The Sum of Christian Religion 2, Part 2 · Subpart 7
OF THE CREEDE, OR, SYMBOLE OF THE APOSTLES.
AFter we hauehave intreated of FAITH,Why the creede is called a ſymbole. it directly followeth now that we ſpeake of the ſum of thoſe things which are to bee beleeued, which we cal the Symbole of the Apostles, or the Apoſtolick Symbole.
The eſpecial Queſtions here are,
1 What a Symbole is.
2 What are the parts of the Apostolique Symbole.
1 WHAT A SYMBOLE IS.
THis woorde Symbole, is deriued from a greeke woorde, which ſignifieth either a common collation of diuerſe men to the making of a banquet, or, a ſigne, token, and marcke, whereby a man is diſcerned frō others: Such as is the militarie ſigne, whereby fellowes are deſciphered from enimies. The Symbole, ſo termed in the Church, is a breefe and ſummarie forme of chriſtian doctrine: or a briefe ſumme, or confeſſion of the points of Chriſtian religion, or Euangelical doctrine. Nowe it is called by the name of Symbole, becauſe it is as a token, or profeſſion, whereby the Church with her members is diſcerned from all her enimies, and from al other ſects. Some ſay, that this briefe ſumme of Euangelical doctrine was called a Symbole, for that this doctrine was collated as it were, and imparted by the Apoſtles, and eueryevery one of them did beſtow ſome part thereof: but that cannot be proued. But if you wil deriue it thence, this reaſon alſo nothing abſurde may be rendered thereof: for that the Articles of faith are the ſquire and rule, whereunto the faith and doctrine of al Orthodox or right beleeuing Chriſtians ought to agree and be conferred.
This Symbole is called Apoſtolique, 1. Becauſe it conteineth the ſumme of the Apoſtolique doctrine, which the Catechumens were enforced to hold and profeſſe. 2. Becauſe the Apostles deliuered that ſumme of doctrine to their Scholers and Diſciples: which the Church afterwardes held as receiued from them. This ſelfeſame Symbole is called alſo Catholick, becauſe there is but one faith of al Chriſtians. Queſtion. Were there not new Symboles made, as Athanaſius Symbole, the Symbole of Nice, of Epheſus, of Chalcedon. Aunſwere. Theſe are not other from this Apoſtolique Symbole: but certaine words are added as an explication of this, by reaſon of heretiques, by whom becauſe of the ſhortnes thereof, this was depraued. There is no change either of the matter or of the Doctrine, but onelyonly of the forme of declaring it, as eaſily appeareth by comparing them together.
2 What are the parts of the Apoſtolicke Symbole or Creed.
THe principall parts thereof are three.
1 Of the Father and our creation.
2 Of the Sonne and our redemption.
3 Of the holy ghoſt and our ſanctification: that is, of the workes of our Creation, Redemption and Sanctification.
How our Cre… tiō, Redemptiō, Sanctification, are ech appropriated to ſome one perſon of the Trinitie, and yet all three perſons hauehave their ioint working in them.Obiection. VntoUnto the father is aſcribed the creation of heauen and earth: vntounto the Sonne, the redemption of mankind: vntounto the holy ghost, ſanctification. Therefore the Sonne, and the holy ghoſt did not create heauen and earth; neither did the Father and the holy ghoſt redeeme mankinde; neither do the Father & the Sonne ſanctifie the faithfull. Anſwere. It is a fallacie grounding vponupon that which is affirmed, but in reſpect, as if it were ſimply affirmed. For the creation is giuen to the Father, redemption to the Sonne, ſanctification to the holy ghoſt, not as they are ſimply an operation or woork, (for ſo ſhould other perſons be excluded from it) but in reſpect, for the order and manner of woorking, which is peculiar and proper to euerie of them in producing and bringing forth the ſame externall woorke. A more open declaration hereof may be this. The woorkes of our creation, redemption, & ſanctification, are the operations of the Godhead outwardly, that is, externall operations, which God worketh on his creatures: and they are vndiuided, that is, common to the three perſons, which they by common wil and power woork in the creatures, by reaſon of that one and the ſame eſſence and nature of the Godhead, which they hauehave. For the Scripture attributeth the Creation not onelyonly to the father, but to the Sonne alſo, and the holy ghoſt. Ioh. 1.3. Al things were made by it. Gen. 1. The ſpirit of the Lord moued vponupon the waters. Mat. 1.20. That which is conceaued in her, is of the holy Ghoſt. Likewiſe our redemption is attributed to the father, and the holy Ghoſt. Iohn. 3. God ſent his Sonne into the woorlde, that the world might be ſaued by him. Tit. 3. Hee ſaued vsus by the renewing of the holie ghoſt, which he ſhed on vsus abundantly. And ſanctification both to the father, and to the ſonne. Gal. 4.6. God hath ſent the ſpirit of his ſonne into your harts, crying Abba, Father. 1. Theſſ. 5.23. The very god of peace ſanctifie you throughout. 1. Cor. 1.30. Chriſt is made ſanctification vntounto vsus. Eph. 5.26. Chriſt ſanctifieth the Church. Al the perſons therefore create, redeem, ſanctifie. Neuertheleſſe yet in reſpect of that order of woorking which is betweene them, Creation is aſcribed vntounto the father: Becauſe hee is the fountaine, as of the Diuinitie of the Sonne and the holie Ghoſt, ſo alſo of thoſe diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghoſt. Redemption is aſcribed vntounto the Sonne; becauſe hee is that perſon which executeth the fathers will concerning the redeeming of mankinde, and dooth immediatly perfourme the woorke of our redemption. For the Sonne onelyonly was ſent into fleſh, and hath paied the ranſome or price for our ſinnes, not the father, nor the ſpirit. To the holy ghoſt is aſcribed ſanctification: becauſe he doth immediatly ſanctifie vsus. For the father createth, but mediatly, by the Sonne and the holy Ghoſt: The Son from the father: and the holy Ghoſt from the father and the ſonne. The father and the holy ghost redeeme vsus, but mediatly, by the ſonne: But the ſon immediatly from the father by the holy ghoſt. The father and the ſon ſanctifie vsus, but mediatly, by the holy ghoſt; but the holy Ghoſt immediatly, from the father and the ſonne.
The workes of the trinitie external or internal: external common to al three; internal appropriated vntounto the perſon.Here is to be obſerued, that the workes of the perſons are of two ſortes: namely, Their woorkes inwarde, and their woorkes outward. The inward or internal workes of the perſons, are thoſe, which the perſons hauehave and exerciſe one towardes another. By theſe actions or properties are the diuine perſons diſtinguiſhed, and deſcribed. For the father is the firſt perſon, which hath not his eſſence and beeing from any other, neither begotten nor proceeding; but being of himſelf, he begot from euerlaſting the ſonne, & from him proceeded the holy Ghoſt. The ſonne is the ſecond perſon of the Godhead, begotten from euerlaſting of the father. This generating or begetting of the Son is the participating of the whole diuine eſſence, wherby the ſon receiueth from the father the ſame eſſence wholely and entirely, which the father hath and reteineth. For the diuine eſſence being infinit and indiuiſible, there cannot ſome part thereof bee ſeuered, and imparted to another, as it commeth to paſſe in creatures; but it muſt needs bee wholy imparted vntounto him, vntounto whomſoeuer it is imparted. The holy ghoſt is the third perſon of the deity, proceeding, from euerlaſting, from the father and the ſonne. But begetting & proceeding differ. For to be begotten, or to be born, is for another man or another perſon to bee produced out of the ſubſtance of him that begetteth, by waie of birth, as the ſonne is borne of the father. Proceeding is a communication of the diuine eſſence, whereby the third perſon onelyonly of the Godhead receiueth from the father and the ſonne, as the ſpirite from him, whoſe ſpirit it is, the ſame whole eſſence, which the father and the ſon hauehave & retaine. As therefore he that begetteth is one perſon, & hee another that is begotten: In like maner the holy ghoſt alſo is another perſon from the father & the ſon, from whom he from euerlaſting ineffably is produced, or hath his being, by proceeding or iſſuing: yet for al this there is but one and the ſame diuine eſſence of theſe three perſons, albeit the father, as the foū taine of the deity, hath his beeing from no other, but from himſelf: the ſon begotten of the father: the holy ghoſt proceeding from the father and the Sonne.
2 The outwarde or external woorkes of the perſons are thoſe, which are done towards the creatures, and on them, & by them, through the wil and power or efficacie of the father, the ſon, & the holy ghoſt: but yet that order ſtil of the perſons beeing kept, as that the father is the fountaine of the operations of the ſon, & the holy Ghoſt, & doth al things, not of any other, but of himſelfe: The Sonne and the holy Ghoſt doe not work of themſelues, but by themſelues, that is, the Son worketh, the fathers wil going befo e, the holy Ghoſt woorketh, the will going before both of the Father & the Son. Obiect. Whoſe works are diuerſe, their eſſence alſo is diuerſe. The external works of the Father, the Sonne and the holy Ghoſt are diuerſe: Therefore their eſſence alſo is diuerſe. Anſwere vntounto the Maior we make by inuerting it thus; Nay rather becauſe the perſons are infinit, there muſt needes bee but one eſſence of all. Becauſe the inward operation is the communication of the eſſence: and therefore the diuerſity of externall woorks doth not import diuerſitie of eſſence.