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first in my heart really assenting, then in my mouth clearly Psal. cxvi. 10. and sincerely professing with the prophet David, I have believed, therefore have I spoken. Thus briefly from the second consideration concerning confession implied in the first words 13 I believe, we shall pass unto the third consideration, of the necessity and particular obligation to such a confession.

If there were no other argument, yet being the object of faith is supposed infallibly true, and acknowledged to be so by every one that believeth, being it is the nature of truth not to hide itself, but rather to desire the light that it might appear; this were sufficient to move us to a confession of our faith. But beside the nature of the thing, we shall find many arguments obliging, pressing, urging us to such a profession. For, first, from the same God, and by the same means by which we have received the object of our faith, by which we came under a possibility of faith, we have also received an 1 Pet. ii. 15. express command to make a confession of the same: Be ready (saith St Peter) always to give an answer to every man that asketh you a reason of the hope that is in you; and there can be no reason of hope but what is grounded on faith, nor can there be answer given unto that without an acknowledgment of this. Secondly, it is true indeed that the great promises of the Gospel are made unto faith, and glorious things are spoken of it; but the same promises are made to the confession of faith, together with it; and we know who it is hath said, Whosoever shall confess me before men, him will I confess also before my Father which is in heaven. Besides, the profession of the faith of one Christian confirmeth and edifieth another in his, and the mutual benefit of all layeth an obligation upon every particular. Again, the matters of faith contain so much purity of doctrine, persuade such holiness of life, describe God so infinitely glorious, so transcendently gracious, so loving in himself, so merciful in his Son, so wonderful in all his works, that the sole confession of it glorifieth God; and how can we expect to enter into that glory which is none of ours, if we deny God that glory which is his? Lastly, the concealing those truths which he hath revealed, the not acknowledging that faith which we are thought to believe, is so far from giving God that glory which is due unto him, that it dishonoureth the faith which it refuseth or neglecteth to profess, and casteth a kind of contumely upon the author of it, as

Rom. 1. 10.
Matt. x. 32.

if God had revealed that which man should be ashamed to acknowledge. Wherefore he that came to save us hath also said unto us, Whosoever shall be ashamed of me and of my Luke ix. 26. words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. Such a necessity there is of confession of faith, in respect of God, who commanded it, and is glorified in it; in respect of ourselves, who shall be rewarded for it; and in respect of our brethren, who are edified and confirmed by it. Which necessity the wisdom of the Church in former ages hath thought a sufficient ground to command the recitation of the CREED at the first initiation into the Church by baptism1

1 Ο τὸν κανόνα τῆς ἀληθείας ἀκλινή ἐν ἑαυτῷ κατέχων, ὃν διὰ τοῦ βαπτίσε ματος εἴληφε. Iren. [i. 9. 4, p. 46.] 'Cum autem sub tribus et testatio fidei et sponsio salutis pignerentur, necessario adjicitur ecclesiæ mentio, quoniam ubi tres, id est Pater et Filius et Spiritus Sanctus, ibi ecclesia, quæ trium corpus est.' Tertull. de Baptis. c. 6. In quem enim tingueret? in pænitentiam? quo ergo illi præcursorem? 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?' Ibid. c. 11. 'Dehinc ter mergitamur, amplius aliquid respondentes quam Dominus in Evangelio determinavit.' Id. de Cor. Militis, c. 3. 'Sed et ipsa interrogatio, quæ fit in Baptismo, testis est veritatis, nam cum dicimus, Credis in vitam æternam, et remissionem peccatorum per sanctam Ecclesiam? intellegimus remissionem peccatorum non nisi in Ecclesia dari.' S. Cyprianus, ep. ad Januarium, &c. [Ep. 70. § 2. p. 768]. 'Quod si aliquis illud opponit, ut dicat, eandem Novatianum Legem tenere quam Catholica Ecclesia teneat, eodem Symbolo quo et nos baptizare, eundem nosse Deum Patrem, eundem Filium Christum, eundem Spiritum Sanctum, ac propter hoc usurpare eam potestatem baptizandi posse,

quod videatur interrogatione Baptismi a nobis non discrepare: sciat quisque hoc opponendum putat primum, non esse unam nobis et schismaticis Symboli Legem, neque eandem interrogationem. Nam cum dicunt, Credis in remissionem peccatorum, et vitam æternam per Sanctam Ecclesiam ? mentiuntur interrogatione, quando non habeant Ecclesiam.' Idem, Epist. ad Magnum, [Ep. 69. § 7. p. 756.] 'Mos inibi [id est Roma] servatur antiquus, eos, qui gratiam Baptismi suscepturi sunt, publice, id est, fidelium populo audiente, Symbolum reddere.' Ruffin. in Symb. § 3. [p. 55.] 'Cum solemne sit in lavacro, post Trinitatis confessionem interrogare, Credis Sanctam Ecclesiam? Credis remissionem peccatorum?' S. Hieron. Dial. contra Lucifer. § 12. [Vol. I. p. 184 D.] 'Mens Hæretica reliquit Doctorem a quo fidem Ecclesiæ didicerat, oblita est pacti Dei sui, hoc est, fidei ipsius Dominicæ quæ in Symbolo continetur, quam se die baptismatis servaturam esse promiserat.' Id. Comm. in Prov. c. ii. v. 17*. 'Interrogatus es, Credis in Deum Patrem omnipotentem? dixisti, Credo; et mersisti, hoc est, sepultus es. Iterum interrogatus es, Credis in Dominum nostrum Jesum Christum, et in crucem ejus? dixisti, Credo, et mersisti: ideo et Christo es consepultus, [qui enim Christo consepelitur cum Christo resurgit].

* This work is not Jerome's, though printed in some of the earlier editions. It is by Bede, see Vol. 11. 947.

(for which purpose it was taught and expounded to those which were to be baptized immediately' before the great 14

Tertio interrogatus es, Credis et in Spiritum Sanctum? dixisti, Credo; tertio mersisti: ut multiplicem lapsum superioris ætatis absolveret trina confessio.' Ambros. de Sacram. 1. ii. c. 7. [Vol. 1. p. 359.] Leo speaks thus of Eutyches in his epistle to Flavianus: 'Quam enim eruditionem de sacris Novi et Veteris Testamenti paginis acquisivit, qui ne ipsius quidem Symboli initia comprehendit ? et quod per totum mundum omnium regenerandorum voce depromitur, istius adhuc senis corde non capitur.' Ep. xxviii. c. 1. [vol. 1. 851.] And in the 12th Book de Trinitate, p. 304, (formerly attributed to Athanasius, but more probably now thought to belong to Vigilius Tapsensis); 'Nec non et illa magua et beata Confessio Fidei, imo ipsa Fides Sanctorum, et Testamentum quod disposuimus ad Patrem, Filium, et Spiritum Sanctum, ad sacrum lavacrum regenerationis venientes, Credo in Deum Patrem omnipotentem, et in Jesum Christum Filium ejus unigenitum, et in Spiritum Sanctum. Καθὼς παρελάβομεν παρὰ τῶν πρὸ ἡμῶν ἐπισκόπων καὶ ἐν τῇ κατηχήσει, καὶ ὅτε τὸ λουτρὸν ἐλαμβάνομεν. Εusebius of the Confession of Faith which he exhibited to the council of Nice, Socr. 1. i. c. 8. Theodor. 1. i. c. 12. Abrenuntio, inquis, Diabolo, pompis, spectaculis, et operibus ejus. Et quid postea? Credo, inquis, in Deum Patrem omnipotentem.' Salvianus de Gubern. Dei, lib. vi. c. 6. And when this Creed was enlarged by the council of Nice, and after that by others, Epiphanius commends it to the Catechumeni, to be repeated at their baptism: οὕτως ἕκαστον τῶν κατηχουμένων τῶν μελλόντων τῷ ἁγίῳ λουτρῷ προσιέναι, οὐ μόνον ἀπαγγέλ λειν ὀφείλετε τὸ πιστεύειν τοῖς ἑαυτῶν υἱοῖς ἐν κυρίῳ, ἀλλὰ καὶ διδάσκειν ῥητῶς, ὡς πάντων ἡ αὐτὴ μήτηρ ὑμῶν τε καὶ ἡμῶν τὸ λέγειν, Πιστεύομεν εἰς ἕνα Oeov, &c. Epiphan. in Ancorato,

[§ 119. Vol. I. p. 122 c.] And when he had yet farther enlarged it by reason of some new emergent heresies, he commends it: μáλiora τοῖς τῷ ἁγίῳ λουτρῷ προσιούσιν, ἵνα ἀπαγγέλλωσι καὶ λέγωσιν οὕτως. Ibid. [§ 121. p. 123 c.] The first council of Constantinople confirms the Nicene confession, as: πρεσβυτάτην τε οὖσαν καὶ ἀκόλουθον τῷ βαπτίσματι. Theodor. lib. v. cap. 9. And the council of Chalcedon of the same: ἦν, ὡς κοινὸν ἐξ ἁγίων σύνθημα, τοῖς μυουμένοις πρὸς τὴν τῆς υἱοθεσίας παρεγγυῶμεν ἀσφά λelav. Parte tertia. [Labbe, vol. IV. p. 819 D.] The Synod at Jerusalem: τὸ ἅγιον σύμβολον εἰς ὃ ἐβαπτίσθημεν Kal BaπTišoμEV. The Synod at Tyre: ἐν αὐτῷ βαπτισθέντες καὶ βαπτίζοντες. And the Council of Constantinople under Menna, to which the former sent their synodical letters: τὸ ἅγιον σύμβολον εἰς ὃ καὶ πάντες ἐβαπτίσε θημεν. Concil. Constantinop. sub Agap. et Menna, Act. 5. [Labbe, vol. v. p. 165.] Basiliscus and Marcus in two several edicts, confirmed the same Nicene Creed with these words: εἰς ὁ ἡμεῖς τε καὶ πάντες οἱ πρὸ ἡμῶν πιστεύσαντες ἐβαπτίσθημεν. Evagr. 1. iii. cap. 4 et 7. And the edict of the emperor Justinian: 'Anathematizaverunt eos, qui aliam definitionem fidei, sive Symbolum, sive Mathema, tradunt accedentibus ad sanctum baptisma.' [Dr Burton refers to Bishop Bull, Jud. Eccles. Cath. vi. 4, to shew that the Nicene Creed was not intended to be recited at Baptism: and to Bingham's Antiquities, x. 4. 17, and quotes Heb. x. 22, 23; 1 Pet. iii. 21, as containing apparently some allusion to the recitation of a Creed at Baptism.]

1 Ὅτι δεῖ τοὺς φωτιζομένους τὴν πίστιν ἐκμανθάνειν, καὶ τῇ πέμπτῃ τῆς ἑβδομάδος ἀπαγγέλλειν τῷ ἐπισκόπῳ ἢ Tois TрEOẞUTÉpois. Concil. Laodic. can. 46. [Labbe, vol. 1. p. 1504.] Where it is to be observed that IlioriS is taken for the Creed or Symbolum

solemnity of Easter), and to require a particular1 repetition of it publicly, as often as the sacrament of the Eucharist was administered, and a constant and perpetual inculcation of the same by the clergy to the people.

And as this necessity is great, as the practice useful and advantageous; so is the obligation of believing and confessing particular, binding every single Christian, observable in the number and person expressed, I believe. As if Christ did question every one in particular, as he did him who was born blind, after he had restored him his sight (and we are all in his condition), Dost thou believe on the Son of God? Every John ix. 35, single Christian is taught to make the same answer which he

Fidei, and was so translated anciently, as appeareth by the Canon preserved in the Canon-law, and rendered thus: 'Baptizandos oportet Fidei Symbolum discere, et quinta feria ultimæ septimanæ vel Episcopo vel Presbyteris reddere.' De Consec. dist. 4, cap. 58. 'Symbolum etiam placuit ab omnibus Ecclesiis una die, id est, ante octo dies Dominicæ resurrectionis, publice in Ecclesia competentibus tradi.' Concil. Agathens. cap. 13. [can. 13. Labbe, vol. iv. p. 1385.] Sicut antiqui Canones jubent, ante viginti dies Baptismi ad purgationem exorcismi Catechumeni currant in quibus viginti diebus omnino Catechumeni Symbolum, quod est, Credo in Deum Patrem omnipotentem, specialiter doceantur.' Concil. Bracarens. 3. [can. 1. Labbe, vol. v. p. 896.] The Canon of the Laodicean Council, already mentioned, is verbatim rehearsed in the sixth council in Trullo, Can. 78. It appeareth therefore a general command of the Church, that those who were to be baptized, should have a eertain time allotted for the learning and rehearsing of the CREED. And in case of necessity, if any were baptized, they were to learn the CREED immediately after their baptism: ori de (not as it is in the edition of Binius, both in this canon and in the former most absurdly, "Ori οὐ δεῖ τοὺς ἐν νόσῳ παραλαμβάνοντας τὸ φώτισμα, καὶ εἶτα ἀναστάντας,

ἐκμανθάνειν τὴν πίστιν, καὶ γινώσκειν ὅτι θείας δωρεᾶς κατηξιώθησαν. Conc. Laod. can. 47. [Labbe, vol. 1. p. 1505.] 1 As appears in the ancient Greek Liturgies, and the Decree of the third council of Toledo: 'Ut omni sacrificii tempore [ante] communicationem corporis Christi vel sanguinis, juxta Orientalium patrum (al. partium) morem, unanimiter clara voce sacratissimum fidei recenseant Symbolum.' [Labbe, vol. v. p. 1009.] Which custom as they call it of the Oriental parts, is said first to be introduced by Petrus Mongus at Alexandria, and after by Timotheus at Constantinople, as appears out of the fragments of Theodorus Lector. [Tubθεος τὸ τῶν τριακοσίων δέκα καὶ ὀκτὼ πατέρων τῆς πίστεως Σύμβολον, καθ' ἑκάστην σύναξιν λέγεσθαι παρεσκεύασεν, ἐπὶ διαβολῇ δῆθεν Μακεδονίου, ὡς αὐτοῦ μὴ δεχομένου τὸ Σύμβολον ἅπαξ τοῦ ἔτους λεγόμενον πρότερον ἐν τῇ ἁγίᾳ παρασκευῇ τοῦ θείου πάθους, τῷ καιρῷ τῶν γινομένων ὑπὸ τοῦ ἐπισκόπου κατηχήσεων. Frag. 32, p. 563.] [Bingham, x. 4. 17, here quoted by Dr Burton, shews that the Creed was not repeated in the daily service in the Greek Church, till about the middle of the fifth century; and not till a later period in the Latin Church.]

2 Symbolum, quod est signaculum fidei, et Orationem Dominicam discere, semper admoneant sacerdotes populum Christianum.' Concil. Mogunt. can, 45. [Labbe, vol. vii. p. 1251.]

38.

23, 24.

made, Lord, I believe. As if the Son of God did promise to every one of them which are gathered together in his name, Mark ix. 17, what he promised to one of the multitude, whose son had a dumb spirit, If thou canst believe, all things are possible to him that believeth; each one for himself returneth his answer, Lord, I believe; Lord, help my unbelief. Not that it is unlawful or unfit to use another number, and instead of I, to say We believe: for taking in of others, we exclude not ourselves; and addition of charity can be no disparagement to John vi. 69. confession of faith. St Peter answered for the twelve, We believe, and are sure that thou art that Christ, the Son of the living God. For though Christ immediately replied that one of them had a devil, yet is not St Peter blamed, who knew it not. But every one is taught to express his own James v. 16. faith, because by that he is to stand or fall. The effectual fervent prayer of a righteous man availeth much for the benefit of his brother, but his faith availeth nothing for the justification of another. And it is otherwise very fit that our faith should be manifested by a particular confession, because it is effectual by particular application; therefore must it needs be 15 proper for me to say, I believe, and to make profession of my Gal. i. 20. faith in the Son of God, who loved me, and gave himself for me. Being then I have described' the true nature and notion of belief, the duty of confessing our faith, and the obligation of every particular Christian to believe and to confess; being in these three explications all, which can be imaginably contained in the first word of the CREED, must necessarily be included; it will now be easy for me to deliver, and for every particular person to understand what it is he says, and upon what ground he proceeds, when he begins his confession with these words, I believe, which I conceive may in this manner be fitly expressed.

Although those things which I am ready to affirm be not apparent to my sense, so that I cannot say I see them; although they be not evident to my understanding of themselves, nor appear unto me true by the virtue of any natural and necessary cause, so that I cannot say I have any proper knowledge or science of them; yet, being they are certainly contained in the Scriptures, the writings of the blessed apostles and prophets; being those apostles and prophets were endued

1 [Having then described, 3rd Edition.]

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