Ductor dubitantium, or, The rule of conscience in all her generall measures serving as a great instrument for the determination of cases of conscience : in four books / by Jeremy Taylor ...

III. Question.

Whether there may be any new articles of Faith:* 1.1 or that the Creed of the Church may so increase that what is sufficient to salvation in one age, can∣not serve in another.

If this Question were to be determin'd by witnesses,* 1.2 it were very easy to produce many worthy ones. Theodorus the Bp. of Rome in his Synodical Epistle to Paul the Patriarch of Constantinople thus concludes against the Monothelites, Sufficit nobis fides quam sancti Apostoli praedicaverunt, Con∣cilia firmaverunt, & Patres consignaverunt, That faith which the Apostles preach'd, which the Councils have confirm'd, which the Fathers have con∣sign'd, that faith is sufficient for us: Therefore nothing new can be super∣induc'd. After the Apostles had done preaching, the Faith was ful and in∣tire. It was so long before they died; but after their death the instru∣ments were seal'd and ratified, and there could be nothing put to them, but our obedience and consent. And therefore Victor Bp. of Carthage in his Synodical Epistle to Theodorus gives caution against any thing that is new. Vestrum est itaque, Frater Sanctissime, Canonica discretione solita con∣trariis Catholicae fidei obviare, nec permittere noviter dici quod patrum vene∣rabilium authoritas omnino non censuit. You must not permit any thing to be newly said, which the authority of the venerable Fathers did not think fit. If therefore the Fathers did not say it was necessary to believe any other articles then what they put into their confessions of Faith; he that sayes otherwise now is not to be suffer'd. Excellent therefore is the Coun∣sel of S. Cyprian,* 1.3

As it happens when the pipes of an aquaeduct are broken or cut off, the water cannot run, but mend them and restore the

water to it's course, and the whole city shall be refreshed from the foun∣tains head: Quod & nunc facere oportet Dei sacerdotes, praecepta Divina servantes, ut si in aliquo nutaverit & vacillaverit veritas, ad originem Dominicam & Evangelicam & Apostolicam traditionem revertamur, & inde surgat actus nostri ratio, unde & ordo & origo surrexit. So must Gods Priests doe, keeping the Divine Commandements: if the truth be weakned or faile in any thing, let a recourse be made to the Original, to the fountain of Christ and his Apostles, to what hath been delivered in the Gospel; that thither our faith may return from whence it did arise.

From the simplicity,* 1.4 truth and ingenuity of this discourse it will plain∣ly follow, that what was the faith at first, the same it is now and no other, Sicut erat in principio &c. As it was in the beginning, so it is now, and so it shall be for ever. For to what purpose can it be advis'd that in all questi∣ons of faith or new springs of error we should returne to the fountains of our Saviour and the first emanations of the Apostles, but because no Di∣vine truth is warrantable but what they taught, no necessity is to be pre∣tended but what they impos'd? If it was their faith, it is and must be ours; but ours it ought not to be, if it was not theirs.

Now concerning this,* 1.5 there are very material considerations. 1. What∣soever the Apostles taught we must equally believe, if we equally know it: but yet all that they taught is not equally necessary to be taught; but onely so much as upon the knowledge of which good life is superstructed and our hopes of heaven depend. Whatsoever is in the Scripture is alike true, but whatsoever is there is not alike necessary, nor alike useful, nor alike easy to be understood. But whatsoever by reading or hearing or any other instrument we come to learn to be the truth of God, that we must believe: because no man disbelieves any such thing, but he disownes God. But here the question is not what we must believe when we know it to be the word of God, for that is every thing; but how much we are bound to know, what must be taught to all Christians, how much their memory and their hearts must be charged withall. For the Faith of a Christian is not made up of every true proposition; but of those things which are the foundation of our obedience to God in Jesus Christ, and the endearment of our duty, and the stabiliment of our hope. Faith, Hope, and Charity, are the fundamentum, paries & tectum, the foundation, the walls and the roofe of our building: Now this foundation is that necessary belief, without which nothing could subsist in our Religion.

2. This foundation was by Christ and his Apostles laid sure,* 1.6 but at first it was made but of a just latitude and eveness with the intended building. It was a little enlarged and paraphras'd by the Apostles and Apostolical men in their dayes; the Faith of Christians was the most easy and plain, the most simple and wise thing in the world: it was wholly an art of living well, and believing in God through Jesus Christ. And what Seneca said of the wisdome of the old men in infant Rome,* 1.7 is very true of the Aborigenes in Christianity, in the first spring of our Religion; Anti∣qua sapientia nihil aliud quam facienda & vitanda praecepit: & tum longè meliores erant viri: postquam docti prodierunt, desunt boni. The Ancient and primitive wisdome did onely command vertue, and prohibite vice; and then men liv'd good lives: but when they became more learned they became

less vertuous. Simplex erat ex simplici causa valetudo: multos morbos multa fercula fecerunt. The old world eat a simple and a natural diet, and they had a simple and a natural religion: but when variety of dishes were set upon the table, variety of diseases entred together with them. Now in what instance the simplicity of a Christian was at first exercised we find in S. Irenaeus.* 1.8 Melius itaque est nihil omnino scientem quempiam, ne quidem unam causam cujuslibet eorum quae facta sunt, cur factum, & credere Deo, & perseverare in ejus dilectione quae hominem vivificat, nec aliud in∣quirere ad scientiam nisi Jesum Christum filium Dei qui pro nobis cruci∣fixus est, quam per quaestionum subtilitates & multiloquium in impietatem cadere. It is therefore better for a man to know absolutely nothing of the causes of things why any thing was done, [and to believe in God, and to persevere in his love that makes a man to live, and to inquire after no knowledg but to know Jesus Christ the Son of God who was crucified for us] then by subtile questions and multitude of words to fall into impiety.

3. If we observe the Creeds or Symbols of belief that are in the New Testament,* 1.9* 1.10 we shall find them very short. Lord, I believe that thou art the Son of God who was to come into the world.* 1.11 That was Martha's Creed. Thou art Christ the Son of the living God. That was Peters Creed. We know and believe that thou art Christ the Son of the living God. That was the Creed of all the Apostles.* 1.12 This is life eternal, that they know thee the onely true God, and whom thou hast sent, Jesus Christ. That was the Creed which our Blessed Lord himself propounded. And again, I am the resur∣rection and the life: he that believeth in me, yea though he were dead, yet shall he live, and he that liveth and believeth in me shall not die for ever. That was the Catechisme that Christ made for Martha, and question'd her upon the article, Believest thou this? And this belief was the end of the Gospel,* 1.13 and in sufficient perfect order to eternal life. For so S. John, These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his Name. For this i•• the word of Faith which we preach, namely, if you with the mouth confess Je∣sus to be the Lord,* 1.14 and believe in your heart that God raised him from the dead, you shall be saved. That's the Christians Creed. For I have resolved to know nothing amongst you, but Jesus Christ and him crucified; that in us ye may learn not to be wise above that which is written,* 1.15 that ye may not be puffed up one for another, one against another. That was S. Paul's Creed, and that which he recommends to the Church of Rome, to prevent factions and Pride and Schisme. The same course he takes with the Corinthian Church;* 1.16 I make known unto you the Gospel which I preached unto you, which ye have received, in which ye stand, and by which ye are sav'd, if ye hold what I deliver'd to you, &c. Well; what is that Gospel by which they should be sav'd? It was but this, That Christ died for our sins, that he was buried, that he rose again the third day, &c. So that the summe is this, The Gentiles Creed or the Creed in the natural law is that which S. Paul sets down in the Epistle to the Hebrews, Deum esse, & esse Remuneratorem, that God is, and that God is a rewarder. Adde to this the Christian Creed, that Jesus is the Lord, that he is the Christ of God, that he died for our sins, that he rose again from the dead; and there is no question but he that believes this heartily, and confesses it constantly, and lives accordingly, shall be saved: we cannot be deceived; it is so plainly, so certainly affirm'd in Scripture, that there is no place left for haesitation.* 1.17 For this is his praecept, that we believe in the

Name of his Son Jesus Christ, and that we love one another. So S. John. This is his precept. True, and so there are many more: but why is this so signally remark'd, but because this is the fundamental precept, that upon which all the rest are superstructed? that is the foundation of faith and manners, & he that keeps this Commandement shall never perish, For other foundation can no man lay then this which is laid,* 1.18 which is Jesus Christ. But if any man shall build upon this foundation,* 1.19 gold, silver, pretious stones, wood, hay, stubble, Every mans work shall be made manifest; for that day shall de∣clare it,* 1.20 because it is revealed in fire; and every ones work the fire shall prove what it is. If any mans work which he hath superstructed shall remain, he shall receive a reward.* 1.21 But if any mans work shall be burned, he shall receive loss, yet himself shall be sav'd, but so as by fire. Nothing more plain,* 1.22 then that the believing in Jesus Christ is that fundamental article upon which every other proposition is but a superstructure, but it self alone with a good life is sufficient to Salvation. All other things are advantage or disadvan∣tage according as they happen; but Salvation depends not upon them. For every Spirit which confesseth Jesus Christ to have come in the flesh is of God,* 1.23 and whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God: and, Every one that believeth that Jesus is Christ is born of God: and, who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

In proportion to this measure of faith,* 1.24 the Apostles preach'd the doctrine of faith.* 1.25 S. Peters first Sermon was, that Jesus is Christ, that he was crucified, and rose again from the dead: and they that believed this were presently baptized. His second Sermon was the same; and then also he baptized Proselytes into that confession. And when the Eunuch had con∣fessed that Jesus Christ is the Son of God, Philip presently baptized him. And it is observable, that when the Eunuch had desir'd baptisme, S. Philip told him, He might if he did believe: and was, when he made that confes∣sion; intimating that this is the Christian Faith,* 1.26 which is the foundation of all his hope, and the condition of his baptisme, and therefore sufficient for his Salvation. For indeed that was the summe of all that Philip preached; for it is said of him, that he preached things concerning the Kingdome of God, and the name of Jesus Christ. And this was the summe of all that S. Paul preached in the Synagogues and assemblies of the people, this he disputed for, this he prov'd laboriously; that Jesus is Christ, that he is the Son of God, that he did, that he ought to suffer, and rise again the third day: and this was all that new doctrine for which the Athenians and other Greeks wondred at him, and he seem'd to them to be a setter forth of strange gods,* 1.27 because he preached Jesus and the resurrection. This was it into which the Jaylor and all his house were baptized; this is it which was propounded to him as the onely and sufficient means of Salvation; Believe in the Lord Jesus, and thou shalt be saved and all thine house.* 1.28 This thing was illustrated sometimes with other glorious things still promoting the faith and honour of Jesus, as that he ascended into heaven and shall be the Judge of all the world. But this was the whole faith; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things which concerned the Kingdome of God, and the name of Jesus Christ, was the large circum∣ference of the Christian faith. That is, such articles which represent God to be our Lord, and Jesus Christ to be his Son, the Saviour of the world, that he died for us, and rose again and was glorified and reigns over all the

world, and shall be our Judge, and in the resurrection shall give us accor∣ding to our works; that in his name onely we shall be saved, that is, by faith and obedience in him, by the mercies of God revealed to the world in Jesus Christ: this is all which the Scripture calls necessary: this is that faith alone into which all the Church was baptized: which faith, when it was made alive by charity, was and is the faith by which the Just shall live.

This excellent summary of Faith we find also but with a very little Paraphrase propounded as sufficient by S. Polycarp in that excellent Epistle of his to the Philippians,* 1.29 which S. Irenaeus so much commends, Fidei vestrae firmitas à principio usque nunc permanet, & sanctificatur in Domino Jesu Christo, This is the firmness of your faith from the beginning, which remains unto this day, and is sanctified in Jesus Christ. This S. Ignatius calls ple∣nam de Christo cognitionem,* 1.30 a full knowledge concerning Christ: then he reckons the generation of the Son from God the Father before all worlds, his being born of the Virgin Mary, his holy life, his working miracles, his preaching one God even the Father, his passion and crucifixion, his death and resurrection, his ascension and sitting at the right hand of God, and that in the end of the world he shall rise again to judge the quick and the dead, and to give to every one according to their works. When he hath recited this, he addes, Haec qui planè cognorit & crediderit, beatus est, He that plainly knowes these things and believes them, is blessed. And in another Epistle,* 1.31 after the recitation of such another Creed, he addes, He that be∣lieves these things,* 1.32 is blessed that ever he was born. Justin Martyr affirmes expressly, that if any man should even then live according to the law of Moses (I suppose he means the law of the ten Commandements) so that he believes in Jesus Christ crucified, and acknowledge him for the Christ of God, to whom is given the judgment of all the world, he also shall possess the Eternal Kingdome.

The same Creed in more words but no more articles is recited by S. Irenaeus in his second and third chapters of his first book,* 1.33 saying that the Church throughout all the world being planted by the Apostles to the ends of the Earth, and by their Disciples, hath received this faith. He of all the Prelates that is most powerful in speech cannot say any thing else: for no man is above his Master, and he that is weak in speaking cannot say less. For since the faith is one and the same, he that speaks much cannot say more, and he that speaks little must not say less. And afterwards speaking of some barbarous nations that had not the Scriptures,* 1.34 yet having this faith, which he there shortly recites, beginning with belief in God the Father, the maker of the world, and in Jesus Christ, repeating the usual articles of his being born of the Virgin Mary, his being the Son of God, his reconciling God and man, his suffering under Pontius Pilate, his rising again and being received into glory, and his last judgment: he addes, Hanc fidem qui sine literis crediderunt quantum ad sermonem nostrum Barbari sunt, quantum autem ad sententiam & consuetudinem & conversationem propter fidem, sapientissimi sunt & placent Deo, conversantes in omni justitia, castitate & sapientia, They who believe this faith are most wise in their sentence and custome and con∣versation through faith, and they please God, living in all justice, chastity and wisdome.

Here were almost two Ages spent by this time, in which the most pe∣stilent Heresies that ever did trouble the Church did arise,* 1.35 in which some of the Questions were talk'd of and disputed, and which afterwards by the zeal of some that overvalued their own forms of speaking pass'd into a faction; and yet in all this time, and during all that necessity, there was no more added to the Christian Creed, no more articles for the condemna∣tion of any new heresy: whatsoever was against this was against the faith; but any thing else they reprov'd if it were false, but did not put any more into their Creed. And indeed they ought not. Regula quidem fidei una omnino est, sola immobilis & irreformabilis, Credendi scil in Unum Deum, &c. saith Tertullian;* 1.36 The Rule of faith is altogether One, and immovable and un∣alterable. This law of faith remaining, other things may be inlarged according as the grace of God multiplies upon us. But for the faith it self here con∣sign'd and summ'd up, the Epistle of Celestine to Nestorius is very affirma∣tive and clear, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The faith or Creed delivered by the Apostles requires neither addition nor defalcation. Neque enim ulla extitit haeresis quae non hoc Sym∣bolo damnari potuit, There was never any heresie but this Creed was suffici∣ent for its condemnation, said the Catechism of the Archbishop of Triers.

This faith passing into all the world was preserved with great sacred∣ness and great simplicity,* 1.37 no Church varying from it at all: some indeed put some great things into it which were appendages to the former; but the fullest and the most perfect were the Creeds of Jerusalem and Rome, that is, the same which the Greek and Latine Church use at this day. The first and the most simple forms were sufficient; but these fuller forms being compiled by the Apostles themselves or Apostolical men, and that from the words of Scripture, made no great alteration: the first were not too little, and these were not too much. The first was the thing it self, which was of a declar'd sufficiency; but when the Apostles were to frame an in∣strument of Confession, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a form of doctrine by way of art and method, they put in all that they directed by the Holy Spirit of God knew to contain the whole faith of a Christian. Now of this form so described, so delivered, so received, the Fathers of the Church affirm that it is intire and sufficient, and nothing is to be added to it. Ergo & cunctis credentibus quae continentur in praefato symbolo salus animarum & vita perpetua bonis actibus praeparatur, said the Author of the Epistle to S. James attributed to S. Clement, To all that believe those things contained in the foresaid Symbol or Creed, and doe good deeds, salvation of their souls and eternal life is prepared.

And therefore this summary of faith was called,* 1.38 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Regula fidei, depositum, breve Evangelium, The form or exemplar of doctrine, the Canon, a description of sound words, the proportion or measure of Faith, the milky way, or the Introduction of Novices, the Elements of the beginning of the Oracles of God, the Repository of faith, the faith that was delivered to the Saints, the Rule of Faith, that which was intrusted to the Church, A short Gospel. These and divers other appellatives of the Creed were used by the ancient Doctors, most of them taken out of Scripture. For what the Scriptures did affirm of the whole Faith, that the Fathers did apply to this

Creed, as believing it to contain all that was necessary. And as a grain of Mustard-seed in little contains in it many branches, so also this faith in a few words involves all the knowledge [the necessary knowledge] of the Old and New Testament,* 1.39 saith S. Cyril; and therefore he calls this Creed, Traditionem Sanctae & Apostolicae fidei, The Tradition of the Holy and Aposto∣lick Faith. Cordis signaculum, & nostrae militiae Sacramentum,* 1.40 so S. Am∣brose calls it, The seal of our heart, and the Sacrament of our Warfare. S. Hierome yet more fully,* 1.41 The Symbol of our faith and of our hope, which being delivered by the Apostles is not written with paper and ink, but in the fleshy tables of our hearts, after the confession of the Trinity and Unity of the Church. Omne Christiani dogmatis Sacramentum carnis resurrectione conclu∣ditur; The whole Sacrament of the Christian doctrine is concluded with the resurrection of the flesh to eternal life.* 1.42 Norma futurae praedicationis; so Ruf∣finus calls it; the rule of future preachings appointed by the Apostles; & hanc credentibus esse regulam dandam statuunt, they appoint this to be gi∣ven as a Rule to all believers: and again, This Creed was the token by which he should be known who did preach Christ truly according to the Rules of the Apostles; the indication of their Faith and Unanimity. Comprehen∣sio fidei nostrae atque perfectio, so S. Austin calls it. Virtus est Sacramenti, illuminatio animae,* 1.43 plenitudo Credentium, The illumination of the soul, the fulness of believers, the comprehension and the perfection of our faith. By this the knot of infidelity is untied, by this the gate of life is opened, by this the glory of our confession is manifested. It is tessera & signaculum quo inter Fideles perfidosque secernitur,* 1.44 said Maximus Taurinensis. Basis quaedam, & fundamentum immotum & inconcussum per universum orbem jactum: So S. Cyril of Alexandria. It is a badge and cognisance to distinguish the faithful from the perfidious; an immovable foundation laid for all the world; a Divine or Celestial armour, that all the opinions of Hereticks may be cut off with this sword alone; So S. Leo Bishop of Rome. I could adde very many more to this purpose; who please to require more, may see enough in Lucifer Calaritanus l. 2. ad Constantium, Paulinus Bishop of Nola ep. 1. ad Afrum, S. Austin his Book de Symbolo ad Catechumenos l. 1. c. 1. in Ruffinus his excellent exposition of the Creed, Eucherius Bishop of Lions in his first Homily upon the Creed, Petrus Chrysologus in his 62 Homily, Isidor of Sivil l. 6. originum c. 9. and in his Offices Ecclesiastical l. 1. c. 26. de Dominica palmarum, Rabanus Maurus l. 2. de instit. Clericorum cap. 56. the oration of Bernard Zane in the first Session of the Council of Lateran, in the discourse of the Greeks at the Council of Florence, Sess. 10. Cassia∣nus de incarnatione Domini, Eusebius Gallieanus in his Homilies on the Creed published by Gaigneus Chancellor of Paris, in Venantius Fortuna∣tus his explication of it; and he may if he please adde the two Homilies which S. Chrysostome made upon the Creed, and the great Catechetical oration of S. Gregory Nyssen.

Now to what purpose is all this?* 1.45 The Apostles compil'd this form of words, all Churches received them, all Catechumens were baptized into this faith, in the Roman Church they recited it publickly before their immersion, to this salvation was promised; this was the Sacrament of the Christian faith, the fulness of believers; the characteristick of Christians, the sign of the Orthodox, the sword of all heresies and their sufficient reproof, the unity of belief, sufficient, full, immovable, unalterable; and it is that and that alone in which all the Churches of the world doe at this day agree.

It is true,* 1.46 that the Church of God did explicate two of the articles of this Creed, that of the second, and that of the third Person of the Holy Trinity; the one at Nice, the other at Constantinople; one against Arius, the other against Macedonius; they did explicate, I say, but they added no new matter but what they supposed contain'd in the Apostolical Creed. And indeed the thing was very well done, if it had not been made an ill example; they had reason for what they did, and were so near the Ages Apostolical that the explication was more likely to be agreeable to the Sermons Apostolical: But afterwards the case was alter'd, and that ex∣ample was made use of to explicate the same Creed, till by explicating the old they have inserted new Articles.

But all the while,* 1.47 it is consented to on all hands, that this onely faith is sufficient. What can certainly follow from these infallible Articles is as cer∣tainly true as the Articles themselves, but yet not so to be imposed, because it is not certain that this or this explication is right, that this consequent is well deduc'd; or if it be certain to you, it is not so to me; and besides it is more an instrument of schism then of peace, it can divide more then it can instruct, and it is plainly a recession from the simplicity of the Chri∣stian faith, by which simplicity both the learned and the ignorant are the more safe.* 1.48 Turbam non intelligendi vivacitas, sed credendi simplicitas tutis∣simam facit: and when once we come to have the pure streams pass through the limbecks of humane wit, where interest, and fancy, and error, and ignorance, and passion are intermingled, nothing can be so certain, though some things may be as true; and therefore here the Church does rest, here she finds peace; her faith is simple, easy and intelligible, free from temptation, and free from intrigues; it is warranted by Scripture, composed and delivered by the Apostles, entertain'd by all the world: In these they doe agree, but in nothing else, but this and in their fountain, the plain words of Scripture.

For all the rest,* 1.49 it is abundant to all excellent purposes. It can in∣struct the wise, and furnish the Guides of Souls with treasures of know∣ledge, and imploy the tongues and pens of the learned; it can cause us to wonder at the immensity of the Divine wisdome, and the abyss of revela∣tion: it is an excellent opportunity for the exercise of mutual charity in instructing and in forbearing one another, and of humility and patience and prayer to God to help our infirmities, and to enlighten us more and more in the knowledge of God. It is the great field of faith where she can enlarge her self; but this is the house of faith where she dwels for ever in this world.

So that for any other thing of the Religion it is to be believed so farre as it does appear to be the word of God;* 1.50 and by accidents and circum∣stances becomes of the family or retinue of faith: but it is not necessary to be believed for it self, unless it be for something else it is not necessary at all. A man may be saved without knowing any thing else, without hea∣ring of any thing, without inquiring after any thing, without believing any thing else, provided that in this faith he live a good life. But because sometimes a man is by the interests of a good life requir'd to know more, to inquire after more, and to learn more, therefore upon the stock of obe∣dience more may be necessary; but not upon the account of faith. So that

if some men doe not reade the Scriptures, and study them, and search into the hidden things of God, they sin against justice or charity, but not against faith, if they retain all the articles of the Apostles Creed: and a man may be extremely to blame if he disbelieve many other things; but it is be∣cause upon some evil account he disbelieves it, and so is guilty of that sin which is his evil principle, as of pride, ambition, lust, covetousness, idle∣ness, fear or flattery; but a man is not in any such case guilty of heresy. For heresy being directly opposed to faith, and faith being compleated in the Articles of the Christian Creed, it cannot be heresy unless it be a con∣tradicting of one of those Articles in the words or in the sense, in the letter, or in the plain, visible, certain, and notorious explication of it. In the Apo∣stolical Creed all the Christian world is competently instructed: in these things there is no dispute; and if they be simply believ'd as they are plainly deliver'd, it is the better. But in every thing else, every man according to his calling and abilities is to grow as much as he can in knowledge; that is, in edifying and practical knowledge: but in all things of speculation, he that believes what he sees cause for, as well and as wisely, as heartily and as honestly as he can, may be deceived, but cannot be a Heretick, nor ha∣zard his salvation. Salus Ecclesiae non vertitur in istis. In simplicitate fides est,* 1.51 in fide justitia: nec Deus nos ad beatam vitam per difficiles quaestiones vocat: in expedito & facili nobis est aeternitas, said S. Hilary. Faith is in simplicity, and righteousness in faith; neither does God call us to eternal life by hard questions. Eternity stands ready and easily prepar'd.

For I consider,* 1.52 if any thing else were necessary to be believed unto salvation, this symbol could absolutely be of no use; but if any thing be added to it and pretended also to be necessary, it cannot be entertained, unless they that adde it and impose it be infallible in their judgement, and competent in their authority: they must have authority equal to that of Christ, and wisdome equal to that of the Apostles. For the Apostles in this summary of faith, declar'd all that was at that time necessary; and if any man else makes a new necessity he must claim Christs power, for he onely is our Law-giver: and if any declares a new necessity, that is not sufficient, unless he can also make it so, for declaring it supposes it to be so already; and if it was so at first, the Apostles were to blame not to tell us of it; and if it was not so at first, who made it so afterwards?

But it is infinitely necessary that for the matter of faith,* 1.53 necessary and sufficient faith, we rest here and goe not further. For if there can be any new necessities, then they may for ever increase, and the faith of a Chri∣stian shall be like the Moon, and no man can be sure that his faith shall not be reproved; and there shall be innumerable questions about the autho∣rity of him that is to adde, of his skil, of his proceeding, of the particular article, of our own duty in inquiring, of our diligence, of our capacity, of the degrees of our care, of the competency of instruments, of chusing our side, of judging of questions: and he that cannot inquire diligently, and he that cannot judge wisely, and he that cannot discern spirits, and he that fears, and he that fears not shall all be in danger, and doubt, and scruple, and there shall be neither peace of minds nor Churches, as we see at this day in the sad divisions of Christendome; and every man almost damnes all but his own sect; and no man can tell who is in the right. Men dispute well on both sides; and just and good and wise men are oppos'd to one ano∣ther;

and every man seems confident, but few men have reason; and there is no rest, and there can be none, but in this simplicity of belief which the Apostles recommended to all the world, and which all the world does still keep in despite of all their superinduc'd opinions and factions; for they all retain this Creed, and they all believe it to be the summary of Faith.

But the Church of Rome pretends to a power of appointing new Ar∣ticles of Faith;* 1.54 and for denying this, Pope Leo the 10^th condemn'd Lu∣ther in his Bull added to the last Council in Lateran. For ad solam authori∣tatem summi Pontificis pertinet nova editio Symboli, A new edition of the Creed belongs to the sole authority of the Pope of Rome.* 1.55 So Aquinas: and Almain most expresly,* 1.56 The Popes of Rome by defining many things which before lay hid, Symbolum fidei augere consuevisse, are wont to enlarge the Creed. For Doctrina fidei admit∣tit additionem in essentialibus,* 1.57 saith Salmeron, The doctrine of faith admits addition even in essential things. And in consequence to these expressions, they did adde the article of the Procession of the Holy Ghost from the Son, in a Synod at Gentilli in France; and twelve Articles to the Creed in the Council of Trent, with the preface and postscript of the Athanasian Creed, damning all that doe not equally believe the Creed of Trent as the Creed of the Apostles.

What effect and impress the declaration of any article by the Church* 1.58 hath or is to have upon the Conscience shall be discoursed under the title of Ecclesiastical lawes; but that which is of present inquiry is, whether any thing can be of Divine faith in one age that was not so in the age of the Apostles: and concerning this it is that I say, that it is from the premisses evident that nothing can make any thing to be of Divine faith but our Bl. Lord himself, who is therefore called the Author and Finisher of our Faith; he began it, and he made an end. The Apostles themselves could not doe it, they were onely Stewards and dispensers of the mysteries of God; they did rightly divide the word of life, separating the necessary from that which was not so: so that their office in this particular was onely to declare what was necessary and what was not; no man, and no society of men could doe this but themselves, for none but they could tell what value was to be set upon any proposition: they were to lay the foundation, and they did so, and they built wisely upon it; but when they comman∣ded that we should keep the foundation, they onely could tell us which was it, and they did so by their Sermons, preaching the same doctrine to the simple and the crafty, and by immuring the necessary doctrine in a form of words, and consigning it to all the Churches where they preach'd the Gospel.

For we see that all the world is not able to tell us how much is neces∣sary,* 1.59 and how much is not, if they once goe beside the Apostles Creed: and yet it was infinitely necessary that at first this should be told, because there were so many false Apostles, and every one pretended authority or illumina∣tion, and every one brought a new word and a new doctrine; and the A∣postles did not onely foresee that there would be, but did live to see and feel the heresies and the false doctrines obtruded upon the Church, and

did profess it was necessary that such false doctrines should arise: and against all this that they should not provide an universal remedy, is at no hand credible, and yet there was none but the Creed; this all the Church did make use of, and profess'd it to be that summary of Faith which was a sufficient declaration of all necessary faith, and a competent reproof of all heresies that should arise.

But then that after all this any one should obtrude new propositions,* 1.60 not deducible from the Articles of the Creed, not in the bowels of any Article, neither actually express'd nor potentially included, and to impose these under pain of damnation, if this be not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which S. Paul said he had no power to doe,* 1.61 to have dominion or lordship over the faith, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.62 to lord it over Gods heritage, which S. Peter forbad any man to doe, I confess I doe not understand the words, nor yet saw or ever read any man that did. I conclude this with those excellent words of Justinian which are in the Code,* 1.63 part of the Imperial law by which almost all the world was long governed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This right and irreprehensible faith (speaking of the Apostolick Creed, part of which he there recites) which the Holy Ca∣tholick and Apostolical Church of God does preach, can by no means receive any innovation or change.

I conclude therefore this Question;* 1.64 In our inquiries of faith no mans Conscience can be press'd with any Authority but of Christ enjoyning, and the Apostles declaring what is necessary. I adde also, that the Apostles have declar'd it in this form of words which they have often set down in their writings, and which they more largely described in their Symbol of Faith. For since, as Sixtus Senensis says, Omnes Orthodoxi Patres affirmant Symbolum ab ipsis Apostolis conditum,* 1.65 that all the Orthodox Fathers affirm the Creed to be made by the Apostles, and they all say this is a sufficient Rule of faith for all Christians; here we ought to rest our heads and our hearts, and not to intricate our faith by more questions. For as Tertullian said well,* 1.66 Haec Regula à Christo, ut probabitur, instituta nullas habet apud nos quaestiones nisi quas haereses inferunt, & quae haereticos faciunt; Hereticks make disputes, and disputes make Hereticks, but faith makes none. For if upon the faith of this Creed all the Church of God went to heaven, all I mean that liv'd good lives, I am sure Christ onely hath the keys of hell and heaven; and no man can open or shut either, but according to his word and his law: so that to him that will make his way harder by putting more conditions to his salvation, and more articles to his Creed, I may use the words of S. Gregory Nazianzen, Tu quid salute majus quaeris? gloriam nempe quae illic est & splendorem: mihi vero maximum est ut salver, & fu∣tura effugiam tormenta. Tu per viam incedis minimè tritam & incessu diffi∣cilem: ego verò per regiam, & quae multos salvavit, What dost thou seek greater then salvation?* 1.67 (meaning by nice inquiries and disputes of articles beyond the simple and plain faith of the Apostles Creed) It may be thou lookest for glory and splendor here. It is enough for me, yea the greatest thing in the world, that I be saved and escape the torments that shall be hereafter. Thou goest a hard and an untroden path: I goe the Kings high-way, and that in which many have been saved.

Notes

• * 1.1

  60.
• * 1.2

  61.
• * 1.3

  Epist. 74. ad Pompeium.
• * 1.4

  62.
• * 1.5

  63.
• * 1.6

  64.
• * 1.7

  Senec. ep. 9••.
• * 1.8

  Leo. 2. cap. 45.
• * 1.9

  65.
• * 1.10

  Joh. 11. 26, 27.
• * 1.11

  Ma••h. 16. 16. John 6. 69.
• * 1.12

  Joh. 17. 3
• * 1.13

  Joh. 20. 31.
• * 1.14

  Rom. 10. 8, 9.
• * 1.15

  1 Co••. 2. 2.
• * 1.16

  1 Cor. 15. 1.
• * 1.17

  1 J••k. 3. 23.
• * 1.18

  •• Cor. 3. 11,
• * 1.19

  12,
• * 1.20

  13,
• * 1.21

  14,
• * 1.22

  15.
• * 1.23

  1 Joh. 4. 2. 1 Joh. 5. ••.
• * 1.24

  66.
• * 1.25

  Act. 2. 24. & 3. 15.
• * 1.26

  Act. 8. 12, 3•• 38.
• * 1.27

  Acts 9. 20 17. 2.
• * 1.28

  Acts 16. 31.
• * 1.29

  67.
• * 1.30

  Ad Magnes.
• * 1.31

  Ad Philip.
• * 1.32

  Coll. cum Tryph.
• * 1.33

  68.
• * 1.34

  Lib. 3. cap. 4.
• * 1.35

  69.
• * 1.36

  De vela•••• Virgin. cap. 1
• * 1.37

  70.
• * 1.38

  71.
• * 1.39

  〈…〉〈…〉.
• * 1.40

  〈…〉〈…〉.
• * 1.41

  〈…〉〈…〉.
• * 1.42

  〈…〉〈…〉
• * 1.43

  〈◊〉〈◊〉 115. de 〈◊〉〈◊〉 & ••erm. 131.
• * 1.44

  De 〈◊〉〈◊〉 ••ymb.
• * 1.45

  72.
• * 1.46

  73.
• * 1.47

  74.
• * 1.48

  August. contra epist. Fundam c. 4.
• * 1.49

  75.
• * 1.50

  76.
• * 1.51

  Lib. 2. de Trin. in princ.
• * 1.52

  77.
• * 1.53

  78.
• * 1.54

  79.
• * 1.55

  2. 2••. q. 1. a. 10.
• * 1.56

  August. Tri. de Ancona q. 59. art. 1. Novum Symbolum condere solum ad Papam spectat, quia est caput fidei Christi∣anae, cujus authoritate omnia quae ad fidem spectant firmantur & roborantur. Idem art. 2. Sicut potest novum Symbolum condere, ità potest novos articulos supra alios multiplicare.
• * 1.57

  Tom. 13. part. 3. disp. 6. § est ergo.
• * 1.58

  80.
• * 1.59

  81.
• * 1.60

  82.
• * 1.61

  2 Co•• 1. 24.
• * 1.62

  1 ••et. 5. 3.
• * 1.63

  Cod. lib. 1. de span•• § Cum ••ecta.
• * 1.64

  83.
• * 1.65

  ••ib. 2. bibli∣oth. 5.
• * 1.66

  Lib 1. advers. haeret. cap. 13.
• * 1.67

  See Liberty of Prophes. sect. 1.