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 ALthough the Testimonies of the Fathers might well suffice in this Busines the Ancient Doctours of the Church being the most apt and able Witnesses of so ancient a Tradition yet because the Church at this day especially this Western Part of it is so unhappily broken into severall divisions whereto diverse too pertinaciously addicting themselves think nothing right or true but what their owne side allowes and their heades maintaine thus measuring all Religion by the private judgment of some late masters of the Reformation whom though choise Instruments in that worke we ought not sure to looke on as infallible dictatours least in a crosse ridiculous vanity we be found to imitate what we so much blame in our Adversaries by giving that unto them which we have taken from the Pope and so setting up many for one I thought it not amisse by declaring their Judgment also in this Point to comply a little with these prejudices and so give satisfaction even to the most partiall who look upon the Fame of the Author rather than the Force of the argument and value the proofe according to the esteeme they have of the Person as if the Truth were commended by the Teacher not the Teacher by the Truth contrary to that short and sharpe expostulation of Tertullian num ex Personis aestimamus Fidem an ex Fide Personas In compliance I say with these I have thought good to subjoyne unto the consent of Antiquity the suffrages of our latter Protestant Divines many of them the prime Instruments of the Reformation who fully agree with the Fathers in this Point whereby also I shall shew the convincing evidence of this Truth which hath obteined a free confession from the Mouthes Pens of those who have rejected so many other doctrines received in the Church of Rome Especially matters of Tradition such as the Creed is which hath been so universally received by them who have repudiated or Reformed all that they could find any fault with after a most severe examination who in other Points not a few have shewed themselves not only of a contrary judgment unto the Church of Rome but even of a Different among themselves These Testimonies then may justly much prevaile with those who professe themselves of the Reformed Churches not only because of the Dignity of their Name and the uncorruptnesse of their writings as being composed of late not at all suspected of coruption by any Romish fraud but also that when they speake of the Apostles Creed they questionlesse meane that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in expresse Termes which is now extant and so are not liable to that Exception which some though without just Ground have made against those Creeds set downe in the writings of the Fathers that they vary from the Forme we now have at least in some words and in the manner of expression Hereby also two sorts of men may likewise see their errour First the Romane-Catholik who with alike loudnes and lying proclaimes to the world that the Protestant or Reformed Churches have brought in a new Religion whereas their endeavour hath been to restore the old unto its Primitive Simplicity by paring off from it as well eroneous superstructures in matter of Doctrine as Superstitious or Burdenous Appendixes in matter of Ceremonies Discipline Government and Manners Secondly the Novellist who though he seemes outwardly much to honour the Prime Reformers yet adheres not to their Principles but runs wildly after his owne Inventions foolishly measuring the Truth of Religion by its opposition to the Church of Rome as if shee had wholy apostatized from the Faith Now betweene these two extreames the old Catholick Truth keeps a mean though for this cause much suffering on both sides Mat. 11. 19. But Wisdome is justifyed of her Children Among these Protestant Divines I have already produced the Testimonies of Calvin Beza Grynaeus and Paraeus in their Comments on the fore-alleaged Places of Scripture viz. Beza and Grynaeus on Rom. 12. 6. Calvin and Paraeus on Heb. 1. 6. To these I shall now adde the Testinnies of others and withall cite Calvin and Grinaeus in their other writings 1. Martin Luther in his Tract of the three Creeds which we find extant in the seventh Tome of his workes hath these words Because some after Confession of my Faith Questioned my Religion I have thought good to Publish these three Symboles as they are cald or confessions of the Christian Faith packt up as it were in one bundle which Creeds the universall Church hitherto hath with generall Approbation taught read sung quas quidem hactenus universa ecclesia magno consensu docuit legit cantavit Quare iterum testatum volo sentire me unice cum vera Christianâ ecclesiâ quae ista Symbola magno consensu hactenùs tum docuit tum retinuit e contra toto Pectore abhorrere ac dissentire a falsâ illâ hypocriticâ ecclestâ quae est saevissimus hostis verae ecclesiae Christi quaeque neglectis obscuratis istis pulcherrimis Symbolis multiplicem interea Idololatriam in ecclesiam invexit Whereby saith he I againe desire to testify that I wholy cōforme my judgment to that true Christian Church which hath hitherto concordantly retained and delivered those Creeds and on the contrary doe cordially dissent from and abhorre that false and hypocriticall Church which is the most cruell enemy of the true Church of Christ which neglecting and debasing those most excellent Creeds hath in the meane time introduced manifest Idolatry into the Church Thus he in his preface to the Reader He proceedes thus Est autem primum illud Apostolorum Symbolum ex reliquis pulcherrimum maximeque concinnum utpote quod brevissime quodam ceu compendio omnes fidei christianae Articulos complectitur quo nomine facilius à Pueris Simplicioribus percipi ac disci potest Alterum Athanasii sc Symbolum est paulo prolixius estque hoc velut propugnaculum primi illius Apostolici Symboli ab eo contra Arianos haereticos conditum est That is The first of these is the Apostles Creed the most excellent best composed of the rest as which most briefely compendiously comprehends all the Articles of the Cristian Beliefe in which regard it may be more easily learned and understood of Children and the more simple sort The Second is the Creed of Athanasius which is somewhat larger and is in the nature of a Bulwarke to that first Creed of the Apostles It was framed by him against the Arrians The Third which he there sets downe is Te Deum being as well a Creed as an Hymne Then after In Symbolo Apostolorum jactum est fundamentum Christianae Fidei Subjiciemus sub finem ad
Fides Apostolica OR A Discourse asserting the received Authors and Authority of the APOSTLES CREED TOGETHER WITH The Grounds and Ends of the Composing thereof by the APOSTLES the sufficiency thereof for the Rule of Faith the Reasons of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall Greeke and the Division or Parts of it Hereunto is added a double Appendix the First touching the ATHANASIAN the Second touching the NICENE Creed By GEO. ASHWELL B. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. v. 3. Christianus mihi nomen est Catholicus vero Cognomen Pacian Ep. ad Symp. I shall believe that the Apostles Creed was made by them such Reverence I beare to the Churches Tradition untill other Authors be certainly found out K. Ch. 5 Paper to M. Henderson OXFORD Printed by LEON LICHFIELD Printer to the University for Jo. Godwin and Ric. Davis 1653. TO THE RIGHT HONOURABLE and my much Honoured Lord Thomas LORD Wenman Baron of Kilmaynham and Viscount Tuam MY LORD THE Age wherein we live as it is unhappy in too many Particulars so in nothing more then that it hath almost lost the ancient Faith amongst so many Factions which pretend to it and exclude others from it Some we have who have maimed it by cutting off certain Articles and others made a Monster of it by heterogeneous Additions Some have destroyed it by corrupting the substance thereof and others discoloured it by counterfeiting its appearance Some have poysoned the Body thereof by the venime of Heresies and others plucked it in pieces by the violence of Schismes But what Remedy to cure these Corruptions and Disorders Sure we can use no better meanes than what the Prophet adviseth us unto To aske for the old Paths and walke therein and so find rest unto our Soules Ier. 6. 16. Or to take that course which our Blessed Saviour made use of in deciding the question of Divorces namely to reduce the matters in Controversies unto the Primitive Institution Mat. 19. 8. By which meanes wee shall find if we make a sober and impartiall search what was the Faith which the ancient Church received from Christ and his Apostles that which she universally profest in the Primitive Times and delivered unto her Children in its native Purity and Perfection Now I shall think my paines most happily bestowed if I may be thought to have contributed in the least unto so good a Worke by this ensuing Discourse the first Rudiments whereof that I may give your Lordship an account of its Composure I drew some years agoe in pursuance of a Collegiate Office which then required me to pitch on some Fundamentall part of Divinity which might best fit the condition and capacity of the Youth who were then my proper Auditours and serve as a Ground-worke to settle them in the Principles of Religion In order to this I thought that I could not make a better choise then by fixing on the Creed which all ages of the Church have entitled to the Apostles and looked on as an exact summary of Christian Religion as to matter of Doctrine But before I pitched on the Body of the Creed it selfe I judged it very expedient if not absolutely necessary to prefixe somewhat by way of Preface touching the Authors and Authority thereof which to mee seeme to stand and fall together for if the Creed were not composed by the Apostles but afterwards gathered out of their writings by some obscure Hand not infallibly guided as theirs but obnoxious unto Errour I cannot as yet see how it can well make good its Title of Apostolick or justly challenge that sacred esteeme which it hath universally obtained from all Sorts and Sects of Christians even from the most pestilent of Hereticks And this I was the rather induced to doe by reason of a certain short Treatise of a Learned Countryman of ours wherein he hath been pleased to lay downe severall Arguments in disprovall of the received Authors the first I suppose who ever proceeded so farre and thought fit to imploy his wit and paines on so unhappy a Subject And these Arguments of his as Novelties usually spread farther and take much at their first appearance in the world we have found since not only entertained but improved also and augmented in number by a more Learned Forreiner I could heartily wish that they had bestowed their paines upon some other Subject whereby they might have gained a more safe repute unto themselves and a more solid advantage to the Publick both which are purchased not by battering and beating downe what is already well built and setled but by repairing the Decayes and Breaches of the Christian Church or by building on the old Foundations whereas we may too justly say of such endeavours as these in matters of Faith what the Apostle by an elegant antithesis speaks in a matter of fact viz. The eating of Things offered to Idols wherein the Trespasser most dangerously Scandalized his Brother that by this ill-managed knowledge of his he did aedificare fratrem in ruinam Edify his weaker Brother but in a most perverse sense not to feare God but to fall quite away from him As to my own particular the objections of these two Learned men served opportunely to awaken mee unto a more serious and exact Review of those ancient Records which the Primitive Church hath left us wherein finding just Ground as I conceived for asserting the received Authors and Authority of the Creed by many concordant Testimonies of those first and best Ages and those seconded by the suffrages of the most eminent Divines of these latter Times although divided into Parties and differing in many other Poynts I undertooke to examine the force of the Arguments alleadged to the contrary in which though I found at the first sight some faire Probabilities sufficient to startle an unwary Reader yet upon a deliberate comparing them with the Consent the Cleerenesse and the Authenticalnesse of the contrary proofes I could by no meanes see such a Proportion of weight and force in them as to overthrow the combined strength of such an Army of witnesses But whether or no my answers to these objections will appeare satisfactory unto others I must leave unto those others to judge who see not with my eyes as I doe not with theirs Yet I hope that these my endeavours will meet with Pardon at least though they come farre short of that perfection which they may chance to look for and I could wish for when they please to consider the ancient and acknowledged Right of the Cause I plead for the number and Authority of my witnesses by whom I am supported together with the newnesse of the contrary Arguments which as no Age before ever saw so no Man to my knowledge ever went about to solve The first attempts in any kind are usually rude and imperfect much more when they proceed from an unskilfull and unpractised Hand such as mine which never before ventured on ought which it durst expose unto
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
see no reason for them diverting in the meane time all those Testimonies of Scripture which are produced to confirm these Principles by altering as I said of words letters points wresting of phrases affixing to the words new contrary Glosses by perverting other places to serve their own turn by false unheard-of Expositions so that this right Reason proves a crooked Rule and instead of imforming us of the Truth deformes the Originall the Touchstone of its Triall The Church of England in her 21 Article saith indeed that Generall Councils may erre and have erred But shee saith not that they have erred in matters of Faith only shee infers from hence wherefore things ordained by them as necessary to Salvation have neither strength nor authority unlesse it may be declared that they be taken out of Holy Scripture And good reason because the Scripture containes all things necessary to salvation But by whom are these things to be so declared Sure by the Fathers assembled in a Generall Councill So she makes these Fathers Declarers or Collectours of those necessary Points out of Scripture and for ought I can see judges of that necessity A very great Priviledge and as much as was ever challenged by them But she more expresly ties her Clergy to submit unto the judgment of the Fathers whether in or out of a Councill in weighty Points of Religion Synod Lond. An. 1571. Tit. 19. De Concionatoribus Imprimis videbunt Cincionatores ne quid unquam doceant pro Concione quod a Populo religiose teneri credi velint nisi quod consentaneum sit doctrinae veteris aut Nâ—vi Testamenti quodque ex illa ipsâ doctrinâ Catholici Patres veteres Episcopi collegerint Where she makes the Orthodoxe Fathers the sole Interpreters of Scripture who are to be followed by Preachers in matters of Consequence and ranks their Collections out of Holy Scripture with the letter it selfe which if it imploy not infallibility in expounding Scripture I am sure it comes very neere it Reason then is not the Judge of all Truth to which our Church may seeme to referre us by making Councils fallible that is bare naturall Reason but Reason enlightned neither were the Fathers guided by it in the maine Principles of Religion but by Faith relying on Authority divine or universall Tradition She may indeed yea ought to search into and examine Tradition whether it be genuine or spurious as the Beraeans Acts 17. 11. examined S. Pauls Citations of the Old Testament touching the Prophecies of the Messiah But when the Tradition is found to be good and cleare old and Catholick then Reason must submit to it although it may seeme to thwart or exceed her Neither doth S. Peter bid us to give a reason of our faith but to be ready to give an answer to every one that asketh us a reason of the hope that is in us 1 Peter 3. 15. that is upon what Grounds we expect eternall Happinesse by the Profession and Practice of the Christian Religion and this answer or reason to be given not rashly or conceitedly but with meeknesse and feare Indeed who the most Learned much lesse every ordinary Christian who hath the charg there given him can give a Reason or Demonstration of all Mysteries in Religion some of which as the Trinity and Incarnation we cannot so much as conceive or comprehend fully and distinctly Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may be as fitly rendred a Reckoning or Account for the word is thus elsewhere taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give an Account of thy Stewardship Luk 16. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall give an Account thereof viz. of every idle word Mat. 12. 36. but never as farre as I remember is the word used for a medium or Demonstrative Argument a Priori Is it not then the ready way to the Introduction of all Sects of Libertinisme yea at last of Atheisme it selfe to bring all Points of Religion to the Censure and Tribubunall of this conceitedly-blind Iudge which according to the mad wish of that Roman Tyrant cuts off the very neck of Religion at one blow For all Religions which hitherto have dared to shew their face to the world have grounded themselves on Authority either true or false on Reall or Pretended Revelations The Grecians had their Oracles Numa his Egeria and Mahomet his pretended Gabriel as well as the Jewes had their Moses and Christians their Jesus Humane Reason left to its own light and guidance never presumed in any Nation to be the Mother of a new Religion or a sufficient Directresse in it yea the light of Nature is acknowledged by the most acute Philosopher to be dim and darke in relation to Divine Objects compared therefore by him to the eye of an Owle at mid-day 't is not able therefore of it self to shew us the way to Heaven who converse here in a spirituall Aegypt a land of darknesse which is our naturall state no getting into Canaan but by a pillar of fire supernaturally raised and divinely moved Now as Anabaptisme is more suitable to the dreggs of the People and worketh on the grosser humours of the Body Politicke to whom Community of goods and freedome from the power of Magistrates are pleasing Tenents so this as a poyson farre more deadly seazeth on the subtler wits as on the finer animal-spirits therefore the more dangerous because abler Instruments of mischeife Reason at the best is fallacious enough but when thus cried up as the sole supreme Judge of all from whom lies no Appeale no marvell if she extreamly please he selfe in novell Inventions and become much enamoured of them as her owne genuine Birthes Shee is therefore a most dangerous Guide being thus left to her selfe in matters of Religion which as Vincentius Lir. tels us is not Res inventa sed tradita not found out by our selves but received from our Auncestours Sure then Eternall Salvation is a businesse of more weight then to be intrusted to her Dictates and Directions whence it is that holy Scripture every where cries downe the wisdome of the world the judgment of the naturall man the vaine deceits of the Heathen Philosophers who were the great Masters and Admirers of Reason and the darknesse of our understanding in things Divine in the Mystery of Godlinesse And methinks when Reason decives us so oft in smaller matters in objects farre lower such as lie within its owne Spheare it should a loud proclaime this Caveat to an indifferent and experienced man that we are not to trust it in things of the greatest moment which lie so farre above its reach that we are not to follow a false wandering Meteour an Ignis fatâ—us here below when we have the bright Morning Starre to guide us in this vale of darknesse untill the Sunne of Righteousnesse arise with healing in his winges But to returne to the Argument which I have in hand As I dare not be so rash as
to taxe all those of Socinianisme who denie or doubt of the received Authours of the Creed so this I may safely say that unawares they may make way for it as they doe also who decry or debilitate the Authority of the Church and Fathers I have endeavoured therefore in this following Treatise to vindicate as well the Authours as the Authority of the Apostles Creed as being the maine Basis of the Christian Religion to which all succeeding Creeds are in the nature of Paraphrases or Superstructures a worke I conceive too suitable unto the Disease of this Age and so most unhappily requisite an Age wherein the very Principles of Christianity are called in Question and Faith derided as the Portion of deluded Fooles and Idiots An Age wherein some have taken upon them to Correct the Old Creed and others to frame new Ones An Age wherein some accuse our Mother the Church of England for Beleeving too much as the Socinian with some other Sectaries and others for Beleeving too little as the Romane Catholick whose Church hath added to the Creed severall other Articles to be beleeved by all Christians as of necessity to Salvation a Catalogue whereof we may find in the Bull of PIUS 4th among the Acts of their late Tridentine Councill as also in the Romane Catechisme Wherefore I shall indeavour withall to cleare my much honoured Mother from this double crosse-imputation by asserting as well the sufficiency as the necessity of the Creed for Salvation This is the summe and end of my Thoughts which I never intended to make publick when I first composed these notes some yeares agoe for my Collegiate Catechisticall Lectures But when I since daily found many little or nothing to regard the Authority of the Creed and some of no meane note to write against both the Authority and the Authours I reviewed and enlarged them by farther Testimonies of Divines both Ancient and Moderne amongst whom finding an unexpected Harmony and Consent in this matter I undertook to examine the Reasons produced to the contrary which as I hope upon due triall will not be found so weighty and convincing as to overthrow so Old so Generall so Received a Tradition Now having proceeded thus farre and taken no small paines in the Search I presumed to expose them to a more publick view not knowing any who hath hitherto handled this Argument Polemically and in a set Discourse wherein if I have any way failed the Truth I hope will not suffer by my weake Defence but meet hereafter with an abler Patron But if I have so handled it that I can revoke any erroneous Christian fixe the wavering or confirme him that stands I shall have great Cause and good opportunity to rejoyce in contributing the least Mite to the profit of the Christian Church or the praise of Christ our common Saviour who is stiled by the Apostle The Author and finisher of our Faith Heb. 12. 2. To whose blessed Guidance and Protection I commit both thee and my selfe in these darke dangerous and unsetled Times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum D. Athanasii QVicunque vult salvus esse ante omnia opus est ut teneat Catholicam fidem quam nisi quisque integram inviolatamque servaverit absque dubio in aeternum peribit Fides autem Catholica haec est ut unum Deum in Trinitate Trinitatem in unitate veneremur neque confundentes Personas neque substantiam separantes Alia est enim Persona Patris alia Filii alia Spiritus Sancti sed Patris Filii Spiritus Sancti una est Divinitas aequalis Gloria coaeterna majestas Qualis Pater talis Filius talis Spiritus Sanctus Increatus Pater increatus Filius increatus Spiritus Sanctus Immensus Pater immensus Filius immensus Spiritus Sanctus Aeternus Pater aeternus Filius aeternus Spiritus Sanctus Et tamen non tres Aeterni sed unus Aeternus sicut non tres Increati nec tres Immensi sed unus Increatus unus Immensus Similiter Omnipotens Pater omnipotens Filius omnipotens Spiritus Sanctus tamen non tres Omnipotentes sed unus Omnipotens Ita Deus Pater Deus Filius Deus Spiritus Sanctus tamen non tres Dii sed unus est Deus Ita Dominus Pater Dominus Filius Dominus Spiritus Sanctus tamen non tres Domini sed unus est Dominus Quia sunt sigillatim unamquamque Personam Deum Dominum confiteri Christiana veritate compellimur Ita tres Deos aut Dominos dicere Catholicâ Religione prohibemur Pater a nullo est factus nec creatus nec genitus est Filius à Patre solo est non factus nec creatus sed genitus Spiritus Sanctus à Patre Filioque non factus nec creatus nec genitus est sed procedens Unus ergò Pater non tres Patres unus Filius non tres Filii unus Spiritus Sanctus non tres Spiritus Sancti Et in hac Trinitate nihil prius aut posterius nihil majus aut minus sed totae tres Personae coaeternae sibi sunt coaequales ita ut per omnia sicut jam dictum est unitas in Trinitate Trinitas in unitate veneranda sit Qui vult ergò salvus esse ita De Trinitate sentiat Sed necessarium est ad aeternam Salutem ut Incarnationem quoque Domini nostri Jesu Christi fideliter credat Est ergò fides recta ut credamus confiteamur quia Dominus noster Jesus Christus Dei filius Deus Homo est Deus est ex substantiâ Patris ante Secula genitus Homo est ex substantiâ matris in Seculo natus Perfectus Deus Perfectus Homo ex animâ Rationali humanâ Carne subsistens aequalis Patri secundùm Divinitatem minor Patre secundùm Humanitatem qui licet Deus sit Homo non duo tamen sed unus est Christus unus autem non conversione Divinitatis in Carnem sed assumptione Humanitatis in Deum unus omninò non confusione substantiae sed unitate Personae nam sicut anima Rationalis Caro unus est Homo ita Deus Homo unus est Christus Qui passus est pro Salute nostrâ descendit ad Inferos tertiâ die resurrexit à mortuis ascendit in Coelos sedet ad dextram Dei Patris Omnipotentis Inde venturus est judicare vivos mortuos ad cujus adventum omnes Homines resurgent cum corporibus reddituri sunt de factis propriis rationem qui bona egerunt ibunt in vitam aeternam qui verò mala in ignem aeternum Haec est fides Catholica quam nisi quisque fideliter firmiterque crediderit salvus esse non poterit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Authours and Authority of the APOSTLES CREED CAP. I. The Dogmaticall part
of Theology most necessary to be established and in that most especially the Creed as the Foundation of the rest and this for three Reasons A double abuse of the Creed which occasioned this Treatise together with the abuse of Catechismes The five Heads of the ensuing Treatise The Creed containes all and only Fundamentals The Trinity and Incarnation of the Sonne of God cleared out of it AMongst the severall parts of Divinity which brancheth it selfe forth so largly and variously the Positive or Dogmaticall is Best and most necessary As for Controversies it had been happy for the Church if shee had never been exercised with any they arose as accidentally as unfortunately for Ignorance or Malice hath been the Mother of them All Ignorance when men could not Malice when they would not see and acknowledge the Truth Truth it selfe is still but one which requires establishing rather then questioning for whilst we call all things into Dispute even the maine Grounds of our Religion some begin to doubt others deny Now amongst the Dogmaticks in Divinity which are reducible to these foure Heads the Principles of the Christian Catechisme viz. The Creed the Commandements the Lords Prayer and the Sacraments I have thought good to pitch upon the first named the Creed as the most necessary and Fundamentall Part of Christianity and so most requisite to be premised unto the other three for without a right Faith whereof the Creed is the Rule and Ground we can neither Pray nor Obey nor use the the Sacraments as we ought this it is which directs our Prayers which quickens our Practice and disposeth us aright for all Sacred Mysteries But this necessity is more pressing in these distracted Times and that for these following Reasons 1. Some we have and those who would be thought the most Orthodoxe Reformers who dare cavill at the Authority of the Creed and question the letter of it yea not only question but dash out and abolish the Article of Christ's Descent into Hell either in words or in the ancient and received Sense though generally attested by the Verdict of Antiquity and guarded by the third Article of our Church on purpose inserted as we may in all likelyhood suppose for setling the minds of her Children in this particular because it began to be controverted or at least perverted in the exposition thereof by some Divines in those Dayes 2. Others we have of a farre higher straine who overthrow the very Foundations of Religion especially in the Articles of the Sacred Trinity and the Incarnation of our Blessed Saviour the eternall Sonne or word of God made flesh by which he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which are asserted in the Creed as will appeare by the following Discourse And that they might the more boldly vent their desperate Tenents have slighted the authority of the Creed as an humane Invention or Compilemēt as falsly bearing the Apostles name in the Front so the followers of Servetus Valentinus Gentilis Socinus and others The Framers of which Sects were not ashamed to divulge their project to the world as well by the Pencill as the Pen. They drew a Picture wherein the Church of Rome was described under the forme of a great Edifice on the Roofe whereof sate Luther and his Assistants throwing away the Tiles the Roofe being thus bared Zwinglius Calvin and others beate downe the Walls when this was done to perfect the worke come these Tritheits Photinians Arians with the rest of their Consorts armed with Spades and Pick-axes to digge up the Foundation Here be Rooters with a witnesse whose designe it is not to Prune the Tree by cutting of some superflous Branches but utterly extirpate it that they may plant a new Gospell of their owne such who instead of repairing fall to ruining and instead of of restoring the Decayes of Gods Church by a deliberate and well-ordered Reformation indeavour to erect a new Building in the Desolations of the old 3. The Age miserably labours with as many Religions almost as men every one strongly confidently pretending to the True and Excommunicating as Reprobates all those who are either contrarily or but diversly minded in a word who agree not with them in every Point though of the smallest Concernment Amongst which various Sects and Divisions it concernes us first to search out then to adhere unto some constant Rule whereby to regulate and establish our Faith Now this Rule is at Hand for the Creed was anciently stiled and I hope is still accounted by all good Christians Regula Fidei A short plaine certaine and Compleat Rule Short without Tediousnesse Plaine without Perplexednesse or Obscurity Certaine without Crookednesse or Errour and Compleat without Defect It comprehends the whole Body of our Beleefe omnes Articulos all the Joynts or Members of that Body no one wanting If all Christians would but hold to this as the Primitive Church did then all Heresies and Sects would soone vanish and the severall Members of the Church which now lie distracted and torne asunder like the Bones in Ezekiels vision the severed Parcels of a Skeleton rather then a Body would quickly come together Bone to his Bone the sinewes flesh and skinne would soone cover them and then the Breath of the Lord the Spirit of Christ who is the Head of this Body would Reenter into them and give them life There have been two Grand Causes as I conceive of these miserable Divisions both sprung from an abuse of the Creed what by adding to it what by altering of it 1. The Church of Rome contrary to S. Peters Rule from whom shee boasts to derive her Prerogative Lording it over Gods Heritage 1 Pet. 5. 3. And contrary to that of S. Paul her Joynt Founder taking upon her to have Dominion over our Faith 2 Cor. 14. hath added new Articles to these of the Apostles especially in her last Councill of Trent and these she hath enjoyned to be beleeved under an Anathema and made the so beleeving necessary to Salvation Which domineering carriage of hers hath bred many heart-burnings and stirs in the world that otherwise would never have arisen if she had kept her self entirely unto the old Rule which only was required to be profest by the Genuine Orthodoxe Sons of the Chuerh in the Primitive and Best Times for the Nicene Chalcedon other succeeding Creeds were only expositions of not Additions to the Apostles Creed as will be made appeare 2. Bold Sectaries under the specious Title of Reformers taking occasion and advantage from hence what from the Tyranny and what from the example have fil'd the world with Institutions and Catechismes and I know not what severall Tracts of their false hereticall Tenents arrogating the name of Truth and of the true Church unto themselves Some Tenents they have urged all to beleeve which are besides and not a few quite contrary to this Creed of the Apostles promised Salvation to their own Disciples but denounced damnation not
only against their opposers but against all those too who concurre not with them in every tittle and Ioâ—a whether negative Errours condemned or positive Doctrines asserted So that now Ecclesiam quaerimus in Ecclesiâ we have even lost the Church among so many Conventicles we have as many Religions as Families and those too not seldome disagreeing yet all appropriating Salvation to themselves Every one takes upon him to be a Pope the name so much in shew detested and seats himselfe in his usurped Chaire as an infallible Judge guided by the Dictates of the Spirit so that one knows not whom to adhere to especially weake and ignorant Christians are most dangerously scandalized And we heard of one not long agoe in Holland who whether out of Pride or Despaire I know not had contracted the Church within the small compasse of his own Microcosme and upon that Ground true Baptisme being annext unto the true Church he Baptized himselfe thence called the Se-Baptist Now what course might be taken to heale these numerous wounds sure they would all close up of themselves if all Christians would have recourse to this Ancient Catholick and undoubted Rule beleeving as much requiring no more And by the way we may account it none of the least Blemishes in the face of our Church that so many private Catechismes with other Tracts of the like nature have been suffered to fly abroad from every quarter not a few of them for I should offend as much against Truth as modesty to censure all erronious most of them defective in the maine Points yet stuff'd with uncertainties and impertinencies which instead of Fundamentals give us Circumstantials and Appendixes instead of a sound Body of Credenda's haire and nailes if not boiles and botches Thus have the tender Plants in the faire Garden of this Church been partly infected with a poysonous joyce partly made crooked and deformed in their Infancy whilst they have bent themselves towards this or that Pamphleter like those heretofore in the Church of Corinth who said I am of Paul I of Apollo's and I of Cephas and 't were well they had no worse Tutours to the great prejudice of verity and utter bane of unity Now all this might have been prevented if they had not thus from the Birth been put forth to strange Nurses but caused to suck the Brests of their true Mother the Church of England for S. Paul cals the first Rudiments of the Christian Religion Milke a nourishment fit for Babes a good portion of which Milk is contain'd in the Creed which therefore is stiled by S. Cyril Patriarch of Jerusalem ParvuloruÌ„ in Christo lactea Introductio Catech. 4. But before I enter upon the Body of the Creed which I purpose to treat of hereafter as God shall give me life and strength meanes and leasure I conceave it will be expedient if not wholy necessary to lay down by way of Preface or Introduction some Prolegomena which I shall reduce to these five Heads the Bounds of my insuing Discourse 1. That the Apostles were the Authours or Composers of the Creed which beares their Name 2. The Grounds upon which and the Ends for which the Apostles framed it where I shall speak also of the Sufficiency of the Creed for the Rule of the Christian Faith 3. The severall Reasons of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Title it beares in the Originall Greek 4. The Division or Parts of it 5. By way of Appendix I shall adde two Diatriba's or Discourses concerning the Nicene Creed and that of Athanasius especially the latter because most questioned which the Catholick Church and particulary the Church of England in her eighth Article hath joyntly received with that of the Apostles and are larger explications of it especially in the two maine Points of the Trinity and Incarnation then called in question and perverted by Arius and Macedonius But before I proceed to the handling of these particulars it will be requisite to remove some Doubts which may arise against what I have already writteÌ„ thus clearing my way as I go of al Imaginary rubs obstacles Ob. 1. The denying of the Apostles to be the Authours of the Creed doth not seem to weaken or shake any Ground by which we may prove a Trinity first because every Article of the Creed is confess'd to be in Scripture Then because no other Argument is pretended to be fetcht from the Creed for the proofe thereof but this that the Phrase Credo In is attributed to the Sonne and Holy Ghost as well as to God the Father but not so to the Catholick Church or to the Articles which follow it whereas this seemes to be a groundlesse Proofe for in the Scripture and the best Authours Credere in Deum in Deo Deo are promiscuously taken as signifying the same Thing So we Read Exod. 14. 31. Crediderunt in Dominum in Mosem They beleeved in God and in Moses which the 70 render ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus construing it for a meere Historicall assent So also 1 Sam. 27. 12. Achish beleeved in Davidem in David according to the Heb. that is he beleeved David And 1 Joh. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beleeved not in the Testimony is no more but to believe the testimony not to be true The Creed of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in some auncient Latine Copies of the Apostles Creed we read Credo in Ecclesiam Catholicam in remissionem Peccatorum c. Particularly in a very old MS. in BIBL BODL we have Credo in Spiritu Sancto Sanctâ Ecclesiâ remissione Peccatorum c. Answ Every Article of the Creed is confest to be in Scripture either in expresse words or by necessary Consequence one of which Consequences or Conclusions is the Doctrine of the Trinity gathered by Apostolicall hands and placed in their Creed for who else could Infallibly collect it and impose it on the Faith of Christians As for the particle Credo in which as Stephanus observes in his Thesaurus is a phrase peculiar to Christian Divines it s being applied to the three Persons in the Sacred Trinity to none else in Propriety of speech is a sufficient Argument for the proof of that high Mistery so generally understood by the Latine Fathers S. Aug. Serm. 181. De Temp. upon those words of the Creed Sanctam Ecclesiam Catholicam saith thus Sciendum est quod Ecclesiam credere non tamen in Ecclesiam credere debemus quia Ecclesia non Deus sed domus Dei est we must know that we ought to beleeve the Church not in the Church for the Church is not God but the Household of God Ruffinus in his Exposition of the Creed on the same Article of the Church non dixit in Sanctam Ecclesiam nec in remissionem Peccatorum nec in carnis Resurrectionem si enim addidisset In praepositionem una eademque vis fuisset cum Superioribus nunc
the Diuids of Pythagoras Socrates c but what we find written I Answer The Creed is best preserved by Tradition for the sense and substance of the Articles because daily in publike use in the Catechumen's mouthes and the Liturgies of the Church yet subject to variation in point of expression by reason of severall Tongues and Dialects in the Christian World as also because of some exegeticall Additions interserted upom occasion of some particular Heresies which arose in this or that Church So Lawes are best preserved by continued Practise though somewhat varying if received in diverse Nations as the Romane Lawes are in some specialty of expression or by way of application to the exigence of the Times and Genius of the People in diverse Countries As for the dependance of Tradition it relies not only upon Memory but upon continuall use and Practise a better means of Preservation then Writing which is daily subject to the fraud negligence and ignorance of Transcribers many differences arising from whence have raised no small trouble unto Learned Criticks how to reconcile them or if irreconcileable to descerne the true Copie The Hebrew Bible was preserved entire in the true reading thereof as being constantly used in the Jewish Synagogues without any Points or Vowels written as now we have it and that for many hundred yeares according to the most received Opinion a Thinge infinitely more difficult then the Preservation of the Creed Wherefore we may not without Reason say that a short Summary of the Faith such as the Creed is is best kept by Tradition especially such an one as is in continuall use and Practise whereof the Fathers here cited give us good reason in summe that Non sunt evulganda fidei mysteria nisi Initiatis Magistro Duce seu Interprete ne sc derisui Profanis habeantur aut malignantium Calumniis paâ—eant ne erroneis Ignorantium aut male feriantium glossematis obiiciantur The whole Word of God was committed to writing because large and full of Variety yet occasionally and by Degrees The like may be said of the many long various Discourses of Pythagoras and Socrates committed to Paper by their Schollers Our Saviours Sermons and Discourses were oft very large his Miracles and memorable passages of his Life almost infinite and so could not otherwise be well preserved then by Writing yet Irenaeus tels us that many Christian Nations had no Scripture amongst them in his Time who notwithstanding kept Christianity diligently amongst them by an old Tradition And on the other side the Fathers tell us that where the Scriptures were to be had the Hereticks oft set forth unsound Books under the Apostles names and corrupted the true Copies of Scripture which they got into their Hands by this means seducing many troubling more to neither of which inconveniences a knowne practised breife Tradition is obnoxious As for the doctrine of the Druids it was carefully preserved as long as the Religion stood by an unwritten Tradition now Christianity hath a promise of continuance unto the end of the world Mat. 28. 20. so needs no more to feare a failing of its doctrine then its Disciples If it be farther objected that all in generall are commanded to confesse Christ and to give an account of the hope that is in them 1 Pet. 3. 15. which seems to make against the second Reason assigned by Cyril of Ierusalem That the Creed was of old committed to writing by Irenaeus Tertullian that when these Reasons and exhortations were made by Ruffin Cyril and Chrysologus the Creed was committed to writing both by themselves and others I answer first that those Precepts belong properly to Christians that is to Persons entered into the Church by Baptisme who had the whole Creed explained unto them but if they extend to the Catechumeni the Confession and Account must be understood more indefinitely and at large to wit of those more easie and generall Principles whereof they were informed by their Teachers Secondly the Creed is therefore call'd a Tradition because not committed to writing by the Apostles as the Gospell and Epistles were though in after Ages it were put in writing by the Fathers and Councills for the more publike Conviction of Hereticks Yet it clearly appeares by the fore-cited Fathers who cannot well be thought ignorant of the Churches custome in their own Times that the Creed was not delivered in writing to the Catechumeni but taught them by word of mouth to learne and professe this teaching or delivery not without an explication of the Catechist or Bishop least otherwise they might chance to erre in the meaning withall it was not delivered all together but line after line as they were able to receive it CAP. III. Testimonies of Scripture touching the Composure of the Apostles Creed especially out of S. Pauls Epistles as the places are accordingly interpreted by Divines of good note both Auncient and Moderne Some doubts against these Testimonies solved THUS much for the History of the Creeds Composure and its manner of Conveyance to after Ages But that the Apostles did first Compile and then deliver this Creed by an orall Tradition to the Christian Church will need farther Confirmation I shall endeavour to prove it by Scripture Antiquity and Reason all which I hope will be found to attest this Truth as joynt-witnesses of what hath bin already produced out of Ruffinus And first by Scripture for though the Creed be not expresly set down in any place of the New Testament because the Apostles for the foremention'd reasons thought not good to commit it unto writing yet S. Paul in diverse places of his Epistles not obscurely alludes unto it under severall phrases of speech apt metaphours which we find afteward applied to the Creed by the auncient Fathers as they may be most probably interpreted are so understood de facto by the judgment of good Authors both of the Primitive and latter Times 1. First Rom. 6. 17. The Apostle tels us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Forme of Doctrine and expressly cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tradition as the Ancients constantly stile the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have obeyed from the Heart that Forme of Doctrine which was delivered you that is whereas before Baptisme ye were the Servants of Sinne now now yee have professed your obedience to the Faith by the publike rehearsall of the Creed delivered to the Church in a set Forme by the Apostles to be openly recited before the Congregation at the time of Baptisme a Custome used from the Beginning and still retained in the Church Thus is the place expounded by Anselme our Learned and Renowned Archbishop of Canterbury Quae doctrina est Forma quia imaginem Dei deformatam restituit which Doctrine saith he is stiled a Forme because it restores the defaced Image of God to wit by Baptisme which the Apostle elsewhere calls The Laver of
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
some cal'd in question Secondly because the Forme is now on all hands confessedly ancient fully setled and strictly enjoyned for so many Ages whereas the Fathers lived in a Time when severall Churches used to vary in the expression of severall Articles and they themselves were knowne Champions of the Faith against the Heretickes which then a rose The case is much the same in the number of Canonicall Bookes which is now a like aknowledged by all and entirely setled at leastwise in those of the New Testament but not so heretofore Or in the Translations of the Bible which every one at the first who had some skill in the Greek Tongue tooke upon him to performe as S. Aug tells us Doct Christ lib 2. cap 12. Yet it is Prudence in the Church to tie her children ordinarily to the use of one translation now though not debarring the learneds recourse unto the Originals when as there are so many Divisions Opinions Suspicions Controversies about matter of Religion and such a multitud of Schismes thence arising which might be probably continued and increased by such a promiscuous license Thirdly that the Fathers in their Catechisticall Paraphrases on the Creed which they made to the Catechumeni before they were admitted unto Baptisme somtimes intermixed matter of a diverse kind viz. Practicall Heads or Points of Christianity equally necessary for the instructioÌ„ of their Auditours so doth Cyril of Jerusalem in his Catacheses And in their other Tracts wherin they dogmatically explain it they ofteÌ„ adde some exegeticall Particles against the Hereticks of those dayes the more clearly to confute them and forearme their Disciples against their poysonous doctrines so some of the Easterne Churches in the First Article of the Creed added these two Attributes by way of exposition to God the Father viz. Invisible and Impassible thus contradistinguishing God the Father to God the Sonne and contradistinguishing themselves to the Sabellians and Patri-passians who confounded the two Persons Yet notwithstanding all these seeming Differences the indifferent Reader will easily find that the aforesayd Symboles or Rules of Faith which they set downe in their writings doe plainly relate to this Creed of the Apostles First because they affirme that they received them from the Apostles whereas no Creed ever bore their name but this one which the Church now acknowledgeth under that Title Secondly because they use the same method in setting downe the Articles and commonly they make use of the same words This premised I come now to set downe their Authorities in order as they lie begining with the most ancient and so descending to latter times And first of the Greeke Fathers who shew what Rule of Faith was received in the Churches of the East These witnesses are eight in number viz. Thaddaeus cited by Eusebius Ignatius Origen Marcellus of Ancyra S. Basil the Great Gregory Nyssen Cyril of Jerusalem and S. Chrysostome 1. Eusebius in his Ecclesiasticall History lib. 1. cap. 13. speaking of the History of our Saviour and Abagarus King of Edessa tels us how Thaddaeus one of our Saviours Disciples being sent to the King after his Ascension was desired by him to relate the History of the Power and comming of his Master to which he replyed that for the present he desired to keepe silence but on the morrow when the King should have caused a publicke Assembly of his People he would then at large discourse upon these following Heads which are the Articles of the Creed concerning our Saviour touching whom only the King wisht him to discourse namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where we have these Articles 1. Christs Birth or Incarnation exprest under the name of his Comming and being Sent of the Father answerable to the Scripture language Act. 7. 52. Joh. 17. 3. 2. His Sufering Crucifying and Death 3. His Descent into Hell an Article now so much questioned amplyfied with this circumstance that hee broke in sunder that Hedge mound or Partitian-wall which had of old seperated us from the Communion and Priviledge of the People of God Eph. 2. 14. 4. His rising againe from the Dead amplyfied with the circumstance of raising other Dead with him who had slept in their graves for many Ages for which see Mat. 27. 52 53. 5. His Ascension unto his Father amplyfied with the circumstance of a great multitude which ascended up with him wheras he descended alone which great multitude may be understood either of those Saints whom he raised up with himselfe having rescued them from the power of Death wherof the Devil is the Prince see Col. 2. 15. Heb. 2. 14. Rev. 1. 18. Or rather of the Angels who waited upon him in his triumphant Ascension into Heaven Psal 24. 7 8. And 68. 17 18. Heb. 1. 6 7. And 2. 5 9. As for his Descent into Hell Christ only is mentioned in it not any that bore him company thither for which see Act. 2. 29 31. Esa 63. 1 3. Whence he thus bespeakes the Thiefe upon the Crosse To day shalt thou be with me in Paradise not To day thou shalt descend with me into Hell But if any make doubt of the truth of this story wherin Eusebius brings in Thaddaeus rehearsing these Articles of the Creed I shall desire them impartially to consider that it was found by him in the Records of the Citty Edessa where this Thaddaeus Preached and translated by the same Eusebius out of the Syriaâ—k tongue wherin it was originally written as being the language of that City into Greek according to what he there sets downe thus Eusebius in that place expresly tels us Now what better proofe can we reasonably desire of an historicall Passage than the Publick Records of that place where the Thing was done And what better witnesse of those Records then he that saw them and copied out the originall with his owne hand 2. Ignatius that famous Martyr and Patriarch of Antioch contemporary to the Apostls having occasion to confute som Hereticks of those Times who perverted the true Faith concerning our Saviour thus layes downe the Articles of the Creed which concerne him by way of an Antidote against this poyson of theirs In his Epistle to the Church of the Magnesians thus I desire saith he that ye may have the full knowledg of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then in his Epistle to the Church of Tralles he sets downe the same Articles in like words which will not be unworthy our comparing Stop your ears saith he when any one speakes to you excluding Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare these to gither and they present us with these Articles which touch our Saviour 1. That he is the Sonne of God begotten of the Father before all Worlds 2. That he was borne in time of the Virgin Mary without the company of man borne truly of the Virgin as as he was begotten of God but not in like manner God and Man being of diverse natures 3. That he suffered was crucifyed died under
it might be so cal'd quia ex eorum scriptis summa fide collectum because the Creed was most faithfully gathered out of the Apostles writings he might well indulge to the doubtfull speaking of some Divines in his Time 11. Confessio Saxonica Artic. 1. Affirmamus clare coram Deo universa Ecclesia in Coelo in Terra nos vera Fide amplecti omnia scripta Prophetarum Apostolorum quidem in hac ipsa nativa sententia quae expressa est in Symbolis Apostolico Niceno Athanasiano Et haec ipsa Symbola eorum nativam sententiam sine corruptelis semper constanter amplexi sumus Deo Juvante perpetuo amplectemur Damnamus etiam constantissimè omnes furores qui pugnant cum Symbolis ut sunt Samosateni Serveti Arii Pneumatomachorum portentosae opiniones aliae condemnatae veris Ecclesiae Judiciis That is We openly affirme before God and the universall Church in Heaven and in Earth that with a true faith we imbrace all the writings of the Prophets and Apostles in that very genuine primitive sence which is exprest in the Creeds of the Apostles Nic. and Athanatius and that we have alwayes constantly imbraced and by Gods helpe will alwayes imbrace these Creeds and their true native meaning without falsifying or depravation we also most resolutely condemne all those mad heresies which are repugnant to the Creeds namely those of Samosatenus Servetus Arius and the portentous opinions of the Pneumatomachi and what others condemned by the Just censures of the Church 12 Bohemica Confessio Fides Apostolica in duodecim Articulos digesta tradita in Symbolo per Nicenam Synodum atque adeò alias confirmata exposita est That is The Apostolick Faith being digested into twelve Articles and dilivered in the Creed hath been confirmed and explained by the Nicene and other succeeding Synods 13. Galliae Confes Art 5. Tria illa Symbola nempe Apostolicum Nicenum Athanasianum idcircò approbamus quod sint verbo Dei Scripto consentanea That is Those three Creeds the Apostolick the Nicene and that of Athanasius we therefore approve of because they are agreeable to the written Word of God And Serrarius the Jesuit whom we may well credit in such a matter in his Tract of the Athanasian Creed informes us that the Calvintan Divines in an Assembly of theirs at Lausanna profest that they agreed with the Lutherans concerning those Ancient Creeds and ascribed to them together with the Sciptare a Judiciary Power or Authority which all ought to obey Whence we may gather that they Judged them to proceed from the same Fountaine to wit from Divine or Apostolick Tradition otherwise they would not have conjoyned them with the Scriptures as the Authentick Judges or Rules whereby all Controversies are to be decided 14. The Church of England in her eight Art of the three Creeds agrees with the rest The three Ceeds Nic. Creed Athanasian Creed and that which is commonly cal'd the the Apostles Creed ought thorowly to be received and observed for they may be proved by most certaine warrants of the holy Scripture From these Foure last Testimonies taken out of the Confessions of the Reformed Churches I gather 1. That they concordantly receive these three Antient Creeds and reject whatsoever Heresy or opinion is repugnant to them from whence it will appeare that they have introduced no new Faith or Religion different from the old much lesse opposite unto it 2. They not only receive the Apostles Creed but also acknowledge it for such and by that name contra distinguish it to the Nicene and Athanasian therefore by that Title they are as justly presumed to acknowledge the Apostles for the composers of the one as the Councell of Nice and Athanasius for the Composers of the other Two 3. The Bohemick Confession tels us that the Nicene Councell and the rest that followed did confirme and expound that Faith which had been delivered in the Creed of the Apostles and distributed according to their number into twelve Articles so then the Apostles Creed was the First and not only the First but the Entire and Compleat Summary of the Christian Faith to which succeding Ages added nothing in their severall Formes of Confession or Beleefe but only explained them 4. The Gallican Church and our Mother of England say indeed that they receive the three Creeds because agreeable to the holy Writ but they say not that they receive them only for that Reason so that this expression doth not any way crosse the fore-delivered Tenent of deriving the Creed immediatly from the Mouthes of the Apostles no more than our Blessed Saviour and his Apostles confirming the Doctrine they taught by the testimonies of Moses and the Prophets prejudiced the truth and infallibility of the Spirit by which they spake See Jo. 5. 39 46 47. Act. 26. 22. Chap. 28. 23. Such an Accessory confirmation renders the Truth more cleare and Full and serves not so much to confirme the Doctrine it selfe as the Persons to whom it is delivered 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 TO the Testimony of Scripture Consent of Antiquity and the joynt concordant Suffrages of our latter Protestant Divines I shall subjoyne in the last Place the Verdict of Reason which waits upon the forementioned Authorities giving strength unto some and light unto others Reason 1. The Title which it bears of the Apostles Creed or Symbole hath been generally acknowledged throughout all ages of the Church never questioned till of late cheefly by our moderne Antitrinitarians That Arch heritick Photinus their Fore-father perverted it indeed with the comments Vt fideliter simpliciter dicta ad argumentum sui dogmatis traheret That he might pervert the generall wordes thereof to the countenancing of or complying with his corrupt Tenents as Ruffinus informes us but he never durst deny either its Authority or its Authors Sure this Generall Tradition and unanimous consent of the Church is no weake Argument to evince the true Authors But to this Reason I find three things Objected Ob. 1. Against the Name Symbolum From whence some draw an Argument that it was joyntly composed by the Apostles because the Word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conferre in unum and so signifies a Collation of many the Metaphor being drawne from Caena collatitia a Supper in common whereto every one of the guests brought his dish of meat or were he laid downe his shot equally with the rest whereas it might be called a Symbole or Collation not because it was gathered a Pluribus sed ex Pluribus not by many men but out of many materialls and this Collation made out of Scripture not by the Apostles themselves but by Apostolick men and their Disciples ab Ecclesiarum Patribus as Eusebius
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
third Day he rose againe according to the Scriptures Christs descent into Hell as we see in this Collation is expressely set downe but in two Creeds namely this of the Apostles and the Athanasian although the Fathers of the first Ages generally acknowledge it and mention it in their writings for which we may looke back on the Creeds of Thaddaeus and Ignatius set downe before The reason therefore why it is omitted in other Creeds I conceive to be this That they held it involved or presupposed in the following word The third Day he rose againe from the Dead For Christ may not improperly be said to have risen the third Day according to both Parts from the Grave in his Body from Hell a low place especially in comparison of Heaven in his Soule So both Parts in this Rising met together from two severall Places whether they had before Descended both which places are set downe in holy Scripture as the Receptacles of the Dead as well Good as Bad so 't is in either a Rising from the Dead and are joyntly called by the names of Sheol Hades Inferi This also S. Chrysostome in setting downe the Creed passeth by Christs ascension into Heaven as being included in or presupposed by that which followes His sitting at the Right Hand of the Father See Gen. 37. 35. Job 26. 6. Psal 86. 13. 139 8. Prov. 15. 11. Isa 13. 9. Luk. 16. 23. Rev. 1. 18. chap. 20. 13. Artic. VI. Apost He ascended into Heaven and sitteth at the right Hand of God the Father Almighty East And ascended into Heaven and sitteth at the right hand of the Father Nic. hath the same Aquil. the same Athan. He ascended into Heaven he sitteth on the right hand of the Father God Almighty Antioch And he ascended into Heaven Article VII Apost From whence he shall come to judge the quicke and the dead East And he shall come to judge the quicke and the dead Nic. Who shall come againe with glory to judge the quicke and the dead of whose kingdome there shall be no end Aquil. From thence he shall come to judge the quicke and the deade Athan. From whence he shall come to judge the quicke and the Dead Antioch And he shall come againe to judge the quicke and the dead Article VIII Apost I believe in the Holy Ghost East And in the Holy Ghost the comforter who spake by the Prophets Nic. And in the Holy Ghost the Lord and giver of life who proceedeth from the Father and the Sonne according to the Latines who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets Aquil. And in the Holy Ghost Athan There is another Person of the Holy Ghost the Holy Ghost is God the Holy Ghost is of the Father and of the Son Neither made nor created nor begotten but proceeding Article IX Apost I believe the holy Catholick Church the Communion of Saints East One holy Catholick Church Nic. One holy Catholick and Apostolick Church Aquil. The holy Catholick Church Where Ruffinus in his explication interprets Holy by that which preserves the Faith or Religion of Christ entire and opposeth the Church to the Conventicles of severall Hereticks which he calls Concilia vanitatis thus explaining the word Catholick and the Communion of Saints Article X. Apost The forgivenesse of Sinnes East One Baptisme of Repentance for the Remission of Sinnes Nic I acknowledge one Baptisme for the Remission of Sinnes Aquil. The Remission of Sinnes Article XI Apost The Resurrection of the Body East And the Resurrection of the Body Nice And I look for the Resurrection of the Dead Athan. At whose comming All men shall rise againe with their Bodies and shall give an account for their own Workes Aquil. The Resurrection of this Body In the Exposition whereof Ruffinus hath these words Et ideo satis cautâ providâ adjectione Ecclesia nostra Aquilegiensis docet quae in eo quod a caeteris traditur Carnis Resurrectionem uno addito pronomine tradit Hujus Carnis Resurrectionem hujus sine dubio quam is qui profitetur signaculo Crucis fronti imposito contingit That is our Church the Aquileian hath warily and providently added the Pronoune This to the Article of the Resurrection of the Body which is delivered without it in other Churches This Body that is which he toucheth who maketh profession of the Creed having the Signe of the Crosse made upon his Forehead whence we may observe not only the Antiquity of the Crosse in Baptisme but the custome also of the ancient Church in adding some exegeticall particles to the Creed as a Thing publickly received and practised in the Christian World Article XII Apost And life Everlasting East And life Everlasting Nic. And the life of the World to come Athan. And they that have done good shall goe into life Everlasting and they that have done Evill into Everlasting fire Aquil. Incloseth it in the precedent Article of the Resurrection in the explication whereof Ruffinus hath these words Dabitur peccatoribus incorruptionis immortalitatis ex Resurrectione conditio ut sicut Deus justis ministrat ad perpetuitatem Gloriae ista peccatoribus ad prolixitatem confusionis ministret paenae That is Sinners also shall rise to an immortall and incorruptible estate so that as God affourdeth the rightious everlasting Glory he also prepareth the sinners for length of shame and sorrow Ob. 14th That Creed which was neithe made by the Apostles nor by any Generall Councell nor was recieved by the Greeke or Easterne Churches but in the Church of Rome and had beene so long recited and used in the Church now about the yeare 400 that then it was held an Apostolicall Tradition which it is certaine was conveyed also by the Church of Rome to other Churches of the West the Easterne Churches in the meane time using other Creeds that Creed was composed by those who had the Government of the Romane Church but there is nought of this which agreeth not to the Creed that we call the Apostles therefore the Bishop and Presbyters of the Church of Rome composed it Answ This is the summary Argument used to disprove the Authors of the Creed and which we have already answered by Parts For that the Creed was composed by the Apostles we have proved at large both by Authorities and Arguments That it was received for the full sense and substance thereof in the Greeke or Easterne Churche appears both by what we have before cited out of the Greeke Fathers especially Marcellus and Chrysostome as also by the foresaid Parallell of the Jerosolymitan Nicene Antiochian and Athanasian Creeds with the Romane and Aquileian That it was held an Apostolicall Tradition by the Church of Rome before the yeare 400 appeares by the forecited Testimonies of the Laine Fathers Irenaeus Tertullian Ambrose and others That it was convaied by the Church of Rome to other Churches of the West which the Objector invidiously
false Brethren who had privily crept into the Church and corrupted the Gospell from those who sincerely bound themselves by Oath in Baptisme to the service of Christ 5. A Catechisme taken out of the Workes of Costerus Pet. de Soto and others set forth by the command of the Arch-Bishop of Triers respons ad 2am qu. saith thus Haeretici quosdam Articulos vel penitùs negant vel interpretationibus depravatis in novas alienasque Sententias detorquent neque ulla unquam extitit haeresis quae non hoc Symbolo damnari potuerit That is The Hereticks doe either wholly deny some Articles of the Creed or by their corrupt interpretations wrest them into new and strange senses neither did there ever arise any Heresy which might not be condemned by this Creed of the Apostles Now how the Church of Rome which gives this Testimony of the fulnesse of the Creed for the Rule of Faith and makes it the Distinctive marke whereby to know her true genuine Children from the Bastardy of Hereticks can justly adde many other Articles to it as Pius 4. doth in his Bull De professione fidei to be believed as necessary to Salvation and for the not receiving of them as undoubtedly Catholick necessary Truths together with the Apostolick Articles condemne the Reformed Churches of Heresy I can see no shadow of Reason except she include these her Dictates in the body of the ninth Article and so inforce them upon us by vertue of the Apostles pretēded Authority interpreting the Article thus I believe the Holy Catholick Church That is I believe whatsoever the Church of Rome usurping the Title of Catholick requireth of me to be believed But this Interpretation will be found obnoxious to a double Errour First Because shee beggs the maine thing in question namely That she is the Catholick Church whereas shee is but a member thereof and that a very diseased one Secondly Because the sense of the word Credo I believe must in all reason be taken in the same sense here as it is in the following Articles unto which it is in like manner referred viz. I believe there is a Remission of Sinnes that there is to be a Resurrection of the Body and Life everlasting So here I believe there is an Holy Catholick Church that is That the Christian Church is Holy and Catholick or Universall Holy for Doctrine and Manners and universall for Place not tied to Greece or Rome or Geneva but generally diffused throughout the whole world To conclude this Point I shall adde some concurrent Testimonies of the Protestant Divines whose agreeing in this with the Church of Rome though much differing in others shewes the Power and cleerenesse of this Truth which extorts a Confession from all Mouthes and withall may serve to stop the violence of some zealous Reformatists who even Reprobate all those that goe not along with them in every new-broached Doctrine and in the Resolution of each Theologicall Controversy These Divines shall be six 1. Luther in his larger Catechisme after he hath set downe the Creed the Commandements and the Lords Prayer he subjoynes In hisce tribus partibus summatim ac nuditér quoad ejus fieri potuit simplicissimè comprehensa sunt omnia quicquid passim in sacris literis longè lateque tractamus That is In these Three are summarily and plainly comprehended whatsoever Things are handled at large in the holy Scriptures The Creed being the Breviary of the whole Scripture for matter of Faith as the ten Commandements are for matter of of Practise and the Lords Prayer for our Petitions Each perfect in its kind 2. Selneccerus in his Paedag. Christianâ saith Certum est in hoc Symbolo Apostolorum contineri omnia Capita totius Christianae Religionis rectè perspicuè ordine That is It is certain that in this Creed of the Apostles are contained all the Heads of Christian Religion rightly clearely and methodically 3. Ioan Gerardu◠a late Learned and Moderate Lutherane in the Epistle Dedicatory to his second Tome of Common Places speaks thus of the Creed Quotquot Doctrinae Christianae c. Whatsoever Collections or Systems of Christian Doctrine which Saint Luke calls Catechises Luke 1. 4. Act. 18. 25. Saint Paul The forme of sound words 2 Tim. 1. 13. The Epistle to the Hebrewes The first Principles of the Oracles of God chap. 5. 12. and the Principles of the Doctrine of Christ cha 6. 1. Clemens of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude Draughts Origen Principles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysius of Alexandria Elements of Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius lib. 3. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A breviary of the Elements of Religion Nazianzen Theology Theophilus and Lactantius Institutions The most at this day call them Common Places Whatsoever Collections I say in this kind of Christian Doctrine have been written and set forth by diverse Authority from the most ancient times of the Primitive Church the first lineaments as it were and chiefe Heads of them are set forth in the Apostles Creed This Rule of Faith set downe by Irenaeus and Tertullian and styled an Apostolicall Tradition if any one compare with the words of the Apostles Creed he will easily find a great agreement between them sometimes the Apostles Creed sometimes the Scripture it selfe is called the Rule of Faith by the Ancients namely by reason of the exact harmony or concord between both which lookes on the holy Scripture as the fountain and the Creed as a streame thence derived As in Ages past when new Disputes ever and anon arose the Fathers who succeeded the Apostles were enforced to set forth larger and more expresse summaries of the Apostolick Doctrine partly to unfold it more fully partly to vindicate it from corrupt Glosses So also in this latter Age of ours wherein the mindes of many are very farre withdrawn from the Apostolick simplicity by the subtilty of Satan the shortnesse of the Creed is to be explained more at large out of the fulnesse of Scripture and thereby fortified against the corruptions of Hereticks that so we may faithfully preserve in our own persons and deliver over to Posterity the sacred Depositum of the Christian Faith Thus for Jo. Gerardus 4. Calvin Instit lib. 2. cap. 16. § 18. Of this we are undoubtedly assured saith he Totam in eo Symbolo Apostolorum fidei nostrae historiam succinctè destincteque recenseri That the whole History or subject of our Beliefe is contained in the Apostles Creed briefly and orderly 5. Beza on Rom. 12. 6. the place before cited tels us That the Apostles Creed was composed at the very beginning of the Gospels Preaching veluti Evangelii Epitome as a Compendium or short summary of the Gospell and therefore was deservedly called the Rule of Faith by Tertullian 6. Bullinger in the Preface to his Decads tels us That the Generall Councells in setting forth their Creeds changed nothing in the Doctrine of the Apostles neque quicquam novi
The word signifies Tessera militaris a watch-word whereby Souldiers of the same Army or Campe know one an other and discerne themselves from the Enemy Which signification among all the Rest seemes most proper to the Creed because by this profession of the Faith Christians are distinguisht not only from Iewes Turkes and Infidels but more especially from Hereticks those Renegados and Deserters of the Christian Faith For as watch-wordes are most necessary in civill warres where the Difference is between the same Countrymen who use the same Language apparell armes and manner of fighting these being the only signes and tokens whereby they may try those whom they suspect discover whether they be true friends or concealed Enimies so Hereticks professe Christ in outward shew and take his name upon them but doe not truely Preach him secundum Apostolicas Regulas non integris Traditionum lineis nunciantes to use the words of Ruffinus what out of Pride Curiosity or discontent what for gaine or Belly they frame new Doctrines of their owne some besides some against the Foundation which they obtrude upon the Faith of others Now the watch word to discover these false Apostles these Deceitfull workers who transformed themselves into the Apostles of Christ 2 Cor. 11. 13. Was anciently the Creed If upon examination they embraced this in the old Catholick sense they were received as Brethren if not they were rejected and avovded as spies false Brethren Corrupters of the Faith The Heathens also had the like Custome to give for their wathwords the names of their Gods their suposed Deityes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minerva and the like what fitter watchword then for a Christian than the profession of his Faith in the true God the thrise-holy Trinity which he makes in the Creed And this may be therefore judged the most proper in this Place and most likely to be intended by the first entitlers because the Ancient Church of God following his Patterne in holy Scripture useth many other the like military Termes and seemeth to delight in the metaphor The Church her self is described Terrible as an Army with Banners Cant. 6. 4. Our Blessed Saviour is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cheife Captaine or Generall of our Salvation Heb. 2. 10. And S. Paul exhorts Timothy whom he had left his Lieutenant at Ephesus to endure hardnesse as a good Souldier of Iesus Christ 2 Tim. 2. 3. In opposition to which that I may give this note by the way the heathen Souldiers under the Christian Emperors got the name of Pagani because when they refused to renounce their Idolatry and so become Christians they were dimissi in Pagos cashiered and sent into the Villages and so returned unto their country Life To proceed our Christian Virtues or graces are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Compleat Armour of God Eph. 6. 11. 13. The particulars whereof are there described The grand mysteries of our Salvation have the name of Sacraments given them now Sacramentum properly signifies that Oath of obedience which Souldiers took unto their Generall lastly that part of the Church which here on Earth is styled Millitant that in Heaven Triumphant Suitably then doth the Creed weare the name of Symbolum a watchword The Reason of the name we find given by Clemens Romanus Ruffinus Maximus Taurinensis and Isidore Bishop of Sevil. CAP XI The fourth Head of this Discourse namely The Division or Parts of the Creed THE Apostles Creed hath a double Division among Divines to wit A greater and a lesse The one distributes into foure generall Partes The other Anatomizeth it into twelve Articles limbes or joynts for this is the literall signification of the word Articulus which make up the entire Body of Christian Faith As to the first Division The foure generall Parts of the Creed have for their Object God and man viz. The three Persons of the sacred Trinity and the Church instructing us what we should believe of either 1. The first part is touching God the Father and consists but of one Article 2. The second Part is touching God the Sonne and comprehendeth six Articles 3. The third part is touching God the holy Ghost and consists but of one Article as the first did 4. The fourth Part is concerning the Church and a threefold benefit conferd by God upon it answerable in number to the Persons of the sacred Trinity viz. The Remission of sinnes by the Father Eph. 4. 32. Resurrection of the Body by the Sonne Io. 6. 39. Mat. 24. 31. everlasting Life by the holy Ghost the Spirit of life and Glory Gal. 6. 8. Rev. 11. 11. Pet. 4. 14. Then for the Second division The Creed brancheth it selfe into twelve Articles vsually referred to the twelve Apostles in severall but however answerable to their number The Articles we have already distinctly set downe and compared them with six other succeeding Creeds These twelve Articles are compared by some to the twelve Stones which Ioshua in his passage over to Jericho took out of the middest of Iordan to frame an Altar within Gilgal in memory of having gotten possesion of the promised land For the holy Scriptures wherout these Articles of our Beliefe are taken are the true waters of life a spirituall Iordan The river it selfe was sanctifyed by the the very Person of our Saviour when he descended into it at his Baptisme in which solemnity all his Disciples have since made a Publicke profession of their Faith by attesting to the Creed The twelve Articles thereof compiled into one Body well resemble those twelve Stones framed into an Altar and that Altar erected in memory of the Promises now obteined the heavenly Canaan typifyed by the earthly for the Creed conteines the great benefites of God towards his Church heretofore possessed in shadow but now in substance by vertue of our Blessed Saviours Purchase who was the Antitipe of Iosua In whom the promises of God are yea and Amen 2 Cor. 1. 20. But by others they are more appositely compared to the twelve foundation-stones mentioned in Reve. 21. 14. Which are there said to support the wall of the new Ierusalem and wherein as it is there expresly set downe the Names the twelve Apostles of the Lambe were written This new Ierusalem is Christs Church on Earth for it is there styled The Tabernacle of God with men ver 3. The wall of this Citty is the Faith or professed doctrine of the Church whereby it is guarded against her enimies and seperated from all other Religions And the twelve Stones in the foundation of this wall are the twelve Articles of the Creed which be the Groundes of our Faith the Fundamentalls of Christian Religion To the same sense and purpose S. Paul compares the Church to an holy Temple built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the cheife Corner Stone Eph. 2. 20 21. Now this foundation of the Apostles and Prophets cannot be understood of their Persons for they
are dead long agoe but of the maine Grounds of their Doctrine which are continued by their successors in the Church unto the worldes end CAP XII The fift Head of this Discourse touched in Generall viz. thé Supplementall or exegeticall Creeds framed in Succeeding Ages The Groundes whereon they were framed and their use Some Copies of Creeds set downe as well of the Hereticks as the Orthodoxe both consonant to this of the Apostles THIS Creed of the Apostles was in it selfe a Compleat Rule of Faith sufficient to establish the Church in her Beliefe but in processe of time certaine Hereticks arose who perverted the anciently received Faith in the old Catholck sense and meaning therof yet in outward shew Profession subscribed to the words Such were those Arch-hereticks Arius Macedonius Nestorius Eutyches against whom the foure first generall Councels were cal'd Now to detect and convince these close subtile Hereticks the Church was inforced to Frame some other Creedes or Symboles Nihil mirum videri debet saith S. Hilary quod tam frequenter fides exponi caeptae sint necessitatem hanc nobis furor haereticus imponit that is It is not to be marvelled that the Creed hath been so often explained in severall Formes of Confession the fury of hereticks hath forced us to it New Creedes then these were not for the Sense but only for the Frame and Composure they being nought else but Paraphrases or expositions of the old especially in those two maine Points of the Trinity and Incarnation which were then and I could wish they were not by some now chiefely oppugned the Divells malice and mans curiosity concurring together the Divells malice as being Points of the higest concernement and mans curiosity as farthest removed out of the Reach of our naturall Capacity and beyond the ken of human Reason Now that we may and how far we may lawfully thus explaine the Christian Faith and enlarge the Doctrinals of Christianity let us heare Vincentius Lirinensis who thus expresseth it with a like elegancy and Solidity Forsitan dicet aliquis nullusne in ecclesiâ Christi profectus habebitur Religionis Habeatur sanè maximus sed ita tamen ut verè Profectus sit ille fidei non permutatio Crescat oportet sed in suo duntaxat genere crescat in eodem sc Dogmate eodem sensu eademque Sententiâ Imitetur Animarum Religio rationem corporum quae licet annorum processu numeros suos evoluant explicent eadem tamen quae crant permanent multùm interest inter pueritiae florē senectutis maturitatem iidē tamen ipsi fiunt senes qui fuerant Adolescentes ut quamvis unius ejusdemque Hominis status habitusque mutetur una tamen nihilominus eadēque natura una eadēque Persona sit Parva lactantium membra magna juvenum eadem ipsa sunt tamen Quot parvulorum artus tot virorum siqua illa sunt quae aevi maturioris aetate pariuntur jam in seminis ratione proserta ut nihil novum postea proferatur in senibus quod non in pueris jam antea latitaverat Quod sihumana species in aliquam deinceps non sui generis vertatur effigiem aut certè addatur quippiam membrorum numero vel detrahatur necesse est ut totum Corpus vel intercidat vel prodigiosum fiat vel certè debilitetur Ita etiam Christianae Religionis dogma sequatur has decet profectuum leges ut annis sc consolidetur dilatetur tempore sublimetur aetate incorruptum tamen illibatumque permaneat universis partium suarum mensuris cunctisque quasi membris sensibus propriis plenum atque perfectum sit quod nihil praeterea Permutationis admittat nulla proprietatis dispendia nullam sustineat Definitionis varietatem The sum whereof is this That there may ought to be a proficiency in Religion the greater the better but it must be an increase not a change Religion must proceed on and grow but in the same sense Doctrine and substance like our Bodyes which in processe of Time grow bigger and yet abide the same There is much diference betweene the flower of Youth and the fading of Age yet they are the same still Their Bulke and stature diverse but the same nature and the same Person as before The limbes of Children are little of Men growen large yet both the same the Infant hath as many members as the fulgrowen neither appeares there ought new in the old which lay not hidden and as it were inclosed in the young so that riper Age doth but produce that to open view which the seminall vertue concealed and shut up in a narrower roome But if in processe of Time the humane shape should be changed into that of a diverse kind if ought should be added to the just number of Parts or taken from it the whole Body must of necessity perish grow prodigious or at least insensibly Pine away So the Doctrine of Christian Religion must observe these Rules of Growth that in processe of years it get strength spread hieghten yet stil remaine entire and unaltered in all its parts nothing added changed or cut off Thus he in his Commonitory against Heresies Chapter 28. 29. Now amongst those Explicatory Creeds which unfold and enlarge the Christian Faith in the severall Parts or limbes thereof the Nicene and Athanasian Creeds are the two Principall Framed both much about the same Time generally approved of by the Catholick Church in succeeding Ages and joyntly received with that of the Apostles particularly by our Church of England But before I come to treat of these two distinctly in a double Appendix According to what I proposed in the begining of my Discourse I shall conclude this Chapter and together with it this whole Treatise Concerning the Apostles Creed in setting downe some Ancient Formes or Cenfessions of Faith yet untouched which the Reader may please to compare with it and thereby discerne the variety of expression but agreement in Sense amongst other Bishops and Churches of that Primitive Age as yet unmentioned which will farther enlighten and establish what hath been already asserted And amongst these I shall Place some Confessions even of those Bishops who favoured Arius and Macedonius to shew how neere they came unto the Orthodoxe Formes who therein may serve to shame and testify against the Blasphemies of some moderne sectaries The first of these in Dignity as well as Time is that of Gregorius Thaumaturgus afterwards recited approved of in the fift Generall Councell held at Constantinople The Creed like his name is well worthy our wonder for not only Nicephorus lib. hist 6. cap 17. But Gregory Nyssen also in his Encomiastical Oration of Thaumaturgus gives us this Relation of its Originall and Composure That the Blessed Virgin revealed it unto him by the mouth of S. Iohn whereupon he strait committed it to Paper and left it to the Church which hath since kept and esteemed it as a sacred
before he was begotten and that he was made of nothing or had any other Essence or Substance than that of his Father or that he is obnoxious to change or Alteration such as these the Catholick and Apostolick Church of God doth Anathematize Socr. lib 4. cap. 11. THE FIRST APPENDIX Concerning the CREED of Athanasius CAP. I. Two Reasons why this Creed hath been more oppugned than the Rest It s Authority and Author are vindicated in generall more especially touching the severity of the Preface AMongst all the Creeds this of Athanasius hath met with most opposition First because it hath most resolutely and strictly oppugned the Ancient and Moderne Heresies about those great Poynts of the Trinity and Incarnation for whereas other Creeds proceed by way of simple Confession Narration or Exposition of the Faith I Believe c. This runnes in an higher style more directly repugnant to the corrupters of the Christian Faith Whosoever will be saved must believe c. Both in the Beginning and the close requiring an absolute Assent upon paine of Damnation and tacitely anathematizing all the Adversaries of the Faith So that we may compare the Apostles Creed to a Foundation the Nicene and other Exegeticall Creeds that followed unto a Superstructure but this of Athanasius to a Bulwarke or Defensive worke which guards the House and excludes the enemy from approaching no marvaile then it hath been so much oppugned Secondly because it was the worke and composure of a Private man whereas the other Creeds either challenge the Colledge of the Apostles for the Authors or the Catholick Church assembled in a Synod or at least the Tradition of some Patriarchall or other Ancient and famous Church time out of mind whereas this of Athanasius though relying but upon a single Fathers Authority yet speakes much bigger than the Rest and expressely requires a more exact obedience than any of the other Now this double reason hath raised both it and its Author many Adversaries whereof some have styled the Preface of it Proud and Insolent others have denied Athanasius for the Author so to leave it destitute of a Patron and deprive it of the Authority of so eminent a Champion of the Christian Faith a Third sort have more impudently defamed both Worke and Author and styled it Sathanasius his Creed as one Geo Niger and Valentinus Gentilis as Genebrard tells us in his Epistle to Charles Cardinall of Lorraine prefixed to his Book De Trinitate Among all which Adversaries 't is observable that none have either denied the Author or defamed the Creed but such whom the Church hath noted of Heresy and commonly have been the Ring-leaders to the Rest In this heat and fury of opposition it will concerne us calmely to examine the Truth whereby we shall at once vindicate the Credit both of the Creed and its Composer First for the Truth and Esteeme of the Creed it relies not on the Authority of one single Father who composed it though never so famous in his time and all Ages since among the Orthodox Professors but on the Testimony of the Catholick Church which hath received it and commended it to all her Children as the Buckler of the true Christian Faith neither only so but hath received it of old into her Liturgies and still retaines it an Honour not vouchsafed to any other Creed of a Private mans composing Constantinople Rome and the Reformed Churches have joyntly received it and exposed it to publique use although they very much differ in other Poynts a strong argument of its Verity and Authority Secondly For the credit of the Author whosoever consults Ecclesiasticall History and Nazianzens Encomiastick Oration must needs acknowledge his great fame throughout the Christian World for his Learning Vertue and unwearied Constancy in maintaining the true Faith against the Arian Faction under four Emperors Reignes especially under Constantius Valens when they swayed all which Undaunted constancy of his when the other Bishops generally either complyed with the Enemy or kept silence for feare deservedly purchased this peculiar honor to his Creed as the due reward of his unconquered Faith and delivered his Fame unto succeeding Ages with so loud a Trumpe that we heare Cosmas Laurens proclaime Cum ex S. Athanasii Opusculis aliquid inveneris nec ad scribendum Chartas habueris in vestimentis tuis scribe illud So Sophronii Prat. Spirit Thirdly As to the supposed Pride and Insolency of the Preface with which Termes some have been pleased to dignify it as being too stately for a private Mans worke and too peremptorily excommunicating all Christians who out of Ignorance or mysperswasion imbrace not all the following deepe misteryes contained in it they may please also to take notice that the Creed which followes though for the composure it Have Athanasius only for the Author yet the Faith therin set downe and explained is the common received Faith of the Church derived downe from the Apostles to his Times and since commended by our Catholick Mother to succeeding Ages as the Groundworke of Christian Religion most necessary to be first laid and relyed on and therefore may well beare such a Proeme which refers not so much to the Authority of the writer as to the Creed written the composure was a private Mans but the Creed was Publick the Frame of one but the Faith of All. Then for the strict exacting the beliefe of his Creed from all Christians they may please to observe that it was wrote in opposition to the Arians so that it doth not so directly exclude from Salvation the pure Ignorant as the stuborne Heretick nor somuch condemne the bare nescience as the negation of the Faith which was once delivered to the Saints Jud. 3. though I conceive it to be very hard if not utterly impossible for any Christian to be saved who doth not expresly believe the Substance of the Faith therein explayned especialy in those two Points which he so much insists upon viz. The Trinity and Incarnation the Vision or Fruition of the Blessed Trinity being the last End or Happinesse of mankind and the Incarnation of our Saviour with the consequents thereof being the meanes appointed by God for to compasse it So that the great Athanasius shewed not his Pride in prefixing such a Proeme but rather his mercy and Paternall care towardes the Church by a more expresse Declaration of the necessity of the Catholick Faith which some otherwise might have more oscitantly hearkned to and been lesse carefull to entertaine if not awakned by the Terror of this Preface CAP. II. Severall Testimonies Concerning the Author and Authority of the Athanasian Creed Hving premised thus much in way of a generall Vindication I shall now set downe some speciall Testimonies concerning the Author and Authority of this Creed begining with this latter Age wherein it hath begun to be questioned and so by degrees ascending to the Time of Athanasius himselfe thus at length arriving at the Fountaine Head by the