The Rule of Faith, Exegesis of Apostles Creed · Introduction
OF THE CREED IN GENERALL.
Text, 2. Timothie 1. 13.
Hold faſt the forme or Patterne of Sound words.
THere hauehave bin in all Ages of the Church ſince the giuing of the Scriptures, two wayes; by which the Miniſters of the 2. Waies of Preaching.Church hauehave taught men the knowledge that is neceſſary to Saluation: The one was to make choice of ſome Text of Scripture, and to expound it to the people, and thence to 1. By Text.make vſe of it. Thus they did in Ezra his time, Nehemiah 8. 4. 7. 8. and thus did our Sauiour Chriſt at Nazareth, Luke 4. 16. 17 &c. and it is noted in that place, that it was our Sauiours cuſtome ſo to doe. Thus did Philip, Acts 8. 30. 35. The 2. Without Text.other was without being tyed to any particular Text, to handle the ma…ne body of Doctrine, as was moſt neceſſary for the people that were to be inſtructed. Thus the Sermons of the Prophets were not the expoſition of any particular Text, but a ſolid and compleate collection of all that matter which at that time were needfull for the people. And this courſe alſo did the Apoſtles hold in their Epiſtles and Sermons to the Churches, chooſing out ſo much matter out of the reuealed Will of God, as was moſt behoouefull for the Chriſtians, to whom they writt or preached, onelyonly confirming what they taught by the Scripture. Both theſe courſes hauehave bin followed in the Chriſtian Churches to this day: onelyonly amongſt vsus with this difference: That the inſtruction out of a Text is vſed in Churches, and the inſtruction without a Text in Schooles.
But that both theſe courſes may bee held in popular teaching, is manifeſt, by the proofes before: and it is manifeſt, And both expedient.that if Diuines for the profit of their hearers, would vndertake ſolidly to ſet before the people the whole body of Theologie, and ſhew them at once all the choice things they are to beleeue concerning God or Chriſt, or the Creation, or the like, it cannot but in ſome reſpects be much more profitable, then to cleaue onelyonly to the expoſition of whole bookes of Scripture or particular portions: becauſe by the former courſe the people may ſee altogether, that which by the other way they ſhould heare but by peece and at ſeuerall times, onelyonly as the Texts will giuegive occaſion. I obſerue not this to diſgrace the godly courſe of preaching by Texts, but rather to ſhew that both are needfull: and as I conceiue, it were much to be deſired; That Diuines eueryevery where would teach the people the whole frame and body of the Doctrine of godlineſſe.
The Apoſtle Paul in this place ſhewes, that beſides their The Apoſtles Patterne.courſe of inſtructing the Churches in particular Doctrines, according to occaſion; they did extract into one body, the Heads of all Religion, which they did in all places carefully vnfolde, and preach vponupon vntounto the people; and theſe Heads thus gathered together, as the principall things handled in all the Scriptures, the Apoſtle calles heere the patterne of wholeſome words, and were diuided into two generall Heads or Titles, Faith and LoueLove.
Now there are alſo two waies of handling theſe heads of Religion; the one more plainly and briefly, by way of Catechizing: the other more largely and exactly, by way of Methodicall Doctrine: The one is neceſſarie for young beginners in Religion, and the other needfull to build vp a people in the knowledge begun in them.
Hauing therefore by Gods gracious aſſiſtance heretofore handled the bodie of Diuinity after the firſt ſorte, in the extract of principles and Doctrine of foundation onelyonly, with ſome explication of them: I now intend by the like gracious aſſiſtance of God, to goe ouer all the body of ſacred Theologie, in a more exact manner, adding thoſe Doctrines that may ſerue to build you vp in the larger knowledge of thoſe glorious Myſteries of true Religion. And long dilating with my ſelfe vponupon what Foundation to raiſe this new frame; I at length reſolued vponupon the Apoſtles Creed, where I finde all the Doctrine of Faith collected into one faire body, ready to my hands.
And in diſcourſeing of theſe glorious Truthes, I intende to The method intended.obſerue a mixt courſe of Teaching, that both ſorts of hearers may finde matter of profit: Heere will be plaine things for the ſimple, and more higher Contemplations for the more Iudicious.
Two things I eſpecially intend in handling theſe Articles of Faith; the one is the apparelling of each Article, with the glorious furniture I finde made fit for it in any parte of the Scripture: and this is by way of Expoſition. The other is the diſcouerie of the many and ſingular vſes we may put ſuch glorious truths to, in the whole courſe of our liues: and this by way of vſe.
Now then for an Introduction in generall, this Text giues vsus occaſion to conſider of two things,
1. What the Creed is.
2. What we are bound to doe with the Creed.
For the firſt, the Apoſtles owne words, doe tell vsus, what What the Creed is.ſuch ſound abridgements of the chiefeſt Myſteries of Religion are, they are Patternes, formes or frames of wholeſome words; where two things are ſaid:
1. That they are wholeſome words.
2. That they are Patternes.What wholeſome words are. Vnwholeſome doctrines of two ſorts.
They are wholeſome words both by way of oppoſition to doctrines that poyſon and corrupt the mindes of men: and by way of difference from ſuch truthes as for the preſent and in ſome reſpects are not wholſome to the hearers though in themſelues they be wholeſome.
We may obſerue by diuerſe paſſages in the Epiſtles of the Apoſtle, what kinde of Doctrine hee accounts to be in it ſelfe 1. Corrupt doctrine.vnwholeſome, as all falſe Doctrine contrary to the Goſpell of Ieſus Chriſt: ſuch as was Iuſtification by workes, the forbidding of marriage and meates, the denyall of the Reſurrection and the like: and this he calles foreign, to teach other Diuers ſorts of corrupt doctrine.Doctrine. Such corrupt ſtuffe the Apoſtles alſo accounted all the vaine ianglings of men with pride and peruerſeneſſe wrangling about wordes, or diſputing of needleſſe things, and thoſe he calles foreign and foreign and foreign, &c. 1. Tim. 1. 3. & 6. 4, 5. …0. Further vnwholeſome words, the Apoſtle accounts all their curioſities and vaine ſpeculations in Philoſophie, as when out of the liking of the writings of olde Philoſophers, they brought in Angell worſhip into the Churches, Coloſ. 2. 8. 19. and ſuch ſtuffe alſo was that which the Apoſtle condemnes vnderunder the name of traditions of men, that is, ſuperſtitious obſeruations, when the inuentions of men are vrged with opinion of holineſſe or neceſſity, Col. 2. 8. 20. of this nature were prophane and olde Wiues fables, 1. Tim. 4. 7. and ſuch is all that ſtuffe men haunt after that will not bee wiſe to Saluation, but curiouſly ſearch after things not reueiled.
Secondly, true Doctrine may be vnwholſome: and ſo wee finde diuerſe inſtances in Scripture: as firſt, when the truth is How many waies true doctrine may be vnwholſome. foreign.ſo varniſhed by the inticing words of mans wiſedome, that the power of God is not obſerued or regarded, and the conſcience is not intended to be informed. When men in deliuering the truth, ſtudie to ſhew their owne wits, more then the glory of Gods Truth; this is not wholeſome for the hearers, and therefore exclaimed againſt, and proteſted againſt by the Apoſtle in diuerſe places, 1. Cor. 1. & 2. Coloſ. 2. 4. Secondly, the time is ſpent in knottie and obſcure places, that are neither eaſie, nor neceſſary to be vnderſtood, and in handling whereof, ſcandalous or dangerous conceits may bee raiſed in mens mindes. Thus the hard places of the Apoſtle Paules writings were peruerted as the Apoſtle Peter complaines, 2. Pet. 3. 17. Thirdly, when diſputations about things indifferent are brought in, when the queſtions are doubtfull, and the weake may be intangled, Rom. 14. 1. Fourthly, when the Word of God is diuided vnskilfully, and ignorantly: as when ſtrong meate is giuen to Babes, and ſtrong men can get nothing but milke.
Thus as they are wholeſome words. Secondly they are ſaid How the Creed is a Patterne.to be Patternes: the Collection of the choiſeſt truthes into one frame or body, is called heere a Patterne: and ſo the Creed may be ſaid to be a Patterne of wholſome words, becauſe in the Creed there is as it were a ſhort, but liuely reſemblance of all thoſe truthes in a little roome which are at large, and diſperſedly handled throughout all the Bible: and therefore, fitly was the Creed called the little Bible. Yea, it may be called a patterne, becauſe we may compare with it all the truthes we reade of in Scripture, and marke how they agree with, or ſuite to the Articles of our Creed, and becauſe we may trie all Doctrine we heare, and free our ſelues from the Intanglement of ſuch controuerſies about opinions that agree not with, or belong not to our Creed.
As the Decalogue is a patterne of all duties to be done, and Note.the Lords Prayer a patterne of all requeſts to God, ſo the Creed is a patterne of all Doctrine to be belieued.
Thus of the diſcription of the Creed, as the words of the Apoſtle fitly ſerue for it. The more manifeſt deſcription of it will appeare afterwards. The keeping of this patterne followes.
When the Apoſtle exhorts Timothie to the keeping of this patterne, he may be vnderſtood to ſpeake to him as a Miniſter, What great reſpect we ſhould hauehave of the doctrines contained in the Creed.or as to a Chriſtian in general. As a Miniſter he is inioyned with all care to endeuour to preſerue the purity of Doctrine, and with great reſpect to teach often, and powerfully thoſe points of Doctrine which were expreſt in the patterne, as the principall truthes hee ſhould aime at in the courſe of his Miniſterie. He ſhould not through deſire of vaine glory affect Curioſities, or Nouelties, but build vp his Hearers in all the knowledge he could infuſe into them by continual teaching of thoſe doctrines. If hee ſpeake to him as a Chriſtian in generall, then this is the point of Doctrine the Apoſtle aimes at, that all Chriſtians bee exceeding carefull to get the diſtinct knowledge of the maine Articles of the Chriſtian faith, and aboue all Doctrines keepe thoſe as a great treaſure. And ſo in particular, ſince we hauehave in the Creed ſuch an excellent frame of the Doctrines of faith, we muſt hence learne that it is our duties to regarde theſe Doctrines with all reſpect.
There be twelue Reaſons, why wee ſhould bee in a ſpeciall manner deſirous to heare, learne, and make vſe of the doctrine 12. Reaſons why we ſhould greatly deſire to be inſtructed in the Articles of our Creed. 1. From the Commandement of God.of theſe Articles of our faith.
1. Becauſe wee ſee heere it is the commandement of the Apoſtle, that wee ſhould keepe this patterne of wholeſome words. The Apoſtle ſaw it was a Doctrine of excellent vſe for the Churches, and therefore to be learned and kept as a great treaſure: and the Commandement to keepe them imports, that whatſoeuer we are ignorant of, yet we ſhould not be ignorant of theſe points, and whatſoeuer we forget, yet theſe things we ſhould bee ſure to remember, and whatſoeuer wee wanted affection in, yet in theſe things wee ſhould ſtriue to be greatly affected. It is therefore a ſinne of great vnfaithfulneſſe to neglect theſe points, and ſhewes wee are too wiſe in our ſelues, if we hauehave no minde to learne and keepe ſuch things, as God in his wiſedome hath in ſome ſpeciall manner charged vsus to regarde.
2. Becauſe God himſelfe is the immediate Author of theſe 2. From the Author of it.Doctrines: it is God onelyonly that opens this Schoole of Faith: Theſe are leſſons that are to be learned (not from wiſe men as many other things) but from God himſelfe, to whom alone the glory of reuealing theſe high Miſteries belonges.
3. Becauſe the matter heere contained is Doctrine of the higheſt nature, that was euer taught or learned in the world: 3. From the ſubiect matter.what higher Doctrine can there be then of God & the Church of God? no Science hath ſuch a Subiect. The Phiſickes intreats but of the naturall bodie; Aſtronomie but of the heauens; all the Mathematicks, but of ſome particular and inferior ſubiects; and ſo all Artes: onelyonly Theologie, and in Theologie the Creed intreates of a number of moſt choiſe Myſteries in diuine things. All the Doctrines heere are ſuch as naturall reaſon or ſenſe can ſay little or nothing to: for except it be in the firſt Article, nature is altogether ſilent in the reſt. And for this Reaſon wee ſhould bee wonderfully deſirous to bee imployed in theſe knowledges: for to bee taken vp with eaſie things belonges vntounto the Vulgar, but to bee informed in things remoued from the ſenſes, belonges to the wiſe onelyonly.
4. Becauſe the Doctrine of the Creed hath bin receiued in 4. From antiquitie and vniuerſalitie.all Ages of the Church; it is Catholicke Doctrine: it hath bin entertained with great Honour in all Chriſtian Churches: that Doctrine which all Chriſtians in all Ages of the world hauehave learned and admired ſhould bee much attended to by vsus; and ſuch is the Doctrine of the Creed. The Creed is the confeſſion of the whole Church of God ſince Chriſt: and if wee reade and reſpect the confeſſions of particular Churches, yea of particular men, then how much more ought we to ſtudie the confeſſion of the Church vniuerſall; it containing the faith, in which all the Martyrs and Saints of God liued and dyed.
5. Becauſe it is matter that is infallible: for beſides that we 5. From the infallibility of it.beleeue nothing heere, but what hath bin in all Ages receiued (except it bee in that point of Chriſt deſcending into Hell) ſo all thoſe Articles are grounded vponupon expreſſe Scripture (except before excepted) that there can bee no doubt of the truth of them, if we will beleeue the Scripture, and therefore we ſhould with the more willingneſſe attend to theſe Doctrines, ſeeing they are not in the number of thoſe truthes that ſeeme to bee oppoſed, not onelyonly by the iudgements of learned men, but by the Word of God, the meaning of Gods Word appearing not ſo clearely to vsus in thoſe things.
6. From the ſufficiencie of the Doctrine of the Creed: It 6. From the ſufficiencie of it.containes all things neceſſary to be belieued to ſaluation: All things I ſay, neceſſary for babes in the propoſition, and for ſtrong men in the expoſition.
7. From the neceſſitie of knowing and beleeuing theſe 7. From the neceſſity of it. Fides integra eſt Copulatiua.things: theſe Articles muſt be beleeued or we cannot be ſaued: Yea, all theſe Articles muſt be beleeued of neceſſity: to faile in any is deſperately dangerous.
8. From the Permanencie of theſe truthes. Heere is that 8. From the permanencie.ſaid that will abide in a Chriſtian, and is indelible.
9. From the conſideration of the condition of many hearers: ſome are but new beginners, and others though for the 9. From the condition of moſt hearers.time they might hauehave bin teachers, yet neede to bee taught theſe principles: Yea, neede to be taught them againe: being ſuch as thoſe, Heb. 5. 12, 13. It is in theſe things alſo, that the better ſort of hearers complaine of their ignorance.
10. We were tyed in our Baptiſme vntounto the doctrine contained 10. From our bond in baptiſme.in this Creed, and ſo we ſtand bound before God and the Angels to learne it and keepe it as a great Treaſure.
11. From the conſideration of the manner of propounding theſe Articles, they are ſet dnwne in the Creed plainely, and ſo 11. From the manner. It is verbum abbreuiatum, Parvum Euangeliū, the little Bible. 12. From the many vſes of it.they cleare our iudgements; and withall briefely, ſo as wee neede not feare our memories, it is ſhort in words but great in myſteries.
12. Laſtly, becauſe of the ſingular vſe may be made of theſe doctrines, there is great vſe of the whole, and great vſe of eueryevery part of it: other Sciences for the moſt part add nothing to vsus, but to our knowledge onelyonly, or little to our practiſe eſpecially, ſo as to aduance our happines: now there are many commodities ariſe from the knowledge & keeping of theſe truthes, as
1. Contemplatiue delight: Men are delighted with the ſmell of 1. Voluptas theoretica.flowers, and the ſight of colours, how much more may, and ought our mindes to be delighted in the obſeruation & meditation of ſuch glorious truthes as theſe: for theſe Articles doe exhibit to the beleeuing ſoule, the glory of God to be veiwed in the things of greateſt excellencie, euen the choiſeſt things wherein God hath made knowne the wonder of his goodnes vntounto man. And therefore theſe things are good for meditation all the daies of our liues, if we had once but the skill to open the glories are heere contained. Many Chriſtians are much diſtreſſed about meditation: They complaine they cannot tell what to thinke of profitablie: In the Creed is cōtained the abridgement of theſe ſhining doctrines vponupon which we may, and ought alwaies to look & wonder.
2. The reſtoring of the Image of God in our mindes: for by bringing in theſe knowledges, wee ſet vp againe the frame 2. Gods Image in theſe.of the Image of God in our mindes, which lieth vtterly defaced in vsus till the light of theſe doctrines begin to ſhine in our vnderſtanding: wee are purblinde, yea wee are ſtarke blinde ſo long as we are ignorant in theſe groundes.
3. The nouriſhment of the whole ſoule: The ſoule of man takes not foode further then it layes hold vponupon theſe and ſuch like 3. Nouriſhment.truthes, and when theſe are thought on and applied ſoundly, al things in the ſoule wil thriue and proſper: and the more is this to bee regarded, becauſe in theſe Articles is contained foode for all ſorts of Chriſtians: for heere is milke for Lac parvulorum Cibus fortium.little ones in the propoſition of theſe Articles, and meate for ſtrong men in the expoſition of theſe: & all wholſome foode.
4. The Creed containes the ſubſtance of thoſe Articles of agreement 4. Heere we ſee the Articles between God and vsus.made betweene God and vsus: ſo as we may eaſily and daily thence take notice of the maine points that are treated of betweene God and vsus: The condition of the couenant on our parte, concerning either faith or practice, all that is required of vsus (in effect) in reſpect of faith is heere ſet downe.
5. By the dexterous vſe of theſe doctrines, we may try all Religions 5. The triall of contrary doctrine. Parvus Iudex.in the world: for heere is the roote of faith, the touchſtone to try things that are to bee belieued, the ſquare by which they are to be meaſured: 'tis that little Iudge in matters of quarrell about Religion: for whatſoeuer doctrine is contrary to the Analogie of faith in theſe things may bee ſafely reiected, and muſt be.
6. It is the very Charecter of the Church: and ſerues to diſtinguiſh 6. It diſtinguiſheth vsus from all miſbeleeuers.vsus from all other profeſſions of men in the world: as firſt, from meere naturaliſts, that beleeue no more cōcerning God & religion then they can ſee by the light of nature as it is now corrupted: and ſo it diſtinguiſheth vsus from the Philoſophers: and therfore much more from the common ſort of Gentiles, that entertained opinions monſtrous, and againſt the very light of Nature: ſecondly, from the Turkes, who though they receiue ſome truthes from the light of Scripture, yet reiecting moſt of theſe fundamental truthes, & entertaining a multitude of blaſphemies of their owne againſt the Chriſtian faith, are worthily condemned as men without the pale of the Church: thirdly, from the Iewes, becauſe they denie all the Articles concerning Chriſt: fourthly, from all ſorts of Heretickes, that hauehave erred from this faith, in ſome of the Articles concerning Chriſt, ſuch as are the Arrians and Papiſts at this day: fifthly, from ſuch as hauehave but a wandering opinion concerning God in any of theſe Articles, ſo as they onelyonly know them by coniecture or heareſay, and hauehave not entertained them with diſtinct aſſurance into their hearts: and ſuch are multitudes of people of all ſorts euen in the Viſible Church. Alſted. Catech.To conclude, eueryevery word almoſt of the Creed doth pierce the ſides of ſome or other hereticall or blaſphemous men. As we beleeue one God, againſt the Gentiles; the Father, Sonne, and holy Ghoſt, againſt the Antitrinitans; Creator of Heauen and Earth, againſt Carpocrates, Cerinthus and the Ebionits; we beleeue that Chriſt is the Lord, againſt Ʋalentinus, who acknowledged him to bee a Sauiour, not a Lord; and that he is our Lord, againſt thoſe in Origens time, that ſaid hee was the Lord of God; and that hee is the onelyonly begotten Son, againſt the Arrians; conceiued by the holy Ghoſt, againſt Apollinaris, Valentinus, and Eutiches; that he was dead, againſt Baſilides; & roſe againe, againſt Cerinthus; and ſitteth at the right hand of God, againſt Praxeus; and we beleeue one Catholique Church, againſt the Donatiſts and Nouatian; and the Communion of Saints, againſt Sectaries; and the Reſurrection, againſt the Sadduces and Cerinthians, and the like.7. It is full of comfortable vſes.
7. Laſtly, there is ſcarce any word in the Creed but it containes ſome vſes of Conſolation, and therefore wee ſhould attend vntounto it, and keepe it as a great treaſure, becauſe there are ſo many ſpringes of ioy that will euer flowe abundantly into our hearts, if the fault be not in our owne careleſneſſe, ignorance or vnbeliefe.
The Vſe ſhould bee therefore to inflame our hearts to a deſire after the vnderſtanding and power of theſe Doctrines, and hauing learned them to keepe them in the cloſet of our hearts, as our greateſt treaſure on earth. I know there is naturally in the hearts of the moſt hearers a kinde of deſire to heare new doctrines, and to be taught in things aboue the conſideration of theſe principles, but we muſt be altogether diſpleaſed with our ſelues, …f we find this intemperance in our deſires: It would argue a great loathing of Manna, and a ſecret deſpiſing of the greateſt part of the Word of God (which is imployed about the propounding and vrging of theſe doctrines) if wee ſhould ſuffer our hearts to ſlight theſe grounds, and firſt Truthes: It is a ſigne of a narrow and baſe heart, if there bee not roome to receiue with gladneſſe this precious ſeede. Men are loath to be accounted Babes, and therefore affect not the doctrine is fit for them, but looke too high, and reach after things that are not ſo vſefull for them.
And thus in generall.
The Title of the Creed.
Epheſ. 2. 20.
THe Creed hath two things in it to bee conſidered of: The Title and the Articles of faith comprehended in it: the Title, vſuall and antient, is the Apoſtles Creed. Where is noted the Authors of theſe doctrines, and the kinde of doctrine. The Authors were the Apoſtles: the kinde of doctrine is a Creed: firſt of the Authors.How the Creed is the Apoſtles.
All men grant the Creed to bee the Apoſtles: but yet all agree not about the ſenſe, How the Creed may bee ſaid to be the Apoſtles: for ſome thinke it is the Apoſtles Creed, becauſe the Apoſtles made it and compiled it in the forme as it now is. Others thinke it is the Apoſtles Creed becauſe it containes the ſubſtance of their Doctrine, though it were not made by them.2. Opinions.
The firſt ſort conceiue thus: That the Apoſtles after Pentecoſt when they had receiued the holy Ghoſt, met together in Ieruſalem, and conſidering that they were to depart one from the other into diuers parts of the world, they agreed vponupon the ſubſtance of all that doctrine which they would teach all abroad the world, and accordingly digeſted it into this forme, that thereby it might appeare that their doctrine eueryevery where Ruffin. in Simbo. Apoſt.did agree; and that ſo, falſe Teachers might bee diſcouered, when they ſhould in any place vnderunder pretence of preaching Chriſt, oppoſe or conceale any parte of the neceſſarie Chriſtian faith. Of this opinion were ſome of the Fathers: Some of the Schoolemen afterwards went ſo farre, as to name which part of the Creed was made by each of the Apoſtles, as That Durandus, &c.Peter ſhould ſay, I beleeue in God the Fa…her Almighty; and Iohn ſhould ſay, Creator of Heauen and Earth; and Iames ſhould ſay, I beleeue in Ieſus Chriſt his onelyonly Sonne our Lord; and ſo the reſt of the Apoſtles caſt in each one a parte, till by them all the whole Creed was finiſhed.
But this opinion cannot be true, as may appeare by diuers reaſons, ſome probable, ſome infallible. It is not probable the Apoſtles digeſted it in the order it is: for why needed it to be made by all the Apoſtles peice▪meale, and not rather by one Apoſtle alone? Secondly, there are tearmes vſed in the Creed, are no where vſed in the writings of the Apoſtles, as the words of deſcending into Hell, and the Catholique Church. Thirdly, the Apoſtles Catechiſme intreated of faith and louelove, 2. Tim. 1. 1…. but this Creed intreates onelyonly of faith. But there is one Reaſon which is infallible: for if this Creed had bin written by the Apoſtles, it had bin Canonicall Scripture, and muſt hauehave bin re…d in our Bibles, which no man euer affirmed which I read of.
2. The ſecond ſort of Diuines therefore are in the right opinion, who conceiue that the Creed is the Apoſtles in reſpect of the matter, not in reſpect of the forme. It is the Apoſtles, becauſe the doctrine contained in it, is that which all the Apoſtles with one conſent did teach vntounto the world, and hauehave left confirmed in the Apoſtolicall writings in the New Teſtament. And for this Reaſon we ought to attend to the doctrines heere to be intreated of, as being ſuch truthes, as are not founded on the teſtimony of any ordinary man, but euen of the Apoſtles themſelues.
Queſt. But may ſome one ſay; Is it not the Prophets Creed Queſt.aſwell as the Apoſtles. or are not theſe Articles to bee found in the writings of the Prophets aſwell as the Apoſtles, or are there ſome truthes neceſſary now to Saluation, that were not neceſſarie in the Olde Teſtament?
Anſw. I anſwer that the maine ſubſtance of the doctrine of the Creed was knowne and taught by the Prophets in the Old Teſtament, as in generall concerning one God, and the Meſſias, and eternall life, &c. but there are ſome things peculiar in the Creed vntounto the Chriſtian Church, and of neceſſity to Saluation: as the more open and cleare doctrine of the Trinity: the particulars about the Humiliation and Exaltation of Chriſt, and the eſtate of the Catholique Church, theſe being cleerely reueiled are now neceſſary to Saluation.
Queſt. Some one will ſay; but how came the Creed then into the Church, who made it, or when was it made?
Anſw. I anſwer, that it ſeemes cleare that it came not in all at once, but that in the Apoſtles daies it was much ſhorter: It is manifeſt, that our Lord and Sauiour commanded to baptize men in the Name of the Father, of the Sonne, and of the holy Ghoſt. Whence came the cuſtome of examining thoſe that were baptized about their faith: Who in the firſt times anſwered briefly, and for the moſt part, but concerning the Trinity or concerning Chriſt, which was chiefly then in queſtion: We may obſerue that Philip would not baptize the Eunuch, till he had confeſſed his faith, Acts the 8. which imports that it was the manner then to admit none of yeeres to baptiſme, till they had profeſſed their faith, and that ſome kinde of ſhort forme was then in vſe: What the preciſe forme was, cannot bee certainely knowne: but it is likely, their confeſſion went not further then the Trinity: Now theſe Articles concerning the Trinity, were inlarged for the preuention and repreſſing of ſundrie Hereſies, as they did or were likely to ſpring vp in the Church. But that the whole Creed as it is now, was not verbatim in the The moſt of the Articles concerning Chriſt are to be found, Act 2. from v. 22. to v. 37firſt Ages, may appeare in that the confeſſion of faith in the daies of Martialis, Ignatius, Irena, Tertullian, Origen, and thoſe of their times did not proceede further then the Trinity: In the firſt book of Socrates his Eccleſs. Hist. Chap. 19. we finde, The Creed thus recited.
We beleeue in one God the Father Almighty, and in the Lord Ieſus Chriſt his Sonne, begotten of him before all worldes, true God, by whom all things were made which are in heauen, and which are in earth: Who deſcended, and was incarnate, and ſuffered and roſe againe, and aſcended into Heauen, and from thence ſhall come againe to iudge the quicke and dead: and in the holy Ghoſt, in the Reſurrection of the fleſh, in the life of the world to come, in the Kingdome of Heauen, and one Catholique Church, reaching from one end of the earth to the other.
In Saint Ambroſe his time, the baptiſed was asked three queſtions: as firſt, doſt thou beleeue in God the Father Almighty, and the baptized anſwered, I beleeue, and then hee was dipped vnderunder the water: ſecondly, hee was asked, doeſt thou beleeue in the Lord Ieſus Chriſt and his Croſſe, and hee anſwered I beleeue, and then was dipped againe: thirdly, hee was asked doeſt thou beleeue in the holy Ghoſt, and he anſwered, I doe beleeue, and was the third time dipped. Ambroſe lib. 2. de Sacram. cap. 7. ſo that 'tis probable, that the Creed was not fully finiſhed in this forme it now is, till about the fourth age after Chriſt: And thus of the Authors of the Creed.
To conclude therefore this point concerning the Authors of theſe Articles, the Creed is called the Apoſtles Creed in two reſpects: firſt, to diſtinguiſh it from all other Creeds. There hauehave bin diuers Creeds made in the ſeuerall ages ſince Chriſt, ſome by particular writers, ſome by Councells: of particular writers, Athanaſius Creed doth moſt excell, which is the Creed ſet downe in the booke of Common Prayer, next before the Letany: and of Councells theſe are the chiefe Creeds, the Nicen Creed, which you may finde in the booke of Common Prayer, alſo ſet downe in the order of the Communion, as alſo the Creed of the Epheſian Synod, and the Creed of the Calcedonian Synod, reade Am. Pol. ſynt. Theol. lib. 2. cap. 2.
Now this Creed is called the Apoſtles Creed, to ſhew that the Churches did hold it to bee of greater authority then any other Creed, and that other Creeds are but as it were expoſitions of this Creed.
Secondly, it is called the Apoſtles Creed, to giuegive it authority aboue all humane writings, euen thoſe that hauehave much or moſt excelled. The confeſſion of Nationall Churches hauehave been worthily had in great requeſt, ſo hauehave the Creeds of the Councells, and ſo hauehave the Apocripha Scriptures: but yet none of theſe hauehave attained to the honour of this Creed. The tranſlation of the Canonicall Scriptures in reſpect of the words are humane, though in reſpect of the matter and order they are diuine: and theſe of all humane writings are the beſt, yet not without the defects of the Tranſlators, whereas the originall in both Teſtaments is diuine both for matter, order, and words alſo. Thus of the Authors. The kinde of writing followes.
Creede]Symbolum is the word vſed in the moſt Chriſtian Churches and is plainely agreeable to the originall word, the Creed being firſt penned in the Greeke tongue.
If the word bee deriued of Syn and bolus, then it may ſignifie two things: firſt, a morſell, or as much as a man may well ſwallow at once: and ſo the whole Scriptures containing but the diuine furniſhing of Gods Table as it were, the Creed containes each particular Chriſtians morſell, ſo much as hee may and muſt ſwallow, and receiue downe into his heart, without leauing any of theſe Articles out: ſecondly, a draught, euen as much as a net can take at once. The ſea is the Word, the fiſherman is the Chriſtian man, the Net is faith, the Creed is as much as the faith of the Chriſtian can take at a draught out of the Sea of doctrine contained in the Scriptures. But it is more likely the word ſhould be deriued of Syn and foreign, and then it may ſignifie all or any of theſe fiue things:
1. A Shot: it containing the reckoning which the Apoſtles made for the Churches, being deducted or caſt in, out of the ſeuerall writings of each of the Apoſtles.
2. A Watchword, or any ſigne in the time of warre, by which the Souldier might be diſtinguiſhed from ſpies or ſtrangers, and ſo might ſhew to what captaine or colours hee belonged: ſo the Creed is the Military ſigne by which the true Chriſtian is diſtinguiſhed from all ſpirituall ſpies and forreiners: 'tis Gods Watchword.
3. The Motto or Poeſie, or word giuen in mens Armes: ſo the Creed is the Chriſtians Motto, his word which is ſet in his Armes, being made noble in bloud by Chriſt, and ſo able to giuegive the Armes of his ſpirituall houſe and kindred.
4. A token or Bill of Exchange, by which a man is enabled to trade or receiue commodities: By the Creed the Chriſtian may trade for any ſpirituall commodities.
5. A Paſſeport: Chriſtians are ſtrangers and Pilgrims, a great way from home, and the gouernment of the Chriſtian world, will not let a man paſſe without his authenticke Paſſeport: Now by his Creed the Chriſtian man may paſſe and finde entertainement in any part of the Chriſtian world.
As for the name Creed, it is not eaſie to tell when it firſt came vp in our Language, but it is certaine it comes of the firſt word which is in Latine Credo, rendered I beleeue.
But by the way; if theſe Articles be a Creed, then they are not a Prayer, nor to be ſaid as a Prayer, as the ignorant multitude doth abuſe it
Thus of the Title.