Imitetur Animarum Religio rationem corporum quae licet annorum processu numeros suos evoluant explicent eadem tamen quae crant permanent multùm interest inter pueritiae florē senectutis maturitatem iidē tamen ipsi fiunt senes qui fuerant Adolescentes ut quamvis unius ejusdemque Hominis status habitusque mutetur una tamen nihilominus eadēque natura una eadēque Persona sit Parva lactantium membra magna juvenum eadem ipsa sunt tamen Quot parvulorum artus tot virorum siqua illa sunt quae aevi maturioris aetate pariuntur jam in seminis ratione proserta ut nihil novum postea proferatur in senibus quod non in pueris jam antea latitaverat Quod sihumana species in aliquam deinceps non sui generis vertatur effigiem aut certè addatur quippiam membrorum numero vel detrahatur necesse est ut totum Corpus vel intercidat vel prodigiosum fiat vel certè debilitetur Ita etiam Christianae Religionis dogma sequatur has decet profectuum leges ut annis sc consolidetur dilatetur tempore sublimetur aetate incorruptum tamen illibatumque permaneat universis partium suarum mensuris cunctisque quasi membris sensibus propriis plenum atque perfectum sit quod nihil praeterea Permutationis admittat nulla proprietatis dispendia nullam sustineat Definitionis varietatem The sum whereof is this That there may ought to be a proficiency in Religion the greater the better but it must be an increase not a change Religion must proceed on and grow but in the same sense Doctrine and substance like our Bodyes which in processe of Time grow bigger and yet abide the same There is much diference betweene the flower of Youth and the fading of Age yet they are the same still Their Bulke and stature diverse but the same nature and the same Person as before The limbes of Children are little of Men growen large yet both the same the Infant hath as many members as the fulgrowen neither appeares there ought new in the old which lay not hidden and as it were inclosed in the young so that riper Age doth but produce that to open view which the seminall vertue concealed and shut up in a narrower roome But if in processe of Time the humane shape should be changed into that of a diverse kind if ought should be added to the just number of Parts or taken from it the whole Body must of necessity perish grow prodigious or at least insensibly Pine away So the Doctrine of Christian Religion must observe these Rules of Growth that in processe of years it get strength spread hieghten yet stil remaine entire and unaltered in all its parts nothing added changed or cut off Thus he in his Commonitory against Heresies Chapter 28. 29. Now amongst those Explicatory Creeds which unfold and enlarge the Christian Faith in the severall Parts or limbes thereof the Nicene and Athanasian Creeds are the two Principall Framed both much about the same Time generally approved of by the Catholick Church in succeeding Ages and joyntly received with that of the Apostles particularly by our Church of England But before I come to treat of these two distinctly in a double Appendix According to what I proposed in the begining of my Discourse I shall conclude this Chapter and together with it this whole Treatise Concerning the Apostles Creed in setting downe some Ancient Formes or Cenfessions of Faith yet untouched which the Reader may please to compare with it and thereby discerne the variety of expression but agreement in Sense amongst other Bishops and Churches of that Primitive Age as yet unmentioned which will farther enlighten and establish what hath been already asserted And amongst these I shall Place some Confessions even of those Bishops who favoured Arius and Macedonius to shew how neere they came unto the Orthodoxe Formes who therein may serve to shame and testify against the Blasphemies of some moderne sectaries The first of these in Dignity as well as Time is that of Gregorius Thaumaturgus afterwards recited approved of in the fift Generall Councell held at Constantinople The Creed like his name is well worthy our wonder for not only Nicephorus lib. hist 6. cap 17. But Gregory Nyssen also in his Encomiastical Oration of Thaumaturgus gives us this Relation of its Originall and Composure That the Blessed Virgin revealed it unto him by the mouth of S. Iohn whereupon he strait committed it to Paper and left it to the Church which hath since kept and esteemed it as a sacred
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
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
of Theology 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 Heads of the ensuing Treatise The Creed containes all and only Fundamentals The Trinity and Incarnation of the Sonne of God cleared out of it AMongst the severall parts of Divinity which brancheth it selfe forth so largly and variously the Positive or Dogmaticall is Best and most necessary As for Controversies it had been happy for the Church if shee had never been exercised with any they arose as accidentally as unfortunately for Ignorance or Malice hath been the Mother of them All Ignorance when men could not Malice when they would not see and acknowledge the Truth Truth it selfe is still but one which requires establishing rather then questioning for whilst we call all things into Dispute even the maine Grounds of our Religion some begin to doubt others deny Now amongst the Dogmaticks in Divinity which are reducible to these foure Heads the Principles of the Christian Catechisme viz. The Creed the Commandements the Lords Prayer and the Sacraments I have thought good to pitch upon the first named the Creed as the most necessary and Fundamentall Part of Christianity and so most requisite to be premised unto the other three for without a right Faith whereof the Creed is the Rule and Ground we can neither Pray nor Obey nor use the the Sacraments as we ought this it is which directs our Prayers which quickens our Practice and disposeth us aright for all Sacred Mysteries But this necessity is more pressing in these distracted Times and that for these following Reasons 1. Some we have and those who would be thought the most Orthodoxe Reformers who dare cavill at the Authority of the Creed and question the letter of it yea not only question but dash out and abolish the Article of Christ's Descent into Hell either in words or in the ancient and received Sense though generally attested by the Verdict of Antiquity and guarded by the third Article of our Church on purpose inserted as we may in all likelyhood suppose for setling the minds of her Children in this particular because it began to be controverted or at least perverted in the exposition thereof by some Divines in those Dayes 2. Others we have of a farre higher straine who overthrow the very Foundations of Religion especially in the Articles of the Sacred Trinity and the Incarnation of our Blessed Saviour the eternall Sonne or word of God made flesh by which he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which are asserted in the Creed as will appeare by the following Discourse And that they might the more boldly vent their desperate Tenents have slighted the authority of the Creed as an humane Invention or Compilemēt as falsly bearing the Apostles name in the Front so the followers of Servetus Valentinus Gentilis Socinus and others The Framers of which Sects were not ashamed to divulge their project to the world as well by the Pencill as the Pen. They drew a Picture wherein the Church of Rome was described under the forme of a great Edifice on the Roofe whereof sate Luther and his Assistants throwing away the Tiles the Roofe being thus bared Zwinglius Calvin and others beate downe the Walls when this was done to perfect the worke come these Tritheits Photinians Arians with the rest of their Consorts armed with Spades and Pick-axes to digge up the Foundation Here be Rooters with a witnesse whose designe it is not to Prune the Tree by cutting of some superflous Branches but utterly extirpate it that they may plant a new Gospell of their owne such who instead of repairing fall to ruining and instead of of restoring the Decayes of Gods Church by a deliberate and well-ordered Reformation indeavour to erect a new Building in the Desolations of the old 3. The Age miserably labours with as many Religions almost as men every one strongly confidently pretending to the True and Excommunicating as Reprobates all those who are either contrarily or but diversly minded in a word who agree not with them in every Point though of the smallest Concernment Amongst which various Sects and Divisions it concernes us first to search out then to adhere unto some constant Rule whereby to regulate and establish our Faith Now this Rule is at Hand for the Creed was anciently stiled and I hope is still accounted by all good Christians Regula Fidei A short plaine certaine and Compleat Rule Short without Tediousnesse Plaine without Perplexednesse or Obscurity Certaine without Crookednesse or Errour and Compleat without Defect It comprehends the whole Body of our Beleefe omnes Articulos all the Joynts or Members of that Body no one wanting If all Christians would but hold to this as the Primitive Church did then all Heresies and Sects would soone vanish and the severall Members of the Church which now lie distracted and torne asunder like the Bones in Ezekiels vision the severed Parcels of a Skeleton rather then a Body would quickly come together Bone to his Bone the sinewes flesh and skinne would soone cover them and then the Breath of the Lord the Spirit of Christ who is the Head of this Body would Reenter into them and give them life There have been two Grand Causes as I conceive of these miserable Divisions both sprung from an abuse of the Creed what by adding to it what by altering of it 1. The Church of Rome contrary to S. Peters Rule from whom shee boasts to derive her Prerogative Lording it over Gods Heritage 1 Pet. 5. 3. And contrary to that of S. Paul her Joynt Founder taking upon her to have Dominion over our Faith 2 Cor. 14. hath added new Articles to these of the Apostles especially in her last Councill of Trent and these she hath enjoyned to be beleeved under an Anathema and made the so beleeving necessary to Salvation Which domineering carriage of hers hath bred many heart-burnings and stirs in the world that otherwise would never have arisen if she had kept her self entirely unto the old Rule which only was required to be profest by the Genuine Orthodoxe Sons of the Chuerh in the Primitive and Best Times for the Nicene Chalcedon other succeeding Creeds were only expositions of not Additions to the Apostles Creed as will be made appeare 2. Bold Sectaries under the specious Title of Reformers taking occasion and advantage from hence what from the Tyranny and what from the example have fil'd the world with Institutions and Catechismes and I know not what severall Tracts of their false hereticall Tenents arrogating the name of Truth and of the true Church unto themselves Some Tenents they have urged all to beleeve which are besides and not a few quite contrary to this Creed of the Apostles promised Salvation to their own Disciples but denounced damnation not
which it plainly appeares that they esteemed it essentiall to these but pleonasticall unto those The like may be said of some old Latine Copies of the Creed which yet are very few wherein In redounds by the like Hebrew Pleonasme Ob. 2. The Socinians say they doe all acknowledg the Apostles Creed for the matter though they doubt whether it were composed in this Forme by the Apostles wherein they are not the first nor alone Erasmus seems to have first made question of it after him Calvin and most of his followers wholy yet deny not the Authority but acknowledge the matter to be true Nay the Socinians complaine that whereas the Creed containes all Fundamentall Truthes yet other Articles are obtruded as necessary such as be not contained in the Creed how then can the denyall of the Composure of this Creed by the Apostles any way advantage the Socinians Answ The Socinians deny some Articles of the Creed in the Sense which the Ancient Fathers understood them from whom they received the Creed it selfe for words and ought to have done for meaning and the denyall of the Authors makes them in all likelihood the bolder in their mis-interpretations Then although they hold that the Creed containes all Fundamentall Truthes yet they hold not all the Articles thereof Fundamentall On the other side they unjustly complaine of other Articles obtruded on their Beleefe whereas the Church hath only explained some few Articles of the Creed and vindicated them from Hereticall Glosses and Corruptions warranting those her Expositions by old Catholick Tradition upon a due legall search in an Oecumenicall Synod Lastly the denyall of the Composure of this Creed by the Apostles as a Summary of Truthes ordinarily necessary to Salvation which was the maine end of Composing it much advantageth the Socinians who beleeve not all to be necessary and some not true as they are construed in the old received Sense If Erasmus began first to doubt of the received Authors of the Creed he cannot well be excused for questioning so ancient and establish'd a Tradition whereby no Benefit could redound to the Christian Church but the Faith of many might be startled and Heresies awaked as we have seen by the Event and I am sorry that the Socinians should look on him as they doe though I hope amisse as their first Founder or chiefe Patron in this latter Age by reason of this and some other extravagancies of his Pen so that what Posseuine from others saies of him in relation to Luther may be verified in respect of Socinus in some of his Errours Erasmus innuit Socinus irruit And this Nescio of Erasmus which others have since improved to a Nego was presently censured by the Parisian Divines As for Mr Calvin though he saith indeed that he will not contend with any one about the Authors of the Creed as a Thing in his judgment not overmuch materiall yet he produceeth two Arguments in the same place which evince the Apostles and none others to have been the Composers thereof namely the concordant suffrages of Antiquity and the publike receiving or use thereof presently upon the Rise or originall of the Christian Church Instit lib. 12. cap. 16. 6. 18. But of his Testimony more fully hereafter Ob. 3. It seemes that the Creed containes not the whole Body of the Credenda or Christian Beleefe not all Credenda in generall for there are many thousand more which lie scattered in the Scriptures no nor all Fundamentall Points or necessary Doctrinall Truthes E. G. faith in the Trinity the Canon of Scripture that we are to worship God and goe to the Father by the Sonne the doctrine of Repentance good Works Baptisme Imposition of hands which are expresly called a Foundation Heb. 6. 1 2. none of which are in the Creed Adde hereunto the Deity of the Sonne of God which seems not to be proved by those words in the second Article His only begotten Sonne for he is called the Sonne of God in Scripture in respect of his Conception and Resurrection both which relate to his Humane Nature See Luk. 1. 35. Act. 13. 32 33. Rom. 1. 4. Answ The Creed containes all Fundamentall Points purely Doctrinall or Speculative that is necessary Credenda as opposed to the Agenda or Practicalls of Christianity The Canon of Scripture containes these Fundamentalls dispersedly and is delivered downe to us as the Creed is by Tradition but not comprehended in the Creed for when we name Fundamentals we speake of Matters or Points to be beleeved not of the Bookes which containe those Points The Points cited out of Heb. 6. are all Practicall so also is the worship of God and comming to the Father by the Sonne Baptisme is a Sacrament one of the Agenda's in the Church yet referr'd in the Nicene Creed to the 10th Article as the outward ordinary meanes for remission of Sinnes The Mystery of the Trinity is included in the Creed as hath been already shewed And so is the Divinity of our Saviour in those fore-cited words Vnigenitum Patris Filium The only begotten Sonne of the Father For though he be called the Sonne of God in relation to his Humanity in Luk. 1. 35. because in his Conception or Incarnation the Holy Ghost did supplere vicem Patris by a miraculous overshadowing or rather not simply as man but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one Person in respect of that strange Vnion of the Humane Nature in one Hypostasis with the Divine by the supernaturall operation of the Holy Ghost as also in relation to his Raising againe whereby he was chiefly demonstrated to be the true Messiah or Sonne of God the first begotten of the Dead Act. 13. 32 33. Rom. 1. 4. Col. 1. 18. and Revel 1. 5. comp Col. 1. 15. Rom. 8. 29. Yet in the second Article of the Creed he is called the Only begotten Sonne of God with relation to God the Father and in respect of his Divinity which he received of the Father by an ineffable Generation from all Eternity for this Article is placed before his Conception by the Holy Ghost and his Nativity of the Virgin Mary much more before his Resurrection which manifested not made him the Sonne of God and therefore cannot relate to his Manhood but to his Godhead not to his Conception or Resurrection in time but to his Generation from Everlasting 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 TOuching the Composing of the Creed by the Apostles which is my first Head Ruffinus Presbiter of Aquileia St Jeromes Contemporary and great Emulatour gives us this Relation in the beginning of his Exposition on the Creed Tradunt majores nostri quod post Ascensionem Domini cum per adventum Sancti Spiritus super singulos quosque Apostolos igneae
the Diuids of Pythagoras Socrates c but what we find written I Answer The Creed is best preserved by Tradition for the sense and substance of the Articles because daily in publike use in the Catechumen's mouthes and the Liturgies of the Church yet subject to variation in point of expression by reason of severall Tongues and Dialects in the Christian World as also because of some exegeticall Additions interserted upom occasion of some particular Heresies which arose in this or that Church So Lawes are best preserved by continued Practise though somewhat varying if received in diverse Nations as the Romane Lawes are in some specialty of expression or by way of application to the exigence of the Times and Genius of the People in diverse Countries As for the dependance of Tradition it relies not only upon Memory but upon continuall use and Practise a better means of Preservation then Writing which is daily subject to the fraud negligence and ignorance of Transcribers many differences arising from whence have raised no small trouble unto Learned Criticks how to reconcile them or if irreconcileable to descerne the true Copie The Hebrew Bible was preserved entire in the true reading thereof as being constantly used in the Jewish Synagogues without any Points or Vowels written as now we have it and that for many hundred yeares according to the most received Opinion a Thinge infinitely more difficult then the Preservation of the Creed Wherefore we may not without Reason say that a short Summary of the Faith such as the Creed is is best kept by Tradition especially such an one as is in continuall use and Practise whereof the Fathers here cited give us good reason in summe that Non sunt evulganda fidei mysteria nisi Initiatis Magistro Duce seu Interprete ne sc derisui Profanis habeantur aut malignantium Calumniis paâ—eant ne erroneis Ignorantium aut male feriantium glossematis obiiciantur The whole Word of God was committed to writing because large and full of Variety yet occasionally and by Degrees The like may be said of the many long various Discourses of Pythagoras and Socrates committed to Paper by their Schollers Our Saviours Sermons and Discourses were oft very large his Miracles and memorable passages of his Life almost infinite and so could not otherwise be well preserved then by Writing yet Irenaeus tels us that many Christian Nations had no Scripture amongst them in his Time who notwithstanding kept Christianity diligently amongst them by an old Tradition And on the other side the Fathers tell us that where the Scriptures were to be had the Hereticks oft set forth unsound Books under the Apostles names and corrupted the true Copies of Scripture which they got into their Hands by this means seducing many troubling more to neither of which inconveniences a knowne practised breife Tradition is obnoxious As for the doctrine of the Druids it was carefully preserved as long as the Religion stood by an unwritten Tradition now Christianity hath a promise of continuance unto the end of the world Mat. 28. 20. so needs no more to feare a failing of its doctrine then its Disciples If it be farther objected that all in generall are commanded to confesse Christ and to give an account of the hope that is in them 1 Pet. 3. 15. which seems to make against the second Reason assigned by Cyril of Ierusalem That the Creed was of old committed to writing by Irenaeus Tertullian that when these Reasons and exhortations were made by Ruffin Cyril and Chrysologus the Creed was committed to writing both by themselves and others I answer first that those Precepts belong properly to Christians that is to Persons entered into the Church by Baptisme who had the whole Creed explained unto them but if they extend to the Catechumeni the Confession and Account must be understood more indefinitely and at large to wit of those more easie and generall Principles whereof they were informed by their Teachers Secondly the Creed is therefore call'd a Tradition because not committed to writing by the Apostles as the Gospell and Epistles were though in after Ages it were put in writing by the Fathers and Councills for the more publike Conviction of Hereticks Yet it clearly appeares by the fore-cited Fathers who cannot well be thought ignorant of the Churches custome in their own Times that the Creed was not delivered in writing to the Catechumeni but taught them by word of mouth to learne and professe this teaching or delivery not without an explication of the Catechist or Bishop least otherwise they might chance to erre in the meaning withall it was not delivered all together but line after line as they were able to receive it 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 Divines of good note both Auncient and Moderne Some doubts against these Testimonies solved THUS much for the History of the Creeds Composure and its manner of Conveyance to after Ages But that the Apostles did first Compile and then deliver this Creed by an orall Tradition to the Christian Church will need farther Confirmation I shall endeavour to prove it by Scripture Antiquity and Reason all which I hope will be found to attest this Truth as joynt-witnesses of what hath bin already produced out of Ruffinus And first by Scripture for though the Creed be not expresly set down in any place of the New Testament because the Apostles for the foremention'd reasons thought not good to commit it unto writing yet S. Paul in diverse places of his Epistles not obscurely alludes unto it under severall phrases of speech apt metaphours which we find afteward applied to the Creed by the auncient Fathers as they may be most probably interpreted are so understood de facto by the judgment of good Authors both of the Primitive and latter Times 1. First Rom. 6. 17. The Apostle tels us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Forme of Doctrine and expressly cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tradition as the Ancients constantly stile the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have obeyed from the Heart that Forme of Doctrine which was delivered you that is whereas before Baptisme ye were the Servants of Sinne now now yee have professed your obedience to the Faith by the publike rehearsall of the Creed delivered to the Church in a set Forme by the Apostles to be openly recited before the Congregation at the time of Baptisme a Custome used from the Beginning and still retained in the Church Thus is the place expounded by Anselme our Learned and Renowned Archbishop of Canterbury Quae doctrina est Forma quia imaginem Dei deformatam restituit which Doctrine saith he is stiled a Forme because it restores the defaced Image of God to wit by Baptisme which the Apostle elsewhere calls The Laver of
Regeneration Tit. 3. 5. whence it followes in the very next verse Being then made free from sinne that is saith the same Anselme Per Spiritum Sanctum quem accepistis in Baptismo By the Holy Ghost which yee received in Baptisme 2. Secondly Rom. 12. 6. He chargeth those who have the Gift of Prophecy to Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Analogy or Proportion of Faith Now by the Gift of Prophecy in this place Divines usually understand the Interpretation of Scripture and by Faith they understand the object of Faith or the Principles of Christian Religion which are contained in the Creed thus expounding it Let them so interpret Scripture that they give no sense thereof but what bears Analogy and due correspondence with the main Grounds of Religion comprehended in the Rule of Faith or Articles of the Creed Thus Beza on the place expressly Significat Apostolus verum Canonem Prophetiae id est interpretationis Scripturarum verae à falsa discernendae nempe si ad Christianae fidei Axiomata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exigantur Symbolo comprehensa quod Apostolicum vocant quod jam inde ab initio Evangelicae Praedicationis veluti Evangelii Epitome scriptum fuit ideoque norma regula fidei meritò à Tertulliano vocatur Where he tels us that the Creed is the Epitome of the Gospell the Rule of Faith and more particularly the Rule of Prophecy that is of discerning the true Exposition of Scripture from the false then that it was framed at the first Preaching of the Gospell therefore by the first Preachers of it the Apostles Lastly that the Articles thereof are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex se fide digna that is require our Assent without farther proofe therefore framed by Divine Inspiration With him agrees the Learned Estius though of a diverse Religion Let him Prophecy saith he according to the proportion of Faith id est sic ut sequatur rectae fidei dictamen diligenter caveat nequid vel pronunciet quamvis sibi videatur praeditus spiritu Prophetico vel pro Scripturae Interpretatione adferat quod à Regula fidei discrepet And before him Anselme secundùm rationem fidei ut nihil extra fidei regulam loquamur aut sapiamus To whom we may adde the Testimony of Simon Grynaeus Scripturarum Epitome saith he est Symbolum Apostolorum quod ideo Tertullianus normam Regulam fidei appellat quia ea tantùm vera habenda ac proinde credenda sunt quae revera cum illis consentiunt that is The Apostles Creed is the Epitome of the Scriptures which therefore Tertullian calls the Rule of Faith because those things only are to be held for true beleeved which agree with the Articles thereof 3. Thirdly 1 Cor 3. 2. He thus bespeaks his Corinthians I have fed you with Milke and not with meat for hitherto ye were not able to beare it neither yet now are ye able Then v. 10. He useth another Metaphor As a wise Master-builder I have laid the foundation and another buildeth thereon but let every man take heed how he buildeth thereupon Now under these Metaphors of Milke and a Foundation the Apostle seems to allude unto the Creed calling it Milke because it contains the first principles of Christianity the proper food of new borne Babes 1 Pet. 2. 2. Who were lately regenerated by Baptisme Ioh. 3. 3 5. Rom. 6. 4. Whence Cyrill of Ierusalem alluding to this place calls the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Milkie introduction Catech. 4. And calling it a foundation because it is the very Ground-worke of Christiany comprising the fundamentalls of our Religion whereas other Doctrines are but superstructures which if good and profitable he compares here to Gold Silver and precious stones if Bad to wood hay and stubble Comp. 1. Thess 2. 7. Rom. 15. 20. Eph. 2. 20. Rev. 21. 14. Heb. 5. 12 13. 6. 1 2. Also 1 Cor. 4. 15. 2 Cor. 10. 16. 4. Fourthly The same Apostle in his Epistles to the Churches of Galatia and Philippi reprehending those who made a mixture of two Religions joyning Judaisme and Christianity together endeavours to bring them back to the true and undoubted Rule whereof they had formerly made profession in their Baptisme To the Galatians thus Cap. 6. v. 15 16. In Christ Iesus neither circumcision availeth any Thing nor uncircumcision but a new Creature And as many as walk according to this Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be on them and mercy Whence I observe three things 1. That the Apostle opposeth a new Creature to the outward state of Circumcision and uncircumcision now we are regenerated or made new Creatures in Baptisme by Profession of our faith in Christ 2. That he immediately inferrs upon this the walking according to a set Rule such a rule as hath a manifest Reference to the fore-mentioned new Birth or Creature now what Rule can this be but the Creed which hath been allwaies profest in Baptisme and borne the same Title in all Antiquity Irenaeus cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke as he is cited by Epiphanius and Tertullian the most ancient of the Latines usually cals it Regula Fidei 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary walking for it is not a walking at randome but an orderly walking as the same word is rendred Act. 21. 24. an exact keeping of a Path without the least Declination either to the right hand or to the left which signification well sorts with the accurate observation of the Creed without varying from it in the least Particular And least I should seem to goe alone in this Interpretation please but to consult the judgment of these Fathers whose expositions follow and you will find them to understand this new Creature of Regeneration in Baptisme by the Rule or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule of Doctrine of Faith then profest Chrys on the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle saith he meanes by this new Creature our Christian law or discipline for our soule grown old in Sin is at once or altogethr renewed by Baptisme receiving as it were a new Creation Theophilact expounds it in the same sense the like words Jerome -- nos qui nunc jam in Baptismate Christo consurreximus in novum renati hominem nec Circumcisioni nec praeputio serviamus sed quod futuri sumus jam nunc nos esse credamus Regulam Ad normam omnia diriguntur ut utrùm prava rectave sint cum Regula apposita fuerit arguantur ita ut doctrina Dei quaedam quasi norma sermonis sit c. Where he expoundes the new Creature of Baptisme and the Rule of that divine Doctrine whereby all others are to be examined the Summe whereof is the Creed which was solemnly rehearsed and professed at the time of Baptisme as for the divine Doctrine at large comprised in the New Testament
haereses defendatur Comp. 2 Tim. 2. 2. 3. 14. 7. Seventhly the Apostle renews the same charge to him 2 Tim 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold fast the forme of sound words which thou hast heard of me not which thou hadest of me in writing for the Creed as I have shewed is a Tradition in faith and love that is concerntng Christian Faith and Charity namely concerning Faith in the Creed concerning love or charity in the Commandements thus he conjoynes our Credenda and Agenda that is the Rules of our Beleefe and Practise And it follows in the next v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep that good Depositum the good Thing which was committed unto thee Vpon which words consult the following Interpreters S. Chrysost T◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is this Depositum the Faith S Jerome Secundùm meam formam vide doce quam à me breviter accepisti quomodo integrè credere alterutrum deligere debeamus What is this breife and entire Forme of Beleefe but the Creed Theophilact likewise by this Depositum understands the Rule of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Articles which we are cōmanded to believe But how saith he wilt thou keepe these Rules not by humane strength but by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which dwelleth in us through Baptisme take care therefore to keepe that Spirit and that Spirit will keepe this Depositum Cajetan Habeto in usu formam Sermonum quos a me non per Scripturas didicisti sed audisti Ipsa forma sanorum verborum quae audierat a Paulo appelatur Bonum Depositum Now this set forme of wordes delivered by word of mouth to what agrees it but to the Creed Estius in like manner Depositum id est Doctrina ab Apostolis continuata serie tradita in sola Ecclesiâ Catholicâ asservatur Scriptura enim ei cum Haereticis communis est Now this Doctrine delivered down from the Apostles to us in an uninterrupted Succession which is here contradistinguish'd to the Scriptures and said to be kept in the Catholick Church what is it else but the Creed 8. Eightly The Authour of the Epistle to the Hebrews whom I little or not at all doubt to have been the same Apostle tells the Jewes That they had need to be taught again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which be the first principles of the Oracles of God and that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babes having need of milke Now these Principles are contained in the Creed and Cyril of Jerusalem in his Catech. 4. wherein he Paraphraseth on the Heads of the Creed alluding plainly to this Place as to the other two Parallell ones 1 Cor. 3. 2. 1 Pet. 2. 2. cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I observed before To this sense accord the following Fxpositions Beda Quod in lactis commemoratione posuit Doctrinam ipsa est quae per Symbolum traditur Orationem Dominicam Anselmus Elementa vocantur illae Partes de quibus Sermo Dei priùs contexitur sc Incarnatio Passio Resurrectio Commune Judicium Damnatio malorum Corona justorum caetera quae primum annunciantur eis qui convertunt tur Exordium enim Sermonum est Symbolum Christianae Fidei Aquinas Exordia Sermonum Dei prima Principia et Elementa sunt Articuli Fidei et praecepta Decalogi Cajetan Elementa sermonum Dei sunt ea Principia quae docemus Catechumenos Dicitur in Symbolo Apostolica Ecclesia quia fundatur in Apostolis Their words are so plain that they need no Logick to apply them to the Creed Then in the Beginning of the next Chapter viz Heb 6. 1. the same Authour mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principles of the Doctrine of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Foundation Amongst which Fundamentall Principles he reckons up Faith towards God and the Resurrection of the dead which two be the first last Articles of the Creed the last I say reading the Creed as some of the Ancients did with this close The Resurrection of the dead unto life everlasting thus coupling two Articles in one Let us now see what Expositors beare witnesse to this sense applying these words to the Apostles Creed S. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he interprets the words of the grounds of Christianity wherein we are Catechized and whereinto Baptized those fundamentall Doctrines of faith to which all the rest are in the nature of superstructures and what are these but the Creed S. Ambrose Quis fit sermo inchoationis Christi nisi Fidei initium Sicut enim cum qui in doctrinam literarum inducitur elementa oportet primum audire sic Christianus primum omnium de fide Catholicâ erudiri debet quod est fundamentum nostrae salutis quia enim fides fundamentum est caetera verò superaedificationes sunt D. Paulus sequentibus verbis ostendit This fidei initium the groundworke of Faith and Salvation and this fides Catholica wherein a Christian ought first to be instructed as being that foundation whereon the whole after-frame is built what else can it be but the Creed S. Aug. De fide operibus cap. 11. Epistolâ quae ad Hebraeos inscribitur cum eorum qui baptizantur commemorarentur Initia posita est ibi paenitentia a mortuis operibus Haec igitur omnia pertinere ad initia Neophytorum satis apertéque Scriptura testatur Venerable Bede hath the same words borrowing them as much else of his Comments from S. Austin Both referre them to those Principles of Christianity which the Novices or Catechumeni were instructed in and profest at Baptisme among which the principall was the Creed Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he shewes the method of the Christian Catechisme some poynts whereof were explained to the Novices in Religion before Baptisme as Repentance from dead works Beliefe in God the nature and use of Baptisme as also of Imposition of Hands in Confirmation after Baptisme whereby to be made Partakes of the Spirit and some after Baptisme as the Mysteries of our Saviours Passion and High-priesthood his taking our sinnes on himselfe and working our Salvation the mysteries of our Resurrection of the last judgement and everlasting Reward or life the most of which Principles are comprehended in the Creed Theophyl also on the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he interprets this repentance from dead works of renouncing the works of the Devill in Baptisme and referres the resurrection of the Dead in expresse termes to our Confession of Faith or Creed which at the time of Baptisme we publiquely attest Anselmus Necrursum jacientes fundamentum Doctrinae inquit quae in exordio tradita est vobis per Symbolum orationem Dominicam ut hac iterum incipiatis imbui Estius fidei in Deum Respicit ad professionem Symboli quam faciebant Baptizandi Calvinus Erant certa capita de quibus Pastor Catechumenum
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
he that leaving off superfluous questions and unhandsome contentions about words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would be contented with those Doctrines which have bene delivered by word of mouth from the Holy Apostles and the Lord himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines not writen but spoken spoken by the Saints and holy Apostles by the Direction inspiration of the Lord he the Author they the instruments Doctrines opposed to curious or superfluous questions and strifes about words that is Doctrines of moment or fundamentall points such as the Creed conteines And this he dilivers more plainly in the closing up of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Beware of false Prophets and withdraw your selves from every Brother that walketh disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And not after the Tradition which they received of us let us exactly and orderly walke according to the Rule of the Saints as being built upon the foundation of the Apostles and Prophets Jesus Christ our Lord being the head-corner-stone in or by whom the whole building fitly joyned together groweth into an holy Temple in the Lord. This Tradition this exact Rule this Foundation of the Apostles to what can it be applyed more congruously than unto the Creed of the Apostles the substance whereof he sets downe before 6. Gregory Nyssen Brother to the Great S. Basil explaines the Heads of the Creed in that Oration of his which is entituled Catachetica Oratio magna 7. Cyril Patriarch of Jerusalem sets downe the whole Creed in distinct Articles and explaines it at large in severall Catecheticall Orations as whose office it was to instruct all his Auditors not to oppose one Heretick which as I said caused some of the. Fathers to set downe the Creed more imperfectly leaving out those Articles which were not impugned Cyrils Creed is this which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is I believe in one God the Father Almighty maker of Heaven earth of all things visible invisible and in one Lord Jesus Christ the only begotten son of God begotten of his Father before all worlds incarnate and made man crucifyed and buried he rose againe from the Dead the third Day he ascended into the Heavens and sitteth at the right hand of the Father and shall come to judge the quick and the dead And I believe in the Holy Ghost the Comforter who spake by the Prophets one holy Catholick Church one Baptisme of Repentance for the remission of sinnes the Resurrection of the Body and the Life Everlasting Any one at the first sight may perceive that this is the same with that which we now call the Apostles Creed in the full sense and substance of it only a little altered in some few words and explayned in two or three Articles by some Additionall Particles This was the confession of Faith received in the Church of Ierusalem the mother Church of the Christian World where this Cyril was Catechist and afterward Patriarch Ruffinus cals it Symbolum Orientale the Creed of the Easterne Church and compares it in his Exposition with the Romane and Aquileian But of this more hereafter 8. Chrysostome hath wrote two Homelies upon the Creed in the former whereof he sets the Creed downe in this forme which I am to give you out of the Latine Edition of Erasmus having not as yet met with the Greeke Originall although sought for both in Sr H. Saviles Edition and that of Fronto ducaeus Credo in Deū Patrem Omnipotentem in unicum Filium ejus Dominum nostrum Jesum Christum iste natus est de Spiritu Sancto ex Mariâ Virgine crucifixus est sub Pontio Pilato sepultus est postquam mortuus tertia die a mortuis resurrexit sedet ad dextram Patris inde venturus est judicare vivos mortuos credo in Spiritum sanctum Iste spiritus perducet ad sanctam Ecclesiam ipsa est quae dimittit peccata promittit carnis resurrectionem promittit vitam aeternam that is I believe in God the Father Almighty and in his only Son our Lord Jesus Christ conceived by the holy Ghost borne of the Virgin Mary crucifyed under Pontius Pilate dead and buried the third Day he rose againe from the dead he sitteth at the right hand of the Father from thence he shall come to judge the quick and the dead I believe in the holy Ghost He bringeth us to the holy Church shee it is which forgiveth sinnes promiseth the resurrection of the Body promiseth Life Everlasting The consonancy of this Creed to that of the Apostles is sufficiently manifest without farther Descant To these Testimonies I shall crave leave to adde that Confession of Faith which the Arch-heretick Arius with his companion Euzoius presented to the Emperour Constantine in writing who being perswaded by a certaine Presbyter whom his Sister Constantia at her death had commended to him sent for Arius to Constantinople after he had beene banished from Alexandria for not subscribing to the Nicene councill whither being come with Euzoius the Emperour asked him whether or no he assented to the Nicen Creed Arius feigning that he did was straitwaise commanded by him to put his Beleefe in writing which he did in this Forme in the name of himselfe and Euzoius we find it thus recorded by Socrates in his Ecclesiasticall History lib. 1. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. We believe in one God the Father Almighty and in the Lord Jesus Christ his Sonne begotten of him before all worlds God the word by whom all things were made both which are in Heaven and which are one Earth who came downe and was incarnate and Suffered and Rose againe and ascended into the Heavens shall come againe to judge the Quick and Dead And in the Holy Ghost the Resurrection of the Body the life of the world to come and the Kingdome of Heaven and one Catholick Church of God spred over the whole world This Confession of Faith as I conceive by the Forme was the Ancient Creed of the Church of Alexandria wherof this Arius was Presbyter deposited therein by its first Bishop S. Marke who received it from the mouths of the Apostles and more particularly from St Peter who sent him thither for it was common with the Hereticks to shelter themselves under the generall Tearmes of the Apostles Creed which admitted of diverse constructions and so lay the more open to be abused and perverted by their unsound Glosses thus did Photinus aworse than Arius some years after thus doe his Disciples the Socinians at this Day Only Arius may be thought to have somewhat enlarged this Apostolicall Creed in the second Article touching the Divinity of our Saviour the better to counterfeit his assent to what the Nicene Fathers had declared in that Point and decreed to be held From these Testimonies of the Greeke Fathers who can best witnesse the Faith of the Easterne Churches we may raise these observations but
more especially from the two Creeds of Marcellus and Chrysostome to which we may adde that of Arius 1. That the Greeke Church received the Apostles Creed by Tradition as well as the Latine Church therefore it was no composure of the Romane Clergy as some invidiously affirme 2. That this Creed was extant amongst them long before the yeare 400 contrary to the assertion of some for both Marcellus and Chrysostome flourished before that time especially Marcellus who convinced the Arians in the Councill of Nice as Epiphanius tells us in the fore cited place Haer. 72. 3. That these Creeds are found upon record after that the Nicene Creed was framed which shewes that the Nicene as it was not the first so it was not the only Creed of the Greeke Church yea it shewes that the Apostles Creed was of publike use amongst them rather then the Nicene which was made but upon a particular occasion viz. The detection and suppression of the Arian heresy Afterwards indeed when a full Creed was composed in the second Generall Councell held at Constantinople wherin the foure last Articles of the Apostles Creed were added to the Nicene and some of them amplified more at larg partly for Illustration of the Faith partly in opposition to Hereticks then that Creed began to be publickly used in the Greeke Church and inserted in their liturgy yet not as a Creed contradistinct to that of the Apostles but as one including or containing it so that we may not unfitly call it the Apostles Creed growne Bigger the parts or Limbs the same the Quantity only augmented 4. That the Greeke Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Cyrils Creed addes to the foure last Articles redounds by a Pleonasme as also in that of Arius for neither Marcellus nor Chrysostome prefixe it to those Articles CAP. V. Testimonies of the Creed and the composure thereof by the Apostles taken out of the Latine Fathers who beare witnes for the Westrne Churches Some objections to the contrary Answered YOU have heard what the Greek Fathers say concerning the Creed and its Originall its Frame and Authors let us now come neerer home and examine what the Fathers of the Westerne Church and other Doctors of note famous for learning and Antiquity have delivered concerning the same Argument and we shall find I hope an unanimous Consent a joynt agreement in their Testimonies which will not a little confirme this Truth to the impartiall Reader when he shall find both East and West to bring in their suffrages in the cause These Witnesses shall be fourteene viz Clemens Romanus Irenaeus Turtullian Ambrose Ierome Austin Maximus Taurinensis Crysologus Leo the Great Cassianus Eusebius Gallicanus Venantius Fortunatus Isidore of Sevil and Rabanus Maurus 1. Clemens Romanus contemporary to the Apostles and mentioned by St Paul as his fellow-worker Phil. 4. 3. Successour also to St Peter in the Bishoprick of Rome in his first Epistle Ad Fratrem Domini translated into Latine by Ruffinus hath these words Apostoli collatâiis scientiâ linguarum adhuc in uno positi symbolum quod fidelis nunc tenet ecclesia unusquisque quod sensit dicendo condiderunt ut discedentes ab inuicem hanc Regulam per omnes Gentes praedicarent that is the Apostles having the gift of Tongues confered upon them being assembled together framed that Creed which the Christian Church now keepeth every one of them contributing thereto that so departing each from other they might publish this Rule amongst all Nations And alittle after Hoc praedicti Sancti Apostoli interse per Spiritum Sanctum salubriter condiderunt This Creed the said Holy Apostles joyntly and profitably composed through the Assistance of the Holy Ghost But least we should doubt whether the Creed he heere makes mention of were the same which we now have he thus breifly Sumes up the Heads of it Summam ergò totius fidei Catholicae recensentes in qua integritas credulitatis ostenditur unius Dei omnipotentis id est Sanctae Trinitatis aequalitas declaratur mysterium Incarnationis Filii Dei qui pro Salute humani Generis a Patre de Coelo descendens de virgine nasci dignatus est quoque ordine quando mortem pertulerit quomodo sepultus surrexerit in carne ipsa Coelos ascenderit ad dexteramque Patris consederit Judex venturus sit qualiter Remissionem Peccatorum sacro Baptismo renatis contulerit Resurrectionem humani Generis in eadem Carne in vitam aeternam futuram sic docuerunt That is The Apostles recounting the summe of the Catholick Faith wherin the whole Beleefe of a Christian is declared viz. The Equality of one Almighty God the Holy Trinity and the mystery of the Incarnation of the Sonne of God who for the Salvation of mankind descended from the Father out of Heaven deigned to be borne of a Virgin how and when he suffered Death how after his Buriall he arose and in the same Body ascended into Heaven and sate on the right hand of the Father and shall come as Judge and how he conferred remission of sinnes on those who were regenerated by holy Baptisme and that there shall be a resurrection of mankind in the same Body unto life Everlasting thus have they taught us And alittle after Et quod in primordio ejusdem Symboli praeponitur Credo in Deum Patrem Omnipotentem praeclarum fidei Testimonium Fundamentum in prima fronte monstratur that is That which is set in the begining of the Creed I believe in God the Father Almighty shewes in the very front a renowned Testimony and Foundation of the Faith I am not ignorant that not a few among the Learned doubt of this Epistle whether it truly belong to Clemens or be a counterfeit set forth under his name as many Decretal Epistles have beene falsly ascribed to severall of the Ancient Bishops of Rome and they bring this for the cheife if not only reason of their Doubt that the Author of this Epistle which is entituled unto Iames the Brother of the Lord makes mention therein of the Death of Peter whereas Peter survived Iames Iames being Martyred at Ierusalem about the midest of Nero's Empire as both Iosepus and Eusebius witnesse but Peter was Crucified at Rome in the latter end thereof For the satisfaction of which doubt I shall desire my Reader to consider what followes First that the stile of this Epistle relisheth of the Ancient primitive Simplicity and that it is entitled To the Brother of the Lord with this Addition Episcopo Episcoporum regenti Hebraeorum sanctam Ecclesiam Hierosolymis sed omnes Ecclesias quae ubique Dei Providentiâ fundatae suut In which words the Author of this epistle gives this Iames two eminent Titles namely Bishop of Bishops and Vniversall Bishop and both of them I conceive in regard of his See Ierusalem where he was constituted the first Bishop that ever was in the Christian World the Bishop of that
Church from which all other Churches sprang as so many Daughters from the Mother Church and therfore were to honour her acordingly Isa 2. 3. Now we know that in after Ages the Bishop of Rome was taxed for challenging to himselfe the Title of Episcopus Episcoporum as Stephen by S. Cyprian Conc. Carthag apud Cyp. and universall Bishop which Boniface the third assumed by the grant of the Emperour Phocas whereas here these Titles are not challenged by Clemens Bishop of Rome but voluntarily given to an other it is therefore wholy improbable that this Epistle was fained by some latter writer as many of the decretall Epistles have bene since under the name of Clemens to magnify the Bishop of Romes Authority since nemo gratis mendax Secondly Ruffinus the forenamed Presbyter of Aquileia translated it out of Greeke into Latine as the genuine Epistle of Clemens it appeares therefore that it was written at first in Greeke as was also that famous Epistle of his to the Corinthians so not by some latter Romane Author and at least before the time of Ruffinus who flourished toward the latter end of the fourth Century Thirdly the Epistle might probably be thus inscribed Fratri Domini To the Lords Brother then some latter Sciolus finding James peculiarly honoured with this Title by S. Paul Gal. 2 v. 9. And finding that he about that Time was Bishop of Ierusalem too rashly added the name Iacobo whenas Clemens might well write it Simoni Cleophae the Brother of Iames and his successour in that See his Brother as appeares by comparing Mat. 13. 55. Mar. 15. 40. Ioh. 19 25. And his successour in the Bishoprick as is witnessed by Eusebius and others Fourthly But if the name Iacobo must needes stand we may possibly suppose that Clemens so farr off might not heare of the death of Iames. as the Jews at Rome heard no evill report of S Paul Act. 28. 21. from their countrymen in the East though for many years they had persecuted him both with tongue and hand and so write to him as alive or if this seem not probable we have a very faire testimony out of the Chronicle called Epitome Temporum that this Iames survived Nero and consequently survived Peter this Chronicle was set forth by Ios Scaliger and reacheth downe from Adam to the 20th yeere of Heraclius the Emperour the words are these 1. Olymp CCXII. The Emp. Galba Nero's Successour and Titus Ruffinus being Consuls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The the same yeare S. James the Apostle and Patriarch of Jerusalem whom S. Peter placed in his Throne or See as he was going up to Rome died and Simeon who is also caled Simon assumed the dignity of the Bishoprick of Jerusalem and became Patriarch Which well agrees with that of Eusebius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit That Simon Cleophae succeeded James after the Destruction of Jerusalem his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foresaid Epitome is thus praised by that Great Critick Scaliger Opus utilissimum quanquam Scriptoris Idiotae Onuphrius Panumus whom Scaliger calls the Father of History called it by the name of Fasti Siculi because it was found first in Sicily when learning revived in these Westrne Parts But the Learned Vossius lib. 2. de Hist Gr. cap. 23. Calls it by a third name Chronicum Alexandrinum from Matt. Raderus who set it out with his Translation Eò quod in frontispicio illud commendet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was probably the 50th Patriarch of that See An Do. IICXL Opus est saith the same Vossius Cronologis perutile vel ob multa ex Africano atque Eusebio excerpta quae frustra alibi quaeras See Euseb Eccl. Hist l. 2. c. 23. 2. Irenaeus the Apostes Scholer but once removed as who was Scholer to Polycarpus the Scholer of St John makes mention of the Apostles Creed and setts it downe lib. 1. adu haer cap. 2. I shall cite his words in the Originall Greek for in that tongue he wrote as having bin bred in the Asian Church though afterwards translated to the Bishoprick of Lions in France according as Epiphanius records them lib. 1. haer 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The Church although dispersed throughout the whole world from one end of the Earth unto the other hath received from the Apostles and their Disciples The Beleefe in One God the Father Almighty who made Heaven and Earth and the Seas and Whatsoever is in Them and in one Jesus Christ the Sonne of God who was made flesh for our Salvation and in the holy Ghost who published by the Prophets the offices and double comming of the Beloved Jesus Christ our Lord his Birth of a Virgin his Passion his Resurrection from the Dead and his bodily assumption into Heaven and his comming from Heaven in the Glory of his Father to recollect all things and to raise againe every body of all mankind to the end that every knee of Things in Heaven and things one earth and things under the earth may bow to Jesus Christ our Lord and God Saviour King every tongue may confesse unto him and that he may doe righteous judgment unto All by sending the wicked Spirits the Transgressing and Apostate Angells with the ungodly unjust lawlesse and blasphemous men into everlasting Fire and freely bestowing that life immortality eternall Glory which he had purchased one those who are Just Holy who have kept his commandments and abode in his love either from the begining or since their Repentance and Conversion The same Father lib. 3. cap. 4. sets downe the Creed more summarily and contractedly with this preface to the forme Quid si neque Apostoli quidem scripturas reliquissent nobis nonne oportebat ordinem sequi Traditionis quam tradiderunt iis quibus committebant Ecclesias Cui ordinationi assentiunt multae gentes Barbarorum eorum qui in Christum credunt sine charactere vel atramento scriptam habentes per spiritum in cordibus suis Salutem veterem Traditionem diligenter custodientes In vnum Deum credentes Fabricatorem Caeli terrae omnium quae in eis sunt per Jesum Christum Dei Filium qui propter eminentissimam erga figmentum suum Dilectionem eam quae esset ex Virgine Generationem sustinuit ipse per se Hominem adunans Deo Passus sub Pontio Pilato Resurgens in claritate receptus in Gloria venturus Salvator eorum qui saluantur Judex eorum qui judicantur mittens in ignem aeternum Transfiguratores veritatis contemptores Patris sui Adventus ejus what if the Apostles saith he had not left us the Scriptures ought we not to follow the Rule and series of Tradition which the Apostles delivered unto them to whom they committed the charge of the Churches which Rule is held and assented to by many of those barbarous Nations
and convince the perversnesse of Hereticks For we have received by Tradition that after the Ascension of our Lord and Saviour to the Father when his Disciples being inspired with fiery tongues by the holy Ghost comming on them spake all manner of languages they being to depart each from other and goe unto all Nations to preach the Word of God decreed first by common Consent to frame a Rule or Prescript to themselves of their after-preaching least departing thus a sunder they might Preach any thing Diverse or differently sounding to those who were invited unto the Faith of Christ All of them therefore being gathered together and filled with the holy Ghost Collected into one a short Summary of their Preaching every one contributing what he thought meet and this they appointed to be given as a Rule unto Beleevers The same Father in his 115th Sermon De Tempore sets downe distinctly all the Articles of the Creed and distributes them in severall according to the number of the Twelve Apostles to each of them one Then in his little Booke De fide Symbolo he also sets downe all the Articles of the Apostles Creed withall he tells us lib 1. Retract cap. 17. Concerning this small Tract that he wrote it as an exposition of the Creed which he was commanded to make before a full Councill of African Bishops Assembled at Hippo Regia when he was yet but Presbyter Ut tamen non fiat illa verborum contentio quae tenenda memoriter competentibus traditur Yet not tying himselfe to that forme of words which is delivered unto the competentes to be got without booke Whence we may observe 1. That there was a certaine Forme of Beleefe delivered to the Competentes or Petitioners of Baptisme which they were to rehearse Memoriter when they came to be Partakars of that Sacrament 2. That St Austin had liberty to vary from this when he made the said exposition namely to vary from it not in the matter but in the manner of expression as other Doctours of the Church before him had done in their more Learned Tracts which they published to the world as we have seene in some former examples Lastly In his Enchiridion to Laurentius cap. 7. he hath these words Ecce tibi est Symbolum Dominica Oratio quid brevius auditur aut Legitur Behold thou hast the Creed and the Lords prayer canst thou heare or Read any thing more breife Where Hearing refers to the Creed as being an Orall Tradition and Reading to the Lords prayer as being written in the Gospell A little after he addes Quomodò invocabunt in quem non crediderunt Propter hoc Symbolum How shall they call on him on whom they have not believed For this cause the Creed was Framed Where he makes Prayer necessarily to depend on the Creed according to that of the Apostle Rom. 10. 14 Therefore according to St Austin the Creed was as necessary from the Begining of Christianity as the Lords Prayer and the Apostles Creed it is which he there explaines 7. Maximus Bishop of Turin in his Homily entituled De Traditione Symboli having spoken before of the word Shiboleth where by the Ephraimites were discouered at the Fourds of Jordan he thus applies it to the Creed Quod Beati Apostoli ut ego reor exemplum sequentes Ecclesiae Dei quam adversus malitiam Diabolici furoris armabant mysterium Symboli tradiderunt ut quia sub uno Christi nomine Credentium erat futura Diversitas signaculum Symboli inter fideles Persidosque secerneret alienus a Fide atque hostis apareret Ecclesiae aut tanquam Baptizatus nescisset aut tanquam Haereticus corrupisset That is Which Patterne saith he as I suppose the Blessed Apostles setting before their Eyes delivered unto the Church of God the mystery of the Creed thereby arming it against the malice of the Divels fury that because under the same name of Christ there would be as they foresaw no small diversity of Professours the Creed as a Marke or Seale should distinguish betwene the true Beleevers and mis-beleevers and he might appeare an Alien from the Faith and an enimy to the Church who pretending to be Baptized was found ignorant thereof or by his Heresy had corrupted it 8. Petrus surnamed Crysologus Bishop of Ravenna hath left behind him sixe Homilies one the Apostles Creed viz. From his 56th Sermon to the 63. 9. Leo the Great Bishop of Rome in his eleventh Sermon of the Passion hath these words Hac Fidei Regula quam in ipso exordio Symboli per Authoritatem Apostolicae Institutionis accepimus Dominum nostrum Jesum Christum quem Filium Dei patris Omnipotentis unicum dicimus eundem quoque de Spiritu Sancto natum ex Maria Virgine confitemur That is By this Rule of Faith which in the Begining of the Creed we have received by the Authority of an Apostolik Institution we confesse the same Jesus Christ our Lord whom we call the only Sonne of God the Father Almighty to be also borne of the Virgin Mary by the Power of the holy Ghost The same Leo in his thirteenth Epistle written to the Emperesse Pulchcria speakes more fully and distinctly of the Creed Ipsius Catholici Symboli brevis perfecta confessio duodecim Apostolorum totidem est signata Sententiis That is That briefe and perfect confession of Faith in the Catholick Creed is distinctly marked forth with twelve Sentences equall to the number of the Apostles 10. Cassianus S. Chrysostomes Deacon and afterwards Presbyter of Marceilles in France at the command of Leo the great wrote seven Bookes De Incarnatione Domini against Nestorius as he himself tels us in his Preface in the sixt whereof he hath these words touching the composure of the Creed Quod Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Latine Collatio nominatur Collatio autem ideo quia in unum ab Apostolis Domini totius Catholicae legis fide quiquid per universum Divinorum voluminū Corpus immensa funditur copia totum in Symboli colligitur Brevitate perfecta Hoc est breviatum verbum quod fecit Dominus Fidem sc duplicis Testamenti sui in pauca colligens sed sensum omnium Scripturarum in breuia concludens sua de suis condens vim totius legis compendiocissimâ brevitate perficiens consulens sc in hoc ut piissimus Pater vel negligentiae quorundam filiorum suorum vel imperitiae ut non laboraret utique quamvis simplex imperita mens capere quod possit facile etiam memoria contineri vides ergo in Symbolo authoritatē Dei esse verbum enim breviatum faciet Dominus super terram sed Hominum fortasse quaeris ne id quidem deest per Hominem enim id Deus fecit sicut enim immensam illam Scripturarum sacrarum Copiam qer Patriarchas Prophetas maxime suos condidit ita Symbolum per Apostolos suos Sacerdotesque constituit Nihil ergo
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
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
Church 2. That this Creed is produced by Tertullian against those Hereticks who denyed the Scriptures 3. That the Nicene Creed although a full and compleate Forme yet was not the first which the Christian Church had for which he refers us to Tertullian Now that Creed which was older than the Councell of Nice can be no other than the Apostles Creed seeing no other Creed was ever mentioned before the time of that Councell nor other Authors assigned And for Tertullians Testimony to whom we are referd he clearely assignes the Apostles for the Authors 6. Bullinger in the Begining of his Decads whereto he prefixeth the Ancient Creeds hath these words Sufficiebat hactenus Symbolum Apostolorum sufficisset Ecclesiae Christi etiam Constantini Seculo confitentur enim omnes omnes Ecclesias non alio Symbolo quam Apostolico usas eodemque fuisse per totam terrarum orbem contentas quoniam verò Constantini magni aetate emerfit impius blasphemus Arius qui Christianae fidei puritatem corrupit simplicitatem doctrinae Apostolicae pervertit coacti sunt ipsa necessitate Ecclesiarum ministri sese impostori opponere ac Symbolo editio verum id est veterem fidei confessionem damnatâ Arii novitate declarando ex Scripturis canonicis illustrare neque enim in aliis mox sequentibus tribus conciliis Generalibus editis Symbolis quicquam mutatum est in Doctrinâ Apostolorum neque quicquam novi adiectum quod prius ex Scriptura sancta Ecclesiae Christi habuerunt crediderunt sed corruptionibus novitatibus Haereticorum antiqua veritas illustrata per Symbola prudenter utiliter religiose est opposita That is Hitherto the Creed of the Apostles sufficed and had sufficed the Church of Christ even in the Time of Constantine for it is confest by all that all Churches used no other Creed than that of the Apostles and were contented therewith all the world over but because in the Time of Constantine the Great there sprang up that impious and blasphemous Arius who corrupted the Purity of the Christian Faith and perverted the Simplicity of the Apostolick Doctrine the Pastors of the Churches were compeld out of necessity to oppose themselves unto such an Imposture and setting forth a Creed to illustrate the True that is the Ancient Confession of Faith by manifesting it out of Scriptures thereby condemning the novelty of Arius for neither in the three other generall Councels which followed that of Nice was there any thing changed by setting forth their Creeds in the doctrine of the Apostles nor any new thing added unto what the Churches of Christ formerly had and believed out of the Holy Scripture but the Ancient Faith being illustrated by the Creeds was prudently profitably and piously opposed unto the Corruptions and Novelties of the Hereticks 7. Christopher Barbarossa in the Preface to his Catecheticall Analysis wherein he hath drawne into Method the Catechisticall Meditations of seventeene Protestant Divines set forth by the Deane and Colledge of Divines in the Academy of Rostock hath these words Apostoli Synodi brevibus Symbolis doctrinae Christianae Summam complexi sunt quilibet Apostolorum suum contulit ad hoc Symbolum Ratio quare Apostoli composuerunt hoc Symbolum duplex est 1. Suiipsius causâ ut certam haberent Regulam Amussim doctrinae postquam exire vellent in totum Mundum 2. Propter nos ipsos ut haberemus Regulam Amussim Fidei contra Haereticos Nomen Articuli requirit integram omnium Fidei Articulorum cognitionem confessionem si modò Fides perfecta integra esse debet That is The Apostles and Synods comprehended the summe of Christian doctrine in certaine breife Creeds Every one of the Apostles contributed his part to the Creed There is a double Reason why the Apostles composed the Creed 1. For their owne sake that they might have a certaine Rule or measure of Doctrine after they had resolved to goe forth into the whole world 2. For our sakes that we might have a Square or Rule of Faith against the Hereticks The word Article requires an entire knowledg and Confession of all the Points of Faith if so be it ought to be whole and perfect 8. Grinaeus de Eccles contin Primitiva Ecclesia habuit Symbolum Apostolorum cujus plena in Scripturis explicatio non abit ab hoc quod in Irenaeo extat Symbolum lib. 1. cap. 2. That is The Primitive Church had the Creed of the Apostles which is fully explained in the Scriptures This Creed is not diverse from that which is extant in Irenaeus 9. Nicol. Selneccerus in his Paedagogia Christiana Tria Symbola usitate nominantur Apostolicum Nicenum Athanasianum Apostolicum majus in quarta Apostolorū Synodo conscriptum fuisse arbitrantur 1. De electione Matthiae 2. De Ordinatione Diaconorum 3. De Abdicatione legalium 4. Vt existimatur de conscribendis his Fidei Articulis ut certa norma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipuorum Capitum doctrinae Christianae cum Apostolis jam esset in totum terrarum orbem abeundum extaret confessio quae unanimem ipsorum consensum exhiberet ut autem hoc se habeat certum tamen est in hoc Symbolo quod internae nostrae Fidei Professio concordia est contineri omnia Capita totius Religionis Christianae recte perspicue ordine That is There be three famous Creeds the Apostles the Nicene and that of Athanasius the Apostles Creed is of the greatest account and is supposed to have been compiled in the fourth Synod of the Apostles whereof the first was concerning the election of Mathias the Second concerning the Ordination of Deacons the Third concerning the disanulling of Ceremonies Act. 15. the Fourth as is conceived concerning these Articles of Faith which should serve as a certaine Rule or Modell of the cheife Heades of Christian Doctrine and seeing that the Apostles were now to goe forth into the whole world there might be extant a Confession which should exhibite their unanimous consent unto all But however this businesse was ordered 't is certaine that in this Creed which is the concordant profession of our inward Faith are conteined all the Heads of the whole Christian Religion Rightly Clearely and Orderly 10. Alex. Nowell in his Catechisme giveth two Reasons why the Creed is entituled to the Apostles whereof the First and Cheife and to which he principally enclines is this that it was ab Ore Apostolorum exceptum Received from the mouthes of the Apostles and his following words confirme this reason of the Name wherein he declares that it hath been Ab initio usque Ecclesiae receptum received from the very begining of the Christian Church and from that Time hath perpetually abode in it firme Authentick immoved amongst all Pious Christians ut certa atque constituta Christianae Fidei Regula as a sure setled Rule of the Christian Beliefe As for his latter conjecture of the name Apostolick that
it might be so cal'd quia ex eorum scriptis summa fide collectum because the Creed was most faithfully gathered out of the Apostles writings he might well indulge to the doubtfull speaking of some Divines in his Time 11. Confessio Saxonica Artic. 1. Affirmamus clare coram Deo universa Ecclesia in Coelo in Terra nos vera Fide amplecti omnia scripta Prophetarum Apostolorum quidem in hac ipsa nativa sententia quae expressa est in Symbolis Apostolico Niceno Athanasiano Et haec ipsa Symbola eorum nativam sententiam sine corruptelis semper constanter amplexi sumus Deo Juvante perpetuo amplectemur Damnamus etiam constantissimè omnes furores qui pugnant cum Symbolis ut sunt Samosateni Serveti Arii Pneumatomachorum portentosae opiniones aliae condemnatae veris Ecclesiae Judiciis That is We openly affirme before God and the universall Church in Heaven and in Earth that with a true faith we imbrace all the writings of the Prophets and Apostles in that very genuine primitive sence which is exprest in the Creeds of the Apostles Nic. and Athanatius and that we have alwayes constantly imbraced and by Gods helpe will alwayes imbrace these Creeds and their true native meaning without falsifying or depravation we also most resolutely condemne all those mad heresies which are repugnant to the Creeds namely those of Samosatenus Servetus Arius and the portentous opinions of the Pneumatomachi and what others condemned by the Just censures of the Church 12 Bohemica Confessio Fides Apostolica in duodecim Articulos digesta tradita in Symbolo per Nicenam Synodum atque adeò alias confirmata exposita est That is The Apostolick Faith being digested into twelve Articles and dilivered in the Creed hath been confirmed and explained by the Nicene and other succeeding Synods 13. Galliae Confes Art 5. Tria illa Symbola nempe Apostolicum Nicenum Athanasianum idcircò approbamus quod sint verbo Dei Scripto consentanea That is Those three Creeds the Apostolick the Nicene and that of Athanasius we therefore approve of because they are agreeable to the written Word of God And Serrarius the Jesuit whom we may well credit in such a matter in his Tract of the Athanasian Creed informes us that the Calvintan Divines in an Assembly of theirs at Lausanna profest that they agreed with the Lutherans concerning those Ancient Creeds and ascribed to them together with the Sciptare a Judiciary Power or Authority which all ought to obey Whence we may gather that they Judged them to proceed from the same Fountaine to wit from Divine or Apostolick Tradition otherwise they would not have conjoyned them with the Scriptures as the Authentick Judges or Rules whereby all Controversies are to be decided 14. The Church of England in her eight Art of the three Creeds agrees with the rest The three Ceeds Nic. Creed Athanasian Creed and that which is commonly cal'd the the Apostles Creed ought thorowly to be received and observed for they may be proved by most certaine warrants of the holy Scripture From these Foure last Testimonies taken out of the Confessions of the Reformed Churches I gather 1. That they concordantly receive these three Antient Creeds and reject whatsoever Heresy or opinion is repugnant to them from whence it will appeare that they have introduced no new Faith or Religion different from the old much lesse opposite unto it 2. They not only receive the Apostles Creed but also acknowledge it for such and by that name contra distinguish it to the Nicene and Athanasian therefore by that Title they are as justly presumed to acknowledge the Apostles for the composers of the one as the Councell of Nice and Athanasius for the Composers of the other Two 3. The Bohemick Confession tels us that the Nicene Councell and the rest that followed did confirme and expound that Faith which had been delivered in the Creed of the Apostles and distributed according to their number into twelve Articles so then the Apostles Creed was the First and not only the First but the Entire and Compleat Summary of the Christian Faith to which succeding Ages added nothing in their severall Formes of Confession or Beleefe but only explained them 4. The Gallican Church and our Mother of England say indeed that they receive the three Creeds because agreeable to the holy Writ but they say not that they receive them only for that Reason so that this expression doth not any way crosse the fore-delivered Tenent of deriving the Creed immediatly from the Mouthes of the Apostles no more than our Blessed Saviour and his Apostles confirming the Doctrine they taught by the testimonies of Moses and the Prophets prejudiced the truth and infallibility of the Spirit by which they spake See Jo. 5. 39 46 47. Act. 26. 22. Chap. 28. 23. Such an Accessory confirmation renders the Truth more cleare and Full and serves not so much to confirme the Doctrine it selfe as the Persons to whom it is delivered 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 TO the Testimony of Scripture Consent of Antiquity and the joynt concordant Suffrages of our latter Protestant Divines I shall subjoyne in the last Place the Verdict of Reason which waits upon the forementioned Authorities giving strength unto some and light unto others Reason 1. The Title which it bears of the Apostles Creed or Symbole hath been generally acknowledged throughout all ages of the Church never questioned till of late cheefly by our moderne Antitrinitarians That Arch heritick Photinus their Fore-father perverted it indeed with the comments Vt fideliter simpliciter dicta ad argumentum sui dogmatis traheret That he might pervert the generall wordes thereof to the countenancing of or complying with his corrupt Tenents as Ruffinus informes us but he never durst deny either its Authority or its Authors Sure this Generall Tradition and unanimous consent of the Church is no weake Argument to evince the true Authors But to this Reason I find three things Objected Ob. 1. Against the Name Symbolum From whence some draw an Argument that it was joyntly composed by the Apostles because the Word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conferre in unum and so signifies a Collation of many the Metaphor being drawne from Caena collatitia a Supper in common whereto every one of the guests brought his dish of meat or were he laid downe his shot equally with the rest whereas it might be called a Symbole or Collation not because it was gathered a Pluribus sed ex Pluribus not by many men but out of many materialls and this Collation made out of Scripture not by the Apostles themselves but by Apostolick men and their Disciples ab Ecclesiarum Patribus as Eusebius
signifies such a Collation I shall endeavour to evidence the contrary out of good Authors and by the judgement of learned Criticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collecta caena collectitia saith Budaeus in his Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Jul. Pollux in his Onomasticon lib. 6. cap. 1. the accent whereof shewes it is the Gen. case plurall of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus hath the same instance lib. 8. circa finem reading the gen case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Budaeus cites it though Casaubon in his Edition read it otherwise Latine Authors also agree to this Reading in whose writings we find Symbolum taken in this sense as well as Symbola Ter. in Andr. Act. 1. Scen. 1. Symbolum dedit caenavit ubi Symbolum quidam imperitè corrigunt saith Budaeus cum utrumque dicatur aequè rectè Plautus in Sticho Eo condictum Symbolum ad caenam ac ejus conservum Sangurinum Syrum And in his Curcul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Symbolorum Collectores-Legimus apud Gellium Talia Symbola saith H. Steph. in his Thesaurus though in his own Edition of Gellius Parâ—â— 1585. he read Tales Symbolae this being in likelyhood the ground of the difference that Symbola is the more usuall word whereas in the old copies it was written Symbolum this correction therefore is corrected by Budaeus The same Stephanus in his Thesaurus tells us Apud Plautum ac Terentium non solum Symbolam sed Symbolum legimus And concerning this Etymology of the Apostles Symbole he is cleare and plaine ut ut sit saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolicum potius ab hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatione quam ab altera ad quam id nonnullos referre dixi viz. Tessera militaris appellatum fuisse Augustini etiam testimonio confirmari potest Serm. de Temp. Then he adds Symbolum tamen est potius quod confertur id est collatum quà m collatio haec enim est ipsa conferendi actio Which words apply the Title of Symbolum more closely and genuinely to the Creed which is nothing but Corpus Fidei è duodecim Articulis collatum sive collectum Although then we might say of this word Symbolum as of some others that the Holy Scriptures and Fathers take not a few Termes in another sense then they are commonly used in by prophane Authors as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentum c. Yet in this particular we need not make use of any such refuge because the Fathers who used the Title of Symbolum were many of them skilled in the Greeke tongue and use it in the same sense as other heathen Authors before them did Lastly to that Division of the Creed which Cajetan mentions out of Aquinas which relates to the matter not to the makers of the Creed it is scarce worth the answering for Cajetan there speakes of Symbolum in generall not of the Apostles Creed precisely he grants that the Distribution of the Articles according to the number of the Composers was one very known and famous he brings such a reason of the word Symbolum as contradicteth not the other but rather alludeth to it and lastly apologizeth for Aquinas because he passed by the usuall distinction Ob. 2. Against the Title Apostolick It might be so called not that it was composed by the Apostles but because it is a Compendium of the Apostles Doctrine and of all other Creeds comes neerest the very words of the Apostles and Evangelists So the Symbole of the Church at Jerusalem is styled by Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tradition of the Holy and Apostolick Faith Or it might be called the Apostles Creed because it was received from the Apostolick See that is the Romane founded by Peter and Paul two famous Apostles and thence usually honoured with that Title Answ Here 's another might be a private conjecture without any ground or Proofe whereas he that will deny an Ancient and publiquely received Tradition ought to bring more then his bare conjecture if he would be believed against the joynt Testimonies of so many Authors both Ancient and Moderne It is a maxime indeed in Controversies that Affirmantis est Probare that it behooves the Affirmer of a Tenent to shew not only that it may but that it must be thus to evince the opinion he maintaines by some convincing Argument but this is to be exacted when he broacheth some new opinion of his owne or maintaines one lately held and taken up by some few not so when the Affirmer relies upon a Tradition of so many yeares standing and this Tradition confest by the Adversary as this of the Creed is for such a Tradition as this is a sufficient must be unlesse the falsity or mistake thereof can be demonstrated Besides the reason of the name delivered in the objection doth notat all oppose but agree with the Tradition for the Apostles might well deliver in the Creed the summary of what they were to Preach more at large and that the Apostles Creed comes nearest of any other to the words of the Apostles in their writings argues them rather than any other for the Composers of it As for the testimony of Cyril he calls not the Jerosolymitan Creed in the place here cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tradition or Declaration of the Holy Apostolick Faith as the objector alleadgeth but he tells his Auditors that in the precedent Daies of Lent he had discoursed unto them as farre as his Catecheses would permit of the Holy and Apostolick Faith delivered unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to make open Profession thereof at their Baptisme which Holy and Apostolick Faith was delivered in that Creed of his which he there sets downe and explaines and is so called by him in opposition to hereticall senses and Interpretations but that Creed which he there Comments on being the Jerosolymitan differs not from that of the Apostles as we shall shew more cleerely anon Lastly for the Denomination of the Apostles Creed from the Apostolick See of Rome we shall examine it when we come to answer the Objections Ob. 3. Against the Traditio Majorum the received Tradition and Consent of the Primitive Fathers who were best like to know the Authors as being nearest the Apostles Times it is objected That Ruffinus counts it not for a certaine story as appears by those generall and indefinite words Qui Symbolum tradiderunt Those who delivered the Creed to us as if he knew not who they were as also that no Author seemes to have wrote so before the yeare 400 nor after this except he lived in the westerne Church And the Ethiopick Creed differs from ours and agrees more with the Nicene Besides St Aug. Testimony Serm. 115. seemes to be supposititious Answ The weaknesse of these Arguments which are brought to overthrow so old and
is involved also in the Article of the Generall Judgment as the Account of our workes was If it be objected here that the Creeds or confessions of Faith which we find in the Councels and Fathers cannot be justly called Expositions of the Apostles Creed seeing that those Formes extant in Irenaeus and Tertullian want many Articles which the Creed now hath much lesse have they all which the Creeds of Nice Calcedon and that of Athanasius have I answer that the Creed as it is set downe in Irenaeus and Tertullian is I confesse somewhat defective for which I have before given some Reasons if we will find it full and entire we must have recourse to some famous ancient Church where it was deposited by the Apostles as that of Jerusalem or Rome now to the Creeds of these Churches the Nicene Chalcedon and that of Athanasius have added nothing in substance as appears by what hath been said but only in explication As for Tertullians Creed though it be more imperfectly set downe in his Booke De virg Vel. and that against the heretick Praxeas yet in his Book De Praescrip adv haer Wherein he oppugneth all Hereticks which had infested the Church untill his time some of which scarce left any one Article of the Creed inviolate he sets it downe more fully only he expreseth not distinctly and at large the Article of the Catholick Church and that of Remission of Sinnes for the former had not been yet oppugned by Novatus or Donatus nor the latter by Pelagius who were not then risen notwithstanding we may find even some hints of these wherein the substance of them lies implicitely hid 1. Those words of his qui credentes agat and those other ad sumendos sanctos wherein he expresseth how the Holy Ghost doth guide all Believers and work in them and that our Saviour will come at the last to take the Saints unto himselfe will serve to make up the ninth Article of the Church and Communion of Saints for the Title of Believers is the usuall stile of Christians and of the Christian Church under the New Testament and one Beliefe or Holy Faith is that which makes the Church a Communion of Saints that is of Persons severed and discriminated from those of other Religions but united among themselves Adde hereunto that which the same Tertullian hath in his Booke against Praxeas viz. That the holy Ghost is the Sanctifier of the faith of those who believe in the Father and in the Sonne and in the holy Ghost that is Of the Catholick Church which is a Communion of Saints or Believers 2. Those words applyed to our Saviour That he Preached the new Law and the New promise of the Kingdome of Heaven imply the tenth Article viz. I believe one Baptisme for the Remission of sinnes as it is more amply set downe in the Nicene Creed for by Baptisme we are initiated into this new Law of Christianity and engage our selves to performe it as the condition of the Gospell-Covenant required on our Part as necessary to Salvation whence by a Metonomie 't is taken somtimes as including the Law or doctrine Preached by the Party Baptizing as in that question of our Saviour to the Pharaisees The Baptisme of Iohn whence was it From Heaven or of men Mat. 21. v. 25. Where our Saviours maine end was to convince them that he was the true Messiah from the Word or Testimony of Iohn the Baptist whereby he gave witnesse to him at that time especially when the Pharasees were sent unto Iohn in a solemne Embassy to enquire whether He were the Christ or no Io. 1. v. 19 20 24 26 27. And as by Baptisme we are initiated into this new Law and thereby entituled unto the Kingdome of Heaven and made Inheritours of it so is Remission of sinnes the new Promise the first and newest of the whole Gospell which reconciling us unto God makes us capable of his other Favours to introduce which and prepare us for it Repentance was first Preached by Iohn the Baptist our Saviour and his Apostles Repent for the Kingdome of Heaven is at hand and from which our Saviour tooke his Name thereby signifying the cheife end of his comming Thou shalt call his Name Iesus saith the Angell to Ioseph For he shall save his People from their Sins Mat. 1. 21. 3. As for the last Article viz that of Everlasting Life it is partly implyed in the Article of the Resurrection which as it lookes backward unto Death so it lookes forward on Life Everlasting Death the last enemy being by it subdued partly exprest in the Article of our Saviours Coming to Iudgment the cheife end whereof is setdowne in these words ad sumendos sanctos in Vitae Aeternae fructum to assume his Saints unto the injoyment of Life Everlasting Now this Creed of Tertullian which so nearely symbolizeth with that of the Apostles deserves no meane regard First because he is a very ancient Doctor of the Church as who flourished about the end of the second Century Secondly because his workes are confessedly genuine Thirdly and Chiefly because this Creed of his setting downe was not Framed by him but as he expressely tells us derived from Christ by the mouthes of his Apostles before ever any Heretick appeared in the Church so it was not made because of heresies now risen whereof many arose even in the Apostles Times but before any of them arose not for Remedy but prevention and therefore must needs be very ancient But in the two other places he sets down this Creed or Rule of Faith more imperfectly omitting what made not for his present purpose yet those imperfect Creeds he calls Regulas immobiles irreformabiles inviolable and unchangeable Rules that is in regard of those Heades of Beliefe which he had occasion th … to set downe So that all the Creeds which wee meet with in the Fathers or Councells are to be compared with that which the Church for so many Ages hath acknowledged for the Apostles as so many Copies with the Patterne or Structures with the modell not so well with one another for so they may differ in poynt of quantity and proportion like so many Pictures or Statues made to represent the same body whereof the originall is entire and exactly proportioned but the copies diversely shaped and drawn some too Giant like others too defectively to the middle only or the shoulders If it be farther objected that the Romanists affirme all their new Articles to be only Explications of the old and confesse that Articles cannot increase quoad numerum credibilium sed quoad explicationem yet that we condemne them justly for obtruding those explications as necessary to salvation I answer that the Romanists are justly blamed for obtruding their explications on other Churches as necessary to Salvation because themselves make but a particular Church and yet presume upon a false priviledge of universall primacy and Apostolick Infallibility But as to the Exegericall
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
Luke in the Acts was not altogether so necessary it being enough that it was otherwise testified that lastly S. Luke probably omitted it because it was a thing so vulgarly knowen in the Christian Church the Apostles delivering it to be kept and used wheresoever they Preached Secondly though S. Luke make no expresse mention of this Creed of the Apostles yet S. Paul in diverse of his Epistles not obscurely alludes unto it under severall Formes Phrases of Speech as hath bin shewen at large before so also doth S. Jude v. 3. Thirdly S. Luke sets downe the Apostles Decree concerning the ceremoniall Law because it was the Result of a Generall Councell and that Councell occasiond by a great Dissention in the Church of Antioch which sent to the Apostles about the Resolution of this question Now matters of dissention are the chiefe Theme of Histories and that Councell with the Proceedings and Formes thereof is set downe on purpose as a patterne to all succeeding Ages As for the Creed or Canon of Faith there was no such occasion for the mentioning of it seeing no Cavill then arose about it nor any generall Councell concurred to the Composure of it but only a private meeting of the Apostles Ob. 2d. Not one of the Ancient Fathers who lived within the three first Centuries spake of any such thing in any of their writings and yet they should best know it whose Times were nearest unto the Apostles Then of so many Church-historians who studiously gathered together the confessions of Synods and Anti-Synods not one makes mention of this though a matter of the greatest consequence as being the Rule of Faith and mother of all following Confessions I Answer First That the Ancient Fathers who lived within the three first Centuries make mentiō of the Creed and the Composure thereof by the Apostles I appeale to the former Testimonies cited out of Irenaeus Tertutullian and Origen who all lived within two hundred yeers after our Saviours Assension Secondly Though we have not any Comments extant on the Creed written by the Fathers of the three first Centuries Origen excepted who largely expounds it in his Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is more than probable that more of them expounded it paraphrastically First because Ruffinus who lived in the next Age in the Preface to his Exposition of the Creed tels us of those before him comperi saith he nonnullos illustrium Tractatorum aliqua de his pie breviter edidisse That some famous Authors had wrote piously and briefly on this Subject And a litle after Tentabimus quae omissa videntur a prioribus ad implere That he would endevour to supply what had been omitted by former Writers Secondly because it was the custome of the Ancient Bishops to expound the Creed unto Catechumeni when they came to Baptisme at those two solemne times of the year Easter Pentecost as appears by those Homilies or Catecheticall Sermons now extant of Cyril Chrysostome Austin Chrysollogus and others many more doubtles there were framed by former Bishops which either were never committed to paper or being then writen are now lost 3ly As to the silence of Ecclesiastical Historians touching this subject a little observation will informe us that nouell strange singular Passages are the usuall Arguments of their Pens not things Publick knowne and received such as the Creed is was common then in every Novices mouth So the Romane Historians set not downe their lawes customes court-proceedings as things vulgarly known and of daily practice amongst them the omission whereof rendring their Histories obscure to strangers they are set downe distinctly by Dionysius Halycarnasseus 'T is sufficient that severall Fathers in most Ages occasionally make mention of it when they had to deale with Hereticks who denied or perverted it But that Ancient Church-Historians mention the severall Confessions of Faith which were framed in severall Synods and Anti-Synods as Socrates and others in the businesse of the Arian faction hath this double Reason That they were New and contrary to each other whereas the Apostles Creed was an Old known Tradition and received verbo-tenùs by the Arians as well as the Catholicks whence it was that to unmaske their false Glosses the Catholicks were faine to adde by way of explication unto the second Article of the Creed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to cleare the true meaning thereof and distinguish themselves from the corrupters of the Faith Ob. 3d The very Language of the Creed convinceth it to be yonger than the Age of the Apostles for the word Catholick was not knowen in their Time as witnesseth Pacianus in his Epistle to Sympronianus It is likly it was added in after Ages to distinguish the Vniversall Church spred through out the whole world from the Canventicles of Hereticks and Schismaticks suth as the Novatians and Donastists for if it be said this word was added to distinguish the Christian Church from the Jewish Synogogues circumscribed within the limits of the land of Canaan 't is an improbable Reason because in the Apostles Age there were as many if not more Jewes out Palastine than in it as apeares by the History of the Acts. I Answer 1. Some one word might possibly be added in succeeding Times by way of explication to distinguish the True Church from the Conventicles of Hereticks and yet not prejudice the Antiquity of the whole So St Austin seemes to include it in the Epethete Holy for when he comes to this Article hee addes by way of explication to Sanctam Ecclesiam Vtique Catholicam In case of reply that if one word be added why not many and if the Church might doe so in one Age why not at other times I rejoyne That one word might be added then but by way of explication only not to supply a mutilous member or defective Article but the Forme being now setled for so many hundred years such liberty is taken away together with the cause of it the full and genuine sence of the Creed having been abundanty delivered to the Church in succeeding Exegeticall Creeds and expositions of the Fathers so that there is now no need of coyning new words or Phrases by way of explication But Secondly We have no need to make use of this supposall for the word Catholick might very well be placed in the Creed from the Original composure of it notwithstanding whatsoever is produced to the contrary from the testimony of Pacianus for this Pacianus Bishop of Barcelona and contemporary to S. Jerome in his first Epistle to Sympronianus the Novatian which is entituled De Catholico Nomine after he had dealt with him very gently in the begining superscribing his Epistle thus Pacianus Symproniano Fratri to winne him over the more effectually to the Communion of the Church in the Body of his Epistle he useth these words Sub Apostolis inquies nemo Catholicus vocabatur Esto sic fuerit vel illud indulge cum post Apostolos haereses
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
whom the objectour cites I shall returne a more particular Answer First Cyril indeed in that place tels us that the mysteries of the Faith ought not to be delivered unto the Catechumeni simply nakedly but as clothed with scripture and that they should not simply believe him unlesse he brought proofes from thence for what he delivered because the safety of our Faith saith he depends not on the pleasingnes of Rhetorick but on the demonstration of Gods Word written The reason whereof he assignes in the begining of the same Homily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Disciples of the Hereticks by their elegancy of speech and fair soothing tongues under the name of Christians deceive the hearts of the simple they hide the poysoōusdartes of their ungodly Doctrines with sugred expressions of all whom joyntly our Lord saith beware least any man deceive you then he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause the doctrine of Faith is delivered with expositions thereon So that he would not have the Creed or himselfe believed without Scripture not that the Creed but the Times required such proofe for the Heretickes of those Dayes partly framed new Creeds of their own partly added to altered and perverted the old withall indeavouring to make their doctrine good by seeming probabillities of Reason and flourishes of Rhetorick It was necessary therefore in this case to discover these false Creeds and Interpretations by bringing all unto the Text of Scripture Secondly The other Father Paschasius in the begining of his Booke De Spiritu Sancto written against Macedonius taxeth a false reading of the Creed crept into it through the ignorance of some Transcribers who wrote I believe in the holy Church for I believe the holy Church by this error enervated an Argument usually alleadged by the Fathers for the Deity of the holy Ghost against Macedonius and his Followers Paschasius therefore proves by certeine Places of Scripture that they are commanded to believe in God alone but never in man wherefore seeing the Church consists of a company of men that reading of the Creed must consequently be false which enjoynes us to believe in the Church But what of all this He appealed not in this from the Creed unto Scripture but by Scripture corrects a false reading of the Creed as the Fathers in their polemicall writings against Hereticks frequently correct their corrupt quotations of some places of Scripture by other undoubted places Ob. 8th The Reason assigned why the Apostles composed this Creed discovers the vanity of the Tradition what was that That it might be forsooth to the Apostles a Canon or Rule according to which they should square and conforme their Preaching what to the Apostles to whom Christ promised his Blessed Spirit that should lead them into all Truth Certeinly they needed it not for their owne sakes amongst whom there was no ground of difference nor doubt of the Principles of Christianity And whereas others more probably say it was framed for the Churches sake that shee might have a short plaine yet full confession of Faith as a Formula of Beliefe to be publickly recited at the Time of Baptisme neither will this hold for in the Apostles Age the Confession of Faith was plaine and simple when they came to be Baptized namely in Jesus Christ or in the Father Son and holy Ghost as appeares by the History of the Acts so that the Church had then no need of such a Formula It began not to be required till diverse Heresies brake into the Church Answ First It is readily confest that the Apostles needed no Rule of Faith whereby to square their Preaching as if otherwise they should have erred yet they might well agree one a Canon or Rule of Fundamentals wherewith they thought fit to acquaint all Christians as with Points necessary to Salvation whereas otherwise they might have Preached more at large and intermixt matters of lesser Consequence As for the Authors who bring the Reason alleaged in the objection they lay it downe not in these Termes least the Apostles being seperated each from other ipsi inter se in varias scinderentur partes much lesse thus ne subinde alii abaliis in doctrinâ abirent as is odiously alleaged but Ruffinus renders the reasō thus Ne diversum aliquid his qui ad fidem Christi invitabantur exponerent S. Austin in like words Ne diversum vel dissonum praedicarent his qui ad fidē Christi invitabantur Now diversum and abversum dissonum and absonum are two things there was no feare that the Apostles by being severed each from other should Preach ought contrary to the Truth or to one Another if they had not before agreed uppon a Forme yet they might have Preached somewhat diverse from the Fundamentalls of Christianity namely other Points of inferiour concernment or at least the same in other wordes if they had not agreed on this Rule at their setting forth whence their Auditours might have taken occasion to suspect and argue them of falsehood not believing they were all guided by the same Spirit or to part themselves into factions as it fell out in the Church of Corinth about Paul and Apollos although they taught the same Gospell And what stirres arose in the Church about a Ceremony viz. the time of observing Easter derived frō a different tradition of S. Iohn to the Churches of Asia frō the rest of the Christian world though they all agreed in the main the keeping of the Feast Eusebius others will sufficienly informe us But to come closer to our Subject A notable instance in the very same kind namely in matter of of Doctrin such as the Creed is we find in the Greek and Latine Church about the middle of the fourth Century touching the Grand mystery of the Trinity which yet upon due examination proved only a difference of the tongue language The Controversie is thus set down by Greg. Naz Orat. 21. written in praise of the Great Athanasius Num. 46. 47. The Orientals saith he held one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Essence and three Hypostases or or subsistences The Latines by Reason of the barrennesse of their Tongue and the narrownesse of expression could not distinguish Hypostasis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistence from Essence therefore insteed of Hypostasis brought in the new-coind word Persona Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper distinctive Relations of the Three as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nature what was the effect of this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The effect deserved laughter or rather Lamentation this small difference of wordes seemed a diversity of Beliefe for the Orientals suspected the Westrne Church of Sabilianisme because they would not acknowledge three Hypostases but caled them by the name of three Persons And the Western Church suspected the Orientals of Arianisme for holding three Hypostases
contentions dayly growing hotter betweene them had like to have seperated the East and West about a syllabicall difference But Athanasius saith he with much patience and prudence calling unto him and hearing both Parties having examined their meaning and the sense of the words when he found them agreeing in the thing signifyed and at no difference about the doctrine it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 granting them the diversity of their Termes he unites them together in the same Truth Secondly Though we hold it most certaine that the Apostles considered single and apart delivered nothing to the Church either by word or writing but what they were specially assisted in by the holy Ghost and therefore most undoubtedly true yet for ought I know as the holy Ghost revealed not all truths to the Apostles at once no not when he descended on them at the Feast of Pentecost but delayed the manifesting of some till afterwards as for example the Conversion of the Gentiles to Peter in the vision of the sheet Act. 10. So he might not reveale some truthes unto them when they were single and apart but only when they met and consulted together For though every one of them by himselfe was infallible in all necessary Points that is so as to deliver nothing contrary to the Faith or Truth of Christian Religion yet without any Derogation to his priviledge they might need the more especiall assistance of the holy Ghost upon their Assembly to instruct them which Points of Faith were necessary to Salvation which not We have a famous Instance of this recorded Act. 15. For when there arose a great question in the Church of Antioch whether the Gentiles newly converted in Syria and Cilicia should be circumcised and obey the Law of Moses That Paul and Barnabas were sent unto Jerusalem about it v. 2. that the Apostles and Elders came together to consider of this matter v. 6. What needed this considering in a solemne meeting if they had been ascertained what to resolve before they met It followes v. 7. That there was much disputing or debate in the Councell Why not even among the Apostles themselves who were the chiefe members thereof At least this disputing might have been spared or cut short by the Apostles as a thing unnecessary if it had not beene thought a good and needfull Preamble unto a finall Decision If the Church had conceived S. Peter or any other of the Apostles an infallible Judge in this Point with out due examination thereof and the speciall assistance of the holy Ghost in a Synod they might have spared both their meeting and dispute But when there had been much disputing and not before they joyntly determined what Lawes to free them from and what to impose upon them as things necessary to be observed v. 28. Namly the abstaining from Bloud and consequently things strangled v. 29. According to that primitive law given to the Sons of Noah Ge. 9. 4. a Law still observed by the Greek Church by the Moscontieth their neighbour churches of Polād which have admitted the Reformation and long observed generally by the whole Western Church even til the Times of Ludovicus Pius as appeares by his and his Father Charles capitular together with the abstaining from Fornication and things offered to Idols which the Apostle makes a species of Idolatry 1 Cor. 10. 19 20 21. And are more clearly against the Morall Law though not so esteemed by the generality of the Gentiles Then and not before they use that stile It seemed good to the Holy Ghost and to us that is To us in the Plurall to us assembled together Consonantly to this S. Paul tells us more plainly Gal. 2. 2. that long after his conversion and calling unto his Apostleship he went up to Jerusalem by Revelation and communicated the Gospell which he Preached among the Gentiles unto the Apostles who there resided namely to Iames Cephas and Iohn giving this for a Reason least saith he by any meanes I should run or had run in vaine Gal. 2. 2. Now the composing of the Creed wherein were to be comprised the maine Grounds of Christian Religion was a matter of the highest consequence and so might very well require the joynt and serious deliberation of the Twelve together with the speciall assistance of Gods spirit Thirdly To the Reply against the second Reason I Answer That 't is a groundlesse supposall to think that the Persons to be Baptized in the Apostles times were required to believe only in Iesus Christ or in the Trinity alone for First we find other Principles of Christian Doctrine distinctly set downe in Heb. 6. 1 2. And Preached by the Apostles before they Baptized their Auditors for instance the Article of Remission of Sinnes by Peter Act. 10. 43. And by Paul Act. 13. 38 39. The Article of the Creation of the World by the same Paul Act. 17. 24. Secondly As for beliefe in Iesus Christ the Apostles indeed required it as the maine poynt as we read in the History of the Eunuch Act. 18. 37. and of the Jaylor Act. 16. 31. Yet not as the sole poynt for beliefe in the holy Ghost was also required as appeares by the history of the Disciples at Ephesus Act. 19. 2 3 6. 'T is mentioned therefore as the principall and that which virtually includes all the rest for to believe in Jesus Christ as wee ought is to believe the Doctrine which he taught revealed unto the world from the Father as the guide or light to true Blessednesse now what was this but the Gospell of Salvation whereof the Creed for mater of Doctrinalls is the Epitome consult to this purpose Io. 17. 3. And chap. 3. 13. 36. Thirdly As for beliefe in the most Holy Trinity it gives us more scope as that which comprehends all the Articles of our Faith for as to believe in Jesus Christ implicitely conteines all the mysteries of our Redemption viz. His Godhead Incarnation and Birth Passion Buriall Descent into Hell Resurrection Assension Sitting on the right hand of the Father and second comming to Judgment so to believe in God the Father conteines his workes of Creation and Providence which are the Visible effects of his eternall Power and Godhead Ro. 1. 20. And to believe in the holy Ghost involves the whole worke of Sanctification the applying of Christs Benefits to his Church and compleating the Salvation of mankind which are distinctly set downe in the foure last Articles And this S. Chrysostome teacheth us in his first homily on the Creed already cited where his Text ends thus I believe in the holy Ghost but in his explication he thus unravels the Article and layes it open to view in its full extent who brings us to the holy Church she remiteth our sinnes promiseth the Resurrection of the Body and life everlasting This beliefe therefore in Christ or in the Trinity is not to be nakedly simply understood as if no other Particulars were required but with
question'd or denied by the Hereticks of those times have taken nothing from the Apostles Creed as in it selfe superfluous but have in a larger Declaration insisted on some Articles which were controverted by the said Hereticks omitting others about which there was no doubt or question raised and therefore not necessary in that case to be repeated The truth of this will more clearely appeare by the Paraphrases of some Fathers on the Apostles Creed who frequently omit some Articles or parcells of Articles in their explications even in that Age when 't is confest on all Hands that the Creed which is now called the Apostles was fully and compleatly extant And if they omitted some considerable Parts of the Creed when they undertook professedly to explain it because either so plain that they needed no explication or because handled before in some other Homily or Paraphrase we may suppose with greater Reason that the Councels and Fathers omitted some one or few Articles in the composing of their new Symboles which were framed upon some especiall occasion directed against a particular Heresy though the Apostles Creed were then fully extant For proofe of this consult the following Fathers 1. S. Chrysostome who flourisht about the yeare 400. in his first Hom. on the Creed omits these particles maker of Heaven Earth suffered died descended into Hell ascended into Heaven and ends the Text of his Creed thus I believe in the Holy Ghost 2. Petrus surnamed Chrysologus who flourisht about the year 440. in his 57 Hom. on the Creed omits Almighty maker of Heaven Earth suffered under Pontius Pilate died descended into Hell In his 58 Hom. he omits suffered and died rose from the dead descended into hell Catholick which Epithete is also omitted in the other following Homilies though exprest in the 57. After siting at the right hand of the Father he leaves out Almighty as also in the 57 Homily In Hom. 59. he omits maker of Heaven and Earth In Hom. 61. he leaves out the last Article life everlasting as included in the precedent of the Resurrection for Death being conquered by our Rising againe it must needs be a Resurrection unto a life immortall 3. Eusebius Gallicanus usually called Emesenus a Father of uncertain Age but placed by Bellarmine in the yeare 430. in his first Homily on the Creed omits maker of Heaven and Earth as implied in Omnipotent all the Articles between Christs Birth and Ascension although he mention them in his explication He omits also the Article of the Holy Ghost The remission of sins by Baptisme as inclosed in the beliefe of the Holy Catholique Church and the two last Articles viz. of the Resurrection and life Everlasting In his second Homily he omits Almighty maker of Heaven and Earth only Son in the second Article Suffered under Pontius Pilate died 4. Venantius Fortunatus who flourished about the yeare 570. in his Exposition of the Apostles Creed omits Maker of Heaven and Earth our Lord in the second Article rose againe from the Dead sitteth on the right hand of the Father though it be in the explication I believe the Holy Catholique Church the Communion of Saints and Life everlasting which is included as by Chrysologus in the Article of the Resurrection Object 12. If the Creed were framed by the Apostles and by them delivered to all Churches of the World it could never have come into the Fathers mindes to have composed so many Symboles and Confessions which for Perfection must needs give place to that of the Apostles no such therefore was then extant which he must needs grant who knowes that this simple formula was required of those that came to Baptisme whether they believed in God the Father Son and Holy Ghost Math. 28. 19. Answ The Fathers made no new Creeds or Confessions of Faith as hath been already shewen but only explained the old the occasion of which explicatory Creeds is well rendred by the Learned Vossius Non licuit per haereticos in ea simplicitate permanere Haeresibus igitur obortis quarum Architecti vel Patroni sese pro Christianis venditarent ac misere seducerent imperitos coacti sunt addere alia quibus Ecclesiae Doctrina ab Haereticâ item Ecclesiae filii ab haereticis eorum Sectatoribus secernerentur That is The Hereticks would not suffer the Church to continue in the Primitive simplicity of the Faith for Heresies arising whose Authors and abettors carried themselves for Christians and under that name miserably seduced the ignorant the Fathers were compelled to adde other Creeds whereby the Doctrine of the Church might be distinguished from Heresy and the Children of the Church from Hereticks and their followers Thus he De trib Symb. Dissert 1. num 29. Sceondly as to that Forme of Beliefe in the Trinity which the Apostles are said by direction from their Master to have required of those who came to Baptisme Mat. 28. 19. There is no such matter there set downe only they are charged there to Baptize in the Name of the Trinity not in the name of any strange God or of any one Person of the sacred Trinity but of all Three together Yet I willingly grant that faith in the Holy Trinity was required of the Persons which came to Baptisme but not by vertue of that command which was given to the Baptizers not to the Persons who came to be Baptized but this Faith was not the only thing required of them for we read other points numbred amongst the principles or beginings of Christian Doctrine which the Catechumeni were taught as Repentance from dead workes resurrection of the Dead and Eternall Judgment Heb. 6. 1 2. Ob. 13th If the Creed had been Composed by the Apostles with the same sentences words order which we now have and had been so delivered to the Catholick Church there had not been divers Creeds about the yeere 400 according to diverse Churches diverse in the manner of expression and diverse in the number of sentences which diversity will appeare to him that shall compare severall Creeds together especially the Nicene which hath not a few sentences added others alterd with which additions and alterations it was afterwards received and used in the Eastern Churches the Apostles Creed being in a maner excluded Answ First The diversity of severall Creeds in some few words or in the manner of expression is a Circumstance not materiall so the same sense be kept inviolate and all the Heads or Articles of the Faith preserved entire Secondly As to the number of Sentences more in some Creeds and fewer in others we have before assigned some Reasons why one or more articles have beene omitted in some Creeds and so the number made fewer but for the adding of any new Sentences unto the Apostles Creed I constantly deny that the Primitive Church ever did it but on the other side constantly disclaimed it her office being this to preserve the old Faith which was once delivered to
the Saints not to coine a New Thirdly The Church upon occasion hath added some Explicatory Particles to severall Heads of the Creed especially in the two first Synods of Nice and Constantinople partly to vindicate the Faith from the corrupt Glosses of Hereticks partly the more fully to instruct her Children in the mysteries of Christianity But all these exegeticall Additions referre to some Article or Limbe of this Body of Faith like Physick or nourishiment to the part but make not any new Article thereby to render the Body monstrous The Fathers in those two Synods did neither on the one side dislocate or deprave any limbe of the Creed nor on the other side supplyed any defective member they only gaue a new growth or Augmentation as Burnishing to some Articles or restored that naturall vigour and vitall juce unto some parts which the Hereticks had deprived them off The Nicene Creed that is the Apostles by this meanes become vegete and growen was afterwards used in the Greeke Church yet not presently either that alone or Principally but only once in the year afterward indeed in the time of Timotheus Patriarch of Constantinople which was about six-score yeers after its first composure it was ordained to be used every Sunday But before this we may well presume that the Apostles Creed was used in their Litturgies without these explications except it can be shewen that for foure hundered yeeres and upward they either used no Creed in their Church-service ordinarily which is most improbable or that they used some other Creed which no man yet hath demonstrated To demonstrate this more fully and distinctly it will not be unworthy our labour to compare some Creeds together in which Collation we may contemplate with no small delight and satisfaction The consent of Antiquity in matter of Faith the great care of the Church in preserving that Faith entire and the growing Perfection of our sacred Mother according as shee grew in yeares These Creeds shall be Sixe The Apostles Creed The Easterne Creed or Ierosolymitan set downe by Cyril and compared by Ruffinus The Nicene The Athanasian The Aquileian set downe by Ruffinus and compared with the Easterne and Romane Creeds The Chalcedon Creed And to these we will adde That of the Church of Antioch a good part whereof is set downe by Cassianus Article I. Apost I believe in God the Father Almighty maker of Heaven and Earth East I believe in one God the Father Almighty maker of Heaven and Earth and of all things visible and Invisible Nice hath the same words Aquil. I believe in God the Father Almighty Invisible and Impassible Athan. There is one Person of the Father The Father is God The Father is Almighty Antioch I believe in one only true God maker of all Creatures Visible and Invisible Article II. Apost And in Jesus Christ his only or only-begotten Son our Lord East And in one Lord Jesus Christ the only-begotten Son of God begotten of the Father before all worlds Nic. And in one Lord Iesus Christ the only-begotten Son of God begotten of the Father before all worlds light of light very God of very God begotten not made of one Substance with the Father by whom all Things were made Aquil. And in Jesus Christ his only Unicum Son our Lord. Athan. The right Faith is that we believe confesse that our Lord Jesus Christ the Son of God is God God of the Substance of the Father begotten before the worlds perfect God equall to the Father as touching his Godhead Chalc. We professe the Son our Lord Jesus Christ to be one and the same and all us with one accord pronounce him to be perfect as concerning his Godhead consubstantiall to the Father according to the same Godhead begotten of his Father before the worlds as touching his Godhead Antioch And in our Lord Jesus Christ his only-begotten Sonne the first-borne of every Creature begotten of him before all Worlds and not made very God of very God consubstantiall to the Father by whom the Worlds were framed or Ages set in order and all things made Artic. III. Apost Conceived by the Holy Ghost borne of the Virgin Mary East Incarnate and made man Nic. Who for us men and for our Salvation came downe from Heaven and was incarnate by the Holy Ghost of the Virgin Mary and was made man Aquil. Who was conceived by the Holy Ghost borne of the Virgin Mary Athan. It is necessary to everlasting Salvation to believe rightly in the Incarnation of our Lord Iesus Christ for the right Faith is that we believe and confesse that our Lord Iesus Christ the Sonne of God is God and man Man of the substance of his Mother borne in the World perfect God and perfect Man subsisting of a reasonable soule and humane flesh inferior to the Father touching his Man-hood who although he be God and Man yet he is not two but one Christ one not by conversion of the God-head into flesh but by taking of the Man-hood unto God one altogether not by confusion of substance but by unity of Person For as the reasonable Soule and Flesh is one Man so God and man is one Christ Chalc. We professe the same to be perfect God when he was made man very God and very Man the same subsisting of a Reasonable Soule and Body of the same substance with us according to his Humanity in all things like unto us without sinne the same in these last Daies for us and for our Salvation was borne according to his Manhood of the Blessed Virgin the Mother of God one and the same Iesus Christ the Sonne the Lord the only-begotten made known in two natures without confussion conversion division or seperation thereof the distinction of the natures being not at all taken away by reason of their union but the propriety of each nature being preserved and both meeting in the same Person not severed or devided into two Persons but one and the same only-begotten Son God the Word and Lord Iesus Christ according as the Prophets have from the begining or from above instructed us concerning him yea and Christ himself and as the Creed of the Fathers hath deliverd unto us Antioch Who for our sakes came and was borne of the Virgin Mary Article IV. Apost Suffered under Pontius Pilate was crucifyed dead and buried East Crucifyed and Buried Nic. He was Crucifyed also for us under Pontius Pilate he suffered and was buried Aquil. Crucifyed under Pontius Pilate and buried Athan. Who Suffered for our Salvation Antioch Crucifyed under Ponitus Pilate and Buried Article V. Apost He descended into Hell the third Day he rose againe from the Dead East The third Day he rose againe from the Dead Nic. And the third day he rose againe according to the Scriptures Aquil. The third Day he rose againe from the Dead Athan. Descended into Hell rose againe from the Dead Athan. Descended into Hell rose againe the third Day from the Dead Antioch And the
word added but in other Places according as we are informed some passages seeme to be added by reason of certain Hereticks on purpose to exclude the novelty of their Doctrines by expressing the true sense 1. Thirdly Vigilius Bishop of Rome in his 4th book against Eutyches hath these words Vniversitas profitetur Credere se in Deum Patrem omnipotentem in Jesum Christum filium ejus Dominum nostrum Huic Capitulo ob id iste calumniatur cur non dixit in unum Iesum Christum Filium ejus juxta Niceni decretum Concilii Sed Roma antequam Nicena Synodus conveniret à temporibus Apostolorum usque ad nunc sub Beatae memoriae Caelestino cui iste rectae fidei testimonium reddidit ita fidelibus symbolum tradidit nec praejudicant verba ubi sensus incolumis permanet That is The whole Church professeth to believe in God the Father Almighty and in Iesus Christ his Son our Lord Eutyches cavils at this last Article because it runs not thus In one Iesus Christ his Sonne according to the Decree of the Nicene Councell whereas the Church of Rome before the assembling of that Councell from the Times of the Apostles untill this present and under Caelestinus of Blessed memory the rightnesse of whose faith Eutyches acknowledged delivered the Creed in these Termes unto the faithfull neither be the words prejudiciall where the sense is entire So then That the Church of Rome kept the Creed inviolate this Apostolicall Tradition faithfully and entirely witnesse here S. Ambrose Ruffinus and Vigilius And that the Apostles distinguisht it into twelve Articles according to their own number witnesse as hath been shewn before the same S. Ambrose Augustine and Leo the Great But because these two Creeds of the Ierosolymitan and Romane Churches differ something in the Bulke that of Ierusalem being somewhat the larger we may if we please to make them exactly agree cut off those Additionall Particles from the Creed of Ierusalem which were added because of Heresies succrescent in those Easterne Parts But if we let them alone the difference will not appeare considerable rather an admirable Harmony will be observed betweene the so distant Churches of East and West in matter of Faith which otherwise in Discipline and Ceremonies did not a little vary Thus the Churches Coat like that of Christ her spouse was seamles though wrought with diverse Colours CAP IX The Second Head of this Discourse namely The Gounds on which and the ends for which the Apostles Framed the Creed The Suffiiciency also of the Creed fo the Rule of Faith is proved by the Testimonies of Divines as well Moderne as Ancient and those both Romish and Reformed HAving evinced as farre as in me Lyes the first and chiefe Head which I proposed to Treat off namely That the Apostles were the Composers of the Creed which commony beares their Name I come now to dispatch the other three in their order as they lie the which will require but a short discussion and first the Grounds and ends of composiing it First The Apostles had Ground and warrant for composing this Breviary of Faith from diverse Patternes in holy Writ of Gods owne setting King Solomon in the old law contracts the whole Duty of Man into these two precepts Feare God and keepe his Commandements Eccles. 12 13. And a wiser then he in the Gospell our Blessed Saviour reduceth the whole Law unto these two Heads The love of God and our Neighbour Mat. 22. 37. More particularly God the Father in the old Testament concluded the whole law of nature with al its Branches within the compasse of ten short Precepts and those ten he reduced into two Tables Thus we have a perfect Rule of Love and obedience from his Mouth Then God the Son under the New Testament at his Disciples request gave us an exact Forme of Prayer whereby to ground exercise and regulate our hopes and desires There remained now in the compiled some short compleat Rule of Faith which the holy Ghost heere did delivering this Creed unto the Church by the Mouthes of the Apostles to be for ever kept therein as a sacred Depositum Thus have we three Briefe but Full Rules of those Fundamentall Christian virtues Faith Hope and Charity namly The Creed The Lords Paryer and The Ten Commandements delivered unto us by the three Persons of the Sacred Trinity Secondly The Framing of the Creed was most necessary for these two ends tht preservation of Faith and Charity First For the ease and safety of Christians especially of the plainer weaker and more Ignorant sort Many have not the ability or leisure to peruse the whole Body of Scripture and thence to collect those Points of Faith which are necessary to Salvation for they lye confusedly scatterd heere there mixt with matter of a diverse kind yea some Articles of the Creed are not expresly and directly found in any determinate Place of holy writ as the eight and ninth together with the mystery of the Trinity which is therein conteined but depend on Consequences and Logicall deductions which though sufficiently cleare in themselves upon a just arguing or comparing of Places yet it cannot be presumed that every one hath the skill to Frame them so that there would be much feare of errour and danger of mistake in so weighty a Businesse Wherefore it was very expedient or rather absolutely necessary that there should be gathered a summary of these points digested into a method and exprest in plaine tearms and that by an unquestionable and unerring hand that so wee might know what to trust to and have alwayes at hand those maine grounds of our Religion which God requires to be believed by us as necessary to Salvation The whole Scripture is indeed a Perfect Rule of Faith so is it also of our hope and life A perfect Rule of our Life and manners in its precepts and prohibitions of our hope in its Promises severall Patternes of Prayer of our Faith in its Dogmaticall Positions yet as it pleased God to summe up the first in Ten short words as Moses calls the Commandements Deut. 10. 4. And to summe up the second in seven shorter Petitions so it was as requisite that upon the the same Ground the Third should be reduced unto some few Heads as they are now in the twelve Articles of the Creed which therefore we may not improperly call Sepes Credendorum The fence or mound of our Faith without which Boundary we should wander up and downe in infinito Campo in a large field at randome This Reason is touched by S. Austin De fide Symb. cap. 1. Est Fides Catholica in Symbolo nota fidelibus memoriaeque mandata quantum res passa est brevitate Sermonis ut incipientibus atque lactentibus eis qui in Christo renati sunt nondum Scripturarum divinarum diligentissimâ Spirituali tractatione atque cognitione roboratis paucis verbis credendum constitueretur proficientibus
non in Arca sed in memoria portaretur The quintessence of the whole Body of Scripture is extracted into a few Sentences that so this precious Treasure of the Soule might be the more easily borne not in a Chest but in the Conscience After this he brings two similies to the same purpose comparing the Creed to a picture wherein are united all the severall Graces of the choisest Beauties and to a Rich Man journying who puts all his wealth into a few Jewells which are easily portable 8. S. Austin in his 181 Sermon De Tempore gives this Elogy of the Creed Symbolum breve est verbis sed magnum est Sacramentis quicquid enim praefiguratum est in Scripturis quiquid praedictum est in Prophetis vel de Deo ingenito vel ex Deo in Deum nato vel de spiritu Sancto vel de suscipiendo omni Sacramento vel de morte Domini resurrectonisque ejus mysterio totum breviter hoc Symbolum continet That is The Creed is litle for words but large in mysteries for what soever was prefigured in the Patriarchs proclaimed in Scripture foretould in the Prophets either concerning God the Father Sonne and holy Ghost or of undertaking the mysterious worke of our Salvation or concerning the Death resurrection of the Lord this Creed doth conteine in briefe 9. Leo the Great in his 13th Epistle written to the Empresse Pulcheria calls the Creed as is fore-alleadged The short and Perfect Confession of the Catholick Symbole distinctly marked forth by the twelve Apostles into so many sentences Tanquam instructa sit munitione Caelesti ut omnes haereticorum opiniones solo ipsius possint gladio detruncari cujus plenitudinem si Eutiches c. As compleatly furnisht with celestiall armour so that the the Heades of all hereticall opinions may be cut off by its sword alone the Fulnesse whereof if Eutiches c. 10. Cassianus in his sixt Booke of the Incarnation of our Lord speakes fully to this purpose Quicquid per universum c. whatsoever is largly diffused throughout the whole Body of the Scriptures is all summed up in the perfect breviary of the Creed The place we have cited more at large chap. 5. 11. Venantius Fortunatus in the preface to his explication of the Creed begins thus Fidei Catholicae totius summam recensentes in quâ integritas Credulitatis ostenditur unius Dei omnipotentis id est Sanctae Trinitatis aequalitas declaratur mysterium Incarnationis Filii Dei c. That is Whilst we declare the summe of the whole Catholicke Faith wherein the entire beliefe of a Christian is set forth with the equality of one Almighty God that is of the Holy Trinity and the mystery of the incarnation of the Sonne of God c. where he useth the very words of Clemens Rom. Which we forecited Then he concludes Cunctis credentibus quae continentur in Symbolo salus animarum vitae perpetua bonis actibus praepareiur Let all those who believe the Things contained in the Creed provide by good workes for the salvation of their Soules and life everlasting that Creed being sufficient for matter of beliefe as good workes are for matter of practise 12. I shall conclude these Testimonies of the Ancients with these words of Erasmus lib. de Rat. verae Theolog. Vtinam nostra credulitas Symbolo esset contenta ubi caepit esse minus Fidei inter Christianos mox increvit Symbolorum modus numerus Would to God saith he our Beliefe had been contented with the Creed when there began to be lesse Faith amongst Christians the Creeds straitwaies increased both in bulk number For the farther clearing of this Truth I shall adde to the Authority of the Ancients the Testimonies of some noted Doctors in the Roman Church who make the Apostles Creed the Breviary of the Faith and the note or signe to distinguish the Orthodox Professors from Hereticks as well as Infidells and so by a necessary consequence free the Reformed Churches from the injurious imputation of Heresy seeing they all unanimously receive the Creed in the old Primitive sense as it was expounded and enlarged by the foure first generall Councells 1. Aquinas 2a 2ae qu. 1. Art 9. speaking of the Apostles Creed useth these words Necessarium fuit fidei veritatem in unum colligi ut facilius posset omnibus proponi ne aliquis per ignorantiam fidei a veritate deficeret Et ab hujusmodi sententiarum fidei collectione nomen Symboli est acceptum It was necessary saith he for the Poynts of the true Faith to be drawn into one from which Collection of Sentences it took the name of Symbolum that so they might the more easily be presented to all and for this end least any one should depart from it through ignorance Whence it will follow that all necessary poynts of Faith are therein contained for if any were wanting there were roome left for ignorance 2. Canisius in his Catechisme maketh this Question Estné brevis aliqua fidei complexio ac summa omnium nobis credendorum Is there any short summary of the faith and collection of all Poynts to be believed He answers Est illa quam 12 Apostoli suo Symbolo tradiderunt quod quidem Symbolum velut illustris not a est qua Christiani ab Impiis qui vel nullam vel non rectam Christi fidem profitentur discernendi ac internoscendi sunt There is namely That which the Twelve Apostles have delivered in their Creed which Creed is a famous marke or signe whereby Christians are to be discerned from those ungodly persons who either professe no faith or not the Right 3. Augerius in his Catechisme proposeth the like question Estné brevis aliqua methodus fidei quae necessario nobis tenenda est Is there any short method or rule of Faith which is necessary to be held by us He answers Est quidem ab ipsis Apostolis tradita quae Symbolum ideo vocari solet quod sit quaedam Illustris notae quâ Christianos distinguimus ab iis qui Idololatrarum superstitionem haereticorum impiotatem comitantur There is such an one and that delivered by the Apostles themselves which is therefore commonly called a Symbole because it is a certain marke of note whereby we distinguish Christians from those who follow the superstition of Idolaters and the impiety of Hereticks 4. The Romane Catechisme set forth by the Decree of the Councell of Trent and of Pius 5. hath these words touching the Creed Hanc fidei formulam Symbolum Apostoli appellârunt quia eâ veluti notâ tessera quadam uterentur quâ desertos subintroductos falsos fratres qui evangelium adulterabant ab iis qui verè Christi militiae sacramento se obligarent facilè possent internoscere That is This forme of Beliefe the Apostles called a Symbole because they made use of it as a certain Token or watch word whereby they might easily discerne
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
guidance of the Streame or Current 1. Protestant Churches generally receive it under the title name of Athanasius together with the Apostles Creed and that of the Nicene Councell for which wee are to consult the forecited Testimonies of Luther Io. Pappus anb Nic. Selneccerus with the two Confessions of the Churches of Saxony and France attested by the Ingenuous Confession of Serrarius the Jesuit who tels us in his Discourse on this Creed that the Calvinian Divines in an Assembly at Lausanna agreed with the Lutherans as touching the three Creeds ascribing unto them as well as to the Holy Scriptures a Judiciary Power or Authority which all ought to obey which sure they would never have done if they had not thought that the Creed of Athanasius as well as the other two had been derived from the same fountain whence the Scriptures flowed to wit from the Holy Ghost as the Author and the Apostles as the Deliverers which Faith so derived Athanasius more largely paraphrased on especially in those two main Poynts of the Trinity and Incarnation then perverted by Hereticks by this means not altering but clearing the old Apostolick Tradition 2. Ioan. Cazonovius though a profest enemy to the contents of this Creed yet is forced to acknowledge in his first Epistle unto M. Calvin that this Creed is received under the name of Athanasius Non solum in Latina Ecclesiâ sed etiam Constantinopolitanâ Servianâ Bulgaricâ Russicâ Moscoviticâ Not only in the Latine Church but also in that of Constantinople Servia Bulgaria Russia and Moscovia Now this Cazonovius as Genebrard tels us was a Polonian Knight of an eminent Family and together with Gregorius Pauli a Minister the Chiefe of the Trinitarians He wrote against those two Epistles which M. Calvin sent Ad Fratres Polonos and in the Colloquy between the Tritheits and the Orthodox Divines held at Petricow in Poland during the Assembly of the Estates Anno 1565. he was the Scribe or Secretary on the Tritheits behalfe When in that Colloquy hee and his Adherents were urged againe and againe to produce that Greeke Copy of Athanasius his Creed which they gave out to bee different from that received in the Latine Church for he confest a Creed of Athanasius received in the Greeke Church but diverse from the Latine one they could not doe it the truth is the diversity is only in the particle Filioque added by the Latines in the Article of the Procession so that they might as well have said that our Nicene Creed is diverse from theirs whereto it is likewise added But of this more heareafter 3. Gennadius Scholarius Patriarch of Constantinople in his Booke which he wrote in Defence of the the Florentine Councell the yeare after it was Celebrated clearly names Athanasius for the Author of this Creed These are his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where he styles Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Confessor from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Confession of his Faith and withall sets downe the Beginning of his Creed in expresse Termes as now we read it 4. Eugenius the fourth Bishop of Rome in his Instructions to the Armenians given by him unto them in the forecited Councell of Florence which was celebrated in the yeare 1439 recommends unto them the Creed of Athanasius in these wordes Compendiosam illam fidei Regulam per Beatissimum Athanasium editam cujus Tenor talis est Quicunque vult c. That short Rule of Faith set forth by the most blessed Athanasius according to this Tenor Whosoever will be saved c. 5. Manuel Caleca a Grecian but one who wrote against the Errours of his Countrymen presently after the Councell of Lions celebrated in the yeare 1274 under Gregory the Tenth in which Councell he is thought also to have been present in his Second book Cont. Graecos cap. 20. tels us that Athanasius wrote this Creed and sent it to Julius Bishop of Rome cum insimularetur non rectae fidei when he was accused of erring in the Faith and because some of his Countrymen dissented from him in this Poynt the chiefe if not only reason whereof was because the Latines produced copies of it with this Addition filioque in the Procession of the Holy Ghost he strengthens his Assertion by this double Reason First that Gregory Nazianzen whom he there calls the Divine by way of Eminency makes mention thereof of whose Testimony more anon Secondly That it is sung every Lords Day throughout all the Churches of the West and the Author thereof is so famous that even Children know him Then he subjoynes Let them therefore either produce some other Creed of so Famous a man which the Divine Nazianzen makes mention of and to which the Tradition of the Church bears witnesse or if they cannot let them imbrace that which the Church now receives 6. Jo. Beleth a Parisian Divine Explic. Divin Offic. cap. 40. having told us that there were foure Creeds allowed of by the Church Secundum inquit quod in Primâ recitatur quicunque vult salvus esse c. Quod ab Athanasio Patriarchâ Alexandrino contra Arianos haereticos compositum est licet plerique eum Anastasium fuisse falso arbitrentur The Second of these Creeds saith he is that which is rehearsed in the first service Whosoever will be Saved c. which was composed by Athanasius Patriarch of Alexandria against the Arian Hereticks although many falsely think that Anastasius was the Author 7. Gul. Durantes or Durandus otherwise called Mimatensis who flourished about the yeare 1280 assignes this Creed to Athanasius Rat. Divin Off. lib. 4. cap. 25. For thus he writes Secundum Symbolum Quicunque vult salvus esse c. ab Athanasio Patriarcha in civitate Treveri Compositum that is according to the Creed Whosoever will be Saved c. which was composed by the Patriarch Athanasius in the City of Triers 8. Rodolphus and Hagmo two Franciscan Friers sent with Hugh Peter two Dominicans by Gregory the ninth unto Constantinople in the yeare 1239 to reconcile the Greeks unto the Latines thence called Apocrisiarii Church-legats as well by the Latines as the Greeks have thus determined the difference cōcerning the procession of the holy Ghost from the Son as well as the Father out of the Athanasian Creed Propterea quicunque non crediderit spiritum sanctū a filio procedere in via perditionis est unde S. Athanasius dū exulabat in partibus occidentalibus in expositione fidei quam Latinis verbis reddidit sic ait Pater a nullo est factus c. Whosoever believeth not that the Holy Ghost proceedeth from the Sonne is in the way of Perdition whence S. Athanasius whilest he was an exile in the westerne Parts in his exposition of the Faith which he set forth in Latine saith thus The Father was made of none c. See for this Tom. 3. Eccles Annal. Abrah Bzovii Aº 1239. 9. Abbo Abbot of Floriack who lived about
the latter end of the tenth Century hath these wordes in his Apollogetick which he made to the Kings of France Hugh and Robert Father and Son Primitus de fide dicendum credidi quaÌ„ alternantibus Choris in Francia apud Anglorum Ecclesiam variari audivi Alii enim dicunt ut arbitror secundum Athanasium Spiritus Sanctus a Patre Filio non factus non Creatus sed procedens qui dum id quod est nec genitus subtrahunt Synodicum D. Gregorii se sequi credunt ubi ita est scriptum spiritus sanctus nec ingenitus est nec genitus sed procedens that is I thought meet to speak first concerning the Faith which I find diversly expressed in the French and English Churches for some say as I suppose according to Athanasius The holy Ghost not made nor Created but proceeding from the Father and the Son who in leaving out that particle nor begotten conceive they follow the Synodicall of S. Gregory in which it is thus written The holy Ghost is neither unbegotten nor begotten but proceeding To which words Baron in his Annals ad A. 1001 thus attests Vides lector in his jaÌ„ ante sexcentos annos Symbolum vere ejus esse absque dubitatione credituÌ„ praedicatum thou seest here Reader that above six hundred yeares agoe the Creed which goes under the name of Athanasius was verely believed to be his without the least doubt to the contrary And well might he say so for that ambiguous clause ut arbitror as I suppose in this Testimony of Abbo hath no reference to the Author but to the words and to the various Copies of Athanasius his Creed as appears by the scope and purpose of the Abbot in his Citation 10 That this Creed was asscribed to Athanasius in the Time of Charles the Bald will appeare first out of the second Book of Rathrannus Monke of Corbey written by him against the Greekes a Book not yet extant in Print Secondly out of the first Booke of Aeneas Bishop of Paris written also against the Greeks c. 19. Thirdly out of the Capitulum of Hincmarus Arch-Bishop of Rheims which he gave to the Presbyters of his Diocesse Aº 852. See the first Capit. in Apend Tom. 3-Conc Gall. set forth by Sirmondus But for all three See Armac de Symb. 11. The fourth Councell of Toledo held in the yeare of our Lord 671 according to the edition of Io. Garsia Loaisa and in the third yeare of K. Sisenandus by threescore and two Bishops whereof Isidore of Sevil was one thus professeth its Faith in the words of the Athanasian Creed only somewhat contracting them for thus the Fathers of the councell begin cap. 1. Secundum divinas Scripturas doctrinam quam a Sanctis Patribus accepimus Patrem Filium Spiritum Sanctum unius Deitatis atque Substantiae confitemur in Personarum diversitate Trinitatem credentes in Divinitate unitatem praedicantes nec Personas confundimus nec substantiam seperamus Patrem a nullo factum vel genitum dicimus Christus descendit ad Inferos ut sanctos qui ibidem tenebantur erueret devictoque mortis Imperio resurrexit mortui resuscitandi sunt ab eo Iesu Christo in die novissimo percepturi ab ipso alii pro justitiae meritis vitam aeternam alii pro peccatis supplicii aeterni sententiam Haec est ecclesiae Catholicae fides Hanc Confessionem conservamus atque tenemus quam quisquis firmissime custodierit perpetuam salutem habebit that is According to the Scriptures of God the Doctrine which we have received from the holy Father we professe the Father Sonne and holy Ghost to have the same Godhead and Substance believing a Trinity in a diversity of Persons and an Unity in the Godhead neither confounding the Persons nor dividing the substance we say that the Father was made of none nor begotten Christ descended into Hell that he might deliver the Saints that were there detained and having conquered the Power of Death he rose againe The Dead are to be raised up by him at the last Day to receive from him some for their righteous deeds life eternall others for their sins the sentence of everlasting punishment This is the Faith of the Catholick Church This Confession we preserve and hold which whosoever shall firmely keepe shall obteine everlasting Salvation 12. In two very Ancient Latine Psalters which are in S. Rob. Cottons Library we find Athanasius his Creed together with that of the Apostles conteining the same number of Heads with that of our Dayes In the former Psalter saith the Reverend Learned Armachanus which we gather to be as old as Gregory the first viz. 1050 years both by the old fashion of the Pictures the largenesse of the Characters Athanasius his Creed bears the name of Fides Catholica as it doth also in an other Psalter of S. Lewis 9th extant in King James his Library the other is called Symbolum Apostolorum In the latter Psalter which was once K. Athelstans That of the Apostles hath Symply the name of Symbolum the other is called Fides S. Athanasii Alexandrini The Faith of S. Athanasius Bishop of Alexandria 13. Boethius that great Scholler and Statesman in the Reigne of Theodorick the Goth in his Book De Trinitate hath these words at the Beginning which referre us plainly enough to the Creed of Athanasius Fidei Catholicae haec de Trinitatis unitate Sententia est Pater inquiunt Deus Filius Deus Spiritus sanctus Deus igitur Pater Filius Spiritus Sanctus unus Deus non tres Dii That is This is the Decree of the Catholick faith concerning the unity of the Trinity The Father they say is God the Sonne God the Holy Ghost God therefore the Father Sonne and Holy Ghost are one God not three Gods On which words Venerable Bâ—de our Countryman makes this Glosse Haec est fides quâ credimus quae dicitur Catholica unde in Symbolo Haec est fides Catholica quam nisi quisque crediderit c. Haec est una apud omnes unde Apostolus una fides unum Baptisma that is This is the Faith wherein we believe which is called Catholick whence we say in the Creed this is the Catholick Faith which Whosoever doth not believe c. This Faith is the same among All whence that of the Apostle One Faith One Baptisme 14. S. Augustin in severall Parts of his workes takes whole sentences out of this Creed of Athanasius which shews that it was then extant and used by the Church In his Booke De Trinitate cap. 8. He hath these words Omnipotens Pater Omnipotens Filius omnipotens Spiritus sanctus tameÌ„ non tres Omnipotentes sed unus Omnipotens Ibidem Deus Pater Deus Filius Deus Spiritus sanctus tamen non tres Dii sed unus est Deus that is The Father is Almighty the Sonne Almighty the holy Ghost Almighty and yet there are
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
13. his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is They the Fathers of that Synod added to that Divine Confession of Faith made at Nice The Glory of the most Holy Spirit as a Person of equall Honour and Glory with the Father and the Sonne Gregory of Nyssa supplying what was defective in that Sacred Creed Not that they were the first framers of those additionall particles for we find them extant before the celebration of this Councell in Epiphanius his Anchoratus and for the most part in Cyrils Catecheses but the first who by their Synodicall Authority confirmed the entire Forme having left out something of the Nicene Creed viz. those three fore mentioned Passages but added more and so commended yea prescribed the whole unto the Christian Church This Creed so enlarged was presently received into the Publick service of the Church for Platina in the life of Damasus tels us Mandavit ut in principio celebrationis quam missam vocant Confessio diceretur ut hodie fit that is Damasus who lived at the time of the Constantinopolitan Creed commanded that in the Begining of Common-service this Creed or Confession should be rehearsed as now we use it And Walafridus Strabo de Reb. Eccles cap. 22. informes us that this was done in imitation of the Greeke Church Illud Symbolum quod nos ad imitationem Graecorum intra missas adsumimus Et mox Ab ipsis ergo ad Romanos ille usus creditur pervenisse Yet for some yeares though it were received into the Greeke Liturgy it was not Constantly used till the Time of Timotheus Patriarch of Constantinople who came to that See in the yeare 511. So Theodorus Lector in the Second Booke of his Eclogae or Collectanea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Timotheus at the desire of his Friends tooke order that the Creed of the 318 Fathers should be rehearsed at every Communion and this in reproofe of Macedonius who had not received it whereas before it was rehearsed only once in the yeare to wit on the Eve of the Passion at the Time when the Bishop Catechized By this it appeares that it was used Publickly in the Easterne Church though but once in the yeare whereas this Timotheus caused it to be constantly rehearsed at every Communion Not long after this we find it commanded to be used in the third Councell of Toledo a Nationall Councell of 78 Bishops assembled under K. Recaredus whereof Leander Bishop of Sevil was one This Councell was celebrated in the yeare 590 the second canon whereof runs thus Pro reverentia sanctissimae Fidei petitione Recaredi Regis constituit Synodus ut per omnes Ecclesias Hispaniae Galliciae secundum formam Orientalium Ecclesiarum Concillii Constantinopolitani hoc est 150 Episcoporum Symbolum fidei recitetur prius quam Dominica dicatur oratio voce clarâ— praedicetur quo fides vera sit manifesta testimonium habeat ad Christi corpus sanguinem praelibandum pectora populorum fide purificaâ—a accedant that is Out of a venerable regard of the most holy Faith and upon the motion of K. Recaredus the Synod hath ordeined that the Creed of the Constantinopolitan Councell that is of the 150 Bishops should be rehearsed after the use of the Eastern Churches throughout all the Churches of Spaine and Gallicia and that it be openly published before the saying of the Lords Prayer that so the true Faith may be manifested and witnessed and that the Hearts of the People being purifyed by Faith may come to the participation of Christs Body and Bloud From Spaine in likelihood it came over the Pyrenees into France part whereof namely Languedoc and the Country adjacent was then under the Dominion of the Gothish Kings of Spaine And as it was commanded to be rehearsed in the Spanish Churches on purpose to profligate the Arian heresy wherewith all their Princes had bin infected until K. Recaredus so was it more generally received in the Churches of France in the latter end of the 8 Century when Elipandus Archbishop of Toledo and Felix Bishop of Urgell had been condemned of Nestorianisme in two Synods namely at Ratisbone in the yeare 792. And at Frankfort where Charles the great was present in the yeare 794. So Walafridus Strabo de Rebus Eccles c. 22. Apud Gallos Germanos post dejectionem Felicis haeretici sub gloriosissimo Carolo Francorum Rege idem Symbolum latius crebrius in Missarum caepit officiis iterari that is The same Creed viz. the Nicene began to be used amongst the Galles and Germans after the deposition of the heretick Felix under Charles the most glorious King of the French more often and throughout more Churches in the Communion-service And the Synod of Frankfort to prevent the spreading of this Heresy tooke order that together with the Apostles Creed the Nicene also should be diligently delivered for the publick use of the Churches the thirty third Canon of which Synod set forth by Sermondus runs thus Vt fides Catholica sanctae Trinitatis id est Symbolum Constantinopolitanum oratio Dominica atque Symbolum fidei Apostolorum omnibus praedicetur ac tradatur That the Catholick Faith of the holy Trinity that is the Nicene or Constantinopolitan Creed and the Lords Prayer and the Apostles Creed be Preached and Delivered unto All. As for our Church of England it was probably brought hither by Augustine and his fellow Preachers who were sent to convert the Nation by Gregory the Great then Bishop of Rome 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 IT will not be amisse for a close unto the Discourse on this Creed to shew as far as good Authors give us light the Time when and the Person by whom the Particle Filioque and from the Sonne was added to this Creed which declares the holy Ghost to Proceed from the Sonne as well as from the Father And this I thought fit to adde partly for that the matter is obscure and not generally knowne partly for the compleating of my discourse on this Creed and partly also for to shew the Originall and progresse of so chiefe a cause of Difference betweene the Churches of East and West which hath now lasted for some hundreds of years to which I shall adde some other causes of the Breach and so give a conclusion of the whole Treatise My collections on this Argument I have cheifely from the Learned Vossius who with his wonted industry and fidelity hath acquainted us with what he found recorded concerning it out of the best witnesses of Antiquity viz. Dissert 3a. De 3 bus Symb. The Churches of Spaine where the first who added this Particle to the Creed in a Synod held in Gallicia in the yeare 447 as it is cited by the R nd Armachanus The French Churches
interdicted the worship thereof and commanded them to be broken Both of them for this Cause being very hatefull to the Church of Rome 6. A sixt cause was the Pride Pompe and Covetous Exactions of the Popes Legates who were yearly sent from Rome to carry the Chrisme unto Constantinople 7. The seventh and last cause was the Division of East and West Empire caused by Leo 3. Bishop of Rome who seeing Italy and more especially his owne Church and City dayly vexed and in danger of imminent Ruine by the incursions of the Saracen◠on the East the oppression of the Lombardes from the West and seeing that the Greeke Emperour at his earnest solicitation either would not or could not protect him In fine he perswaded the Senate and people of Rome to elect Charlemaigne Emperour of the West which they did he accordingly crowned him at Rome in St Peters Church uppon Christmas Day Aº Dni 800. Thus this great Breach had its originall both from Prince and Prelate The Emperours became odions to the Popes for the businesse of Images and the Popes to the Greeke Emperours for the Division of the Empire Then for the Clergy The contention about the Primacy made way for the Schisme The Pride Pompe and Avarice of the Romane Legats fomented it Then the Doctrine of the Procession accōpained with the Deposition of Photius and the adding of the particle Filioque to the Nicene Creed on the one side with the retortion of Heresy wherewith Photius charged the Latine Church on the other brought it to the Height And when the Differences were thus high then every petty diversity in matter of Ceremony or opinion was a sufficient occasion of Cavill and served to make the Breach wider For to insist a little upon this last The Greeks celebrate the Eucharist in both kindes and give it to Infants presently upon their Baptisme but the Romanists doe neither They give it also in leavened bread and condemne the contrary use whereas the Church of Rome usually delivers it in light Wafer-cakes They admit of Preists marriages that is the use of those wives whom they married before ordination which the Romanists do not They prohibite the fourth mariage in any Christian as a thing intollerable They solemnize Saturday festivally in memory of the Creation and eat flesh therein forbidding as unlawful to fast any Saturday in the yeare except Easter Eve in memory of our Saviours then lying in the Grave They Eate no bloud nor any thing strangled in observation of that Decree of the Apostles Act. 15 28 29. They observe foure Lents in the yeare They reject the religious use of massy Images or statues in their Churches though they admit of Pictures or plaine Images They disallow private Masses and the sale of Indulgences and Pardons with the Adoration of the elevated Host lastly they have their service in a knowne Tongue In these and some other small particulars they differ in practise from the Romane Church And as in matter of practise so in opinion too as about Transubstantiation Purgatory the State of Soules departed c. But too much of the causes and the sad effects that followed The great head of his Church unite all his members to himselfe and each other in Verity and Unity in the same Faith and the same Love He who is the Wisdome of his Father supply his Church with that VVisdome from above which is first pure then peaceable that so it may seeke and seeking obtaine those two inestimable Blessings Truth and Peace The Great Physitian of Soules in his due time apply an effectual Salve to heale up these Wounds of his torne mangled Spouse The Great Shepheard of his Church who came to binde up that which was broken to seeke that which was lost to recollect the dispersed ones and who once brake downe the partition-wall between Iew and Gentile bring his Scatterd Sheep into one Fold heere and hereafter set them at his right Hand in his Heavenly Kingdome FINIS ERRATA PAge 3. lin 24. for sunt read sicut p. 9. l. 24. r. 2 Cor. 1. 24. p. 17. l. 21. r. Marcellus Ancyranus p. 88. l. 16. r. Contextio p. 102. l. 32. r. Heb. 6. 1. p. 105. l. 20 21. r. this testimony p. 117. l. 19. r. his comments p. 118. l. 14. r. where p. 122. l. 12. r. this p. 116. l. 25. r. discessuri p. 128. l. 19. r. confinem p. 141. l. 17. r. Melania p. 145. l. 31. r. God p. 157. l. 6. r. forme p. 159. l. 23. r. out of p. 161. l. 31. r. Test p. 173. l. 29. r. this p. 174. l. 27. r. Moscovitish p. 175. l 34. r. Act. 8. 37. p. 179. l 21. r is p. 181. l. 12. r. spake p. 183. l. 22. r. generality p. 189. l. 16. r. or p. 193. l. 15. r. words l. 25. thus p. 196. l. 20. r. ita p. 204. l. 12. r. commonly p. 205. l. 12. f. in the. r. to be p. 207. l. 34. r. unjust p. 209. l. 11. r. Areop p. 210. l 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 214. l. 31. r or p. 223. l 18. Creed made by p. 245. l 34. r. Lauraeus p. 252. l 9. r Haymo
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.