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
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
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
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
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
and Dignity of each Person so named so that they are Three in the manner of Subsistence but one in the Consent Socr. Hist lib. 2. cap. 7. The Fourth was Framed on this occasion Certaine Bishops being sent by Constantius to his Brother Emperour of the West for to give an account of the Casting out of Paulus Athanasius concealed the precedent Formula of Beliefe made at Antioch and exhibited this other of their owne composure viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe in one God the Father Almighty Creator and maker of all Things of whom the whole Family in Heaven and Earth is named and in his only-begotten Sonne our Lord Jesus Christ begotten of the Father before all Worldes God of God Light of Light by whom all things were made both in the Heavens in the Earth whether Visible or Invisible who is the Word and the Wisdome and the Power and the Life and the true Light who in these last Dayes was for our sakes made Man and Borne of the holy Virgin was Crucified Dead and Buried and rose againe the third Day from the Dead he ascended into the Heavens sitteth on the right hand of the Father and shall come at the end of the World to Judge the Quicke and the Dead to render unto every one according to his workes Whose Kingdome never ceasing endureth unto all eternity for he sitteth at the right Hand of God not only in this world but also in that which is to come We believe also in the holy Ghost that is in the Comforter whom according to his Promise he sent to his Apostles after his ascent into Heaven to teach them bring all things to their remembrance by whom also the Soules of those who syncerely believe in him are Sanctifyed But those who say the Sonne was made of nothing or of any other Substance and was not of God and that there was a Time when he was not the Catholick Church doth not acknowledge them for her owne Socr. hist lib. 2. cap. 14. The Fift Creed is that which was rehearsed by Vrsacius and Valens two Arian Bishops in the Synod of Ariminum had bin not long before Composed by the Bishops of that Faction in the Synod of Sirmium The Forme is this which followes We believe in one only and true God the Father Almighty Creator Framer of all things in one only-begotten Sonne of God begottten before all Worlds before all Begining before all imaginable Time which we can possibly conceive or comprehend begotten of God without sense or passion by whom the Worlds or Ages were set in order and all things were made the only Son of his Father God of God like unto the Father who begat him according to the Scriptures whose Generation no one knoweth but the Father who begat him This only-begotten Sonne of his we know came from Heaven for the puttting away of sinne by the will of his Father was borne of the Virgin Mary conversed with his Disciples fulfilled every Part of his office according to the will and Councell of his Father was crucifyed suffered and Dyed descended into the lower Partes of the Earth and ordered all things there the Porters of Hell Trembling at his sight he rose againe the Third Day Conversed with his Disciples and after forty Dayes was taken up into Heaven and sitteth at the right hand of the Father and shall come at the last Day in the Glory of his Father to render unto every one according to his workes And in the holy Ghost whom the same only-begotten Sonne of God Jesus Christ promised to send unto mankind the Comforter according as it is writtē I depart unto my Father I will beseech the Father and he shall send you another Comforter the Spirit of truth he shall receive of mine and shall teach you and bring all things to your remembrance As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essence because it being set downe by the Fathers without explication and not understood by the People gives cause of offence and because the Scriptures have no such word we have thought good to take it away and to make no mention at all hereafter of it when we speake of God because the holy Scriptures mention not at all the essence of the holy Ghost or the Sonne but we say that the Sonne is like unto the Father in all Things as the holy Scriptures say and Teach Soc. lib. 2. cap. 29. The sixt Confession of Faith is that new Formula which Acacius Bishop of Caesarea in Palestine one of the Arian Party proposed in the Synod of Seleucia by Leo a great officer in the Emperours Court The Forme was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We professe and believe in one God the Father Almighty maker of Heaven and Earth of things Visible and Invisible we believe also in our Lord Jesus Christ his Sonne begotten of him without Sense or Passion before all worlds God the Word the only-begotten of God the light the life the Truth the Wisdome by whom all Things were made both which are in Heaven and which are on Earth whether visible or invisible we believe that in the latter Age of the World he tooke flesh of the holy Virgin Mary for the putting away of sinne was made man suffered for our sinnes rose againe was taken up into Heaven sitteh at the right hand of the Father and shall come againe in Glory to judge the Quicke and the Dead we believe also in the holy Ghost whom our Lord and Saviour called the Comforter when he promised to send him to his Disciples after his departure and accordingly sent him by whom also he sanctifyeth those in the Church who believe and are Baptized in the name of the Father and of the Sonne and of the holy Ghost Those who Preach any other Faith than this wee Judge them aliens from the Catholick Church See for this Socr. Hist lib. 2. cap. 32. The Seventh Confession of Faith is that of the Macedonians exhibited by them to Liberius Bishop of Rome when they fled to him and the Emperour Valentinian for succour from the Persecution of his Brother Valens and the Arian Bishop Eudoxius The Forme was this We believe in one God the Father Almighty maker of all things visible and invisible and in one only-begotten God the Lord Jesus Christ the Sonne of God begotten of the Father that is of the Substance of the Father God of God light of light very God of very God begotten not made consubstantiall to the Father by whom all Things were made both which are in Heaven and which are on Earth who for us men and for our Salvation came downe was incarnate and made man suffered and rose againe the third Day he ascended into the Heavens and shall come to Judge the Quick and the Dead And in the holy Ghost But those who say of the Sonne of God that there was a Time when he was not a Time
Substance with the Father by admitting of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Constantinopolitan Fathers were 150 in number who all assented to this Creed And Damasus Bishop of Rome confirmed it for the westrne Church with the suffrages of his fellow Bishops although not present at Canstantinople either in his Person or by Proctor The Nicene Councell was called against Arius who denyed the Sonne to be Coessentiall and Coeternall with the Father Those Fathers therefore enlarged the second Article of the Creed touching the eternall Divinity of the Sonne of God The Councell of Constantinople was called against Macedonius who denyed the Divinity of the holy Ghost whence those Fathers enlarged the eight Article of the Creed which concernes the Third Person of the Trinity As for the Forme of words or Frame of this Creed it had in the first Place Hosius Bishop of Corduba for the Composer who sate in the Councell of Nice as President or Moderator by the appointment of the Emperour Constantine the Great and therefore subscribed in the first Place before Vitus and Vincentius who were the Bishop of Romes Legats as we may see in Binius Conc. Tom. 1. The Composing of this Creed by Hosius we have witnessed by Baronius A. 325 who took it out of the Epist of Athan. ad Solitarios who was present at the Councell the words of Baron are these Consentientibus Catholicis Episc Arianis pariter assentientibus concepta est Catholicae Fidei formula quâ omnia Arianae haeresis capita truncarentur fuit autem ejus formandae Osius imprimis Architectus sapientissimus de quo haec S. Athanasius cum scribit in Arianos ex verbis eorum in eundem Osium apud Constantium conclamantium Hic princeps est Synodorum siquid scribit ubique auditur hic formulam Fidei in Nicenâ Synodo concepit Arianos ubique pro haereticis traduxit that is By the joynt consent of the Catholick Bishops the Arians also agreeing to it there was Composed a Forme of Catholick Beliefe He that Composed it was Osius that most wise Master-builder concerning whom S. Athanasius in his workes against the Arians thus writeth rehearsing their very wordes wherein they cryed out upon him before the Emperour Constantius This is the chiefe President of Synods who if he write ought is hearkned to every where he composed the Forme of Beliefe in the Nicene Synod and hath traduced the Arians every where for Hereticks But the Additionall Particles or supplement of this Creed was made by Gregory Nyssen an eminent Father in the first Constantinopolitan Councell who perfected and compleated the Forme as we now have it So Nicephorus informes us Eccles Hist lib. 12. cap. 13. From that time forward it was held for one entire Creed and promiscuously called by succeeding Ages sometimes the Nicene sometimes the Constantinopolitan Creed It was caled lthe Nicene for the honour of that Councell which was the first Oecumenicall and the Foundation of all the Rest that followed as also because it was conteined virtually and implicitly in the shorter Creed of that Councell So Marcus Bishop of Ephesus in the Synod of Ferrara Sess 5. Conc. Tom. 4. And it was called the Constantinopolitan Creed because finished in that Councell and brought to that perfection wherein we now see it This Creed according as it was framed in the Nicene Synod far shorter than now we have it we may see in these following Authors viz. Athan. Epist ad Iovianum Conc. Tom. 1. pag. 399. Cod. Can. Eccl. Afric p. 19. Ruff. Eccl. Hist lib. 1. cap. 6. Theod. lib. 1. Hist cap. 12. Socr. lib. 1. c. 5. Cass trip hist lib. 1. cap. 17 Niceph. lib. 1. cap. 12. We have already Englished it in the Twelfth Chapter of the precedent Discourse on the Apostles Creed Now I shall set downe the Originall Greeke which runns thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this the Fathers of the Constantinopolitan Councell enlarged this Forme partly by adding some explicatory particles and partly by resuming out of the Apostles Creed those Articles wherein it was defective The Explicatory particles were chiefly touching the Holy Ghost The Articles taken out of the Apostles Creed were those which follow the Article of the Holy Ghost Notwithstanding they omitted three passages thereof which were virtually inclosed in the rest that preceded or followed viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of God because it followes very God of very God 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which are in Heaven and which are in earth because there went before by whom all things were made 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Of the substance of the Father because they thought it sufficiently comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius tells us in his Anchoratus viz. A person of one and the same individuall substance with the Father whence the Orthodoxe Christians were differenced from the Arians by the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is of Homoousians or of those who worshipt the Sonne of God under this Title by professing him of the same substance with the Father So then the entire forme thereof as the Westerne Churches now read it by resuming that passage God of God out of the first Nicene forme and adding the word Filioque that is and from the Sonne in the Procession of the Holy Ghost runnes thus the additionall particles being distinguished from the rest by this marke which encloseth them I Believe in one God the Father Almighty maker of Heaven and Earth and of all things visible and invisible and in one Lord Jesus Christ the only-begotten Sonne of God begotten of his Father before all Worlds God of God light of light very God of very God begotten not made being of one substance with the Father by whom all Things were made 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 and was crucified also for us under Pontius Pilate he suffered and was buried and the third day he rose againe according to the Scriptures and ascended into Heaven and sitteth on the right hand of the Father and he shall come againe with Glory to judge both the quick and the dead whose Kingdome shall have none end And I believe in the Holy Ghost the Lord and Giver of life who proceedeth from the Father and the Sonne who together with the Father and the Sonne is worshipped and glorified who spake by the Prophets And I believe one Catholick and Apostolick Church I acknowledge one Baptisme for the remission of sinnes and I look for the Resurrection of the Dead and the life of the World to come That Gregory Nyssen by order of the Second generall Councell held at Constantinople added the particles here inserted is witnessed as I said by Nicephorus Callistus in hist Eccles lib. 12. cap.
who believe in Christ having the Doctrine of Salvation written by the Spirit in their Hearts without inky characters and diligently keeping the old Tradition Believing in one God Maker of Heaven and earth and of all Things therein through Jesus Christ the Sonne of God who out of his most eminent love towards his Creature undertooke to be borne of a Virgin thus uniting God and man in his owne Person he suffered under Pontius Pilate and Rising againe was gloriously receiued into Heaven He shall come againe in Glory the Saviour of those who are to be saved and the Judge of those who are to be condemned casting into everlasting fire the corrupters of the Truth the Despisers of his Father and contemners of his comming 3. Turtullian Lib. 1. adu haeret cap. 13. Having en gaged himselfe in the combate with the whole body of Heretiâ—kes produceth against them the Body of the Faith or Apostolicall Creed under the Title of Regula Fidei which he sets downe in these words Regula est fidei ut jam hinc quid credamus profiteamur illa sc quâ creditur unum omninò Deum esse nec alium praeter mundi conditorem qui universa de nihilo produxerit per verbum suum primò omnium emissum Id uerbum Filium ejus appellatum in nomine Dei variè visum patriarchis in Prophetis semper auditum Postremò delatum ex Spiritu Dei Patris virtute in Virginem Mariam carnem factum in utero ejus ex eâ natum Hominem esse Jesum Christum exinde praedicasse novam legem novam promissionem regni Coelorum virtutes fecisse fixum Cruci tertiâ die resurrexisse in Coelos ereptum sedere ad dextram Patris misisse vicariam vim Spiritus Sancti qui credentes agat venturum cum claritate ad sumendos Sanctos in vitae aeternae promissorum caelestium fructum ad prophanos judicandos Igni perpetuo facta utriusque Partis resuscitatione cum carnis resurrectione that is The Rule of Faith whereby we professe what we believe is this that there is one only God the same with the Creator of the world who made all things of nothing by his Word which he first of al sent forth or which first of all came from him This Word called also his Sonne variously or in diverse Formes appeared in the name of God unto the Patriarches was alwayes heard to speake in the Prophets at length conveyed by the Spirit and Power of God the Father into the Virgin Mary was incarnate in her Womb of her born Man and is Jesus the Christ After this he Published a new Law and the new Promise of the Kingdome of Heaven wrought miracles was fastned to the Crosse rose againe the third Day being taken up to Heaven sitteth on the right Hand of the Father sent the Deputy-power of the Holy Ghost to guide those who believe shall come with Glory to assume the Saints unto the enjoyment of everlasting Life and the Heavenly promises and to adjudge the Profane to everlasting Fire having raised up both Parties by the Resurrection of the Body Then he concludes Haec Regula â Christo ut probabitur instituta nullas habet apud nos quaestiones nisi quas Haereses inferunt quae Haereticos faciunt This Rule instituted as will be proved by Christ himselfe admits of no doubts amongst us but such as Heresies produce and produce Heretiks Thus ye see Tertullian writing in generall as he doth in this Booke against all Heretiks puts downe all the Articles thereof which were opposed by any Heretik either before or in his Age For. 1. Christs descentâ— into Hell is included in the Article of the Resurrection or presupposed by it as in some other Creeds but of this more hereafter 2. The Article of the Catholik Church is not so clearly put downe as the rest because not oppugned till Novatus and Donatus arose which was after Tertullians Death 3. Forgivenesse of Sinnes is implyed in the New Promise of the Kingdome of Heaven whereof this is the First and the Foundation to the rest Yet in another booke of his he makes mention of these two latter Articles namely this of the Church and The Forgivenesse of Sinnes as solemnly profest at Baptisme Cum sub tribus testatio fidei sponsio salutis pignerentur necessariò adilcitur Ecclesiae mentio quoniam ubi Tres id est Pater Filius Spiritus Sanctus ibi Ecclesia quae trium Corpus est That is When the Confession of our Faith and the Covenant of our Salvation are engaged under the Authority of Three the Church is of necessity mentioned with them for where those Three are the Father Sonne and holy Ghost there is that Church also which is the Body of those Three De Bapt adu Quintillan cap 6. And alittle after giving the reason why Christ himfelfe did not Baptize in Person he shewes how incongruous it had beene for him to have used the received forme of the Church Ne moveat quosdam quòd Ipse non tinguebat in quem tingueret In paenitentiam Quò ergò illi Praecursorem In peccatorum remissionem quam verbo dabat In semetipsum quem humilitate celabat In Spiritum Sanctum qui nondum a Patre descenderat In Ecclesiam quam nondum Apostoli struxerant That is Let it not trouble any that Christ himselfe did not Baptize in whose name or to what end should he have Baptized To Repentance Why then had he a fore-runner For Remission of sinnes which he gave by his Word In his owne Name which in humility he concealed In the Holy Ghosts who as yet was not descended from the Father into the Church which the Apostles had not as yet built cap. 11. A litle after him S Cyp. in his Epistle to Magnus being the 76. speaking of the Novatians who retained the old wounted forme of wordes in the baptismall Intertogatories expresseth one of them thus Credis remissionem peccatorum vitam aeternam per sanctam Ecclesiam Dost thou believe the Remission of sinnes and Life Eternall by the Holy Church in which words it is cleare that these two Articles were part of the confession of Faith used at Baptisme that Life Eternall was a distinct Article from that of the Resurrection and that the Particle In which Tert. prefixeth to the Articles of the Church and Remission of sinnes is not significant but redundant seeing that S. Cyp. here omitts it compare his Epist to Januarius c. viz. the 70. in Pamel Edit But in two other Tracts he sets downe the Creed more briefly First lib. de virg vel cap. 1. Regula fidei una omninò est sola immobilis irreformabilis Credendi sc in unicum Deum Omnipotentem mundi conditorem Filium ejus Jesum Christum natum ex Virgine Maria crucifixum sub Pontio Pilato tertia die resuscitatum a mortuis receptum in Coelis sedentem nunc ad
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