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 symbolon 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.

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 vari∣ously, 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 unfortu∣nately; 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 esta∣blishing, rather then questioning, for whilst we call all things into Dispute, even the maine Grounds of our Re∣ligion, 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 Commande∣ments, 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 Au∣thority 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 anci∣ent 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 like∣lyhood 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 o∣verthrow 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 Com∣pilemēt; 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 wit∣nesse, whose designe it is not to Prune the Tree, by cut∣ting 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 in∣stead 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 Reli∣gions, almost as men, every one strongly & confident∣ly 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 esta∣blish our Faith. Now this Rule is at Hand; for the Creed was anciently stiled, and (I hope) is still ac∣counted by all good Christians, Regula Fidei; A short, plaine, certaine, and Compleat Rule: Short, without Tediousnesse; Plaine, without Perplexednesse, or Ob∣scurity; 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 Ske∣leton, rather then a Body, would quickly come toge∣ther, 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 a∣buse of the Creed, what by adding to it, what by alter∣ing 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 be∣leeved under an Anathema, and made the so beleeving, ne∣cessary 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 re∣quired 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 Refor∣mers, 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, he∣reticall 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 de∣nounced damnation, not only against their opposers, but against all those too, who concurre not with them in every tittle, and Io••a; whether negative Errours con∣demned; 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 dis∣agreeing; yet all appropriating Salvation to them∣selves. 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 Micro∣cosme; and upon that Ground (true Baptisme being an∣next unto the true Church) he Baptized himselfe; thence called the Se-Baptist.

Now what course might be taken to heale these nu∣merous wounds? sure they would all close up of them∣selves, if all Christians would have recourse to this An∣cient, 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 na∣ture, have been suffered to fly abroad from every quar∣ter; 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 Appen∣dixes; 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 In∣fancy, 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 Ce∣phas, (and 'twere 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 Nur∣ses, but caused to suck the Brests of their true Mother, the Church of England: for S. Paul cals the first Ru∣diments of the Christian Religion, Milke, a nourishment fit for Babes; a good portion of which Milk is contain'd in the Creed, w^ch therefore is stiled by S. Cyril Patriarch of Jerusalem, Parvulorū 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 in∣suing Discourse.

• 1. That the Apostles were the Authours, or Compo∣sers 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, espe∣cially 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 particu∣lars, it will be requisite to remove some Doubts which may arise against what I have already writtē; thus clea∣ring my way as I go, of al Imaginary rubs & obstacles.

Ob. 1. The denying of the Apostles to be the Au∣thours 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 pre∣tended to be fetcht from the Creed, for the proofe thereof, but this, that the Phrase [Credo In] is at∣tributed 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 promis∣cuously 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, '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he beleeved not in the Testimony, is no more but to believe the testimony not to be true. The Creed of Nice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in some auncient Latine Co∣pies of the Apostles Creed, we read, Credo in Ecclesiam Ca∣tholicam 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 necessa∣ry 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; its being applied to the three Persons in the Sacred Trinity, & to none else in Propriety of speech, is a sufficient Ar∣gument, for the proof of that high Mistery, & so general∣ly understood by the Latine Fathers. S. Aug. Serm. 181. De Temp. upon those words of the Creed—Sanctam Ec∣clesiam Catholicam—saith thus. Sciendum est, quod Ec∣clesiam 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 remis∣sionem Peccatorum, nec in carnis Resurrectionem; si enim addi∣disset, [In] praepositionem, una, eadem{que} vis fuisset cum Supe∣rioribus: nunc autem in illis quidem vocabulis, ubi de Divinitate fides ordinatur; In Deum Patrem, dicitur, & In Jesum Christum Filium ejus, & in Spiritum Sanctum: In caeteris verò, ubi non de Divinitate, sed de Creaturis, ac Mysteriis sermo est, [In] prae∣positio non additur, ut dicatur In Sanctam Ecclesiam, sed San∣ctam Ecclesiam credendam esse non ut in Deum, sed ut Ecclesiam Deo congregatam: & Remissionem Peccatorum credendam esse, non in remissionem peccatorum; & resurrectionem carnis, non in resurrectionem carnis. Hac ita{que} Praepositionis syllabâ Creator à Creaturis secernitur, & divina separantur ab humanis. that is, He said not,

In the holy Church, nor in the forgive∣nesse of sinnes, nor in the resurrection of the Body; for if he had added the Preposition, In, there had been the same sense with what went before: but now in those passages of the Creed, wherein our faith con∣cerning God is digested, we say, In God the Father; and in Jesus Christ his Sonne; and in the Holy Ghost; but in the residue, which speak of the Creatures, and the mysteries relating to them, the Preposition, In, is not added, for we say not, I beleeve in the Holy Church, but I beleeve the Holy Church; not as in God, but as the Church gathered to God: likewise, we are to beleeve the remission of sinnes, not in the remission of sinnes: and the resurrection of the Body, not in the resurrection of the Body. So by this short Preposition, the Creatour is distinguished from the Creature, and God from man.

Now, Ruffinus was one very well skill'd in the Greek Tongue (as who Translated much of Origen out of that Language) as well as in the Latine; and so de∣serves

the more credit in judging of the Phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Credo in.

Paschasius also in his Book de Spiritu Saucto, written a∣gainst Macedonius, vindicates the true Writing and sense of the Creed, as touching this particular, in these words.—Credimus Ecclesiam quasi Regenerationis Ma∣trem; non in Ecclesiam credimus quasi in Salutis Authorem; nam cum hoc de Spiritu Sancto universa confiteatur Ecclesia, num∣quid & in seipsam credere potest? qui in Ecclesiam credit, in Hominem credit; non enim Homo ex Ecclesiâ, sed Ecclesia esse caepit ex Homine: recede ita{que}, ex hac Blasphemiae persuasione ut in aliquam humanam te aestimes debere credere Creaturam, cum omninò nec in Angelum, nec in Archangelum sit creden∣dum—nonnullorum imperitia praepositionem hanc (In) ve∣lut de proximà, vicina{que} sentintiâ, in consequentem traxit, ac rapuit, & ex superfluo imprudentur apposuit; in nullis autem Ca∣nonicis, de quibus textus Symbolipendet, accepimus, quia in Ec∣clesiam credere, sicut in Spiritum Sanctum, Filium{que} debeamus: Et ideò, cum ab hoc Honore Creatura omnis aliena sit, hic in quem credere praecipimur (viz. Spiritus Sanctus) Deus est: quod verbum Divinitati specialiter vox Domini Salvatoris as∣signat, ita dicens, Credite in Deum, & in me credite. Et iterum Qui credit in me, non credit in me, sed in eum qui me misit. that is,

We beleeve the Church, as the Mother of our new Birth; not in the Church, as in the Authour of Sal∣vation. For when as the whole Church professeth this of the Holy Ghost, can she beleeve also in her selfe? He who beleeveth in the Church, beleeveth in man; for man sprung not from the Church, but the Church from man; be farre therefore from this Blas∣phemous perswasion, as to think that thou oughtest to beleeve in any humane Creature; whereas our Faith is not to be placed, no not in an Angel, or Archangel. The unskilfulnesse of some, hath caused

them to take the Preposition, In, from the neigh∣bouring sentence which went before, and to apply it to the subsequent, rashly, imprudently, and super∣fluously: whereas, we are not warranted by any of the Canonicall Books, on which the Text of the Creed depends, to beleeve in the Church, as we ought to beleeve in the holy Ghost, and the Sonne; and therefore seeing this Honour is not communicable to any Creature; he in whom we are commanded to beleeve, namely the holy Ghost, is God: hence also our Saviour especially applieth this word unto the Divinity, saying thus, yee beleeve in God, beleeve al∣so in me. And againe; He that beleeveth in me, be∣leeveth not in me, but in him that sent me.

Thus did these Fathers read this Article of the Creed, and thus they understood it.—Credo in, that is, Colloco fiduciam in Deo; which the Scripture appropriats to God alone, as to the peculiar object of our Trust and Con∣fidence, and wholy denies to Creatures. See Psal. 146. 3. & 44. 7. Jer. 17. 5. 1 Tim. 6. 17.

As for that place, Exod. 14. 31. the Hebrew word there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used signifies properly to beleeve the truth or Fidelity of one, & so may well agree to Moses, who spake to the Peo∣ple in Gods name, and had so often confirmed the truth of his words, by the following miraculous Suc∣cesse, now the word is usually joyned in Construction with a Noune of the Ablative Case, having the particle (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) prefixt, which is the signe of that Case; and there∣fore should be rather translated, if we follow the He∣braisme close—Crediderunt in Deo, & in Mose. However, the sense is this; They beleeved Gods word spoken to them by Moses; God as the Author; Moses as the Messen∣ger. So, here's no opposition, but a Subordination, and therefore no Derogation to Gods Prerogative. But

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Greeke; and Credo in, in the Latine; are phrases implying more, and answer to the Hebrew word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies to depend or rely on an In∣finite Power, and goodnesse, which therefore both can and will deliver us from all evill; and conferre in due time, all Good upon us; now this is peculiar to God alone, and therefore appropriated to him both in the Scripture, and Fa∣thers.

The Particle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the Hebrew, is (I confesse) oft superfluous; Thence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Greek; and (In) in the Latine, which answer to it, sometimes redound in the Scriptures, Creeds and Fathers, in their translations out of the Hebrew, or imitations of that sacred Tongue; yet not alwayes. Now, to know when these Particles redound, when not, we are to compare them with o∣ther Parallell places of Scripture, and Copies of the Creed; and then we shall find, that though some Greeke Copies of the Creed prefixe (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to the Article of the Church, and the three subsequent ones, yet others (as those of Marcellus, Anoyranus, and Chrysostome, hereafter to be alleaged) omitt it as superfluous, but still religi∣ously retaine it in the precedent Articles of the Sonne and Holy Ghost; by which it plainly appeares, that they esteemed it essentiall to these, but pleonasticall unto those. The like may be said of some old Latine Copies of the Creed (which yet are very few) wherein (In) redounds by the like Hebrew Pleonasme.

Ob. 2. The Socinians say, they doe all acknowledg the Apostles Creed for the matter, though they doubt whether it were composed in this Forme by the Apostles wherein they are not the first, nor alone. Erasmus seems to have first made question of it; after him, Calvin, and most of his followers; wholy yet deny not the Authority,

but acknowledge the matter to be true. Nay the Soci∣nians complaine, that whereas the Creed containes all Fundamentall Truthes, yet other Articles are obtruded as necessary, such as be not contained in the Creed; how then can the denyall of the Composure of this Creed by the Apostles, any way advantage the Socinians?

Answ. The Socinians deny some Articles of the Creed, in the Sense which the Ancient Fathers understood them from whom they received the Creed it selfe for words; and ought to have done, for meaning, and the denyall of the Authors, makes them, in all likelihood the bold∣er in their mis-interpretations. Then, although they hold that the Creed containes all Fundamentall Truthes, yet they hold not all the Articles thereof Fundamentall. On the other side, they unjustly complaine of other Articles obtruded on their Beleefe, whereas the Church hath only explained some few Articles of the Creed, and vindicated them from Hereticall Glosses and Corrup∣tions; warranting those her Expositions by old Catho∣lick Tradition, upon a due legall search, in an Oecumenicall Synod. Lastly, the denyall of the Composure of this Creed by the Apostles, as a Summary of Truthes or∣dinarily necessary to Salvation (which was the maine end of Composing it) much advantageth the Socinians, who beleeve not all to be necessary; and some not true, as they are construed in the old received Sense.

If Erasmus began first to doubt of the received Au∣thors of the Creed, he cannot well be excused, for questi∣oning so ancient, and establish'd a Tradition, whereby no Benefit could redound to the Christian Church, but the Faith of many might be startled, and Heresies awaked, as we have seen by the Event; and I am sorry that the Socinians should look on him as they doe (though I

hope amisse) as their first Founder, or chiefe Patron in this latter Age; by reason of this, and some other extravagancies of his Pen; so that what Posseuine, from others, saies of him in relation to Luther, may be veri∣fied in respect of Socinus, in some of his Errours, Erasmus innuit, Socinus irruit; And this (Nescio) of Erasmus (which others have since improved to a Nego) was presently censured by the Parisian Divines. As for M^r Calvin, though he saith indeed that he will not contend with any one about the Authors of the Creed, as a Thing in his judgment, not overmuch materiall, yet he produce∣eth two Arguments in the same place, which evince the Apostles, and none others, to have been the Compo∣sers thereof; namely, the concordant suffrages of Antiquity; and the publike receiving or use thereof, presently upon the Rise, or originall of the Christian Church. Instit. lib. 12. cap. 16. 6. 18. But of his Testimony more fully hereafter.

Ob. 3. It seemes that the Creed containes not the whole Body of the Credenda, or Christian Beleefe: not all Credenda in generall, for there are many thousand more which lie scattered in the Scriptures: no, nor all Fun∣damentall Points, or necessary Doctrinall Truthes; E. G. faith in the Trinity, the Canon of Scripture, that we are to wor∣ship God, and goe to the Father by the Sonne, the doctrine of Repentance, good Works, Baptisme, Imposition of hands; which are expresly called a Foundation. Heb. 6. 1, 2. none of which are in the Creed. Adde hereunto the Deity of the Sonne of God, which seems not to be proved by those words in the second Article—His only begotten Sonne—for he is called the Sonne of God in Scripture in respect of his Conception, and Resurrection, both which relate to his Humane Nature. See Luk. 1. 35. Act. 13. 32, 33. Rom. 1. 4.

Answ. The Creed containes all Fundamentall Points, purely Doctrinall, or Speculative; that is, necessary Cre∣denda, as opposed to the Agenda, or Practicalls of Chri∣stianity. The Canon of Scripture containes these Fun∣damentalls dispersedly; and is delivered downe to us, as the Creed is, by Tradition; but not comprehended in the Creed for when we name Fundamentals, we speake of Matters, or Points to be beleeved, not of the Bookes which containe those Points. The Points ci∣ted out of Heb. 6. are all Practicall: so also, is the wor∣ship of God, and comming to the Father by the Sonne. Baptisme is a Sacrament, one of the Agenda's in the Church; yet referr'd, in the Nicene Creed, to the 10^th Article, as the outward ordinary meanes for remissi∣on of Sinnes. The Mystery of the Trinity is included in the Creed, as hath been already shewed, And so is the Divinity of our Saviour, in those fore-cited words. Vnigenitum [Patris] Filium, The only begotten Sonne of the Father. For though he be called the Sonne of God in relation to his Humanity, in Luk. 1. 35. because in his Conception, or Incarnation, the Holy Ghost did supplere vicem Patris, by a miraculous overshadowing; or rather, not simply as man, but as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God and man in one Person, in respect of that strange Vnion of the Humane Nature in one Hypostasis with the Di∣vine, by the supernaturall operation of the Holy Ghost: as also in relation to his Raising againe, whereby he was chiefly demonstrated to be the true Messiah, or Sonne of God, the first begotten of the Dead. Act. 13. 32, 33. Rom. 1. 4. Col. 1. 18. and Revel. 1. 5. comp. Col. 1. 15. Rom. 8. 29. Yet in the second Article of the Creed, he is called the Only begotten Sonne of God, with relation to God the Father, and in re∣spect of his Divinity, which he received of the Father

by an ineffable Generation from all Eternity; for this Article is placed before his Conception by the Holy Ghost, and his Nativity of the Ʋirgin Mary (much more before his Resurrection, which manifested, not made him the Sonne of God) and therefore cannot re∣late to his Manhood, but to his Godhead; not to his Conception (or Resurrection) in time, but to his Generation from Everlasting.

CAP. II.

The History of the Apostles Composing the Creed out of Ruffinus. Five Reasons, why the Apostles delivered it to the Church, not in Writing, but by an Orall Tradi∣tion. An objection, against the preserving of it by Tradition, Answered.

TOuching the Composing of the Creed by the Apostles, which is my first Head, Ruffinus Presbiter of Aquileia, S^t Jeromes Contemporary, and great Emulatour, gives us this Relation in the beginning of his Exposition on the Creed.—Tra∣dunt majores nostri, quod post Ascensionem Domini, cum per adventum Sancti Spiritus, super singulos quos{que} Apostolos igneae linguae sedissent, ut loquelis adversis variis{que} loquerentur, per quas nulla eis Gens extera, nulla linguae barbaries inaccessa videretur, & invia; praeceptum eis a Domino datum ob praedi∣candum Dei verbum, ad singulas quem{que} proficisci nationes. Dis∣cessuri ita{que} ab invicem, normam priùs futurae Praedicationis in commune constituunt, ne fortè alias ab alio abducti, diversum aliquid his qui ad fidem Christi invitabantur, exponerent: Omnes Ergò in uno positi, & Spiritu Sancto repleti, breve istud futurae sibi, ut diximus, Praedicationis Indicium, conferendo in unum quod sentiebat unusquis{que}, componunt, at{que} hanc credentibus dandam esse Regulam statuunt; &c. The summe is this. We have received from our Auncestours, that after

the Ascension of our Saviour into Heaven, and the De∣scent of the Holy Ghost from thence, in the shape of Fiery Tongues, on the Day of Pentecost; the Apostles in∣abled with the gift of Tongues, to Preach unto the most remote, and Barbarous Nations, prepared them∣selves accordingly to fulfill their Lords Command; for the more convenient and ready Discharg of which Duty, though authorized they were to Preach indiffer∣ently unto all, yet they sorted themselves into severall Provinces: But before they went on this Embassie, being assembled together, and inspired from above, they Compiled the Summary of the Christian Faith, as the Ground-worke of all their Preaching, and as a constant, uniforme Rule of Beleefe to all their Audi∣tours (whom they perswaded to imbrace the Christi∣an Beleefe) least otherwise they might Preach more variously, and at randome. And this they left behind them, both as a Symbole, or Token of their Faith, muni∣mentum fidei ex lapidibus vivis, & margaritis Dominicis, which neither Winds nor Stormes can subvert; and of their Unanimity, as being now ready to depart each from other: not as the Sonnes of Noah built the Tower of Babel, and were therefore punish'd with confusion of Language, being not able to understand each others Speech; for these indued with the knowledge of all Tongues—Turrim fidei unanimes construebant, ut illud Pec∣cati, hoc Fidei probaretur Indicium. Thus far Ruffinus.

Now, the Apostles having thus Composed their Creed, they committed it not to writing, but delivered it by word of mouth to the Bishops of the Churches, their Successours. So witnesse, besides Ruffinus here, S^t Ierome, Cyril of Ierusalem, and Chrysologus; yea, many yeares before them, Irenaeus and Tertullian; as I shall shew anon. The reasons of which manner of Delivery are thus assigned by the same Fathers.

1. Ʋt certum esset, neminem haec ex lectione, quae interdum pe∣ruenire etiam ad infideles solet, sed ex Apostolorum traditione didicisse sufficeret. So Ruffinus, That it might not come by some unhappy chance, into the hands of Heathens and Infidels, to whom (as Dogs) these holy Mysteries of the Christian Faith were not to be cast, least they should misconstrue or deride, Profane or pollute them, to their own greater Damnation, the Discou∣ragement and Scandall of the weake Christian, and the Dishonour of Religion. And to this well agrees the signification of the word Symbolum, which Title the Creed of old hath borne, and most properly im∣ports a watchword; now, a watchword (we know) is given by word of mouth, not in paper, least the Enemy hap to come unto the knowledge of it.

2. Observa fidem (saith Cyril of Jerusalem) à solâ Ec∣clesiâ tibi nunc traditam, & ex omni Scripturâ munitam, non in Chartâ scribendo, sed in Corde memoriam [ejus] insculpendo, necubi Catechumenus ea qua vobis tradita sunt, exaudiat. Catech. 5. It seemes by him in this Place, that the very Catechumeni, who were instruct∣ed in the Principles of the Christian Catechisme, were not acquainted yet with all the Mysteries of the Creed, untill they came to Baptisme; some Articles were to hard meat, even for them, to digest. Our Sa∣viour hath a like speech to this purpose. Jo. 16. 12.

3. Accepturi Symbolum, saith Chrysologus, Pectora parate non Chartam, quia committi non potest caducis, & cor∣ruptibilibus Instrumentis aeternum & coeleste Secretum, sed in ipsa areâ animae, in ipsa Bibliothecâ interni spiritus est locandum, ne profanus Arbiter, ne improbus, quod dila∣ceret, Discussor inveniat; & fiat ad contemnentis & igno∣rantis ruinam, quod confitentis & credentis donatum est ad Sa∣lutem. It suits with the Dignity of the Creed, to be in∣graven

in no other Table then the Heart of man; & with the safety of Christians, that they receive it no otherwise then from the mouth of their Pastour, with his short, but sound exposition thereof. Serm. 58.

4. The same Father in his 61 Sermon gives this Reasan. Hoc monemus ne quis committat literis quod est Corde manda∣turus, ut credat. Apostolo sic monente Corde creditur ad justi∣am, Ore autem confessio fit ad salutem. Rom. 10. 10. The Confession of our Faith which we make in the Creed, hath the Heart for its Mother; the mouth for its Midwife: the Pen hath nothing to doe here. So the Groundwork of this Tradition is laid by S. Paul, if we may trust the judgment of Chrysologus.

5. The Creed is best and most safely preserved by Tradi∣tion; especially being so short an Epitome of the Christian faith; whereas Memory trusting to Paper is lesse carefull of retaining: and we daily see what doubts and disputes there arise amongst Criticks a∣bout the diversity of Copies, in the Transcription of our Sacred Books; and what Errours of the Transcri∣bers. Nihil securum, quod extra animum fertur. Those two great Philosophers, Pythagoras and Socrates, whom we may justly stile the Fathers of the Rest, are observed to have wrote nothing: neither did a far greater then They, our Blessed Saviour. Lycurgu's Laws by a bare Tradition, were kept inviolate above 500 years; when those of Solon, diligently engraven in wood, & care∣fully laid up, were notwithstanding soon forgoten, & frequently broken in the Lawgivers own life-time. Yea, we see by experience, both in ludicrous toyes, as in Childrens sports; and in weightier matters, as in the severall Habits & Customes of Nations, that with∣out any Law written, they are both more easily re∣tained, and more carefully observed.

But because I foresee, that this last Reason will meet with opposition, I shall indeavour to cleare and con∣firme it both by satisfying those Doubts which pro∣bably may arise against it. It will be objected that the Creed is not most safely preserved by Tradition, because severall Copies thereof doe not a little vary. That it seemes very strange, a Thing should be safer kept by Tradition, then by writing; seeing Tradition depends on no other help, but memory; whereas Things commit∣ted to Paper, are conveyed to Posterity, and remaine by two Helps, Memory, and Writing. If Tradition were the safest way to preserve Things, why were the Scriptures written? What is preserved of the doctrine of 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 di∣verse Nations (as the Romane Lawes are) in some spe∣cialty of expression; or by way of application to the exigence of the Times, and Genius of the People, in di∣verse 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 pre∣served 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. Where∣fore, 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 conti∣nuall use and Practise; whereof the Fathers here ci∣ted give us good reason; in summe, that Non sunt evul∣ganda fidei mysteria nisi Initiatis, & Magistro Duce, seu Interprete; ne sc: derisui Profanis habeantur, aut malignan∣tium Calumniis pa••eant; ne erroneis Ignorantium, aut male feriantium glossematis obiiciantur.

The whole Word of God was committed to wri∣ting, because large and full of Variety; yet occasi∣onally, and by Degrees: The like may be said of the many, long, various Discourses of Pythagoras, and So∣crates, 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 Scrip∣ture amongst them in his Time, who notwithstand∣ing 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 Tra∣dition 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 continu∣ance unto the end of the world. Mat. 28. 20. & so needs no more to feare a failing of its doctrine, then its Di∣sciples.

If it be farther objected, that all in generall are com∣manded 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, & Tertul∣lian; & that when these Reasons, and exhortations were made by Ruffin, Cyril, and Chrysologus, the Creed was com∣mitted 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 Princi∣ples, 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 wri∣ting 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 igno∣rant of the Churches custome in their own Times) that the Creed was not delivered in writing to the Catechume∣ni, but taught them by word of mouth, to learne and

professe, & this teaching or delivery, not without an ex∣plication 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 Te∣stimonies, 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 ex∣presly set down in any place of the New Testament, be∣cause 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, un∣der severall phrases of speech, & apt metaphours (which we find afteward applied to the Creed by the auncient Fa∣thers) 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That Forme of Doctrine; and expressly cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Tradition, as the Ancients constantly stile the Creed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 re∣cited before the Congregation at the time of Bap∣tisme; 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 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 ac∣cepistis 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the Analogy or Proportion of Faith. Now by the Gift of Prophecy in this place, Divines usu∣ally 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 Ax∣iomata 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exigantur, Symbolo comprehensa quod Apostolicum vocant; & quod jam inde ab ini∣tio Evangelicae Praedicationis, veluti Evangelii Epi∣tome scriptum fuit, ideo{que} norma, & regula fidei me∣ritò 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 Preach∣ers of it, the Apostles: Lastly, that the Articles thereof are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 fi∣dei] ut nihil extra fidei regulam loquamur, aut sapiamus. To whom we may adde the Testimony of Simon Grynaeus,

Scripturarum Epitome, saith he, est Symbolum Apo∣stolorum, quod ideo Tertullianus normam & Regu∣lam fidei appellat; quia ea tantùm vera habenda ac proinde credenda sunt, quae revera cum illis consen∣tiunt.

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 Corin∣thians, I have fed you with Milke, and not with meat, for hi∣therto ye were not able to beare it, neither yet now are ye able. Then v. 10. He useth another Metaphor, As a wise

Ma∣ster-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 Ie∣rusalem, alluding to this place, calls the Creed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 superstru∣ctures; 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 Juda∣isme 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 uncircumcisi∣on 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 Crea∣ture; 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greeke, as he is cited by Epiphanius; and Tertul∣lian, the most ancient of the Latines, usually cals it Re∣gula Fidei. 3. The word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Interpre∣tation, please but to consult the judgment of these Fa∣thers whose expositions follow, and you will find them to understand this new Creature of Regeneration in Baptisme: & by the Rule or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Rule of Doctrine, of Faith then profest. Chrys: on the place—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 ex∣pounds 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 re∣hearsed, and professed at the time of Baptisme; as for the divine Doctrine at large, comprised in the New Testament; much of it was not extant when this Epi∣stle was written, and therefore cannot be here meant, by S^t Jerome.

Theodoret, to the same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which he speaks, the Doctrine publikely proposed, at the time of Bap∣tisme (wherein we put off our sinns, and put on the spirit) what is it but the Creed? which was then profest? especially since he gives it such a Character of exact∣nesse, that it hath nothing either wanting, or wast, a fit Periphrasis of the Creed. Oecumenius, accordeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Poole wherein we are borne anew, is the water of Baptisme: and the Rule or Doctrine opposed to the Law, which ought to satisfie us, as that which renders us new Creatures, is the Rule of Faith comprized in the Creed.

Againe, to the Philippians, the Apostle speaketh in these words. Chap. 3. v. 15, 16. Let us as many as be perfect, be thus minded; and if in any thing yee be otherwise minded, God shall reveale even this unto you: neverthelesse whereto we have already attained, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let us walke by the same Rule. Where the Apostle useth the ve∣ry same phrase. And this by the way is a good admo∣nition for moderation in Controversies, about points of lesser Consequence, which grate not upon the foun∣dation; that we doe not presently Reprobate those who are otherwise minded, but patiently expect their farther Illumination, in still keeping our selves with∣out wavering, close to those Grounds, whereto we have already attained by profession of our Creed in Bap∣tisme. The Fathers so understand this Place, together with latter Interpreters, in their Annotations on it. Ambrose: Non extra Regulam Disciplinae sapere in conversatione Fidei, sed hoc sapere quod Commune sit, & modestum; in Evan∣gelii veritate; which is most properly applicable to the Creed, for that is the Rule of the Christian Discipline, or Faith, which is most commonly received, and most modestly urged.

S. Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Rule (saith he) receives neither Addition nor Diminution, for then it looseth the very essence of a Rule; let us walk therefore by the same Faith, within the same Bounds. What Rule, what Faith is this, but the Creed, which is the Boundary, or Limit of the Christian Beleife? To him assents Theophilact, in the same words. Oecumenius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By the Rule, saith he, he understands the Faith, or Creed for as you spoile a Rule, by taking away from it, or adding to it,

so is it also in the Faith. Anselme construes this Rule of Communis Fidei sensus, the Common Sense or Sub∣stance of the Christian faith, which is comprehended in the Creed: Cajetan also, of the Regula Fidei & morum; the Rule of faith in the Creed, of life in the Com∣mandements. Estius in like manner. Hortor vos omnes eâdem Regulâ fidei & Doctrinae, incedere, eandem{que} Regu∣lam tenere—etiam alibi, de fide loquens, Regulam nominat, ut Galat: vlt: Quicun{que} hanc Regulam—I exhort you to walke in the same Rule of faith & Doctrine & to hold the same Rule—The Apostle elswhere speaking of the Faith, cals it a Rule Gal. 6, 15, 16.

5. Fiftly; In his Epistle to the Ephesians, exhorting them to unity, he sets downe seven motives or grounds thereof, and amongst these he reckons One Faith; where Faith is cleerly taken for the Object of Faith, or Prin∣ciples of Beleefe, which are contained in the Creed: whence it followes in the very next wordes, One Bap∣tisme: that Baptisme wherein we make Profession of this Faith. Otherwise if we look on the Habite of Faith, or the actuall Celebration of Baptisme, we have as ma∣ny Faiths as Believers; and as many Baptismes, as Per∣sons Baptised.

And, to clear this Interpretation farther yet, if we compare this Text with those words of his, Chap. 2. 20. in the same Epistle, we shall find the Framers of this Creed. Yee are built, saith he, on the Foundation of the Apost∣les, that is on the Grounds of Faith laid by the Apost∣les, not on their Persons, for they are dead long agoe. It is added there—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and on the Foundati∣on of the Prophets, viz: not the Prophets of the old Testament, but of the New, who were the Apostles Co-partners in laying the foundation of the Christian Church. Comp. Eph: 3. 5. Act: 13. 1, 2, 3. Math: 23. 34.

1 Cor. 12. 28. & 14. 29, 32. Rev: 18. 20, 24.

6. Sixtly; 1 Tim: 6. 20. He thus chargeth Timothy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O Timothy keep the Depositum, or that which is committed to thy trust: which Depositum both our Divines, and those of the Church of Rome, understand of the saving Doctrine of the Gos∣pell, which we find (for matter of Beleife) summed up in the Creed. And the following words lead us to this construction, avoyding profane and vaine bablings, and oppositions of Science falsely so called, (of which Science, the Gnosticks had their name) which some professing, have erred concerning the Faith. Besides, the Metaphor of a De∣positum well suits with the Creed; first in the manner of Delivery, the one is committed to our Hands, the other to our Eares; both a kind of Tradition: Then in the strictnesse of keeping; not the least parcell of a Deposi∣tum is to be diminish'd, nor the least tittle of our Creed to be parted with: S. Basil therefore would not for∣goe one Iota, when the Arians would have had him change 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In this sense Expositours agree, both Auncient and Moderne. So Jerome, Commendatum a nobis servandum tibi fidei Depositum custodi. And upon those words before, v. 12. thou hast professed a good Profession before many witnes∣ses. In Baptismo, saith he, ab renunciando Seculo, & Pompis ejus: at which time they also constantly made a Pro∣fession of the Faith. Theophilact likewise by his Deposi∣tum, understands the Grounds of Faith, in opposition to humane Reasoning, which falsely usurps the name of knowledge, & make us erre frō the Faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the faith admits not, saith he, of disputes. Estius construes the words more plainly of a Doctrinall Tradition, contra-distinct to the Scripture, delivered by Christ, and received by the Apostles, which containes

fully all the Articles of the Faith, to which nothing was added by succeeding Councels, but the same preserved still, explained, illustrated, and defended, against suc∣crescent Heresies. His words are these,

Non solas Scripturas Paulus apud Timotheum deposuerat, sed doctrinam sanam viva voce ei tradiderat—Praeter Depositi rationem est ut ei aliquid addatur—hinc ergò sequitur, fidei semel à Christo traditae, & ab Apostolis acceptae, nihil prorsus addi posse, ne{que} id agi in Conciliis Fidei causâ congregatis, ut novi con∣dantur Articuli Fidei, sed ut fidei Doctrina ab initio tradita conservetur, explicetur, illustretur, & contra succrescentes haereses defendatur. Comp. 2 Tim. 2. 2. & 3. 14.

7. Seventhly, the Apostle renews the same charge to him, 2 Tim: 1. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hold fast the forme of sound words, which thou hast heard of me, (not which thou hadest of me in writing; for the Creed, as I have shewed, is a Tradition) in faith, and love; that is, concerntng Christian Faith, and Charity: namely con∣cerning Faith, in the Creed, concerning love or charity, in the Commandements: thus he conjoynes our Cre∣denda, and Agenda; that is, the Rules of our Beleefe, and Practise. And it follows in the next v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Keep that good Depositum, the good Thing which was committed unto thee. Vpon which words con∣sult the following Interpreters. S. Chrysost. T•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What is this Depositum? the Faith. S Jerome, Secundùm meam formam vide & doce, quam à me breviter accepisti, quomodo integrè credere, & alterutrum deligere debeamus.

What is this breife and entire Forme of Beleefe, but the Creed?

Theophilact likewise by this Depositum, understands the Rule of Faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Articles which we are cōmanded to believe;

But how saith he wilt thou keepe these Rules? not by humane strength, but by the holy Ghost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which dwelleth in us through Baptisme, take care therefore to keepe that Spirit, and that Spirit will keepe this Depositum. Cajetan Habeto in usu formam Sermonum quos a me non per Scripturas didicisti, sed audisti. Ipsa forma sanorum verborum, quae audierat a Paulo, appel∣atur Bonum Depositum. Now this set forme of wordes, delivered by word of mouth: to what agrees it but to the Creed? Estius. in like manner. Depositum id est, Doctrina ab Apostolis continuata serie tradita, in sola Ecclesiâ Catholicâ asservatur, Scriptura enim ei cum Haereticis commu∣nis est. Now this Doctrine delivered down from the Apostles to us, in an uninterrupted Succession, which is here contradistinguish'd to the Scriptures, and said to be kept in the Catholick Church, what is it else but the Creed?

8. Eightly. The Authour of the Epistle to the He∣brews (whom I little, or not at all, doubt to have been the same Apostle) tells the Jewes, That they had need to be taught again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which be the first principles of the Oracles of God and that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Babes having need of milke. Now these Principles are contained in the Creed: and Cyril of Jerusalem in his Catech. 4. wherein he Paraphra∣seth on the Heads of the Creed (alluding plainly to this Place, as to the other two Parallell ones, 1 Cor. 3. 2. 1 Pet. 2. 2.) cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as I observed before. To this sense accord the following Fxpositi∣ons.

Beda, Quod in lactis commemoratione posuit & Doctrinam, ipsa est quae per Symbolum traditur, & Orationem Dominicam. Anselmus, Elementa vocantur illae Partes, de quibus Sermo Dei priùs con∣texitur, sc: Incarnatio, Passio, Resurrectio, Commune

Judicium, Damnatio malorum, Corona justorum, & caetera quae primum annunciantur eis qui convertunt tur, Exordium enim Sermonum est, Symbolum Christianae Fidei. Aquinas, Exordia Sermonum Dei, & prima Principia, et Elementa, sunt Articuli Fi∣dei, et praecepta Decalogi. Cajetan, Elementa ser∣monum Dei sunt ea Principia, quae docemus Catechu∣menos,—Dicitur in Symbolo, Apostolica Ecclesia, quia fundatur in Apostolis.

Their words are so plain, that they need no Logick to apply them to the Creed.

Then in the Beginning of the next Chapter, viz: Heb: 6. 1. the same Authour mentions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Principles of the Doctrine of Christ: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Foundation. Amongst which Fundamentall Principles he reckons up—Faith towards God, and the Resurrection of the dead; which two be the first, & last Articles of the Creed, the last I say, reading the Creed, as some of the Ancients did, with this close, The Resurrection of the dead unto life everlasting, thus coupling two Articles in one.

Let us now see what Expositors beare witnesse to this sense, applying these words to the Apostles Creed. S. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where he interprets the words of the grounds of Christianity, wherein we are Catechized, and whereinto Baptized; those fundamentall Doctrines of faith, to which all the rest are in the nature of superstru∣ctures; and what are these but the Creed?

S. Ambrose.

Quis fit sermo inchoationis Christi, nisi Fidei initium? Sicut enim cum qui in doctrinam literarum inducitur, elementa oportet primum au∣dire, sic & Christianus primum omnium de fide Ca∣tholicâ erudiri debet, quod est fundamentum nostrae

salutis—quia enim fides fundamentum est, caetera verò superaedificationes sunt, D. Paulus sequentibus verbis ostendit.

This fidei initium, the groundworke of Faith and Salvation; and this fides Catholica, wherein a Christian ought first to be instructed, as being that foundation, whereon the whole after-frame is built, what else can it be but the Creed? S. Aug. De fide & o∣peribus cap. 11. Epistolâ quae ad Hebraeos inscribitur, cum eo∣rum, qui baptizantur, commemorarentur Initia, posita est ibi pae∣nitentia a mortuis operibus—Haec igitur omnia pertinere ad initia Neophytorum, satis aperté{que} Scriptura testatur. Venera∣ble Bede hath the same words borrowing them (as much else of his Comments) from S. Austin. Both re∣ferre them to those Principles of Christianity, which the Novices or Catechumeni were instructed in, and profest at Baptisme, among which the principall was the Creed. Oecumenius—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where he shewes the method of the Christian Catechisme; some poynts whereof were explained to the Novices in

Religion before Baptisme, as Repentance from dead works, Beliefe in God, the nature and use of Baptisme, as also of Imposition of Hands (in Confirmation after Baptisme) whereby to be made Partakes of the Spirit: and, some after Baptisme, as the Mysteries of our Sa∣viours Passion, and High-priesthood, his taking our sinnes on himselfe, and working our Salvation; the mysteries of our Resurrection, of the last judgement, and everlasting Reward, or life; the most of which Principles are comprehended in the Creed.

Theophyl. also on the same place. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where he interprets this repentance from dead works, of renouncing the works of the Devill in Baptisme; and referres the resurrection of the Dead, in expresse termes, to our Confession of Faith, or Creed, which at the time of Baptisme we publiquely attest. Anselmus, [Necrursum jacientes fundamentum] Doctrinae (inquit) quae in exordio tradita est vobis per Symbolum, & orationem Dominicam, ut hac iterum incipiatis imbui. Estius. [fidei in Deum] Respicit ad professionem Symboli quam faciebant Bap∣tizandi. Calvinus. Erant certa capita, de quibus Pastor Ca∣techumenum interrogabat, quemadmodum ex variis Patrum Te∣stimoniis constat, praesertim de Symbolo quod Apostolicum vo∣cant, examen habehatur, Ille primus quasi ingressus erat in Ec∣clesiam 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 u∣nigenitum?

Credisné in Spiritum Sanctum? In his quaestio∣nibus Jeronimi temporibus Catechumeni baptizandi quadragin∣ta 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 there∣of at the time of Baptisme, that it were lost labour to in∣sist farther on them.

9. Ninthly, and lastly S. Jude in his generall E∣pistle, 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 contai∣ned, as we know, in the Creed; for he renders this as the reason of his exhortation, in the words immedi∣atly following, That certain men (viz. Hereticks) had crept in unawares, who denied the only Lord God, and our Sa∣viour Jesus Christ, which be the two first Articles of the Creed. This Faith saith the Apostle, was delivered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So it is a Tradition, And but once de∣livered, 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 se∣cond Delivery thereof, either to increase or correct it. To conclude; This Faith the Apostle would have con∣tended for; and that, not slightly, but earnestly, be∣cause it concernes the maine Grounds, or foundation of Christianity, not some By-poynts, or slight superstru∣ctures.

Thus at length, have I proved the Antiquity and Ori∣nall 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the same words, wherein we now have it? Seeing it is no where in Scripture, and as for those Metaphors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 re∣late to the Doctrine of faith in generall, not to any Epi∣tome of it, such as the Creed. Besides, Anselme, and Caje∣tan extend the Rule as well to the Agenda, as the Creden∣da, 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 Epi∣stles, as somewhat severall from them, and contradi∣stinct 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Gentile-worship∣pers 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, name∣ly, 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 Phi∣losophers, 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, be∣fore they came to Baptisme, (as we have already lear∣ned 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 pub∣lique rehearsall of the Creed, (as will more fully ap∣peare hereafter) but had not that Creed Preached un∣to 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 suffici∣ent 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 gener∣all 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 Exposi∣tours alleaged, affirme any such Thing. Nay, those Prin∣ciples, Heb. 6. 1, 2. are such, as some of them are not men∣tioned in the Creed, as Baptisme, Imposition of Hands, Re∣pentance from dead works. It is not enough to prove, there were Summaries of Faith, containing the same in sub∣stance with the Creed, for so all Creeds, and Confessions of Faith, if true, might be called the Apostles Creed; nay, the Scripture of the New Testament contains nothing else in Substance: the Apostles Creed is that only which is de∣livered in this Forme, and in these wordes, which dis∣tinguish it from all other Creeds. If any now among us, who receive it as framed by the Apostles, should e∣ven for explication, or under any other pretence, offer to alter the least word or tittle, we should count it, and that justly, high Presumption and Sacriledge; and should not esteem it, so altered (though containing nothing but Truth) to be the Apostles Creed.

Answ. The fore-cited places of Scripture evince thus much, that, a Forme containing the Heads of Reli∣gion was delivered not after, but before the New Te∣stament was written, for else the New Testament could not have born witnesse of it: Now the Church

saith, the Apostles Creed is that Forme, for she hath deliver∣ed us none other, nor entitled any other to the Apostles name in any age past; therefore let the Objectours ei∣ther produce another, or subscribe to the Churches Testimony. The like Argument may be urged touch∣ing any Book of Scripture. As for Instance; Antiquity tels us, that S. Paul wrote an Epistle to the Romans; the Church tels us, that the Epistle we now have so entitle∣ed, is that Epistle, and none other: therefore if any man will doubt of, or deny it, let him ether shew another E∣pistle which S. Paul wrote to the Romans, or accept this upon the Church's word. As for what the Expositours say on the fore-alleaged Places of Scripture, hath been already shewen. Those Principles mentioned Heb. 6. 1, 2. are some of them Practicall Heads of Christianity, which were taught the Catechumeni, together with the Creed; and because Practicall Points, not included in it; the Creed being composed for a Summary of pure Do∣ctrinals: yet they all refer to the Tenth Article of the Creed, namely to Remission of sinnes: Repentance, as the An∣tecedent or preparative; Baptisme, as the outward means, and Imposition of Hands, in Confirmation, as the Com∣plement or Perfection thereof.

As for other Summaries of Faith, they cannot be ei∣ther so truely, or so properly called the Apostles Creed, because they want the Attestation of the Church, which never acknowledged them for such; though o∣therwise perhaps in substance they agree with it, as Pa∣raphrases, or parts thereof.

The New Testament containes many things, besides the fundamentall Articles of Beleefe; as smaller Doctri∣nall Points, Evangelicall Rules of Practice, matters of History, Disputes, Prophecies &c. All extra Fidem be∣sides the Creed, the Forme and wordes whereof were de∣livered

by the Apostles, as well as the Heads and Sub∣stance of the Faith, though some now doubt which they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in expresse wordes.

As for explicating, or altering the Creed; we may safely paraphrase, or comment on it now, though not alter the Text thereof in wordes or sense; because it hath been delivered to us totidem verbis by a confest e∣vident Tradition of above 1200 years, as the Oppug∣ners of its Authors are forced to yeeld. Before it was thus setled, there was more liberty of expression, be∣cause diverse Churches somewhat varied the Forme, by reason of succresent Heresis; but now it hath trium∣phed over all, and is long agoe setled in full possession of the Christian Faith. Besides in all those former va∣riations, though the Forme was changed in some few Particulars, yet the heads or Articles of Beleefe, conti∣nued the same; It was not therefore sufficient for any confession of Faith to gaine the Title of the Apostles Creed, in that it contained nothing but Truth.

CAP. IV.

Testimonies concerning the Creed, and the composure there∣of by the Apostles, taken out of the Greeke Fathers, who beare witnesse for the Easterne Churches. Some objecti∣ons, against these Authorities, partly answered, partly prevented.

YOU have seene what light the Holy Scrip∣ture gives us, concerning this Creed of the Apostles; but this Truth will be farther cleered and confirmed, by the concordant Testimonies of the Fathers; and most of those the most ancient for Time, as living neerest the age of the Apostles; and the most venerable for Authority; who therefore may best be credited in this matter, and well speake for the rest.

Now in reciting their Testimonies, when I pro∣duce some of them, who in their writings set downe the Creed or Rule of Faith, not agreeing totidem verbis expressely in every word and tittle, with that, which the Church now receives for the Apostles; I shall desire my Reader to take notice of these three things.

1. First, that diverse of the Fathers, writing a∣gainst the Heretickes of their Times, mentiond only, or chiefly, those Articles, which were then cald in que∣stion by those against whom they wrote; whence it is, that they doe not alwaies set the Creed downe whole

and entire: which by the way, may well be one Rea∣son, why the Article of Christs descent into Hell was o∣mitted in many latter Creeds; because never question'd by any of the Hereticks of those dayes. The same rea∣son induced the Nicene Fathers, to proceed no farther in their Creed than this Article—& in Spiritum Sanctum, And I believe in the Holy Ghost; although the old Creed was larger (as will appeare more fully in what I shall produce hereafter;) namely, because the Arian contro∣versy required no more.

2. Secondly, That the Fathers maine care in setting down this Rule of faith, was, to keep themselves to the same Heads or Articles of the Creed, giving themselves somtimes liberty to vary words & phrases; whence it is, that though they alwayes, set downe the Creed, wheresoever they mention it, as the only, necessary, unchangeable Rule of faith, the immoveable Basis of Christianity, the distinctive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or as∣sured marke of a true, orthodoxe Christian, contra∣distinguishing him, to Pagans, Jewes, and Hereticks; yet somtimes, as learned Discoursers, they enlarge the parts of the Creed by way of Paraphrase: other∣whiles, as short Comprisers thereof, they contract the sum of it into fewer words, according as they saw cause, or had occasion offered. So Tertullian, though he lay downe this for a ground, that—Re∣gula fidei una omninò est, sola immobilis & irreformabilis, The Rule of faith is only one, soley immoveable, and umchan∣geable. De Virg. vel chap. 1. Yet whereas he thrise re∣hearseth it in three severall Tracts, he never useth the same words exactly, but varyeth his expression; now extending, now contracting it at pleasure.

Besides, there is an other reason why some of the Creeds end with the Article of the Holy Ghost viz: be∣cause

the four following Articles are virtually included in it, which appeares by S. Chrysostomes first Homily on the Creed, as shall be shewen by and by.

As for us of this Age we are not unjustly abridged the like liberty, in varying of words or phrases.

First, because these are suspected times, wherein the very Grounds of Faith are by many very doubtfully held, and by 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 ordinari∣ly, to the use of one translation now (though not de∣barring the learneds recourse unto the Originals) when as there are so many Divisions, Opinions, Sus∣picions, 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 Baptis∣me; somtimes intermixed matter of a diverse kind,

viz. Practicall Heads or Points of Christianity, equally necessary for the instructiō of their Auditours; so doth Cyril of Jerusalem in his Catacheses. And in their other Tracts, wherin they dogmatically explain it, they oftē adde some exegeticall Particles against the Hereticks of those dayes, the more clearly to confute them, and forearme their Disciples against their poysonous do∣ctrines; so some of the Easterne Churches in the First Ar∣ticle of the Creed, added these two Attributes by way of exposition to God the Father viz. Invisible and Impassi∣ble; 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 afore∣sayd 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 acknow∣ledgeth 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 Aba∣garus 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,—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 sun∣der 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 As∣cension

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 under∣stood 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 Syria••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 ex∣presly tels us. Now what better proofe can we rea∣sonably 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 occa∣sion to confute som Hereticks of those Times, who

perverted the true Faith concerning our Saviour, thus layes downe the Articles of the Creed which con∣cerne him, by way of an Antidote against this poy∣son 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—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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—

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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 Pontius Pilate. 4. That he descended into Hell and rose againe after three Dayes. 5. That he ascended up to his Father into Heaven, and sitteth on his right Hand. 6. That he shall come at the end of the world, to judge both the quicke and the dead, and to render to every man according to his workes.

But because the doctrine of the Trinity lies more implicitely couched in the Creed, he expresseth it more at large in his Epistle to the Church of Philippi, in these words—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is—

There are not three Fathers, nor three Sons, nor three Comforters; but one Father and one Son, and one comforter; wherfore, the Lord sending his Apostles to teach all Nations, commanded them to Baptize in the name of the Father, and of the Sonne and of the Holy Ghost; not into one with three names, or into three made man, but into the name of three of the same Dignity; for one of them only was made man, not the Father, nor the Comforter, but the Sonne alone; and that, not in opinion, or appearance, but in Truth.

If any one question the truth of these Epistles (out of which I have produced these passages) whether they were written by Ignatius or no I shall desire him as well to disprove, as to deny, for Else nothing of Antiquity, which agrees not with every ons fancy shall

escape the note of Bastardy I am sure the Epistle to the Church of Tralles, out of which I cited the Articles of the Creed which concerne our Saviour, agreeing in substance, method, and very much in words with the forme we now have, is acknowledged for the genuine Epistle of Ignatius, not only by Eusebius and S^t Jerome of old, & by Maestreus (a D. of the Sorbon) of late, but also by Rivet & Videlius, two protestant Divines, who have nar∣rowly examined the Epistles which are entitled to him & purged them of what they suspected as asciticious.

If any would know more of this Ignatius, his An∣tiquity, and Esteeme in the Church, which may as well establish as ennoble whatsoever he shall testify in this or any other Particular; I shall refer him to Nicephorus, Eccles. Hist. lib. 2. cap. 35. Where he expressly tels us that he was that very child whom we find mentioned, Mat. 18. 3. Whom our Blesed Saviour set in the midst of his Disciples, as a Patterne of Humility he therefore styles him in the same Place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, One Taken by Christ, & borne in his Armes: which Rela∣tion seemes to give light unto that Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the same Ignatius cōstantly assumes to himself in the Front of his Epistles, as a peculiar Epithete, wher∣by he specificates himselfe, & endears his Person to the Churches, his Age well accords to the story; so doth that passage of his in his Epistle to the Church of Smyrna, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, After the resurrection, saith he, I saw Christ in body, and believe that he remaines so: for so, not only Maestreus translats it, [vidi] and understands the word of a corporall vision, in the presence of our Saviour; but Videlius also, in his Editi∣on both cōsonantly to Jeron: in Ca. Ep. in Dial. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &, before them, Eus. l. 3. 30. as I find thē cited. And ther∣fore as I conceive, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought not be takē

in an Active sence, Deum ferens (i) in pectore, vel mente, accoding to that of Damascene, speaking of the Greeke Fathers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but in a Passive; Borne in Christs armes▪ or led by his hand: for though I deny not that the Ancient Fathers of the Church may in a good pious sense be called by succeeding writers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, â Deo infla∣ti, though inspired by God in a far lower Degree, then the Prophets and Apostles; yet for Ignatius him∣selfe to assume the Speciall style of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one divinly inspired, as a distinctiue Character, severing him from, and exalting him above his fellow-Byshops might be not undeservedly censured of Arrogancy; a vice which he was least guilty of, as appeares by se∣verall pasages in his Epistles.

Origen in the Proeme of his Bokes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trans∣lated out of the Greeke by Ruffinus, thus informes us—

Cum seruetur ecclesiastica Praedicatio per successio∣nis ordinem ab Apostolis tradita, & us{que} ad prae∣sens in Ecclesiis permanens, illa sola credenda est veritas, quae in nullo ab Ecclesiasticâ discordat Traditione. Illud tamen scire oportet, quoniam Sancti Apostoli Fidē Christi Praedicantis, de quibus∣dam quidem quaecun{que} necessaria crediderunt, om∣nibus credentibus, etiam his qui pigriores erga inquisitionem divinae scientiae videbantur, mani∣festissimè tradiderunt—Species verò eorum quae per praedicationem Apostolicam manifestè tradun∣tur, istae sunt. Primo, quod unus est Deus, qui om∣nia creavit at{que} composuit, qui{que} ex nullis fecit esse universa—& quod hic Deus in novissimis diebus, si∣cutper Prophetas suos ante promiserat, misit Domi∣num nostrum Jesum Christum. Tum deinde, quia Jesus Christus ipse qui venit, ante omnem creaturam

natus ex patre est; qui cum in omnium conditione Patri ministrasset (per ipsum enim omnia facta sunt) novissimis temporibus seipsum exaniniens, homo factus est, incarnatus est cum Deus esset & Homo mansit quod Deus erat, corpus assumpsit nostro corpori simile eo solo differens, quod na∣tum ex virgine de Spiritu Sancto est, & quod hic Je∣sus Christus natus & passus sit in veritae (& non per imaginem) communem hanc mortem, verè mortuus est; verè enim a mortuis resurrexit: & post resurrectionem conversatus cum Discipulis suis as∣sumptus est. Tum deinde Honore ac Dignitate, Patri ac filio sociatum, tradiderunt Spiritum san∣ctum.—erit tempus resurrectionis mortuorum cum corpus hoc quod in corruptione seminatur surget in incorruptione & quod seminatur in igno∣miniâ, surget in gloriâ—quod mundus iste factus sit, & a certo Tempore caeperit, & pro ipsa sui corrup∣tione solvendus—esse Angelos Dei quosdam, & virtutes bonas, quae ei ministrent ad Salutem ho∣minum consummandam—Then he ads as the fundamen∣tall principle of all, ad extra—▪ Quod per Spiritum san∣ctum Scripturae conscriptae sint.

The summe of what he saith (for he paraphrasti∣cally enlargeth some points) is this;

The Doctrine of the Church being successively derived from the Apostles, and abiding till that present in the Chur∣chees, that only is to be credited as a Truth, which in nothing differs from that Eclesiasticall. Tradition, withall; that the Holy Apostles preaching the Faith of Christ, most clearly delivered to all Beleevers, even to the more dull and simple, whatsoever Points they conceived necessary for them, the Par∣ticular Heads whereof were these which follow, being indeed the Articles of the Creed, viz, That

there is but one God, who made all things of no∣thing: That this God sent his Sonne, our Lord Je∣sus Christ, begotten of the Father before every Creature, by whom all Creatures were made: He was incarnate, and made man, assuming a Body like in all things to us but that it was borne of the Virgin, being conceived by the Holy Ghost: He truly Dyed (not in apearance) the comon death of all men, for he truly rose againe: Having converst with his Disciples after his Resurrection, he was taken up [into Heaven:] That the Holy Ghost is associate with the Father and Sonne, in the same Honor and Dignity:—there shall be a time for the Resurrection of the Dead when this body which is sowne in corruption, shall rise in incorruption; and that which is sowne in dishonor shall rise in glory—This world was made and had a certaine time of begining, and by reason of 'its corruptability shall be at length dissolved—That there are certain Angels of God, and good spirits, which minister unto him in procuring the salvation of man kind. He adds at last an other Traditionall Foundation.—viz. That the Scriptures were written by the Holy Ghost.

After all he concluds, oportet igitur velut ele∣mentis ac fundamentis hujusmodi uti,

That we ought to make use of these as the first Elemens, and Grounds of Christian Religion, which he accor∣dingly explaines at large in those foure bookes of his entituled therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Principles of Christianity a worke fit for his office of Catachist, which he bore for many years in the Church of Alexandria.

4. Marcellus Bishope of Ancyra in Gallatia, fellow∣suferer with the great Athanasius, being accused by the Arians of Sabellianisme (as Athanasius also was) and by their means expeld his Bishoprick flies unto Iulius Bishope of Rome for succour: and having long there in vaine expected his adversaries comming, by confronting of whom he desired to have accquitted himselfe, at length, weary of longer stay, he takes his leave of Iulius, and leaves behind him an Epistle, wherein he makes this Profession of Faith, exceeding conformable to that of the Apostles, as we read it at this Day.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That is,—

I Believe in God Almighty and in Jesus Christ, his only-begotten Sonne, our Lord: conceived by the Holy Ghost, and borne of the Virgin Mary, crucifyed under Pontius Pilate, and buried: the third Day he rose againe from the Dead: he ascended into the Heavens, and sitteth at the right hand of the Father: whence he shall come to judge the quick and the dead: And, [I believe] in the Ho∣ly Ghost: the Holy Church: the forgivenesse of sinnes; the resurrection of the Body: the Life Ever∣lasting.

But this is not all; to shew that this Creed was not of his own framing, a little after he subjoynes these words—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, Having received this Faith from the holy Scriptures, and being taught it of my spirituall Progenitors [or Divine Ancestors] I both Preach it in the Church of God, and have now wrote it unto thee, O Iulius. This Epistle with the foresaid Creed inclosed, we find recorded by Epipha∣nius in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Haeres. 72.

Now whom doth Marcellus meane by his Progeni∣tors or Ancestors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to, or in God? Sure he understands either his Godfathers at the Font; or the Bishops of the Church, by whom he was instructed in the Ancient Faith; Or lastly (which seemes to me most probable) the Apostles themselves, who were the true and proper Fathers or Founders of the Christian Church; whence that of S. Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is. Though you have ten thousand Instructers, or Pedagogues in Christ, yet have ye not many Fathers: It followes there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For in Iesus Christ I have begotten you through the Gospell. 1 Cor. 4. 15.

5. S. Basil the Great, in his Tract 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con∣cerning the Creed, or Christian Faith, sets downe this Symbole or Confession thereof—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,

We Believe and professe one only true, and good God, the Father Almighty, of whom are all Things, the God and Father of our Lord and God Jesus Christ, and one only▪ begotten Sonne of his, our Lord and God Jesus Christ, the only True one by whom all things were made both visible and invisible, and by whom all things consist, who was in the Begining with God, and was God; and afterward according to the Scripture, he appeared upon Earth and conversed with men; be∣ing in the forme of God, he thought it not rob∣bery to be equall with God, yet he made himselfe of no reputation, and taking upon him the forme of a Servant by being borne of a Virgin, and being found in fashion as a man, he fulfilled all things which concerned him, and were written of him: according to the commandment of his Father, he became obedient to the Death, even the Death

of the Crosse: and the third Day arising from the Dead, according to the Scriptures, he appeared to his holy Disciples, and to the Rest according as it is written: he ascended into the Heavens, and sitteth on the right hand of the Father: from whence he shall come, at the end of this world, to raise up all, and to render to every one according to his workes; when the righteous shall be taken into Life Eternall, and the Kingdome of Heaven, and the sinners shall be condemned to everlasting punish∣ment, where their worme dieth not, and the fire is not quenched: And, in one only Holy Ghost the Comforter, by whom we are sealed to the day of Redemption, the Spirit of Truth.

Here we have all the Articles of the Creed, but two, viz. The Beleefe of the Holy Catholick Church and the forgivenes of sinnes, which he sets downe in the ensuing words; wherein he largely descants on the gifts of the Holy Ghost towards the Church—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. By which Spirit we are sealed unto the day of Redem∣ption, the Spirit of Truth, the Spirit of Adoption, by whom we cry Abba, Father; which distributeth, and effecteth in every one the Graces of God unto edification, according to his pleasure, the good Spirit which leadeth into all Truth and establisheth all that believe in the true and exact knowledge, in the Godly and Spirituall service and worship, and true confession of God the Father, and his only-begotten Sonne &c.

Concluding thus—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thus we think, and thus we baptize 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into a coessentiall Trinity, according to the command of our Lord Jesus Christ, who said goe and teach all nations, baptizing them in the name of the Father, and of the Sone, and of the Holy Ghost.

A little after he intimates from whom he recei∣ved the foresaid confession of faith, namely, from Christ and his Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. I beseech you, saith he, that leaving off superfluous questions, and unhandsome con∣tentions about words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you would be contented with those Do∣ctrines, which have bene delivered by word of mouth from the Holy [Apostles] and the Lord himselfe; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Doctrines not writen, but spoken, spoken by the Saints and holy Apostles by the Direction & inspiration of the Lord; he the Author, they the instruments; Doctrines, opposed to curious or superfluous que∣stions, and strifes about words; that is, Doctrines of moment, or fundamentall points, such as the Creed conteines. And this he dilivers more plainly in the closing up of all—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Beware of false Pro∣phets, and withdraw your selves from every Brother that walk∣eth disorderly—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c.

And not after the Tradition which they received of us; let us exact∣ly and orderly walke according to the Rule of the Saints, as being built upon the foundation of the Apostles and Prophets, Jesus Christ our Lord being the head-corner-stone, in [or, by] whom the whole building fitly joyned together groweth into an holy Temple in the Lord.

This Traditi∣on, this exact Rule, this Foundation of the Apostles to what can it be applyed more congruously, than unto the Creed of the Apostles, the substance whereof he sets downe before?

6. Gregory Nyssen, Brother to the Great S. Basil, explaines the Heads of the Creed in that Oration of his which is entituled; Catachetica Oratio magna.

7. Cyril, Patriarch of Jerusalem, sets downe the whole Creed in distinct Articles, and explaines it at large in severall Catecheticall Orations; as whose office it was, to instruct all his Auditors, not to op∣pose one Heretick, which, as I said, caused some of the. Fathers to set downe the Creed more imperfect∣ly, leaving out those Articles, which were not impugned. Cyrils Creed is this which followes—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is,

I believe in one God the Father Almighty, maker of Heaven & earth & of all things visible & invisible: and, in one Lord Jesus Christ the only begotten son of God begotten of his Father before all worlds, in∣carnate and made man: crucifyed, and buried: he rose againe from the Dead the third Day: he ascended into the Heavens and sitteth at the right hand of the Father: and shall come to judge the quick and the dead: And [I believe] in the Holy Ghost the Com∣forter, who spake by the Prophets; one holy Catho∣lick Church: one Baptisme of Repentance for the remission of sinnes: the Resurrection of the Body and the Life Everlasting.

Any one at the first sight may perceive that this is the same with that which we now call the Apo∣stles

Creed, in the full sense and substance of it, only a little altered in some few words, and explayned in two or three Articles, by some Additionall Parti∣cles. This was the confession of Faith received in the Church of Ierusalem, the mother Church of the Christian World, where this Cyril was Catechist, and afterward Patriarch. Ruffinus cals it Symbolum Orientale, the Creed of the Easterne Church, and compares it in his Expositi∣on, with the Romane, and Aquileian. But of this, more hereafter.

8. Chrysostome hath wrote two Homelies upon the Creed in the former whereof he sets the Creed downe in this forme, which I am to give you out of the La∣tine Edition of Erasmus having not as yet met with the Greeke Originall, although sought for both, in S^r H. Saviles Edition, and that of Fronto ducaeus—

Credo in Deū Patrem Omnipotentem: & in unicum Filium ejus, Dominum nostrum Jesum Christum: iste natus est de. Spiritu Sancto ex Mariâ Virgine: crucifixus est sub Pontio Pilato; sepultus est, post∣quam mortuus: tertia die a mortuis resurrexit: sedet ad dextram Patris: inde venturus est judicare vivos & mortuos; credo in Spiritum sanctum: Iste spiritus perducet ad sanctam Ecclesiam: ipsa est quae dimittit peccata, promittit carnis resurrectionem: promittit vitam aeternam. that is—I believe in God the Father Almighty: and in his only Son, our Lord Jesus Christ conceived by the holy Ghost, borne of the Virgin Mary. crucifyed under Pontius Pilate, dead and buried: the third Day he rose againe from the dead: he sitteth at the right hand of the Father: from thence he shall come to judge the quick and the dead: I believe in the holy Ghost: He bringeth us to the holy Church: shee it is, which forgiveth sinnes;

promiseth the resurrection of the Body: promiseth Life Everlasting.

The consonancy of this Creed to that of the Apostles is sufficiently manifest, without farther Descant:

To these Testimonies, I shall crave leave to adde that Confession of Faith, which the Arch-heretick Arius (with his companion Euzoius) presented to the Em∣perour Constantine in writing; who being perswaded by a certaine Presbyter (whom his Sister Constantia at her death had commended to him) sent for Arius to Constantinople (after he had beene banished from Alexandria, for not subscribing to the Nicene councill) whither being come with Euzoius, the Emperour asked him whether or no he assented to the Nicen Creed Arius feigning that he did, was straitwaise commanded by him to put his Beleefe in writing, which he did in this Forme in the name of himselfe and Euzoius; we find it thus recorded, by Socrates in his Ecclesiasticall Hi∣story lib. 1. c. 19.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i.e.

We believe in one God the Father Almighty and in the Lord Jesus Christ his Sonne begotten of him before all worlds, God the word, by whom all things were made both which are in Heaven and which are one Earth: who came downe, and was in∣carnate: and Suffered: and Rose againe: and ascended into the Heavens, & shall come againe to judge the

Quick and Dead: And in the Holy Ghost: the Re∣surrection of the Body: the life of the world to come: and the Kingdome of Heaven: and one Ca∣tholick Church of God, spred over the whole world.

—This Confession of Faith, as I conceive by the Forme was the Ancient Creed of the Church of Alexandria (wherof this Arius was Presbyter) deposited therein by its first Bishop S. Marke, who received it from the mouths of the Apostles, and more particu∣larly from S^t Peter who sent him thither; for it was common with the Hereticks to shelter themselves under the generall Tearmes of the Apostles Creed, which admitted of diverse constructions, and so lay the more open to be abused, and perverted by their unsound Glosses: thus did Photinus, aworse than Arius some years after; & thus doe his Disciples the Socinians at this Day. Only Arius may be thought to have somewhat enlarged this Apostolicall Creed in the second Article, touching the Divinity of our Saviour the better to counterfeit his assent to what the Nicene Fathers had declared in that Point, and de∣creed to be held.

From these Testimonies of the Greeke Fathers, who can best witnesse the Faith of the Easterne Churches, we may raise these observations; but more especially, from the two Creeds of Mar∣cellus, and Chrysostome (to which we may adde that of Arius.)

1. That the Greeke Church received the Apo∣stles Creed by Tradition, as well as the Latine Church; therefore it was no composure of the Romane Clergy, as some invidiously affirme.

2. That this Creed, was extant amongst them long before the yeare 400 (contrary to the assertion of

some) for both Marcellus, and Chrysostome flourished be∣fore that time especially Marcellus, who convinced the Arians in the Councill of Nice, as Epiphanius tells us in the fore cited place; Haer. 72.

3. That these Creeds are found upon record, after that the Nicene Creed was framed; which shewes that the Nicene as it was not the first, so it was not the only Creed of the Greeke Church: yea, it shewes that the Apostles Creed was of publike use amongst them rather then the Nicene which was made but upon a particular occasion, viz. The detection and suppression of the Arian heresy. Afterwards indeed, when a full Creed was composed in the second Gene∣rall Councell held at Constantinople, wherin the foure last Articles of the Apostles Creed were added to the Nicene and some of them amplified more at larg, part∣ly for Illustration of the Faith, partly in opposition to Hereticks; then that Creed began to be publickly used in the Greeke Church, and inserted in their liturgy; yet, not as a Creed contradistinct to that of the A∣postles, but as one including or containing it; so that we may not unfitly call it the Apostles Creed growne Bigger: the parts or Limbs the same; the Quantity on∣ly, augmented.

4. That the Greeke Particle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which S. Cyrils Creed addes to the foure last Articles, redounds by a Pleonasme (as also in that of Arius) for neither Mar∣cellus, nor Chrysostome prefixe it to those Articles.

CAP. V.

Testimonies of the Creed; and the composure thereof by the Apostles, taken out of the Latine Fathers, who beare witnes for the Westrne Churches. Some objections, to the contrary, Answered.

YOU have heard what the Greek Fathers say concerning the Creed, and its Originall; its Frame and Authors: let us now come neerer home, and ex∣amine what the Fathers of the We∣sterne Church, and other Doctors of note, famous for learning and Antiquity, have deli∣vered concerning the same Argument, and we shall find I hope an unanimous Consent, a joynt agree∣ment in their Testimonies; which will not a little con∣firme this Truth to the impartiall Reader, when he shall find both East and West to bring in their suf∣frages, in the cause. These Witnesses: shall be four∣teene, viz, Clemens Romanus, Irenaeus, Turtullian, Ambro∣se, Ierome, Austin, Maximus Taurinensis, Crysologus, Leo the Great, Cassianus, Eusebius Gallicanus, Venantius For∣tunatus, Isidore of Sevil, and Rabanus Maurus,

1. Clemens Romanus, contemporary to the Apo∣stles and mentioned by S^t Paul as his fellow-worker. Phil. 4. 3. Successour also to S^t Peter in the Bishoprick of Rome, in his first Epistle Ad Fratrem Domini (translated

into Latine by Ruffinus) hath these words—

Apostoli collatâiis scientiâ linguarum, adhuc in uno positi, symbolum quod fidelis nunc tenet ecclesia, unusquis{que} quod sensit dicendo condiderunt; ut discedentes ab inuicem, hanc Regulam per omnes Gentes praedicarent: that is, the Apostles having the gift of Tongues confered upon them, being assembled together, framed that Creed which the Christian Church now keepeth, every one of them contributing thereto; that so, departing each from other, they might publish this Rule amongst all Nations. And alittle after—Hoc praedicti Sancti Apostoli interse per Spiritum Sanctum salubriter condiderunt,

This Creed the said Holy Apostles joyntly and profitably composed, through the As∣sistance of the Holy Ghost. But least we should doubt, whether the Creed he heere makes mention of, were the same which we now have, he thus breifly Sumes up the Heads of it—

Summam ergò totius fidei Catholicae recensentes, in qua & inte∣gritas credulitatis ostenditur, & unius Dei omni∣potentis, id est, Sanctae Trinitatis aequalitas de∣claratur: & mysterium Incarnationis Filii Dei, qui pro Salute humani Generis a Patre de Coelo descendens, de virgine nasci dignatus est quoque ordine, & quando mortem pertulerit: quomodo sepultus surrexerit: & in carne ipsa Coelos ascenderit ad dexteramque Patris consederit: & Judex venturus sit: & qualiter Remissionem Pecca∣torum sacro Baptismo renatis contulerit, & Re∣surrectionem humani Generis in eadem Carne, in vitam aeternam, futuram; sic docuerunt.

That is,

The Apostles recounting the summe of the Ca∣tholick

Faith, wherin the whole Beleefe of a Christian is declared, viz. The Equality of one Almighty God the Holy Trinity; and the my∣stery of the Incarnation of the Sonne of God, who for the Salvation of mankind descended from the Father out of Heaven, deigned to be borne of a Virgin; how, and when he suffered Death; how after his Buriall, he arose, and in the same Body ascended into Heaven, and sate on the right hand of the Father: and shall come as Judge; and how he conferred remission of sinnes on those who were regenerated by holy Baptisme; and, that there shall be a resur∣rection of mankind in the same Body un∣to life Everlasting; thus have they taught us.

And alittle after

Et quod in primordio ejusdem Symboli praeponitur, Credo in Deum Patrem Omnipotentem—praeclarum fidei Testimonium & Fundamentum in prima fronte monstratur▪ that is, That which is set in the begining of the Creed I believe in God the Father Almighty, shewes in the very front a renowned Testimony and Foun∣dation of the Faith.

I am not ignorant that not a few among the Lear∣ned doubt of this Epistle whether it truly belong to Clemens, or be a counterfeit set forth under his name, as many Decretal Epistles have beene falsly ascribed to severall of the Ancient Bishops of Rome; and they bring this for the cheife, if not only, reason of their Doubt, that the Au∣thor of this Epistle, which is entituled unto Iames the Brother of the Lord, makes mention therein of the Death of Peter, whereas Peter▪ survived Iames;

Iames being Martyred at Ierusalem about the midest of Nero's Empire as both Iosepus and Eusebius wit∣nesse; but Peter was Crucified at Rome, in the latter end thereof. For the satisfaction of which doubt, I shall desire my Reader to consider what followes.

First that the stile of this Epistle relisheth of the Ancient primitive Simplicity, and that it is entitled, To the Brother of the Lord, with this Additi∣on—

Episcopo Episcoporum, regenti He∣braeorum sanctam Ecclesiam Hierosolymis, sed & omnes Ecclesias quae ubique Dei Provi∣dentiâ fundatae suut.

In which words the Au∣thor of this epistle gives this Iames two eminent Titles, namely, Bishop of Bishops, and Ʋniversall Bi∣shop; and both of them, I conceive, in regard of his See Ierusalem, where he was constituted the first Bishop that ever was in the Christian World; the Bishop of that Church, from which all other Churches sprang, as so many Daughters from the Mother Church, and therfore were to honour her acording∣ly. Isa. 2. 3. Now we know that in after Ages the Bishop of Rome was taxed for challenging to himselfe the Title of Episcopus Episcoporum (as Stephen by S. Cy∣prian; Conc. Carthag. apud Cyp.) and universall Bishop (which Boniface the third assumed by the grant of the Emperour Phocas) whereas here these Titles are not challenged by Clemens Bishop of Rome, but voluntari∣ly given to an other; it is therefore wholy improbable, that this Epistle was fained by some latter writer (as many of the decretall Epistles have bene since) under the name of Clemens, to magnify the Bishop of Romes Authority, since, nemo gratis mendax.

Secondly, Ruffinus the forenamed Presbyter of Aquileia,

translated it out of Greeke into Latine, as the genuine Epistle of Clemens, it appeares there∣fore that it was written at first in Greeke (as was also, that famous Epistle of his to the Corinthians) so not by some latter Romane Author; and (at least) before the time of Ruffinus who flourished toward the latter end of the fourth Century.

Thirdly, the Epistle might probably be thus in∣scribed, Fratri Domini, To the Lords Brother; then some latter Sciolus, finding James peculiarly honoured with this Title by S. Paul Gal. 2, v. 9. And finding that he about that Time was Bishop of Ierusalem, too rashly ad∣ded the name, Iacobo: whenas, Clemens might well write it Simoni Cleophae the Brother of Iames, and his suc∣cessour in that See: his Brother, as appeares by com∣paring Mat. 13. 55. Mar. 15. 40. Ioh. 19, 25. And his successour in the Bishoprick, as is witnessed by Eusebius, and others.

Fourthly; But if the name [Iacobo] must needes stand we may possibly suppose, that Clemens so farr off, might not heare of the death of Iames. (as the Jews at Rome heard no evill report of S, Paul Act. 28. 21. from their countrymen in the East though for ma∣ny years they had persecuted him both with tongue, and hand) and so write to him as alive: or, if this seem not probable, we have a very faire testimony out of the Chronicle called Epitome Temporum, that this Iames survived Nero, and consequently survived Peter (this Chronicle was set forth by Ios. Scaliger, and reacheth downe from Adam to the 20^th yeere of Heraclius the Emperour) the words are these—

1. Olymp: CCXII. The Emp. Galba (Nero's Successour) and Titus Ruffinus being Consuls,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is.

The the same yeare S. James the Apostle and Patriarch of Jerusalem whom S. Peter placed in his Throne [or See] as he was going up to Rome died; and Simeon (who is also caled Simon) assumed the dignity of the Bishoprick of Jerusalem, and be∣came Patriarch.

Which well agrees with that of Eusebius in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wit. That Simon Cleophae succeeded James after the Destru∣ction of Jerusalem; his words are—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The foresaid Epitome is thus praised by that Great Critick Scaliger, Opus utilissimum quanquam Scriptoris Idiotae. Onuphrius Panumus (whom Scaliger calls the Father of History) called it by the name of Fasti Siculi, because it was found first in Sicily, when learning revived in these Westrne Parts. But the Learned Vossius lib. 2. de Hist. Gr. cap. 23. Calls it by a third name, Chronicum Alexandrinum from Matt. Ra∣derus (who set it out with his Translation) Eò quod in frontispicio illud commendet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who was probably the 50^th Patriarch of that See An Do. IICXL

Opus est, saith the same Vossius, Cronologis perutile, vel ob multa ex Africano at{que} Eusebio excerpta quae frustra alibi quaeras. See Euseb. Eccl. Hist. l. 2. c. 23.

2. Irenaeus, the Apostes Scholer but once removed (as who was Scholer to Polycarpus, the Scholer of S^t John) makes mention of the Apostles Creed, and setts it downe lib. 1. adu. haer. cap. 2. I shall cite his words in the Originall Greek (for in that tongue he wrote, as having bin bred in the Asian Church, though afterwards translated to the

Bishoprick of Lions in France) according as Epiphani∣us records them. lib. 1. haer. 31.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is,

The Church although dispersed throughout the whole world, from one end of the Earth unto the other, hath received from the Apo∣stles and their Disciples ▪ The Beleefe in One God the Father Almighty, who made Heaven, and Earth and the Seas, and Whatsoever is in Them: and in one Jesus Christ the Sonne of God, who was made flesh for our Salvation: and

in the holy Ghost who published by the Prophets the offices and [double] comming of the Beloved Jesus Christ our Lord, his Birth of a Virgin, his Passion, his Resurrection from the Dead, and his bodily assumption into Heaven; and his comming from Heaven in the Glory of his Father to recollect all things, and to raise againe every body of all mankind, to the end that every knee of Things in Heaven, and things one earth, and things under the earth may bow to Jesus Christ, our Lord and God & Saviour, & King, & every tongue may confesse unto him; and that he may doe righteous judgment unto All, by sending the wicked Spirits, the Transgressing and Apostate Angells, with the ungodly, unjust, lawlesse and blasphemous men, into everlasting Fire; and freely bestowing that life, immortality & eternall Glory, which he had purchased, one those who are Just, & Holy, who have kept his command∣ments, and abode in his love, either from the begining, or since their Repentance and Conver∣sion.

The same Father, lib. 3. cap. 4. sets downe the Creed more summarily and contractedly, with this preface to the forme—

Quid si ne{que} Apostoli qui∣dem scripturas reliquissent nobis, nonne oportebat ordinem sequi Traditionis, quam tradiderunt iis quibus committebant Ecclesias? Cui ordinationi assentiunt multae gentes Barbarorum, eorum qui in Christum credunt, sine charactere vel atramento scri∣ptam habentes per spiritum in cordibus suis Salu∣tem, & veterem Traditionem diligenter custodien∣tes—In vnum Deum credentes, Fabricatorem Caeli & terrae & omnium quae in eis sunt, per Jesum Chri∣stum Dei Filium, qui propter eminentissimam erga

figmentum suum Dilectionem, eam quae esset ex Virgine Generationem sustinuit ipse per se Hominem adunans Deo; & Passus sub Pontio Pilato, & Resur∣gens & in claritate receptus, in Gloria venturus Salvator eorum qui saluantur, & Judex eorum qui ju∣dicantur, & mittens in ignem aeternum Transfigura∣tores veritatis, & contemptores Patris sui, & Adventus ejus—what if the Apostles saith he, had not left us the Scriptures, ought we not to follow the Rule and series of Tradition, which the Apostles delivered unto them to whom they committed the charge of the Churches? which Rule is held, and assented to by many of those barbarous Nations who believe in Christ, having the Doctrine of Salvation written by the Spirit in their Hearts without inky characters and diligently keeping the old Tradition, Believing in one God, Maker of Heaven and earth, and of all Things therein, through Jesus Christ the Sonne of God, who out of his most eminent love towards his Creature, undertooke to be borne of a Virgin, thus uniting God and man in his owne Person; he suffered under Pontius Pilate, and Rising againe, was gloriously receiued [into Heaven] He shall come againe in Glory, the Saviour of those who are to be saved, and the Judge of those who are to be condem∣ned, casting into everlasting fire the corrupters of the Truth, the Despisers of his Father, and contem∣ners of his comming.

3. Turtullian, Lib. 1. adu. haeret. cap. 13. Having en gaged himselfe in the combate with the whole body of Hereti••kes produceth against them the Body of the Faith, or Apostolicall Creed, under the Title of Regula Fidei, which he sets downe in these words.

Regula est fidei, ut jam hinc quid credamus, profiteamur;

illa sc: quâ creditur—unum omninò Deum esse nec alium praeter mundi conditorem, qui universa de nihilo produxerit, per verbum suum primò omni∣um emissum, Id uerbum Filium ejus appellatum, in nomine Dei variè visum patriarchis, in Prophe∣tis semper auditum: Postremò delatum ex Spiritu Dei Patris & virtute in Virginem Mariam, carnem fa∣ctum in utero ejus & ex eâ natum Hominem, & esse Jesum Christum: exinde praedicasse novam legem, & novam promissionem regni Coelorum, virtutes fe∣cisse: fixum Cruci: tertiâ die resurrexisse: in Coelos ereptum, sedere ad dextram Patris: misisse vicariam vim Spiritus Sancti, qui credentes agat: venturum cum claritate ad sumendos Sanctos in vitae aeternae & promissorum caelestium fructum, & ad propha∣nos judicandos Igni perpetuo, facta utrius{que} Par∣tis resuscitatione, cum carnis resurrectione. that is—The Rule of Faith whereby we professe what we believe, is this, that there is one only God the same with the Creator of the world, who made all things of nothing, by his Word which he first of al sent forth [or which first of all came from him] This Word, called also his Sonne, variously [or in diverse Formes] appeared in the name of God unto the Patriarches, was alwayes heard to speake in the Prophets; at length conveyed by the Spirit and Power of God the Father into the Virgin Mary, was incarnate in her Womb, of her born Man and is Jesus the Christ: After this he Published a new Law, and the new Promise of the Kingdome of Heaven, wrought miracles: was fastned to the Crosse: rose againe the third Day: being taken up to Heaven, sitteth on the right Hand of the Father, sent the Deputy-power of the Holy Ghost to guide those who

believe: shall come with Glory to assume the Saints unto the enjoyment of everlasting Life, and the Hea∣venly promises; and to adjudge the Profane to everlasting Fire; having raised up both Parties, by the Resurrection of the Body. Then he concludes—Haec Regula â Christo, ut probabitur, instituta, nullas habet apud nos quaestiones, nisi quas Haere∣ses inferunt, & quae Haereticos faciunt. This Rule instituted, as will be proved, by Christ himselfe, admits of no doubts amongst us, but such as Here∣sies produce, and produce Heretiks.

Thus, ye see, Tertullian writing in generall, as he doth in this Booke, against all Heretiks, puts downe all the Articles thereof which were oppo∣sed by any Heretik, either before or in his Age: For.

1. Christs descent•• into Hell, is included in the Article of the Resurrection▪ or presupposed by it, as in some other Creeds; but of this more hereafter.

2. The Article of the Catholik Church is not so clear∣ly put downe as the rest, because not oppugned till Novatus and Donatus arose; which was after Tertullians Death.

3. Forgivenesse of Sinnes is implyed in the New Pro∣mise of the Kingdome of Heaven, whereof this is the First, and the Foundation to the rest.

Yet, in another booke of his, he makes mention of these two latter Articles, (namely, this of the Church, and The Forgivenesse of Sinnes) as solemnly pro∣fest, at Baptisme.

Cum sub tribus & testatio fidei & sponsio salutis pignerentur, necessariò adilcitur Ecclesiae mentio quoniam, ubi Tres, id est, Pater & Filius, & Spiritus Sanctus; ibi Ecclesia, quae tri∣um Corpus est. That is, When the Confession of our Faith, and the Covenant of our Salvation, are

engaged under the Authority of Three, the Church is of necessity mentioned with them; for where those Three are, the Father, Sonne, and holy Ghost, there is that Church also, which is the Bo∣dy of those Three. De Bapt: adu. Quintillan. cap: 6.

And alittle after, giving the reason why Christ him∣felfe did not Baptize in Person; he shewes how incon∣gruous it had beene for him, to have used the received forme of the Church—

Ne moveat quosdam, quòd Ipse non tinguebat; in quem tingueret? In paeniten∣tiam? Quò ergò illi Praecursorem? In peccatorum remissionem, quam verbo dabat? In semetipsum, quem humilitate celabat? In Spiritum Sanctum, qui nondum a Patre descenderat? In Ecclesiam quam nondum Apostoli struxerant? That is—Let it not trouble any; that Christ himselfe did not Baptize: in whose name, or to what end should he have Baptized? To Repentance? Why then had he a fore-runner? For Remission of sinnes, which he gave by his Word? In his owne Name which in humility he concealed? In the Holy Ghosts, who as yet was not descended from the Father? in∣to the Church, which the Apostles had not as yet built? cap. 11.

A litle after him, S Cyp. in his Epistle to Magnus (being the 76.) speaking of the Novatians, who retai∣ned the old wounted forme of wordes in the baptis∣mall Intertogatories, expresseth one of them thus—Credis remissionem peccatorum, & vitam aeternam per sanctam Ecclesiam? Dost thou believe the Remission of sinnes, and Life Eternall, by the Holy Church? in which words it is cleare that these two Articles were part of the confession of Faith used at Baptisme; that Life Eternall was a di∣stinct

Article from that of the Resurrection; and that the Particle, In, which Tert. prefixeth to the Articles of the Church, and Remission of sinnes, is not signi∣ficant, but redundant, seeing that S. Cyp. here omitts it. compare his Epist: to Januarius &c. viz. the 70. in Pamel. Edit.

But in two other Tracts, he sets downe the Creed more briefly. First. lib. de virg. vel cap. 1.

Regula fidei una omninò est, sola immobilis, & irreformabi∣lis▪ Credendi sc. in unicum Deum Omnipotentem, mundi conditorem: & Filium ejus Jesum Christum: natum ex Virgine Maria: crucifixum sub Pontio Pilato: tertia die resuscitatum a mortuis: receptum in Coelis, sedentem nunc ad dextram Patris: ventu∣rum judicare vivos & mortuos; per carnis etiam Re∣surrectionem. Hac lege fidei manente, caetera jam Discipilinae & Conversationis, admittunt novita∣tem correctionis, operante sc: & proficiente us{que} in finem gratia Dei, That is, The Rule of Faith is one only, solely immoveable, and unchangeable, to wit—Of Believing in one only God Almighty, the Maker of the world; and in Jesus Christ his Sonne; borne of the Virgin Mary; crucified under Pontius Pilate; the third Day raysed againe from the Dead; received into the Heavens, and now sit∣ting at the right hand of the Father; who shall come to judge the Quick and the Dead, by the Re∣surrection of the body—This Law of Faith abiding firme, the other parts of Christian Discipline, and Conversation, are capable of amendment and re∣formation, the Grace of God still working, and proceeding onward unto the end of the world.

Secondly, In his booke against Praxeus, cap. 2. He

sets downe the Creed in this short Forme

Unicum Deum credimus, sub hac tamen Dispensatione quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicimus, ut vnici Dei sit & Filius Sermo ipsius, qui ex ipso processerit per quem omnia facta sunt, & sine quo factum est nihil: hunc missum a Patre in Virginem, & ex eâ natum Homi∣nem & Deum, filium hominis & filium Dei, & cognominatum Jesum Christum: hunc passum, hunc mortuum, & sepultum secundùm Scriptu∣ras: & resuscitatum a Patre: & in Coelos resump∣tum, sedere ad dexteram Patris: venturum judi∣care vivos & mortuos: qui exinde miserit se∣cundùm Promissionem suam a Patre Spiritum sanctum Paracletum, Santificatorem fidei eorum, qui credunt in Patrem, & Filium, & Spiritum san∣ctum. That is, We believe one only God; yet vnder this Order, or Oeconomy, that this one God hath a Sonne, his Word, who came forth from him, by whom all Things were made, and without whom nothing was made; he was sent by God the Father into the Virgine, and borne of her, God and man, the Son of man, and the Son of God, called Jesus Christ: he Suffered, Died, and was Buried, according to the Scriptures: was raised up a∣gaine by the Father: and being taken up a∣gaine into Heaven, sitteth at the right hand of the Father: he shall come to judge the Quick and the Dead: who afterward, according to his promise, sent from the Father the Holy Ghost, the Comforter, the Sanctifier of their Faith, who believe in the Father, and the Son, and the holy Ghost.

Then, shewing the Originall of the Creed, he tels us

Hanc Regulam ab initio Evangelii decurrisse, etiam

ante Priores quos{que} haereticos, nedùm ante Praxean hesternum, probabit tam ipsa Posteritas omnium hae∣reticorum, quam ipsa novellitas Praxeae hesterni; quo peraequè adversùs vniversas haereses jam hinc praejudi∣catum sit, Id esse verum, quodcun{que} primum; Id esse adulterum, quodcun{que} posterius. (i) That this Rule hath descended to us from the begining of the Gospell before any Heretick arose, much more be∣fore Praxeas a fellow of yesterday, will easily ap∣peare both by the succession of all Hereticks, and the yersterday. Rise of the Novellist Praxeas; which newnes doth equally convince all Heresies and con∣demne them, according to this Rule or Precedent, That which is most Ancient, is the Truth; that which Followes, is the Forgery.

4. S^t Ambrose, Serm. 38. Thus affirmes;

Duo∣decim Apostolorum Symbolo Fides sancta con∣cepta est, qui velut periti Artifices in unum conveni∣entes, Clavem suo consilio conflaverunt; That is, The Holy Faith is comprehended (or, conceived) in the Creed of the twelve Apostles, who meeting together, like so many skilfull workmen, by joynt advice framed this Key of the Christian Beleefe, or mysteries of Religion.

And in his 81. Epistle written by him, Bassia∣nus, and others, to Syricius Bishop of Rome—

Creda∣tur Symbolo Apostolorum, quod Ecclesia Ro∣mana intemeratum semper custodit & ser∣vat; Let the Apostles Creed be believed, which the Church of Rome constantly keepes and pre∣serves inviolate. So Canisius, and Augerius, in their Catechismes read the Place: but two Editions of Am∣brose at Paris, viz.

That of Erasmus, by Chevalonius, Anno Domini. 1529. And that of Felix Card de Monte

Alto, 1586. Dedicated to Greg. 13. for [Intemerat••m] read [Iteratum] alluding, as I conceive, to the solemne Rehearsall of the Creed at Baptisme, or in the pub∣lique service of the Church but both these Readings come in effect, to one; for there's no better way to keepe the Creed inviolate, and preserve it from cor∣ruption then the constant, publique repeating of it; so, the Intemeratum, is an effect of the Iteratum.

5. S. Jerome, in his Epistle to Pammachius, which he wrote against the errors of John Patriarch of Jeru∣salem, saith thus—

In Symbolo fidei & spei nostrae, quod ab Apostolis traditum, non scribitur in Chartâ & Atramento, sed in Tabulis cordis carnali∣bus, post confessionem Trinitatis, & unitatem Ec∣clesiae, omne Christiani dogmatis Sacramentum car∣nis Resurrectione concluditur; In the Creed [or Profession] of our Faith and Hope, which being delivered by the Apostles, is not written with inke and paper, but in the fleshy Tables of the Heart, after the confession of the Trinity, and the unity of the Church, the whole mystery of the Christian beleef is shut up with the Resurrection of the Body.

Now he ends the Creed with the Article of the Resur∣rection, because (as some others of the Ancients) he reads the last Article of the Creed, thus—The Resurrecti∣on of the Body unto Life Eternall; thus joyning two in one.

6. S. Austin, in his 181. Sermon, de Tempore, con∣cures with Ruffinus in the forecited Relation of the Apostles composing the Creed thus—

Sancti Apostoli certam Regulam Fidei tradiderunt, quam secundum numerum Apostolorum duodecim sententiis com∣prehensam, Symbolum vocaverunt, per quam Cre∣dentes Catholicam tenerent unitatem, & per quam haereticam convincerent Pravitatem, Tradunt

enim, quod post ascensionem Domini & Salvatoris nostri ad Patrem, cum per Aduentum Spiritus San∣cti Discipuli ejus inflāmati, linguis omnium loque∣rentur; ad singulas quas{que} Nationes, ut Dei Verbum praedicarent, ituri ac discessuri ab invicem nor∣mam prius sibi futurae Praedicationis in com∣mune statuerunt, ne localiter, ab invicem Disce∣dentes, diversum vel dissonum praedicarent his, qui ad fidem Christi invitabantur: omnes igitur in uno positi, & Spiritu sancto repleti, Breve suae prae∣dicationis Indicium, conserendo in unum quod sen∣tiebat unnsquis{que} computabant, at{que} hanc ita Credentibus dandam esse Regulam instituerunt. That is, The holy Apostles delivered a certaine Rule of Faith, which having (according to their owne number) comprehended in twelve Senten∣ces they called a Symbole [or collation] by meanes of which the Believers might hold the Catholick unity, and convince the perversnesse of Hereticks. For we have received by Tradition, that after the Ascension of our Lord and Saviour to the Father, when his Disciples being inspired with fiery tongues by the holy Ghost comming on them, spake all manner of languages; they being to depart each from other, and goe unto all Nations, to preach the Word of God; decreed first by common Con∣sent to frame a Rule, or Prescript to themselves of their after-preaching, least departing thus a sunder they might Preach, any thing Diverse, or differently sounding to those who were invited unto the Faith of Christ: All of them therefore being gathered to∣gether, and filled with the holy Ghost, Collected into one a short Summary of their Preaching, eve∣ry one contributing what he thought meet, and

this they appointed to be given as a Rule unto Be∣leevers.

The same Father, in his 115^th Sermon, De Tempore, sets downe distinctly all the Articles of the Creed, and distributes them in severall, according to the number of the Twelve Apostles, to each of them, one▪

Then, in his little Booke De fide & Symbolo, he also sets downe all the Articles of the Apostles Creed; with∣all, he tells us, lib 1. Retract. cap. 17. Concerning this small Tract, that he wrote it as an exposition of the Creed, which he was commanded to make, before a full Councill of African Bishops Assembled at Hippo Regia, when he was yet but Presbyter.

Ut tamen non fiat illa verborum contentio, quae tenenda memoriter competentibus traditur; Yet not tying himselfe to that forme of words, which is delivered unto the competentes to be got without booke.

Whence we may observe.

1. That there was a certaine Forme of Beleefe de∣livered to the Competentes, or Petitioners of Baptis∣me, which they were to rehearse Memoriter, when they came to be Partakars of that Sacrament.

2. That S^t Austin had liberty to vary from this, when he made the said exposition; namely, to vary from it, not in the matter, but in the manner of ex∣pression, as other Doctours of the Church before him had done, in their more Learned Tracts which they published to the world, as we have seene in some former examples.

Lastly; In his Enchiridion to Laurentius, cap. 7. he hath these words,—

Ecce tibi est Sym∣bolum, & Dominica Oratio; quid brevius auditur, aut Legitur; Behold, thou hast the Creed

and the Lords prayer; canst thou heare or Read any thing more breife?

Where, Hearing refers to the Creed, as being an Orall Tradition; and Reading to the Lords prayer, as being written in the Gospell. A little after he addes,

Quomodò invocabunt in quem non crediderunt? Propter hoc Symbolum. How shall they call on him, on whom they have not believed? For this cause, the Creed was Framed.

Where, he makes Prayer necessarily to depend on the Creed, ac∣cording to that of the Apostle, Rom. 10. 14▪ Therefore, according to S^t Austin, the Creed was as necessary from the Begining of Christianity, as the Lords Prayer; and the Apostles Creed it is which he there ex∣plaines.

7. Maximus Bishop of Turin; in his Homily entituled, De Traditione Symboli; having spoken before of the word Shiboleth, where by the Ephraimites were discouered at the Fourds of Jordan, he thus applies it to the Creed.

Quod Beati Apostoli, ut ego reor, exemplum se∣quentes, Ecclesiae Dei quam adversus malitiam Diabolici furoris armabant, mysterium Symboli tradiderunt; ut quia sub uno Christi nomine, Cre∣dentium erat futura Diversitas, signaculum Symboli inter fideles, Persidos{que} secerneret, & alienus a Fide at{que} hostis apareret Ecclesiae, aut tanquam Bapti∣zatus nescisset, aut tanquam Haereticus corrupis∣set. That is—Which Patterne, saith he, as I sup∣pose, the Blessed Apostles setting before their Eyes, delivered unto the Church of God the mystery of the Creed, thereby arming it against the malice of the Divels fury; that because under the same name of Christ, there would be (as they foresaw) no small diversity of Professours, the Creed, as a Marke or Seale, should distinguish betwene the

true Beleevers; and mis-beleevers; and he might appeare an Alien from the Faith, and an enimy to the Church, who pretending to be Baptized was found ignorant thereof, or by his Heresy had cor∣rupted it.

8. Petrus, surnamed Crysologus, Bishop of Ra∣venna, hath left behind him sixe Homilies, one the Apostles Creed, viz. From his 56^th Sermon to the 63.

9. Leo the Great, Bishop of Rome, in his eleventh Sermon, of the Passion, hath these words—

Hac Fidei Regula, quam in ipso exordio Symboli per Au∣thoritatem Apostolicae Institutionis accepimus, Do∣minum nostrum Jesum Christum, quem Filium Dei patris▪ Omnipotentis unicum dicimus, eundem quo{que} de Spiritu Sancto natum ex Maria Virgine confitemur, That is, By this Rule of Faith, which in the Begining of the Creed we have received by the Authority of an Apostolik Institution, we con∣fesse the same Jesus Christ our Lord, whom we call the only Sonne of God the Father Almighty, to be also borne of the Virgin Mary, by the Power of the holy Ghost.

The same Leo, in his thirteenth Epistle, written to the Emperesse Pulchcria, speakes more fully and distinctly of the Creed—

Ipsius Catholici Symboli brevis, & perfecta confessio, duodecim Apostolorum totidem est signata Sententiis; That is, That briefe and perfect confession of Faith in the Catho∣lick Creed, is distinctly marked forth with twelve Sentences, equall to the number of the Apostles.

10. Cassianus S. Chrysostomes Deacon, and afterwards Presbyter of Marceilles in France, at the command of Leo the great, wrote seven Bookes De Incarnatione

Domini, against Nestorius as he himself tels us in his Pre∣face; in the sixt whereof he hath these words touch∣ing the composure of the Creed. Quod Graece 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur, Latine Collatio nominatur:

Collatio au∣tem ideo, quia in unum ab Apostolis Domini to∣tius Catholicae legis fide, quiquid per universum Divinorum voluminū Corpus immensa funditur co∣pia, totum in Symboli colligitur Brevitate perfecta -Hoc est breviatum verbum quod fecit Dominus, Fidem sc. duplicis Testamenti sui in pauca colli∣gens,▪ sed sensum omnium Scripturarum in breuia concludens, sua de suis condens, & vim totius legis compendiocissimâ brevitate perficiens; consulens sc. in hoc, ut piissimus Pater, vel negligentiae quo∣rundam filiorum suorum, vel imperitiae, ut non la∣boraret uti{que} quamvis simplex & imperita mens capere, quod possit facile etiam memoria contineri vides ergo in Symbolo authoritatē Dei esse (verbum enim breviatum faciet Dominus super terram) sed Hominum fortasse quaeris; ne id quidem deest; per Hominem enim id Deus fecit: sicut enim immensam illam Scripturarum sacrarum Copiam qer Patriar∣chas & Prophetas maxime suos condidit; ita Sym∣bolum per Apostolos suos, Sacerdotes{que} consti∣tuit—Nihil ergo in Symbolo deest, quod ex scriptis Dei per Apostolos Dei conditum, totum in se, quantum ad authoritatem pertinet, habet, quicquid vel hominum est, vel Dei: quamvis etiam quod per homines factum est, Dei existimandum sit, quia non tam illorum per quos factum est, quam illius cre∣dendum esse qui fecit. (i) That which in Greek is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines call a Collation, a Collation, I say, because the Apostles of the Lord gathered into one, in the perfect Breviary of the

Creed (wherein they faithfully summed up all the Points of the Catholik Beleef) whatsoever is largely diffused through the whole Body of the Scriptures—This is that short word which the Lord utterd, collecting the Faith of both Testaments, and con∣cluding the sense of the whole Scripture, in a few briefe Sentences, framing this Modell out of his owne materialls, and comprising the virtue of the whole Divine Law in a most compendious Summary; in this manner consulting, as a most in∣dulgent Father, to apply a Remedy unto the negligence and Ignorance of some of his Children, that so the most simple and unskilfull Novice should not be troubled to comprehend it, which might also be easily conteined in memory: thou seest therefore in the Creed the Authority of God himselfe (for a short worke [or word] will the Lord make upon the Earth, Rom. 10. 28.) But perhaps thou requirest the Authority of Men? nei∣ther is that wanting; for God made the Creed by the Ministery of men; for as he composd the great Bulke of holy writ cheifly by his Patriarchs and Prophets, so he framed the Creed by his Apostles & Prejsts—There is nothing therefore defective in the Creed, which being compiled by the Apostles of God out of the Scriptures of God, hath perfectly in it selfe, for matter of Authority, whatsoe∣ver either God or men can contribute; al∣though indeed, that which was thus framed by men, is to be esteemed the Worke of God, it not being so much to be ascribed unto those by whome it was made, as to him who made it; nor to be thought the worke of the Instruments, but of the Author.

Afterward, he thus sets downe the Text of the Creed—

Credo in unum & Solum verū Deum, Patrem Omnipotentem, Creatorem omnium visibilium & invisibilium Creaturarum: & in Dominum nostrum Jesum Christum, Filium ejus unigenitum, & pri∣mogenitum totius Creaturae, ex eo natum ante omnia Secula, & non factū, Deum verum ex Deo ve∣ro, homoousion Patri, per quem & secula compagina∣ta sunt, & omnia facta: qui propter nos venit, & natus est ex Maria Virgine: & Crucifixus sub Pontio Pilato, & sepultus: & tertiâ Die resurrexit, secundùm Scripturas: & in Coelos ascendit: & iterum veniet judicare vivos & mortuos; & reliqua in Symbo∣lo, quòd Ecclesiarum omnium Fidem loqui∣tur, &c.

I believe in one only true God, the Father Almigh∣ty, maker of all Creatures both visible and invisi∣ble: and in Jesus Christ our Lord, his only begot∣ten Sonne, the first Borne of every creature, begotten of him before all worlds, and not made, very God of very God, of one substance with the Father, by whom the worlds were Framed [or Ages set in order] and all things made: who for our sakes came and was borne of the Virgin Mary: Crucifyed under Pontius Pilate, and buried: the third Day he Rose againe according to the Scriptures: and ascended into the Heavens: and shall come againe to judge the Quicke and the Dead; And the rest that Followes in the Creed which speakes the Beleefe of all the Chur∣ches.

By this Creed he confutes Nestorius through his whole First Booke, as by that Faith which was re∣ceived throughout the whole world; concluding in

these words.

Licet omnium ecclesiarum sit, quia una omnium fides, peculiariter tamen Antiochenae ur∣bis at{que} Ecclesiae est, illius sc. in qua tu editus, in qua institutus, in qua renatuses, That is, Although this be the Faith of al the Churches (which believe al alike) yet it is more peculiarly the Faith of the Cit∣ty and Church of Antioch, to wit of that Church wherein thou (O Nestorius) wert Borne, Bred, and Baptized.

11. Eusebius Emesenus [or rather, Gallicanus] hath three Homilies extant on the Apostles Creed, where∣in he sets downe the Creed verbatim, and after ex∣plaines it, Gaigneus Chancellour of Paris set forth these Homilies under the name of Eus. Emesenus, ground∣ing his opinion on two places of the Decret. where∣in these Homilies, are cited under his name, others have ascribed them to Caesarius Bishop of Arles; a third sort, to Eucherius Bishop of Lyons; a fourth, unto Faustus Bishop of Regium, because the Author of these Homilies saith, that he was made Bishop ex Abbate lirinensi, as Faustus was; so Bellarmine. But the Learned Andreas Schottus more probably entitles them to Eusebius (not Bishop of Emesa in Syria) a Bishop of Gaule, (sprung perhaps from that, or some other Emesa; and thence denominated) the Latine style being too elegant for a Translation, and savouring of the French Dialect: and to confirme this, he cites an ancient verse made by a Scholler of Rabanus Maurus, wherein such an one is set downe by name, though his Diocesse be not mentioned. But whoever were the Authour of them, his Testimony is of good credit, each one of the Five mentioned having beene Ancient and famous Bishops.

12. Venantius fortunatus Bishop of Poictiers, hath

written an explication of the Apostles Creed; in the Preface whereof he hath these words—

Collata Apostolis scientia linguarum, adhuc in uno positi, hoc est, inter se, Symbolum, unusquis{que} quod sen∣sit dicendo, condidere: That is, The Apostles ha∣ving conferd on them the gift of Tongues, before their dispersion, framed the Creed by mutuall con∣sent among themselves, every one contributing what he thought meet. And, a little after—Sym∣bolum Collatio dicitur Graece, quia hoc ipsi interse per spiritum Sanctum salubriter condiderunt. That is, The word Symbole in Greek, signifies a Col∣lation, because the Apostles joyntly framed it for the common benefit, through the assistance of the holy Ghost.

13. Isidore, Bishop of Sevil; lib. de off. Eccles. cap. 22. speakes thus of the Creed—

Symbolum competentes accipiunt—in quo pauca 〈◊〉〈◊〉 verba, sed omnia continentur Sacramenta; de totis enim Scripturis haec breviatim collecta sunt ab Apostolis, ut quia plures Credentium literas nesciunt; vel qui sciunt; prae occupationibus Seculi Scripturas legere non possunt, haec corde retinentes, habeant sibi sufficien∣tem scientiam salutarem: That is, The Competen∣tes receive the Creed—wherein there are but few words, but all misteries are therein contained, which were breifly gathered out of the whole Scriptures by the Apostles; because that many of the Beleevers being unable to read, and they who can, being hindred by their worldly businesses, retei∣ning these few sentences in memory, might have at hand a sufficient knowledge of Salvation To these words he subjoynes the history of the Creeds com∣posure, out of Ruffinus, which we have had already.

14. Rabanus Maurus, that Ancient Archbishop of Mentz, and the most Learned Man of his Age, may well be added unto the former, who lib. 1. De Instit. Cleric. c. 26. thus informes us.

Catechumenus dicitur, qui doctrinam Fidei audit, necdum tamen Baptismū recepit. Competentes sunt, qui jam post doctrinam Fidei, post continentiam vitae, ad Gratiam Chrsti percipiendam festinant, ideo{que} appellantur com∣petentes, id est, gratiam Christi petentes; nam Ca∣techumeni tantùm audiunt, necdum petunt; com∣petentes autem jam petunt, &c. Istis traditur sa∣lutare Symbolum, quasi commonitorium Fidei, & sanctae Confessionis Indicium, quo instructi agnos∣cant, quales jam ad Gratiam Christi exhibere se de∣beant. That is, He is cal'd a Catechumene, who hear∣eth the Doctrine of the Christian Faith, but hath not as yet received Baptisme. Competentes are they, who after the D••••••••ine of Faith, and Strictnesse of life, hasten to be made Partakers of the Grace of Christ; & therefore are called Competentes, That is, Petitioners for the Grace of Christ; for the Cate∣chumeni are only Auditours, not Askers, but the Competentes are Petitioners &c. To these Cōpeten∣tes the saving Creed is delivered, as a Remembrancer of the Faith, and a breviat of that holy confession, wherein being instructed, they may take notice, what manner of persons they ought to shew them∣selves, in reference to the Grace of Christ.

Where, by the Grace of Christ, he understands the Priviliges of Baptisme, at the Participation whereof they constantly made a Publick profession of their Faith by the Re∣hearsall of the Creed, therefore the Creed could not come much short of the Institution of that Sacrament, & consequently frō no other Composers, but the Apostles.

Now, for a conclusion to these Testimonies of the fore∣named Ancient Fathers, both Greek, and Latine, I shall summe up what they say, and proove in this Ar∣gument, in three short observations.

1. They affirme, that the Apostles by joynt con∣sent, & the speciall Concurrence or Inspiration of the holy Ghost, framed a certaine set Rule of Faith, or Forme of Beliefe; and that those Confessions or Rules of Faith which they rehearse in their writings were recei∣ved from the Apostles; and this they build upon the constant tradition of their Ancestours; the same evi∣dence which we have, for the number, Authors, and Authority of the Canonicall Books of Scripture. This is affirmed by Origen, and Marcellus of Ancyra, for the Esterne Church; By Irenaeus, and Tertullian, for the We∣stern; all foure very Ancient, to name no latter ones.

2. That, in setting downe these Rules or Confessions of Faith they keepe themselves often to the same words, ordinarily to the same method, but constantly to the same heads or Articles of Faith; that is, no Head, or Article of Beliefe set downe in the Creed of one Church or Father, is different in sense from the same proportionably set downe in an∣other; much lesse opposite to any diverse Article either precedent or subsequent; and for the Dif∣ference of expression, it is not considerable, as being caused by the diversity of Tongues, and opposition of Heretickes, the Church in those Times both practising, and allowing it. As for the Imperfection of the Formes; though they omit (some of them) to expresse some of the Articles of the Creed in those full and exact Termes wherein we now have them, because either not pertaining

to the subject they were handling, or not questiond by the Hereticks against whom they wrote, or as im∣plyed and inclosed in the Body of those Articles which they set downe, by a necessary Dependance (so S. Chrys. in his fore-cited Homily involves the foure last Articles in that of the holy Ghost; as appeares by his ex∣plication) yet some of them set downe all the Arti∣cles, as Marcellus, Cyrill Jeros, Augustin; Chrysologus, Eu∣sebius Gallicanus; Irenaeus also and Tertullian scarce want any one; especially Tertullian; And for those Fathers whose Formes are more defective, they canot be said to differ in substance from the other who deliver the Creed more fully; especially seeing they had severall Grounds and occasions for what they so did; this is a Diversity only quoad majus & minus; in quantity, not in substance; some Articles made for▪ one Fathers purpose, some for another; more for this, fewer for that: And they who cite the Creed defectively, say that the Formes set downe by them, came from the Apo∣stles, as well as they who set it downe more fully, their meaning is, that those imperfect Formes came from the Apostles, though not so imperfectly, for they affirme not, that the Apostles delivered no more Articles than what they there set downe, but that what they so set down came from no other than the Apostles. S^t Au∣stin, and Leo the Great sufficiently informe us, that the Apostles joyntly delivered all the twelve Articles, according as we now have them, for they distinctly mention and reckon up so many with reference to the same number of the Apostles who composed the Creed; but the Fathers in their writings set them not al∣wayes downe entirely, but those only which were opposite unto those Heresies that they were in hand with to confute; for urging the Creed (as they did)

by way of Argument, and Convictions they might well omit those Articles which made not for their purpose. Now, as some of the Fathers have thus con∣tracted the Creed, so others have enlarged part of the Articles by way of Paraphrase, that so they might both distinguish themselves, and defend the Church, from the Hereticks of those Dayes, who seemingly re∣ceived the Apostles Creed, and subscribed to the words, but perverted it to a wrong sense, by their false, er∣roneous Glosses. Withall in their prefaces to this sub∣ject, they have shewed the severall Reasons or ends for which the Apostles framed it, the Delivery thereof by an orall Tradition, and the Ancient Custome of rehearsing it in Publick, at the time of Bap∣tisme.

3. That some of these fore-alleadged Fathers lived before, others since the Nicene Councell, wherein that Creed was framed which beares the name of the Councell, the first which was ever publickly authorized by the Church assembled in a Synod: yet they who lived before the Councell, make mention of a former Creed, as Ireneus, Tertullian, Origen; and Marcellus of Ancyra; and they who lived afterward, set not downe, or explaine the Nicene Creed, but one farre more ancient, received, as they themselves say, from the first Founders of the Christian Church; as S^t Basil, Cyril, Chrysostome, among the Greeks; S^t Austin, Maxi∣mus, Chrysologus, Eusebius Gallicanus, among the Latines: which Generall Tradition so fully witnessed by the Fathers of so distant Churches (who had no inter∣course with each other) and in the most ancient, uncorrupt Times, aloud Proclaimes the Authors, and Antiquity of the Apostles Creed.

CAP. VI.

Testimonies of the Authors, and Authority of the Creed taken out of the Protestant Divines, who have unanimous∣ly 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 addi∣cting themselves, think nothing right or true, but what their owne side allowes, and their heades main∣taine, 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 dicta∣tours, 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 ex∣postulation of Tertullian, num ex Personis aestimamus Fi∣dem, an ex Fide Personas? In compliance I say, with these I have thought good to subjoyne unto the con∣sent of Antiquity, the suffrages of our latter Prote∣stant Divines (many of them the prime Instruments of the Reformation) who fully agree with the Fa∣thers in this Point, whereby also I shall shew the con∣vincing 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 exa∣mination; & who in other Points not a few, have shew∣ed themselves not only of a contrary judgment un∣to the Church of Rome, but even of a Different among themselves.

These Testimonies then, may justly much pre∣vaile with those who professe themselves of the Re∣formed 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 wri∣tings of the Fathers, that they vary from the Forme we now have, at least in some words and in the man∣ner 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 Princi∣ples, 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 Chil∣dren.

Among these Protestant Divines, I have already pro∣duced 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 ha∣ctenus universa ecclesia magno consensu docuit, legit, & cantavit] Quare iterum testatum volo, sentire me unice cum vera Christianâ ecclesiâ, quae ista Sym∣bola 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, quae{que} neg∣lectis & obscuratis istis pulcherrimis Symbolis, mul∣tiplicem interea Idololatriam in ecclesiam in∣vexit.

Whereby, saith he, I againe desire to testify, that I wholy cōforme my judgment to that true Christian Church, which hath hitherto concordantly retai∣ned, and delivered those Creeds, and on the contra∣ry, 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 Idola∣try into the Church. Thus he, in his preface to the Reader.

He proceedes thus;

Est autem primum illud Apo∣stolorum Symbolum, ex reliquis pulcherrimum, maxime{que} concinnum, utpote quod brevissime, & quodam ceu compendio, omnes fidei christianae Ar∣ticulos complectitur, quo nomine & facilius à Pue∣ris

& Simplicioribus percipi ac disci potest. Alte∣rum, Athanasii sc. Symbolum, est paulo prolixius,—est{que} hoc velut propugnaculum primi illius Apo∣stolici Symboli, ab eo contra Arianos haereticos con∣ditum 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 lar∣ger, 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 tria ista Symbola & Nicenum Symbolū, quod itidem, ut & Athanasii, contra Arium con∣ditum est, quod singulis Dominicis diebus in missa canitur.

That is, In the Apostles Creed was laid, the Foundati∣on of the Christian Faith,—

We will adde, at latter end, to these three Creeds, the Nicene Creed also; which, as that of Athanasius, was framed against Arius; and which, uppon e∣very Lords Day, is sung at Masse, that is, The second or communion service, for there of old it hath been placed.

The same Luther in his Colloquies gathe∣red and set forth by Peter Rebenstocke. Anno Dommini. 1571. Tome. 2. pag. 106.

Ad suos

frequenter aiebat; Symboli verba ab Apostolis constituta esse credo, qui in congregatione sua hoc Symbolum verbis tam brevissimis & con∣solatoriis confecerunt. est opus spiritus sancti¦rem tanta brevitate, tam efficacissimis & em∣phaticis verbis describere: extra Spiritum san∣ctum & Apostolos non potuisset ita componi etiamsi millia secula illud componere conaren∣tur.

That is,

Luther was wont to say oft' unto those about him, I Believe that the words of the Creed were agreed on by the Apostles, who meeting to∣gether framed this Creed in so curt but comfortable expressions. It is the worke of the holy Ghost to describe a thing with such a brevity, and yet most efficatiously, and emphatically; it could not have been so composed unlesse by the holy Ghost and the Apostles, allthough a thousand Ages had endeavoured it.

These full and cleare Testimonies of his I find cited by Fevardentius in his annotations on Irenaeus, lib: 1: cap: 2. A fiery Adversary of his, and so not likely to ly for Luthers credit and Advantage,

2. Calvin, Instit lib: 2. cap. 16: §: 18: saith thus of the Creed—

Apostolis certè magno veterum consensu ascribitur—neque vero mi∣hi dubium est, quin a primâ statim Ecclesiae origine, adeoque ab ipso Apostolorum secu∣lo instar publicae & omnium calculis re∣ceptae confessionis obtinuerit, undecunque tandem initio fuerit profectum: Nec ab uno aliquo privatim fuisse conscriptum verisimile est, cum ab ultima us{que} memoriâ sacro sanctae inter

Pios omnes authoritatis fuisse constet. Concer∣ning the fulnes of it thus: Dum paucis verbis Ca∣pita Redemptionis perstringit, vice tabulae nobis esse potest, in quâ distincte ac sigillatim perspicimus quae in Christo attentione digna sunt. Then; Id extra Controversiam positum habemus, totam in eo Fidei nostrae historiā succincte, distincte{que} recenseri, nihil autem contineri quod solidis Scripturae testimoniis non sit consignatum—quo intellecto, de authore, vel anxie laborare, velcum aliquo digladiari, nihil atti∣net; nisi cui forte non sufficiat certam habere Spiritus sancti veritatem, ut non simul intelligat, aut cujus ore enunciata, aut cujus manu descripta fuerit.

In which words, (though according to his Judg∣ment, an anxious Dispute about the Author of the Creed be needles) he affirmeth enough whereon to ground what I have said, concerning the composure of it by the Apostles, and none other; viz. 1. That the Ancients generally ascribe it to the Apostles. 2. That it was universally received as a publick Confession of the Faith, presently upon the first Rise of the Christian Church, and from the Age of the Apostles. 3. That it is not probable to have been writen, by any Private Man, seeing it is most certaine to have been, time out of mind, of a most Sacred Authority amongst all Pious Christians. 4. That it is an assured Truth, or Di∣ctate of the Holy Ghost; withall telling us, that some such Divine Truths are written, others only delivered to us by an Orall Tradition, such as the Creed is.

Now I would faine know, to whom so Ancient, so universally received a Creed, one of so Sacred an Au∣thority, and so Divine an Author as the Holy Ghost, can be justly attributed, except to the Apostles, who on∣ly,

were the First, the Generall, the Holy, the Divinely∣inspired, and authorized founders of the Christian Church, and Preachers of the common Faith.

3. Beza subscribes in like manner to the Authority of the Creed, in his annotations on the fore-cited place. Rom. 12. 6. where he not only tels us, that the Creed was extant, when the Gospell began first to be Preached, and therefore (as we have reason to conceive) framed by the first Preachers of the Gospell, the Apostles, but also that the Articles therein conteined are Axiomata 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as require our Beliefe without any far∣ther Proofe, that is, without proofe from Scripture, whereon our Beliefe is grounded; therfore, in the Judgment of Beza, they must needs come from the di∣vinely-inspired Apostles, namely, the same Authors from whose Mouthes or Pens the Scriptures of the New Te∣stament were derived to us; for none else, under the Gospell, have delivered Axiomata 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Principles of Religion which require no farther Evidence; whence it is that Saint Luke tels us in his Preface, that he had his Gospell from the mouthes of the Apostles; and S^t Marke, as Church-History hath con∣stantly informed us, had his particularly from S^t Peter.

4. Joannes Pappus Comment. in Confess. August. fol. 2. hath these wordes;

Semper in ecclesiâ scriptorum quorundam publicorum usus fuit, quibus doctrinae divinitùs revelatae de certis Capitibus Summa com∣prehenderetur, & contra Haereticos, alios{que} adversarios defenderetur. Talia scripta, licet perbrevia, sunt Symbola illa totius ecclesiae▪ consensu recepta, Apostolicum, Nicenum, Athanasianum.

Where he tels us,

that there have been certaine Creeds in the Church of Publick use, wherein the

summe of Christian Doctrine was conteined, and thereby defended, against Hereticks; namely, the Apostles Creed; the Nicene and that of Atha∣nasius, all received by the consent of the whole Church:

Now, we know that the two latter were composed since the third Century, and therefore the Particle [Alwayes] must especially, and abso∣lutely relate only to the Apostles Creed; which if, as Pappus here affirmes, it hath been of Pub∣lick and Perpetuall use in the Christian Church, challengeth the Apostles for its Composers, by those two Badges of Antiquity and Ʋniversal∣ity, besides the acknowledgment of its Ti∣tle.

5. Peter Martyr, loc, Comm▪ de missâ▪ cap. 12. saith thus,

in Symbolis summa fidei comprehen∣ditur; quae sane comprehensio vel summa, siquis veteres attente legat, Ecclesiae Traditio voca∣ta est; quae cum ex divinis libris desumpta est, tum ad salutem creditu est necessaria; & non∣nunquam a Tertulliano contra haereticos, qui sacros libros negabant, producitur. Symbolum plenum & absolutum Nicena Synodus edidit, non tamen primum, quandoquidem prius aliqua extabant, ut vel ex Tertulliano possumus cog∣noscere.

Where he affirmes.

1. That the Creed is a summary of the Faith, ne∣cessary to Salvation, and called by the Ancients, the Tradition of the Church.

2. That this Creed is produced by Tertullian, against those Hereticks who denyed the Scrip∣tures.

3. That the Nicene Creed, although a full and compleate Forme, yet was not the first which the

Christian Church had; for which he refers us to Ter∣tullian; Now, that Creed which was older than the Councell of Nice, can be no other than the Apostles Creed seeing no other Creed was ever mentioned before the time of that Councell nor other Authors assigned: And for Tertullians Testimony, to whom we are referd, he clearely assignes the Apostles for the Au∣thors.

6. Bullinger in the Begining of his Decads, where∣to he prefixeth the Ancient Creeds, hath these words—

Sufficiebat hactenus Symbolum Apostolorum & sufficisset Ecclesiae Christi, etiam Constantini Seculo; confitentur enim omnes, omnes Ecclesias non alio Symbolo quam Apostolico usas, eodem{que} fuisse per totam terrarum orbem contentas: quoniam verò Constantini magni aetate emerfit impius & blasphemus Arius, qui Christianae fidei puritatem corrupit, & simplicitatem doctrinae Apostolicae pervertit, co∣acti sunt ipsa necessitate Ecclesiarum ministri sese impostori opponere, ac Symbolo editio, verum, id est, veterem fidei confessionem (damnatâ Arii novitate) declarando ex Scripturis canonicis illustrare; neque enim & in aliis mox sequenti∣bus tribus conciliis Generalibus editis Sym∣bolis, quicquam mutatum est in Doctrinâ Apostolorum, neque quicquam novi adiectum, quod prius ex Scriptura sancta Ecclesiae Chri∣sti habuerunt, & crediderunt, sed corruptioni∣bus & novitatibus Haereticorum antiqua veritas illustrata per Symbola, prudenter, utiliter & religi∣ose est opposita.

That is, Hitherto the Creed of the Apostles suf∣ficed, and had sufficed the Church of Christ, even in the Time of Constantine; for it is confest by all,

that all Churches used no other Creed than that of the Apostles, and were contented therewith all the world over, but because in the Time of Con∣stantine the Great, there sprang up that impious, and blasphemous Arius, who corrupted the Purity of the Christian Faith and perverted the Simplicity of the Apostolick Doctrine, the Pastors of the Chur∣ches were compeld out of necessity to oppose them∣selves unto such an Imposture; and setting forth a Creed, to illustrate the True, that is, the Ancient Con∣fession of Faith, by manifesting it out of Scriptures; thereby condemning the novelty of Arius; for nei∣ther in the three other generall Councels, which followed that of Nice, was there any thing changed (by setting forth their Creeds) in the doctrine of the Apostles, nor any new thing added unto what the Churches of Christ formerly had, and believed out of the Holy Scripture; but the Ancient Faith being illustrated by the Creeds, was prudently, pro∣fitably, and piously opposed unto the Corruptions, and Novelties of the Hereticks.

7. Christopher Barbarossa, in the Preface to his Catecheticall Analysis (wherein he hath drawne into Method the Catechisticall Meditations of seventeene Pro∣testant Divines) set forth by the Deane and Colledge of Divines, in the Academy of Rostock, hath these words,—

Apostoli & Synodi brevibus Symbolis doctrinae Christi∣anae Summam complexi sunt—quilibet Apostolorum suum contulit ad hoc Symbolum. Ratio quare Apo∣stoli composuerunt hoc Symbolum, duplex est. 1. Sui∣ipsius causâ ut certam haberent Regulam & Amussim doctrinae, postquam exire vellent in totum Mundum. 2. Propter nos ipsos, ut haberemus Regulam & A∣mussim Fidei contra Haereticos. Nomen [Articuli] re∣quirit

integram omnium Fidei Articulorum cognitionem & confessionem, si modò Fides perfecta & integra esse debet.

That is, The Apostles, and Synods comprehended the summe of Christian doctrine in certaine breife Creeds—Every one of the Apostles contributed his part to the Creed. There is a double Reason why the Apostles composed the Creed. 1. For their owne sake, that they might have a certaine Rule or measure of Doctrine, after they had resolved to goe forth into the whole world. 2. For our sakes that we might have a Square, or Rule of Faith against the Hereticks. The word [Article] requires an entire knowledg, and Confession of all the Points of Faith, if so be it ought to be whole, and perfect.

8. Grinaeus, de Eccles: contin:—

Primitiva Eccle∣sia habuit Symbolum Apostolorum, cujus plena in Scrip∣turis explicatio; non abit ab hoc, quod in Irenaeo extat Symbolum; lib. 1. cap. 2.

That is, The Primitive Church had the Creed of the Apostles, which is fully ex∣plained in the Scriptures; This Creed is not diverse from that, which is extant in Irenaeus.

9. Nicol. Selneccerus, in his Paedagogia Christiana,—

Tria Symbola usitate nominantur, Apostolicum Nice∣num, & Athanasianum; Apostolicum majus, & in quarta Apostolorū Synodo conscriptum fuisse arbitrantur. 1. De electione Matthiae. 2. De Ordinatione Diaco∣norum. 3. De Abdicatione legalium. 4. Vt ex∣istimatur, de conscribendis his Fidei Articulis, ut certa norma & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praecipuorum Capitum doctrinae Christianae: & cum Apostolis jam esset in totum terrarum orbem abeundum, extaret confessio, quae unanimem ipsorum consensum exhiberet; ut autem hoc se habeat, certum tamen est, in hoc

Symbolo, quod internae nostrae Fidei Professio & concordia est, contineri omnia Capita totius Religionis Christianae, recte, perspicue & ordi∣ne.

That is,

There be three famous Creeds, the Apostles, the Nicene, and that of Athanasius; the Apostles Creed is of the greatest account, and is supposed to have been compiled in the fourth Synod of the Apostles; whereof, the first was concerning the election of Mathias; the Second concerning the Ordination of Deacons; the Third, concerning the disanulling of Ceremonies; Act. 15. the Fourth as is conceived, con∣cerning these Articles of Faith, which should serve as a certaine Rule or Modell of the cheife Heades of Christian Doctrine; and, seeing that the Apostles were now to goe forth into the whole world, there might be extant a Confession, which should exhi∣bite their unanimous consent unto all. But how∣ever this businesse was ordered, 'tis certaine, that in this Creed which is the concordant profession of our inward Faith, are conteined all the Heads of the whole Christian Religion, Rightly, Clearely, and Orderly.

10. Alex. Nowell in his Catechisme, giveth two Re∣asons, why the Creed is entituled to the Apostles; whereof the First and Cheife, and to which he prin∣cipally enclines, is this, that it was ab Ore Apostolo∣rum exceptum, Received from the mouthes of the Apostles and his following words confirme this reason of the Name, wherein he declares, that it hath been Ab initio us{que} Ecclesiae receptum, received from the very begin∣ing of the Christian Church; and from that Time hath perpetually abode in it firme, Authentick, immoved, amongst all Pious Christians, ut certa at{que} constituta Chri∣stianae

Fidei Regula, as a sure & setled Rule of the Chri∣stian Beliefe. As for his latter conjecture of the name Apostolick, that 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 cla∣re coram Deo, & universa Ecclesia in Coelo & in Terra, nos vera Fide amplecti omnia scripta Pro∣phetarum & Apostolorum, & quidem in hac ipsa nativa sententia, quae expressa est in Symbolis, Apo∣stolico, Niceno, & Athanasiano. Et haec ipsa Symbola, & eorum nativam sententiam sine corruptelis sem∣per constanter amplexi sumus, & (Deo Juvante) perpetuo amplectemur. Damnamus etiam con∣stantissimè omnes furores, qui pugnant cum Sym∣bolis, ut sunt Samosateni, Serveti, Arii, Pneumatoma∣chorum 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 repug∣nant 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 Sy∣nodum, at{que} adeò alias confirmata & exposita est. That is, The Apostolick Faith being digested into twelve Articles, and dilivered in the Creed, hath been con∣firmed and explained by the Nicene, and other suc∣ceeding Synods.

13. Galliae Confes. Art. 5.

Tria illa Sym∣bola, nempe Apostolicum, Nicenum, & Athanasi∣anum, 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 cre∣dit 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 a∣greed with the Lutherans concerning those Ancient Creeds, and ascribed to them, together with the Scip∣tare, 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; other∣wise, 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 com∣monly 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 ga∣ther.

1. That they concordantly receive these three Antient Creeds, and reject whatsoever Heresy, or o∣pinion 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 con∣tra distinguish it to the Nicene, and Athanasian; therefore by that Title they are as justly presumed to acknow∣ledge 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 Apo∣stles, 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 expres∣sion doth not any way crosse the fore-delivered Te∣nent of deriving the Creed immediatly from the Mouthes of the Apostles, no more than our Blessed Savi∣our 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 Com∣posers 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, per∣verted it indeed with the comments, Ʋt fideliter & sim∣pliciter 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 Obje∣cted.

Ob. 1. Against the Name [Symbolum.] From whence some draw an Argument that it was joynt∣ly composed by the Apostles, because the Word is de∣rived from [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Conferre in unum, and so sig∣nifies a Collation of many; the Metaphor being drawne from Caena collatitia, a Supper in common, whereto eve∣ry 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 Collati∣on made out of Scripture, not by the Apostles them∣selves, but by Apostolick men, and their Disciples, ab Ecclesiarum Patribus, as Eusebius Emes. tels us, Hom. 1. in Symb. which appellation agrees to those who lived in latter Times. So Canones Apostolorum, are called by the Apostles Names though not compiled by them, but by Clemens, as the Title of those Canons witnes∣eth; Yea, both Greeke and Latine Fathers have com∣municated the name Apostle to others, to any Bishop; the Church of Rome keepe the old stile still, The Apo∣stolick See, The Apostolick Bulles; Our Saxon Predeces∣sours gave the Bishop of Rome the Title of Apostle, and Apostolicall Pope. Bed. hist. lib. 2. c. 2, 11. Austin the Monke is called Anglorum Apostolus; Philip the Deacon▪ is called an Apostle by Tertullian; and, Epaphroditus, by S^t Paul▪ Phil. 2. 25. So, many others besides the Twelve (whom S^t Chrysostome, by way of Distinction, calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apostles by way of Eminency) were

called Apostles, who might give name to the Creed as well as the Twelve, therefore it is no concluding or necessary Argument, It is called the Apostle Creeds Ergo, it was made by the Twelve. Then for the Title [Symbolum] that doth not signify such a Collation, or Feast in Common, but rhe word [Symbola] and therefore cannot imply, or allude to any such composing of the Creed by the joynt concurrence of the Apostles. Be∣sides, Cajetan ad 2^am 2ae qu. 1. art. 8. Tels us, that Aquinas thinking fit to number the Articles ex parte rei creditae, with relation to the matter, not the makers of the Creed, for this cause passed by that famous distributi∣on of them according to the number of the Apostles, because it is accidental to the Articles of Faith, whether they be gathered by many, or by one, as that of Athanasius.

Answ. Good Authors indeed assigne that for the reason and etymology of the Apostolick Symbole that it was an Apostolicall Collation, or Collection, of the Fundamentall Points of Beliefe by the twelve Apostoles, yet not as the principall argument but by way of Appendix, and Congruity unto the forementioned Tradition.

But this distinction, (saith the objectour) or Col∣lation of severall Articles might be made by Apostolick Men, and their Disciples, out of the holy Scripture and from thence obtaine the name of the Apostolick Symbole. But [it might be so] and [it was so] are two things: If it might be so, it might be otherwise; sure this private, groundles conjecture, may well give place to the constant assertion of so many Ancient and lear∣ned Authors, who affirme the Apostles to have been the Composers of the Creed, and give that for the reason of the name which it beares.

As for the Testimony of Eusebius, Hom. 1. in Symb. who is there produced to say that the Creed was written, not by the Apostles but by the Fathers of the Churches; he hath no such exclusive words, as [non ab Apostolis quidem] but saith that the Fathers of the Churches (whom a litle after he calls Magistri, the Ma∣sters of the sayd Churches) Composed the Creed; Now, who be these but the Apostles, exprest by way of Pe∣riphrasis; for they, and they only may properly be called the Fathers, or Masters, not of this or that Church in particular, but of all the Churches in the World, their Comission Being generall; Goe, and Teach all Nati∣ons; Math. 29. 19. Whereas others were limited to this or that Church, as the Apostles pleased to dis∣pose of them; and were the Sonnes, or Disciples of the Apostles, as S^t Paul termes Timothy, and Titus, in his Epistles which he wrote unto them. 1 Tim. 1. 2. Tit. 1. 4. Hence also it is, that S^t Paul tels his Corinthians 1 Cor. 4. 15. Though ye have ten thousand instructers in Christ, yet have ye not many Fathers, for in Christ Jesus I have Begotten you through the Gospell, And S^t James in his Epistle to the dispersed Jewes, secretly taxing the proud-conceited Rabbins, who affected the highest seats in the Synagogues, & the office of teaching their Brethren, My Brethren, saith he Be not many Masters Jam. 3. 1.

This conjecture therefore deserves as litle faith, as it hath foundation, that is, none at all; for the Fathers constantly say it was called The Apostles Creed, because Framed by, and derived to the Christian Church, from the Apostles of Christ; and this may justly sway us in this Case; for the Title prefixt doth not only beare this constru∣ction; but more directly points out, and inclines

us to this meaning; Titles being therefore given, that they may designe the Authors, or Composers of that worke unto which they are prefixt; and the Fathers living in the first Ages should best know the Tradition; the Title then of the Apostles Creed is not nakedly produced as a convincing Argument, but as backt, and seconded with the Attestation of Antiqui∣ty.

As for the contrary Instance of the Canons of the Apostles, although they beare the name of Clemens in the Inscription, who first gatherd them into one Body, yet they may well challenge the Apostles for the Authors, who first instituted, and put them in Practise.

Then, as to the promiscuous use of the name Apostle, and Apostolick and the applying of them to the Ancient Bishops it will not hurt at all, or prejudice the Title of the Creed, Because the Fathers entitle it to the Apostles so cal'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of Eminency; some of them expresly naming the Twelve, as Ambrose, Ruffine, and Augustine: others decy∣phering them by such circumstances, as can agree to none other than The Apostles, who left the Srciptures to us; so Irenaeus. Such Apostles, who received this Rule from Christ their Master, at the very begining of the Gospell, and before the rise of any Heresy; so Tertullian. Such who left us the Faith per successionis Ordinem, by a continu∣ed line of Episcopall successours; so Origen. And all the rest name the Apostles indefinitly, not limited to a particular See, charge or place, by any determining circomstance; now, it is a knowne Rule in Logick concerning ambiguons

Termes, Analogum per se positum, stat pro famosiori Ana∣logato.

Neither, indeed, do the instances alleadged shew that the Name was commonly given to every Bishop at large, but either to some Episcopall See, which the Apostles had personally founded, as to that of Rome, founded by Peter and Paul: or, to some speciall Per∣son, who planted a New Church, or converted a whole Nation to Christianity, (which is a worke properly Apostolicall) as to Epaphroditus, of Collosse and Augustin, of our Saxon nation, & in his sense did our Saxō Kings probably give the Title of Apostolick to the Bishop of Rome, as well as for the former reason; because Grego∣ry the Great sent over Augustine hither with certaine co∣adjutors, to convert our Ancestours from Paganisme.

The like may be said, in proportion of Philip the Deacon, who was sent by the holy Ghost with a speci∣all Commission to convert the Eunuch of Queene Can∣dace; and, by his meanes, the whole Nation of Ethiopia, as Church-story tels us.

But to the criticall quarrell against the word [Sym∣bolum,] that not it, but [Symbola] signifies such a Col∣lation; I shall endeavour to evidence the contrary out of good Authors, and by the judgement of learned Criticks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, collecta, caena collectitia, saith Budaeus in his Lexicon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Jul. Pollux in his Onomasticon. lib. 6. cap. 1. the accent whereof shewes it is the Gen. case plurall of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athenaeus hath the same instance, lib. 8. circa finem; rea∣ding the gen. case 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so Budaeus cites it, though Casaubon, in his Edition, read it otherwise. Latine Authors also agree to this Reading, in whose writings we find Sym∣bolum taken in this sense, as well as Symbola. Ter. in

Andr. Act. 1. Scen. 1. Symbolum dedit, caenavit. ubi Symbolum quidam imperitè corrigunt, saith Budaeus, cum u∣trum{que} dicatur aequè rectè. Plautus in Sticho; Eo condictum Symbolum ad caenam, ac ejus conservum Sangurinum Syrum. And, in his Curcul. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocat Symbolorum Collectores-Legimus apud Gellium, Talia Symbola; saith H. Steph. in his Thesaurus; though in his own Edition of Gellius Pa∣r•••• 1585. he read Tales Symbolae; this being in likely∣hood the ground of the difference, that Symbola is the more usuall word, whereas in the old copies it was written Symbolum; this correction therefore is corre∣cted by Budaeus. The same Stephanus in his Thesaurus, tells us—Apud Plautum ac Terentium, non solum Symbolam, sed & Symbolum legimus. And, concerning this Etymo∣logy of the Apostles, Symbole, he is cleare and plaine—ut ut sit, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apostolicum potius ab hac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significatione, quam ab altera (ad quam id non∣nullos referre dixi) viz. Tessera militaris, appellatum fuisse, Augustini etiam testimonio confirmari potest. Serm. de Temp. Then, he adds; Symbolum tamen est potius quod confertur, id est, collatum, quàm collatio, haec enim est ipsa conferendi actio; Which words apply the Title of Symbolum more closely and genuinely to the Creed, which is nothing but Corpus Fidei è duodecim Articulis collatum, sive col∣lectum.

Although then we might say of this word Symbo∣lum, as of some others, that the Holy Scriptures and Fathers take not a few Termes in another sense, then they are commonly used in by prophane Authors, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sacramentum &c. Yet in this particular we need not make use of any such refuge, because the Fathers who used the Title of Symbolum, were many of them skilled in the Greeke tongue, and use it in the same sense, as other heathen Authors before them did.

Lastly, to that Division of the Creed which Cajetan mentions out of Aquinas, which relates to the matter, not to the makers of the Creed, it is scarce worth the answering; for Cajetan there speakes of Symbolum in generall, not of the Apostles Creed precisely; he grants that the Distribution of the Articles, according to the number of the Composers, was one very known, and famous; he brings such a reason of the word Symbo∣lum, as contradicteth not the other, but rather allu∣deth to it; and lastly, apologizeth for Aquinas, because he passed by the usuall distinction.

Ob. 2. Against the Title [Apostolick] It might be so called, not that it was composed by the Apostles, but because it is a Compendium of the Apostles Doctrine, and, of all other Creeds, comes neerest the very words of the Apostles, and Evangelists. So, the Symbole of the Church at Jerusalem is styled by Cyril, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Tradition of the Holy and A∣postolick Faith. Or, it might be called the Apostles Creed, because it was received from the Apostolick See, that is, the Romane, founded by Peter and Paul, two famous Apostles; and thence usually honoured with that Title.

Answ. Here's another [might be] a private conje∣cture without any ground, or Proofe; whereas he that will deny an Ancient and publiquely received Tradi∣tion, ought to bring more then his bare conjecture, if he would be believed against the joynt Testimonies of so many Authors both Ancient, and Moderne. It is a maxime indeed in Controversies, that Affirmantis est Probare, that it behooves the Affirmer of a Tenent to shew, not only that it may, but that it must be thus; to evince the opinion he maintaines, by some convin∣cing Argument; but this is to be exacted, when he

broacheth some new opinion of his owne, or main∣taines one lately held, and taken up by some few; not so, when the Affirmer relies upon a Tradition of so many yeares standing, and this Tradition confest by the Adversary, as this of the Creed is; for such a Tra∣dition as this, is a sufficient [must be] unlesse the falsity or mistake thereof can be demonstrated.

Besides, the reason of the name delivered in the objection, doth notat all oppose, but agree with the Tradition; for the Apostles might well deliver in the Creed, the summary of what they were to Preach more at large; and, that the Apostles Creed comes nearest of any other to the words of the Apostles in their writings, argues them, rather than any other, for the Composers of it.

As for the testimony of Cyril, he calls not the Jero∣solymitan Creed in the place here cited, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tradition or Declaration of the Holy Apostolick Faith, as the objector alleadgeth; but he tells his Auditors, that in the precedent Daies of Lent, he had discoursed unto them, as farre as his Catecheses would permit, of the Holy, and Apostolick Faith delivered unto them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to make open Profession thereof at their Baptisme; which Holy and Apostolick Faith, was delive∣red in that Creed of his, which he there sets downe, and explaines; and is so called by him, in opposition to hereticall senses and Interpretations: but that Creed, which he there Comments on, being the Jero∣solymitan, differs not from that of the Apostles, as we shall shew more cleerely anon.

Lastly, for the Denomination of the Apostles Creed from the Apostolick See of Rome, we shall examine it, when we come to answer the Objections.

Ob. 3. Against the Traditio Majorum, the received

Tradition and Consent of the Primitive Fathers, who were best like to know the Authors, as being nearest the Apostles Times; it is objected; That Ruffinus counts it not for a certaine story, as appears by those generall and indefinite words—Qui Symbolum tradide∣runt, Those who delivered the Creed to us, as if he knew not who they were: as also, that no Author seemes to have wrote so before the yeare 400; nor after this, except he lived in the westerne Church. And the Ethi∣opick Creed differs from ours, and agrees more with the Nicene. Besides S^t Aug. Testimony Serm. 115. seemes to be supposititious.

Answ. The weaknesse of these Arguments which are brought to overthrow so old, and Catholick a Tradition, doth not a litle confirme me in my Be∣liefe, that the Apostles were the Authors of the Creed.

First; Ruffinus in that place shewes no doubt at all of the Authors, as appears by the fore-cited Relation; but having before recited the Tradition of his Ance∣stors and himself accordingly affirmed the Apostles to have been the Authors in these words—Symbolum fecerunt Apostoli in his Sermonibus, in unum conferendo quod unusquis{que} sensit—Decessuri ad predicandum, istud unani∣mitatis & fidei suae Indicium Apostoli posuere. Sure those following words, qui Symbolum tradiderunt must needs relate to the Apostles, as the antecedent.

Secondly; that severall Authors have mentioned this Tradition before the yeere 400, as well as after, and those, not only of the Westerne, but of the Ea∣sterne Church▪ I appeale to the fore-cited Testimonies of the Fathers; among whom, Origen, Marcellus of Ancy∣ra, and Cyril of Jerusalem, were of the Greeke Church, and before the yeare 400; whereof the two latter

set the Creed downe, and Origen tells us, that the A∣postles delivered it: Tertullian and Ambrose were of the Lattine, or Westerne Church, whereof the former sets it downe, and entitles it to the Apostles; and the latter names the Twelve Apostles for the Authors, citing for proofe both of the Creed and its Composers, a perpe∣tuall, inviolate Tradition of the Church of Rome; now S^t Amb. flourished before the end of the fourth Century, Tertullian long before.

As for the silencing of the Apostles Creed, since the Nicene Councell, in the Easterne Church; 'tis cleere, that it was extant amongst them since the Councell, for Marcellus sets it downe, and Chrysostome explaines it; but when the Constantinopolitan Creed was framed, it was by degrees, it seemes, disused, because therein in∣cluded. Then, as to the Ethiopian Creed; it is the very same with the Nicene or Constantinopolitan, and commu∣nicated from the Greeke Church, by the neighbour∣ing Patriarch of Alexandria (as in all likelihood we may suppose) to that more Southerne People.

Lastly, To the Testimony cited out of the 115. Serm. de Temp. The objector confesseth; that the Creed was first rehearsed entire, and then explained; only, he questions the assignation of the severall Articles to distinct Apostles as a spurious piece inserted (out of the Margine) into the Body of the Sermon; the rest he acknowledgeth for genuine: but this passage I stand not much upon, whether it were so, or other∣wise; for notwithstanding this supposall, the Creed may well be styled a Symbole, or Collation, because agreed on in common by the Apostles, they reducing the Number of the Articles to Twelve, because themselves were Twelve, the Founders, or Foundation of the Christian Faith, as S^t Paul cals them. Eph. 2. 20. & S^t Jo. Re. 21. 14.

Reason 2^d. In the Primitive Church the Catechumeni were men instructed in the first Rudiments of Christi∣anity; chiefely, in the time of Lent: Then, on Palme∣sunday, they were called Competentes, that is, joynt Peti∣tioners of Baptisme, and had the whole perfection of the Faith, that is, the whole Body of the Creed expounded unto them, because Easter, the assigned Time of their Baptisme, then approached. This is testified by S. Am∣brose Epist. 35. lih. 5. Sequenti die, erat autem, Dominica, post lectiones at{que} Tractatum, dimissis Catechumenis, Symbo∣lum aliquibus competentibus in Baptisteriis tradebam Basili∣cae. That is, The next day, being the Lords day, af∣ter the Reading of the Scriptures, and the Sermon, having dismissed the Catechumeni, I delivered the Creed to certain Competentes, in that part of the Church which is assigned for Baptisme. And, by Isidore of Se∣vil lib. 1. De Eccles. Offic▪ cap. 27. De Domin. Palm. Hac autem die Symbolum Competentibus traditur propter confinem Dominicae Paschae solemnitatem, ut quia jam ad Dei gratiam percipiendam festinant, fidem, quam confiteantur, agnoscant. That is, On this day [on Palmesunday] the Creed is delivered to the Competentes, by reason of the ap∣proaching solemnity of Easter, that so they may more fully understand and embrace, that Faith which they professe, their Baptisme now hastening on. And wee have already in part demonstrated the same, out of the forecited Fathers; particularly, out of their Ho∣milies on the Creed, which they commonly made on Palmesunday to the Competentes, who were now ready to be baptized. But now, when Easter came, the solemne time of Baptisme (as Pentecost also was) before they were admitted to it, they made an open confession of their Faith, as our Infants now doe in the Person of their Godfathers.

I aske then what confession of Faith was this, which they thus publiquely pronounced at Baptisme? No man is so absurd to think, that every one was left to his owne discretion, to frame it as he pleased, but that the Church had a certaine prescribed forme of words, or Rule of Beliefe, which the Competentes did openly rehearse; the same forme no doubt, which had been explained unto them on the foregoing Palmesun∣day; now, this was no other then the Apostles Creed, as appears both by those Homilies of the Fathers upon it, which were usually made to the Competentes on Palmesunday, as preparatives to their Baptisme; as al∣so, because we find no other Confession of Faith pub∣liquely received in the Church, for above 300 years after the Birth of our Saviour, besides this of the A∣postles.

To this agree the words of Saint Jerome, cont. Luci∣fer. Solenne est in lavacro, post Trinitatis confessionem, inter∣rogare; Credis in sanctam Ecclesiam? credis remissionem peccato∣rum? That is, It is the custome at Baptisme, after confession of the Trinity, to aske; Believest thou the Holy Church? believest thou the Remission of sinnes?

And long before him, S. Cyprian. Epist. 70. ad Janu▪ ar. &c. Ipsa interrogatio quae fit in baptismo, testis est veri∣tatis; nam, cum dicimus, credis in vitam aeternam, & remissi∣onem peccatorum per sanctam Ecclesiam? Intelligimus, remissi∣onem peccatorum, non nisi in Ecclesiâ dari; That is, The very questioning in Baptisme witnesseth the Truth; for when we say, believest thou the life everlasting, and remission of sinnes, by the holy Church? We con∣ceive, that remission of sinnes is not given but in the Church.

If any one desire to have this Custome of rehearsing

the Creed at Baptisme, brought higher yet, up to the Age of the Apostles, that so we may know positively when this forme of Profession began; and the rather, because when the Apostles baptized 3000 in one day, and presently after S. Peters Sermon, either no forme was then used, or it was a very short one, and quick∣ly learned.

I Answer, That the custome of making Homilies on the Creed by the Catechists, and Bishops of old, for the better instruction of those who were to be Baptized, shews that this confession was very anciently practised; and Russinus (who himselfe was ancient) tells us of many Illustres Tractatores, many famous ex∣pounders of the Creed in this kind, before his Time; why then may not we justly referre that custome to the Age of the Apostles, whereof we can find no be∣ginning in the Church?

But to give you a more Positive and Expresse proofe, that place in the First Epistle to Timothy cap. 6. v. 12. where he is said, to have made a good Profession before many witnesses, is understood of the Profession of the Creed at his Baptisme, by S. Jerome, and Occumeni∣us. And that other passage, in Heb. 6. 1, 2. of Faith to∣wards God, and the doctrine of Baptismes, which are there joyned together; is understood in the same sense, by Chrysostome, Augustine, Oecumenius, Theophylact; and, of latter times, by Calvin and Panaeus, as hath been shew∣ed before.

Then, for the instance of S. Peters 3000 cōverts, it is not said that they were Baptized all in one day (which can hardly be judged probable at that time, for want of hands enough to the worke, want of water about Je∣rusalem, and the danger of making so publique a Bap∣tisme) but added to the Church, that is, dederunt nomi∣na

Christo, they put themselves in the list of Disciples, or Catechumeni, and so became Candidates of Bap∣tisme; a custome anciently used in the Church, as ap∣pears by Tertullian De Baptismo. But if by Adding, we must needs understand Initiating into the Church by Bap∣tisme; we must interpret [The same day] thus; About the same time; Day being put for Time, by an usuall Hebra∣isme; for which see Deut, 27. 2. compared with Ios. 8. 30. &c. and Luk. 19. 42.

As for their Confession of Faith, whether the same Day or afterwards; I readily grant, that it could not be then framed in the words of the Apostles Creed, which was not so early composed, but instead of that they publiquely attested to the Truth of Saint Peters Sermon, which contained the fundamentalls of Chri∣stianity, that were after succinctly gathered into one Body in the Summary of the Creed; which was thence forward the sole forme of Confession, or Beliefe used at the time of Baptisme, for none other we finde then used.

Besides, some of the first conversions were miracu∣lous, and so not to be drawn into example, as ordi∣nary, set Patternes of the Churches succeeding Pra∣ctise; the Apostles had the gift of discerning faith in the heart, and so needed not alwaies expect an open Profession; whereas others, in following Times, who had not the same Gift, were tied to the ordinary Rule and method of proceeding: thus the same Apostle caused Cornelius and his friends to be Baptized (with∣out any formall Profession of their Faith that we read of) because he perceived that the Holy Ghost was powred on them. Act. 10. 47, 48.

Reason 3^d. The Creeds or Confessions of Faith, which

were framed by the Councells of Nice, Constantino∣ple, Chalcedon, and the rest that followed, or, which we find in the writings of the Fathers, as in Athanasius, Ierome, and others, are no new Creeds, but comments on the old, explanations of some points, not so fully and clearly exprest, which were then called in question, and misinterpreted by some Hereticks of those times: Now, this may serve for a third Ar∣gument to prove that these Councells and Fathers had still a very carefull Eye on some former Creed, derived from the Apostles unto their Times, as a Rule or patterne to square their Symboles by. To instance in the two most famous, the Nicene, and Athanasian.

The Nicene Creed enlargeth it selfe chiefly, in the Point of our Saviours Divinity, and that of the holy Ghost, withall adding here and there some small Particles by way of Explication.

1. To the first Article it addes [and of all things visible, and invisible] thus more distinctly setting downe the parts, ornaments, and inhabitants of Heaven and Earth; and, withall condemning the opinion of some ancient Hereticks, who made the Angels the Creatours of the world and so exempted these invisible Spirits from the ranke of Creatures.

2. To the third Article, it addes [who for us men, and our Salvation came downe from Heaven and was incarnate &c.] thus setting downe the end of our Saviours Incarnation.

3. To the fift Article, it addes [according to the Scriptures] thus shewing how our Saviours Resurrection answered to the foregoing Prophecies of the Old Te∣stament.

4. To the seventh Article, it addes [whose King∣dome

shall have no end] thus setting downe the necessary consequent of the generall Judgment, namely, the eternity of his heavenly Reigne, Christ having then fully vanquisht, and trodden all enemies under his feet.

5. To the eight Article, it addes these two Epi∣thets which are applied unto the Church by way of explication, viz. [one, and Apostolick] the first included in the word [Church] which is of the singular number the second, in the word [Catholick] for as the Apostles Commission was vniversall, so also was their doctrine, on which the Church was Founded.

6. To the tenth Article, it addes [I acknowledge one Baptisme for &c.] thus shewing the meanes or Ordi∣nance of Gods appointing, whereby he forgives, and cleanseth us from sin.

Then, for the Creed of Athanasius; If we cut of the Preface, and conclusion, which (to speake properly) are no parts but Adjuncts of it, as wherin he shewes the necessity of the Catholick Faith to Salvation; that is, the evident danger of denying, opposing, or cor∣rupting any Article of the Faith, as the Arians, and o∣ther Hereticks of those dayes did.

1. He explaines at large the mystery of the Tri∣nity, which lies infolded in the First, Second, and Eight Articles of the Apostles Creed, wherein we professe to believe in God the Father, in his Sonne Iesus Christ, and in the holy Ghost: for this believing, or putting our whole trust, and confidence in the Sonne, and holy Ghost, as well as in God the Father, shewes their coequality of power, Goodnesse, Wisedome, and All sufficiency with him; and consequently, their Identity of na∣ture; whence; the holy Scripture every where forbids us to place our Faith in, or rely upon any Creature

but to trust in God alone; and when the Creed comes to the Article of the Church (which is but an assemb∣ly of men, though of the best and highest rancke) it changeth the style, saying, not as before, I believe in the Holy Catholick Church, but, I believe the Holy Ca∣tholick Church.

2. He distinctly unfolds, & illustrates at large the my∣stery of our Saviours Incarnation, especially, by the similitude of the Soule and Body. Now, this is nought but a Paraphrase on the third Article of the Apostles Creed.

3. To the tenth Article, namely, that of the Resurrection, he adds these words [all men shall give an account for their workes] which shew the end of the Resurrection, & are besides involved in the precedent Article of Christs com∣ming to judgment, for there can be no Judging of mens Actions without a previous examination, and giving an Account.

4. To the last Article, namely, that of Life eternall for the good, he addes [and they that have done evill shall goe into everlasting Fire] which necessarily followes by way of opposition, besides, that it 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 confessi∣ons 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 defe∣ctive,

for which I have before given some Reasons; if we will find it full and entire, we must have re∣course 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 Ni∣cene, Chalcedon, and that of Athanasius, have added no∣thing in substance (as appears by what hath been said) but only in explication.

As for Tertullians Creed, though it be more imper∣fectly set downe in his Booke De virg. Vel. and that a∣gainst 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 invio∣late) he sets it downe more fully; only, he expres∣eth not distinctly, and at large, the Article of the Ca∣tholick Church, and that of Remission of Sinnes, for the former had not been yet oppugned by Novatus, or Do∣natus; 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 implicite∣ly 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 Commu∣nion of Saints: for the Title of Believers is the usuall stile of Christians, and of the Christian Church, un∣der 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 Ter∣tullian 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 en∣gage our selves to performe it as the condition of the Gospell-Covenant, required on our Part as neces∣sary to Salvation; whence, by a Metonomie, 'tis 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 Prea∣ched 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 Resurre∣ction, 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 san∣ctos 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 anci∣ent 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; in∣violable 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 acknow∣ledged 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 explicati∣ons, 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 In∣fallibility. But as to the Exegericall succeeding Creeds which the whole Church hath for many Ages imbra∣ced, they were Framed in generall Councels or con∣firmed by Generall Practise. Now, the Catholick Church, which received the Creed from the Apostles, and pre∣served ••t as an inviolable Depositum, may justly be presumed best to know the meaning of it; the Com∣mon Mother of Christians can best informe us which is the true sence of the Common Faith, and hath sufficien•• authority to impose it upon Her Children.

Reas. 4. Those Fathers who wrote since the Nicene Coun∣cell set downe, and explaine that Creed which beareth the Apostles name, not that which was framed in the Councell of Nice as appeares by the fore-cited Testimo∣nies; Now, this they would not, nor could have done if the Nicene Creed had been the first. The first Father, whom we find to meddle with, or handle the Nicene Creed, is S^t Cyril Patriarch of Alexandria, who flourished an whole Century after the making of it. Doth not this plainly shew, that the Church had still the prime, if not the sole respect to that Symbole or Rule of Faith which the Apostles left her, as the maine Basis on which the Faith of her Children was built; the Root, whereout other Creeds, as so many Branches, sprung? the Fathers, who since the celebration of that Councell, have explained and commented on the Apostles Creed, I have already mentioned, viz. Chrysostome, Augustine, Chrysologus, Venantius, Eusebi∣us, &c.

Reason 5^th. It is a received Rule, which S. Augu∣stine laies downe, lib. 4. De Baptismo, cont. Donat. cap. 24. Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentum est, non nisi authoritate Apostolicâ traditum, rectissimè creditur. That is, That which the universall Church holdeth, and hath alwaies retained, not be∣ing ordained by a Councell, is most justly believed to have been derived unto us by the Authority of the Apostles.

And, this rule is grounded upon good Reason, be∣sides the Authority of the deliverer: for a generall effect must have as generall a cause; they must be both of the same latitude, and extent: now, there is no Generall cause imagineable of a publiquely received

Doctrine, Goverment, Ceremony, or Discipline in the Catholicke Church (such especially, as is deri∣ved to it from hand to hand, time out of mind) but the Authority of a Generall Councell, which is the Church Representative; or the concordant preaching of the Apostles, who first planted Christianity in the Churches of the whole world. So then, to apply this Rule unto our present purpose. That the whole Church holds the Apostles Creed, experience demon∣strates: that it hath been alwayes reteined in the Church, the Testimonies of the fore-aleadged Fa∣thers shew, and that it was not Framed in any Gene∣nerall Councell, sufficienty appears both by the copies of those Creeds which were framed in them, found vary∣ing from that of the Apostles; as also, by the writing of those Fathers who lived before, the first General Councel held at Nice, wherein they make mention of a Rule of Faith, derived downe to them from the Apostles which some of them also set downe, as Irenaeus, Tertullian, Origen.

Reason. 6^th.

Before the Nicene Creed was framed, both the Easterne, and Westerne Churches had an Anci∣ent Symbole or Creede. Socrat. lib. 5. cap. 6. Which could be no other than that of the Apostles, since no other is assigned, or mentioned by any good Au∣thor.

First; That the Westerne or Romane Church had such an Ancient Symble appeares.

1. By the words of Vigilius Byshop of Rome, lib. 4. De Eutiche—Roma, & antequam Nicena Synodus conveniret a temporibus Apostolorum us{que} all nunc—ita fidelibus Symbolum

tradidit viz. & in Jesum Christum, Filium ejus, Do∣minum; nostrum; leaving out the Particle Ʋnicum That is.

The Church of Rome even before the Nicene Councell; from the very Apostles times till this present, in these termes delivered the Creed unto Be∣lievers—And in Jesus Christ his Sonne our Lord, leaving out the Particle [Only].

2. By Ruffinus, in his Tract on the Creed, who compares the Aquilean Creed with the Romane, and withall tells us, that the Creed was believed so anci∣ent in his time, that it was then held for an Apostoli∣call Tradition. Now this Ruffinus was a man of note in the Church, nine yeares before the first Councell of Constantinople, viz. in the yeare 372. when he went with Melama from Rome to Alexandria; about which time also S. Ierome wrote letters to him, namely his Epist. 5. & 41.

Secondly, that the Easterne Churches had an anci∣ent Creed too, before the Nicene Councell, appears by the same Ruffinus, who compares the Aquilean Creed with that of the East, as well as with the Romane. The same appears by Cyril of Ierusalem, who explaines it at large in his Catecheses; and this Creed of his ex∣plaining, we shall find much consonant to that, which we now call the Apostolicall; only cutting off some few exegeticall Particles, which were added to fore∣arme his Auditors, and other orthodox Christians, a∣gainst succrescent Heresies: to which Creed of his he adjoynes also some practicall Grounds, for the more compleat instruction and Preparation of them, against the time of Baptisme.

This Cyril was first Catechist, then Patriarch of Ieru∣salem, and sate afterwards in the first Councell held at

Constantinople, where the Easterne Bishops were only present, and composed a Creed almost in the same termes with this of Cyril: He composed these Cateche∣ses in his youth, about the yeare 350; and died in the yeare 386, five years after the celebration of that Councell; as the learned Vossius demonstrates out of Leo and S. Jerome, compared with a passage in his sixt Catechesis. Now, as the Fathers of the first Councell at Constantinople, laboured not to frame a new Creed, but were contented to enlarge the Article concerning the Holy Ghost, against Macedonius who perverted it: so, we may justly suppose, that the Nicene Fathers retained the words of that Creed, which had been of old re∣ceived in the East (least they might, otherwise, seeme to have framed a new Faith) amplifying only the Article concerning the Divinity of our Saviour, which was then called in question by Arius; that so it might appeare to the World, quaedam tantummodo explicatius di∣ci, as the same Vossius rightly conceives. Cut off there∣fore from the Nicene, or Constantinopolitan Creed (or, from that of Cyril, which much symbolizeth with it) the Additionals unto those two Articles, and you have the whole Creed of the Apostles: for [the Communion of Saints] is not a distinct Article, but a part, or Para∣phrase of what goes before; Saints, being implyed in in [Holy] and Communion, in [Church] or Congregati∣on, Ecclesia, which is an Assembly of selected People: and Christs descent into Hell, is presupposed to the Arti∣cle of his Resurrection.

Therefore, to think that Cyril in his old Age, or Iohn the Patriarch his Successor, added all that to the Jerosolymitan Creed, which followes the Articles of the Holy Ghost, is nothing probable, because Cyril doth not barely set downe the Articles, but Catechetically

explaine them also, together with the rest which pre∣cede; and there hath been no reason, ever yet assigned, to make us doubt of the composing of these Catecheses by the same man, and at the same Time when he was Catechist, which was in his youthfull Age, seeing they all alike relish of the same juvenile, extempora∣ry stile; the consideration whereof hath made some to doubt, whether any of them were Cyril's, or no; be∣cause they seemed not elaborate enough for so grave a Patriarch; though they seeme indeed to have beene set forth by his Successor Iohn, and thence became en∣titled unto him by some latter, unwary Transcriber; which may serve to satisfy that objection taken out of Simlerus, who in his Index of those Bookes which the City of Auspurgh bought of Antony Eparch of Coreyra, reckoneth, Joannis Jerosol: Catech. Illuminat. du••devi∣ginti, & Mystagogicus quin{que}.

If any yet desire, to have this more fully, and clearly demonstrated, viz. That the Easterne Churches had an Ancient Forme of Beliefe derived to them from the Apostles, and whereto they profest to adde nothing in their following confessions (because as it is more obscure, so it is more oppugned) they may please to consult these following Testimonies.

1. Epiphanius, in his Booke called Anchoratus, having set downe the Nicene Creed as we now have it at large adjoynes these wordes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Faith, (saith he) was delivered by the holy Apostles, and (in the Church, the Holy City) by all the holy Bishops together, above 310 in num∣ber. The same Creed, then was delivered by both; by the Apostles, as the Primitive Authors; by the Nicene

Fathers, as the Expositors. The Nicene Creed thus at full set downe by Epiphanius, was written seaven years before the first Councell of Constantinople, which first added, all after the Article of the Holy Ghost, unto that forme which the Nicene Fathers had delivered (although they were not the first framers of those ad∣ditionall Articles) and having thus compleated the Creed by borrowing the remaining Articles from that of the Apostles, confirmed the entire forme by their Synodicall Authority, and so commended, yea pre∣scribed the whole to the Catholick Church.

2. The succeeding Councells in the Easterne Church, expressely tell us, that they and their Prede∣cessors, were neither Authors of any new Faith, nor Adders to it, but only Establishers and Exposirors of the old. The first Councell of Constantinople (which was the second Generall) calls the Nicene Creed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most ancient, although that Synod was ce∣lebrated but 56 years before; the reason therefore of this Title is, that they looked upon that Creed, not as first composed by the Bishops of the Nicene Synod, but as derived and declared out of a Creed ab ultima antiquitate in Ecclesiâ recepto, received in the Church from all Antiquity, as the Reverend and Learned Primate of Armagh hath rightly exprest it. They also decreed to retaine it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as most agreeable to the Sacrament of Baptisme. Theod. lib. 5. hist. cap. 9.

The Bishops Assembled at Tyre, Anno 518. professe to embrace the Nicene Creed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expounded, (not made) by that Synod, Act. Concil. 5. Constant. sub Mennâ. And againe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, That holy Creed, whereinto we were all Bap∣tized, the Nicene Synod with the assistance of the Holy Ghost hath publickly declared, that of Constantinople hath ratified, that of Ephesus hath confirmed, and (in like manner) the Great holy Synod of Chalcedon hath sealed.

The Councell of Chalcedon, (which was the fourth Generall) styles the Creed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Doctrine unshaken or unmoved, from the first Preaching of the Gospell; and withall tells us, that the Councells of Nice and Constantinople, expoun∣ded the Faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not adding ought, as if the faith of their Prede∣cessors had been deficient, but declaring their sense by Scripture Testimonies. Evagr. lib. 2. cap. 4. To this a∣grees also that of the Emperour Iustinian, writing to Epiphanius Patriarch of Constantinople; we keepe, saith he, that decree of faith (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or Symbole, which was explained by the 118 Fathers [in the Coun∣cell of Nice;] which also the 150 Fathers [in the first Councell of Constantinople] farther declared, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not as though the ancient faith were defective, but because the enemies of the Truth partly rejected the Divinity of the Holy Ghost, partly denied the Incarnation of God the Word, therefore the said Fathers by Testimonies out of Scripture ex∣plained this Doctrine more at large. Thus he, 7. leg. Cord. De Summâ Trinitate, & Fide Catholicâ.

3. To give you the Testimony of the Westerne Church, for confirmation of the same Truth, The Li∣turgy called Ordo Romanus, a Book of known Authori∣ty and Antiquity, in the Preface to the Nicene Creed,

hath these words, directed to the Persons who were to pronounce it before their Baptisme; Audite suscipi∣entes Evangelici Symboli Sacramentum, à Domino inspiratum, ab Apostolis institutum, cujus pauca quidem verba sunt, sed magna mysteria. In which words, the Nicene Creed is called, The Evangelicall Symbole, inspired by Christ, and ordained by his Apostles. And another old Latine Li∣turgy, in use about the yeare 700, hath these words of the same Creed, Finito Symbolo Apostolorum, dicat Sacer∣dos, Dominus vobiscum; Where it is also expressely call∣ed, The Creed of the Apostles, that is, the same explai∣ned and enlarged. For these Testimonies I am indeb∣ted to the said R. and Learned Bishop.

Now for a close to these Authorities and Argu∣ments, I shall subjoyne the testimony of Franc. Quare∣simus, of the Order of Minors, a Person of good note in the Romish Church, as who was made by the Pope, his President, and Apostolick Commissary in the Holy Land; during which office of his, he took incredible paines in searching out the Antiquities of Palestine; now, this Author, in his Book called, Elucidatio Terrae Sanctae. Tom. 2. lib. 4. Perear. 9. cap. 1. Brings two opinions con∣cerning the Place, wherein the Apostles composed the Creed.

The first, that of Adrichomius, who thinkes it pro∣bable that the place was Caenaculum Sion, a Place fa∣mous for many other sacred Actions, as wherein our Blessed Saviour celebrated his last Supper, and insti∣tuted the most holy Eucharist; wherein, the Holy Ghost descended on the Apostles at Pentecost; and wherein, they held that famous Councell about the abrogating of the Ceremoniall Law. Act. 15. conso∣nantly to which Tradition, he brings that saying of the Evangelicall Prophet, Out of Syon shall goe forth the

Law, and the word of the Lord from Jerusalem. Isa. 2. 3.

The second, that of Frier Anselme, and others; that the place, where the Apostles framed the Creed, was on Mount Olivet, three Bow-shootes from the place where Christ is said to have wept over Jerusalem; for which he gives this reason.

Quia est communis in partibus istis Traditio, perpetuis monumentis a fi∣delibus confirmata, qui ibi antiquitùs pulchram eo intuitu aedificarunt Ecclesiam, sub titulo S. Marci Evangelistae, ut in vetusto MS. libello de locis san∣ctis exaratum inveni, & meminit Fr. Anselmus; & non modica illius fundamenta, & ruinae adhuc cer∣nuntur. Subtùs est pulchra oblonga cisterna in r••pe montis excisa, duodecim habens in eadem rupe ex∣cisas naviculas sivè arcas, in memoriam duodecim Apostolorum, qui unà ibi collegerunt caelestis do∣ctrinae aquas salutares, quibus totus mundus imbi∣bendus erat; Ad eam descenditur per angustum o∣stium, quod Civitatem respicit.

Thus both opinions agree in the maine, that there was a certaine place wherein the Apostles assembled to compose the Creed, although they somewhat dif∣fer about the assignation thereof; which circumstance is not much materiall, especially seeing Adrichomius delivers his opinion but as a probable conjecture; which may therefore well give place unto the latter, as being fortified with the more convincing circum∣stances, of an ancient, well-grounded Tradition pre∣served by the Neighbouring Inhabitants, and of a Church built in the memoriall thereof, with a large Cisterne underneath, hewen out of the maine Rock, having twelve cavities in it according to the number of the Apostles.

And thus, at length, have I run through my

Proofes, drawne from Scripture, Antiquity, and Reason; which, I hope, may prevaile with any indifferent judgment, to acknowledge this Creed for the Compo∣sure of the Apostles, rather than upon some few weak conjecturall Grounds, to deny those Composers, which the Title points us to; and then ascribe it to I know not what Namelesse, and uncertain Authors, at an indefinite, and uncerteine Time, that is, to they know not whom, nor when; contrary to so old, and generall a Tradition.

This destructive Divinity, which hath been so fre∣quently broached in this All-reforming Age, will not be found altogether so good in the Issue; it is not safe tempering with the maine Grounds of our Religion; If we deny, or doubt of the Infallible Authority of the Creed, (as we doe, if we deny that it had infallible Authors) what will become of Christianity? If the Foundations be destroyed, what can the Righteous doe? Ps. 11. 3. The profession of our Beliefe is that which makes us Believers, and ranks us in the number of the Faith∣full. The Creed is the maine ground worke of our Religion, take which a way (with the succeeding Creeds that have explained it in some poynts, by as∣signing the true sense thereof, in opposition to Hereti∣call Glosses) and the whole frame of Christianity falls instantly to the Ground.

Leave men once to the bare letter of Scripture, (which being large, and made up of severall pieces, whereof all were not generally received till the end of the fourth Century, & since that by reason of its dark, and ambiguous expressions, and not a few seeming contradictions, hath been found unhapily abnoxious to the weaknes and malice of erroneus interpreters) by taking a way the Creeds, which as they are more

short so they are more cleare and plaine Summaries of the Christian Faith; together with the consentient judgment of Antiquity; which hath acknowledged and established them, and delivered them over to us: And then with out the spirit of prophecy, we may soone foretell what will become of Religion: Then what with Marcionis Machaera, and Valentini Stilus (to use the words of Tertullian), What with chopping off whole Bookes at a blow, yea an whole Testament, With the Anabaptist; what with razing out whole chapters, and verses, scraping out words and letters, altering of points and comma's; What with wresting and torturing the poore remainder, untill it speakes the tormenters mind (which hath been the desperate Project, and Practise of Hereticks in all Ages) a very small portion of our Religion will be left entire, yea, no meanes will be at all left to convince many er∣rours, or to satisfy Pilats so necessary question What is Truth? Jo▪ 18. 38. Now Pilate mist of an answer, be∣cause he would not stay to heare it; but we may stay long enough without one, even till our Saviour (who was asked the question) come againe, and discover the hidden things of Darknesse.

This made Tertullian bold to say, Non provocandum est ad Scripturas, nec in his constituendum certamen, in quibus aut nulla, aut incerta victoria est, aut parum certa. De praesc. adv. haer. cap. 19. that is, There's no appealing to the Scriptures, nor can we determine the controversies out of them from which we may expect but an uncerteine victory or none at all. Scripturas obtendunt (saith the same Tertullian of the Hereticks) & hac suâ audacia statim quosdam movent; in ipso verò congressu firmos quidem fatigant, infirmos capiunt, medios cum scrupulo dimit∣tunt

cap. 15. that is, They pretend Scripture, & with this boldnes of theirs they presently move some; but when they come to dispute, they weary the strong, catch the weake, and send away the indifferent, or midling sort, with scruples in their brests. S^t Paul therefore chargeth Titus, (whom he had left as his Deputy in Crete, to oversee the Churches which he had there planted) not to dispute with Hereticks (as being men condemned of themselves) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to reject, or excommunicate them, after the first, or second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is Publick Admoniton; or Reprehension, for they who are so in love with their new opinions, as not to yeeld unto the Authority of the Church, will les yeeld unto the force of Arguments; which are easily illuded, or evaded by the subtilty of Hereticks, who will fly to any shifts, rather then acknowledge a victory; and looke upon their superiors as their equals, when they see them thus descende into the ranke of Dispu∣tants, whom they can Combat with upon even Ground.

Now, that which hath caused some latter Protestant Divines to call in question, or deny the assigned Authors of the Creed, is this, as far as I can conjecture; that the Creed comes to us under the name of a Tradition, and they are loath to acknowledge any such for Divine or Apostolicall, least Popery should breake in at this Gap; and therefore they think it safest to adhere only to the word written.

But why should this so much fright us? For the question betweene the Church of Rome, and the Reformed, is not (as I conceive) whether there be any certeine Tradition, and consequently to be recei∣ved? But what traditions are certeine and allowable?

For have we not received the Scripture it selfe by Tradition, viz. The number, Authors, and authority of the Canonicall Bokes? Whence have we the Bap∣tisme of Infants but by Tradition? (For though we have a faire plea for it upon Scripture-Grounds, yet we have neither cleare precept, nor precedent for it, that hath hithertoo been shewen) or, the setting a part of the Lords Day and other Festivals for Gods publick Service? For we have no expresse command for the observation of these in holy writ, nor for many other Church ordinances that might be named.

Our Church, indeed, justly blames the Romish, for obtruding upon us, and other Churches her owne Rituall Traditions, as of necessity to Salvation; some of which are uncertain; others frivolus, burthenous, su∣perstitious, and even contrary to Gods word: so did S^t Augustin, long agoe, sharply taxe Ʋrbicus a Romane Presbyter for pressing the Weekly Fast one Saturday, as necessary to be observed by all Christian Churches, whereas the vsuall Fasting-dayes at that time in all Churches, were Wensday, & Fryday; the Saturday fast being a peculiar custome of the Church of Rome. But our Church abolisheth not all Traditions, as appeares by this of the Creed, which she (with other Reformed Churches) retaines; as also, by her 34^th Article which was on purpose framed touching this subject, wherein she intreateth only of Rituall (not Doctrinall) Tra∣ditions telling us, that they need not to be alwayes, and every where alike, but may be diversified accor∣ding to Times, Countries, and mens Manners, so that nothing be ordained against Gods Word; that what soever Private Person purposey and openly breaketh

such, ought to be openly rebuked; and, that every particular or nationall Church hath Authority to ordaine, change, and abolish Cerimonies or Rites of the Church, ordained only by mans authority so that all Things be done to Edifying.

CAP. VIII.

Severall Objections, which some have alleadged against the fore-assigned Authors of the Creed, answered at large. Certain Creeds compared together, whereby their conformi∣ty appears, to one another, and to that of the Apostles.

HAving thus confirmed the first of the Five Poynts, which I proposed to my selfe in the beginning, namely, that the Apostles were the Framers or Composers of the Creed which commonly bears their name; I should now proceed in order to the Rest, but that I conceive it necessary to cleare my pas∣sage as I goe on; by the removall of such Doubts and Objections, which like so many rubbs or stumbling∣blocks, hinder my farther proceeding, and obstruct the way. The Truth, though sufficiently cleare in it selfe, yet will shine forth unto others more glorious∣ly, when these mists are scattered; though firmely e∣stablisht, yet her strength will appeare more formida∣ble, in the overthrow of her Adversaries. For there be some (and those of no vulgar ranke) who have taken great Paines, and still delight themselves, in o∣verthrowing

those ancient fabricks which our fore∣fathers left us, building in their roome some slight, painted Toy, without either strength or use; to please the fancy of the contriver, not satisfy the judgement, or conduce to the profit, of the sober Christian. A course, if prosecuted, which will ere long, bring the Doome of the Jewish Temple upon the Christian Church, that shee will not have one stone left upon another, that shall not be thrown downe. Math. 24. 2.

As for this present Argument; though the Reasons which some have brought against it, seeme to the ob∣jectors more then probable, yet, I suppose, that upon due triall, they will appeare lesse then necessary, so that they will prove unsufficient to overthrow the constant Tradition of so many Ages, and to sway a∣gainst the streame of so maine a current, the joynt Au∣thority and Testimony of so many Doctors of the Church, as well Moderne as Ancient. I shall there∣fore set downe their Reasons fully and faithfully, yea somewhat more distinctly than they have done; and then, subjoyne their Answers in severall.

Object. 1. Were the Creed compiled by the Apo∣stles, it is not likely that S. Luke, writing the history of their Acts, would have omitted so principall a mat∣ter: Sundry other things of farre lesse consequence he hath carefully recorded (as the Apostles Decree concerning Ceremonies, and things indifferent) but of this so important and weighty a businesse (the De∣cree concerning the Rule of Faith) he makes not so much as one word mention, which certainly he would never have failed to doe, had they made any such? At least, if S. Luke had omitted it in the Acts, yet it cannot be conceived, how S. Paul and the rest of the Apostles, should not speake a word of it in their Epistles.

I answer; First, that this is but a negative argu∣ment, and concludeth not; S. Luke makes no menti∣on thereof in the Acts, therefore it was never done. To give a like instance, or two. S. Mathew undertakes to write the History of our Saviours Life and Death, with the Precedents of the one, and the Consequents of the others; and yet there be many weighty Passa∣ges omitted by him, which we find afterwards related by S. Luke, and S. Iohn. S. Iohn especially, composed his Gospell of those particular Actions and Speeches of our Saviour, which were left unmentioned by the three former Evangelists: yet, he himselfe tells us in the conclusion of his Book, that There were many other things which Iesus did, the which if they should be written eve∣ry one, he supposed, that even the World it selfe could not containe the Bookes that should be written. Ioh. 21. 25.

But to come closer yet to the Argument; S. Luke in that Booke of his, which is entituled The Acts of the A∣postles, mentions very few Acts of the Apostles in gene∣rall, yet hath large Digressions concerning S. Stephen, and S. Philip, who were no Apostles, but Deacons; Then, he prosecutes the story of S. Peter, and S. Barnabas; but, more at large, that of S. Paul, whose companion he was in his Apostolicall Peregrinations: and yet, how many materiall Passages, even touching S. Paul, doth he omit, some of which we find afterwards occasio∣nally recorded by himselfe in his Epistles, especially, in those of his to the Churches of Galatia and Corinth? As for example, his Travailes into Arabia after his conversion, his Coming to Ierusalem three yeares after, and communicating his Gospell with Peter, Iames, and Iohn; his withstanding Peter at Antioch, his rapture into Pa∣radise, and unto the third Heaven; together with many other particulars: things, sure, of greater conse∣quence

than his making of Tents at Corinth, or the signe of the Ship wherein he sailed to Italy; and yet these are exprest the other excluded.

If it be replyed; that this Argument is produced only as probable, and yet will hold good unlesse some probable cause of the omission can be assigned, why a poynt of so great importance, and so necessary is not mentioned, when others of lesse weight are, and that the Evangelists omit indeed diverse Things which Christ said, and did, yet set downe all Things neces∣sary to Salvation, which was their main end.

I rejoyne; That whosoever goes about to over∣throw so old, and received a Tradition, may justly be required to bring more than probabilities and con∣jectures, if he expect to be believed; that this Probabi∣lity grounded on S. Lukes omission is sufficiently over∣throwne by the positive Testimonies of the Ancients which I haue produced to the Contrary; that the Composure of the Creed by the Apostles, was a busi∣nesse confessedly of great importance, but the men∣tioning of it by S. Luke in the Acts was not altogether so necessary, it being enough that it was otherwise te∣stified; that, lastly S. Luke probably omitted it, be∣cause it was a thing so vulgarly knowen in the Chri∣stian Church, the Apostles delivering it to be kept, and used, wheresoever they Preached.

Secondly, though S. Luke make no expresse menti∣on of this Creed of the Apostles, yet S. Paul in diverse of his Epistles not obscurely alludes unto it, under se∣verall Formes, & Phrases of Speech as hath bin shewen at large before, so also doth S. Jude. v. 3.

Thirdly; S. Luke sets downe the Apostles Decree concerning the ceremoniall Law, because it was the Result of a Generall Councell, and that Councell oc∣casiond

by a great Dissention in the Church of An∣tioch▪ which sent to the Apostles about the Reso∣lution of this question. Now, matters of dis∣sention are the chiefe Theme of Histories; and that Councell, with the Proceedings and Formes thereof; is set downe on purpose, as a patterne to all succee∣ding Ages. As for the Creed, or Canon of Faith, there was no such occasion for the mentioning of it, seeing no Cavill then arose about it, nor any generall Councell concurred to the Composure of it, but only a private meeting of the Apostles.

Ob. 2^d. Not one of the Ancient Fathers who lived within the three first Centuries, spake of any such thing in any of their writings; and yet they should best know it, whose Times were nearest unto the Apostles. Then, of so many Church-historians, who studiously gathered together the confessions of Synods and Anti-Synods, not one makes mention of this, though a matter of the greatest consequence, as being the Rule of Faith, and mother of all following Confessions.

I Answer. First, That the Ancient Fathers who lived within the three first Centuries, make mentiō of the Creed and the Composure thereof by the Apostles; I appeale to the former Testimonies cited out of Irenaeus, Tertu∣tullian, and Origen, who all lived within two hundred yeers after our Saviours Assension.

Secondly; Though we have not any Comments extant on the Creed, written by the Fathers of the three first Centuries (Origen, excepted, who largely expounds it in his Bookes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) yet it is more than pro∣bable, that more of them expounded it paraphrasti∣cally.

First, because Ruffinus (who lived in the next Age) in the Preface to his Exposition of the Creed, tels

us of those before him, comperi (saith he) nonnullos illustrium Tractatorum, aliqua de his pie, & breviter edi∣disse, That some famous Authors had wrote pious∣ly and briefly on this Subject. And, a litle after; Tentabimus, quae omissa videntur a prioribus, ad implere, That he would endevour to supply, what had been omitted by former Writers.

Secondly, because it was the custome of the Anci∣ent Bishops, to expound the Creed unto Catechume∣ni, when they came to Baptisme, at those two so∣lemne times of the year Easter, & Pentecost, as appears by those Homilies or Catecheticall Sermons now extant, of Cyril, Chrysostome, Austin, Chrysollogus and others. many more (doubtles) there were framed by former Bishops, which either were never com∣mitted to paper, or, being then writen are now lost. 3^ly As to the silence of Ecclesiastical Historians touching this subject, a little observation will informe us, that nouell, strange, singular, Passages are the usuall Ar∣guments of their Pens, not things Publick, knowne, and received, such as the Creed is & was common then in every Novices mouth. So the Romane Historians set not downe their lawes, customes, court-procee∣dings, as things vulgarly known, and of daily practice amongst them; the omission whereof rendring their Histories obscure to strangers, they are set downe di∣stinctly by Dionysius Halycarnasseus.

'Tis sufficient, that severall Fathers in most Ages occasionally make mention of it, when they had to deale with Hereticks, who denied or perverted it. But, that Ancient Church-Historians mention the severall Confessions of Faith, which were framed in severall Sy∣nods and Anti-Synods (as Socrates, and others, in the businesse of the Arian faction) hath this double Rea∣son,

That they were New, and contrary to each o∣ther; whereas, the Apostles Creed was an Old, known Tradition, and received verbo-tenùs by the Arians as well as the Catholicks: whence it was, that to un∣maske their false Glosses, the Catholicks were faine to adde, by way of explication, unto the second Article of the Creed, the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] so, to cleare the true meaning thereof, and distinguish themselves from the corrupters of the Faith.

Ob. 3^d The very Language of the Creed convin∣ceth it to be yonger than the Age of the Apostles, for the word [Catholick] was not knowen in their Time, as witnesseth Pacianus in his Epistle to Sympronianus. It is likly it was added in after Ages, to distinguish the Ʋniversall Church spred through out the whole world, from the Canventicles of Hereticks and Schisma∣ticks, suth as the Novatians, and Donastists; for if it be said, this word was added, to distinguish the Christian Church from the Jewish Synogogues, circumscribed with∣in the limits of the land of Canaan; 'tis an improbable Reason, because in the Apostles Age, there were as ma∣ny if not more Jewes out Palastine, than in it; as ap∣eares by the History of the Acts.

I Answer; 1. Some one word might possibly be ad∣ded in succeeding Times, by way of explication, to distinguish the True Church from the Conventicles of Hereticks and yet not prejudice the Antiquity of the whole; So, S^t Austin seemes to include it in the Epe∣thete [Holy] for when he comes to this Article, hee addes by way of explication to—Sanctam Ecclesiam—Ʋti{que} Catholicam. In case of reply; that if one word be added, why not many? and if the Church might doe so in one Age, why not at other times? I rejoyne That one word might be added then, but by way of

explication only, not to supply a mutilous member or defective Article; but the Forme being now setled for so many hundred years such liberty is taken away together with the cause of it, the full, and genuine sence of the Creed having been abundanty delivered to the Church in succeeding Exegeticall Creeds, and expositions of the Fathers, so that there is now no need of coyning new words or Phrases by way of explica∣tion.

But, Secondly, We have no need to make use of this supposall; for the word [Catholick] might very well be placed in the Creed from the Original composure of it. notwithstanding whatsoever is produced to the con∣trary from the testimony of Pacianus. for this Pacianus (Bishop of Barcelona, and contemporary to S. Jerome) in his first Epistle to Sympronianus the Novatian, which is entituled, De Catholico Nomine; after he had dealt with him very gently in the begining (superscribing his Epistle thus, Pacianus Symproniano Fratri) to winne him over the more effectually to the Communion of the Church; in the Body of his Epistle he useth these words, Sub Apostolis, inquies, nemo Catholicus vocabatur▪ Esto; sic fuerit; vel illud indulge; cum post Apostolos haereses extitissent diversis{que} nominibus columbam Dei at{que} Reginam lacerare per partes & scindere niterentur, nonne cognomen suum Plebs Apostolica postulabat, quo incorrupti Populi distingueret unitatem, ne intemeratam Dei Virginem Error aliquorum per membra laceraret? Where we may observe.

First, That he mentions not at all the applying of the word [Catholick] to the Church, or whole Company of Believers as it is placed in the Creed▪ (for this was not cal'd in question by Sympronianus) but the aplying of it to particular persons which in the Apostles times were called Disciples, or Christians,

not Catholicks; as Sympronianus objected.

Secondly, That Pacianus absolutely granteth not, that the word [Catholick] was not so used in the Apostles Times, but only, indulgeth so much unto his adversary; because, notwithstanding this sup∣posall, he was otherwise able to convince him upon his own concessions; which kind of supposall or indulgence, is most usuall amongst Polemick writers, there by to winne over, and worke upon the Adversary.

Thirdly, That the Reason of the name, brought by Pacianus, and urged upon Sympronian, namely, the distinguishing of the true Church, from the seve∣rall Sects led by, & denominated from, their seve∣rall factions, and Hereticall heads, is very agreea∣ble to the Apostles dayes and so required the like distinctive Epethete; for S. Paul blames the Church of Corinth for Schismes and addicting themselves factiously to severall Idolised Teachers which they had chosen to themselves; for though he names only Peter, Apollos, and himselfe, yet his Discourse cheifly aimes at some other Popular Preachers, and false Apostles, as appeares by comparing 1 Cor. 4. 6. 2 Cor. 11. 13, 20. And, S. John ex∣presly names the Nicolaitans (denominated from one Nicolas) in his Revel. ch. 2. v. 15.

As for S. Austins involving the word [Catho∣lick] in the Epithet Holy; it proves not that it was not then in the Text of the Creed; for it was usual with the Fathers in their Paraphra∣sticall explications, to omit the expression of severall Particles, sometimes one sometimes another, which yet were cōfessedly in the Creed, & are expresly mentioned by them in their other Homilies, or Tractates, as wee

may see in Chrysollegus, Eusebius Gallicanus, and o∣thers.

Thirdly; Hereticks arose, not only after, but even in the very Apostles Times; the Tares were scattered presently upon the sowing of the Wheat, in the late∣plowed field of the Church. S. Luke mentions Simon Magus, that First-borne of the Devill, and Father of He∣reticks, as the Auncients Style him. Act. 8. 9.—24. S. Paul tels us of Hymenaeus, and Phyletus. 2 Tim. 2. 17. And, of Alexander, Phygellus, and Hermogenes. 1 Tim. 1. 20. 2 Tim. 1. 15. Yea, S. John informes us in more ge∣nerall Termes, That there were many Antichrists in the world, even whilst he lived, who denyed the Father and the Sonne; 1 Io. 2. 18. 22. These Antichrists then were Hereticks, who taught contrary to the Faith of Christ wherefore, it is most probable, that the word [Catholick] was placed in the Creed, even by the Apostles them∣selves, for the reason before assigned.

Fourthly; The Christian Church might justly be styled Catholick, or universall, to distinguish it from the Church of the Jewes, which was a particu∣lar Church, confined (if not within the Bounds of one Country) yet unto one Nation; whereas the Christian Church comprehended all Nations, and had no other Bounds than those of the world; although not actual∣ly at the time of making the Creed, yet in vertue, and power; according to that generall Commission of our Saviour to his Apostles, Goe, & teach all Nations Mat. 28. 29. And gaine, Ye shall be witnesses unto me, both in Jerusalem, and all Judea, and in Samaria, and to the uttermost part of the Earth, Act. 1. 8. The Jewes were so envious and proud, as not to receive the Gentiles into their com∣munion, or acknowledge them partakers in the pro∣mises of the Messiah; they would have had them all cir∣cumcised

and submit to the Ceremonial Law; but God broke downe this Partition▪ wall, Eph. 2. 14. As he made appeare by the Vision of the Sheet which he sent to S. Peter Act 10. 11. 15. And by the Decree of the Councel at Jerusalem; Act. 15. And so gathered all into one Body or Church Catholick so called in respect of Time, Place, Persons, Faith; which is therefore cal∣led the Common Faith. Tit. 1. 4. For this Reason at least the Apostles might justly frame the Article at the ve∣ry first Composure, in these words I believe the holy Ca∣tholick Church.

Ob. 4^th. The different relation of the Story be∣wrayes the uncerteinty of it; for they give not all the same Article to the same Apostle: and some marshall them one way, some another.

Answ. First; Diversity of opinions in Circum∣stances not materiall cannot justly call the maine Point in doubt. So, all Christians believe the Gospell of S^t Mathew, and the Epistle to the Hebrwes, to be the Word of God, though Divines differ about the language in which, and the time when they were writen: and they all agree there is an Hell, though they doe not, about the place where. Therefore, not∣withstanding some slight, groundlesse differences (some of them, of latter inconsiderable Authors) wee have no just reason to disbelieve the Apostles Compo∣sing of the Creed.

Secondly; As to the various marshalling and order of the Articles; it cannot justly argue the uncerteinty of the Tradition; because the Bookes of the holy Scripture are also placed in a various method, accor∣ding unto severall Editions and Translations; some following the order of the Hebrew Text, as the Pro∣testant Churches; others that of the Septuagint, and

the old Latine Translation, as the Churches of Greece, and Rome.

Thirdly; Neither can the diverse ascribing of them to severall Apostles, raise any just doubt of the Composers of the whole; for we find not a few Con∣troversies agitated amongst Divines, concerning the Authors of severall Bookes of Scipture: in the Old Testament, of the Bookes of the Judges, Kings, and Chronicles, & of the Booke of Job: in the New Testa∣ment, of the Second, and Third Epistle of S^t Iohn, and of the Revelation; whether Iohn the Elder were the Author of these Epistles; and, Iohn the Divine of the Revelation; as distinct Persons from Iohn the Evangelist? Or, whether Iohn the Ap. were the Author of all three, under 3 several Titles? But more especially the Author of the Epistle to the Hebrwes is questioned; whether it were Paul, or Barnabas, Luke, or Clemens. And yet, not withstanding all these Controversies, the Chri∣stian Church now doubts not of the Authority of these Bookes; why should we more doubt of the Au∣thority of the Creed, although we know not how cer∣tainly to assigne the Distinct Articles to their severall Apostles; whenas in truth, the more probable opinion is, that they joyntly concurd to the framing of them all.

Ob. 5. If the Creed for matter, and forme were from the Apostles, and they delivered it precisely in those words wherein we now have it, why is it not placed in the Canon of Scripture, for if you say, it per∣taines to unwritten Traditions (as S. Jerome, and others tell us) we must know that those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerne on∣ly the Goverment, and Rites of the Church; whereas the Creed is a Rule of Faith, or Doctrine, required to be profest by Christians at their Baptisme.

Answ. First; To retort a like question: why is not the number of the Canonicall Bookes put into the Ca∣non, that so we might the more certainly know, what Bookes are of Divine Authority, and what are Supposi∣titious? This sure is a Doctrinall Point, the maine Fundamentall one; and highly concernes our Faith if any thing doe; and yet it is derived unto us by Tra∣dition; why may not the Creed in like manner.

Secondly; the Creed is taken out of the Canon of Scrip∣ture either in expresse words, or by evident, and ne∣cessary Consequence (whereof the Apostles were un∣erring Iudges) reduced only to a Method and set Forme.

Thirdly; The Apostles thought not fit to commit it unto writing, but delivered it by word of mouth to the Pastours or Bishops of the Churches, whom they left to succeed them; and who, in a continued Succession downe from the Apostles, delivered the Creed unto us.

Fourthly; That unwritten Traditions comprehend not only matters of Practise (such as are the Rites, & Regiment of the Church) but also matter of Do∣ctrine; I appeale not only to the former instance of the Canon of Scripture, and to this of the Creed constantly witnessed by S^t Ierome with many other Fathers, (whose testimony deserves much credit) but to a Third also, the perpetual Virginity of the Mother of God; of which M^r Perkins (no friend of Romish Traditions) saith thus; That the Virgin Mary lived, and di∣ed Virgin, is received for Truth, but yet not recorded in Scrip∣ture: and, in Ecclesiastical Writers, many worthy sayings of the Apostles and other holy Men are Recorded, and received of us for Truth, which neverthelesse are not set downe in the Bookes of the Old or New Testament; and, many things we hold

for Truth, not written in the Word, if they be not against the Word. Thus he in his Reform. Cath. of Tradit. Concl. 2.

Ob. 6^th. The Creed hath not been preserved so safe from Addition, Detraction, Mutation, as the rest of the Scriptures alwayes have been; therefore, not likely to have come from the Apostles.

Answ. I could wish that the holy Scriptures had beene kept so safe, as the Objectour beares us in hand; the Church then would have been more pure, and more peaceble. But,

First; For Additions; Doth not our Church cut off those Apocryphall pieces which were long a goe an▪ next to Daniel, and Hester? And doe we not find the 151 Psalme added unto the rest a Copy whereof we have in Sixti Sen. Bibliothecâ? And in the New Testa∣ment, for some Ages, the Booke called Hermae Pastor, was joyned to the Bookes we now have, and esteemed by many for Canonicall.

Secondly, For Detraction; Have not whole bookes been taken a way by diverse Hereticks, who would acknowledge no scripture that made against them? For Instance; Marcion acknowledged none of the four Gospels, but only that of S^t Luke; neither his, entirely; as Tertullian witnesseth. Examples of other Hereticks are almost infinite. Yea which is more; some Canonicall Bookes for a while were denied, or (at least) doubted of, and so left out in diverse Copyes, by some Orthodox Doctors of the Church, till the Truth became afterwards better cleared, as the Epi∣stles of James, & Iude, the Second Epistle of Peter, the Second, & Third Epistles of S^t Iohn, the Epistle to the He∣brewes, & the Revelation of S^t Iohn. For this we may consult the Syriack Translatiō of the New Testament.

Thirdly; For Mutation; The Hereticks of old time, who were bold to cut off whole Bookes, did much more boldly adventure on changing of verses, wordes, letters, and points. The fraud of the Arians both old and new, is notorious in this kind.

Neverthelesse for all these subtile, and various De∣vices of Satan to overthrow Religion, and pervert the Word of Truth by these his mischievous Instruments, yet some ancient copies both of the Scripture & Creed, by Gods especiall Providence have been kept en∣tire, whereby the rest might be examined and amen∣ded.

Ob. 7^th. Although the Creed hath ever been much esteemed in the Church, yet was it never accounted Canōicall: The Ancient Doctors were so far from equalling it with Scripture, that they appealed from it thereunto as to an higher Authority; so did Cyr. Catech. 4. And Paschasius, in his Booke against Mace∣donius Bib. Pat. Tom. 9. Which without question they never would have done had they thought, it had bin from the Apostles, in such Forme, and as now wee have it.

Answ. First; Whether the Creed were accoun∣ted for Authority, Canonicall, that is Divine, and unquestionable; and, for Frame, Apostolicall; I ap∣peale to all those Ancient Fathers, which I have al∣ready produced; amongst whom Tertullian (one very Ancient expresly tels us, that the Creed was ordained by Christ viz. by the Ministery of his Apostles, who were Authorised by him, and assisted by his Spirit to com∣pose it; according to that saying of his He that heareth you heareth me. Luk. 10. 16. Whence he sends the Here∣ticks to the Churches founded by the Apostles, to find this Doctrine or Rule of Faith, there left by them.

De praesc. adv. haer. cap. 21. Withall, he cals it The Ca∣non or Rule of Faith as Irenaeus had done before him; and tels us, that no part thereof may be cald in que∣stion.

Seconly; 'Tis not unlikly that some of the Fa∣thers may cite places of Scripture in confirmation of the Creed, as the Apostles themselves in their writings bring forth places out of the old Teastament to back and vindicate the truth of what they said; yea, our Blessed Saviour himselfe oft cites Moses, & the Prophets and authorizeth his doctrine by their Testimony, bid∣ding his Auditours to Search the Scriptures (of the old Testament) for they are they (saith he) which Testify of me Io. 5. 39. See also, Act. 26. 22. 2 Pet. 1. 19. Iam. 2, 14, 23. And it is the usuall practise of our preachers at this day to bring proofes for their textuall observa∣tions (though oft expresse wordes of Scripture) out of other paralell Places. But, as well those citations of the Fathers, as these of our Blessed Sauiour, and his Apostles, are brought, not so much to confirme the truth of what they said, as to satisfy the mindes of their Auditours, which were more fully cōfirmed whē they they saw the joynt correspondence of the Creed with the Scripture, and the Gospell with the Law. And, we find at this day, though divine Authority doe abundantly suffice to confirme us in the Grounds of our Religion; yet it doth more fully content the judgment of the Learned when they see the probates of Reason to conspire with the dictates of Faith; for Instance, in the Ʋnity of the Godhead, and the immortality of the Soule.

Thirdly; As for the two Fathers, whom the objectour cites, I shall returne a more particular An∣swer.

First; Cyril, indeed, in that place tels us that the mysteries of the Faith ought not to be delivered unto the Catechumeni simply & nakedly, but as clo∣thed with scripture; and, that they should not sim∣ply believe him, unlesse he brought proofes from thence for what he delivered; because the safety of our Faith (saith he) depends not on the pleasing∣nes of Rhetorick, but on the demonstration of Gods Word written: The reason whereof he assignes in the begining of the same Homily, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. The Disciples of the Hereticks by their elegancy of speech and fair, soothing tongues, under the name of Christians, de∣ceive the hearts of the simple; they hide the poyso∣ōusdartes of their ungodly Doctrines with sugred expressions, of all whom joyntly our Lord saith, beware least any man deceive you, then he goes on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for this cause the doctrine of Faith is delivered with expositions thereon. So that he would not have the Creed or himselfe believed without Scripture; not that the Creed, but the Times, required such proofe: for the Heretickes of those Dayes, partly framed new Creeds of their own; partly, added to, altered, and perverted the old, withall, indeavouring to make their doctrine good by seeming probabillities of Reason, and flourishes of Rhetorick. It was necessary therefore, in this case, to discover these false Creeds, and In∣terpretations, by bringing all unto the Text of Scripture.

Secondly; The other Father Paschasius, in the begining of his Booke De Spiritu Sancto, written a∣gainst Macedonius, taxeth a false reading of the

Creed, crept into it through the ignorance of some Transcribers, who wrote I believe in the holy Church for I believe the holy Church: &, by this error enervated an Argument usually alleadged by the Fathers for the Deity of the holy Ghost, against Macedonius and his Followers: Paschasius therefore proves by certeine Places of Scripture that they are commanded to believe in God alone, but never in man; wherefore seeing the Church consists of a company of men, that reading of the Creed must consequently be false, which enjoynes us to believe in the Church. But what of all this? He appealed not, in this, from the Creed unto Scripture, but by Scripture corrects a false reading of the Creed; as the Fathers, in their polemicall writings against Hereticks, frequently correct their corrupt quotations of some places of Scripture by other undoubted places.

Ob. 8^th. The Reason assigned, why the Apostles composed this Creed discovers the vanity of the Tradition; what was that? That it might be (for∣sooth) to the Apostles a Canon or Rule, according to which they should square, and conforme their Preaching; what, to the Apostles, to whom Christ promised his Blessed Spirit that should lead them into all Truth? Certeinly, they, needed it not for their owne sakes, amongst whom there was no ground of difference, nor doubt of the Principles of Christi∣anity. And, whereas others more probably say it was framed for the Churches sake, that shee might have a short, plaine, yet full confession of Faith, as a Formula of Beliefe, to be publickly recited at the Time of Baptisme; neither will this hold; for in the Apostles Age, the Confession of Faith was plaine and simple when they came to be Baptized, namely, in Jesus Christ;

or, in the Father, Son, and holy Ghost; as appeares by the History of the Acts; so that the Church had then no need of such a Formula. It began not to be required, till diverse Heresies brake into the Church.

Answ. First; It is readily confest, that the Apostles needed no Rule of Faith whereby to square their Preaching, as if otherwise they should have erred; yet they might well agree one a Canon, or Rule of Fun∣damentals, wherewith they thought fit to acquaint all Christians, as with Points necessary to Salvation; whereas otherwise, they might have Preached more at large, and intermixt matters of lesser Conse∣quence.

As for the Authors who bring the Reason alleaged in the objection, they lay it downe, not in these Termes, least the Apostles being seperated each from other, ipsi inter se in varias scinderentur partes: much lesse, thus, ne subinde alii abaliis in doctrinâ abirent, as is odiously alleaged. but Ruffinus renders the reasō thus Ne diversum aliquid his, qui ad fidem Christi invitabantur, expo∣nerent, S. Austin in like words, Ne diversum vel dissonum praedicarent his qui ad fidē Christi invitabantur. Now diver∣sum and abversum, dissonum and absonum are two things. there was no feare that the Apostles by being severed each from other, should Preach ought contrary to the Truth, or to one Another, if they had not before a∣greed uppon a Forme: yet, they might have Preached somewhat diverse from the Fundamentalls of Chri∣stianity, namely, other Points of inferiour concern∣ment; or at least, the same in other wordes, if they had not agreed on this Rule at their setting forth; whence their Auditours might have taken occasion to suspect and argue them of falsehood (not believing they were all guided by the same Spirit) or to part them∣selves

into factions, as it fell out in the Church of Co∣rinth about Paul, and Apollos, although they taught the same Gospell. And, what stirres arose in the Church about a Ceremony viz. the time of observing Easter, derived frō a different tradition of S. Iohn to the Churches of Asia, frō the rest of the Christian world, (though they all agreed in the main, the keeping of the Feast) Eusebius, & others will sufficienly informe us.

But, to come closer to our Subject. A notable in∣stance in the very same kind, namely, in matter of of Doctrin (such as the Creed is) we find in the Greek and Latine Church about the middle of the fourth Century, touching the Grand mystery of the Trinity; which yet upon due examination, proved only a diffe∣rence of the tongue & language. The Controversie is thus set down by Greg. Naz Orat. 21. written in praise of the Great Athanasius Num. 46. 47. The Orientals, saith he held one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Essence, and three Hypostases, or or subsistences. The Latines by Reason of the barren∣nesse of their Tongue, and the narrownesse of expressi∣on, could not distinguish Hypostasis from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sub∣sistence from Essence; & therefore insteed of Hyposta∣sis brought in the new-coind word Persona [Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to signify the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the proper di∣stinctive Relations of the Three, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signified the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Nature; what was the effect of this saith he? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The effect deserved laughter, or rather Lamentation; this small difference of wordes, seemed a diversity of Beliefe, for the Orientals suspected the Westrne Church of Sabilianisme because they would not acknowledge three Hypostases, but caled them by the name of three Persons. And, the Western Church suspected the Orientals of Arianisme, for holding three

Hypostases. contentions dayly growing hotter be∣tweene them, had like to have seperated the East and West about a syllabicall difference; But Athanasius, saith he, with much patience and prudence, calling unto him, and hearing both Parties, having examined their meaning, and the sense of the words, when he found them agreeing in the thing signifyed and at no diffe∣rence about the doctrine it selfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, granting them the diversity of their Termes, he unites them together in the same Truth.

Secondly; Though we hold it most certaine, that the Apostles, considered single and apart, delivered nothing to the Church, either by word or writing, but what they were specially assisted in by the holy Ghost; and therefore most undoubtedly true; yet, for ought I know, as the holy Ghost revealed not all truths to the Apostles at once (no not when he descen∣ded on them at the Feast of Pentecost) but delayed the manifesting of some till afterwards, as for example the Conversion of the Gentiles to Peter in the vision of the sheet Act. 10. So he might not reveale some truthes un∣to them, when they were single and apart, but only, when they met and consulted together; For though every one of them by himselfe was infallible in all ne∣cessary Points, that is, so as to deliver nothing con∣trary to the Faith or Truth of Christian Religion; yet without any Derogation to his priviledge, they might need the more especiall assistance of the holy Ghost upon their Assembly, to instruct them which Points of Faith were necessary to Salvation, which not.

We have a famous Instance of this recorded, Act. 15. For, when there arose a great question in the Church

of Antioch, whether the Gentiles newly converted in Syria and Cilicia, should be circumcised, and obey the Law of Moses? That Paul and Barnabas were sent unto Jerusalem about it. v. 2. that the Apostles, and Elders came together to consider of this matter v. 6. What needed this considering in a solemne meeting, if they had been ascertained what to resolve before they met? It followes v. 7. That there was much disputing, or debate in the Councell. Why not, even among the Apostles themselves, who were the chiefe members thereof? At least this disputing might have been spa∣red, or cut short by the Apostles, as a thing unneces∣sary, if it had not beene thought a good, and needfull Preamble unto a finall Decision. If the Church had conceived S. Peter, or any other of the Apostles, an infallible Judge in this Point, with out due examina∣tion thereof, and the speciall assistance of the holy Ghost in a Synod, they might have spared both their meeting, and dispute. But when there had been much disputing and not before, they joyntly determined what Lawes to free them from, and what to impose upon them, as things necessary to be observed, v. 28. Namly the abstaining from Bloud, and (consequently) things strangled. v. 29. According to that primitive law, given to the Sons of Noah. Ge. 9. 4. (a Law still ob∣served by the Greek Church, by the Moscontieth, & their neighbour churches of Polād which have admitted the Reformation; and long observed generally by the whole Western Church, even til the Times of Ludovi∣cus Pius as appeares by his, and his Father Charles ca∣pitular) together with the abstaining from Fornication, and things offered to Idols which the Apostle makes a species of Idolatry 1 Cor. 10. 19, 20, 21. And are more clearly against the Morall Law, though not so estee∣med

by the generality of the Gentiles. Then, and not before, they use that stile, It seemed good to the Holy Ghost, and to us; that is, To us, in the Plurall, to us, as∣sembled together.

Consonantly to this, S. Paul tells us more plainly, Gal. 2. 2. that long after his conversion, and calling unto his Apostleship, he went up to Jerusalem by Re∣velation, and communicated the Gospell which he Preached among the Gentiles, unto the Apostles who there resided, namely, to Iames, Cephas, and Iohn; gi∣ving this for a Reason, least (saith he) by any meanes I should run, or had run in vaine, Gal. 2. 2. Now, the com∣posing of the Creed, wherein were to be comprised the maine Grounds of Christian Religion, was a mat∣ter of the highest consequence; and so, might very well require the joynt and serious deliberation of the Twelve, together with the speciall assistance of Gods spirit.

Thirdly; To the Reply against the second Reason; I Answer, That 'tis a groundlesse supposall, to think that the Persons to be Baptized in the Apostles times, were required to believe only in Iesus Christ, or in the Trinity alone: for,

First, we find other Principles of Christian Do∣ctrine distinctly set downe, in Heb. 6. 1, 2. And Preached by the Apostles, before they Baptized their Auditors: for instance; the Article of Remis∣sion of Sinnes, by Peter. Act. 10. 43. And by Paul Act. 13. 38, 39. The Article of the Creation of the World, by the same Paul Act. 17. 24.

Secondly, As for beliefe in Iesus Christ, the Apo∣stles indeed required it as the maine poynt, as we read in the History of the Eunuch, Act. 18. 37. and, of the Jaylor. Act. 16. 31. Yet not as the sole poynt; for

beliefe in the holy Ghost was also required as ap∣peares by the history of the Disciples at Ephesus Act. 19. 2, 3, 6. 'Tis mentioned therefore as the prin∣cipall, and that which virtually includes all the rest; for to believe in Jesus Christ as wee ought, is to be∣lieve the Doctrine which he taught & revealed unto the world from the Father, as the guide or light to true Blessednesse; now, what was this, but the Gos∣pell of Salvation, whereof the Creed for mater of Doctrinalls, is the Epitome, consult to this purpose Io. 17. 3. And chap. 3. 13. 36.

Thirdly, As for beliefe in the most Holy Trinity it gives us more scope, as that which comprehends all the Articles of our Faith: for, as to believe in Jesus Christ, implicitely conteines all the mysteries of our Redemption, viz. His Godhead, Incarnati∣on, and Birth, Passion, Buriall, Descent into Hell, Resurrection, Assension, Sitting on the right hand of the Father, and second comming to Judgment, so, to believe in God the Father conteines his workes of Creation and Providence, which are the Visible effects of his eternall Power and Godhead Ro. 1. 20. And to believe in the holy Ghost involves the whole worke of Sanctification, the applying of Christs Benefits to his Church, and compleating the Salvation of mankind, which are distinctly set downe in the foure last Articles. And, this S. Chry∣sostome teacheth us in his first homily on the Creed already cited; where his Text ends thus I believe in the holy Ghost: but in his explication, he thus unra∣vels the Article, and layes it open to view in its full extent—who brings us to the holy Church, she remiteth our sinnes, promiseth the Resurrection of the Body, and life everlasting.

This beliefe therefore in Christ or in the Trinity is not to be nakedly & simply understood, as if no other Particulars were required, but with relation to those other Articles of the Creed, which in them lye hid, & imbosomed; for the History of the Acts doth not ex∣presse Passages at large (especially such as were ordi∣narily knowne and practised, as the profession of the Creed at Baptisme) but briefly toucheth the heads of things. the Evangilists doe the like in relation of spee∣ches & miracles of our Saviour; so that we are faine to compare thē together, to find out the several circum∣stances, and make up the Relation entire. To prose∣cute this point a little farther, and illustrate it by the like Instance. As the Apostles are said to require Faith in Christ (and nought else mentioned) of the Persons who came to be Baptized; so are they said, (and that oftner) to Baptize in the name of Christ, without naming any other Person of the Trinity Act. 2. 38, 41. And 10. 48. And 19. 5. And, yet we cannot imagine, that they omitted the mention of the other two Persons. First, because it was Christs expresse command, that they should Baptize all Nations in the name of the Fa∣ther, and of the Sonne, and of the holy Ghost; Mat. 28. 19. Secondly; because the Christian Church hath alwayes held, that as water is the Essentiall matter, so this composure of words is the essentiall Forme of Bap∣tisme; and so at no hand to be omitted. Wherefore, when the businesse of rebaptization was agitated in the Nicene Councell it was determined thus; That the Persons Baptized with the formentioned Catholick frō, should not be rebaptized, as being rightly initiated into the Church, though by an hereticall hand; but as for the Pauliani, the Disciples of Paulus Samosatenus, who denyed the Trinity, and therefore Baptized in a

wrong Forme; their Baptisme was pronounced null and invalid; & those who were so illegally initiated, were received by a new Baptisme into te Catholick Church. Let us say then with that most ancient Father Irenaeus, In Christi nomine subauditur, qui unxit, & ipse qui unctus est, & ipsa unctio qua unctus est: & unxit quidem Pa∣ter, unctus est vero Filius, in spiritu qui est unctio. that is In the name of Christ is to be understood, the Anointer the Anointed, and the unction wherewith he was Anointed: now, he who Anointed is the Father, the Person Annointed is the Sonne with the Spirit who is the unction.

Lastly, That the Church had need of such a For∣mula of Beliefe, will appeare, both by the Reason mentioned in the objection, for Heresies infested the Church from the begining, to discover which, such a Shibboleth was necessary: and if those Heresies had not sprung up so early, yet such a Symbole was as necessary at first for prevention, as afterwards for Triall. But of this, more in the next chapter.

Ob. 9^h S. Aug. saith Verba Symboli per Scripturas sparsa sunt, & inde collecta, & ad unum reducta. That the words of the Creed lye disperst in the Scriptures, from whence they are gathered, and reduced into a Forme. De Symb. Catech. lib. 1. cap. 1. So likwise Paschasius. If so, how can the Apostles be the Authors thereof? For out of the Old Testament they could not gather, that Christ was borne of the Virgin Mary; or That he suf∣fered under Pontius Pilate. And as for the new; many of the Apostles were dead before all was written; and James, before any was written.

Answ. First; The Old Testament may well be said to conteine the whole Creed, if not expresly, and in the history; yet typically and in the Prophecy. To instance in those two Articles mentiond in the objecti∣on,

to wit, our Saviours Birth, and Passion. Doth not the Prophet Esay say, A Virgin shall conceive and bare a Sonne? chap. 7. 14. Yea, in the present; Vnto us a Child is borne? chap. 9. 6. And▪ touching his Passion, doth not the same Prophet tel us, He was wounded for our Transgres∣sions, he was bruised for our Iniquities, he is brought as a Lambe to the slaughter, he was cut off the land of the living? chap. 53. 5, 7, 8. And King David, in his person, They pierced my hands, and my feet Psal. 22. 16. comp. Zach. 12. 10. As for the names of the Virgin, and the Judge, they are no such considerable Additions, as to make a new, or another Article; so much may well be borrowed from the history of the Gospell, & yet the Article not improperly sayd to be extant in the Prophecy.

Secondly; The Death of Iames, mentioned Act. 12. 1, 2. Is placed by Chronologers in the yeare 44. After our Saviours Birth. But the writing of S. Ma∣thewes Gospell (a Booke sufficient to supply all those Articles, which are not expresly conteined in the Old Testament) as placed by them in the yeare 41. And so, two or three yeers before the death of Iames. In the same yeere 44. Baronius, and Lorinus place the Dispersion of the Apostles into their severall provin∣ces, and the framing of the Creed, by joynt Consent as a necessary Preparative thereunto; the dispersion, caused by the persecution of Herod; and the doore of Faith being now opened to the Gentiles as God himselfe had informed them by the Vision shewed to Peter, before he converted Cornelius. Act. 10. 11. and 15. 7. But, this is agreed on all Hands, that whether this dispersion were sooner (as Corn. a lap. placeth it. Anno Domini 37.) or latter, (as Appollonius cited by Eusebius. lib. 5. cap. 17.) that S. Mathew wrote his Gospell before it, (and that in the Hebrew Tongue, the language of the Jewes

amongst whom, and for whose use he wrote it, as Ire∣naeus, Origen, and others witnesse, though it were soon after translated into Greek by Iames the Lords Bro∣ther, and Bishop of Jerusalem) for an Hebrew Tran∣script thereof was carried by S. Bartholomew into the Indies, and found there by Pantaenus of Alexandria, O∣rigens Master; as witnesse Euseb. lib. 5. cap. 9. & Ier. de Scriptor: Eccles. cap. 36. in Pantaeno. And, another Tran∣script thereof, was carried by Barnabas S. Pauls fellow-Apostle, unto the Gentiles whither he was sent, which he used alwaies to carry about with him; and which was after found buried with him in Cyprus, (in the time of Zeno the Emperour) lying upon his Breast, The same Authors also agree, that the Creed was fra∣med by the Apostles, a little before this generall Di∣spersion. Therefore, when we are told, that the An∣cients place the composing of the Creed in the next yeare after our Saviours Ascension, and consequent∣ly before the writing of S. Mathewes Gospell, the mat∣ter is much mistaken. Ruffinus, and S. Augustine say indeed, that the Apostles composed the Creed after our Saviours Ascension, and after the Descent of the Holy Ghost at Pentecost, but how long after, they determine not. They agree it was composed before their gene∣rall Dispersion into the severall quarters of the World; which happened not in S. Stephens Persecu∣tion, for then they abode all at Ierusalem, Acts 8. 1. nor, before the conversion of Cornelius by S. Peter. Act. 10. For the set time of Preaching the Gospell to the Gentiles, and incorporating them into the Church, was not before revealed, as appears by the Series of the story; now, this conversion of Cornelius is placed by Baronius. A^o 41. the very same yeare, wherein S. Mathews Gospell, according to him, was written. It

is most probable therefore, that this Dispersion of the Apostles happened in that Persecution of Herod, men∣tioned Act. 12. for presently after this, we find Paul and Barnabas, solemnely consecrated, and sent away from Antioch, by the holy Ghosts command, for the performance of this great worke, the conversion of the Gentiles Ast. 13. 2, 3, 4. Whereas before, the Go∣spell was Preached unto the Jewes only, or (at the most) unto the Hellenists, who were Jewes by Nation, or Religion (that is, Jewish Proselites) at least, though they speake the language of the Grecians, a∣mongst whom they lived. This appears Act. 11. 19, 20. And to this accord the words of S. Chrysostome; A∣postoli praedicaverunt Iudaeis, longo{que} temporis spatio caesi & slagellati, in Iudaeâ manentes, ac demum ab ipsis propulsi, in Gentes profecti sunt. That is, The Apostles Preached unto the Jewes, and having been a long time scourged and beaten, yet abode in Iewry, till at length being driven out by them, they went forth unto the Gen∣tiles. Hom. 70. in. Mat. cap. 22. Compare herewith Act. 1. 8. & chap. 13. 46, 47.

Thirdly; S. Austins meaning in those words, may well be thus construed. The Articles of the Creed lye di∣sperst in the Scriptures of both Testaments (which, in his Time, were fully and compleatly extant) and were collected from thence; That is, partly, from the Old Testa∣ment then written: partly, from the History of the New, which the Apostles were eye and eare-witnesses of, and shortly after committed to writing. Otherwise, we must make him palpably to contradict himselfe; for elsewhere, he more then once affirmes, that the Twelve Apostles composed the Creed which now bears their name, and which he there explaines.

Object. 10^th. If the Creed were composed by the

Apostles, latter Ages, out of respect unto them, would not have added ought unto it, as we see they did in the Creeds of Nice, Chalcedon, and that of Athanasius; for the Church of Rome was very slow to adde one particle unto the Constantinopolitan Creed (viz. Filio{que}) thereby to signify the Procession of the Holy Ghost from the Son, as well as the Father, though fully per∣swaded of the Truth thereof; so greatly did they re∣spect those 150 Bishops who composed it, although they had made some Canons in prejudice of the for∣mer Dignity not only of the Alexandrian but of the Roman See. Sure succeeding Ages owed far more reve∣rence to the Apostles.

Answ. Succeeding Ages added nothing to the A∣postles Creed but only explained some Articles, which by reason of their briefnesse, or obscurity, had been perverted by hereticall Glosses. Now, this was no disrespect, but in honour of the Apostles, thus to vin∣dicate their Creed from false Interpretations, and so restore it to its primitive Lustre, and In∣tegrity.

Secondly; The Constantinopolitan Creed, Framed by those 150 Fathers of the Easterne Church, had been confirmed by the Church of Rome, in the Synod under Damasus; no marvaile then, if they were not over forward to adde the Particle [Filio{que}] without their consents who were the prime Framers of that Creed, least by so doing, they should seeme to vary as well from themselves, as the Fathers of that Coun∣cell.

Howsoever then that Councell might exalt the Dig∣nity of the Constantinopolitan Patriarch (now seated in the Head City of the Empire) to the seeming pre∣judice of the Bishop of Rome; yet in matter of Faith

(such as the Creed) there was no disagreement at all, and so no ground of Alteration.

If it be replyed; That to charge the Creed (writen for the capacity of the meanest) with obscurity, is some∣thing hard; that, to insert ought or adde to it, though, by way of explication, would be thought great pre∣sumption; that, to think they would adde any thing to it, who would not endure that of [filio{que}] to be put into a Creed of humane Composure, & when they agreed in the matter, is hardly credible. Besides that succee∣ding Ages have added to the Creed in some Particu∣lars, is apparent in the Nicene; and, if those additions be only explications, yet to joyne them with the other Articles, and to urge them as necessary, accounting all those Heretickes who receive them not, is all one as to make new Articles, or fundamentall Truthes; and withall, it secretly taxeth the Apostles Creed of insufficiency, and obscurity without those Additi∣ons.

I rejoyne, First, That the Creed in it selfe is plaine for the capacity of the meanest, yet the briefnes, gene∣rally, & indefinitenes of some Articles, hath laid it o∣pen to variety of Glosses, and those oft Hereticall; which hath forced the Church to deliver the true meaning thereof by exegeticall Additions.

Seconly; As for these explicatory Particles, the Fa∣thers fecht them, not from their owne Braines but from Apostolicall Tradition, Conserved in the Church from hand to hand, and attested by the wri∣tings of precedent Bishops, to whom the Apostles both delivered the wordes of the Creed and the true sence of each Article: and hence it is that they urged, and imposed their explications on the Church, as necessa∣ry to be believed. Neither▪

Thirdly, Is the Apostles Creed hereby argued of Insufficiency, or obscurity; seeing nothing is added to it, as if it were Defective in it selfe; or ex∣plaind as if it were of it selfe obscure. 'Tis only vindicated, by this meanes from corrupt Glos∣ses, and restored to its primitive sense, and meaning; so the Scripture in like manner, though cleare in all necessary Points, and more copious by far than the Creed yet hath been abused in all Ages by curious, and Daring Heads; whence, so many large comments on it, for remedy to this mischiefe; and we see dayly, that lawes though as clearly framed as may be, yet stand in need of Glosses, and Additionall Interpreta∣tions, when abused by reason of their Generality.

Lastly, As to the addition of the Particle [Filio{que}] it is not of the same Nature; because it was annext to the Creed contrary to the Decree of the third Gene∣rall Councell, contrary to the mind and open prote∣station of the Greeke Church, which had framed that Creed at Constantinople; and, by on part of the Church only, viz. The See of Rome, & her adherents in the west.

Ob. 11^h. If after Ages were forced, by new suc∣crescent Heresies, to adde something unto the Apostles Creed; yet sure if they had thought it to be theirs, they would never have taken ought frō it, for this had been a ready course to make way for new Heresies; wheras we find severall Articles of the Creed omit∣ted by them in their new-framed Symboles.

Answ. The Councels, and Fathers, which have delivered unto us new Symboles, or Confessions of Faith, occasioned by emergent Heresies; or rather ex∣plications of the old Creed in some particulars, which were question'd, or denied by the Hereticks of those times▪ have taken nothing from the Apostles Creed, as in it selfe superfluous; but have, in a larger Declaration,

insisted on some Articles which were controverted by the said Hereticks; omitting others, about which there was no doubt or question raised, and therefore not necessary, in that case, to be repeated.

The truth of this will more clearely appeare by the Paraphrases of some Fathers on the Apostles Creed, who frequently omit some Articles, or parcells of Ar∣ticles, in their explications, even in that Age, when 'tis confest on all Hands, that the Creed, which is now called the Apostles, was fully and compleatly extant. And, if they omitted some considerable Parts of the Creed, when they undertook professedly to explain it (because, either so plain, that they needed no explica∣tion; or, because handled before in some other Homily or Paraphrase) we may suppose, with greater Reason, that the Councels and Fathers omitted some one, or few Articles, in the composing of their new Symboles (which were framed upon some especiall occasion, & directed against a particular Heresy) though the Apo∣stles Creed were then fully extant.

For proofe of this, consult the following Fathers.

1. S. Chrysostome, who flourisht about the yeare 400. in his first Hom. on the Creed, omits these particles [ma∣ker of Heaven, & Earth—suffered, died, descended into Hell—ascended into Heaven] and ends the Text of his Creed, thus, I believe in the Holy Ghost.

2. Petrus surnamed Chrysologus, who flourisht about the year 440. in his 57 Hom. on the Creed, omits [Almighty maker of Heaven, & Earth—suffered under Pontius Pilate, died, descended into Hell.] In his 58 Hom. he omits [suffe∣red, and died—rose [from the dead] descended into hell—Catholick] which Epithete is also omitted in the other following Homilies, though exprest in the 57. After sit∣ing at the right hand of the Father—he leaves out [Almighty] as also in the 57 Homily.

In Hom. 59. he omits [maker of Heaven and Earth.] In Hom. 61. he leaves out the last Article [life everlasting] as included in the precedent, of the Resurrection; for Death being conquered by our Rising againe, it must needs be a Resurrection unto a life immortall.

3. Eusebius Gallicanus (usually called Emesenus) a Father of uncertain Age, but placed by Bellarmine in the yeare 430. in his first Homily on the Creed, omits [maker of Heaven and Earth] as implied in [Omnipotent.] all the Articles between Christs Birth and Ascension; al∣though he mention them in his explication: He omits also the Article of the Holy Ghost—The remission of sins by Baptisme; as inclosed in the beliefe of the Holy Catho∣lique Church: and the two last Articles, viz. of the Re∣surrection, and life Everlasting. In his second Homily, he omits [Almighty, maker of Heaven and Earth—[only] Son, in the second Article—Suffered under Pontius Pi∣late, died—.

4. Venantius Fortunatus, who flourished about the yeare 570. in his Exposition of the Apostles Creed, o∣mits Maker of Heaven and Earth—our Lord, in the se∣cond Article—rose againe [from the Dead]—sitteth on the right hand of the Father; though it be in the explica∣tion.—I believe the Holy Catholique Church, the Communi∣on of Saints—and, Life everlasting—which is included (as by Chrysologus) in the Article of the Resurre∣ction.

Object. 12. If the Creed were framed by the Apo∣stles, and by them delivered to all Churches of the World; it could never have come into the Fathers mindes, to have composed so many Symboles and Con∣fessions, which for Perfection, must needs give place to that of the Apostles; no such therefore was then ex∣tant; which he must needs grant who knowes, that

this simple formula was required of those that came to Baptisme, whether they believed in God the Father, Son, and Holy Ghost? Math. 28. 19.

Answ. The Fathers made no new Creeds, or Confes∣sions of Faith, (as hath been already shewen) but only explained the old: the occasion of which explica∣tory Creeds, is well rendred by the Learned Vossius, Non licuit per haereticos in ea simplicitate permanere. Haeresi∣bus igitur obortis, quarum Architecti, vel Patroni sese pro Christianis venditarent, ac misere seducerent imperitos, coa∣cti sunt addere alia, quibus Ecclesiae Doctrina ab Haereticâ, item Ecclesiae filii ab haereticis, & eorum Sectatoribus secerne∣rentur. That is, The Hereticks would not suffer the Church to continue in the Primitive simplicity of the Faith; for Heresies arising, whose Authors and abet∣tors carried themselves for Christians, and under that name miserably seduced the ignorant, the Fathers were compelled to adde other Creeds, whereby the Doctrine of the Church might be distinguished from Heresy, and the Children of the Church from Here∣ticks, and their followers. Thus he De trib. Symb. Dis∣sert. 1. num. 29.

Sceondly; as to that Forme of Beliefe in the Trinity, which the Apostles are said, by direction from their Master, to have required of those who came to Bap∣tisme, Mat. 28. 19. There is no such matter there set downe; only, they are charged there to Baptize in the Name of the Trinity, not in the name of any strange God, or of any one Person of the sacred Trinity, but of all Three together. Yet, I willingly grant, that faith in the Holy Trinity was required of the Persons which came to Baptisme, but not by vertue of that com∣mand, which was given to the Baptizers, not to the Persons who came to be Baptized: but this Faith was

not the only thing required of them; for we read o∣ther points numbred amongst the principles, or begin∣ings of Christian Doctrine which the Catechumeni were taught, as Repentance from dead workes, resurrection of the Dead, and Eternall Judgment. Heb. 6. 1, 2.

Ob. 13^th If the Creed had been Composed by the Apostles with the same sentences, words, & order, which we now have, and had been so delivered to the Catholick Church; there had not been divers Creeds about the yeere 400, according to diverse Churches; diverse in the manner of expression, and diverse in the number of sentences; which diversity will ap∣peare to him that shall compare severall Creeds together, especially the Nicene, which hath not a few sentences added, & others alterd, with which additions and alterations it was afterwards received, and used in the Eastern Churches, the Apostles Creed being in a ma∣ner excluded.

Answ. First; The diversity of severall Creeds in some few words, or in the manner of expression, is a Circumstance not materiall, so the same sense be kept inviolate, and all the Heads, or Articles of the Faith preserved entire.

Secondly; As to the number of Sentences (more in some Creeds, and fewer in others) we have before assigned some Reasons, why one or more articles have beene omitted in some Creeds, and so the number made fewer; but, for the adding of any new Senten∣ces unto the Apostles Creed, I constantly deny that the Primitive Church ever did it, but on the o∣ther side constantly disclaimed it; her office being this, to preserve the old Faith [which was once delivered to the Saints] not to coine a New.

Thirdly; The Church upon occasion, hath added some Explicatory Particles to severall Heads of the Creed, especially in the two first Synods of Nice, and Constantinople; partly to vindicate the Faith from the corrupt Glosses of Hereticks; partly, the more fully to instruct her Children in the mysteries of Chri∣stianity: But all these exegeticall Additions referre to some Article, or Limbe of this Body of Faith, like Physick or nourishiment to the part; but make not any new Article, thereby to render the Body mon∣strous. The Fathers in those two Synods, did neither on the one side, dislocate or deprave any limbe of the Creed; nor, on the other side, supplyed any defective member; they only gaue a new growth or Augmenta∣tion, as Burnishing to some Articles; or restored that naturall vigour, and vitall juce unto some parts, which the Hereticks had deprived them off.

The Nicene Creed, that is, the Apostles by this meanes become vegete and growen, was afterwards used in the Greeke Church; yet not presently, either that alone, or Principally, but only once in the year: afterward indeed, in the time of Timotheus Patriarch of Constan∣tinople, (which was about six-score yeers after its first composure) it was ordained to be used every Sunday. But before this, we may well presume that the Apostles Creed was used in their Litturgies, with∣out these explications, except it can be shewen, that for foure hundered yeeres and upward, they either used no Creed in their Church-service ordinarily, which is most improbable; or, that they used some other Creed, which no man yet hath demonstra∣ted

To demonstrate this more fully, and distinctly, it will not be unworthy our labour, to compare some Creeds together, in which Collation we may con∣template, with no small delight and satisfaction, The consent of Antiquity in matter of Faith, the great care of the Church in preserving that Faith en∣tire, and the growing Perfection of our sacred Mo∣ther according as shee grew in yeares. These Creeds shall be Sixe, The Apostles Creed; The Easterne Creed, or Ierosolymitan, set downe by Cyril, and compared by Ruffinus; The Nicene; The Athanasian; The Aquileian, set downe by Ruffinus, and compared with the Easterne and Romane Creeds; The Chalcedon Creed; And to these we will adde, That of the Church of Antioch, a good part whereof is set downe by Cassianus.

Article I.

Apost. I believe in God the Father Almighty, maker of Heaven, and Earth. East. I believe in one God the Father Almighty, maker of Heaven and Earth, and of all things visible, and Invisible. Nice▪ hath the same words. Aquil. I believe in God the Father Almighty, Invisible, and Impassible. Athan. There is one Person of the Father — The Father is God — The Father is Almighty. Antioch. I believe in one only true God maker of all Creatures Visible, and Invisible.

Article II.

Apost. And in Jesus Christ his only [or only-begotten] Son our Lord, East. And in one Lord Jesus Christ, the on∣ly-begotten Son of God, begotten of the Father before all worlds. Nic. And in one Lord Iesus Christ the only-begotten Son of God, begotten of the Father before all worlds, light of light, very God of very God, begotten not made, of one Substance with the Father, by

whom all Things were made. Aquil. And in Jesus Christ his only [Unicum] Son our Lord. Athan. The right Faith is that we believe & confesse that our Lord Jesus Christ the Son of God, is God, God of the Substance of the Father, begotten before the worlds, perfect God, equall to the Father as touching his Godhead. Chalc. We professe the Son, our Lord Jesus Christ, to be one and the same, and all us with one ac∣cord pronounce him to be perfect as concerning his Godhead, consubstantiall to the Father according to the same Godhead, begotten of his Father before the worlds as touching his God∣head. Antioch. And, in our Lord Jesus Christ his only∣begotten Sonne, the first-borne of every Creature, begotten of him before all Worlds, and not made, very God of very God, consubstantiall to the Father, by whom the Worlds were framed (or, Ages set in order) and all things made.

Artic. III.

Apost. Conceived by the Holy Ghost, borne of the Virgin Mary. East: Incarnate and made man. Nic. Who for us men, and for our Salvation, came downe from Heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man. Aquil. Who was conceived by the Holy Ghost, borne of the Virgin Mary. Athan. It is necessary to everla∣sting Salvation, to believe rightly in the Incarnation of our Lord Iesus Christ; for the right Faith is, that we believe and confesse, that our Lord Iesus Christ, the Sonne of God, is God and man—Man of the substance of his Mother, borne in the World; perfect God, and perfect Man, subsisting of a reasona∣ble soule and humane flesh; inferior to the Father, touching his Man-hood; who although he be God and Man, yet he is not two, but one Christ, one, not by conversion of the God-head into flesh, but by taking of the Man-hood unto God; one altogether, not by confusion of substance, but by unity of Person; For as the rea∣sonable Soule and Flesh is one Man, so God and man is one

Christ. Chalc. We professe the same, to be perfect God when he was made man, very God, and very Man, the same [sub∣sisting] of a Reasonable Soule, and Body—of the same substance with us according to his Humanity, in all things like unto us, without sinne—the same in these last Daies, for us and, for our Salvation, was borne according to his Manhood of the Blessed Virgin, the Mother of God, one and the same Ie∣sus Christ, the Sonne, the Lord, the only-begotten, made known in two natures without confussion, conversion, division, or seperation thereof, (the distinction of the natures being not at all taken away by reason of their union, but the propriety of each nature being preserved, and both meeting in the same Person) not severed, or devided into two Persons, but one, and the same only-begotten Son, God the Word, and Lord Iesus Christ; according as the Prophets have from the begining [or, from above] instructed us concerning him; yea and Christ himself, and as the Creed of the Fathers hath deliverd unto us. Antioch. Who for our sakes came, and was borne of the Vir∣gin Mary.

Article IV.

Apost. Suffered under Pontius Pilate, was crucifyed, dead, and buried. East. Crucifyed, and Buried. Nic. He was Cru∣cifyed also, for us under Pontius Pilate, he suffered, and was buried. Aquil. Crucifyed under Pontius Pilate, and buried. Athan. Who Suffered for our Salvation. Antioch. Cru∣cifyed under Ponitus Pilate, and Buried.

Article V.

Apost. He descended into Hell, the third Day he rose a∣gaine from the Dead. East. The third Day he rose againe from the Dead. Nic. And, the third day he rose againe, according to the Scriptures. Aquil. The third Day he rose againe from the Dead. Athan. Descended into Hell, rose

againe from the Dead. Athan. Descended into Hell, rose againe the third Day from the Dead. Antioch. And, the third Day he rose againe according to the Scrip∣tures.

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 o∣mitted 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 pla∣ces are set downe in holy Scripture as the Receptacles of the Dead, as well Good as Bad (so 'tis 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 Fa∣ther, 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. A∣than: 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 pro∣ceeding.

Article IX.

Apost. I believe the holy Catholick Church, the Commu∣nion of Saints. East. One, holy, Catholick Church. Nic. One holy, Catholick, and Apostolick Church. Aquil. The holy Catholick Church. Where Ruffinus in his explication, in∣terprets [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 Ca∣tholick, 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 Re∣mission of Sinnes.

Article XI.

Apost. The Resurrection of the Body. East. And the Resurrection of the Body. Nice. And, I look for the Re∣surrection of the Dead. Athan. At whose comming All men shall rise againe with their Bodies, and shall give an ac∣count for their own Workes. Aquil. The Resurrection of this Body. In the Exposition whereof Ruffinus hath these words, Et ideo satis cautâ & providâ adjectione Ec∣clesia nostra [Aquilegiensis] docet, quae in eo quod a caeteris traditur, Carnis Resurrectionem, uno addi∣to pronomine, tradit, Hujus Carnis Resurrectionem; hu∣jus sine dubio, quam is qui profitetur, signaculo Crucis fron∣ti imposito contingit. That is, our Church [the Aqui∣leian] hath warily and providently added the Pronoune [This] to the Article of the Resur∣rection

of the Body, which is delivered without it in other Churches; This Body, that is, which he toucheth, who maketh profession of the Creed, ha∣ving 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 Everla∣sting. 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 Resurre∣ction, in the explication whereof, Ruffinus hath these words, Dabitur & peccatoribus incorruptionis & immortali∣tatis ex Resurrectione conditio; ut sicut Deus justis ministrat ad perpetuitatem Gloriae, ista peccatoribus ad prolixitatem confu∣sionis ministret & paenae. That is, Sinners also shall rise to an immortall and incorruptible estate; so that as God affourdeth the rightious everlasting Glo∣ry, he also prepareth the sinners for length of shame and sorrow.

Ob. 14^th. 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 Govern∣ment 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 re∣ceived (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 al∣so 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 o∣thers.

That it was convaied by the Church of Rome to other Churches of the West, which the Objector invidiously alleadgeth, to disparage it amongst the Reformed Churches) is more then hath been proved; but if it were, it maketh nothing a∣gainst its Dignity, and Authority; for such a Conveyance will argue the Church only for the Deriver (as the Head, Mother, or Principall Church of the West) not the Originall Com∣poser of the Creed; and, 'tis generally acknow∣ledged,

that the Church of Rome, in the first Ages, was most famous for the purity of the Orthodoxe Faith; and the uncorrupt keeping of Traditions, especially Doctrinall. Lastly, that the Easterne Churches used o∣ther Creeds, hath been also disproved, if by [others] be meant Creeds diverse in meaning, and in the sub∣stance of the Articles: Therefore the conclusion, namely, that the Creed was framed by the Bishop and Clergy of Rome, of its own accord falles unto the Ground.

Thus have I endeavoured, not only to bring posi∣tive Arguments for the asserting of this Ancient Tra∣dition, but withall to answer all those Objections which are brought against it; a Taske, farre the more difficult of the two.

First, because it is an untrodden Path, wherein I had neither Helpe nor Guide; no man, till these late busy Times, having ever presumed to write against the Authority, or the Authors.

Secondly, because it is usually a farre easier labour, to establish a received Truth, then to demolish all the specious objections which are raised against it. I shall desire to meet with the same candor in my Reader, whosoever he be that shall compare these Arguments and Answers together, which I have used towards the Objectors, whose Persons I have not so much as na∣med, (as having no quarrell to them) but only con∣tended with their Objections: and, whatsoever my Answers be, their Arguments I am sure, are set down at full, and to the best advantage, least otherwise I might seeme to have fought with my own shadow. Let the indifferent Reader see, and judge.

Yet, if after all this, I be farther asked by the more curious enquirer, which of all those Creeds or Sym∣boles

that wee meet with in Antiquity, and which I have here produced, came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in expresse words from the Apostles, neither more, nor lesse, not the least particle varied?

I Answer; First, That this question, as it hath much difficulty in it, so it hath little necessity; for as long as those Creeds agreed in the substance of the Faith, it matters little or nothing, though there be some variety of expression.

This indeed might make way for a difference in substance, if done rashly, upon a private judgement, and a designe of countenancing some new opinion: but not so, when done by the generall consent of the Church, assembled in a Synod, which is supposed, not only to have the words of the Creed, but also the true sense thereof kept in her, by Tradition, as an inviola∣ble Depositum; and withall, to be directed by the Holy Ghost, so as not to erre in any necessary, fundamen∣tall Poynt, such as the Articles of the Creed are. The Socinians indeed, would have the Nicene Creed to differ in substance from that of the Apostles, but such a cen∣sure is not to be much wondered at in them, who re∣new the Heresies condemned by that Creed, and by the two Councels which composed it.

Secondly; Amongst all the forementioned Creeds, those which we may have most probable recourse un∣to, as the exact Patternes, or Modells of the rest, the Apostles genuine Births as well for words as matter, are the Creed of the Jerosolymitan Church, explained by Cyril; and the Creed of the Romane Church, which we of the West, now commonly call the Apostles Creed; for these two are most compleat in themselves, and most consonant to each others.

First; The Creed of the Jerosolymitan Church is like∣ly

to be the Apostles, because that was the Antient mother Church of the whole World, where Christi∣anity first began, and from thence was communica∣ted unto all Nations; and wherein the Apostles are said to have composed the Creed, before they went unto the Gentilks.

Secondly; The Church of Rome also hath a very faire Plea for her Antiquity and Integrity.

First, Because that Church was founded by the two Prime Apostles, Peter and Paul.

Secondly, Because she was in the greatest Repute, for the first Ages, as the most uncorrupt preserver of the Catholick Faith, and keeper of Apostolicall Tradition, when other Churches swerved from the Apostolick Doctrine: whence it is, that the Fathers of those Ages frequently appeale to her, in their writings against Hereticks.

Thirdly, Because Heresies arising in other Churches, forced them to adde some explicatory Particles to the Creed, thereby to vindicate the Faith from Impo∣sture, and distinguish themselves from unsound Pro∣fessors: but the Church of Rome had this happinesse for a long while, that no Heresy sprang up in her, which by infecting her Children, inforced her to this neces∣sity; for that of the Novatians, was about Ecclesiasti∣call Discipline, rather a Schisme then a Heresy; and Blastus, was a Quartadecuman, Erring only about the time of keeping Easter. As for Florinus and Praxeas; the one was no Romane, but a stranger, and soon dis∣covered; and both, upon Discovery were banished, as it seems; for we heare not of any great harme they did, or store of Disciples they led after them. Now, this felicity of the Romane Church, caused them to keep their Creed entire, according as they had recei∣ved

it from the Apostles, their first renowned Foun∣ders, without any Alteration or Addition, so much as in the manner of expression; to which purpose we may consult these three following Testimonies.

First, S. Amb. in his forecited Epistle to Syricius Bi∣shop of Rome, exhorts all to believe the Apostles Creed, which the Church of Rome hath alwaies preserved [intemeratum] untoucht, and inviolate.

Secondly; Ruffinus in his Exposition of the Creed, upon those words, [I believe in the Father Almighty] gives us this Admonition;

Illud non importunè commonendum puto, quod in diversis Ecclesiis ali∣qua in his verbis inveniuntur adjecta, in Ecclesiâ ta∣men urbis Romae hoc non deprehenditur factum; quod ego propterea esse arbitror, quòd ne{que} haeresis ulla illic sumsit exordium; & mos ibi servatur anti∣quus, eos qui gratiam Baptismi suscepturi sunt pub∣licè, id est, fidelium populo audiente, Symbolum red∣dere; & uti{que} adjectionem unius saltem sermonis, eo∣rum qui precesserunt in fide non admittit auditus; in caeteris autem locis, quantum intelligi datur, propter nonnullos haereticos addita quaedam videntur, per quae novellae doctrinae sensus ceederetur excludi.

That is, I think it not unseasonable to give notice, that in diverse Churches somewhat is added to these words; but not so, in the Church of Rome; the rea∣son whereof I suppose to be this; because neither any Heresy there took its Rise, and the ancient custome is there also kept, that the Persons who are to be baptized, publiquely rehearse the Creed in the au∣d••ence of the Church, which would not endure to heare the least word added: but in other Places, ac∣cording as we are informed, some passages seeme to be added by reason of certain Hereticks,

on purpose to exclude the novelty of their Doctrines, by expressing the true sense.

1. Thirdly, Vigilius Bishop of Rome, in his 4^th book against Eutyches, hath these words, Ʋniversitas profitetur, Credere se in Deum Patrem omnipotentem; & in Jesum Chri∣stum, filium ejus, Dominum nostrum. Huic Capitulo ob id iste calumniatur, cur non dixit, in unum Iesum Christum Filium e∣jus, juxta Niceni decretum Concilii? Sed Roma, & antequam Nicena Synodus conveniret, à temporibus Apostolorum us{que} ad nunc, & sub Beatae memoriae Caelestino, cui iste rectae fidei testi∣monium reddidit, ita fidelibus symbolum tradidit; nec praejudi∣cant verba, ubi sensus incolumis permanet. That is, The whole Church professeth, to believe in God the Father Almighty; and in Iesus Christ his Son, our Lord▪ Eutyches cavils at this last Article, because it runs not thus, [In one Iesus Christ his Sonne] according to the Decree of the Nicene Councell: whereas the Church of Rome, be∣fore the assembling of that Councell, from the Times of the Apostles untill this present, (and under Caelesti∣nus of Blessed memory, the rightnesse of whose faith Eutyches acknowledged) delivered▪ the Creed in these Termes unto the faithfull; neither be the words pre∣judiciall, where the sense is entire.

So then; That the Church of Rome kept the Creed inviolate, this Apostolicall Tradition faithfully, and entirely; witnesse here S. Ambrose, Ruffinus, and Vigili∣us: And, that the Apostles distinguisht it into twelve Articles, according to their own number, witnesse (as hath been shewn before) the same S. Ambrose, Augu∣stine, and Leo the Great.

But, because these two Creeds, of the Ierosolymitan and Romane Churches, differ something in the Bulke, that of Ierusalem being somewhat the larger; we may, if we please to make them exactly agree, cut off those

Additionall Particles from the Creed of Ierusalem, which were added because of Heresies, succrescent in those Easterne Parts.

But if we let them alone, the difference will not appeare considerable; rather, an admirable Harmony will be observed betweene the so distant Churches of East and West, in matter of Faith, which otherwise, in Discipline and Ceremonies, did not a little vary. Thus, the Churches Coat, like that of Christ her spouse, was seamles, though wrought with diverse Colours.

CAP IX.

The Second Head of this Discourse; namely, The Gounds on which, and the ends for which, the Apostles Framed the Creed. The Suffiiciency also of the Creed fo the Rule of Faith, is proved by the Testimonies of Divines as well Moderne as Ancient; and those, both Romish, and Reformed.

HAving evinced, as farre as in me Lyes, the first, and chiefe Head which I proposed to Treat off, namely, That the Apostles were the Composers of the Creed which commony beares their Name; I come now to dispatch the other three, in their order as they lie, the which will require but a short discussion; and first; the Grounds, and ends of composiing it.

First; The Apostles had Ground, and warrant for composing this Breviary of Faith, from diverse Pat∣ternes in holy Writ, of Gods owne setting. King Solomon in the old law contracts the whole Duty of Man into these two precepts, Feare God, and keepe his Commandements Eccles. 12, 13. And a wiser then he, in the Gospell, our Blessed Saviour, reduceth the whole

Law unto these two Heads, The love of God, and our Neighbour Mat. 22. 37.

More particularly; God the Father, in the old Te∣stament, concluded the whole law of nature with al its Branches, within the compasse, of ten short Precepts; and those ten, he reduced into two Tables: Thus, we have a perfect Rule of Love, and obedience, from his Mouth. Then, God the Son, under the New Testa∣ment, at his Disciples request, gave us an exact Forme of Prayer, whereby to ground, exercise, and regulate our hopes and desires. There remained now in the compiled some short compleat Rule of Faith which the holy Ghost heere did, delivering this Creed unto the Church by the Mouthes of the Apostles, to be for ever kept therein as a sacred Deposi∣tum.

Thus have we three Briefe, but Full Rules of those Fundamentall, Christian virtues, Faith, Hope, and Charity; namly, The Creed, The Lords Paryer, and The Ten Commandements; delivered unto us by the three Per∣sons of the Sacred Trinity.

Secondly; The Framing of the Creed was most necessary for these two ends: tht preservation of Faith, and Charity.

First, For the ease, and safety of Christians; especi∣ally, of the plainer, weaker, and more Ignorant sort. Many have not the ability, or leisure to peruse the whole Body of Scripture, and thence to collect those Points of Faith which are necessary to Salvation; for they lye confusedly scatterd heere & there, mixt with matter of a diverse kind▪ yea, some Articles of the Creed are not expresly and directly found in any de∣terminate Place of holy writ, (as the eight and ninth; together with the mystery of the Trinity, which is

therein conteined) but depend on Consequences, and Logicall deductions, which though sufficiently cleare in themselves upon a just arguing, or comparing, of Places, yet it cannot be presumed that every one hath the skill to Frame them; so that there would be much feare of errour, and danger of mistake in so weighty a Businesse. Wherefore it was very expedient, or rather absolutely necessary, that there should be gathered a summary of these points, digested into a method, and exprest in plaine tearms; and that by an unquestiona∣ble and unerring hand; that so wee might know what to trust to, and have alwayes at hand those maine grounds of our Religion, which God re∣quires to be believed by us, as necessary to Sal∣vation.

The whole Scripture is indeed a Perfect Rule of Faith, so is it also, of our hope, and life. A perfect Rule of our Life, and manners, in its precepts and pro∣hibitions: of our hope in its Promises, & severall Pat∣ternes of Prayer: of our Faith, in its Dogmaticall Po∣sitions; yet as it pleased God to summe up the first in Ten short words, as Moses calls the Commandements. Deut. 10. 4. And, to summe up the second in seven shorter Petitions: so it was as requisite, that upon the the same Ground, the Third should be reduced unto some few Heads, as they are now in the twelve Ar∣ticles of the Creed; which therefore we may not im∣properly call, Sepes Credendorum The fence or mound of our Faith, without which Boundary we should wander up and downe in infinito Campo, in a large field at ran∣dome.

This Reason is touched by S. Austin De fide & Symb. cap. 1.

Est Fides Catholica in Symbolo nota fideli∣bus, memoriae{que} mandata, quantum res passa est

brevitate Sermonis, ut incipientibus at{que} lactentibus, eis qui in Christo renati sunt, nondum Scriptu∣rarum divinarum diligentissimâ & Spirituali tractati∣one at{que} cognitione roboratis, paucis verbis creden∣dum constitueretur proficientibus, & ad divinam doctrinam certa humilitatis at{que} Charitatis firmi∣tate surgentibus, quod multis verbis exponendo esset perficiendum.

Secondly; For the due bounding of our Faith and Charity. There are many lesser, circumstantiall Points in divinity which Christians may differ about, Salva Fide & Charitate; without prejudice to either: but, others there be of farre higher Concernment, re∣quisite to the very beeing of a true, and rightly grounded Christian; these we call Fundamentall Points; the Nescience of most whereof, but the denyall of any, is destructive of Salvation, whithout ensuing repentance. Now, it was necessary, that these should be knowen, and severed from the rest, that so the Church might know whome to admit to Baptisme, and acknowledg for her Children, and on the other side, Whom to reject, or cut off, as Heretickes, misbe∣lievers. Yea besides, that every private Christian might know by this Rule, whom to communicate with, and whom to fly from and avoid, as Heathens and Publicans in our Saviours Language.

To demonstrate this Father, (namely that the Creed conteines all Points which a good Christian is bound of necessity to believe) I shall produce a Rea∣son, or two, and thereto subjoine the testimonies of the Ancients; which, among other Corollaries hence deducible, will serve to free the true reformed Churches from that just imputation of Heresy, which the Church of Rome hath been pleased to lay upon

Them; for al of thē generally & unanimously imbrace the Creed, as appeares by their severall confessions; and therfore cannot justly be charged with heresy in the ancient, (which is the true, and genuine) accepti∣on of the word.

The reasons are these two which follow.

First; the End, for which the Apostles Framed the Creed, cannot be imagined to be any other than this, viz. To give us a Breviary of the fundamentall Doctrines of Faith, Dare we say, that the Apostles came short of this their end? It must be then either for want of Power or want of will. Now, to affirme they could not compasse it, is little better then Blasphemy and to affirme they would not, when they might; must needs argue them of grosse negligence in their function, and uncharitablnesse to the Christian church; faults wholy uncompatible with the Apostolick office, and Zeale.

Secondly; The name of Symbole [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the Greeke and Regula Fidei, The Rule of Faith, in the Latine, whereby the Ancients style the Creed, argue the compleatnesse of it: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Nota or Indicium; the Creed being the note of difference, be∣tween the true Children of the Church, and those who were either unbelievers or misbelievers. And, the Rule of Faith, as Tertullian calls it; or, The Rule of Truth, as Irenaeus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That unerring Rule of Truth which we received in Baptisme; (from whom Chrysostome and Austin borrowed the terme who opposed the Creed to the Placita of Hereticks; and will have them exa∣mined ad hujus amussim, by the line or Rule of the Creed) must be adequate to the Faith or necessary Truth, whereof it is a Rule, niether larger, nor

narrower; for else, it looseth the very nature of a Rule.

To this Truth the Fathers give in their Suffrages; I shall set downe the Testimonies of some, who were the most Ancient, and the most famous in their Times.

1. The Creed is called Breve Evangelium, the Epi∣tome or breviary of the Gospell (like Homers Workes inclosed in a nutshell) according to the saying of S. Bartholomew, recorded by Dionys. Arear. lib, de myst. Theo. cap. 1.

2. Clem. Romanus, in his forecited Epistle, Ad Fratrem Domini, calls the Creed Summun totius Fidei Catholicae, the Summary of the Catholick Faith: and farther saith, that in it Integritas credulitatis ostenditur, The entire, or whole Faith of a Christian is decla∣red.

3. Ignatius in his Epistle to the Magnesians, after he had reckoned up those Heads of the Creed, which touched our Saviour, concludes thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He, who fully knowes, and believes these things, is Blessed, that is as fare as concernes these Articles, or this part of the Faith, which relates to our Saviour; the same holdes, in pro∣portion of the rest; otherwise, not only a right beliefe (although full, and entire,) but a good life also, are requisite to happinesse.

4. Irenaeus tels us, that many barbarous Nations, who had not the Bookes of Scripture among them, yet, Sine Charactere, vel atramento, Scriptam habuerunt per Spiritum sanctum in Cordibus suis salutem, Had Salvation wrote in their Hartes by the Finger of the holy Ghost without the helpe of Pen, and Inke. Where, by [Salva∣tion] he understands the Tradition of the Creed; (as ap∣peares

by the following words) so called by a Meto∣nymie, because it is a meanes, in its kind, sufficient to Salvation. Thus he, lib. 3. cap. 4. The same Father elswhere gives this testimony of the fulnesse of the Creed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is, Neither the most able Orator a∣mongst the Pastors of the Church, can say more than this (for no man is above his Teacher or Master) neither he who is weake in speech, can distinguish (or, speake lesse than) this Tradition; for there beeing one and the same Faith neither he who is able to speake much of it, hath augmented it; nor he who is able to say litle, hath lessened it at all.

5. Origen, in the preface of his Bookes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith that the Holy Apostles Preaching the Faith of Christ, De quibusdam quidem &c. Concerning some Points, most plainly delivered unto all Believers, even the most dull and slow, whatsoever they judged necessary. where by Necessaries, he understandes the Articles of the Creed, which he there reckons up.

6. Cyril of Jerusalem, in his fift Catechesis, spea∣king of the Creed useth these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we compre∣hend, saith he, the whole Doctrine of Faith in a few versicles. And afterwardes, comparing it unto a small graine of mustard-seed, which virtually, containes many Branches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so also doth this Creed, in a few words, comprehend the whole do∣ctrine of Religion, which is delivered in the old & new Testament.

7. Eusebius Galicanus (commonly called Emesenus) in the begining of his second Homily on the Greed hath these words Hanc nobis fidem, velut magnam lampa∣dem, Christus adveniens, errantibus viam monstraturus ex∣hibuit, per quem possit Deus ignotus requiri, quaesitus credi, cre∣ditus inveniri. This Faith or Creed saith he, like some great Lampe, Christ exhibited for his comming, thus shewing the way to those in errour; By help wher∣of, God, who was before unknowne, might be sought, being sought might be believed on, being believed on, might be found.

The same Father, in his first Homily, derives the name Symbolum, from Caena collatitia; and then tels us, that De utro{que} Testamento, totius Corporis virtus in paucas est diffusa sententias, ut facilius animae Thesaurus, non in Arca sed in memoria portaretur, The quintessence of the whole Body of Scripture is extracted into a few Sentences, that so this precious Treasure of the Soule might be the more easily borne, not in a Chest but in the Cons∣cience.

After this, he brings two similies to the same pur∣pose; comparing the Creed to a picture, wherein are united all the severall Graces of the choisest Beauties: and, to a Rich Man journying, who puts all his wealth into a few Jewells, which are easily por∣table.

8. S. Austin, in his 181 Sermon De Tempore, gives this Elogy of the Creed; Symbolum breve est verbis, sed magnum est Sacramentis; quicquid enim praefiguratum est in Scripturis, quiquid praedictum est in Prophetis vel de Deo inge∣nito, vel ex Deo in Deum nato, vel de spiritu Sancto, vel de suscipiendo omni Sacramento, vel de morte Domini, resurrecto∣nis{que} ejus mysterio, totum breviter hoc Symbolum continet. That is, The Creed is litle for words, but large in

mysteries; for what soever was prefigured in the Pa∣triarchs, proclaimed in Scripture, foretould in the Pro∣phets, either concerning God the Father, Sonne, and holy Ghost, or of undertaking the mysterious worke of our Salvation, or concerning the Death, & resurre∣ction of the Lord, this Creed doth conteine in briefe.

9. Leo the Great, in his 13^th Epistle, written to the Empresse Pulcheria, calls the Creed (as is fore-alleadged) The short, and Perfect Confession of the Catholick Symbole distinctly marked forth by the twelve Apostles into so many sentences, Tanquam instructa sit munitione Caelesti ut omnes haereticorum opiniones solo ipsius possint gladio detruncari, cujus plenitudinem si Eutiches &c. As com∣pleatly furnisht with celestiall armour, so that the the Heades of all hereticall opinions may be cut off by its sword alone; the Fulnesse whereof if Eutiches &c.

10. Cassianus, in his sixt Booke of the Incarna∣tion of our Lord, speakes fully to this purpose; Quicquid per universum &c. whatsoever is largly diffused through∣out the whole Body of the Scriptures, is all summed up in the perfect breviary of the Creed. The place we have cited more at large; chap. 5.

11. Venantius Fortunatus, in the preface to his ex∣plication of the Creed, begins thus Fidei Catholicae totius summam recensentes, in quâ integritas Credulitatis ostenditur, & unius Dei omnipotentis, id est, Sanctae Trinitatis aequalitas declaratur, & mysterium Incarnationis Filii Dei &c. That is, Whilst we declare the summe of the whole Catholicke Faith, wherein the entire beliefe of a Christian is set forth, with the equality of one Almighty God, that is, of the Holy Trinity, and the mystery of the incar∣nation of the Sonne of God &c. where he useth the very words of Clemens Rom. Which we forecited. Then

he concludes, Cunctis credentibus quae continentur in Sym∣bolo, salus animarum & vitae perpetua bonis actibus praepare∣iur; Let all those who believe the Things contained in the Creed, provide, by good workes, for the salva∣tion of their Soules, and life everlasting: that Creed being sufficient for matter of beliefe, as good workes are, for matter of practise.

12. I shall conclude these Testimonies of the An∣cients, with these words of Erasmus lib. de Rat. verae Theolog.—Ʋtinam nostra credulitas Symbolo esset contenta; ubi caepit esse minus Fidei inter Christianos, mox increvit Sym∣bolorum & modus & numerus. Would to God, saith he, our Beliefe had been contented with the Creed; when there began to be lesse Faith amongst Christians, the Creeds straitwaies increased both in bulk, & number.

For the farther clearing of this Truth, I shall adde to the Authority of the Ancients, the Testimonies of some noted Doctors in the Roman Church, who make the Apostles Creed the Breviary of the Faith; and the note, or signe to distinguish the Orthodox Professors from Hereticks, as well as Infidells: and so, by a necessary consequence, free the Reformed Churches from the injurious imputation of Heresy, seeing they all una∣nimously receive the Creed, in the old Primitive sense, as it was expounded and enlarged by the foure first generall Councells.

1. Aquinas 2a. 2ae. qu. 1. Art. 9. speaking of the Apostles Creed, useth these words; Necessarium fuit, fidei veritatem in unum colligi, ut facilius posset omnibus proponi, ne aliquis per ignorantiam fidei a veritate defice∣ret; Et ab hujusmodi sententiarum fidei collectione, nomen Symboli est acceptum. It was necessary, saith he, for the Poynts of the true Faith, to be drawn into one (from which Collection of Sentences it

took the name of Symbolum) that so they might the more easily be presented to all; and for this end, least any one should depart from it through ignorance. Whence it will follow, that all necessary poynts of Faith are therein contained, for if any were wanting; there were roome left for ignorance.

2. Canisius, in his Catechisme, maketh this Que∣stion; Estné brevis aliqua fidei complexio, ac summa omni∣um nobis credendorum? Is there any short summary of the faith, and collection of all Poynts to be believed? He answers; Est illa, quam 12 Apostoli suo Symbolo tradi∣derunt—quod quidem Symbolum, velut illustris not a est, qua Christiani ab Impiis, qui vel nullam, vel non rectam Christi fidem profitentur, discernendi ac internoscendi sunt. There is, namely, That which the Twelve Apostles have deli∣vered in their Creed—which Creed is a famous marke or signe, whereby Christians are to be discer∣ned from those ungodly persons, who either professe no faith, or not the Right.

3. Augerius, in his Catechisme, proposeth the like question: Estné brevis aliqua methodus fidei, quae necessa∣rio nobis tenenda est? Is there any short method or rule of Faith, which is necessary to be held by us? He an∣swers; Est, & quidem ab ipsis Apostolis tradita, quae Symbo∣lum ideo vocari solet, quod sit quaedam Illustris notae, quâ Chri∣stianos distinguimus ab iis, qui Idololatrarum superstitionem, & haereticorum impiotatem comitantur. There is such an one, and that delivered by the Apostles themselves, which is therefore commonly called a Symbole, be∣cause it is a certain marke of note, whereby we di∣stinguish Christians from those who follow the su∣perstition of Idolaters, and the impiety of Here∣ticks.

4. The Romane Catechisme, set forth by the Decree

of the Councell of Trent, and of Pius 5. hath these words touching the Creed; Hanc fidei formulam, Symbolum A∣postoli appellârunt, quia eâ veluti notâ & tessera quadam ute∣rentur, quâ desertos & subintroductos falsos fratres, qui evan∣gelium adulterabant, ab iis qui verè Christi militiae sacramen∣to se obligarent, facilè possent internoscere. That is, This forme of Beliefe the Apostles called a Symbole, be∣cause they made use of it, as a certain Token or watch word, whereby they might easily discerne false Bre∣thren, who had privily crept into the Church, and corrupted the Gospell, from those who sincerely bound themselves by Oath (in Baptisme) to the ser∣vice 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 2^am qu. saith thus, Haeretici quosdam Articulos, vel penitùs negant, vel interpre∣tationibus depravatis in novas, alienas{que}. Sententias detor∣quent; ne{que} 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 Here∣sy, 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, neces∣sary 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 pretē∣ded 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 Interpreta∣tion will be found obnoxious to a double Errour.

First, Because shee beggs the maine thing in questi∣on, 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 Re∣mission 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 concur∣rent Testimonies of the Protestant Divines, whose a∣greeing 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, sum∣matim ac nuditér, & (quoad ejus fieri potuit) simplicissimè comprehensa sunt omnia, quicquid passim in sacris literis longè, late{que} tractamus. That is, In these Three are summa∣rily, 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 to∣tius 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, right∣ly, 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 Col∣lections 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rude Draughts. Origen Principles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionysius of Alexandria, Ele∣ments of Divinity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius, lib. 3. cap. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A breviary of the Elements of Religion, Nazianzen, Theology. Theophilus, and La∣ctantius, 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 Tertulli∣an, and styled an Apostolicall Tradition, if any one com∣pare with the words of the Apostles Creed, he will easi∣ly find a great agreement between them—some∣times, 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 a∣rose, the Fathers who succeeded the Apostles, were enforced to set forth larger and more expresse sum∣maries 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 A∣postolorum] fidei nostrae historiam, succinctè, destincte{que} recen∣seri; 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 Go∣spell; 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 Apo∣stles, ne{que} quicquam novi adjectum, neither added any thing thereto; therefore they judged that Doctrine full and compleat. Now, that by the Doctrine of the Apostles, he meanes the Creed, appears clearly by the precedent words.

The forecited Testimonies of Jo. Pappus, Chr. Bar∣barossa, and Pet. Martyr, say as much; which, who so please, may looke back upon, for farther satisfacti∣on.

CAP X.

The Third head of this Discourse; namely, The severall Reasons, or significations of the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Creed beares in the Originall Greeke.

THE Apostles Creed is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Symbole, for more Reasons than one, all taken from the severall Significations of the word, found even in profane Au∣thors.

First; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signifies Collecta, or Collatio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a conferendo: that is, a Feast, or Supper, whereto every one of the Guests brought his share either in meat or mony; which kind of Feast was also, by an other usuall name called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now this acception of the word, well suits with the Creed, as having reference both to the Makers and the Matter. For the makers or Composers of the Creed were the twelve Apostles, parallell in number to the twelve Ar∣ticles whereof it consists, And, the matter of the Creed consists of the severall points of Faith, gathered out of the whole Scripture and heare United in one me∣thodicall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Breviary.

This also well consorts with an other signification of

the word, mentioned by Pliny. Nat. Hist. lib. 33. cap. 1. Both Greekes and Romanes (saith he) in latter Times, called a Ring, Symbolum. Probably, from the severall parcels, or graines of Gold, melted and fashioned into one Orbic••e: which graines aptly signify the severall Parts; and, the orbicular figure, the Perfection of the Creed.

This reason of the name, we find given by Clemens Romanus, Ruffinus, Saint Austin, Cassianus, and Venantius Fortunatus.

Secondly; The word signifies Tessera Pacti, a Tally in Contracts; a Bond, or Indenture, such as we make with God in our Baptisme, by profession of our Faith in the Creed, wherein the Articles of our Covenant with God (for matter of Beliefe) are comprized, from which if we recede, we breake our Covenant, and so renounce our Christendome, thereby forfeiting all the priviledges of our Baptisme.

This reason of the name is rendred by Chrysologus, Hom. 62. in Symb. Placitum, vel pactum quod lucri spes veni∣entis continet, vel futuri, Symbolum nuncupari, contractu etiam docemur humano; quod tamen Symbolum inter duos format sem∣per geminata conscriptio, & in stipulatione cautum reddit huma∣na cautela, ne cui surrepat, ne quem decipiat perfidia contracti∣bus semper inimica. Sed hoc inter homines, inter quos fraus, a quo facta est, aut cui facta est, semper laedit: inter Deum vero, & homines, Symbolum fidei sola fide firmatur; non literae, sed spiritui creditur; & mandatur cordi, non chartae; quia divinum Creditum humana non indiget Cautione. And alittle after; Sed dicis; qui falli non potest quid est quod exiget Placitum? Quid Symbolum quaerit? quaerat ille propter te, non propter se; non quia ille dubitat, sed ut tu Credas. The summe is; That in humane Contracts there are required two Symbola or

Tabellae, the Indenture and the Counterpane, and both these in writing to prevent mistakes, and cheatings: but one only is required in our Baptismall contract, or Covenant, to wit, our Bond giuen to God, not in writing, but by way of parole, publisht in the face of the Church. The reason is; because God can be nei∣ther decieved, nor decieve; but we, unlesse thus bound, might through humane frailty, more easily depart from the Faith profest, and in fringe our Articles, not to the decieving of God, (who knowes us better than our selves) but to the destroying of our Grace, and the forfeiting of our glory.

Hitherto also belongs that of Genebrard in his Booke De Trinitate. Aristoteles pulchre dixit, elementa quae inter se qualitate unâ communicant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Solebant autem Graeci in pactis conventis uti quibusdam tesseris, quae loco tabularum syngrapharum{que} essent, ex quibus jus diceretur, quae & voca∣rentur Symbola. ergo summa fidei compendio verborum concep∣ta ab Apostolis, sive ab Ecclesiâ representativâ, verè Existit Symbolum, quòd ea in judicium Ecclesiae relata declaret penes eum Religionis virtutem esse, qui ipsa in suae fidei Probationem confert; nam certe penes illum consistit Religionis veritas, cui benè credulitate convenit cum doctrinâ Apostolicâ, cujus Symbolum est consensionis, conventi{que} nota certissi∣ma.

Thirdly; The word signifies, Tessera Amicitiae, or Tessera hospitalis, a certaine Token, which not only particular men gave to their Friends and Allies, but which Citties also publikly be stowed on some well∣deserving men, that so, in their Travailes, they might (upon producing thereof) be friendly received, and courteously entertained in the confederate Townes. So Budaeus informes us out of Lysias the Orator. Now, this Confession of our Faith in the Creed, hath the

same nature and use among all Churches wheresoever disperst over the face of the whole Earth; for who∣soever brings this Tessera, or Token with him is to be received as a Brother—But if there come any unto you saith S^t John, and bring not this doctrine, receive him not into your House, neither bid him, God speed. 2 Io. 10.

To this Sence alludes Leo the Great, in his Epistle or Tract against Eutyches Fraterna vos & paterna solicitu∣dine commonemus, ut inimicos Catholicae fidei, hostes Ecclesiae, incarnationis dominicae negatores, & instituto a Sanctis Apostolis Symbolo repugnantes, in nullum recipiatis consensionis affe∣ctum, we warne you out of a fraternall, and a father∣ly care, that ye receive not into your communion the enimies of the Catholick Faith the adversaries of the Church, the Denyers of the Lords incarnation and the oppugners of the Creed by the holy Apostles.

Fourthly; The word signifies Insigne militare, a mi∣litary Flag, Ensigne, or Banner, by which Souldiers are knowen to what Captaine or Generall they belong. So Herodian in the 4^th booke of his history tells us of the Emperour Antonius Caracalla; that partly to in∣gratiate himselfe the more with the Souldiers; partly, to harden himselfe in warlike exercises, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He some∣times bare on his own shoulders the weightiest En∣signes of the Army. Now, this signification also well agrees to the Creed; for by this Profession of our Faith, we shew that we belong to Christ our Generall, fighting under his Banner against our three enemies, the World, the Flesh, and the Divell: His Cognizance we take on us in our Baptisme, by attesting to the Creed; either in our own Persons, if Adulti: or, if In∣fants, in Personis Susceptorum.

Fiftly; 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 em∣braced this in the old Catholick sense, they were re∣ceived as Brethren: if not they were rejected and a∣vovded 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ma∣ny other the like military Termes, and seemeth to delight in the metaphor. The Church her self is descri∣bed, Terrible as an Army with Banners. Cant. 6. 4. Our Blessed Saviour is styled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The cheife Captaine or Generall of our Salvation Heb. 2. 10. And S. Paul exhorts Timothy whom he had left his Lieute∣nant at Ephesus to endure hardnesse, as a good Souldier of Ie∣sus 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Com∣pleat 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 Anatomi∣zeth it into twelve Articles, limbes, or joynts (for this is the literall signi∣fication 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 Spi∣rit 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 di∣stinctly 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 Je∣richo, took out of the middest of Iordan to frame an Al∣tar within Gilgal, in memory of having gotten possesi∣on of the promised land. For the holy Scriptures, wher∣out 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 solem∣nity all his Disciples have since made a Publicke pro∣fession 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 ob∣teined, the heavenly Canaan typifyed by the earthly; for the Creed conteines the great benefites of God to∣wards 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 Here∣ticks as the Orthodoxe; both consonant to this of the Apo∣stles.

THIS Creed of the Apostles was in it selfe, a Compleat Rule of Faith, suffici∣ent to establish the Church in her Be∣liefe; but, in processe of time, certaine Hereticks arose, who perverted the an∣ciently received Faith in the old Catholck sense and meaning therof yet in outward shew, & Profession sub∣scribed 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 of∣ten

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 Tri∣nity, 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 Do∣ctrinals of Christianity, let us heare Vincentius Lirinen∣sis, who thus expresseth it with a like elegancy and Solidity.

Forsitan dicet aliquis; nullusne in ec∣clesiâ Christi profectus habebitur Religionis? Ha∣beatur sanè, & maximus; sed ita tamen, ut verè Profectus sit ille fidei, non permutatio. Crescat, o∣portet; sed in suo duntaxat genere crescat; in eodem sc. Dogmate, eodem sensu, eadem{que} Sententiâ; Imi∣tetur Animarum Religio rationem corporum, quae licet annorum processu numeros suos evoluant & ex∣plicent, eadem tamen, quae crant, permanent. multùm interest inter pueritiae florē, & senectutis maturitatem; iidē tamen ipsi fiunt senes, qui fuerant Adolescentes; ut quamvis unius, ejusdem{que} Hominis status habitus{que} mutetur, una tamen nihilominus, eadē{que} natura; una, eadē{que} Persona sit. Parva lactantium membra, magna juvenum, eadem ipsa sunt tamen. Quot parvulorum artus, tot virorum; & siqua illa sunt quae aevi matu∣rioris aetate pariuntur, jam in seminis ratione pro∣serta;

ut nihil novum postea proferatur in senibus, quod non in pueris jam antea latitaverat—Quod sihumana species in aliquam deinceps non sui gene∣ris vertatur effigiem, aut certè addatur quippiam membrorum numero, vel detrahatur; necesse est, ut totum Corpus vel intercidat, vel prodigiosum fi∣at, vel certè debilitetur. Ita etiam Christianae Reli∣gionis dogma sequatur has, decet, profectuum leges, ut annis sc consolidetur, dilatetur tempore, subli∣metur aetate; incorruptum tamen, illibatum{que} per∣maneat; & universis partium suarum mensuris, cunctis{que} quasi membris & sensibus propriis plenum at{que} perfectum sit; quod nihil praeterea Permutatio∣nis 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 bet∣ter) but it must be an increase, not a change. Religi∣on 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 ful∣growen; 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 propo∣sed in the begining of my Discourse; I shall conclude this Chapter, and, together with it, this whole Trea∣tise Concerning the Apostles Creed, in setting downe some Ancient Formes, or Cenfessions of Faith yet untouch∣ed, 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 unmentio∣ned; 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 Blasphe∣mies of some moderne sectaries.

The first of these in Dignity, as well as Time, is that of Gregorius Thaumaturgus, afterwards recited & appro∣ved of in the fift Generall Councell, held at Constanti∣nople.

The Creed, like his name, is well worthy our won∣der; for, not only Nicephorus, lib. hist. 6. cap, 17. But Gregory Nyssen also, in his Encomiastical, Oration of Thaumatur∣gus, gives us this Relation of its Originall, and Compo∣sure, 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 depositum, delivered her from Heaven. The occasion of this Creed so revealed, was the Heresy of Paulus Samosatenus (taken up after∣wards by Photinus) who denyed the Divinity of our Sa∣viour, and consequently overthrew the Trinity; which heresy then staggerd many in those Easterne Parts, and was therefore condemned in a Synod at Antioch, wher∣of this Paulus was Patriarch. The words thereof are these, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, There is one God, the Father of the living word, of the subsisting wisdome, the eternall Power, and Cha∣racter; the perfect Father of him that is Perfect, the Father of the only-begotten Sonne: There is one Lord, the only [Lord] from, or of the only [Lord] God of God, the character and image of the [Fa∣thers] Divinity, the operative or effectuall word, the wisdome which comprehendeth the whole frame of the World, the Power which made the whole Creati∣on; the True, the Invisible, the Incorruptible, the Im∣mortall, the Eternall Sonne, of the True, Invisible, Incorruptible, Immortall, and Eternall Father: And, one Holy Ghost, having his subsistence of (or, from) God, and by the Sonne clearely manifested unto men, the perfect Image of the perfect Sonne, the quicken∣ing life of the Living, that Holinesse, which is the Au∣thor of Sanctification, by whom God the Father is manifested, who is above all, and in all; and God the Sonne, who is through all: The perfect Trinity, neither divided, nor diversified from each other, in Glory, Eternity, or Majesty: There is not therefore in the Trinity ought created, or subservient [to ano∣ther Person] nor ought superinduced, as not existing at first, but afterwards added; so that the Father was never without the Sonne, nor the Sonne without the Holy Ghost, but the same Trinity [abideth] alwaies, without the least change, or Alteration.

The Second Creed, is that Confession of Faith made by Eusebius Caesariensis before the Fathers of the Nicene Councell, and approved of by them, and, by the Empe∣rour

Constantine it runs thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

We believe in one God the Father Almighty, maker of all Things both visible and invisible: and, in one Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, the only begotten Son, the First-borne of every Creature, begotten of the Father before all Worlds, by whom all things were made; who was Incarnate for our Salvation, and conversed amongst men, suffered, rose againe the Third Day, ascended unto the Father, and shall come againe with Glory to judge both the quick and the dead: We believe also in the Holy Ghost.

See for this Creed. Soc. Hist. lib. 1. cap. 5. Theod. lib. 1. cap. 12. Athan. Op. Tom. 2. Pag. 48. Edit. Com∣melin.

The Nicene Fathers added some Passages to this Creed, for the fuller conviction of the Arian Heresy, and thus proposed it to the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

We believe in one God the Father Almighty, ma∣ker of all Things both visible and invisible: and, in one Lord Jesus Christ, the Sonne of God, the only∣begotten of his Father, begotten of the substance of his Father; God of God, Light of Light, very God of very God, begotten not made, consubstantiall to the Father; by whom all Things were made, both which are in Heaven, and which are in Earth; who for us Men, and for our Salvation, came downe, was Incarnate, made Man, suffered, and rose again the third Day, he ascended into the Heavens, and shall come to judge the quick, and the dead: And, in the Holy Ghost.

Both these Confessions, the lesser of Eusebius, and the larger of the Councell, leave off at the Article of the

Holy Ghost, because the Arian controversy, which was then in agitation, required no more; not that the Ancient Creed brake off there: whence, the Arian Bi∣shops, who assembled at Antioch, A^o 341. When, they came, in the rehearsall of their Faith, to the Article of the Holy Ghost, they added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That is, If it be needfull to adde so much, we believe also the Resurrection of the Dead, and the life everlasting. See for this Soc. lib. 2. cap. 1. Athan. Tom. 7. pag. 687. Comm.

As for the Creed of Eusebius, which the Nicene Fa∣thers thus enlarged, he prefaceth it with this Elogy, which shews its Antiquity, and Authority, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. As we have received from the Bishops our Predecessors, both in our first Catechising, and at our Baptisme; as we have learned from the Holy Scriptures, and as we have believed and taught, both when we were Presbyter, and when we came to be Bishop, so also now believing, we propose this our Faith unto you.

The Third Creed, was framed in the Arian Synod at Antioch; for Eusebius Bishop of Nicomedia, the great Patron of the Arians, being made Bishop of Constanti∣nople by the Emperour Constantius, calls a Councell at Antioch; the Bishops whereof, not daring openly to taxe what had been decreed in the Nicene Councell, yet desiring to overthrow privily, the consubstantiality of the Sonne with the Father, thus altered the forme of the Nicene Creed, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Wee Believe, consonantly to the Evangelicall, and Apostolicall Tradition, in one God the Father

Almighty, Framer and Maker of all Things: and in one Lord Jesus Christ, his only-begotten Sonne, God, by whom all things were made, begotten of his Father before all worlds, God of God, entire of the entire, only of the only, perfect of the perfect [God] king of the king, Lord of the Lord; the living Word the Wisdome, the Life, the true Light, the way of Truth, the Resurrection, the Shepheard, the Dore, Im∣mutable & unalterable, the unchangeable Image of the Divine essence, Power, Councell, & Glory of the Father; the first-born of every creture; who was in the begining with the Father, God the word (as it is said in the Gospell, &, the Word was God, by whom all things were made, and in whom all things consist) who in these last dayes came downe from above, was borne of a Virgin, according to the Scriptures, and made man; the mediator of God, and men, the Apostle of our Faith, and Author (or Prince) of life; (as he saith, I came downe from Heaven, not to doe mine owne will but the will of him that sent me) who suffered for us, and arose for us the third Day, and ascended into the Hea∣vens, and sitteth at the right hand of the Fa∣ther, and shall come againe with glory, and Power, for to Judge the Quick and the Dead: and, in the holy Ghost, who was given for the Com∣fort, the Sanctification, and Perfecting of Believers; acording as our Lord Jesus Christ Charged his Apostles, saying, Goe, and Teach all Nations, Baptizing them in the Name of the Father, and of the Sonne, and of the holy Ghost. It is manifest, that the Father, is Truly [or, really] the Father; the Sonne, truly the Sonne; and the Holy Ghost, truly the

Holy Ghost; the names, not being barely, or in vaine imposed, but exactly signifying the proper subsistence, order, and Dignity of each Person so named; so that they are Three in the manner of Subsistence, but one in the Consent.

Socr. Hist. lib. 2. cap. 7.

The Fourth was Framed on this occasion. Certaine Bishops being sent by Constantius to his Brother Em∣perour of the West, for to give an account of the Ca∣sting out of Paulus, & Athanasius, concealed the prece∣dent Formula of Beliefe made at Antioch, and exhibited this other of their owne composure viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

We believe in one God the Father Almighty, Creator and maker of all Things, of whom the whole Family in Heaven, and Earth is named: and in his only-begotten Sonne, our Lord Jesus Christ, begotten of the Father before all Worldes, God of God, Light of Light, by whom all things were made, both in the Heavens & in the Earth, whether Visible or Invisible; who is the Word, and the Wisdome, and the Power, and the Life, and the true Light: who in these last Dayes, was for our sakes made Man, and Borne of the holy Virgin: was Crucified, Dead, and Buried; and rose againe the third Day from the Dead: he ascended into the Heavens, & sit∣teth on the right hand of the Father; and, shall come at the end of the World to Judge the Quicke and the Dead, & to render unto every one according to his workes; Whose Kingdome never ceasing, en∣dureth unto all eternity; for he sitteth at the right Hand of God, not only in this world, but also in that which is to come: We believe also in the holy Ghost, that is, in the Comforter, whom according

to his Promise, he sent to his Apostles, after his as∣cent into Heaven, to teach them, & bring all things to their remembrance; by whom also the Soules of those who syncerely believe in him are Sanctifyed. But those who say the Sonne was made of nothing, or of any other Substance, and was not of God; and that there was a Time, when he was not; the Ca∣tholick Church doth not acknowledge them for her owne.

Socr. hist. lib. 2. cap. 14.

The Fift Creed, is that which was rehearsed by Ʋrsacius and Valens, two Arian Bishops, in the Synod of Ariminum, & had bin not long before Composed by the Bishops of that Faction in the Synod of Sirmium. The Forme is this which followes.

We believe in one only and true God, the Father Almighty, Cre∣ator & Framer of all things: & in one only-begot∣ten Sonne of God, begottten before all Worlds, be∣fore all Begining, before all imaginable Time, which we can possibly conceive or comprehend, be∣gotten of God without sense or passion; by whom the Worlds [or Ages] were set in order, and all things were made; the only Son of his Father, God of God like unto the Father who begat him (according to the Scriptures) whose Generation no one knoweth but the Father who begat him: This only-begotten Sonne of his (we know) came from Heaven, for the puttting away of sinne by the will of his Father; was borne of the Virgin Mary, conversed with his Disciples, fulfilled every Part of his office according to the will and Councell of his Father; was crucify∣ed, suffered, and Dyed; descended into the lower Partes of the Earth, and ordered all things there, the Porters of Hell Trembling at his sight: he rose

againe the Third Day, Conversed with his Disci∣ples, and after forty Dayes was taken up into Hea∣ven, and sitteth at the right hand of the Father; and shall come at the last Day in the Glory of his Father, to render unto every one according to his workes: And, in the holy Ghost, whom the same only-begot∣ten Sonne of God, Jesus Christ, promised to send unto mankind, the Comforter; (according as it is writtē; I depart unto my Father, & I will beseech the Father, and he shall send you another Comfor∣ter, the Spirit of truth, he shall receive of mine, and shall teach you, and bring all things to your re∣membrance) As for the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] essence, be∣cause it being set downe by the Fathers without ex∣plication, and not understood by the People, gives cause of offence, and because the Scriptures have no such word, we have thought good to take it away and to make no mention at all hereafter of it, when we speake of God, because the holy Scriptures men∣tion not at all the essence of the holy Ghost, or the Sonne: but we say that the Sonne is like unto the Father in all Things as the holy Scriptures say and Teach. Soc. lib. 2. cap. 29.

The sixt Confession of Faith, is that new Formula which Acacius Bishop of Caesarea in Palestine, one of the Arian Party; proposed in the Synod of Seleucia, by Leo a great officer in the Emperours Court. The Forme was this. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

We professe, and believe in one God the Father, Almighty, maker of Heaven and Earth, of things Visible and Invisible: we believe also in our Lord Jesus Christ his Sonne, be∣gotten of him without Sense or Passion, before all worlds, God the Word, the only-begotten of God, the

light, the life, the Truth, the Wisdome, by whom all Things were made, both which are in Heaven, and which are on Earth, whether visible or invisible: we believe, that in the latter Age of the World, he tooke flesh of the holy Virgin Mary, for the putting away of sinne, was made man, suffered for our sinnes, rose againe, was taken up into Heaven, sitteh at the right hand of the Father, and shall come againe in Glo∣ry to judge the Quicke and the Dead: we believe also in the holy Ghost, whom our Lord and Savi∣our called the Comforter, when he promised to send him to his Disciples after his departure, and accor∣dingly sent him; by whom also he sanctifyeth those in the Church who believe, and are Baptized in the name of the Father, and of the Sonne, and of the holy Ghost. Those who Preach any other Faith than this, wee Judge them aliens from the Catholick Church.

See for this, Socr. Hist. lib. 2. cap. 32.

The Seventh Confession of Faith, is that of the Macedonians, exhibited by them to Liberius Bishop of Rome, when they fled to him, and the Emperour Valentinian for succour, from the Persecution of his Brother Valens, and the Arian Bishop Eudoxius. The Forme was this.

We believe in one God, the Father, Almighty, maker of all things visi∣ble and invisible: and, in one only-begotten God, the Lord Jesus Christ, the Sonne of God, begotten of the Father, that is, of the Substance of the Father; God of God, light of light, very God of very God, begotten, not made, consubstantiall to the Father; by whom all Things were made, both which are in

Heaven, and which are on Earth: who for us men and for our Salvation, came downe, was incarnate, and made man, suffered, and rose againe the third Day; he ascended into the Heavens; and shall come to Judge the Quick, and the Dead: And, in the holy Ghost. But those who say, of the Sonne of God, that there was a Time when he was not, a Time 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 Anathe∣matize.

Socr. lib, 4. cap. 11.