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
to taxe all those of Socinianisme who denie or doubt of the received Authours of the Creed so this I may safely say that unawares they may make way for it as they doe also who decry or debilitate the Authority of the Church and Fathers I have endeavoured therefore in this following Treatise to vindicate as well the Authours as the Authority of the Apostles Creed as being the maine Basis of the Christian Religion to which all succeeding Creeds are in the nature of Paraphrases or Superstructures a worke I conceive too suitable unto the Disease of this Age and so most unhappily requisite an Age wherein the very Principles of Christianity are called in Question and Faith derided as the Portion of deluded Fooles and Idiots An Age wherein some have taken upon them to Correct the Old Creed and others to frame new Ones An Age wherein some accuse our Mother the Church of England for Beleeving too much as the Socinian with some other Sectaries and others for Beleeving too little as the Romane Catholick whose Church hath added to the Creed severall other Articles to be beleeved by all Christians as of necessity to Salvation a Catalogue whereof we may find in the Bull of PIUS 4th among the Acts of their late Tridentine Councill as also in the Romane Catechisme Wherefore I shall indeavour withall to cleare my much honoured Mother from this double crosse-imputation by asserting as well the sufficiency as the necessity of the Creed for Salvation This is the summe and end of my Thoughts which I never intended to make publick when I first composed these notes some yeares agoe for my Collegiate Catechisticall Lectures But when I since daily found many little or nothing to regard the Authority of the Creed and some of no meane note to write against both the Authority and the Authours I reviewed and enlarged them by farther Testimonies of Divines both Ancient and Moderne amongst whom finding an unexpected Harmony and Consent in this matter I undertook to examine the Reasons produced to the contrary which as I hope upon due triall will not be found so weighty and convincing as to overthrow so Old so Generall so Received a Tradition Now having proceeded thus farre and taken no small paines in the Search I presumed to expose them to a more publick view not knowing any who hath hitherto handled this Argument Polemically and in a set Discourse wherein if I have any way failed the Truth I hope will not suffer by my weake Defence but meet hereafter with an abler Patron But if I have so handled it that I can revoke any erroneous Christian fixe the wavering or confirme him that stands I shall have great Cause and good opportunity to rejoyce in contributing the least Mite to the profit of the Christian Church or the praise of Christ our common Saviour who is stiled by the Apostle The Author and finisher of our Faith Heb. 12. 2. To whose blessed Guidance and Protection I commit both thee and my selfe in these darke dangerous and unsetled Times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum D. Athanasii QVicunque vult salvus esse ante omnia opus est ut teneat Catholicam fidem quam nisi quisque integram inviolatamque servaverit absque dubio in aeternum peribit Fides autem Catholica haec est ut unum Deum in Trinitate Trinitatem in unitate veneremur neque confundentes Personas neque substantiam separantes Alia est enim Persona Patris alia Filii alia Spiritus Sancti sed Patris Filii Spiritus Sancti una est Divinitas aequalis Gloria coaeterna majestas Qualis Pater talis Filius talis Spiritus Sanctus Increatus Pater increatus Filius increatus Spiritus Sanctus Immensus Pater immensus Filius immensus Spiritus Sanctus Aeternus Pater aeternus Filius aeternus Spiritus Sanctus Et tamen non tres Aeterni sed unus Aeternus sicut non tres Increati nec tres Immensi sed unus Increatus unus Immensus Similiter Omnipotens Pater omnipotens Filius omnipotens Spiritus Sanctus tamen non tres Omnipotentes sed unus Omnipotens Ita Deus Pater Deus Filius Deus Spiritus Sanctus tamen non tres Dii sed unus est Deus Ita Dominus Pater Dominus Filius Dominus Spiritus Sanctus tamen non tres Domini sed unus est Dominus Quia sunt sigillatim unamquamque Personam Deum Dominum confiteri Christiana veritate compellimur Ita tres Deos aut Dominos dicere Catholicâ Religione prohibemur Pater a nullo est factus nec creatus nec genitus est Filius à Patre solo est non factus nec creatus sed genitus Spiritus Sanctus à Patre Filioque non factus nec creatus nec genitus est sed procedens Unus ergò Pater non tres Patres unus Filius non tres Filii unus Spiritus Sanctus non tres Spiritus Sancti Et in hac Trinitate nihil prius aut posterius nihil majus aut minus sed totae tres Personae coaeternae sibi sunt coaequales ita ut per omnia sicut jam dictum est unitas in Trinitate Trinitas in unitate veneranda sit Qui vult ergò salvus esse ita De Trinitate sentiat Sed necessarium est ad aeternam Salutem ut Incarnationem quoque Domini nostri Jesu Christi fideliter credat Est ergò fides recta ut credamus confiteamur quia Dominus noster Jesus Christus Dei filius Deus Homo est Deus est ex substantiâ Patris ante Secula genitus Homo est ex substantiâ matris in Seculo natus Perfectus Deus Perfectus Homo ex animâ Rationali humanâ Carne subsistens aequalis Patri secundùm Divinitatem minor Patre secundùm Humanitatem qui licet Deus sit Homo non duo tamen sed unus est Christus unus autem non conversione Divinitatis in Carnem sed assumptione Humanitatis in Deum unus omninò non confusione substantiae sed unitate Personae nam sicut anima Rationalis Caro unus est Homo ita Deus Homo unus est Christus Qui passus est pro Salute nostrâ descendit ad Inferos tertiâ die resurrexit à mortuis ascendit in Coelos sedet ad dextram Dei Patris Omnipotentis Inde venturus est judicare vivos mortuos ad cujus adventum omnes Homines resurgent cum corporibus reddituri sunt de factis propriis rationem qui bona egerunt ibunt in vitam aeternam qui verò mala in ignem aeternum Haec est fides Catholica quam nisi quisque fideliter firmiterque crediderit salvus esse non poterit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Authours and Authority of the APOSTLES CREED CAP. I. The Dogmaticall part
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
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
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.
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