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
the Publick view Yet to excuse my selfe in part from Temerity and Presumption in this particular I ventured not on it before I had the approbation of some Learned Friends who were pleased not only to peruse the Worke but solicited me also to the Publication which if it shall awaken some more able Pen to perfect what I have thus rudely drawn I shall not a little applaud my selfe as the Instrument of presenting so fortunate an Occasion But I have almost seemed to have forgot your Lordship whilst I have been thus particular in relating to you the Occasion the Beginning the Progresse and the end of these imperfect labours of mine which I am now bold to offer unto your Patronage that so they may have the same Protection with the Author that presents them For as the many Favours and Civilities which I have received from your Lordships hands oblige me to a Publick acknowledgment so your approbation of the Work which hath had the Honour of your Perusall also in good part hath encouraged me to present that acknowledgement in this kind Besides not only Gratitude but strict Justice seems to require this oblation at my Hands the first-borne of my Pen and entitleth your Lordship more peculiarly unto it for though it were begotten elsewhere it was borne under your Roofe and so belongs unto you as to the Lord of the House and the Father of the Family There remaines nought else but that as I now present this Treatise to your Patronage so to present my Prayers to God for your Person for that of your Noble Lady together with all the Branches of your ancient Family that they may constantly Live and comfortably Dye in the true Christian Apostolick Faith which was once delivered unto the Saints This as it still hath so shall continue to be a constant part of the dayly Orisons of MY LORD Your Lordships Most Faithfull and Affectionate Servant to Command GEO ASHWELL The Contents of the CHAPTERS CAP. I. THE Dogmaticall part of Theologie most necessary to be established and in that most especially the Creed as the Foundation of the rest and this for three Reasons A double abuse of the Creed which occasioned this Treatise together with the abuse of Catechismes The five Heades of the ensuing Treatise The Creed conteines all and only Fundamentalls The Trinity and Incarnation of the Sonne of God cleared out of it CAP. II. The History of the Apostles Composing the Creed out of Ruffinus Five Reasons why the Apostles delivered it to the Church not in Writing but by an Orall Tradition An Objection against the preserving of it by Tradition Answered CAP. III. Testimonies of Scripture touching the Composure of the Apostles Creed especially out of S. Pauls Epistles as the places are accordingly interpreted by Diuines of good note both Ancient and Moderne Some Doubts against these Testimonies solved CAP. IV. Testimonies concerning the Creed and the Composure thereof by the Apost taken out of the Greek Fathers who beare witnesse for the Eastern Churches some Objections against these Authorities partly Answered partly Prevented CAP. V. Testimonies of the Creed and the Composure thereof by the Apostles taken out of the Latine Fathers who beare witnesse for the Western Churches Some Objections to the contrary Answered CAP. VI. Testimonies of the Authors and Authority of the Creed taken out of the Protestant Divines who have unanimously received and acknowledged this Creed of the Apostles together with the Nicene Creed and that of Athanasius CAP. VII Six Reasons evincing the Apostles to have been the Composers of the Creed which commonly bears their Name Some Objections against these Reasons Answered The place where the Creed was Made Of Fundamentalls and Traditions CAP. VIII Severall Objections which some have alleadged against the fore-assigned Authors of the Creed Answered at large Certaine Creeds compared together whereby their Conformity appears to one another and to that of the Apostles CAP. IX The second Head of this Discourse namely the Grounds on which and the ends for which the Apostles framed the Creed The Sufficiency also of the Creed for the Rule of Faith is proved by the Testimonies of Divines as well Moderne as Ancient and those both Romish and Reformed CAP. X. The third Head of this Discourse namely the severall reasons or significations of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Creed beares in the Originall Greeke CAP. XI The fourth Head of this Discourse namely the Division or Parts of the Creed CAP XII The fift Head of this Discourse touched in Generall viz. the supplementall or exegetticall Creeds framed in succeeding Ages The Grounds whereon they were Framed and their use Some Copies of Creeds set downe as well of the Hereticks as Orthodox both consonant to this of the Apostles Appendix the first of the Athan. Creed CAP. I. Two Reasons why this Creed hath been more oppugned than the rest It s Authority and Author are vindicated in generall more especially touching the severity of the Preface CAP. II. Severall Testimonies concerning the Author and Authority of the Athan. Creed CAP. III. The Time and Place wherein Athanasius wrote his Creed together with the Person to whom The Cause wherefore he wrote it and the Language wherein CAP IV. Some Objections against what hath been laid downe Answered Especially Nazianzens Testimony concerning the Athanasian Creed is farther cleared and vindicated Appendix the second of the Nicene and Constantinopolitan Creed CAP. I. The Reason of the double name of this Creed The Composure thereof The Additionall or Exegeticall Particles inserted into it When and by Whom it was conveied to other Churches and brought into Divine Service CAP. II. When and by whom the Particle Filioque was added to the Nicene Creed is historically delivered and at large Severall other causes of the breach betweene the Churches of Greece and Rome To the Christian and Catholick Reader OUR Blessed Saviour speaking of his second Comming maketh this question or complaint when the Sonne of man commeth shall he find faith on the Earth Luke 18. 8. Now he puts this question to put it out of question for this seeming doubt is a strong Affirmation and amounts to a vehement Complaint that when he shall come to Judgement he shall find little or no faith amongst men No faith in matter of Practise each man will be false to his Brother Homo homini Vulpes as well as lupus the wisdome of the world so generally counted and esteemed being nought else but overreaching the ancient Christian simplicity will be quite lost and the Serpent expell the Dove nothing but insinuating Complements and faire speeches like those of the Serpent to our Grandmother Eve will every where practise to deceive under pretence of friendship Nor on the other side will there be faith found in matter of Doctrine Religion shall be lamentably torne and mangled by intestine Combats of the Tongue and Pen New opinions shall be in Credit as new fashions till faith of one by
Division become none as a great entire streame looseth it self and is quite dried up when parted into severall small Channels Now that this day is neere approaching these sad Prognosticks tell us especially the latter wherewith the present Age so greivously labours all which mischeife both heretofore arose amongst us and now tyrannizeth over us for want of a sure Rule or Ground of faith rightly understood and applied The holy Scripture indeed is an aboundantly sufficient Ground of our Beleife and Rule of manners but being exposed as now adayes it is to every mans private Fancy the Glosse too too oft wyer-drawes and corrupts the Text so that we look upon Gods word through a false-coloured Glasse Pretences of a private Spirit and enthusiasticall Revelations with the Anabaptist of right Reason with the Sosinian which is as diverse in men as their fancies or faces make what they please of Scripture and force it to speak their mind thus by perverting it to their own sense they are not judged by but judge the Law and become as S. James in a like Case saith James 4. 11. Not Doers or Beleevers of the Law but Judges The Apostles those renowned Patriarchs of the Christian faith foreseing this evill left us a double Remedy both by Tradition preserved in the Church to be delivered down unto all Ages from hand to hand viz. a Rule or Ground of faith and the exposition or right applying of this Rule The Ground or Rule in the Creed composed by themselves as a Summary of the points of Faith which lie dispersedly here and there in the large volume of the Scriptures The undoubted Exposition and right applying of this Rule they have left us in the writings of the Fathers who were their Successours to whose care and custody they not only committed the Oracles of God in writing and the Creed by word of mouth but the interpretation also of both as they heard them expounded from their own mouthes whil'st they lived and preached amongst them for in vaine had the Apostles given them the words if they had not given them the sense withall whereby to stop the mouthes of Hereticks who arose even at the first preaching of the Gospell as we may see in S. Pauls Epistles This orthodoxe sense is that which is so frequently mentioned in the writings of the Ancient Fathers under the name of Depositum Catholica seu Apostolica Traditio fides Ecclesiae and the like expressions and which Tertullian makes use of to confound the whole Hydra of Heresies in his Book De Praeser adu Haeret. bidding the Hereticks goe to those mother-Churches which the Apostles founded and personally resided in and to which they committed the true genuine Faith where saith he yee shall heare no newes of your upstart heterodoxe Doctrines invented by yourselves wherewith this proud factious Generation infested the Church and led away after them many seduced Proselytes Of this Tradition S. Paul speaks to his Disciple Timothy whom he had left behind him as his Deputy at Ephesus The things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also 2 Tim 2. 2. And to the Church of Thessalonica Brethren stand fast and hold the Traditions which yee have bin taught whether by word or our Epistle 2 Thes 2. 15. comp v. 5. 6. Observe here the cunning of Satan whereby in all Times but especially in these last and worst he makes way by these his fore-runners for the comming of that great Anti-christ He hath set men on work under pretence of honouring Scripture as the sole Al-sufficient Rule of Faith and of withdrawing themselves from all dangerous Dependance on mens erroneous judgments seeing every man is a liar wholy referring and submitting themselves to the Holy Ghost to be enlightened guided and directed by him some to render suspected others by degrees to enervate and secretly subvert a third sort openly to decry the judgment and Decisions of the Church in the Councils and Fathers when in the interim they are grossly and willingly ignorant that what they denie to Her they ascribe to themselves strongly and confidently asserting that to be the sole meaning of the Holy Ghost which agrees with their opinions confirmes their fore-received Tenents and favours their Side and Faction Now let all the world judge if it will be but an indifferent Arbiter whether it be not more equall to be judged in point of Religion by reverend Antiquity then by upstart giddy Novelty By the Consent of so many Auncient Worthies who living long before our Times are uninteressed and disengaged in our Quarrels then by the partiall Determinations of men educated in and addicted to a Faction By the joynt consent of many then the singular opinion of some one By men eminent for Learning who therefore well could not and for Piety who therefore would not deceive us then by the conceited Ignorance and factious spirit of some proud Novellist start up in this declining wicked Atheisticall Age By those who lived neerest the Apostles Times when the Church was one undevided into Greeke and Latine Romish and Reformed Lutheran and Calvinian when Tradition was fresh and uncorrupted like a streame running pure neere the Fountaine-head which afterwards gathered Dreggs by running farther into the more remote and succeeding Ages then by the Schismatical Directions of latter degenerate corrupt Times Lastly which is farre the most effectuall Argument by those who as they had newly received so constantly unanimously and uncorruptly held the Doctrinall Traditions of the Apostles the genuine sense of Scripture which they themselves left behind them who left the Scripture it selfe then to pinne our Religion upon the sleeves of some Idolized Innovatour who though he pretend the Authority of Gods Word an unerring spirit or the cleare inducements of Reason yet in truth hath nothing but Impudence and his Ipse dixit to maintaine his Assertions This Tradition it is which made the Auncient Bishops and Doctors of the Primitive Church so unanimous among themselves in what Part of the World soever they lived as having the same Deliverers of it who planted all those Churches wherein they succeeded and so taught in all as who received it from the same spirit who received it from the same Christ who received it from the same God the Father as Tertullian deduceth its Pedegree out of St Iohns Gospel Ch. 16. 13. 14 and Ch. 8. 28. Else if they had followed their own private judgements they must needs have often varied in their Determinations Hence it is that they make a great Distinction betweene what they received and published to the world as Depositaries Witnesses Historians and what Expositions or Conclusions they drew from their owne Braines as being their private Opinions in the latter they leave every man to his owne Censure and Judgment to receive or reject them as they find them Consonant to Scripture Antiquity and right Reason but
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
is involved also in the Article of the Generall Judgment as the Account of our workes was If it be objected here that the Creeds or confessions of Faith which we find in the Councels and Fathers cannot be justly called Expositions of the Apostles Creed seeing that those Formes extant in Irenaeus and Tertullian want many Articles which the Creed now hath much lesse have they all which the Creeds of Nice Calcedon and that of Athanasius have I answer that the Creed as it is set downe in Irenaeus and Tertullian is I confesse somewhat defective for which I have before given some Reasons if we will find it full and entire we must have recourse to some famous ancient Church where it was deposited by the Apostles as that of Jerusalem or Rome now to the Creeds of these Churches the Nicene Chalcedon and that of Athanasius have added nothing in substance as appears by what hath been said but only in explication As for Tertullians Creed though it be more imperfectly set downe in his Booke De virg Vel. and that against the heretick Praxeas yet in his Book De Praescrip adv haer Wherein he oppugneth all Hereticks which had infested the Church untill his time some of which scarce left any one Article of the Creed inviolate he sets it downe more fully only he expreseth not distinctly and at large the Article of the Catholick Church and that of Remission of Sinnes for the former had not been yet oppugned by Novatus or Donatus nor the latter by Pelagius who were not then risen notwithstanding we may find even some hints of these wherein the substance of them lies implicitely hid 1. Those words of his qui credentes agat and those other ad sumendos sanctos wherein he expresseth how the Holy Ghost doth guide all Believers and work in them and that our Saviour will come at the last to take the Saints unto himselfe will serve to make up the ninth Article of the Church and Communion of Saints for the Title of Believers is the usuall stile of Christians and of the Christian Church under the New Testament and one Beliefe or Holy Faith is that which makes the Church a Communion of Saints that is of Persons severed and discriminated from those of other Religions but united among themselves Adde hereunto that which the same Tertullian hath in his Booke against Praxeas viz. That the holy Ghost is the Sanctifier of the faith of those who believe in the Father and in the Sonne and in the holy Ghost that is Of the Catholick Church which is a Communion of Saints or Believers 2. Those words applyed to our Saviour That he Preached the new Law and the New promise of the Kingdome of Heaven imply the tenth Article viz. I believe one Baptisme for the Remission of sinnes as it is more amply set downe in the Nicene Creed for by Baptisme we are initiated into this new Law of Christianity and engage our selves to performe it as the condition of the Gospell-Covenant required on our Part as necessary to Salvation whence by a Metonomie 't is taken somtimes as including the Law or doctrine Preached by the Party Baptizing as in that question of our Saviour to the Pharaisees The Baptisme of Iohn whence was it From Heaven or of men Mat. 21. v. 25. Where our Saviours maine end was to convince them that he was the true Messiah from the Word or Testimony of Iohn the Baptist whereby he gave witnesse to him at that time especially when the Pharasees were sent unto Iohn in a solemne Embassy to enquire whether He were the Christ or no Io. 1. v. 19 20 24 26 27. And as by Baptisme we are initiated into this new Law and thereby entituled unto the Kingdome of Heaven and made Inheritours of it so is Remission of sinnes the new Promise the first and newest of the whole Gospell which reconciling us unto God makes us capable of his other Favours to introduce which and prepare us for it Repentance was first Preached by Iohn the Baptist our Saviour and his Apostles Repent for the Kingdome of Heaven is at hand and from which our Saviour tooke his Name thereby signifying the cheife end of his comming Thou shalt call his Name Iesus saith the Angell to Ioseph For he shall save his People from their Sins Mat. 1. 21. 3. As for the last Article viz that of Everlasting Life it is partly implyed in the Article of the Resurrection which as it lookes backward unto Death so it lookes forward on Life Everlasting Death the last enemy being by it subdued partly exprest in the Article of our Saviours Coming to Iudgment the cheife end whereof is setdowne in these words ad sumendos sanctos in Vitae Aeternae fructum to assume his Saints unto the injoyment of Life Everlasting Now this Creed of Tertullian which so nearely symbolizeth with that of the Apostles deserves no meane regard First because he is a very ancient Doctor of the Church as who flourished about the end of the second Century Secondly because his workes are confessedly genuine Thirdly and Chiefly because this Creed of his setting downe was not Framed by him but as he expressely tells us derived from Christ by the mouthes of his Apostles before ever any Heretick appeared in the Church so it was not made because of heresies now risen whereof many arose even in the Apostles Times but before any of them arose not for Remedy but prevention and therefore must needs be very ancient But in the two other places he sets down this Creed or Rule of Faith more imperfectly omitting what made not for his present purpose yet those imperfect Creeds he calls Regulas immobiles irreformabiles inviolable and unchangeable Rules that is in regard of those Heades of Beliefe which he had occasion th … to set downe So that all the Creeds which wee meet with in the Fathers or Councells are to be compared with that which the Church for so many Ages hath acknowledged for the Apostles as so many Copies with the Patterne or Structures with the modell not so well with one another for so they may differ in poynt of quantity and proportion like so many Pictures or Statues made to represent the same body whereof the originall is entire and exactly proportioned but the copies diversely shaped and drawn some too Giant like others too defectively to the middle only or the shoulders If it be farther objected that the Romanists affirme all their new Articles to be only Explications of the old and confesse that Articles cannot increase quoad numerum credibilium sed quoad explicationem yet that we condemne them justly for obtruding those explications as necessary to salvation I answer that the Romanists are justly blamed for obtruding their explications on other Churches as necessary to Salvation because themselves make but a particular Church and yet presume upon a false priviledge of universall primacy and Apostolick Infallibility But as to the Exegericall
Emes tels us Hom. 1. in Symb. which appellation agrees to those who lived in latter Times So Canones Apostolorum are called by the Apostles Names though not compiled by them but by Clemens as the Title of those Canons witneseth Yea both Greeke and Latine Fathers have communicated the name Apostle to others to any Bishop the Church of Rome keepe the old stile still The Apostolick See The Apostolick Bulles Our Saxon Predecessours gave the Bishop of Rome the Title of Apostle and Apostolicall Pope Bed hist lib. 2. c. 2 11. Austin the Monke is called Anglorum Apostolus Philip the Deacon is called an Apostle by Tertullian and Epaphroditus by St Paul Phil. 2. 25. So many others besides the Twelve whom St Chrysostome by way of Distinction calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles by way of Eminency were called Apostles who might give name to the Creed as well as the Twelve therefore it is no concluding or necessary Argument It is called the Apostle Creeds Ergo it was made by the Twelve Then for the Title Symbolum that doth not signify such a Collation or Feast in Common but rhe word Symbola and therefore cannot imply or allude to any such composing of the Creed by the joynt concurrence of the Apostles Besides Cajetan ad 2am 2ae qu. 1. art 8. Tels us that Aquinas thinking fit to number the Articles ex parte rei creditae with relation to the matter not the makers of the Creed for this cause passed by that famous distribution of them according to the number of the Apostles because it is accidental to the Articles of Faith whether they be gathered by many or by one as that of Athanasius Answ Good Authors indeed assigne that for the reason and etymology of the Apostolick Symbole that it was an Apostolicall Collation or Collection of the Fundamentall Points of Beliefe by the twelve Apostoles yet not as the principall argument but by way of Appendix and Congruity unto the forementioned Tradition But this distinction saith the objectour or Collation of severall Articles might be made by Apostolick Men and their Disciples out of the holy Scripture and from thence obtaine the name of the Apostolick Symbole But it might be so and it was so are two things If it might be so it might be otherwise sure this private groundles conjecture may well give place to the constant assertion of so many Ancient and learned Authors who affirme the Apostles to have been the Composers of the Creed and give that for the reason of the name which it beares As for the Testimony of Eusebius Hom. 1. in Symb. who is there produced to say that the Creed was written not by the Apostles but by the Fathers of the Churches he hath no such exclusive words as non ab Apostolis quidem but saith that the Fathers of the Churches whom a litle after he calls Magistri the Masters of the sayd Churches Composed the Creed Now who be these but the Apostles exprest by way of Periphrasis for they and they only may properly be called the Fathers or Masters not of this or that Church in particular but of all the Churches in the World their Comission Being generall Goe and Teach all Nations Math. 29. 19. Whereas others were limited to this or that Church as the Apostles pleased to dispose of them and were the Sonnes or Disciples of the Apostles as St Paul termes Timothy and Titus in his Epistles which he wrote unto them 1 Tim. 1. 2. Tit. 1. 4. Hence also it is that St Paul tels his Corinthians 1 Cor. 4. 15. Though ye have ten thousand instructers in Christ yet have ye not many Fathers for in Christ Jesus I have Begotten you through the Gospell And St James in his Epistle to the dispersed Jewes secretly taxing the proud-conceited Rabbins who affected the highest seats in the Synagogues the office of teaching their Brethren My Brethren saith he Be not many Masters Jam. 3. 1. This conjecture therefore deserves as litle faith as it hath foundation that is none at all for the Fathers constantly say it was called The Apostles Creed because Framed by and derived to the Christian Church from the Apostles of Christ and this may justly sway us in this Case for the Title prefixt doth not only beare this construction but more directly points out and inclines us to this meaning Titles being therefore given that they may designe the Authors or Composers of that worke unto which they are prefixt and the Fathers living in the first Ages should best know the Tradition the Title then of the Apostles Creed is not nakedly produced as a convincing Argument but as backt and seconded with the Attestation of Antiquity As for the contrary Instance of the Canons of the Apostles although they beare the name of Clemens in the Inscription who first gatherd them into one Body yet they may well challenge the Apostles for the Authors who first instituted and put them in Practise Then as to the promiscuous use of the name Apostle and Apostolick and the applying of them to the Ancient Bishops it will not hurt at all or prejudice the Title of the Creed Because the Fathers entitle it to the Apostles so cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency some of them expresly naming the Twelve as Ambrose Ruffine and Augustine others decyphering them by such circumstances as can agree to none other than The Apostles who left the Srciptures to us so Irenaeus Such Apostles who received this Rule from Christ their Master at the very begining of the Gospell and before the rise of any Heresy so Tertullian Such who left us the Faith per successionis Ordinem by a continued line of Episcopall successours so Origen And all the rest name the Apostles indefinitly not limited to a particular See charge or place by any determining circomstance now it is a knowne Rule in Logick concerning ambiguons Termes Analogum per se positum stat pro famosiori Analogato Neither indeed do the instances alleadged shew that the Name was commonly given to every Bishop at large but either to some Episcopall See which the Apostles had personally founded as to that of Rome founded by Peter and Paul or to some speciall Person who planted a New Church or converted a whole Nation to Christianity which is a worke properly Apostolicall as to Epaphroditus of Collosse and Augustin of our Saxon nation in his sense did our Saxō Kings probably give the Title of Apostolick to the Bishop of Rome as well as for the former reason because Gregory the Great sent over Augustine hither with certaine coadjutors to convert our Ancestours from Paganisme The like may be said in proportion of Philip the Deacon who was sent by the holy Ghost with a speciall Commission to convert the Eunuch of Queene Candace and by his meanes the whole Nation of Ethiopia as Church-story tels us But to the criticall quarrell against the word Symbolum that not it but Symbola
signifies such a Collation I shall endeavour to evidence the contrary out of good Authors and by the judgement of learned Criticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collecta caena collectitia saith Budaeus in his Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Jul. Pollux in his Onomasticon lib. 6. cap. 1. the accent whereof shewes it is the Gen. case plurall of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus hath the same instance lib. 8. circa finem reading the gen case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Budaeus cites it though Casaubon in his Edition read it otherwise Latine Authors also agree to this Reading in whose writings we find Symbolum taken in this sense as well as Symbola Ter. in Andr. Act. 1. Scen. 1. Symbolum dedit caenavit ubi Symbolum quidam imperitè corrigunt saith Budaeus cum utrumque dicatur aequè rectè Plautus in Sticho Eo condictum Symbolum ad caenam ac ejus conservum Sangurinum Syrum And in his Curcul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Symbolorum Collectores-Legimus apud Gellium Talia Symbola saith H. Steph. in his Thesaurus though in his own Edition of Gellius Parâ—â— 1585. he read Tales Symbolae this being in likelyhood the ground of the difference that Symbola is the more usuall word whereas in the old copies it was written Symbolum this correction therefore is corrected by Budaeus The same Stephanus in his Thesaurus tells us Apud Plautum ac Terentium non solum Symbolam sed Symbolum legimus And concerning this Etymology of the Apostles Symbole he is cleare and plaine ut ut sit saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolicum potius ab hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatione quam ab altera ad quam id nonnullos referre dixi viz. Tessera militaris appellatum fuisse Augustini etiam testimonio confirmari potest Serm. de Temp. Then he adds Symbolum tamen est potius quod confertur id est collatum quà m collatio haec enim est ipsa conferendi actio Which words apply the Title of Symbolum more closely and genuinely to the Creed which is nothing but Corpus Fidei è duodecim Articulis collatum sive collectum Although then we might say of this word Symbolum as of some others that the Holy Scriptures and Fathers take not a few Termes in another sense then they are commonly used in by prophane Authors as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentum c. Yet in this particular we need not make use of any such refuge because the Fathers who used the Title of Symbolum were many of them skilled in the Greeke tongue and use it in the same sense as other heathen Authors before them did Lastly to that Division of the Creed which Cajetan mentions out of Aquinas which relates to the matter not to the makers of the Creed it is scarce worth the answering for Cajetan there speakes of Symbolum in generall not of the Apostles Creed precisely he grants that the Distribution of the Articles according to the number of the Composers was one very known and famous he brings such a reason of the word Symbolum as contradicteth not the other but rather alludeth to it and lastly apologizeth for Aquinas because he passed by the usuall distinction Ob. 2. Against the Title Apostolick It might be so called not that it was composed by the Apostles but because it is a Compendium of the Apostles Doctrine and of all other Creeds comes neerest the very words of the Apostles and Evangelists So the Symbole of the Church at Jerusalem is styled by Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tradition of the Holy and Apostolick Faith Or it might be called the Apostles Creed because it was received from the Apostolick See that is the Romane founded by Peter and Paul two famous Apostles and thence usually honoured with that Title Answ Here 's another might be a private conjecture without any ground or Proofe whereas he that will deny an Ancient and publiquely received Tradition ought to bring more then his bare conjecture if he would be believed against the joynt Testimonies of so many Authors both Ancient and Moderne It is a maxime indeed in Controversies that Affirmantis est Probare that it behooves the Affirmer of a Tenent to shew not only that it may but that it must be thus to evince the opinion he maintaines by some convincing Argument but this is to be exacted when he broacheth some new opinion of his owne or maintaines one lately held and taken up by some few not so when the Affirmer relies upon a Tradition of so many yeares standing and this Tradition confest by the Adversary as this of the Creed is for such a Tradition as this is a sufficient must be unlesse the falsity or mistake thereof can be demonstrated Besides the reason of the name delivered in the objection doth notat all oppose but agree with the Tradition for the Apostles might well deliver in the Creed the summary of what they were to Preach more at large and that the Apostles Creed comes nearest of any other to the words of the Apostles in their writings argues them rather than any other for the Composers of it As for the testimony of Cyril he calls not the Jerosolymitan Creed in the place here cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tradition or Declaration of the Holy Apostolick Faith as the objector alleadgeth but he tells his Auditors that in the precedent Daies of Lent he had discoursed unto them as farre as his Catecheses would permit of the Holy and Apostolick Faith delivered unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to make open Profession thereof at their Baptisme which Holy and Apostolick Faith was delivered in that Creed of his which he there sets downe and explaines and is so called by him in opposition to hereticall senses and Interpretations but that Creed which he there Comments on being the Jerosolymitan differs not from that of the Apostles as we shall shew more cleerely anon Lastly for the Denomination of the Apostles Creed from the Apostolick See of Rome we shall examine it when we come to answer the Objections Ob. 3. Against the Traditio Majorum the received Tradition and Consent of the Primitive Fathers who were best like to know the Authors as being nearest the Apostles Times it is objected That Ruffinus counts it not for a certaine story as appears by those generall and indefinite words Qui Symbolum tradiderunt Those who delivered the Creed to us as if he knew not who they were as also that no Author seemes to have wrote so before the yeare 400 nor after this except he lived in the westerne Church And the Ethiopick Creed differs from ours and agrees more with the Nicene Besides St Aug. Testimony Serm. 115. seemes to be supposititious Answ The weaknesse of these Arguments which are brought to overthrow so old and
word or title Gennadius alluding in his rehearsall of the Athanasian Creed calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Confessor as we have already shewed Lastly Nicetas Metropolitan of Heraclea in his notes on this Oration understands it of this Creed CAP. III. The Time and Place wherein Athanasius wrote his Creed together with the Person to whom The Cause wherefore he wrote it and the Language wherein HAving produced these Testimonies in vindication of the Author and Authority of this Creed I shall in the next place for the farther Illustration of this Argument examine in briefe these three Particulars First When Where and to whom this Creed was written To whom viz. To P. Iulius Liberius or the Emperour Iovianus Where At Rome Triers or Alexandria When In the yeare 340 before or after Secondly The Ground or Cause whereupon it was written Thirdly The Language wherein it was Written First As to the Time Place and Person to whom Pelargus will have it wrote in a Synod at Alexandria and sent to the Emperour of the East And others say it was wrote in a Well at Triers as the Inscription of that Well testifyes so Possevine in his Apparatus Genebrard also tels us that in an Ancient Manuscript in the Library of the German Monkes at Paris he found an imperfect Copy of the Synods taken forth by a namelesse Author which testifyed the same in these wordes Fertur Athanasius Patriarcha Symbolum praedictum edidisse apud Treverim in quodaÌ„ puteo latitans propter gravissimam persecutionem Arianorum praecipue Constantii Imperatoris Ariani qui eum ubique perquiri faciebat ad mortem quia nolebat haeresi Arianae consentire Nauclerus reports the same in his Chronology Seculo 12 mo But the more rceeived opinion is that Athanasius gave in this his Creed in writing unto Julius BP of Rome in in a Synod of 50 Western Bishops there Assembled in his Cause So Baronius ad An. 340. Athanasius Romam citatus quantumlibet ipsius Fides Catholica omnibus innotuisset ut nulla penitus potuerit suboriri suspicio tamen Romanae Sedis communicationem haud habere licuisset alioruÌ„ EpiscoporuÌ„ qui ad Synodum convenissent nec plane audiendus esset qui reuâ— advenerat nesi edita Publicè Catholicae fidei Professione eademque ex more latino sermone coram Pontifice ei assidentibus recitata Athanasius saith he being cited to Rome although the Catholicknesse of his Faith were well knowen to all so that there was no suspition at all to the contrary yet he would not have obtained Communion with the See of Rome nor the other Bishops who came unto the Synod neither indeed was he to be heard being a person accused before he had made a Publick profession of the Catholick Faith and that according to custome in the Latine Tongue before the Bishop of Rome and his Assessours Of the same opinion is Binius who in the first Tome of the Councels sets downe for one the second Roman Councell held by Iulius and above 50 Bishops when Athanasius had now expected the coming of the Eusebians to Rome above eighteene monethes At the same time saith he Publicam Catholicae Fidei professionem quae Symbolum Athanasii appellatur latino sermone coram Pontifice eique assidentibus recitavit Hanc Pontifex ab ipso cognitam atque susceptam unà cum actis Synodi in amplissimo Romanae Ecclesiae Archivo collocari mandavit that is Athanasius then made a Publick Profession of the Catholick Faith which is called his Creed rehearsing it in the Latine Tongue before the Bishop of Rome and his Assessours This Creed so acknowledged and received the Bishop of Rome commanded to be put in the Archives of the Roman Church together with the Acts of the Synod Manuell Caleca in his forecited Booke against the Greeks agrees in Substance with Bâ—nius and Baronius though he seeme to place the writing of this Creed a yeare sooner and sayeth that it was sent to P. Iulius not delivered him in presence These are his words Gregorius Theologus in Athanasii laudibus ipsius meminit dicens Solus ille vel cum paucis admodum ausus est veritatem in Scriptis confiteri c. quam tunc temporis conscriptam ad Iulium Romanum Pontificem misit cum insimulareâ—ur non rectae esse fidei Now all these opinions may well agree according to Possevins Conjecture who in his Apparatus verbo Athanasius thinks it probable ut sanct Trinitatis acerrimus propugnator hymnum illum he meanes his Creed because sung hymne-wsie in the Church-service locis quibus potuit omnibus scripser it cantaverit disseminaverit So that he might write it at severall times in all the forementioned Places First At Triers as the Inscription of the Well there is said to witnesse when he was first banisht about the yeare 336. Secondly He might send it in writing to Iulius Bishop of Rome when the Eusebian faction sent Legates unto him with letters to accuse Athanasius Anno Domini 339. Thirdly He might give it in writing to the Synod at Rome of which Iulius was president to satisfy them all concerning his beliefe A. D. 340. Lastly He might send it from a Synod at Alexandria to the Emperour of the East either to Constantius in his Synod held A. D. 339. Or rather to Iovianus in his last Synod held about the yeare 364 together with the Synodicall Epistle before mentioned which Nazianzen seemes to imply in the forecited Oration where he opposeth Emperour to Emperour as well as Doctrine to Doctrine that is the Catholick Jovians to Constantius the Arian as well as the Orthodoxe Creed to the Hereticall Confessions Except we will say that this Creed was exhibited in the Councell of Sardica a famous City in Illyricum held in the yeare 347 and called by Constans the Emperour of the West who favoured Athanasius and by Constantius joyntly or to Valentinian the successour of Iovianus in whose time Athanasius lived seaven or eight years but for this wee have no Authors Testimony The same Creed was probably sent also to Liberius Bishop of Rome as we shall shew anon Secondly As to the Ground or Cause whererupon Athanasius Framed his Creed I answer that he wrote it to give an account of his Faith to vindicate himself from the recrimination of his Adversaries who accused him of Sabellianisme as he did them of Ariniasme Indeed who can with any likelyhood suppose but that Athanasius in his so many years persecutioÌ„ by the Arians set forth some where the Confession of his Faith to cleare himselfe and that the Orthodoxe might see for what cause they so pertinaciously vext him Now that this Creed is that Confession will appeare besides what hath been already alleaged by the Agreement thereof both in words sense with those more full large Treatises of his against the Arians whereof this seemes a Compendium and by the Constant Tradition of the Church which hath received this and
none other as the Confession or Creed of Athanasius whose judgment ought to prevaile with us above the the rashnesse of some Novellists who have questioned both the Authority the Author But because this Recrimination of Sabellianisme is but obscurely set downe in the writers of that Age and utterly denyed by some of ours I shall endeavour in a few worrdes to clear it First It was the custome of that Age that when any was advanced to a Bishoprick but more espepecially to a Patriarchall See such as Alxandria was whereof Athanasius was Bishop he sent about his Literae Formatae or Encyclicae wherein he testifyed his Faith unto the Christian world and his communion with the Catholick Bishops and this was in use whether the new Bishop were suspected of heresy or not Now there was far greater Cause for this in the case of Athanasius when he appealed to Iulius Bishop of Rome as the most Eminent Patriarch of the Church and one not engaged in the quarrell between him and the Eusebians For it had litle stood with the gravity impartiall uprightnesse of such a Judge to have presently with an overforward affection received a man into his Communion laden with so many and so heavy Accusations before he had given an Account of his Beliefe which that it was the custome then observed and particularly in the case of Athanasius and his fellowes is plainly set downe by Sozomen lib. 3. cap. 7. where having premised that Athanasius and three other Bishops being thrust out by the Arian faction fled unto Julius for succour he subjoynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The Bishop of Rome having learned the crimes objected against each of them after that he found them all agreeing in the Doctrine of the Nicene Councell he received them into his Communion as persons of the same judgement with himselfe Secondly Marcellus Bishop of Ancyra who was the chiefe of those three Bishops that were thrust out by the Arian faction and fled to Rome with Athanasius having formerly accused the Eusebians of the Arian Heresy and convicted them in the Nicene Councell was himselfe also scandalized with the crosse imputation of Sabellianisme whereupon he freely made an Orthodox Confession of his Faith at Rome such as the Synod lately held at Sardica had imbraced Now that Athanasius who was principally hated by the Eusebians had the charge of Heresy recriminated also upon him appears by a passage of the same Julius in his Letter to the Easterne Bishops then Assembled at Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as concerning Marcellus saith he seeing ye have wrote touching him also as of one who thinkes impiously of or against Christ where the particle Also necessarily implies that the Orientall Bishops had accused the rest of the same crime and who but Athanasius as the principall of the Accused See the place in Athan. Apolog. 2. pag. 548. Edit Comm. And his Epistle ad Solitarios two leaves from the beginning Epiphanius also in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her 72. tels us that this Marcellus being accused by the Arians of Sabellianisme to Iulius Bishop of Rome voluntarily came to Rome and having long but in vaine there expected the appearance of his Adversaries upon his departure left an Epistle with Iulius wherein he sets downe a Confession of his Faith His case is just parallell to that of Athanasius who was accused of the same Heresy as Epiphanius there witnesseth and in like manner cleared himselfe Thirdly this imputation of Sabellianisme was so pertinaciously urged upon Athanasius by his Arian persecutors that Liberius successor to Julius in the Romane See was constrained to send a short Epistle to him for farther satisfaction wherein having set downe his own Faith concerning the Trinity he addes by way of Antithesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I condemne the opinions of Sabellius and Arius and all the forementioned Heresies to everlasting punishment according to the voyce of our Saviour Then he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou then agreest with mee Brother Athanasius in this Confession which is the only true Faith received in the holy Catholick and Apostolick Church as in the presence of God and his Christ write unto me thy consent agreement therin with me that so I may be ascertained thereof and without scruple performe thy commands This Epistle of Liberius with the rescript of Athanasius we find extant in the first Tome of Athanasius his workes The same Athanasius in his forecited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exposition of the Faith vindicates himselfe from Sabellianisme in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is We neither make the Father and the Sonne the same Person as the Sabellians doe in this destroying the relation of the Sonne neither doe we attribute to the Father that passible Body which the Sonne tooke on him for the Salvation of the whole world Fourthly Sulpitius Severus lib. 20 hist Tels us that Athanasius was condemn'd of Sabellianisme in a certain Councell by the Arians Adde hereunto that Arius himselfe in his Disputation before Probus the Judge taxeth Athanasius in these words somtimes saith he he makes three appeare One saying But these three are one God then I know not by what strang mixtion he makes them Triforms triple saying And this one God is the Trinity So Geneb To prevent such mistakes and cavils Athanasius hath a chapter in his Workes entitled Quod non tres Dii that there are not three Gods Thirdly As to my last Query in what Language this Creed of Athanasius was originally written I Answer it is most probable that Athanasius first wrote it in Latine as being a Language which he well vnderstood although some have been pleased to deny it and the Creed being exhibited unto Julius Bishop of Rome in a Synod of Latine Bishops My reasons are these First The Latine edition of this Creed is the same in all Copies whereas the Greek Copies vary as Translations use to doe Genebrard in his third booke De Trinitate hath set downe three severall versions there of out of the Latine into the Greeke namely Vulgatam Dionysianam Constantinopolitanam The first is that which is commonly Printed The last is that which the Church of Constantinâ—ple useth The middlemost is so called from Dionysius a Grecian Bishop entitled Zienensis Firmiensis who gave the foreeited Manuscript of the Procession to Lazarus Bayffius the Booke was fairly written by the Learned Nic. Sophianus And to these three which are set downe and compared by Genebrard we may adde a fourth found in an Horologium of Greeke hymnes composed by Thechara a Monke of Constantinople and is set downe by the R. Armach in his Tract de Symb. which besides that it hath much inserted heere and there by the Greeke Translator very much differs in the residue from all the three former as they also doe from each other Secondly As the Bishop of Rome wrote in Latine to the Bishops of the East