in particulars and a good mean to preserve the true Faith Though Christ did not immediately draw up his Doctrine in such Articles it is past doubt he directed the Church to do it and that perhaps that he might create reverence to the Pastors of the Church that they should not be only as Library-keepers but Authors too in that sense that a Publisher of an Epitome may be call'd so whilst they compose the contents of Scripture in a short abridgment by Divine Direction It is observ'd that Christ did some things to create a Reverence to his Evangelists and Apostles by committing the charge of the publishing of the Gospel in writing when he himself could as easily have done it as wrote on the ground with his finger and shall not his Apostles Successors be esteemed worthy to interpret these holy Writings To deny them this Authority and only allow them such a mere Ministerial office and that to be only understood as if they were only Mercuries with a hand stretcht out with a Scrol for the People to read it seems rash And to confine them only to be judg of Circumstantials is to minorize their Authority and makes them but Registers to keep the Divine Books 'T is true this is honour enough to be but Door-keepers and Saint Paul said the Jews might glory because the Oracles of God were committed unto them which may not be restrained to the bare letter of the Law according to each mans apprehension but in doubtful cases Appeals were to be made to the Sanedrim which hath no small affinity with the proceedings of Councils though some disputes set them at further distance besides I do not remember that Christ taxes in general the Jewish Doctors for Exposition of the Law but when they either clearly perverted the sense and meaning of the Law or plainly altered it by sinister Interpretations making the word of God of none effect For if all Illustrations of the Law by Jewish Doctors must be laid aside though we know and avoid the fabulous Interpretation of the Thalmudist many parts of the Old Testament would not be so plainly understood even those which relate to the coming of Christ and the manner of his Kingdom If it is said that the Jewish Doctors often err'd so their Authority suspicious if not invalid the same will be granted I presume of Councils and Church when their Assertions if it may be supposed are manifest contradictions to plain Scripture This Bellarmine confesseth when he says Councils may not be opposed Nisi manifestissime constet intollerabilem errorem Committi lib. 2. de Concil But more of this in its proper place In this only I shall take notice that the authority of the Church hath been rendered odious to weak minds whilst some part of it I do not mean the Catholick run into extreams in Creeds as some men in habits or cloaths sometimes the humour of the Age is such that men affect to appear in the large size of Primitive Ages others desirous to appear as small as Nature will admit one time as Gyants another time as Pygmies This vanity hath crept into the Church some will only own the Apostls Creed others not content with those which the Church hath received but must make it larger by Phylacteries of Decretals The Roman Church will have each Article of the Creed as Astronomers say of the Planets each must have its Assecla or Page attend it They will scarce believe that they ca satisfie the first Article of believing in case it is not represented by Images neither will they believe the Communion of the Catholick Church except Rome may pass for it and the Resurrection and day of Judgment not to be explained without Purgatory some run in another extream tream they will admire nothing so much as the Eunuchs Creed to be imposed on as matters of Christian belief However they magnisie the Creed of the Apostles at the same time decrying others allowed by the Church of England which gives just occasion of suspicion that those very persons who own the Apostles Creed in words if prest by the general interpretation of the whole Church would boggle at that as much as at the Athanasian Creed for though they commend it as it justly deserves it for its plainness of matter and the phrase so esteemed by the Fathers yet it is certain there are doubts in some Articles which are not agreed on so as to be past dispute for instance the Communion of Saints the belief on the Catholick Church and the manner of Christ's descending into Hell not yet agreed on by all parts of the Catholick Church besides those who will have nothing in other accompts of Religion but in Scripture phrase must be content with other Language in this That word Catholick hath lately been as much controverted as the threadbear word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word was so hard to Luther that he went about to translate it into the German Language and alter the phrase for which boldness he was justly charged by Tanner the Jesuite for I am of nazianzens mind not to have a word changed for as he says One drop of Poyson may corrupt a great mass I would not have this which is said of the Creed as to be said in derogation from its reverence due to it above other Creeds which are but Comments on it yet there are two questions I hope may be started without violence done to it How it appears to be a sum of Fundamentals This is well Answered by some late Authors That the Apostles wrote the whole sum of what is to be believed for if they had omitted any part of it they might have as well omitted all Then it must be inquired how far this Creed as Apostlical depends on the Churches testimony or authority on this latter question the present Controversie depends therefore it must be considered what it is to be called Apostolical Apostolical is that which is agreeable to the Apostles practice and doctrine So the title Apostolical is fastned to some Churches and several persons whose piety had hath alliance to that of the Apostles but when it is given to any Doctrine as the rule of Faith Ubique semper ab omnibus obtains in this sense the Apostles Creed cannot be called Apostolical as to all its parts for all were not received at the same time as it is observed that St. Austin Origen and Tertullian commenting on the Creed make no mention of the Articles of the descent into Hell though 't is confest Saint Austin owns it as Catholick in other places 'T is true Rufsinus an ancient Doctor makes mention of that Article but says the Roman Church did not receive it at that time but since generally received I speak not this out of any irreverence or light esteem to the Creed as an Author I heard of who wrote a scurrilous and malicious piece against the Creed meerly in opposition to another opinion That which I infer
other that he is of the same Faith with him if he do not express it in the same words and manner of interpretation which the Humane Reasoner according to his account of faith esteems not necessary except he could creep into his Soul to see the thought and the intimate motions of the mind without which he will not conclude any man can be declar'd a Heretick This is an unreasonable and impossible way of discouraging errors in Religion which will take away all power from the Church except it can keep Court in each mans mind and see each motion of it Such private interpretations are like Visions or Apparitions which appear to some persons only when they are alone Now as no man is oblig'd to believe the History of such Apparitions no further than the Authority of the persons obliges them to it I speak not of Holy Visions to the Prophets so no man will think himself bound to believe any private interpretation of a single person any further than he is possest with the authority of the person except he could enter into his phancy and borrow the whole Scene as it was represented to the Visor or Seer which is impossible Therefore it is necessary that there be an open profession of faith by plain and pertinent words which are as Ligaments to knit together persons in outward Communion This minds me of the charge given by Saint Paul to Timothy 2 Tim. 1. v. 13. of taking care of the form of sound words Whilst he gives his character of them that they were sound he omits not the form of words which in some cases may so alter the sense for it seems as necessary to Religion to distinguish the true Religion from the false as the Philosophers form of distinguishing one being from another An Instance in the word so oft repeated in late Pamphlets is a great evidence of it for when by a Holy Father without superstition or Adoration of words which Objection some have made against the name Jesus it self whilst commended to be bow'd at when nam'd which was preserv'd for the alteration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would destroy the Creed at least change its sense the pulling out of an Iota being as dangerous as removing a Pin from a curious piece of Mechanical Art This consider'd in its consequences will further appear more reasonable for the idle conjecture of the Humane Reasoner thoughdrest in a Theological habit is as much to be suspected as Jesuits Oaths prompting men to think that equivocation in belief as well as oaths is to be tolerated whilst it is concluded that an open profession of the most obscure Texts of Scripture is sufficient making each Man's phancy a Comment on the Text and the rule of Faith The most valuable Objection which comes to my thoughts at present is this That Jesuites equivocate in their Oaths on design but the other if they appear such it is on necessity let charity believe this and suppose them sincere yet let it be consider'd that the Jesuit will plead this that he uses this art in swearing only to evade the force of some Obligations which the Magistrate would bind him to and this he will tell us he doth that he may guard and not violate his conscience and what can the Libertine say more I speak not this to patronize either rather conclude them both worthy of censure who refuseth some Creeds or at least part of them because they descend to particulars to prevent all Equivocation To say all the only difference of the persons practice is this the one useth his art to impose upon Man the other on God himself I cease to start more Objections but rather pass to that which is granted by all who are not Enthusiasts viz. that in all Disputes there must be a third to appeal to When the Heathen is disputed with reason must be pitcht upon as the Umpire and the Jew appeals to the Prophets and the Christian to the Scriptures interpreted by the Catholick Church without which Tertullian's question may be askt Quiestis vos under quando venistis ubi tamdiu latuistis c. Tertull. de Praescrip Con. Haer. Besides to make each man's reason judg of Controversie is to make it both judg and party too which may be retorted on the Church which is a party too in deciding the Controversie Let this be granted yet the reason is not the same of private persons as a party and the whole Church and let the Libertine pitch upon any third Interpreter wherein the Objection will not return and make it the party This so generally obtains in most cases that a man 's own mind is not past possibility of having parties for an interested reason may assert that which true reason will deny and a man may by habit so frame his mind to tell lies and believe them himself But let it be granted that the Church is a party yet not such as to be suspected It is a prodigious kind of distrust to think the whole Catholick Church should pass a partial sentence That Fathers will not design to deceive their Sons in matters of Divinty is so true that some have made use of it to prove the existence of God and shall the ghostly Fathers be esteem'd such Monsters to deceive their Sons in matters of such moment To say all that which a Roman Doctor asserted of their Church so peremptorily may be said of the whole that it ought to give testimony of it self Before I conclude this Consideration I cannot but take notice that some who have extenuated Heresie in its name would also make it impossible that a Heretick should be discover'd because to an obstinate opposing the true Doctrine in which the nature of Heresie consists it is requir'd that the intimate motions of mens minds be seen This is illustrated by an instance from Murder to which I shall only oppose this that he may as well conclude it is impossible to discover Murther Besides that similitude fails in the main part of it for a Heretick hath opportunity of recanting and must be an obstinate Opposer of the Truth three time before he is declar'd so Now the Murtherer is not capable of such respite or pausing and opportunity of stifling his fault or making it rather to be none except he was capable of committing the act three times as well as the Heretick opposing truth which cannot be except a man had three lives Consideration V. Of Creeds and Impositions with some Reflexions on the Apostles and other Creeds and of the extent of Creeds how necessary for deciding Controversies ALthough there is no absolute necesity imply'd in the nature of Religion that there must be Creeds or a symbol of Faith yet it may be safely concluded they are not superfluous It is convenient that we have an Enchiridion and necessary for the well being of the Church though the substance of the Doctrine may be but as an Index to direct to its fuller Explanation
from what is said is only this All Doctrines if they are not immediately received by the whole Church not rashly to be rejected This also I could infer that seeing it is not certain the Apostles wrote it themselves but in several Ages it had its Ratification at least the compellation of Apostolical from the Church its plain that the authority of the Church which makes it above other Creeds and to be the sum total of all that is to be believed makes it depend on that authority of the Church which gave it its compellation which I hope though borrowed from the authority of the Church which since the Apostles time hath been abused will be no greater a prejudice to discerning minds than the title of the King though first derived from the Pope can minorize the honour due to him This which is said perhaps may be retorted by an instance in Books of canonical Scripture by saying we may as well conclude that the Gospel owes its name of Gospel to the Church and the Law its name of the Law as conclude that the Creed as to its denomination or being Apostolical depends only upon the Church which calls it so This Objection may find an Answer from this consideration that although the Church is Ministerial in both holding out a Light to declare unto us that the Gospel is the Gospel and the Law the Law as much as it doth evidence that the Creed is the Creed yet there is this difference the Books of the Law and Gospel its probable had their compellation or name written by the same Authors that wrote them but the Creed owes its title to the restimony of the Church so far as it is call'd the Apostles Creed By this limitation I hope I have prevented another cavil which might conclude I make the Doctrine of the Creed to depend on the Church when I only speak of the compellation as being borrowed from the Church which compellation is the only hinge on which the present Controversie turns for take away the name the Apostles Creed and it can be no more said to be the sum of all Religion than other Doctrines or Theses generally received by the Church If it is further urged that all Titles of the canonical Books bear not without doubt the Authors names as several Psalms and the Epistle to the Hebrews because it is not certainly known who were their Authors This may be granted yet the case is not the same with the Creed and some parts of the canonical Scripture for the latter it may be safely said that the Church gave no new Titles to those Books but delivered them as they found them waitten or were assured of their Titles by infallible Traditions but the same cannot so certainly be said of the Apostles Creed From all that is said it is easie to observe how some men are ready to own the Authority of the Church when serviceable to their designs and disowns it when it thwarts private Opinions It may be granted that the Apostles Creed is Regula fidei Tutissima as a Rule though but a foot in length may discover the crookedness of the greatest quantity and is useful in thousands of cases so the Creed may measure and discover though not so accurately the many Volumious errors in Religion but not in direct terms but by consequence To illustrate it by Instances Christ sums up all the Commandments in one word Love which modo implicito concludes against all Vice otherwise it could not be an abridgment of the whole Law this must be granted but it is rashness to say that this Command alone is able to check all Vices and conclude against each particular Sin It is also said of Manna a fit Emblem of the Creed always to be kept in the Ark of the Church that eminently contains all savours to gratifie the Tast and Smelling and the Opall and Iris have a lovely commixture of all colours Now as a man who would pass an accurate Judgment of a sweet body would not appeal to Manna which hath it mixt with others but to some particular object of the same kind and he who would pass judgment on Colours Yellow or Blue c. will not compare them with that in the Rainbow but some other Object of the same complexion or tincture the same may be said of the Articles of Faith which are severally comprehended in the Creed yet are not to be an exact measure of their numerous Errors implicitly condemned by it It hath been doubted by some whether the principles of Chymists Salt Sulphur c. are really in the Bodies or whether they were as matter fitly prepared and by Extraction made such I shall not presume to determine any thing in this but only apply it to the present case by saying there are the Semina or Principia in the Creed but particular Articles which confute particular Errors though they have their Foundation from it yet their whole Superstruction cannot be said to be taken from it It is impossible it should be done therefore weakness to attempt it for it argues as much weakness in those men who undertake to assert the Creed the sum of all to be believed and to confute all Errors as some when urged by some of the Roman Church to shew how the Sacraments were contained in the Creed have answered out of Aquinas 2.2 q. 1. a. 8. Eos Articulos continueri includi in Articulo fidei quo Credimus unam sanctam Ecclesiam Sanctorum Communionem Remissionem peccatorum that they are contained in the Articles where we profess a Belief in the Catholick Church Communion of Saints remission of Sins And being urged particularly to shew how Baptism was included there run for Sanctuary to the Athanasian Creed This seems to be a far fetcht and an unnatural deduction for though it may be concluded that the Sacraments are necessarily implyed in the Remission of Sins as he gives his reason Ibidem nam per Sacramenta peccata remittuntur it will conclude the necessity but says nothing of the nature wherefore that great Doctor with all the subtilties of his School-companions could never extract any thing thence of the nature of them so if Transubstantiation could not find any other confutation than from those Articles it would be to little purpose to dispute against it Thus one of our Church who being urged by a Papist how he shewed in the Creed that Doctrine of the Devils forbidding Marriage was exprest in the Creed answers that neither meats nor marrying of any persons could be unlawful because a Christian believes in God in his Creed to be maker of all thinks good so not to be forborn and all his Institutions holy therefore not to be abstained from by any persons This seems to me as vain an Attempt and as far fetcht a way of Arguing as those men use who will undertake to shew there is nothing New but demonstrate all new Philosophy to be taken out of Aristotle I