Beveridge on Article VIII: Of the Three Creeds

Son, and Holy Ghost, Matt. xxviii. 19 ; his church? hath there- fore in all ages required the profession of faith in these three Persons of all that were to be baptized: and therefore, to prepare her catechumeni for baptism, she hath still instructed them in what they ought to believe concerning each Person, which when they had learned, acknowledged, and professed, either by themselves or their sureties, they were presently received by baptism into the church of Christ.

Now for the better understanding of what they were bound thus to acknowledge, the church used still to give them, in plain and familiar terms, a brief but full explication and

a That the ancients made this place the ground of their creeds, we may see in Eusebius, who, having presented his creed to the council of Nice, after he had rehearsed it, adds, Kaas kai 6 Kiptos jay daro- orée\Nop els TO KHpvypwa ToOds éavTOD padnras etre’ mopevOevres wabnrevoare mavra Ta CO, &c. Socrat. Hist. Eccl. 1. 1. xed. [y. p. 23. vol. IL] And so Arius and Euzoius having delivered their creed to Constantine, they add, Tadrny 8€ rv miotiw map- eiAnpapev €k Tov ayi@y EvayyeXiov,

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hie de vera fide. [p. 390. vol.

Arr, VIII. Of the Three Creeds. 243

description of every Person in whose names they were to be baptized ; which explication or description of the Persons in the Holy Trinity was afterwards called the > symbol, creed, or rule of faith, because it contained whatsoever was necessary to be believed and acknowledged in order to baptism. Now the church of Christ being scattered abroad into several nations and countries much distant one from another, and yet each particular church still retaining the same way of fitting her catechument and °competentes for baptism, though they all agreed in setting down the three Persons themselves in their Creeds, yet they differed something in the explication of them; some giving it in more, others in fewer terms, but still retaining the same order, first setting down the Father, then the Son, and then the Holy Ghost. And hence it is that there have been so many creeds composed since our Saviour’s time, all differing in some circumstances, though all agreeing in the substance, viz. We believe in the Father, Son,

and Holy Ghost, which is the sum and substance of them all.

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when he saith, Accepturi ergo sym- bolum, hoc est pactum vite, salutis placitum, et inter vos et Deum fidei insolubile vinculum, pectora parate non chartam. Chrysol. Serm. 58. [Hept. Prees.]

¢ Post catechumenos secundus competentium gradus est. Com- petentes autem sunt qui jam post doctrinam fidei ad gratiam Christi percipiendam festinant. Ideoque ap- pellantur competentes, i. e. gratiam Christi petentes. Nam catechumeni tantum audiunt nec dum petunt. Sunt enim quasi hospites et vicini fidelium de foris audiunt mysteria, audiunt gratiam, sed adhuc non ap- pellantur fideles. Competentes au- tem jam petunt, jam accipiunt, jam catechizantur. id est imbuuntur in- structione sacramentorum : istis enim quasi salutare symbolum tra- ditur, quasi communicatorium fidei, et sanctz confessionis indicium, quo instructi agnoscant quales jam ad gratiam Christi exhibere se debent. Isidor. Hispal. Eccles. offic. 1. 2. c,

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244 Of the Three Oreeds. Art.

Now of all the creeds that were ever made, those that have been of the most esteem and greatest authority in the church of Christ are the Nicene Creed, Athanasius’s Creed, and the ereed which is commonly called the Apostles’ Creed ; of which three creeds this article treats, and asserts them to be all agreeable to the word of God, and may be proved from it. And each of these creeds, by the assistance of the Holy Trinity they speak of, I shall endeavour to give some light unto. And I think I need not do any thing more to prove them agreeable to the word of God, than to discover what they are; for he that doth but know that cannot but ac- knowledge the other. Of every one of them therefore in their order.

And first of the Nice or Nicene Creed: which that we may rightly understand, we must know that in the fourth century after our Saviour’s incarnation, in the year of our Lord 325, there arising a contention in the church concerning the keep- ing of Haster, as also concerning the divinity of Christ, which Arius the heretic did most blasphemously oppose; other means failing, it pleased the most high God to put it into the heart of that pious and renowned emperor Constantine the Great, for the composing the contention about Easter, and the suppressing the heresy of Arius, by letters to call together all the bishops of the Christian world to meet at Nice, a city of Bithynia; which was the first general, and therefore the most famous council that ever was celebrated since the apo- stles’ time ; for the emperor’s letters were no sooner divulged, but the bishops and ministers of the church of Christ from dall places of the world do with joy® and triumph meet together in the place appointed, to the number of 318.

Being met, amongst other things they consulted about the settling of one rule of faith over the whole world. For though

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VIll. Of the Three Creeds. Q45

they all (some heretics excepted) agreed in the fundamentals of religion, and in the substance of the Creed, believing in the Father, Son, and Holy Ghost, yet coming from such remote places from one another, they differed in the explications thereof, some having received fewer or more explications into their creeds than others; and as many as thought fit pre- sented the creeds themselves were baptized into to the con- sideration of the council, to be settled and confirmed by it. Amongst the rest Pamphilus Eusebius, bishop of Czesarea Palestina, presents his ; which was this :

*“ We believe’ in one God, the Father Almighty, Maker of all things, 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 begotten of every creature, before all worlds begotten of God the Father, by whom also all things were made; who for our salvation was incarnate, and conversed amongst men, and suffered, and rose again the third day, and ascended to the Father, and will come again to judge both the quick and dead: and we believe in one Holy Ghost : and every one of these to be and exist, the Father truly a Father, the Son truly a Son, the Holy Ghost truly an Holy Ghost.”

This creed Eusebius presented to the council with this preamble ; “ The faith expoundeds by us, and as we have re- ceived from the bishops that were before us in our first

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246 Of the Three Oreeds. ART. catechising, and when we received baptism, as we have learned from the holy scriptures, as we believed and taught in our presbytery, yea, and in our episcopacy too, and believing the same now, we make known our faith unto you. And this is it, We believe in one God, &c.” From whence we may see that this creed or symbol, and so every part of it, was anciently received in the church before, and therefore that the Nicene council was not the first that called [Christ] “God of God,” and “Light of Light.”

Eusebius having presented this creed to the council, the emperor,’ being present, was much pleased with it, and as- sented to it, and required the same from the council too. And therefore they made it the groundwork of the creed they intended to confirm. But besides some other alterations that they made in it not so considerable, seeing one end of their meeting was to suppress the Arian heresy that denied the divinity of Christ, they therefore inserted into the creed that the Son was homoousios, or of the same substance with the Father; ( which was not a word new coined by them- selves, but had been used in the like case by the Fathers long before that time :) and so they made up their creed after

this manner ;

h Nay and longer, before Euse- bius too, Justin Martyr calls the Son pas ek pords, 6 pev yap (Yios) pas ex Paros yevyntas e&€hapre. Justin. Expos. fid. de rect. confess. [9. |

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VIII. Of the Three oes. Q4’7

The Nicene Creed.

‘““ We believes in one God the Father Almighty, the Maker of all things, visible and invisible: and in one Lord Jesus Christ, the Son of God, begotten of the Father, the only begotten, that is, of the substance of the Father; God of God; Light of Light ; very God of very God ; begotten not made, being of one substance with the Father, by whom all things were made, both that are in heayen and that are upon earth : who for us men and for our salvation descended, was made flesh, and became man: he suffered, and rose again the third day, and ascended into heaven, and will come again to judge both the quick and the dead: and in the Holy Ghost.”

After the creed they immediately added an anathema, which ran thus: !“ But such as say there was a time when he was not, and before he was begotten he was not, and that he was made of nothing: or such as say the Son of God is of another substance or essence, or convertible, or changeable, such the catholic and apostolic church pronounceth accursed.”

This creed, with the anathema annexed to it, the whole council approved and subscribed to, even all the 318™ persons

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Ocdy ex Geod and maOdvra are want- ing, and after xareA@dyra there is €« Tay ovpavey put in. Whether these alterations were from the scribe or printer, or from any other cause, I cannot tell. Certainly ra@édvra is a necessary word, without which the sense doth not well cohere. And all of them, besides Athanasius, for emt Ths ys have ev rh yn.

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248 Of the Three Creeds. Arr.

in it, only five of the Arian heretics that excepted against the word consubstantial. And so we see this creed, when first confirmed by this council, went no further than the Holy Ghost. But six and fifty years after, viz. anno Dom. $81, Theodosius the emperor”, for the further confirmation of the Nicene faith, the ordination of a bishop of Constantinople, and for the suppression of the Macedonian heresy that was then broached, denying the divinity of the Holy Ghost; I say, for these reasons, the emperor caused another general council to be held at Constantinople, where they being met did unanimously confirm the Nicene Creed, but with several other explications inserted into it. For besides other things, whereas the Nicene Creed ended at these words, “ And in the Holy Ghost,” the creed confirmed by this council runs thus, “ And in the Holy Ghost°, the Lord and Giver of life, proceeding from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets: and in one catholic and apostolic church: we acknowledge one baptism for the remission of sins: we look for the resurrection of the dead, and the life everlasting.” With these additions at the end, and other explications (which we shall see presently) inserted into the body of it, did the Constantinopolitan council confirm the Nicene Creed ; not as if this council first put these explications into it; for before this council sat, Cyril of Hierusalem, as one well observes, in his explication of the Creed, doth not end where the Nicene doth, at the Holy Ghost, but as the Creed con-

firmed by this council doth, even atP eternal life.

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And we

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P This we may easily see from

VIII, Of the Three Creeds. 249

find Epiphanius also, who wrote his Anchorate six or seven years before this council, hath in that set down this creed with the same insertions into it wherewith the Constantino- politan council did afterwards confirm it, and saith, it is the faith4 delivered by the apostles and the 318 bishops in the Nicene council. Which gives me ground to think, that though the Nicene council did at the first confirm the Creed with no more in it than we have set down, yet that afterwards they did conclude upon other. explications of it, which might be inserted into it. And that which confirms me the more in it is, because I find Athanasius himself saying, that the writings or acts of the Nicene synod assert, that “the Son is of the same substance with the Father,” and that “the Holy Ghost is to be glorified together with the Father and the Son ;” which words are part of the additions that were in the Nicene Creed when the Constantinopolitan council confirmed it. Which makes me think, that were not the Acts of that synod (which he and Gregorius Czesariensis’ speak of) lost, we might find most, if not all of the other additions concluded upon then, but not inserted into the Creed, because that there was enough already contained in it to oppose all the heresies that were then abetted.

But howsoever, whether the Nicene Fathers concluded upon

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ed the Creed, adds, Tad@ jyiv réws kal mept Tis aiwviou wis eipnrar ovp- peTpas, Aris ears TOY eTayyehopevav €v Th wioTe. TO Tedevtaiov didaypa kat rédos. Cyril. Hier. Catech. 18. [t3.] So that even at that time when he expounded the Creed, which was above twenty years be- fore the Constantinopolitan council, yet even then, I say, did the Creed end as it did afterwards.

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250 Of the Three COreeds. ART.

these explications whilst sitting in council, or whether any of them when the council was dismissed inserted them into the Creed out of what had been spoken and confirmed before in the synod, or whether some others did afterwards gather these several explications together out of other creeds and put them into this; I say, which way soever of these it was that these insertions came into the Creed, be sure the Con- stantinopolitant was the first general council that confirmed the Creed with them in it, and upon that account may well be asserted to have added these explications to it; there being no other cecumenical council, or indeed any other council at all before that, that approved and confirmed the Creed with these explications inserted into it. For though the Nicene council itself should be thought to have approved and confirmed the truth of every explication with their au- thority, yet it is manifest they did not insert them into their Creed, so many several persons, some whereof were present there, having recorded the Creed as established by that coun- cil without any one of these explications in it. And there being no other general council betwixt the Nicene and Constantino- politan, nor any council at all that we read of which confirmed that Creed with these explications in it before the Constanti- nopolitan ; and seeing the Constantinopolitan did take these several explications, and add them to that Creed which was before confirmed by the Nicene council without them ;. their

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brata Niceno addidit concilio, quod manifestum est per fidei editionem synodi utriusque. Etenim trecen- torum decem et octo Patrum editio nec ea que dicta sunt nuper habet, nec quod Spiritus Dominus sit et Deus aut vivificans, aut quod ex Patre procedat cumque illo adoretur, et conglorificetur, quoniam que Constantinopoli peracta est synodus hoc addidit. Hugo Eterian. de heres. [Bibl. Max. Patr. vol. xxii.] 1. 3. ¢. 16. Try dpO0ddEav mictw éxpdruvay (of 77s Kavoraytwourdhews mrarépes) kal Ocdv adnOwop, Kai dpoovc.oy TO Tarpi, kal r5”Aycov Ivedpua exnpvéar” mpoobevres TH mpoexteOevre ev Nixaia THs TiaTeas TvEOA@ kal TadTa. Kal

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oe a

VIII. Of the Three Creeds. 251

insertion into the Creed may upon good grounds be principally ascribed to that council. And though before this council the Nicene Creed did mostly run as we have before described, yet after this council it always ran thus:

Lhe Nicene Creed enlarged by the council of Constantinople.

‘* We believe” in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible: and in one Lord Jesus Christ, the only-begotten Son of God, begot- ten of the Father before all worlds, that is, of the substance of the Father, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate: he suffered, and was buried, and the third day he rose again, according to the scriptures, and ascended into heaven, and sitteth on the right hand of the Father, and he shall come again with glory to judge both the quick and dead, whose kingdom shall have no end. And (we believe) in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. And (we believe) one catholic

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252 Of the Three Oreeds. Art,

and apostolic Church; we acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. Amen.”

This Creed thus confirmed now by the second, as it had been before by the first general council, it is presently dis- persed and carried about from Constantinople to most Christ- ian churches in the world. Being brought as to others, so in particular to the Western churches, it was presently put (it is thought first by pope *Damasus) into their liturgies, even in the same manner as we have now set it down. But there arising afterwards a controversy amongst them, whether the Spirit proceeded from the Father only, or from the Father and Son both, the Eastern churches generally held, that he proceeded from the Father only, not from the Son, the Western, that he proceedeth both from the Father and the Son. Upon which they had Yseveral disputes about it; but at length the Western or Latin church caused it to be insert- ed into their Creed. For whereas the Constantinopolitan council had said no more than “who proceedeth from the Father,” they made it, “who proceedeth from the Father and the Son :” which being done without the consent of the Greek or Eastern church, proved one of the causes of the vast schism betwixt the Eastern and Western churches; which though it was often attempted, yet it could never be throughly made

x Mandavit ipse (Damasus) ut in Hane questionem Johannes Mona-

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vocant confessio diceretur ut hodie fit. Platina in Damas. [p. 43.]

y One dispute they had about it at Gentilly. So Ado Viennen, Facta est tunc temporis synodus Gentilia- censis, anno incarnationis 767, et questio ventilata inter Gracos et Romanos de Trinitate, et utrum Spiritus sicut procedit a Patre ita procedat a Filio. Ado in Chronic. | Bibl. Max. Patr. vol. XVI. p. 805. v. et Reg. Abat. Prum. 1. [2. vol. 5 ad eund. annum. Another contest about it they had at Aken: Syno- dus magna Grani aquis congregatur anno incarnat. Domini 809. in qua synodo de processione Spiritus S. questio agitatur, utrum sicut pro- cedit a Patre ita procedat a Filio.

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(od ee a ie

VIII. Of the Three Creeds. 253

up, until the very taking of Constantinople by the Turks, an. Dom. 1453, nor indeed is it to this day perfectly composed.

The Spanish and French churches were the first that inserted this into their Creed, and not long after them the English too ; and so hath the Creed continued ever since in our public liturgies with this truth inserted into it; and so it remaineth to this day ; as any one may see that pleaseth to east his eyes upon this Creed as it stands in the order for the administration of the Lord’s Supper.

And this I suppose is the Creed intended in this article, called by the name of the Nice, or Nicene Creed; because though there be several explications in it that were not in- serted by the Nicene council, yet there was nothing inserted by the Nicene but what is expressly contained in this; neither is there any thing inserted into this but what is virtually contained in that. And the Nicene council, that first confirmed this Creed, being of greater authority and more renown than any others that afterwards enlarged it, it hath *therefore still retained the name (as well it might)

of the Nicene Creed, not only amongst us, but Pothers too.

z The first church of all that we find to have put this clause into the Constantinopolitan Creed was the Spanish, who in the eighth council at Toledo an. 653. made the Creed run expressly, Credimus et in Spiri- tum S. vivificatorem ex Patre et Filio procedentem. Concil. Tolet. VIII. cap. 1. [Concil. vol. III. p.

d Multis profecto fortissimis con- stat argumentis, duo illa priora sym- bola ab omnibus conciliis generalibus pro uno suscepta fuisse, prasertim a tertio, utpote quod prius ceteris conciliis utrumque vidit atque pro- bavit. Et quamvis toto terrarum orbe simul ambo celebrarentur, de primo tamen symbolo tertium cete- raque concilia mentionem fecere, cum pro ipsius primi concilii auto- ritate et existimatione quod majore Patrum numero celebratum fuit, quodque veluti caeterorum concilio- rum fundamentum haberetur : tum etiam quod ipso Niceno symbolo Christianorum plures, quique denuo

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» So Isidorus Hispalensis, speak- ing of this Creed, saith, Symbolum autem quod tempore sacrificii po- pulo preedicatur, sanctorum Patrum trecentorum decem octo collatione apud synodum Nicznam est editum. De eccles. offic. ]. 1. c. [16.] Tria sunt symbola, primum apostolorum, secundum Patrum Niceenorum quod canitur in missa, tertium Athanasii ; Alexand. de Ales, part. III. quest. 69. [membr. V.] Illud est symbo- lum quod in missa cantatur editum in concilio Niczno. Magist. Sen- tent. 1. 1. dist. 11. Whereas it is the Constantinopolitan Creed that is always sung there. Indeed this Creed, with these insertions into it, Epiphanius himself calls the Nicene Creed, whose words we have quoted before. And so it is called to this day, not the Constantinopolitan, but the Nicene Creed, in all places where it is used.

254 Of the Three Creeds. Ani.

Of this Creed it is here said, (as of the others,) that it ought throughly to be received and believed, and that it may be proved by sufficient warrant from scripture ; which truly might easily be shewn, was it not proved in other places. But there is scarce any thing in it but what is expressed in other places in these Articles, and there shewn to be conso- nant, not only to the scriptures, but also to reason and the Fathers too: and therefore I shall not take it into pieces here, but only shew in general what esteem the Fathers of old had of this Creed.

And here I might first shew (but that I have spoken of it before) how there were above 300 Fathers at one time in the council of Nice, that then did unanimously subscribe unto it : amongst the whom Athanasius himself was one, who hath likewise left his own judgment in particular upon it, in his writings, saying, amongst other things, °“ Let the things that were confessed by the Nicene council prevail; for they are right, and sufficient to overturn all the most wicked heresies, but especially the Arian, that blasphemeth the Word of God, and so necessarily speaketh evil of the Holy Ghost also.” After this, the next general council confirmed the same faith too; for Sozomen tells us, that “afterwards 4Nectarius and the other priests, meeting together in the Constantinopolitan council, determined that the faith of the council should remain firm, and that every heresy should be abolished.” But this council, as I have shewn before, did not only confirm the Nicene Creed itself, but the other explications also of it that are inserted into it. And afterwards the next general coun- cil held at Ephesus confirmed what was done by both. For in this council, as Evagrius® saith, “‘the holy Creed of the

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4 Mera 6€ radra ovvedOdyres ad-

6pOa yap’

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eel ad ie tel ie

atl. Of the Three Creeds. 255

council of Nice being read, and the determination also of the hundred and fifty Fathers, (at Constantinople,) they added, This wise and excellent symbol of the Divine grace is sufficient for the perfect knowledge and establishment of piety.” Nay, and the fourth general council at Chalcedon subscribed to the same Creed too, as the same Evagrius relates. Whence the Fathers say in the Constantinopolitan council, ann. 518, “The holy Creed or symbols in which we are all baptized, the synod met together by the Holy Spirit at Nice declared, the convent of the holy Fathers at Constantinople established, the holy synod at Ephesus strengthened, and the great and holy synod at Chalcedon also confirmed.” The Ssame was also acknow- ledged by an ancient council here in England, ann. 673. Indeed this Creed, thus established by the first general councils, hath been received by all Christian churches in the world ; so that not only we European, but the African Christians also profess and acknowledge it : as we may see in that confession of faith made by Glaudius, king of AXthiopia, an. Dom. 1555, where he saith, » “ But we walk in the royal,

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kat BeBalwow ro codoy Kai ca@rnptov rovro 7Hs Oelas ydpitos cvpBodov. Evagr. Hist. eccles. 1. 2. c. 4. V. et c. 18. where we may see the Fathers of the fourth general council at Chalcedon confirming the same too. This Creed was also confirmed by the council at Sardica. v. Zonar. in concil. Constant. I. can. V. [apud Bever. Synodic. vol. I. p. 92.]

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& Suscepimus sanctas et univer- sales quinque synodos beatorum et Deo acceptabilium Patrum, id est qui in Nicza congregati fuerunt

ejusdem dogmata; et in Constanti- nopoli 150 contra vesaniam Mace- donii et Eudoxii et eorum dogmata ; et in Epheso primo 200 contra ne- quissimum Nestorium et ejusdem dogmata ; et in Chalcedone 630. con- tra Kutychen et Nestorium et eorum dogmata ; et iterum in Constantino- poli quinto congregati sunt concilio m tempore Justiniani junioris contra Theodorum et Theodoritum, et eo- rum dogmata contra Cyrillum. Con- cil. Anglican. apud Bed. hist. Angl.

ey, (Gy fo

adit: Iho: A& Tr: 4TAU: KP AY GPs MATRA: AAP 4° MANOIFD: Asv+sD VCH: ANE’: LOB hP CPt: OXON: 2ALA:

RAN: OLCOB ACLAT:

256 Of the Three Creeds. _ Art.

plain, and true way, and do not turn aside either to the right hand or to the left from the true doctrine of our Fathers, the twelve apostles, and of Paul the fountain of wisdom, and of the seventy-two disciples, and of the 318 orthodox (Fathers) that were gathered together at Nice, and of the 150 at Con- stantinople, and the 200 at Ephesus.” So that if there be any, this doctrine contained in this Creed must needs be the catholic doctrine of the church of Christ.

And hence it is that Epiphanius, speaking of this Creed, saith, 1 Do not ye cease, O faithful and orthodox men, to preserve this the holy faith of the catholic church, as the holy and only virgin of God (the church) hath received it from the holy apostles of the Lord, and so to bring your catechumens for the future to the holy baptism.” With this agrees that of St. Basil; *“ Both such as have been prepossessed with another confession of faith, and now are willing to be brought over to the unity of the orthodox, and such also as desire now to be instructed in the word of truth, it is necessary they should be taught the faith that was written by the holy Fa- thers in the council that was gathered together at Nice.”

And hence it is also, that about an. Dom. 512, ! “ Timothy, patriarch of Constantinople, being desired by his friends, (as Theodorus Lector relates,) took care that the Nicene Creed should be read every time that the Lord’s Supper was admin-

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OrPIOX Cra: YL Tr: HINA? NPP: OP: OY: NPV IP:

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“VIII.

Of the Three Creeds. 257

ministered, for the reproof of Macedonius that did not receive this symbol; which before was read only once a year, upon the holy eve of the Lord’s passion, at the time when the bishop catechised.” And ever since that time hath that, and the other Greek churches in the East, as well as our Latin ones in the West, used still to read this Creed at the Communion or Lord’s Supper ; so that ours is not the first nor the only church that hath commanded it to be read at that time.

And what I have spoken of this Nicene Creed may be applied also to both the other, there being nothing in either of them but what is virtually if not expressly contained in this; so that they that receive this cannot deny them. And therefore, having spoken so much to this, I need speak but little concerning the other, besides the discovery of what those other creeds are, that this article saith ought to be received. And the next in order is Athanasius’s Creed, so called from one Athanasius, once bishop of Alexandria, so famous for his opposing the Arian heresy in the time of the Nicene council, who was the supposed author of this Creed.

Athanasius’s Creed.

m*¢ Whosoever will be saved, before all things it is neces- sary that he hold the catholic faith. Which faith except every

m Quicunque vult salvus esse, ante omnia opus est ut teneat ca- tholicam fidem; quam nisi quisque integram inviolatamque servaverit absque dubio in xternum peribit. Fides autem catholica hec est, ut unum Deum in Trinitate, et Trini- tatem in Unitate veneremur, neque confundentes personas, neque sub- stantiam separantes. Alia enim est persona Patris, alia Filii, alia Spiri- tus Sancti: sed Patris Filii et Spi- ritus S. una est divinitas, zqualis gloria, et cozterna majestas. Qua- lis Pater talis Filius, talis Spiritus Sanctus. Increatus Pater, increatus Filius, increatus Spiritus Sanctus ; immensus Pater, immensus Filius, immensus Spiritus Sanctus. Aiter- nus Pater, zternus Filius, eternus

Spiritus S. Et tamen non tres «-

terni sed unus eternus: sicut nec tres increati, nec tres immensi, sed unus increatus, unus immensus. Si- militer omnipotens. Pater, omnipo- tens Filius, omnipotens Spiritus Sanctus; et tamen non tres omni- potentes sed unus omnipotens. Ita Deus Pater, Deus Filius, Deus Spi- ritus Sanctus; et tamen non tres Dii, sed unus est Deus. Ita Domi- nus Pater, Dominus Filius, Domi- nus Spiritus Sanctus; et tamen non tres Domini sed unus est Dominus. Quia sicut singillatim unamquain- que personam Deum aut Dominum confiteri Christiana veritate compel- limur, ita tres Deos aut Dominos dicere catholica religione prohibe- mur. Pater a nullo factus, nec cre- atus nec genitus est. Filius a Patre solo est, non factus, nee creatus, sed

258 Of the Three Creeds. Arr.

one do keep wholly and undefiled, without doubt he shall perish everlastingly. And the catholic faith is this, That we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons nor dividing the substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, such is the Holy Ghost. The Father uncreate, the Son un- create, the Holy Ghost uncreate. The Father incomprehen- sible, the Son incomprehensible, and the Holy Ghost incom- prehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet they are not three eternals but one eternal. As also there are not three incomprehensibles, nor three uncreated, but one uncreated, and one incompre- hensible. So likewise the Father is Almighty, the Son Al- mighty, and the Holy Ghost Almighty; and yet they are not three Almighties but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three Gods but one God. So likewise the Father is Lord, the Son is Lord, and the Holy Ghost is Lord; and yet they are not three Lords but one Lord. For like as we are

genitus. Spiritus Sanctus a Patre et Filio, non factus, nec creatus, nec genitus est, sed procedens. Unus ergo Pater non tres Patres, unus Filius non tres Filii, unus Spiritus Sanctus non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius, nihil majus aut minus, sed tote tres persone cozterne sibi sunt et coequales. Ita ut per omnia, sicut jam supra dictum est, et uni- tas in Trinitate et Trinitas in unitate veneranda sit. Qui vult ergo salvus esse ita de Trinitate sentiat. Sed necessarium est ad eternam salutem ut incarnationem quoque Domini nostri Jesu Christi fideliter credat. Est ergo fides recta ut credamus et confiteamur quia Dominus noster Jesus Christus Dei Filius, Deus et homo est. Deus est ex substantia Patris ante seecula genitus, homo ex substantia matris in szeculo natus;

perfectus Deus, perfectus homo, ex anima rationali et humana carne sub- sistens. Atqualis Patri secundum divinitatem, minor Patre secundum humanitatem. Qui licet Deus sit et homo, non duo tamen sed unus est Christus. Unus autem non conver- sione divinitatis in carnem, sed as- sumptione humanitatis in Deum. Unus omnino non confusione sub- stantie, sed unitate persone. Nam sicut anima rationalis et caro unus est homo, ita Deus et homo unus est Christus. Qui passus est pro sa- lute nostra; descendit ad inferos: tertia die resurrexit a mortuis: as- cendit ad ceelos; sedet ad dexteram Dei Patris omnipotentis ; inde ven- turus est judicare vivos et mortuos ; ad cujus adventum omnes homines resurgent cum corporibus suis, et reddituri sunt de factis propriis ra- tionem ; et qui bona egerunt ibunt

VIII. Of the Three Creeds. 259

compelled by Christian verity to acknowledge every Person by himself to be God and Lord; so are we forbidden by the catholic religion to say there be three Gods or three Lords. The Father is made of none, neither created nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Ghost is of the Father and the Son, neither made, nor created, nor begotten, but proceeding. So that there is one Father not three Fathers, one Son not three Sons, one Holy Ghost not three Holy Ghosts. And in this Trinity none is afore or after another, none is greater or less than another ; but the whole three Persons are coeternal together and coequal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be wor- shipped. He therefore that will be saved must thus think of the Trinity. Furthermore it is necessary to everlasting sal- vation that he also believe rightly the incarnation of our Lord Jesus Christ. For the right faith is, that we believe and con- fess that our Lord Jesus Christ, the Son of God, is God and man; God of the substance of the Father begotten before the worlds; and man of the substance of his mother born in the world; perfect God and perfect man, of an human soul and flesh subsisting; equal to the Father as touching his Godhead, inferior to the Father as touching his manhood ;

[…]

So that as they both differ in Greek

from one another, so from the Latin too in having no more than dz tov Tlarpos, when the Latin hath A Patre et Filio. And the Greek co- pies thus differing from one another, and the Latin still remaining the same, it may give us some ground to think that it was first made in Latin, and the Greek copies various- ly translated from that, And this we find was the opinion of Gregory the Ninth’s dmoxpiocdpior, or legates, that he sent to Constantinople, to reconcile the Greeks to the Latins, an. [1233.], viz. Haymo Rodolphus, Petrus and Hugo, who then said, Unde sanctus Athanasius dum in partibus occidentalibus exulabat, in expositione fidei quam Latinis ver- bis reddidit, sic ait, Pater a nullo est factus, &c. Abrah. Bzov. Eccles, annal. tom. XIII. ad an. [1233.]

s2

260 Of the Three Oreeds. Arr.

who though he be God and man yet he is not two but one Christ ; one not by conversion of the Godhead into flesh, but by taking of the manhood into God ; one altogether, not by confusion of substance but by unity of Person : for as the reasonable soul and flesh is one man, so God and man is one Christ ; who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven ; he sitteth on the right of the Father God Almighty, from whence he shall come to judge both the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give account for their own works: and they that have done good shall go into life everlasting; and they that have done evil into everlasting fire. This is the catholic faith, which except a man believe faithfully he can never be saved.”

This incomparable Creed, some think Anastasius®, others Eusebius Vercellensis?, others that some learned Frenchman 4 made it; but the most and the ancientest ascribe it to Atha- nasius. And truly though we cannot produce any certain argument from whence to prove it, yet this we know, there is nothing in it (especially in the Greek copies) but what is consonant to his other works; and that it hath been received in the church for above this four hundred:, six hundred 8, yea, for above this eight hundred years together. For Hincmarus, that lived an. Dom. 850, commands his presbyters, t “That every one would commit to his memory the words of Atha-

[…]

P Symbolum illud cui nomen Quicunque vult, ab Athanasio ut nonnulh arbitrantur conscriptum, ut alii ab Eusebio Vercellensi. Juel. adv. Harding. par. 2. ¢. 1.

[…]

nacensis in Rational. divin, l. 4. Caan.

8 For so we find Abbo Floria- censis monasterii abbas, that lived an. Dom. 970, saying, Alii enim di- cunt, ut arbitror secundum Athana- sium, Spiritus Sanctus a Patre et Filio non factus, nec creatus, sed procedens. Apol. ad Reg. Franc.

t Ut sermonem Athanasii de fide, cujus initium est, Quicunque vult salvus esse, memorize quisque com- mendet, et sensum illius intelligat, et verbis communibus enunciare queat. Hincmar. Archiep. Rhe- mens. in tom. III. Concil. a Sir- mond. edit. in append. [p. 618. ]

VIII. Of the Three Creeds. 261

nasius concerning faith, the beginning whereof is, ‘ Whoso- ever will be saved,’ and understand the sense of it, and so be able to pronounce it in common words.”

But howsoever, whether Athanasius be the author of it or no, be sure the Creed before rehearsed is the Creed that goes under his name, and by consequence that which we are to un- derstand in this article by Athanasius’s Creed, it going under that name as in others, so in our liturgy in particular. And it containing nothing but what is somewhere or other in these Articles proved from scripture, reason, and Fathers, the doc- trme of it must needs be received as true, and consonant to the word of God.

The next is that which is commonly called “The Apostles’ Creed,” which, as every one knows, runs thus:

The Apostles’ Creed.

“T believe in God” the Father Almighty, Maker of heaven and earth: and in Jesus Christ his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate; was crucified, dead, and buried : he descended into hell; the third day he rose again from the dead, and ascended into heaven, and sitteth at the right hand of God the Father Almighty: from thence he shall come to judge both the quick and the dead. I believe in the Holy Ghost, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the flesh, and the life everlasting. Amen.

Of this Creed it is here said that it is commonly called “‘ the Apostles’ Creed ;” and so indeed itis ; and that not only at this time and in this place, but it was so called by several of the Fathers themselves, who avouched the apostles them- selves for its composers. [or so saith St. Ambrose; “ For

[…]

Apostol.

Arr.

262 Of the Three Creeds.

the holy faith? is conceived in the Creed of the twelve apo- stles, who like wise workmen being met together, by their council they forged a key. For I may call the Creed itself a certain key, whereby the darkness of the Devil is opened, and the light of Christ comes in.” And Ruffinus gives us it at large, saying, ¥“ Our ancestors delivered by tradition or report, that after the ascension of the Lord, when by the coming of the Holy Spirit the fiery tongues sat upon all the apostles, that they could speak diverse and various languages, whereby no remote nation, no barbarous language, seemed inaccessible to them, and in the way there being a command given them from the Lord, that they should go and preach the word of God to every nation; being therefore to depart from one an- other, they appoint one rule of preaching in common amongst them, lest when taken from one another they might expound and deliver diverse things to them that were turned to the faith of Christ. Being therefore all together, and filled with the Holy Ghost, they drew up this short form of their future preaching, as we said, every one giving in what himself thought ; and then they appoint that this should be given as the rule of faith to all believers. And this they would have called the Symbol for many and just causes.” And what Ruffinus here delivers is delivered also by 2Isidorus Hispa- lensis, # Venantius Honorius Clementianus, yea, and in the

y Tradunt majores nostri quod post ascensionem Domini, cum per adventum Sancti Spiritus super sin- gulos quosque apostolos ignez lin- guee sedissent, ut loquelis diversis variisque loquerentur, per quod eis nulla gens extera, nullee lingue bar- baree maccesse viderentur, et in via preeceptum eis a Domino datum ob predicandum Dei verbum ad singu- las quasque proficisci nationes ; dis-

cessuri itaque ab invicem normam predicationis in commune consti- tuunt, ne forte alius ab alio abducti diversum aliquid his qui ad fidem Christi mutabantur exponerent. Om- nes ergo in uno positi et Spiritu Sancto repleti breve illud future sibi, ut diximus, predicationis indi- cium, conferendo in unum quod sentiebat unusquisque, componunt, atque hanc credentibus dandam esse regulam statuunt. Symbolum au- tem hoc multis et justissimis ex causis appellare voluerunt. Ruffin. Exp. symb. [init. ] _ 2 Isidor. Hispal. Eccles. offic. 250.23)

[…]

VIII. Of the Three Creeds. 263

181st sermon >De Tempore, ascribed to St. Austin: in all which, not only the same sense is expressed, but almost by the same words too, as if not only the same form of faith had been received by tradition, but also the same form of tradi- tion had itself been received by tradition too.

Of this symbol it is also that Leo Magnus saith, ¢ The short and perfect confession of this catholic symbol, which is made up of the twelve sentences of so many apostles, is so furnished with heavenly munition, that they with their own sword are able to beat all the opinions of the heretics.” And St. Hierome saith, 4“ That the symbol of our faith and hope which was delivered by the apostles is not written in paper or ink, but in the fleshly tables of the heart.”

But in the sermons De Tempore there is set down also the particular articles that every one of the apostles put in. “Peter said, I believe in God the Father Almighty; John said, The maker of heaven and earth; James said, I believe in Jesus Christ his only-begotten Son our Lord; Andrew said, Who was conceived by the Holy Ghost, born of the Virgin Mary ; Philip said, He suffered under Pontius Pilate, was crucified, dead, and buried ; Thomas said, He descended into hell, the third day he rose again from the dead; Bar- tholomew said, He ascended into heaven, and sitteth at the right hand of God the Father Almighty; Matthew said,

[…]

¢ Ipsius catholici (symboli) brevis et perfecta confessio, que duodecim apostolorum totidem est signata sen- tentiis, tam instructa sit in muni- tione czlesti, ut omnes hereticorum opiniones solo possint gladio de- truncari. Leo Epist. [27. vol. I.] ad Pulcher.

a eee dixit, Credo in Deum Patrem omnipotentem; Johannes dixit, Creatorem cceli et terre ; Ja-« cobus dixit, Credo et in Jesum

Christum Filium ejus unicum, Do- minum nostrum; Andreas dixit, Qui conceptus est de Spiritu Sancto, natus ex Virgine Maria; Philippus ait, Passus sub Pontio Pilato, cruci- fixus, mortuus, et sepultus ; Thomas ait, Descendit ad inferna, tertia die resurrexit a mortuis; Bartholomeus dixit, Ascendit ad ccelos, sedet ad dexteram Dei Patris omnipotentis ; Matthzeus dixit, Inde venturus judi- care vivos et mortuos; Jacobus Al- phei, Credo et in Spiritum Sanc- tum, sanctam ecclesiam catholicam ; Simon Zelotes, Sanctorum commu- nionem, remissionem peccatorum ; Judas Jacobi, Carnis resurrectio- nem; Matthias complevit, Vitam e- ternam. Serm. de Tempore, [ccxli. vol. V. App. ]

264: Of the Three Creeds. Arr. VIII.

From thence he will come to judge both the quick and the dead ; James, the son of Alpheus, I believe also in the Holy Ghost, the holy catholic church; Simon Zelotes, The com- munion of saints, the remission of sins; Judas, the brother of James, The resurrection of the flesh; Matthias added, The life everlasting.”

And thus we see how commonly this Creed was of old called the Apostles’ Creed: every part whereof is somewhere or other in these Articles proved (as the other are) conso- nant both to scripture, reason, and Fathers. And therefore

Notes

• Magni Athanasii symbolum, quamvis Treveris, ut plerique tradi- derunt, id est in Gallia, a theologo tamen inter illos doctissimo acutis- simoque scriptum. Pithous de Proces. Spirit. S. [p. 25.]
• Duodecim enim apostolorum symbolo fides sancta concepta est, qui velut periti artifices in unum convenientes clavem suo consilio conflaverunt, Clavem enim quan- dam ipsum symbolum dixerim per quod reserantur diaboli tenebre ut lux Christi adveniat. Ambros. de jejunio Eliz. [p. 546. vol. I. ed. fol. Par. 1614. |
• d Symbolum fidei et spei nostre quod ab apostolis traditum non scri- bitur in charta aut atramento, sed in tabulis cordis carnalibus. Hieron. epist. 61. ad Pammachium. [vol. II.