divided in their opinions, yet their communions, and, therefore, probably, their charities, are not divided; but the former divides their communions, and hinders their interest;—and yet for aught is certain, the accused person is the better catholic. And yet, after all this, it is not safety enough to say, "Let the council or prelates determine articles | warily, seldom, with great caution, and with much sweetness and modesty." For though this be better than to do it rashly, frequently, and furiously; yet if we once transgress the bounds set us by the apostles in their creed, and not only preach other truths, but determine them "pro tribunali as well as" pro cathedra," although there be no error in the subject matter, as in Nice there was none; yet, if the next ages say they will determine another article with as much care and caution, and pretend as great a necessity, there is no hindering them, but by giving reasons against it; and so like enough they might have done against the decreeing the article at Nice; yet that this is not sufficient; for since the authority of the Nicene council hath grown to the height of a mountainous prejudice against him that should say it was ill done, the same reason and the same necessity may be pretended, by any age, and in any council; and they think themselves warranted by the great precedent at Nice, to proceed as peremptorily as they did; but then if any other assembly of learned men may possibly be deceived, were it not better they should spare the labour, than that they should, with so great pomp and solemnities, engage men's persuasions, and determine an article which after-ages must rescind; for, therefore, most certainly, in their own age, the point with safety of faith and salvation, might have been disputed and disbelieved: and that many men's faiths have been tied up by acts and decrees of councils, for those articles, in which the next age did see a liberty had better been preserved, because an error was determined,-we shall afterwards receive a more certain account.

32. And, therefore, the council of Nice did well, and Constantinople did well, so did Ephesus and Chalcedon; but it is because the articles were truly determined (for that is part of my belief); but who is sure it should be so beforehand? and whether the points there determined were necessary or no to be believed or to be determined, if peace had been concerned in it through the faction and division of the parties, I suppose the judgment of Constantine the emperor, and the famous Hosius of Corduba, is sufficient to instruct us, whose authority I rather urge than reasons, because it is a prejudice, and not a reason, I am to contend against it.

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prejudice against the other, and with a weapon to affront them, but with no more to convince them; and they against whom the decision is, do the more readily betake themselves to the defensive, and are engaged upon contestation and public enmities, for such articles, which either might safely have been unknown, or with much charity disputed. Therefore, the Nicene council, although it have the advantage of an acquired and prescribing authority, yet it must not become a precedent to others: lest the inconveniences of multiplying more articles upon a great pretence of reason, as then, make the act of the Nicene fathers in straitening prophesying, and enlarging the creed, become accidentally an inconvenience. The first restraint, although, if it had been complained of, might possibly have been better considered of; yet the inconvenience is not visible, till it comes by way of precedent to usher in more. It is like an arbitrary power, which, although by the same reason it take sixpence from the subject, it may take a hundred pounds, and then a thousand, and then all, yet so long as it is within the first bounds, the inconvenience is not so great; but when it comes to be a precedent or argument for more, then the first may justly be complained of, as having in it that reason in the principle, which brought the inconvenience in the sequel; and we have seen very ill consequences from innocent beginnings.

34. And the inconveniences which might possibly arise from this precedent, those wise personages also did foresee; and, therefore, although they took liberty in Nice, to add some articles, or at least more explicitly to declare the first creed, yet they then would have all the world to rest upon that, and go no further, as believing that to be sufficient. St. Athanasius declares their opinion, 'H yàp iv avτý, παρὰ τῶν πατέρων κατὰ τὰς θείας γραφάς, ὁμολογηθεῖσα πίστις, αὐτάρκης ἐστὶ πρὸς ἀνατροπὴν μὲν πάσης ἀσεβείας, σύστασιν δὲ τῆς εὐσεβείας ἐν Χριστῷ πίστεως. "That faith which the fathers there confessed, was sufficient for the refutation of all impiety, and the establishment of all faith in Christ and true religion." And, therefore, there was a famous epistle written by Zeno the emperor, called the 'Evwrikov, or the "epistle of reconciliation," in which all disagreeing interests are entreated to agree in the Nicene symbol, and a promise made upon that condition to communicate with all other sects,-adding withal, that the church should never receive any other symbol, than that which was composed by the Nicene fathers. And, however Honorius was condemned for a monothelite; yet, in one of the epistles which the sixth synod alleged against him, viz. the second, he gave them counsel that would have done the church as much service as the determination of the article did; for he advised them not to be curious in their disputings, nor dog

and because the church was not used to dispute in that question, it were better to preserve the simplicity of faith, than to insnare men's consciences by a new article. And when the emperor Constantius was, by his faction, engaged in a contrary * Evagr. lib. iii. c. 14.

35. And yet men are more led by example, than either by reason or by precept; for in the council of Constantinople, one article "de novo et integro" was added, viz. "I believe one baptism for the remission of sins;" and then again they were so confident that that confession of faith was so absolutely entire, and that no man ever after should need to add any thing to the integrity of faith, that the fathers of the council of Ephesus pronounced anathema to all those, that should add any thing to the creed of Constantinople. And yet for all this, the church of Rome in a synod at Gentilly, added the clause of "Filioque," to the article of the procession of the Holy Ghost, and what they have done since, all the world knows, Exempla non consistunt, sed quamvis in tenuem recepta tramitem, latissimè evagandi sibi faciunt potestatem." All men were persuaded that it was most reasonable the limits of faith should be no more enlarged; but yet they enlarged it themselves, and bound others from doing it like an intemperate father, who, because he knows he does ill himself, enjoins temperance to his son, but continues to be intemperate himself.

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36. But now if I should be questioned concerning the symbol of Athanasius, (for we see the Nicene symbol was the father of many more, some twelve or thirteen symbols in the space of a hundred years,) I confess I cannot see that moderate sentence and gentleness of charity in his preface and conclusion, as there was in the Nicene creed. Nothing there but damnation and perishing everlastingly, unless the article of the Trinity be believed, as it is there with curiosity and minute particularities explained. Indeed, Athanasius had been soundly vexed on one side, and much cried up on the other; and, therefore, it is not so much wonder for him to be so decretory and severe in his censure; for nothing could more ascertain his friends to him, and disrepute his enemies, than the belief of that damnatory appendix; but that does not justify the thing. For the articles themselves, I am most heartily persuaded of the truth of them, and yet I dare not say all that are not so are irrevocably damned; because "citra hoc symbolum," the faith of the apostle's creed is entire; and "he that believeth and is baptized, shall be saved," that is, he that believeth such a belief as is sufficient disposition to be baptized, that faith with the sacrament is sufficient for heaven. Now the apostles' creed does one; why, therefore, do not both entitle us to the

Vide Hosium de Autor. S. Script. lib. iii. p. 53. et Gordon Huntlæum, tom. i. controv. 1. de Verbo Dei, c. 19.

m Vide Gretser. et Tanner in Colloq. Ratisbon. Eusebium fuisse Arianum ait Perron. lib. iii. cap. 2. contre le Roi Jacques. Idem ait Origenem negâsse divinitatem Filii et

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ing Athanasius's creed, how many people understand it not, how contrary to natural reason it seems, how little the Scripture' says of those curiosities of explication, and how tradition was not clear on his side for the article itself, much less for those forms and minutes (how himself is put to make an answer, and excuse for the fathers m speaking in excuse of the Arians, at least so seemingly, that the Arians appealed to them for trial, and the offer was declined) and after all this, that the Nicene creed itself went not so far, neither in article, nor anathema, nor explication, it had not been amiss if the final judgment had been left to Jesus Christ; for he is appointed Judge of all the world, and he shall judge the people righteously; for he knows every truth, the degree of every necessity, and all excuses that do lessen or take away the nature or malice of a crime; all which I think Athanasius, though a very good man, did not know so well as to warrant such a sentence; and put case, the heresy there condemned be damnable, (as it is damnable enough,) yet a man may maintain an opinion that is in itself damnable, and yet he, not knowing it so, and being invincibly led into it, may go to heaven; his opinion shall burn, and himself be saved. But, however, I find no opinion in Scripture called damnable, but what are impious" in materiâ practicâ," or directly destructive of the faith, or the body of christianity; such of which St. Peter speaks : Bringing in damnable heresies, even denying the Lord that bought them, these are the false prophets, who, out of covetousness, make merchandise of you through cozening words." Such as these are truly heresies, and such as these are certainly damnable. But because there are no degrees either of truth or falsehood, every true proposition being alike true; that an error is more or less damnable, is not told us in Scripture, but is determined by the man and his manners, by circumstances and accidents; and, therefore, the censure in the preface and end, are arguments of his zeal and strength of his persuasion; but they are extrinsical and accidental to the articles, and might as well have been spared. And, indeed, to me it seems very hard to put uncharitableness into the creed, and so to make it become as an article of faith, though perhaps this very thing was no faith of Athanasius; who, if we may believe Aquinas, made this manifestation of faith, "Non per modum symboli, sed per modum doctrinæ," that is, if I understand him right, "not with a purpose to impose it upon others, but with confidence to declare his own belief;" and that it was prescribed to others as a creed, was the act of the bishops of Rome; so he said, nay, possibly it was none of his : so said the patriarch of Constantinople, Meletius, about one hundred and thirty years since, in his epistle to John Douza, “ Athanasio falsò adscriptum symbolum, cum Pontificum Romanorum appendice

Spir. S. lib. ii. cap. 7. de Euchar. contra Duplessis; idem, cap. 5. obser. 4. ait, Irenæum talia dixisse, quæ qui hodiè diceret, pro Ariano reputaretur. Vide etiam Fisher in Resp. ad 9. Quæst. Jacobi Reg. et Epiphan. in hæres. 69. n 2 Pet. ii. 1.

• D. Tho. 22. q. 1. artic. 1. ad 3um.

And

illâ adulteratum, luce lucidiùs contestamur." it is more than probable that he said true, because this creed was written originally in Latin, which in all reason Athanasius did not, and it was translated into Greek, it being apparent that the Latin copy is but one; but the Greek is various, there being three editions, or translations rather, expressed by Genebrard," lib. iii. de Trinit." But in this particular, who list, may better satisfy himself in a disputation" de symbolo Athanasii," printed at Wertzburg, 1590, supposed to be written by Serrarius or Clencherus.

37. And yet I must observe, that this symbol of Athanasius, and that other of Nice, offer not at any new articles; they only pretend to a further explication of the articles apostolical, which is a certain confirmation, that they did not believe more articles to be of belief necessary to salvation; if they intended these further explanations to be as necessary as the dogmatical articles of the apostles' creed, I know not how to answer all that may be objected against that; but the advantage that I shall gather from their not proceeding to new matters, is laid out ready for me in the words of Athanasius, saying of this creed, "This is the catholic faith:" and if his authority be good, or his saying true, or he the author, then no man can say of any other article, that it is a part of the catholic faith, or that the catholic faith can be enlarged beyond the contents of that symbol; and, therefore, it is a strange boldness in the church of Rome, first to add twelve new articles, and then to add the appendix of Athanasius to the end of them, "This is the catholic faith, without which no man can be saved."

38. But so great an example of so excellent a man hath been either mistaken or followed with too much greediness,-all the world in factions, all damning one another, each party damned by all the rest; and there is no disagreeing in opinion from any man that is in love with his own opinion, but damnation presently to all that disagree. A ceremony and a rite hath caused several churches to excommunicate each other, as in the matter of the Saturday fast, and keeping Easter. But what the spirits of men are, when they are exasperated, in a question and difference of religion, as they call it, though the thing itself may be most inconsiderable, is very evident in that request of Pope Innocent III. desiring of the Greeks, (but reasonably a man would think,) that they would not so much hate the Roman manner of consecrating in unleavened bread, as to wash, and scrape, and pare the altars after a Roman priest had consecrated. Nothing more furious than a mistaken zeal, and the actions of a scrupulous and abused conscience. When men think every thing to be their faith and their religion, commonly they are so busy in trifles and such impertinencies, in which the scene of their mistake lies, that they neglect the greater things of the law, charity, and compliances, and the gentleness of christian communion; for this is the great principle of mischief, and yet is not more pernicious than unreasonable.

P Bulla Pii quarti supra forma juramenti professionis fidei, in fin. Con. Trid.

39. For I demand: Can any man say and justify that the apostles did deny communion to any man, that believed the apostles' creed, and lived a good life? And dare any man tax that proceeding of remissness, and indifferency in religion? And since our blessed Saviour promised salvation "to him that believeth," (and the apostles, when they gave this word the greatest extent, enlarged it not beyond the borders of the creed,) how can any man warrant the condemning of any man to the flames of hell, that is ready to die in attestation of this faith, so expounded and made explicit by the apostles, and lives accordingly? And to this purpose it was excellently said by a wise and a pious prelate, St. Hilary, "Non per difficiles nos Deus ad beatam vitam quæstiones vocat, &c. In absoluto nobis et facili est æternitas; Jesum suscitatum à mortuis per Deum credere, et ipsum esse Dominum confiteri," &c. These are the articles which we must believe, which are the sufficient and adequate object of the faith, which is required of us in order to salvation. And therefore it was, that when the bishops of Istria deserted the communion of Pope Pelagius, "in causâ trium capitulorum," he gives them an account of his faith, by recitation of the creed, and by attesting the four general councils; and is confident upon this, that "de fidei firmitate nulla poterit esse quæstio, vel suspicio generari;" let the apostle's creed, especially so explicated, be but secured, and all faith is secured; and yet that explication too was less necessary than the articles themselves; for the explication was but accidental, but the articles, even before the explication, were accounted a sufficient inlet to the kingdom of heaven.

40. And that there was security enough in the simple believing the first articles, is very certain amongst them, and by their principles, who allow of an implicit faith to serve most persons to the greatest purposes; for, if the creed did contain in it the whole faith, and that other articles were in it implicitly, (for such is the doctrine of the school, and particularly of Aquinas,) then he that explicitly believes all the creed, does implicitly believe all the articles contained in it; and then it is better the implication should still continue, than that by any explication, which is simply unnecessary, the church should be troubled with questions and uncertain determinations, and factions enkindled, and animosities set on foot, and men's souls endangered, who before were secured by the explicit belief of all that the apostles required as necessary; which belief also did secure them from all the rest, because it implied the belief of whatsoever was virtually in the first articles, if such belief should by chance be necessary.

41. The sum of this discourse is this; if we take an estimate of the nature of faith from the dictates and promises evangelical, and from the practice apostolical, the nature of faith and its integrity consist in such propositions which make the foundation of hope and charity, that which is sufficient to make us to do honour to Christ, and to obey him, and to encourage us in both; and this is completed in the q L. x. de Trin. ad finem.

r Concil. tom. iv. Ed. Paris. p. 473. $ 2.2 æ. q. la. 10. cap.

we therefore obey God, and believe what he hath said. But, however, if this will not help us, there is no help for us, but good fortune or absolute predestination; for by choice and industry, no man can secure himself that in all the mysteries of religion taught in Scripture, he shall certainly understand, and explicitly believe, that sense that God intended. For to this purpose there are many considerations.

4. First; There are so many thousands of copies, that were written by persons of several interests and persuasions, such different understandings and tempers, such distinct abilities and weaknesses,that it is no wonder there is so great variety of readings both in the Old Testament and in the New. In the Old Testament, the Jews pretend that the christians have corrupted many places, on purpose to make symphony between both the Testaments. On the other side, the christians have had so much reason to suspect the Jews, that when Aquila had translated the Bible in their schools, and had been taught by them, they rejected the edition, many of them, and some of them called it heresy to follow it. And Justin Martyr justified it to Tryphon, that the Jews had defalked many sayings from the books of the old prophets, and, amongst the rest, he instances in that of the psalm, "Dicite in nationibus, quia Dominus regnavit à ligno." The last words they have cut off, and prevailed so far in it, that to this day none of our Bibles have it; but if they ought not to have it, then Justin Martyr's Bible had more in it than it should have, for there it was; so that a fault there was, either under or over. But, however, there are infinite readings in the New Testament, (for in that I will instance,) some whole verses in one part that are not in another; and there was, in some copies of St. Mark's Gospel, in the last chapter, a whole verse, a chapter it was anciently called, that is not found in our Bibles, as St. Jerome, "ad Hedibiam, q. 3." notes. The words he repeats, "Contr. Polygamos, lib. ii." "Et illi satis faciebant dicentes, sæculum istud iniquitatis et incredulitatis substantia est, quæ non sinit per immundos spiritûs veram Dei apprehendi virtutem, idcirco, jam nunc revela justitiam tuam."-These words are thought by some to savour of Manichaism; and, for aught I can find, were therefore rejected out of many Greek copies, and at last out of the Latin. Now suppose that a Manichee, in disputation, should urge this place, having found it in his Bible, if a catholic should answer him, by saying it is apocryphal, and not found in divers Greek copies, might not the Manichee ask how it came in, if it was not the word of God,-and if it was, how came it out? and at last take the same liberty of rejecting any other authority which shall be alleged against him, if he can find any copy that may favour him, however that favour be procured. And did not the Ebionites reject all the epistles of St. Paul, upon pretence he was an enemy to the law of Moses? Indeed it was boldly and most unreasonably done; but if one tittle, or one chapter m Græci corruperunt Novum Testamentum, ut testantur Tertul. lib. v. adv. Marcion. Euseb. lib. v. Hist. c. ult.

of St. Mark be called apocryphal, for being suspected of Manichaism, it is a plea that will too much justify others, in their taking and choosing what they list. But I will not urge it so far; but is not there as much reason for the fierce Lutherans to reject the epistle of St. James, for favouring justification by works, or the epistle to the Hebrews, upon pretence that the sixth and tenth chapters do favour Novatianism; especially since it was, by some famous churches, at first not accepted, even by the church of Rome herself? The parable of the woman taken in adultery, which is now in John viii. Eusebius says was not in any gospel, but the gospel, "secundum Hebræos ;" and St. Jerome makes it doubtful; and so does St. Chrysostom and Euthymius, the first not vouchsafing to explicate it in his homilies upon St. John, the other affirming it not to be found in the exacter copies. I shall not need to urge, that there are some words so near in sound, that the scribes might easily mistake: there is one famous one of Kupių dovλevovres, which yet some copies read kaipų dovλevovTES; the sense is very unlikely, though the words be near, and there needs some little luxation to strain this latter reading to a good sense: that famous precept of St. Paul, that "the women must pray with a covering on their head," dià Tove ayyéλovs, "because of the angels," hath brought into the church an opinion that angels are present in churches, and are spectators of our devotion and deportment. Such an opinion, if it should meet with peevish opposites on the one side, and confident hyperaspists on the other, might possibly make a sect; and here were a clear ground for the affirmative, and yet who knows but that it might have been a mistake of the transcribers; for if it were read as Gothofrid, and some others, would have it, dià roùç áyéλovç, or rather, dià ràç ảyéλaç, or, ToÙÇ ȧyελalove, that the sense be, "women, in public assemblies, must wear a veil, by reason of the 'companies of the young men' there present,” it would be no ill exchange for the little change of some letters in a word, to make so probable, so clear a sense of the place. But the instances in this kind are too many, as appears in the variety of readings in several copies proceeding from the negligence or ignorance of the transcribers, or the malicious endeavour of heretics," or the inserting marginal notes into the text, or the nearness of several words. Indeed there is so much evidence of this particular, that it hath encouraged the servants of the vulgar translation, for so some are now-a-days, to prefer that translation before the original; for although they have attempted that proposition with very ill success, yet that they could think it possible to be proved, is an argument there is much variety and alterations in divers texts; for if there were not, it were impudence to pretend a translation, and that none of the best should be better than the original. But so it is that this variety of reading is not of slight consideration; for although it be demonstrably true, that all things necessary to faith and good manners are preserved from alteration and Irenæ. lib. i. c. 29. adv. Hæres. Basil. lib. ii. contr. Eunomium.