tria ista Symbola Nicenum Symbolū quod itidem ut Athanasii contra Arium conditum est quod singulis Dominicis diebus in missa canitur That is In the Apostles Creed was laid the Foundation of the Christian Faith We will adde at latter end to these three Creeds the Nicene Creed also which as that of Athanasius was framed against Arius and which uppon every Lords Day is sung at Masse that is The second or communion service for there of old it hath been placed The same Luther in his Colloquies gathered and set forth by Peter Rebenstocke Anno Dommini 1571. Tome 2. pag. 106. Ad suos frequenter aiebat Symboli verba ab Apostolis constituta esse credo qui in congregatione sua hoc Symbolum verbis tam brevissimis consolatoriis confecerunt est opus spiritus sanctirem tanta brevitate tam efficacissimis emphaticis verbis describere extra Spiritum sanctum Apostolos non potuisset ita componi etiamsi millia secula illud componere conarentur That is Luther was wont to say oft' unto those about him I Believe that the words of the Creed were agreed on by the Apostles who meeting together framed this Creed in so curt but comfortable expressions It is the worke of the holy Ghost to describe a thing with such a brevity and yet most efficatiously and emphatically it could not have been so composed unlesse by the holy Ghost and the Apostles allthough a thousand Ages had endeavoured it These full and cleare Testimonies of his I find cited by Fevardentius in his annotations on Irenaeus lib 1 cap 2. A fiery Adversary of his and so not likely to ly for Luthers credit and Advantage 2. Calvin Instit lib 2. cap. 16 § 18 saith thus of the Creed Apostolis certè magno veterum consensu ascribitur neque vero mihi dubium est quin a primâ statim Ecclesiae origine adeoque ab ipso Apostolorum seculo instar publicae omnium calculis receptae confessionis obtinuerit undecunque tandem initio fuerit profectum Nec ab uno aliquo privatim fuisse conscriptum verisimile est cum ab ultima usque memoriâ sacro sanctae inter Pios omnes authoritatis fuisse constet Concerning the fulnes of it thus Dum paucis verbis Capita Redemptionis perstringit vice tabulae nobis esse potest in quâ distincte ac sigillatim perspicimus quae in Christo attentione digna sunt Then Id extra Controversiam positum habemus totam in eo Fidei nostrae historiā succincte distincteque recenseri nihil autem contineri quod solidis Scripturae testimoniis non sit consignatum quo intellecto de authore vel anxie laborare velcum aliquo digladiari nihil attinet nisi cui forte non sufficiat certam habere Spiritus sancti veritatem ut non simul intelligat aut cujus ore enunciata aut cujus manu descripta fuerit In which words though according to his Judgment an anxious Dispute about the Author of the Creed be needles he affirmeth enough whereon to ground what I have said concerning the composure of it by the Apostles and none other viz. 1. That the Ancients generally ascribe it to the Apostles 2. That it was universally received as a publick Confession of the Faith presently upon the first Rise of the Christian Church and from the Age of the Apostles 3. That it is not probable to have been writen by any Private Man seeing it is most certaine to have been time out of mind of a most Sacred Authority amongst all Pious Christians 4. That it is an assured Truth or Dictate of the Holy Ghost withall telling us that some such Divine Truths are written others only delivered to us by an Orall Tradition such as the Creed is Now I would faine know to whom so Ancient so universally received a Creed one of so Sacred an Authority and so Divine an Author as the Holy Ghost can be justly attributed except to the Apostles who only were the First the Generall the Holy the Divinely-inspired and authorized founders of the Christian Church and Preachers of the common Faith 3. Beza subscribes in like manner to the Authority of the Creed in his annotations on the fore-cited place Rom. 12. 6. where he not only tels us that the Creed was extant when the Gospell began first to be Preached and therefore as we have reason to conceive framed by the first Preachers of the Gospell the Apostles but also that the Articles therein conteined are Axiomata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as require our Beliefe without any farther Proofe that is without proofe from Scripture whereon our Beliefe is grounded therfore in the Judgment of Beza they must needs come from the divinely-inspired Apostles namely the same Authors from whose Mouthes or Pens the Scriptures of the New Testament were derived to us for none else under the Gospell have delivered Axiomata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles of Religion which require no farther Evidence whence it is that Saint Luke tels us in his Preface that he had his Gospell from the mouthes of the Apostles and St Marke as Church-History hath constantly informed us had his particularly from St Peter 4. Joannes Pappus Comment in Confess August fol. 2. hath these wordes Semper in ecclesiâ scriptorum quorundam publicorum usus fuit quibus doctrinae divinitùs revelatae de certis Capitibus Summa comprehenderetur contra Haereticos aliosque adversarios defenderetur Talia scripta licet perbrevia sunt Symbola illa totius ecclesiae consensu recepta Apostolicum Nicenum Athanasianum Where he tels us that there have been certaine Creeds in the Church of Publick use wherein the summe of Christian Doctrine was conteined and thereby defended against Hereticks namely the Apostles Creed the Nicene and that of Athanasius all received by the consent of the whole Church Now we know that the two latter were composed since the third Century and therefore the Particle Alwayes must especially and absolutely relate only to the Apostles Creed which if as Pappus here affirmes it hath been of Publick and Perpetuall use in the Christian Church challengeth the Apostles for its Composers by those two Badges of Antiquity and Vniversality besides the acknowledgment of its Title 5. Peter Martyr loc Comm de missâ cap. 12. saith thus in Symbolis summa fidei comprehenditur quae sane comprehensio vel summa siquis veteres attente legat Ecclesiae Traditio vocata est quae cum ex divinis libris desumpta est tum ad salutem creditu est necessaria nonnunquam a Tertulliano contra haereticos qui sacros libros negabant producitur Symbolum plenum absolutum Nicena Synodus edidit non tamen primum quandoquidem prius aliqua extabant ut vel ex Tertulliano possumus cognoscere Where he affirmes 1. That the Creed is a summary of the Faith necessary to Salvation and called by the Ancients the Tradition of the
before he was begotten and that he was made of nothing or had any other Essence or Substance than that of his Father or that he is obnoxious to change or Alteration such as these the Catholick and Apostolick Church of God doth Anathematize Socr. lib 4. cap. 11. THE FIRST APPENDIX Concerning the CREED of Athanasius CAP. I. Two Reasons why this Creed hath been more oppugned than the Rest It s Authority and Author are vindicated in generall more especially touching the severity of the Preface AMongst all the Creeds this of Athanasius hath met with most opposition First because it hath most resolutely and strictly oppugned the Ancient and Moderne Heresies about those great Poynts of the Trinity and Incarnation for whereas other Creeds proceed by way of simple Confession Narration or Exposition of the Faith I Believe c. This runnes in an higher style more directly repugnant to the corrupters of the Christian Faith Whosoever will be saved must believe c. Both in the Beginning and the close requiring an absolute Assent upon paine of Damnation and tacitely anathematizing all the Adversaries of the Faith So that we may compare the Apostles Creed to a Foundation the Nicene and other Exegeticall Creeds that followed unto a Superstructure but this of Athanasius to a Bulwarke or Defensive worke which guards the House and excludes the enemy from approaching no marvaile then it hath been so much oppugned Secondly because it was the worke and composure of a Private man whereas the other Creeds either challenge the Colledge of the Apostles for the Authors or the Catholick Church assembled in a Synod or at least the Tradition of some Patriarchall or other Ancient and famous Church time out of mind whereas this of Athanasius though relying but upon a single Fathers Authority yet speakes much bigger than the Rest and expressely requires a more exact obedience than any of the other Now this double reason hath raised both it and its Author many Adversaries whereof some have styled the Preface of it Proud and Insolent others have denied Athanasius for the Author so to leave it destitute of a Patron and deprive it of the Authority of so eminent a Champion of the Christian Faith a Third sort have more impudently defamed both Worke and Author and styled it Sathanasius his Creed as one Geo Niger and Valentinus Gentilis as Genebrard tells us in his Epistle to Charles Cardinall of Lorraine prefixed to his Book De Trinitate Among all which Adversaries 't is observable that none have either denied the Author or defamed the Creed but such whom the Church hath noted of Heresy and commonly have been the Ring-leaders to the Rest In this heat and fury of opposition it will concerne us calmely to examine the Truth whereby we shall at once vindicate the Credit both of the Creed and its Composer First for the Truth and Esteeme of the Creed it relies not on the Authority of one single Father who composed it though never so famous in his time and all Ages since among the Orthodox Professors but on the Testimony of the Catholick Church which hath received it and commended it to all her Children as the Buckler of the true Christian Faith neither only so but hath received it of old into her Liturgies and still retaines it an Honour not vouchsafed to any other Creed of a Private mans composing Constantinople Rome and the Reformed Churches have joyntly received it and exposed it to publique use although they very much differ in other Poynts a strong argument of its Verity and Authority Secondly For the credit of the Author whosoever consults Ecclesiasticall History and Nazianzens Encomiastick Oration must needs acknowledge his great fame throughout the Christian World for his Learning Vertue and unwearied Constancy in maintaining the true Faith against the Arian Faction under four Emperors Reignes especially under Constantius Valens when they swayed all which Undaunted constancy of his when the other Bishops generally either complyed with the Enemy or kept silence for feare deservedly purchased this peculiar honor to his Creed as the due reward of his unconquered Faith and delivered his Fame unto succeeding Ages with so loud a Trumpe that we heare Cosmas Laurens proclaime Cum ex S. Athanasii Opusculis aliquid inveneris nec ad scribendum Chartas habueris in vestimentis tuis scribe illud So Sophronii Prat. Spirit Thirdly As to the supposed Pride and Insolency of the Preface with which Termes some have been pleased to dignify it as being too stately for a private Mans worke and too peremptorily excommunicating all Christians who out of Ignorance or mysperswasion imbrace not all the following deepe misteryes contained in it they may please also to take notice that the Creed which followes though for the composure it Have Athanasius only for the Author yet the Faith therin set downe and explained is the common received Faith of the Church derived downe from the Apostles to his Times and since commended by our Catholick Mother to succeeding Ages as the Groundworke of Christian Religion most necessary to be first laid and relyed on and therefore may well beare such a Proeme which refers not so much to the Authority of the writer as to the Creed written the composure was a private Mans but the Creed was Publick the Frame of one but the Faith of All. Then for the strict exacting the beliefe of his Creed from all Christians they may please to observe that it was wrote in opposition to the Arians so that it doth not so directly exclude from Salvation the pure Ignorant as the stuborne Heretick nor somuch condemne the bare nescience as the negation of the Faith which was once delivered to the Saints Jud. 3. though I conceive it to be very hard if not utterly impossible for any Christian to be saved who doth not expresly believe the Substance of the Faith therein explayned especialy in those two Points which he so much insists upon viz. The Trinity and Incarnation the Vision or Fruition of the Blessed Trinity being the last End or Happinesse of mankind and the Incarnation of our Saviour with the consequents thereof being the meanes appointed by God for to compasse it So that the great Athanasius shewed not his Pride in prefixing such a Proeme but rather his mercy and Paternall care towardes the Church by a more expresse Declaration of the necessity of the Catholick Faith which some otherwise might have more oscitantly hearkned to and been lesse carefull to entertaine if not awakned by the Terror of this Preface CAP. II. Severall Testimonies Concerning the Author and Authority of the Athanasian Creed Hving premised thus much in way of a generall Vindication I shall now set downe some speciall Testimonies concerning the Author and Authority of this Creed begining with this latter Age wherein it hath begun to be questioned and so by degrees ascending to the Time of Athanasius himselfe thus at length arriving at the Fountaine Head by the
the Diuids of Pythagoras Socrates c but what we find written I Answer The Creed is best preserved by Tradition for the sense and substance of the Articles because daily in publike use in the Catechumen's mouthes and the Liturgies of the Church yet subject to variation in point of expression by reason of severall Tongues and Dialects in the Christian World as also because of some exegeticall Additions interserted upom occasion of some particular Heresies which arose in this or that Church So Lawes are best preserved by continued Practise though somewhat varying if received in diverse Nations as the Romane Lawes are in some specialty of expression or by way of application to the exigence of the Times and Genius of the People in diverse Countries As for the dependance of Tradition it relies not only upon Memory but upon continuall use and Practise a better means of Preservation then Writing which is daily subject to the fraud negligence and ignorance of Transcribers many differences arising from whence have raised no small trouble unto Learned Criticks how to reconcile them or if irreconcileable to descerne the true Copie The Hebrew Bible was preserved entire in the true reading thereof as being constantly used in the Jewish Synagogues without any Points or Vowels written as now we have it and that for many hundred yeares according to the most received Opinion a Thinge infinitely more difficult then the Preservation of the Creed Wherefore we may not without Reason say that a short Summary of the Faith such as the Creed is is best kept by Tradition especially such an one as is in continuall use and Practise whereof the Fathers here cited give us good reason in summe that Non sunt evulganda fidei mysteria nisi Initiatis Magistro Duce seu Interprete ne sc derisui Profanis habeantur aut malignantium Calumniis paâ—eant ne erroneis Ignorantium aut male feriantium glossematis obiiciantur The whole Word of God was committed to writing because large and full of Variety yet occasionally and by Degrees The like may be said of the many long various Discourses of Pythagoras and Socrates committed to Paper by their Schollers Our Saviours Sermons and Discourses were oft very large his Miracles and memorable passages of his Life almost infinite and so could not otherwise be well preserved then by Writing yet Irenaeus tels us that many Christian Nations had no Scripture amongst them in his Time who notwithstanding kept Christianity diligently amongst them by an old Tradition And on the other side the Fathers tell us that where the Scriptures were to be had the Hereticks oft set forth unsound Books under the Apostles names and corrupted the true Copies of Scripture which they got into their Hands by this means seducing many troubling more to neither of which inconveniences a knowne practised breife Tradition is obnoxious As for the doctrine of the Druids it was carefully preserved as long as the Religion stood by an unwritten Tradition now Christianity hath a promise of continuance unto the end of the world Mat. 28. 20. so needs no more to feare a failing of its doctrine then its Disciples If it be farther objected that all in generall are commanded to confesse Christ and to give an account of the hope that is in them 1 Pet. 3. 15. which seems to make against the second Reason assigned by Cyril of Ierusalem That the Creed was of old committed to writing by Irenaeus Tertullian that when these Reasons and exhortations were made by Ruffin Cyril and Chrysologus the Creed was committed to writing both by themselves and others I answer first that those Precepts belong properly to Christians that is to Persons entered into the Church by Baptisme who had the whole Creed explained unto them but if they extend to the Catechumeni the Confession and Account must be understood more indefinitely and at large to wit of those more easie and generall Principles whereof they were informed by their Teachers Secondly the Creed is therefore call'd a Tradition because not committed to writing by the Apostles as the Gospell and Epistles were though in after Ages it were put in writing by the Fathers and Councills for the more publike Conviction of Hereticks Yet it clearly appeares by the fore-cited Fathers who cannot well be thought ignorant of the Churches custome in their own Times that the Creed was not delivered in writing to the Catechumeni but taught them by word of mouth to learne and professe this teaching or delivery not without an explication of the Catechist or Bishop least otherwise they might chance to erre in the meaning withall it was not delivered all together but line after line as they were able to receive it CAP. III. Testimonies of Scripture touching the Composure of the Apostles Creed especially out of S. Pauls Epistles as the places are accordingly interpreted by Divines of good note both Auncient and Moderne Some doubts against these Testimonies solved THUS much for the History of the Creeds Composure and its manner of Conveyance to after Ages But that the Apostles did first Compile and then deliver this Creed by an orall Tradition to the Christian Church will need farther Confirmation I shall endeavour to prove it by Scripture Antiquity and Reason all which I hope will be found to attest this Truth as joynt-witnesses of what hath bin already produced out of Ruffinus And first by Scripture for though the Creed be not expresly set down in any place of the New Testament because the Apostles for the foremention'd reasons thought not good to commit it unto writing yet S. Paul in diverse places of his Epistles not obscurely alludes unto it under severall phrases of speech apt metaphours which we find afteward applied to the Creed by the auncient Fathers as they may be most probably interpreted are so understood de facto by the judgment of good Authors both of the Primitive and latter Times 1. First Rom. 6. 17. The Apostle tels us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Forme of Doctrine and expressly cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tradition as the Ancients constantly stile the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have obeyed from the Heart that Forme of Doctrine which was delivered you that is whereas before Baptisme ye were the Servants of Sinne now now yee have professed your obedience to the Faith by the publike rehearsall of the Creed delivered to the Church in a set Forme by the Apostles to be openly recited before the Congregation at the time of Baptisme a Custome used from the Beginning and still retained in the Church Thus is the place expounded by Anselme our Learned and Renowned Archbishop of Canterbury Quae doctrina est Forma quia imaginem Dei deformatam restituit which Doctrine saith he is stiled a Forme because it restores the defaced Image of God to wit by Baptisme which the Apostle elsewhere calls The Laver of
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
in the former they require an absolute Assent and condemne them all for Hereticks who goe not along with them in the same Path in that they shewed there modesty in this their Piety The Fathers being thus cashired and appealed from as unmeet illegall Judges because obnoxious to errour which hath been laboured to be made good by publishing som few paradoxicall Tenents found in the writings of some one or few of them which they conceive to be Errours though many of them perhaps will not appeare such upon due examination and after all their undutifull malicious Search whereby like Cham they have laid open their Fathers nakednesse they cannot finde one palpable Errour which they can justly lay to the charge of all or a major part of them thus at last missing their aime they proceed farther to call the Creed in question that undoubted Rule and Foundation of the Christian Faith which the Apostles with so much care Composed and left unto the Church as a most pretious Depositum the lydius lapis or Touchstone of the Catholick Beliefe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Orthodoxe Professours They have called both the Authors and Authority in question first by doubting of and raising scruples against it then absolutely denying and laying down Arguments to disprove those Authours to whom it hath been constantly entitled for they both fall together take away the Authours and the Authority will soone vanish for if the Creed were not framed by the Apostles but collected out of Scripture by some uncertain and obscure Composer or Composers whose names are buried in forgetfulnesse seeing it containes some Articles which are not set down totidem verbis in any determinate Place of Holy Writ 't were possible that some Points might be mistaken not rightly gathered or deducted as by a fallible Hand and so the whole Frame of it of no more Authority then some peice of a Father or the Canon of a Councill if so much For though it be granted that all the Articles of the Creed be either expresse words of Scripture or by an undoubted consequence deducible from it yet the drawing of these Articles forth of Scripture requires an unerring and Divinely-guided Hand First because none else can know which is an Article of Faith that is a Fundamentall or Point necessary to Salvation who is not divinely informed of Gods will and pleasure in this matter Secondly because the Judge of the consequence must be infallible for otherwise it oft fals out that what in one mans judgment is a necessary Deduction is not so in anothers but probable only or perhaps false else we should have had lesse about the Trinity and Incarnation two maine points of our Faith to name no lesser ones Having removed these two Forts out of their way and demolished these Propugnacula fidei thē after they may safely build what new Fabricks they please upon the abused Groundwork of Scripture or rather having digg'd up the Groundwork of the Creed lay Reason for a new Foundation on which to build Castles in the Aire imaginary structures much like the enchanted Fortresses dream't of in the Monkish Romances then they may entertaine whatsoever strange fancies they please Fancies which unconstantly hover up and down in the Braine like so many Cloudes in the middle Region carried hither and thither by the wind and presenting now this now that monstrous shape having removed these two Bounds of Faith they may wander in the large field of Scripture at randome scatter here there what pernicious seeds they please root up what was already sowen confound the furrowes mixe adulterate graines with the pure seed of the word thus making havock of all and turning the field into a Wildernesse And though they seem to honour Scripture and appeale to it as the sole adequate Rule of Theologicall Truth yet in truth they use it but as a colour to set off their new-fangled Inventions the opinions bred within themselves and so wrest it to serve their own Turnes for where ever it seems to oppose them they strait accuse the Copie of Bastardy that such or such a Passage hath crept out of the Margin or Glosse into the Text or the place hath been interlaced by some of the adverse Party some opposite Father they alter at pleasure points letters words yea dash out whole verses and after all torture the poore Remainder till they have forced it to beare witnesse on their side and speak what they would have it take but for instance the beginning of S. Johns Gospell as 't is expounded by Volkelius If they should openly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reject Scripture they would be exploded and expell'd out of Christian Common-wealths and so hindered from doing mischiefe but now the Divels craft makes use of those to undermine and subvert holy Scripture who seem most to stand for it and to perswade the doctrines of men who seem most to decry them In a word the body of Socinianisme to which we may now adde some other new Sects is compounded like some Hydra or Chymera or what other horrid Poeticall monster of the must pestilent poysonous Heresies which the Church hath ever laboured under or cōdemned in all Ages And wheras this Age hath bin much given to Systems and Compendium's least we should want one in any kind these men have furnisht us with an Epitome of Heresies a Breviary of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea which is worse yet they have opened a large Gap for more by making weak depraved Reason without any other light or guide however the Scripture be pretended the sole Judg of Truth by abolishing faith that Reason may be exalted in her Place that Reason which is never the same or constant to it self either in diverse men or the same man at diverse times yet though they so much cry up liberty of Opinion they themselves are unwittingly though willingly Slaves to Socinus else why doe they all follow him so close was he the only unerring Guide the monopolizer of Reason The Socinians indeed outwardly receive the Canon of Scripture much extoll it to keep up their credit with the Christian world but expounding it as they doe in their own Sense contrary to the received Interpretation of the Ancients from by whose hands they received the Canon it selfe they doe as good as not receive it for the Scripture consists in the sense not in the words And whosoever shall take a full survey of their opinions will find that they imbrace no mystery therein revealed but only what is demōstrable by or at least fals within the Sphere of bare Reason the light of nature All the rest which appeare either opposite unto Reason or placed above it as the mysteries of the Trinity the Hypostaticall union Christs satisfaction for the sin of mankind the Resurrection of the same numericall Body the everlasting punishment of the damned for temporall faults c. they cannot away with because they can
substance with the Creed for so all Creeds and Confessions of Faith if true might be called the Apostles Creed nay the Scripture of the New Testament contains nothing else in Substance the Apostles Creed is that only which is delivered in this Forme and in these wordes which distinguish it from all other Creeds If any now among us who receive it as framed by the Apostles should even for explication or under any other pretence offer to alter the least word or tittle we should count it and that justly high Presumption and Sacriledge and should not esteem it so altered though containing nothing but Truth to be the Apostles Creed Answ The fore-cited places of Scripture evince thus much that a Forme containing the Heads of Religion was delivered not after but before the New Testament was written for else the New Testament could not have born witnesse of it Now the Church saith the Apostles Creed is that Forme for she hath delivered us none other nor entitled any other to the Apostles name in any age past therefore let the Objectours either produce another or subscribe to the Churches Testimony The like Argument may be urged touching any Book of Scripture As for Instance Antiquity tels us that S. Paul wrote an Epistle to the Romans the Church tels us that the Epistle we now have so entitleed is that Epistle and none other therefore if any man will doubt of or deny it let him ether shew another Epistle which S. Paul wrote to the Romans or accept this upon the Church's word As for what the Expositours say on the fore-alleaged Places of Scripture hath been already shewen Those Principles mentioned Heb. 6. 1 2. are some of them Practicall Heads of Christianity which were taught the Catechumeni together with the Creed and because Practicall Points not included in it the Creed being composed for a Summary of pure Doctrinals yet they all refer to the Tenth Article of the Creed namely to Remission of sinnes Repentance as the Antecedent or preparative Baptisme as the outward means and Imposition of Hands in Confirmation as the Complement or Perfection thereof As for other Summaries of Faith they cannot be either so truely or so properly called the Apostles Creed because they want the Attestation of the Church which never acknowledged them for such though otherwise perhaps in substance they agree with it as Paraphrases or parts thereof The New Testament containes many things besides the fundamentall Articles of Beleefe as smaller Doctrinall Points Evangelicall Rules of Practice matters of History Disputes Prophecies c. All extra Fidem besides the Creed the Forme and wordes whereof were delivered by the Apostles as well as the Heads and Substance of the Faith though some now doubt which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expresse wordes As for explicating or altering the Creed we may safely paraphrase or comment on it now though not alter the Text thereof in wordes or sense because it hath been delivered to us totidem verbis by a confest evident Tradition of above 1200 years as the Oppugners of its Authors are forced to yeeld Before it was thus setled there was more liberty of expression because diverse Churches somewhat varied the Forme by reason of succresent Heresis but now it hath triumphed over all and is long agoe setled in full possession of the Christian Faith Besides in all those former variations though the Forme was changed in some few Particulars yet the heads or Articles of Beleefe continued the same It was not therefore sufficient for any confession of Faith to gaine the Title of the Apostles Creed in that it contained nothing but Truth CAP. IV. Testimonies concerning the Creed and the composure thereof by the Apostles taken out of the Greeke Fathers who beare witnesse for the Easterne Churches Some objections against these Authorities partly answered partly prevented YOU have seene what light the Holy Scripture gives us concerning this Creed of the Apostles but this Truth will be farther cleered and confirmed by the concordant Testimonies of the Fathers and most of those the most ancient for Time as living neerest the age of the Apostles and the most venerable for Authority who therefore may best be credited in this matter and well speake for the rest Now in reciting their Testimonies when I produce some of them who in their writings set downe the Creed or Rule of Faith not agreeing totidem verbis expressely in every word and tittle with that which the Church now receives for the Apostles I shall desire my Reader to take notice of these three things 1. First that diverse of the Fathers writing against the Heretickes of their Times mentiond only or chiefly those Articles which were then cald in question by those against whom they wrote whence it is that they doe not alwaies set the Creed downe whole and entire which by the way may well be one Reason why the Article of Christs descent into Hell was omitted in many latter Creeds because never question'd by any of the Hereticks of those dayes The same reason induced the Nicene Fathers to proceed no farther in their Creed than this Article in Spiritum Sanctum And I believe in the Holy Ghost although the old Creed was larger as will appeare more fully in what I shall produce hereafter namely because the Arian controversy required no more 2. Secondly That the Fathers maine care in setting down this Rule of faith was to keep themselves to the same Heads or Articles of the Creed giving themselves somtimes liberty to vary words phrases whence it is that though they alwayes set downe the Creed wheresoever they mention it as the only necessary unchangeable Rule of faith the immoveable Basis of Christianity the distinctive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assured marke of a true orthodoxe Christian contradistinguishing him to Pagans Jewes and Hereticks yet somtimes as learned Discoursers they enlarge the parts of the Creed by way of Paraphrase otherwhiles as short Comprisers thereof they contract the sum of it into fewer words according as they saw cause or had occasion offered So Tertullian though he lay downe this for a ground that Regula fidei una omninò est sola immobilis irreformabilis The Rule of faith is only one soley immoveable and umchangeable De Virg. vel chap. 1. Yet whereas he thrise rehearseth it in three severall Tracts he never useth the same words exactly but varyeth his expression now extending now contracting it at pleasure Besides there is an other reason why some of the Creeds end with the Article of the Holy Ghost viz because the four following Articles are virtually included in it which appeares by S. Chrysostomes first Homily on the Creed as shall be shewen by and by As for us of this Age we are not unjustly abridged the like liberty in varying of words or phrases First because these are suspected times wherein the very Grounds of Faith are by many very doubtfully held and by
may not we justly referre that custome to the Age of the Apostles whereof we can find no beginning in the Church But to give you a more Positive and Expresse proofe that place in the First Epistle to Timothy cap. 6. v. 12. where he is said to have made a good Profession before many witnesses is understood of the Profession of the Creed at his Baptisme by S. Jerome and Occumenius And that other passage in Heb. 6. 1 2. of Faith towards God and the doctrine of Baptismes which are there joyned together is understood in the same sense by Chrysostome Augustine Oecumenius Theophylact and of latter times by Calvin and Panaeus as hath been shewed before Then for the instance of S. Peters 3000 cōverts it is not said that they were Baptized all in one day which can hardly be judged probable at that time for want of hands enough to the worke want of water about Jerusalem and the danger of making so publique a Baptisme but added to the Church that is dederunt nomina Christo they put themselves in the list of Disciples or Catechumeni and so became Candidates of Baptisme a custome anciently used in the Church as appears by Tertullian De Baptismo But if by Adding we must needs understand Initiating into the Church by Baptisme we must interpret The same day thus About the same time Day being put for Time by an usuall Hebraisme for which see Deut 27. 2. compared with Ios 8. 30. c. and Luk. 19. 42. As for their Confession of Faith whether the same Day or afterwards I readily grant that it could not be then framed in the words of the Apostles Creed which was not so early composed but instead of that they publiquely attested to the Truth of Saint Peters Sermon which contained the fundamentalls of Christianity that were after succinctly gathered into one Body in the Summary of the Creed which was thence forward the sole forme of Confession or Beliefe used at the time of Baptisme for none other we finde then used Besides some of the first conversions were miraculous and so not to be drawn into example as ordinary set Patternes of the Churches succeeding Practise the Apostles had the gift of discerning faith in the heart and so needed not alwaies expect an open Profession whereas others in following Times who had not the same Gift were tied to the ordinary Rule and method of proceeding thus the same Apostle caused Cornelius and his friends to be Baptized without any formall Profession of their Faith that we read of because he perceived that the Holy Ghost was powred on them Act. 10. 47 48. Reason 3d. The Creeds or Confessions of Faith which were framed by the Councells of Nice Constantinople Chalcedon and the rest that followed or which we find in the writings of the Fathers as in Athanasius Ierome and others are no new Creeds but comments on the old explanations of some points not so fully and clearly exprest which were then called in question and misinterpreted by some Hereticks of those times Now this may serve for a third Argument to prove that these Councells and Fathers had still a very carefull Eye on some former Creed derived from the Apostles unto their Times as a Rule or patterne to square their Symboles by To instance in the two most famous the Nicene and Athanasian The Nicene Creed enlargeth it selfe chiefly in the Point of our Saviours Divinity and that of the holy Ghost withall adding here and there some small Particles by way of Explication 1. To the first Article it addes and of all things visible and invisible thus more distinctly setting downe the parts ornaments and inhabitants of Heaven and Earth and withall condemning the opinion of some ancient Hereticks who made the Angels the Creatours of the world and so exempted these invisible Spirits from the ranke of Creatures 2. To the third Article it addes who for us men and our Salvation came downe from Heaven and was incarnate c. thus setting downe the end of our Saviours Incarnation 3. To the fift Article it addes according to the Scriptures thus shewing how our Saviours Resurrection answered to the foregoing Prophecies of the Old Testament 4. To the seventh Article it addes whose Kingdome shall have no end thus setting downe the necessary consequent of the generall Judgment namely the eternity of his heavenly Reigne Christ having then fully vanquisht and trodden all enemies under his feet 5. To the eight Article it addes these two Epithets which are applied unto the Church by way of explication viz. one and Apostolick the first included in the word Church which is of the singular number the second in the word Catholick for as the Apostles Commission was vniversall so also was their doctrine on which the Church was Founded 6. To the tenth Article it addes I acknowledge one Baptisme for c. thus shewing the meanes or Ordinance of Gods appointing whereby he forgives and cleanseth us from sin Then for the Creed of Athanasius If we cut of the Preface and conclusion which to speake properly are no parts but Adjuncts of it as wherin he shewes the necessity of the Catholick Faith to Salvation that is the evident danger of denying opposing or corrupting any Article of the Faith as the Arians and other Hereticks of those dayes did 1. He explaines at large the mystery of the Trinity which lies infolded in the First Second and Eight Articles of the Apostles Creed wherein we professe to believe in God the Father in his Sonne Iesus Christ and in the holy Ghost for this believing or putting our whole trust and confidence in the Sonne and holy Ghost as well as in God the Father shewes their coequality of power Goodnesse Wisedome and All sufficiency with him and consequently their Identity of nature whence the holy Scripture every where forbids us to place our Faith in or rely upon any Creature but to trust in God alone and when the Creed comes to the Article of the Church which is but an assembly of men though of the best and highest rancke it changeth the style saying not as before I believe in the Holy Catholick Church but I believe the Holy Catholick Church 2. He distinctly unfolds illustrates at large the mystery of our Saviours Incarnation especially by the similitude of the Soule and Body Now this is nought but a Paraphrase on the third Article of the Apostles Creed 3. To the tenth Article namely that of the Resurrection he adds these words all men shall give an account for their workes which shew the end of the Resurrection are besides involved in the precedent Article of Christs comming to judgment for there can be no Judging of mens Actions without a previous examination and giving an Account 4. To the last Article namely that of Life eternall for the good he addes and they that have done evill shall goe into everlasting Fire which necessarily followes by way of opposition besides that it
monumentis a fidelibus confirmata qui ibi antiquitùs pulchram eo intuitu aedificarunt Ecclesiam sub titulo S. Marci Evangelistae ut in vetusto MS. libello de locis sanctis exaratum inveni meminit Fr. Anselmus non modica illius fundamenta ruinae adhuc cernuntur Subtùs est pulchra oblonga cisterna in râ—pe montis excisa duodecim habens in eadem rupe excisas naviculas sivè arcas in memoriam duodecim Apostolorum qui unà ibi collegerunt caelestis doctrinae aquas salutares quibus totus mundus imbibendus erat Ad eam descenditur per angustum ostium quod Civitatem respicit Thus both opinions agree in the maine that there was a certaine place wherein the Apostles assembled to compose the Creed although they somewhat differ about the assignation thereof which circumstance is not much materiall especially seeing Adrichomius delivers his opinion but as a probable conjecture which may therefore well give place unto the latter as being fortified with the more convincing circumstances of an ancient well-grounded Tradition preserved by the Neighbouring Inhabitants and of a Church built in the memoriall thereof with a large Cisterne underneath hewen out of the maine Rock having twelve cavities in it according to the number of the Apostles And thus at length have I run through my Proofes drawne from Scripture Antiquity and Reason which I hope may prevaile with any indifferent judgment to acknowledge this Creed for the Composure of the Apostles rather than upon some few weak conjecturall Grounds to deny those Composers which the Title points us to and then ascribe it to I know not what Namelesse and uncertain Authors at an indefinite and uncerteine Time that is to they know not whom nor when contrary to so old and generall a Tradition This destructive Divinity which hath been so frequently broached in this All-reforming Age will not be found altogether so good in the Issue it is not safe tempering with the maine Grounds of our Religion If we deny or doubt of the Infallible Authority of the Creed as we doe if we deny that it had infallible Authors what will become of Christianity If the Foundations be destroyed what can the Righteous doe Ps 11. 3. The profession of our Beliefe is that which makes us Believers and ranks us in the number of the Faithfull The Creed is the maine ground worke of our Religion take which a way with the succeeding Creeds that have explained it in some poynts by assigning the true sense thereof in opposition to Hereticall Glosses and the whole frame of Christianity falls instantly to the Ground Leave men once to the bare letter of Scripture which being large and made up of severall pieces whereof all were not generally received till the end of the fourth Century since that by reason of its dark and ambiguous expressions and not a few seeming contradictions hath been found unhapily abnoxious to the weaknes and malice of erroneus interpreters by taking a way the Creeds which as they are more short so they are more cleare and plaine Summaries of the Christian Faith together with the consentient judgment of Antiquity which hath acknowledged and established them and delivered them over to us And then with out the spirit of prophecy we may soone foretell what will become of Religion Then what with Marcionis Machaera and Valentini Stilus to use the words of Tertullian What with chopping off whole Bookes at a blow yea an whole Testament With the Anabaptist what with razing out whole chapters and verses scraping out words and letters altering of points and comma's What with wresting and torturing the poore remainder untill it speakes the tormenters mind which hath been the desperate Project and Practise of Hereticks in all Ages a very small portion of our Religion will be left entire yea no meanes will be at all left to convince many errours or to satisfy Pilats so necessary question What is Truth Jo 18. 38. Now Pilate mist of an answer because he would not stay to heare it but we may stay long enough without one even till our Saviour who was asked the question come againe and discover the hidden things of Darknesse This made Tertullian bold to say Non provocandum est ad Scripturas nec in his constituendum certamen in quibus aut nulla aut incerta victoria est aut parum certa De praesc adv haer cap. 19. that is There 's no appealing to the Scriptures nor can we determine the controversies out of them from which we may expect but an uncerteine victory or none at all Scripturas obtendunt saith the same Tertullian of the Hereticks hac suâ audacia statim quosdam movent in ipso verò congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt cap. 15. that is They pretend Scripture with this boldnes of theirs they presently move some but when they come to dispute they weary the strong catch the weake and send away the indifferent or midling sort with scruples in their brests St Paul therefore chargeth Titus whom he had left as his Deputy in Crete to oversee the Churches which he had there planted not to dispute with Hereticks as being men condemned of themselves but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject or excommunicate them after the first or second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Publick Admoniton or Reprehension for they who are so in love with their new opinions as not to yeeld unto the Authority of the Church will les yeeld unto the force of Arguments which are easily illuded or evaded by the subtilty of Hereticks who will fly to any shifts rather then acknowledge a victory and looke upon their superiors as their equals when they see them thus descende into the ranke of Disputants whom they can Combat with upon even Ground Now that which hath caused some latter Protestant Divines to call in question or deny the assigned Authors of the Creed is this as far as I can conjecture that the Creed comes to us under the name of a Tradition and they are loath to acknowledge any such for Divine or Apostolicall least Popery should breake in at this Gap and therefore they think it safest to adhere only to the word written But why should this so much fright us For the question betweene the Church of Rome and the Reformed is not as I conceive whether there be any certeine Tradition and consequently to be received But what traditions are certeine and allowable For have we not received the Scripture it selfe by Tradition viz. The number Authors and authority of the Canonicall Bokes Whence have we the Baptisme of Infants but by Tradition For though we have a faire plea for it upon Scripture-Grounds yet we have neither cleare precept nor precedent for it that hath hithertoo been shewen or the setting a part of the Lords Day and other Festivals for Gods publick Service For we have no expresse
ad divinam doctrinam certa humilitatis atque Charitatis firmitate surgentibus quod multis verbis exponendo esset perficiendum Secondly For the due bounding of our Faith and Charity There are many lesser circumstantiall Points in divinity which Christians may differ about Salva Fide Charitate without prejudice to either but others there be of farre higher Concernment requisite to the very beeing of a true and rightly grounded Christian these we call Fundamentall Points the Nescience of most whereof but the denyall of any is destructive of Salvation whithout ensuing repentance Now it was necessary that these should be knowen and severed from the rest that so the Church might know whome to admit to Baptisme and acknowledg for her Children and on the other side Whom to reject or cut off as Heretickes misbelievers Yea besides that every private Christian might know by this Rule whom to communicate with and whom to fly from and avoid as Heathens and Publicans in our Saviours Language To demonstrate this Father namely that the Creed conteines all Points which a good Christian is bound of necessity to believe I shall produce a Reason or two and thereto subjoine the testimonies of the Ancients which among other Corollaries hence deducible will serve to free the true reformed Churches from that just imputation of Heresy which the Church of Rome hath been pleased to lay upon Them for al of thē generally unanimously imbrace the Creed as appeares by their severall confessions and therfore cannot justly be charged with heresy in the ancient which is the true and genuine acception of the word The reasons are these two which follow First the End for which the Apostles Framed the Creed cannot be imagined to be any other than this viz. To give us a Breviary of the fundamentall Doctrines of Faith Dare we say that the Apostles came short of this their end It must be then either for want of Power or want of will Now to affirme they could not compasse it is little better then Blasphemy and to affirme they would not when they might must needs argue them of grosse negligence in their function and uncharitablnesse to the Christian church faults wholy uncompatible with the Apostolick office and Zeale Secondly The name of Symbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke and Regula Fidei The Rule of Faith in the Latine whereby the Ancients style the Creed argue the compleatnesse of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Nota or Indicium the Creed being the note of difference between the true Children of the Church and those who were either unbelievers or misbelievers And the Rule of Faith as Tertullian calls it or The Rule of Truth as Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That unerring Rule of Truth which we received in Baptisme from whom Chrysostome and Austin borrowed the terme who opposed the Creed to the Placita of Hereticks and will have them examined ad hujus amussim by the line or Rule of the Creed must be adequate to the Faith or necessary Truth whereof it is a Rule niether larger nor narrower for else it looseth the very nature of a Rule To this Truth the Fathers give in their Suffrages I shall set downe the Testimonies of some who were the most Ancient and the most famous in their Times 1. The Creed is called Breve Evangelium the Epitome or breviary of the Gospell like Homers Workes inclosed in a nutshell according to the saying of S. Bartholomew recorded by Dionys Arear lib de myst Theo. cap. 1. 2. Clem. Romanus in his forecited Epistle Ad Fratrem Domini calls the Creed Summun totius Fidei Catholicae the Summary of the Catholick Faith and farther saith that in it Integritas credulitatis ostenditur The entire or whole Faith of a Christian is declared 3. Ignatius in his Epistle to the Magnesians after he had reckoned up those Heads of the Creed which touched our Saviour concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who fully knowes and believes these things is Blessed that is as fare as concernes these Articles or this part of the Faith which relates to our Saviour the same holdes in proportion of the rest otherwise not only a right beliefe although full and entire but a good life also are requisite to happinesse 4. Irenaeus tels us that many barbarous Nations who had not the Bookes of Scripture among them yet Sine Charactere vel atramento Scriptam habuerunt per Spiritum sanctum in Cordibus suis salutem Had Salvation wrote in their Hartes by the Finger of the holy Ghost without the helpe of Pen and Inke Where by Salvation he understands the Tradition of the Creed as appeares by the following words so called by a Metonymie because it is a meanes in its kind sufficient to Salvation Thus he lib. 3. cap. 4. The same Father elswhere gives this testimony of the fulnesse of the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Neither the most able Orator amongst the Pastors of the Church can say more than this for no man is above his Teacher or Master neither he who is weake in speech can distinguish or speake lesse than this Tradition for there beeing one and the same Faith neither he who is able to speake much of it hath augmented it nor he who is able to say litle hath lessened it at all 5. Origen in the preface of his Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that the Holy Apostles Preaching the Faith of Christ De quibusdam quidem c. Concerning some Points most plainly delivered unto all Believers even the most dull and slow whatsoever they judged necessary where by Necessaries he understandes the Articles of the Creed which he there reckons up 6. Cyril of Jerusalem in his fift Catechesis speaking of the Creed useth these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we comprehend saith he the whole Doctrine of Faith in a few versicles And afterwardes comparing it unto a small graine of mustard-seed which virtually containes many Branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also doth this Creed in a few words comprehend the whole doctrine of Religion which is delivered in the old new Testament 7. Eusebius Galicanus commonly called Emesenus in the begining of his second Homily on the Greed hath these words Hanc nobis fidem velut magnam lampadem Christus adveniens errantibus viam monstraturus exhibuit per quem possit Deus ignotus requiri quaesitus credi creditus inveniri This Faith or Creed saith he like some great Lampe Christ exhibited for his comming thus shewing the way to those in errour By help wherof God who was before unknowne might be sought being sought might be believed on being believed on might be found The same Father in his first Homily derives the name Symbolum from Caena collatitia and then tels us that De utroque Testamento totius Corporis virtus in paucas est diffusa sententias ut facilius animae Thesaurus