set downe the Articles but Catechetically explaine them also together with the rest which precede and there hath been no reason ever yet assigned to make us doubt of the composing of these Catecheses by the same man and at the same Time when he was Catechist which was in his youthfull Age seeing they all alike relish of the same juvenile extemporary stile the consideration whereof hath made some to doubt whether any of them were Cyril's or no because they seemed not elaborate enough for so grave a Patriarch though they seeme indeed to have beene set forth by his Successor Iohn and thence became entitled unto him by some latter unwary Transcriber which may serve to satisfy that objection taken out of Simlerus who in his Index of those Bookes which the City of Auspurgh bought of Antony Eparch of Coreyra reckoneth Joannis Jerosol Catech. Illuminat duâ—deviginti Mystagogicus quinque If any yet desire to have this more fully and clearly demonstrated viz. That the Easterne Churches had an Ancient Forme of Beliefe derived to them from the Apostles and whereto they profest to adde nothing in their following confessions because as it is more obscure so it is more oppugned they may please to consult these following Testimonies 1. Epiphanius in his Booke called Anchoratus having set downe the Nicene Creed as we now have it at large adjoynes these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Faith saith he was delivered by the holy Apostles and in the Church the Holy City by all the holy Bishops together above 310 in number The same Creed then was delivered by both by the Apostles as the Primitive Authors by the Nicene Fathers as the Expositors The Nicene Creed thus at full set downe by Epiphanius was written seaven years before the first Councell of Constantinople which first added all after the Article of the Holy Ghost unto that forme which the Nicene Fathers had delivered although they were not the first framers of those additionall Articles and having thus compleated the Creed by borrowing the remaining Articles from that of the Apostles confirmed the entire forme by their Synodicall Authority and so commended yea prescribed the whole to the Catholick Church 2. The succeeding Councells in the Easterne Church expressely tell us that they and their Predecessors were neither Authors of any new Faith nor Adders to it but only Establishers and Exposirors of the old The first Councell of Constantinople which was the second Generall calls the Nicene Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most ancient although that Synod was celebrated but 56 years before the reason therefore of this Title is that they looked upon that Creed not as first composed by the Bishops of the Nicene Synod but as derived and declared out of a Creed ab ultima antiquitate in Ecclesiâ recepto received in the Church from all Antiquity as the Reverend and Learned Primate of Armagh hath rightly exprest it They also decreed to retaine it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most agreeable to the Sacrament of Baptisme Theod. lib. 5. hist cap. 9. The Bishops Assembled at Tyre Anno 518. professe to embrace the Nicene Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded not made by that Synod Act. Concil 5. Constant sub Mennâ And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That holy Creed whereinto we were all Baptized the Nicene Synod with the assistance of the Holy Ghost hath publickly declared that of Constantinople hath ratified that of Ephesus hath confirmed and in like manner the Great holy Synod of Chalcedon hath sealed The Councell of Chalcedon which was the fourth Generall styles the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine unshaken or unmoved from the first Preaching of the Gospell and withall tells us that the Councells of Nice and Constantinople expounded the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not adding ought as if the faith of their Predecessors had been deficient but declaring their sense by Scripture Testimonies Evagr. lib. 2. cap. 4. To this agrees also that of the Emperour Iustinian writing to Epiphanius Patriarch of Constantinople we keepe saith he that decree of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Symbole which was explained by the 118 Fathers in the Councell of Nice which also the 150 Fathers in the first Councell of Constantinople farther declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as though the ancient faith were defective but because the enemies of the Truth partly rejected the Divinity of the Holy Ghost partly denied the Incarnation of God the Word therefore the said Fathers by Testimonies out of Scripture explained this Doctrine more at large Thus he 7. leg Cord. De Summâ Trinitate Fide Catholicâ 3. To give you the Testimony of the Westerne Church for confirmation of the same Truth The Liturgy called Ordo Romanus a Book of known Authority and Antiquity in the Preface to the Nicene Creed hath these words directed to the Persons who were to pronounce it before their Baptisme Audite suscipientes Evangelici Symboli Sacramentum à Domino inspiratum ab Apostolis institutum cujus pauca quidem verba sunt sed magna mysteria In which words the Nicene Creed is called The Evangelicall Symbole inspired by Christ and ordained by his Apostles And another old Latine Liturgy in use about the yeare 700 hath these words of the same Creed Finito Symbolo Apostolorum dicat Sacerdos Dominus vobiscum Where it is also expressely called The Creed of the Apostles that is the same explained and enlarged For these Testimonies I am indebted to the said R. and Learned Bishop Now for a close to these Authorities and Arguments I shall subjoyne the testimony of Franc. Quaresimus of the Order of Minors a Person of good note in the Romish Church as who was made by the Pope his President and Apostolick Commissary in the Holy Land during which office of his he took incredible paines in searching out the Antiquities of Palestine now this Author in his Book called Elucidatio Terrae Sanctae Tom. 2. lib. 4. Perear 9. cap. 1. Brings two opinions concerning the Place wherein the Apostles composed the Creed The first that of Adrichomius who thinkes it probable that the place was Caenaculum Sion a Place famous for many other sacred Actions as wherein our Blessed Saviour celebrated his last Supper and instituted the most holy Eucharist wherein the Holy Ghost descended on the Apostles at Pentecost and wherein they held that famous Councell about the abrogating of the Ceremoniall Law Act. 15. consonantly to which Tradition he brings that saying of the Evangelicall Prophet Out of Syon shall goe forth the Law and the word of the Lord from Jerusalem Isa 2. 3. The second that of Frier Anselme and others that the place where the Apostles framed the Creed was on Mount Olivet three Bow-shootes from the place where Christ is said to have wept over Jerusalem for which he gives this reason Quia est communis in partibus istis Traditio perpetuis
Regeneration Tit. 3. 5. whence it followes in the very next verse Being then made free from sinne that is saith the same Anselme Per Spiritum Sanctum quem accepistis in Baptismo By the Holy Ghost which yee received in Baptisme 2. Secondly Rom. 12. 6. He chargeth those who have the Gift of Prophecy to Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Analogy or Proportion of Faith Now by the Gift of Prophecy in this place Divines usually understand the Interpretation of Scripture and by Faith they understand the object of Faith or the Principles of Christian Religion which are contained in the Creed thus expounding it Let them so interpret Scripture that they give no sense thereof but what bears Analogy and due correspondence with the main Grounds of Religion comprehended in the Rule of Faith or Articles of the Creed Thus Beza on the place expressly Significat Apostolus verum Canonem Prophetiae id est interpretationis Scripturarum verae à falsa discernendae nempe si ad Christianae fidei Axiomata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exigantur Symbolo comprehensa quod Apostolicum vocant quod jam inde ab initio Evangelicae Praedicationis veluti Evangelii Epitome scriptum fuit ideoque norma regula fidei meritò à Tertulliano vocatur Where he tels us that the Creed is the Epitome of the Gospell the Rule of Faith and more particularly the Rule of Prophecy that is of discerning the true Exposition of Scripture from the false then that it was framed at the first Preaching of the Gospell therefore by the first Preachers of it the Apostles Lastly that the Articles thereof are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex se fide digna that is require our Assent without farther proofe therefore framed by Divine Inspiration With him agrees the Learned Estius though of a diverse Religion Let him Prophecy saith he according to the proportion of Faith id est sic ut sequatur rectae fidei dictamen diligenter caveat nequid vel pronunciet quamvis sibi videatur praeditus spiritu Prophetico vel pro Scripturae Interpretatione adferat quod à Regula fidei discrepet And before him Anselme secundùm rationem fidei ut nihil extra fidei regulam loquamur aut sapiamus To whom we may adde the Testimony of Simon Grynaeus Scripturarum Epitome saith he est Symbolum Apostolorum quod ideo Tertullianus normam Regulam fidei appellat quia ea tantùm vera habenda ac proinde credenda sunt quae revera cum illis consentiunt that is The Apostles Creed is the Epitome of the Scriptures which therefore Tertullian calls the Rule of Faith because those things only are to be held for true beleeved which agree with the Articles thereof 3. Thirdly 1 Cor 3. 2. He thus bespeaks his Corinthians I have fed you with Milke and not with meat for hitherto ye were not able to beare it neither yet now are ye able Then v. 10. He useth another Metaphor As a wise Master-builder I have laid the foundation and another buildeth thereon but let every man take heed how he buildeth thereupon Now under these Metaphors of Milke and a Foundation the Apostle seems to allude unto the Creed calling it Milke because it contains the first principles of Christianity the proper food of new borne Babes 1 Pet. 2. 2. Who were lately regenerated by Baptisme Ioh. 3. 3 5. Rom. 6. 4. Whence Cyrill of Ierusalem alluding to this place calls the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Milkie introduction Catech. 4. And calling it a foundation because it is the very Ground-worke of Christiany comprising the fundamentalls of our Religion whereas other Doctrines are but superstructures which if good and profitable he compares here to Gold Silver and precious stones if Bad to wood hay and stubble Comp. 1. Thess 2. 7. Rom. 15. 20. Eph. 2. 20. Rev. 21. 14. Heb. 5. 12 13. 6. 1 2. Also 1 Cor. 4. 15. 2 Cor. 10. 16. 4. Fourthly The same Apostle in his Epistles to the Churches of Galatia and Philippi reprehending those who made a mixture of two Religions joyning Judaisme and Christianity together endeavours to bring them back to the true and undoubted Rule whereof they had formerly made profession in their Baptisme To the Galatians thus Cap. 6. v. 15 16. In Christ Iesus neither circumcision availeth any Thing nor uncircumcision but a new Creature And as many as walk according to this Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be on them and mercy Whence I observe three things 1. That the Apostle opposeth a new Creature to the outward state of Circumcision and uncircumcision now we are regenerated or made new Creatures in Baptisme by Profession of our faith in Christ 2. That he immediately inferrs upon this the walking according to a set Rule such a rule as hath a manifest Reference to the fore-mentioned new Birth or Creature now what Rule can this be but the Creed which hath been allwaies profest in Baptisme and borne the same Title in all Antiquity Irenaeus cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke as he is cited by Epiphanius and Tertullian the most ancient of the Latines usually cals it Regula Fidei 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary walking for it is not a walking at randome but an orderly walking as the same word is rendred Act. 21. 24. an exact keeping of a Path without the least Declination either to the right hand or to the left which signification well sorts with the accurate observation of the Creed without varying from it in the least Particular And least I should seem to goe alone in this Interpretation please but to consult the judgment of these Fathers whose expositions follow and you will find them to understand this new Creature of Regeneration in Baptisme by the Rule or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule of Doctrine of Faith then profest Chrys on the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle saith he meanes by this new Creature our Christian law or discipline for our soule grown old in Sin is at once or altogethr renewed by Baptisme receiving as it were a new Creation Theophilact expounds it in the same sense the like words Jerome -- nos qui nunc jam in Baptismate Christo consurreximus in novum renati hominem nec Circumcisioni nec praeputio serviamus sed quod futuri sumus jam nunc nos esse credamus Regulam Ad normam omnia diriguntur ut utrùm prava rectave sint cum Regula apposita fuerit arguantur ita ut doctrina Dei quaedam quasi norma sermonis sit c. Where he expoundes the new Creature of Baptisme and the Rule of that divine Doctrine whereby all others are to be examined the Summe whereof is the Creed which was solemnly rehearsed and professed at the time of Baptisme as for the divine Doctrine at large comprised in the New Testament
interrogabat quemadmodum ex variis Patrum Testimoniis constat praesertim de Symbolo quod Apostolicum vocant examen habehatur Ille primus quasi ingressus erat in Ecclesiam iis qui jam adulti Christo nomen dabant cum priùs alieni fuissent ab ejus fide Paraeus Fidem pro Symbolo fidei intelligere possumus ubi haud dubiè quaerebatur credisné in Deum Patrem Credisné in Jesum Christum filium ejus unigenitum Credisné in Spiritum Sanctum In his quaestionibus Jeronimi temporibus Catechumeni baptizandi quadraginta diebus erudiebantur ut ipse scribit ad Pammachium These foure Testimonies so cleerely understand this place of the Creed and so plainly speake of the profession thereof at the time of Baptisme that it were lost labour to insist farther on them 9. Ninthly and lastly S. Jude in his generall Epistle ver 3. exhorteth all good Christians That they would earnestly contend for the Faith which was once delivered to the Saints Where by Faith is plainly meant the object of Faith or the Principles of Beliefe which are contained as we know in the Creed for he renders this as the reason of his exhortation in the words immediatly following That certain men viz. Hereticks had crept in unawares who denied the only Lord God and our Saviour Jesus Christ which be the two first Articles of the Creed This Faith saith the Apostle was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is a Tradition And but once delivered to shew the perfection and stability of it the Perfection for nothing must be added to it since it was once delivered entire and the stability of it for nothing must be taken from it it must for ever remain firme and untoucht in both like a Depositum no second Delivery thereof either to increase or correct it To conclude This Faith the Apostle would have contended for and that not slightly but earnestly because it concernes the maine Grounds or foundation of Christianity not some By-poynts or slight superstructures Thus at length have I proved the Antiquity and Orinall Authors of the Creed from severall Texs of Scripture accordingly expounded by Divines of the best note both in the Primitive Times and this latter Age. But before I proceed to any farther proofes it will be requisite to remove such objections as may be raised against what I have here produced Ob. 1. How can it be proved out of Scripture that the Apostles made the Creed that is this forme of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same words wherein we now have it Seeing it is no where in Scripture and as for those Metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They agree to every Epistle or Sermon of the Apostles as well as to the Creed and therefore it will no more follow they speake of the Creed under those formes then that I speake of Homo therefore I meane Socrates And indeed most of the Fathers cited on those places seeme to relate to the Doctrine of faith in generall not to any Epitome of it such as the Creed Besides Anselme and Cajetan extend the Rule as well to the Agenda as the Credenda whereas the Creed comprehends no Agenda at all Answ Every Epistle or Sermon of the Apostles cannot properly be stiled a forme of Doctrine a Rule a Depositum c. First not every Epistle for the Apostles mention this forme whatsoever it were in diverse of their Epistles as somewhat severall from them and contradistinct unto them nor secondly every Sermon for the Apostles Sermons which we find recorded in the Acts were commonly made unto the Jewes circumcised Proselites or to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Gentile-worshippers of the true God and observers of the seaven Lawes of the sonnes of Noah now such as these needed nothing to be proved to them but that Jesus was the Messiah that is to have the foregoing Promises and predictions of the Old Testament applied to a particular person namely to Iesus the sonne of Mary as for the rest the most of the Creed they believed it before and therefore had no need to have it preached unto them Yea in that Sermon of S. Paul at Athens Acts 17. to the Heathen Philosophers who were pure idolatrous Gentiles we find nought preached unto them but the knowledge and worship of one true God Christs Resurrection and coming to judgement so not the whole Canon or forme of Doctrine which if it were not explained to the Chatechumeni before they came to Baptisme as we have already learned from Cyril of Ierusalem when he was Catechist much lesse was it propounded in grosse to the raw Pagan who in likelihood at first sight might either deride the faith or stumble at the threshold upon the hearing of so many strange mysteries Besides many of the places alleadged out of S. Pauls Epistles not obscurely allude unto Baptisme wherein the Catechumene made his confession of Faith by a publique rehearsall of the Creed as will more fully appeare hereafter but had not that Creed Preached unto him at his first invitation to Christianity only in the precedent dayes of Lent the Creed was explained to him by the Catechist on Palme-sunday by the Bishop The Rule involves the Agenda or practicall grounds of Christianity as Anselme and Cajetan rightly tell us but it includes the Credenda too that is our Articles of Beliefe and primarily poynts at them which is sufficient for our purpose for we make not the Creed the whole but the Principall part of the Christian Catechisme S. Paul therefore Heb. 6. 1 2. and Cyril of Ierusalem in his Catechises joyne them both together as necessary for the Catechumeni who were to be taught what to doe observe as well as what to believe As for the Fathers in their Expositiōs on the forecited places of Scripture some of thē expressely mention the Creed others referre what they say to Bapt. when the custome was to make open professiō of the Creed these therefore may well speak for the rest and explaine their meaning touching the doctrine of Faith that though exprest it be in more generall Termes yet is to be understood in the same sense for the Breviary of this Doctrine couched in the Creed and confest at the time of Initiation into the Church by Baptisme Ob. 2. Suppose it be granted that the forecited places of Scripture import there was some Forme of Doctrine delivered before the new Testament was written or after and that it contained the cheif heads of Christian Religion yet that this Forme or Rule was the same with that which we call the Apostles Creed is not necessarily inferr'd nor doe most of the Expositours alleaged affirme any such Thing Nay those Principles Heb. 6. 1 2. are such as some of them are not mentioned in the Creed as Baptisme Imposition of Hands Repentance from dead works It is not enough to prove there were Summaries of Faith containing the same in
Luke in the Acts was not altogether so necessary it being enough that it was otherwise testified that lastly S. Luke probably omitted it because it was a thing so vulgarly knowen in the Christian Church the Apostles delivering it to be kept and used wheresoever they Preached Secondly though S. Luke make no expresse mention of this Creed of the Apostles yet S. Paul in diverse of his Epistles not obscurely alludes unto it under severall Formes Phrases of Speech as hath bin shewen at large before so also doth S. Jude v. 3. Thirdly S. Luke sets downe the Apostles Decree concerning the ceremoniall Law because it was the Result of a Generall Councell and that Councell occasiond by a great Dissention in the Church of Antioch which sent to the Apostles about the Resolution of this question Now matters of dissention are the chiefe Theme of Histories and that Councell with the Proceedings and Formes thereof is set downe on purpose as a patterne to all succeeding Ages As for the Creed or Canon of Faith there was no such occasion for the mentioning of it seeing no Cavill then arose about it nor any generall Councell concurred to the Composure of it but only a private meeting of the Apostles Ob. 2d. Not one of the Ancient Fathers who lived within the three first Centuries spake of any such thing in any of their writings and yet they should best know it whose Times were nearest unto the Apostles Then of so many Church-historians who studiously gathered together the confessions of Synods and Anti-Synods not one makes mention of this though a matter of the greatest consequence as being the Rule of Faith and mother of all following Confessions I Answer First That the Ancient Fathers who lived within the three first Centuries make mentiō of the Creed and the Composure thereof by the Apostles I appeale to the former Testimonies cited out of Irenaeus Tertutullian and Origen who all lived within two hundred yeers after our Saviours Assension Secondly Though we have not any Comments extant on the Creed written by the Fathers of the three first Centuries Origen excepted who largely expounds it in his Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is more than probable that more of them expounded it paraphrastically First because Ruffinus who lived in the next Age in the Preface to his Exposition of the Creed tels us of those before him comperi saith he nonnullos illustrium Tractatorum aliqua de his pie breviter edidisse That some famous Authors had wrote piously and briefly on this Subject And a litle after Tentabimus quae omissa videntur a prioribus ad implere That he would endevour to supply what had been omitted by former Writers Secondly because it was the custome of the Ancient Bishops to expound the Creed unto Catechumeni when they came to Baptisme at those two solemne times of the year Easter Pentecost as appears by those Homilies or Catecheticall Sermons now extant of Cyril Chrysostome Austin Chrysollogus and others many more doubtles there were framed by former Bishops which either were never committed to paper or being then writen are now lost 3ly As to the silence of Ecclesiastical Historians touching this subject a little observation will informe us that nouell strange singular Passages are the usuall Arguments of their Pens not things Publick knowne and received such as the Creed is was common then in every Novices mouth So the Romane Historians set not downe their lawes customes court-proceedings as things vulgarly known and of daily practice amongst them the omission whereof rendring their Histories obscure to strangers they are set downe distinctly by Dionysius Halycarnasseus 'T is sufficient that severall Fathers in most Ages occasionally make mention of it when they had to deale with Hereticks who denied or perverted it But that Ancient Church-Historians mention the severall Confessions of Faith which were framed in severall Synods and Anti-Synods as Socrates and others in the businesse of the Arian faction hath this double Reason That they were New and contrary to each other whereas the Apostles Creed was an Old known Tradition and received verbo-tenùs by the Arians as well as the Catholicks whence it was that to unmaske their false Glosses the Catholicks were faine to adde by way of explication unto the second Article of the Creed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to cleare the true meaning thereof and distinguish themselves from the corrupters of the Faith Ob. 3d The very Language of the Creed convinceth it to be yonger than the Age of the Apostles for the word Catholick was not knowen in their Time as witnesseth Pacianus in his Epistle to Sympronianus It is likly it was added in after Ages to distinguish the Vniversall Church spred through out the whole world from the Canventicles of Hereticks and Schismaticks suth as the Novatians and Donastists for if it be said this word was added to distinguish the Christian Church from the Jewish Synogogues circumscribed within the limits of the land of Canaan 't is an improbable Reason because in the Apostles Age there were as many if not more Jewes out Palastine than in it as apeares by the History of the Acts. I Answer 1. Some one word might possibly be added in succeeding Times by way of explication to distinguish the True Church from the Conventicles of Hereticks and yet not prejudice the Antiquity of the whole So St Austin seemes to include it in the Epethete Holy for when he comes to this Article hee addes by way of explication to Sanctam Ecclesiam Vtique Catholicam In case of reply that if one word be added why not many and if the Church might doe so in one Age why not at other times I rejoyne That one word might be added then but by way of explication only not to supply a mutilous member or defective Article but the Forme being now setled for so many hundred years such liberty is taken away together with the cause of it the full and genuine sence of the Creed having been abundanty delivered to the Church in succeeding Exegeticall Creeds and expositions of the Fathers so that there is now no need of coyning new words or Phrases by way of explication But Secondly We have no need to make use of this supposall for the word Catholick might very well be placed in the Creed from the Original composure of it notwithstanding whatsoever is produced to the contrary from the testimony of Pacianus for this Pacianus Bishop of Barcelona and contemporary to S. Jerome in his first Epistle to Sympronianus the Novatian which is entituled De Catholico Nomine after he had dealt with him very gently in the begining superscribing his Epistle thus Pacianus Symproniano Fratri to winne him over the more effectually to the Communion of the Church in the Body of his Epistle he useth these words Sub Apostolis inquies nemo Catholicus vocabatur Esto sic fuerit vel illud indulge cum post Apostolos haereses
Canon of Scripture for if you say it pertaines to unwritten Traditions as S. Jerome and others tell us we must know that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerne only the Goverment and Rites of the Church whereas the Creed is a Rule of Faith or Doctrine required to be profest by Christians at their Baptisme Answ First To retort a like question why is not the number of the Canonicall Bookes put into the Canon that so we might the more certainly know what Bookes are of Divine Authority and what are Supposititious This sure is a Doctrinall Point the maine Fundamentall one and highly concernes our Faith if any thing doe and yet it is derived unto us by Tradition why may not the Creed in like manner Secondly the Creed is taken out of the Canon of Scripture either in expresse words or by evident and necessary Consequence whereof the Apostles were unerring Iudges reduced only to a Method and set Forme Thirdly The Apostles thought not fit to commit it unto writing but delivered it by word of mouth to the Pastours or Bishops of the Churches whom they left to succeed them and who in a continued Succession downe from the Apostles delivered the Creed unto us Fourthly That unwritten Traditions comprehend not only matters of Practise such as are the Rites Regiment of the Church but also matter of Doctrine I appeale not only to the former instance of the Canon of Scripture and to this of the Creed constantly witnessed by St Ierome with many other Fathers whose testimony deserves much credit but to a Third also the perpetual Virginity of the Mother of God of which Mr Perkins no friend of Romish Traditions saith thus That the Virgin Mary lived and died Virgin is received for Truth but yet not recorded in Scripture and in Ecclesiastical Writers many worthy sayings of the Apostles and other holy Men are Recorded and received of us for Truth which neverthelesse are not set downe in the Bookes of the Old or New Testament and many things we hold for Truth not written in the Word if they be not against the Word Thus he in his Reform Cath. of Tradit Concl. 2. Ob. 6th The Creed hath not been preserved so safe from Addition Detraction Mutation as the rest of the Scriptures alwayes have been therefore not likely to have come from the Apostles Answ I could wish that the holy Scriptures had beene kept so safe as the Objectour beares us in hand the Church then would have been more pure and more peaceble But First For Additions Doth not our Church cut off those Apocryphall pieces which were long a goe an next to Daniel and Hester And doe we not find the 151 Psalme added unto the rest a Copy whereof we have in Sixti Sen. Bibliothecâ And in the New Testament for some Ages the Booke called Hermae Pastor was joyned to the Bookes we now have and esteemed by many for Canonicall Secondly For Detraction Have not whole bookes been taken a way by diverse Hereticks who would acknowledge no scripture that made against them For Instance Marcion acknowledged none of the four Gospels but only that of St Luke neither his entirely as Tertullian witnesseth Examples of other Hereticks are almost infinite Yea which is more some Canonicall Bookes for a while were denied or at least doubted of and so left out in diverse Copyes by some Orthodox Doctors of the Church till the Truth became afterwards better cleared as the Epistles of James Iude the Second Epistle of Peter the Second Third Epistles of St Iohn the Epistle to the Hebrewes the Revelation of St Iohn For this we may consult the Syriack Translatiō of the New Testament Thirdly For Mutation The Hereticks of old time who were bold to cut off whole Bookes did much more boldly adventure on changing of verses wordes letters and points The fraud of the Arians both old and new is notorious in this kind Neverthelesse for all these subtile and various Devices of Satan to overthrow Religion and pervert the Word of Truth by these his mischievous Instruments yet some ancient copies both of the Scripture Creed by Gods especiall Providence have been kept entire whereby the rest might be examined and amended Ob. 7th Although the Creed hath ever been much esteemed in the Church yet was it never accounted Canōicall The Ancient Doctors were so far from equalling it with Scripture that they appealed from it thereunto as to an higher Authority so did Cyr. Catech. 4. And Paschasius in his Booke against Macedonius Bib. Pat. Tom. 9. Which without question they never would have done had they thought it had bin from the Apostles in such Forme and as now wee have it Answ First Whether the Creed were accounted for Authority Canonicall that is Divine and unquestionable and for Frame Apostolicall I appeale to all those Ancient Fathers which I have already produced amongst whom Tertullian one very Ancient expresly tels us that the Creed was ordained by Christ viz. by the Ministery of his Apostles who were Authorised by him and assisted by his Spirit to compose it according to that saying of his He that heareth you heareth me Luk. 10. 16. Whence he sends the Hereticks to the Churches founded by the Apostles to find this Doctrine or Rule of Faith there left by them De praesc adv haer cap. 21. Withall he cals it The Canon or Rule of Faith as Irenaeus had done before him and tels us that no part thereof may be cald in question Seconly 'T is not unlikly that some of the Fathers may cite places of Scripture in confirmation of the Creed as the Apostles themselves in their writings bring forth places out of the old Teastament to back and vindicate the truth of what they said yea our Blessed Saviour himselfe oft cites Moses the Prophets and authorizeth his doctrine by their Testimony bidding his Auditours to Search the Scriptures of the old Testament for they are they saith he which Testify of me Io. 5. 39. See also Act. 26. 22. 2 Pet. 1. 19. Iam. 2 14 23. And it is the usuall practise of our preachers at this day to bring proofes for their textuall observations though oft expresse wordes of Scripture out of other paralell Places But as well those citations of the Fathers as these of our Blessed Sauiour and his Apostles are brought not so much to confirme the truth of what they said as to satisfy the mindes of their Auditours which were more fully cōfirmed whē they they saw the joynt correspondence of the Creed with the Scripture and the Gospell with the Law And we find at this day though divine Authority doe abundantly suffice to confirme us in the Grounds of our Religion yet it doth more fully content the judgment of the Learned when they see the probates of Reason to conspire with the dictates of Faith for Instance in the Vnity of the Godhead and the immortality of the Soule Thirdly As for the two Fathers
contentions dayly growing hotter betweene them had like to have seperated the East and West about a syllabicall difference But Athanasius saith he with much patience and prudence calling unto him and hearing both Parties having examined their meaning and the sense of the words when he found them agreeing in the thing signifyed and at no difference about the doctrine it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 granting them the diversity of their Termes he unites them together in the same Truth Secondly Though we hold it most certaine that the Apostles considered single and apart delivered nothing to the Church either by word or writing but what they were specially assisted in by the holy Ghost and therefore most undoubtedly true yet for ought I know as the holy Ghost revealed not all truths to the Apostles at once no not when he descended on them at the Feast of Pentecost but delayed the manifesting of some till afterwards as for example the Conversion of the Gentiles to Peter in the vision of the sheet Act. 10. So he might not reveale some truthes unto them when they were single and apart but only when they met and consulted together For though every one of them by himselfe was infallible in all necessary Points that is so as to deliver nothing contrary to the Faith or Truth of Christian Religion yet without any Derogation to his priviledge they might need the more especiall assistance of the holy Ghost upon their Assembly to instruct them which Points of Faith were necessary to Salvation which not We have a famous Instance of this recorded Act. 15. For when there arose a great question in the Church of Antioch whether the Gentiles newly converted in Syria and Cilicia should be circumcised and obey the Law of Moses That Paul and Barnabas were sent unto Jerusalem about it v. 2. that the Apostles and Elders came together to consider of this matter v. 6. What needed this considering in a solemne meeting if they had been ascertained what to resolve before they met It followes v. 7. That there was much disputing or debate in the Councell Why not even among the Apostles themselves who were the chiefe members thereof At least this disputing might have been spared or cut short by the Apostles as a thing unnecessary if it had not beene thought a good and needfull Preamble unto a finall Decision If the Church had conceived S. Peter or any other of the Apostles an infallible Judge in this Point with out due examination thereof and the speciall assistance of the holy Ghost in a Synod they might have spared both their meeting and dispute But when there had been much disputing and not before they joyntly determined what Lawes to free them from and what to impose upon them as things necessary to be observed v. 28. Namly the abstaining from Bloud and consequently things strangled v. 29. According to that primitive law given to the Sons of Noah Ge. 9. 4. a Law still observed by the Greek Church by the Moscontieth their neighbour churches of Polād which have admitted the Reformation and long observed generally by the whole Western Church even til the Times of Ludovicus Pius as appeares by his and his Father Charles capitular together with the abstaining from Fornication and things offered to Idols which the Apostle makes a species of Idolatry 1 Cor. 10. 19 20 21. And are more clearly against the Morall Law though not so esteemed by the generality of the Gentiles Then and not before they use that stile It seemed good to the Holy Ghost and to us that is To us in the Plurall to us assembled together Consonantly to this S. Paul tells us more plainly Gal. 2. 2. that long after his conversion and calling unto his Apostleship he went up to Jerusalem by Revelation and communicated the Gospell which he Preached among the Gentiles unto the Apostles who there resided namely to Iames Cephas and Iohn giving this for a Reason least saith he by any meanes I should run or had run in vaine Gal. 2. 2. Now the composing of the Creed wherein were to be comprised the maine Grounds of Christian Religion was a matter of the highest consequence and so might very well require the joynt and serious deliberation of the Twelve together with the speciall assistance of Gods spirit Thirdly To the Reply against the second Reason I Answer That 't is a groundlesse supposall to think that the Persons to be Baptized in the Apostles times were required to believe only in Iesus Christ or in the Trinity alone for First we find other Principles of Christian Doctrine distinctly set downe in Heb. 6. 1 2. And Preached by the Apostles before they Baptized their Auditors for instance the Article of Remission of Sinnes by Peter Act. 10. 43. And by Paul Act. 13. 38 39. The Article of the Creation of the World by the same Paul Act. 17. 24. Secondly As for beliefe in Iesus Christ the Apostles indeed required it as the maine poynt as we read in the History of the Eunuch Act. 18. 37. and of the Jaylor Act. 16. 31. Yet not as the sole poynt for beliefe in the holy Ghost was also required as appeares by the history of the Disciples at Ephesus Act. 19. 2 3 6. 'T is mentioned therefore as the principall and that which virtually includes all the rest for to believe in Jesus Christ as wee ought is to believe the Doctrine which he taught revealed unto the world from the Father as the guide or light to true Blessednesse now what was this but the Gospell of Salvation whereof the Creed for mater of Doctrinalls is the Epitome consult to this purpose Io. 17. 3. And chap. 3. 13. 36. Thirdly As for beliefe in the most Holy Trinity it gives us more scope as that which comprehends all the Articles of our Faith for as to believe in Jesus Christ implicitely conteines all the mysteries of our Redemption viz. His Godhead Incarnation and Birth Passion Buriall Descent into Hell Resurrection Assension Sitting on the right hand of the Father and second comming to Judgment so to believe in God the Father conteines his workes of Creation and Providence which are the Visible effects of his eternall Power and Godhead Ro. 1. 20. And to believe in the holy Ghost involves the whole worke of Sanctification the applying of Christs Benefits to his Church and compleating the Salvation of mankind which are distinctly set downe in the foure last Articles And this S. Chrysostome teacheth us in his first homily on the Creed already cited where his Text ends thus I believe in the holy Ghost but in his explication he thus unravels the Article and layes it open to view in its full extent who brings us to the holy Church she remiteth our sinnes promiseth the Resurrection of the Body and life everlasting This beliefe therefore in Christ or in the Trinity is not to be nakedly simply understood as if no other Particulars were required but with
word added but in other Places according as we are informed some passages seeme to be added by reason of certain Hereticks on purpose to exclude the novelty of their Doctrines by expressing the true sense 1. Thirdly Vigilius Bishop of Rome in his 4th book against Eutyches hath these words Vniversitas profitetur Credere se in Deum Patrem omnipotentem in Jesum Christum filium ejus Dominum nostrum Huic Capitulo ob id iste calumniatur cur non dixit in unum Iesum Christum Filium ejus juxta Niceni decretum Concilii Sed Roma antequam Nicena Synodus conveniret à temporibus Apostolorum usque ad nunc sub Beatae memoriae Caelestino cui iste rectae fidei testimonium reddidit ita fidelibus symbolum tradidit nec praejudicant verba ubi sensus incolumis permanet That is The whole Church professeth to believe in God the Father Almighty and in Iesus Christ his Son our Lord Eutyches cavils at this last Article because it runs not thus In one Iesus Christ his Sonne according to the Decree of the Nicene Councell whereas the Church of Rome before the assembling of that Councell from the Times of the Apostles untill this present and under Caelestinus of Blessed memory the rightnesse of whose faith Eutyches acknowledged delivered the Creed in these Termes unto the faithfull neither be the words prejudiciall where the sense is entire So then That the Church of Rome kept the Creed inviolate this Apostolicall Tradition faithfully and entirely witnesse here S. Ambrose Ruffinus and Vigilius And that the Apostles distinguisht it into twelve Articles according to their own number witnesse as hath been shewn before the same S. Ambrose Augustine and Leo the Great But because these two Creeds of the Ierosolymitan and Romane Churches differ something in the Bulke that of Ierusalem being somewhat the larger we may if we please to make them exactly agree cut off those Additionall Particles from the Creed of Ierusalem which were added because of Heresies succrescent in those Easterne Parts But if we let them alone the difference will not appeare considerable rather an admirable Harmony will be observed betweene the so distant Churches of East and West in matter of Faith which otherwise in Discipline and Ceremonies did not a little vary Thus the Churches Coat like that of Christ her spouse was seamles though wrought with diverse Colours CAP IX The Second Head of this Discourse namely The Gounds on which and the ends for which the Apostles Framed the Creed The Suffiiciency also of the Creed fo the Rule of Faith is proved by the Testimonies of Divines as well Moderne as Ancient and those both Romish and Reformed HAving evinced as farre as in me Lyes the first and chiefe Head which I proposed to Treat off namely That the Apostles were the Composers of the Creed which commony beares their Name I come now to dispatch the other three in their order as they lie the which will require but a short discussion and first the Grounds and ends of composiing it First The Apostles had Ground and warrant for composing this Breviary of Faith from diverse Patternes in holy Writ of Gods owne setting King Solomon in the old law contracts the whole Duty of Man into these two precepts Feare God and keepe his Commandements Eccles. 12 13. And a wiser then he in the Gospell our Blessed Saviour reduceth the whole Law unto these two Heads The love of God and our Neighbour Mat. 22. 37. More particularly God the Father in the old Testament concluded the whole law of nature with al its Branches within the compasse of ten short Precepts and those ten he reduced into two Tables Thus we have a perfect Rule of Love and obedience from his Mouth Then God the Son under the New Testament at his Disciples request gave us an exact Forme of Prayer whereby to ground exercise and regulate our hopes and desires There remained now in the compiled some short compleat Rule of Faith which the holy Ghost heere did delivering this Creed unto the Church by the Mouthes of the Apostles to be for ever kept therein as a sacred Depositum Thus have we three Briefe but Full Rules of those Fundamentall Christian virtues Faith Hope and Charity namly The Creed The Lords Paryer and The Ten Commandements delivered unto us by the three Persons of the Sacred Trinity Secondly The Framing of the Creed was most necessary for these two ends tht preservation of Faith and Charity First For the ease and safety of Christians especially of the plainer weaker and more Ignorant sort Many have not the ability or leisure to peruse the whole Body of Scripture and thence to collect those Points of Faith which are necessary to Salvation for they lye confusedly scatterd heere there mixt with matter of a diverse kind yea some Articles of the Creed are not expresly and directly found in any determinate Place of holy writ as the eight and ninth together with the mystery of the Trinity which is therein conteined but depend on Consequences and Logicall deductions which though sufficiently cleare in themselves upon a just arguing or comparing of Places yet it cannot be presumed that every one hath the skill to Frame them so that there would be much feare of errour and danger of mistake in so weighty a Businesse Wherefore it was very expedient or rather absolutely necessary that there should be gathered a summary of these points digested into a method and exprest in plaine tearms and that by an unquestionable and unerring hand that so wee might know what to trust to and have alwayes at hand those maine grounds of our Religion which God requires to be believed by us as necessary to Salvation The whole Scripture is indeed a Perfect Rule of Faith so is it also of our hope and life A perfect Rule of our Life and manners in its precepts and prohibitions of our hope in its Promises severall Patternes of Prayer of our Faith in its Dogmaticall Positions yet as it pleased God to summe up the first in Ten short words as Moses calls the Commandements Deut. 10. 4. And to summe up the second in seven shorter Petitions so it was as requisite that upon the the same Ground the Third should be reduced unto some few Heads as they are now in the twelve Articles of the Creed which therefore we may not improperly call Sepes Credendorum The fence or mound of our Faith without which Boundary we should wander up and downe in infinito Campo in a large field at randome This Reason is touched by S. Austin De fide Symb. cap. 1. Est Fides Catholica in Symbolo nota fidelibus memoriaeque mandata quantum res passa est brevitate Sermonis ut incipientibus atque lactentibus eis qui in Christo renati sunt nondum Scripturarum divinarum diligentissimâ Spirituali tractatione atque cognitione roboratis paucis verbis credendum constitueretur proficientibus