Srom f ^e feifimti? of 
 
 (profeBBor ^amuef (gtifPer 
 
 in (JtVemot)? of 
 
 3ubge ^amuef (gtiffer (jBrecftinttbge 
 
 ^atnuef (BXiffer QSrecfetnribge £ong 
 
 to t^e feifirari? of 
 
 (princefon C^eofogicaf ^eminarg 
 
 S'CC 
 
Jl, 
 
'■^T^/ 
 
/ 
 
 'y£ '''^- 
 
HISTORY 
 
 O F T HE 
 
 Apoftles Creed : 
 
 With CRITICAL 
 
 O B S E RVAT IONS 
 
 On its feveral 
 
 ARTICLES. 
 
 The Fourth Edition, 
 
 L O NT> O N: 
 
 Printed by PF. B. for John Wyat at 
 the Rofe^ and R. Robinson at 
 the Golden Lion in St. Taul's Church- 
 Yard. Mdccxix, " 
 
vN^v-N 
 
THE 
 
 PRE FACE 
 
 TO THE 
 
 READER. 
 
 IT is well known, that 
 j feveral Learned Com- 
 S ments, and otherTrads, 
 ^^"^ have been already writ 
 on the Creed, commonly called 
 the .ApoPdes : The Names of the 
 Great Men, who have exercifed 
 their Wits and Pens on this Sub- 
 jed, are fo obvious, that the men- 
 A z tioning 
 
The PREFACE. 
 
 tioning of them will be needlefs^ 
 fo that at fiift View, the follow- 
 ing fcifay will run the risk of being 
 cenlured for fuperfluous and un- 
 necciTary: But whoever will con- 
 fidtrr what hath been written of 
 this kind, will find, that moft 
 part of the Writers who have 
 gone before, have only handled the 
 Creed in a Theological manner, 
 explaining and confirming its fe- 
 veral Articles according to the va- 
 rious Senfes and interpretations de- 
 docible from Holy Writ ; which is 
 in no fort the Defign of the Au- 
 thor in the enfuing Treatife. The 
 Reader is not to exped here a 
 perfeft and complete Explication 
 of the Creed, or of its feveral Ar- 
 ticles in their Latitude and Extent, 
 according as they may be inferred, 
 or proved from the Holy Scri- 
 ptures ; this hath been already 
 done with great Judgment and Co=- 
 pioufnefs by others^ to whofe En- 
 deavours 
 
The PREFACE. 
 
 deavours the Author cloth not pre- 
 tend to add any thing: But the 
 Author's only intent in the fol- 
 lowing Treatife, is to make an 
 Eflay towards an Hiftorical and 
 Critical account of the Creed, to 
 find out, if poffible, the Authors 
 and Framers of the Creed, the 
 Time when the feverar Articles 
 were introduced, the Occafion 
 and Intent of their nrft introdu- 
 cing, and what the Senfe, Mean- 
 ing and Defign of the firft Intro- 
 ducers was: intermixing here and 
 there fome Critical Ob(crvations, 
 which may be both ufeful and de- 
 lightful to the Reader. 
 
 To this End, the Author hath 
 not contented himfilf with read- 
 ing of Modern Books or CoUedi- 
 ons made by later Writers, but 
 hath himfelf had immediate re- 
 courfe to the remaining Monu- 
 ments of the Primitive Ages of 
 A ■ I ' ^ the 
 
The PREFACE. 
 
 the Church, from whence only 
 all Learning of this Kind can be 
 fetched and deriv&d. 
 
 Whether the Author hath iuc- 
 ceeded in this Attempt, mud be 
 left to others to judge,- he can 
 only fay in his own Excufe, that 
 he hath done his bed,- and that it 
 will be very acceptable to him to 
 fee it better done by others of 
 more Leifure, and greater Abih- 
 ties and Learning, efpecially if 
 any thing hit upon by him, may 
 be of ufe to advance and improve 
 this Defign. 
 
 If the Author hath not ex- 
 plained every thing alledged by 
 him to that Degree of Clearnefs 
 and Certainty, as may be expect- 
 ed by an inquifitive Reader, or 
 hath in any Point been mifta- 
 ken, it is excufable in him, not 
 only on the account of the ge- 
 neral 
 
The PREFACE. 
 
 neral Uncertainty of ancient and 
 diftant Matters, but alfo on rhe 
 account of the affeded an<f.ftu- 
 died Obfcurity of the primitive 
 Writers in relation to this Parti* 
 cular ^ fo that it is not the Au- 
 thor's Fault, if at any time his 
 Proofs are not fo copious or dired; 
 as might be wilhed for and defired : 
 If he had found any thing in the 
 Primitive Writers to have madea- 
 ny fuch Point clearer and ftrong- 
 er, he would not have omitted it. 
 
 If the Explication given by the 
 Author, of any Article or part of 
 the Creed, (hould happen to be 
 difliked or not approved by any 
 one, the Reader muft remember, 
 that the Author only ads the part 
 of an Hiftorian 5 his Defign being 
 only to coUed and difcover the 
 Senfe and Meaning of the firft 
 Makers and Compofers of the 
 Creed, what it wab that the In- 
 A 4 troducers 
 
The PREFACE. 
 
 troducers of the feveral Articles 
 purpofed and intended thereby,* 
 and, .if in any place he feems to 
 fpeak his own Senfe, that is only 
 for the better carrying on the 
 Thread of his Difcourfe, and in 
 the Quahty and Perfon of an Hi- 
 ftorian, as having coUeded the 
 Senfe or Explication in fuch place 
 mentioned, to be the intended 
 meaning of the Framers of that 
 Part or Claufe of the Creed ,• the 
 only intent of the Author being to 
 fhevvthe Senfe and intended Mean- 
 ing of theCompofers of the Creed, 
 afnd not at all to enter into an Ex- 
 amination of the Juftnefs or Truth 
 of fuch Senfe and Meaning; the 
 Author leaving that to every 
 Man's private Judgment, to be 
 try'd and determined by the Ho- 
 ly Scriptures, the only perfed and 
 infalHbleRule of Faith; by which 
 even this Creed its felf, and eve- 
 ry Explication thereof, moil be 
 
 trv'd 
 
7he PREFACE. 
 
 try'd and judged, and is no far- 
 ther-to be received or believed, 
 than as it is confbnant and agree- 
 able thereunto j which is accord- 
 ing to the Sixth Article of the 
 Church ^/England, That whatfo^ 
 ever is not read m the Holy Scri- 
 pture^ nor may be proved thereby^ 
 is not to be required of any Man^ 
 that it Jhould be believed as an Ar-^ 
 tide of the Faith ^ or be thought re-- 
 quifite or necejfary to Salvation^ 
 
 AN 
 
"^^.^^s^" <L» 
 
 A N 
 
 ACCOUNT 
 
 O F T H E 
 
 EDITIONS 
 
 O F T H E 
 
 WORKS 
 
 Of the Ancient 
 
 Chriftian Authors, 
 
 Cited and made ufe of in the following 
 
 TREATISE. 
 
 C Barnaba Ep'tft. Catholic, Graco- 
 ^* Latin, Edit. 0£iav, Oxonii 16%^, 
 S. dementis Romani EpiftoU Graco- 
 Latin, ^larto, Oxonii 1633. 
 
 4^. Ignatii 
 
S.IgnatiiEftjioU Gr/eco-Latin. ^ar- 
 
 to. Edit. Ifaaci VoJJii Amftelodam, 
 
 1646. 
 S,Jitji'tni Martyr is Opera Graco-Latin. 
 
 Folio. Colonize 1686. 
 Athenagora Opera Gr^co-Lat. Edit, 
 
 ad calcem Jujiin. Martyr. Folio. 
 
 Colonic i6%6. 
 Theophili Antiocheni OperaGraco-Ldt, 
 
 Edit, ad calcem Jujiin. M4rtyr. FoL 
 
 Colonic 1686. 
 Irenai Operdj Folio. Geneva 1580. 
 TertullianiOperaj Folio. Tarif.1^%0, 
 dementis Alexandrini Opera., Graco- 
 
 Lat. Folio. Ltigduni Batav. 1616. 
 Minucii Felicis Opera^ Octavo, Lugd. 
 
 Batav. 1671. 
 Origenis Comment ar. Graco-Lat. x Vol. 
 
 Folio. Edit.HuetiiRothomag, 16680 
 Origen contra Celfum Graco-Lat. ^ar^ 
 
 to. Cantabrig. 1677. 
 Origenis "Dialogi contra Marcioni- 
 
 tasy &c. Gr£co-Lat. ^arto. Ba^ 
 
 fil. 1674. 
 Origen '7xr%^i £yj\q feu de Orationcj Gr£^ 
 
 CO- Lat. Ottav. Oxon. 1685". 
 Cjypriani Opera., Folio., Edit. Sim. Gom 
 
 lart, apudjohan. leTretix. 1593. 
 Novatiani Opera inter Opera Tertul- 
 
 Han, Edit, Tarif. Folio. ijSo, 
 
 Archelai 
 
Archelai T>ifputdtio ad^erf Manicha- 
 
 um^ Latin. Edit, ad Ca.lcem Socratis 
 
 & Sozomen, Hifior, Ecclefiaji. Edit. 
 
 Fol. Mogunt. 1677. 
 Arnobit Opruy ^arto. Ludg. Bat. 
 
 1651. 
 LaEiantii Operaj O£iavo. Lugd, Ba- 
 
 tav. 1660. 
 Eufebii Tamphili Ecclejiajiic, Hijioria^ 
 
 Graco- Latin. Folio., Edit. Henric, 
 
 Valef. Tarif. 1659. 
 Athanajii Ofera^ GracoLat. z Vol, Fol. 
 
 Colo7%i£ 1686, 
 Julii Firmici Materni Opera^ Edit. 
 
 ad calcem Minticii Felicis^ O^avo. 
 
 Lugdun. Batav. 1672, 
 Hilarii TiEiavienfis Opera^ Folio. Ba- 
 
 fil. i55'o. 
 Ambrofii Opera, $Tom. Folio. BafiL 
 
 Cyrilli Hierofolomytani Opera^ Graco- 
 
 Lat. Folio. "Par if. 163 1. 
 Epiphanii Opera Gr£ce^ Folio. BaJiL 
 
 1544. 
 Hieronymi Opera^ 9 Tom, Fol. Antuerp. 
 
 if78. 
 Ruffini Expofitio in Sjmbolum Apofto- 
 lor. Edit, inter Opera Cypriani per 
 Sim. Goulart. apud Johan. le Trenx, 
 Folio. 15930 ^ 
 
 Augujlini 
 
Augujiint Opera ^ lo Tom. 06iavo, 
 
 Lugduni. 1563. 
 Augujiint de Harefihus^ Edit, cum 
 
 Notts ^anai y O^favo. Geneva^ 
 
 JJidori Teleufiota Opera^ Graco Lat, 
 Folio J Edit, a Co7irad. Ritterhujio. 
 1605-. 
 
 Maximi Taurinen/is Opera^ Folio. Lug- 
 dun. 1633. 
 
 Johannis Caffiani Opera^ Edit, una 
 cum TO>amaJcen, Folio. Bafil. 1575. 
 
 Vincent ti Lirinenfis Commonitor. 12°. 
 Cantabrig. 1687. 
 
 The odor et. T^ialog. ^ Uaref. Eptom. 
 Grace, ^arto. Roma 1^47- 
 
 "Petri Chryjologi Opera., Folio. Lugd. 
 1633. 
 
 Leonis Magni Opera., Folio. Lugdun. 
 1633. 
 
 Fulgentii Opera^ Folio. Lugd. 1633. 
 
 Salviani Opera, ix°. Oxon. 16x9. 
 
 Gennadii MaJJilienJis Liber, Edit, in- 
 ter Opera Augujiini, OEtavo. Lugd. 
 15-63. 
 
 Andrea Cafarienjis Comment, in Apo- 
 
 cal. ad calcem Secundi Tomi Com. 
 
 'Johan. Chryfoftom. in Nov. Teftam. 
 
 Edit, a Front one Ducao, Tarts, Fo- 
 
 Ho. 1636. 
 
 Theodor. 
 
Theodor, LeBor. Fragment, ad c ale em 
 Evagrti Ecclef. Hi ft or, Graco-Lat. 
 Folio. Mogunt. 1679. 
 
 ^amafceni Opera^ Graco-Lat, Folio. 
 BajflL 1S7S' 
 
 THE 
 
THE 
 
 HISTORY 
 
 O F T H E 
 
 Apoftles Creed : 
 
 WITH 
 
 Critical Observations 
 
 On its feveral 
 
 ARTICLES. 
 
 CHAP. I. 
 
 The IntroduEiton\ containing feveral 
 things relating to the Creed in gene^ 
 ral : The Encomiums given thereto by 
 the Primitive Writers : The feve- 
 ral Names by which it hath been cal- 
 led: Trincipally termed a Symbol: 
 Two Reafons commonly alledged for 
 that Appellation ; the one taken from 
 the manner of common Suppers a- 
 mongft the Ancients^ which is/hewn 
 B to 
 
^Critical History of 
 
 to be weak and uncertain ; the other 
 taken from Military Ajfairs^ ijDhere 
 it denotes the Watch-words and Signs 
 by which Soldiers knew each other ; 
 which is affirmed not to be the full 
 and fro^er Jignification of the Word^ 
 bfit that it is rather to be derived 
 ^from the Marks and Tokens ttjed by 
 the Idolatrous Pagans in their fa- 
 cred RiteSj called by them Symbola, 
 which were twofold^ either Mute or 
 Vocal: Injlances of both: Troved to 
 have been fecret Marks or IVords, 
 \revealed only to thoje who were ini- 
 tiated in their Myfteries^ by means 
 of which they vjere known to each 
 other ^ and had free admijfion where- 
 Jo ever they came^ to the Services of 
 thofe T) cities whofe Symbols they had 
 received \ and that from the fame 
 reafons^ and in allufion thereunto^ 
 the Creed' was called a Symbol by the 
 Primitive Authors. A Tr an fit ion 
 from the Titles^ to the Authors of 
 the Creed y Some afcribe it to the 
 A^ojiles ; which by fever air ea fins is 
 dem on f rated to be imfofjible: That 
 neverthelefsit- is Apoftoltcal and An- 
 ^jcknt : Exceeding difficult to find out 
 the precife Framers of it : The Au- 
 thors thereof were many ^ and the 
 Compofare it f elf a work of time: 
 
 One 
 
the Apostles Creed. 
 
 One fart of the Creed vjas it fed by 
 the Afoftlcs , and left by them to 
 their Succejfors : The Creed was al- 
 ways demanded at Baptifm both by 
 the Apoftles and by thofe who came af- 
 ter them : The other part of the Creed 
 was afterwards added by the Rulers 
 * of the Churchy in ofpofition to He- 
 refiesj as they appeared and Jprang 
 tip : In what fenfe the Apoftles are 
 faid to be the Authors of 07te part, 
 and the fticceeding Cover nottrs of 
 the Church Authors of the other : The 
 Meaning of the Creed to be fetched 
 from the Writings of the Fathers : 
 The Creed fir ft conftantly read in the 
 Eaftern Church about five hundred 
 Tears after Chrift ; and in the We- 
 ft em near fix hundred: The Creed 
 then read was the Nicene ; into 
 whofe room afterwards came the Apo* 
 files ; which is repeated. 
 
 TH E great Refped and Venera- 
 tion that hath in all Ages 
 been paid to the Apoftles 
 Creed, as it is ufually call'd^ 
 may in fome meafure apologize for the 
 writing this EfTay, or any other Dif- 
 courfe about it. It would be not only te- 
 dious, butalfo infinite, to tranfcribe the 
 Encomiums that every where abound in 
 
 B -L the 
 
yf C R I T I C A L H I S T O RY ^/ 
 
 the ancient Writings of this fliortSynop- 
 fis and Compendium of the Chriflian 
 Faith. Saint Auguftiii 
 calls it, ^ the lllitynina' 
 tion of the Soul ^ the 
 ^erfeliion of Believ- 
 ers^ by ijuhich the Bond 
 of Infidelity is dijfolved^ 
 the Gate of Life is o- 
 pened^ and the Glory 
 of Faith is Jhewn-^ lit- 
 tle indeed in Words^ 
 but great i7i Myfleries ; 
 fhort fo as not to of- 
 frefs the Memory^ yet 
 comprehenfive fb as to 
 exceed the Underfiand- 
 ing : IVorthily therefore 
 is this Creed to be atten- 
 ded iinto^ Jince whatfoever is prefigured 
 in the Patriarchs ^ declared in the Scrip- 
 tures^ or foretold in the Trophets^ cofi- 
 c em ing the blejfed Trinity^ and the My- 
 fiery of our Saviour's Incarnation^ 'Death 
 and Crucifixion^ is contained in it. Not 
 much unlike to which 
 J.CaffianwnnQS^ ^that 
 the Creed comprehends 
 in it fie If in few words 
 the Faith of both Te- 
 fiamentSy and the Senfie 
 of the whole Scripture, And Tetrus 
 
 Chryfio- 
 
 a Docfliiiia Symboli eft il!umi- 
 natio animas, plenitudo credenti- 
 um — hoc nexuj iniidelitaiis abfol- 
 vitur, hoc vitce janua panditur, 
 hoc gloria confeffionis oltenditur : 
 Symbolum breve eft verbis, fed 
 magnum eft Sacramentis — exigu- 
 um eft ut memoriam non obruat, 
 fed ditfufum ut inrelhgentiam fL> 
 perfedeat.— Digne ergo attentiores 
 — ad audiendum Symbolum con- 
 veniftis: Quicquid enim prsefigu- 
 ratum eft in Patiiarchis, quicquid 
 nuntiafum eft in Scnptuns, quic- 
 quid progdid:um eft in Prophetis, 
 vel de Deo ingenito, vel ex Deo 
 Dei unigcnito, vel de SpirituSan- 
 £\_o^ — vel de fuicipiendi hommis 
 Sacramento- totum hoc breviter-- 
 Symbolum in fe coniinet confiten- 
 do. Tom. 10. Serm.deTemp. Serm. 
 131. p. 406. 
 
 fa Quicquid per univerfo- 
 rum divinorum voluminum cor- 
 pus immenia funditur copia, to- 
 tum in Symboli colligitur brevi- 
 tate, &c. De Incarn. Dom. I'th. 5. 
 p. nil. 
 
the Apostles Creed. y 
 
 ChryfologllS, That ' it , IngrefTus vitx, janua falutis, 
 is the Entrance into flngularis, innocens, &puraCon- 
 
 Life, the Gate of Sal- ^^^^^- ^« ^^^^- ^^^•/^- ^^^^- ^^- 
 vatton^ a peculiar^ in- 
 nocent^ and pure Con- 
 feflion, ^ the Covenant "" P^aum vitae, falutis placi- 
 
 C T ' C +1 <T>f r ^""^' ^ \i\\.^t vos & Deum fidei 
 
 V ^{/^5 ^'^^ -^^^^ /7 mrolubileSacramentum. /wSyw^. 
 
 Salvation^ and the in- ji^oji, serm.^'^. p.s^. 
 diffolv able Sacrament of 
 
 Faith bet^^een God and , Hoc eft Symbolum cujus H- 
 
 tlf. ^ 7/7/ J", faith Max i- nacuio fideles abinfidelibus fecer- 
 
 mUS TaurinenflS, is the nuntur-aijusvemasunumquem- 
 
 p / / / 7 P- /- que credentem efficitChriftianum 
 
 dymhol, by the ^Ign of _quod & viventes fanaificat, & 
 
 which the Faithful are mortuos reducit ad vuam. UomiL 
 
 feparated from theVn- '' '^'"^^^ ^' ^4^' 
 believing J whofe Truth makes every 
 Believer of it a Chrifiian , fanBifies 
 the Livings and reduceth the T)ead to 
 Life ; and many other fuch like no- 
 ble arid majeflick Expreffions, were 
 made ufe of by the Primitive Writers 
 and Panegyrifts, to declare their Efteem 
 of this Creed, which through the Di- 
 vine A/Tiftance I fliall endeavour a little 
 to explain. 
 
 Where, in the firft place: Since the 
 Nature of Things is frequently figni- 
 fied unto ns by the Names thereof, it 
 may not be altogether unnecelTary to 
 take notice of the feveral Titles and 
 Appellations, which have been formerly 
 given to this Creed; by Ruffinus it is 
 B 3 called, 
 
6 yf Critical History of 
 
 . Normam pr^dicat.onis. £.v- £?"^^%/ ^^^^ Jiule of 
 
 pf.tn S'^ynh. A^ojt,%.x,^^,K,GK^. F reaching '^ by oal- 
 
 b MunusSalutis. D^-^/^i-rw. D^/, '^i^;/ ^ b j/^^ (^^yj. ^y- 
 
 ' cCa^ho?i?iSacramenti fides. D. SalvatlOn-, byCofian, 
 
 Incarn.Bomin. lib. 6. p. 1176. *^ 27?^ Faith of the CsL- 
 
 d Noftri Signacalum cordis— ^/^^/^^^ Sacrameilt ', bv 
 
 MiIiti3E Sacramentum. T^//^. i. ^^ ^ , ^ j rr-/ o / a» 
 
 Fir^i». /?/'.3. p.U. . Ambroje^ "* /T?^ j<?^/ ^/ 
 
 e Reguiam Veritatis. L/^."i. our Hearty and a Mi' 
 
 '^^^Ryia^fidei. i3.r/r,w.;^. r.- litary Sacrament', by 
 
 land. p. ^^S' ^ Irenatis^ ^TertuUian^ 
 
 ^^ToJTa'u^T^\\ E ^Novatiano^nA^Jeromj 
 
 p. 11)1^ ^^ '^ * ^ ^^^^ i?///^ of Faith and 
 
 Truth. 
 But that Name which hath general- 
 ly prevailed, and by which it is ufual- 
 ly known, isSymbolum^ ov Symbol \ for 
 which Title there are two Reaibns 
 commonly given : The one is, that it 
 is an Allafion to the Cultom of feveral 
 Perfons meeting together to eat of one 
 common Supper; whither every one 
 brings fomething for his Share to make 
 up that common Meal, which from 
 hence was called Symbolnm^ from the 
 Greek Verb ^vi/JicLKXm^ which fignifies, 
 to throw, or caft together : Even fo, 
 fay fome, the Apoftfes met together, 
 and each one put or threw in his Ar- 
 ticle to compofe this Symbol; which 
 explication of the Word is, I think, firft 
 mentioned by Ruffinus^ who after he 
 has related the manner of the framing 
 
 of 
 
the Apostles Cre^d. 7 
 
 of the Creed by the A- 
 
 t^^n-I^c iiHrlQ Thir ^ fnr "* Sym'-olum aiiiem hoc multis 
 poltleS, adds, 1 nat for ^ judnnmis ex: caufis appellare 
 
 many and Jtlji Laujes voIuQrunr.S^^mb^lumenimGrxce 
 
 they "would have it to —"^'f P*^^^^^ ^ coiiatio, hoc eft, 
 
 I n J e ../«/ r ^^^''^^ piures ia unuiii conferunt, 
 
 be called a dymbol; for id emm fecernnt Apoiloli in his 
 a Symbol in Greek Jig- Sermombus in unum conferendo 
 
 mfies a CollaUou, that Tt.^'^^tf,,^'''"^- 
 is ^ that which many 
 bring into one\ for fb the Apojlles in 
 this Creed did bring into one^ or com^ 
 frehend in one thing what every ^er- 
 fon thought. And af- 
 ter him, by ^Cajfian^ ^ Symholum ex collatione no- 
 
 ana feverai, UlDetS^ ,,ieo, quia m unum ab Apoftolis 
 
 who affirm the fame dcmini,— Quicquid per Uiiiver- 
 
 thing, That the Creed ^orum.aivinorum volummumcor- 
 
 ^ J, J o / / P^^ iramenla fun<]!tur Copia, to- 
 
 Was called a CsymbOl^ tuminSymbolicoHigiturbrevitate. 
 
 becaufe that what foe- ^^e lncarn.Dom.lib.>^. p.'ii-n. 
 
 ver is in an immenfe 
 Copioufnefs contained in the Body of 
 the "Divine Volumes^ is by the Apofiles 
 collated^ or reduced into this brief 
 Compendium. But what is in general 
 Ipoken by i^^/^A/z^j-, Cajfian^ and others, 
 concerning the mutual framing of the 
 Creed by the Apoftles, is more particu- 
 larly related by one who partes under 
 the Name of St. Aufiin^ and probably 
 lived not long after him, who befides 
 what was affirmed by the foregoing 
 Authors, Ihevvs alio the particular Arti-- 
 des, that were thrown ox put into this 
 B 4 common 
 
^Critical History of 
 
 common ConfefTion by each individual 
 Apoftle, 'which I fliall not here enu- 
 merate, fince I ihall have occafion to 
 mention them ellewhere in this Chap- 
 ter. 
 
 But now as to the truth of this fenfe 
 of the Word\ in my opinion it is very 
 much to be queftioned : to evidence the 
 Weaknefs whereof, I fliall not infill on 
 that Criticifm, that it is not Symbolum^ 
 but Symbola^ which hath the foremen- 
 tioned Signification ; but leaving that 
 Nicety to the Grammarians^ I fliall on- 
 ly obferve, that this Interpretation of 
 the Word hath its entire Foundation on 
 that Opinion, that the Apoftles were 
 the real Authors of the Creed, and that 
 they ailembled together by their mu- 
 tual confent to compofe and frame it : 
 Now that the Apofl:les did not fo, nei- 
 ther could the Creed in any manner or 
 way be formed by them, I ihall in the 
 cnfuing part of this Chapter demonftrate, 
 craving the Reader's leave to take it for 
 granted till I come thither, and his per- 
 mifTion to difmifs this Expofition of the 
 Word upon that account, as groundlefs 
 and uofatisfacStory. 
 
 The fecond Signification of this word 
 Symbolum^ is fetched from Military 
 Affairs, where it is ufed to denote thofe 
 Marks, Sims, Watch- words, and the 
 
 like, 
 
the Apostles Creed. ^ 
 
 like, whereby the Soldiers of an Army 
 diltinguillied and knew each other : In 
 like raatiner, fay fome, by this Creed 
 the true Soldiers of Je/us Chriji were 
 differenced from all others, and difcern- 
 ed from them, who were only falfe 
 and hyocrirical Pretenders ; unto which 
 Opinion Maximus Tatirmenjis feems 
 to incline, who terms 
 
 ^ the SymbcL the Sim ' Symbolum cujus Signaculo 
 
 / 7 • 7 r) /• fideles ab infidelibus fecernuntur. 
 
 by which Believers are ^^^^^i ,^ ^^^>^ ^. .^o. 
 feparatedfrcm Unbelie- 
 vers : and Riiffinus more 
 
 largely writes, ''That /. Symholum Greece indicium 
 
 1^ L , J ^f ^'^' poteft, — indicium autem vel 
 
 the Ureek word Zt;^- fignum iccirco dicitur: quia illo 
 
 jSoAci/ may be rendred tempore .ficut & P?.uius Apofto- 
 :.. T .-:«/,*, T..^;^;,,^ lus dicit, & in Aais Apoftolorum 
 tn "LMn^by Indicium; refemir; multi ex nrcumcifis Ju- 
 
 which Word Jigni fie S a dt^ls fimuUbant fe efTe Apoftolos 
 
 Sim, or a mark of "Di- ^^h^'^^'' ^ l^^n alicujus vel ventris 
 
 /2 P ' . , ^ gratia ad prsedicandum prontit- 
 
 JtinCttOn^ and was ap- cebantur , nominantes quidem 
 
 plied to the Creed, be- Chriimm fed non integris tradi- 
 
 f^^A.n. ^^ +U^i- +:>,^^ ^^ tionum lineis nuntiantes. Iccirco 
 
 caufe at that time, as ^^^^ .^^^^ ^^^,^.,^^ p^^^^,^,^ p,, 
 
 tt IS related by St. Vd^A quod agnolceretur IS, qui Chri- 
 
 in the Ads of the A- ^^""^ ^^^^ lecundiim Apoltolicas 
 
 (XX r^i ' Reffulas prJEdicaret : denique&in 
 
 poitles, many of the Cir- bellis avihbus hoc obfeivari te- 
 
 Ctimcifed Jews feigned runt, quoniam & armorum habi- 
 
 themfelves to be the '"' ?"• ^ 'r"!;'°/'' 'l'"',? 
 
 Aj^Ojtles of Lhrijt^ and (litma bellandi, ne qua doli fub- 
 
 reptio fin. Symbola difcreta u- 
 nufquifque dux fuis militaribus tradit, quce Latine vel indicia no- 
 minantur, ut li forte occurrerit quis de quo dubitetur, interrogatus 
 Symbolum, prodat fi lit hoiiis an focius. E>:'^o[. in S'^mb. A^oji, 
 
 §. 2 p. y.^ 
 
 for 
 
10 ^ Critical*History ^/ 
 
 for the fake of their Ttirfe or Belly 
 went forth to preachy naming indeed 
 the Name ofChriJi^ but not according 
 to the perfeB Lines of Tradition : to 
 ^ remedy which Mifchief^ the Apoflles 
 appointed this Sigii or Token^ by which 
 he might be known^ who jhould truly 
 preach Chrifl according to the Apojio- 
 lick RuleSj as the cujtom is reported 
 to be in civil Wars^ where their Arms ^ 
 Language^ Methods^ and manner of 
 fighting being the fame , to prevent 
 any T>eceity every General gives the 
 Word to his Soldiers^ which is cal- 
 led Symbolum, that if one jhould meet 
 another concerning whom he doubts , 
 by declaring the IVord^ or the Sym- 
 bol^ he might Jhew whether he was 
 a Friend or a Foe. So that the Creed 
 in this refpedl: was called Symbolum^ 
 in allufion to a Military Cuftom ; that 
 as Soldiers were known by Signs, To- 
 kens, Words, and the like, fo true and 
 real Chriftians were evidenced and di- 
 ftinguilhed from all others by this Mark 
 or Symbol of the Creed. 
 
 Now, though this may be in part 
 the fenfe of the Word, yet I do not 
 apprehend, that it comes up to the full 
 intent thereof; neither do 1 think, that 
 it is to be derived from a Military 
 Cuftom, but rather from fome thing, 
 
 which 
 
the Apostles Greed. ii 
 
 which in its own Nature is more cor- 
 refpondent and agreeable to the Wor- 
 ihip and Service of God, wherein the 
 Creed is ufed: Wherefore, in ra^ opi- 
 nion, the fignification of the Word is 
 more naturally to be fetched from the 
 Sacra, or religious Services of the Hea- 
 thens, (if Idolatry, Impurity, and In- 
 humanity, may be permitted to pafs un- 
 der that Name) where thole, w^ho were 
 initiated in their Myfteries, and admit- 
 ted to the knowledge of their peculiar 
 Services, which were hidden and con- 
 cealed from the greateft part of the i- 
 dolatrous Multitude, had certain Signs 
 or Marks, called Symbola, delivered un- 
 to them, by which they mutually knew 
 each other, and upon the declaring of 
 them, were without fcruple admitted in 
 any Temple to the fecret Worfliip and 
 Rites of that God, whofe Symbols they 
 had received. 
 
 Thefe Symbols were of two forts ; 
 either Mute, or Vocal : Of the Mute 
 there are the Names of feveral in Cle- 
 mens Alexandrtnus^ as , ^. ^, ^^ . ,,,. „ ^, 
 an " Origanum^ (a Mu- ^,a«, j^^t^v^v, xv^^.t^, ii<p<^ — 
 fical Inftrument lb cal- ft«e^«v yu^jcuKHOK protrepdc ad 
 led) a Candle, a Sword, ^^^^^^' P- ^^* 
 and fomething elfe, not fit to be tran- 
 flated , were the Symbols of Themis ; 
 and the faid Father mentions in the 
 
 fame 
 
II ^CriticalHistory^/ 
 
 ^ ^.rs . . ~ , ^ ^ fame place, "" an band- 
 
 cjtov AiovvTH Bxorsi^ii' i^xi 5 /:'o^«<' jUl Of Oalt^ Ivy^ Tof- 
 ^e ^ Kirlot— y^ ft-JsK^ve^ roUir sV/v py^ ^c. tO haVC bcCll 
 
 otZjiii TO. aiyix; ibid. p. I r . 1 ^ t 1 r n 
 
 ^ the Symbols of Bac- 
 
 elms J and of others of their brutiih 
 Deities. 
 
 Thefc Symbols were carefully pre- 
 ferved, and kept from all publick View 
 by the Receivers of them, who, upon 
 the producing of them to the Priefts of 
 thoie Gods, whofe Signs they were, had 
 free admiffion to their moft hidden and 
 abominable Rites. 
 
 Apuleius^ the famous Tlatonick Phi- 
 
 lofopher of Madaura^ made ule of thefe 
 
 Mute Symbols, to defend himfelf from 
 
 the Imputation of Ma- 
 
 bHabuit Apuleiiisquaspiam lin- pick ; for beinSi ^ fif^fpe- 
 teolo involuta apud Lareis Pon- %± j ^r ^j j. ■ r / 
 
 tiani: h^cquoniamignoro, qu^ ^ed of that infernal 
 
 fuerinu, idcirco magica fuiiTe con- Tra^ice , beCaufe he 
 tendo. Jfolog p. 19s. £^'>. ^rn- j^^p^ r^^^ UuknOWU 
 
 things wrapt tip in a 
 
 c Sacrorum pleraque initia in Napkin^ OV fine Linen 
 Groecia parricipavi, eorum quae- Qlothy he replies there- 
 dam Signa & Monumenta tradita ^ c fT-/ Jl^U^Jl^^.. 
 
 mihi a Sacerdotibus feduio con- ^.^O; ^ That he had been 
 
 fervo. Nihil inlolitum, nihil in- initiated in mOjt of the 
 cognitum dico, vel unius Liberi QxtOAZXX Myfteries, that 
 pafrisSymmi(t2e,qui adeftis, fcitis, i ji- i r / 
 
 quid domi conditum ceietis. & he diligently prejerved 
 
 abfque omnibus profanis lacite thofe Signs ^ and Mo- 
 
 ve.eremini. ibid.^.z^-j. numents , whicb were 
 
 delivered him by the Triejis, that this 
 was no unufual or unknown things 
 
 that 
 
VI- 
 
 the Apostles Creed. ij 
 
 that fome iz)ho were prefent^ and bad 
 been initiated with him in the Rites 
 of Bacchus, did well know what they 
 kept hidden at home^ and did in fe- 
 cret^ without the company of the Tro- 
 fane, particularly re- ^ . 
 
 . n"! ^ J. ij ' J^tiaiiine cuiquam mirum vi- 
 
 Vere: ibat it could deii poteil, cui lit ulU memoria 
 
 not feem firaJl^e to a~ Religionis, hominem tot myileriis 
 
 nv who had the lead "^^^"^ conlcium, qiu^dam facro- 
 
 jenje of Religion^ that atque ea lineo lexto involvere, 
 a Man who had been ^'\°^ puriffimum eft rebus divmis 
 ^ . ^ ^ T^jf velamentuin. Ibid. p,i:)i. 
 
 privy to JO many My- r y/ 
 
 Jieries of the Gods^ Jhould keep fome 
 Tokens thereof at home^ and wrap 
 them up in Linen^ which is the pur eft 
 
 Covering for divine s ^ . • . t •/>• . 
 
 cj-y . "^ u^r . ^ J Caeteris autem clanfrima vo- 
 
 I bingS : 1 bat yet ^ be ce proliteor, liquis forte adeft eo« 
 did prof efs with aloud rundemSolennium mihiparticeps. 
 
 Voice that if b\ chance fisnumdato, & audiat licet, quae 
 l^ Oice^ IDailJ oycoance ^^^ adfervem. Nam equidem 
 
 any one was prefentj nullo unquam periculo compelhr, 
 
 who had been partaker ^^^ reticenda accepi, haec ad pto- 
 
 . , , . . -^ 7 ^ fanosenuntiare. i^i^. p. 208. 
 
 With him tn the jame 
 Solemnities ; if he would give the 
 Sign^ he jhould hear what thofe things 
 were, which he fo carefully preferved^ 
 but that otherwife be would not be 
 compelled by any "^Danger whatfoeverj 
 to divulge thofe things to the Trofane^ 
 which he received to keep fecret and 
 conceal. 
 
 Bur, 
 
14 yf Critical History^/ 
 
 But, befides thefe Mute Symbols, 
 there were others alio which were Vo- 
 cal, that is, a certain Form of obfcure 
 and myfterious Words, for the mod 
 part, if not always, agreeable to the 
 Worfliip, Adions, or Nature of that 
 God, whofe Signs they were; deliver- 
 ed by the Priefts to chofe who were 
 initiated in their Myfteries, by which 
 thofe who were thus confecrated, mu- 
 tually knew each other, and were free- 
 ly admitted to the moft referved and 
 fecret Parts of their facred Rites and 
 Ceremonies : Such a Vocal Symbol , 
 Apulehis feems to hint at in the pre- 
 cedent Quotation, where he requires , 
 That // any were prefent ^ who had 
 participated with him in the fame 
 Solemnities^ they Jhoiild give the Sign ; 
 that is, they fliould pronounce and ex- 
 prefs thofe words , which were the 
 Mark and Token of their Initiation and 
 Confecration. Bur , there is no need 
 to look any farther into the Writings 
 of the Heathens for the proof of this 
 Point, feeing there is a full and large 
 Evidence thereof in Arnobius^ Clemens 
 Ale xandr inns ^ and Julius Firmicus 
 Maternus^ who have recorded feveral 
 of their filthy, fenfelefs, and inhumane 
 Symbols ; as for example , Arnobius 
 relates this to be the Symbol of Ceres^ 
 
 ^ and 
 
/^^ A posTLEs Creed. ly 
 
 '^ and to have been re- 
 peated at the Initia- ' ^P^^ denique Symbola, quae 
 tinn In her Rites I "-^p^^/acf^^m ^n acceptionibus 
 lion in ntr J\ilt5 ^ i refpondetis. Jejunavi, atque ebi- 
 have fafled, and 1 have bi Cyceonem, ex cifta fumpfi, 
 drunk a Candle^ (as I f ^". ^^^.^Jh^m mifi : accepi mr- 
 , ,. n 1 lus, in ciftulam tranftuli. Lib. k, 
 
 chuie to tranliate the p. 175. 
 word Cyceon^ which fig- 
 nifies a mixed and confufed Potion of 
 Liquors) / have taken out of the Chejf^ 
 and put into -the Basket^ I have ta- 
 ken it out again^ and put it into the 
 little Cheji ; which is thus mention- 
 ed by Clemens Alexandrinus ^ with 
 fome fmail variation, ^ / 
 have fafted, I have ^-^^^ C-V-^ Jea^../., ^.... 
 
 drunk a Caudle ; hav- 'UxSov c^ xi^t,^ • i^U(roiyS^(^ dTreee- 
 inji done that. I Put it ^^\ ^^ k»axSov, *^ c^ x«^«'^« «s 
 into the Basket ^ and ^ » ^ 
 
 from the Basket into the Chefi, To 
 explain which Symbol at large, would 
 perhaps be too tedious ; I am almofl: 
 confident, that it would be too obfcene 
 and filthy, and that the cleaned words 
 by which it can be exprelTed in our 
 Englifh Dialed:, will found too harfli 
 in chafte and modeft Ears: Wherefore 
 I Ihall refer thofe who would exactly 
 know the Myftery thereof, to the fifth 
 Book of Arnobius^ from Pag. 170 to 
 P^g- 17^5 and to the tenth Page of 
 Clemens Ale xandr inns' s Trotrepticon 
 ad Gentes. I fliall only fay this in ge- 
 2- neral, 
 
i6 // Critical History ^/ 
 
 neral, as being pertinent to my pre- 
 icnt Undertaking, That thele Symboli- 
 cal Words had a dark and enigmatical 
 Reference to the iecret and hidden 
 Ri;es oi Ceres, and did in obfcure Ex- 
 prelfions, fliadow forth her impudent, 
 beilial, and abominable Adions, which 
 in thofe deteftable Myfteries were fo- 
 lemnized and commemorated ; and , 
 that w^hofocver declared or pronomi- 
 ced rhefe Words , had an immediate 
 admiffion to thofe fecret and referved 
 Villanics, as they juftly deferve to be 
 termed. 
 
 There are yet feveral other Symbols 
 mentioned both h^ Arnobius^ and Cle- 
 mens Alexandrmus ; which to prevent 
 too great a length, I iliall omit, and 
 confine my feif to lome mentioned by 
 Julius Ftrmkus Matenius^ who, in 
 his moft excellent Difcourfe concerning 
 the Error of frophane Religions, af- 
 ter he hath Ihewn the brutiihnefs, ftu- 
 pidity, and folly of the Heathens, in 
 worlhipping fuch filthy, villanous, and 
 barbarous Deities, and in rendring to 
 them inch cruel, unclean, and abomi- 
 nable Services, as they did, proceeds to 
 fpeak particularly to the Symbols, or 
 Marks uicd amongft the more devout 
 and zealous Adorers of thofe black and 
 murtherous Gods ; the firft whereof is 
 
 "^ One 
 
the Apostles Creed. 17 
 
 "• One ufed in a cer- , , _ , 
 
 ■^ . J . ^ Jn quodam Templo , ut in 
 
 tainiemfle^ that when interiores partes homo moriturus 
 
 a dyin^ Man was defi- PO^t admitti, dicit, de Tympano 
 
 . r J • J.J. J • manducavi, de Cymbalo bibi, & 
 
 rOUS to he admitted tn- ,^x^g^om, fecreta perdidici; quod 
 
 to the innermoft '[Parts Grssco Sermone dkitur, c>/c rvf^' 
 
 thereof, he was to re- ^*"^ 9>^Hj^y-c^^ ^^ KVM^Qd?.^ t^s- 
 
 -^ , . , ^ J TTOKcc, yelovu, fA.v<TiK(^. De Error. 
 
 feat this objcure and p^of, Reitg. p. 36. 
 dark Sentence^ I have 
 eaten of a Taber^ I have drunk of a 
 Cymbal^ I have learned the Secrets of 
 Religion ; which Symbol is alio men- 
 tioned by Clemens Alexandrinus ^ and 
 with a Imall Difference thus recorded 
 by him, ^ / have eaten 
 of a Taber ^ I have ^ "^^ "^^f^^**^ 'i<pcifoi, ^ xvu- 
 
 drunk of a Cymbal, I ^X'^kt'^^f^^'Jtl 
 have danced with a pag. 8. 
 Ctijp in r/iine Hand^ I 
 have entred into the Marriage Bed, 
 Which faid Father fufficiently intimates ^ 
 to us, that this Symbol was ufed in 
 the famous Services of the Thrygians 
 to Cybele the Mother of the Gods; the 
 Words and ExprefTions whereof have 
 a Relation to the Taber and Cymbal ^ 
 which Ihe invented, to the mad and 
 brutifli way of her Worfliippers ado- 
 ring of her, and to thole abominable 
 and horrid Deeds, which in thofe di- 
 abolical Rites they celebrated and ad- 
 mired. 
 
 C ^The 
 
iS ^ Critical History c/ 
 
 -a'A;^e?iu^^-r>7orafti' 5..cramenu ^ ' ^"^'^ Symbol ufed 
 ^|mutieft. '^%^Ht^ zrir^^. Jul. by the more devout and 
 
 i^h-mic'^ia^ernr'^ie'Errtr: 'Prof. ieCfCt VotanCS of Afi- 
 
 ' ^ '^' ^"^~" thras, the great and re- 
 
 nowned God of the 'Terfians^ was ©ec^ 
 c^c :sriTpjLg^ God of a Rocky which was 
 taken trom the manner of the Genera-, 
 tiqn, or produftion oi the Jaid God, 
 •^^ r; .cc g^-M^-'' ff'^"^""^-^ ^''"**^'^ 3.s^'Jf(/fm Mar- 
 ^iUyiic, A.i'«^,v|jil!^'ft*;^^ ^fy^^i " and/^ Jcrojn do 
 ci/jrrv. D.ai ci{i^%^jp^).'^:'[<y^. ^^' ''both aflore iiSv, the "P^- 
 
 ^- Narraiitg|jrr||:iuijn„tT?i>u-#,]\::h:- Mvrhniomn-ii Ton 
 
 thram vel in If-piidc^vd ui t^ri2:<,ie ^ <?'^'^^ iVI) thoiog^tb -tan- 
 
 loij iTijUi iibu^fni^effe'genenrifik "cied to hav€ beeo By 
 
 Tom. I. adverf. Jovr.ian. Uh. i. 'f/j^ ^/^;^^ Heat of 'LitH 
 
 /r^^^ /^ dfone or Rock. 
 The Symbol employed-; ii> the O^^/^/, 
 <^juiins F/-- or Revels of Bacchtis^ w^s-^ £A;A/>c£,^gf, 
 
 deFrrorProf.^!F^^'^''^'» Or ...rat hCr^, iXl^Oy.i^r^g^ di{J.Q^(pi; 
 
 Reiig. ^. ^l\ herd IV g crooked Horns ^ double-faced-^ 
 fcecaiiie, under liich Reprefentations, 
 'that diunkcn God was vvorihipped and 
 adored. 
 
 '^' " Laftly, That I may not mention a- 
 
 ■^n'y more, the laid Julius Firmtats Ala- 
 
 ^ftrnus acquaints us with this follow- 
 
 ., n '^'^I\ ^ i . n>'<^ Symbol of ibme Ido- 
 
 numeros digeftiffletib?i'spbngrn( : t^'ni Night they placed 
 
 dcinde cum fd fio^ m^.m^aLioife^ ^^ jr^^^ ^ri^^^ in ^ 
 fatiaverinr, ijLUjT^n'inrfrtui" ; tuoc *-, , ^ j^ /'^ 
 
 a facerdoie omnium'; quTfl^'banr, JU^« 5 ^^« Z/^^'?;^/ ICr/^.^" 
 
 fauces unguntur, qui; us perundis rO//nd aboUt it \ ^juhich 
 f.icerdos hoc lenro mnrmure la- / ,7 j j r ir • 
 
 mm : @.ff^*;-v^. lb. p, 4<. ^'-"^'^ '^'-"t^' '^'^^ PJJ"^'- 
 
 *• ently 
 
the Apostles Creed. 
 
 ently done^ a Light was brotight in : 
 And- then the Trieji anointed the 
 Cheeks of all thofe mho had lamented^ 
 pronouncing with a foft Murmur thefe 
 words ; , 
 
 Be confident^ ye initiated Ones of the 
 faved God, for there Jhall be Salvation 
 unto us from our Labours, 
 
 I might y^t produce feveral other 
 Examples of the fame kind ; but thofe 
 already alledged, do fufBciently declare 
 the nature of the Pagan Symbols, that 
 they were fecret Marks, Words, or To- 
 kens, communicated at the time of I- 
 nitiation, or a little before, unto thofe 
 who were confecrated, or entred in their 
 referved or hidden Rites, and to none 
 elfe ; by the Declaration, Manifeftation, 
 or Pronuntiation whereof, thofe more 
 devout Idolaters knew each other, and 
 were with all freedom and liberty of 
 Accejs, admitted to their nodurnal and 
 more intimate Myfteries and Villanies, 
 from whence all others as prophane 
 and unworthy, were kept out, and ex- 
 cluded ; which faid Symbols, thole who 
 had received them, were obliged care- 
 fully to conceal, and not en any ac- 
 C -L count 
 
 ^9 
 
^ib -^ C R I T I C A L H I S T O R Y ^/ 
 
 count whatfoever to divulge or re- 
 veal. 
 
 Now, for all thefe Reafons, the Apo- 
 ftles Creed was by our Anceftors very 
 fitly termed a Symbol^ becaufe it was 
 ftudioufly concealed from the Tagan 
 World, and not revealed to the Cate- 
 chumens themfelves, till juft before their 
 Bapiifm, or Initiation in the Chriftian 
 Myfteries, when it was delivered unto 
 them, as that fecret Note, Mark, or 
 Token, by which the Faithful in all parts 
 of the World fliould interchangeably 
 know and be known. 
 
 That the Creed was carefully prefer- 
 
 ved from the Knowledge of the Pro- 
 
 phane, is a thing abundantly afTerted 
 
 by the Primitive Writers ; St. Cyfriau 
 
 afTures us hereof. That 
 
 » Sacrnmcntum fidei non elle ^ the SaCraTHCnt of Faith y 
 
 protanandum, aoud Salomonem jj^^j. jc the Creed, Wt:M 
 in FarcKiniis, in aiires imprudentis , ^ *,/ / 
 
 noli quidquam dicere, nc quando ^^Ot tO be pOploaJied y 
 
 audieiit, irrideat lenfatos Sermo- or divulged : For which 
 
 nes tuos. item in Evangelio >^; r • TeYr<; of 
 
 Matthseum, ne dederitis fanaum ^ ^^^^^ ^^\^ 1 eXUS OI 
 
 cani'ous neque miieritis margari- ScriptUrC ; the OnC, /^r<?- 
 
 tas vclbas ante porcos, ne forte *i;erbs XXiii. 0. Speak 
 conculcentcapedibiis fuis, & con- ^ - ^j t^ r 
 
 vedleiidantvos. r.y?/>7..//^.3. 4^ '^ot lu the havs Of a 
 
 ^'irin. Tefiim.<^o. p. 4^9- Fool^ foV he Will de- 
 
 Jpife the Wifdom of thy 
 
 Words ; and the other, Matthew vii. 6, 
 
 Give not that which is holy unto the 
 
 "Dogs^ neither caji ye yonr T? earls be- 
 
 5 fore 
 
the Apostles Creed. zi 
 
 fore Swine^y left they trample them un- 
 der their Feet^ and turn again^ and 
 rent you, St. Ambrofe mofl parhetical- 
 ly exhorts to the utmoft Vigilancy to 
 conceal the Chriftian Myfteries, and in 
 particular, to be very 
 
 ^careful not by tncau- ' C?.ve ne incame Symboli vel 
 ^ 1 r n ^ 1^1 Domincae Orationis divulges my- 
 
 telOUjneJS to reveal the ^ena. Tom. 4. de Cain & AbeU 
 
 Secrets of the Creed or Ub. i. ^.9- p- i^5- 
 the Lord's Trayer-^ and 
 
 in feveral of the ^ Ser- , 'f ^f ' ^^, P- ^^^ Z"^' ^^' 
 mons of Fetrus Lhry- 
 fologus^ there are frequent and earned 
 Exhortations to preferve and hide the 
 Creed from publick Knowledge and 
 Oblervation, that the unworthy and 
 prophane might not have this Secret of 
 God with them : nay , fo exad and 
 pund:ual were they in this regard, that 
 the Creed was not declared to the Ca- 
 techumens themfelves, till they were ad- 
 vanced to the higher Form of that Or- 
 der; and being ripe and fit for Bap- 
 tifm, were fpeedily by that Ordinance 
 to commence perfedl Members of the 
 Vifible Church : Of which Cuftom St. 
 Ambrofe Ipeaks, where 
 
 he writes. That '^ on Or ^ E"t ^"^em dominica, poft 
 
 J h CT\ 4-1 T r ^^^-'^iotifs atque tradatmn, dimii- 
 
 luOras Uay^ tfoe l^ej- & Catechumenis, Symbolum ali- 
 
 fans and Sermons being quibus competennbus in Baptilk- 
 
 ended, and the Cate- rm trad.bam Bafiiic^. z/^. 5. i^^ 
 chumens of the lower '^ ' ^^' ^'■^^'^' 
 
 C 3 Hank 
 
11 UNCRITICAL History of 
 
 Rank difmifedj that then in the Bap- 
 tijlery of the Church, he delivered the 
 Symbol to fome of the Competentes ^ 
 who were the fuperior Rank of the Ca- 
 techumens : Confonant unto which, it 
 is related by Ferrandus T>iaconus con- 
 cerning a converted Ne- 
 
 a Ex more Catechumenus, pofi .^^ Xhat ' firft of all, 
 
 aliquantumternporispropinquante ^ ,. ^ n i 
 
 folennitate Paichali inter compe- aCCOrdtng'tO CUjtOm, he 
 
 tentes ofFertur, fcribitur, eruditur, '-jvas a Cacechumcn ; aud 
 
 ^auditurusSyrabolum profitetur. ^/ r. r • 
 
 Inter, oper. lulgent. ep. ad Fulgent. ^^^^ ^f^^^ J^^^ ^^^^' 
 
 p. 204. as' the Feaf of Eauer 
 
 drew nigh, (which was 
 their folemn time of Baptifm) he was 
 ddvanced to the Rank of the Compe- 
 tentes ; where, amongft the orher Ac- 
 tions peculiar thereunto, this was one. 
 That he heard, and ajfented to the Sym- 
 bol ; fo that the Catechumens knew 
 not the Creed till juft before their Bap- 
 tifm, w^hen it was delivered unto them 
 as that private Mark or Sign by which 
 the Chridians mutually knew each o- 
 ther: Unto which, it is not improbable, 
 C^cilius the Heathen Diiputant, in 3//- 
 nuchts Felix, did blindly refer, when he 
 , r^.r.,.w.r r^ r.- <i ■ r • f^id, That ^ tkc Chri* 
 
 3 Occulf.s le notis &; iniigni- n- , 
 
 bus nofcunt, & amant minuo jitans knew each Other 
 
 pene antequam noverint. O^- ^. hidden Notes or 
 
 ^' ^' Marks, and loved al- 
 
 moji before they were acquainted with 
 one another ; (eeing Maximus Tauri- 
 
 ncnfis 
 
//^d' A POST LFs Creed. 2*3 
 
 nenfls^(^nm.^Thatthe .Apoftoli — myaenum Sym- 
 Apoftles ap^Ol^Uea tm Ibqlt rradiJerunt, m— llMi^culum 
 
 Myfiery ot the Creed, '^ym'^^i i.i>ter fi.kies pcfiio-que 
 
 L A/T I /f " '^ ■ X^erneret," U i\\c\-\\\s a fi.ie at- 
 
 tO be a IVIariZ of Ut.- '^^ue horri-s«pp.:tf@retEcdefia^, qui 
 fihuttOlt between Be- aut taiKiuam baptiz^nus neiclfler, 
 
 licvers and Vnbeliev- '>"ifm^'^pt'»;?»f'^:onu^''(^a. 
 
 ers^ to dijiover both ' ■-r^vAl 
 
 the Sf rangers and Enemies to ^hi^ 
 
 Faith ofwthe Churchy iz'ho either knew, 
 
 it not^ or hcid^ corrupted it. So rhati 
 
 from the whole, it Tecras to me moftj 
 
 evidcnr, That the Tide of Symbol at^' 
 
 tributed to the Creed, is to be derived 
 
 from the Symbols ufed in the Sacra ^ 
 
 or rehgious Rites of the Heathens ; in 
 
 allufion whereunto, the Creed is fo 
 
 rermed, becaufe it was dcHvercd un^ 
 
 to Perfbns at their initiation and admii- 
 
 fion by Biprifm into the Vifible Church, 
 
 as that lecrer Mark and Si.>n, by which 
 
 they lliould be known froni all others, 
 
 and mutually know each other. 
 
 Bur, from the Names of the Creed, 
 let us pafs unto the Creed ir fclf ; and, 
 in the next place, enquire after the Au- 
 thors and Compolers thereof,, w^Jio hav-e 
 for many Ages fuccefTively been eilcem- 
 cd to have been the Apo^lles thcm- 
 felves : from whence it is called the 
 Apoftles Creed. Now,- that fronin the 
 Days of the Apoftles, there hath l)e^n 
 •ufed in the Church a certain Rule and 
 C 4 Forai 
 
24 ^Critical History of 
 
 Form of Faith, not much unlike to our 
 prefent Creed; I am lo far from deny- 
 ing, that I Ihall endeavour to prove it 
 in the enluing Difcourfe, from Terttil- 
 I'tan and others of the moft Primitive 
 Writers : But that the Apoftles them- 
 felves Ihould be the immediate Authors 
 of the Creed in the preient Form that 
 now it is, and that from their Days it 
 hath without any variation been inviola- 
 bly tranfmitted down to us by Tradition ; 
 This is that which is juftly qucftionable, 
 and I doubt not but to evince the con- 
 trary. 
 
 The firft, I think, who hath giv- 
 en us this fmooth Account concerning 
 the Compofition of the Creed, is St. 
 ^ , . . . ,. , Ambrofe^ who writes, 
 
 a Duodecim Apoftoli velut pe- ^ ' i J 
 
 riti artifices in uniim convenien- That ^ the twelve A- 
 
 tes, clavem fuo confilio conflavc- poftles^ dS sktlftil Ar- 
 
 runt, clavem enim quandam ip- ^r affpmbled tO- 
 
 lumSymbolumdixerim, per quod t^^J^Cers ^ ajjenWLea 10- 
 
 referantur diaboJi tenebrae, ut lux get her ^ and 77taae a Key 
 Chriftiadveniat. r.»;.3. S^A-^;..38. ^ ^/^^^^ common Ad^ 
 
 ^' ^ ^* vice-, that is-, the Creed-., 
 
 by which the T)arknefs of the 'De- 
 vil is difilofed, that the Light of Chrtft 
 may appear: Or, if the Sermon, in 
 which this Paflage is, be not the ge- 
 nuine Offfpring of fo great a Man, it 
 is not long after his time that Rtiffinus 
 gives the lame Account of it, where he 
 
 relates^ 
 
the Apostles Creed. ty 
 
 relates, That ' they had 
 
 received by Tradition jTradunt mnjorcsnoftn, quod 
 
 / - r-^ / P°" afcenlionem Domini — Apo- 
 
 from their fathers , llolos-^ad fingulas quemque pro- 
 
 that after the AfcenJlOn ^^^^^^ naiiones. Difcefluti itaque 
 
 nfnnrS^innur mi A the ^^ '"^'^^■e"\iio'-m3m prius futurae 
 
 OJ our C^aviOUr, ana me praedicatioms in commune confti- 
 
 Efflifion of the Holy tuunt, ne forte alii ab aliis abdudi 
 
 Ghoft, before the APo- ^'"^.^i;""^ '^'^^'^ ^^^ ^^^ ^^ ^^^"^ 
 
 nt /- J r <-nniti invitabantur, exponerenr. 
 
 Jtles jeparated from Omnes ergo in uno pofiti & Spi- 
 
 each other to QO into ^^'^^ Sando repieti, breve iftud fu- 
 
 thp fpijprnl ^%rfi nf ^"^^'^ ^'^^ pissdicationis indicium, 
 
 tloe jeveraL rans Of conferendo in unum quod fentie- 
 
 the habitable Worlds to bat unufquifque, componunt, at- 
 preach the Gofpel to q^^ hanc credentibus dandameffe 
 -', . r^-^j J ^^gv\zm?i2ii\mr\t. Expoftt.inS'smk. 
 
 them-^ they Jet tied a- Apoji. §. i. p. 565. 
 mongfl themfelves the 
 Rule of their future preachings to pre- 
 *vent their teaching different TI>o5irines^ 
 during their Separation , unto thofe 
 'whom they Jhould invite to the Chri- 
 ftian Faith : wherefore they ajfembled 
 all together^ and being full of the Ho- 
 ly Ghofts they compofed the Creed -^ each 
 one inferting what he thought conve- 
 nient ; and ordained it to be a Tefl of 
 their future Sermons^ and a Ride to be 
 given unto the Faithful. The hke is 
 alfo afferced by ^ Leo . ^ .^ 
 
 Magnus,'' Jerom, ^ John ^ Tom.z. adverf. Error. Johan. 
 
 Caffian, and an innu- Hierofoi.Ep.6i.cap.g.p.zig. 
 merable number of o- '^^^-^-rn.D.r..Li..s. v-i^l^^ 
 ther Authors; fince from the Days of 
 Ruffnus, it hath for feveral hundreds 
 of Years been generally believed, that 
 
 the 
 
i6 ^Critical History of 
 
 the twelve Apoftles, before they went 
 forth from Jerufakm to preach the . 
 Gofpel, agreed on this formulary of 
 Faich to be the Rule and Standard of all 
 their Sermons, which without any Va- 
 riation iliould be dehvered to their Pro- 
 felytes and Converts. 
 
 But befides this Opinion, that the A- 
 poftles were in general the Authors of 
 the Creed ; fbme have advanced one 
 ftep farther, and affirmed, that every 
 Apoftle inferred his particular Article; 
 by which, according to the number of 
 the Apoftles, they have divided the 
 Greed into twelve Articles, allowing one 
 Article for each Apoftle : A full Account 
 whereof is in a Sermon falHy attributed 
 to St. Aiijlin\ where the Author thereof 
 gives us this following relation, con- 
 cerning each particular Article that was 
 « Petrus put in by each particular Apoftle. ' Teter^ 
 hi^Deum 'pt i^ifh he, faid, 1 believe in God the Fa^ 
 trem omni- ther Almighty^ ^ohu^ maker of Heaven 
 
 potentem ; 
 
 Johannes dixit, .Creatorem cosli & terras; Jacobus dixit, credo Zz 
 Jefum Chriftam, filium "ejus unicum, Dominura noftrum ; Andreas 
 dixit, qui conceprus eft de Spiritu Sanclo, natus ex Mana Virgine; 
 PhUippus ait, palTus fuh Pontio PiUto, crucifixus, moriuus &: fepul- 
 tus; Thomas air, defcendit ad interna, tertia die refurrexit a mor- 
 tuis; Banhojomacus dixit, afcendit ad coelos, ledet ad dex cram 
 Dei Patris omnipotentis; Matthseus dixit, inde venturus judicuc vi- 
 vos &mortuos; Jacobus Alphxi, credo 8c in Sp-ritum Sanftum, 
 Sandam Ecclefiam Catholicam; Simon Zelotes,' Sanclorum com- 
 munionem, remiirjonem peccatorum; Judas Jacobi, ca^r.is rei'ur- 
 rectionem ; Matthias complevit. vitarri aeternam Amen. r.w. ic\ 
 Serm. de Temp. ilj. p. 359. 
 
 and 
 
the Apostles Creed. i^: 
 
 and Earth ; James, and in Jefus Chrift 
 his only Son^ our Lord% Andrew, who 
 was conceived by the Holy Ghofi^ born 
 of the Virgin Mary; Philip, Jnffered 
 under Pontius Pilate, was ctucifiedy 
 dead and buried ; Thomas, he dejc end- 
 ed into Hell J the third T>ay he rofe 
 again from the T)ead \ Bartholomew, 
 he afcended into Heaven^ fitteth at the 
 right Hand of God the Father Alrnigh-- 
 ty\ Matthew, from thence /hall he co?ne 
 to judge the ^ttick and the TDead i, 
 James the Son ip/' Alpheus, / believe in 
 the Holy Ghofl ^ the Holy Catholick 
 Chtirch ; Simon Zelotes , the Commu- 
 nion of Saints^ the Forgivenefs of Sins ; 
 Jude the Brother of James, the Re fur- 
 reEiion of the Body^ Matthias, Life e- 
 verlaffing. Amen. * 
 
 Now. as to the Truth of this Tradi- 
 tion, I think it is altogether to be de- 
 nied, and that for feveral Reafons, as 
 that it was nigh four hundred Years af- 
 ter Chrift, before the framing of the 
 Creed by the Apoftles was ever heard 
 of; and even Ruffnns himfelf, one of 
 the firft Reporters thereof, though in 
 the beginning of his Commentary he 
 doth roundlv aflert it, yet in the 'midft * Cauiidiine 
 thereof he Jpeaks of it doubtfully, asj||',i^ ^xx^^^z- 
 if its Authors were uncertain, and un- runc,o-c. /tx- 
 known. T^f- '^ '''3'»^^' 
 
 Moreover/* ^^P'^^^- 
 
28 ^Critical History 6/ 
 
 Moreover, had the Apoftles been 
 the real formers of the Creed before 
 their difperfion from Jerufalem^ it can- 
 not be imagined, that St. Luke in his 
 Hiftory of their Ad:s, would have 
 wholly omitted fo confiderable a Fad: 
 as this: Neither can it be conceived, 
 but that the innumerable Councils and 
 Synods amongft the Primitive Chrifti- 
 ans, or at leaft fome of them, would 
 in their Decifions and Determinations 
 of Faith and Dodriue, have had fome 
 Reference or other to this Apoftolical 
 Syftem, as their Standard and Bafis, i'i 
 any fuch there had been: whereas no 
 fuch thing appears, but the contrary 
 thereunto ; for, as they never mention- 
 ed any fuch Creed, lo as occafion of- 
 fered, they compoied new Creeds, and 
 even performed one of the highcft Parts 
 of the Chriflian Religion, I mean Bap- 
 tifm, by them; at leaft, fo they did 
 by the Ntcene Creed, as in the Ency- 
 clical Epiftle of the Emperor Bafili- 
 
 cus ^ the laid Emperor 
 ^ i\jlv.^c>...y r..' .v^^v ^.- J J a j-jj^f He and 
 
 n >^ Tsru^ieg o'l iro^ s}>^v zri^yJa-xvis^ allBc Itevevs befoTe hiniy 
 
 lU^r^^n^. Evagr. Ecclef. Htftor. ^^^^ baftizcd lUtO the 
 
 t .3. t,4. p. 3^5- Creed of the three hun- 
 
 dred and eighteen Fathers ajfemhled at 
 Nic^ ; aqd the Emperor Zeiio^ in his 
 Henoticony or EdicA of Union, which 
 
 he 
 
the Apostles Creed. ip 
 
 he publiihcd after the Expulfion of Ba- 
 
 fiiifcus ^ ftridly com- ^^,. ., , v ^^ ^ . ,^ 
 
 manded , 1 nat aLL «|,k'^»/ <p^?.Vv.«7:^, aJ-n; <e A*fl»«» 
 Jhould be baptized by sj-^^A^^^^Koy?^; ^«:t?<4.v^. i^. i^. 
 
 4^//^ r/?^^ ?/^ Terfon or Church Jhould 
 make ufe of any other Symbol^ or 'De- 
 finition of Faith ; afluring us vvichal, 
 that this fame method was obferved 
 by the third General Council held at 
 EphefiiSjW^^r^Neftorius was condemned. 
 I might for the farther confirmation of 
 this Point, urge feveral Arguments more ; 
 but it being lo clear and evident, I iliall 
 only farther add, that if the Apoftles 
 had really framed, and delivered to their 
 SuccefTors this Creed , every Church 
 would have agreed therein; and there 
 would not have been fo many difFerent 
 and diverfc Creeds, as we find there 
 were ; fcarce two Churches, I think I 
 may fafely venture to fay, that not two, 
 had exactly the fame Symbol without 
 any Variation or Difference : The Defcent 
 into He II J as Ruffinus 
 
 inform^; n9 ^ wa^ npi ^ In Ecclefise Romanae Symbolo 
 miorms us, <^as net- ^on habetur additum, defcendit 
 ther in the Roman, nor ad Inferna, fed neque in Orientis 
 Oriental Creeds : The Ecclefiis habetur hic fermo. Ex- 
 ry • r r- • P^I' ^^ Symb. §. lo. p. 570. 
 
 Lommimion of Samts 
 was not in any Creed till above four hun- 
 dred Years after Chrift, and then not 
 immediately received in all : The Clau(e 
 
 of 
 
30 ^ C R I T I C A L H I S T O R Y (?/ 
 
 of'L/fe EverUfting was omitted ia le- 
 veral, vvhilft in others it was inferted. 
 But not to exemplify in any more Parti- 
 culars , whofoever Ihall compare the 
 Grecian^ or as fome may think it more 
 fitly termed, the French Creed, record- 
 ed by Irenaus ; thoie of Carthage^ ci- 
 ted by Tertullian ', that of AquileiUj 
 commented on by Ruffin ; that o{ Hif- 
 /^, repeated by St. Aitfltn ; that of Ra- 
 ven7ta^ extant in Tetrtis Chryfologus ; 
 that of Tnrin^ explained by Max'tmus 
 Bilhop of that Church; and feveral o- 
 ther Creeds here and there interlperfed 
 in the Primitive Writings: I fay, who- 
 foever fnall compare thefe Creeds to- 
 gether, ihall find them vaftly different; 
 and that there are very few Articles, in 
 the Order and Expreffion whereof, they 
 do all without Exception, agree: Which 
 confideration, with thofe forementioned, 
 lufficiently evidence, that the Apoftles 
 neither were, nor could be the Authors 
 or Compofers of our prefent Creed, that 
 pafTes under their Name. 
 
 But though this Creed be not of the 
 Apotlles immediate framing, yet it may 
 be truly ftyled Apofiolical^ not only bc- 
 caufe it contains the Sum of the Aj.)o- 
 llles Dodrine , but alfb, becaufe Vwq 
 Age thereof is {o great, that its Birth 
 muft be fetched from the very Apofto- 
 
 lick 
 
^^d' Apostles Creed. 31 
 
 lick Times : It is true, the exad: Form 
 of the prefent Creed cannot pretend to 
 be lb ancient by four hundred Years; 
 but a Form not much different from it, 
 was uied long before. Iren^tis^ the Scbo- 
 . iar o^Tclycarf^ theDifcipieofSr. y^A;?, 
 where he repeats a Creed not much un- 
 like to ours^ he afllires , \^, „. , 
 
 , TilHheChurcb dtf ;,y^,^S.J^,,^i,,^,^^, ^y: 
 ferfed thrGU^hout t}:>e ^"v ^va^/'-j^ r o^«v«» fj^oLHiu^ 
 whole WorU had re- ^3'^^^~<^« - «^'^'^* ^'^'^ ^'V/r. 
 cetved this bai^h from v^ i^^ 
 the Apoflles and thehT^ifcipWh^ >^\{\(:h 
 is alio affirmed by, TertuUian of one 
 of his Creeds, That ^ that Rule of ^ Hanc re- 
 Faith had been current in the Church ^^'^'^ ^^ ^"i: 
 from the btgtmnngof the Goffel: And decu^cmifr^^ 
 which is very obfervable, although ther-e Adverf. 
 was fo great a diverfity of Greeds, as ^^^^^'^^^ r- 
 that fcarce two Churches did exadlly a- 
 gree therein , yet the Form and Sub- 
 /ftance of every Creed, was va a great 
 meafure the fame \ fo that, except there 
 had been from the -very Plantanion of 
 Chriftianiry, a Form of found Words, 
 or a Syftem of Fairh dehvered by the 
 firft Planters thereof, it is nor eaiy to 
 conceive, how all Churches Ihould har- 
 monize, not only in the Articles them- 
 felves, into which they were baptized, 
 but in a great meafure alfo^ in the Me- 
 thod and Order of them. 
 
 But 
 
31 ^CriticalHistory^/ 
 
 But now the Creed, or at leaft a 
 great part of it, being fo very ancient, 
 and the Records of thofe Times being 
 withal lb few, it will be a difficult Task 
 to give an exad; and punitual Account 
 of its certain Authors, and of the pre-^ 
 cife intended meaning of every Article 
 and Clauie thereof; which Difficulty is 
 yet farther increafed by the extraordi- 
 nary care and afFeded ftudioufnefs of 
 the Primitive Fathers, to conceal the 
 Creed ; which was fo great and unac- 
 countable, as that they not only kept it 
 from the knowledge of the Heathens 
 and Catechumens^ as hath been already 
 demonftrated, but they even fcrupled 
 to commit it to Writing, and rather 
 chofe to tranlrnit it down to their Po- 
 llerity by Tradition ; for which rea- 
 fon Ruffimis calls it 
 
 • Traditio fidei. Ex;^of in Symb. ^ tJje Tradition of Faith ; 
 
 S. 37. p-5/5- ^t-i(j Jerom informs us, 
 
 ^ , , r, r That ^ this Symbol of 
 
 ftrx quod Jib Apoftoiis tradimm, our taitb and Hofc de- 
 
 non fcribitur in charta & atra- livered by the Apojlks^ 
 memo, fed in tabulis cordis car- ^^^^ ^,^^' "jLrltten in 
 nalibus. lorn. 1. adver[. F.rrcr. j t i 1 ^ 
 
 johan. Hierof. Epft. 61. cap. 9. rapev and Inky but 
 p. lip- in the fiejhly Tables of 
 
 the Heart ; in an a- 
 greeablenefs whereunto, Tetrus Chy- 
 fologus frequently exhorts his Hearers, 
 
 'to 
 
/^^^ Apostles Creed. 33 
 
 " to pre few e this Gift ^ • r , , 
 
 t '' a ■ J D a Hoc vitae Symbolum—mens 
 
 /// the mojt inward Ke- teneat-ne divinitatis pretiofum 
 
 cejjes of their Hearts^ munus deprecict chana vilis, ne 
 
 not to permit -vile "Pa- "y"'=""m luds atrum tenebret a- 
 
 ^ . ,. tramentum. In S^mb. ApoJl,Serm, 
 
 per to depreciate this 59. p. 54. 
 frecious Gift^ or black 
 Ink to darken this My fiery of Light : 
 And many other fuch like Paffages might 
 be eafily produced, to evidence their 
 flrange Fancy, to keep the Creed fe- 
 cret, concealed, and hidden ; which to- 
 gether with the forementioned Confide- 
 rations, do clearly fliew. That it is no 
 eafy matter to give a fatisfadiory Ac- 
 count of the Authors and intended Senfe 
 of every Article thereof, and may juft- 
 ly excufe or leflen a Miftake or Defedl 
 herein. 
 
 Wherefore, having premifed this Ob- 
 fervation, I Ihall now endeavour to give 
 the bed account I can, of the Authors 
 and Framers of the Creed, and of the 
 defigned Meaning of the feveral Articles 
 thereof. 
 
 As for the Authors thereof, it can- 
 not be denied, but that they were fe- 
 veral and many ; the Creed was neither 
 the work of one Man, nor of one Day, 
 but, during a long Trad: of Time, paf- 
 fed fucceffively through feveral Hands, 
 e'er it arrived to its prefent Perfed:ion ; 
 the Compofure of it was gradual, and 
 
 D not 
 
34 y^CRiTiCAL History of 
 
 notinftantaneous; the Manner whereof,! 
 apprehend to have been thefe two ways: 
 Firjl^ Some of the Articles therein were 
 derived from the very Days of the A- 
 poftles : Secondly y The others were af- 
 terwards added by the primitive Dodors 
 and Bifliops, in oppofition to grofs He- 
 refies and Errors that fprung up in the 
 Church. 
 
 As for the firft of thefe, that fome 
 of the Articles were of the very infert- 
 ing of the Apoftles; this will appear, 
 if we confider, that the Apoftles and 
 Evangelifts, who were the firft fent forth 
 to preach the Gofpel, and to convert 
 the World both Jewijh and Tagan ; 
 when they formally received any one 
 a Member into the Chriftian Church by 
 Baptifm, they did then particularly de- 
 mand his AlTent to the Chriftian Faith, 
 and a Declaration of his Belief thereof: 
 An Example w^hereof we have in the 
 eighth of the Jl6ts ; where , after the 
 Conference between the Eunuch and 
 "Philip the Evangelift, when the Eu- 
 nuch teftified his Defire to be baptized, 
 Philip told him, That if he did believe 
 with all his Hearty he might ; unto 
 which, when the Eunuch replied, That 
 he did believe Jefus Chriji to be the 
 Son of Gody then Philip baptized him, 
 but not before. From which fingle in- 
 
 ftance 
 
the Apostles Creed. 
 
 ftance it is manifeft, that the Apoftles 
 and firfl: Preachers of the Golpel requi- 
 red the Anent of all Perfons at Baptifm 
 to fome of the particular Articles of 
 the Chriftian Faith, which were the 
 Platform and Model of the Creed, fincc 
 that time, always ufed at Baptifm. 
 Which of the particular Articles of our 
 prefent Creed were inferred therein by 
 them, I fliall more largely lliew in their 
 particular Order, wherein they are dilpo- 
 led in the Rule of Faith; it is fuffi- 
 cient in this place to fay. That they 
 were the Articles of the Exiftence of 
 God ; the Trinity ; that Je/us was 
 Chrift, or the Saviour of the World; 
 the RemifTion of Sins ; and the Refur- 
 recStion. 
 
 Now as for thefe Apoflolick Demands, 
 they might not always be exadtly the 
 fame, nor flill confined to the foremen- 
 tioned Particulars, in every Church, and 
 at every Seafbn, they might not men- 
 tion the very fame Particulars without 
 either Addition or Diminution, but al- 
 low themfelves a liberty of Expreffion 
 according as they faw occafion, and lb 
 in this refped: they might fometimes 
 vaiy and alter ; although, as to the 
 Fundamentals of Chriftianity, that Je- 
 fus of Nazareth was Chrift the Mef- 
 Jiasy and the hke, they never omitted 
 
 Dz them: 
 
 3J 
 
3<^ ^ C R I T I C A L H I S T O RY ^/ 
 
 them: and the form of their Expreflion, 
 and dchvery of their Confeflion of Faith, 
 was generally the fame, near the Me- 
 thod and Order of our prefent Creed ; 
 tor had it not been fo, it is almoft im- 
 poffible to conceive, how all Churches 
 jhould fo harmonioufly agree in the 
 general Form and Order of their re- 
 ipedtive Creeds, when yet they all dif- 
 agree in the Words and ExprefTions ufed 
 therein. 
 
 This Apoftolical Syftem profefled at 
 Baptiiin, was not committed to Wri- 
 ting, but obferved by, or left with the 
 Governor? of every Church to ufe it on 
 -the hke Occafion, whofe Duty it was 
 to preferve it undefiled and incorrupt, 
 and to make it the terms of Chriftiani- 
 ' ry and admiflion to their Communion ; 
 unto which, fome think St. Taul might 
 have an eye, when he exhorted Timo- 
 a I T'm.6,zo.jhy ' to keep that which was committed 
 ^ zT'm.iAz- to his Trtifiy and "^ to hold f aft the 
 form of found JVords : But whether he 
 had or no, I ihall not here enquire, 
 This is certain, that not only Timothy^ 
 but the Apoftohcal Churches, and all 
 others who received it from them, were 
 folHcitous and careful to preferve thofe 
 Articles and that Form of Faith, which 
 'was delivered unto them by the Apo- 
 ;^Ies ; and. as the Apoftles, fo they m 
 
 imi- 
 
the Apostles Creed. 37 
 
 imitation of their Example, did always 
 
 at Baptifm require the AfTent of the Per- 
 
 fon to be baptized, unto the Creed, or 
 
 Article? of the Chriftian Faith ; which is 
 
 a thing fo univerfally known, as that 
 
 it may leem almoft needlefs to produce 
 
 any Quotations for the proof of it : 
 
 Thus Ruffinus relates, 
 
 that in his Days, ^ the ' ^«s ibi fervatur antiquus, 
 
 ^ ry n "^ eos qui. graiiam baptifmi lulccp- 
 
 ancie7it Lnjtom was re- ^,,,.i ^^^ p^^blice Symbolum red- 
 
 t allied at Rome , for dere. Expo(. in S^mb. §. 3. p. 
 
 Terfons to be baptized, ^'^^■ 
 
 public kly to recite the -^ Quae efl in Baptifmo falutari 
 
 Creed: AviASalvian, Chnft'anorum confeffio ?--Oe- 
 
 ,.^. , j^ , ^ do luqius in DeuiTL Patrem om- 
 
 Tnat at Baptljm the ■niporentem,& in Jeium Chriftum 
 
 Chriftians profeft their fiiium ejus. DeGubem. D.'i, 1.6. 
 Faith in God the Fa- P' '^^• 
 ther Almighty, and in Jefiis Chrifl: his 
 Son ; according unto which, Vlgllltis 
 Tapfenjis, or whofoever elfe was the 
 Author of thofe Books concerning the 
 Trinity to Theophilus, extant amongft 
 the Works of Athana- 
 
 fins, writes, That^ thofe ^ Ad facrum Lavacrum Rege- 
 Who came to the Cacred nerationis venientes, confeffi fic, 
 -J. n^ ' Credo in Deum Patrem omnipo- 
 
 Luaver of Regeneration, tentem, & in Jefum Chrlftum Fi- 
 COnfeffed, faying, I be- IJ^^^ ejus unigenitum, & Splri- 
 i:^rr,^ • .. r^^ J ^L^ Z7w t"fi^ Sandum. I?2ter oper. Atha- 
 
 Iteve in God the Fa^ naf.Tom.z, Ub.n. IdTheophi 
 ther Almighty, and In p. 591. 
 Jefus Chrifl: his only 
 Son, and In the Holy Ghoji-, and long 
 before any of thefe Jtijlln Martyr al- 
 D 3 furcs 
 
38 ^Critical History <?/ 
 
 a"o..,«W«c^.~.,, ^.,^^j... fu^es US, That ^ none 
 
 ei?^?,6ii rctHTct T« v<p' ^y.av hSua-Ko- wcve baftizcd^ iinlejs 
 
 ^<=t— *V«0 *'>' '^>^' ^'^^ ^''^''"f ^V'- ^^^ <^/^ frji declare 
 
 ^''^- '• ^- ^^' their Affent to the "Do- 
 
 Elrine and Faith of the Gofpel. 
 
 Not long afcer the Apoftles Days, and 
 even in the ApoftoHck Age it ielf, feve- 
 ral Herefies fprung up in the Church, 
 fubverfive of the Fundamentals of Chri- 
 ftianity; to prevent the mahgnant Ef- 
 fedls whereof, and to hinder "fuch He- 
 reticks from an undifcernible mixing 
 themfelves with the orthodox Chrifti- 
 ans, as alfo to eftablilh and ftrengthea 
 the true Behevers in the neceflary 
 Truths of the Chriftian ReHgion, the 
 Chriftian Verities oppofite to thofe He- 
 refies, were inierted in the Creed ; and 
 together with thofe other Articles, which 
 had without any intermiflion been con- 
 ftantly ufed from the time of the A- 
 poftieSj were propofed to the aflent 
 and belief of all Perfons who came to 
 be baptized: The Governours of the 
 Church judging this a prudent and ai> 
 efFed:ual courfe, to preferve the Funda- 
 mentals of ReHgion from being under- 
 mined and overthrown by cunning and 
 fubtle Hereticks; which is the fecond 
 way by which the Creed was compo- 
 fed, viz. The Doctors and Governors 
 of the Church did add untp thofe of 
 
 the 
 
the Apostles Creed, 39 
 
 the Apoftles, other Articles, in oppofi- 
 tion to grofs and fundamental Herefies 
 and Errors, as they appeared and grew 
 up, as Ruffinus informs us ; that where- 
 as it was in the beginning of the Ro- 
 man Creed, / believe in God the Father 
 AlmiQhty, ^ there were . . 1 • 
 
 _ ^ 1 ryj r jj J ^" caeteris locis propter non- 
 
 JOme OtherLlatijeS added nullos H^rcticos addita qusedam 
 
 thereto in the Creeds videntur, per quae novella doftri- 
 
 r r / r^i J ^^ fenfus credererur excludi. Ex- 
 
 of feveral Churches, pof ^nsymh. Apoji.^.i,^.s6s. 
 
 occafioned by certain 
 
 Hereticks, to exclude the S en fe of their 
 
 new T)o^rine\ as particularly in the 
 
 Aquileian Creed, ^ to 
 
 the word Almighty was ' ^;^ ''^^'''^\ ^^vifibiiem & im- 
 
 ^ . . . , . .Q,. ^ . pauibilsm : iciendum, quod duo 
 
 JubjOtned invijllne, tm- ^iti Sermones in Ecclclii£ Roma- 
 pajTlble, in COntradic- nae Symbolo non habentur, con- 
 *'^-,. *^ 4-1^ U^^^n, ^r ftat autem apud nos additos, Has- 
 tlOn to the Herefy of refios cauraSabellh.-qu^Patrem 
 the SabeHianS, or Patri- ipfum, vel ex Virgine natum di- 
 
 paffians, that the Fa- f^ &v,rihiiem fadum vei paf- 
 
 * , ^ , ^ J fum afflrmat in carne. ihid. %. 7. 
 
 ther was born of the p. 567. 
 Virgin, and fo became 
 both vijible and pajfible. But, there is 
 no need of any farther Teftimonies to 
 prove this Point at prefent, lecing a great 
 part of the enfuing Treatife will be an 
 abundant confirmation theieof, 
 
 I would not be here miflaken, as if 
 I did mean, that none of thofe Articles 
 which were introduced into the Creed, 
 and fettled there in oppofirion to He- 
 refies, were ever ufed before, or de- 
 
 D 4 manded 
 
40 ^Critical History of 
 
 manded at Baptifm by the Adminiftrer 
 thereof; but my meaning is, that every 
 Church being at Ubcrty to exprefs the 
 Fundamental Articles of the Chriftian 
 Faith in that way and manner, which 
 ihe faw fit ^ro re nata^ or as occafion 
 offered ; it is not improbable, but that 
 before damnable Herefies fprung up , 
 they might not always to a tittle fol- 
 low the fame Form of Words, nor ex- 
 adily ask the fame Queftions. As for 
 Example, the Dodtrines of the Trinity, 
 of Jefus of Nazareth's being Chrift, 
 or the MeJJias ^ of Remifiion of Sins 
 through his Name, and of the Refur- 
 redion, were at the firfl: Preaching of 
 the Gofpel fufficient, without a particu- 
 lar Explication of the AcStions of the 
 Father, and the State of the Son; as 
 ^hilijp only required the Eunuch to 
 believe, that Jefus Chrift "was the Son 
 of God: And if at fome Seafons they 
 might mention the Humiliation and Ex- 
 altation of Chrift, and the feveral A<3:s 
 thereof, at other Seafons they might o- 
 mit them, and not conftantly exprefs 
 the Particulars in that order in which 
 they are now found in the Creed, till 
 the appearance of contrary Herefies 
 give them occafion fo to do ; lb that 
 when any Article was added to the 
 Creed, it was not the introdudion of a 
 
 new 
 
if/&^ Apostlfs Creed. 41 
 
 new Point, but the vindicating and fet- 
 tling of an old one, and a conftant per- 
 petual Profeffion and Declaration of 
 that Truth, which before was only ar- 
 bitrarily and uncertainly exprefled, fee- 
 ing every one, before thole contrary 
 Errors arofe, w^as luppofed firmly to be- 
 lieve and own it. In which refped:, I 
 may fay of the Creed as Vtncentius Li- 
 rinenjis doth of the Canons and Deter- 
 minations of Councils , that the defign 
 of the Church thereby 
 
 is , ^ That what was " Q"'^ unquam aliud concilio- 
 hefore more fimPlv '""' "^'.^'^^1' ^"'^^ ^^' "^^' "^ ^"^"^ 
 
 aejore more Jim^Ly ^ ^^^^^ fimphciter credebatur, hoc 
 jhould now more d'tli- idem pofteadiligentiuscrederetur; 
 
 g^enth he believed-^ that 3^^'^ ,^"^^^ ^^"^^"^ praedicabatur, 
 
 ^ 1 -^ rij hoc idem poftea inftantius praedi- 
 
 What was more Jeldom^ caretur ; quod antea fecurius co- 
 
 Jhotild now more fre- lebatur, hoc idem poftea follici- 
 
 auentlv be Preached- ^'"^ excoJeretur ? commonit. ad- 
 
 quern pi ae j^yeatnea^ ^'erf.iuref. cap. 32. p. 104. 
 
 and that what was more 
 unconcernedly^ Jhould for the future 
 be more carefully worfki^ped. 
 
 By thefe two ways then , was the 
 prefent Creed framed ; part thereof was 
 tranfmitted down from the Apoftles, and 
 the- other part thereof was afterwards 
 added by the Governours of the Church, 
 to prevent Herefies from corrupting her 
 Doctrine, and Hereticks from infe(9:ing 
 her Members : By the which of theie 
 two Ways each particular Article was 
 inferred in the Creed, I jQiall iliew 
 
 i in 
 
4Z ^Critical History^/ 
 
 in the following part of this Treatife, 
 and fhall not here anticipate or fore- 
 ftall it. 
 
 This being then the Method where- 
 by the Creed was framed ; although no- 
 thing that is contained therein, muft 
 be beheved any farther, than it agrees 
 with the holy Scriptures ; yet the in- 
 tended fenfe of the greatefl part there- 
 of, is not to be fetched from thence, 
 but from the Writings of the Fathers, 
 and from thofe Herefies againft whom 
 it was defigned ; w^hich ExprefTion may 
 at the firft hearing be perhaps, efteemed 
 by fome too hafty and inconfiderate, but 
 the nature of the thing well refledled on, 
 makes it evident and beyond contradic- 
 tion ; and if the Authority of others be- 
 fore me, will be more valued and bet- 
 ter received, it will be no difficult Task 
 to produce feveral, who have affirmed 
 the fame thing ; but at prefent, I iliall 
 content my felf with the Teftimony of 
 Monfieur JurieUy a French Divine now 
 living, who writes in exprefs terms. That 
 for his part ' be is per- 
 
 > Je fuis perfuade qu'il faut fuadedj that We mufl 
 chercher le fens ^ti, Articles du*^ ^ r i *i r n, ^r j.l^ 
 Symbole des Apotres, non dans nOt fee k the fenfe of the 
 j'ecriture. mais dans rintention Articles of the ApOJUes 
 
 de ccux qui ont composd ce Sym- Q^^^^^in the Scriptures, 
 
 bole. Vre]ug. Legtt. contre ^^ P<^' , ^ ■ ^j - ^ ^ • ,, ^r 
 
 Pfme, Part, i. c. i. p. 26. &ut in the intention of 
 
 thofe who com^ofed it. 
 This 
 
the Apostles Creed. 
 
 This is that which I defign to do, to 
 fearch into the intended meaning of this 
 Compendium of Faith, which hath been 
 received in all Ages with the greateft 
 Veneration and Efteem : The refped: 
 and reverence that the Ancients paid 
 unto it, hath been in part already rela- 
 ted ; and in thefe latter times, through- 
 out feveral Centuries of Years, lb great 
 a Deference hath been rendred there- 
 unto, as that it hath not been only u- 
 fed at Baptifm, but in every publick 
 AiTembly it hath been ufually, if not 
 always read, as the Standard and Ba- 
 fis of the Chriftian Faith, unto which 
 the whole Congregation hath been wont 
 to teftify their unanimous AlTent, by fay- 
 ing, Amen, 
 
 It is true, that the Primitive Chriftians 
 affedling an unaccountable Secrefy for 
 this and their other Myfteries, as it hath 
 been already fhewn, did not in their Af- 
 femblies publickly recite the Creed, ex- 
 cept at the times of Baptifm, w^hich be- 
 fides Cafes of Neceffity, were only at 
 Eajter and JVhitfontide\ from whence 
 it comes to pafs, that the conftant re- 
 peating of the Creed in the Church was 
 not introduced till a long time after our 
 Saviour's Incarnation. 
 
 The repetition of the Creed at every 
 Affembly, was appointed in the Eaftern 
 
 Church 
 
 43 
 
44 ^ C R I T I C A L H I S T O RY ^/ 
 
 , ., Church by ' Timothy^ 
 
 ^ ' - T^..,« ^ ^/c'... r.'..-.- Archbilliop of Conian- 
 
 A«v y.«r j'iaf^' C''''*^'' ^'^'"^ ^'*" tmofle , in the Reign 
 
 ^...^J^..v. TW.r. L^.^.r. EccUf. ^^ ^^^ Emperor Analia- 
 
 //^j-, who after having 
 
 governed the Empire twenty feven Years, 
 
 died Anno 521. About which time, 
 
 ^etrus Gnaphetis Bifhop of Antioch-, 
 
 " '.^'; "^IJ^ prelcribed alfo ^ the perpetual recital 
 
 fTucX.^'"'^^^- ^f ^f^^ Greedy at the pub lick Admini- 
 
 y-o^. Id. ih.Jiration of 'Divine Service ; which be- 
 
 p- 5<>^- fQj^e that time, as the Hiftorian obferves, 
 
 ' A'7ro(,% ^ ir^g Xtyoj/^f. 
 
 , ^ was only repeated on 
 
 ^,0^. c^ .^ciyu ?;^y..K.on p' ^^s the 'Bay immediately 
 
 -zs-dBac, t/ KtM^J T yiiatS/>m vWo precediug Good Friday, 
 
 ST w^^A.^ xw,;,.v..v. Id. ibid. ^^^^ ^^^ Catechifms 
 
 were more folemnly per- 
 formed in order to the Celebration of 
 Baptifm^ the Eafter or the Eafter-Eve 
 enfuing: Which Repetition on that Day 
 was firft appointed by the Council of 
 Laodicea ; the 46^^ Canon whereof is 
 
 That ^ thofe who are 
 
 d Baptizanaos oportet ndei ^ j 1 ^1- j a 
 
 Symbolum difcere, & quinta feria ^0 be baptized, mujt 
 
 ultima: Septimanae vel Epifcopo learU the Crccd^ and 
 vel Pre^tero reddere. C.ran^a . ^ ^^ ^ ^/ ^-^ ^ 
 Summ. ConciL p. 98. hdit. Ge- J- en r 1 
 
 nev. 1600. or a rresbyter the 
 
 Thurfday before Eafter. 
 
 In the JVefiern Churches, at a Synod 
 
 of thirty five Bidiops, held under Ala- 
 
 rtcus at Agatha or Agde^ in the Lower 
 
 Languedoc, the ninth Canon thereof or- 
 
 3 dains. 
 
the Apostles Creed. ^c 
 
 dains , That ' on the - ■ , 
 
 Lord's T>ay before ^^. o„:„?^uf ^J^a t™Lt 
 
 Her, the Creed Jhould ante, oao dies Donnmc^ Refur- 
 
 be publickly preached reaionis.publiceinEcdefiaCom- 
 
 ^ 1 r^i ^ 1 petentibus prsedicari. Id. ihid. 
 
 tn the Lburch to the p. i6i. 
 Competentes^ or to thole 
 of the Catechumens^ who being ripe for 
 Baptifm, were fpeedily to be admitted 
 thereunto ; But the general and conftant 
 reading thereof, feems not to have pre- 
 vailed in the Weft^ till almofl: five hun- 
 dred and ninety Years after Chrift ; when, 
 in imitation of xhtEaJiern Churches, the 
 third Council o'^Toledo^ 
 
 hv rhe b <^pptitinn of ^ ''^'^etitione Recaredi Regis, con- 
 
 Dy tne retttlOn of ^^^^^ Synodus ut per omnes Ec- 
 
 K. Recared , ordered, clefias Hifpaniae & Gallicias, 
 
 That throughout all the Symbolum fidei recitemr,— -quo 
 
 ^j , ? 1 r c- ' ndes vera manitefta fit, & teftimo- 
 
 Uoiirches both of Spam nium habeat, & ad Chrirti Cor- 
 
 and G^llicia, the Creed P^^* & fanguinem praelibandilm 
 
 Jhould he repeated with ^^';fTc!t^f^ 
 a loud Voice every 
 Lord's T>ay , that fo the true Faith 
 might be manlfejled and ajfented to, 
 and the Hearts of the 'Peoj^le being 
 purified by Faith, they might be prepa- 
 red to partake of the Body and Blood 
 of~ChriJi. 
 
 ;It muft indeed be owned, That the 
 Creed appointed to be read in the 
 Church, both by Timothy Archbifliop 
 of Conjiantlnople, and the third Coun- 
 jcil of Toledo, was the Nlcene or Con- 
 
 ftantinopolitan 
 
^6 yfCRiTiCAL History^/ 
 
 . fiantinopolitmt Creed ; which, for that 
 time, through fome Reafons pecuh'ar to 
 that Age, did in fbme meafure ediple 
 the Apoftles Creed, although this latter 
 did in a httle time recover its former 
 Efleem and Value, and for feveral Ages 
 hath^ next to the holy Scriptures, been 
 always reputed the mod venerable^ and 
 divine Piece extant ; and whilft all other 
 Creeds, excepting the Nicenej and that 
 commonly afcribed to Athanafms^ have 
 periihed as to their ufe, with their very 
 Birth and Framing, this hath outlived 
 them all, and for ieveral hundred Years 
 hath been uninterruptedly ufed, and e- 
 ven before thofe two other Creeds, it 
 hath been perpetually and conftantly pre- 
 ferred. 
 
 Such a pecuHar Honour hath Almigh- 
 ty God been pleafed in his mod wife 
 Providence, to put upon this particular 
 Creed : To the Explication of the feve- 
 ral Articles whereof, I ftall forthwith 
 proceed ; firft repeating the Creed it felf, 
 which is to be the fubjed: of the enfuing 
 Difcourfe, and is as follows. 
 
 3lbelteiie in <Soti tfiejratfieraimifffitp, 
 ntafeer of "pt^wx ann Cartlj ^ aito iii 
 %zim Cfjittt w onip ©on, out £o?a, 
 toSo toag conceiaen bp tfie iJ)olp^&off, 
 
 flO?n of t|)€ W^im Mary, fuffmO m^ 
 
the Apostles Creed. 
 
 Set: Pontius Pilate, ttag CtucifieHi 
 JDcaa, an5 TBurien ^ ije Befcetmeo into 
 rpeli; tlje tljiro Dap fie tofe again from 
 tfie Deao, 8e afcennca into |)eat3en, 
 ano Gttatf) at tlje tigljt !i)anti of iSoo 
 t&e JFatljer aimigfitp -, from tfience fie 
 Ojall come to ju5ge tlje Cluicfe ann t6e 
 ©eao. 3i ftelietie m tlje ^olp iS&off, 
 t&e Dolp Catfiolicfe Cfiurcfi, tlje Com* 
 mumon of ©amt^, tfie jro2gtaettef0 of 
 @tn05 tlje EefurreSton of tfie OBoap, 
 anti t&e life eseriaffing^ 
 
 CHAP. II. 
 
 The Reafon for which it is f aid in the 
 Singular Number^ I believe; the 
 meaning of the word^^\\tyt\ by be- 
 lieving in God^ we ajfent to his Ex- 
 iftence^ and ^nity ; the Greek and 
 ancient Latin Creeds read^ I believe 
 in ONE God, which was dejigned 
 againji fome blajphemous "Denier s of 
 the Divine ^nity^ who 7iegatively 
 were not the Jews, Jince they owned 
 it ; nor the Heathens principally , 
 feeing the greater^ or at leaji the 
 wifer part of them acknowledged it : 
 But pofitively^ they were certain an- 
 cient Hereticks ; in opfofition unto 
 whom^ phis Claufe of ONE God 
 5 is 
 
 47 
 
48 ^ Critical History ^/ 
 
 is to be confidered^ ' either ahfoltitely 
 or relatively ; abfolutely it Jigiiifies^ 
 That there is but ONE God; the 
 Valentiniaiis, Cerdonians, Marcionices, 
 and others^ introduced feverml Gods ; 
 the reafgn for which they did it ; 
 the Authors of this Herejy lived in 
 the Apoftles time ; againft it the 
 Creed declares^ That we mufi be- 
 lieve in ONE God ; which being 
 underftood relatively^ or as it hath 
 reference to what immediately fol- 
 lows in the Creed ^ \fignifies ^ that 
 ONE and the fame God is the Fa- 
 ther Almighty-, Maker of Heaven and 
 Earthy in contradiBion to fever al 
 Heretic ks^ who maintained Opinions 
 contrary thereunto ; the Title PA- 
 TH E R, denotes God to be the Ori- 
 gine of all Beings^ in contradiction 
 to the Gnofticks, and others^ who^ 
 being worfe than the Heathens^ dif- 
 own'd him to be fuch^ and refufed 
 to give him the Appellation ofYK- 
 THER, which is here briefly ex- 
 plained^ but attributed it to another 
 Beings different from him : Or^ it 
 denotes the peculiar Relation of the 
 Father unto the Son^ in which fenfe 
 it hath been alfo underfiood in the 
 Creed^ which is the primary fenfe 
 thereof wherein it hath been in the 
 
 Creed 
 
//^d* Apostles CREEii. 4^ 
 
 Creed from the Foundation of Chri- 
 ftianity. The proper Notion of the 
 word ALMIGHTY; it hath a 
 threefold fignification in the Creed : 
 Firft, It denotes God's infinite Tow- 
 er^ which jhews the Reafon why it 
 is placed before the making of He a- 
 ven and Earth ; in this fenfe it was 
 intended againji the Valentinians , 
 Simonians, Menandrians, ®V. whofe 
 Herefles are explained: Secondly, 
 It implies God's providential. Go- 
 vernment of the Worlds in oppofi- 
 tion to the T)enial thereof by the 
 Gnofticks, ^;^<^ Marcionices ; the for- 
 mer of whom at leajU afcribed this 
 word ALMIGHTY, thus under- 
 Jtoodf to another Being., diverfe from 
 the fupreme and only God\ the rea- 
 fon of their Blafphemies again]} the 
 T>ivine Providence: Thirdly, It in- 
 cludes God's Immenfity and Omni- 
 prefence^ in contradi5iion to the Er- 
 ror of the Gnofticks, which confined 
 God within a certain limited Space. 
 What is to he under flood ^y MA- 
 K ER, and what by HEAVEN 
 and E A RT H ; the blafphemous Te- 
 nets of fever al Hereticks about the 
 Creation of the lVorld\ Simon Ma- 
 gus, and feveral others^ attributed 
 the making thereof to Angels ; the 
 E portentous 
 
JO ^Critical History of 
 
 portentous Syftem of the Valentinians, 
 concerning theOrigtne of Beings^ and 
 the Creation of the ^niverfe ; the 
 Cerdodians and Marcionites main- 
 tained tijva eternal Trinci^lesj God 
 and the Devils the latter of whom 
 they affirmed to have been the Former 
 and Maker of the World: Againfl 
 all thefe Hereticks it was inferted 
 in the Creed^ that the fufreme God^ 
 the Father Almighty^ is maker of 
 of Heaven and Earch. 
 
 nfnHE firft words at the Head of 
 Jt the Creed, which muft be fiip- 
 poled to be of Uke force with refpedl 
 to every Article and Claufe therein, 
 are / believe-^ wherein are two things 
 obfervable : The firft whereof is, the 
 Number, wherein the word Believe is 
 exprefled ; which is not the Plural, fVe 
 believe^ but the Singular, / believe ; 
 which came from the manner of the 
 Catechumens repeating the Creed, or at 
 leaft yielding their aflent unto it at Bap- 
 tism, which they did feverally and a- 
 part ; or, if for convenience fake, many 
 might recite or aflent unto the Creed 
 together, yet each one to declare his 
 proper perfonal belief thereof, laid 1 be- 
 lieve \ 
 
the A'f>ostLEs Creed. ji 
 
 lieve ; fo writes Sal- 
 
 'viaH.'AtBaptifmthou , ' Abrcnundo inquis, Diabo. 
 ,. tn 1 'o> Sc^- &: quid poilea ? Credo, 
 
 didfl not only renounce ,^^^,,^ j,, oeum Pairem omni- 
 
 the T>ev'tl and all his potentcm, & in Jelum Chnftum 
 
 JVorks, but thou faidji, JIT^t^'p's.''' '''^" "" """' ^'^' ^* 
 
 J believe in God the 
 
 Father' Almighty , and in Jefus Chrift 
 
 his Son : Arid to the lame purpofe it is 
 
 related by ^^^//^«/2V- , ^, ,^^„^ j^^,^^,„,^ ^^g^. 
 
 JenJlSy i nat ^// r^^y^ nerationis venientes, conrefli lie, 
 who came to the facred Credo in Deum Patrem omnipo- 
 
 Laver of Regeneration p-j^^^ ^^^^ unigemtum, & Spi- 
 
 COnfeJfed thus^ I believe ritum Sandlum. /»r^r Oper. A* 
 
 in God the Father Al- '^'^^''f ^^^- ^- ^'^' "• ^^ ^W^' 
 mighty y and in Jefus ^^^^' 
 Chrift A/J only Son, and in the Holy 
 Ghofl ; it being moft fit and proper, that 
 every Perfon at his admiffion into the 
 Chriftian Church, fliould make a parti- 
 cular and perfonal Declaration of his 
 Faith and Belief 
 
 But there is farther obfervable in thefe 
 two words, the A(9: mentioned or fpeci- 
 fied therein, viz. Believing ; which, 
 that I may avoid all needlefs and imper- 
 tinent CriticifmSj I do in brief appre- 
 hend to ftgnify in this place no othef, 
 than the full add undoubted aflent oif" 
 our Mind and Underftauding to the 
 truth and verity of every particular Claufe 
 and Article contained in this Creed or 
 SymboL 
 
 E X The 
 
J I A C%1 T LC AX H I S T O RY of 
 
 The firfl: whereof is, that we believe 
 in Godj which worthily deferves to be 
 placed in the beginniug of the Creed; 
 fince 5 according to the oblervation of 
 
 . _, c.^ .-,,;, , Or'iQen^ "" a fitting Apr 
 Atcu -zjcir^v T «Vf7^v ^ u^,^c<^^- freheHjion andtatth of 
 
 trx^ e^ai li'^a^Te <^--sriuK Dia- Qq^ tS the BdflS (in4 
 
 '^^' ^' ^' ^' ;.; .. .. ^,0 . Foundation of all Vir- 
 tues : In which ExprefTion there are 
 contained thefe two things, the E^xiftence 
 of God, and the Unity of the Godhead. 
 That the Exiftence and Being of God is 
 here firfl of ail profefTed , is no won- 
 der, fince on it our \vhole Religion de- 
 pends ; this is the Foundation of every 
 thing that, is facred ; without it Reli- 
 gion would be a mere fancy and con- 
 ceit, the mofl: fooliili and unreafonable 
 ' ^'^' ^'' ^- thing in the World : ^ He therefore, 
 faith the Apoftle, that cometh unto Gody 
 muji believe that he is ; that is, muft 
 be iiilly perfiiaded in his mind, that there 
 is a God ; and not only yield a naked 
 Aflent to the certainty of his Being and 
 Entity, but apprehend him under due 
 aad congruous Notions to his Nature 
 
 c Prima caufe, fundaraentum ^nd EfTe^Ce , ^ as the 
 
 cun(floruiii quae^unque, flint, infi- jirfi Cauje and FoUU- 
 
 nitus, ingenitus, immortals, per- datioUOfallthinQS, in- 
 
 petuiis, folus, quern nulla delineat ^ . -' . o ' , 
 
 forma corporahs, nulla dererrai- Jinite^ UnbegOtten^ im- 
 
 nat circumfcripiicqualitatis ex- mortal^ perpetual^ Only., 
 
 pers, quantitatfs, fine fit a', motn, / i^j:u, ^U^-h^ 
 
 can 
 
the Apostles Creed. j3 
 
 can defcrlbe^ or CircHmfcri^tion deter- 
 mine^ without ^antity or ^tality ^ 
 ^ifpojition^ Motion or Habit ; as Ritf- 
 finus writes in his Expoficion of this 
 Article, ^ When thou ^ . ... ^ , . 
 
 L a r • ^ \^ 1 * Deum cum auciis, lubltan- 
 
 hearejtj laith he, the fiamintellige line inkio. fine line, 
 Word GO D, U7t- fiiiplicem, fine ulla admixiione : 
 J^^n^,,J ^ ^^.Ln^^^r.^ invifibilem, incorpaream; in qua 
 derjtand a Suhjtance ^ihuadiunclum, nihilcie.tumfir, 
 without beginnings and' fmeauftore, eft enim ille qui Au- 
 Without end, ^;^;»/^, " for eftomnimn/^^^^^^^ 
 , . , . ^ ^ J- .'.,.$.4. .p. r6o. 
 
 Without mixture, mvt' 
 Jible, incorporeal'^ to whom nothing is 
 adjoined, in whom nothing is created-, 
 without Author, for he himfelf is the 
 Author of all, ■ "i'- ■ ■ 
 
 But, the Exiftence of God having 
 been in all Ages univerfally acknow- 
 ledged, without any confiderable Oppo- 
 ficion thereunto, the Unicy of the God- 
 head hath been more generally incni- 
 eared as the chiefefl: and more principal 
 fenfe of this Article ; for the better un- 
 derftanding of which, it will be conve- 
 nient to take notice of the oblervation 
 of Ruffinus, Thai ^ in all the Eaftern ^ Orienus 
 Creeds, it is, I believe i^ ONE G^^^eftfTa- 
 the Father \ where, if by the Eaftern d\^xM,' Cxe6o 
 he means the Nicene, or Conftantinopo- ^" ^"^^ ^^- 
 litan, \t is ccrtamly true; or, if he ^^^.y^^-^^^^^ 
 means the ancient Creeds uled before §.4- p. s^^^- 
 either of thofe, it is true not only of 
 the Eafern^ but of the JVefiern alfo ; 
 
 E 3 for 
 
54 -^Critical History f/ 
 
 for in all the moft Pripaitiyc Creeds, 
 whether Latin or Greek , this Article 
 runs, / believe in one Qod^ or, in the 
 only God\ as in the two Creeds of Ire- 
 ft/eus^ and three of Origen'Sy '%vcl Geoi/, 
 One God ; and in three of Tertullian'Sy 
 ^num^ or, ^nicum T^etimy One ^ or, 
 the only God: And whofoever fliall 
 with any Obfervation confider the Wri- 
 tings of the moft ancient Fathers, and 
 efpecially of Irenatis^ fliall find, that 
 there was a peculiar Force and Energy 
 couched in this Exprefllon of One Gody 
 in coutradidlion to the wretched Notions 
 and Tenets of (bme Men, whereby they 
 oppofcd and blafphenied this fundamen- 
 tal Point of the Chriftian Religion, the 
 Unity of the Divine Effence. 
 
 As for the Perfons who were con- 
 demned by this Claufe, it will be rea- 
 dily granted, that they were not the 
 Jewsy feeing the Unity of the God- 
 head is every where inculcated in the 
 Mofaicai Law, and the Body of that 
 People have been fo unmovably fixed 
 and confirmed in the Belief thereof, that 
 now throughout their fixteen hundred 
 Years Captivity and Difperfion , they 
 have never quitted or deferred this Prin- 
 ciple, that God is One, as is evident 
 fr6m their thirteen Articles of Faith, 
 
 compoied 
 3 
 
the Apostles Creed. yy 
 
 compofcd by Maimontdes^ ' the fecond^^,^ ^py^, • 
 whereof is the Unity of the blejfed C3u;n -^inj 
 God\ which is there explained to be ia Edit, sebafi. 
 fuch a pecuJiar and tranfcendent manner, ^^««7?«^- 
 as that nothing like it can be found: i^^p^"'^' 
 And in their Liturgy, according to the 
 ufe o^ x\\Q Sepharadim^ or the Spaniards^ 
 which is read in thefe Parts of the 
 World in their Synagogues ; in the very 
 firft Hymn, according to the Edition of 
 7>avid T)i Kraflo Tartas^ printed at; 
 Amfterdam^ Anno 41X5 of their little 
 Computarion, which falls in with Anno 
 Chrifti 1662; or, as it is in a larger E- 
 dition by Emanuel Benvenijii at Am- 
 fterdam^ Anno Chrifli 1641, in the fe- 
 cond Hymn, which is an admiring De- 
 claration of the Excellencies of the Di- 
 vine Nature ; the repeated CZ^^^n/j- of that 
 Hymn is, ^ All Crea- , , 
 
 tures both above and ^2^ I^;^^\''^^^^'^^^''^>^> 
 below teftjfy and wit- ^^ ^^,^^ ^^^^^,^^^^ ^^.^^ J^J^^. 
 nejs all of them as one^ dam 1661. p. i. 
 that the Lord is One^ 
 and his Name One, 
 
 And as this AiTertion of the Divine 
 Unity was not intended againft the 
 Jews^ fb neither is it probable thit it 
 was principally defigned againft the Ta- 
 gans : I do not deny, but that theApo- 
 ftles and firft Preachers of the Golpel 
 did carefully inftrud and warn their 
 E 4 Heathen 
 
^6 ^Critical History ^/ 
 
 Heathen Converts againft Tolythetfm^ 
 or a multiplicity of Gods, and directed 
 them to the ioHtary Worfliip of the 
 true and only God ; as St. 'Paul and 
 Barnabas "^xtd^rhtdi unto the Lycaon'tans^ 
 to turn from the idolatrous Services of 
 Aasxiv. I?. Jupiter and Mercury * unto the living 
 God^ who made Heaven and Earth , 
 and the Sea^ and all things that are 
 therein ; and the more firmly to efta- 
 blilli them in the true and neceflary 
 Notion of the Unity of the divine El- 
 fence, it is very likely, that frequently 
 they might mention this with the o- 
 th^r Chriftian Verities, which they de- 
 manded at Baptifm : But that which I 
 lay, is this, that the conftant repetition 
 of this Claufe, in the order wherein it 
 now {lands in the Creed, was chiefly 
 defigned againft fome Perfons different 
 from the 'Pagans ; for to do the Hea- 
 thens juftice, and not to make them 
 vvorfe than really they were, I do not 
 think that it can be proved, that the 
 generality, or at leaft the wifeft and 
 moft thinking part of them, did ever 
 own a Plurality of Gods; but on the 
 contrary, a large Volume of Tcftimo- 
 nies might be produced both from Hea- 
 thens and Chrijtiansj to evidence, that 
 they believed but only one eternal, fu- 
 prerae, unbegotten, and independent Be- 
 ing; 
 
the Apostles Creed. j/ 
 
 ing ; from whom all their other inferior 
 Divinities, vulgarly alfo called Gods, de- 
 rived their Original and ElTence. 
 
 As for the Heathen Writers, an infi- 
 nity of Teftimonies might be cited from 
 Tlutarch^ Seneca, Maximus of TyrCy 
 T^lato, Virgil J Hecataiis Abderitdy 
 Xenofhanes Colophonienjisy Orfheus, Ci- 
 cerOy and a multitude of others, who 
 have all aflerted, that the Tagans re- 
 ceived but one fuprerae, infinite, and 
 felf exiftent God; unto whom the Title 
 of Optimusy Maximusy the Greatejtj ^7^ e^^^^ ^, 
 and the Beft ^ was alone afcribed; and ;i^W(^. 
 that for thofe other innumerable Divi- 
 nities, called alfo Gods, they were on- 
 ly fo termed in an inferiour and fecon- 
 dary fenfe, as they had fbme Refem- 
 blance in their Natures and Virtues to 
 the lupreme God, from whom they 
 were derived and generated, and whole 
 Children and OfF-fpring they were, and 
 as they were InterceiTors and Mediators 
 between him and the Sons of Men. 
 
 But there will be no need to cite any 
 particular PafTages from the y*^^^;/ Au- 
 thors to confirm this Point, feeing the 
 Chriftian Writers, and even thofe who 
 have profeffediy writ and difputedagainft 
 the Idolatry and Superftition of thei7<?^- 
 thensj have at the fame time acknow- 
 ledged, that they believed but one fu- 
 
 preme 
 
58 /f Critical His^tory of 
 
 preme and eternal God. St. Atifiin in- 
 forms us, that although the Pagans 
 worfliipped feveral Deities, yet obeir 
 Docflors declared thefe to be but fo 
 many different Names of their great 
 God Jupiter^ who was called in the Air 
 "Juno^ in the Sea Neptune^ in the Earth 
 Tluto^ in Hell Troferptna^ in War 
 Md^s^ in Vineyards Bacchus^ in the 
 • Woods T>iana ; yea, all thofe other in- 
 fenour Gods and Goddcfles, as 0//>, 
 Lucinay Cunina^Fortuna^ Rutnina^ and 
 the reft of that nuraberlefs Company, 
 were ' all of them but 
 
 * Hi omnesdiide^equefit unus one dfld the fame Jupi* 
 
 Jupiter, — Haec 11 ita lint — quid ^^^ „rUr> «/-^^^J;..^ ^-^^ 
 
 perderent,riunumDeumcolerer.t ^^^^^ who, aCCOrdlDg tO 
 
 prudentiore compendio? Quid e- the diVCrft and variOUS 
 
 nim ejus contemneretur, cum ip- Benefits that he bcftow- 
 
 fe cokreiur? DeCtvu. Dei. ltb.4. , t^/t 1 ■ a 
 
 f. II. p. 231. cd upon Mankmdj was 
 
 worfliipped under diffe- 
 rent Names and Appellations fuitable 
 thereunto ; which being fo^ as the faid 
 Father continues there to write, what 
 would they lofe^ if in a more prudent 
 Compendium they did worjhip but one 
 God? For J what part of him would 
 be defpifedy when he himfelfis worjhip- 
 ped? Homer and Hefiod were the firft, 
 o ojTfli J ^^ Athenagoras relates from Herodotus^ 
 
 f/(riv *: ^«'55'- ^ who invented the Names^GenerationSf 
 
 hi>>oA^ii ^ ^^''^•' oMf^^ C^M-pecvlii, Le^dt. pro ChriftUn, p. 16. 
 
 Titles^ 
 
the Apostles Creeij. 
 
 59 
 
 Titlesj Honours^ Arts^ and Shapes of 
 the Grecian Gods-^ and yer Jujiin Mar- 
 tyr affirms, that not only 't ythagoras 
 and TlatOy with the reft of the wile Phi- 
 lolbphers, but that even this blind, fu- 
 perfticious , and idola- . i.. 
 
 trous * Homer, in the " tu, -^ h) ^^ Tsr^iitco S/aS' ^ 
 Golden Chain of his *'l*'-'^\ <^ 7 «e^\^ fyr^m^'i- 
 Gods and Kjoddejjesy ^,,4 q^^^, ^si ^ m.t>^, 5.^5 
 doth at length place all ro^^ro^ u'^ix»y'i(pti r :.««y« 5.»- 
 
 r/j^ royier ana uomt- i,,^^^^, ^|,^~,. ^^'^cr^c Par^/^f/: 
 
 nion in one fufreme p. 21. 
 
 God, declaring the o- 
 
 ther Gods to be fo far diftant from 
 
 the T^eity, that they were to be reckon- 
 
 ed amongft Men. 
 
 LaBantius in the Firft Book of his 
 Injiituttons, both learnedly and largely 
 proves from the Heathen Poets and 
 Philofbphers, that they believed but one 
 liipreme and felfexiftent God; t:»e like 
 he doth again, in his Book of the An- 
 ger of God, where he fliews, that al- 
 though TlatOj Tythagoras, Hermes ^ 
 Anttfthenesy and feveral 
 
 other*; ^ <who isjprp too ^ Longum eft fingulorum fen- 
 OCnerS, woo JUere too ^g^^-.^ ^xequi, qui licet diverfis 
 
 many to be all mention- nominibus fmt abufi, ad unam ta- 
 
 ed, made uCe of feveral "'^^ poteftatem, quae mundum 
 TVT J J J regeret, concurrunt. De tra DeL 
 
 Names, yet they all a- cap.u. p. 796. 
 
 greed, that there was 
 
 but one TPower which governed the 
 
 World. 
 
 There 
 
6o 
 
 •Fruftra nos falfo & calumnio- 
 fo inceffitis & appetitis crimine, 
 tanquam eamus inficiasefle Deum 
 majorem ; cum a nobis & Jupiter 
 nominatur, & o;)timus habeatur 
 & maximus : cumque illi augu- 
 ftiffimas fedes, & capitolia confti- 
 tuerimus immania. Lib.i. p. 19. 
 
 ^Critical History^/ 
 
 There is a remarkable PafTage in 
 jirnob'ms to this purpofe, wherein an 
 Heathen is reprefented , complainiiag , 
 That the ' Chrijii- 
 ans wrongfully accufed 
 thofe of bis Religion'^ 
 to deny a f up r erne God; 
 whereasj faicli he, he is 
 by us called Jupiter, 
 and is efteemed the 
 greateji Beings fpacious Temples and 
 auguji Capitols being built and dedicated 
 unto him. Unto which Arnobius amongft 
 other things, pertinent- 
 ly replies, ^ Let it be 
 fo as you fay^ that your 
 Jupiter arid the Omni- 
 potent God^ are one and 
 the fame: But^ why 
 then do you unjuflly 
 perfecute us ? Why do 
 you dread the very mentioning of our 
 Name^ as the worji Omen, if you wor- 
 /hip the fame God with us 7 Or^ why in 
 the fame Caufe floould the inferior Gods 
 be kind to you ^ and Enemies unto us? 
 But unto this the Hea- 
 thensinfwcYSj ""TheGods 
 are not Enemies toyou^ 
 be caufe you adore the 
 Omnipotejit God^ but 
 becaufe you deify ^ and 
 with 
 
 * Sint, ut vultis unum— ecquid 
 ergo injullis perfequimini nos 6- 
 diis? Quid, ut ominis peffimi, 
 noftri nominis inhorrefcitis men- 
 tione,fi, quern Deuni colitis, euai 
 & nos? Aut quid in eadem causa 
 vobis effe contenditis familiares 
 Deos, inimicos atqueinfeftiffimos 
 nobis ? Jd. ibid. 
 
 c Sed non idcirco Dii vobis in- 
 fefti funt, quod omnipotentem 
 colatis Deum ; fed quod hominem 
 natum, & quod peiibnis infame 
 eft, vilibus crucis fuppHcio inte- 
 remptum, & Deum kiille conten- 
 ditis,— &■ quotidianis fupplicatio- 
 nibus adoratis. Id, ibid. 
 
 5 
 
the Apostles Creed. 4i 
 
 with your daily "Prayers worjhip a 
 Man that was born^ and which is 
 mofl infamous , one that , was fut to 
 death with vile Verfons on a Crofs. 
 So that from thele few Quotations, it 
 is mofl: evident, that ,the generaHty of 
 the Heathens^ or at leafl: the wifeft and 
 beft part of thetn? believed but one infi-, 
 nice, fupreme, and eternal Qod; from 
 whence it follows by a natural conft- 
 quence, that the Unity of the Godhead 
 profefTed in the Creed, could not prin-. 
 cipaJly be intended againft them. 
 
 It remains therefore, that we fearch 
 elfewhere ; and that, fince the occafion 
 of this Claufe was chiefly taken neither 
 from Jews nor Gentiles^ we fix it ou' 
 fome falle and heretical Chrijiians \ 
 which we have the greater reafon to do, 
 feeing nor long after the Apofl:les Days, 
 and even in thofe Days themfelves, there 
 were ieveral Secfis and Divifions of He- 
 reticks who embraced Tenets contrary 
 hereunto, as alfb to what immediately 
 follows concerning God, that he is the 
 Father Almighty^ maker of Heaven 
 and Earth \ and to feveral other Arti- 
 cles, which were all inftrted in the 
 Creed, on purpofe to oppofe thoie He- 
 refies ; from the confideration of the 
 nature and particular Points whereof, it 
 nece/Tarily follows, that the defigned 
 
 meaning 
 
6t ^ Caf t ic A L History of 
 
 meaning of thofe Articles is only to be 
 fetch'd and brought : The Books of /- 
 renans will be of great uie to us herein, 
 and afford us; the greateft Light into 
 thofe Parts of the Creed of any Book 
 that I know, fince therein we have the 
 ampleft and cleareft Relation of the an- 
 cient Herefies of the Gnojiicks^ Mar- 
 cionitesj and others; againft which, a 
 great part of the Creed was levelled and 
 intended ; and in particular, this Claufe 
 of One God., which was inferred to re- 
 quire our Belief, that there is but one 
 infinite, fupreme, beginninglefs, and e- 
 ternal God; and that this One God, 
 and none other, was the Father of our 
 'Loxdjefus Chrifiy and of all other Be- 
 ings whatibever. Almighty^ maker of 
 Heaven and Earth: So that this Ex- 
 preflion of One God is to be under- 
 ftood, either abfolutely, without regard 
 to any other Article in the Creed, and 
 fb it denotes our Faith, that there is but 
 one eternal, independent, felfexiftent 
 God ; or relatively, as it hath reference 
 to what immediately follows, and fo it 
 fignifies, that ane and the fame God, 
 and not a difFerent or diverfe Being from 
 him, is the Father Almighty^ maker of 
 Heaven and Earth. 
 
 As for the firft of thefe, that hereby 
 it is profefTed, that there is but one infi- 
 
 nire. 
 
•'land 39n 
 
 //6^ Apostles Creed. 6j^ 
 
 nite, omnipotent, eternal, and felf-exiftent 
 God, the very Claufe it lelf, / believe 
 in Gad\ but e(pecially, as it is in all the 
 moft primitive Creeds, whether Greek 
 or Latin, I believe in One God^ puts 
 M beyond doubt or qtiefticn. That 
 which is farther incumbent on me, v^y 
 to ftiew the Herefies that gave occafion 
 for this Profeflion in the Creed, and 
 to prove that they^ were the real Caufes 
 thereof. 
 
 As for the Herefies, I fuppofe them 
 to have been thofe of the Valentiniansy 
 Cerdoniansj Alarcionitesj and others, 
 who, as Irenaus aflures us, were ^ all » Omnes— 
 the TiifciPles and SuccefTors ofthatfirli ^^"'^"'l ,^,^" 
 
 1 TT ' t ri T^/r A rT maritani Ma- 
 
 gr and Heretic k Simon Magus : As forgi Difcipuii 
 tht Valentinians , the moft confidera- ^Succeffores 
 ble Branch of the Gnojiicks^ there was^^^Q P^tj!* 
 an exacSl agreement betwixt them in 
 the fame Principles; but their Opi- 
 nions w^ere various and inconftant, for 
 which they are ^ frequently refle<3;edb Li^.r. c,^^ 
 on by Irenaus. Some of them af-P-38. i^^- 4. 
 ferted two Coeval and Coexiftent Prin- '' ^^' ^' ^"^^^ 
 ciples, God and Matter, as Droferitts 
 a Dilputant for this Sed:, in the Di- 
 alogu s of Origen, affirmed "■ Matter c j:ir^^,<^ 
 to be Coeternal with God\ and //^^r- v^'' "^ ®'^' 
 mogenesy who was living when 7Vr/^«/- ''**'* P-^^* 
 lian wrote againft him, maintained. 
 
 That 
 
6^ /^ Critical History ^/ 
 
 in-'fiikj 'll'i That ' Matter was Co- 
 
 » Sumpfit a Stoicis Materiam ptemal with thp T nrd 
 
 cum Domino ponere, qu^ ^ipfa ^^ ^^\ ^^^^ ^f^^ J-jOra^ 
 
 femper fuerir, neque nata, neque that it Was neither 
 
 fadla, nee initium habers cmnino, ^^^;^ ^^q^ made but 
 
 necfinem.^^.../:H..«..,.p..64. ^^^^ .^ithout both be- 
 
 ginning and end\ which, as Tertul- 
 bitaHermo- //^^ there very foHdly proves, was 
 genes duos really and efFedually to ^ rJiake two 
 
 Deos infert. /<---/ 
 
 The reafon which induced him to 
 embrace this Opinion, as is eafily to be 
 gathered from Tertullian's Treatife a- 
 gaindhim, was that puzzling and vexa- 
 tious Queftion fo famous in the Primi- 
 tive Church, Ylokv td zciiccy ; or. Whence 
 was Evil? For, not being willing to 
 make God the Author of Evil, and 
 withal imagining it to be a fubftantial 
 Nature, and to have an original Caufe 
 fuitable thereunto, that he might there- 
 fore throw the Source and Origine of 
 c Materiam {i upon another, he affirmed "" Matter 
 \%Z^\Tt /^ be a natural evilTrijiciple^: coeter- 
 p. 279. nal with God, who was contrary there- 
 unto ; from whence all other Evil had 
 its fpring and rile : and from the fame 
 aDuosPonfi^Deosafitrt,- teafbnaifo, ^%^TertuU 
 
 paffus infelix hujus prseliimptionis Halt aflures US, MaV-* 
 
 inftinaum, de . fimplici capitulo ^Iq-^, ^Jjq f^^^^ Toly- 
 Dominicaspronunciatjonis, — dif- . , r>.-r - 1 c 
 
 ponentisexeiTipIa ma.bcn^&ma- Carf IhQ Dllciple ot 
 
 Jae arboris, quod neque bona ma- St. John^ rOUndly dccla- 
 los, neque mala bonos proferr.t j • ,,,^„J^ ^^ \ex\ox\\ 
 
 fruaus, &c. Adi^erf. Marcicn, ^^^ ^^ \^ OrOS at ACngCn, 
 
 lih, I, Pel 29. That 
 
the Apostles Creed. <^j 
 
 That there were two coeternal indepen- 
 dent Beings, the one a good God, the 
 Father of our Lord Jejiis ChriH^ Au- 
 thor of the Golpel, and the Fountain, 
 Source, and Origine of all Good ; the o- 
 ther an evil God, the Creator of the 
 World, the Giver of the Law, and the 
 Caufe, Root, and Author of all Evil. 
 
 It muft indeed be owned, that the Mar* 
 ctonites difagreed amongft themfelves; 
 for , although ^Marcion a v„ „^ . ^ x . ' 
 himfelf^wtth fever al of Ma^Kim ^Jo d^x^^^ eia-^ySvy »xt.ot 
 his Followers, introdu- :^«^'v ^v «^>•r^. i^\ ^ xfes^ 
 ced but two Trtncifles, ^^^,, x^7/i^vj ^^Vc.,, J. .Vrv «/- 
 yet, according to the re- yj^y'^'> ^ ^e^s-arj?? so^^e^^^s. a^uA 
 lation o^Rhodon, who ^^/^^-^^^-Hi/l/.s-c 13. p.177. 
 
 lived at that time, fome of them advanced 
 farther, and ajferted three eternalTrin- 
 cities ; the Chief and Head of whom, was 
 one called Synerus : Of which Fad:ioa 
 aifo was Megethius in the ^Dialogues of 
 Orioen, who there af- . . , , r n ~ . , 
 
 trcs, That ^ there ©A. :^ u.v:^ ^ xe^rS «Uv, ^ 
 were thyee T^rijiciples ; ^^'■'^ ^ ^^.taeyov, s^ ere^y r w«- 
 the frft, the good God, '''^'' ^^"^- '• P'^' 
 who was the F cither of our Lord Jelus 
 Chrift ; the fecond, the Creator of the 
 World', and the third, the TDevil. 
 
 But the Body of the Marcionites ^ 
 
 and their Mafter himfelf, maintaired 
 
 only two Gods ; the one a good God, 
 
 Father of our Lord Jefus Chrift, and 
 
 ^ F God 
 
66 ^Critical History of 
 
 God of the Chrijiians; the other an 
 evil God, maker of Heaven and Earth, 
 and God of the Jews. So Irenausy 
 who hved m thofe Days, afTures us 
 in feveral places. That. 
 
 a Hi qui a Marcione duos na- ^ fhp Folloz^^prf of Max-- 
 
 invicem, akerum quidembonum, cion held but tWOGOaSy 
 alterum autem malum. Lih, 3. ^,/^^ ^^^..^ naturally fOj 
 
 €. 12.. p. 194. , . J. n ^ r 
 
 being dijtant J7 0?n one 
 another J the one a goody and the other 
 an evil God: And Marcus y the Cham- 
 pion for this Sedt of the MarcioniteSy 
 in the Dialggues of Or/^^;:?, affirms, that 
 for his part, ^ he be- 
 '"'^' ?r 'f^fr. ^jfX % i'^^^ed not three Trin^ 
 <ifoi6ii/)y — oJro^yH?, ^-^^ «iv^.p;^«/ ciples y but only t'UJOy 
 ^a-cct «V5^^.v7a», — ^^vh h-iv. JDi' rjuJ^Q were equalh Self- 
 
 '^ ' extjtent y without be- 
 
 ginningy infinite y and in every place. 
 
 But though this impious and abo- 
 minable Tenet vi^as in thofe Days ge- 
 nerally known under the Name oi Mar- 
 cioniiifmy as it was afterwards under 
 that o^ Manicheifniy yet it was both 
 hatched and vented before Mar cion ^ 
 and much more before Manes -^ for, 
 as for Mar cion y he \s by none al- 
 lowed to have been the firft invente*^ 
 thereof, but all affirm him to have re- 
 ceived it from his Matter Cerdon^ a no- 
 ted Heretick in the early Days of 
 Chrijiianityy of whom Tertullian writes, 
 
 * na$ 
 
the Apostles Creed, 6^ 
 
 • That he introduced ^ Cerdon introducit uiitia duo. 
 two Be^innin^S, that id eft, duos Deos, unum bonum, 
 
 /J-, two Gods, a good norem,fevumhunc. mundiCre- 
 Cody and a fierce God \ ztorem. De p-£fcri^t. adverf, H^r, 
 
 the good One being the ^'^'^' 
 
 fuperiour Godj and the fierce One the 
 
 Creator of the JVorld: And Theodore t^ 
 
 that ^he maintained^that 
 
 there were two Gods ; ^- ' "''?' ^"^^ .f"! ^' ^. ^^f^^ 
 
 the one a good God, -^Jr S' zrx^Tig zi-or^iiu), — '^ r P 
 
 the Father of our Lord ^-'"^ «^Wv r 5 aU^u, Fp,t. 
 
 -r r ^i n T I HAret. Fabul. m Ear. Cerdon. 
 
 JelusChnlt; the other p.p3. 
 
 ajuji Godj the Creator 
 
 of all things: And even before Cerdon j 
 
 as well as before his Scholar Marciony 
 
 was this blafphemous Herefy broached 
 
 in the Church ; for Theodoret informs 
 
 us, that both Cerdon and Mar cion"- took ^ '£« /^ 2;- 
 
 the occafidn of their Blafphemy from '^^^l^iy,'}^^,*'^ 
 
 Simon Magus : And E^iphanitis pofi- /sa^^u^w^^,- 
 
 tively affures us, that the Author of ^f.«^ «>°,-/^«V 
 
 two eternal Principles, a good and a 
 
 bad One, ^ went to Jc- . , ^ ., , , ^ . 
 
 xufalem about the Days -u^.^xvi.. 1%} rQ, yc6^^, ^ ^^ 
 
 of the Apofiles ^ and 6-^a^», a*'? P'.^^-* (Up^o-c t^oi^/^^ r 
 
 there difputed With the ^'^^^.'f^ -"^^ ^^ ^""V^"'? 
 
 rLiders about the Uni- t^,- <,' 5 t<^a:«j u^ty^^m, (iviiSx%e» 
 
 ty of the Godhead., and ■^d^^'^ ' -^6^ '^^^ c^^^« -sr^t^rQv /- 
 
 the Creation of the ^^^^- ^^--f ^^ref uan^.'. 
 
 JVorld. 
 
 This blafphemous Herefy then being 
 io early elpoufed from the very Apofto- 
 
 F z lical 
 
^8 y^CRITICAL HiSTORV of 
 
 lical Age, the belief of One God was 
 inlerted in the Creed in oppofition there- 
 unto, as it may be gathered from Ire- 
 n£m\ who, after he hath recited the 
 Herefies of the Valentinians ^ and o- 
 thers, informs us in contradiction there- 
 unto, Th2LV the Church 
 a 'nj^ (^HxXr^o-u c>^9^ T i^j/- ^^^ received from the 
 
 tret ^ «? s,x ©.4v ar^r^e^ ^«v/»,.^'- ^^OJILCS aUU ttdCir UIJ' 
 
 re.^ -srii-iv. Lib.i. c.i. p.^S' ciplcs ^ to belicve in 
 
 one God^ the Father 
 Almighty^ &c. And in various pla- 
 ces, throughout his whole five Books, 
 he confutes the Marcionites Dotage of 
 two Gods, Ihewing it to be not only 
 inconfiftent with Reafon, and oppofite 
 unto the Scripture, but alfo contradic- 
 tory to the Faith and Belief of the 
 Church ; whence Epiphanhis in his large 
 Expofition of the Creed, in oppofition 
 to the forefaid Hereticks, tells us, that 
 by this Claufe we are obliged to believe, 
 ^ That there is hit one 
 
 >Sxz5-oAej$, CM ■srtx.xcM^ id, Kcu^f. S'lct- toth of thc Law afid thc 
 ?r^.r^ .e..>vO- ^'^^^^f- ^f • ^'^- 3. GofpeU both of the Old 
 
 Compend. Ftd. Cath. p. 464. j It cr- a 
 
 ^ and New Tejtament. 
 
 And Tertullian in his Prefcriptions a- 
 c Regula eft gainft the Valentiniansy Marcionites^ and 
 Qurcredkiir" ^^^^^ Hercticks, fends them ' to the 
 ^unum om- Rule of Faith y wherein it is profejfedj 
 nino Deum ffj^t there is but one God: And, that I 
 '^'' s may 
 
the Apostles Creed. 6^ 
 
 may add yet one inftance more, it is 
 very obfervable in the T>ialogues of O- 
 rigen^ that when Adamant'ms ^ who 
 fuftained the part of an orthodox Chri-' 
 ftian againft the Marcionites, was by 
 agreement firft of all to recite the Ca- 
 tholick Faith, which he would defend 
 in contradidtion to the forementioned 
 Hereticks; he begins his Creed with, 
 * I believe there is but one God-^ and • e;:/. o.^v— 
 when one of the Marcionites laboured ""*' ^'^^Ic" 
 hard to prove his three, and the other p^3. 
 his two Gods, Adamantius fo invinci- 
 bly evidenced the Unity of the God- 
 head, that Eutropius the Judge of the 
 Diiputation, declared the Vidory to be 
 on his fide ; and when in the end of 
 the lad T)ialogue he repeats the Arti- 
 cles of the true Chriftian Faith, he be- 
 gins it with the Belief of "^ One and on- b^v^ ^ f^'o~ 
 ly God\ which makes it very probable, ^°^ ^'^"'^ 
 that th"is Claufe in the Creed of One ^'^.'|; ^' 
 God^ was in part defigned to contradid: 
 the blafphemous and impious conceit 
 of thofe Hereticks, who introduced 
 more Gods than one. But, Secondly^ 
 This Claufe may be alio confidered in 
 relation to what immediately follows in 
 the Creed, ^i^. the Father Almighty^ 
 maker of Heaven and Earth ; in which 
 regard it is a Declaration, that w^e be- 
 lieve this One God, and not a Being 
 F 3 different 
 
70 -^CriticalHistorY(?/ 
 
 different from him, to be the Father, 
 and Almighty Creator of all things; 
 for though iome Hereticks owned one 
 fupreme and original God, yet they de- 
 nied him the Creation of the World, 
 and his Paternity and Almightinefs in 
 that Catholick Senie, wherein it is to 
 be underftood in the Creed; and thofe 
 other Hereticks, who blaiphemed the 
 Unity of the Godhead, contented not 
 themfelves with that, but dared to de- 
 veft our true and only God, whom 
 they called their kind and merciftilOne, 
 of one of the greatefl A(9:s of his 
 Power, Wifdom, and Goodnefs, even 
 the making of Heaven and Earth ; where- 
 by tiicy totally deftroyed one of the 
 moft obliging Relations we ftand in to 
 God, which is that of a Creature to his 
 Creator. 
 
 Who thofe Hereticks were, with the 
 particulars of their feveral Herefies, iliall 
 be confidered under thofe refpediive 
 Terms predicated concerning God in 
 the Creed, as they prefent themfelves 
 to our obfervation in their feveral or- 
 der : There is nothing farther neceflary 
 in this place, than to Ihew, that this 
 was in part the intended fenfe of this 
 Claufe of the Creed ; for the Proof 
 whereof, innumerable Paflages might be 
 
 produced 
 
the Apostles Creed. 71 
 
 produced from the Writings of Irenam-, 
 as in both his Creeds, which he oppo- 
 ks to all thefe kinds of Hereticks, he 
 expreiTes this Article^ by . „ ^ 
 
 hditving' mojieGod,the ,„j,,^ ;^ ^,,r.r:..'r^ r%vov ^^ 
 Father Almighty ^fnaker r yl^j. l?/'. i. c. 2. p. 35. in u- 
 
 of Heaven and Earth-, "eT^.^^rs^^^'f riT^.'""^' ^ 
 and contrary to the de- 
 lirious Fancies of thofe Atheiftical Wits, 
 affirms, that the whole Church of God 
 throughout the World, 
 
 ^ received one and the ^ Unum & eundem Deum Pa- 
 
 fame God the Father, trem^edp.entib.s. uh, 5. c. 17, 
 
 and that "" the tmiverfal <= Unum Deum fabricatorem 
 
 Church received this by ^^|^' *^ ^^^^^! — Eccidla omnis 
 
 cj^ J. . ^ 1 ii ~~ J"*^ric accepit ab Apoftolis Tra- 
 
 Iradition from the A- ditionem. uh.z. r.p. p. 107. 
 
 fofllcs^ that there was 
 
 but one God^ the 7naker of Heaven and 
 
 Earth. 
 
 This Claufe is likewife fo exprefled 
 In two oiTertullian's Creeds, as that 
 the condemnation of thefe various He- 
 reticks appears moft evidently to have 
 been defigned thereby ; in one of them 
 
 it is faid, that ^ by the 
 
 n. I r T7 ...1 a Resula eft autem fidei, — 
 
 Rule of Faith we mttji ^^^ .^editur unum omnino beum 
 
 believe^ that there is elfe, nee alium praeter mundi 
 
 but One only God, and Creatorem. D^ Pr.fcri^t, adv, 
 
 r r ' t Hdiret, p. 73. 
 
 that there is no other 
 befides the Creator of the World ; and 
 in the other, that we muft thereby be- 
 
 F 4 lieve 
 
72 ^Critical History of 
 
 lieve ^ in the only God 
 
 a In unicum Deum omnipo- ^l.^l^J^^ ^/^^ ly^^^^ 
 tentem, Mundi conaitorem. Be S >^' , / ^ , 
 
 Virgin. veUni.^.i"^^. oj the Ivorld. The 
 
 fame alfo may be ob- 
 
 ferved concerning the feveral Creeds of 
 
 Ortgen ; in one of which, our Fairh is 
 
 .,,.,. ^ , declared to be in ^ One 
 
 r .r v' .^^..r.r-ll (p ^.;.w. God^ who created and 
 
 c^ ? A4>> oi'7(^ «$ T^' fT^^ T£« ^ofr;?a. dtjpojed all things.^ and 
 
 Vol.!. Com. injohan, Tom. 31. ^^^^ ^/^^y^ ^/^-^^j. ^/^^;, 
 
 ^' ^^^* ^r<f, <?//^ c?/ things that 
 
 were not: And in that Creed, wherein 
 Adamantiiis profefTed the CathoHck 
 Faith in oppofirion to the erroneous Te- 
 nets of the Marcionites^ he begins it 
 e"E»^ ©e^v^yjj.]^^ c / believe in one Gcd., the very 
 %f^l'^yo^ ^ Creator and Maker of all things : And 
 aTrmim eivM fo Cyril of Jerufakm ^ explains the 
 nZhfTv^' Unity of the Godhead, in concradidion 
 dcatech.6. to the Hercfy o( the Simonians., Carfo- 
 p- S3» ^'^' cratiansj Marcionites^ and others, who 
 made two Gods, one a good God, and 
 the other a juft God ; and in another 
 place, where he repeats and explains the 
 Creed, he thus explains the Unity of 
 God, ^ That he is both 
 e ''or< oJt^? tViv dU&)i<i 3^ ^/- good and juji ; Jo that 
 
 e «AA«)y «v^T ^r^fc'ov, dOV'J? ^^,«- heretical Terfon fay^ 
 
 X^'s^Tcci t4 >.o[c., Cauch, 4. p. 14. ^^^^' ^^^ ^^^ S^^^ ^^^ 
 
 another y we flootild re- 
 ' member 
 
the Apostles Creed. 75 
 
 member it to be a venemous Herejy^ 
 daring wickedly to divide the one God. 
 
 From all which it is mod apparent, 
 that the intended defign of this Claufeof 
 One God^ was in part to declare, that 
 whatfoever is immediately predicated 
 concerning God, in the fubfequent part 
 of the Creed, related to one and the 
 fame God ; that one and the fame di- 
 vine Being, was the Father Almighty^ 
 maker of Heaven and Earth ; that all 
 things had their Spring and Original, 
 Form and Shape, from one and the fame 
 divine EfTence, . who was the One and 
 only God, fo One as that there is none 
 other befides him, and like unto whofe 
 Unity there is nothing to be found in 
 the whole World, whereby it may be 
 reprelented or exprefTed. 
 
 After the Exiftence and Unity of 
 God, there follows next in the Creed, 
 that relation wherein he (lands to us as 
 our Father^ as he is the Author, Caufe, 
 iand Origine of all Beings. The reafon 
 whereof is mofl probably to be fetched 
 from the Gnojiicks^ and the other He- 
 reticks of the firft Ages, who denied 
 God's Paternity in this refped:, by dif- 
 ovvning him to have been the Creator 
 and Producer of the World, and of the 
 various Creatures therein ; and in an a- 
 greeablenefs thereunto did avowedly re- 
 
 fufe 
 
74 -^Critical History of 
 
 fufe ro attribute unto God this very 
 Title or Appellation of Father^ a(3:ing 
 therein far worfe than the Heathens^ 
 who by the glimmering Light of Na- 
 ture had conceived of God under this 
 Notion, that he was the Tater omntfo- 
 tens^ TLcilri^ dv^^avjt B-iSivji^ and as fuch 
 had reverenc'd and ador*d him ; for the 
 Proof whereof, the Tingle Tcftimony of 
 LaStantius fliall iuffice, who writes, 
 That * every God in the 
 aOmnem Deum, — neceffeeft urorfh'tP and Tracers 
 inter folennes ritus & precationes f^^orjpip ana rrayers 
 Patrem nuncupari, non tantum direclea tO htm^ WaS Of 
 honoris gratia, verum etiam ra- necefflty Called Father^ 
 
 "Z^XlS^r^^^ »"' '>"h fir Honour's 
 
 viaum pr^eftat, ut Pater. Itaque fake^ but for ReafoilS 
 
 ut Jupiter a precantibus Pater vo- ^j^r Jj^caufe he is aU- 
 
 catur, &: Saturnus, 8c Janus, & / ' ^i li/r j 
 
 Liber, & cs^eri deinceps ; quod Ctentev than Mau^ and 
 
 Lucilius in deorum concilio irri- ^j ^ Father^ QUVe him 
 
 '1;Y'i-rr°.fp"^!r''''' his Life, Health, and 
 
 Injlitut.yb.^. f. 3- P-352- n , 1 f J 
 
 Food ; and that there- 
 fore j Jupiter, and Saturn, and Janus, 
 and Bacchus, with the reft of the Godsj 
 were each of them called Father, For 
 which he cites thefe Verfes oi Lucilius: 
 
 Uf nemo ft noftrum^ quin Tater o^r 
 
 timus divum, 
 VtNeptunus Tater^ Liber y Saturnus 
 
 Tater^ Mars^ 
 J anus y ^lirinus^ Tater nomen dica-^ 
 
 tur ad unum. 
 
 The 
 
the Apostles CreeD. 
 
 The notion or fignification of a Father 
 is b well known, as that it may be 
 needlefs to fay, that in its proper and 
 reftrained fenfe, it denotes fuch an one 
 as communicates Life and Being to ano- 
 ther, Generation being the Foundation 
 of Paternity ; and that more largely 
 and comprehenfively , it fignifies fuch 
 an one as confers KindnefTes, Favours, 
 and Benefits upon another ; every one 
 knows, according to the forementioned 
 Citation from La&antiusy that he is a 
 Father who gives Life, Health and 
 Food, to another : But now, fudi an 
 one the Gmjltcks had the wickednels 
 to deny God to be. How in this re^ 
 fped: they blafphemed the divine Ma-* 
 jefty, I ihall more particularly relate 
 and prove, when \ come to that Arti- 
 cle of Maker of Heaven and Earth ^ 
 unto which this word thus confidcred, 
 hath a nearnefs and affinity; in this 
 place it fhall be fufficient to remark in 
 general, that the Gnofticks and Valen- 
 tinians imagined the fupreme and om- 
 nipotent God to hve within circum- 
 fcribed Limits, in an unacStive, and idle 
 Reft and Eaie, whilft they feigned an 
 infcriour Deity to be the Creator of the 
 World, the Author of every Being 
 thereof, and of every Gift nectary 
 and fuitable thereunto, unto whom there- 
 
 f9rQ 
 
 75 
 
y6 ^CriticalHistory^?/ 
 
 fore they gave this Title of Father ; 
 which, in this Acceptation, x^ alone 
 communicable to the fupreme and infi- 
 nite Majefty, calling this fancied Maker 
 , , , , of the World, ^Father 
 
 n«?.V ? ®^^°' ^^'/■^..v «Jr.v. and King of all, Father 
 
 iren.ltb.i. c.\. p. i6. ^^^ God^ ^ Creator of 
 
 b A.A..^p]v ^Jt.; ^^ ^^eV *<«- the World, and Father ; 
 
 Afc(r<. Id. tbtd. 11 I . 1 
 
 thereby makmg them- 
 ftlves guilty of the laft and greateft 
 Blafphemy. Wherefore, to declare the 
 true Chriftian's abhorrence of fuch an 
 odious Crime, Irenans in his oppofi- 
 tion thereunto, doth generally under- 
 ftand by God's being the Father, his 
 being the Fountain, Source, Producer, 
 and Creator of all other Beings what- 
 foever ; and therefore, after he hath re- 
 vealed at large this Myftery of Iniquity, 
 this portentous and horrid Imagination 
 of the Gnofticks^ he immediately re- 
 peats as a proper Antidote, againft the 
 Infe(9:ion thereof, the Apoftles Creed, 
 by which we are obliged to believe in 
 c n«7ee9^. God ^ the Father ; and having in his 
 whole firft Book, related the extrava- 
 gant Fancies of thefe wild and diftraded 
 Brains, and their blafphemous Denials 
 of God to have been the Author and 
 Creator of the World, and of all things 
 therein, he informs us in the beginning 
 of his fecond Book, he intended to prove 
 
 therein, 
 
 l,\h, I. C. 2 
 
 P-35 
 
//6(? Apostles Creed. 77 
 
 therein, that the true and ftipreme God aSoiusCon- 
 was the ^ alone Creator^ and the alone ^i^o"' Scfoius 
 
 But, there may be alfb another fort of 
 Maternity included in the Creed, viz. 
 the peculiar relation wherein God (lands 
 to his Son, that he is his Father, that 
 he hath begotten him ; the manner where- 
 of is peculiar, eminent and ineffable, and 
 is not only impoffible to be explicated 
 by us, but luch an Attempt would be 
 both perillous and arrogant: For, Who 
 can fearch out God to perfection ? Se- 
 cret things belong unto God^ but re- 
 vealed things unto us and our Children. 
 Wherefore, waving all Searches or In- 
 quiries into the manner or nature there- 
 of, and relerving what I have farther to 
 lay on this Point, till I come to the Ge- 
 neration of the Son, contained in that 
 Article, His only Son^ I fliall only in 
 this place endeavour to prove, that this 
 Article was underftood in this lenfe by 
 the Primitive Church, and as fuch hath 
 obtained a place in the Creed. 
 
 St. Auftin thus explains it ; ^ Obferve, ^Jtc^T 
 laith he, that when in the Creed the Dei Patris 
 
 nomen in 
 confeflione conjungit, oftendit quod non ante Deus effe coepit, & 
 poftea pater, fed line ullo initio & Deus Temper & Pater : Patrem 
 auiem ciim audis, agnofce quod habet Fiiium veraciter genitum, quo- 
 modo pofleffor dicitur, qui aliquid pofiidet, & Dominus qui alicui 
 dominatur: Deus ergo Pater fecreti Sacramenti vocahulum eft: cu- 
 jus vere Filius eft Verbum. S^rm, de Temp. Sertn. i8r. p. 515. 
 
 Kame 
 
78 yf Critical History of 
 
 Name of God the Father is conjoined j 
 it is thereby declare d-^ that he was not 
 fir ft of all a God, and afterwards a Fa- 
 ther ; but without any beginnings he is 
 always both God and Father : When 
 thou hear eft the word Father^ ac- 
 knowledge that he hath a Son truly 
 born^ as he is called a ^ojfejfor who 
 Jpojfejfeth ajty things and a Governour 
 who governs any thing: So God the 
 Father is a Term of a fecret Myfte- 
 ry^ whofe true Son is the Word. To 
 the fame effecSt likewife, Ruftinus thus 
 writes in his Exphcation of this Article, 
 "" When thou hear eft the 
 
 • Patrem cum audis, Filiiintel- cr^-.j p^fUpy. ^mdpr. 
 
 }igePairem, quiFiliusfupradia^ ^^^^^ -/^^r/7^r , UnaeV- 
 
 fit Imago fubftantiae. Sicut enim ftand that he hath a 
 
 BemodiciturDominus.nifihabeat J^^ who IS the ImaQe 
 vel Poffeirionem vel Servum cm ^ ; c r, t n /^ 
 
 dominetur.&ficutnemoMagifter 0} htS dubftance \ Jor^ 
 
 dicitur,niliQifcipu]umhabeat: Ita as nO Man IS Called a 
 
 & Pater nullo padlo quis dici po- j j uuIpCs he hath 
 
 go iplo nomine quo Deus Pater a oervant^ Or a rOf^ 
 appellatur, cum Patrepanterfub- fefnon. whOM he lords 
 Mere etiam Villus demonflratur. •'•r^ » 
 
 £xi..,/^r.mi>;^.^^M§4-p-566. ^^ ^'z^^^; ^^d^^f^ one IS 
 
 called a Mafter -^ ex- 
 cept he hath a Scholar ; fo no one can 
 in any manner be called a Father^ tin- 
 lefts he hath a Son : By this Name 
 therefore by which God is called a Fa- 
 ther., the Son is alfo demonftrated to 
 fubfift likewife with him. The fame 
 Expofitioa is alfo given by TetrusChry- 
 
 fologusy 
 
the Apostles Creed. 
 
 Blogiis^ Maxmus Taurinenjis -^ and in 
 a ward, almofl: by all others, who have 
 had occafion to mention this Subjed: ; 
 and efpecially, fmce the appearance of 
 the Sabellian and Arimi Herefies, this 
 Interpretation hath been more largely 
 infifted upon, and more curioully ex- 
 plained. 
 
 The next word to be explained, is. 
 Almighty^ I believe in God the Father 
 Almighty^ the Greek word whereof 
 is UccvJoK^TO)^, w^hich properly fignifies 
 the univerlal Dominion of God over all 
 his Creatures, and his providential Re- 
 gency and Gubernation of them ; in 
 which fenfe it is only in part to be un- 
 ftood in the Creed, and together with 
 that to be enlarged to fome other fig- 
 nifications of the Word, which were de- 
 nied and oppofed by fbme primitive He- 
 refiarchs. 
 
 In the firfl: place therefore, this term 
 Almighty may be confidered as a De- 
 claration of God's infinite Power and 
 Energy, by which he made the World 
 of nothing, without the a/Tiftance of 
 Angels, or any other help v/hatfoever; 
 that his Might and Force is fo great, 
 that as he needed not any coexiftenc 
 Matter, whereon to fliew the Eflicacy 
 and Operation thereof, but created all 
 things of nothing ; fo neither did he lack 
 
 the 
 
 79 
 
o ^Critical History ^/ 
 
 the affiftance of Angels, or of any o- 
 ther Principle whacloever, to aflifl him* 
 in that which next follows in the Creed> 
 'uiz.the making of Heaven and Earth: 
 which by the way, Ihews us a good 
 reafon, why the word Almighty is pla- 
 ced before the Creation of the World 
 in our Rule of Faith; for if it had on- 
 ly fignified God's Dominion and Provi- 
 dence , its proper Order would have 
 been after the making of Heaven and 
 Earthy the ftibjed: about which it is 
 exercifed: But, feeing it alfo fignifies 
 the Omnipotency and irreftftible Effi- 
 cacy of his Power, by which he could 
 form and produce all Creatures without 
 any previous Matter, as alfo without 
 the help of Angels, or any other Being, 
 the prefent Order of the Creed feems 
 to be mod natural and unconftrained, 
 that the profeffion of God's Almighti- 
 nefs Ihould precede the firft and great 
 Demonftration thereof, viz. the making 
 of Heaven and Earth. 
 
 Now that this was in part the de- 
 figned fenfe of this word, I fliall evince, 
 after I have ihewn, who thole Here- 
 ticks, and what their Herefies were, 
 which gave an occafion hereunto. Con- 
 cerning the Valentinians, it hath been 
 already proved, that fbme of them af- 
 firmed Matter to have been coeternal 
 
 with 
 
//^(? Apostles Creei). ^ 8 
 
 with God ; out of which confafcd Heap, 
 he produced the World in the fame or- 
 der and regularity wherein it now is: 
 And others of them, with feveral Divi- 
 fions and Subdivifions of the Gnojiicksy 
 although they allowed not Matter to 
 have been coeval with the firft and o- 
 riginal God, yet they affirmed its co- 
 exiftency with, and even pre-exiftency 
 to that petty inferiour God, whom they 
 confticuted the Creator of the V/orld j 
 imagining a mofl: fenflefs and almoft un- 
 intelligible manner, in which this ftu- 
 pendous and admirable Fabrick w^as e- ' 
 reded and raifed ; a clear and full rela- 
 tion whereof will yield a great Light in- 
 to the intended fenfe of this and the fol- 
 lowing Claufe of the Creed: under which 
 latter Claufe, I intend to give a fuccindl 
 Account thereof; and at prefent fhall 
 only touch on io much as is necefiary for 
 the Explication of the Point before us. 
 
 We muft know then, that thefe mon- 
 ftrous Hereticks, in imitation oiHeJlod's 
 Pagan Theogony^ imagined a Copulation 
 of thirty Aions^ as they termed thera ; 
 fifteen of which were Male, and fifteen 
 Female, begotten and generated one from 
 another; twenty eight whereof, either 
 mediately or immediately, proceeded 
 from Bytlms^ or Defth^ the Origine 
 and firft Principle of all ; and his Wife 
 
 G , Sige, 
 
8z ^Critical History 6)/ 
 
 Sige^ or Charts^ that is Silence^ or 
 Grace. Thefe thirty ^/^^j they fan* 
 cied to lead an idle and unadtive Life, 
 within an imaginary SpiiC(^,^ leroma^ or 
 Fulnefs ; and that Soj?hia, the laftof the 
 Female Ones, being not able to accom- 
 pHfh a paffionate and affedionate Defire 
 which Ihe had, brought forth an inform 
 Matter, called Achamoth, which was 
 thrown out of thtT leroma, from whole 
 Tears, Laughter, Sorrow and Fear, pro- 
 ceeded the Subftance and Foundation 
 of all animal and material Beings ; un- 
 der which, they included the Creator 
 himfelf, and the Matter by which he 
 effeded the work of Creation. 
 
 Now^ this ridiculous and monftrous 
 Opinion, was an impious Reflection on 
 the Power of God, as though he had 
 not Strength fuflicient to prepare Mat- 
 ter himfelf for his Works of Creacion, 
 as well as to create his Works out of 
 Matter provided to his Hands in ano- 
 ^ Deum — ther way and manner ; it is both ^ im- 
 impie con- j^jcus and foolifl)^ 2islrenaus writes, not 
 noTTred^ ^^ believe j that God could by his own 
 
 tes, quoniam 
 
 Deus ex his quae non erant, quemadmodum voluit, ea quae fadla 
 funt ut effent omnia, fecit fua voluntatc,— quod enim dicunt ex Ja- 
 crymis Achamoth humedam prodiffe fubftantiam, &c. quomodo 
 haec non digna irriHone, & vere ridicula? Qui non credunt quidem, 
 quoniam ipiam materiam, ciim lit potens &: dives in omnibus Deus, 
 creavit, nefcientes quantum poteft fpiiitalis ^ divina Subftantia. 
 Lib.i. c. 10. p. lo8. 
 
 Will, 
 
the Apostles Creed. ^3 
 
 fVill^ make thdfe things that are^ out of 
 thofe that were not ; and to afcrtbe the 
 fubftance of Matter to the Tears^ Laugh- 
 ter^ Sorrow^ andFearofan umntelU- 
 gible and imaginary Achamoth : And 
 being ignorant of the Tower of a fpi- 
 ritual and divine Subfiance^ not to be- 
 lieve that God who is ftrong and rich in 
 all things J created Matter it felf. 
 
 Bur, befides thefe forementioned He- 
 reticks, there were alfo others who de- 
 rogated from the omnipotent Powder of 
 God> by afcribing the Creation of the 
 World unto Angels ; as did the Follow- 
 ers of ^ Simon Magus^ the ^ Menandri- • simone 
 ansy "" Saturniliansy ^ Bafilidiansy ^ Car- ^"^n^ dicente 
 focratians, and others, who all com- ^'ng^^j^s^'f^^ 
 bined in this Degradation of the Al- diim. iren. 
 mighty, and the taking from him the ^'^- ^- ^' 9- 
 Glory of this firft manifeftation of his ^' l^'^Exefe 7^ 
 Power and Godhead, in creating and fra- «<^'^? r x.ctuov 
 ming this ftupendous Fabrick of the U- ^f^^^ % 
 niverfe. piph.cont.HAr. 
 
 c A feptem quibufdam Angelis munduin hdam. Iren. lih. i. 
 c. ^^. p. 77. 
 
 ^ 'ApyeXsi d^vH-m^yiiTod r Ko<r/Jt.ov. Theodoret. Epit. H^r. Fahul. in 
 HAr. Ba/ilid. p. 96. 
 
 e 'r-ra fi ccfyUav r x7<V<v e^jjrs yfyi'^n^y Id, ibid, in Hdr. Car- 
 poc, p. 87. 
 
 Now againft all thefe various Here- 
 ticks and fundry Herefies, to declare 
 our Belief of the omnipotent Power 
 
 G z and 
 
$4 -^Critical History c/ 
 
 and Operation of God, was this word 
 Almighty partly inferted in the Creed, 
 whereby it is profefTed, That as there 
 was no eternal Subftance or Matter an- 
 tecedent to the Creation of the World, 
 from whence it fhould be formed and ta- 
 ken, fo God needed it not for that end ; 
 neither flood he in any want of the 
 help and ftrengch of Angels, or others, 
 to effed: fo glorious a Work ; but was 
 infinitely able, and fufBcient of him- 
 felf, to produce that and Ten thou- 
 fand times more, if it had pleafed him 
 fo to do. 
 
 In which fenfe, it is expounded by 
 the Author of the Second Explication 
 of the Creed to the Catechumens^ ex- 
 tant amongft the Works of St. Aujiin ; 
 ^ JVe believe God^ faith 
 
 « Omnipotentem Deiim ere- i . / /llmiahtv 
 
 dimus, qui omnia faciens fadlus "^; ^^ /'^ J^migmy ^ 
 
 non eft, & ideo omnipotens eft, who making all things j 
 
 quia de nihilo fecit quascunque ^^ ^^Qf ^^de himfelf^ 
 fecit ; non enim eum allqun iiia- j j r U /I1 
 
 teries adjuvir, ex qua demonftra- ^^^^ tberejorc foe IS Jll^ 
 
 ret artis iuse pctentiam, kA ex ni- mighty^ becatife he made 
 hfto cunfta creavit, hoc eft enim r ^^^^f^^^^ whatToever 
 
 efte omnipotentem, utnon foium V ""^"'^"'"S ^^ju^kjx,, 
 
 fabnca ipla, led etiam mateiies tS made ; fOT nO Mat- 
 
 ab lilo mvcniatur eile, qui non f^y^ helped him , On 
 habuit initium. Tjm.'Q. de Syt??b, r - i r n i j n 
 
 Adcatech. Ub,z. p. 1395. "-^J^^ch he Jhould Jhew 
 
 the 7ower of his Work- 
 manjhi^^ but he created all things of 
 nothing : for this is to be Almighty ^ 
 that ^not only the Fabrick it felf but 
 
the Apostles Creed. %'^ 
 
 alfo the Matter thereof be found by 
 himj who had no beginning. And when 
 Eutropus^ the Judge of the'Dilputacion 
 in the dialogues of Origen^ liims up 
 the Catholick Faith, he applies this term 
 Almighty^ not only to God's providen- 
 tial Government of the World, but alfo 
 to his infinite Power in the making => d> ix '^>^n 
 thereof, without i\\t k\^% oi^ any Mat'(-''^7P'^' 
 
 '/2 m '^7 ^1 Dial, p. 1^:0, 
 
 ter coexijtent With them. 
 
 Irenaus bewails, that the Gnofticks 
 and Valentmians did by their Craft and 
 Subtilty draw away thofe from the Truth, 
 ^ who did not keep a 
 firm Faith in One God ^ '^^^ f^^ e^^^ccv r zri^-iv cU 'im 
 
 the Father Almtghty : tZX::~'rICtctfZ'''''''' 
 Wherefore, as a prefer- 
 varive againft their InfecSlion, he advi- 
 feth his Reader firmly to adhere unto 
 the Creed, believed by the Univerfal 
 Church, and received from the Apoftles ; 
 which Creed, faith he, obliges us to 
 profefs , that ^ God is 
 
 Almighty, who made *= Deus omnipotens qui omnia 
 
 11 rf- ^ / A condidif,— non per Angelos, ne- 
 
 aU things, not by An- ^^^ per virtutes aliquas ahfciflas 
 
 gels, or any other 'POW- ab ejus fententia, nihil enim indi- 
 
 frs ' for hp fippdpth get omnium Deus, fed perVerbum 
 
 €7 5, J^J f^^ neeaeifO &Spiritum fuum omnia-faciens&: 
 
 no7ie of thefe things, difponens. l/^. i. c 19. p.74. 
 but by his IVord and 
 Spirit he compleated and perfe^iedthem. 
 And in feveral other places, in oppofition 
 HO the forementioned Herefies, he writes, 
 
 Q s That 
 
^6 ^Critical History of 
 
 That ^ the Angels did 
 
 «NonAngeli fecerunt nos,- . ; 
 
 nee virtus longe abiiftens a Patre f^^ ^^^.^ ^'^'. ^^^^ '^y 
 
 univerforum. Nee enim indige- Tower inferior tO the 
 
 bat horum Deus, ad faciendum Father of all : for God 
 quae iple apud le praennierat fieri, j ^ r } r 
 
 quafi ipfe fuas non haberet manus. 'WaJlted flGfie Of Ibeje^ 
 
 Adeft enim ei femperVerbum,— tO effect what he hd 
 
 & Spiritus, per quos & in quibus Lnf^rp Aptprmmfd irith 
 
 omnia libere acfponte fecit. L/^.4. , /^ C aetermnea uAlO 
 
 ff.37. p. 2.66. himfelf to dOy as tf he 
 
 had no hands of his 
 own ; for the Son and Spirit 'were al- 
 ways prefent with h'lm^ by whom and 
 in whom he did all things freely and 
 Jpontaneotifly. So rhar, from all thefe 
 Citations it is mod eyidenr, that this 
 word Almighty in the Creed, doth in 
 part denote the infinite Power and Ener- 
 gy of God, whereby he was able with- 
 out the affiftance of any other, to create 
 the World, and to have done whatfo- 
 ever elfe had pleafed him. 
 
 Bur, Secondly^ It alfo fignifies God's 
 univerfal, abiblare, and fovereign Domi- 
 nion over all Things and Perlbns, and 
 his providential Regency and Guberna- 
 tion of them all, according to the 
 counfel of his Will, for his own Praife 
 and Glory. This indeed x^ the prima- 
 ry Notion of the Greek word UoivJoK^- 
 Too^y which hath a refped: to governing 
 ^nd ruling, and is thus explained by 
 Ruffinusj who writes, that in the Creed 
 
 God 
 
the Apostles Creed. 87 
 
 Godixs'' called Almhh' ^ . . 1 j- 
 
 www ic 1.^^ J J cT\ ' Omnipotens autem ab eo di- 
 
 ty^ becauje he bath Do- citur, quod omnium teneat po- 
 
 mmion over all: And to tentatum. Ex^of. in symb. §. 7. 
 the fame efFed: Salvian ?' 5^^' 
 
 affirms, That we mufl: ^ secundum veritatis regulam, 
 
 believe, ^ according to -q'^^^ ^^^' ?;""i^ '•^s^''^^- ^* 
 the Rule of Fait h^ that 
 God rules all things : And fo Cyril of 
 Jertifalem applies this term Almighty 
 ^^ to God's providential Power, where- ccatech.%, 
 by he governs and rules all Perfons and P-72.,73> 74^ 
 Things whatever. Now this Affertion 
 of God's providential Regency of the 
 World, and of ail Affairs therein, feems 
 to be levelled and intended againft the 
 Gnojlicks and Marcionites ; both of 
 whom refufed to own, that God con- 
 cerned hiiiiielf with the Management 
 and Diredion of the World ; and the 
 former of them at lead arrived to that 
 pitch of Blafphemy, as to attribute un- 
 to another Being this very Title oi Al- 
 fnighty^ confidered under this Notion of 
 Rule and Authority; for of thefe Gno- 
 jticks the venerable Irenaus affures us. 
 That whilft they confined the fupreme 
 and eternal God within a certain and 
 imaginary Space, circumfcrib'd by Bounds 
 and Limits, and placed the Maker of 
 the World (whom they fuppofed a di- 
 ftindt Being from the true and only 
 God) in a leventh Heaven of their own 
 G 4 framing 
 
p. iS. 
 
 88 ^^Critical History of 
 
 framing and imagination, they allotted 
 this inferiour World, the Seat of Man- 
 kind, CO be the Habitation of the De- 
 vil, wherein he governs and tyranni- 
 zes; for which reaion, they called him 
 I A'«'^«''^«''' ;'" 2 Cofmocrator^ or the Governour of the 
 'Xa^^vZ^Ti JVo7'ld\ and Tantocrator, which is the 
 ^u-ncK^ro' very vvord Almighty afcribed to God in 
 
 not arrived to that degree of Impiety, 
 as to place the Government of the 
 World in the Hands of the Devil, yet 
 the belt of them refufed to lodge it with 
 the one only independent, and felf- 
 exiftent God, but appropriated it to that 
 other fabordinate Deity, whom they 
 - fancied to be the Creator of the Uni- 
 , verfe; and unto whom for this reafon, 
 
 ,^4'j^Z^>A- ^hey attributed the very vvord ^ Almtgh- 
 iren, I. i. jf)/, which is in the Creed. As for the 
 
 ^•5- P- 40. |.j.^je ^j-jj fupreme God, they confined 
 him within their feigned Plenitude, ima- 
 gining him there to live in Eafe and 
 Quier, in Reft and Silence ; that as he 
 did not make the World, fo neither was 
 he in any manner concerned about the 
 guidance and diredlion thereof; therein 
 
 c Epicuri invenienres Deum, agreeing, aS 7r^;/^^^/J- ob- 
 tieque fibi neque aliis pruenantem. fervCS, "" With the Epi- 
 Zth.-X. <:. 41. p. Ziy. 1 A I ' 
 
 d Diaboiico fpirim pieni,-ai- cureans ; and "^ being 
 
 terum quendam excogitant Pa- full With the Spirit of 
 trem, neque curantem neque pro- fl^^ "DfqjH thev in- 
 videntem eorum qu« funt erg^ ^'^^ ueva^ Ttoey in 
 
 nos. z;^.5. c. 21. p. 350. vented 
 
 ^ 
 
the Apostles Creed. 8p 
 
 vented a Father^ neither taking care^ 
 nor providing about thofe things that 
 relate unto us. ^ 
 
 And as for the Marcionites^ they did 
 not only, as it hath been already re- 
 lated , introduce two eternal Caufes , 
 God and the Devil, and afcribe the 
 Creation of the World unto the latter ; 
 but they alfo attributed the Rule and 
 Government thereof unto him, calling 
 him for that rcafon, as Irenaus informs 
 us, ' Cofinocrator^ or the Ruler of the > Quem & 
 World: whereas, as the faid Father ex- Cofmocrato- 
 cellently well proves in oppofition there- ^^^ i.^^^! 29. 
 unto, ^ the Devil hath no natural and p 81. 
 lawful Authority over Man, the chief ^^'^•^- ^^^* 
 Inhabitant of this inferiour World, and [,^42.7?* Ji 
 the principal Subjed; of Divine Provi- P- 431- 
 dence here below ; that whatfoever Do- ^^' ^^^ ' 
 minion he hath, it is all ufurped, ob- 
 tained through that Apoftafy and Re- 
 bellion into which he drew Mankind 
 with himfelf ; that the Lord Je/us 
 Chriji hath undertaken for the refcue 
 and delivery of human Nature, and in 
 that Nature he hath in his own Perfbn 
 already conquered and fubdued the De- 
 vil, wrefting his unjuft Power and Do- 
 minion from him ; and that in his own 
 appointed time , he will enable all 
 his Members to do the lame, to tread 
 
 down 
 
po ^Critical History of 
 
 down Satan under their Feet, perfonally 
 and particularly for themfelves. 
 
 That which gave occafion to this and 
 other Herefies of the like nature, was 
 their fetting up an odd and incompre- 
 henfible Notion of Good and Evil ; for 
 they imagining, Bonity and Pravity not 
 to be AfFedtions or Qualities of Beings, 
 but Beings themfelves ; that all Natures 
 were iubftantially Evil, or fubftantially 
 Good ; and coniequently , apprehend- 
 ing the Neceflity of an Origine or Ma- 
 ker fuitable to thefe different EfTence?, 
 they introduced two eternal Qiyfes, 
 God and the Devil ; the one effcntially 
 Good, Author of all created Good, and 
 the Govern our anti Ruler thereof; the 
 other effentially Evil, Author of aii 
 created Evil, and the Governour and 
 Ruler thereof: fo that not only the 
 Creation, but alfo the Providence of 
 God was blafphemed by thefe Marc'to- 
 nites ^ in allotting unto the Devil the 
 Rule and Government of this inferiour 
 World, at leaft of thegreateft part there- 
 of; which latter words I add, becaule 
 thofe of them who maintained three e- 
 ternal Principles, allowed unro the lu- 
 preme God fmce the promulgation of 
 the Gofpel, the Condud: and Guber- 
 nation of the Chrijiians: As when Me- 
 gethms^ a Marcionite of this Sed, af- 
 
 firmedj 
 
the Apostles Creed. pi 
 
 firmed, That there wefe three Prin- 
 ciples'^ Adamantms replied unto him, 
 that according to his apprehenfion, the 
 word 'A^;^j? 5 or .Principle, came from 
 ^id li ii^x^^ Tivog, from a Perfon's ruling 
 and governing ; and therefore he would 
 ipilliiigly know of him^ over whom 
 thefe three Trinclfles did prejide : 
 Unto which Megethius 
 
 anf^^ers, That * the ' '« «/"^^^ '^tz^ ^ xeAi-*ccvu'f 
 ffood Trinciple rules the ^'T ' ' i' Jr^''&^^ '.''^^fj.^ 
 Chriltians, the Maker ai. i. p. 4. 
 of the World the Jews, 
 and tfk evil Trinciple^ the Heathens. 
 So that even this Sed: of thofe Here- 
 ticks, who acknowledged fbme part of 
 God's Dominion and Providence, did 
 fo far blafpheme it, as that they made 
 the Extent thereof very narrow and in- 
 confiderable, much beneath what the 
 Scripture (aich of it; That ^ his ir/>^- bpfal.ciii. 19. 
 dom ruleth over all-^ that not only the 
 ^ Heavens^ but the Earth alfo is /:?/>, ^ pfai. hxxix. 
 ^with the Fulnefs thereof the Worldly', 
 and they that dwell therein. Where- 
 fore, in the T)ialogues of Origen^ af- 
 ter Eutropius had fully heard the Dif^ 
 putation between the Orthodox Chri- 
 Jiian^ and the two Marcionites^ he ad- 
 Judges the Vidory to the former, and 
 ratifies his Coxifeflion of Faith 3 That 
 
 thcr^ 
 
" 6J roc zrotv 
 ret ikjsTsrccx. 
 
 pi u^CriticalHistory^/ 
 
 *there was but One God, 
 
 Z)i^/. 2. p. '69. ' le^v:?/?;^ nothing can op- 
 
 fofe^ and unto zvhofe 
 Will nothing can rejiji : And where 
 he again repeats the liibftance of rhe 
 Creed, he explains God's Ahiiightinefs, 
 '"' by ^ all things being fubjedi unto him ; 
 ."l^;^/. 5. which, with what hath been faid be- 
 
 P-I59- fore, fufficiently proves, that this Epi- 
 
 thet of Almighty in the Creed includes, 
 in oppofuion to i\itGnoJiicks znd Mar- 
 cionites^ the Dominion, Rule and Au- 
 thority of the One only God, and his 
 providential Difpoial of all Affairs and 
 Events in the World. 
 
 But, Thirdly^ There is yet another 
 Interpretation of this word Almighty^ 
 which is, that it fignifies God's Immen- 
 fity, Infinitenefs, or Omniprefency ; 
 that he is every where, and in every 
 place; that he contains all things, and 
 is himfelf contained of none ; that he is 
 Immeafurable, Incircumfcriptible, with- 
 out Bounds or Limits, w^hich was alfo 
 defigned againfl: the Gnojiicks ; for thefe 
 monftrous and abominable Blafphemers 
 fuppofed a certain Space or Plenitude, 
 called in Greek Tleroma^ far above this 
 inferiour World, bounded by a certain 
 Being called //i^r^j-; or that I may fpeak 
 it in plain Englijh^ terminated and en- 
 vironed 
 
the Apostles Creed. pj 
 
 vironed by a Circle, within the Sides 
 whereof the fupreme and incomprehen- 
 fible God was contained, and never 
 came out from thence to take notice 
 of the Affairs of this lower Region, but 
 fatisfied himfelf in Reft and Silence 
 with the other Aions^ in thofe vaft and 
 ineffable Spaces limited by that Circle 
 which did encompafs it. Such bafe and 
 contemptible Thoughts did thefe delu- 
 ded Wretches entertain concerning the 
 Divine Majefty, whofe Greatnefs is in- 
 comprehenfible, his Being infinite, and 
 ElTence unmeafurable, who ^ hath mea- a m. xl. 12. 
 fared the IVaters in the hollow of 
 his Handy and meted ont Heaven with 
 his Sfan^ and comprehends the T>uH 
 of the Earth in a Meafare ; who, as 
 Iremeus ^ writes, ^ fills . r r a • 1 • , 
 
 both Heaven and Hellj perfpicit abyflbs, qui eft etiam 
 and is with every one cum unoqucque noltriim. Lib. Of, 
 
 of us, Whofoever would '' ^^' ^ '^^• 
 fee any more of this blafphemous Fren- 
 zy, with a folid Confutation thereof, he 
 may find enough of it in the five Books ^ ^;, 
 ofIren£USy and particularly in the pla- C7'4. ub,^. 
 ces quoted in the ^ Margin. c- 3^- 
 
 But that which is pertinent to the 
 Matter in hand, is, that the Fathers le- 
 velled this Claufe of God's Almighti- 
 nefs in the Creed, againft this impious 
 Herefy ; and therefore we find that A- 
 
 damantius 
 
^4 ^CriticalHistory^/ 
 
 damantius an orthodox Chrifiian^ fiif- 
 pecSting probably Marinus a Bardefia- 
 nifty to incline to thefe Gnoftical Dota- 
 ^ , . 2es, asked him, ' T>oft 
 
 ^©.^ov,i^«; MAv n^^y^^- thou achiowledge God 
 to^ (pai^i. A A AM. neeAB^i ru. to be Almighty ^ or no? 
 ^u.u, ^ ^'^?cO' ortg. Dui. 3. Unco which, wheniW.^- 
 ^* rinus anfwers , / fay 
 
 that he is Almighty^ Adamantius im- 
 mediately replies as an Explication of 
 the former Q^ieftion, that he might pre- 
 vent all equivocating Evafions ; "Doth 
 he contain all things ? or, is he con- 
 tained himfelf? Underftanding the word 
 Tantocrator, ufed in this part of the 
 Creed for Almighty, to have reference 
 to the infinitenefs and bj)undle(hefs of 
 God's Nature, that he comprehends all 
 things, and is not comprehended or li- 
 mited by any thing himfelf And fo 
 Cyril ofjertifalem paraphrales this part 
 of the Creed, ^ That 
 .,^^rf^r^'^5^^XJi^^'1^^! God is mt circumfcri^ 
 ^ ^xKiv?^m cu)t^ ftVr/ oi y^vo), y^ ocd in any place, net* 
 
 ,' y5 TC^a-a. ^^ rfi ^^k\ a^tii y^f.i' ffj^y, ^j fj^ ifh ^}j^j^ fjj^ 
 
 ^U cafech.4' P-M- Heavcn, but the Hea- 
 
 vens are the Works of 
 his Fingers, and the whole Earth is 
 comprehended in his Fift ; He is in 
 all, and out of all. And unto this In- 
 terpretation of the word, the very De- 
 rivation 
 
^^^ Apostles Creed. pj 
 
 rivation thereof, it being from -zir^^ tJ 
 'os-cIvIa yc^eiv, doth alfo dired: us, as 
 well as unto God's providential Diipofal 
 and Government ; of which I have al- 
 ready fpoken ; for K^ia fignifies not 
 only to rule and govern, but alfo to 
 contain and comprehend ; and fo con- 
 fequently, Ts-dvlcc a^Hv denotes not on- 
 ly a governing, but alfo a comprehend- 
 ing of all; which was long fince ob- 
 ferved by Theophtlus Bifhop of An-- 
 tiochy who alledges this to be the reafon 
 for which God is called 
 
 ^ Almighty^ becaufe he * ^^'fl^^^ra^ 5 Ut ew-nti t« 
 contams ana compre- '^^^ - ^^^^^^ ^ ^^ ^^^^ ^ ^^.^ 
 hends all things ; for o-m, «; fu ztb^^^x .tS cUnf^y,^ <^ 
 the heights of Heaven^ J ^r^^ i^^ ''\^$ ^^^^ ^^'^^ 
 and the depths of the b.i, p. 71. 
 Airyfsj and the ends of 
 the Worlds are in his Hand^ and there 
 is no place ''jvhere he refs. 
 
 Bur, to conclude with this Subje(3:, 
 it appears from w^hat hath been faid. 
 That by aflenting to this icrm Almigh- 
 ty in this precedent part of the Creed, 
 it is thereby declared, that the Power of 
 God is omnipotent, his Dominion uni- 
 verral, and his EfTence infinite. 
 
 After the AfTerrion of God's Omni- 
 
 potency, there immediately follows in 
 
 the Creed, the ProfefTion of one molt 
 
 glorious and admirable EfFed: thereof, 
 
 s 'viz. 
 
^6 ^^Critical History of 
 
 viz, the Creatiou of the World, expret 
 fed in thefe words. Maker of Heaven 
 and Earth ; where, by makings we 
 Ihaii take it for granted, is meant a 
 creating or producing of what was made 
 out of nothing ; and by Heaven and 
 Earthy all Creatures whatfoever, both 
 vifible and invifible, according to that 
 Saying of Attguftin , 
 
 a Coeli & terrce nomine uni- That ^ by the Name of 
 verfa creaturafignificataeft, quam JJeaven and Earthy IS 
 
 S''L^/^"t^ ' ^7mch. ^zTb I', fignified every Creature 
 p. 1 1 38. that God made and 
 
 created. 
 Now that which gave occafion to the 
 inferting of this Ac9: of God's Power 
 and Might in the Rule of Faith, was 
 that numerous and prodigious variety of 
 Hereticks in the moft Primitive Days ; 
 who, though "" jarring 
 
 b Hi enim omnes quamvis ex ^^^^ divided amonQti 
 
 differentibus locis egrediantur, oc , , ^-L 
 
 differentia doceant, in idem ta- tbemjclves, yCt, aS i- 
 
 men blafphemis concurrunt pro- renaiiS obfcrVCS , COn- 
 
 !;>'^''''\rAT^?n ^". ^'"'p'" centred in the fame 
 
 dorem blalphemiam. i/-^».i»/^r<£- t^i r^j ■ n^ 1 
 
 fat, iih.<\. p. 231. BLaJphemy againjt Qjod 
 
 the Creator of the U» 
 niverfe : And although they came from 
 different Places, and Tpread different Te- 
 nets, yet that one Spirit by which they 
 were all guided and impregnated, fo far 
 united them, as to deny the fupreme 
 God to be the Creator of the World , 
 
 though 
 
the Al>osTLES Creed. 517 
 
 :hough they could not agree amongft 
 themielves, who it was that was the 
 Caufe thereof. 
 
 Simon Magus ^ the firil: Heretick, 
 taught, That ' the TVorld 
 
 was made by Angels ^ » 't^^ 5 t d^yiXm cvMiaiU^y- 
 as did alfo his Succell'or 7/ "^S"' f «''-;'• /:^"- -f^-'- 
 
 , , lab. in Hdr. Simon, p. 05. 
 
 ^ Me?iander\ Satunn- b Mundum fadum ab Angdis. 
 
 f/f/j", ovSaturnilius, ap- ■^'^«' ^'^^- 1- ^•^^- P-77- 
 
 propnated ^ this Work i^undum tadura, & omnia quse 
 
 ^^ /even Angels^ affir- in eo, /^c;??, /ii. i, c. zi. p, 77. 
 ming them, and only 
 them to have been the Creators of the 
 World, and of Mankind therein. The 
 Bafilidians dreamed, that there were 
 fucceffively created one after another, 
 three hundred and fixry five Heavens^ 
 with their proper and pe- 
 culiar Angels, ^The An- , ^ t^« d ^- %^\' '^ %^'/^'' ^y"^ 
 gels of winch laji He a- ^^ ,^,^„, Theodoret. Epu, mr. 
 ven^ being the ftarry Fau. da Bafa. p. 96. 
 one that is vifible unto 
 usy created this infer iour Wcrld^ with 
 the Inhabitants thereof. 
 
 In hke manner alio , the ^- Carpocra- ^ t^. ^ ^Jcr- 
 tians^ with feveral other Hereticks, at- ^7 "^^^ "^ 
 tributed the Creation of the World un- -.^ u[you}, 
 to AngelSj thereby robbing; the fiipreme y^y-t^fA- 
 and eternal Being or one or the molt ^/^.^f^ car^o- 
 glorious Difcoveries of his Wifdom , ^^^^a p.49' 
 Power, and Goodneis 2 Bur, hov\'foever 
 impious and foolilh the Creation of the 
 
 H World 
 
p8 ^Critical History^/ 
 
 World by Angels feems to be, yet the 
 way by which fevcral of the Gnojikksj 
 and in particular the Valentinians^ ima- 
 gined it to have been produced, was far 
 more monftrous, ridiculous, and abomi- 
 nable ; whofe Herefies having been fre- 
 quently mentioned in this Chapter, I 
 think it will not be unnecefTary to give a 
 brief Account of them in this place, at 
 lead of that part of them which relates 
 to God the Father Almighty^ and his 
 making of Heaven a7td Earth ; for, as 
 for their corrupt Tenets refpeiting Je- 
 fus Chriji^ and the Nature and State of 
 Mankind, I fhall have occafion to fpeak 
 of them elfewhere. 
 
 As for what therefore concerns our 
 prefent piirpofe, I have colleded this 
 general Idea of their portentous Syftem 
 from the firfl: Book of Irenaus ; unto 
 which I refer the Reader, who defires 
 farther Information. 
 
 They beHeved, that there was an eter- 
 
 * i.e. Age. ^'^'i invifiblc, and unbegotten ' ^w/, or 
 
 ^Ofij the firft of all Beings, called by 
 
 ^ neph. them ^ Bythos^ who lived in Reft and 
 
 Silence throughout an infinite Number 
 
 of Ages ; with whom exifted Ennoea, 
 
 or his Thought, whom they alfb called 
 
 ^ Grace and /^ Char is and Sigej which couple begat 
 
 f^-^r^'.f J ^i^d produced two JEons more, ^ Nus 
 
 ^ The Mind r t» zr i i 
 
 Ar,dthf.Trnth, and Akthia^ the nru a Male, the le- 
 
 cond 
 
^^^ Apostles Creed. pp 
 
 cond a Female; Ntis they alfo called 
 ^ ^iionogenesy who could alone appre- a o«/3f b^^(7^- 
 iiend and contain the Greatnefs of his ^^^• 
 Father Bythos : Nns and Alethia emit- 
 ted another couple, ^ Logas and Zoe^ b ji^s word 
 who fent forth two more, *" Anthrofos ^^^'^ ^'^f^- 
 and Ecclefia*, all which were in number \hf churl, 
 eight, and conftituted the firft Order of 
 the jEons^ whom they termed the Root 
 and Subftance of all the reft. 
 
 After this, the two laft couple, for 
 the glory and praife of their firft Father, 
 emitted eleven couples more ; of which, 
 Loaos and Zoe fent forth . 
 
 *.U^i\ a .^ d r> ^I.s^ ^^A Depth, and Mixture, Never 
 
 thelefive, ^^JV^tejand old, a/dUmor^; Born of hunfelf, 
 
 Mixis , AgeratUS and and Pleafure ; Unmovahle , and 
 
 He7i0/lSy AutOp/nieS and ^^^/'j^^^i only begotten, and 
 
 tie done ^ Ac met us and 
 Syncrafis , Monogenes and Macaria : 
 And from Anthropos and Ecclejia pro- 
 ceeded tbcle (\^^ ^Ta- 
 
 4^^n1n+^,^^^.\iTj'a:^ cn^ ^ Comforter and Faith, Father- 
 
 radetus and l tps, J^a- ;^ ^,^.^ ^^,^^ ^^^^^^^.^ ^^^ ^^^^ . 
 
 trie us and ElplS^ Me^ perpetual Mind, and Underfiand:ng; 
 tricUS and A^ape^Ael- P'J'^'/,^^ and Blefednefs ; mllmg 
 
 nos and Synejis^ Lccle- 
 Jiafticus and Macar'iotes^ The let es and 
 Sophta\ which compleared the number 
 of thirty Mons^ or fifteen couples, the 
 one half Male, the other Female ; who 
 •were fuppofed by thefe extravagant Brains 
 to copulate and beget, in the fame man- 
 
 H % ner 
 
loo ^Critical HisToiiY of 
 
 ner that Men aud Women do get^erate 
 and produce their Children. 
 
 Thcle all lived within a vaft and uti^ 
 conceivable Place^ far diftant from thefe 
 lower Regions, called by them Tlero- 
 ma^ or Fulnefs, mutually enjoying and 
 rejoicing each other, till a certain Ac^ 
 cident, as I may fo term it, gave fome 
 difturbance to their Repofe and Quiet ; 
 for though^ as it was laid before, Nus^ 
 or Monogenes^ was only delighted with 
 the apprehenfion of the unmeafurable 
 Greatnefs of Bythos^ the Root and O- 
 rigineofthem all; yet i\i^ oi\\ti M,ons' 
 alio vehemently longed to have the 
 fame Happinefs of leeing their origi- 
 nal Author and Producer : and efpecial- 
 ly, the lafl: Female Mon called Sophia^ 
 was fo unrealbnably paffionate to ob- 
 tain her defire of comprehending the 
 Greatnefs of the Tropator^ or their 
 firft Father, that being not able to ac- 
 comphdi it, through vexation and grief 
 at the faid Dilappointment, Ihe brought 
 forth an inform Matter, or fuch a mon-- 
 ftrous Birth, which fometimes happens 
 to Women; at which ihe was lb af- 
 frighted, confounded and aftonillied, 
 that ihe would have been diflolved, or 
 fallen out of the Tleroma^ if Bythos 
 had not in compaffion to lier, emitted ^ 
 
 certain 
 
the Apostles Creed. ioi 
 
 certain Power called * Horosj who en- ' ^'^'^^^ '^^ 
 vironed the Plenitude wherein the jEons 
 dwelt, and confirmed her therein, but 
 call that inform Matter therefrom into 
 thofe infinite Vacnicies where the World 
 was afterwards created : After which, 
 that none of the j^ons fhould be any- 
 more affeded as Sophia had been. Mo- 
 nogenes emitted another couple, unto 
 whom they gave the Names of Chriji 
 and the Holy Ghojfj by whofe means 
 the j^ons being eflabliflied, they cele- 
 brated with great joy their 'Propato?^ 
 or Bythos\ and to his honour, every 
 one of them brought together the bed 
 they had, and fent forth Jefits^ whom 
 they alfo called the Saviour^ and ^ Logos ^ b X/^^ wovd. 
 and patronymically Chrijt^ with whom 
 alio they emitted the Angels to be his 
 Attendants. 
 
 All thefe precedent Affairs were tranf- 
 afted within the Plenitude, or that vafl: 
 Space bounded by Horos\ from whence 
 the JEons never flirred, being always 
 limited thereby, and confined therein ; 
 But as for that inform Matter produced 
 by Sophia n and thrown hy Horos out 
 of the T^leroma into their truly imagi- 
 nary Spaces, they fancied it to have 
 been fo far pitied and aflifted firfl: by 
 Chriji y ^nd afterwards by the Saviour^ 
 H 3 ttof 
 
10 2 yf Critical History 0/ 
 
 that a fpiritual Form, or a Form k^^ r 
 yvuxrivj vvas given unto her; which be- 
 a It comes iog thus Ihapcd, they called ' Achamothy 
 from an He- whom they moll: ridiculoufly imagined, 
 Mfs^t ^y ^^'^^ Tears, Laughter, Sorrow, and 
 fies w'tfdom, fuch like things, to have emitted froni 
 as her Mother jjej- {^if the Matter and Foundation of 
 ^:Name doth in ^^^ tholc animal and material Beings 
 Greek. which Were afterwards created ; and 
 
 that firfl of all, from her animal Sub- 
 ftance ilie formed the great Father and 
 Maker of all inferiour "things, or of all 
 without the Tleroma^ except that eighth 
 Heaven which ihe her felf framed for 
 her own Habitation, and is between the 
 ^leroma and the DweUing- place of 
 this her Son, called by them T)emmr- 
 gus^ or Maker of the World : who be- 
 ing moved and excited by her, igno- 
 rantly and unknowingly created the 
 whole Univerfe, with every Being there- 
 in; framed feven Heavens^ in the fu- 
 premeft whereof he dwells in a fupine, 
 ftupid, and carelefs manner, neither know- 
 ing any thing of, nor concerning him- 
 felf about the Affairs of Mankind ; but 
 leaving them altogether unto the Devil, 
 who was without his knowledge made 
 by him., lives in this World, and rules 
 and governs all the Events and Tranf- 
 actions thereof 
 
 Thu? 
 
the Apostles Creed. 103 
 
 Thus have I, as fuccindtly as poffi- 
 ble, in the mod inteihgible manner that 
 I could, exphcared the Valentintan Sy- 
 ftem relating to the firft Caufe of all 
 things, and the Creation of the World ; 
 wherein not only the Villany and Im- 
 piety, but alfo the Delufion and Folly 
 of thole Hereticks is to be admired and 
 wonder'd ac ; which is fo grofs and no- 
 torious, that it would have feem'd in- 
 credible and pad belief, that ever fuch 
 a ienflefs number of People fliould have 
 appeared in the World, if the uncon- 
 troulable Records of the mofl: Primitive 
 Times had not made it mofl: evidentj, 
 that many enibraced this pernicious 
 Way ; ^nd that whilft others blalphemed 
 .die Creator of the Univerfe, by afcri- 
 tbing the framing thereof to Angels, 
 xhele difliorioured him, by attributing it 
 to an ignorant, doltilli, and inferiour 
 Divinity. 
 
 But befides thefe Hereticks, there 
 were yet others, who in another way. 
 and manner denied the Heaven and the 
 Earth to be made by the one only fu- 
 preme and eternal God ; and thefe were 
 the Cerdonians and Marcion'ttes^ the 
 Introducers of two eternal Principles ; 
 the inferiour w hereof, according to their 
 Notions, was the Father and Creator of 
 .the Univerft. 
 
 H 4 A$ 
 
104 ^Critical History of 
 
 As for Cerdon^ Tertul- 
 
 « Cerdon introducit initia duo, /-^^^ • ^^ .y • 
 la eft, duosDeos, uniim bonuirj, n-> • • / 
 
 & alteram fevura : bonum fu- Veiited tWO Trmctpks^ 
 
 pcnorem, Isvum hunc munc^i q^ fr^Q Qods ', the One 
 creatorem. Be Fr&fcnpt. adverf. j r^ i i • ^/ 
 
 mret. p. 95. ^3!^<9^./ G^^^, u'A^ IS the 
 
 fuperiottr ; /^^^ the o- 
 ther a fierce God^ who was the Crea- 
 tor of the World. And as for Mar- 
 cion, he was Cerdon's Scholar, and with 
 him maintained two eternal Caufes, a 
 good and a bad one, God and the De- 
 vil ; the latter of whom, as Irenmis 
 frequently ailures us, he afTerted to be 
 fe Mundi fa- the ^ framer of the World:, by which 
 ^bTTi<). "^^^^s, he made the Creator to be an 
 p. Si.* inferiour God, as Jnflin Martyr^ who 
 
 lived in his Days, writes, That Mar- 
 cton of Tontiis "" ima- 
 c^"A>.>.«v r,v<i ».u/^vv u^^^c- ^i^j^j that there was a 
 
 p JO. greater QfOd than the 
 
 maker of the World. 
 With too great reafon now may we 
 reflcd" with horrour and amazement on 
 thefe monftrous and unaccountable He- 
 re Ties ! Who could poffibly imagine, that 
 the Fancies or Men lliould ever have 
 been fo miferably deluded ? But, the 
 Matter of Fad: is too certain to be caird 
 in doubt ; thefe Herefieswere fo fpread- 
 ing and contagious, that as an Anti- 
 dote sRainfl the yenemous Infedlion 
 fhercof^ the Qoyernours of the Primi- 
 
the Apostles Creed. io^ 
 
 tivc Church found themielves neceflitar 
 red in contradiction thereunto, to inlert 
 in the Creed, that the one God, the 
 Father Almighty, is the maker of Hea- 
 ven and Earthy as we find in Iren^m ; 
 who after he hath related leveral of the 
 precedent Blafphemies againfl God as 
 Creator, the firft Argument that he u- 
 feth for their Confutation, is the Creed 
 received in the Church, wherein we pro- 
 fefs our Faith in one God, the Father 
 Almiehty, ^ maker of ^ , vv . ^ 
 
 7-7-7-'./ / * Tov -^^fxaiyiy-oroe, r hPCLSOi K^ t 
 
 Heaven, Earth ^^^^ .^^;, e .«. .w«v.,, ^c,"^^,?- r^ 
 of every thing therein-^ c;- oJroTg. ub.i. a. p. 34. 
 and in another place he . ^t t> r l . 
 
 r 1 T-i_ K ; • Ununi Deum tabricatorem 
 
 iaitb, That ^ the urn- coeli ac terra-, ecdefra omnis 
 
 Verfal Church through- P^r unlvenum orbem banc acce- 
 
 out the 'i^hole World, Lib.i. c. 9, ^,10^. 
 had received this Tra- 
 dition from the Apn files, that there was 
 but one God, the Maker of Heaven 
 and Earth: And again, difpuring a- 
 gainft the Gnoficks and Valentimajts^ 
 he cites for their Confutation, the Rule 
 of Faith received from the Apoftles in 
 all Churches, which faith he, teaches 
 us, That ^ there is but one Almighty ^^^^^'^^^l^^' 
 God, who n^ade all things by his Word, omnipotens, 
 
 qui omnia* 
 condidit per Verbura fuum,— -live vifibilia, five invifibilia, live fen- 
 fibiliaj five intelligibilia, live temporalia, five fempiterna. — Hanc 
 ergo tenentes regulam, licet valde varia 6c multa dicant, facile cas 
 deviaffe a veritaie arguimiis, Lib,i, c. 19. p. 74.. 
 
 whether 
 
io6 -j^Critical History of 
 
 whether vtfible or invifihle^ fenfible or 
 intelligible^ temporal or eternal \ which 
 Rule if we obfe7^ve^ although they af- 
 firm many and various things^ yet we 
 /hall eafily convince them to fwervefrom 
 thcTruth. But, lliould I produce what- 
 foever is to be found in the Books oilre- 
 naus pertinent to my prefent purpofe I 
 Ihouldfwell this Chapter into a Volume. 
 
 In the T>ialogues of Origen^ when 
 Adamantius the orthodox Chriftian re- 
 peated the CathoHck Faith, Vvhich he 
 would defend in oppofition to the Mar- 
 cionites\ as he confefTed therein, that 
 there was but one God, fo he omitted 
 not to add. That this one God was 
 > K7ff^; ^ ^ the Creator and Maker of all Things ; 
 ^">j^<«fy'ov r which he fo well proved and confirm- 
 J:';';;.:'" ed, that Eutropus the Judge of the 
 Di4/. I. p. 3. Difputation, condemned the Marcio- 
 nites for Fools : And together with 
 Adamantius ^ in contradiftion to their 
 Herefy, not only inierted in his Creed 
 the Unity of God, but alfo that he was 
 ' b }Lxi?lz y; ^ the Creator andFramer of all Things ; 
 ^V*'^'^'' *■ fo that when we recite this Claufe in 
 iri^p.dpr the Creed, of Maker of Heaven and 
 Earthy we thereby profefs our Behef, 
 that the one eternal and fupreme God, 
 is the alone Creator and Former of all 
 Things whaiioever, both vifible and in- 
 vifible. 
 
 s CHAP, 
 
the Apostles Creed. toy 
 
 CHAP. III. 
 
 The Nicene and more ancient Greek 
 Creeds^ read in One Jefus Chrift; 
 which was a defigned oppofition to the 
 blifphemotis "Divijion of Jefus from 
 Chrift, by the Gnofticks and others^ 
 whofe fever al Herefies are related. 
 By believing in Jefus Chrift, we 
 profefs^ that there was fiich a Man 
 as was known by the Name of Je- 
 fus of Nazareth , which word Jefus 
 was an ufiial Name among§f the 
 Jews ; and that this Jefus was the 
 Chrift, or the Meflias, which was 
 conftantly a part of the Creed from 
 the very beginning of the Go/pel % 
 it being the Foundation of all Chri- 
 fiianity^ and that which was moji 
 violently ajfatilted by the Jews : The 
 Word Chrift fignifies Anointed ; 
 "njnEiion ufed amongH the Jews on^ 
 fever al Occaflons ; in allufion where- 
 unto Jefus is called Chrift, from his 
 Confecration to his triple Office of 
 Prophet, Prieft, and King ; His Vn- 
 Bion is to be underftood in a fpiri- 
 tual fenfe ; God the Father was 
 the Anoint er^ and the Holy Ghoft 
 fhe Oil, which was poured upon his 
 
 human 
 
io8 y^ Critical History ^/ 
 
 htima^t Nature at his Conception and 
 Baptifm. His only Son, wherein 
 are two things contained ; Firfl: , 
 That he is the Son of the Father \ 
 his Son^ which was foretold by the 
 Prophets ^ whence Meflias and the 
 Son of God were convertible terms 
 amongH the Jews at the time of ottr 
 Saviour's appearance. Chriji was 
 the Son of God in fever al refpeBs ; 
 hut in one way peculiarly fo^ which, 
 is the fecond thing in this Claufe^ 
 that he is his only Son, The Scrip- 
 tures affirm^ That God had one Son 
 in a peculiar manner^ which is ex- 
 prejfed in the Greek Creeds^ to be 
 by Generation ; which was perhaps 
 oppofed to the Valenrinian Emijfion^ 
 or TJivifion from the Father-^ cau- 
 tion to be fifed zn the fearching in-- 
 to this My fiery : Chriji faid in the 
 Greek Creeds to be the Mcj'c^j/Vj 
 or the only Begotten ^ in contradi- 
 ction to the GnoftickSj and others. 
 This j^rticle was coeval with Chri- 
 Jiianity, and denotes Chrifl's "Divine 
 Nature : The Title Lord, denotes 
 the ^Dominion of Chriji^ who is Lord 
 by way of Eminency^ being fupreme 
 fjOrd over all\ and particularly^ 
 the Chrifian's Lordj our Lord : Two 
 oppofite Tarties in the Vniverfe ; 
 ^ ' ' ' ' ■ ^^^ 
 
the Apostles CrekD, 
 
 the one under Chrift^ the other un- 
 der the "Devilj who have each their 
 feparate Kingdoms ; the T>evil's In- 
 tereji among Spirits, is unknown to 
 fiSj but amongft Mankind he very 
 much prevailed^ infomuch that in fe^ 
 vera I places he was worjhipped as 
 God ; but when Chrift came, he de- 
 jiroyed the "Devils Kingdom, which 
 was but an ufurp'd one, and ereEi^ 
 td his own Kingdom ; the admiffion 
 whereinto was at Baptifm, when 
 the baptized Terfon not only ac- 
 knowledged Chrijfs Lord/hip, but 
 alfo exprejjly renounced the "Devil's 
 Yower, This Article coeval with 
 Chriflianity , and denotes a fubmif- 
 fan to Chrift as our Lord^ in oppo- 
 Jition to the Devil. In the next 
 place, the Creed declares Chrift' s 
 Humanity, the neceftity of his being 
 Man : His Incarnation bla/phc" 
 med and denied in Jimdry ways 
 and manners, by various Herettcks^ 
 againft whom was levelled, what ft)- 
 ever is mentioned in the Creed from 
 our Saviour's Conception to his Re*- 
 furre6lion. The Conception and Na- 
 tivity are in moft Creeds Joined to- 
 gether in one Sentence. Ebion, Ce- 
 rinrhus, and others, afftrmed Chrift 
 ^0 have been a Man, conceived and 
 
 born 
 
 109 
 
ii6 ^Critical History^/ 
 
 born in the ordinary way of Genera- 
 tion ; againfl whom it is declared ^ 
 that he was conceived by the Holy 
 Ghoft, and born of Jiich a Woman 
 as was a Virgin. Several Hereticks 
 whofe Names are mentioned^ denied 
 that Chriji affumed a material Body 
 from the fubflance of his Mother^ 
 but held that his Body was framd 
 in Heaven.^ and pafs'd through the 
 Virgin Mary as Water through a 
 Tipe ; their reafon for this Herefy^ 
 which is emphatically condemned by 
 this exprejjlon^ o?c Mce-^trf,?, or^ of 
 Mary : The f range Notion of the A- 
 pelleians concerning the making of 
 our Saviour's Body, againfl whom, 
 with the precedent Hereticks, the 
 Creed directs m to believe, by his 
 being born of the Virgin Mary, that 
 he took from her Flejh the real fub- 
 fiance of his Body : The Birth of 
 ChriJI employed alfo in conjun^ion 
 with his T^ajfion, Crucifixion, Death 
 and Burial, to denote the reality of 
 his Body : Thefe laft four not all 
 found in one and the fame Creed, 
 till St, AuguftinV Days: The mon* 
 ftrom confequences of aii imagina- 
 ry and fantafiical Incarnation, which 
 was maintained by a prodigious Va- 
 riety of Hereticks from the Days of 
 
 St, 
 
the Apostles Creed. hi 
 
 St. John, as by the Simonians, Me- 
 nandrians, ^c. Againjt whom was 
 injerted in the Creeds the Birth of 
 Chrijiy andhisSufkx'mgS', which lat- 
 ter 'Toint was fo convincing a Troof 
 that to prevent any Cavils^ as if it 
 were a doubtful and uncertain thing, 
 the Time thereof is declared to have 
 been under Pontius Pilate, who was 
 Procurator of Judasa in the Reign of 
 the Emperour Tiberius : To condemn 
 alfo the forementioned Here/iesy the 
 Crucifixion of our Saviour follows^ 
 that it was not Simon ^/Cyrene, as 
 the Bafilidians affirmed, but he him- 
 felf who was crucified ; and like- 
 wife his "Death which is mentionedj 
 becaufe the certainty thereof is the 
 Foundation of the Gojpel: By Death 
 is meant the feparatton of Soul and 
 Body ; after which ^ for the fame in- 
 tent^ follows the difpofal of his dead 
 Body, viz. that it was Buried, or 
 laid in the Grave, 
 
 HAVING in the former Chapter 
 fpoken concerning our Faith in 
 God the Father ; in this 1 come to con- 
 fider in parr, of that which relates un- 
 to the Son : The beginning whereof 
 is, and in lefus Qhrtli\ wherein the 
 
 fiift 
 
Hi ^CRttidAt History^/ 
 
 « Eh e'v* ^'^- firft thing obfervable is, that the ^ Nicene! 
 ^^, 'uth^ ^^^j more ancient Greek Creeds read, 
 Ecc.Hifi.i-i. and m one J ejus Lhrijt \ putting an 
 «. 8. p. Z5- emphatical Force and Energy upon the 
 term On€\ as in one of the Creeds of 
 Irenaus^ the Chriftian Faith is not only 
 terminated upon One God the Father, 
 ' b ^U '«'v^ but alfb upon "^ One Jefu\ Chrili \ and 
 irr. Y^ ^vhere the faid Father exhorts his Rea- 
 p.35. ders to a firm adherence unto the Faithj 
 
 which the Church received from the 
 Apoftlcs, and diftribures to her Chil- 
 dren, this is one Article thereof, that 
 c unum there "" is but One Chrift the Son of 
 ChriiUim Fi- Qod : which particular Emfhajis in the 
 i-T-.^ri. Oriental Creeds, was long ago remarked 
 p. 169. by Rujfiuusy who affures us, that as 
 they did all read in One God the Fa- 
 ther Almighty, fo alfo 
 
 a OrientesEcclefi^ omnes iia a ^'^ Q//^ Lord JefuS 
 
 tradunt, Credo in unum Deum Fa- ^j . r. . r • 
 
 trerxi,— & in unum Dominum no- Lbrijt , in COHfOrmi- 
 
 ftrum Jefuin Chnrtum, unum fci- fy ^ 2iS he thinks, tO 
 
 liicet Deum, & unum Dominum, 7/ /f ^ t • j. r v^ 
 
 fecundumauaontatemP,>ul,Apo- ^/^^ Authority of St. 
 
 ftoli proiitentis. lix^oft. in symO. Paul, That there is but 
 §. 4 p 566. . Qjjg j^ordT, and One 
 
 e Epaei. .V. 5, 6. ^^^_ 
 
 But, as I conceive, a more probable 
 account of this emphatical Expreflion 
 may be fetched from the blafphemous 
 and horrid Imaginations of the Gno- 
 Jitcksj Cerinthians^ and others^ who by 
 dividing Chrift from Jefus^ denied the 
 
 Unity 
 
the Apostles Creed. 113 
 
 Unity of our Saviour's Perfon ; concern- 
 ing the former of which Hereticks, Ire- 
 n£us writes, That they did not only 
 endeavour to withdraw Perfons from 
 their Faith in One God the Father Al- 
 mighty, but alfo from , . „ , . . 
 their ^Faithm one Lord xe^.o.. ub. i. .. i. p. n. 
 
 i.' T r r J^ r<u a ^ Jefum feparant a Chnflo. I- 
 
 affirming them to be two 
 
 diftindaiid different Perfons, and not One 
 
 ChrifiJe/i^Sy as the CrQcd declares. 
 
 The general Opinion of the GnoJIicks 
 relating to this matter, leems to have 
 been this, "" That Chrift was the Son ^ iren. lib, i. 
 of their Creator, whom they termed ^:^';^'"* 
 ^emturgus\ from whom he derived p. zoi, 201/ 
 an Animal Life, as from his Grand- ^»^^» ^^'^^ 
 xsioihtx Achamoth he received a Spiritual ^^ ^''i' ^^^'• 
 one ; that he pafled through the Virgin 
 Mary as Water through a Pipe ; and that 
 at his Bapcifm, Jefus vv ho lived with the t 
 
 thirty y£<?;5?j- within xhtTleroma^ de- 
 fcended into him in the form of a Dove, 
 and continued with him till his Paflion, 
 when the laid Jejus left Chrift^ and re- 
 turned back to the Tleroma in an invifi- 
 ble and incomprehenfible manner. 
 
 The Blafphemies of Valentinus , a 
 principal Leader amongft the Gnofikks^ 
 refped:ing this particular, are thus briefly 
 exprefTed by Theodoretj that lie afferted, 
 
 I That 
 
114 /f Critical History of 
 
 . « > 'j-^ "» - ". ^^ That ^ the Only Begot- 
 *«;)ji!(;?, «Mo» p^ r A<;rov, (^ «»^»v ^ = ^^« '^'^J' ^/?^, and the 
 xe^s-ov, r ciTP« 5" ^rAjj^ft/V^?®-, (^ Word another ; ^/6^^ 
 
 'jjjo-tfv £>jj, r e|« xe^s-ov ciJyo-a- Within the Tlcnitude^ 
 ^.v, ;^^ c^,u« cV. -f ^j...w;^?5 kV.:.5 ^^^ another Jefus; ^;/^ 
 
 //^. 5. c. II. p. 114. again one Chnlt ie7r/> 
 
 out theTlenitiidey'^ af- 
 firming moreover^ that Jefus was incar" 
 nated^ but pitting on the Chrift that 
 was without^ and ajfuming unto himfelf 
 • a Body of an animal Subjiance : thus 
 
 making Jefus and Chrifl to be two dif- 
 ferent Perfons. Which Herefy was 
 hatched before his time, in as much as 
 we find it afcribed to Cerinthus^ who 
 who affirmed y^^j to be 
 b jefum fuiiTe jofeph & Ma- ^ mere Man, "" the Son 
 
 rise Filium,— tk poll b^ptifmum /- t r u j ii/r 
 
 defcendiffe in eum Chriltum, ab ^/ Jolcph and Mary, 
 
 ea principalitate quae eft fuper into whom Chrifl de- 
 
 omnia, figuia Columbae, & tunc rrpnded after Rattifm 
 
 annunciafle incognitum Patrem, J^^^^aea ajier napiljm^ 
 
 U virtutes peifecille ; in fine au- m the Sha^e ofa UJOVe, 
 
 tern revolafle iterum Chrillum de Uom that Trincipality 
 
 Jefu, & Jelum paflum elTe, & -^ / • # • / A -^ 
 
 lefurrexilTe, Chriftum autem im- 'whlch IS above all, and 
 
 paffibilem pcrfeveralfe , exiften- then revealed the Un- 
 
 umjpmtalem.ir.;../;^. I. ..25. ^^^^^ Father, and 
 
 wrought Miracles ; but 
 in the end, Chrift fled from Je- 
 fus , and Jeius fuffered and rofe a- 
 gain, whilfl Chrill remained impaf 
 jfible, being fprituaL Againft which 
 
 p. 8l. 
 
the Apostles Creed. 
 
 ttf 
 
 • Johannes — volens per Evan-* 
 gelii annuntiationem auferre euiij 
 
 qui aCerintho- — errorem ut 
 
 fuaderet eos — ^quoniam-^ — non 
 queiiiadmodum illi dicunt— — ali- 
 urn quidem t'abricatoris Filium, 
 alterum vero defuoerioribus Chri- 
 fium, quem & impaffibilem per- 
 feveralfe, defcendentem in Jefum 
 Filium fabricatoris, & iterum re- 
 volafTe in fuum Pieroma* i*^. 3. 
 c. II. p. 184. 
 
 ' Error of Cerinthus > 
 
 Iremeus aflures us, St. 
 
 John levelled his Gof- 
 
 fely ferfuading them^ 
 
 that it was not as 
 
 they faidy that there 
 
 was one Jefus the Son 
 
 of the Creator^ and a- 
 
 nother Chrift , who 
 
 came from the Pleroma, 
 
 who remaining imfajfible^ defended in*' 
 
 to the forefaid Jefus, the Son of the 
 
 Great or y and afterwards returned back 
 
 to the Pleroma again. 
 
 Now if Sr. John defigned his Gofpel 
 for the confutation of this Hereiy, it 
 is no wonder that the Church in her 
 moft early Days inferted in the Rule of 
 Faith, a proper Antidote there-againft, 
 requiring all her Sons to believe in One 
 Jefus Chrift J which was a dired: contra- 
 didion to all the forementioned Here- 
 fies; for, as Irenam 
 well reafons, ^ If thefe 
 Figments floould be ad* 
 mittedy it would necef 
 farily folloiv^ that there 
 are two Chrifts ; for^ 
 if one fuffers^ whilft 
 the other is incaf able thereof ^ and 
 one is born^ whilft the other defends 
 into him fo born^ and afterwards leaves 
 
 I X himi 
 
 *» Si enim alter quidem paffus 
 eft, alter autem impaflibilis man- 
 fit, & alter quidem natus eft, al« 
 ter vero in eum qui natus eft, de- 
 fcendit & rurfus reliquit eum, npm 
 unus fed duo monftrantur. Lih. 3^ 
 c. 18. p. 206. 
 
ii6 ^Critical History of 
 
 him^ it is moji certain that they are 
 not oncj but two : Which Divifion and 
 Separation of our Saviour's Perfon is 
 fuch an intolerable Blafphemy, that as 
 the faid Father writes, 
 ' judicabit eosqui funt a Va- 'Chriftjefusjhalljudze^ 
 
 lentino omnes, — quia unum Do- ^t \t \ - r -^ 
 
 minum jcium Chriftum , &c. ^/&^ Valentinians /^r /^ 
 Lih.4, <;. 58, p. 197. when he Jhall come to 
 
 judge the IVorld. 
 But, thou-h the Eajiern Creeds did 
 read in One Jefus Chriji^ yet in the 
 fVefi^ where the Churches were not fo 
 much infefted and ravaged by the Gno- 
 fticks^ the Creed, as our prefent one 
 doth, exprefTed this Article without the 
 addition of the term One^ faying. And 
 in Jefiis Chrift, his only Son our 
 Lord^ (Sc. In which words, our Faith 
 is declared in the Son of God ; w^here- 
 in we have him firft defcribed by his 
 Name Je/us; and then by his Oifice, 
 that he is Chrijf ; and afterwards by his 
 Natures both divine and human, with 
 feveral Ad:s belonging thereunto : Unto 
 each of w^hich, I lliall fpeak in their re- 
 Ipedive order. 
 
 And firft of all, by the word Je/us^ 
 I (iippole the defigned fenfe thereof to 
 have been no other than this, that 
 hereby we muft profefs our Belief, that 
 without queftion or difpute, there reaJly 
 was fuch a Man living in the World as 
 
 was 
 
the Apostles Creed. 117 
 
 was called Jefus , or Je/us of Naza- 
 reth^ to diftinguifli him from others of 
 the fame Nnme; for it muft be oMerv- 
 ed, that Jc/us was a proper Name, at- 
 tributed and given unto others befides 
 our Saviour : As Jojhua the Son of Nun 
 was called ^ Jejus ; and befides him, » Heb. iv. 8. 
 we read of ^ Jefus who was called Ju- b coloiT. iv. 
 Jius^ and of *^ Barjefus^ or the Son of m. 
 Jefus ; ic being an uiual Name amongft ' ^^^ ^"^* ^' 
 the Jews^ and like unco other Names, 
 imv^oied upon Children at their Circum- 
 cifion : According to which St. Jerom 
 
 tells us concerning our , chviilu. commune dignitatis 
 Saviour, That as ^Chrift eft nomen, jefus proprium voca- 
 
 was his common Name ^^'""J rahuods. Tom^. com.m 
 denoting TJtgnity ^ fo 
 
 JefilS was his proper ^ Je^us inter homines nomina- 
 
 Name , by the ' which, '"''• '''^'''*'' ^'^- ^- '•''^' 3^7- 
 as LaBa^'tius writes, he was called a- 
 mongH Men. 
 
 As for the exad: time when this^7^- 
 fus lived here on Earth, it is not men- 
 tioned in this part of the Creed, iee- 
 ing in another part it is declared to have 
 been in the days of T^ontius Tilate ; 
 neither indeed was it neceflary to be here 
 expreiicd, fmce this Article being co- 
 eval with Chriftianiry, it was a thing 
 then univerlally known and owned by 
 lall, as might eafily be proved both from 
 Tagan and Jew'ijh Writers, that there 
 
 I 3 wa$ 
 
ii8 ^Critical History (?/ 
 
 was liich a Man as Jefus oi Nazareth^ 
 who preached an heavenly and divine 
 Dod:rine, and confirmed ic both by an 
 exemplary Life and undeniable Miracles ; 
 wherefore the bare Exiftence of fuch a 
 Man was fufBcient to be exprefled, 
 whole Name Jefus was principally in- 
 ferted in the Creed, and by confequence 
 chiefly to be confidered, for no other 
 reafon than as it related to the follow- 
 ing word Chrifty and in Jefus Chriji ; 
 the intended meaning whereof was this, 
 that the Man called Jefus^ who lived 
 at Nazareth^ is Chrijt\ that is, is the 
 Meffias^ or the Anointed of God ; that 
 very Perfbn, who was defign'd and ap- 
 pointed by him to be the Inftrudor, 
 King, and Saviour of Mankind ; The 
 Declaration whereof at Baptifm, was 
 required from the very Foundation of 
 Chriftianity, feeing it is that on which 
 our whole Religion depends, and what 
 was mod violently aflaulted by the Jews^ 
 out of whom the firft Converts were 
 made. 
 
 St. John relates concerning the Fury 
 and Malice of the Jews^ that they had 
 • Johnix.iz. agreed, that '\i "" any Man did confefs 
 that this Jefus "juas the Chrifl, he Jhould 
 be pit out of the Synagogue., that is, be 
 excommunicated; in which hatred a- 
 gainft the Perfon and Name oi Jefus, 
 
 the 
 
the Apostles Creed. 119 
 
 the Succeflbrs of thofe blind and enra- 
 ged Zealots have obftinately continued 
 to this very day : They univerfally ex- 
 peded indeed about that time, the com- 
 ing of the MeJJlas\ but they imagined, 
 that it iliould be in worldly Pomp aqd 
 Splendor, that his Salvation Ihould be 
 temporal and earthly, that he Ihould 
 appear in a ftate of Grandeur and Ma- 
 jefty, and advance them to a fuitable 
 condition of Magnificence and terre- 
 ftrial Greatnefs : wherefore, when quite 
 contrary to all their Imaginations, they 
 beheld our Jefus to be in mean and 
 defpiled Circumftances , an Inhabitant, 
 and as they believed, born in the con- 
 temptible Town of Nazareth^ from 
 whence no good could come, attended 
 only by a few defpicable and unlearned 
 Fiflierraen, labouring under Penury and 
 Want, and living in an univerfal Con- 
 tempt ; they were fcandalized hereat," 
 and could not brook this Jefus for their 
 Chrtfi^ or Meffias^ who was fo diredly 
 contrary to the gaudy Conceits they 
 had entertained of him, which is an o- 
 pen denial and total fubverfion of the 
 whole Gofpel; for, if this Jefus be not 
 ChriHj our Religion, as was hinted be- 
 fore, is vain and falfq : The very Bafis 
 and Foundation of the whole Body of 
 Chriftianity is, that Jefus of Kamreth 
 
 I 4 *« 
 
120 -^Critical History of 
 
 is the ChrtH^ or the MeJJias ; where- 
 fore , from the firft preaching of the 
 Golpel, the belief of his being the Mef 
 Jias or Chri^j was always required at 
 Baptifm ; as is farther evident from the 
 Exhortation of St. Teter to the convin- 
 
 a Afts ii. 3^» ced Jews^ to ^ be baptized every one 
 of them in the Name of Jefus Chrift, 
 for the remiffion of Sins: And from 
 
 b Ads X. 4S. his ^ baptizing Cornelius^ and his Friends, 
 for the fame intent, in the Nar/ie of 
 the Lord '^ where, feeing they were 
 baptized in the Name ot Jefus ChriH 
 for the remiffion of Sins, Vi is mod ap- 
 parent, that they mud necefTarily yield 
 their aflent to this Propofition, that Je* 
 fus was the Chrift who had procured 
 Pardon and Forgivenefi for them. 
 
 £Aasviii.37. In the Confeffion alfo of the ^ Eu- 
 
 nuchj which he made antecedent to his 
 
 Baptifm, there is included an acknovv- 
 
 * ledgraent of this neceflary Truth, that 
 
 Jefus is the Saviour of the World; as 
 
 Iren£us writes concern- 
 
 ^ Nihil enim aliud deerat ei, • ^ 1 -^ T^u^t- d Un U^A 
 qui a prophetis fuerat pr^cate- ^"g ^im, That he had 
 
 chizatus, non Deum Patrein been beforehand cate- 
 
 fed iblum adventum ignorabat Fi- chlZedby the TrOphetS. 
 lii Dei, — Quapropter non mul- -r /r^ ^ A in 
 
 turn laboravit circa eum Philip- COncemtng God the t d- 
 
 pus.—Propter hoc autem & Apo- ther \ and that be only 
 f° 'i arustX- ornrhin-t ^^^^ked to be inpM 
 
 Jefura aucifixiim, hunc elTeChri- /» the COtning Of the 
 ftum Filium Dei vivi. i;^. 4. SoH of Gody whlch WaS 
 
 c. 40. p. 274, 275. 
 
 7WW 
 
the Apostles Creed. m 
 
 now done by Philip, who eafily perfua- 
 ded himy that he was Jefus Chfift, who 
 was crucified under Pontius Pilate ; 
 which Method was alfo obferved by the 
 ^poftles^ who in their Sermons to the 
 Jews did principally Jhew them^ that 
 that Jefus who was crucified^ was the 
 Chrift y the Son of the Living God, 
 Wherefore, when we repeat thele words 
 in the Creed, in Jefus Chrift^ we there- 
 by declare our fincere and unfeigned 
 Pchef, that that Man who was called 
 Jefus of Nazareth is the ChriH : 
 Which word fignifies in Greek Anointed^ 
 as Meffias doth in Hebrew alfo. I 
 might hence take an occafion to enlarge 
 on the ufe and end of Undtion amongft 
 the JewSy and on the Analogy that is 
 between it and that of our Saviour ; but 
 this being not fo pertinent to my pre- 
 ftnt Defign, and it having been already 
 largely handled by others, I Ihall only 
 briefly mention {o much thereof, as will 
 be necefTary to render this Treatife com- 
 plete and entire. 
 
 In the Kingdom of Ifrael therefore, 
 this Ceremony of Un^ion was ufed to 
 defign the Confecration, Dedication or 
 Appointment of any Perfon or Thing 
 to any particular Ad: or Office; and el- 
 pecially, it was employed in the Vo- 
 cation, Confecration, and Inauguration 
 
 of 
 
121 ^Critical History of 
 
 of their Trophcts^ TrieJIs^ and Kings '^ 
 • I Kings xix. as ^ £///?7^ was anointed to be a Tro- 
 i6. fhet by Elijah ; and the ^ Lev'itical 
 
 fe Lev. IV. 3. ^^.^ prefcribes UncSion to every High 
 ^r'left^ at his inveftiture in his Office ; 
 CI Kings i.39. and ^ Zadok the Pried inaugurated Solo- 
 mon in his Kingdom^ by anointing him 
 with Oil Now in allufion hereunto, 
 our Saviour is (aid to be anointed by a 
 fpiritual Uncftion, being fet apart, con- 
 fecrated, and dedicated thereby, to be a 
 Great Trofhet^ an High Triesi^ and 
 an univerfal King ; in a moft eminent 
 manner uniting in himfelf the three Of- 
 fices, viz,. Prophetical, Sacerdotal and 
 Regal, which were divided in the Jew- 
 ijh Adminiftration, as Tetrus Chryfolo- 
 gus remarks in his Expofiticn thereof. 
 That ^ Jefus was cal- 
 d AbunaioneChriftus,~quia /^^ cj^^id from anoint- 
 
 & Untftio quae per R-ges, Pro- . , -^ . - 
 
 phctas & Sacerdotes olim cucur- ^^^\ becauje^ that Un- 
 
 rerat in figuram, in hunc Regem ^ion which formerly by 
 Regum, SacerdoremSacerdotum, Finfjrp r/jn ntnfi 
 
 Prophetarum Prophetam, tota fe ^ ^ tgUre 7 an ttpOU 
 
 plenitudine Spiritus div nitatis ef- KtngS^ FrOphetSy and 
 
 fudit. In S'^mb. jpofi. serm. sg. Triejts y the T>ivine 
 
 spirit poured with a 
 perfeEi T^lenitttde on this King of 
 Kings y Triefl ofTrieJts^ andTrophet 
 ofFrophets. 
 
 As tor the manner of our Lord and 
 Saviour's Un^iion^ it cannot be fuppo- 
 fed to have been by real and material 
 
 Oil, 
 
 P-53 
 
the Apostles Creed. 113 
 
 Oil, but it mufl be underftood of a fpi- 
 rirual and divine Operation. Athana- 
 Jius obferving the feveral Refemblances 
 and Parallels that are betwixt T>avid 
 and Chr'tji^ in every one whereof the 
 latter hath the Preeminency, mentions 
 this for one: T)avid^ faith he, was a- 
 minted with material Oil ; hut the 
 manner of our Saviours anointing is 
 thus defer ibed in the forty fifthTfalmy 
 Thy Throne^ O God, is for ever and 
 ever ; a right Scepter is the Scepter 
 of thy Kingdom: thou hafi loved Righ- 
 teoufnefsy and hated Iniquity; there- 
 fore God, even thy God, hath anointed 
 thee with the Oil ofGladnefs above 
 thy Fellows % "" where it 
 
 is faid with the Oil of * "J"* ^'f' '^r oVo/»Af|/«j ^j^eA- 
 Gladnefs, lejt by the ^^^^^^ -^^^^ ^^^^^^ ^^^^^ 
 word Anointing we ^^ xe.cr«?, «aa' c p ixeA^n -Csn 
 fhould apprehend an E^ ^^k^^^^, ° % }zeA^r>jK n^ip,, 
 
 quality between them: t«a„^7* t* a-g^rf*^?^, &c. r^?;^. i. 
 David and Chrifl: were i^omii de semen, p. 1068. 
 both anointed, but the 
 one was anointed by Man, and the o- 
 ther by the Father ; which Un5tion is 
 ineffable, and the manner thereof in- 
 comprehenfible : wherefore the Tfalmijl 
 fiyles it, the Oil of Gladnefs above 
 thy Fellows ; for, although both are 
 alike anointed, yet their Un^iion is not 
 of equal Worth and dignity ; for, as 
 
 Chrift 
 
1X4 /f Critical History^/ 
 
 Chrift retains the Tarallel^ Jo alfo he 
 conferves the Vre-eminency. 
 
 He who anointed our Saviour was 
 
 God the Father ; and the Oil with which 
 
 he performed it, was the Holy Ghoft : 
 
 . , ^t. A- c^, a: "" I^ ^he word Chrift, 
 
 • [n Chnfti nomine fubauditur, /- . i 7 ^/ 
 
 qui unxit, & ipfe qui unaus eft, laith Irenam, there IS 
 & ipfa unaio in qua undus eft ; underflood the Anotn- 
 & unxkquidem Pater und^^^ ^ the Anointed, and 
 
 vero Films, m Spiritu qui eit ' ' 
 
 undio ; quemadmodum per Efai- the UnctlOn ; the A- 
 am aitfermo, Spiritus Dei fuper pointer IS the Father^ 
 
 ltrr^L::^\':^l^Tl theJmmtedistheSon, 
 
 undum Filium, & undionem qui and the ^n6iion IS m 
 eft Spiritus. L^. 3. ^- ^o p. 109. tJ^^ Spirit . ^j. /^^ j^^iffj 
 
 by the Trophet Ifaiah, The Sprit of 
 the Lord is upon me^ becaufe he a- 
 nointed me ; fignifying the Father who 
 anoint eth, the Son who is anointed^ and 
 the Spirit who is the Oil: Which Oil 
 was chiefly poured upon him at his 
 Conception and Baptifm; and, as Ori- 
 gen obferves , ^ is to be 
 b My>tf7e D >^(m^*A '?V«5 o ? referred to his human 
 
 Comment, in Johan. Tom, i . p. 19. J-^^tUre , in WHlcn nC 
 
 was anointed by God 
 to be both Lord and Saviour. 
 
 After our Saviour's human Name, 
 and the declaration of his Function and 
 Office, there follows in the Creed his 
 Filiation, or Sonfhip, expreflfed in the 
 word Sony which is his divine Name; 
 whereby we are not to underftand any 
 
 thiog 
 
the Apostles Creed. 12j 
 
 thing that is human and common, but 
 fuch a Filiation as is Divine, proper and 
 peculiar unto him, and is not commu- 
 nicable and attributable unto any other, 
 being his Father's only Son ; wherein 
 are two things oblervable: Firji^ That 
 he is the Son of the Father, his Son : 
 Secondly^ That he is his only Son, i. e, 
 luch a Son , or a Son in fiich a manner 
 ^s never any other is or was 
 
 The Oracles of the Old Teftament 
 did foretel, that Chrijt Ihould be the 
 Son of God : * I will declare the 2)^- » Pfal. ii. 7. 
 cree\ the Lord hath /aid untome^ Thou 
 art my Son^ this day have I begotten 
 thee, ^ He Jhall cry unto me^ Thou art ^ ^^^i ixxxix. 
 my Father, my God, and the Rock of^^' ^^* 
 my Salvation : Alfo, I will make him 
 my Firft-born, higher than the Kings 
 of the Earth, "" ^nto us a Child c ifa. ix. 6. 
 is born, unto us a Son is giveUy and 
 the Government jhall be upon his 
 Shoulder, and his Name Jhall be cal- 
 led Wonderful, Counfellor, the mighty • 
 God, the everlafting Father, the Trince 
 of Teace, ^ When Ifrael was a Child, ^ Hofeaxi. i. 
 then I loved him, and called my Son 
 out of Egypt, Whence amongft the 
 Jews, at the time of our Saviour's ap- 
 pearance, Meffias and the Son of God 
 were convertible terms, defigning the 
 lame Perfon, as is evident from feveral 
 J Paflages 
 
ii6 ^Critical History of 
 
 PaflTages in the New Teftament ; as, 
 • Job. i. 49. ""Rdbbiy thou art the Son ofGody thou 
 bjohnxi. 27.<^^^ the King of I/raeL ^I believe^ 
 that thou art the Chrift, the Son of 
 God^ which Jhould come into the World, 
 c Matth. viii. ^ What have we to do with thee^ Jefus, 
 ^9- thou Son of God? 
 
 Now ChriB is on feveral relped:s 
 called the Son of God in Scripture, as he 
 is fo called on the account of his tem- 
 poral Generation, being conceived in an 
 extraordinary manner in the Virgin's 
 Womb, by the Power of the Holy 
 Ghoft ; whence the Angel told the Vir- 
 ^ Luke 1.35. gin Mary^ He ^Jhould be called the 
 Son of God. And, he is alio fo called 
 by reafon of his Refurredtion from the 
 Dead, whereby he was, as it were, be- 
 gotten to another Life by God his Fa- 
 ther, who raifed him, as in AEis xiii. 
 32, 33. And we declare unto you glad 
 Tidings^ how that the Tromife which 
 was made unto the Fathers^ God hath 
 fulfilled the fame unto us their Chil- 
 dren^ in that he hath raifed up Jefus 
 again ; as it is alfo written in the fe- 
 condTfalmj Thou art my Son^ this day 
 have I begotten thee. And, he is like- 
 wife called the Son ofGod^ by reafon 
 of that high Office whereunto he was 
 called by the fpecial Defignation and 
 ejohnx. 36 innniediate Will of God: ^ Say ye of 
 
 h'lm^ 
 
3f^(? Apostles Creed. 117 
 
 him^ whom the Father hath fanBtfied 
 
 and Jent into the JVorld^ Thou hlaf- 
 
 phemeft ; becaufe I faidj I am the Son 
 
 of God? As alio, byreaibn of his great 
 
 Dignity and Authority, being next in 
 
 6rder to the Father, and fat down on 
 
 the right Hand of the Majefty on High, 
 
 whereby he hath the adtual polTefTion as 
 
 Heir of all. ^ God hath in //^^y^ /^/^ Heb, 1.1,3, 
 
 T)ays Jpoken unto us by his Son^ whom *^' ^ ' 
 
 he hath appointed Heir of all things^ 
 
 by whom alfo he made the Worlds \ 
 
 who being the brightnefs of his Glory y 
 
 and the exprefs Image of his Terfon^ 
 
 and upholding all things by the IVord 
 
 of his Tower y when he had by htmfelf 
 
 purged our Sins^ fat down on the right 
 
 Hand of the Majefiy on high , being 
 
 made fo much better than the Angelsy 
 
 as he hath by Inheritance obtained a 
 
 more excellent Name than they\ for 
 
 unto which of the Angels faid he at 
 
 any time^ Thou art my Son^ this ^Day 
 
 have I begotten thee ? And again^ I 
 
 will be to him a Father^ and he fhall 
 
 be to me a Son. 
 
 Now in all thefe forementioned re- 
 fpecSls, our Saviour was the Son of God 
 by way of Eminency and Excellency 
 beyond and above all others ; but he 
 doth not leem to have been fo folely 
 and folitarily, and exclufive of all others, 
 3 which 
 
iiS -^Critical History^/ 
 
 which is the Filiation and Sonfliip id- 
 tended in the Creed : It being faid there* 
 in, that he is his only Son^ which is the 
 fecond thing obfervable in this Claufe; 
 and intimates the pecuHarity of his Son- 
 fliip, that he is the Son of God in fuch 
 a way or manner, as never any other 
 was, is, or can be. 
 
 The holy Scriptures do abundantly 
 afTure us, that God had one particular 
 Son in iiich a peculiar way and man- 
 ner as he had never any other; as, 
 
 ajobniii. i6, a God fo loved the JVorld^ that he gave 
 
 *'* his only begotten Son^ that whofoever 
 
 believeth in him Jhould not perijfh^ but 
 have everlajiing Life ; for God fent 
 not his Son into the World to condemn 
 the Worlds hut that the World through 
 himmightbe faved. He that believeth on 
 him is not condemned^ but he that be- 
 lieveth not is condemned already^ be- 
 caufe he hath not believed in the Name 
 
 bRom.viii.3'^/ the Only begotten Son of God, ^ God 
 fending his own Son in the likenefs of 
 finful Flejh^ and for fin condemned fin 
 
 c Gal. iv. 4- in the Flefh. "" When the Fulnefs of 
 the time was come, God fent forth his 
 Son made of a Woman^ made under the 
 
 dijohniii.8. /,^'cC'. ^ For this purpofe the Son of 
 God was manifefled^ that he might de- 
 
 e X John iv. 9.ftroy the Works of the T)evil. ^In this 
 was manifefied the love of God towards 
 
 us. 
 
the Apostles Creed. i2p 
 
 ns^ becaufe that God fent his only be- 
 gotten Son into the IV or Id ^ that 'we 
 might live through him. And feveral 
 other PafTages there are in Holy Writ, 
 which ihew, that God had one Son in 
 a proper and pecuHar way, fo and in 
 fuch manner as he had never any other 
 Son ; which way and manner is ex- 
 preflly declared in the Greek Creeds, to 
 be by Generation : All the Greek Creeds 
 reading, and in Jefus Chrift his only be- 
 gotten Son, r i\ov cwtS t f^ovo'^rj ; and 
 luppofed in the Latin Creeds, under the 
 term only^ and in Jefiis Chriji his only 
 Son. For, as Athana- 
 
 fius fays, ' Chrift is the "" mcvc;)^;.^ ^ u\, ^^i ^ uo^^, 
 only begotten^ ana there- creat. ^. igo, 
 fore the only. 
 
 ^ When thou hearejl^ ^ i^''^* ^^^^^'^v (a.^ vo/^Uvh ^sfov, 
 faith St. Cyril of Jeru- f.^ ^r"^^' S^ 7 .'^r^*^' ^- 
 falem^ Chrift called a xxxiirou f^ovo^jig, on «*$ -ri -f 
 Son, do not think him ^IV""^^.. ''^'f^'* ^ "^ ^ "''^^'^ 
 to be an adopted don, p. 93. 
 but a natural Son , 
 an only begotten Son, not having any 
 Brother ; for he is therefore called the 
 only begotten, becaufe there is none o- 
 ther like him, either as to the T)ignity 
 of his "Deity, or his Birth from his Fa- 
 ther. And again, "" IVhen 
 
 thou hearejt him called " "^r '^T^ '^^ rJ^'/^^^'^Z' ^' 
 a don, do not under- ^cv. catah. u. p.94. 
 
 K fiand 
 
130 ^Critical History^/ 
 
 Jland him fo only abufively or imfro- 
 ferly^ but under jt and him to be a true 
 Son, a natural Son. So that ChriH 
 was the true and natural Son of God, 
 begotten of him before all Worlds ; that 
 as by Generation , one of the fame 
 Kind and Nature is produced with a 
 Likenefs and Similitude to the Produ- 
 cer, fo in a more perfed: and eminent 
 manner, the Father before all Worlds 
 begot a Son like unto himfelf; which 
 manner of his Produdion by Generation, 
 was perhaps placed in the Creed, in op- 
 pofition to the Blafphemies of the Va- 
 lentinians and Giioflicks^ who imagined 
 it to be by Emiflion, and confequent- 
 ly by Divificn and Sedion from that 
 Nature or Being, from whom he was 
 emitted: Wherefore, Athanajius in his 
 Creed, not in that which commonly 
 pafleth under his Name, but in another, 
 expreiily oppofeth the Generation of 
 the Son, to this EmilTion of the Gno- 
 flicks ; ^ We believe^ 
 
 ^/:.5 7^#^'v.^>,A.r.v5— /,.«^ gotten Word, born of 
 c-iv -f MTTu^iii (PvG-ioxii Qxi st^'^qxIj), the Father, without be- 
 
 all Eternity, being not 
 a "Divifion from the im^ajjible Nature, 
 or an EmiJJion, but a ;perfe£i Son. 
 
 As 
 
the Apostles Creed. 13 
 
 As for the manner of the Father's 
 eternal begetting of the Son, there are 
 various Similitudes ufed by the Anci- 
 ents to help our Conceptions therein; 
 as that the Father begat the Son, as a 
 Fountam doth its Streams, and the 
 Sun Light, and a Root the Branches, 
 and feveral others fuch like: But whe- 
 ther all of them will abide a ftrid: 
 fcrutiny, I fliall not here enquire; on- 
 ly this I fliall venture to affirm, that 
 none of them do yield us any adequate 
 or fatisfa(3:ory Apprehenfion of this fub- 
 lirae and incomprehenfibleMyftery. For 
 which reafon, great caution is to be u- 
 fed in our learches thereinto, and ex- 
 preffions thereof, that we do not with 
 too great nicety and curioufnefs dive 
 into his profound and incomprehen- 
 fible Secret, left whilft w^e endeavour 
 to fliew our Learning and Knowledge, 
 we betray our Ignorance, and, w^hat 
 is worfe, conceive and utter things un- 
 becoming the divine and infinite Ma- 
 jefty. 
 
 This was the wife and pious Advice 
 of the famous Alexander^ Bifliop of 
 Alexandria^ who was the firft Difcove- 
 rer and Condemner of Arius ; It is 
 true^ writes that Biftiop, That the Son 
 was begotten \ but he that enquires 
 K z farther 
 
i^z -^Critical History <?/ 
 
 farther into the man- 
 
 » e;^ ivTioH^ i^ tii^cu AeH^v iiQY' thereof^ ^ is not to 
 ^^ji,^.i..,i^^>f\i.,^l ^g fgckoned amongfi 
 
 ToAf^MV joic dice TO ecv/iy^oov y '/,^^- . . . ^» 
 
 :r^T£^' Qv f^-K 'c^r.ri, f^ i'^-y,xoT'.oj the ftouSy feeing he 
 Qa f^^) ^srx^e- c4 f ire^m tTcx^a>v hearkcfis 7iot to that 
 
 C^7^-.v, .u^v^icuj u.&^^r.i^ which 2s written, deek 
 Kctiuxri-^ii, — ar^5 *v ^z^e^UTcar^, fiot after thuigs whick 
 
 r.yr§- eeS X^r.ji^-.r^^^^^ ^^^ ^^^ J^^^j/t fir 
 
 rvixiiyoi ; -zjnfu Is T^ ^o^cp-^i^y^-o* thec^ audftarch not in- 
 
 -ernvuLci <p»ri, r J?t/f«v cu^rS r/? fQ tho fe thlfJO S whuh 
 ^(ay^.a-a'^j ; Epifi.ad Alex. Con flan- ^ *^ l i^/ 4.1 ^ 
 
 iiZp. ipud Ther^doric. EecUf. Hijl ^^^ ^^0 high for thce ', 
 
 Lih. I. c. 4. p. 12. for if the knowledge of 
 
 many othf^r things^ far 
 inferiour to thu, exceed the reach of 
 an human Dnderffandin^^ how then 
 fhall any without madnefs pretend cu- 
 rioufly to fearch into the Effence of 
 the divine Word ? Of whom the Holy 
 Ghofi by the Trophet faith. Who fhall 
 declare his Generation ? Wherefore, 
 according to this prudent Counlel, I 
 fliall forbear to fay any thing concern- 
 ing the manner of the divine Genera- 
 tion of the Son, and pals on to another 
 Obfervation, which may be made on 
 this CJaufe, as it is in the Greek Creeds, 
 vi2^. That Chrifj and not any other is 
 the Movojfvig , or the only Begotten ; 
 which feems to be a defigned concra- 
 didion to the blafphemous Gnofiicks^ 
 who denied Chrift to be the only Be- 
 gotten^ affirming their fecond Male jEon 
 
 to 
 
the Apostles Creed. 133 
 
 CO be the only Begotten ; whilft diiP 
 
 owning Chrijt fo to be, they made him 
 
 to be a Being formed within the ^le- 
 
 roma^ after the number of the thirty 
 
 Mons was compleated. According to 
 
 which Iremetts faith , 
 
 That they ' ,mag,ned ..l/'lt^ ^ ^ 'l^Z 
 
 the oTil^' Begotten to be ^Uac-i, ub. i. a. p 32. 
 
 Ofie^ and Jeiiis to he a- 
 
 ..^*h^>^ , ^^A J^L^*^^ t* Fiofculus Valentini Scholae. 
 
 nothcr: k^A Athana- jren. ub.i.tn Pr.f^t. ^.7,, 
 fins writes concerning 
 
 'Ftolcmausj ^ the flower ^ uroXs^L^^ Ut, ^vo ^vFa^, '/- 
 
 of Valentinian's School, T" l'^*^^:' '^'"^'^ '^ ?:^'''"'' 
 
 That he ^ apr7ned^that y^ ^^^^^ c^^v.'./, ^u. Hu^xIo «^%5t- 
 
 the ^nbegotten, or God, -M^yy « ^'>; or^ e i 5" 5sAy:.«*y^ 
 
 naa t^o lones, as ne '^,,„^,,i ^^^^,7,5, .9,';,.,^^ ^^n ^j. 
 termed them, his Mind >^y>Tiv zT^y,yii^ ^Uuti ^ xcfa^^c 
 and his rV ill', and that ^''^■^^' "«^'''* ^'''^''' O''^^- 4- 
 firfl he imaginedj ajtd 
 then willed ; and that he could not ef- 
 fe6i what he had imagined, till the 
 j^ower of his JVill was fuperaddedthere- 
 to ; and that from his Mind and JVill 
 proceeded the only Begotten, and after 
 him all others : from which Herefy^ 
 as Athanafius continues there to write, 
 the Arians afterwards learned. That 
 God's Counfel and Will preceded the 
 Generation of the Word; whereas the 
 Orthodox maintained, that the Word 
 was the very Mind of God, and fo 
 was the very Firji-begotten, and gene- 
 
 K 3 rated 
 
134' ^Critical History ^/ 
 
 rated by him in fuch a manner, as ne- 
 ver any one elfe was ; as Maxtmm 
 Taurinen/is' writes on this Article, that 
 ■ . . Chrifl: " is called the 
 
 a Unicus aiitem vel unigenitus ^ /, ,/ / d 
 
 annunciatur &:crcditiir, quia unus ^^^V'y OT tfOe Only DC- 
 ita eltgenituj, nequehabet in na~ gotten^ bccauje he IS 
 
 '^^^''''''^'''^'^^^-'^'^-^- the only One fo born, 
 
 and hath no Companion 
 in his Nativity. 
 
 This Article of the Creed hath been 
 coeval with Chriftianity, and was wont 
 to be demanded at Baptifm of the Per- 
 fons who came to be baptized, as ap- 
 pears from the Form of the Celebra- 
 tion of Baptifin, which is in the Name 
 of the Son, as well as of the Father and 
 the Holy Ghoft; wherein is neceflarily 
 fuppofed a Belief of Jefm Chrifl to be 
 the Son of God ; it being in it lelf im- 
 pofiible to be baptized in the Name of 
 the Son, without acknowledging the 
 Perlbn in whofe Name he is baptized, 
 to be that Son : Which Appellation of 
 the Son of God denotes his divine Na- 
 ture, as that of the Son of Man implies 
 his human ; as was long ago obfcrved 
 by Novatianus in his Expofition of 
 Iw,' r"'''' this part of the Creed, viz. ^ That as 
 
 ipfa naiuia, our davzour s being the oou of Man 
 
 L'.ijincm 
 
 creacnaum eft effe, qui ex homine fit, ita & Scriptura Deum efTe, 
 qui ex Deo fit; quod fi non & Deus fueiit, ciirn ex Deo lit, jam 
 nee homo fit, licet ex homine fuerit. Be Jrlnhat. p. 500. 
 
 declares 
 
the Apostles Creed. ijy 
 
 declares his Humanity^ fo his being the 
 Son of God is an undeniable proof 
 of his ^Divinity : And, 
 
 ^ Chrift is not only a * Chriilus non homo tantum 
 
 Man.becatifetheSonof t'^ ^^^'^''^'^ ™"^' ^^^ ^^^^"^ 
 
 TLjf , • 1 j^ /--I ] ^-^eus, quu Dei bums comproba- 
 Man^ but is aljo Kjod, tur. ibid. p. 503. 
 
 becaufe the Son of God. 
 
 After the Filiation and divine Nature 
 of our Saviour, there follows in the 
 Creed his Dominion, expreffed by the 
 Title Lord ; for that the Dominion of 
 Chrift is thereby aflerted, appears from 
 the Derivation of the Greek word ytiy.®^, 
 w^tdiiox Lord : av^t^, ^ faith Origen,bD}aLi. m- 
 Ae^/g^ oic6 73 Kv^dCetv rivaiv. Lord comes 
 from a word that fignifies ruling, lord- 
 ing or governing ; under which notion, 
 it is frequently ufed by the Septuagint 
 to exprefs the Hebrew word Adon^ 
 which properly implies Government and 
 Authority. 
 
 Now Chrift is not only a Lord^ but 
 he is fo ;cc&7' '^^^'xJ^, eminently and An- 
 gularly fo ; whence he is frequently in 
 the New Teftament only called the 
 Lord J without any farther or other 
 addition; as, "^ Come^ fee the place cU:ity.^nii. 
 where the Lord lay. ^ The Lord is -J- , 
 
 .^ . , , 111 1 c^' ^ Luke X21V. 
 
 rifen indeed^ and hath appeared to bi- 34. 
 mon. ^ They have taken the Lord out e johnxx. 2. 
 of the Sepulchre •i and we know not 
 
 K 4 where 
 
t> Mat. xxvir 
 i8. 
 
 13^ ^Critical History of 
 
 » I Cor. xi. rji^here they have laid him, " For I have 
 ^^* received of the Lord that which alfo I 
 
 have delivered unto you. And innu- 
 merable other places there are in the 
 New Teftamcnt, where the Lord alone 
 abfolutely taken, is ufcd determinately 
 for Chrijl. 
 
 The Scripture is very copious in de- 
 claring the Dominion of Chriji ^ that 
 his Empire is univerfal, and his King- 
 dom everlafting. ^ All Tower , faith 
 our Saviour, is given unto me in Hea- 
 
 cMat. xi. 17. ven and in Earth. And, "" all things 
 are delivered unto vte of my Father. 
 
 d Job. iii. 35. d j'jj^ Father loveth the Son^ and hath 
 given all things into his Hands ; whence 
 
 e Ads X. 36. he is particularly called, ^ the Lord of 
 
 *iCor. xi. 3. ^//, and ^ the Head of every Man. 
 
 g Ads ii. 3^. g Let all the Houfe of Ifrael know af- 
 furedly., fairh St. Teter.^ That God hath 
 made him Lord and Chrift, even this 
 
 h Philip, ii. 9, Jefus whom ye did crucify : ^^ God hath 
 ' ' ^^^g^^b ^^^l^^d him^ and given him a 
 Name above every Name^ that at the 
 Name of Jefus every knee Jhould how^ 
 of things in Heaven , a7id things in 
 Earthy or things under the Earth ; and 
 that eveyy Tongue Jhould confefs^ that 
 Jefus Chrift is Lord^ to the Glory of 
 
 i Luke i. 31, God the Father. ' He Jhall be great, 
 
 ^''' 3^- and Jhall be called the Son of the 
 Higheji ; a7id the Lord God Jhall give 
 
 unto 
 
the Apostles Creed. 127 
 
 tinto him the Throne of his Father Da- 
 vid, and he JJoall reign over the Honfe 
 of Jacob for ever^ and of his Kingdom 
 there Jhall be no end, "" Thy Throne^ ' Heb. i. 8. 
 O God^ is for ever and ever ; a Scep- 
 ter of Right eonfnefs is the Scepter of 
 thy Kingdom. ^ And there 'c^wj'^/V^^ bDan.vii.14. 
 him "Dominion^ and Glory., and a King- 
 dom^ that all Teople^ Nations and 
 Kingdoms., Jhould ferve him ; his TDo- 
 minion is an everlafting "Dominion^ 
 which jhall not pafs away ^ and his 
 Kingdom that which Jhall not be de^ 
 Jtroyed. And leveral orher liich like 
 PafTages there arc in the holy Scripture, 
 which fliew the extcnfivenels and dura- 
 tion of our Saviour's Kingdom, that he 
 is King and Lord of all. 
 
 Bur, though Chrifi be thus the uni- 
 verfal Lord, and hath a fiiprcme Domi- 
 nion over all, yet the Creed particular- 
 ly terms him our Lord \ which inti- 
 mates (bme propriety of Dominion that 
 he hath over us Chriflians^ as we are 
 immediate Subjecfts of his particular 
 Kingdom. 
 
 There are fome Hints and imperfedl 
 Difcoveries in the Scripture of two great 
 Powers in the Univerlc, contending a- 
 gainfl: each other under their refpedtive 
 Heads and Leaders; the Head of one 
 Party being J e fits Chrijfy and the Head 
 
 of 
 
138 ^Critical History t?/ 
 
 of the other the "Devil^ who is alfb 
 called in Scripture Satan, Afollyon^ the 
 , "Dragon^ and the Old Serfent ; there 
 being, as it feems very probable, one 
 particular Spirit by way of Eminency 
 called the TDevil^ who is at the Head 
 of that Party, which oppofeth it felf to 
 the Son of God and his Followers ; as 
 appears from the Sentence on the wick- 
 ed at the laft Day, which is, that they 
 depart accurfed into everlafting Fire, 
 aMatth.xxv. prepared for ' the '^Dev'tl and his An- 
 41- gels ; and from other places of Scrip- 
 
 ture which might be enumerated. Thefe 
 two Chiefs, Chrijt and the Devil, have 
 two feparate Kingdoms; between whom 
 there is a perpetual and unwearied Op- 
 b Rev. xii. 7, pofition : ^ And there was War in Hea- 
 ^' 9- <i;en ; Michael and his Angels fought 
 
 againji the T)ragon, and the dragon 
 fought and his Angels, and prevailed 
 not ; neither was their place found any 
 more in Heaven ; and the great "Dra- 
 gon was caft out^ that Old Serpent y 
 called the "Devil and Satan , which 
 deceiveth the whole Worlds he was 
 caji out into the Earth, and his Angels 
 were caft out with him. The Kingdom 
 of Chrtft is reprelented to us under the 
 notion of a Kingdom of Light, as that 
 of the Devil is under the notion of a 
 
 Kingdom 
 
jf^^ Apostles Creed. 13P 
 
 Kingdom of Darknefi, as inQ?/.i.i2, 13. 
 Giving thanks unto the Father^ who 
 hath made us meet to be partakers of 
 the Inheritance of the Saints in Lights 
 who hath delivered tts from the power 
 of TDarknefs^ and hath tranflated us 
 into the Kingdom of his dear Son. 
 ^ That ye would walk worthy of God^ a j xhefT. ii. 
 who hath called you unto his Kingdom ^i- 
 and Glory. And St. ^Patil was fent to 
 preach the Gofpel unto thQ Gentiles., ^to b a^s xxvf. 
 open their Eyes J and to turn them from i^'- 
 'JDarknefs unto Lights and from the pow- 
 er of Satan unto God. And St. Barnabas 
 towards the conclufion of his Epiftlegives 
 an eleganr Dercriprion 
 *^ of the two ways ; the „ *" '^^'^'^ ^'''^ ^^''—h-e ^ ^a,To^ '■^^ 
 
 one of Light over '^t^X^MJ: li:^t 
 which prejide the An- u 5 ^VAAafg^s^^r^v^, (? j f,Wi kv- 
 Zels of God. who is the f ^ '*'"* "^T""; "^ ^^5 '^^'^'^^ ^ 
 etcrnal Lordx ana the thoiu. c. 18. p. 102. 
 other of darknefs, which 
 is fubjeEi to the Angels of Satan y 
 who is the ruler of IVickednefs. What 
 number of Spirits the Devil drew into 
 his Party and f ntcrefl: is unknown to us, 
 for that the Scripture hath not reveal'd 
 it ; but our own obfervation will give 
 us too fad a view of the extent of his 
 Kingdom amongft Mankind, where he 
 gradually enlarged his Empire, till at 
 length the whole Earth was covered 
 
 with 
 
140 -^CriticalHistory^/ 
 
 with Ignorance and Darkncfs ; and efpe- 
 cially at the time of our Saviour's com- 
 ing into the World, the generah'ty of 
 Mankind were fo gain'd and blinded by 
 him, that they had almoft loft all right 
 and true notions of God, and were io 
 far fi-ink into Idolatry, that in feveral 
 places the Devil himlelf was adually 
 woriliippcd and adored as God ; for 
 proof whereof^ I need not cite the O- 
 racles at T)elpbos and other Places, who 
 were fb many Devils and impure Spi- 
 rits, feeing the Scripture x'i plain in feve- 
 ral places, that feveral of the Gods whom 
 the Gentiles worlhipped, were Devils ; 
 ^ Deut. xxxii. as, "* Tbcy facrificed tmto T)evtls^ not 
 KD/-T n.-\ to God y ^jy^^j they faa^ificed their 
 37. !Sons and their Daughters unto De- 
 
 <■ I Cor. X. 'vi/s : And, "" the things which the Gen- 
 '^^' tiles facrijice^ they facrijice to T) evils ^ 
 
 and not to God. 
 
 d I John. V. St. John faith , That ^ the whole, 
 
 19. World lieth in Wickednefs^ i yJ(ryj(^ 
 
 cA(^ cv TM Tu-ov'/jP^ y^eiTouj which may 
 
 be rendred, The whole JVord is fitbjelt 
 
 to the wicked one^ or to the "I) evil ; 
 
 as it was moft remarkably at the time 
 
 of our Saviours coming in the Flelh, 
 
 when the generality of Mankind were 
 
 the DeviFs VafTals and Subjects : And 
 
 « Eph. ii. 2. *= being dead in Tre/pajfes and Sins, 
 
 walked according to the courfe of the 
 
 3 TVorldy 
 
the Apostles Creed, 141 
 
 JVorld^ according to the Trmce of the 
 fovjer of the Air^ and the Spirit that 
 vjorketh in the Children ofT>ifobedi-' 
 ence\ whence the Devil is called the 
 God of this World : "* In whom the ^ 2- Cor.iv.4. 
 God of this World hath blinded the 
 Eyes of them who believe not ; and rhe 
 Prince of this World ; ^ The Trince ofh john xiv. 
 this World comethj and hath nothing 3o- 
 in me ; anfl, " The Trince of this World " ^^^^^ ^^i- 
 is judged : And the Devil and his An- 
 gels are called ^ Principalities andTow- ^ Ephef. vi. 
 ers^ and the rulers of the T^arknefs of^'^^ 
 this World. 
 
 But now when our Saviour- came in- 
 to the World, he eredled his Kingdom 
 amongft Mankind, and broke the De- 
 viPs Kingdom and Power, and where- 
 ever the Gofpel came, put a period to 
 the Worfliip and Adoration of the De- 
 vil, and deftroy'd his Empire and Do- 
 minion ; whence the Author of the E- 
 piftle to the Hebrews faith, That Chr if ^Heb. ii. 14. 
 ^ defroyed him that had the power of 
 T>eath, that is^ the T)evil ; that is, he 
 aboliflied him as to any farther pretence 
 of Empire or Power over us: And 
 St. y^A^ faith. That Uhe Son of God^i]o\\,\il%. 
 was for this purpofe manifefted^ that 
 be might defray the Works of the ^e- 
 vil : Satan s fell from Heaven like s Luk. k. 18. 
 Lightning at the coming of our Lord, 
 
 who 
 
141 -^Critical History of 
 
 who ejeded and caft out the DeviL 
 
 ajohnxii. 31. "^ Now IS the Judgment of this Worlds 
 
 now Jhall the Prince of this IVorld be 
 
 b John xvi. cafi otit. ^ The Trince of this IVorld 
 
 ^^- is judged: We are now redeemed by the 
 
 Power of Chrijty from the Slavery and 
 
 Bondage of the Devil. 
 
 The PolTeffion which the Devil got 
 cLih. 3. C.6. of the human Nature, was, "" as Ire- 
 p. i74> .175' n£us writes, a forced and ufurfed one^ 
 V\% p\*43, ^^^^^^^^^ through our Sin and Apofla- 
 344. cy^ hy which we became the Houfe and 
 
 Vejfels of that ftrong Man ; but the 
 Lord Jeius hath bound this fir ong Man^ 
 and delivered tts from his IJfurpation 
 and Tyranny. He came into this World, 
 and erecSted an adverfe and oppofite 
 Kingdom to the Devil's Kingdom, and 
 invited all Men to come into his King- 
 dom, and be Subjects thereof; the En- 
 trance or formal Admiffion into which, 
 was at Baptifm, when the Party bap- 
 tized made a vifible and open Renun- 
 ciation of the Devil's Kingdom and In- 
 tereft, and publickly fubmitted himfelf 
 to Jefus Chriji as his Lord and Gover- 
 nour. 
 
 This was one of the principal Sub- 
 jects of the Apoftle's Sermons , that 
 Jefiis Chriji was Lord\ and this was 
 the principal Engagement made by new 
 Converts at their Baptifm, tofubmit to 
 
 him 
 
f/?^ A POST LEs Creed. 143 
 
 him as ftich. Thus St. Teter conclu- 
 ded his Sermon, which he made on the 
 dcfcent of the Holy Ghoft, ^ Let ^^//aAdsii. 35. 
 the Houfe of Ifrael know ajfuredly y 
 That God hath made that fame Jelus 
 whom ye have crucified ^ both Lord 
 and Chrift. And fo St. Teter and the 
 other Apoflles, in their defence before 
 the Sanhedrim^ told them, That ^ God^ha^ v. 31. 
 had exalted Jefus with his right Hand 
 to be a Trince and a Saviour^ for to 
 give repentance to Ifrael, and for give- 
 nefs of Sins. And fo St. Taul faith. 
 That though "" there be (id efi, accord- ^ i Cor. \iii. 
 ing to popular Eflimation) Gods many, 5' ^• 
 and Lords many ; yet to us there is 
 but one God the Father, of whom are 
 all things, and we in him ; and one 
 Lord Jefus Chrift, by whom are all 
 things, and we by him : ^ One Lord, ^ Ephef. iv. 
 one Faith, one Bapttfm, one God and^'^' 
 Father of all. So that the very For- 
 mality of a Chriflian, and the Intention 
 of a Perfons being fuch, was to fubmic 
 to Chrifl as Lord , w^hich every one 
 profefled to do at Baptifm ; that being a 
 vifible admiflion into his Kingdom, and 
 an open profeflion ofSubjedlion to him: 
 whence Cornelius and his Company 
 were laid to be ^ baptized in the Name ^Acls x. 4^. 
 of the Lord, id ejf, they were by Bap- 
 
 tiiin 
 
144 ^Critical History of 
 
 tifm initiated into the Service of Chriji 
 as Lord. 
 
 And it is farther obfervable, That the 
 baptized Perfon did not only own the 
 Dominion and Lordlliip of Chriji at 
 Bapnlra, but he did then hikewiie in 
 expr-els terms, renounce and abjure the 
 VafTalage and Service of the Devil ; it 
 being the ancient Courfe, to demand of 
 every Perion at his Baptifm, juft be- 
 fore he received the Baptilmal Laver, 
 whether he renounced the Devil and 
 all his Works ? To which he gave his 
 publick AfTent, and fo made a folemn 
 Abjuration of the Devil, and his Go- 
 vernment and Interefl, being now to be- 
 come a Servant of Jefus Chriji^ and 
 a Subjed: of his Kingdom. So Cle- 
 mens Alexandrinus writes. That in Bap- 
 
 tilm ^ we renounced the 
 "- '^"Jr""/f:l'r'rfl/7rr evtlTo^ers, id eft, the 
 
 Devil ; and lertuUtan^ 
 
 b Renunciavimus Diabolo 8c That ^ We renounced 
 Angelis ejus. B. IdoloUt. p.6i8. ^^^ c^Jf^v/ a7id his An^ 
 
 cPaduses renunciare Diabolo gels\ and, "" WC COVe- 
 
 & pomps & angelis ejus. Lib. de nantcd to retiotiuce the 
 
 ammA, ..17. p. 554- c^)^^-^^ ^-^ y^^^ ^^^ 
 
 his Angels ', and Cy- 
 
 ^ Diabolo & munclo renun- i^^ian That ^ ^:!JP rp- 
 
 ciavimus. Debono p^tknm, §.7. I^^^^ ^ , V^ f , 
 
 p. 365. nouncea the Devil, and 
 
 the World. 
 
 Now 
 
the Apostles Creed. i^j 
 
 Now if we refled: on all thefe Mat- 
 ters, on the two oppofite Kingdoms of 
 Chrift and the T^evil^ on the extent of 
 the Devil's Kingdom at the time of our 
 Saviour's coming, on the deftrudlion or 
 weakening of it by our Saviour, and 
 his vifible ereding of a Kingdom a- 
 niong Mankind, and the ad;riiflion in- 
 to it by Bapfifm, it will moft evidently 
 appear, that this Article had its begin- 
 ning with Chrijtianity it felf ; and that 
 the intended meaning thereof was, fo- 
 lemnly to declare thereby, that Jefus 
 Chriji \s Lord and Governour of all, 
 and particularly of us Chrijtians^ m 
 oppofition to the Devil, his Kingdom 
 and Empire; every Perfon at Baprifm 
 particularly , and fokmnly profeding 
 Chriji to be his Lord, in oppofition 
 to the Devil, whom ChriJJ hath con- 
 quered and overcome : On which Ac- 
 count St, Aujiin afTures us, That Chriji 
 is in the Creed termed 
 
 ^ our Lord^ becaufe he « Chnflrus eft — unions Domi- 
 
 hath fpoiled our and- misnofter fpoHato ant^quo holte, 
 
 j-iJ- J J J linguiari dominio fuo adfcifcens 
 
 ent hnemy^ and hath nos. Tom. lo. s&rm, i8i. Deiem^. 
 called us to his ^arti- PS^^- 
 cular T)ominion, 
 
 B^ptnln doth in its own nature fup- 
 pofe the Submifiion of the b?ipcized 
 Perfon to the Dominion and Lordihip 
 
 L of 
 
1^6 ^Critical History^?/ 
 
 of Chrijl, it being the publick Rite of 
 initiation into his Kingdom, and the 
 foiemn Admiffion into the number of 
 his Subjefts ; fo that whenever Bap- 
 tifm hath been uied, the Lordihip or 
 Dominion of Cbrift hath been then ei- 
 ther impHed, or expreffly afTenred to, 
 and owned : From whence it follows,. 
 that this Article in the Creed, where- 
 by Jefiis Chrijt is profefled to be Lord^ 
 is coeval with Chr'tfltanity ^ and hath 
 been always either exprefTed or implied 
 at Baprifm. 
 
 After the Declaration of our Savi- 
 our's divine Nature and Lordiliip, the 
 Creed defcends in the next place to his 
 Humanity, affirming him who was na- 
 med jufl: before his only Son our Lord, 
 to be conceived by the Holy Ghoft, 
 and born of the Virgin Mary ; by that 
 and the following Exprcffions, decla- 
 ring the reality, certainty and manner 
 of his Incarnation ; that he, who is the 
 Son of God, did for us Men and our 
 Salvation, become the Son of Man, not 
 dildaining to take on him the Seed of 
 Abraham^ and to become in every 
 thing like unto us. Sin only excepted, 
 that he might redeem and fave us, and 
 in our Nature vanquifli and overcome 
 the Deviljfc who had captivated and en- 
 
 flav^d 
 
the Apostles Creed. 147 
 
 ilav'd us : For, as Ire- 
 
 nans obferves, ^ The " Eft enim piiffimus & miferi- 
 
 Lord being moft kind num genus; h^rere itaque tear, 
 
 and merciful^ and lov- & adumvic hominem Deo: fi e- 
 
 injl Mankind, he mi^ mm homo non viciffet inimicurn 
 
 AM CAT hominis, non jufte vi6tus effec 
 
 ted JVIan to KjOu ; for inimicus; rurfus autem mil Deus 
 
 if Man had not con- donafTec falutem, non fimuterha- 
 
 nuprpd thp Fnpmv r,f ^^^^'^^^ earn, & nifi homo con- 
 
 Man^that Knemy would potuin'et particeps fieri incorrup- 
 
 not have been jufily 0- ^ibihtans; oponuerat enim medi- 
 
 7-, -^ *' "^ atorem Dei & hominum per fuani 
 
 VerCOme : Jbven as tf ad unolque domefticuatem & ad 
 
 God had not given us amicitiam & ad concordiam u- 
 
 Salvation, we could not 1^:;,?:^^ ;Vo»\tt &"lf: 
 
 have fecurely enjoy' d mo fe dederet Deo. Lib. 3. c.io. 
 
 it\ fo if Man had not P^^^- 
 been conjoined with God, 
 he could not have been a partaker of 
 Jncorruption ; it behoved therefore the 
 Mediator between God and Man, by 
 his relation unto both, to reduce them 
 both to Amity and Concord, and to 
 catife that God fhould affume Man, 
 and that Alan Jhould give himfelf to 
 God\ fo that there was a neceffiry of 
 the Mediator's being really and truly 
 Man. ^ It was through 
 
 ^ ^^^.^^,^.. J iK/r , *1 * ^ Quemadmodum per homi- 
 
 a conquered Man, that ^^^^ ^^^^^^^ ^^^^^^^^, (^^ ^^,^,^ 
 
 ^eath de/cended on the genus noltrum, fic iterum per ho- 
 
 human Nature: where- ^'^'^''^'^ viaorem alcendamus ia 
 , . rr vitam. Lib.^. c. i8. p. 341. 
 
 fore tt was neceffary, 
 as Irenaus remarks. That through a 
 conquering Man, that Nature jhould 
 L X afcend 
 
148 ^Critical History c/ 
 
 afcend into Life : And, as LaEianthis 
 obferves, ^ The Media- 
 
 ; >SiDeustan;umfuifler, exem- ^^^ .^^^ ^^ y^ ^^^ ^^^^ 
 
 ph virtuns honiini praibere non 1 n rr- j 
 
 polTet;— ideo carne re induit, ut ampe Of ^ trttie aild 
 
 deadeiiis cainls edomitis, doceret, HoUuefs tO his redeem- 
 
 noil necefiitatis efife peccare fed ^ ; ^..^^ ^..l:^L L^ ^^..IJ 
 
 propoCui ac voluntatis - Quibus ed OnCS, -^btch he COUld 
 
 ut repugnare pofTemns, Deus no- 7lOt be CIS God\ where- 
 
 b.s viam fuperandx c.rnis & ape- yj^^ ^ incarnated him- 
 
 fuit, cc oltendit. Injiitut. Lw. a. -^ ,^ ^ # 7 • 
 
 ..IS. p.430,431. f^lf^ ^^ J^^'^ b ^^^ 
 
 oijun conquering of the 
 ^Defires of the Flefo^ that the Com- 
 mijfion of Sin was not necejfary^ hut 
 voluntary^ and by his own Pattern to 
 encourage and enable us to overcome the 
 Lufts thereof 
 
 For thefe and Several other reafons 
 therefore, the Son of God, out of his 
 amazing and infinite Pity to us, be- 
 came the Son of Man, not abhorring 
 the Virgin's Womb, that he might ac- 
 compHih his gracious Defign of redeem- 
 ing milerable and loft Mankind : This 
 is that divine Thilanthrofy^ that afto- 
 niihing cfTcd of his Goodnels and Mer- 
 cy, which raviflics the holy Angels, 
 and cauled thofe harmonious Chorifters 
 of Heaven to ilng at his coming into 
 b Luke ii. 14- the World that triumphant Song, ^Glo- 
 ry be to God in the Highejf, on the 
 Earth Teace^ and good IVill towards 
 Men. But yet, fuch is the degenerate 
 
 and 
 
the Apostles Creed. 14^ 
 
 and corrupted Nature of Mankind, that 
 feverals of them have disbeheved his In- 
 carnation, and accounted it a mere Fan- 
 cy and Conceit. 
 
 I need not here mention any of thefe 
 in our Days, if there be any fuch, fince 
 my Defign leads me to the confidera- 
 tion of the former Times of Cbrifttani- 
 ty-i where there are too numerous Spe- 
 d:acles of thofe who {tumbled at this 
 Rock of Offence, and from the very 
 Age of the Apoftles rejeded this truth 
 of the Incarnation ; or, if they did not 
 in words difown it, yet by denying the 
 true way and manner thereof, they did 
 in effcdt difown it : Wherefore, againft 
 fuch a number and variety of Herecicks, 
 and their diverfe Methods of aflauking 
 this Doctrine, the Governours of the 
 Church inferted in the Creed whatfo- 
 ever follows from our Saviour's Concep- 
 tion to his Refiirr^Eiton ; the firfi: 
 Claufe whereof is, who was conceived 
 by the Holy Ghoft^ born of the Virgin 
 Mary. 
 
 Where the Conception and Nativity 
 are clearly diflinguiflied, the former be- 
 ing afcribed to the Holy Ghoft^ and the 
 latter to the Virgin Mary ; whereas in 
 the generality of Creeds, as in thofe of 
 Ritffinus^ Tetrus Chry/blogus, Maxi- 
 mus Taurinen/lsy and others, they are 
 
 L 3 thus 
 
ijo .^Critical History^/ 
 
 thus coupled together^ 
 
 » Qui natus eft de Spiritu Sanclo a ^^^ ^,^j. ^^^^ ^ ^^^ 
 ex Maria Virgine. jj^y ^j^^j^ ^^ ^j^^ y^^_ 
 
 , ^ , c • • T. • j^^^^ Mary. Tertullian 
 
 b Delatum ex Spmtu Patns v j , / r u-" 
 
 Dei, & virtute in Virginem Ma- indeed ID OUC Ot hlS 
 
 nam, carnem fadum in urero c- Creeds, diftincSy men- 
 
 jus, &exeanatum I).Pr./a.;/. ^- ^^^ ^Conception 
 
 by the Holy Ghojtj and 
 ' his Birth of the Virgin Mary ; but af- 
 
 ter him, I do not find that any obferv- 
 cd this Diftinftion till St. Aujiin^ who 
 writes, that in the Symbol after our Be- .. 
 lief in God the Father Almighty^ fol- 
 lows our Faith "" in Je- 
 
 jus, conceptum de SpuKu Sando, ^^^ Chrift htS Son, who 
 natum ex Virgine Maria. Tern 6. Was COHCeiVed by the 
 Cone, adverf Jud. Pag. O- ^rian, jfj^/y Gho^ ^ bom of 
 
 the Virgin Mary ; but 
 whether they expreffed the Conception 
 and Nativity diftincSlly or conjundtly, 
 the fame thmg was intended by all. 
 
 Now the Conception of our Saviour 
 by the Holy Ghojl^ and his being born. 
 of fuch a Woman as was a Virgin^ was 
 probably defigned ag^inft the Ebionites\ 
 Cerinthians , and Itich like Hereticks, 
 who allowed him indeed to be a Man, 
 but denied his Incarnation in this man- 
 ner; affirming, that he was conceived 
 and born in the fame way and manner 
 as all other Men are, in the ordinary 
 
 way 
 
 p. 71. 
 
the Apostles Creed. 151 
 
 way of Generation, by the conjundion 
 o^Jofeph and Mary. 
 
 Thus Ebion taught, as Epphanius 
 informs us, That ' C/6ri// a .p ' ^^ ^'^ ' v. 37 
 
 was horn of the Seed -i^riip, r xe^ro» yeyi^^^'^ ?/.=>. 
 
 of Many viz. of Jo- Adverf.mr. Ebion. ^.^(). 
 
 feph ; as did alfo Car- ^ ^ ^. . ^,, . 
 
 J^ . r /r J ^ Carpocratcs dicit, Chri- 
 
 pocrates, who afhrmed, ^^,,^ ^(,1; ,^ y,,^,,,^ Mana na- 
 
 that Chriji was not ^^^- turn, fed ex femiae Jofeph. ier- 
 
 gotten in an extraor- '^^- ^' P'^f"''^' ^^''''^' "''''' 
 dinary way by the Al- ^' 
 mighty Operation of the Holy GhoH^ 
 in the JVomb of a Virgin^ but in the 
 ordinary and common manner^ by the 
 two Sexes J in Jofeph and Mary : And 
 before either of thefe, Cerinthusy whofe 
 Herefy was the occafion of St. John's 
 writing his Gofpel, vented the fame 
 Blafphemy, That Jefus Chrijl being but 
 a mere Man, and only excelling in Ju- 
 ftice, Ric^hteoufnefs, and 
 
 VirriiP ?-r;/7r vnt horn ' Cerinthus-Chriftum ex fe- 
 
 Virtue, was 7Wti?orn ^^^.^,^ ^^^^^^^ ^^^^^^^ propomt. 
 of a Virgin^ but by the id. ibid. p. 94. 
 Seed ^/Jofeph. 
 
 Wherefore, againft thefe numerous 
 Blafphemers, this peculiar and extraor- 
 dinary way of oqr Saviour's Concep- 
 tion and Nativityy was inferred in the 
 Creed, as is apparent from fundry pla- 
 ces in Irenmts ; and amongft them 
 more efpecially, from his oppofing the 
 Creed, wherein our Saviour is fai4 
 '' '"^ ■ t 4 ''^ 
 
iji ^Critical History of 
 
 ay^: c^^^i- a fQ ^^ ^^^.^ ^y ^ Virgin^ unto thefe and 
 zil^i rr fi^ch like Herefies ; which is Ukevvife 
 p. 34. doi>e by Tertuilian ^ who repeats a 
 
 'f ^;'-(j^^'^^Crecd, wherein ^ ^^/f/; ^//r ^^^Lv'^z/rV 
 p. 73. Lonception t^j the Holy Ghojt^ and hts 
 
 be'mg horn of the Virgin Mary, are di- 
 ftindty mcncioned in conrradidion to 
 the Cerhithians and Carpocrattans : Un- 
 to which may be ad-ed. that Genna- 
 dins MaJJiltenfis in his Declaration of 
 the Cacholick Faith, expounds this Ar- 
 ticle in oppofition to the Ehionites ^ 
 afrer thi<^ manner, That 
 
 e Nat'js efl ergo Dei Filius ex *^ although the Sou of 
 
 homine, & non per ho.iiinem, id Q^^^ ^^^^ y^^^^ ^f ^ /^^. 
 ell, non ex viri coitii, iicut bbion . ^ j 
 
 dicit, led carnem ex Virginis coi- mafl^ yet tt IVaS fWt by 
 
 pore trahens, & non de ccelo fe- fhe COnjuuEilon of a 
 
 cum afferens, licut Marcion, ccc. -aj t?u- ./T ,^- 
 
 -affirmaar. Inter Oper, AugujlUm, ^^^^^> ^f EblOn affi? iflS ; 
 
 3 DtEuUr.jyogmat. p. 259. but as the Creed directs 
 
 lis to believe, by the 
 Almighty Operation of the Holy GhoO, 
 who in an invifible and unknown way 
 fupplied the place of a Fath-er, and be- 
 gat the Holy Child Jefits^ tn the 
 Womb of the Virgin Mary, of ^hom 
 he was really born^ and from ^ivhofn he 
 received the true and real Subjtance of 
 hts Body. 
 
 Which latter Claufe directs us to an- 
 other end, for which our Saviour's be- 
 ing born of the Virgin Mary, was in- 
 fertcd in the Creed, viz. to declare the 
 
 place 
 
the Apostles Creed, ijj 
 
 place from whence he fetched the Flcfh 
 and Matter of his Body, even from the 
 Subftance of the Virgin Mary \ for, 
 from the mofl: early Days of Cbrijiia- 
 nityy the Devil excited a great number 
 to blafpheme the manner of Chrifi's In- 
 carnation in this refpedt. 
 
 Severals of them were conftrained 
 to acknowledge, that our Savionr had 
 a Body, but they would not grant it 
 to be a material flelhly Body, formed 
 of the Subftance of his Mother, but 
 they imagined it to be a kind of cele- 
 ftial, fupernatural, or heavenly Body, 
 as the Valentlnians ^ who held, That 
 his Body was framed in Heaven, and 
 ""pajfed through the Vir- 
 
 Q^in Mary,^^j Water ^ ^l^ ""r^V !l^^^£^fVf' 
 through aTtpe : Which c i. p. ^^, 
 -Notion was alfo efpou- b •' q, v ^ 
 fed both by ^ Bafdldes ^ ^Z I lt[Ll'XTi C^- 
 ^wdi Marc ion ^ as At ha- ^^^^ ^^^^^ zr^Ts>^B-iv^, r ^ve^ov, 
 
 nafius afTures us ; con- nl./'^p'fSs.^''"* '* '''''' ''''''" 
 
 cerning the latter of 
 
 which the faid Father writes, That he 
 
 believed, that God came down from 
 
 Heaven, and "" dwelled or fojourned in *= m^^k/*;i — 
 
 the V'trqln,, without participating of®''' ^^/^'"f^^^- 
 
 ber dubjtance^ bepig tnc arable to re* ^/v^, ^ ah- 
 
 rvi uucA^'Jicc, ^hmy.eii^vi -rtS oi^^ovli -^ xoixiscc, Tom. I. de Saint, adve4r. 
 Jef Chrijl, adz erf Jpollinar. p. 635, 
 
 ceive 
 
iy4 /^Critical History of 
 
 ceive any thing from the nature of 
 MaUj that was fallen under Sin-^ and 
 Jubje6ied to the Ruler ofWickednefs: 
 Which words afford us fome light into 
 the caufe and reafon of this Blalphemy 
 of the Marciomtes^ which feems to be 
 this ; Thefe Hereticks imagining in the 
 firft place, all Beings to be originally 
 cither fubftantially good or evil, could 
 not in confequence thereunto, as the 
 the faid Father continues to write, con- 
 ' ^^ ToJr^ ^ <T ufei^ ^ ceive, * how a good 
 J l^'x.'^lJTlcc.J,^^^^ and holy Chr'A Jhould 
 
 »« 5Vr4< xo^e^i «>et^TjV.5 i xe^ios. partake of our Natures^ 
 '^'^- ^' ^^ ^' which are fubjiantially 
 
 evil^ and yet freferve himfelf free 
 from Sin and Evil. Wherefore, to 
 untie, or rather cut this Knot, they fan- 
 cied. That Chrift brought with him a 
 Body from Heaven, which returned to 
 Heaven again, from whence it came, 
 whilft bis Divinity remained whole and 
 entire. And from the fame occafion 
 alfo, it is more than propable, that the 
 Bardefianifts fell into the fame Herefy, 
 as Marinusy one of that Sed, endea- 
 vours to demonftrate , 
 
 b n^,. ccr.;r^r.7;., r.~r. T^~ «- ^ ^ b abfurdity , 
 
 *^ M yo^iou 4^'g^y/flV aju-riv (pxtrt aS hC tCtmS it, Of JOIU' 
 
 Qu^y^cc a^^>^'^<pUM, Qrigen, Dial. 4. j^^g ^;^^ Flejh to his fure 
 ^' '^' Ejfence ; that Chrift re^ 
 
 ceived 
 
;r^(? Apostles Greed. ijy 
 
 ceived none of bis material Stibftance 
 from the Flejh of the Virgin , but 
 that he ajf timed unto himfelf an hea-- 
 *venlyBody^* which Paf a .^ , . o ,r . ^ ^^ ^ 
 fed through the yir- ^>^; ^^ ^ MueJiccc • ^w.^ '^ Uc^'z 
 gin Mary , as JVater ^'* Qwa/^>;^ ^'f^x^^y a^jj^^" -^es'^- 
 ^/^r^//gA .^ Ttp, wth. ^j^^ ^ -^ I ^^^^^^ ,y,^^ 
 put receiving anything p. iii. 
 from her ; wherefore 
 faith he, we confefs that he is born by 
 Mary, but not of Mzxy: From which 
 latter words, it doth not only appear, 
 that the Birth of Chrifl of the Virgin 
 Mary was intended againft the foremen- 
 tioned Hereticks, but that alfo there 
 was a peculiar Emphafis defigned by 
 this ExprefTion, cy^c M^^V? or, of Ma- 
 ry^ to obviate and exclude their here- 
 tical Senfe, who would own, That 
 Chrifl was born ^fct M^^'^j, or by Ma- 
 ry^ that is, that flie was the Organ or \ 
 Inftrument that he made ufe of for the 
 exhibition of his heavenly Body to this 
 inferiour World, caufmg it to pais 
 through her, as through a Channel or 
 Pipe, without receiving any thing frora 
 her, whilft they difowned, that he was 
 born &ic Ma^oLSj or of Mary ; that is, 
 that he received his Body from her Flefh 
 and Subftance, deriving the Matter there- 
 of from her, in the fame way and man- 
 ner, as all other Children do.. 
 
1^6 ^CriticalHisto ry of 
 
 Bur, befides the forenamcd Hereticks, 
 there was another ftrange kind of Sed 
 called Apelleians^ fo ftyled from their 
 Mafter Apelles^ a Scholar of Marc ton' Sj 
 who owned, that Chriji had a real and 
 material Body, but denied it to have 
 been formed in the Virgin's Womb, or 
 to have participated of ai;y part of her 
 Subftance, inventing this new and un- 
 heard-of w^ay for its compofition: That 
 , „ <^' . V - . when our ' our Saviour 
 
 ,,'.„ .^A^.; I ? y^, ^^ Cy-^i^' ^^^^ do^^^ /^^^ Hea^ 
 jgy \av^ ^' T Ticsc^^a^ ?oi' <i;en uuto Earthy as E- 
 
 ^«'., C7- ^^^^^/ ^^^^- ^^^^^ pphanius relates it, 7:;^ 
 44. p 167. -^^ . , . ^ ,^ 
 
 j9v2;;^ ^ unto bimfelf a 
 
 Body of the four Elements^ in the 
 which he truly fufFered and died; al- 
 though Tertulltan reports it fome- 
 what otherwife of thefe Afelleians , 
 ^ r. M. • ■ . sLr A xh'sxthty^ alferted the 
 
 b De fidenbus, inquiunt, & de ,. . J^ ^f n. ^ / 
 fubftantiis fuperioris mundi mum- J^OCiy Of Ltinlt tO be 
 
 atus eit carnem. D^ came chriji'i^ made of the StarSy and 
 ?-^5' of the Sitbjiance of 
 
 the fiiperiotir World, But , whether 
 the firft or the lad w^as their real Opi- 
 nion, I fl'Jall not here enquire, feeing 
 by either of them, they denied, that 
 our Saviour affumed his Body from 
 the Nature and Flelh of his Virgin Mo- 
 then 
 
 Now 
 
the Apostles Creed. 157 
 
 Now againfl all thefe Hereticks, was 
 our Saviour's being horn of the Virgin 
 Mary ^ defignedly mentioned in the 
 Creed, as is apparent from that ^ Ter- * ^^ ^^^'. ^^ 
 tulTtan oppofes his Nativity to the fore- ^^^^' 
 mentioned Herefy of the Apelleians : 
 And nhe fame is to be obferved through- 
 out the whole five Books of Irenausy 
 that Hammer and Scourge of all thofe 
 Primitive Herefiarchs, and particularly 
 throughout feveral Chapters of his third 
 Book, where he excellently well proves 
 the verity and neceflity of Chriji's afTu- 
 ming his bodily Subftance from the 
 Fleih of the Virgin ; and then in the 
 fortieth Chapter of the laid Book, he 
 concludes with an elegant Epphonemay 
 That all the various Blajphe?7iies of 
 thofe diverfe Hereticks were rejeBed 
 and condemned by the Churchy and de- 
 clared againft by her, and the contrary 
 truth preferved by all her Children^ 
 as a preciotis TDepofitum and mojl fa- 
 'cred Treafury. Unto which may be 
 added the Expofirion of this Article by 
 Gennadiits Maffdienfsy who applies it 
 not only againft zhtEbionitcSj but that 
 alfo ^ contrary to the \ ^^^^^ ,^_,, hamine-car- 
 
 OpiniOn of Marcion, he n?m ex Virginis corpore trahens, 
 
 derived his Body from ^ "^" ^^ co^lo Tecum nfferens. 
 
 , T-ir n n 1 TT- Inter Oper. Augufl. lom.X, 2J6 Eq- 
 
 the hlejb of the Vir- cUf. D.^mat. ^.i-g. 
 
 oiHy 
 
ijS ^Critical History^/ 
 
 gin^ and did not bring it from Heaveii 
 iziith him. 
 
 But the Birth of Chrijt of the Virgin 
 Maryj was not only employed by the 
 Compofers of the Creed to exprefs the 
 Subjed: from whence he derived the 
 Matter and Subftance of his Body, but 
 alio to affert the reality and certainty 
 of his Body ; that it was not fantaftical 
 and imaginary, but fubftantial and real ; 
 under which Notion, it may be confi- 
 dered in conjundion with our Saviour's 
 TaJJion^ Crucifixion^ "^Death and Bu- 
 rial-, which were all introduced to ex- 
 clude thofe Herefies, and the Abettors 
 of them, who maintained, That the In- 
 carnation oiChriJi was not true and re- 
 al, but only in appearance and fliew, a 
 meer Delufion and cheating Impreflion 
 on our Senfes ; which will not only ap- 
 pear from what iliall be hereafter faid 
 under each of thofe Particulars, bur alfo 
 from the various manner of expreffing 
 thefe KGts of Humiliation in the ancient 
 • Lib. I. c. 2. Creeds: In both of the Creeds of ' Ire- 
 p. 34. lib. I'fi^usj the Tajjion is alone put to figni- 
 <r. 4. p. 172.. ^y j^.^ Sufferings y Crucifixion^ ^eath 
 fc Ds Pr^/cri/). and Burial : In two of ^ TertulUan's, 
 '^'^^''f' ^^'- thtCrucifixion by it felf, doth the fame; 
 Virgin, ve- and generally our Lord's Crucifixion 
 land. p. 385. comprehended his Tajfion^ and his Bu- 
 rial included \\i'^Death\ as it is in the 
 
 Creeds 
 
/^(? Apostles Creed. ijo 
 
 Creeds of Leo Magnus^ Ruffinus, Te- 
 trus ChryfologuSj Maximus Taurinen^ 
 Jls^ and others : And fometimes on the 
 contrary, his TaJJion contained his Cru- 
 cifixion^ as in a Creed of ^ Origen's ; • in Proeem. 
 and his l^eath comprehended his Bu- ^^^: "^ *^' 
 rial, as in the Creed of ^ Ignatius : ^V'Epift, ad 
 Which variety of Expreflion naturally '^^^//^/. p. 52- 
 leads us to this conclufion, That feeing 
 thefe terms did mutually include or in- 
 fer each other, and either of them were 
 indifferently mentioned, that therefore 
 they were primarily intended for one 
 and the fame thing; which, as it will 
 be proved, was to declare, that the 
 Body of ChriB was real, true, and ma- 
 terial. 
 
 The firft Creed, wherein they are ex- 
 preiTed all four together, is a Creed of 
 St. Aujiin's, who mentions them ac- 
 cording to our prefent Form, "" fufFered " ^^^^^ fub 
 
 J r> • ft-1 -. '^ J Pontic Pila- 
 
 nnder Ponrms Pilate, was crucified, ^^^ ^^^^^^^^^^ 
 dead and buried ; from whom, as it is monuus, & 
 probable, the Compilers of our Creed ^'P"^'"'' ^' 
 received it, who judged not oneof thele ^^z. Tom.^. 
 Particulars to be a fuperfluous oppofi- p. i^i. 
 tion to this Herefy, but all of them ne- 
 ccifary, fmce they were each of them 
 particularly impugned and denied, and 
 were moft fit and proper to confute and 
 gainfay thefe fottiih and blafphemous 
 Hereticks. 
 
 That 
 
6o y^ Critical History ^/ 
 
 That this abominable Tenet was fub- 
 verfive of the whole Gofpel, the Primi- 
 tive Writers againft thofe falfe Dodlors 
 have abundantly fliewn ; fufRcient where- 
 of may be feen in the remaining Works 
 of Irenatis^ TerUiUian^ and Epipha- 
 nius^ wherein it is clearly demonftrated. 
 That if Chriji had been incarnated and 
 fufFered only in fliew and appearance, 
 he had been the greatefl: Deceiver and 
 Liar that ever was in the World ; his 
 Murderers would have been excus'd, and 
 freed from that moft horrid and enor- 
 mous Crime ; he could not poflibly have 
 been the Saviour of Mankind, neither 
 Ihould we have been at all obliged to 
 him, but fliould have been moft mifera- 
 bly cheated and deluded by him ; and it 
 would be our greateft folly to fuffer for 
 his fake, who only pretended to have fo 
 done for ours. 
 
 Thele being then the natural and 
 tremendous confequences of rhis horrid 
 and portentous Opinion, it feems almoft 
 incredible that any fliould ever have en- 
 ternained or believed it : But the primi- 
 tive Records contain too numerous Spe- 
 ctacles of fuch unhappy and milguided 
 Souls, who even at the dawning and 
 firft appearance of the Gofpel- Sun, en- 
 deavoured tQ obfcure it by thefe black 
 and fulphuresus Vapours ; the Incarna- 
 tion 
 
the Apostles Creed. k^i 
 
 tion of our Saviour was no fooner 
 preached, but it was almoft as quickly de- 
 nied, and thatnot only by//^^/Z?^^/j- and 
 Foreigners^ but even by thole who pre- 
 tended to be his Difciples and Follow- 
 ers : Unto whom it is probable, S^.John 
 refers in his ' General Epijlle^ u here => r John \v, 
 he writes, That there were then in the ^' 3- 
 World certain Antichrijiian Spirits ^ 
 who would not confefs that Jefus Chrift 
 was come in the Flejh\ which ungodly 
 Spirits were without doubt the Gno- 
 Jilcksy who, though crumbled amongft 
 themfelves into innumerable Sed:s and 
 Divifions, yet univcrfally agreed in de- 
 nying the truth and reality of our Sa- 
 viour's Body, affirming it to have been 
 fantaftical and imaginary, only in fliew 
 and appearance ; from whence they 
 were called T>nceta^ AcKrJcuy and Than- 
 tajiafla^ <^uv]ctcna,^a)^ the Father of all 
 whom was Simon Ala- 
 gusy ^ who tauqlot^ that . , ^ , ^ ,r ^u -a 
 
 / r^u -n J 1 ^ Affcrebat fe efTe Chriftum,^ 
 
 /je was ^hriit', and that tempore Tiberii in Filii perfona 
 
 in the time <9/' Tiberius putative apparuifle. Aug, M ^4-^ 
 he appeared in Jhew , ''^' ''■' P'^^' 
 in the Terfon of the 
 Son : Now that which Simon Magus 
 afferted of himlelf, when he imagined 
 himfelf to be the Son, other fucceed- 
 ing Hereticks affirmed it of the Son 
 
 M bimfelfi 
 
i6i yf Critical History^/ 
 
 himfe!f; z."^"" Mcnander^ 
 
 a MfWf©-, iki^^my^'ttUdi- his immediate Follower 
 
 .....TW.m./...iiMM5. ^^'^ Difciple, Qr^/^;/, 
 
 b Sarurninus dicit ChntUim in MarCtOn^ with ^ SatUV- 
 fubHanm corpors non fuilTe, & ^^^"^^^^ Bafilldes, and O- 
 Phantafmate tantuiii quah pa 11 urn l ii /t* j 
 
 fuiffe. Tenuii deprAfcrtpt. adverf. thcrs, WHO all amrmed, 
 H^er^/. />. 93- That Chrift Z?^^' ;/^ fnb' 
 
 nifTe in Phantafmate, fine Tub- jt^nj: lal t kjh.but that 
 
 (tantia carnis fiiiiTe. i^, i^;^. p.93. his Body 'ii.'as a mere 
 
 Thantafm and /Ifpa-^ 
 rition^ which was neither really born^ 
 nor truly fuffered. I might add the 
 Names of feveral other Hcrcticks, who 
 embraced this fame unhappy Opinion ; 
 but to endeavour the enumeration of 
 them all, would be too tedious and 
 burdenfom, feeing from the very firft 
 promulgation of the Gofpel, through- 
 out an uninterrupted feries of feveral 
 Generations, there ceafed not to be 
 fbme or others under the Names oi Si- 
 monians^ Valentinians^ Manichees^ and 
 the like, who did blafphemoufly deny 
 and ridicule this necefTary and fundamen- 
 tal Point, That J e fits Chrijt is manifeft- 
 ed in real and fubftantial Fleih. 
 
 The unconftrained coofequences there- 
 fore of this Herefy being fo hideous, 
 and the Abettors thereof fo numerous, 
 and appearing under various Shapes and 
 divers Forms, it is no wonder that the 
 
 Compilers 
 
the Apostles Creed. idj 
 
 Compilers of the Creed introduced fo 
 many terms in oppofition thereunto 
 
 Now that the Birth of our Saviour 
 was intended for this End, is evident 
 from the Creed of Ignatius^ wherein, 
 in contradidion to thtic fantajtical He- 
 reticks, he expreflfeth this Article, not 
 fimply by Chrifs being born, but by 
 his being * truly born 
 of the Virgin Mary; » •£>. m^s^'^, 3.^.:a.^^% ^'jj^v'^^ij. 
 
 V , . , ^ , . ."^ Epiji. ad Trallef p. 51. 
 
 and in the. begmmng ^' 
 of his Epiftle to the 
 
 Smyrna ans^ he ^ glori- ^ \cioiZco ^ ©^'^v, — cio,}T« ^ 
 iies God for their firm- ^-^ -7.,7-*'*^^ ^-^^t^ti 
 ;?^/f i;/ r/:?^ immoveable ^^ .i^j^^ a^.^^^ :':^^ C^^-«« — yf= 
 /'^i^/?, ^/:?^2^ Chrift was jlf^^/A'-" '^^'^^^^^ ^^ ^r^^e^'vy. p. ia^» 
 ^n//y ^/ r/;^ Seed of 
 David according to the Flejh^ and truly 
 born of a Virgin ; unto which may be 
 fubjoined, that in a Creed of Origen's 
 this Article is exprefTed, 
 
 bvcurLord'sbeinP^^^r;^ , "" Natus — eft in venute, H 
 ,JX-^r J ^' ^^ & non per imaginem. i;? Prtfce;^. 
 
 in Truth and not in Ap- ny^ ^ ji,^-,, 
 fearance. 
 
 That our Saviour's Paflion was like- 
 wife introduced for the fame defign, 
 as having been particularly attacked by 
 the formentioned Hereticks, is alfo evi- 
 dent from the forecited , .^^^^,^ ,^^.^^ .^. ^^^.^ ^^^ 
 Creeds of ^ Ignatius ?,^^^. Epiji.adTraiief. ^.s^, 
 and ^ Orizen. in both ^ p^^^^^ ^^^ '" ventate, & noa 
 
 n 1 • i_ V- r>\ r per imaginem. ibid, ut ant ea, 
 
 of which this Claule ^ ^ 
 
 M % runs. 
 
i($4 ^CriticalHistory^/ 
 
 runs, That be truly and not imagina- 
 rily Jujfered under Pontius Pilate ; and 
 from tiiat other fore quoted place of 
 Ignatius^ wherein he blefleth God for 
 the Smyrn£ansj that they firmly adhe- 
 red to the immoveable 
 H K«; «v.^^;5 >v^>^^v, ^K rj,^s^ Ym\\ t\\2xChri[l^ truly 
 
 z^*^.v^;.«.. p. 2. fuffered, and not as 
 
 fome Unbelievers af- 
 firm^ that he only fiiffered reputatively 
 and according to outward appearance ; 
 and from the Comment of St. Cyril of 
 Jerufalem on this Article, which is, 
 , , ~ ^^ . ,, That ^ Tefus fuffered 
 xW.^ z^av7..v «v^e-;;v..v, ^ f ho^^.i, truly for all Men ; for 
 €-£cu^(^y hoe Si>Ky,(riq v. xit^aa-ic, ^ J)'is Qrojs was not in 
 
 demotion in opinion , 
 nor bis T)eath in opinion. And in- 
 deed, the Pailion of Cbrijt is fo con- 
 vincing an Argument of the realiry of 
 his Incarnation, that it is furprizing how 
 any could poffibly withfland the torce 
 <^Terfuii ^f thereof; for to aiRrm with the "^ Sa^ 
 Zrf'm're'f' ^ ^ Bafiltdians , and others, 
 
 p. 93. ^ That Cbrisi fuffbred only in fanc) and 
 ^ idem ^^/^ fliew, was a poor and mofl ridiculous 
 Evafion ; at which rate, a Man may ar- 
 gue againft thofe things that can be 
 proved by the mofl: lenfiblc and vifibie 
 Demonfl:rations. 
 
 c When 
 
the Apostles Creed. i6j 
 
 When Marinus the Barde/ianift^ af- 
 firmed in the dialogues ofOrige/ij that 
 our Saviour thus iuffered ; his Ancago- 
 nifl: Adamanttus thus clofely replies up- 
 on him: ^T/'Chrifty?//: 
 fered only in the opt- " ^' ^^<»-4W, ^ ^^ <i,xy,&Hcc ^i- , 
 
 mon of Men, and not ^^^^^^ n,A«r(^ ^^v.V/0 -^^ x-- 
 
 in reality^ then Herod e^«, aoKT^ri >^ 'i*;*?^? w**£(^*;<?, 
 
 judged htm in opinion^ ^''V'1 t y'T\ "'^^^'^-T f^^^: 
 
 and Pilare wajhed his ^^ ^^^ ^^^ eff^ut);?, h^-i-.TH ^ 
 
 Hands in opinion, and *'' ^J^vA a/5-*<^ <^ctyUx[^ono, o^okj- 
 
 Judas ^^^r^j/^^ Z;i;^ /';/ ;" i^J^'lZ^ if 7^1^'"^ 
 opinion, and Caiaphas ^^^o^yyrmy tc tix ixyjAx.. Dialog.^. 
 adjured him in opinion, P- ^^^9. no 
 ^^//^ r/^^* Jews feized 
 him in opinion, and the Apofiles "were 
 only in opinion, and his Blood was jhed 
 in opinion, and the Ev an ge I iJIs preach- 
 ed the Gofpel in opinion, and he came 
 down from Heaven in Opinion, and in 
 opinion returned thither again ; and in 
 a word, the Salvation of Men is only 
 in opinion , and not in truth and cer- 
 tainty. Now as no Man would be fo 
 abfurd and unreafonable, as to afcribe 
 all this to opinion and fancy, fo it fliews 
 a moft wilful perverfenefs and obftina- 
 cy for any Man to afcribe only one 
 particular ad thereto, when he efteems 
 others in the fame circumftances to be 
 undoubted and real ; if the Adions of 
 Caiaphas, Herod and Tilate, relating 
 
 M 3 ^0 
 
i66 ^Critical History of 
 
 to our Saviour's Paflion, were true and 
 lubftantial, it was very unfair to deny 
 the Paflion it felf fo to be, feeing it was 
 equally attended with the fame ocular 
 and vifible Demonftrations : wherefore, 
 the Fathers well underftanding the 
 ftrength of this Argument, frequently 
 prove the certainty of the Incarnation 
 from the Pafficn, as is to be feen in the 
 works of Iren^us^ Tertullian^ and o- 
 thers ; and that all Cavils might be pre- 
 vented, and all Pretences be removed, 
 as if it were a doubtful and uncertain 
 Tradition, the Compilers of the Creed 
 have taken care to exprefs the time of 
 the PafTion therein, viz: that it was un- 
 der Tontius Tilate. 
 
 This is the obfervation of Ruffinus^ 
 
 Ihat the ^ framers of 
 
 ^ Cautiffime autem qui Symbo- the Creed have moPt 
 
 lum tradiderunt, etiam tempus ^- n -■ yj.t 
 
 quohsec fun Pcntio Piiato gefta cautioujly mevaiou d the 
 
 funt, defignaverunt, ne ex alkjua time of the 'PaJJlou , 
 parte velut vaga & incerta geilo- ^f^^f ^^ rj^^^ ^^^^^^^ p^^^. 
 rum traditio vacij'aret. Extof. in . _^., i n - 
 
 By,nb. §. 20 p. 570. tms Pilate, lejt tn any 
 
 manner of way it fhould 
 be reputed a wandring and uncertain 
 Tale: And indeed, the folhcitous exa(3:- 
 nefs of the ancient Churches is very re- 
 markable herein, fince there is fcarce a- 
 ny Creed extant, wherein our Saviour*s 
 SufTerings are not expreffly mentioned 
 to have been UHidei: Tontius Tilate^ 
 
 thgic 
 
the Apostles Creed. 167 
 
 that is, at that time when Tontius Ti- 
 late was Procurator, or Governour of 
 Judaa^ wherein the Creed obferves the 
 manner of Calculation then ufed ; for 
 as in thofe Days, they made their com- 
 putations by their Governours, and re- 
 ferred their hiftorical Events to the re- 
 fpedive time of their Government, fo 
 the Pafiion of our Saviour is here re- 
 ferred to the Government of Tontius 
 Tilate ; who, as ' Jtiftm 
 Martyr, with others, , ^ 'fi^i n^v?/^ na^r^ ? 5^.^V« 
 
 informs us, was rrocu- ^^,^ ev,?^^^^,. ^pd 1. p. 60. 
 rator oijudaa^ fent thi- 
 ther by the Emperour Ttberiiis to ex- 
 ercife that Office, which chiefly con- 
 fided in the receiving and dii'pofing of 
 the pubhck Tribute and Revenue, be- 
 ing in (ubordination to the Governour 
 ot Syria^ part of whofe Province Jtidaa 
 was; with whom, neverthelefs, he re- 
 ceived from the Emperour power of Life 
 and Death within his peculiar Diftrid: and 
 Jurifdidtion. 
 
 But unto the Partion of our Saviour 
 in general, there is added in the Creed 
 the particular manner thereofi viz>. that 
 it was by Crucifixion, that he was pub- 
 lickly lifted up on a Crofs, and being 
 nailed thereunto, hung between Heaven 
 and Earth in an open and vifible place, 
 where all the Spectators might, with- 
 M 4 out 
 
1(58 ^Critical History 6// 
 
 out any delufton of their Senfes, eaftly 
 know that he was a Man, and that he 
 was that very Man who was commonly 
 known by the name of Jefus of Na- 
 zareth^ and not Simon che Cyrenian^ 
 as Bafilides and his Followers blafphe- 
 moufly imagined ; concerning whom, 
 the Primitive Records have left ns this 
 account , That they 
 • n«<5«v 5 xs^^^^v^ g7^^^5 ^.V^, a affirmed. Chrift dii 
 
 T 3 X6<5-3y syofpaQey e^i^y'^cc, yO?,, ij^^f SimOtt Of CytCnC, 
 
 ^ ''^— /if"'""''^ ^'^" ^ tf^e bearer of his Crofs, 
 »*v, ««^' «5 r «V<xyf^a^ <?^^|<'.v§c. being taken by the 
 
 Theodoret. Ep'it. Htcr, Fab. lib. i. in JewS for h'^771 fpit'^rcd 
 
 ^ J ^ ' tn hts ftead, whuff he 
 
 flood by^ and laughed at their foily and 
 miftake ; from 'whence they farther af- 
 firmed^ that ijve mufi not believe on 
 him who was really crucifi.sd,, but on 
 him who feemed fo to be. Which hor- 
 rid Opinion being an evident lubverfion 
 of the Gofpel^ and a total dcftrudion 
 of the very Foundation of Chriftianity, 
 it is no wonder, that to declare our 
 Faith that Jefus Chrtft was cnicified^ 
 as well as that a true and real Man {o 
 fuffered, the Compilers of the Creed in- 
 ferted this Ciaule therein, that every 
 true Believer might at once yield his 
 aiTent hereunto, that it was a real Man, 
 and that it was really Jefus of Naza- 
 reth 
 
the Apostlfs Creed. i6^ 
 
 reth who was crucified by the Jews at 
 Jerufalem: in a conformity to which 
 Interpretation, Ignatius thus exprefles 
 this Article in his Creed, That he 
 
 ^ was truly crucified \ 
 
 and where Efiphani- ' 'Axr.ea^ kcw^aOij. Epijl. ad 
 
 MS largely explains the ^^"^ '^ ^■^^' 
 
 Creed, he gives thisfenfe 
 
 of the prefent Article, ,^ n«^.,\ c^ «a«^«'«s eVi gr ^^^g, 
 
 1 \ v. r- rr 1 ' Ad'uerJ. H£reL lib. 7. tu Coffipend. 
 
 that he "^ fujfered in Fid. caM. p.462. 
 truth upon the Crofs. 
 
 Bat left it might be by any one fiip- 
 pofed or imagined, that the Eyes of the 
 Beholders were cheated by a delufion 
 and pretended Crucifixion, or that by 
 Witchcraft, Sorcery, thediftance of the 
 Objed:, difturbance of the Air by wrong 
 Mediums, or any fuch like way, their 
 Sight might be fo far deceived and im- 
 pofed upon, as to apprehend him who 
 was nailed unto the Crofs, to be a 
 true and fubftantial Man , whilft he 
 was no other than an imaginary Ap- 
 pearance, and a mere Chimxra: It is 
 farther inferred in the Creed, That our 
 Lord was not only crucified, but that he 
 was alfb dead-, when on the one hand, 
 being deprived of all vital operation , 
 he could not by Magick or any other 
 Tricks deceive them ; and on the o- 
 ther hand, they themfelves without any 
 impediment or hindrance, might freely 
 
 employ 
 
170 ^Critical History of 
 
 employ all their Senfes to fearch into 
 th€ certainty and reality of his bodiiy 
 Subftance, and eafily difcover his Delu- 
 fion and Cheat, if any fuch there were ; 
 Wherefore Ignatius doth in his Creed 
 thus mention this Claule, That he 
 ^ truly d'ted\ the hea- 
 ^ • *AAjj«'*?,--a;re^^^v£v, /3;.e^ov7&'v qjenl)'^ earthly^ and in- 
 
 „■«,. Efiji. «i Trailef. p. 51. femal Inhabitants be- 
 
 holding it : And Ori- 
 gen in his Creed thus 
 
 b Communem hanc mortem exprcfTeth it. That he 
 vere mortuus elt. in Proxm. lib. , ' , ,- ; 
 
 ^ ^^^«,. ^ truly died our common 
 
 T>eath. 
 Now there may be feveral reafons 
 alledged , for which the Death of 
 Chrift is placed in the Creed, and there 
 employed to prove his Incarnation ; 
 of which I fliail mention but one, that 
 is urged to very good purpofe by 
 TertuUian againft the Marcionites , 
 and other aflertors of a fantaftical and 
 imaginary Incarnation ; the fum vvher<i- 
 of is this, that the whole Goipel is 
 fubverted, or is an unprofirable Fable 
 and Whimfy , i^ ChriB did not die ; 
 and Chr'tft could not die, if he had not 
 had real and fubftantial Flclh: For, as 
 the faid Father writes, by the biafi'Iie- 
 mous Imaginations that our Saviour's 
 Body was only in ihew and appearance, 
 
 ' i(.e 
 
the Apostles Creed. 171 
 
 • the whole work of 
 
 God ir overturnpd the ' ^?//"!? ^^ ^""^""^ ^^^ ^P"^* 
 U-t-^ IS OVermrneay me ^^^^^ Chnftiani nominis & pon- 
 
 entire weight and fruit dus & fruaus, mors Chtifti ne- 
 of Chrifiianity , even \^T' T""'"^ .^'"^ imprefse Apo* 
 
 -ft cT) fK, f V^L -n. "^'^^ demandat, utique veram, 
 the UeatrO of Cnnit, fummum eam fundamentum e- 
 is denied^ which the vangelii conllituens & faluds no- 
 
 Jpoftle fo e.prejjly af- ^ ^n.l^^rlSr'vot i^"-" 
 
 fertS to be true^ con- mis quod, &c. Porro fi care e- 
 
 ftitUtini it the f/;i^/ jus negatur, quo modo mors ejus 
 
 •n j'^^- r ^1 r-^ n s^neveratur ? qu3e propria carnis 
 
 toimdation of the Gof eft paffio devertentis in terram. 
 
 felj of our Sdlvation de qua eft fumpta fecundum le- 
 
 and his Treachinz ; ^'"' n ^''''''''' ^^'"'^- ^""^ 
 for^ faith he^ I deli- 
 vered unto you fir ft of all ^ that Chrift 
 died for our Sins according to the 
 Scriptures , and that he was buried^ 
 and that he rofe again the third T)ay 
 according to the Scriptures : Now if 
 if his Flejh be denied^ how can his 
 his Death be ajferted? which relates 
 to Flejh returning into the ground^ from 
 whence it was takeUy according to the 
 Law of its Author. 
 
 By the T>eath oi Chrift^ is fignified 
 the reparation of his Soul and Body, 
 by which the vital Union being Aiffoiw- 
 ed, he was in a perfed incapacity ro 
 perform any living Ac- 
 tions : ^ "Death y faith ^ ^^^rs feceffio quaedam efl 
 
 Jmbrofe, is the fecef irkTeif/™.r".\T'x6:^^'" 
 fion or divifion of Soul 
 
 and 
 
172 ^Critical History^/ 
 
 and Body ; and ft) Athanafius makes the 
 formality of Death to 
 
 ^ <.'vxl^^C'^'^^l^x^?A^^^'^ conftft ^ in the dif- 
 
 Tom. I . de faht. advent. Jej.Chni. - ^i - n . ■ 
 
 p 5^7, jtinctton or feparatton 
 
 of the Soul and Body : 
 after which, each of thofe two eflen- 
 rial Parts of Man goes to its proper and 
 appointed place, the one to the Grave, 
 and the other to the invifible recepta- 
 cle of departed Souls ; according to 
 which univerfal Law of Nature our Sa- 
 viour died, that is, there was a repara- 
 tion of his Soul and Body ; and then, 
 according to the manner and cuftom 
 of all Mankind, his Body was commit- 
 ted to the Grave, and his Soul went 
 unto the Dwelling and Habitation of 
 feparated Spirits ; both of which im- 
 mediately follow in the Creed, the for- 
 mer in the term Buried^ and the lat- 
 ter in this Claufe , he defcended into 
 Hell. 
 
 Now, as for the Burial cf our Sa- 
 viour's Body, that as well as the pre- 
 cedent Claufes, was alfb introduced a- 
 gainft thofe Heretickj, who impugned 
 the reality thereof; this being a moft 
 fenfible and undeniable dcmonftration , 
 that he had a material and fubftantial 
 Body, feeing any one might then have 
 both felt and feen, that what was bu- 
 ried, was real and certain, and that it 
 
 could 
 
the Apostles Creed. 173 
 
 could be no other than a true Body of 
 Flefli, which was committed to the 
 Grave ; for, as Theodoret well obferves 
 asainfl: thele Hereticks, ... , ^ , , 
 
 The ^Burial of our S a- ^j^,, ;,,v^, ^v^ ^ .^.^^ .^^. 
 viour was a fiifficient ^'^'0 ^'^^^> '^'^^^^ 5e^r»,?, — to7$ 
 confutation of them : C-^^-^^ f^j^^y «^7^..^.^:4.,/^. 
 
 •^ . ''. , , . Dialog. 3. Ajt*^ p.oi. 
 
 y^r /^ le'^sij neither his 
 Soul nor his Godhead which the Grave 
 received ; but his Body ; for Graves 
 are prepared for Bodies : In which 
 fenfe, this Article is generally applied 
 by the Primitive Commentators on the 
 Creed, as by Epiphanius^ who writes, 
 That hereby we are obliged to believe, 
 that ^ his Body was bu- 
 ried in truths reinain- ^ t« (^j>^ct](^ tj.(pU'](^ ^ dx^-- 
 
 zng without a doul ^^v.^W?. .^^ ^./v.v^, cWa.^.v- 
 
 three TDays , void of t^ ^^^ -^ Qi^oov^, y<«7a7f^ev7®- ci 
 
 Breath and Motion, --^^^j--^ C-r^^^-<^y^^ 
 
 wrap d in a Linen Anace^hai ^. '^■^i. 
 
 Cloth y laid in a Tomb, 
 
 and fecured by a Stone, and the Seals 
 
 of thofe who rolled it on \ and by 
 
 MaximusTaurinenfis to the fame purpofe; 
 
 that our Saviour's Burial 
 
 ^declared him to be '^ Sepulms eft, ut qui veremor- 
 
 4.^^.h. J J ^ 1- tuus, &C. i»S7;«^. Hc^«. p. 2.39. 
 
 truly dead', not much d Sepultum dicis, ut veram 
 
 unlike to which, T^etrUS c:^.^nem Chrifti, moitemque non 
 
 C/;rW^-/::^f/J faith hereon, P^rianaoriam prober confcffio 
 
 That "^"the QonfeJJion of p. cj. 
 the Burial of our Savi- 
 
 our^ 
 
174 ^Critical History of 
 
 otiVy proves that he ajjumed true Flejh^ 
 and that he really died. 
 
 So that after our Saviour's Expiration 
 on the Crofs, and the Diflolution of the 
 vital Union between Body and Soul, 
 that he might in every thing become 
 like unto us, (Sin only excepted) and 
 by his perfonal Endurance fand:ify e- 
 yery ftate and condition to all his Mem- 
 bers, he permitted his Body, like unto 
 ours, to be buried in a Grave, and com- 
 mitted to the Earth, vvhilft his Soul 
 fled to the invifible receptacle of dif- 
 united Spirits and leparated Souls, which 
 is contained under the following Article, 
 he defcended into Hell^ and will be the 
 Subjed: of the enfuing Chapter. 
 
 CHAP. 
 
the Apostles Creed* ly^ 
 
 CHAP. IV. 
 
 The T>efcent of our Saviour into Hellj 
 was never queflioned by any: "Dif- 
 ferences in the Explication thereof: 
 The Moderation of the Church of 
 England herein. This Article re^ 
 lates^ P irft, Something done by ChriftV 
 Soul^ which excludes the Burial of 
 his Body from being dc/igned there- 
 by ; and^ Secondly, Something done 
 by his Soul in its feparate Jiate^ ex- 
 chiflve of the Sujferings thereof^ 
 wkilft he was alive: No exadt a- 
 gr cement in the Notions of the ^ri- 
 mitive Writers hereabouts : The ex- 
 plication of the word Hell or Ha- 
 des, as it is in the Greek .• No one 
 IVord in the modern Engliil), French 
 or Dutch, comprehenfive of the full 
 fignification thereof : Hell in old 
 Englilh, exa6ily anfjuers to the Greek 
 Hades, which properly fignifies the 
 habitation or receptacle of all fe- 
 parated human Souls^ whether good 
 or bad: The Pagans, from whom the 
 propriety of any Greek or Latin <Suord 
 is to be fetched y underjiood it in 
 this fenfe : The modern^ or at lea H 
 $ the 
 
y6 ^Critical History of 
 
 the ancient Jews, placed all fepara- 
 ted Souls in Hell : The Primitive 
 Chriftians affirmed^ That all good 
 Souls immediately after their fefa- 
 ration from the Body^ fajfed into a 
 place of Joy and Happinefs^ which 
 they termed Hell, as is at large pro- 
 ved. In the declenfion of the Greek, 
 and chiefly of the Latin Tongue^ the 
 word Hell began to be foUtarily ap- 
 plied to the Manfion of departed 
 wicked Souls : Origen amongFt the 
 Greeks, doubted of the Taff^age of 
 faithful Souls into Hell^ fince the 
 Refurre5lion of Chrift : But after 
 him^ the ancient T>oBrine^ that all 
 Souls go to Hell^ and remain there 
 till the RefurreEiion-T^ay^ generally 
 prevailed in the Eaft, hotne to this 
 very T^ay : Ambrofe, and after him 
 Jerome, and others^ entertained the 
 fame notion in the Weft, as Origea 
 had in the Eaft : Auftin was uncer- 
 tain and wavering in his apprehen- 
 fions hereof: The receffion from the 
 ancient Opinion., occafioned by the 
 mutation of Languages and fVords : 
 The word Hell in the Apoftolick 
 fenfe , could not according to the 
 propriety of Speech^ fig'^^y ^^y ^' 
 ther things than the ft ate or place 
 
 of 
 
the Apostles Creed. 177 
 
 of feparated human Souls ^ whether 
 good or bad. The meaning of the 
 word defcended ; it fometimes only 
 Jignifies a fimple Removal from one 
 place to another : Ufed in the Creeds 
 hecaufe it was a popular kind of 
 Speech arifing from the common opi- 
 nion^ that Hell was in the Bowels 
 of the Earthy or under the Earth ; 
 from whence it was called by the 
 Latins Infernum, and by the Greeks 
 Hades , and the like : Some of the 
 Fathers imagined Hell to be in the 
 heart of the Earthy others under 
 the Earth \ and fome were uncer- 
 tain of the fituation thereof but all 
 apprehended it to be the common 
 Lodge of departed Souls ; and in a 
 conformity to the common ^DialeSfj 
 ufually termed the Tafage thither 
 a defcent into Hell, as in this Ar- 
 ticle of the Creed:, by which they 
 meant no other^ than that our Sci- 
 viours Soul being feparated from 
 his Bodyy went by a local motion to 
 the unfeen Habitation of departed 
 Souls ^ where it remained till his 
 Refurre6iion-T>ay : JVhich is far- 
 ther proved from the ends of his 
 going thither ; which were chiefly 
 thefe four : Firft, 71? fan£lify tinto 
 
178 yf Critical History of 
 
 his Followers the Jiate and place 
 of their Souls ^ during their fepara- 
 tion from their Bodies : Secondly, 
 That he might undergo a necejfary 
 and principal part of his Humilia- 
 tion : Thirdly, That he might per- 
 fonally ^ and as the Head of his 
 Churchy conquer T^eath and Hell^ 
 which he did by returning there- 
 from^ and bringing the Souls offeve- 
 ral of the Faithful with him : Jlnd^ 
 Fourthly, That he might fubjeEi 
 himfelf unto the Laws of 'Death, 
 and be in every thing like unto us : 
 From whence it more evidently ap- 
 pears^ that the Defcent of Chrijt in- 
 to Hell fignifies no other-, than the 
 paffage of his Spirit unto the re- 
 ceptacle of feparated Souls, The oc- 
 cafion of inferting this Claufe in the 
 Creeds taken from the Arians, Eu- 
 nomx^w^^ and Apollinarians, -z^Z?^ i/^ a 
 more cunning way than the for- 
 mer Hereticksy affaulted the huma- 
 nity of our Saviour y by denying that 
 he had a reafonable Soul : The dif 
 ference between the Error of the 
 Arians and Apollinarians herein^ pro- 
 ved, that the Arians, or at leaB 
 fome of them, with the Eunomians, 
 held. That ChriftV Body was void 
 ^ of 
 
the Apostles Creed. 
 
 of a rational Soul : But that which 
 render d this Herefy the more con- 
 Jiderable and dangerous^ was the ef- 
 poufmg of it by Apollinarius the 
 Tounger^ the moji noted Terfon of 
 his Age for Ability and Tiety ; on 
 which account^ his Fall was a ve- 
 ry tender and fenfible lofs to the 
 Church: The time when he vented 
 his Herefy^ which was^ that Chrifl: 
 had no human Soul^ but that his 
 divinity fupplied the place there- 
 of: The confequences of which O- 
 pinion are injianced in fever al par- 
 ticulars, hi oppofition whereunto ^ 
 this Claufe was inferted in the 
 Creedy he defcended into Hell : Which 
 ^oint was fitch' d upon by the Go- 
 vernours of the Churchy becaufe of 
 all the Arguments tifed againft the 
 ApoUinarifts, it was the moji un- 
 anfwerahle : On which account^ it 
 is frequently urged by the Fathers 
 againji them^ and it falls in moH 
 naturally with the Frame of the 
 Creed ^ without dijfurbing the Or- 
 der thereof: The Time of the In- 
 tro du^ ion of this Article : The fir ft 
 publick Catholick Creed ^ wherein 
 it is founds is that of Aquileia ^ 
 recorded by RufEnus, though before 
 N % th^t- 
 
 179 
 
i8o -^Critical History <?/ 
 
 that in a private Creed of Epipha- 
 nius, a7id even before him in a Creed 
 framed by a Tarty of Arians at the 
 Council of knvcwmxm^ held Anno 35-9. 
 Several probable '^Defigns of thofe 
 Arians herein^ as to clear themfelves 
 from the fufpicion of the foremen- 
 tioned Herejy ^ to difgrace their 
 great Antagonift Apollinarius , and 
 by that means to create Feuds and 
 ^larrels amongB the Orthodox ; 
 who^ finding Apollinarius openly to 
 declare for his Herejy^ entirely a- 
 bandoned him^ condemned him in fe- 
 ver al Synods ; and at lengthy ac- 
 , cording to the Example of the A- 
 rians, inferted in the Creed this An- 
 tidote againjt his Herejy^ That Chrift 
 defcended into Hell : Which in the 
 A qui lei an Creed is ex pre (fed in a 
 greater Latitude^ by defending in- 
 to the lower Tarts ^ wherein the 
 Burial might be comprehended and 
 defigned : But as it is exprejfed 
 in the Roman , or our prefent 
 Creeds it can have no other than the 
 forenientioned Jignification\ which ^ 
 to prevent Miftakes^ is again re- 
 peated. 
 
 WE 
 
the Apostles Creed. i8i 
 
 WE are at length arrived to that 
 famous Article of our Saviour's 
 "^Defcent into Hell : The truth where- 
 of was never denied or queftioned by 
 any ; for the holy Scriptures do {o ex- 
 prelTly afTert it, elpeciaily that Text of 
 St. Teter^ cited from the '^Pfalmifl ^ 
 * Thou Jhalt not leave my Soul in Hell,, « AcIs ii. 24. 
 neither wilt thou fujfer thine Holy Gne 
 to fee Corruption ; that as St. ylujiin 
 aifnms, ^ none but an 
 
 Infidel will deny it. ^WX, ^ Qui^ergo mll.inftJeMs nega- 
 , 1 • 1 1 1 1 vent iuiijc apud inferos Chriltum ; 
 
 that which hath render- 7,^. ^. ^^ -j-^.^^ ^^iji. 99 p. 501. 
 
 ed this Article fo noted 
 
 and obfervable, are the various Senfes 
 
 and different Significations that have been 
 
 given of it: The particulars thereof are 
 
 ib multiplied, that I lliall not here go a- 
 
 bout to enumerate them. 
 
 In the Articles of P.eligion, fcr forth 
 in the Days of King Edward xXx^Sixtb^^ 
 this T>efcent of our Saviour into Hell, 
 was expounded by the going of his 
 Soul unto the Spirits who were in 
 Trifon^ or, in He 11^ where he preach- 
 ed to thtm. But in a Synod ten Yciirs 
 afrer, in the time of Queen Elizabeth, 
 when the Articles of the Church were 
 framed, which are now fublcribed, as 
 Dr. Fuller informs us m the ninth Book 
 of his Ecclcfiafical Htftory^ the 'De- 
 
 N 3 fcent 
 
iSi ^Critical History (?/ 
 
 fcent into Hell was barely mentioned, 
 without any explication of the manner 
 thereof; the Compilers of thofe Arti- 
 cles judging it imprudent and unreafo- 
 nablC) to impofe upon others any Ex- 
 planation wharfoever of a Point {o in- 
 tricate and obfcure, leaving every Man 
 in love and charity to embrace that 
 fenfe thereof which feemed to him 
 mofl genuine and proper; wherein the 
 Moderation of the Church of England 
 cannot be fiafficiently prailcd, and is a 
 mod worthy Pattern unto all others 
 in the like cafes, that they impofe not 
 their particular and private Expofitions 
 of a perplexed and obfcure Dodtrine 
 as Articles of Faith , and Terms of 
 Communion. Seeing therefore, that 
 fuch worthy Perfons as the Compofers 
 of the forementioned Articles , have 
 left every one to his liberty, to pitch 
 upon that Interpretation of this Arti- 
 cle which he efteems to be moft natu- 
 ral and eaiy ; it cannot be any way 
 culpable in me, to make an Eflay to- 
 wards the Explication thereof: Which 
 tliat I may the more effedually do, I 
 £hall proceed by degrees ; and Firfc 
 obferve, that what is Ipoken herein con- 
 cerning our Lord's IDefcent into Hell^ 
 relates to his Soul alone. As the diipo- 
 
 U 
 
the Apostles. Creed. 185 
 
 fal of his -dead Body had been before 
 declafcd' in the term Buried^ fo now, 
 there follows fomething in the Creed 
 relpeding Iblitarily and peculiarly his 
 Soul, or Spirit ; for the proof whereof, 
 I need not fay much in this place, fee- 
 ing it will be fully confirmed by the 
 whole enfuing part of this Chapter. 
 But yet, that I may not affirm any 
 thing without a diredt and immediate 
 Proof, this will be moft evident from 
 the confideration of the ufe that the 
 Orthodox made of this Point againft 
 that Herefy of tht Gnojiicks^ by which 
 they ^ denied the Sal- 
 
 *Vati0U of the Body ^ => Non fufcipienres falutem car- 
 
 and that at "Death ,,j,,^ ^,,^„^ ^^ iupergredi cce- 
 
 their Souls ajcended a- lum, — ad matrem, — iiec ordi- 
 
 hove the Heaven Un- i^em refurredionisfdunt, nolentes 
 
 J J ^ ' J inteliii;ere, — quemidmodum, — 
 
 to their determinated Dominus,~tri!nis diebusconver- 
 
 flace^ from whence ^^uis elt, ubi eiant monui, — dif- 
 
 thpM Ihall fin mnrp rp c-pulorum — anim^ abibunt in n,- 
 
 lioey JDaU no more re- ^^^^^^ lacum,-urque ad refur- 
 
 tUrn unto their Bodies-^ reaionem.—polt recipiences cor- 
 
 for asaioft this Notion P^^'^' — ^^"'^"^ ^^ conrpeaum 
 
 jr\ . • 1 n Dei. iren.hl.K. c.i6. p. ;^6. 
 
 andOpiniontheyltrong- ^ 
 
 ly argued, That it was an overturning 
 the Order of the Refurre^ion^ a de- 
 nial of our Lord's defcent into Hell^ 
 and by confequence of all his Follow- 
 ers \ who^ according to the. Scriptures 
 of truths mujt fir ft go thither before 
 they c^n be admitted to the perfeB 
 
 N 4 Frtii^ 
 
a Dicunt inferos quidem elTe 
 hunc munclum, qui fit iecunHiim 
 nos; interiorem autem homiiiem 
 ipforum dereLnqiientcm hic cor- 
 pus, in fuperccEleftem afcendere 
 iocum. Id. Ibid. p. 356. 
 
 184 -^CriticalHistory(?/ 
 
 Fruition of the ever blejfed God: Un* 
 to which convincing Argument, thefe 
 Hereticks could frame no ether Reply, 
 than ' that the Body 
 was the Hell of the 
 Soul^ and that ChriftV 
 beinj^ m his Body here 
 on Earthy was his de- 
 fient into Hell\ from 
 the 'Tains whereof he was fet free , 
 when by T>eath. he was delivered 
 from his Body : From whence it is moft 
 apparent, that the "Defcent into Hell is 
 to be underftood alone of our Saviour's 
 Soul. 
 
 For the farther proof whereof, I 
 might cite St Jerome^ who wj-ites, That 
 it ' '° was the Soul of 
 Chrifl which went in- 
 to Hell:, as alfo "" Eft- 
 phantiis , ^ Ambrofe , 
 ^ Or tgen^ ^ Athanafim , 
 with many others, who 
 ali appiy this Adtion 
 of our Saviour's to his 
 Soul alone ; employing 
 for this end that Text of the Apoftle, 
 cited by him from the Tfalmi^ ^ on 
 w^hich this Article is principally folmd- 
 I A^s ii. ^■]■ ed, ^ Thou wilt not leave wy Soul in 
 HeUj neither wilt thou fujfer thine 
 Holy One to fee Corruptions where, 
 
 by 
 
 . ^ Anima ejus dcfcendit in in- 
 fernuni. Tom. 5. Com, in 13 ca^. 
 Ofe. p. 74. 
 
 c Anchorat. p. 4S'4. 
 
 ^ Tom. 2. de Iricar. Dom. Sa- 
 tram. c. 5. p. iSi. 
 
 c Vol. 2. Ct/TW. /» '^ohan. Tom. 
 32. p. 419. 
 
 f Tom. r. de Incarn. Chr'tfl. ad- 
 iitrf. JpoUinar. p. 630. 
 
the Apostles CreeO. 185 
 
 t)y the Soul of Chrift , which God 
 would not leave in Hellj they under- 
 flood the rational part of Man, that 
 Spirit which diftinguifties him from a 
 Brute 5 and fubfifts after its difunioa 
 and departure from the Body : Where- 
 in it is mod probable, they were in 
 the right; for although the word Soul 
 may by a Metonymy be fometimes ta- 
 ken in Scripture for the Body^ yet it 
 cannot be lb underftood, where it is 
 placed in oppofition to, and contradi- 
 flindion from it, as in this Text it is. 
 And, as for the Creed it felf, the Bu- 
 rial of our Lord's Body having been 
 already afferted, the bare repetition 
 of the fame in other Terms , would 
 be an unaccountable Tautology, and 
 contrary to that Brevity which this 
 fhort Summary of Faith intends. But 
 then : 
 
 Secondly^ The T)efcent into Hell re« 
 fpefts not only our Saviour's Soul, but 
 relates to iomething done by it in its 
 feparate ftate , after it was difunited 
 from its Body by Death ; which ex- 
 cludes its having any reference to the 
 Miferies and Agonies that be fuflered 
 in his Soul whilft aHve. Now this 
 will mod evidently appear from the Ser- 
 mon of St. Teter^ recorded in the Se- 
 cond 
 
i8(5 ^Critical History of 
 
 cond of the A^s^ wherein he applies 
 that Text of the Tfalmtji, That God 
 would not leave his Soul in Hell^ un- 
 to our Saviour, after that the Jews 
 had by wicked hands crucified and 
 jlain him ; afluring his Auditors there- 
 from, that although they had crucified 
 and put to death the Lord of Life, by 
 means whereof his Body was buried 
 in the Earth, and his Soul gone to Hell, 
 yet thofe two effential Parts fliould re- 
 turn from their refpedtivefeparatedMan- 
 fions, and be conjoined in the fame 
 perfed: living Man again, according to 
 the Prophefy of T>avid^ who feeing 
 this before^ ffake of the ReftirreBwn 
 of Chrift, that his Soul was not left 
 in Hell, neither did his Flejh fee 
 Corruption ; where it is manifcft, that 
 the Being, or 'Defcending into Hell, 
 related unto the Soul of Chrift during 
 the interval betwixt his Death and Re- 
 furrecStion ; that, as during that time, 
 his Body was laid in the Grave, fo his 
 Soul went into Hell, where each of 
 them remained in their particular Ha- 
 bitations, till the reunion of them a- 
 gain by his glorious Re{urre6lion, which 
 was the Third Day after his Death and 
 Paffion. 
 
 Now 
 
the Apostles Creed. 187 
 
 Now fuitable to this Explication of 
 the forementioned Texts, were the No- 
 tions of the Primitive Fathers ; Atha- 
 najiiis in his Trad: againft ApoU'tnarimi , 
 concerning the Incarnation of our Lordy * 
 
 Hiews in fundry places, , ^^^, .^, ^,^« ^,^v«, r/|.^.. 
 " That whilji his Body ^ <^ rci,cp<v i-tt^j^mvIc «; ci p^^ 
 lay bnried in theGrave^ '^'^' ^ P-^^^- ^* 
 his Soul went into Hell^ to perform 
 in that place thofe feveral Atlions 
 and Operations which were necejfary 
 for the complete Redemption and Sal- 
 vation of Mankind \ that he performed 
 after his 'Deaths different Anions by 
 his two ejfential 'I'nrts:, by his Body 
 he lay in the Grave^ and conquered 
 Corruption ; by his Soul he went into 
 Helly andvanquiJhedT>eath, Where- 
 fore he writes in another Trad againft 
 the faid Heretick, That 
 
 ^ after the "Death of ^ f-]/ ^rf^ ^ C^^f^-lf- 
 Cnrilt, his Body lay m 4 ^vyj^ ci -rJ uU -x.^e/.r^t^yx;, 
 the Grave y and his •^^'■« y>\«^' j^' Mf* ^^^Jv zr^-^ 
 
 Sou/ went to Hell; L «. i7^„ «7J ^^;«, f Ji. „ 
 neither of which were ''-«" eixo^o^v. De faiut. advent, 
 deferted by his T>ivi- ^f^ i^^p.^64s^^d''-^* ^pdUnar. 
 nity^ according to that 
 Saying of the Pfalmift, Thou /halt not 
 leave my Soul in Hell^ neither wilt 
 thou fujfer thine Holy One to fee Cor- 
 ruption, And the Author of the Tiia- 
 
 kgues 
 
i88 ^Critical History of 
 
 logues concerning the Holy Trinity^ 
 
 extant amongs the Works of the faid 
 
 Father, writes, That 
 
 a 'Tx£f iif^^t c^ ula j^i^ ^la Chtift ^ for our fakes ^ 
 
 Lt'^.1;.' trTr'n^Z '^ent down by his Soul 
 p. 2.45. into Hell^ wh'tlH his 
 
 Body was laid in the 
 Grave. But, what need I multiply 
 Quotations to prove a Point fo univcr- 
 fally atcefted by the Ancients in innu- 
 merable places of their Writings ? Let 
 therefore the fuperaddition of thefingle 
 Teftimony of Fulgen- 
 
 b Humanitas vera Filii Dei nee tlj^^ fufficc, That ^ after 
 
 tota in fepulchro fuit, nee tota in ^/ cr\ ^1 r ^i c 
 
 inferno, fed in fepulchro fecun- ^^^ Death of the dOU 
 
 diim veram carnem Cbriftus mor- ofGod^ his whole Mu- 
 
 tuusjacuit, &fecundum.n.mam canity was neither in 
 
 ad infernum Cnriltus delcendit. . ^-^ . jj ,, 
 
 AA Trafmund: lib. 3. c. 34. p. 76. the Orave, nor in tielt^ 
 
 but that he lay dead in 
 the Grave with his Body., whilji he 
 went into Hell with his Soul. From 
 all which it is mod evident, that the 
 *Defcent into Hell relates only to the 
 Soul oiChriJi during its feparation from 
 the Body, or the time that intervened 
 between his Death and Refurredtion ; 
 w^hich being premifed, I come now to 
 confider the Article it fclf, or what is 
 predicated therein concerning our Lord's 
 feparated Soul, which is. That he de- 
 fcended into i He II; wherein thefe two 
 xhings fliall be examined : Firff^ The 
 
 j?iace 
 
the Apostles Creed. i8p 
 
 place whither he went, which was 
 Hell : Secondly^ The manner of his go- 
 ing thither^ viz. by defcendingj he de^ 
 fcended into Hell. 
 
 Only before I fpeak to either of thefe, 
 I mud be forced to premife one thing 
 more, which is, that I do not pretend 
 to affirm, that all the Fathers and Pri- 
 mitive Writers had the fame exad No- 
 tions and Conceptions of this Article of 
 the Creed, fmce without any Refledlioa 
 it is too manifeft, that feveral of them 
 had no diftind; and clear apprehenfions 
 thereof, but were uncertain and confu- 
 fed in their Notions thereabouts : Where- 
 fore, it will be fufficient for my pur- 
 pofe, to prove what follows to have 
 been the generally received Opinion, and 
 that it is the mod natural, eafy, and 
 unconftrained Interpretation of this per- 
 plexed and obicure Article, he defcended 
 into Hell, 
 
 Now, as for the firft thing, the 
 flace whither Chrtft defcended, which 
 is faid to be Hell ; it is mod certain 
 that we have not any one word in our 
 modern Englifh Dialed:, nor by what 
 I could ever underftand, in any ocher 
 of the prelent European Tongues, to 
 exprefs the Greek word by : The word 
 in Greeks which is ^^)?$-, Hades^ figni- 
 i fies 
 
ipo yf Critical History^/ 
 
 fies an invifible place, wherein all lepa- 
 rated Souls , whether good or bad , 
 righteous or unrighteous, are received 
 and contained, as fliall be hereafter pro- 
 ved; the half of which fignification , 
 is only expreffed in tht French word 
 DEnfer , and in the Englijh and 
 "Dutch words Hell and Helle ^ feeing 
 they are always taken in an evil fenfe, 
 and do fohtarily denote the Manfion 
 and Habitation of wicked and ungodly 
 Souls. 
 
 It is true indeed, that in the ancient 
 Englijh Dialed, the word Hell was ta- 
 ken in a larger ftnfe, for the general 
 receptacle of all Souls whatfoevcr; and 
 even no longer ago than the old Tran- 
 ilation of the Tfalms^ which is ftill re^ 
 tained in the Common Trayer Book^ it 
 was ufed in this general Acceptation,. 
 as in ^fal. Ixxxix. 47. What Man t^ 
 he that liveth^ and jh all not fee "Death ? 
 Shall he deliver his Soul from the 
 Hand of HeU? Where HeU niuft be 
 underftood of the general receptacle of 
 all Souls, or otherwife the. words of the 
 Vfalmiji would not be true; for, all 
 Souls do not go to that Hell which is 
 the place of the damned : And even long 
 ^cofftmentary before that, as ^ Dr. Tower Ton informs 
 
 on the Creed) . r, r%r r • t. 
 
 p. iio. us, m a daxon Diicourle wrjtten above 
 
 feven 
 
^Z^^' Apostles Creed. ipi 
 
 feven hundred Years ago, it is (aid of 
 Adam^ That after he had lived nine 
 hundred Tears^ he went with Sorrow 
 into HeU\ where, fince none but re- 
 puted Hereticks ever denied the Sal- 
 vation of Adanij it \s> moft realbnable 
 to conclude, That by the Hell to which 
 he went, nothing elfe vi to be under- 
 ftood than the common receptacle of 
 all departed Souls, whether good or 
 bad. Which ancient fenfe of the word 
 Hell^ may be farther confirmed from 
 the primary and original fignification 
 thereof; according to which, it imports 
 no more than an invifible and hidden 
 flace^ being derived from the old Saxon 
 vvord Hil^ which fignifies to hide^ or 
 from the Participle th^xtoi Helled^ that 
 is to fay, hidden or covered^ as in the 
 Wejiern Parrs of England at this very 
 day, to Hele over any thing, fignifies 
 amongft the common People to cover 
 it; and he that covereth anHoufe with 
 Tile or Slate, is called an Hellier. From 
 whence it appears, that the word Hell^ 
 according to its Primitive Notion, ex- 
 adly anfvvers to the Greek word cion^ 
 Hades ^ which fignifies the common 
 Manfion of all feparated Souls, and was 
 fb called, quafi o di^r^g tott^^j becaufe 
 it is an un/een place ^ removed from 
 
 the 
 
ipi -^Critical History^/ 
 
 the fight and view of the Living: ac- 
 cording to which, the Tranflator oilre- 
 a Invifibilem natis renders it by ' an invifibk place ; 
 P^i6."'p.^'5^6^ very fitly fo terming it, becauie of our 
 uncertainty of the places whither de- 
 parted Souis do go, and of their invifibi- 
 lity unto us. 
 
 But, froii) the literal fignification of 
 the word, let us proceed to the thing 
 it felf ; where I Ihall endeavour ro prove, 
 That amongft all the Ancients, whe- 
 ther Heathens^ Jews^ or Chrtjltans , 
 the ufual Acceptation of the term Hell 
 was, that it was the common Lodge 
 or Habitation of feparated Souls, both 
 good and bad, wherein each of them, 
 according to their Deferts in this Life, 
 and their expcdlarions of the future 
 Judgment, remained cither in Joy or 
 Milery. 
 
 I place the Heathens with the Jews 
 and Cbriflians^ becaufe the propriety of 
 any Greek or Latin word is to be fetch- 
 ed from them ; and the Apoftles fpeak- 
 ing the words of their Language, it can- 
 not be imagined, but that they fpoke 
 them according to their vulgar Significa- 
 tion, intending always by them their u- 
 fual and univerfal Meaning. 
 
 Now that the Heathens^ hoihGreeks 
 and Latins^ the one by their Hades^ 
 
 and 
 
the Apostles Creed. ipj 
 
 and the other by their Inferi^ did ge- 
 nerally underftand the forementioned 
 place of departed Souls, needs no large 
 or copious Proof, feeing the lead peru- 
 fer of their Writings muft without doubt 
 have obferved this to have been their 
 general Opinion, that as upon the 
 Death of all Men, whether juft or un- 
 juft, the Grave received their Bodies, 
 fb Hell received their Souls: For the 
 dcmonftrating whereof, there will be 
 found fufBcient in thofe Books alone, that 
 are ufually read in Grammar Schools; 
 as in the beginning oi Homer s Iliads^ 
 the Poet invocates his Mufe to affift 
 him in the Defcription of the Anger of 
 Achilles^ which was fo fatal to the 
 Greeks^ that it fent many noble Souls to 
 Heliy and made their Carcafes a Vrey 
 to the T>ogs, 
 
 And in the eleventh Book of his Odyf- 
 fes ^ Ulyjfes gives a Narration of his 
 Defcent into Hades^ or Helly which he 
 defcribes to be the common place of 
 Souls feparated from their Bodies, where 
 he met with feveral of bis old Acquain- 
 tance, and others , of whom he had 
 O heard, 
 
p4 -^ C R I T I C A L H I S T O RY c/ 
 
 heard, both good and bad; there he 
 faw the Souls o^ Achilles ^ Agamemnon^ 
 'Patroclus^ Antilochtts^ and others whofe 
 names are mentioned with Honour and 
 Praife in the Tagan Hiftorics, as well 
 as the Souls of Tit'ius^ Tantalus^ and 
 Sijyphus^ whole Memories are preferv- 
 ed with Brands of Infamy and Reproach ; 
 there he beheld the Soul of Achilles to 
 skip with Joy in a flowry Meadow, 
 whilft the Souls of other dead Men flood 
 by in a mournful pofture, relating their 
 particular Sufferings. 
 
 ^oirct fA^ciyt^ (ShQmo-ci y^ctT <l(r(podiKoy A«- 
 fJLmct, 
 
 A* ' Cf^KKoU \pVX^ ViKVC^V )ictjcile6v£ic^Tco 
 
 Each of them being fuitably affeded to 
 the Sentence that had been pafled on 
 them by Minos^ w^ho in that infernal 
 Region judged all Souls, according to 
 their Anion's in the Body, either to Mi* 
 fery or Felicity. 
 
 Mneas 
 
the Apostles Creed. ipj 
 
 JEneas alfo in imitation of Ulyjfes is 
 feigned by Virgil to have gone down to 
 Helly or to the Habitation of departed 
 Souls, where he faw not only the proud 
 Giants who attempted to pull Jupiter 
 out of Heaven, the King of £'/ij', Ixiofty 
 ^irithoiLSy and other great and abomi- 
 nable Sinners, in the midft of uncon- 
 ceivable and tremendous Torments, but 
 alfo Ilusj AJfaracuSy "Dardanus^ An- 
 chifesj and a multitude of other He- 
 roes, 
 
 Tulcherrima proles ^ 
 
 Magnanimi Heroes^ nati melioribus 
 annis, iEn.6. ^.648. 
 
 recreating themfelves in green Meadows, 
 
 amidfl: a full confluence of every thing 
 
 that could make them blefled and happy. 
 
 So that Hell contained the feparated 
 
 Souls of all Men whether good or bad, 
 
 whether adjudged to Mifery or Felicity ; 
 
 being divided into two Parts, in the 
 
 left whereof the ungodly are plagued and 
 
 tormented for their Sins and FoUies, as 
 
 in the right the godly are rewarded and 
 
 blefled for their Duty and Obedience ; 
 
 according to thofe Verfes of T)iphilus an 
 
 old comical Poet, preferved by ** C/^*- a x/^. ^ S/ri?= 
 
 mcJts Alexandrintis, mat, p.44^> 
 
ip6 ^Critical History of 
 
 'Ooov, ^ ei T^g ovo ;c<3tAJ;|/^ jj yrj. 
 
 For good and had, tzvo different Paths are found 
 In Hell y both ivhich are cover d by the Ground. 
 
 Not much unlike to which, Virgil de- 
 fcribes two Paths in Hell; the right, 
 leading to the Ely/ian Fields, or the 
 Habication of the Blefled ; the left, 
 leading to Tartarus^ or the place of the 
 Damned. 
 
 Hie locus eft, parteis ubi fe via finditin ambas: 
 Dextera, quae Ditis magni fub Moenia tendit, 
 Hac iter Elyiiuin nobis : ac Iseva malorum 
 Exercec poenas, &: ad impia Tartara mittit. Mn. 6. 
 
 In Englijh thus: 
 
 Ihe IVay in two divrles : that on the right 
 By Piuto':? IValtsy goes to the Elyfian Light : 
 That on the left doth unto Torment tend^ 
 And Men to wicked Tartarus doth fend. 
 
 From all which it manifeftly appears, 
 that Hell was a general Term, and„iig- 
 nified the place whereunto all feparated 
 Souls, whether good or bad, were tran- 
 flated and carried, and there difpofed of 
 into two diftincft Manfions. 
 
 But 
 
the Apostles Creed. 197 
 
 But from the Heathens let us come 
 unto the Jews ; amongft whom we 
 fliall find the fame Sentiments to have 
 prevailed, infomuch that St. Ambrofe 
 affirms, That the ' Ta- 
 
 Qans Role the foremen- ' Cognofcant gentiles ca quae 
 ^- J \T J.' r *i ii^ Philofophiae libris mirantur, 
 
 ttoned Notion of the ,,^^^^,^ de nofnis, atque utinam 
 
 jiate of departed Souls^ non luperflua his & inutilia mif- 
 
 fromthe "S^^^ and the cuiaent-— fatisfuerat dixiiie n- 
 
 BOOkS of the Old Telta- ponbus ui^lw petercnt, id eft, 
 
 mQnX.\thomh he wifheSj ^o^"^ q«i no" videtur, quem 
 ./ . ,/ Pi ^, _v^ locum latine infernum dicimus. 
 
 that they had not ming- ^^^^ ^ ^, ^^,, ^^^^^-^^ ,^ ^^^ 
 led other fuperfluous p. 140. 
 and unprofitable Con- 
 ceits therewith^ but would have been 
 contented with that fingle Opinion^that 
 Souls delivered from their Bodies ^ go 
 to Hades, or Hell, that is, a place not 
 feen^ which is called by the Latins In- 
 fernum. 
 
 The Sadducees indeed denied Angels, 
 and Spirits, and the World to come; 
 by which, as Jofephus 
 
 writes, ^ they took away ^ ^^a:?« — - t^? ^«^* P^ r/^.^- 
 the Rewards and Tu- judaic, hb. 2. 
 nijhments of Souls in 
 Hell\ but the Vharifees^ who were 
 the prevailing and far more numerous 
 Sed, ^ believed the Immortality of.^^^ 
 Sou Is y and that they were either tor- x-^^ 2rjr<« «J- 
 
 ^Ict' yifove. Idem, Judaic. Antiq. //^, i8. ci. 
 
 O 5 mented 
 
ic)8 y^ Critical History ^/ 
 
 mented^ or honotired under the Earthy 
 that is, ia Hell, according to the Vir- 
 tue or V/ickednefs of their pajt Lives, 
 In an Agreement vvhereunto, the learn- 
 ed Huetiiis obferves in his Notes on 
 the Commentaries of Origen^ That the 
 ^ modern Jews diftin- 
 
 " His confentit Ebrscorum do- auijh between the fu- 
 
 arina, qui paradifum ilium appel- %-.j.^ TaradiTe Or 
 
 lant ^y; p, & paradifum inferio- P^^^OUr 1 araaije ^ or 
 
 rem, ut a paradifo fuperiore, coe- Hcaven^ which is pre- 
 
 lo nimiium diftinguant, eamque p^red for the glorified 
 
 fedem affignant animis luftorum o / / n i r 
 
 corpore exutis. i» Ori^. C^w. O^- ^OUtS and tioates Of 
 
 fervaf. Q^ Not. ip. loi. the Sdints ^ after the 
 
 Re[urre^ion-*T>ay^ and 
 
 the inferiour T^aradife ufually called 
 
 by them the Garden of Eden, which is 
 
 appointed to be the Habitation of holy 
 
 Souls during the time of their fepa- 
 
 ration from their Bodies: According 
 
 unto which, in the Jewifh Liturgy, 
 
 there is a Prayer prefcribed to be laid 
 
 in time of Sicknefs, wherein the fick 
 
 Man prays. That ^ if 
 
 r-tDb '»nTtp3 ny nn-^p uD^5^_^ //^^ ^^^^ of his T>epar' 
 
 ob^y^ -^^^^^^^ -; turebe come, God would 
 
 In Seder Tephiioih. p. 178. givc him his Tortiou 
 
 in the Garden^ ^/'Eden, 
 and purify him for the IVorld to come, 
 the hidden place of the Righteous ; 
 which exactly anfvvers the Greek word 
 Hadesy which as it hath been already 
 faid, fignifies an hidden or unfeen place : 
 
 And, 
 
the Apostles Creed. ipp 
 
 And, in one of the following Prayers, 
 called Hakaphothy or EncompaJJings ^ 
 becaufe the Elders encompafs and go 
 round the Grave of the buried Perlbn ; 
 in their petition for them, they firftpray, 
 Th'XtihQ^ departed Soul , , 
 
 may ^o to the Garden ^^'^-pi' i^^'^^P" np®' 
 of ^atv\<, a7id that from ihid. ^.i-jg. 
 thence he may afcend 
 on h'tgh^ and not flay without. But, 
 whether the modern Jews univerfally 
 concur herein, is not neceflary for me 
 to enquire, feeing my defign leads me 
 only to the confideration of the Senti- 
 ments of the ancient Jews ; concern- 
 ing whom, one well vers'd in their O- 
 pinions, I mean Father Richard Simony 
 affures us, That in the Days of our Sa- 
 viour and his Apoftles, 
 
 ^ their common Belief , ',^^^ reconnoiiToient de plus 
 
 J J -^ des lieux iourerrams, ou jes ames 
 
 Was^ that there were alloient apres eftre faperees des 
 
 places under 'ground^ corps, hiji. cntiq. dn Texte dn. 
 
 iSJntVner CiOUl^S menr^ aj- n^^ition de Koterdam 1689. 
 
 ter they were fepara- 
 ted from their Bodies. And a learned 
 Man long before him, even Origen^ af- 
 firms, That the Jews were inftru(3:ed 
 from their Infancy , 
 
 ^ in the Immortality of ^ -xiz -^ yvy^^<; ciUmrU^, $ r* 
 the Soul, and that un- If' "^<^ h.a.c.ir.eA^, ^ rx-, v.^^, 
 der the h,arth, that is, ^^^^ /i^. j. p. 260. 
 in Hell, there are both 
 
 O 4 Judgment^ 
 
200 ^Critical History of 
 
 Judgments and Rewards according to 
 Men's Merits and "Deferts in this 
 Life. From all which it doth inoft evi- 
 dently appear. That the ancient Jews 
 as well as Heathens^ underftood by 
 Hadesj or Hell^ the place whither all 
 feparated Souls do go, and there live 
 according to their different Qualities 
 and Merits, either in a ftate of Joy or 
 Mifery. 
 
 But, that which nearly concerns me, 
 is the Opinion of the Primitive Chri- 
 fiians herein ; which after an unpre- 
 judiced Enquiry, 1 find to have been 
 almoft, if not altogether the fame with 
 that of the Heathens and Jews^ viz. 
 that Hell was the common Receptacle 
 of all departed Souls, whether good or 
 bad, being divided into two Manfions 
 or Habitations ; in one whereof, the 
 Souls of the wicked remained in Grief 
 and Torment ; and in the other, thofe 
 of the godly in Joy and Happincfs ; both 
 of them expe(9:ing the general Refurre- 
 dion-Day. 
 
 Now, that they believed the fepara- 
 ted Souls of the wicked to have imme- 
 diately paifed into a place of Punifli- 
 ment and Anguilli, requires no Proof, 
 at lead it will be needlefs for me to in- 
 fift upon it ; but feeing it will be prov- 
 ed, 
 
the Apostles Creed. loi 
 
 ed, that they maintained, That even 
 the Souls of the Faithful went to He/l^ 
 it will be neceflary, by reafon that that 
 word is now always taken in an evil 
 fenfe, and fb without a previous cau- 
 tion may poffibly create wrong Ideas 
 and Miiapprehenfions in fome Peoples 
 Minds, as if I would infinuate, That 
 the feparated Souls of the godly fuffer 
 the Pains of Hell, or at leaft paft 
 through the Flames of a pretended Pur- 
 gatory : I fay, upon thele and the like 
 Accounts, it will not be unnecefTary, 
 before I come to evince this main Point, 
 that the Ancients placed believing Souls 
 in Hellsj briefly to Ihew, that notwith- 
 ftanding this, they affirmed them to be 
 there in a ftate of Reft and Peace, in a 
 full complacency of Spirit, joyfully ex- ' 
 peding the reftitution of all things, and 
 the general Refurredion- Day, when their 
 Happinefs fliould be compleated in the 
 higheft Heaven. 
 
 Archelaus^ Bilhop ofCafchara inMe- 
 fofotamia^ though he 
 
 fuppofes ' both Dives \ ^^^'^.^^ utrumque vita dif- 
 
 A 5 , cedere, & in infernum defcende- 
 
 and Lazarus to have re, & pauperem mitti in locum 
 
 been m Hellj yet he requiei. Dijput. adverf Uankh, 
 
 • - • ^ ^1 ^ il 1 * ^^ calcem, not, Valef, in Socrat, 
 
 mamtams, that the lat- p ^^j ' ^ 
 
 ter was there in a 
 flace ofRefi : For which reafon, Or'igen 
 
 calls 
 
loi ^Critical History^/ 
 
 calls him ' the refier 
 ^'[''"^A^^^'J^l'J'- tn Abrahams Bojbm :, 
 
 ^^.uu. KoXTToiq. Vol. 1. Com. in Jo- J ' 
 
 /?^«." T^w. 15. p. 234 and Llemens Alexan- 
 
 b 'hnuxis c^ xoatto'. s^ n«7e9«. drtniiSj That '^ A^ /?^^/- 
 
 r£dag. lib.i. CIO. p. 147- • n J ■ ^T r> r r 
 
 ^ rijbed in the Bofom of 
 
 Father Abraham ; upon which account 
 Hilary of Toi^iers very well argues, 
 That our "" Saviour 
 
 c Laiaro in Abrnh^e fmibus COtlld UOt fear tO enter 
 laetante, inferniim Chaos Chri- intO the infernal ChaOS^ 
 ftus timeret .-^ D^ irinuat. lii>. 10. ^ . ^ ^ • • j 
 
 2,03. f^^^^g Lazarus rejoiced 
 
 in Abraham'j Bofom. 
 And from the fame Confideration, Cy- 
 frian comforted the Chrijiians of his 
 Age againft the Fear of Death, and ex- 
 horted them chearfully to receive it ; 
 
 d Ampieaa- a j^^f. ^^ embrace^ faith he, the 7Jay 
 
 rffignat'fl!i§u- ^^^^ ^M^^ f^ ^'^^U 0^^^ ^'^^ Habit a- 
 los*^ domciiio tion^ that delivers as from thefe ^-jvorldly 
 
 fuo ; qui nos 
 
 ifthinc ereptos, & laqueis fecularibus exfuliuos Paradifo reftituit, 
 & regno coelefti : quis non peregre conftitutiis properaret in patriam 
 regredi ? Quis non ad fuos navigare teftinans, veniiim profperum 
 cupidiiis opraret, ut velociter chares liceret ampledi ? Parriam no- 
 l\ram paradilum computamus, parenrcs patnarchas habere jam ca- 
 pimus: quid non properamus & currimus, ut patriam noilram vi- 
 dere, ut parentcs falutare pollimus ? Magnus iliic nos charorum 
 numerus expe'flat, parenrum, fratrum, filiorum ; freqaens nos & co- 
 piofa turba deliderat, J3m de fua immorialitare fecura, 6^ adhuc de 
 Eoftra falute fohcita : ad horum confpedum & complexum venire, 
 quanta & illis &: nobis in commune laetitia eft? — lllic Apoftolp- 
 lum gloriofus Chorus, iliic Ptopherarum exukantium numerus, il- 
 lic raarryrum innumerabilis populus ob certaminis &: paffionis vido- 
 liam coronatus, triumphantes iliic virgines — remunerati mifericor- 
 des quialimentis Sclargitionibus pauperum juftitise opera fecerun.t,--- 
 ad hos fratres dilecftifiimi avida cupiditate properemus, ut cum his 
 cito elTe, ut cito ad Chriftum venire contingat optemus. Be mor- 
 taltt, §. 18, p. 347. 
 
 Snaresy 
 
the Apostles Creed. 20 
 
 Snares^ and rejiores us to the heaven^ 
 ly Kingdom: Who^ being abroad^ would 
 not haft en to return into his own Coun- 
 trey? Who-, hajtning to fail home j 
 would not heartily wijh for a good 
 wind^ that he might fpeedily embrace 
 his Friends ? IVe may reckon Taradife 
 for our Countrey ; we have begun al- 
 ready to have the 'Patriarchs for our 
 Parents ; why then do we not haflen 
 and run to fee our Countrey^ and to fa- 
 lute our Parents ? A great number of 
 Friends expe5i us there ; a numerous 
 company of Parents , Brethren and 
 Sons^ defire us^ already fe cure of their 
 own Immortality^ but now fo licit ous 
 about our Salvation. How great miift 
 their and our Joy be , in the mutual 
 feeing and embracing of each other ? 
 IVhat muft be the fie a fare of the hea- 
 venly Kingdoms .^ where there is no fear 
 of T>eath^ but a certainty of eternal 
 Life ? There is a glorious Choir of the 
 Apojiles^ there is the number of the 
 exulting Prophets^ there is the innu- 
 merable company of Martyrs^ crowned 
 for the Vittory of their Fight and 
 Paffion ; there are the triumphing 
 Virgins^ who by the jirength of Conti- 
 nency jubdued the Concupifcence of the 
 Flejh and Body :^ there are the Chari-, 
 
 table^ 
 
204 ^Critical History of 
 
 table ^ who are rewarded for their 
 Works of Right eotifnefs ^ in feeding 
 and giving to the Toor ; who by keep- 
 ing the Trecepts of the Lord^ convey- 
 ed their earthly 'Patrimony unto the 
 heavenly Treafury : To thefe^ dearly 
 beloved Brethren , let us hajlen^ and 
 wijh to be fpeedily with thefe^ that fo 
 we may fpeedily come to Chrift. And 
 many other fuch like Pafiages might be 
 eafily produced, to Ihew the Opinion 
 of the Primitive Writers to have been, 
 That the Souls of the godly, imme- 
 diately after their feparation from the 
 Body, pals into a place of Bhfs and 
 Happinefs : But, that I may not be te- 
 dious, I fliall defignedly omit them, and 
 proceed to the proof of the principal 
 Point, which \s^^ That it was the gene- 
 ral Belief of the Primitive Church, that 
 the leparated Souls of good Men went 
 into rlell^ or Hades^ as it is termed in 
 the Creed , where they remained in 
 a condition fuitable to their Merits in 
 this Life, in an expectation of the Re- 
 furrcdlion, and the general Judgment- 
 Day. 
 
 Now the firft, whom I fliall produce 
 for this end, fliall be the venerable I- 
 refiausy Bifliop of Lyons ^ who relates 
 this to be the Order of the Refurredion 
 
 and 
 
20J 
 
 a Animae abibunt in invifibi- 
 lem locum, definicum eis a Deo, 
 6c ibi ufque ad refurredionem 
 commorabuntur, fuflinentes re- 
 furredionem : poft recipientes 
 corpora Sc perfedle refurgentes, 
 hoc eft, corporaliter,— iic venient 
 ad confpedtum Dei. Lil/.^,c,i6, 
 
 the Apostles Creed. 
 
 and Glorification of all true Chrijiians^ 
 That upon the difunion of their two eP 
 fential Parts by Death, 
 * their Souls jhall go 
 to He 11^ or to an in- 
 vijible place appointed 
 them by God, where 
 they Jhall tarry till 
 the RefurreBioHy in a 
 continued expe^i Jttonof ?• 3S^ 
 // ; after %vbtch^ re- 
 ceiving their Bodies^ and rijing per- 
 feStly^ that is, corporally, they Jhall 
 come to the pre fence of God, Not much 
 unlike to which , it is affirmed by 
 Jiifiin Martyr, That 
 ^ all Souls did not die, 
 but that thofe of the 
 Godly remained in a 
 better place, and thofe 
 of the Ungodly in a 
 worfe^ expe£ting the T)ay of Judg 
 ment, 
 
 TertulUan writes , 
 That both "" T>ives and 
 Lazarus, or Eleazar^ 
 as he calls him, were 
 in Hell, the former in 
 the torment of Fire, the latter in a 
 place of Refrejhment, viz. in Abra- 
 hamV Bofom\ making Abraham's Bo- 
 fom to be a part oiHell^ according to 
 * thofe 
 
 rx<; -^^v^Ui — Toi(; (AT Jja-t'oaiv o» 
 cum Tryphon. p. 123. 
 
 e Eleazar apud inferos in linu 
 Abrahae refrigerium conftitutus, 
 contra Dives in tormento ignis 
 conftitutus. De IdoloUt, p. 612. 
 
2o6 ^Critical History of 
 
 thofe Verfes againft Marcion^ which 
 commonly pafs under his Name : 
 
 a Lib. 4- — — ^ Suh corf ore terra 
 
 MYrdon.^^'^ ^^ /^^^^ ignotd qiitdam locus ex tat 
 apertus^ 
 Luce Jud fretus^ Abraha finus ijle 
 
 vocatur^ 
 Alttor a tenebris^ longe femotus ab 
 
 igne 
 Sub terra tamen hac^ ^c. 
 
 In which Verfes, he comprehends the 
 place of damned and bleffed Souls un- 
 der the general term of the word Helly 
 or, of a Place under ground ; only ma- 
 king this difference, that the wicked 
 were in the lowermoft parts thereof, in 
 a place of Darknefs, Fire and Torment ; 
 bur the righteous in the fuperiour Parts 
 thereof, in a place of Light, Freedom and 
 Happinefs. 
 
 But, to return to the unqueftionable 
 Woxks> oi'Tertulliaii, in his Book con- 
 cerning the Soul, he propofes to dilpute 
 of feveral Queftions reLting to it ; one 
 whereof is, concerning the corporeity 
 of the Soul, which he holds in the af- 
 firmative, and thinks it ^^adeuiably evin- 
 ced from the Soul's paifivity, or recep- 
 tibility either of Joy or iViilery in its 
 
 feparate 
 
the Apostles Creed. 207 
 
 feparate ftate : For the proof of which, 
 he doth not ocly alledge the Example of 
 'Dives and Lazarus^ but aho the de- 
 taining of all Souls in Hell, both good 
 and bad, till the Judg- 
 ment-Day, ^ What is ' Q^^d ^'^ tiutem illud, quod 
 tU^^ r^ii-U 1^^ +U^^^ :. ^^ inrerna transfeftur poll divor- 
 
 that,{^\x\i he, that u ,,,^ ,^,^^,,3^ ^^^d d'tmetur ,u 
 
 tranjlated tmtO Hell lie, quod in diem judicii referva- 
 
 after the divorce of the ^f'\^^ "^"^"^ ^ Chnftus monen- 
 
 r) r I • I ' I ^^^ delcendir, puto ad animas Pa- 
 
 I^Oay, which tS there triaicharum: fedquamobrem llni- 
 
 detainedj and referved I'ilanimadetineturfub terns? nihil 
 
 nnto thf> l^/iM of '^tldcr ^"^"^ ^^ "^" corpus, incorporali- 
 
 milOine J^^^J^J J^^g' tasenim ab omnigenere cullodiae, 
 
 ment^ to which Chrilt immuris a poena & a foveiia. lu 
 
 by dying did defcend? ^«^''«- ^- 2.. ?• s^-p- 
 Even to the Souls of 
 the T^atriarchsy I think. How if the 
 Soul be nothings can it be detained un- 
 der the Earth ? For^ it is nothing if 
 it be not a Body ; for^ Incorforiety is 
 free from all kind of Cujiody^ and in- 
 capable of either 'Tain or Tie afire. 
 And, in the fame Book, one of the laft 
 Queftions which he handles relating to 
 the Soul, is concerning its receptacle 
 after its feparation from the Body ; where 
 he firft propofes the various Opinions 
 of thofe Philolophers, who acknow- 
 ledged its Immortality, as of the Tla^ 
 tcnijts^ Stoicks^ and others, who gene- 
 rally allotted to wife and pious Souls, 
 Seats exalred in the Air, fublimated 
 according to their Wifdom and Excel- 
 i lency, 
 
20 8 ^ Critical History^/ 
 
 leucy, but maintained, that other Souls 
 were, according to their Folly and Cor- 
 ruption , deprefTed towards the Earth, 
 and hovered thereabouts ; which Con- 
 ceit he condemns, as contrary to that 
 part of the Chriftian Faith which placed 
 all Souls in Hell : Fovy 
 
 a Nobis inferi non nuda cavo- * as for US ^ faith he, 
 
 fitas, nee fubdivalis aliqua mundi r^^^ never believe Hell 
 
 fentina creduntur : fed in fofsa ^ / i j m -^ 
 
 tens, & in alto vafiitas, & in ip- tO be a flaked LuVlty, 
 
 (is vifceribus ejus abflrufa profun- nor an Open Sink of 
 
 ditas, fiquidcm Chriilum in corde ^^ World, but it is a 
 terra triduum morte legimus ex- an - t r> j 
 
 pundum, ifteft, inrecefTu intimo Vajtnejs IH the BOOy 
 
 & interno, & ex ipsa terra operto, andT>epth of the Earth. 
 & intra ipfam claufo, & inferio- , -^ i a r ^ 
 
 ribus adhuc abyffis fuperftruao. ^^^ ^^ . abftrufe fro- 
 
 ih\d. c.}u p. 574' fundity in its Bowels \ 
 
 for we ready that Chrift 
 
 was conquered by T>eathy three TDays 
 
 in the Heart of the Earthy that is^ 
 
 in its moji inward and internal Recefs ^ 
 
 covered over by the Earth, jhut with- 
 
 in it , and built about by yet more in- 
 
 feriour Abyjfes : And a little farther, 
 
 he profefTedly debates that Queftion, 
 
 ""^^^^^^^^^ IVhether all Souls go to Hell, which 
 
 omnesanimae he pofitively affirms ; referring his Rea- 
 
 compellan- 
 
 tur. — Habes etiam de Paradifo a nobis libellum, quo conftituimus 
 omnem animam apud inferos fequeftrari in diem Domini. — Chriftus 
 —quia & homo mortuus fecundiim Scripturas, 6c fepultus fecundiim 
 eafdem, huic quoque legi fatisfecit, forma humanae mortis apud in- 
 feros fundus, nee ante afcendit in fublimiora coelorum, quam de- 
 fcendit in inferiora terrarum, ut illic Patriarchas & Prophetas com- 
 potes fui faceret. Ih'd, c. 31. p 576. 
 
 der 
 
the Apostles Creed. zop 
 
 der to a Book^ now loft^ which he had 
 formerly written concerning Paradife, 
 wherein he had declared^ That every 
 Soul was fequejired in flell till the 
 T>ay of Judgment ; adding for a farther 
 confirmation thereof, That Chrilf^ be- 
 caufe he was Man^ was not only dead 
 and buried according to the Scriptures^ 
 but that he alfo fatisfied this Law of 
 defending into Hell^ and did not af 
 cend into the heights of Heaven before 
 he had defended into the depths of the 
 Earthy that there the T^atriarchs and 
 '^Prophets might enjoy him : And in the 
 fanne Chapter he continues to write. 
 That " Heaven is not , ^ 
 
 , . J ^ ^j 3 Nuili patet coeium, terra ad- 
 
 yet opened to any, the hue falva, ne dixenm chusa, cum 
 Earthy or Hell, being tranladlione enim mundi refera- 
 
 yet /hut, but, that at ^"'^^^JJ ^^S'^-^ ccelorum. m. 
 the end of the JVorld ^* ^^ * 
 the Kingdom of Heaven Jhall be un- 
 locked : And in the next Chapter, he 
 nienrions it as the common BeHcf of the 
 Chrijiians in his Ag^e, That ° all Souls ^ Animas 
 went to HcU', and fpeaks both with "^/^'^^^'^ '^ 
 
 u J J -r ^ c \ ' ' inferos red!- 
 
 norrour and derilion or the impious gi. /^;^.c. 33. 
 Pradices of the Followers oi Simon Ma- P- ?77. 
 giiSy that they pretended by their Ma- 
 gical Arts "" to bring the Souls of the "" Prop^^eta-^ 
 Trophets from Hell ; fince, whatioever abTnferiTmo? 
 Spcvlrums or Vifions appeared ^ they vcre fe fprrn- 
 v/ere not real Souls, but only their Re- ^^^^\ ^^-' 
 P fembiaqcc-s 
 
2IO ^Critical History of 
 
 femblances and Phan- 
 
 » NulH .utem anim^ omnino tafms ; ^ it betnQ impoP- 
 inferos patere, fatis Dominus in ^ r , V ^n )^ 
 
 argumento illo pauperis requief- J^*-^^^ t^^ ^^^y oOUl ta 
 
 ceniis & divjtis ingcmifcentis ex come out ofHell before 
 
 perlona Abrahae fanxit, non poi- ^.u^ ^^,J^..^ j. <rr\ 
 
 ie inde relegare renundatorem ^^'^ Judgment T>ay, aS 
 
 diipoiuionis iiifsrcse. 2^. p. 578. otir Lord in the 'Per- 
 
 Jon of Abraham hath af- 
 pointed in the T^ zrable of the comforted 
 poor Man , and tormented rich Many 
 that no Soul jhall pafs from Hell to 
 Earth : Wherefore he concludes in the 
 next and laft Chapter, 
 
 b Omnes ergo ani mas penes in- That ^ all Sotils are in 
 
 feros, fupplicia jam illic & refri- ti 11 .1 ^ ^1 
 
 geria : habes pauperem & divi- ^^^^> ^^^^^ ^/^^^^ ^re 
 
 I em. — Animam & puniri &: both TtmiJhmentS a7td 
 
 foveri in inferis interim Tub ex'- Rewards, that both 
 
 perflations iitnulque judlcii. Ibid. ' 
 
 c. 34. p. 579. Dives ana Lazarus are 
 
 there y that the Soul 
 is both funijhed and comforted in 
 He 11^ in expectation of the future Judg- 
 ment. 
 
 To Tertullian^ the Sibylline Ora- 
 cles may be liibjoined, which feem to 
 be a pious Fraud of fome good inten- 
 tioned Chrijfian^ compiled probably a- 
 bout the latter end of the Second Cen- 
 tury in the Time of the Emperour 
 Commodusy wherein all Men who live 
 upon the Face of the Earth, are faid 
 to go down to the Houle of Hades, or 
 to Hell. 
 
//&(? Apostles Creed. zii 
 
 ya ^ > v.^ ^/ .^ ^^ ^ lib. I. p. 164. 
 
 All MeUy who in this World do 
 
 dwells 
 Muft go unto the unfeen Gates of 
 
 HelL 
 
 Novatian difcourfing ofthe perfedion 
 of the Creation, iheu'S that all Parts 
 thereof are full ofthe Wonders of God's 
 Workmanfliip, not only the Heavens 
 above and the Earth beneath, but even 
 ^ thofe places which lye 
 
 under the Earthy are ^ Nequequae infra temm ja- 
 
 ^. ., r J- a- -n cent, ipia lunt dieeftis & ordina- 
 
 not empty Ofdtfttngmjh- ,,, potciiatibus vacua : locus enim 
 
 ed aud ordered ^POW- eftquopionim animae impiorum- 
 
 erS', for that is the q^'educuntur, fmuri judicii pr^- 
 
 cni 1 ■ J / n / Ji-idicia lentientes. D^ Tnnitat, 
 
 r Lace whither the douls p. 493. 
 both of the godly and 
 ungodly are led^ receiving the Fore- 
 judgment of their future TJoom, 
 
 Archelaiis ^ Bifhop of Cafchara in 
 Mefopotamia^ writes concerning; IDives 
 and Lazarus, That ^ they both ^/Wutrum^qufvl 
 and defcended into Hell. ta difcedere, 
 
 & in infer- 
 num defcendere. Bifput, adverf. Manich, ad calcem Not. Valef, in 
 Socrat. p. lot. 
 
 LaEiantius warns his Readers, That 
 P % ^ none 
 
Zli 
 
 ^ Nee quifquam putet animas 
 poft mortem protinus judicari: 
 omnes m una commii-niqae culto- 
 dia detlnentur, donee tcmpus ad- 
 veniat, quo maximus judex me- 
 ritorum facial examen. Injlitut. 
 lib.-}, c. 21. p. 717. 
 
 ^Critical History of 
 
 *none of them Jhould 
 thinks that Souls were 
 immediately judged af- 
 ter T^eath ; for they 
 are all detained in one 
 common Cujiody^ till 
 the time Jhall come 
 when the great eft Judge jhall examine 
 their r effective Merits. 
 
 Athanafius commends and admires 
 the courage of the Martyrs, who, for 
 the lake of Chriji^ did not fear to un- 
 dergo all Hardlhips and Miferies ; and 
 though many of them had weak and. 
 infirm Bodies, yet they greedily fnatch- 
 ed at Death, not recoiling at the Cor- 
 ruption of their Bodies, 
 nor ^fearing the Taths 
 in Hell, 
 
 Hilary , Bilhop of 
 Toidiiers^ affirms it ro 
 be ^ the neceffary La'w 
 of Nature^ that Bodies 
 Jhould be buried^ and 
 that Souls floould de- 
 fiend into He II: Where- 
 fore the Souls of the 
 Faithful when rhey ^are 
 loofed from their Bo- 
 dies^ are rejerved for 
 an Entrance into the 
 heavenly Kingdom by 
 the 
 
 Ximlotc;. De Incarn. Verb, Del, 
 Tom, I. p. 82. 
 
 c Humanas ifta lex neceffitatis 
 eft, ut, fepultis corporibus, ad in- 
 feros animse defcendant. Enar. in 
 Pfalm. 13S. p. 701. 
 
 d Exeuntcs de corpore ad in- 
 troitum ilium regni coeleftis, per 
 cuftodiam Domini fideles omnes 
 refer vabuntur, in finu fciiicet in- 
 terim Ahrahjscollocati, quo adire 
 impios interjedum Chaos iahibet. 
 Enar, m PfaL 110. p. 628. 
 
the Apostles Creed. 213 
 
 the cujlody of the Lord^ to wit^ in the 
 Bofom ^/Abraham, unto which a great 
 Gulf hinders the Wicked from af- 
 froaching: And in another place he 
 writes, that immediately after Death, 
 the Soul of every Man goes either to 
 a place ofBlifs or Woe; 
 
 "" of which the rich and » Teftes nobis funt Evangelii 
 poor Man in the GoT- ^^^^^ ^ Pauper, quorum unum 
 
 /^/, are WltnefeS'.the Abrah^ fmu loeaverunt, alium 
 one of whom the An- ^^'i'^^ posniE regio fufcepit. — 
 
 gels placed in the Seat ^^Z^^l ^'^' ''^ be.titudinis 
 
 r 1 17 • 1 r ^ retrioutio elt 3etern3e, vel ptenae ; 
 
 OJ the raithfUlj even tempus vero moms habet interim 
 
 in Abraham^ BoCom , "ni^'^quemque fuis icgibus, dum 
 
 „..U:m *L^ D^^-^ r ^^ judicium unumquemque aut 
 
 Wbtljt the Region of Abraham refervataut^na Enar, 
 
 'Punijhment frefently ifiPfaim.i. p.4^^. 
 
 received the other, 
 
 The T)ay ^of Judgment is a retribution 
 either of eternal Blejfednefs or Tunijh- 
 ment\ but the time of^Death detains 
 every one under its Laws^ whilft it 
 referves every one for Judgment, either 
 in the Bofom ^/Abraham, or in Tuni/h- 
 ment, 
 
 St. Jerome feems alfo in fome places, 
 to be of the fame Opinion ; as where 
 he "^ pits this difference 
 
 between 'Death and ^ ^"^^^ mortem & inferos hoc 
 
 Mp// th/2t n^o^fU ;r iritereil: mors eft, qua anima fe- 
 
 MeU, that Death is paratur a corpora ;infernus, locus 
 
 the JeparatlOn of Body in quo anims recluduntur, five in 
 
 and Soul^ but Hell the ^efrigeno, five in pcenis, pro qua- 
 
 ^1^^^ :..^.\J ' r V 1 ^i'^^^^ meritorum. Tom, c. Com, in 
 
 place m which Souls are of,^ c. 1 3 . p. 74. 
 
 P 3 referved 
 
114 ^Critical History of 
 
 referved either in Happinefi or Mife- 
 
 rj^ according to the ^lality of their 
 
 Merits : And in leveral places he faith, 
 
 , ^, ... That ' before the com^ 
 
 • Ante adventum Chrifti om- . ^ ^^ .^ ,, 
 
 nia ad inferos pariter ducerentur. tng Of Chritt, dU Were 
 
 Tom.,S' Com. m Ecciefiaji. c. 3. alike condvMedto Hell. 
 P- '°- Si.AuJiin writes. That 
 
 b Tempus quod infer hominis the ^ time whlch IS 
 mortem, & ufnmam refurredtio interpofed between a 
 nem interpofitum eft, animas ab- , - -f ^.^^ , , . 
 
 ditis receptaculis continet, fi. ut Man s Death and the 
 
 unaquxque digna eft vel requie lafl ReJl(rre6fion^ COn- 
 vel ^rumna. Tom. 3. Enchir. ad ^^,^^^^ ^Olfls in biddcH 
 Laurent, c. 10^. p. 251. 
 
 Receptacles, according 
 as every one is worthy either of Rejl 
 or Labour 
 
 But here it muft not be diffembled or 
 concealed, That in the declenfion of 
 the Greek and Latin Tongues, the 
 words Hades and Inferi became to be 
 chiefly underftood in an evil fcnfe, es- 
 pecially in the Latin Tongue, where it 
 came to be for the raoft part, peculi- 
 arly applied to the place and ftare of 
 departed wicked Souls ; from whence 
 ^Vol. I. H<?- we find amongft the Greeks^ T^\\2X in 
 mil. d€ Enga^ ^^^ j)^ 5 ^^ QriQcn, fomc "^ Chriflians 
 ^ -^ '^ "^ could not imagme, that the Samts be- 
 fore the coming ofChriJ}^ went to Hell ; 
 ^ ihid. p. 3z, unto whom that jFather replies, ^ That 
 '^' the Servants were not greater than 
 
 their Mafter^ that it was no diJl)onoiir 
 for them to go unto that place-, whi- 
 ther 
 
the Apostles Creed. iiy 
 
 ther their Lord him fe If went ^ who de- 
 fcended into Hell, that he might con- 
 quer it^ and deliver from thence the 
 Souls of the ftotis and godly ; by which 
 be hath opened for us a Paffage into 
 ^Paradife, that fo "* we>^ , „ . . . 
 
 who live tn the end of i^,QS?^,c.^cu^^^^^>-^^re,^ 
 the World, have this Uv xyruxt^xy^^S^ ;?i.o/4o< k:c?.ci ^ 
 Privilege beyond the ^[-^o\,— 6nX6yo^.u ^^ ^ro^^ 
 
 ancient c^aints, that if ^^^^^^ ^-^ - ^^'^«, Us -t^^vo^v 
 w)e depart out of this t xe^cs-^v «< tr^ -^ ^rfp^cr/fit? c«/t» 
 
 jhall fafs by the t la- ^^'^5. \hid. p. 36. 
 ming Sword at the en- 
 trance of Taradife , ^//^ Jhall not go 
 mito that place^ where thofe who di- 
 ed before the coming ^/Chrift expect- 
 ed him, but Jhall pafs by without re- 
 ceiving any Harm from the Flaming 
 Sword. 
 
 Where it is alfo evident, That Ori- 
 gen himfeif receded fomething from the 
 Opinion generally received in the Church, 
 in that he would not allow the Souls of 
 the godly to go to Hell fince the Re- 
 furredion of ChrtH, as he acknowledg- 
 ed they did before; but fent them to 
 Taradife^ w^hich he affigned to be in a 
 different place fro?n Hell, and nor in 
 Hell, as others believed it to be: Which 
 Notion of Origen's was afterwards fol- 
 lowed by feveral, efpecially in the PFe- 
 
 P 4 Jtern 
 
ti6 ^Critical History of 
 
 Jiern Church, where it prevailed to the 
 exdufioii of the ancient Dod:rine ; tho' 
 in the Eaftern Church it did not fo ; 
 for there the primitive Notions were 
 ilill more generally received, as is to be 
 feen in the Writings of the Two Gre- 
 gories^ Nyjfen and Nazianzen., wich 
 others; and lower down than their 
 times, AndreiVy Archbifhop of C^farea 
 in Cappadocia^ relates 
 
 T?5 i^Mm £jc*rov, ^; J^ y^ -z?^ t? fmiGu lu his Ddys^ that 
 
 ^ received a place Jut ta- 
 
 ble to his "Deeds^ by which he might 
 cofijeBure his future State ; which place 
 he doth undoubtedly mean to be HeUj 
 ieeing elfcwhere he doth, according to 
 the diftindion of Sr. Jerome^ make this 
 difference between 'Death and Helly 
 , , ^ ^ That ^ T>eath is the 
 (i^ui^. ,^'^.rf-v>.i /«;.., fifaratton of Soul and 
 ^fav ci(pcivK^, f^ ^Sva^c^, T«? i'v- Body^ but that Hell is 
 ^«, ^uJv cv7.r^., M\f.^rroc, hyj- ^j^ ufi feeft, iiivt fibk aud 
 
 «iy©-. ibid. c. 64. p. 115. I ^ J -^ 
 
 Mr/ known place to us^ 
 which receiveth our Souls when we go 
 hence. 
 
 The Author of the Book T)e Defini- 
 tionibus^ extant amongft the Works of 
 Athanafius^ but fuppofed to belong to 
 Maximus ^ who flouriihed in the Se- 
 venth Century about the Year 640, 
 
 writers 
 
the Apostles Creed. tif 
 
 writes , that our Saviour is called the 
 
 Firft Fruits of thofe 
 
 that jfleep, ^ becaufe he ^ ^lon x,k^ zr^^7(^ t^ § p . 
 
 firft arofe from Hell^ ''f^^l "^ ^^^^ ^^aa^^ «»*v. 
 
 which we Jhall aljo do ^^^i^ * ' 
 
 at his fecond coming-^ 
 
 that is, he died no more after his Refiir- 
 
 redion ; whereas Lazarus^ and others, 
 
 who were rifen from the Dead, died a- 
 
 gain, and muft continue in Hell till the 
 
 general Refurrediion Day. 
 
 But, I need not produce any more 
 Teftimonies for this matter, feeing to 
 this very day the fame Dodrrine, with 
 very little Alteration, is entertained in 
 the Oriental Churches and the I>pen- 
 dants thereof, as Sir George Sandy: re- 
 lates concerning the Greeks and Afme- 
 nians^ That they believe, ^ that he ^ Sandy '^ 
 ^ead neither do, nor jhall feel Joy f^r^J^^]'^^^^^ 
 Torment until the T)ay ofDoorn ; br uon, p- 9^- 
 which, Ifuppofe, thok Chrijl iar^s mc2ii 
 no more than what I remember is re- 
 lated in the EmbafTy of the Earl of 
 Carlijie imo Mu/covy^ Anno 1663, con- 
 cerning the Chrijiians of the Empire, 
 That they believe, that the Souls of all 
 good Men are not admitted into Hea- 
 ven^ and unto the immediate fight of 
 God, till the general RefurreBion'T)ay ; 
 and, than what Job Ludolj^hus^Nxkcs^ \^ 
 
 concerning 
 
 \ 
 
2i8 ^Critical History of 
 
 concerninp the Modern 
 
 • lis croyent communtmwnt n i - ^' t-l ,^/ • 
 
 que les ames des fideles ne joui- EthtOpUns.Th^V their 
 
 ront de la felicite qu apres la commOfl Belief IS ^ that 
 
 refurreaion, ce qui ^^^^^^^ the Souls of the Faith ^ 
 
 auteur, a aully eie le fentiment ^ , .; ,, \ . ^, . 
 
 de la plupait des ancient peres. fuljhall nOt eUJOy their 
 
 Bihltoih. umverfel mots de ^mllet Hapflfiefs till after 
 
 ^^^'» P- ^^' the Refurre51ion,-ji'hich 
 
 the faid Ltidolphus doth affirm, to have 
 been the fentiment of the great eji part 
 of the Fathers ; wherein he is nor at aJI 
 miftal^en, who generally maintained as 
 it hath been already proved^ That as 
 after Death the Bodies of the Faithful 
 remaihed in the Grave, lb the Sods 
 contiilued in Hell till the general Re- 
 furre/lion-Day, when their Happinefs 
 Ihoi/ld be compleated and perfe<Jled in 
 tha highefl Heavens; which DocSrine, 
 as/ we alfo lee, hath with very litrle 
 
 Iteration, been prefervcd in the Ea- 
 I Churches for thefe fixteen hundred 
 
 ears. 
 
 But in the Weflern Church, it hath 
 been other wife ; where, as the Latin 
 Tongue declined, the word Inferi or 
 Hell^ was more and more ufed in an 
 evil fenfe , till at length it came to be 
 wholly appropriated to fignify a place 
 of Torments, or at leaft of iome kind 
 of Mifery and Obfcurity. 
 
 St. Amhrofe was one of the firfl: in 
 the Wefl^ who varied from the ancient 
 
 Dodrine, 
 
the A?osThts Ck^^d. up 
 
 Dodirine, and embraced the Opinion 
 of Origen^ concerning the place of the 
 departed Souls of good Men ; which 
 was, That '^ before the 
 
 "Death of Chrift the .1 NuI'^^s ^^^endit in caelum, 
 C / r u / <rn nifi qui defcendit decoelo; nam 
 dOULs Of aU the ra- & Moyfen, licec corpus ejus non 
 trlarchs arid Saints app^^ruerit m tern's, nufquam ta- 
 went to Hell <whprP men in glom coelefti legimus,nifi 
 weni TO neil^ _ dJOere pofteaquam Dominus relurredio- 
 
 they remained in Joy ms fus pignore vincuia foivit in- 
 and Happinefs till our ^^'""*' ^ P^''*"""^ ^"^'^^^ elevavit. 
 
 c • -, crr\ t 1 Tom. 1. de fide ad Gratian. lib, 4. 
 
 oavtoiir s Death\ when ^; j. p. 77, yg, 
 his JeparatedSoul came 
 into thofe infernal Regions ^ and break- 
 ing the Bonds thereof he freed thofe 
 captive Souls ^ and at his Refurre6tton 
 triumphantly led thrm into Heaven^ 
 unto which place the departed Souls of 
 all Believers do now immediately and 
 inftantly go. 
 
 Afrer him, St. y^r^;;^^ entertained the 
 fame Notions, That ^ before the Death ^ Ante ad- 
 ^/Chrill, all Souls were alike f<?;^i;^- ventum Chn- 
 ed to Hell', that Abraham^ Bofom , ^i ^"^"^^ ^.'^ 
 where Lazarus rejied in Teace ^^^ ["r^'^duceren- 
 Joy^ was a part thereof \ that Jacob, tur; unde& 
 
 Jacob ad in- 
 feros pariter defcenfurum fe dicit, — & Evangelium, Chaos mag- 
 num interpofitum apud inferos efTe lelhtur, &: revera antequam 
 flammeam illain rocam Scigneam romphasam ad Paradili fores Chri- 
 ftus cufn latrone refdraret, claufa erant coeleltia, &c. Tom. 5. Com. 
 in Ec clef, t 3. p. 10. Quod S.in(^t roft refurredionem Domini ne- 
 quaquam leneantur in inferno, telhtur Apoltolus, dicens, melius 
 ell difTolvi & elTe cum Chrifto, qui autem cum Chrifto efl, utique 
 ^on tenetur in inferno. Torrt'S' Com. in Ecclefiaft. e.g. p. 24. 
 
 Job, 
 
210 ^Critical History of 
 
 Job, Samuel, and all the other Saints 
 who lived under the legal ^Difpenfa- 
 tion^ were detained in Hell^ till the 
 Gojpel opened the Gates of Paradiie, 
 and our Saviours Blood quenched the 
 Flaming Sword at the entrance there- 
 of^ when the Thief entered with our 
 Lord thereinto ; after whom followed 
 into that holy City^ the Souls of all 
 the Saints who had been before de- 
 tained in Hell J and unto which hea- 
 venly flaccy the Souls of all good Men 
 immediately , upon their "Dijfolutton , 
 do now infant ly pafs^ being no longer 
 held in Hell fine e the Refurre6iion of 
 our Lord, 
 
 Auftin feems to be fomecimes wa- 
 vering and uncertain in his apprehen- 
 
 fions of this Point ; 
 
 a Ilium quippe diyitem in ar- a / ^^ ^^^^ ^^^^y^ j^^lj.^ 
 
 dore pcenarum, &: iJlum paupe- , h i- tl t tl ' 1 
 
 rem in refrigerio gaudiorum in- ne, tfUt tbat tloe riCu 
 
 telligendos elle non dubito: fed Man Was in an extrc- 
 quomodointe!ligendafit ilia flam- > r "Tormpnts dvd 
 
 ina inferni, ille fmus Abrahse, vix ^/^ ^J ^ ^™f^''f^^-» ^^^ 
 
 fortaffe a manfaete qu^rentibus, the pOOr Man in a 
 
 acontenuose autem certantibus C0nflue7tCe of Joys i but 
 
 and Bofom of Abraham 
 is to be tinderflood^ will fcarcely be 
 found by humble Seekers^ never by con- 
 tentious Strivers. In fome places he 
 doubts, whether Abraham's> Bofom, the 
 receptacle of all faithful Souls before the 
 
 comine 
 
//&(? Apostles Creed. 221 
 
 comins of Ci^ri/?, was in ,,, , j -/r 
 
 rj 11 T r± ^^^"^ ^^ nondum invenifTe 
 
 HeU or no ; * i must confiteor, inferos appellatos ubi 
 
 COnfefs^ faith he, that juftorum animae requiefcunt, — 
 
 I pace nov yev puna _ nee mihi occumt inferos ali- 
 where the Habitation cubi in bono pofuiffe Scnpturam, 
 of the Souls of thejufi ^""t^xat canomcam. Tom. 3. dc 
 
 ts in dcrtfture called y v y:>^ 
 
 Hell ; and as I have faid^ fo I fay 
 agaiHy that I never yet met with the 
 word Hell ufed in a good fenfe in the 
 Canonical Scripture : But, in other pla- 
 ces he fecms to grant. That Abraham's 
 Bofom, the Manfion of the godly be- 
 fore the coming of ChriH^ was part of 
 Hell'^ ^ whether Abra- 
 ham, faith he, was in ^ Etenim apud inferos utrum 
 rnmp ^/jrt^ nf HpH T ^^ ^ocis quibufdam fuiffet jam A- 
 JOme rartS of tlelt^ l braham, non fads poiTumus defi- 
 cannot well define ; for nire : nonjdum enim Dominus ve- 
 Chx\{)i was not as yet "eratadinfernum, uterueretinde 
 TT n 1 ^ I omnium Luidorum praecedentium 
 come to Hell, that he anim?.s, — ergo inter ifta fortalTe 
 miQht deliver from ^^^ infema , quorum in uno 
 
 thence the Souls of the ^"'^^•"»" ^"''^'^ jmiorum, in 
 
 • • akero torquentur animcS impio- 
 
 frecedent faints ; it rum, &c. Tom. 8. Part, z. in 
 is probable that there Pf'^^^'^s- ^^^r. p. 71. 
 were two Hells^ divi- 
 ded by the great Gulph ; in one where* 
 of the Souls ofthejuji were at peace ^ 
 whilji in the other^ the Souls of the 
 wicked were tormented: And, in his 
 Book of the City of God, compofedin 
 the extremity of his old Age, he writes, 
 5 That 
 
222 -^Critical History of 
 
 That ^ it is not abfurd 
 
 a Non abfurde credi videtur, fQ believe^ that the ait- 
 antiques etiam lan<5los, qui veniu- • ^ r • ^ j / 
 
 ri Chrifti cenuerunt fidem. locis ^f^^^^ ^atftts who be- 
 
 <iuidem a tormenlis impiorum Heved in C\\\\& tO COme^ 
 
 remotiffimis,.fed apud inferos although they Were in 
 fume, donee eos inde languis <-> -^^ 
 
 Chrifti, & ad ea loca defcenius ^ fl^Ce molt remote 
 
 erueret; profead dcinceps boni fromTormentS^yet that 
 
 lideles, — prorfus inferos n>;lciunr. ./ • zr n ^'ii 
 
 Tom. I deChh. Bet, hb, .o. .. 15. ^% ^^^^ ^^' ^ell till 
 
 p. 563. the Blood of Chx\{^^ and 
 
 his defcent thither de- 
 livered them from thence ; Jince which 
 time^ the Souls of Believers go to Hell 
 no more, 
 
 I might here farther add the Senti- 
 ments of Tetrus Chryfologus^ Genna- 
 dius Maffillenjis^ Gregory the Greats 
 and feveral others of the fucceeding 
 Writers, but I think it will be an un- 
 necefTary as well as tedious Labour, lee- 
 ing the generality of the Latin Fathers 
 of the middle Ages, embraced rhe fore- 
 mentioned Notion of Origen^ Ambrofe^ 
 and others, which was occafioned through 
 the Mutation and Declenfion of the 
 Latin Tongue, whereby the word In- 
 feri^ or Hell^ received a confiderable 
 Change in its Meaning and Signification, 
 being for the moft part taken in an 
 evil fenle; according to which Appre- 
 henfion and Notion thereof, new ways 
 and ends of our Saviours Defcent thi- 
 ther, were imagined and invented. But, 
 
 as 
 
the Apostles Creed. 223 
 
 as I have already fliewn, the word /f^//, 
 according to its primary and original 
 Import, doth principally Cg^^fy ^^ ^- 
 ther, than the State or Place into which 
 all Separated Souls do pafs, and there 
 remain till the Refurredion Day ; ia 
 which fenfe it is to be frequently under- 
 ftood in the Sepuagint, and cannot in 
 any Propriety of Speech be otherwife 
 accepted in that Text, whereon this 
 Article of the Creed is founded, viz. 
 A6is ii. 27. Thou wilt not leave wy 
 Soul in Hell, neither wilt thou Juffer 
 thine Holy One to fee Corruption, be- 
 caufe the Sotil'^ being in Hell, is there 
 oppofed to and diftinguiflied from the 
 Bodies being in the Grave ; and being 
 applied by the Apoftle to our Saviour's 
 Refurredion, it is as if he fliould have 
 thus exprelfed it in other Words, that 
 although Chrift Jefus died, and accord- 
 ing to the manner of all Mankind, his 
 Soul went into Hell, the common re- 
 ceptacle of all difunited Spirits, and his 
 Body was buried in the Grave ; yet 
 God raifed his Body from the Corrup- 
 tion of the one, and loofened his Soul 
 from the Bonds of the other, reuniting 
 thofe two eflential Parts in a moft won- 
 derful and glorious Refurredion; ac- 
 cording to which Pattern of our Lord 
 
 s and 
 
224 ^Critical History^/ 
 
 and Saviour, all his Followers fliall at 
 the time appointed by the Almighty, be 
 refcucd both in Body and Soul from the 
 Power of the Grave and Hell ; when, 
 » I Cor. xv\as the Apoftle writes, "" fl) all be brought 
 
 rt' il'xie^^ ^^ f^-l^ ^^^ Saying that is written , 
 ^ih^r^UH^a^T^eath is fwallowed up in ViEiory. O 
 uhi -r^ v1k(^. heathy where is thy Sting ? O Grave ^ 
 or, O Hell^ as it is in the Greeks be- 
 ing the fame word that is ufed in the 
 Creed, where is thy VtEiory ? That is, 
 at the Refurredion-Day, through the 
 omnipotent Power of God, the Grave 
 fliall be forced to yield up her dead 
 Bodies, and Hell her feparated Souls, 
 that fo all Souls and Bodies being re- 
 united , they may in their perfedl Hu- 
 manity (land before the Tribunal of 
 Jejiis Chrifty and receive a Sentence 
 fuitable to their Works in the Flelli, 
 and the Execution of that Sentence 
 throughout a never ending Life, either 
 in eternal Mifery or FeHcity ; which is 
 the exad: Defcription given by Si. Johuy 
 of the general Refurredion and Judg- 
 ment-Day, in Rev, xx. 13, 14. And 
 *Death and Hell delivered up the T)ead 
 which were in them^ and they were 
 judged every Man according to their 
 JVorks:, and "Death and Hell were 
 caji into the Lake of Fire-^ this is the 
 
 Second 
 
the Apostles Crfed. 225 
 
 Second T>eath : That is, Death or the 
 Grave liirrendred her impnlbn'd Bodies, 
 and Hell her detained Souls, attcr which 
 their Empire and Power over the Chil- 
 dren ol Men was deftroyed and annihi- 
 lated : From all which , I luppole it 
 appears moft evident, That the chief 
 and proper Signification of the Word 
 Hellj is no other than the Place of fe- 
 parated Souls ; and that by confequence, 
 the defc ending of Chrifl: into Hell^ im- 
 ports no more than the PafTage of 
 his Soul to that invifible World of fe- 
 parated Spirits, where according to the 
 Laws of God and Nature, it remained 
 in Reft and Peace till his Refurrecilion- 
 Day. 
 
 But then Secondly^ The next thing 
 to be enquired into for the full Expli- 
 cation of this Article, is the manner of 
 our Saviour's going into Hell, which in 
 the Creed is expreffed by defcending 
 thither, y.<£fi\Kk)i ^g Hhy he defcended in- 
 to Hell. 
 
 Now as for this Word jc^^JJaSsv, tran- 
 flated defcended^ Arckbilliop UJher af- 
 fures us, That ^ in the A6is of the A- » An Answer 
 fojtles it is ufed ten times^ and in none ^^ ^challenge 
 of all thofe T laces fignijieth aity de- J^it ^ il ire- 
 fc en ding from an higher 'Place unto ^:? laRd.40.Lon- 
 /6>'^^'^r, but a removing fim^ly from one p*^"'^^^^^ 
 
 (^ Tlace ^' ' 
 
l6 yf Cr I T I C A L H I S T O RY of 
 
 7 lace unto another \ 'whereupon ^^ the 
 Vulgar Larin Edition doth render it 
 there by the general Terms of abeOj 
 venio, devenio, lupervenio ; and isjhere 
 it retaineth the IVord defcendo, it in- 
 ^ tendeih nothing lefs than to Jignify 
 thereby the lower Situation of the 
 T^lace unto 'ujhich the removal is no- 
 ted to be made ; if dcfcending there- 
 foie in the Jcfs of the J-poftles^ as the 
 faid Archbiihop continues there to write, 
 imply no fuch kind of things IV hat 
 Neceffity is there ^ that thus of force 
 it mult be interpreted in the Creed of the 
 ylpofiles? So that, according to this In- 
 terpretation, the word de/c ended im^Wcs 
 no more than the fimple PafTage of the 
 Soul o^Chrijt into Hsll, the Habirarion 
 and Manfion of all levered and difunited 
 Spirits. 
 
 And the Pvealbn of the Ufe of this 
 V/crd beyond any oMier, was, becaufe 
 it vva*^ a vulgar Expreffion and a popu- 
 lar kind of Speech, arifuig from the ge- 
 nerally received Opinion, that the Re- 
 ceptacles ci departed Souls were un- 
 der the Earth, or in the Heart and 
 Bowels thereof; whence called by the 
 Latins Inferniim^ and by the Greeks 
 y.cijoix^QVicLf and rcl zccJcoTe^, that is, the 
 neither and lower 'Farts ; and ci^ng 
 
 quafi 
 
the Apostles Creed. 227 
 
 quafi tiiil^q^ that is, Invifibky becaufe 
 thofe Places are imperceptible and un- 
 feen by the Living; according to which 
 received Opinion of the Heathens^ the 
 Fathers alio generally believed Hell to 
 be either under the Earthy or m the 
 Bowels of it ; in which Belief they 
 were the more confirmed from that ia 
 Refemblancc to the Vxop\\czjo7iah^ who 
 in his Soul as well as Body, was three 
 Days and three Nights in the Whale's 
 Belly ; the Son of Man was to be three 
 ^ays and three Nights in the Heart 
 of the Earthy as it is in Matth. xii. 40. 
 which is a Place that they generally 
 applied to our Saviour's Soul, during 
 the three Days of its Separation from his 
 Body. 
 
 About the beginning of the Prophet 
 Jonah'^ Prayer cut of the Fifli's Belly, 
 there is this Exprellion , "* For thou ^ Jonah ii. 3; 
 had/i cafi me into the T^eep ^ in the 
 midjl of the Seas ; where, what we ren- 
 der in the midfi^ St. Jerome more ex- 
 acfHy, according to the original Hebrew 
 Word Di-n tranflates it, in the Heart 
 of the Seas '^ and on it writes, That 
 ^ by the Heart of the Sea, Hell is fig- ^s^'ngnifiTa' 
 mfied\ for which, we read in the Gof tur in?ernus, 
 
 pro quo ia 
 
 Evangeliolegimus^ in corde terrae ; quomodo autem cor animalis 
 in medio eft, ita 8c infernus in medio terras ellw perhibetur, Tom. 5. 
 Com, in ^onam. c,i, p. 138. 
 
ziZ 
 
 a Quod autem infernus in in- 
 feriori parte terrre In, & Pfalmi- 
 fta tetlatur, dicens, aperta efi ter- 
 ra & devoravit Dathan, &c. Tof?:. 
 6. Com. m E^hef. c. 4. p. 17S. 
 
 ^ InfeTiiis fub terra fit, dicen- 
 te Scriptuia, ufque ad tundamen- 
 ta laci. Tom.4.Ccm,i>7 Efa;. c.14. 
 p. 47. 
 
 ^Critical History of 
 
 pel^ the Heart of the Earth ; for^ as 
 the Heart of an Animal is in the midfl 
 thereof^ fo Hell is ftifpofed to be in 
 the middle of the Earth: For the proof 
 of which, he elfewhere produces that 
 Text of the Tfalmijt^ m Tfal. cvi. 17. 
 ^ The Earth opened^ 
 and fjvallo'-ji'ed up Da- 
 than, and covered the 
 Company of Abiram ; 
 and thai PafTage of the 
 Prophet Ifaiah^ Chap. 
 xiv. 15'. ^Tetthoujhalt 
 he brought down to 
 Hell^ to the Sides of 
 the Tit^ and long be- 
 fore St. Jerome^ Ter- 
 tuUiancAh Hdl^'afub- 
 terranean Region^ ^a 
 Vaflnefs in the Body 
 and T)epth of the 
 Earth, and an abflrufe 
 profundity in its Boiv- 
 els\ and Novatian af- 
 firms it to be ^ ^ Tlace 
 beneath the Earth, whi- 
 ther the Souls both of 
 the Godly and Ungodly 
 are led, receiving in t h em f elves the 
 previous Apprehenjions of their future 
 "Doom ; with which agrees the Predi- 
 diion of Sibylla, That at the DilToIu- 
 
 tioa 
 
 c Regionem inferum fubterra- 
 neam. De A-aim. c. 32. p. 576. 
 
 <i In fofsaterrse & in alto vafti 
 ras, ^ in ipfis viiCvnbus ejus ab 
 itiul'aprCiUnditas. Be Amm. c }i 
 
 « Infra terr:im locus — quo pio- 
 rum animae impiorumque ducun- 
 tur, futuri judicii prsejudicia kn~ 
 tientes. DeTrmitat. p. 493. 
 
the Apostles Creed. 229 
 
 tion of all things by the general Confla- 
 gration at the iaft Day, a great Pviver 
 of burning Flames iliall defcend from Hea- 
 ven, and burn up every Place without 
 the Confines thereof; amongfl: which 
 flic reckons not only Earth and Sea, 
 Rivers and Fountains, but alfo unmer- 
 ciful Hades or HelL 
 
 ^ Ys.a.i Ton drj T^rojct^uog rt yAfag -zirv^og '^ Lib. ^.izc. 
 Touciv T ct)y.ectvov T€ yJilciV^ yXcwyiLu t£ 
 
 ^ Irenmis, ' T^amafl , , , 
 
 1 , 11. ° Sun terra, /,-^. 4. c. 4c. p iSo. 
 
 cen, and others, believ- c x.^. yiz. orthodox, hd. iih. 3. 
 
 ed it alio to be a place c 29. p. 278. 
 
 under the Earth -^ and, 
 
 Origen likevvifc one 
 
 where, terms it ^ a place a t^- ^^^yj^,,i^ „V^. voi i. 
 
 under grOtmd\ though ^o^il" de Engajinm. ^^i^^. 
 
 he elfewhere fpeaks ve- 
 ry doubtfully and uncertainly of the 
 Situation thereof, as when he writes. 
 That ChriH defcended 
 
 into Hell, ^ ijvherejd- ^"Oi-i^zroie h-i-, «d\;. vohi, 
 ever it be, or, in what ^^^:^^- '^ ^''^'^ ''"" ' 
 flace foever it is. 
 
 And indeed, though every one be- 
 0^3 " Heved 
 
230 yf Critical History of 
 
 lieved Hell to be the receptacle of all 
 Souls, yet they were not agreed in the 
 exacSt Situation thereof. TertuUian^ 
 wherein he is followed by the School- 
 men, placeth it in the very Bowels of 
 the Earth; Novatian^ Damafcen^ and 
 others, fix it beneath the Earth, infra 
 terram^ iW ylw-, by which they under- 
 ftood the Southern Hemifphere ; which 
 fpace we non^ find to be filled with 
 Earth aad Air, as our Northern one is: 
 Orhtrs knew not where to fettle it ; 
 but in general , every one meant by it 
 that Place, whcrefoever it was, into 
 which fcparated Souls do pafs ; only 
 whatfoever their particular Opinion was, 
 in conformity to the ufual Dialed!: and 
 common manner of fpeaking, they term- 
 ed a going thither a TDefcent into Hellj 
 as the foremenrioned reverend Arch- 
 ' ^^ Anfi^sr bilhop inftanceth in Cicero^ who, ' where 
 
 to a Challenge *; j ,t r ^ 
 
 made h^ a :?t ^'<^^^ ^^ '^^^l^ occdjion to mentiou any 
 
 fmte in Ire- thing that concerneth the Tiead^ fpeak- 
 
 land, p. 391- ethjlill of Inferi, according to the vul- 
 
 gar Thrafe ; although^ he mif'iked the 
 
 vtilgar Opinion which bred that manner 
 
 of Jpeakmgy and profejfed it to be his 
 
 fe Animos, Judgment^ ^ the Souls when they depart 
 
 re'^elcdTe-" ^^^ ^^ ^^^ Body, are carried up on high, 
 
 rint, in fiibii- ^^td fiot downward unto any Habit a- 
 
 me itxn. iiQfi^^ under the Earth. 
 
 tib. I. TnfcH- \ < : 
 
///f? A P O S T L E S C R E F. D. 1 yi 
 
 So chat when the Creed affirms, that 
 our Saviour defcended into He 11^ the 
 meaning thereof is no other than this, 
 mz. that his Soul being ieparated from 
 his Body by a real Tranfuion and lo- 
 cal Motion, went into the unfeen Re- 
 gion of Spirits, where, according to the 
 Laws of Death, it remained amongft o- 
 ther religious and pious departed Souls 
 till the Refurredtion of his Body, which 
 was the third Day after. 
 
 Now that this is the true and proper 
 fignification of Chrifl's defcending into 
 Piellj will be farther proved frum the 
 Confideration of the Ends for which he 
 defcended thither ; fomeofthc moft per- 
 tinent whereof to our prefent purpofe, 
 are as follows. 
 
 Firji, One End thereof was, to fan- 
 dify and Avceren unto us the ftate of 
 Separation; to abate its Dread and Ter- 
 rour, and to render it the more com- 
 fortable and joyful, in that our Head 
 and Saviour endured it before us ; for, 
 as Irenaus obfervcs, after that cur Lord 
 had pafTcd through the feveral Ages of 
 Man's Life to fandify them unto us, he 
 ^ at length came unto 
 T^eath, that he might ' ^'^''^' f\f^''t^^!f'^ 
 
 / / r^' a 7 r J pervenit, lit lit pnmogenitus ex 
 
 i^e the rirjthorn of t/je ,Tiorluis, ipfe pnmatum teners in 
 
 ^ead^ and have the onmbus. i^^. 2.. c. 39. p. 137- 
 
 fre-eminency in all 
 
 ^ 0^4 things: 
 
t^i ^Critical History of 
 
 things : According unro which Athana- 
 
 fins writes, That Chrifi condemned Sia 
 
 in his Life on Earth, took away the 
 
 Curfe on the Crofs, Corruption \\. the 
 
 Grave, and ^ "Death In 
 
 .; -"^^^^Vi ->«7^^-v c^,^ hi, T^efcent into Hell, 
 
 i-av/®- «'v5,-6;V« ?> QaiTie^ccy y.xV^- faffing thvough cvevy 
 
 ycia-y>'^j, f^on^i^j) r^ Ti^zrip^^ H^o,(^ 'Place, and appearing 
 
 dc incarn. chrtfi cent. Apoiim. tn OUT Jeveral Londz- 
 p. 6i8. ttons , that he might 
 
 work out the Salva- 
 tion of the isvhcle Man. 
 
 Secondly y Our Saviour defcended in- 
 to Hell, becaufe it was a neceflary and 
 principal Pare of his Humiliation; for, 
 though his Soul was, and the Souls of 
 all good Men now are in a Place of 
 Biifs and Happioefs, yet as long as they 
 continue in their ftate of Separation, 
 they are fufferiag under the Effedis of 
 Sin, from which they fliall not be de- 
 livered till the Refiirrediion-Day, when 
 Death and Hell , the Executioners of 
 Sin, ihall lofe their Sting and Victory ; 
 according unto which, Irenaus writes. 
 That as Chrifi arofe from the Dead, 
 ^ Co the Bodies of all 
 
 b Sic .V rehquum corpus om- ^ , ^ n j; ^/ •/: 
 nishominis, qui mvenitur in vitS,. 6^^^ ±vitu jr.a^^ as 7 aij 
 impleto tempore ccndcmnationis ed, when the time of 
 
 T^r!^ i^^J'^^Vb 'v^'^T their Condemnation for 
 p, 213^' "^ ' ' . . f. ^ . j^-^ jhall he completed^ 
 
 and ^ Athanafais de- 
 fcribes 
 
the Apostles Cr^efd. 233 
 
 fcribes the " Souls of . ^ .r . >. ^ , ^ . 
 
 Adam and other good J^li,:, tZ^i^:^;:t 
 
 Men^ held under the o-»}5 ^^^^ ricu/im hcorori^j, — e 
 
 Condemnation oflDe at h, J ^^^f^^Wv?^. ^ es^^ q,^^^ 
 
 J . ^ J ico&)'jicov. Tcm. I. de Salut. advent, 
 
 to be crying ttnto the jef.chnji. p. 641. 
 Lord in that State of 
 Separation for his Mercy and T^ity : 
 And the faid Father elfevvhere remarks. 
 That whereas, when Man fell by the 
 eating of the forbidden Fruit, the righ- 
 teous Judge pronounced a double Sen- 
 tence upon him, the one relating unto 
 his Body, the other un- 
 to his Soul ; ^ that re- ^ Tf ;^' y;j(va, ^^wc,y y? «, 
 
 fpeaing his Body be- %:^;'S^TSi^S^t.t: 
 
 ing comprehended in (p-ii^ac^^jH- 7*5 5 A^vxr^^ ^^xvxroj >^- 
 
 thofe ff^ordsy Duft thou •^''="'^' ^ ^/^^ ^a??/'^e«J ojvf^^- 
 
 art, and unto Duit thou ^,,^^1 3,^ ,,g,, ^^^^ ^,[,,, ^ 
 
 ihalt return ; and that ^^?iv«^«'« '1-jx wiiiq ^i IoujtS Ay- 
 
 ref^mng his Soul in Z^,,!:^£X: x.^'f I 
 
 thefe PFords^ThoU ihalt Incam. Chrift. adverf. Apollmar. 
 
 die the Death ; fo when P- ^'^^' 
 a Saviour was fent to 
 redeem him^ that he might in his own 
 ^erfon undergo the fame Tunijhmenty 
 he fermitted his dead Body to be laid 
 in the Grave^ and with his Soul he 
 went i7ito that Tlace of Separation^ 
 whither the Souls of all Men were ad- 
 judged to go^ whereby likening himfelf 
 to us in thofe States and Conditians^ he 
 thereby redeemed us from them- 
 
 '^' ' ' Thirdly^ 
 
234 ^Cri^ical History of 
 
 Thirdly J Another End of Chriffs 
 T^efcent into Helly was to conquer it 
 in his own Perfbn, and as the Head 
 and Reprefentative of his Church and 
 People; that the loofing ofhis Soul from 
 the Bonds thereof, might be an Earneft 
 and AflTurance to all his Followers, that 
 at the appointed Time of their Refurre- 
 c^ion, their Souls ftiould be alfo refcued 
 through his Almighty Power, and ob- 
 tain an eternal Vid:ory over Death and 
 Hell ; from whence the Ancients repre- 
 fenred our Saviour like a mighty Cham- 
 pion enrring the Territories of Hell, 
 . ■ .^, ^.^ . and ^ jiQhtirtQ for the 
 
 pngnatiim eft, quamdiu mors, fu- JP^Ce Of three JJajS 
 
 peratis malitise fu^ viribus, fran- with htm^ till he had 
 
 geretur ^ul. Firmic. Maum. de ^^^^ ^^^ Stre;/^th of 
 
 Errsr. Prof. Rehg. ^.4^, /• 7i,r »• F • 
 
 his Malice^ and quite 
 deftroyed his Power and Force, fetting 
 himfeif free from all his Bonds and Fet- 
 ters, and rendring them unable to de- 
 tain his Saints whenfbever ir Ihall pleafe 
 him to command them thence; for a 
 Declaration and Manifeftation whereof, 
 he brought with him at his Refiirre- 
 d:ion, feveral holy Souls from that State 
 of Separation, and reunited them unto. 
 b Matth. their Bodies, who afterwards ^ came 
 sxvii. 53- into the holy Cityy and appeared unto, 
 many. 
 
 Thqs 
 
the Apostles Greed. 235 
 
 Thus Eptphaniiis writes, That our 
 Lord * defcended with , ^ ^ - ^ - t .u - » ^ 
 
 his ^OUL into tlOS 716' 7-^ Kx]x^6ovicCf — — «f;i£^<yv o «;(^;j5 
 
 thermoft VartSy where ^^ ° ^uvcci(^ x^^^'^^-^ f'^^f^*! 
 
 S^^^^A ^;/^ //^// being ^,^^^ ,^%u ^,ir,icc,— '^c^^h,^ 
 
 iqnorant of his ^Divi- K«7^%f?v -^^z^^ ' (^'ot^^iov 5 
 
 nity tbat accompamea ^, ^^,^^„^ ^^^^^^ ^^^.^^ ^^,^^^ 
 
 Ai;^, ajjfaulted his OOUl^ Aricmamt. ^.-l^i. 
 
 thinking to have con- 
 quered it as they had the reft of 
 Mankind before ; but that herein they 
 were miftaken^ feeing that it was tni- 
 pffible for his Soul, by reafon cf his 
 "Deity, to be holden by them : For, as 
 the laid Father writes . 
 
 elfewhere , he brone -^^^^^^^ ^q^ ^^^^^q^ ^^^ d^^/^yyii^ 
 the StinQ of Death , ^^^ «: Ayc-aV??? wII'kac, a^a c^ i% 
 
 ^ • n..J^^^ +Unro £|«o-f«j. Adverf. lUr, lib. 2. Com' 
 
 rent in funder thofe p]^^; r^d. cathoi. ^. ^6^: ^ 
 
 jidamantine Barsj and 
 
 by his own Tower loofed the Bonds of 
 
 Hell, bringing from thence with him 
 
 fome of thofe captive Souls, as a Pledge 
 
 and firm Foundation of Hope to all 
 
 whom he left behind, that in his own 
 
 due time they lliould alfo arrive unto the 
 
 fame Liberty and Refurredion with the 
 
 others, which is the fame with what 
 
 Sibylla fings. 
 
 He 
 
t^6 ^Critical History of 
 
 He Jhall defcend unto the Gates of 
 
 Hell, 
 declaring Hofe to thofe who there 
 
 do dwell, 
 
 Athanafius writes. That the Soul of 
 
 Chrijl went into Hell 
 
 « A/«ppjs|?i '•a ^i^\^^ ^y'jx^v ^ ^ to break the Bonds of 
 
 t!!:^^^^: rl "^'tZt the Souls who were de^ 
 
 earn. Chrifl, adverf. AplUnar, famed there^ fixiHg Of 
 
 P- <^2.6. ordaining the time of 
 
 their RefiirreEtion ; and 
 that he conquered the 
 Grave and Hell, that 
 
 b '^iv. 'ojrsjk-^ r.fo^J. £« b rj^here Corruption had 
 
 fr'ixdjo-l^ o^xvccio-, cV ft3-p?5 4^v- been jown, there Incor^ 
 j/?5 c^yp^^^/yj7« ^^^^Iv ci6jvx]f^y f^upfiQfi jhoiild arife ; 
 
 7ll^%lsf^Zc^Z'o ^ fJcJrl and where T>eath. had 
 u(pdx^a-u^, c^ eXTTih dvcc^cccrs^Ji t= t eigne d, there he ap- 
 ^/•r^^^'r JT/'^n'^'r' pearing with his hu- 
 
 man doul, Jhoula exhi- 
 bit Immortality, ajtd fo Jhould make us 
 far takers of his Incor ruction, in hopes 
 of the RefurreEiion from the "Dead, 
 when this Corruptible Jhall put on In- 
 corruption^ and this Mortal foall put 
 on Immortality, 
 
 Lajilyj The chief and principal End 
 of our Saviour's T>efcent into He It was, 
 that he might fubjed: himfelf unto the 
 Laws of Death, and be in every thing 
 
 conform- 
 
the Apostles Creed. 237 
 
 ednformable unto us ; for feeing that 
 he became our High Prieft to redeem 
 and fave us, it behoved him in all 
 things to be made hke unto us. Sin on- 
 ly excepted. Wherefore when he died, 
 his Body like unto ours, was commit- 
 ted to the Grave ; and in the fame man- 
 ner, his Spirit fled to the Receptacle of 
 holy and religious Souls, where, as all 
 we mud, it awaited his Refurredion- 
 Day ; and which is very obfervable, a- 
 niongft thofe infinite and various Ends, 
 which the Ancients imagined, according 
 to their different Conceptions, to be the 
 Reafon oix.\\\s,T>efcent^ they frequently 
 alledge this to be the mod proper and 
 principal Caufe thereof 
 
 Thus Irenaus wm^s^ That our Lord 
 by his abode in Hell, 
 ^ obferved the Law of " Legem mortuorum fervavit 
 
 the T^ead', and Tertul^ '^'^'. ^' '' ^^'' ^' ^^^^ 
 
 liany That his Body was 
 
 not only buried, but 
 
 that ^ he fattsfied this , ^ ?"/^ ^"°^^^^ ^^S^ fatisfecir, 
 
 J 1 r • 1 J rorma humanae mortis apud in- 
 
 J^aW alJOy VIZ. that he feros fundus. D^ Anim. c. 31. 
 
 underwent the manner P- S7<^- 
 
 of human T)eath in 
 
 Hell I and Athanafius 
 
 writes, That "■ our T>eath . t^ t"^^^ ^' P^f-ff^r ^''^"fi"^^ 
 
 was defer ibed by the rl. Tom.i. de Sa^,, Advent. 
 
 Separation of the Soul ^^f ^^^'^fi- P- H^- 
 of ChxiH from his Body, 
 
 ^ whQ 
 
2^8 ^Critical History^/ 
 
 ^ „ .. , ^ ,. „ , , ^ *who bein^ found in 
 
 <ps '^d^ixjov', 'lycc 6> cx^rn f^ r varf^ undeTweHt the manner 
 
 ^^ ^^.^.0,-™.» ^.1 #^^ of our "Death, that by 
 
 tTTi^Hy-^v^^^^ ' 07r«g ^ ^mcctoj, tt he might prepare a, 
 
 xccixxva-vi^ r Bdvxicv cv fV<^W|sf Refurre^ton for us j 
 
 ? ^i);^, I r*^ii c».-7^ , 4 /'^"^■^^^ hts Soul m 
 u^a i^ r<k'Pii T «t)^v«*cr;«v ;«; T »<p- Hell^ and by hts Body 
 .k^..«v .V/^\^.v.'^^(^, .t,^^^^.?' z;^ the Grave, that be- 
 
 ^iv, t r' Kcc^' jjV^v '^)iMoihi>Lj Kxio- tng tn tielL the exhi- 
 xlw a-jVcss. ihid. p. 648. bit ion of his Soul there, 
 
 he might deftroy iS, and 
 being in the Grave by the burial of 
 of his Body there ^ he might annihilate 
 Corruption, and fo might bring forth 
 Immortality and Incorrupt ion from Hell 
 and the Grave^ g^tng thither in our 
 Form and Manner, and loofening our 
 detention there. 
 b Leges enim ]^qq Magntis Writes, That our Lord 
 endo"^ ^bik' ^ h ^ytng , Underwent the Laws of 
 fed refurgen- Hell, as by rifiug again he did dif- 
 ^ep^'^^^erm^^^'^^ ^-^^^ ; and that I may not men- 
 s/p'ss.^'^ tion anymore, Hilary oiToi^fiers zf- 
 
 furesus. That "" to fulfil 
 
 c Ad explendam hominis na- the Nature of Man, 
 
 So„!'na„^°^:.' ::i.L'cJr" he fubje^ed hmfelf to 
 
 porifque fuhjecit, & ad infernas T^eath, that IS, tO a 
 
 fedes, id quod homini debitum departure as it wcre^ 
 
 videtur efle, penerraviC. Enar. in . ^ , ^ ^ , i rt i 
 
 Pfai.s}' p. 471, both of ^oul and Body, 
 
 and penetrated into the 
 infernal 
 
the Apostles Creed. 239 
 
 infernal Seats^ which was a thing that 
 feemed to be dtte unto Man\ for, as he 
 elfewhere writes, ^ it is 
 a Law of human Ne- ,' ^^.^^^^ '^' lex neceffitatis 
 
 ~1 -^ , . jj eft, ut fepultis corporibus, ad in- 
 
 (^^P^y^ that the no- f^ros anlmse defcendant, quam 
 
 dies beinQ buried^ the dercer-fionem Dommus ad con- 
 
 c / // 1J V^/C,^*,^;^^ fummationem veri hominis nou 
 
 Souls jhould defcend in- ^^^^^^^,,^ £^^,. ,-^ p^,u^, ,3g. 
 
 to Hell^ which'Defcent p. 703. 
 
 the Lord did not re- 
 
 ftife for the confummation of a ferfeEi 
 
 Man 
 
 So that one principal End of our 
 Saviours going into Hell, was to un- 
 dergo the Laws of Death, that in every- 
 thing both Hving and dying, and after 
 Deach he might fubmit himfelf to the 
 Rules and States of that Nature which 
 he came down from Heaven to redeem. 
 In his Life-time he appeared in the fi- 
 niihtude of finful Fieih , not difdaining 
 to undergo all the natural Adions and 
 Infirmities thereof; at his Death, his 
 Body was committed to the Grave , 
 whilft his feparated Soul fled unto the 
 inviftble World of departed Spirits; 
 which reafon of his T>efcent into Helly 
 together with the others forementioned, 
 is a more evident proof, that the mean- 
 ing of this Article in the Creed is no 
 other than this, viz. That our Saviour's 
 Soul being feparated from his Body by- 
 Death, went unto the unleen Manfioa 
 
 of 
 
240 w<f Critical History^/ 
 
 of feparated Spirits in the other World ; 
 that as his Body according to the Laws 
 of Death, was laid in the Grave, lb in 
 a conformity thereunto, his Soul alfo 
 parted into the Habitation of departed 
 Spirits, where it remained in its feparare 
 ftate amongft the Souls of Abraham-^ 
 Samuel^ T>avid^ and all the godly in 
 Reft and Peace, till the Day of his Re- 
 liirreition ; defcribing thereby unto all 
 his Followers, the manner of rheir Death 
 and Refurredion, that their Bodies muft 
 remain in the Grave, and their Souls 
 in Hell^ or in their feparate ftate, till 
 the time of their Refurredion , when 
 they fhall be railed to Life again, and in 
 their perfed: Manhood receive eternal 
 Honour and Glory from him. 
 
 But, now having at large explained 
 this Article, and lliewn the true and 
 proper fenfe thereof, it yet remains to 
 enquire into the occafion, manner, and 
 time of its being inferred in the Creed. 
 Now that which gave occafion thereun- 
 to, was an heretical Opinion of the A- 
 rians and Eunomians^ but efpecialjy of 
 the A^oUinarians:, between whom and 
 the two former, the DifFv-rence was very 
 fmall, if any at all iw this particular, as 
 fliall be hereafter Ihewn. 
 
 Thefe 
 
the Apostles Cr.eeD. 241 
 
 Thefe Hereticks violently aiTaulted 
 the truth of our Saviour's Humanity ; 
 but as they were more fubrle and learn- 
 ed than that grofs and ibttiih Tribe be- 
 fore-mentioned, againft whom our Lord's 
 Birth y TaJJion , Crucifi .ton , Ueath 
 and Burial^ are inferred in the Creed, 
 fo they managed their Caufe with great- 
 er Wit and Cunning, and proceeded in 
 a more refined and pohtick Method : 
 for w^hereas, tbofe forementioned Here- 
 ticks in a diredt oppofition and contra- 
 didlion to the fenfes of all Mankind-: 
 denied the Subltance and Reality of 
 Chriji's Body ; thefe allowed that to be 
 true and certain, whilfl: in a more dan- 
 gerous and plaufible way, they as e& 
 fedlually overturned the truth of his 
 Humanity, by maintaing that he had no 
 human, rational Soul, but that his Divi- 
 nity fupplied the room thereof. 
 
 Now that the Arians and Eunomians^ 
 or at leaft fome of them, led the way 
 to Apolltnarhts in this Errour, is abun- 
 dantly attefted by EPiphanius^ Atha- 
 najiusy and others, who charged them 
 with this Do(3:rine as held and believed 
 by all, or, I think, rather by fbme of 
 them, (feeing it is mod probable, that all 
 the Arians were not infedted there- 
 with,) That the Body which Chrift af 
 
 R filmed^ 
 
24 i 
 
 y^5 (Tra^viQh' CM X£/<ref>. Ton. i. 
 i/e Incam. Chrijl.adverf. ApGlimar, 
 p. 628. 
 
 Kivcn T x^etccv. Divin, Decret, ii- 
 pit. c. 12. p. 124. 
 
 fdfoi , f^ ii ''^vp^Lw. Anacephal. 
 p. 5^8. 
 
 ^ Deum ClirJilum cuncm fine 
 aniina lufcerilie. De Ha-ij. c. 55. 
 p. 182, ^ ' 
 
 ^Critical History (?/^ 
 
 filmed^ was deflttnte both of a ratio- 
 nal and fenjitive Soul\ wherein they 
 fomething differed from the Apollina' 
 riansj who allowed Chrisr a lenfirive 
 Soul, and only diverted him of a ra- 
 tional one; into which Difference be- 
 tween them, I fliall not here enquire, 
 feeing it is fufficient for ray prefent pur- 
 pofe, that they both agreed, in denying 
 Chriji an human reafonable Soul : Which 
 that the Arians fb did, we are affured 
 by the unqueftionable Teftimony of ^- 
 thanafiusy who .accufeth them of main- 
 taining, That ^ the hea- 
 venly Mind in Chrift 
 ferved injiead of an 
 human Soul ; and to 
 the iame purpofe. The- 
 odor it writes concern- 
 cerning both the A- 
 rians and Eunomiansy 
 That they ^ held, that 
 cur Saviour's Godhead 
 performed the Office of 
 the Soul ; with whom, 
 both "" Epphanius and 
 ^ Atijiin agree in their 
 charge againft the A- 
 rians, affirming, That 
 they held. That Chrifl 
 took only an human Bo- 
 dy '•^'ithout a Soul. 
 
 But 
 
the Apostles Creed. 24^ 
 
 But that which render'd this Herefy 
 the more confiderable and dangerous, 
 was, that it was defended and patroni- 
 zed by the great AfoU'marius^ the Or- 
 namenc and Splendour of the Church in 
 that Age; who, after he had been the 
 mod fignahzed Champion for the Faith^ 
 and an illuftrious Example of Piety and 
 Virtue, unhappily eipouled thefe and o- 
 ther Notions, which caufed him to be 
 branded for an Heretick in that and all 
 iucceeding Generations. 
 
 This ApoUinarius ^ of whom I am 
 now Ipeaking, was Apollinarius the 
 Younger, Bifliop oiLaodicea ; but whe- 
 ther of Laodicea in Syria^ or of that id 
 Phoenicia of Libanus^ is not certainly 
 known. He . w^as by all efteemed the 
 greateft Man of his Age both for Learii- 
 ing and Piety ; a moft accurate and ner- 
 vous Defender of the Faith againft all its 
 Enemies, whether Heathens oiHereticks. 
 Vincenttus Ltrinenfis reprefents him as ^ ^ .^ ^^^ 
 a very extraordinary Man, ' that he had pr^ftantius a» 
 a mofl acute Wit^ and fublime Learn- cuniine-==do- 
 
 -^ -^ arina?Quaiii 
 
 multas ille Hssrefes multis voluminibus opprelTerit ? ^Quot inimicog 
 fidei confutaverit errores? Indicio eft opus illud triginta non mi-- 
 nus librorum nobiliilimum ac maximum, quo infanas PorpH^^m 
 caliimnias magna probationum mole confudit: longum eft uni« 
 verfa ipfms opera commemorare, quibus profe(flo fumrais sedifi- 
 catoribus Ecclefiae par effe potuiiTet, nifi prophane iila hsretic^ 
 euriofitatis libidine novum nefcio quid invenillet. Commomt. i, i6, 
 p. 4<^» 47. 
 
244 ^Critical History of 
 
 ing ; that in ?nany Volumes he had o- 
 vertJyrown Herejies^ and confuted Er- 
 roitrs oppofite to the Faith ; that in 
 thirty large and noble Books^ he had 
 moft convincingly baffled the Calnm- 
 flies (?/ Porphyry ; that it would be too 
 long to recite all his Works^ by which 
 indeed he might have been equalled 
 with the chief eji Builders of the Churchy 
 had he not fallen into Herefy. And 
 ^hilojiorgius the jirian Hiftoriographer, 
 gives this larger Charadter of hira, That 
 
 , . „ . ^ He^ and Bafilj and 
 
 « Te«5 b *Jt«* «y^£5, — .tc^x.«> n^p^oy^^ Nazianzen 
 
 iT«v7*5 t^^^£ver«ov7.? Ti;^ -^o^r^^^, Kjregujy i\azianzen , 
 
 ^ v-fipj^i — lU -^Mdx 7!ra{ (WToir, defended the Divinity 
 
 xc^Mv^cf r 'A6«v«^/*v, ^ ^ f^dxi^d Qf Chrift better than 
 
 c-^'r,; i c^roi, cv rzS A^(«v y^ y^- any etthcT beforc or 
 <pH>i ^uyjuf^s&>i «v>:?, ^ -ri r,B^ ij'^iv aftcr them ; in compa- 
 
 J4®.. T'^M of whom, the 
 
 great Athanafius was 
 efleemed to be but a Child ; that they 
 had not only an extraordinary Faculty 
 both in fpcaking and writing , but 
 their Lives were fo attra6iing^ that 
 whofoever either faw or heard them 
 fpeak, were drawn and ferfuaded by 
 them, and that the moft confidered 
 and efteoned of thefe Three was this 
 , ApoHinarius, of whom I am now Ipeak- 
 ing. 
 
 The Fall therefore of fo a great a Pil- 
 lar, iBuft needs have been a very fen- 
 
 fible 
 
the Apostles Creed. 245: 
 
 fible lofs unto the Church, and is as 
 fuch bewailed by Efiphanius^ in the 
 relation that he gives of his Herefy, and 
 moft pathetically by Gregory Nazian- 
 zeUj who fpeaking of the Herefies of 
 Eunomius and ApoUmartus (the former 
 of whom denied the Divinity of our Sa- 
 viour) faith, That the Herefy of the 
 firft was fupportable, and to be born 
 withal, but that which 
 
 ^ was moft inritpporta- I ^\ \ "^"'^"^ ^^-a.^^.«7.v ci 
 tie ana Jinking /// all t 'A7ro>.x:vcceA^aiv h) -zs-ocpp-^o-ix, 
 the Eccle/iajiical Ship- ^^f' sozomen. Ecckf Hiji. lib. 6, 
 wrecks^ was the Er- ^■^•* P" ^ ' 
 rour of ApoUinarhtSy that fb great and 
 good a Man, the Ornament of his Age, 
 and Flower of the Church, fliould be- 
 come an Heretick, and an impugner of 
 the Catholick Faith. 
 
 As for the time when he began his 
 Herefy, \i \^ not exadtly known ; he 
 was not anathematized as an Heretick 
 by Name, till the fecond General Coun- 
 cil at Conjiantinople^ Anno 381; but 
 nineteen Years before that, viz. Anno 
 362, his Herefy was condemned by a 
 Synod at Alexandria^ whereat were 
 prefent Athafiajius^ Eufebius Bifliop of 
 Verceil in T^iedmont^ with feverai o- 
 thers, without mentioning his Name; 
 the reafon whereof might be, either be. 
 R 3 caufe 
 
14^ ^Critical History <?/ 
 
 caufe fome Monks were feat by him 
 
 thither, to purge him from the fuipicion 
 
 of Herefy, as in the 
 
 a ucip^<recv $ km rive<; 'A^roAA^- ^ relation of thc SyHod 
 
 .cce^H ^ e^ja-.o^^ ^.v^^.v?.. .r.^' j-j^^j.^ j^ ^^^^ CnOUeh 
 tiaf. Epiji, ad Antmh. Tom. i. lOt luch a LonjeCture, 
 
 ?. 5S0. or, becaule they were 
 
 loth to believe io great 
 dDodor of the Church could fall into 
 fo foul an Herefy. Epphanins writes, 
 that when he firft heard of this Errour, 
 by fome who came from him, he could 
 not believe that fuch a Man had ef- 
 poufed fuch heretical Notions, and that 
 ,^ ^ ,, , ^, they were only ^ fome 
 
 v*«v7«5 T^ /Sfls^f^?, v^ gr T..'»T« prehenfions^ who could 
 A^r« ^vJe^., &c. Adv.rf. mref. ^^^ fathow the depth 
 
 mid froftindtty of Jo 
 great a Scholar ; or elie they were un- 
 willing to caft fo eminent a Man from 
 the Communion of rhe Church, and 
 therefore would firft condea.n his He- 
 refy without menri<;nipg his Name, ho- 
 ping that that might be a means lo re- 
 gain him to the Catholick Faith, of 
 which he had been before fo noted 
 and ftrennous a Defender: But now, 
 how long before this Synod he had vent- 
 ed his Herefy, is not certainly known ; 
 only it could not be long, and not above 
 three or four Years at fartheft. 
 
 Now 
 
a ApoIIinaris inliicuit Deum 
 Chriftum camera fine aPiima (uf- 
 cepiiTe. Be Hxref. c.^y p. i8i. 
 
 ^' Humanam eum non habuiffe 
 animam, D<? Incarn, Chrijly I i. 
 p. 1141. 
 
 the Apostles Creed. 
 
 Now that Herefy of A^olUnarius^ 
 which refpeds our prcfent purpofe, was 
 according Co St. Au(fm'^ Expreffion,Thac 
 ^ Chrift afumed Flejh 
 without a Soul\ or, as 
 CaJJian words it. That 
 he ^ had not an hnman 
 Soul, or a rational Soul % 
 for they allowed him 
 fuch a lenfitive Soul as 
 is in Brutes, but denied 
 him to have a reafona- 
 ble one, as Vincentius 
 Ltrinenfis writes, That 
 *" ApoIIinaris affirmed , 
 that there was not in 
 our Saviour's Body an 
 human Soul^ at leasi 
 not fuch an one where- 
 in was Mind and Rea- 
 fouj but that ^ injiead 
 thereof his 'Divinity 
 fupplied its room and 
 place ; fb chat in fliort, 
 the Errour of Apollinarius was this, 
 That though Chriji in his becoming 
 Man, was \v(Tcf.^%©-, that is, was incar- 
 nate, had real Flelli and a fubftantial Bo- 
 dy ; yet he was not g/^iJ/i';^^/4^©^, that 
 is, he had no reafonable human Soul, but 
 his Divinity performed all the Adions 
 and Offices thereof 
 
 R 4 Which 
 
 247 
 
 e ApoIIinaris dicit \-:i ipsa fal- 
 vatoris noftri carne, aut animam 
 humanam penitus non fuifTe, 
 aut certe talem fuiife, cui mens 
 & ratio non eilcL Comment, c. 17. 
 p. 50. 
 
 pit. Hdr. Fab. lib. 4, 
 p. 107. 
 
 in H&r. Jpol. 
 
248 ^Critical History of 
 
 Which Herefy the Fathers apprehend- 
 ed to be attended with moft dreadful 
 Coniequecces ; for if Chriji had been 
 dcftiture of an human Soul, and the 
 place thereof had been fupplied by his 
 Deity, then fcveral Actions, as T^efi- 
 ring^ Grieving^ and the like, would 
 have been moft impioufly attributed by 
 the holy Scripture unto his divine Na- 
 ture ; wiiich Argument is urged to very 
 ^ Adverf, m- good (jurpofeby •" Eptphanius againft 
 re[. in H^reJ, ^h^le Hcrcticks ; and Athanafius moft 
 ^^* pertinently asks them, how Chr'ift could 
 
 be Ibrrowful and troubled (as it is 
 laid of him in "john xiii. 21. That he 
 'Ui'as troubled in Spirit) if he had not 
 V „ ^ V , , .- ^ bad an human Son I? 
 «'„, «T£ 3ioT^i(§>^ dr^ETr:^, «AAa jor to ajcribe that to 
 -^v^h vorjTsv i^jTVi.'~TB]pa(pdMr iiijejifible Matter^ ijuas 
 i.,..l. «, >..v^ «; «/^---' J ridktilous, or to the im- 
 
 Tom 1 de Incarn. Chnji. ad-jcrf. mutable Godhead, i;jaS 
 
 A_poiir,iar. ^.p.6i^. blafpbemous . 
 
 Befides, if Chrijt^ had been void of 
 a realonable Soul, he would not have 
 had the whole Effence of Man, his Hu- 
 manity would have been defective and 
 imperfed: ; on which account Vincentins 
 Ltrinenfis anathematizes A^ollinarius 
 for "" takinc away the 
 
 tis proprietalem. Commonn. c. zi. ^ ? Oj^tnj Jj luc yirj.c^ 
 p. (i(^. Humanity ; and Epi- 
 
 phanius accufes his Fol- 
 i lowers 
 
the Apostles Creed. 249 
 
 lowers ^ of making the 
 
 Incarnation of Chrifl: » xnf? 5 ^i^xo^r^i iw^yc^ -sr^ii^^ 
 imperfe6i^ by holdinji, '^[^S''\^^f^ y^.^^./^v, - hV.w 
 that he aid not ajfume Ancorat. p. 502. 
 a Soul : And it is ob- 
 ferved by Theodorit^ That in the Syno- 
 dical Epiftle of the Second General 
 Council held at Conftantinople^ this He- 
 refy of the Afollinarians was condemn- 
 ed by theie words, 
 
 a:rine of our Lord's x^^. ^-^^ «>«v, ^ ^^^^ t t? C-^f^W 
 Incarnation wtcorrupt- '^.'^-^''^ -^^^^1^x0^01. EcUefMifi, 
 ed^ neither believing 
 his Body to be "juithout a Soul or 
 Mindj or his Humanity to be imper- 
 fe£i ; which it would have been, if he 
 had only afTumed aBody ; for, by want- 
 ing a Soul, he would have had but half 
 the Nature of Man: Upon which, this 
 farther Conlequence feems to follow, 
 that he would have been but a partial 
 Redeemer, and have only faved the Bo- 
 dy, whilft he left the Soul to periih and 
 be undone. 
 
 Clemens Romanus writes, That Chrift 
 gave "" his Flejh for 
 our Flejhj and his Soul *" "^^-^ Ch^-ct, -c^s^ -t Tct^y^o^ vr 
 
 for our Soul : But, ^.l^.tf 6?'^ ^ ^""^ 
 thefe Hereticks by de- 
 nying our Lord an human Soul, by 
 conlequence render 'd his Salvation de- 
 
 fedive 
 
250 -^Critical History of 
 
 fedlive and incomplete, and confined it 
 folely to the fenfitive and bodily part of 
 Man ; for as Athanajius proves againfl 
 them, one thing could nor be redeem- 
 ed by another different 
 a 2^^* iW^f (r^;^^-/.?©-, ^ ^y- therefrom; hut'' the Bo- 
 
 tt,i.aVrfAtM,nar. p. 630. ^y mtifi be givenfov the 
 
 Body^ and the doul for 
 the Sotil\ upon which 
 account it is affirmed 
 by Theodorit^ That A- 
 b tIm ?^oFikIu) tlv^luj r iSuMeiv po/Zhiarius ^ denied Sal- 
 
 t£:^:i::^^:J::'^ I -^^^^on to the ratzo„al 
 ^(dcoc, f. tmtIw x^' r c>^«vj^ AoAv Soul, by which the Bo- 
 i 0.W ^:^i^i« ;^7^«^5 r:|,^-.v, ^ ^^ aoverned-, for if 
 
 Uh.%. C.I. p. 200. according to his Opt- 
 
 nion 5 God the Word 
 did not ajftime it^ he could not then 
 either relieve it, or i?npart Honour to 
 it : And therefore T^amafus Bifliop of 
 Rome^ in the Synodical Epiftle, which 
 he writ on purpofe to condemn this He- 
 refy, afTerts in oppoficion rhcreiinto. 
 That Chriji the Son of God, our Lord, 
 by his PafTion "" brought 
 
 c nA.,....:r^. «..^... r ..7.- . , n^ SalVatiOU TO 
 ^A'Jy IvocoXay r aiB^oj-TTC)) roue, a.i^xo- -', ^ /. , , J r 
 
 tiMc, (^exof^ov Tsrurj-Tii uucc^iiug I- Maukiud., that hc frccd 
 
 >.^M^Uyi. ' Apud Theodor. Ecclef. ^^^ -juhok Man IL'hich 
 Hilt. lib. '^. c. 10. p. 2,13. 1 J I r 
 
 was entangled by jin^ 
 from all Iniquity : And in another Sy- 
 nodical Epiftle penn'd before this ar A- 
 lexandriay Anno 362, in contradidion 
 
 to 
 
the Apostles Creed. lyi 
 
 to this necelTary confequence of this He- 
 refy, Chriji is declared to be the Sa- 
 viour of the whole , ^.,v , -^ , . ^. 
 Man, * ^<?^ of the Body -^vx-^^ <^ cu^ns tJ ^ifa, a-^ny,Q^u yi- 
 
 OnlVj hit alfO of the 7<>^^^- ^thanaf.' Tom. i. Epiji. ad 
 ^ J Antiochen. p. 578. 
 
 Thefe then being apprehended to be 
 the natural confequences of this Here- 
 tical Opinion, which was advanced by 
 a Perfon of an extraordinary Efteem 
 both for Learning and Piety, and fo 
 more probable to infnare and infed: o- 
 thers, it cannot be imagined but that 
 the Governours of the Church endea- 
 voured to apply the moft effe(5J:ual Re- 
 medy and Antidoce there againft; and 
 it feems mod probable, that for this ve- 
 ry End they introduced into the Creed, 
 or Rule of Faith demanded at Baptifm, 
 this Claufe, That he dejc ended into 
 Hell ; that is, that his Soul being fepa- 
 ratcd from his Body, went to the com- 
 mon receptacle of departed human Spi- 
 rits : Which Point was pitched upon as 
 the moft pertinent and proper, becaufe 
 it was thought the moft convincing and 
 undeniable proof of the Reality, and 
 certain Exiftence of our Saviour's reafo- 
 nable Soul : For though other Argu- 
 ments were made ufe of by the Fathers 
 of the Church for the confirmation 
 
 thereof. 
 
2JI -^Critical History^/ 
 
 thereof, yet its Adverfaiies had invent- 
 ed more plaufible Aniwers thereunto 
 than they could pofilbly frame unto this 
 prefTing and unanfvverable Reafon now 
 before us. As for inftance, if the Or- 
 thodox for the proof of their Do<3:rine, 
 produced that Text of our Saviour , 
 John X. 1 8. No Man taketh away my 
 Life from me^ or as it is in the Greek 
 r -i^uxluLf y.H, my Soul from me^ but I 
 lay it do-jun of my felf: The A^oUi- 
 a 'Av&^co'rivlcrj uariaus replied, That hereby ^ he meant 
 Uijk^ r^^- ^}jQ hmnan Life^ which is maintained 
 ihanaf Tom by the feufitive Soul, as that of Brutes 
 2. de s. Trm. [$, If the Otthodox again argued from 
 hum\l^^\i, thrift's ^ being forrowful a7id exceed- 
 38. ing heavy ^ that he muft needs have 
 
 had a reafonable Soul, feeing not only 
 his Divinity, but alfo his Body was in- 
 capable of Sorrow, being in its felf but 
 inlenfible Matter : Unto this the Apol- 
 c 'H^t«5 >^^^- linarians rejoined, That ""it might be 
 W^' «>r J' '^^^^ enough nnderflood of the Body^ 
 tr^iA.cc <^ ^ >p that that was perceptive and fenjible 
 i^''^]d ibti ^f iyz/jf^ri;/^ ; An Example whereof is 
 ut'^'fupr'a, found in Brutes, who though they have 
 p. 246. no rational Souls, yet appear to be ca- 
 
 pable both of Senfation and Paffion. And 
 ib for other Arguments with which the 
 Fathers oppugned this Herefy, the A- 
 bettors thereof made a ihift to frame 
 
 fome 
 
the Apostles Crfed. 253 
 
 fomc kind of tolerable Reply thereto. 
 But againft this Reafon no poffible An- 
 Iwer could be imagined, or the leaft 
 ihadow of an Argument invented; for 
 if Chrirt defc ended into Hell^ what 
 was it of him that went thither ? It 
 could not be his Deity ; for that is 
 omniprefent, and was in Hell before 
 as well as elfewhere, and therefore 
 could not now make a local tranfi- 
 tion thither ; neither could it be his 
 Body 5 for that was committed to the 
 Grave, and under fafe cuftody confi- 
 ned there : It remains therefore of ne- 
 ceflTity , that it mufl: be his Soul ; on 
 which it doth as neceflarily follow, that 
 that Soul mud be reafonable and human, 
 fincc the Souls of Brutes expire and die 
 with their Bodies, and only the Souls 
 of Men furvive and live in a feparate 
 State, and go into Hell^ or the common 
 Lodge of all fuch fevered and difunited 
 Spirits. 
 
 This Argument therefore being fo 
 unanfwerable , we find it frequent- 
 ly urged by the Ancients againft this 
 Herely, as by ^ Epphanins in his * Adverf. m- 
 Confutation thereof, and by Theo- ''f- ^^ ^^'"'-^ 
 dortt \ in one of w^hofe Dialogues, ^'^' ^* "^^ * 
 when he that fupplied the place of 
 an Orthodox Chriftian asked the other. 
 
P- 33- 
 
 b 
 
 2 54 ^ Critical History <:?/ 
 
 ; ^, ^^ faith he, I floould 
 
 M t^'rr^:^:::^^ fiy^ thatChrAafumed 
 
 vafjioc fjLovov, — zs-oi6i(, ^v xofotiT oiv- a Body witijout d Soul^ 
 
 being united to his Bo- 
 dy^ performed all the Offices thereof 
 with what Reafons would you confute 
 me? To which, when the Relpondent 
 anfvvered, That h,e would confute him 
 from feveral Texts of the Holy Serif- 
 turcj and in particular from that Text 
 
 of the Tfalmift, ^Thou 
 Td t^ rs Aa^i^ «>»?- ^^i/t 7tot leave 7ny Soul 
 
 ^'''h~T ^'" J'^ ^'p'^.f "'t/; in Hell, neither wilt 
 p. 34. thou jujfer thine Holy 
 
 One to fee Corruption ; 
 
 he rephed unto him, 
 
 c 'Aou,r^co<> pi ufccv, y^ f:Uo' 'jj^^^ cjjQ hadmofi apt- 
 
 y^;^^ ly and pertinently ci- 
 
 ted thofe Teflimonies. 
 But more efpecially is this Argument 
 managed for this End by Athanafius^ 
 who affirms the Death of Chrijt to have 
 been a moil: evident demonftration, that 
 he had an human Soul as well as Body ; 
 for J faith he, when ^ his 
 ^ Ta [^roi f4.exe/, rdc^s 0^ua-ctv, Body wcnt uo furthcr 
 i^J^^fi P- ^^-;rf'\ — ;:^^ than the Grave, his 
 
 T i7riou<riy, ^ 5 u^a dc-wf^otTlov. Soul plCrCcd CVCU iutO 
 Tom. i.adverf. ApolUmr. de In- }Jell ', a7ld whUft the 
 cam. Chnfl. p. 626. ^ . , , •/ 
 
 Kjrave received his cor- 
 poreal Tarty Hell re- 
 ceived 
 
r/?^ Apostles Creed. 255 
 
 ce'tved that which was ^incorporeal : 
 And therefore he thus interrogates the 
 Apollinarians , ^ How 
 
 then will you fay, that .; ""^ ^'''H^^'^' F r^"^'? 
 there was ^/^ heavenly ^^^ ^ xe<«-i.; f«^T/ ye h^r^ /e*f- 
 y¥/W /;/ Chrift inftead f'^^^ I^^/^V,/ "^ ''f*^'^, Tf 
 ^/ ^?;^ human doul <f Iras «^7^aC£v. i^i^. *p.'63o. 
 his Body divided into 
 two Tarts ? T>id ojte Tart appear in 
 the Grave ^ and a^tother in Hell? How 
 was it pojjible for him without a 
 Soul to defcejtd into Hell ? Where you 
 fee, that he makes it to be ridiculous 
 and abfurd to affirm. That our Saviour's 
 Body went into Hell, fmce that was 
 committed to the Grave : After which 
 he proceeds to prove, That it was im- 
 pious and blafphemous to attribute it to 
 his Divinity ; ^ How 
 
 could the fVord^ laith '',^^'f '" ^°^i'^ Z ^f f^^J"^^'?*" 
 he, defce7td into Hell, ,^,^, i^a^.^.y; ^^r,n^^, ^,f, 
 or demonjtrate the Re- -^ ^fisie^^ ^v^^i dn^uio, 'im 1? 
 furred ion therefrom ? '^H'^' ^^ccU^^^-», t^^^'k.^,^ «>^.'- 
 
 'Jjtd he fupply the c^vohv, &c. ihu. p. 646. 
 place of our Souls, 
 that he might fajhion the Image of 
 our Refurre6iion ? How is it pojji- 
 ble to imagine fuch things concerning 
 God? Such Reafonings are altogether 
 contrary to the Holy Scriptures: For, 
 if this were true, it would follow, That 
 ^ ^the 
 
1^6 ^Critical History of 
 
 ' the "Divinity fhonld 
 
 ^y^cu 3 s'l am5-«4ir£&;? ifn^y-i- ^^ raifed\ for it is ne- 
 
 rL II ^l^ r «Vr>^ < «v«.«.;.4 ^^#^0^5 that fome one 
 ^xvi(piicci , iW T£A«« ^ ?j' avaVa- Jhotild bcgiu the RefuT" 
 ^,, ^^ gr wr« ,' aJ.;,, ^ t region from Hell, that 
 
 -cWTot, Xofog zreVov^f, zr^ -ri «- J^ ^/^t?^^ ?;/^ Oe d per- 
 
 T^eTs-ic* y^ dvccxxoi6>iov ^ xof^; /^,^ Re furreEiioH , a 
 
 Tom. I. de Salut. advent. Jef. j- ^ t ^- r <rr\ j.1 
 
 Chnji. adver/. ApoUlnar. p. 648. dljfolutlOn of T>eath , 
 
 and a difmijfion of the 
 Spirits held there: Now, faith he, // 
 the Word underwent this, what is be- 
 come of that necejfary attribute of the 
 Deity, v\x. Immutability andUnchange- 
 ablenefs ? In all which Quotations, we 
 may obierve the force of Athanafitts\ 
 Argument to lye here , That feeing 
 Chrift defiended into Hell, and that it 
 was impious to afcribe that Adion to 
 his Divinity, and ablurd to attribute it 
 to his Body, that therefore of neceffity 
 he had an human Soul, by which he 
 performed that Defcent in the fame man- 
 ner as the reft of Mankind do : Upon 
 which account, the Author of the Dia- 
 logues concerning the Holy Trinity, ex- 
 tant amongft the Works of Athanafim , 
 in that Dialogue, which is profelTedly 
 againft thele Hereticks, affirms : That 
 
 Chrift ^ could not be in 
 
 t> 'Etf '4lii ^ecS^, xi^^^' «;>.£v Hell without an hu- 
 
 tXv'^^y ^^^.^— ^.i>- ^an Soul, and that as 
 
 he could not be in the 
 Grave 
 
the Apostles Creed. %^i' 
 
 Grave without a Body, 
 
 fo neither ' could he " ^' ^i ^^^i* ^' x^p^x^^ •^i'- 
 
 But this Article of the ^efcent intd 
 Helly was not only pitch'd upon to be 
 iiiferted in the Creed, becaufe of its apt- 
 nefs and pertinency to contradict and 
 refute this Herefy , but the Introdu- 
 cers of it might probably have had 
 this alfo in their view, viz. that it 
 naturally falls in with the Paflion and 
 Humiliation of ChriH, without difturb- 
 ing the Order of the ancient Creed i 
 or cauftng any very fenfible variation 
 therefrom ; and methodically continues 
 on the fame Argument with the pre- 
 cedent Actions of our Saviour recorded 
 in the Creed, viz. the Proof and De- 
 claration of his Incarnation and Huma- 
 nity ; only with this difference j that 
 whereas the former afTert the reality 
 of his human Body^ this proves the 
 certainty of his reafonable Soul ; that 
 he was a perfed: Man, confifting of 
 Spirit as well as Fleflij being there- 
 by prepared to be a complete Saviour 
 of all his Followers, both of Soul aiid 
 Body. 
 
 Now as for the Time when this Ar- 
 ticle was introduced into the Catho- 
 
 S licfe 
 
'^^IP^PIH 
 
 » InEcclefiae Romanae Symbo- 
 lo non habetur adduum, defcen- 
 dit ad interna : Sed neque in O- 
 rientis Ecclefiis habetur hicSer- 
 
 ijH y:^ C R I T I C A L H I S T O RY of 
 
 lick Symbol, it mufl: be confefTed to 
 have been very late; The firft Creed 
 wherein it is ufually thought to be 
 found, is in that of the Church of^- 
 quileia^ repeated by Ruffinus ^ who 
 withal aflures us. That at that time 
 ^ this Claufe was nei- 
 ther in the Roman 
 nor Oriental Creeds : 
 By which, I fuppoie. 
 
 Creeds ufed by thofe 
 Churches at Baptifm, feeing I find it 
 before his time in the particular Creed 
 of a private Father, viz, of Efij?ha- 
 nius, or rather in an Expofition of the 
 Creed, by him, where, after the Death 
 and Burial of Chrifly it follows. That 
 his Godhead ^ accompa- 
 b sj;A<:c7fA^iV>j? ii ^vxr- rr, d- nied his holy Soul in- 
 
 a6i\x<i ccda CA' to\ci, i^H'Ttcc. Adverj. ' i /^ 
 
 H^rej.'Lib.^. inc-.mpend.Fid.ca- own Tower loofened 
 thoi. p. 463. fij^ Trains thereof'^ as 
 
 alfb in the Creed of 
 St. Cyril of Jerufalem, 
 wherein it is recited. 
 That Chrift ' fufered, 
 was crucified^ and bu- 
 riedj and defcended in- 
 to the nethermoB Tarts, But, put- 
 ting afide thefe two Creeds, the !D^- 
 fiejit into Hell is not to be found in 
 2 any 
 
 Cauch. 4. p. 27. 
 
//6(? Apostles Creed. ijp 
 
 any Catholick Creed, whether publick 
 or private, till the time of Rnffinus^ 
 which was about four hundred Years 
 after Chriji ^ I fay, in any Catholick 
 Creed,, becaufe it was introduced fbme 
 time before, by a Party of Avians^ in 
 their Creed propofed at the great Coun- 
 cil oi Ariminum^ held under the Eni- 
 "^txowx Conflantius^ Anno 359, and con- 
 firmed by him : The confideration of 
 the temper and difJ3ofition of which 
 Council, may give us fome light into 
 the occafion and manner of the Intro^ 
 du(3:ion thereof 
 
 Now it is well known, that at that 
 Synod the Artans employed the great- 
 eft dexterity and cunning to buoy up 
 their Caufe, and to deprefs that of the 
 Orthodox, making ufe of all proper 
 means thereunto, as by difguifing their 
 ow^n Tenets, unfairly reprefenting the 
 Opinions of others, and above all, en- 
 deavouring to leiTcn the Authority of 
 the Nicene Council, and to antiquate 
 the Form of Faith appointed thereby : 
 For which end, they drew up a new 
 Formulary, wherein the word OyV/ct, 
 or Sttbftance^ that the Son was of the 
 fame Subftance with the Father, which 
 was part of the Nicene Creed, was 
 wholly omitted, under pretence, that 
 
 S X that 
 
26o ^^Critical History of 
 
 that word being not in Scripture, it 
 was very unfit to be made part of a 
 Creed, and that more efpecially , be- 
 caufe it had been found by pad experi- 
 ence, that it did rather diftrad: than fa- 
 tisfy Mens Uoderftandings and Appre- 
 henfions. But now left this iliould too 
 much alarm the Orthodox, whom they 
 w^ere willing to keep quiet and lull a- 
 fleep, they inferred other words, which 
 did feem iufficiently to expreis their 
 deteftation of the Arian Hercfy, as that 
 Chrift was the only begotten Son of 
 God^ begotten of him before all Time^ 
 God of God^ in every thing like nnto 
 his Father who begot him : And to 
 make fore work, that they might in all 
 Points appear to abandon the Herefy 
 oi Arias ^ and all his Followers, and 
 approve themfelves to be truly Ortho- 
 dox, they did not content themfelves 
 with a pretended Denial of his Here- 
 fy, which related to the Divinity of 
 the Sen of God; but they alfo added 
 in the ConfelTion of their Faith , that 
 our Lord defended into Hellj defign- 
 ing thereby to purge themfelves from 
 the imputation of denying Chriji's hu- 
 man Soul ; which the 
 -- Ai.>:.'^.v/f^; a>;'iv3 r rpv ^ "" Luciafiijf £ ^ and others 
 
 ierm. yinccr.t. V. ^l. ^ of thcm did , but pro- 
 bably 
 
^i?^ KpostlIes Creed. i6i 
 
 bably they themfelves did not ; that 
 fb by protefting heartily and fincerely 
 againfl: one Herefy, of which' they 
 were fufpeded, they might be the more 
 eafily credited as to their denial of the 
 reft : And thus as on the one hand 
 they cleared and vindicated themfelves, 
 fo it is not improbable , but that on 
 the other hand they had an eye to 
 jifollinarms their great impugner, (who 
 had very Hkely about this time, given 
 fome jealoufies of his Inclination to 
 the forementioned Herefy,) and threw 
 in this Article on purpofe to confound 
 the Orthodox , by affording them a 
 fubjed: of new Debates between them- 
 felves, and to diigrace A^ollinarius^ and 
 by a too ufual, though a moft unrea- 
 fonable Confequence, the Catholick 
 Faith its lelf, of which he had been 
 hitherto a moft noted and eminqnt De- 
 fender. Now, 1 fay, for thefe and iuch 
 like ReafonSj it is moft probable, that 
 iq the Confeffion of the Ar'tans at A- 
 riminum^ mention is not only made of 
 Chrift's * being cruci- 
 fied and dead^ but al- ^ srciv^^^/vgs y^ ^&xvivicc, >g 
 fo that he defc ended t I^J''^'^'''' M.i. e 
 into Helly to ferform ^) ^^a loovy^ 'i}pe^i^.^. Apud so-^ 
 thofe things which were '^^^- ^^'^K Hi/ioK," lib. i. c^'j, 
 necejfary for him there ^' ^ ^* 
 
 S 3 to 
 
p. IH- 
 
 %6i /f Critical Histqky of 
 
 to dcj at vjhofe fight the Sorters of 
 Hell trembled: And the Year follow- 
 ing, the Acacians^ a particular Se(5t of 
 the Avians^ in a Synod at Conflanti- 
 nople^ alTentcd to the forefaid ConfeC- 
 fion of Ariminum^ with fome few Ex- 
 plications and Additions ; amongft which 
 they added the word Burled^ and 
 thus read that which relates to the 
 Humiliation of Chrijl^ 
 ^, „ ^ , ^ , ^ " Crucified, "Dead^ and 
 
 y-^ T^^.v?^; ^^ eU U Kccicc'^e^ucc Buried, defcendvd into 
 §i,xr,xv6orA , h nm ^^ cu^i^^ o fke uethermosl Tarts, 
 
 ed: After which. A- 
 follmarins declaring hinifelf more o- 
 penly for this Hercly, the Orthodox 
 found themfelves under a ncce/Tity 
 of abandoning and renouncing him ; 
 wherefore, his Herefy was condemn- 
 ed by a Synod at Alexandria , An- 
 no 36zj and by another at Rome, 
 Anno 373 : And laft of all, accord- 
 ing to the Example given them by the 
 Arians, an Antidote was inierted there- 
 againft in the Creed, and the reality 
 of Chrifi's rational Soul was declared 
 by that undeniable Argument of his 
 deficending into Hell -^ as in Eppha- 
 »i///s Expofition of the Creed, after our 
 Saviour's Death and Burial, it follows: 
 
 - That 
 
the Apostles Creed. 2^3 
 
 ^ That his "Deity ac- ^ r^ > n^ r n -.6' 
 
 COmpamed his OOUl m- ^Iv^ji rri dyU ei<; rd, Kxlxx^oyiu, 
 
 to He I/, delivered from ^^^^'^-^s (^A&eyTT- -•^v^.^y M^ut*- 
 
 thence the captiveSouls, T-V' ''-^™ .-'^^e^: ^-'^'^^^ 
 
 broke the Sting of %>^^i t«5 d^xuuviivni, )^ xvcrxTm 
 
 "Death, rent in [under "^tv 4^^ ^ ^, 'f^ J'i^^J^- ;^' 
 
 thoje Bars ana Ada- ^ ^v^r:^, eig ^iiw, iA.y>ft 'f o-x^yChq 
 
 mantine Chains ^^ and by ic^^j-^A'*-'. hapu^^. Adverf. ha- 
 
 his Tower loofened the ti^^s^" ''"^"'' '''' """ 
 Bonds of Hell ; from 
 whence he returned with his Soul, not 
 leaving his Soul in Hell, nor fuffer- 
 ing his Flejh to fee Corruption: And 
 St. Cyril of Jerufalem wrires on this 
 Article, That our Sa- 
 viour ^ defended into ^ ^^cciiixdev «$ rx y.xju^6oux. '/»« 
 the lower Tarts, that ;-«^^- ^^^^^^^^^^ 
 from thence he might 
 redeem the Juji : After which , the 
 firft Creed wherein we find this Article, 
 is in that of Aquileia, recorded by 
 Rujfnus^ in which indeed this Claule 
 is exprefTed with greater Latitude than 
 in our modern Symbol, it being there, 
 defcendit ad Infer na, or, he defended 
 into the lower Tarts ; wherein the 
 Burial might be included and defigned, 
 and that more especially, becaufe the 
 Sepulture of our Saviour is iiot therein 
 exprefTed ; but immediately after his 
 Crucifixion under Tontius Tilate, comes 
 this Claufe, that he defended into the 
 
 S 4 lower 
 
264 -^Critical History of 
 
 lower Tarts '^ but afterwards, when the 
 ^efcent was received into the Roman 
 and Oriental Creeds, the Burial was 
 there retained, and inftead of the lower 
 TartSy it was laid that he defcended 
 into Hell : Which two Confiderations 
 make it unrealbnable to be imagined, 
 that the TDefcent in our Creed fliould 
 te apphed to the Burial of Chriji's Bo- 
 dy ; tor that having been already men- 
 tioned, it would be a Tautology in fo 
 brief a Compendium to repeat it again 
 in other wprds ; and according to the 
 Propriety and Idiom both of the Greek 
 and Latin Tongues, the mod natural 
 and eafy Interpretation thereof, and 
 which beft agrees with the Order and 
 Method of the Creed, is the fame with 
 what hath been already related; which 
 to prevent Miftakes, I fhall again re- 
 pear, viz. That by afTenting to this 
 Claufe, that Chrift defcended into Helly 
 it was thereby intended for the Reafon 
 aforefaid, viz. the aflerting the reality 
 of his human Soul, to declare our Be- 
 lief that as upon the Separation of his 
 Body and Soul by Death, his Body was 
 buried in the Earth ; fo his fpotlefs and 
 immaculate Soul by a true and local 
 Motion, went unto the invifiblc and 
 bleffed Habitation of holy and pious 
 
 Souls^ 
 
B^ the Apostles Creed. 
 
 B^ Souls, where it remained in Peace and 
 Happinefs with the feparated Spirits of 
 the Faithful, in a triumphant and believ- 
 ing Expedation of the time of his Re- 
 
 I furrecfiion, which was the Third Day 
 after ; when his Soul was delivered from 
 the Power of Hell, and his Body from 
 the Corruption of the Grave, accord- 
 ing to that Text of the "Pfalmiji on 
 which this Article is founded, cited by 
 St. Teter in A6is ii. z/. Thou wilt 
 not leave my Sottl in Helly neither 
 wilt thou Juffer thine Holy One to fee 
 Corruption, 
 
 2(Jj 
 
 CHAP. 
 
1^6 ^Critical History of 
 
 : .:; out.:* 
 
 ' 
 
 
 1 
 
 
 
 
 CHAP. 
 
 V. 
 
 2S&^ Refurredtion of Chr'A being a ne- 
 s eejfary Fundainentai'of our Rel't- 
 gimrSdaas always part of tjje Creeds 
 by which our Belief is declared^ 
 \ that Chrift rofe from the T)ead^ a?id 
 \ returned to Life again. The far- 
 ther cmfideration whereof^ is. re- 
 .ferred to the Article of the Refur- 
 region of the Body. The reafon 
 for which our' Lord's RefurreEiion 
 is faid to be in and not after the 
 Third Day. The Afcenfion of our 
 Saviour was introduced againji an 
 Opinio7i of the Apelleians, viz. that 
 at his Afcenjion^ his Body was re- 
 folved into its firft ^rinciples^ and 
 afcended not tip on highy or into 
 Heaven. The nomination of which 
 place y might probably have beefi de- 
 figned in contradiciion to a Conceit 
 (?/^Hermogenes, that his Body went 
 into the Body of the Sun. Sitting 
 at the right Hand of God the Father 
 explained \ by which^ we muft not 
 imagine Chrift confined to that fin- 
 gular 'Tofiure^ but it fignifies his 
 
 Advance- 
 
the Apostles Creed. 167 
 
 Advancement to the full exercife 
 of his regal Office ; all things be- 
 ing ftibje5ied unto him by the Fa- 
 ther, who was infinitely able to do 
 it^ feeing he is Almighty ; which 
 word in the Greek, is different from 
 that ufed in the beginning of the 
 Creeds and in this place denotes 
 the irrefifliblenefs and efficacy of 
 God's Tower. This Claufe /V firii 
 found in the Creed of TertulJianV, 
 and was inferted^ either as a con- 
 tinued proof with the Alcenfion , 
 that our Lord's Body was not dif 
 folveda little after his Refiirre5i tony 
 or rather was defigned againji fome 
 Hereticks^ who imagined the Body 
 of Chrift to he in a Jiupid and un- 
 concerned pofture in Heaven., and 
 not to be fate down at his Father's 
 right Handj exercifing all Tower 
 and Authority for the good of his 
 Church. A brief Explication of 
 From thence he fliall come to judge 
 the Quick and the Dead. Three In- 
 terpretations of the Quick and the 
 Dead ; the laji mofl natural^ that 
 by the Quick are meant thofe who 
 Jhall be alive at the coming of our 
 Lord., and by the Dead, thoje who 
 Jhall then be a£iually void of Life. 
 
 This 
 
2^8 y^CRiTiCAL History of 
 
 This Article was dejigned againji the 
 Marcionices and Gnofticks ; ofwhom^ 
 the one blajphemed the final Judge^ 
 the other the Judgment. Marcion 
 with his Mafter Cerdon, held^ That 
 the true God^ and his Son Chrid 
 Jefus, were all Mercy and Love^ 
 and would never judge the World-^ 
 which Opinion opened a Flood-Gate 
 to all Impiety \ in oppofition where- 
 unto J the Creed declares^ That he 
 Jhall come to judge. The word 
 Judging explained^ and fuppofeth a 
 liberty and freedom of A^ion in 
 the Terfon judged^ and a Rule by 
 which he is judged \ both which 
 were denied by the Gnofticks, as by 
 the Valentinians, Bafilidians, Carpo- 
 cratians, and others^ who all fprung 
 from Simon Magus, and united in 
 thefe two Herefies^ That Man was 
 fatally necejfitated to all his Ac- 
 tions ^ and that he Jhould not be 
 judged according to his IVorks^ but 
 according to his fpiritual Seed^ E- 
 leEiion^ and the like : Which Te- 
 nets were attended with moft abo- 
 minable Confequences ; and therefore 
 againji them both^ it was inferted 
 in the Creeds That Chriji fliall come 
 to judge the Qiiick and the Dead: 
 
 Wherein^ 
 
^/?^ Apostles Creed. i6^ 
 
 IVherein^ Firft, The liberty of Man 
 was acknowledged^ which is far- 
 ther evident from that the word 
 AuVg|^Vi©^, or ^ that Man hath a 
 Power over himfelf, was in fever al 
 of the ancient Creeds part of this 
 Article ; the Fathers could not ima- 
 gine a jtift Judgment^ without fuf- 
 pofmg a Freedom of the 7 erf on judg- 
 ed. Secondly, It is farther decla^ 
 red by this Claufe^ that Men /hall 
 be judged according to their Works-, 
 for which reafon^ whilfl the Here^ 
 Jy of the Gnofticks raged^ it was 
 exprejfed with a fuitable ^eri- 
 phrajis to prevent any equivoca- 
 ting Eva/ions. A brief Repetition 
 of the true i?tt ended fenfe of this 
 Article, 
 
 HI T H E RT O we have beheld our 
 Mediarour and Redeemer in 
 the inglorious and mean Eftate of his 
 Humanity, throughout the feveral fteps 
 of his Humiliation, home to the lad 
 and moft abafmg of them, viz. the 
 leparation of his two eflential Parts 
 by Death, and the particular confining 
 of them to their relpedive Manfions 
 and Habitation : His Exaltation now 
 
 follows ; 
 
tyo yf Critical History i^/ 
 
 follows ; and that Sun of Righteouf- 
 nefs which did fet in Rednefs and Ob- 
 fcurity, now arifes with Light and Splen- 
 dour ; the Earth could not detain his 
 Body, nor Hell his Soul, but each deli- 
 vered up their Prey ; for according to 
 the next Article in the Creed, the third 
 ^ay he rofe again from the T^ead\ 
 that is, his Body was delivered from the 
 Grave, and his Soul from Hell, and be- 
 ing reunited, conftituted the fame com- 
 plete Man and Perfon that was before. 
 The certainty of which Refurredion , 
 is abfolutely neceflary to the Chriftian 
 Religion, feeing without that it would 
 be no better than a vain and frivolous 
 Impofture, or a mere Cheat and De- 
 lufion. 
 
 The great Advantage and Benefit 
 that the Gofpel promifes, is Remif- 
 fion of Sins ; the afTurance whereof, 
 depends upon the certainty of our Sa- 
 viour's Refurredtion ; for that declares 
 the. virtue of his Sufferings, and the ef- 
 ficacy of his Undertakings for us ; that 
 God's Anger is now appeafed, and he 
 become propirious to Mankind. The 
 Death of Chrifl is the ground of our 
 Abfolution and Pardon , but his Refur- 
 redtion accomplilhed the Collation of 
 Rom. iv. 15. them; as * he was delivered for our 
 
 Offencesy 
 
'the A P O S T L E S C R E E D. 2^ i 
 
 Offences^ fo he was raifed again 'for 
 our Juft'tfication\ on which account 
 Sr. Taul argues, That ' // Q\\\\^ had'' r Cor. xv. 
 not been rifen^ our Faith is in vain^^'"'- 
 we are yet in our Sins. The Guilt there* 
 of, or Obh'gatioii to Puniihment is not 
 yet removed, ieeing our Surety ftill re- 
 mains under Death, the effed: and con- 
 fequence of them. 
 
 Wherefore, feeing that on thefe ^nd 
 other Accounts which might be men- 
 tioned, the Refurrcdlion of Chriji is lb 
 neceffary a part of the Chriftian Faith, 
 we may well conclude that it had apIaCe 
 in the Creed from the beginning of 
 -Chriftianity : To the beHef whereof, we 
 may be farther induced from this con- 
 sideration. That it was the pecuhar End 
 and Defign of the Apoftolical Office, 
 to ^ be witnejfes of ChriftV Refurre- ^ Aas i. 22, 
 ^ion: And St. Taul looked upon it to ^^^^' 3^- 
 be fo neceflary an Article, that he doth 
 as it were, make Salvation and the 
 whole Chriftian Rehgion to depend on 
 it alone; "" The Right eon fnefs of Faith^'^Kom.ji.e.g. 
 faith he, faith thus^ id eft, ft 10 tfie 
 
 purport of tfje Cijnifian iniJitution, 
 
 That if thou /halt confefs with thy 
 Mouth the Lord Jefiis, and jhalt be- 
 lieve in thy Heart that God raifed him 
 from the i)ead^ thou Jhalt be faved. 
 
 By 
 
zyt ^Critical History^/ 
 
 By this Article it is declared, That 
 we believe that Jefus Chriji our Sa- 
 viour, did truly and really arife from 
 the Dead, and return to Life again i 
 But now; forafmuch as this Article is 
 coincident with that of the Refttrre- 
 1 B'ton of the Body , and the particular 
 
 Refurreition of Chriji the Head, can- 
 not well be diftindly confidered from 
 the Refurre<a:ion of his Members, but 
 the one implies and proves the other : 
 I fhall therefore refer the farther con- 
 fiderarion thereof to the Article of the 
 RefurreBion of the Body, and only 
 take notice in this place, of the time 
 when Chriji arofe, which the Creed de- 
 clares to be the Third "Day. 
 
 Wherein it is obfervable, that it is 
 
 faid to be cv r^ T^/iTyi nfjik^cc, in the 
 
 Third Day, and not after the Third 
 
 Day: For, as Augtijiin temarks, our 
 
 Lord ^ was not three 
 
 * IpfuTi triduum non totum & ^/^^/^ 2)^ ^^ ^^^ 
 
 olenum taille. Tom, 3. as Tnnit, ^ i 1 1 
 
 {i^.4. C.6. p. 402,. Grave ^ but only the 
 
 entire fecond Day, and 
 part of the firft and laft ; the whole time 
 of the dilunion of his Soul and Body 
 by Death, being not above fix and thir- 
 ty Hours or thereabouts : Upon which 
 account , the Compilers of the Creed 
 did with good reafon fo cautioufly ex- 
 
 preS 
 
the Apostles Creed. 273 
 
 prels the rime of his Refurredtion to 
 be in the Third T>ay^ and 7tot after 
 three T>ays. 
 
 Ifidore the Telujiote^ hath aa whole 
 Epiflle concerning this Matter, to an- 
 fwer their filly Enquiries, as he terms 
 them, who would learch into the Caufe 
 of Chrift's Rerurred:ion before he had 
 remained three whole Days in the 
 Grave; where, after the Allegation of 
 feveral Reafons there- 
 fore, he adds, ^ But if ^ ei -j -^ «$ cuirL) r <iKe/^ei<&9 
 I would defcend to "-^y^'yr^f'^ :/^r^ '^''-'', k.J^o^i^'., 
 the exact and accu- i ^^'trx^^b^, £;^«5 7^' ^«'^b*- 
 rate Explanation of ^^^ -^^' ^va-u.m ua/^, ^^ i^ r^ C*^" 
 Ms ^.eflion, I would .t'? 7'^[jr':i^^l 
 fay that Chrift only r^.T\ ^' ei^sv etveiTva-ucd^ , y^ « 
 faid, that he would t^ ^^?«5 >^'€^, a^/^:^ f ^^''} 
 rtje again the third ,j^t, ifs^^ ^^,^Scc. Lib.i, Epji. 
 T^ay\ and fo you have -12. p. 165. 
 Friday, Saturday, which 
 concludes with Sun-fet ; and after Sa- 
 turday he arofe^ being in the Grave 
 fart of the firft and la ft "Day, and 
 the whole of the middle T^ay ; for 
 in three T>ays^ he faid he would rife 
 again^ and not after three T>ays. 2)^- 
 ftroy this Temple^ faith he ^ and in 
 three "Days I will raife it uf a- 
 gain : And in like manner the Tro- 
 fhet f redialing it , faith , After two 
 
 T "Days 
 
274 ^Critical H i s t o ry of 
 
 ^ays inill he revive us ^ and in the 
 third T>ay he vuill raife us ttp^ and 
 we Jhall live in his fight, Froai 
 whence ic appears, that it is not with- 
 out realbn, that the Creed fo exactly 
 mentions the time of our Saviour's Re- 
 furredlion, feeing it was not after three 
 Days, but in the third T>ay that he rofc 
 again. 
 
 After our Lord's Refurredion, his 
 Afcenfwn into Heaven follows, which 
 imports, That he left this World, and 
 mounting through the Air, aicended 
 into the Heaven of Heavens , the 
 Throne of God, and the Habitacion of 
 the Mofl: High ; on the truth where- 
 of depends our future Afcenfion : For, 
 if our Saviour be not aicended into 
 Heaven, it will be impoflible for us e- 
 ver to afcend thither. This is the 
 Foundation of our Hope, the Anchor 
 of our Soul , both lure and fledfaft. 
 That the Forerunner, even Jefus^ is 
 entred for us within the Veil, that he 
 is gone to prepare a place for us, and 
 •wiil come again, and receive us unto 
 himielf; that where he is, there we 
 may be alio. As for the occafion of 
 its being inrroduc'd into the Creed, it 
 ieems to have been taken from the ^- 
 ^elleians^ a Spawn of the Marcionitesy 
 
 fo 
 
^/??i? At^osTLEs Creed. 17$ 
 
 fo called flom one ' A- ' -^p"^'^' dircipu!us Marcionis, 
 
 ,. oil c A/T — Chriiium ncque in l't)antalma- 
 
 /?eUes a Scholar ot AUr- ^^ ji^j^ ^.nire, — fed in eo quod 
 
 cion^S, iJo'/jOy as Tertul- e fuperionbus partibuo delcende- 
 
 //•^/^ writes did not af- '''* 'P^^o delccnm liderc.-.i. libi 
 
 • / \/r ; carncini & scream contexuile, 
 
 J^rm with Marcion the hunc in refurrcdlione linL^u is qui- 
 
 Body 0fQ\\X\^ to be fan- ^^^'q^e elemenns, quins in ceccn- 
 
 .. n- J J • • iw luomutuata tuillent, in alcenlu 
 
 tajtical and imaginary, reddidwre, & lic difperiis quibuf- 
 
 httt that Vjhen he came que corporis l"ui panibus, in coelo 
 
 down from Heaven, he <P'^;^"'^^ tanmrn read.dide. jy, 
 
 ^ ^j / • ^ /A. pr& cnpt. adverf. iiAret. p. 96. 
 
 framed unto himjelf a 
 Jidereal and an aereal Fleflo^ which 
 at his Afcenjion he reftored to its 
 primitive -place ; and having thus dif- 
 fer fed every part of his Body, his 
 S fir it alone was received into Hea- 
 ven: Or, as Epifhanitis reports their 
 Herefy to be. That our 
 
 Lord ^ /;/ his coming ^ e. tJ s'.,^.,^ ^^ ^ iir-^^^ 
 down from Heaven to '\f''\ ^'-^^r fyf y^^'\ ^' C^/^j/r*- 
 Earth,^ gathered unto 0^.,— i.c^,,^,^: .x^^A, r^ 
 himfef a Body from 'sJ-.'|;./ oa^tL-) v o-«,=<.cc 70!^, ia^jr^ 
 the four Elements in ^^^-7^^' ^, ^-^f^^;^- ^'^ f 
 which he was truly x,, ^.c^;^ r ^otx^on t^ 'iho,, — y^ 
 crucified, and after his i'"^ dix^^v^ru^ cc?/ oJtQ -^uaivt^ 
 RefurrjEiionfoewedthe ^...^ \^ ,;,,. ^^„,,y: ^..,7: ^^Hl 
 fame Flejh to his T)if ref. A^el. p. 167. 
 ciples ; after which , 
 having finifl:)ed the "Difpenfation of 
 his Incarnation^ he reftored unto eve- 
 ry one of the Elements that which he 
 had received from them ; and fo dif 
 T X folving 
 
iy6 ^Critical History^/ 
 
 folving his flcjhly Body^ he afc ended 
 
 into Heaven^ from whence he came. 
 
 Now, I fay, ic is very probable, that 
 
 in oppofition to this Notion, the Afcen- 
 
 fan was ioierted in the Symbol or Rule 
 
 of Faith : Whence, Efifhaiiiiis in his 
 
 ''^^^- P-^^^*' ^ confutation thereof, makes great ufe 
 
 of this Argument of the ^^^//^<?;? ; and 
 
 elfewhere he thus explains this Article 
 
 it felf, ^ He afcended 
 
 b 'A»eA<'«\ «5 ^^si^, — ^ ^v^ into Heaven , fiot di- 
 
 cephaL p. 531. holy Body J but uniting 
 
 it unto a f-piritual one : 
 Not much different wherefrom, Irenaus 
 thus repeats this Article in one of his 
 cT/^fW^y-ov Creeds, That we muft believe ^the flejhly 
 7J^X7^Ts reception ^/ Jefus Chrift our Lord, into 
 xeAfS 'iw^. Heaven : Which was a moft formal and 
 Lib. I. c. 1. avowed condemnation of the laid ^- 
 ^ * jpel/eians, who owned that his Soul, but 
 
 denied that his Fkjb afcended into Hea- 
 ven; ^ being offended^ 
 
 ^- Solet nmem quofdam cffen- ^3 g^.^ Jj^p^^ ^^fiteS, at 
 dere, — — quod credamus alium- , ^, ^..,. r? • u 
 
 ptiim terreimm corpus in cosium : the Librtjiian ratth^ 
 
 nefciunc quomodo didum fir, le- fhat an earthly Body 
 
 'Z^^^:^:^\. '^% Mild be afumed into 
 
 v- symhi p. i^c). Heaven; not knowing 
 
 / what is written^ it is 
 
 fown a natural Bcdyj it is raifed a 
 
 fpiritual Body. 
 
 Now 
 
the Apostles Creed, 277 
 
 Now the place unto which our Sa- 
 viour afcended, is laid to be Heaven ; 
 by which, we are not to underftand 
 the Clouds, fometimes called the Clouds 
 of Heaven, nor the ftarry Heaven, but 
 the third Heaven, the Heaven of Hea- 
 vens, the Throne of God, and the more 
 immediate Habitation of the Almighty : 
 The nomination of which place, might 
 probably have been defigned in contra- 
 diction to a foolifh conceit of an ancient 
 Heretick called Hermogenesy who, ac- 
 cording to the relation o^ Theodoret ^ 
 affirmed, Thdii ""the Bo- 
 dy of our Lord was ^ oItQ^ ^ kvo/.^ ri c-Sux ^ nS 
 
 was placed in the Sun, ';it:\!7:tl9^'"' """' 
 wherein he was after- 
 wards followed by the 
 
 ^ Se/euciani^iindothcYSy ^ ^ugujiin. de mref. r, 59. 
 
 abufing to that end that P' ^^^• 
 Text of the Tfalmift^ 
 
 "Ffal. xix. 4. In them bath he fet a 
 Tabernacle for the Sun ; reading if ac- 
 cording to the mif-tranflation of the 
 
 Septuagint, cv t^ viXica VJijo li (nclwctifjua, 
 cujT^, ^ in the Sun hath 
 
 he fet his Tabernacle ; "" Accipientes occafionem de 
 
 from rhenr^rnnrlnr^incr ^^^^^^O' "t>i legitur, in Sole po- 
 
 irom tnence COnClUdmg, fuitTabemaculum rimm. Id. lb. 
 
 That our Saviour's Bo- 
 dy was after his Refurredion, convey- 
 ed to the Sphere of the Sun, where it 
 was to remain till his fecond coming : 
 T 3 Which 
 
273 -^^ Critical History <?/ 
 
 Which filly Imagination ieems to have 
 been confured by this Article, thar he 
 afc ended into Heaven, as alb by what 
 follows next to be con^dered, vi-z. rbat 
 he there fitteth at the right Hand of 
 ■ God the Father Jlmighty^ till he Ihall 
 come to judge bo:h the Qciick and the 
 Dead. Which Claufe I ihall firft give 
 the Explication of, and then enqiure in 
 to the time and occafion of its inrrodu- 
 d:ion into the CrccJ, And fitteth on the 
 right Hand of God the Father Al- 
 mighty. 
 
 By his fitting, we are not to ima- 
 gine him confined to that fingular po- 
 fture of Body, in a diftind:ion from all 
 a Ads vii. 55 others, feeing Stephen faw him ^ ft and- 
 ing on the right Hand of God ; but by 
 it we are to underftand his Habitation, 
 Manfion, and continuance at the Fa- 
 ther's right Hand, as Auguftin upon 
 this Article writes, That 
 
 b Sedere intellioite habitnre , u / r^.^- 
 
 quomodo dicimus% quocunquc h fi^^^^g. "^'^ ^re tO, 
 
 homine, in il^ Patria fcdit per apprehend dwelling, aS- 
 
 tres annos. Tow^. 9. S'^mh. ad Ca- ^^,^ j^^, ^jr ^^^^ ^^^^^ ^f^^f 
 
 he fate in that Count rey 
 three J^ears^ that is, that he d'ui'elt there 
 fo long. 
 
 By the Father's right Flandy we are 
 not to fancy, that he hath really any 
 fuch Parts as Hands^ or the like; for 
 
 being 
 
the Apostles Creed. 279 
 
 being a Spirit, he is incorporeal, with- 
 out any bodily Members or Organs; 
 but it is a metaphorical ExprefTion, de- 
 noting a place of Power, Honour and 
 Happinefs, fignifying that our Lord is 
 advanced in Heaven, to a place of great 
 Dignity, BHfs and Au- 
 thority ; ' JFe believe, ' Credimus quod fedet ad dex- 
 r-U c /I a' +1 \ tram Dei Patns, nee ideo tamen 
 
 laitn bt. yjujtin^ that qu^fi hum .ma forma circumfcrip- 
 he fits at tb^ riq^ht lum elfe Deum Patrem aibitian- 
 U^.,J ^/ r'^J i-hn V?^ dum ell:, ut de illo cogitantibus 
 Hand of God the Fa- aextrum aut fmiilmmlatus ammo 
 ther^ not as though occuitar, — ad dextram ergo in- 
 God had an human telligendam elt didum elTe- in 
 *^7 ' 1^ J lumuia heatitudme, uhi« jultitia, 
 
 dhape, a right and a ^ ^,^ ^ gmdium eft; ficut ad 
 
 left fide % but by the iiniRiam hoedi conflituuntur, id 
 
 right, we are to un~ "^^^^^'^^^ ''^^- ^' ^' 
 derfland the highejf 
 Happinefs , where is Right eoufnefs , 
 jPeace, and Joy ; as the Goats are pla- 
 ced on the left, that is, in Mifery and 
 Torment. 
 
 But that which, Ifuppofe, was chiefly 
 defigned in the Creed, by this Phrale 
 of fitting at the right Hand of God 
 the Father, was this, viz. a Declara- 
 tion of the complete Advancement of 
 Chrift our Lord, to his regal Office, and 
 of his plenary Exercile of his Kingly 
 Power; God ^fitting him at his ^-u!;// b Ephef. i. io> 
 right Hand in the heavenly places,^^' --- 
 far above allTrincipalities, and Tow- 
 ers, and Might, and T)o7ninion, and 
 T ^ every 
 
iSo ^Critical History of 
 
 every Name that u named^ not only 
 in this Ji^orld^ btii uljb In that vihich 
 is to come^ put ting all things under hts 
 Feet, and giving him to be the Htad 
 over all things unto the Church, In 
 which fenfe it is interpreted by the Au- 
 thor of the Creeds, \vhi.:h are comrooa- 
 ly afcribed to St. Ju- 
 
 a Tpfam dexteram intelligite y/^V/, Thdit ^ by theri^ ht 
 poteftatem, quam accipit homo ^rj j • . r 'j 
 
 file, &c. Tom. 9. sy^Lad Gate- Hand ts to be under^ 
 chum. lih.-L, p. 140s- flood th'it Tower which 
 
 Chrid^j- Man receive d\ 
 
 that is, the Power of his mediatorial 
 
 Kingdom, exercifed in the Pielervation 
 
 of his Church, and the fubduing of his 
 
 Enemies ; which Authority and Rulq 
 
 Ihall be fo exercifed till the general 
 
 Judgment- da}^, when his whole Church 
 
 Ihall be completely faved, and all his 
 
 Enemies lliali be eternally vanquifhed 
 
 b I Cor. XV. and deftroyed ; after which time, ^ he 
 
 ^4- floall deliver up the Kingdo?n to Godj 
 
 even the Father \ but, until that time, 
 
 - Pfal. ex. i. c ^m ^11 IjI^ Enemies are made his Foot- 
 
 flooly he floall fit at the Father's right 
 
 Hand', that is^ he iliall as Mediator, 
 
 exercife an ablolute Authority, and an 
 
 unlimited Dominion over all : Which 
 
 fenfe I do the rather chufe to put upon 
 
 thefe words, becaufe the word Almighty 
 
 \s> farther added in this Article ; wherein 
 
 it is faid. That he fitteth at the right 
 
 » Hand 
 
the Apostles Creed. 281 
 
 Hand of God the Father Almighty ; 
 which word, though the fame with that 
 in the beginning of the Creed, both in 
 Latin and Englijh ^ yet is different 
 from ic in the Greek. In the beginning 
 of the Creed, where it is faid, I beheve 
 in God the Father Almighty^ the Greek 
 word is Ylccvjoz^TCd^j which properly fig- 
 nifies God's lupreme and univerfal Do- 
 minion ; but in this Article the Greek 
 word is YldvJG^iwuf^i^j which, in ftrid:- 
 nefs and propriety of Speech, denotes 
 the efficacy and irrefiftiblenefs of his 
 Power and Operation, that he hath all 
 things at his command and beck, able 
 to dilpofe of them without any con- 
 troul or hinderance, as he himfelf pleaf^ 
 eth according to the counlel of his 
 Will; And fo in this place this Attri- 
 bute feems to have been fuperadded to 
 the Perfon of the Father^ to confirm 
 us in the belief of his Son's Jitting at 
 his right Hand^ or of his univerfal Dif 
 pofal and Government of all things, in 
 the execution of his regal Office as Me- 
 diatour, becaufe the Father-^ who hath 
 advanced him to that place of Dignity 
 and Rule, is Almighty, of infinite Force 
 and Efficacy, whom no Creature can re- 
 fift, but all are infinite Weaknefs and 
 Imbecillity in comparifon of him. 
 
 Now, 
 
2 8 1 yf C R I T I C A L H I S T O R Y ^/ 
 
 Now, as for the time and occafioii 
 of thelntroducSion and Settling of this 
 Article in the Creed, there is very lit- 
 tle laid concerning it in the Primitive 
 Writers ; it is in neither of the Creeds 
 of Irenans ; but is firfl: found in thofe 
 of TcrtuUiaiij and fince his time ufed in 
 moft others. 
 
 According to the Interpretation which 
 fbme of the Ancients give thereof, it 
 leems to have been dcTigned for no o- 
 ther end, than to be a continued proof 
 of the fame Point with the precedent 
 Claufeof the Afccnfion, viz,. i\v^tChriJi 
 did not lofe or diflolve his human Bo- 
 dy after his Refurredion, but that with 
 the fame human Body he not only af- 
 cended into Heaven, but is alio fate 
 down at the right Hand of his Father, 
 where he fliall remain till the reftitu- 
 tion of all things, when he Ihall come 
 to judge the World, both the Qiiick and 
 the Dead: According unto which, in 
 the Epiftle of TDamafus to Tatdimts , 
 amongft the feveral Anathemas againft 
 the Hereticks of thofe Times, there is 
 this relation to our pur- 
 ,/ eVt/^ ft'!^ «Vr, ''l^ ^ p^t^-'-i pofe; ^ If any orie jkall 
 in- ' .A.^...^ v-,^ ^w ^^ot fayy that Chntt tu 
 
 Theodorit. Lcclef, Hijh lih^s.c. II. the fame Fkjh 'ouh'ich 
 
 P - ^ i'- he ajfumed here^ is fate 
 
 down 
 
the Apostles Creed. 283 
 
 down at the right Hand of the Fa- 
 ther^ let him be acciirfed : Where it 
 is evident, that the Explication that he 
 gave of this Article was, that ChriH 
 fuice his Aicenfion into Heaven, con- 
 tinues (till there with the very fame Bo- 
 dy that he had on Earth; which ex- 
 adJI)/ agrees with the Explanation of 
 the Creed to the faid T>amafus^ ex- 
 tant amongft the Works of St. Jerom^ 
 bur falfly attributed to him; wherein 
 this Articles is thus un- 
 folded, ' He fitteth at ' "^^^^"^ ^Q dextram Dei Patris, 
 + h^ ..:^h4. LJ . J ^r n ^ J iTi^nente ea natura carnis, in qua 
 
 the ri^ht Hand of God ^,,,,, ^ ^,^^^ ^^^ j„ ^^.^ ,t>^ 
 the Father^ that na- refurrexit. Tom. 9. p. 71. 
 ture of Fief :> remain- 
 ing^ in which he was born^ and fuffer- 
 edj and alfo rofe again. 
 
 But, inalmuch as this Point was af- 
 ferted by the foregoing Claufe of the 
 Afcenfion^ and this of our Lord's Sef- 
 Jion at his Father's right Hand^ is firft 
 found in the Creeds of Terttillian^ it is 
 no' improbable, but that it was chiefly 
 deil^ned againft another Ibrt of Perfons 
 mentioned by the faid Father, who did 
 indeed own the Akenfion of our Sa- 
 viour's human Body into . , .. - ,- 
 
 H\ c rn J ^ Adfirmant carnem m ccelis 
 Caven, but "" a ffirme a vacuam renfu,utvaginam exemp- 
 it to remain there in a ^^ Chrifto federe. I>e came Chrtjl. 
 
 fufid and unconcerned ^' ^■^* 
 
 manner 
 
i84 ^Critical History of 
 
 manner^ void of Setife^ and without 
 Chrift, as a Scabbard is when it is 
 without a Sword: Which Do(3:rine \s 
 diredily condemned by this Article, 
 which afTures us. That our Mediarour 
 liveth not in a resardlefs and unadlive 
 Temper in Heaven, but that nnce his 
 Afcenfion, he is fate down at his Fa- 
 ther's right Hand^ having all Power 
 and Autho)ity comiintrcd into his Hands, 
 which he continually exerts for the weal 
 of his Church in the Government of 
 the whole World, and of every Occur- 
 rent therein ; which is not much diffe- 
 rent from the Explication that Epipha- 
 niiis gives of this Article, which is, That 
 ^ _ , Chriji beins afcended 
 
 „ _, ..|^, .^^v.u, «, '^xL -r' o'uy. ^^^o Hcavcu, ^/ate down 
 t^l^xj, 'Liy.covx n«T£^v, — f.0 niryg at the right Haud of 
 S ^j^^l^^^^^-^^^^'^ly—^Hjf^'^-- God the Father, and 
 eephai. p. 524. P^om thetice fent forth 
 
 Treachers^AfoflLes and 
 Evangelifts into the whole JVorld, as 
 Peter, James, Mark, Luke, Barnabas, 
 Stephen, Paul, and others ; the laft of 
 whor/i he chofe out by his own Voice 
 from Heaven: So that he is not idle 
 and unemployed in Heaven , but is 
 fate down at the right Hand of God 
 the Father Almighty \ from whom he 
 hath received all Power and Authority, 
 which he conftantly exercifes for his 
 
 own 
 
 •srfft 
 
the Apostles Creed. iSj 
 
 own and his Father's Glory, and rhe 
 good of his Church and People, and 
 will ftill continue ib to do to the end of 
 the World, when he /hall come from 
 Heaven to judge both the ^tlck and 
 the T>ead, 
 
 Which is the laft Particular that is 
 attributed unto the Son, and comes 
 next in order to be confidered ; where- 
 in I fliall give firft a brief Explication 
 thereof, and then Ihew the occafion and 
 time of its being introduced into the 
 Creed. 
 
 Now as for the Explication thereof, 
 its fenfe is very plain and obvious, viz, 
 that at the end of the World our Lord 
 Jefiis Chrift Ihall come from Heaven 
 to judge according to their Works, all 
 Mankind, both ^tbe ^iick and the 
 'Dead', which latter words I fhall a little 
 more explain, becaufe there was fome 
 difference in the Notions of the Ancients 
 concerning them, w^hich it may not be 
 unnecefTary to mention. 
 
 Ifidore the ^elufiote^ reckons up three 
 Explications of this Phrafe; the firft 
 whereof i?, That by ^ the ^lick and ^ITvJ 
 the Deadj may be underjiood the Bo- \^K^iT,\iro 
 
 £5"), 73 >^ "4"-"- 
 
 dies 
 
 «5 >^ 
 
lU 
 
 yf Critical History of 
 
 dies and Souls of Men^ that one jhalt 
 not be feparated from another^ but as 
 they have behaved thernfeLves alike 
 here-, fo they Jhall receive an equal 
 Reward hereafter: According unto 
 which Interpretation, iJ/z^/z/zj-alfo writes, 
 That ' by the Quick 
 may be under food Souls j 
 and by the Dead Bo* 
 dies. 
 
 The fecond is, That 
 ^ by the ^lick and 
 T>ead^ are meant the 
 good and bad ; which 
 Opinion is not con- 
 demned, bur judged pro- 
 bable both by St. ^ Au- 
 Jiin ^V)dGennadimMaf 
 fiHerifis\ the latter of 
 whom informs us That 
 ^ "Diodorus Biflirp of 
 Tar fits ^ who flounlhcd 
 about the Year 380, 
 attributed this Icnle un- 
 to it, That by the ^fick andT>eadj are 
 Jignified the Godly and %)' godly. 
 
 But the third Interprcui.ion is the 
 moft natural and genu- 
 ine, That "^ by the ^iick^ 
 are meant thofe who 
 Jhall be alive at the- 
 coming of our Lordj 
 and 
 
 a Vivos animos, corpora nicr- 
 tuos nominavit. Ex^o]. in S<^mh 
 §.31. p. 574- 
 
 .9-£v7«? ToTs oiiA.u{l-^H-cc7iy &C. ifidor. 
 Pelufiot. ibid. Ht antea. 
 
 c Vivos juflos,mortuosinju(los 
 Tom. 3. Enchir. ad Laur. c. 53 
 p. 215. 
 
 d Jiiftos & peccatores fignif)- 
 cari, iicLit Diodorus purat. inter 
 Oper. Aiigufl. Tom. 3. de Ecclef. 
 Vogm.it. p. 161. 
 
 ^ Kgjtviw ri^q TOTS ^aivlxi, Kxld- 
 Xi^.(p6'iUcCi, ^ Ti^5 i'tfjj -sr^ auTU'i y.oi- 
 
 ^rj&svlcc^. Jfidor. Pelufiot, ibid, ut 
 fu^ra. p. 54. 
 
^/^^ Apostles Creed. 287 
 
 and by the T)ead^ thofe who Jhall be 
 
 then void of Life^ and rauft then be raii- 
 
 ed to be brought to Judgment; which 
 
 Explication is followed ^ , , 
 
 by ' AtigTijtin^ ^Qrenna- c. 53. p. 115. 
 
 dins Maljillenfis ^ and ^ ^«^^^ opera Jugufl. Tom. 3. 
 
 others. ' Be Eccler Bo^mat. p.l6i. 
 
 So that taking in thefe three Expli- 
 cations of the ^uick and the T)eady 
 the meaning of this Article is no other 
 than this^ That all Mankind in Soul and 
 Body, both good and bad, the dead as 
 well as thole then living, fliall appear 
 at the laft Day before the Tribunal of 
 our Lord Jefus Chrift^ to receive from 
 him according to what they rcfpedively 
 did in the Flefli. 
 
 Now as for the occafion of the in- 
 ferring this Article in the Creed, or rhe 
 reaion or caufe of it, I apprehend it to 
 have been twofold; that it was de- 
 fi'^ncd to be an Antidote ao-ainft two 
 forts of mod pedilent Herericks, viz., 
 iht Alar c ion it es and the Gnojticks'^ the 
 former of whom blafphemed x\izjudge^ 
 and the other fubverted the Jud(^ment : 
 Againft whom ic is moft pertinently re- 
 peated in the Creed, That Jeftis Chrijl 
 himfelf Ihall come to judge the World, 
 that is, to difpenfe Rewards and !'•:- 
 niihments to every Man acccidiiig ^o 
 
 his 
 
288 ^Critical History^/ 
 
 his Works. As for 
 
 a Marcion prseter Creafoiem a Marc'tOH and hiS Fol- 
 
 ducit. Tenuii de Pr.fcnpt. ad- loweis, they togechcr 
 -verf. mret.p. 81. vid. Ortgek. Di- With thcii Matter ^ Ler- 
 aiog. i,e^2.. . . <^^;^5 imagined two Gods; 
 
 b Cerdon introducit initia duo, / ^ / 
 
 id eft, duos Deos, unum bonum, the One an unknowii , 
 
 & alterum faevum ; bonum fupe- good^ and mevciful God, 
 riorem, fevum ^"^c J^^ndi ere- ^^^ ^^^ -^^^ ^^^^._ 
 
 atorem. Tertull. de prAJcnpt. ad- ^1^1 « ^ / 
 
 'verf. mrct. p. 95. Cerdoniani— veve Kiod^ the Maker 
 
 dogmatizant Deum legis ac Pro- ^;^J Creator of the 
 Dhetarum non elTe Patrem Chri- ,,^ ,, ^, ^ -^ 
 
 fli, nee bonum Deum t^t. fed fVorld', the former, or 
 
 juftum, Patrem vero Chrilli bo- the gOod God, they af- 
 
 num.Aug,demref.c.ii.v-9S' firmed to be the Fa^ 
 
 ther of our Lord Jefiis 
 Chrift, and that both he and his Son 
 were nothing elfe but Tity, Grace and 
 Love ; that the Son's defign in com- 
 ing into the Worlds was only to fave 
 thofe from the feverity of the Maker 
 of the World who floonld fly unto 
 him ; but as for other s, though they 
 jhould be the mofi flagitious and abo- 
 minable Sinners, yet he would never 
 condemn or punijh them: Which mon- 
 ftroiis and horrid Tenet, opens a Flood- 
 gate to all Licentioufnefs and Impiety"; 
 for if God be only good, and not alfo 
 juft, who will ever obey his Command- 
 ments, and efpecially fach of them as 
 are contrary to Men's icnllial Jnclina- 
 tions and carnal Interefts ? If there be 
 
 no 
 
the Apostles Creed. 289 
 
 no fear of a future Punifliment , the 
 Senfualifts and Voluptuous are without 
 contradidlion the wifeft and raoft pru- 
 dent Men ; and it would be a mofl: un- 
 accountable Folly to merrily the Flefli, 
 to renounce the World, yea, and to de- 
 ny Intereft, Life, and all, to ferve and 
 obey that God, who is not at all dif- 
 pleafed with any of our difobedient Ac- 
 tions; and being not difpleafed, will ne- 
 ver puniih us, though w^e freely plunge 
 our felves in all forts of Debaucheries 
 and Impurities: On which account, in 
 a juft Deteftation of this impious Do- 
 dirine, Terttillian elegantly cries out, 
 "" Hear this^ all ye Sin- 
 ners, and ye who are .:.,^,l^:^,;^ 
 
 not fo yet^ that ye may Deus melior inventus eft, qui nee 
 
 befo: Such a kindGod offenditur, nee irafdtur, nee ul- 
 
 ' r J 1 • • ciicitur, cui nullus ignis coquitur 
 
 IS fOUndj Who 2s net- in gehenna, cui nullus dentium 
 
 ther offended nor an- frendor horret in exterioribus te- 
 
 gry , 7l0r revenger fJ , prohlbet ddinquere , fed literis 
 
 who hath no Fire burn- folis : in vobis t% fi velitis illi 
 
 hlQ in HelL nor Znafh- obfequium fublignarc — timorem 
 
 ' ^ r^ rr' 't ' ^ enim non vuit. Adverf. Maraon, 
 
 tng of Teeth tn utter uj,^ i. p. j^^. 
 T>arknefs ; he is alto- 
 gether good', he prohibits Sin in words 
 only ; it is at your pleafure^ whether 
 you will obey h'lm or no ; for^ he doth 
 not defire to be feared by you. 
 
 Wherefore, in contradidlion to this 
 deftru<3;ive Tenet of all Religion and 
 
 U Piery^ 
 
2po ^Critical History of 
 
 Piety, the Rule of Faith declares, That 
 God is not only good, but that he is 
 alio juft; that he is a Judge as well as 
 a Saviour ; that he and his Son are Ju- 
 ftice and Equity, as well as Grace and 
 Mercy ; that Chrijt Jefus did not only 
 die and rife again for the good and 
 weal of Mankind, but that he will aU 
 fo come to judge the ^lick and the 
 'T>ead^ to examine into all Men's Car- 
 riages and Behaviours, and to reward 
 them fuitably thereunto ; not only to give 
 »Rom.ii.8,9/ G/i?ry and Hofiottr^ Immortality and 
 eternal Life xo the Penitent and Believ- 
 ing, but alio to render Indignation and 
 Wrath^ Tribulation and Angnijh to e- 
 very Soul of Man that doth evil. 
 
 Now that this was the reafon for 
 which the Name or Perfbn of the fii- 
 preme or final Judge is mentioned in 
 the Creed, fecms very probable from 
 the frequent ufe which the Fathers make 
 of this i\rgument of Chriffs coming to 
 judge the World, to prove, that God is 
 juft and righteous as well as kind and 
 good, as may be feen in the Writings 
 ^ Quiver f. oi ^Terttillian^ ^Irenaus^ and others: 
 Mdrcioniib.A, And it appears to be more evident from 
 eL*J^ 4. ryS. ^1^^ ^'^^^'d Book of Irenans^ which is 
 p- 3^3- chiefly levelled againft the Marcicnites\ 
 \i\ the begiuDing whereof, after an ac- 
 count 
 
//6^ Apostles Creed. 201 
 
 count given of Tolycarfs reception of 
 Marcion at Smyrna ^ calling him the 
 Firft-born of Saran, and of the care ta- 
 ken by the Apoftles and Apoftolick 
 Men, to preferve the Faith of the Gof- 
 pel pure and entire from ail manner of 
 Flerefies whatlbever, he proceeds to re- 
 peat the Catholick Creed, wherein this 
 Article is exprefled with this circumlo- 
 cution, That ' be Jhall 
 
 come to hp thp S/j<ijiour / ^'enturus falvator, eorum qui 
 
 come TO 06 vne oaviour ^^\,.^^^^,,^ ^ j^..^^ eomm qui ju- 
 
 Of thofe who are fa- dicantur, & mirtens in ignem 
 
 Ved. and to be the aet^inumtransfiguratoresvericatis, 
 
 <v V r ^1 r 1 ^ contemptoi es Patris fiii & ad- 
 
 Judge of thofe who vemus ejus. Zi^.S. ^.4. p. 171. 
 
 are judged^ fending in- 
 to eternal Fire the corrnfters of the 
 Truths and the deffifers of his Father 
 and of bis Coming ; which , on the 
 fame account is mentioned by Tertul- 
 lian in terms not much unlike, viz. 
 That '° be Jhall come 
 
 ;« Lr.:^h*-^.^r *^ ^ Venturum cum claritate ad 
 
 in brtghtnef to re^ fumendos lan^tos invitee ^tem^, 
 Ceive the Saints into — fructum, & ad prophanos ju- 
 
 the Fruit of eternal f.'^;^ndos igni perpetuo. De Pr^^ 
 
 r r J ^ I' I Jcnpt. adverj. H^ret. p. 7 3- 
 
 lutfe^ and to adjudge 
 the Trofhane to everlajiing Fire ; in 
 which two Creeds, the Adions of the 
 Judge being fo emphatically enumerat- 
 ed, after the confutation and recital of 
 the Herefy of the Marcionites^ that he 
 is not only the Saviour of the Godly, 
 but alfo the Condemner and Punilher 
 
 U 2 of 
 
t^t ^' C R i T 1 C A L H 1 S T O RY <?/ 
 
 of the Wicked , it is not unreafonable 
 to conclude, that the Perfon of the 
 Judge was inferted in the Creed againft 
 the faid Hereticks; by which, in con- 
 tradidion to them, it is declared. That 
 God is not only good, but alfo juft ; 
 that as he will render a reward of Hap- 
 pinefs and Blifs unto the Righteous, (b 
 • 1 Their, i. he will alio ' come from Heaven in 
 ^' ' flaming Fire ^ to take Vengeance on 
 
 thcMy who know not God, nor obey his 
 Gofpel. 
 
 Bur, as there is remarkable in this 
 Article the Perfon fpoken of, viz. the 
 Lord Jejiis ChriH, he fliall come ; lb 
 there is alfo obfervable, that which is 
 predicated concerning him, which is, 
 that he fliall judge both the ^ick and 
 the T)ead\ by which is fignified, that 
 he fliall* at the laft Day, examine into 
 all Mens Carriage and Behaviour, and 
 render them a jufl: Reward fuirable to 
 their Deeds ; that unto the Holy he 
 ihall give Life everlafting, but on the 
 Wicked he fliall pour his Wrath and 
 Vengeance, every one receiving accord- 
 ing lo his Aftions in this Life, as they 
 were good or evil ; which fuppoleth 
 that Mankind, the fubje<3: of this Judg- 
 raenc, was in this Life a voluntary and 
 fpontancous Creature, not forced by any 
 
 fupe- 
 
2P3 
 
 the Apostles Creed. 
 
 fuperiour Agent, but freely determining 
 himfelf to all his Actions and Opera- 
 tions: For Judgment implieth a Free- 
 dom and Liberty in the Perfon judged, 
 as Jufim Martyr writes. That although 
 the Chrijiians believed that the holy 
 Prophets foretold future Events, yet 
 they did not ^ thereby 
 
 ejiablijh a fatal necef a -o^«« 5 ^,' rm<; ^ r tt^x^^ 
 jfity^ or a forcible pre- -^^W^" ^<p' jj.^^^ ^6lxtraT^ kxS-' 
 aeierminaiion 10 ju- y,,',^^ ^^^^^ — ^-^, ^^xxvo- 
 
 tUre jlEiiOflS^ but alto- f^. locq nfjLM^eiscq y^ t*? KoXoiT^<; 
 
 Zether dtfowned andre- t -^^^;^r^^f^ ^^o,^^?, ,c^r «|,'.« 
 
 ^ ^~f 1 ' • 1 ' ^ zrp^^iav sicxTii "hbnidloao^ dice T 
 
 jetted tt\ tt being con- ^a^zr^u, uxSo.ie,, «; dxy,6U ^^ 
 trary to that funda- (poM,'o^i(^*. jpoiog. 2. p. 80. 
 mental Truth taught 
 them by the Prophet s^ that there Jhould 
 be Tunijhments and Rewards render- 
 ed to every Man according to the Me- 
 rits of bis JVorks ; where he evidently 
 declares, that in the Opinion of that 
 Age, a righteous Judgment, as our Lord's 
 will be, did neceflarily imply a liberty 
 and freedom of every Action that fhould 
 be judged : For, as the faid Father con- 
 tinues farther to write in the fame place, 
 ^ If it be determined 
 
 by Fate^ that this Man ^ ^-' i^ ^^h^ -^^^^ r^ot «v<*- 
 fhall be good, and the f"/7^ %r^\ ?1"-^' ^'^' f;^ 
 Other Wicked, then net- ibtd. p.So. 
 ther is the one to be 
 
 U 3 com- 
 
2 94 -^ C R I T I C A L H I S T O RY of 
 
 . ,, commended^ nor the o- 
 - oj f i^.^ r. ^AA. «..v c.- J y blamed: ^But, 
 
 ^^oAOiri-z^^^AHi, eVoiVfy oOto? iairh he, God hath not 
 ^u.6.^7ro., ^n^h^h(^^'i^'>^^r, created Man as Trees 
 
 T^ dU6\y, «AA* rnrc j^^cf)^(^-, ^v aud tour footed Beajts^ 
 
 « x«y-05 tW^eAJf' liY-aAOj^^ xo>.ir?A'? ^ji^ho do Jiothlfi^ by 
 
 ^/ri^^TRr'^*'^'^"""'"^"' ^boke and difcretion-. 
 
 Ibid. p. bi. . ^ J I n f J 
 
 ttettber "H'ould Man de- 
 ferve a Revuard or Trai/e^ if he 
 were made goody and did not of him- 
 felf choofe the good ; neither if he 
 were wicked^ could he be jujtly fu- 
 nijhedj except he voluntarily made him- 
 
 Mfi- 
 
 And as the word "fudging fuppofeth 
 the liberty of the Perfon judged, fo it 
 alfo implies a Rule by which the Judg- 
 ment is to be made, which the Scrip- 
 ture affirms, is to be according to eve- 
 b Matth. XXV. ty Man's Deeds, that ^ they who have 
 46. done wickedly^ jhall be adjudged nnto 
 
 everlaftlng ^iinifomenty but the Righ- 
 teous unto Life eternal: So that when 
 this Article is repeated, it is thereby de- 
 clared. That Man being a free and vo- 
 luntary Agent, ading without conftraint 
 or force, Ihall at the general Judgmeritt- 
 day receive a Sentence from fefiis Chrlf^ 
 either of Bliis or Woe, fuicable to the 
 Works which he did here on Earth, 
 whether of Piety or Wickcdnefs, Obe- 
 dience 
 
the Apostles Creed. 29J 
 
 dience or Difobedience. But now both 
 thefe neceffary Truths, the Hberty of 
 Man, and his being judged according to 
 his Works, were denied by the Valen- 
 tiniansy Bafil'tdians^ and others, com- 
 prifed under the general Name of Gno- 
 ji'tcks ; as I fliall in the next place en- 
 deavour to Ihew, beginning firft with 
 the Vakntiniansj who were the chiefeft 
 Sed amongft them ; whofe Syftem con- 
 cerning the nature and (late of Man is as 
 follows. ^ They maht- 
 tatned that there "were " 'h^^^^m 5 t€^'^ jiU J^/V^^, 
 
 three Hinds of mea^ .%;, ^^^v?. K«^, '^a^.^ s^^'^j, — 
 Spiritual^ Earthly^ and 70 s,^ ^^o<«'jv «? 0oo^» y,CM>^M>, ^ 
 Ammal^ whom they ex- ^ -^^^f^^ ^fv r^ p,A7.ov:. .>% 
 
 empkfied tnL^iUj Abel, e^/e^,, 5 r^ ;i^«^ty, ;^a;^«v«v :^ 
 and Seth ; of which^ ^^'-^ ^e?? '"* ''V«'^-> -f* 5 ^i"^^^^- 
 the earthly fort would ^'f-^''-^«-"f^^''-J^^''- 
 be necejfarily redticed c. i. p, u,. §. 14. 
 to Corruption ; the A- 
 nimal jhoidd afcend to a place of 
 Refl if it did welly but jhould be re- 
 duced to the fame Fate with the earth- 
 ly^ if it did ill'^ and the Spiritual 
 fhotild certainly be fa- 
 *ved : ^ Thofe who were ^ t« 't^v\uov, k(&t didfyJ'yj ^^?.- 
 
 earthly or material, ^^ ^,,1^' ^l^.i., l^i^y. 
 though they lived ne'ver ibiL p. 20. 
 fo good Lives , yet 
 Jhotild necejfarily perijh, becaufe they 
 were not capable to receive any Breath 
 
 y 4 of 
 
 f 
 
 V 
 
1^6 ^Critical History of 
 
 of Incorruptibility ; that is, they were 
 not capable to receive any of the fpi- 
 ritual Seed of Achamoth^ which they 
 affirmed to be the alone caufe of Sal- 
 vation, whereof I have already Ipoken 
 under the Article oi Maker of Heaven 
 and Earthy unto which 1 refer the Rea- 
 der. * The Animal^ who 
 * To 5 ^^Ai^Jtov, — «T£ f-grav %'> wcre the middle fort 
 ^ T£ z!^djy.ar\iKH ^ v?^ikS <^^<re between the earthly 
 
 '^Ir^m^'^''^''" ^°"'' andthe fplrituakjhould 
 
 have their Tortion ac- 
 cording to their Inclinations and Ac- 
 tions -, if they did ill^ they jhould 
 have the fame condemnation with the 
 materials but if they 
 b la, § T h^oiim 'W/.^^ oivcc- did we 11^ ^ their Souls 
 
 rrcui(re<^ >^ cu^ra^ ci tJ a* fteraras- fhotlld bc hcrCaftCr rC- 
 
 "^ '^"%'S^"J tdlfd\^^i ceivedinto the middle 
 
 flace^ as they called it, 
 which they placed between the imagi- 
 nary Seventh Heaven and their Pleni- 
 tude^ and there remain in reji and 
 quiet ; from whence they Jhould never 
 fafs into the Plenitude, becaufe no ani- 
 mal Being can be ad- 
 ^ 'H^«5 '^vxj-<^^ ovA^a'c^r* — mitted there. ^ This 
 ^ ccvxFkmxv r^f/iv T ifx^THoiv >^ «'- animal fort of Men, 
 yMjeil",' --^ r'^'l^'l^ they affirmed to be the 
 p. 21. Orthodox Chnjiians ; 
 
 for whom^ Ails ofTie- 
 
 ty 
 
}^ Tctc, 'p circtSoci; rctuTccg eivcc4, rec^ 
 
 i7n^e^ot(^ (i/tceiio to care^izx. Id. ih, 
 p. 24. 
 
 the Apostles Creed. 
 
 ty and Virtue were abfolutely necejfa- 
 ry, that by them they might arrive un- 
 to the middle flace^ or the Haven of 
 their Joy and Happi- 
 nefs ; ^ Which animal 
 Kind was again thus 
 fubdivided by them ; 
 fome they /aid were e- 
 vilj and others good by 
 Nature ; of which the 
 one remained good J being 
 capable to receive the 
 fpiritual Seed^ and the 
 other continued evilj 
 being incapable Jo to 
 do: ^ The Nature of 
 Nature^ as Tertullian 
 exprefleth it 5 being e- 
 Jleemed by them to be 
 immutable and irrefor- 
 mable, 
 
 *" The fpritual kind 
 of Men J were they them- 
 /elves who had receiv- 
 ed the fpiritual Seed 
 from Achamoth, by which alone they 
 affirmed^ they Jhould be faved^ and not 
 by their good Works 
 and Anions ; ^ upon 
 which account they ex- 
 ceeded in Tride andAr- 
 
 297 
 
 b Immutabilem enim & inre- 
 formabilem naturae naturam pro- 
 nunciaverunt. Adverf. Valentin, 
 lib, p. 304. 
 
 ^ AvT»5 ij ju.3) Diet "sr^^tac, uX^cc 
 Iren. lib. i. c,l. p. 20. 
 
 Id. ibid. p. 22. 
 
 roganccy 
 
29 8 
 
 a Nec operationcs ncceffariss 
 fibi exiftimant. JenuL aJverf. Va- 
 lentin, p. 305. 
 
 y^CRiTiCAL History of 
 
 rogance^ calling themfelves perfcEi^ and 
 the Seeds of EleEiion ; aflerting, that 
 they fliould be faved by virtue of 
 their ipiritual Nature alone : On which 
 account, ' they ejieem- 
 ed good Works unne- 
 cejfary for them^ main- 
 taining , that neither 
 good Adions could pro- 
 fit them^ nor evil Ac- 
 tions injure them; that 
 ^ as the material Na- 
 turej though never fo 
 good in its AEiions ^ 
 could not be faved^ fo 
 their fptrittial Nature^ 
 though defiled with ne- 
 ver fo many Enormi- 
 ties^ fhotild never fee 
 Corruption ; for as a 
 piece of Gold^ which is 
 buried in the T)irt and 
 Mire ^ lofes not its 
 Beauty^ but retains its 
 Nature that cannot be 
 injured thereby^ fo in 
 the like manner they 
 affirmed^ that they could not be harmed 
 by any impious T^ra^ices whatfoever^ 
 or lofe their fpiritual Seed thereby ; 
 from whence the moft perfect among fl 
 them fearlefy perpetrated thofe Sins 
 
 of 
 
 tiSufJctlev (p^6^v x.a,lxSe'^cie^ , -^ccv 
 
 «AA* T ioioiv 0vcriv ^(X^vXaT^et, §' 
 
 ^^VTO^i STU 5 ^ cuir^^ XiFaari^yJ^v cv 
 e'TTolcu^ iiXiKCue, srg^sl^o"' Ket7«;^,W-'vJ, 
 
 «; TsXHirxloi ^^tIht-iv M!rJ}v, ^ 
 'ZS-ciSylit'; t^'^^ ^eia-iX.4oiv QiS ftJ? 
 
 ga^rm r.y^lf^ct, &c. Ire??, adverf. 
 mref, lib, I. c I. p. 20. §. 11,12. 
 
the Apostles Creed. 
 
 of which the Scriptures teftify^ that 
 they which do them J}?all never enter into 
 the Kingdom ofGod^ eating indiffe- 
 rently things offered to Idols^ not hold- 
 ing themfelves to be defiled thereby^ 
 committing without any Jcruple or hor- 
 rour all manner of moft execrable Im- 
 fieties^ Incefls and Villaniesj mod 
 iinpudenrly avouching. 
 That ^ they were not 
 faved by good IVorks^ 
 but by their fpiritual 
 Seed ; which Jpiritual 
 Seed being all perfect- 
 ed^ their Mother kc^'x- 
 moth fhall leave the 
 middle place wherein 
 Jhe hath hitherto livedo 
 between the Seventh 
 Heaven and the Tleni- 
 /^^^, wherein xhQ'j^Lojts 
 dwell, and enter into 
 the "Tlenitude itfelfj 
 and be joined or copu- 
 lated with the Saviour^ who was made 
 by all the ^ons ; after which the fpi- 
 ritual Jhall in an incomprehenfible and 
 invifible manner^ enter within theTle- 
 nitude alfoj to be given for Spoufes 
 to the Angels that are about the Sa- 
 viour ; and thofe of the animal who 
 did welly Jhall go into the middle 
 
 Space : 
 
 99 
 
 ety^, eixXx ro ccre^fzXy «— arccv ^ 
 
 uu6 T fATp/i^ cuurm fjn^ex.'^vivca ^ '? 
 fte-5-a r-y}?®- TrVy Xefi^ai , y^ cm'tb? 
 
 ^oOy.~c<d^ rolq -eTj^i r (n»']ij^ ccfye- 
 Xoii.-^Tctg T oix.ou('}v "yvy^oijy — — C4» 
 
 yfio^Mv «T<y$ TV ifJL(pa>\.ev«v -nS v.'orr- 
 
 y.x'ico[x(j-ui/jfoi, ■ura.trecv vXu/j Tvjjct,- 
 
 &lvM ^A'^Kff-etv ^td'otTKiori. id. ibid* 
 p. 2.1. §. 12,, 13. 
 
joo ^Critical History of 
 
 Space : Which things being once tranf- 
 a6ted^ a Fire which now lies hid i7i 
 the World, Jhall kindle and break otit^ 
 and with its felf confitr/ie all that 
 is raaterial^ Jo that it jhall be 7io 
 more. 
 
 But as the Valentinians^ fo the Ba- 
 filidians alfo, who were another Sedt of 
 the Gnojiicks', embraced in a great mea- 
 fure the very fame Opinions, introdu- 
 cing '" a precedent na- 
 a u^Tct, 5 >j <f TsrUeai (c ^7ri^ix<; fural ncccffity to all 
 
 ^^ rci -sruilcc ^uyjxlS <pva-iyM «- -^^^ ^HS JlCTtOnS^ WlOeilOe} 
 
 ^khljj -^joi^ljj. clem. Aiexand. of Faith Or UnbcHefy 
 stroynat. lib. 2. p 165. _ affirming;, That "^ Fatth 
 
 (pi r Ba^^/A«^^>, — ^.Vf^? ^XioiiK- 'was a natural Kjtjt^ or, 
 t;;w». Id. ibid. the prerogative of Na- 
 
 ture ; to which they 
 were forcibly predetermined or premo- 
 ved, and Ihould be thereby faved, al- 
 though their Lives were never fo irregu- 
 lar and debauch'd : Upon which account, 
 it is no wonder that in a conformity to 
 thefe Principles, they openly indulged 
 themfelves in all manner of Wickednefs, 
 "" eating without any 
 
 - Contemnerc autem 3c ido fear Or Jcmplc things 
 
 lothyta & nihil arbitrari, fed fine ^rr^^^J ^. i J^i. f^.j 
 
 aliqua trepidatione uti eis. Ha- KU^^^^ ^^ laois, ana 
 
 bere autem bz reliquarum opera- freely Committing all 0- 
 
 tionum ufum indifferenrem & u- ^f^^y. J^^ f^f yUlany 
 
 niverfae libidinis. irf»J;b. I. c. 13. ;q-> / r a 
 
 p ^g^ and Uncleannefsyejteem' 
 
 ing all ^Siions to be 
 indif 
 
the Apostles Creed. 301 
 
 indifferent ; that no good work could 
 
 advantage, or bad work prejudice them) 
 
 I'eeiug they / were by ; ^.^.^ ^ ,^^ ^^^. ^ ^^,^^^ - .. ^^^^ 
 
 nature Believers and ^^ Bx^ix^.h^ vo-^i^ct. clem. aUx, 
 
 elected, and ^ had a It- ^^;^^^ ^^^- V \\ 3y8. 
 
 ^^r^v to be wicked by ^^^^^ ^ ^ ,:,^^7^^, ^^^ ^ ,,^^,'. 
 
 reafon of their perje- t);?<»,« «r^7^? ve C^tVo/4^'«v(pw» 
 
 ^..;.; and although they ^^UfuZ^'^^rt^t'^' 
 
 didfin^ yet they jbould 
 
 necejfarily be faved by virtue of their 
 
 natural Election. 
 
 Not much unUke whereto were the 
 horrid Tenets of the Carfocratians^ an- 
 other mbdivifion of the Gnojficks^ who 
 blafphemoufly imagined 
 <^ only Faith and Cbari- ^ "^^^ ^^^"^ ^ charitatem fal- 
 
 -^ J rr ^ vari, rehqua vero indiiterentia 
 
 ty to be necejjary to ^^^ ^^,,^^ fecundiim oplnionem 
 
 Salvation ; that all 0- hominum quaedam quidein bona, 
 
 thpr thnffrc rojprp in- q^vxdam autem mala vocari, cum 
 
 Ttoer TinngS JVere in ^,,^,,1 namra malum fit. /r.».//^. i. 
 
 different ; that accord- c. 24. p. 8r. 
 ing to the opinion of 
 Men^ forne things were called good^ 
 and others bad^ when in reality there 
 is by Nature nothing evil : From 
 whence, together wuth the fo^rmer Here- 
 ticks, they plunged themfelves in all Li- 
 centioufnefs and Debauchery ; it being 
 related concerning them by ^ Clemens ^ snom. I >. 
 Alexandrinus^ That after their natural P- 3i4- 
 inclinations to Luft, were excited through 
 the delicacy and abundance of Meats at 
 their Suppers or Love Feafts, they ex- 
 * tinguifhed^ 
 
30 2 ^ Critical History ^/ 
 
 tinguiflied their Lights, and both Men 
 and Women promifcuoufly joined and 
 perpetrated the moft filthy and obfcencft 
 VilJanies 
 
 But, what need I mention any more 
 of the particular Sedits of thefe mon- 
 ftrous Giiojiicksj feeing, though each 
 Divifion was fignahzed by fome pecuHar 
 Notion, yet they generally combined 
 in the forementioned Herefies and Abo- 
 minations, taking the firft occafion there- 
 of from their grand Patriarch and Maftcr 
 Simon Magus , who 
 
 a Quippe quem adferit talem a affirmed. That God Co 
 hominum manibus ipfam fuis ere- t /I tU AT ^ f 
 
 are naturam, quae proprio quon- CVeatea tfOe ViatUre Of 
 
 dam motu, & necefiariascujurdam MaU^ dS that by itS 
 
 voluntatis impullumhiUlrndpol-- ^ . Motiott and lie- 
 
 fit, nihil aiiud velir, nifi pec^-are. J- ^ j i r - 
 
 Vincent. Lirinenf. Ccmmonh. c. 34. Cejjary Imfulje, it 7161- 
 
 P^iQ- ther could J nor would 
 
 do any thing elfe but 
 
 b Hi qui in eum & in Sdcnen fin ; b ^^^^ thofc who 
 
 ejus fpem habeanr t-z ut liberos L^n^^^J :., L:^ ^.,J 
 
 agcrequxvelint: fecundum enim f^^^'?^^^ ^^^ f^^^y ^«« 
 
 ipiius gradam falvari homines, in his Whore Selene, 
 
 fed non fecundum operas juftas. ^infyt H^u^ as they ///?, 
 
 Iren. lib.l. <:. 20. p. 76. „Q n / ^- -^ -f ^ 
 
 Jeezjig Salvation was to 
 be obtained according to his Grace, and 
 not according to his good Works. 
 
 So that the whole Iv^^arm oiGnofticks, 
 or at leaft the greateft part of them, u- 
 nited in thefe two dangerous Tenets, 
 That Man was fatally nece/Titated and 
 predetermined to all his Actions whether 
 
 good 
 
the Apostles Creed. 
 
 good or bad, and that he fliould not be 
 judged at the lad Day according to his 
 Works, but be difpofed of according to 
 his fpirirual Seed, Eledion, or folirary 
 Faith, which was naturally conferred 
 upon him, and was not attainable by 
 any endeavour or induftry of hAs own. 
 Now, what more monftrous and abomi- 
 nable can be exprefled or imagined ? 
 By the firft of thefe Opinions, God is 
 made the Author of Sin, repreftnted as 
 an unkind, cruel, and an unjuft Being, 
 punilhing and tormenting his Creatures 
 for that Nature which he irrefiftibly 
 forced on them ; the Nerves and Sinews 
 of all human Induftry and Diligence are 
 cut and broken, the nature of Rewards 
 and Puniflimencs is entirely taken away; 
 and many other Blafphemies are the 
 natural confequences of fo wild an Opi- 
 nion. By the fecond, the necefTity of 
 an holy Life is taken away, Licentiouf^ 
 nefs and Impiety are introduced, all man- 
 ner of Wickednefs is patronized and en- 
 couraged. 
 
 Wherefore, in contradidion to thefe 
 Notions, that all true Chriftians might 
 be confirmed and fettled in contrary 
 Principles thereunto, the Fathers of the 
 Primitive Church inferred in the Rule 
 of Faith, That Chrift /ball come to 
 
 judge 
 
 303 
 
304 ^^ Critical History^/ 
 
 judge both the ^uck and the T>ead 5 
 thereby declaring the Liberty of Man 
 in all his Adions, and that the final dif- 
 pofal of every Man fliallbe according to 
 the Works which he hath done in the 
 Flelh. 
 
 Now that a Declaration of the Free- 
 dom of Mens AcStions was defigned here- 
 by, will be moft evident from this con- 
 iideration, viz,, that in fome of the an- 
 cient Creeds the word At;Tg|^Vi@^-, or, 
 that Man hath a T^ower over himfelfy 
 was part of this Article ; as in a Creed 
 of Origen's ; one of the Fundamental 
 , , Truths aflented to is, 
 
 ..^i,.^. p i^' X ^^«f7«,.*. That 'we^ewgccvT^^^. 
 
 rtf4.ufAs6x 5 £>' «'? ^u '2s-^7iofd/j. (Tioi, or, havwg the com- 
 
 Com. in Johan. Tom. 31. p. 397. p^and OVev OUT felves^ 
 
 ^^'^' jhall be funijhed for 
 
 what we do illj and be rewarded for 
 what we do well: And in another of 
 his, tranflated by Rujfnusj it is decla- 
 red to be the Ecclefiaftical Dodrine re- 
 ceived from the Apo- 
 
 b Aniraam elTe rationabilem, ftjes, T^\\^X.'° every Soul 
 
 liberi arbitrii & voluntatis, — un- i. r^tinn/jl nf a Ftpp. 
 
 de & confequens eft intelligere tS ratlOnat, Of a Pfee- 
 
 ron neceffitati efTe fubjeftos, ut Will and TJetermtna' 
 
 omni modo etiamfi nolimus, vel ^^'^^ from whence it 
 
 bona vel mala agere cogamur. In ^ .. ^1 ^ 
 
 hb, ^ d^x-^mterOper.Hieron. folloWS , that We are 
 
 lom.^. p. 156. not Jiibje£i to NeceJJi- 
 
 ty , and compelled a- 
 gainfl 
 
t^e APostLEs CKkED. 305 
 
 gahi/i our Will do either good oir evil: 
 And in his T>ialogues^ wherfe Entro- 
 piusy the ?vloderator of the Difpute be- 
 tween an orthodox Chriftian and his 
 feveral heretical Opponents, Gnojiicksy 
 and others, fums up the Chriftian Faith ; 
 he repeats this as one Article thereof, 
 * That God Jhall judge all menjujtly ac- ^ 'o^fi ^'-^^ 
 cording to the Freedom of their IVtlls^ ^XfZlv?!? 
 ox ^ the Tower that they have over them- w? xg/V<v^|«w 
 felves. In all which Creeds, the infcrt- ^j/f'" ^^/g^ 
 ing of the w^ord At'rgl^Vi©- in this Arti- '^ '''^'^ 
 cle, or that Alan hath a command over 
 himfelfj doth moft clearly convince us 
 that the forementioned Hereiy of the 
 Gnojlicks^ was defignedly levelled. ar, 
 and condemned thereby. 
 
 And, even in thbfe other Creeds 
 wherein that word was not expreflcd^ 
 the fame fenfe was always fnppolcd and 
 couched under the word Judge ; for the 
 Fathers apprehended it an irnpoffible 
 thing, that there fhould be a true Judg- 
 ment where a Man was irrefiftibly ne- 
 cefTitated to all his Adions : For, as 
 Clemens Alexandrinus writes againft the ^ . , ^ ; 
 BafUidians, ^ If Faith be the preroga- ^^^Z^'l\^^. 
 tive of Nature^ then there can be no v/x7'?«« , ^y^ 
 
 ■gs-aa-cc 'j vj <f -gs-ls-eati fC UTrii-ictq l^t'orr,^ tC ei'taCpo^Tmy ^r' tTraiviv are 
 p. -^ofui ■\}sfZ7iricroi uv, oejcoq Xofi<^o f^oi^y tit pc)Y,i a yi^. Uv 'ly^a^ct r QV 
 ^ 7x -sretv^U i'iwA^ii (pVFiy.lw uvxfKlw ^^:o.S,oL'. Strom, lil^. t. 
 
^o6 ^Critical History of 
 
 juji retrtbtition^ neither to him that 
 bclieveth not ^ becaufe it is not his 
 faulty neither to him that believeth^ 
 becattfi he is not the canfe thereof \ 
 and the property and difference of 
 Faith and ^Unbelief being under a pre- 
 cedent natural neceffity from the Al- 
 mighty^ cannot be either commended or 
 blamed by all due con fiderers : Where- 
 fore rhey did with good realon appre- 
 hend, that a profeffion of oar Saviour's 
 coming to judge the Worlds was a fuf- 
 ficient declaraiion of the Freedom of 
 Man, who is to be the Perfon judged ; 
 a Apolcg. 1. as intheforeiiicntionedPaiTageof'y^////;/ 
 ^' ^' Martyr the faid Father writes, That the 
 
 Chriftians did 7iot believe a Fatal Ne- 
 ceffity^ or a forcible F*red,e termination 
 to their future AElions^ but altogether 
 difoisuned and reje5led it^ becaufe it 
 *was contrary to that fundament alTruth 
 taught them by the Trofhets^ that there 
 fhould be Tu7iifhments and Rewards 
 rendered to every Man according to 
 the Alerits of his Works : Where he 
 concludes, that the very notion of Judg- 
 ment did necefTarily fuppofe the freedom 
 and hberty of thofe Ad:ions for which 
 the Perfon fliall be judged. Upon which 
 account, St. Auflin^ the great Affertor 
 of the Grace of God, and of the necef- 
 fity of its concurrence in the Converfion 
 
 of 
 
the Ai>osf LEs Creed. ^o? 
 
 t)f a Sinner, doth from this Argument 
 contend for the hberty of Man, as well 
 as from others he pleads for the efficacy 
 of God's Grace : An inftance whereof 
 is in a Letter of his to one Valenti- 
 nus, the Head probably of a Monaftery, 
 wherein lome over- zealous and impru- 
 dent oppoiers of Telagius^ had advan- 
 ced the Power of divine Grace, to that 
 heightj as to take away all Freedom 
 from Man, which he condemns as dan- 
 gerous and erroneous; and diredts to the 
 middle way as the fafeft, wherein the 
 Grace of God is fo aflertcd, as that the 
 liberty of Man is not denied ; and the 
 liberty of Man is fo maintained, as that 
 the Grace of God is not dirainiflied : 
 There are come^ faith he, unto us from 
 from your Congregation ^two young MeUj 
 Crefconius and Felix, who report^ that ^ ., . 
 your Monajtery IS divided \ that y<^^^^ vobis fic gra- 
 Co preach up Grace^ as to deny Man to liam pra^di- 
 
 -^ J^ J- cent, ut ne- 
 
 gent hominis elTe liberura arhitrium ; $c quod efl: gravius dicunt^ 
 quod m die judicii non Ik vel redditurus Deus unk-uique fecunduin 
 opera ejusj etiam hocumen indic'avcrunr.qaod plures veftrum non 
 ita fentianr, fed liberum arbitrium adjuvari fateantur per Dei gra- 
 tiam ; ut re^^a faciamus atque lapiamus, Ut ciim venerit Dominus 
 reddere unicuique fecundiim opera ejus inveniat opefa noftra bona, 
 qu^e pr3sparavit Deus in illis ambulemus. Hoc qui fentiiint bene 
 fentiunt. — primo enim, — Chriltus non venit ut judicaret mundum, 
 fed ut falvaretur mundus per ipfum ; podea vero judicabit Deus 
 mundum quando venturus eft, ficut tota Eccleji4 in.Symbolo con-« 
 ficetur, judicare vivos 6c mortuos: fi igitur non eft Dei gratia quo 
 inodo ialvat mundum? £t fl non eft liberum arbitrium, quomodo 
 judicat mundum ? Tom.z. F,pi(i. 46. p. i79- 
 
 X - X have 
 
308 ^Critical History of 
 
 to have a Freewill \ and which is worfe^ 
 that at the T)ay of Judgment ^ God 
 "Will not render to every Man accord- 
 ing to his Works ; but that others dij- 
 agreeing from them^ confefs^ that our 
 Free-Will is helped by the Grace of 
 God^ to think and do thofe things which 
 are rights that when the Lord jhall 
 come to render unto every Man accord- 
 ing to his JVorks , he may find our 
 JVorks good which God hath prepared^ 
 that we may walk in them ; thofe who 
 think fOy think well: Wherefore^ as 
 the Apoflle did the Corinrhians, fo I 
 befeech you^ Brethren., by the Name of 
 the Lord Jeius Chrift, that ye all fay 
 the fame thiiigj and that there be not 
 Schifms amongst you^ for our Lord Je- 
 ius Chrift came not firf to judge the 
 IVorldy but that the IVorld through 
 htm WAght be faved ; but hereafter he 
 fhall judge the Worlds when he fhall 
 come^ as the whole Church profeffes in 
 the Creed y to judge both the ^lick 
 and the T>ead. If therefore j there be 
 not Gods Grace J how can he fave 
 the World! And^ if there be not Free- 
 will^ how can he judge the World "^ 
 Where he appeals, as \x. were to the 
 common lenie of all Mankind, that there 
 couid not be a proper and righteous 
 Judgment, as to be iure our Lord's will 
 
 be, 
 
r/7(? Apostles Creed. 3 op 
 
 be, except the Party judged were free 
 and voluntary in all his Actions. From 
 all which, it doth evidently enough ap- 
 pear, that by this Article, the compilers 
 of the Creed dcfigned to obviate that 
 part of the Herely of the Gnojticks^ 
 which introduced a fatal Neceflity, and 
 denied the Liberty of Man. 
 
 But, as this part of the Gnoflicks He- 
 refy which regarded the Liberty of Man, 
 fo alfo that other part which denied the 
 future Judgment to be according to Mens 
 Works, was warded againft by this Ar- 
 ticle, that Chrtft fliall come to judge 
 both the ^tick and the "Dead, Thele 
 Hereticks, as it harh been already rela- 
 ted, affirmed, That Men Ihould not be 
 tried and rewarded at the lad Day, ac- 
 cording to their Works and Ad:ions ; 
 that it was no odds whether they lived 
 virtuoufly or wickedly, but that accord- 
 ing to their fpiritual Seed, Election, 
 Predetermination, and the like, they 
 fliould be either condemned or abfolved : 
 Wherefore, as an Antidote to prevent 
 the infedion of fo pernicious a Tenet, 
 it was inferred in the Creed, That Chriji 
 fliall come to judge the World, that is^ 
 to render unto all Men Rewards fuitable 
 to their Deeds ; which is mod undenia- 
 bly evident from that, whilft the Here- 
 ly of the Gnojlicks raged and infefled 
 '^^ ' ■ X 3 Ac 
 
3ip ^Critical History of 
 
 Church ; the Rulers thereof, to prevent 
 any equivocal Evafions, exprefted this 
 Article with fuch a Teriphrajis and 
 Circumlocution, as the Gnoft'icks could 
 never afferit to without a dired: and for- 
 mal renunciation of their horrid No- 
 tions, ^nd by which the whole World 
 might apparently fee, that their Herefy 
 was intentionally aimed at thereby ; 
 Examples of which are in the two 
 Creeds of h^enmis^ the great Scourge 
 and Confuter of thofe Hereticks. In 
 the firft w^hereof, which is immediately 
 Subjoined to his large account of that 
 Herefy, as a Prefervative therc-againfl, 
 this Article x^^, thus exprefled, That he 
 ihall come from Hea- 
 4 K,^*v.'y ^iv.Motv (^ role ^^rt ven, ^ fo render a righ' 
 
 
 tyinCi, ^<7 «<*ytA»$ r^c. Zi^:i.QiQ;y,iC' 
 
 ■j'.'-ici 
 
 
 d^iKiii, xi oivofi^i ;c; mto everlajiing Fire e- 
 /^A..^^«^; T .v^^j.^ e^, ^ ^j.,.v ^^^ spirits, and the 
 
 ^.'5 K. -iu, c':"ioAaig ccurS rf,7,P'4Ko<rf^ jringC LS ISJulCrJ drC J^L^ 
 
 —-^^i^ '^^e.''^^t^(^ , ci(p6cci;TU-^ l^fi ^fi^ apoftat'tzed y 
 
 il. I. .^2. p. 36. ' ^^^d aU impious y un- 
 
 righteousy ungodly and 
 hlafphemous Men ; btit that on the 
 righteous y holy^ and obedient obfer- 
 "Vers of his Commandments y be Jhall 
 fonfer Life^ Immortality and everlaji- 
 ing Glory; And in his fecond, Th^t 
 ^ ' : ' he. 
 
the Apostles CKf.Er>. 311 
 
 ^ he floall come in Glo- 
 ry to be the Saviour 'of " ^" s^^'"'^ ventums faivator 
 
 :, r- I r J eorum qui falvantur, & judex 
 
 thofe 1Z\h0 are Javed, eorum qm judicantur, & mittens 
 
 and the ^udge of thofe inigneiniTeternum transfiguratores 
 
 who are judged, fend- ''"f"', ^ '^°ntempto;es Patvis 
 
 -^ / /7- r-T ^'■^'' ^ adventus ejus. Lib, 3. c.^. 
 
 mg into everlajttng tire ^. m^^ 
 
 the corrupters of his 
 
 Truths and the dejpifers of his Father 
 
 and his Coming, Not much unlike to 
 
 which,we have another inftance in a Creed 
 
 oiTertuUian's^ wherein this Article is 
 
 thuswordedjThatChrift ^ ^^ , . , 
 
 h n tt ' rxr Venturum cum dantate ad 
 
 ""Jhall come in fpen- fumendos fanclos in vitx ^tern^ 
 donr to receive the & promilloium cceleftinm fru- 
 
 Saints into the fruit '^""^^ ^ '^^ v^o{^^o^ judicandos 
 
 ,» J T • r J 'S^^ perpetuo. T>e Pr&Jcnpt. ad- 
 
 Of eternal Life^ ana r^erf. mr. p. 73. 
 the heavenly 'Fromifes^ 
 and to adjudge the prophane to ever- 
 lafting Fire. But afterwards, when the 
 Herely of the Gnoflicks decreafed, and 
 their Numbers lefTened, or were altoge- 
 ther extindt, it is probable, that the Go- 
 vernours of the Church not willing to 
 enlarge their fliort Confeflion of Faith 
 beyond what w^as abfolutely necciTary, 
 omitted this Circumlocution, and con- 
 tented themfelves with a bare Declara- 
 tion, That Chrift iliall come to judge 
 the World, feeing unto all fenfible and 
 unprejudiced Perlons, that is a fufficient 
 and raanifeft Acknowledgments that e- 
 
 X 4 very 
 
II ^Critical HisToi5.Y^/ 
 
 yery Man fnall at that Day be fuita- 
 bly rewarded according to his Actions 
 here. 
 
 To conclude therefore with this Arti- 
 cle ; from what hath been written, it 
 doth appear, that by the repetition there- 
 of, it was defigned that we fhould yield 
 our affent to this Propoficion, That 
 Jefus Chrijij the Son of the true and 
 only God, fliall at the end of the World 
 defcend from Heaven, to render a righ- 
 teous Judgment unto all Mankind, ei- 
 ther or Abiolution or Condemnation, ac- 
 cording to their Works and Actions, 
 which m this Life they freely and volun- 
 tarily ailed and committed. 
 
 CHAP. 
 
the Apostles Creep. 31^ 
 
 CHAP. VI. 
 
 I believe in the Holy Ghoft. Why the 
 word Believe is again repeated. This 
 Article was always part of the 
 Creed, Why fi little is /aid of 
 the Holy Ghoft, when fo much is 
 faid of th^ Father, and of the Son. 
 His TJivinity intended by the Creed's 
 requiring us to believe in him ; 
 whereas^ we are only Jimp ly requir* 
 ed to believe the enfutng Articles \ 
 as in particular the Holy Catho- 
 lich Churchj which is next of all 
 confidered. In the Greek, wherein 
 they are followed by the Modern 
 French and Dutch, the word Believe 
 is again repeated before the Arti- 
 cle of the Church ; whichj for dif- 
 ferent Ends^ was varioufy placed 
 in the Primitive Creeds. Its ufual 
 Order after the Holy Ghoft. This 
 Article firfl mentioned by Tertul- 
 lian. The mofl. ancient Creeds read 
 only the Holy Church. The term, 
 Cathohck being added by the Greeks 
 to be an explication or determina- 
 tion thereof By the Church, is to 
 
 be 
 
3H 
 
 
 y^CRiTiCAL History 
 
 be underftood the untverfal One ^ 
 which is affirmed to be OpxC, Holy 
 and Catholick. That the Unity of 
 the Church was here intended^ ap- 
 pears from that the Greek Creeds 
 read in one Holy Catholick Church. 
 The Church Univerfal is to be con- 
 Jidered as One, either as to Faith 
 or Charity ; in which fenfe it waSj 
 for fever al reafons which a^re men- 
 tioned^ infer ted in the Creed in of- 
 fofltion to Hereticks and Schifma- 
 ticks. The Church termed Holy 
 from the Turity and Holinefs of 
 her 'Dociriney which is ajfented to 
 thereby. The Affe6iion Catholick, 
 which fignifies 'Vniverfal^ not al- 
 ways in the Creed \ fir ft introdu- 
 ced by the Greeks, to prevent too 
 narrow and limited Conceptions of 
 the Church. A brief repetition of 
 what is ajfented to., when we re- 
 feat this Article^ the Holy Catho- 
 lick Church. Whereunto is added 
 as an Appendix., the Communion 
 of Saints ; which was introduced a- 
 bout St. Auftin'j time^ in oppofitioii 
 to the Donatifts. By Saints, are 
 to bp underftood particular Churches 
 ard fhe Meinbers thereof. For 
 what reafon they were called Saints. 
 
 By 
 
the Apostles Creed. 
 
 By Communion, is fignified the mu- 
 tual Society and Fellowjhip of par- 
 ticular Churches and their Mem- 
 bers, Various Methods ufed by the 
 Ancients to maintain their Com-- 
 mtinion. The Donatifts refu/ed Com- 
 munion with other Churches-^ and 
 for that Schifm^ were Jujily con- 
 demned and rejected by them. In 
 oppofition unto whom ^ this Article 
 may be confidered either as a Mark 
 to know a true particular Church 
 hyy that /he is one that is acknow- 
 ledged fo to be by other Churches^ 
 or rather as the ^lality^ Pro- 
 perty and T^raEfice of Juch an one 
 to hold Communion with other par- 
 ticular Churches: In which fenfe 
 it is alfo added as an Explana- 
 tion of the Holy Catholick Churchy 
 and was intended to declare^ that 
 there ought to be a due Commu- 
 nion and Fellowjhip between the 
 particular Churches and Members 
 qftke Catholick andVniverfalOne. 
 
 31J 
 
 THE 
 
ji(5 ^Critical History^/ 
 
 TH E Faith of an orthodox Chri- 
 ftiaD, reipedting the Father and 
 the SoUy having been already declared, 
 That ^ our Belief y as 
 
 * Jungitur confeffioninoarsead AuQiifi'tn Writes, m'tolot 
 perficiendam Ijdem, quae nobis de / 5 z^ rf j • 
 
 Deo eft, spiritus Sandus. Tom. 3. be perfeBed concerning 
 4e Fid. a' Symbol, p. igo. God ; the Crccd fro- 
 
 ceeds to add, that 'we 
 mufl alfo believe in the Holy Ghofl : 
 Where the word Believe is again repeat- 
 ed to relieve our Memories, after that fo 
 many Particulars concerning the Son 
 had intervened. 
 
 This Article hath been always part 
 
 of the Creed, and is coeval with Chri- 
 
 ftianity and the Adminiftration of Bap- 
 
 tifm, as appears from the very Form of 
 
 Baprifu, the ground and foundation of 
 
 the Creed, which is not only to be fo- 
 
 lemnized in the Name of the Father^ 
 
 and of the S&n^ but alfb of the Holy 
 
 Ghoji^ where the Holy Ghofl is joined 
 
 ■with the Father and the Son: From 
 
 b Quis non xvhence "^ T>idymus thus argues, Who 
 
 uVv^eriufe' '^'^^^ not from hence conclude the eqiia- 
 
 fufcipere in- lity of the facred Tri^iity^ fi-^^^g ther^ 
 
 diSerentiam 
 
 fandae Trinitatis, dum una lit fides in Patre & Fi]io, 6c Spiritu 
 Sanfto, & lavacrum detur atque ftinetur in nomine Patris c^ Filii 
 & Spiritus Sandi ; non arbitror queiriquam tarn vecordem atque in- 
 ianum tururujn ut perfecftum Baptifma purer, quod datur in nomi- 
 ne Patris & Filii, fme alTumprione Spiritus Sandi. De Spiritu Sanfioy 
 ilb.z. inter Ot>er. Hier^n. Tom. 6. p. 2.14, 
 
 u 
 
the Apostles Creed. 317 
 
 is but one Faith in the Father^ SoHj 
 and Holy Ghoft ? And Baftifm is giv- 
 en in the Names of all three. I do 
 not think that any one will be fo fool- 
 ijh or mad^ as to imagine that Bap- 
 tifm to be perfeEt^ which is given in 
 the Name of the Father and of the 
 Son^ without the addition of the Holy 
 Ghoji. Confonant unto which, is that 
 obfervation of St. Jerom^ That thofe 
 PcrfoiiS mentioned in ih^ Nineteenth of 
 the ^ ABsy ivho were 
 baptized with ^ohn's , ' ^" \^^'^' Apofiolotum qui 
 
 t/ /- / / /• 7 Joannis bapnlmate fuerint bapti- 
 
 Baptljm^ and believed zati, & credebam in Deum Pa- 
 
 in ^God the Father ^ and ^'^^ ^ Chnllum, quia Spintum 
 
 CU 'fl- T r A r ^^^^^"^ nefciebant, iterum bap- 
 
 Vnrilt JeiUS, oecauje tiz.\ntur, imo tunc verum accipi- 
 
 they knew not the Ho- unt Baptifma ^ ablque enim Spi- 
 
 ly Ghoft, were a?ain "tu s,„ao imperfeaum eft ™y- 
 
 ~f . -> 7 .0 Iterium Trinuatis. Tom. 3. ad He- 
 
 baftizedy yea then re- dih. Epifl. 1 50. (^14. 9. p. 420. 
 ceived the true Bap- 
 tifm ; for^ without the Holy Ghoji ^ the 
 Myftery of the Trinity is imperfect . 
 
 It may perhaps feem ftrange to Ibme, 
 that when there is io much declared in 
 the Creed relating to the Father and the 
 Son, fo Httle iliould be faid concerning 
 the Holy Ghoft. Bur, for this there is 
 a fufficient and manifeft reafon, which 
 iSy That there was not fo great a Con- 
 troverfy in the Primitive Church con- 
 cerning the Divinity and Perfon of the 
 
 Holy 
 
3i8 ^Critical History (9/ 
 
 Holy Ghoft ; for, though the Gnofticki 
 and fome others blafphemed him, yet 
 their Afiaults were more furious and vi* 
 dent againft the Father and the Son, 
 which obliged the Church to ufe her 
 greateft care for the prefervation of 
 that parr, which was moft expofed and 
 attack'd. 
 
 This Obfervation was made long ago 
 againft the Macedonians^ or Tneumato- 
 machtjis^ the firft Hereticks, who own- 
 ing the Divinity of the Son, dired:ly at- 
 tacked that of the Holy Ghoft alone ; 
 of whom Epiphanius "^xxit^^ That they 
 • K«v Tf r'^ 1% boafted * of their entire adherence to 
 twr^vri.u^e- fij^ Niccuc Crccdj which faith the fame- 
 trTjr^^lr?^ with the Apoftles Creed concerning the 
 ^' ^lie^^uy Holy Ghoft, affirming, that his T)ivi'' 
 
 StcT 'o Ta?- ^^^^ '^'^'^ ^^^^ ^.6^m^ afferred\ unto 
 y^^/y,tf"«l«» 5 which the faid Father replies, That what- 
 fA.^\ cItt' oMv'r^j, foever they might imagine, that Creed 
 Zleztcc H'Zr^ ^^^ condemn their Her efy, for, although 
 ^eoryfji o-'mju- thcrc was 710 great mention made of the 
 
 ^jjTijo-/;, •23"2^5 y^ TO vzrsTriTTev cv x-sm^oj (c' Koueo), ou a-MJiSo) r xa-ipx- 
 A«ctv 3ro<»>^, fTTH sv o"Ap£i(^ ei<; r t^dv r ^va-<pr,y.ioty a.7r el eiv b"] o , TiiTu 
 ei£iccc (A^ 'StTg^oT^^ ^ixXoy'ii<; ccK^^oeiu r ^-ofov ysyyJ'o^y o^ 'j «^' ewT))^ 
 *^ cu.oXoylcitqy on «re cV Thno) ^'^'/j6;;Vo»j r\ Mi0y]iei oi «? to 7S-vivn,ei 
 
 Y^ «5 evot B'iov -srotYio^ ar«v7ox£^To^, tb '^ -zs-ifci'JofO/j, i-^ ctTrXatq «f''7^, 
 
 ftf'g'j}^ clXX H5 Qeov Jj arjV<5» '^ «'? rv oifiov zrvsvux, y^ hx, ccTrXoJi ei^r,- 
 rcMy cc)i\ «$ t^ix* So^oXoyiccvi &C, Adverf. Hdref. in Hat. 74. adverf. 
 Pneumatomach, p. 384, 
 
 Holy 
 
the Apostles Creed. 319 
 
 Holy Ghojt therein^ becaufe there was 
 no Controverjy then about him ; and 
 that Synod ■principally injljied upon the 
 Articles of Faith relating to the T>eity 
 of the Son^ which at that time were im- 
 pugned and denied by Arias and his 
 Followers ; yet neverthelefs, there was 
 fujficient [aid of him to declare him to 
 be God^ in that as we are dire^ed by 
 that Creeds not only fimply to believe 
 the Father and the Son^ but in the Fa- 
 ther and in the Son, terminating our . 
 Faith ttpon them ; fo alfo, we are obit- 
 gcd in the like manner to believe in the 
 Holy Ghoji, 
 
 Which Criticifm and Diftindlion be- 
 tween believing and believing in^ is not 
 to be defpifed, leeing the Primitive Wri- 
 ters lay great ftrefs thereon ; and do from 
 thence conclude and prove the Divinity 
 of the Holy Ghoft, and intimate to us, 
 that the Framers of the Symbol did on 
 this account omit to prefix the Prepofi- 
 tion />, before the other Articles which 
 immediately fucceed, as it is obferved by 
 Rufinusy That ^ it is not faid in the "Non dixit. 
 Holy Church, nor in the Remijfwn^ ^/Ecdclhm'! 
 
 Sins, nee in remif- 
 fionem pec- 
 catorum, nee /;? carnis refurre(^ionem ; fi enim addidifTet in?:2£- 
 poiitionem, una eademque vis fuiffet cum fuperioribus, nuncautem 
 in illis quidem vocabu]is» ubi de divinitate fides ordinatur, in Deum 
 Patrcm dicitur, & in Jefum Chrillum Filium ejus, & in Spiritum 
 Sandiim ; m caeteris vero, ubi non de Divinitate fed de creaturis 
 
 ac 
 
3 2d ^GritI GAL History^/ 
 
 ac myfteriis Sermo eft, in Prsepofitio non adJitur ; ut dicatur iH 
 fanftam Ecclefiam, fed fandam Ecclefiam credendam efte, non ut 
 in Deurh, led ut Ecclefiam Deo congregatam : 6c reiiliffionem pec- 
 
 catorum credendam eife, non in remiffionem peccatorum Hac 
 
 itaque praepofitionis fyihba Creator a creaturis fecernitur, & divina 
 feparantur ab humanis. Expf.in S'^mb.J^ofi. §.35. p. 575. 
 
 Sins^ nor in the RefurreSiibn of the 
 Body ; for J if the Trefofition> in had 
 been added^ it would have had the fame 
 force with what went before. But now 
 in thofe words^ where our Faith in 
 the "Deity is declared^ it is faid to 
 be in God the Father^ and in his Son 
 Jefiis Chrift, and in the Holy Ghofl ; 
 but^ where the Creed freaks of Crea- 
 tures and Myfteries^ the T*repoJition ia 
 is not added \ as we do not fay in the 
 holy Churchy but that we believe the 
 holy Churchy not as in God^ but as a 
 Church congregated by God% and we 
 do not fay in the Forgivenefs of Sinsy 
 nor in the RefurreEiion of the Body^ 
 but the Forgivenefs of Sins^ and the 
 Refurre£iion of the Body : By this Tre- 
 fofition therefore^ the Creator is dijiin- 
 guijhed from the Creatures^ and divine 
 Things fe far ate d from humane. So that 
 the not prefixing the Prepofition in be- 
 fore the holy Catholick Churchy and the 
 other Articles which follow, directs as 
 according to the laid obferVation of i?//^- 
 nus^ to believe them after another toannef 
 
 than 
 
the APostli£.s Ckeed. 321 
 
 than the precedent Articles before whom 
 that Syllable is prefixed; that on the 
 former we are to believe as God, whilft 
 we are only fimply to believe the lat- 
 ter as Myfteries revealed by God ; or 
 as the Author of a Sermon, who paf> 
 feth under the Name of St. Aujiin^ ex- 
 prefTech xi^ with particular relation to 
 the Article oiths Holy Catholick Church: 
 Which I now come in the next place 
 to confider, That the Creed obiigeth • 
 us * to believe the 
 
 Churrh hut fint iti thp ' Ecclcfiam credere, non ta> 
 K^IOUrCfO^ mv not in ttse ^^^ j^ Ecdefiam credere debe- 
 
 Church'^for the Church mus, quia Ecclefianon Deus eft, 
 is not God, but the l}d domus Dei eft. T.?;;.io.S.m, 
 
 HoufeofGod. By all ^^ ^-^ ^^- P'S3S. 
 which, it appears, that the Ancients 
 obferved a great difference in the man- 
 ner of their believing the feveral Arti- 
 cles of the Creed, laying a great ftrels 
 upon this little Prepofition i^v; and 
 which is yet farther obfervable, the 
 Greeks contented not themfelves with 
 the bare fupprefTion thereof before the 
 Holy Catholick Churchy but to make 
 the Diftindion more evident and re- 
 markable, inlerted alio another J^^/i^i;^ 
 between that and the precedent Article 
 of the Holy Ghoji : From whence it 
 comes to pafs, that the Modern Greek 
 Creeds thus run ; wherein they are ex- 
 
 Y adly 
 
JZl yfCRITICALHlSTORY^/ 
 
 . . ^- . . adly followed by the 
 
 a Je croi au Saint Efprit, le / ^ r> i i 
 
 croi la Sainte Egiiie univ.i oiie. prelcnt French and 
 
 b Ick geloove in den Heyligen ^ NethevT^Utch^ Iii<:^£cd 
 Greft, Ick geloove een Hey'icen ' ~ '^f tt /f' 
 
 Alge^eyne Chnftdicke Kerckc «« ^"'^Z^*, *'""', "'^-^^ 
 
 XikIo!. I believe in the Holy Ghoft, / 
 believe the Holy Catholick Church. 
 
 But, to infifl: no longer on thefe Cri- 
 ticifms, and to come to the Article of 
 the Holy Catholick Church ; there is this 
 thing in the firft place to be remarked 
 concerning it, That the ancient Creeds 
 vary in the Order and Place thereof. 
 In feveral of them it is the very lafl Ar- 
 ticle of all ; as in a Creed of Cy- 
 friaji's^ wherein we profefs to beHeve 
 "" the Rem'tjjion of Sins ^ 
 c Remiffionem peccatorum & and Life everlaftinz 
 
 vitam seternam per fandam Ec- ^/ i\i i i m i 
 
 ciefiam. Epiji. 76. §. 6. p. 248. through the holy Church. 
 
 The reafon whereof is 
 allcdged by one who 
 falfly pafleth under the 
 Name of Sr. Aujliny to 
 
 <J Hujus conclufio Sacramcnti \^q d bccaufe if any One 
 
 per Sandam Ecdefiam termina- i r 2 1 r- ^1 
 
 tur, quoniam fi quis abfque ea ^e J0U7ld OUt Of the 
 
 inventus fuciit, alienus erit a Churchy he IS nOt tO be 
 
 mimero Filiorum nee habcb;: ^.^^.^^^^^ /^ fj^g ^^m- 
 Deum Patrem, qui Eccleliam no p r i 
 
 luerit habere Matrem. lorn. 9. her Of dcns ; for he 
 
 S'^mb,adCatechJib.^, p. 1438. Jhall not hdvc God for 
 
 his Father^ uho will 
 not have the Church for his Mother ; 
 or, as it may be gathered from St. Cy^rian^ 
 
 the 
 
the Apostles Creed. 
 
 323 
 
 a Nam ciim dicunt, credis re- 
 miffionem peccatorum, & vitam 
 aeternam per landtam Ecclefiam ? 
 Mentiuntur in interrogatione , 
 quando -non habeant Ecclefiam, 
 turn deinde voce fua ipfi confiten- 
 tur, remifiTionem peccatorum non 
 dari, nifi per ran<ftam Ecclefiam 
 polie. Epijl. 76. §.6. p. 248. 
 
 the defign thereof was, 
 to fignity, That ^ Re- 
 mtjjion of Sins and Life 
 everlafiing^ could not 
 he obtained hut in and 
 through the Holy Cat ho- 
 lick Church. 
 
 But in the generahty of Creeds, this 
 Article poffefleth the fame place that it 
 doth in ours, immediately following our 
 Faith in the Holy Ghoft ; the rcafon 
 whereof is thus given by Tertnllian^ 
 in whom the clear mention of this Ar^ 
 tide is firfl: found , 
 ^ That after the fledg- 
 ing of our Faith and 
 Hope in the Trinity^ 
 the mention of the 
 Church is necejfarily 
 added ^ becaufe where 
 thofe three^ the Father^ the Son and the 
 Holy *Ghoft are^ there is the Churchy 
 which is the Body of them. Not much 
 different wherefrom, St. Aufiin writes, 
 That " the right Order 
 of Faith required^ that 
 the Church Jhould be 
 fubjoined to the Trini- 
 ty , as an Houfe to 
 his Occupier^ a Tem- 
 ple to its God J and a City to its 
 Builder. 
 
 Y % Bafj 
 
 t> Cum autem fob tribus U. te- 
 {latio fiJei, & Iponfio falutis pig- 
 norentur, necelfario adjicitur Ec- 
 cleliae menno, quoniam ubi tres, 
 id eft Pater, & Filius, & Spiritus 
 Sandus, ibi Ecckfia quse irium 
 corpus eft. Be Baptifm. p. 599. 
 
 c Redus Confeftiotn's Ordo' 
 pofcebat, ut Trinitati fubjunge- 
 retur Ecclefia tanquam habitatori 
 domus fuaj & Deo Templum fu-* 
 um, & conditori civitas lua. Tom^ 
 3. Enchir, adLaur. p. 126. 
 
324 ^Critical History of 
 
 Bur, befides the different placing of 
 this Article in the Primitive Creed, 
 there is this to be remarked concerning 
 the words thereof, that the more an- 
 cient Symbols had only the Holy Churchy 
 aVitamaeter- as is to be fecn in ' Cyprian and feve- 
 ""^V^Ia'T^^^ others: The word Cathollck being 
 am. ir/i/?. 76. afterwards added by the Greeks^ as I 
 §. 6. p. 248. fl;ial| hereafter flicw, by way of Expli- 
 cation or Determination ; from whom 
 it was received by the Latins^ and by 
 them inferred in their Creed, wherein 
 we now read the Holy Catholick Church. 
 Into the meaning and intent whereof, I 
 now proceed to enquire; in which, the 
 fenfe of the word Church is firft to be 
 confidered, and the Affe6tions thereof, 
 which are in number three, ^nity ^ 
 SanEtity y and Quiver fality. As for 
 the Churchy which we are obliged to 
 believe, though it be capable of various 
 Significations, yet the AfTedion oi^in- 
 verfality being joined with ir, makes 
 it evident, that it mud be here necef- 
 farily underftood of .the Vifible Catho- 
 lick, Univerfal Church, which compre- 
 hends within its Bounds all Men and 
 Women, who throughout the whole 
 World make a vifible ProfeflTion of the 
 Chriflian Religion, and own the Dodlrine 
 delivered by our Saviour and his Apo- 
 
 ftlesi 
 
the Apostles Creed. 
 
 3^J 
 
 files; who, though necefTarily divided 
 into many feparate Congregations and 
 particular Churches, yet compofe but 
 that one general Church, which is here 
 affirmed by the Creed to be One^ Holy 
 and Catholick, 
 
 Now that the ^nity of the Church 
 is herein contained, appears not only 
 from that this Article is in the Angular 
 Number, and from that the Fathers put 
 this conftant Interpretation upon it ; 
 but alfo from that in fome Creeds, to 
 render it the more obvious and indiC 
 putable, the word One is added thereto, 
 as in ihtNiceney or rather Conjiantino- 
 fol'ttan Creed, ^ / be- 
 lieve One Holy Catho- " n/s-jo'^^ fA.Uv «y/^v ncc^XiKlw 
 lick and Apoftolick '^^ ^--«^-^- -"^^W.. 
 Church : And in the Ex- 
 pofition thereof, by A- 
 lexander Biftiop of ^- 
 
 lexandria^ he exprefTes "^ uix^ ^^ uo^,lw y.o(,^o\iyM ^ 
 it by ^ the One and only '^^^^^'^■'^^'^ c:««A55<ri^». A^ui The- 
 
 Catholick and Apofto- ^Ts.' '"^^ '"^- ''• " '■ '■ 
 lick Church. 
 
 Now, though in feveral relpeds the 
 Univerfal Church may be faid to be 
 One^ yet, that I may not go beyond 
 the bounds of my defigned Task, I 
 fhall only take notice of what was prin- 
 cipally intended by the inlerters of it in 
 rhe Creeds which was, That the Church 
 
 Y 3 \% 
 
^t6 ^Critical History of 
 
 is O^e as to her Faith and T)o6irine\ 
 that though flie be enlarged through 
 the Face of the whole Earth, yet all her 
 Members univerlaily afTent to the fame 
 neccffary Truths of the Gofpel, and 
 that file is One as to her Love and Cha" 
 rity ; there being an harmonious Agree- 
 ment and Union between particular 
 Churches which complete and perfedl the 
 Univcrfal One. 
 
 That the Unity of the Churches /^^/V^ 
 was hereby defigned, will more evident- 
 ly appear, when I Ihall come to confi- 
 der the occafion of its being placed in 
 the Creed : For the prefent, I lliall on- 
 ly cite a pregnant Paflage in Irenaus 
 very pertinent to this purpofe, which 
 \s^ that immediately after his repetition 
 ** 'H c^'^ajj- of the Creed, he writes, "" That the 
 ^u .u.-.^i c Q^^^^,^f although difper/ed through the 
 hicarxoi^yi-i, =- "wboLe tVorld^ yet^ as if Jbe due It m 
 vriyc^xc^i . ?,''' ane and the fame Houfe^ did diligently 
 'ctZ^\ulr7-P^^P^'^^ ^fj'^^ Faith, believing it, as if 
 X} c^6ta;i -srt-Jhe had but one Soul^ and one Hearty 
 fci'^ rarcii , ^^^^ uniformly preaching and teachinz 
 yj^, ;9 T «*;- tt-) as ij Jbe had but one Mouth-, for, 
 
 ^ojii.cc xixTiisyJ^i)' }^ yj ou ;(J,^ ^ Kocrusv S'lctXixJoi a%5,w,a;^, dXX' li ^u/Jsc- 
 fJLt^ '^ ^Cy-OOTfUq fJ-'lCC tC tj OUJTTO, K. iirS CM CV T CPf^A^i ot4<; iS^v- 
 
 vo^ciA (y^-zcXyio-iciA aXXciXi ■ar£7r/5"<?0«;otr/v, — — — fe're (M/ raic, 'lort^icuiy iire cv 
 )LiXloi<;, iire h^^ reej eivxJoXx^^' — oj^' cirmp o >;A<(^, — ci oXcv TtS Korf^co 
 f<$ *^ cwTDc,^ iivco i^ TO KK^vjucc '^ ccXyj^HXi 7S-ce,v']iX.^i) <pct4v4y iC 06j']l^4 
 l^uvlc&i ecvBoijn-iii 1^^ ^uXofd/si cVj iTrif.'&fTlif uAtj^fiet^ £>J«». Lii'. I. 
 
 tf. 3. p. 3<^;- ^ ' ■ ■ ■ " " 
 
 although 
 
the Apostles Creed. 327 
 
 although there be different T)iale5fs in 
 the Worlds yet the force of Tradition 
 is one and the fame ; for neither do 
 the Churches in Germany, Spain, 
 France, 2^A^ Eafl:, Egypr, Libya, or the 
 middle of the Worlds believe other- 
 wife\ but as the Sun is one and the 
 fame in the whole Worlds fo the 
 {reaching of the Truth fhines every 
 where ^ and enlightens all Men who 
 are willing to come unto the knowledge 
 thereof 
 
 But rhe ^)nity of the Church Univer- 
 fa!, befides the Uniformity of her Faith, 
 included alfo the Love and Concord, 
 Union and Communion, which was and 
 ought to be between her particular 
 Members and Churches, which is now 
 partly contained in the following Claufe 
 of the Communion of Saints^ and x^ 
 partly to be confidered under this Arti- 
 cle, to render the Interpretation thereof 
 complete and entire. In reference where- 
 unto, it direds us to this obfervation. 
 That although the Univerfal Catholick 
 Church be compofed of different and al- 
 moft innumerable Members and Church- 
 es, yet that flie is but one Body; and 
 thole particular Parts are, or ought to 
 be united amongft themfelves by Love 
 and Charity , without Fa(itions and 
 Y 4 SchifmSs 
 
3i8 ^Critical History of 
 
 Schifms, and fo agree as to the execu- 
 tion of their Ecclefiaftical Power and 
 Governtiient, that wharfoever is juftly 
 determined in one Church according to 
 the common Laws received by them, 
 is not thwarted and coatraJidted by an- 
 other; and, if any fchifmatical and fac- 
 tious Spirits rent and\iivide one Church, 
 they are not favoured or countenanced, 
 but difallowed and condemned by others ; 
 all Churches harmonioufly concurring in 
 this Bond of Love and Charity, diligent- 
 ly avoiding every thing that might break 
 this kind of Unity of the Church Uni- 
 verfal. 
 
 Now that which gave occafion un- 
 to the Fathers to introduce the Vnity 
 of the Church thus expounded into the 
 Rule of Faith, were the Herefies and 
 Schifms wherewith they were peftered 
 and afTaukcd, deiigning to oblige here- 
 by all orthodox Chriftians at their Bap- 
 tifm, to declare, That they would firm- 
 ly adhere to the one and undivided 
 Church of Chrijf^ w^hich preferved the 
 Faith of the Goipel pure from Herefies, 
 and the Union thereof free from Schifms 
 and Divifions. 
 
 Now that the Unity of the Churches 
 Faith, and an Adhefion thereunto, was 
 for the forementioned Reafon defigned 
 
 hereby, 
 
the Apostles Creed. 32^ 
 
 hereby, appears from the frequent Re- 
 ferences which the Fathers in their Dif- 
 putes againft Herericks, make unto the 
 Faith and Dodlrine of the Church, and 
 efpecially of thofe Parts of her who 
 were planted and confirmed by the A- 
 poftles, challenging the Hereticks to be 
 determined by their Arbitrement, and 
 exhorting the Faithful to follow their 
 Prefcriprions and Directions : Which 
 Method is frequently ufed by Tertul- 
 lian (in whole Works is the firft men- 
 tion of this Claufe as an Article of the 
 Creed,) as in his Book of Trefcripions 
 againji Hereticks^ where he feveral 
 times refers his Readers to the Faith re- 
 ceived in the Church, and admonilhes 
 them to ^ reject as Lies^ iL'hatfoever 
 "DoEirines were contrary to the Truth doftHn^am^de 
 of the Churches \ as alio by /r^z/^/zj', mendado 
 who from time to time ^ challenges the ^|^^^^^^^^"r 
 Hereticks to ftand to that Tradition , pjat contra 
 which from the Apojiles ^ by the fuc- veritatemEc- 
 ccjfion ofTresbyters, was preferved in tl^l'l^'fl 
 
 the Church ; "^ in which Church , God 'verf K&ret, 
 
 p. 76. 
 
 ^ Earn tr.iditionem, quae efl ab Apoftoli?, quae per fucceffiones 
 Presbyterorum in Ecdefiis cuftoditur, provocamus eos. Lib. 3. 
 c, 2. p. 170. 
 
 c In Ecclefia pofuit Deus, Apoflolos, Proplietas, Dodlore?, & 
 univerfam reliquam operationem Spiiitus, cujus non funt participes 
 omnes qui non concurrunt ad Ecclefiain, fed femeiipfos fraudant a 
 vita per rententiam malam, & operationem peffiniam. Ubi enim 
 Ecclefia ibi & Spiritus ; & ubi Spiritus Dei, iX'Az Ecclefia, & omnis 
 gratia. Lih, 3. c. 40. p. 210. 
 
 placed 
 
30 -^Critical History of 
 
 f laced Apoflles^ TrophetSy T^oEiors ^ 
 and the reft of the Spirit's Operation^ 
 whereof they are not Partakers who 
 do not run unto the Churchy but de- 
 prive themfelves of Life by their e- 
 vil Faith and wicked Works ; /&r;, 
 where the Church is^ there is the Spi- 
 rit ; afid where the Spirit of God is, 
 there is the Church, and all Grace : 
 So that by aflenting to the ^nity of 
 the Church in this fenfe, it was there- 
 by intended to declare. That forfak- 
 ing all Hereticks, and renouncing Com- 
 munion either with them or their 
 Herefies, we will adhere and firmly 
 ftick to the Faith and Dodlrine re- 
 ceived in the Apoftolical and Univerfal 
 Church. 
 
 But, as the T)nity of the Church, 
 as including its Faith, was intended a- 
 gainft Herpticks, the Corrupters there- 
 of; fo alfo, as comprehending its Love 
 and Charity, it was defigned againft 
 Schifmaticks, who were the Subverrers 
 thereof, and the Introducers of all Dis- 
 union, Confufion and Diforder ; which 
 will be manifeft from this confidera- 
 tion. That all the legal A(3:s of a parti- 
 cular Church were efteemed and reckon- 
 ed to be the Ads of the Univerfal One, 
 and were not contradidledj but ratified 
 
 and 
 
the Apostles Creed. 2^1 
 
 and approved by other particular Church- 
 es; and if any did unjuftly feparate from, 
 or caufe Diforder and Confufion in a 
 particular Church, they were condemn- 
 ed as Dividers from, and Difturbers of 
 the whole Catholick Univerfai Church : 
 A particular Church being parr of the 
 Univerfai, every Diforder and Breach 
 therein had a general and univerfai In- 
 fluence ; as the Pain and Anguilh of 
 one Member afFeds and difturbs the 
 whole Body, fo the Divifion of one 
 particular Church was repured to break 
 the Unity of the Univerfai and Ca- 
 tholick on.: From whence the Schifm 
 of Novatian, which at jfirft refpeded 
 only the Church o^ Rome^ is frequent- 
 ly reprelented by Cyprian^ who was 
 his Coremporary, to be a Rent and Se- 
 paration from the Catholick Church ; 
 as when feveral of the Roman Confef- 
 fors had engaged with him in that 
 fchifmarical Confpirarion , he informs 
 their legal Biihop Cornelius^ that he had 
 written unto them an extraordinary Let- 
 ter ^ to return to their Mother^ that , ^t ad Ma- 
 /J, to the Catholick Church-, in which tremfuam, id 
 Letter, he mod fcnfibly bewails their ^^' ^^^^^^^^"^ 
 grievous fin in confenting to theEledtion r^ve^rumuT. 
 of a fchifmatical Biihop, which was not ^M^^- 43. * 
 only againft the Law of the Gofpel, but ?• '^'• 
 
 • alfo 
 
33 i ^CriticalHistory</ 
 
 alfo againft ^ the Unity 
 
 • Contra inftitutionis Catho- of the Cutholick lufii-- 
 
 licse unitatem. Epiji. 44- §• i- fution ; and as pathcti- 
 
 ^' ^°^* cally intreatsthem, ^ /^^^ 
 
 b vofmet ipfos a chrifli grege f^ feparate themrelves 
 
 & ab ejus pace & concordia !e- n \i r^i i rr^\^ n. 
 paratisAd Eccleliam Matrem re- POm the tlock ^/Chriit, 
 
 vertamini. /^. §.2,. p. 101. his Teace and Con- 
 
 cord^ but to return to 
 the Church their Mother ; and when 
 it pleafed God to incline their Hearts 
 to come back to their former Station; 
 /^1::fthoit- ^^ terms it ^ a returning to the Ca- 
 czmregreKos tholick Church : So that although their 
 effe. F./'/y? 47. Schifin had only an immediate refe- 
 S. I. p. 107. jgQ^g |.Q their own particular Church, 
 
 yet by reafbn of their mutual inter- 
 courfe between each other, and its fub- 
 verfion of the common Order obferved 
 by them, it was efteemed to be a Con- 
 tradidion to the Unity, and a Sepa- 
 ration from the Communion of the 
 whole Catholick Church ; for which, 
 icafon, thole who fchifmatically di- 
 fturbed the Peace and Union of thole 
 Churches to which they appertained, 
 were never maintained and encoura- 
 ged by other Churches, or received to 
 Communion by them : An Inftance 
 whereof we have in the Legates of 
 Novatian, Author of a Schifm in the 
 Church of Rome^ with whom^ neither 
 
 ^ Cyprian 
 
^/?(? Apostles Creed. 5?? 
 
 ^Cyprian Bifliop oiCar- 
 
 thagfy nor ^ Antonius « Et cum ad nos in Africam 
 another African Bifliop, ^^s^'-os mififfet, optans ad commu- 
 
 / / -J. \ n. nicationem nuiiram admitti, hinc 
 
 would communicate^^ fencentiam retulerit. fe foris efTe 
 
 thereby they fliould coepiifc, nee poiTe a quoqum no- 
 impair the Unity of ^J'^"" ^^^■'■' S,^^^"^^"^"^^- ^»^-^7. 
 
 L TT • n /->!_ i_ §. i- p. fqS. 
 the Univerlal Lnurcn , b Cum Novatiano te non com- 
 Which though ^ divi- municari. Cyprian. Ep. 52. §. i. 
 
 ded into many Mem- ^- I'lj^^ Ecdefia, ~ in muita 
 
 VerSj yet was but one Membra divifa. M Ep.^1, §.i6. 
 
 Church: And which is P-^^9- 
 yet farther obfervable, 
 that the Unity and Order of the Church 
 in this refpecft, might be preferved en- 
 tire and inviolable, vvhofoever was ex- 
 communicated in one Church, was not 
 received into Communion by another, 
 till he had given fatisfad:ion unto that 
 Church by which he was cenfured. An 
 eminent Example whereof, is to be 
 feen in the Heretick Marcion^ who be- 
 ing ejeded from the Church by his 
 own Father, the Bifliop of Sinope in 
 Tontus, applied himfelf to the Church 
 of Rome to be admitted to Communion 
 there, who rejeded him witli this An- 
 fwer, That '^they could not do it with- ^ ov Juod- 
 out the prmijjion of his Father, be- TXjX^^ 
 
 c^stvliuSli/jM TzS KctXu) QvAAei'JiiPyoif z^ar^ 5 (rul. Epiphan, adverf, 
 Hiref. Marcion, p. 135. 
 
 caufe 
 
334 ^Critical History^/ 
 
 caufe the Faith is 07te^ and the Con- 
 cord one-^ and we cannot contradiEi 
 our reverend Fellow Minijier^ but your 
 Fa her. From all which, it evidently 
 enough appears, That as by aflenting 
 to the Unity of the Church, an aver- 
 fion to Herefies and Hereticks was 
 thereby intended to be declared ; fo by 
 the fame, it was likewife defign'd to 
 profefs an adherence to the Catholick 
 Communion, in contradiction to Schifms 
 and Schifmaticks ; which is not much 
 different from what St. Aujlin writes on 
 this Article, ' We be- 
 » Credimus & fancftam Eccle- Ueve^ faith he, the Ho- 
 fiam, utiqueCatholicam; nam & 1^ Church tn isnt the 
 Haeretici& Shifmatici Congrega- ^ ^omcfO, tO JUlt, tfoe 
 tiones luas, Ecclefias vocant; fed LatbollCk One ; jOr tie- 
 Haeretici de Deo falfa fentiendo y-^fjcks and Schifma- 
 iDfam fidem violant, SL-hilmatici . . , ;/ ^/ • ry 
 
 autem difceffionibus iniquis a fra- tlcks Call their Ungre- 
 terna charitate diffiliunt, quamvis gations Churches \ but 
 
 ca credant quae credimus : Qua- Upy^nflrhs by/ fdlCe O- 
 propternecHxreticuspertinetad ^erCTlCtZS, t?y jai^jeKJ 
 
 Ecclefiam Catholicam, quoniam ptUlOns COncemtng LrOdj 
 
 diligit Deum ; nee Schifmaticus, violate the Faith ; and 
 
 T^TJZ^~: """- SMfmatuks, by un- 
 
 jujt Separations , de- 
 fart from' brotherly Love^ although they 
 believe what we believe: Wherefore^ 
 a Heretick doth not belong to the Ca- 
 tholick Church J becaufe jhe loves God ; 
 nor a Schifmaticks becaufe foe loves her 
 neighbour. 
 
 But 
 
the Apostles Creed. 33J 
 
 But as the Church is one, fo the 
 Creed affirms it alfo to be holy : For 
 which Appellation, many Reafons might 
 be given ; which, to prevent a Digref- 
 fion from my defigned Task, I fliall o- 
 mit to mention, and only take notice 
 of that which probably the Framers of 
 the Creed intended by it, which is not 
 much different from the intent of the 
 precedent AfTedion of the Church, 'z;/<s. 
 its Unity ; for as by that is declared a 
 Renunciation of the perfidious Tenets 
 and Pradices of Hereticks and Schif- 
 maticks, fo by this is acknowledged the 
 Truth and Regularity of the Dodrines 
 and Adions of the Catholick Church ; 
 that whatfoever Ihe propofeth to our 
 Faith, (ftill with this fiippofition, that 
 it is according to the holy Scriptures,) 
 is certain, pure, and unqueftionable : » in qu3 nnt 
 Which Interpretation I gather from the ^^ ^^^S' ^ 
 
 Er ■ c n /r i. • unum Baptif- 
 
 xpofition of Rujpnus^ who writes oni^ajn^u^^. 
 
 thib * Article, That ^ the Churchy />/ nus Deus cre- 
 
 diturPater,& 
 unus Dominus Jefus Chriflus, Filius ejus, & unus Spiritus Sandius, 
 ifta eft fanftaEcclefia, nonhabens maculam, aut rugam : multi eniin 
 & alii Ecclefias congregarunt, ut Marcion, ut Valentinus, ut Hebion, 
 utManichxus, lU Anus, & cseteii omnes Haeretici, fed illae Ecclefias 
 non fuM fine macula aut ruga perfiaiae ; & ideo dicebat de illisPro- 
 pheta, odivi Ecclefiam malignantium, & cum impiis non fedebo ; 
 de hac autem Ecclefia quae fidem Chrifti integram fervat, audi quid 
 dicat Spiritus Sandlus in canticis canticorum, una eft columba mea, 
 una eft perfeda genitricis fuse. Qui ergo banc fidem in Ecclefia fuf- 
 ceperit, nee declinet in Concilio Vanitatis, & cum iniqua gerenti- 
 bus non introeat. Ex^ofit. in Symb» §. 37, p. 575. 
 
 which 
 
33^ y? Critical History^/ 
 
 which there is one Faith^ and one Bap- 
 tifm^ in which there is believed one 
 God the Father^ one Lord Jefus Chrift 
 his Son^ and one Holy Ghoji^ is the 
 Holy Church without fpot or wrinkle ; 
 for., many others have gathered Chur- 
 ches ^ as Marcion, Valentinus, Ebion, 
 Manich^iis, Arius, and all other Here- 
 ticks^ but thefe Churches were not 
 without the fpot or wrinkle ofTerfi- 
 dioufnefs : Wherefore the Trophet faid 
 of theniy I have hated the Church of 
 evil Doers, and will not fit with the 
 Wicked. But of this Church which 
 keeps the Faith of Chrift entire^ hear 
 what the Holy Ghoji faith in the Song 
 of Songs^ My Dove , my Undefiled is 
 but one, fhe is the only one of her Mo- 
 ther : Let him therefore who hath re- 
 ceived this Faith in the Churchy not 
 turn afide to the Council of Vani- 
 ty ^ neither let htm go in the way of 
 evil "Doers. After which, the faid Fa- 
 ther eQumerates feveral Herecicks, as 
 Marcion^ Ebion^ and others, who turn- 
 ed afide to the Council of Vanity, and 
 embraced impious and blafphemous Opi- 
 " u^ ^"fid"i^is "^o"S ; ' from whom^ faith he, let the 
 deciinet aii- Believer turn afide and hold the holy 
 
 ditus, San- 
 
 aam vero Ecclefise fidem teneat, quas Deum Patrem omnipoten- 
 tem, 8c unigenitum Filium ejus Jefum Chrirtum, &c. proiitetur. 
 Ihid, §. 38. p. 576. 
 
 Faith 
 
the Apostles Creed. 337 
 
 Paith of the Churchy which is, I be- 
 lieve in God the Father Almighty, t§c. 
 From whence it appears, that the Church 
 is metonymically called Holy, from the 
 Holinefs and Purity of her Faith: In 
 which fenfe^ Cyprian befeeches God 
 the Father Almighty, and his Son Jefm 
 Chrifl our Lord, That 
 ^ the Vnity and the 'UtUniusejus ScSanditasnon 
 
 danaity of the Lhurch ,,, oblHn-.tione vitietur. E^tfi, 47. 
 
 might not be corrupt- §.i. p. 107. 
 
 ed by the obfiinacy of 
 
 ^ erf diou file fs, and heretical T^ravity, 
 
 So that by affirming the Church to be 
 
 holy, the Faith and Dodtrine thereof 
 
 is thereby declared to be pure and un- 
 
 defiled. 
 
 The third Affedion of xh^ Church 
 yet remaining to be confidered, is C^* 
 tholick ; which, as it hath been already 
 remarked, was not originally in this Ar- 
 ticle, but was introduced by the Greeks 
 as an Explication or Determination there- 
 of : The firft Creed wherein xx. is found, 
 being that of ^ Alexander Bilhop of MCa^e)A/x^;— 
 Alexandria ; after which, ix. is in both ^""^rW^;- 
 of the Creeds of Epiphanius, repeated r^^' EuUf. ^ 
 in his Book, entituled, Sermo Ancora- i^^fi i. i. f.4> 
 tus, and of feveral other Greeks, from^'^^* 
 whom it was recetVed by the Latins ; 
 fignifying the fame with Vniverfal, de- 
 Z termining 
 
338 ^ C R I T I C A L H 1 S T O RY (9/ 
 
 rermining the One and Holy Church fpok- 
 en of in this Article, to be that which is 
 diffnicd throughout the whole World, 
 tVom one end of the Earth unto the o- 
 ^ . .. ^. . ther ; that ' it u:as 
 
 « Catliciicp.m dicit toto orbe ^ it ^1 r^i 1 
 
 diSifaiTi, qu'-a diveriorum H-^re- ^^^^ ^^^^ ^^^ LhUTCheS 
 
 liconim Ecclefise ideo Caiholicce of Hereticks. confined 
 
 nondicun-ur quia per loc,,a,que ;^iflyi„ certain T laceS 
 per juas qualaue Provincias con- j en • 
 
 tintr.cur, hrec vcro a Solis omu ^^^^ rrOVtUCes, blit en- 
 
 iifque ad occa'um unius fidei larked bv the fipleU- 
 
 10. ^erm. dc Temp. 181. p. 535. ^^^^^ ^J ^^^/ PaitfJ ^ 
 
 from the r'tjhg of the 
 Sun to the going down thereof : 
 Whereby Provifton was made againft 
 too narrow and limited Copceprions of 
 the Church ; it being too natural even 
 to good Men, and that efpecially when 
 traniported with Heat and Zeal, to 
 make the Entrance into the Church nar- 
 row^er than ever the Founder thereof in- 
 tended n. I would not willingly ani- 
 madvert fo far on any of the Primitive 
 Fathers, Avho were Men famous in their 
 Generations, the Ornament and Splen- 
 dour of their reipedive Ages, as to fay. 
 That fome of them, in favour to their 
 own particular Churches, did foraetimes 
 reduce the Unity and Sandity of the 
 Church to {b narrow a compals as feems 
 to be unbecoming the Charity and Mo- 
 deration of a Chriftian, efpoufing fuch 
 
 ftraitend 
 
//6^ Apostles Creed. 33p 
 
 ftraircn'd Notions as excluded many from 
 the number of the Church Milicant here, 
 who might be realbnably prefumed 
 iliould be Members of the Church tri- 
 umphant hereafter: But this I will ven- 
 ture to fay. That to prevent too rigid 
 ftraiten'd Conceptions of the Church, 
 and the miftaking of any particular Pare 
 thereof for the whole, it is highly pro- 
 bable, that the term Catholick was ad- 
 ded in the Creed as an Explication of 
 the two former AfFedions of the Church, 
 to inform and i'ettle the true Believer's 
 Judgment in free and moderate Princi- 
 ples, that the One and Holy Church, 
 is not to be confined to any particular 
 place or corner, but is diffufcd through- 
 out the Face of the whole Earth; that 
 from one end of the World unto another, 
 all thofe who make a profeflion oijefus 
 Chrljt^ and retain Chridian Love and 
 Charity, however difagreeing from each 
 other in leffer and inferiour Points, are 
 the conftituent Parts and Members of 
 this Oiie Holy Church. 
 
 Wherefore, to conclude this Article 
 of the Holy Catholick Church: By the 
 Repetition thereof, it was intended to 
 declare our firm Perfuafion, That Jefas 
 Chrifl hath one vifible Body or Church 
 here on Earth, comprehending all the 
 Z X ProfeiToFS 
 
340 ^Critical History of 
 
 ProfeflTors of his Nams throughout the 
 whole World, who retain the Purity of 
 the Faith, and the Unity of the Spirit, 
 in the Bond of Love ; unto which 
 Church, as pure and peaceable, in op- 
 pofition to all real Hereticks and Schif- 
 maticks, we will by the Grace of God, 
 flick and adhere. 
 
 To the Article of the Holy Catholick 
 Churchy there is added as its Appendix, 
 The Communion of Saints "^ which is not 
 found in any Creed before St. Aujihi% 
 time, nor in any, as I do think, of his 
 genuine and undoubted Writings, feeing 
 in his Enchiridion to Laurentins^ he 
 afTures us. That ' in the 
 
 =• Poft Commcmontionera fan- Order of the ConfeC- 
 nis ponitur lemiffio Peccatorum. >^^ ^/ F^^ih, the t or- 
 
 Tf>»^. 3. r. 64. p. 130. givenefs of Sins was 
 
 placed after the Com- 
 memoration of the Holy Churchy though 
 it be very likely, that about that time, 
 or not long after, this Claufe was intro- 
 duced, not only becaufe it is firfl; found 
 in a ^ Creed recited in 
 
 b Sanaam Ecdefiam Catholi- ^ SermOn^ COmmonlv 
 
 Tom. 10. serm. de Temp. 123. attributed unto him, buc 
 p. 385. alfo becaufe at that 
 
 time, a probable Occa- 
 fion preiented its felf for which it ihould 
 be introduced, viz, the Schifm of the 
 
 T^onatifts ; 
 
the Apostles Creed. 341 
 
 T>onatiJIs\ as I fliall immediately fliew, 
 after that I ihail have firft explained the 
 two Teims of this Ciaufe, Communion 
 and Saints. 
 
 And firfl: of all , The Term Saints 
 is not in this Place to be fl:rid:ly con- 
 fined to thofe who are really and inter- 
 nally holy, but is to be underftood of 
 all the feverai Members of particular 
 Churches protcfling Chriftianity ; as Sr. 
 ¥aul diredis his Epiftles to the Saints 
 which were at ' Ephefus, ^ Thilifpi and a Eph. i. r. 
 ^Colo{fe% that is, as Dr. Hammond ex-^™-^-.^- 
 pounds xM^ to the Societies of Chriftians 
 belonging to thole Places, or conftitut- 
 ing thole Churches : The word Saint or 
 Holy being attributed to the whole, be- 
 caule a great part of them had wichout 
 doubt, received a Principle of true and 
 inward Sand:ity : Or, they might be ra- 
 ther called Holy upon the account of 
 their feparating themfelves from the 
 heathenilh and idolatrous World, to the 
 Worlhip of the true God, through Jefus 
 Chrift : For it is well known, that the 
 primary Notion of the word Holy figni- 
 fies no other, than the Separation of 
 a Thing or Perfon from a common and 
 prophane, to a peculiar and religious 
 Ufe ; For which Reafon j the ChiU 
 dren of Ifrael^ though often the great- 
 Z 3 eft 
 
34^ ^Critical History^/ 
 
 efl: part of them were vicious and cor- 
 rupt, are frequently called in the Old 
 Teftament an holy Teople or Nation^ 
 becaufe God had chofen them out from 
 the reft of the World, and fet them a- 
 part for his peculiar People. In which 
 manner alfo, the Creed here ftyics the 
 Members of particular ChurcheSu Saints 
 or Holy , becaufe by their ProfefTion 
 and Baptifm, which is a Sign and Seal 
 of Purification, and is metonymically cal- 
 A(5lsxxii.i6. led ^ a "ji'ajhing away of Sins ^ they 
 are feparated from the reft of theVVorld, 
 and devoted to the pure and holy Ser- 
 vice of the true God, through Jefus 
 Cbrifl. 
 
 Now the Term Sai^its being thus ex- 
 plained, it will not be difficult lo appre- 
 hend the meaning of the other Term 
 Communion ; which naturally appears 
 to be this, that there is and ought to 
 be a mutual Intercourle and Society, 
 FellowJliip and Communion, in all ufual 
 and regular Ways, between the feveral 
 refpe(9:ive Churches and Congregations 
 of Chriftians and Believers , whereby 
 they declare unto the whole World, that 
 although both Neceffity and Conveni- 
 cncy oblige them to affemble in diftindt 
 Places, and compofe different Societies, 
 that yet ncverthelefs, they are all Mem^ 
 
 ber3 
 
r/??^' Apostles Creed. ^.j.^ 
 
 bcrs of one ai)d the fame Body, of 
 which Chrifi Jefus is the Head; that 
 they are all guided by the fame Spirit, 
 communicate in the fame Inftitutions, 
 and governed by the fame general 
 Rules; fo that whatfbever is regularly 
 performed and determined in one Con- 
 gregation, is afTentedto by all others ; and 
 wholbever is received to Communion in 
 one Church, is freely admitted in any 
 other. 
 
 Various were 'the Methods ufed by 
 the Ancients, to maintain an inviolable 
 Communion and Correfpondency be- 
 tween therafelves, and to prefcrve the 
 Union of their particular Churches whole 
 and entire; amongft which the Commu- 
 7ncatGry Letters which the Bilhop eleCt 
 of any Church fent to other Bilhops, 
 and they returned to him, were not the 
 leaft, as ^ Cornelius advilbd CyPrian Bi- \ ^^"^^-^'^'^"^ 
 Ihop of- Larthage^ ot his Promotion to ptd cyp/uiu. 
 the See of Rorne\ who, on the contra- ^>y^4i- §i. 
 ry, ^ returned him a Communicatoryl' l^.^^^^^^^. 
 Letter^ acknowledging him to be Bilhop I'l^s ad te di- 
 of that Part of the Univerfal Church, •^,^^"^^^--, ^- 
 and promifing to hoJd Communion with p.^ 99! " 
 him as a Brother and Fellow Member ; 
 which Communicarory Letters, ^ Anto-'' ^P''^^yr'^' 
 nius an African Biihop, refuted to iendr*i/.r^irL'' 
 to Novatian^ a Schilmatical Pretender 
 
 Z 4 ro 
 
344 /^Critical History of 
 
 to the Biilioprick of Rome-, who, ac- 
 ^U.Epifl.j[\ cording to rne ulual Cuftom, ' advifed 
 §.t. p 96. J3y Letcer the Canonical Bifliops ot ieve- 
 ral Churches, tiiat he was advanced un- 
 to the Er)ilcopal Throne ; though all or 
 molt of them would not lend back their 
 communicatory Letrers unto him, left 
 they fliould thereby diflblve the Com- 
 munion and Fellowlhip, which ought to 
 be earefully preferved between ail the 
 particular Members and Congregations 
 of the Holy Cathohck and Univerfal 
 Church : And bt. fides thelc, there was 
 aHo another fort of Communicatory Let- 
 ters, granted by the Bilhops and Go- 
 vernouis of Churches, to fuch of their 
 Members as travelled, called by TertttU 
 Iia?t^ ^ The Commtinica- 
 
 b ComTiunicatio Pacis, & ap- tlOn of T^eace^ the Tz- 
 
 pdiat^o ^v^t^rnitatis , & con teHe- ^^^ of Brotherhood, and 
 
 ratio KoipitaiitatiS. B& Pr&fcnpt. J ' • 
 
 adverfHdrer. •p.-]6. the commoTi Mark of 
 
 Hojpttality ; by virtue 
 whereof, they were admitted to commu- 
 nicate in all Churches through which 
 they palTcd: And which is yet farther 
 oblervable, if it happen'd that a Bilhop 
 in his Travels came to a ftrange Ciiurch 
 which w^as not his own, he was for the 
 Tcftification of their Union and mutual 
 Society, permitted by the Bilhop of 
 that Church to coniccratc the Sacramen- 
 tal 
 
the Apostlf.s Creed. 34y 
 
 ral elements of the Lord's , -p - > ^ ' 
 
 Supper, as ' FoLycarp •av<v^7(^' r^ ^j^^^w*v -xJ n^Ay- 
 
 did at Rome , ^ ^/6^ jt^j^ro; &:c. //^e» a^uA EufeL EuUf. 
 
 confent of Aukctus the '''^'''^''' ''^'' ^' '^^' 
 then B'tjhop of that Church. 
 
 Many other Methods were alfo made 
 ufe of, to pieferve the Harmony and 
 Communion between particular Chur- 
 ches, which I (liall wholly omit, and 
 content my felf with the brief mention- 
 ing of one or two more relating to their 
 Diicipline, which are more particularly 
 afTented to by this Article : One where- 
 of vi^ that although there might be a 
 Difagreement in forae leiTer and inferiour 
 Points, yet they ftill retained Peace and 
 Order ; and one Church did not impe- 
 rioufly claim and exercife a Jurifdicftion 
 over another ; but, whatloever was re- 
 gularly and according to Form perform- 
 ed in one Church, was allowed to be va- 
 lid and obligatory by all others : Who- 
 foever was baptized, ordained, or the 
 like, in one Church, was not obliged 
 to receive thofe things de Novo^ if his 
 Circumftances and the Divine Providence 
 fliould neceffitate him to be Member of 
 another. To offer to prove this con- 
 cerning Baptijmj will be the greateft 
 Impertinency, feeing every one knows, 
 that the Baptifm of Hereticks was deem- 
 ed 
 
34^ ^^Critical History of 
 
 ed valid, and was never reiterated : And 
 as for Ordination^ there is an Inftance 
 « Nuraidicus thereof in one Nnmidicus-^ who ' heirig 
 VxQ'A-^yitxz'X' aTresbyter (yefore^ "w as admitted into 
 Pr'dVero- ^^^^ Ntimber of the Tresbyters of Car- 
 lum Cariha- thage withoiit a new Ordination. And 
 gmeriium^^ as for Other things, they are fo univer- 
 /ri^«. £>.35. fally known, that it will be fuperfluous 
 p- S4- to add the Proof of them. The other 
 
 Inftance therefore of their mutual Com- 
 fnunion and Fellowlliip, relJDeding their 
 Difcipline, was, that whofoever were 
 juftly and legally cenfured in one Church, 
 were not in oppofition thereunto coun- 
 tenanced and lupported by another ; but 
 as they were excluded their own Con- 
 gregation, fo they were alio debarred 
 from the Communion of all others, and 
 never admitted into theFellowihip of any 
 regular Chriftian Society, till by their 
 Amendment and Satisfadion they were 
 received again into their own Church 
 unto which they appertained. An Ex- 
 ample whereof, I have already given 
 in the Excommunication of Marcion^ 
 by his own Father the Bilhop oiSinope 
 in Tontus^ which I ihall not here again 
 recite. 
 
 But having thus briefly explained the 
 Terms of rhis Chuk^The Communion of 
 Saints, and Ihewn (ome of the Methods 
 
 ufed 
 
the Apostles Creed. 
 
 ufed by the Ancients, to continue and 
 promote their Society and Communion, 
 I fhall in the next place more particu- 
 larly enquire into the Occafion of its 
 being inierted in the Creed, and ihevv 
 what was chiefly and more particularly 
 defigned thereby. 
 
 Now, as it hath been faid before, 
 the Introdudion of this Claufe was oc- 
 cafionedby the'Z)^;/^fi/?j', who although 
 orthodox in Matters of Faith and Do- 
 ctrine, yet by realbn of a Quarrel at 
 the Election of Cecilian to the Biiliop- 
 rick of Carthage^ about the End of the 
 Tenth Perfccution, engaged themfelves 
 in a long, violent, and deplorable Schilm ; 
 arriving to that height of Pride, Uncha- 
 ritablenels and Fad:ion, as to affirm 
 their Party, which was confined within 
 the Bounds of Africa^ and rejeded by 
 all Tr^mfmarine Churches, who were 
 the greateft Part of the Univerfal One, 
 to be only and folitanly the one Holy 
 Catholtck Church ; and that all others 
 were without its Pales and Limits, hav- 
 ing no right to adminiller any of the 
 Inftitutions thereof; that whatfoever 
 they performed, were Invalidities and 
 mere NulHties. Upon which account, 
 they moft fchifmatically and unchriftian- 
 like, proceeded to rcbaptize, and to per- 
 form 
 
 34^ 
 
34? ^CriticalHistory^/ 
 
 form every thing de Novo upon thofc 
 who revolted from the CathoUck Church 
 unto their narrow-hearred Sed: ; thus 
 proudly and unjuftifiably cutting off all 
 other Churches from their Society and 
 Union, vvhilft other Churches moft jufl- 
 ly rejected them from their Fellowlliip 
 and Communion. In oppoficion unro 
 which, this Claufe of the Communion of 
 Saints was inlerted in the Creed ; where- 
 by thefe two things were declared, ^'i^. 
 the Mark and the "Property of true par- 
 ticular Churches, that on the one hand, 
 a Sign to know a regular particular 
 Church by, is entertaining of Communion 
 with it by other Churches ; and that on 
 the other hand, it is the Property and 
 Pra61:ice of fuch a particular Church, to 
 maintain all regular Communion andFel- 
 lowfliip with others : Of both which I 
 fliall briefly difcourfe. 
 
 Firfl-^ this Claufe may be confidered 
 as a Mark or Sign by which to know a 
 regular particular Church, that fuch an 
 one muft be efteemed lo to be, which is 
 acknowledged as fuch by the other parti- 
 cular Churches and Members of the Ca- 
 • tholick and Univerfal One : A fufficient 
 ground for which Interpretation, is in 
 the Conference of St. Aiiflin with For- 
 tunius a Bifliop of the T)ouatiJis^ who, 
 
 with 
 
the Apostles Creed. 349 
 
 with the reft of his Fad:ion, excluded 
 
 all the Orthodox from being Members 
 
 of the Cathohck Church, h'miting the 
 
 Bounds of it by their own Party, who 
 
 were all confined within the Borders of 
 
 Africa ; for which reafon, faith St. Au- 
 
 ftin^\2isk'dih\m,'PFhich 
 
 ^i nL. 7 rin 'Quaenam efTetEcclefia, utrum 
 
 was the Church ? IVhe^ jn^^,^ ^^^^, f,„^, ,„te Scnptu- 
 
 ther that J which aC- ra praedixerat, tanto fe terrarum 
 
 COrdinq^ to the Tredic- ^^^^ difFunderet an ilia quam 
 
 ^ / / o • P^i's exigua vel Afrorum vel A- 
 
 tton of the holy dcrtp- fric« contineret ? Hie primo afle- 
 
 tttres , jhould Jpread ^ere conatus ell, ubique terrarum 
 
 it fplf thrOMQhout the e^e commumonemfuam Quae^ 
 
 J ^ rA7r^^^A7^^r Vioe ^^^^^ ^^^^^^^ Epiftolas Commu- 
 
 whole Earthy or that nicatorias, quas formatas dicimus, 
 
 which a fmall part of P^^^^ ^^° ^'^^^^"^ dare,&c. xm.i. 
 Kc- n u ^ ' -i £/>//?. 163. p. 854, &c. 
 k^xxcx Jhould contain < ^ ^ ^ 
 
 ^nto wh'ich^ he fir ft endeavoured to af- 
 Jert^ That their Communion was through- 
 out the whole Earth, Unto which 
 Sr. Aufltn replies. That the eafieft way 
 to conclude that ^^eftion^ was for each 
 Tarty to produce their Communicatory 
 Letters from other Churches. In fur- 
 fttance whereof Fortunius produced a 
 certain Book^ wherein^ he faid^ was 
 contained a Letter from the Council of 
 Sardis to the Bijhops of the Donatift'j 
 Communion in Africa ; which Letter be- 
 ing read^ there was found in it the 
 Name of Donatus amongH the other 
 BifhopSy to whom it was directed: 
 
 Vpon 
 
2 JO yf Critic A L History ^/ 
 
 ^Opon which^ St, Auftin asks b'lm^ IVbe- 
 ther this Donatus was the fame with 
 him from whom they received his 
 Name? For it might be^ that he was 
 a Bijhop of another Herefy^ fe^'^'^^g the 
 Name of Africa is not fb much as men- 
 tioned in the Letter ; adding moreover^ 
 that it could not be proved that it was 
 this Donatus, fince it could not be made 
 otit^ that this Letter was fent to the 
 African Churches: For^ although Do- 
 natus be an African Name^ yet one of 
 another Countrey might be called J?j 
 alfo^, or an African of that Name might 
 be a Bifbop elfewhere. Befides^ fiip> 
 pofing that this Letter had been really 
 fent to Donatus the Schifmatical Bi- 
 jhop in Africa, this would be no 'Broof 
 of the Catholick Churches Communion 
 with ^ and Acknowledgment of them^ 
 feeing the Members of that Coimcil did 
 vifibly incline to the Arian Fa^iion ; 
 and as fuch were re fifed and oppofed 
 both by Athanafius Bijhop of Alexan- 
 dria, /^W Julius Bijhop ^/Rome. From 
 all which, as alfo from other Paffages 
 of the laid Father, which I might far- 
 ther cite, it is mofi: clear. That in con- 
 tradidlion to the T^onatij^s^ who were 
 rejected from the Feilowlliip of other 
 Churches, the Communion of Saints^ or 
 
 the 
 
the Apostles Creed. 3j 
 
 the Communicatory Letters from other 
 Churches, and the reft of the Methods 
 and Tokens of Union then ufed, were 
 efteemed as Marks and Signs of a parti- 
 cular Church, that was regularly framed 
 and conftituted. 
 
 But, Secondly^ I think, that in con- 
 tradidtion to the fame Hereticks, 'this 
 CJaufe is rather to be underftood, as ex- 
 preffing and declaring the Quality, Pro- 
 perty , and Pradice of a particular 
 Church, regularly conftituted and go- 
 verned. The T)onatifis arrived to that 
 height of Pride, Impudence, and Un- 
 charicablenefs, as to unchurch all other 
 Churches bcfides themfelves, affirming, 
 that thofe of their own Party, who 
 were confined to a little Part oijlfricay 
 were alone the One Holy Catholick 
 Church ; and that for all the other 
 Churches both oi Europe and Jlfia^ as 
 well as of the other Parts o'i j^frica^ 
 they w^ere not Churches oVJefus Chriji, 
 hit Synagogues of Satan -^ for which 
 reafon, they aflerted all their Ordinan- 
 ces and Adminiftrations to be mere Nul- 
 lities, that their Baptifms, Ordinations^ 
 and every thing elle, were all invalid 
 and of no worth. In confequcnce where- 
 of, they performed every thing dc Novo 
 on thofe who revolted to them from 
 
 the 
 
3p /? Critical History^/ 
 
 the Catholick Church , avowedly re- 
 nouncing all Communion and Fellow- 
 Ihip with every Church, which was not 
 of their Party and Faction. Wherefore 
 in oppofition to thefe proud Opinions 
 and fchifmatical Pra6l:ices, it is very 
 probable that the Communion of Saints 
 was added as an explanatory Claufe of 
 the Holy Catholick Churchy to fignify 
 unto us thereby, that though there was 
 but one Univerlal Church, yet the par- 
 ticular Churches and Members thereof, 
 maintained a ftrid: Union and Correfpon- 
 dence with each other; that whatfoever 
 was regularly performed in one Church, 
 was efteemed valid and obligatory by all 
 others; or, that though the Univerfal 
 Church was neceflarily divided into ma- 
 ny Particulars, yet the Chriflian Unity 
 was not thereby deftroyed, bur was ftill 
 preferved by their reciprocal Agreement 
 and Communion : Conibnant w hereunto, 
 St. Aujiin writes againft thefe Schifma- 
 ticks, That ' the Chri- 
 
 a Neque enim quia & in O!- f^^^ Unity is nOt divt- 
 
 '^^.^::'\^rPc^^:. da, becaufethe World 
 
 unitas dividitur, cum in utraque is divided into feveral 
 parte Catholica inveni^atur Eccle- Kingdoms, CeeinQ in 6- 
 fia. Tom. 7. Part. 2. de Unit. Ec ^^11 '^ ; 
 
 clef. c. 12. p. 651. 'very place where there 
 
 are Chrijiians^ the Ca- 
 tholick Church is found. And in ano- 
 ther place, the laid Father ferioufly ad- 
 
 drefles 
 
the Apostles Creed. 3J3 
 
 dreffeshimfelfto theT)o;satiJfical Lsiity^ 
 
 befeeching them not to be held any 
 
 longer in their fadlious and uncharitable 
 
 Practices by the flight and cunning of 
 
 their Teachers, but to return to the 
 
 Communion of the CathoHck Church, 
 
 from whence they had fchifmatically fe- 
 
 parated themielves : The holy Scriptures^ 
 
 lairh he, mention the place where the 
 
 Church Jhould hegin^ viz. at Jerulalem ; 
 
 from whence it Jhould go out to the 
 
 Ends of the Earth, Turn over the 
 
 facred Writings , and you /hall findy 
 
 that from Jerulalem it fpread its felf 
 
 into places far and near. The Names 
 
 of the T^ laces and Cities are exprejfed 
 
 and known ^ wherein the Church of 
 
 Chrift was founded by the Labours of 
 
 the Apoflles : From whom, lome of 
 
 them received Epiftles ; 
 
 ^ which Epifiles^ faith" " Q^^s Epiftolas & ipfi in ve- 
 
 he theMthemfelvet that ^r^scongregationibuslegunt, &:ta- 
 
 ne, Tfjey vnemjeives^ tnac ^^^ ^^^ communicant eorum lo- 
 
 is , the Clergy of the corum & civitatum Ecclefiis, quse 
 Donatifis^ read in your ip^asEpiaolas accipere meruerunt* 
 yo . J ^ Tom.-]. Part. I. cont, Donat, PofS 
 
 Longregattons^ and yet coiut. c. 2. p. 728. 
 will not communicate 
 with the Churches of thofe T laces and 
 Cities who received thofe Epifles. 
 After which, the faid Farher elegantly 
 introduces the Apoftolical Churches, ex- 
 poftularing with the T>oitatijis for their 
 uncharitable refufal to hold Communion 
 
 A a with 
 
3J4 
 
 /^Critical History 
 
 ^/ 
 
 a Clamant Ecclefiae Pontifices 
 Bithynise, Afiae, Ci^ppadocias, c^c- 
 terarumque Onentalium Regio^ 
 num, ad quas beatus Petrus Apo- 
 ttolus fcnplit ; O Pars Donari, non 
 novimus quid dicatis: quare nor 
 
 bis non communicatis ? Si 
 cilianus mali. aliquid -fecit, 
 quare nobis piaejudicat ? JO. 
 p. 718. 
 
 Cae- 
 
 wich them ; ' Let^ faith 
 he, the Churches unto 
 iz'hom the hkffed Apo- 
 Jile'Q^x.Qx wrote^ of Afi^y 
 Bithynia , Cappadocia , 
 and the other Eaftern 
 Tarts^ /peaky and they 
 will Jay y O yej Tarty 
 of Donatus, 'we know 
 710 1 what you fay : Why 
 will ye not communis 
 cate with us? IfCcci- 
 iian hath done any evilj 
 why mufl it prejudice 
 tis ? ^ Let the feven O- 
 Churches alfo 
 fpeaky unto whom the 
 Apofle ^o\m-wrotey of 
 EphduS, Smyrna, Thy- 
 atira, Sardis, Philadel- 
 phia , Laodicea , and 
 Pergamus, and they will 
 fay^ What have we done unfo youj Bre- 
 thren? Why w^M not you Chrijiians 
 have Teacc with Chriftiaiis ? Why will 
 c Dicant ^'yQfi annul in us the common Sacraments ? 
 {i^ ad ^quas "" Let alfo the Churches unto whom the 
 
 Paulus Apo-.-' :-.-:y,\ ^:)^ : ■'■.■x ^"^ \': ., ■' '^ • ' 
 fiolus fcribit, Rom"^nbriim/'G,o'riath!pruni, '&c. lit^eras'sd nos datas 
 fratres quotidfe Itri^itis-; ^ui'Vdli:;"^ l.drftic dfTe de parte Donati, in ip- 
 fis Epifiolis per-HQinen p^ci^ n(>s;.:A9o-ll0iiis faliitavit, dicens Gratia 
 vobis & Pax a J{)eo.Fati:e/& Domino noiho Jelu Chriiio; Quare 
 pacem in noflris'E'piftohs^Iefreft'do diclicifdV, 2c cam nobifcum tenere 
 aoluiftis ? Ihm- ^04. .ii.C.7ip b^ 
 
 ^ Clament €tiam fimilit'er Ec- 
 clefiiie fertem Ori en tnVjs,,^d (^u^ts 
 fcribit Apoftolus :f^'ha£irreSi 'Ephe- 
 li, SiDyrn-^, , i;^^yariraB, ^^^^^ ^^.r tent a I 
 Philadelphia, 'LnodicVas, Fc-ga- ' 
 mi, & dicanty Qhid vobis feci- 
 irius, Fratres.? Quare,- ChMftr^ni 
 cum C-hrill-irnis ..pacem ha.be.i;e 
 non vuitis? Quare in nobis toiti- 
 nrania Sacra menta , refcinditis ? 
 ihid. e. 4. p. 729. 
 
 A 
 
 Jpofile 
 
the Apostles Creed. 3jjr 
 
 Apoflle Paul wr'it^ ^/Rome, Corinth, 
 
 and they will fay^ Tou^ Brethren of 
 the Tarty of Donarus daily read the 
 Epiftles Jent to us, in which the Apo- 
 file fa luted its by the naming of Peace ^ 
 faying, Grace and Teace be unto yoUy 
 from God the Father, and from our 
 Lord Jelus Chrift: Wherefore then have 
 ye learned Teace by reading it in our 
 Epiftles, and yet will not maintain it 
 with us ? And, after the fame manner, 
 the faid Father might have repfeiented 
 all the other Parts of the Catholick 
 Church, reaioning with the T)onatifls 
 for their Pride and Folly in refufing to 
 hold Communion with them ; it being 
 an horrid Piece of Arrogance to limit 
 the Church to their own Party, and aii 
 intolerable A(5b of Schifm, to require tHe 
 reiteration of Baptifm and other Admi- 
 niftrations (which are to be received but 
 once,) on thole who were to be admit- 
 ted into their Church, as if their former 
 Baptifm, ^c. had been vain, wholly in- 
 fignificant, and nothing at all. 
 
 Wherefore, that fuch fchilm?rical No-, 
 tions and Pradlices , lb defl:rud:ive of 
 Chriflian Charity, and fubveifive of the 
 Unity of the Catholick Church=, might 
 be reprefled and contradided, v is moft 
 A a ^ probable,^ 
 
35^ ^CriticalHistory^?/ 
 
 probable, that the Comwunion of Saints 
 was added in the Creed as an Appen- 
 dix to, or Explanation of the Holy Ca- 
 tholick Church'^ by which it was intend- 
 ed to declare, That although there be 
 leveral particular Churches and Congre- 
 gations throughout the Face of the Earth, 
 yet that there ought to be a Communion 
 and Correfpondence between them, as 
 far as is neceflary, poffible and conve- 
 nient; that whatloever is regularly per- 
 formed and determined in one, cither as 
 to Ad:s of Worftiip or Dilcipline, muft 
 be allowed by all others to be valid and 
 good, feeing particular Churches are no 
 other than lo many diftind: Limbs, Mem- 
 bers, or Parts of the Catholick and Uni° 
 verfai one. 
 
 CHAP. 
 
the Apostles Creed. 2^7 
 
 CHAP. VIL 
 
 A brief Explkation of the Forgivenefs 
 of Sins: Rot con ft ant ly repeated in 
 the Creed till the T>ays ^/Cyprian , 
 though fometimes expreffedj and al- 
 ways fuppofed from the very be- 
 ginning ofChriftianity, Two Inter- 
 pretations are given thereof a pri- 
 mary^ and a fecondary one. To have 
 a clear Idea of the primary one ^ 
 which refpe^s Sins committed be- 
 fore Baptifm^ it will be necejfary 
 to rejleti on the great Wickeanefs 
 of the IVorld before the "Publica- 
 tion of the G of pel ; by means where- 
 ' ^f ^l^^y "^^^^ under Guilt , which 
 the Heathens knew by the Light of 
 Nature^ but could not tell how to 
 remove it. The Jews had no uni- 
 verfal Affurance of the Tardon of 
 Sins: Wherefore the Apoftles were 
 fejit forth to reveal an infallible 
 way for the obtaining it^ viz. by 
 believing^ and being baptized-^ which 
 is proved to be the primary fenfe 
 of this Article J always fuppofed^ or 
 elfe expreffed in the Creed from 
 Aa 3 fh§ 
 
358 ^ Cr I T I C A L H I S T O RY 6?/ 
 
 the very firjl preaching of the 
 Goffel^ viz. that all pajt Sins are 
 for the fake of Chrift, remitted to 
 all penitential Believers at Bap- 
 tifm : Wherein thefe two Things are 
 contained : Firft, That our Stns are 
 forgiven for the fake of Chrift ; 
 Secondly, That the time of their 
 Forgivenefs is at Baptijm, Remif 
 fwn of Sins afcribed to Baptifm^ 
 which is always to be underfiood 
 with due Regards to the ^alijica- 
 ttons of the Berfons baptized. Why 
 Sins are faid to be forgiven at Bap- 
 tifin. The fecondary fenfe of this 
 Article^ refpetled Sins committed 
 after Baptifm. The rigorous No- 
 tions of the Bafilidians, Montanifts, 
 hut efpecially of the Novacians, who 
 denied the Bardon of God^ or at 
 leaf of the Church., to fcandalous 
 Sins perpetrated after Baptifm. 
 The wretched confequences of this O- 
 pin ion J as an Antidote there- againft 
 this Claufe was conftantly recited 
 in the Creed. Both the Senfes of 
 this Article repeated. The Refur- 
 re(9:ion of the Body is in fome 
 Creeds the laji Article^ and may 
 be conjidered in conjunBion with 
 the Rejnrre^iion of our Saviour. 
 
 The 
 
the Apostles Creed. 35:5^ 
 
 The Refurrediion from the T>ead 
 being a ncccjfary ^oint of our Reli- 
 gion^ and withal being early ojpfo- 
 fed both by Heathens andHereticksy 
 it hath been always a ^art of the 
 Creed from the Apofiles T)ays, In 
 the Greek and Latin Creeds^ as al- 
 fo in the Modern French and Dutch, 
 it is the RefurreEiion of the Flefli. 
 Several Heretic ks would equivocat- 
 ingly ajfent to the Refarred:ion of 
 the Body, who denied that the fame 
 flejloly Subfance Jhould rife again, 
 Againfl whom it was emphatically 
 irtferted in the Creeds that there 
 Jhould be the Refurre^io7t of the 
 Flefli ; that is, that the very fame 
 flejhly and material Body Jhould 
 rife dgain^ though the ^taltties there- 
 of Jhall be changed and altered. 
 Life Everlafting diverfiy f laced in 
 the ancient Creeds^ pertinently fut 
 at the end of the Afofiles, becazife 
 it is the end of our Faith, and ihe 
 determinatioji of every Man to his 
 proper place. The Gnofticks affirm- 
 ed^ that the great eft part of Man^ 
 kind Jhould be annihilated at the 
 T)ay of Judgment ; againji whom, 
 it is declared by this Article^ that 
 after that there will be Life ever- 
 A a 4 lafting; 
 
3^0 ^ Critical History ^/ 
 
 lading : Wherein is included^ the 
 eternal M'lfery of the T>amned^ and 
 the everlajl'tng Ha^pinefs of the 
 
 TH E next Article that ia order fol- 
 lows to be enquired into, is the 
 porgtvenefsofSins\ the Terms whereof 
 are lb plain and eafy, as that they fcarce 
 need any Explication at all. Wherefore, 
 that which I underlland by it, is in 
 brief no other than this, that God 
 for the fake oiChriJi^ will freely remit 
 ariid forgive all manner and kind of Sins, 
 and releale their obligation to Punifli- 
 ment, unto all fuch as iliall unfeignedly 
 repent and believe the Golpel ; wherein 
 I infert the fake of C/6ri/?, as alfo Repen- 
 tance, Faith, and receiving of the Gof- 
 pel, as a Caufe and Conditions of the 
 RemiiTion of Sins, for reafons which will 
 hereafter follow. 
 
 As for the time of the conftant repe- 
 tition of this Article in the Creed, it 
 was not till the D^ijs of Cyprian^ feeing 
 it is not in any of the Creeds of Iren^m, 
 Tertullian or Ortgen^ but is firft of all to 
 be found in a Creed of the foremention- 
 a Credis — ed ' Father ; after which, it is general- 
 p™"um ? 'y ^^ be met with in all fucceeding 
 Epifi.-,6, §.6. Creeds, w-hich w^as no doubt, occafion- 
 p.^48. cd by the k\tiQ and rigorous Notions 
 
 3 of 
 
the Apostles Creed. -^61 
 
 of the Bafilidians^ Montanijis^ but ef- 
 pecially of the Novatiansy as I lliall 
 hereafter flievv. 
 
 Bur, though this Article was nor con- 
 ftantly demanded with the other Parts 
 of the Creed at Baptifm, till the Days of 
 Cyprian^ yet long before his time, even 
 from the Promulgation of the Gofpel, 
 it was always fuppofed, and fometimes 
 expreffly mentioned to be part of the 
 Faith unto which the baptized Perlbn 
 gave his afTent : In which rejped I miy 
 truly fay, That this Article is as ancient 
 as any in the Creed ; and, that the pri- 
 mary fenfe thereof is to be fetched 
 from the holy Scriptures, and the Cir- 
 cumftances of the Apoftles, and of the 
 Jewijh and Tagan World at that time, 
 as well as a iecondary Interpretation, 
 which afterwards occafioned its fixed 
 and continual repetition, is to be learched 
 for elfewhere. 
 
 As for the firft and primary Senlc, 
 which hath refped: to Sins committed 
 before Baptifm ; the befl w^ay to have a 
 clear Idea and Apprehenfion thereof, is 
 to refled: on the ftate and condition of 
 the World before the preaching of the 
 Gofpel, and the Commiflion given unto 
 the Apoftles with refpeit and reference 
 to them. . 
 
 The 
 
^6i ^Critical History of 
 
 The whole World, as is well known, 
 was at that time drowned in Impiety, 
 Profanenels and Ignorance, fallen into 
 the lad Irregularity and Dregs of Li- 
 centioufnefs, giving themielves over to 
 all manner of Uncleannefles and Abo- 
 minations ; by which Sins, they were 
 neceflarily fallen under infupportable 
 loads of Guilt, and bound over to the 
 inevitable Punilhment and Vengeance of 
 the Almighty, when he Ihould come in 
 his Majefty and Glory to render a righ- 
 teous Reward unto every Man accord- 
 ing to his Works: Of which the very 
 Heathens themfelves were convinced, 
 having found out by their natural Ra- 
 tiocinations that they were Sinners, and 
 obnoxious to the divine Anger, as ap- 
 pears by their Sacrifices, and other Rites. 
 But now, this was that which furpafTed 
 their mofi: raifed IntellecSls, How their 
 Sins fliould be forpiven, and their ob- 
 ligation to Puniiliment by reafon of 
 them, be cancelled and annulled. They 
 had indeed fome general Hopes of God's 
 Mercy founded on the common Boun- 
 ty of his Providence towards them, in 
 giving them Rain from Heaven, and 
 fruitful Seafons, filling their Hearts with 
 Food and Gladnefs, and the like, which 
 they endeavour'd to increafe by their 
 \ Sacri- 
 
the Apostlfs Creed^ 3^3 
 
 Sacrifices, and other religious Rires and 
 Ceremonies; but they had no pofitive 
 a/Turance of the RcmiiTion of their Sins, 
 and of the divine Reconciliation unto 
 their Perfons, being (till obfcured and 
 bewildred in their Notions and Appre- 
 henfions concerning it, never arriving 
 unto any certain Conclufion ; That tho* 
 the Goodnefs of God did now attend 
 them, yet that his Juftice, Anger, and 
 Vengeance, fliould not overtake and feize 
 them another Day, and leverely punifli 
 them for all thofe innumerable and abo- 
 minable Sins, which they themfelves 
 were fenfible, they had mod daringly 
 committed againft him. 
 
 And as the Heathens knevv not how 
 their Sins could be forgiven, and their 
 Perfons abfolved from the Guilt there- 
 of, fo neither had the Jews any per- 
 fed: and certain Apprehenfion thereof: 
 The Mofaical Law had appointed Sa- 
 crifices for Sins of Ignorance, and for 
 fmall and ordinary Tranfgreflions ; by 
 the regular and confcientious Offering 
 whereof^ thole Sins were remitted, and 
 the Anger of God appealed: But, as for 
 greater and capital Sins, fuch as Mur- 
 ther, Adultery, and the like, there was 
 a Sentence of Death denounced againft 
 them; for the revcrfmg of which, the 
 
 Law 
 
3<$4 ^Critical History of 
 
 Law had made no Provifion. Unto 
 which it is not improbable, the Pfalmifl: 
 1)avidh2iA refpe(ft in Tfalm W: i6. For 
 thou dejireji not Sacrifice^ elfe would I 
 give it ; thou delight eji not in Burnt- 
 offering ; the Sacrifices of God are a 
 broken Sj)trit^ &c. intimating thereby. 
 That if the Law had prefcribed Sacrifi- 
 ces and Burnt offerings for his enormous 
 Crimes of Adultery and Murther, he 
 would have offered them unto God ; 
 but, feeing that no Provifion was made 
 thereby for the Expiation of thofe fcan- 
 dalousTranlgreffions, he would prefent 
 unto the Almighty a broken fieart, 
 and a contrite Spirit, hoping that thofe 
 might prove acceptable and pleafing to 
 him. 
 
 This being then the condition of the 
 World at the rime of our Saviour's ap- 
 pearing therein ; they being all, both 
 Jew and Gentile^ concluded under Sin, 
 and not knowing which way to free 
 themlelves from the guilt and condem- 
 nation thereof, the Apoflles were fent 
 forth with full Power and Authority to 
 invite them both to come into the Chri- 
 ftian Church , which they w^ere now 
 founding ; affuring them, that they 
 fhould therein receive a complete and 
 perfe(3; Remiflipn of all their Sins and 
 
 CrimeSj 
 
the Apostles Creed. j^j 
 
 Crimes, though never fo innumerable and : 
 abominable : The Entrance whereinto, 
 was by Baptifm, fuppofed to be accom- 
 panied with Faith and Repentance, when 
 for the fake ofChriJi^ all ihe Sins of the 
 baptized Perfon Ihould be entirely obli- 
 terated and forgiven. 
 
 Thus oiir Saviour a little before his 
 Afcenfion into Heaven, authorized his 
 Diiciples to ^ go into all the JVorid^^M^xV ^y\. 
 and preach the Go fp el to every Crea- ^^'» ^^* 
 ture-^ he that believeth^ and is bapti- 
 zed^ Jhall be faved : And at the lame 
 time informed their Underftandings , 
 that the holy Scriptures of the Old Te- 
 ftament had long before foretold con- 
 cerning him, ^ That Repentance and bj^^i^Q xxir, 
 RemiJJion of Sins Jhould be preached in 47- 
 his Name among all Nations^ beginning 
 at Jerufakm. According unto which 
 Predidlion and Command, when they 
 were all infpired by the Holy Ghoft on 
 the Y^zs oiTentecoji^ the principal end 
 and drift of St. jP^^^r's Sermon then 
 preached, is fummed up in thefe words, 
 '^ Repent and be baptized every one ofc^et% ii. 38. 
 you^ in the Name of Jefus C brill: for 
 RemiJJion .of Sins.- And the fame Apo- 
 ftle concludes his Sermon to Cornelius 
 With this Pofition, as the defign and lum 
 of his whole precedent Difcourfe, That 
 
 I through 
 
^66 yf Critical History ^/ 
 
 ^Adsx. 43^ through the Name of Chrifly who/oever 
 belleveth in him ^ fhall receive Remif 
 /ion of Sins ; which was alfo done by 
 Sc. T'atil in his Sermon to the Jeisus at 
 Antioch in TiJidiUj wherein he inviced 
 them to the Obedience of the Gofpel 
 from this confideration, That it revealed 
 unto them a Way and Method for the 
 full Pardon of all Sins whatfoever, even 
 of thofe for which there was no Reme- 
 b Afts xiii. dy provided by the Law of ^/^yZ^j*; ^ Be 
 3^^ 39- ^f known unto you therefore^ Men and 
 Brethren^ that through this Man is 
 f reached unto you Forgivenefs of Sins ; 
 and by him^ all that believe are jufti- 
 fied from all things^ from which they 
 could not he jufttfied by the Law of 
 Mofes. And the lame Apoftle, relating 
 the manner of his Converfion, wricesj 
 That Ananias^ a devout Man of T^a- 
 mafcus^ after he had reftorcd his Sight 
 unto him, exhorted him Ipeedily to be- 
 come by Baptifm, a Member of the 
 Chriftian Church, that fo he might re- 
 c Aas xxii. ceive Remiflion of Sins : "" And nowi 
 1 6. why tarriefl thou? Arife^ and be bap- 
 
 tized^ and wajh away thy Sins^ call- 
 ing on the Name of the Lord. From 
 all which it appears, tJiat the Forgive- 
 nefs of Sin's was always either exprefled 
 or fuppofed in the Creed demanded at Bap- 
 tifm, feeing Perfons were baptized for 
 
 that 
 
^^^ Apostles Creed. ^(J/ 
 
 that very end, that all their Sins might 
 be remitted and pardoned, through the 
 merit and virtue of that Blood which 
 was fignified to them, and really applied 
 unto all due Recipients, by the Water in 
 that Ordinance of Baptifm : From whence 
 it naturally follows, that the primary 
 fenfe of this Article is, that at Baptifm 
 all paft Sins are remitted and forgiven 
 for the fake of Chriji^ unto all believing 
 and penitential Receivers thereof Ac- 
 cording unto which, it is thus expounded 
 by feveral of the Fathers, as in a Creed 
 extant amongft the Works of Athana- 
 Jiiis^ whofe Author was probably Vtgi- 
 litis Tapfenjls : After the ProfefTion of 
 our Saviour's Death, Refurredtion, At 
 ccnfion, Seffion at God's right Hand, 
 and coming to judge the World, it fol- 
 lows. That ^ by his ,t , . 
 
 cT\ 1 J Til J 'In hujus morte &fanguinere- 
 
 Dearh and Blood we miffionem peccatorum confecutu- 
 
 receive RemiJJJon of ri. Tom. z. lib. n. ad xheophii. 
 Sins : And the Explica- ^' I r\.A.r.A. ^a «... . 
 
 ,^1. ° v^redenda elt peccatorum re- 
 
 tion which Maxtmus mimo, quia hoc unum eft reme- 
 
 Taurinenfis gives here- ^^""^» ^^^^ hominum genus a 
 
 ^c ' T-u h a lententia perpetuae mortis abfol- 
 
 Of, IS, Thar we mujt vit; iddrco unigenitus Altiffimi 
 believe the Forgivenefs fumere dignatus eft carnem, con- 
 
 Of Sins, becaufe it is J^^'^us eft cmcem, ut te qui cri- 
 -^j ; J . . niina tua evadere, — non pote- 
 
 the only remedy that ras, indulgentia facerec innocen- 
 
 frees Mankind from the ^^"™ ^ '^^^^ immacuiatus occiftis eft 
 Centcnce of evprLlUiKr ^g"."^, ut ejus cruore humani ge- 
 jtfii^cnce Of everi^ajTing nens macula tergeretur. ifm/7./;? 
 
 'Death ; for which endy S'^mboi. p. 240. 
 
 the 
 
368 ^Critical History of 
 
 the only begotten Son of the Mojl High 
 
 was contented to be incarnated and 
 
 crucified^ that by his Mercy he might 
 
 make thee innocent^ who couldejt not a- 
 
 void thy Sms and Crimes ; and the 
 
 fpotlefs Lamb was flain^ that by his 
 
 Blood the fpots of Mankind might be 
 
 wajhed away. And Sc. Attflin writes 
 
 in his Expofition of this Article, That 
 
 :^ at Bapttfm all our 
 
 3 Baptimatis munere, quod Sins are for oiven whe- 
 
 contra Originale peccatum dona- ^^^ts a/ 1 jur giuf^f/^ ULOt 
 turn eft,— ac^iva quoque peccata ,. t her Original or a&tlal:, 
 
 ^toWit Tom. 3. Enchir. ad LuH- ^j^h which aPrecs the 
 
 rent. c. 64. p. 230. . ,.. ^u u 
 
 Nicene or rather the 
 Conjtantinopolitan Creed, wherein this 
 Article runs thus, 'Of^oXoyco %v BdTrJLo-f^a, 
 els ci(ps(rLv cljULu^ic^vy I acknowledge one 
 Baptifm for the Rcmiffion of Sins, 
 And the Creed of St. Cyril of Jerufa- 
 T'^'lc '' ih^' ^^^' which is, ^ / believe in one Bapti/m 
 v'oUi e/s «^£- of Repentance for the Remijfwn of 
 c-;v uf^ci^l'^y. si/fs : So that thcfe and othcrs explain- 
 p.Vio. ^^ this Article in this primary Senie 
 
 thereof, viz. that all Sins of vvhatfo- 
 ever kind, fort, or degree, are for the 
 lake of Chrift^ perfedly retnirted at 
 Baptifm, to all the due and worthy Re- 
 ceivers thereof: Wherein are thcie two 
 Things contained ; Firft^ That our Sins 
 are forgiven for the fake of Chriji : And, 
 Secondly^ That the time of their For- 
 givenefs is at Baptifm. 
 
 Firji, 
 
the Apostles Creed. ^6^ 
 
 Firjt^ It is herein contained, that our 
 Sins are forgiven for the fake o^ChriJi; 
 unto which confideration , the Water 
 in Baptiim, and the wafliing of our Bo- 
 dies therewith, dired: us, fince it is im- 
 poffible that the Iprinkling of that fliould 
 purge away the (lain and guilt of Sin, 
 in any other way or manner, than as 
 it hath reference to, and is a Reprefen- 
 tation of the Blood of the Lamb of 
 God, which was (pilt to take away the 
 Sins of the World : For, Water under 
 the Evangelical Difpenfation , is in it 
 felf no more available to the purifying 
 of the Confcience and the pacifying di- 
 vine Wrath, than the Blood of Bulls 
 and Goats was under the Mofatcal and 
 Legal OEconomy ; of which the Apo- 
 ftle expreflly laich, That ' it was not « Heb, x. 34« 
 fojjible they Jloould take away Sins. 
 Wherefore, the Apoftles and Primitive 
 Doctors preached Remiffion of Sins 
 through the Blood of Chrijl^ as the a- 
 lone Remedy of fallen Mankind, as is 
 to be feen from the precedent Quota- 
 tions : Unto which many more might 
 be added, as that of y^^j- v. 31. where 
 St Teter and the reft of the Apoftles 
 affirm in their Speech to the Council, 
 Thar God had exalted Jefiis with his 
 right Hand to be a Trince and a Sa- 
 B b viour^ 
 
370 ^ Critical History ^/ 
 
 vioicrj for to give Repentance to Ifrael^ 
 and Forgivenefs of Sins-^ and that of 
 Ephef i. 7. That we have Redemption 
 through his Bloody the Forgivenefs of 
 Sins : And many other fuch like Texts 
 might be eafily enumerated, direding us 
 to this necefTary and fundamental Truth, 
 That the Blood of Chrift typified by 
 the Water of Baptifm, is the alone Caule 
 of the Remiffion of our Sins and Tref- 
 pafTcs ; which is not much different from 
 the Expofition given by Tetrus Chry- 
 fologns of this Article, which is, That 
 y r r\.- A . ■ ^ he pardons himfelf^ 
 
 a Tpfe iibi donat veniam, qui j n j 1 1 • 
 
 fibi peccata per Chriftum remit- whO trujteth that hlS 
 
 ti poiie confidit. in symb. A^ofi. j^'^j- (^^j^ y^ remitted 
 '''''" ^^- P' 5'' through Jefus Chrift. 
 
 But, Secondly-, There is farther to be 
 confidered the Time of the Forgivenefs 
 of Sins, which, by the ConfiantinopoH- 
 ta7i or Nicene Creed, is pofitively faid 
 to be at Baptifm 5 1 acknowledge one 
 Baptifm for the Remiffion of Sins : 
 And by the Apoftles Creed is fuppofed 
 to be, feeing this Article was then af- 
 fented to, by which the Perfon to be 
 baptized, did declare, That he firmly 
 believed, that by the Virtue of the 
 Blood of Chrift^ all his Sins ihould be 
 waflied away by the Sacramental Wa- 
 ter : And, the very end for which Per- 
 
 Ibns 
 
the Apostles Creed. 371 
 
 Ibns were baptized, was. That their I- 
 hiquicies might be pardoned, accord- 
 ing unto the Exhortation of St. 'Peter 
 to the convinced y^i^/j-, ^ Repents ^3f// J * ^-^s ii, 38. 
 he b affiled every one of yoii^ in the 
 Name of Jefus Chrift for Rcfniffion of 
 Sins. From whence it comes, that For- 
 givenefs of Sins, and other fuchuke no- 
 ble Epithets and Appellations, are fre- 
 quently attributed by the Fathers unto 
 Baptifm ; as by TertuHiaiiy it is called 
 ^ a IVafl/mg away of 
 
 our Sins, a Salvation /^ FoelixSacramentam nquceno- 
 
 into eternal l^lje , a c-jscitatis, in vitam ssternam llbe- 
 l^iffolutton ofTJeathj r-^^i^iur.- Lavacio dilui mor- 
 
 -a taking away of c Exempto, lallcet reatu, exi- 
 
 Guilt, and confequent- mitur & poena, ihid. p. 599. 
 
 ly of Tunifoment alfo ; 
 
 by Clemens Alexandria 
 
 fius , ^ Grace, Illumi- ^ xcieA<rf^cc e (p^titvlx y^ tUch&u 
 
 nation, TerfeBion ; by ^*'^^«^' ^'^- ^''■^' ^ ^^• 
 
 ^ionyfius Alexandria 
 
 nus, ' a Purgation from e •av^>c«<'<:J*5^ \ ^ ^ckxcuZ^ *^ 
 
 the Filth of old and «'''«^^?'/^ C''^--^ /^'^^^. -^r^^ ^^i- 
 
 impure i^eaven, a par- f n^.9^'^/^-:? y^ x^eA^^ rv^^u 
 
 ticipation of Adoption /^/i. c.9. p. 255, 
 
 nnd Grace ; by Juftiit 
 
 Martyr^ § Regenerati- § 'A.«;^vy^v^j^— -^«^l^f,v? r? «:- 
 
 TV" 
 
 on, that bein^ no Ion- ^'^^1/"^^ ^l;. 7 -^^-,^^^^^1^ -^' 
 ger Children of Igno- 
 rance, but of Eledtion 
 
 Bb 2. md 
 
37i ^Critical History of 
 
 and Knowledge, we obtain the For^ 
 givenejs of our paji Sins in the JVa- 
 ter\ and many other luch like Appel- 
 lations are every where to be met with 
 in the Writings of the Fathers : By 
 which we mull nor imagine, that they 
 apprehended Baptifm of its lelf, without 
 any re^^ard to the Qualification of its 
 Subjed, ro be liifficienr and effedual 
 for the blotting out of Sin, and the par- 
 doning of Iniquitv, but their meaning 
 was, That whoioever was Evangelically 
 prepared for that Ordinance by a fin- 
 cere Repentance and an unfeigned Faith, 
 unto him, and him alone, was Baptifm 
 efficacious to the remitting and waihing 
 away of his Sins and Crimes ; according 
 » Mark xvi. to that of our Saviour , ' He that be- 
 ^^' lievethj and is baptized^ /hall be fa- 
 
 cAdsii. 38. ved; and that of St. Teter^ ^ Rtpent^ 
 and be baptized eveyy one of you, in 
 the Name ^Z Jefus Chrift, for RerniJJion 
 of Sins : In which Texts Fairh and Re- 
 pentance are made neccfi"ary Ingredients 
 of efFecfiual and faving Baptilm. For, as 
 Jujiin Martyr well 
 c T/ ^^ o<pex(^ ^^e-Ua gr /3«7r- rcalons , "" What profit 
 
 xIm «v' ^>y?5 x^ -i^ arA£flve|,os?, ///fe, 'which Only makes 
 ^ ^^.v^,^ ^ ^.^, ^^ lo^ ^\^- ^^^ jr^^j^ ^^^^ Body /hi' 
 
 f^x y-utxoav ef(. Dialog. cuf» Tryph, • 'i V. • n 
 
 p. 13 1. ning ? Bapize^ or warn 
 
 the 
 
the Apostles Creed. 372 
 
 the Soul from Anger and Covetou/nefs^ 
 from En-'uy and Hatred^ and then the 
 Body is clean. 
 
 ^ Simon Magus ^ as Origcn obferves, ' Simon lo- 
 was baptized, and yet was not wa[h-^^^^^^^^^' 
 
 J r P / • A • , rum— non 
 
 ea for dalvati^n. As it was nor the erar lotus in 
 Water, but the Blood of ChriH which i-^^^i^em- uo- 
 Wdihed away Sins in Baprilin, jo neither T.^m^ 
 were the Sins of any waihed away there- 
 by, bur of thole who .epented and be- 
 lieved. For which reaion, rht Diicipline 
 of the Church took care, that none 
 iliould be aiimitced to Baprifni till they 
 had by a convenienr rime of Tryal gi- 
 ven fufficient proofs of the Sincerity of 
 their Faith and Repentance ; during 
 which time, they weie gradually inftm- 
 ded in the Articles of the Chrillian Faith, 
 and endeavoured more and more to a- 
 mend their Lives by an increale in an 
 holy and godly Converfation : After 
 which, as Or'igen re- 
 marks, ^ When they had 
 
 to the utmoji of their ^"^<^^ Su^x,uii ^ixVo^ ^sQic^kiv^m, 
 Tower lived better , '^ ''f^^'^^'^'^^c^^iZli^ 
 
 . ... «^«^ r/niv rsXsloiq. Contra Celjptm, 
 
 then they were imtia- lib. 3. p. 147. 
 ted in the Chrijfian 
 Myfleries. 
 
 The Antecedents unto Baptifm arc 
 
 thqs briefly related by Jufiin Martyr^ 
 
 Bb 3 Th^C 
 
374 ^Critical History of 
 
 .,^ ,v c>.. , ,r That ^ who fbever were 
 t^Tiv oiX',rK Tsu^Tu ru c<p' vy^m h- ferjuaaed of the Iruth. 
 
 Urxo^^cf., f^ X^yof^yjd^eivcu,^^ ^ qJ^ fjjQ CbriftiaU Rc I'l" 
 <^cJ_ re >^ ^Vl .M^^ A^ g^^^ > ^^^^ ^^^^^ ^^^- 
 
 ^ Qii T 7r^r,fjLx{ii^i^/jo}v u(p^iv deaveur to live accor- 
 ^j^yry^o^jcc., — — ;.V^g.^VoO dh^ato the Rules there- 
 p. P3. ^/, 'X'^r^ tJiJtrncfed by 
 
 Fajiing and 'Grayer , 
 
 to beg of God the RemiJJion cf their 
 
 pa ft Si'iSy and then they were baftl- 
 
 z,td. Agreeably whereunto Tey^tutiian 
 
 wrircs, That ^ Terfons 
 
 b IngrsiTaros Bapffmum orA- ^^ ^^,, j^^ptized, Were- 
 tioni'-.as crehns, jejuniis & gem- - ,i ri 
 
 caUnon;bus,'& pervi-'ilMs orare tO give themjelves tO 
 
 oportet, & cum confeffione om- Traycr ^ f^ajiuK^^ and 
 
 n;ura retro dehaoi am. D. Ba^- /^^^^^ -^.^ ^^ ^^^^ 
 ?//;k.. p. 604, /- /7^ /' n .1 • 
 
 a Loiijcj/ion of all their 
 faft Sins. And in his Book 1)e Toeni- 
 tentia^ the laid Father more largely dif- 
 courfcs of the dare of Repentance that 
 was to be undergone before Baprifm. 
 Unro which, and the other Primirive 
 Writings relating hereunto/ I refer the 
 Keader ; feeing it is univerlally knowDj 
 that none were permitted to be bapti- 
 zed, before they had by a fufficient time 
 of Tryal, given Inch evident Proofs of 
 their Convcrfion and Repentance, as e- 
 very Man according to the Rule of Cha- 
 rity , would judge them to be fmcere 
 and leaL 
 
 But 
 
the Apostles Creed. 37J 
 
 But then, befides this flare of Pro- 
 bation, at the time of Baptifm its felf, 
 in a mod folenin manner before God 
 and Man, they acknowledged and pro- 
 tefted their Repentance and Faith ; de- 
 claring before the whole Congregation, 
 that they renounced the Devil, the 
 World, and the Fleih ; that they belie- 
 ved all the Articles of the Chriftian Faith ; 
 and that by the Grace of God, they 
 would walk according to the Rules there- 
 of, all the Days of their Lives. Upoa 
 the Profeflion of which R.epentance and 
 Fairh, preceded by a convenient Tryal 
 of the Reality thereof, they were ad- 
 mitted to Baptifm for the Remiflion of 
 their Sins ; which , by the Blood of 
 Chrtjl^ were in that Ordinance unto all, 
 fb repenting and believing, freely remit- 
 ted and forgiven. 
 
 But, if any impenitent and unbe- 
 lieving Perfons were waihed with the 
 Baptilmal Water, it profited them no- 
 thing at all, ' but on the contrary, ex- 
 tremely prejudiced them by the aggra- 
 vation of their Guilt, and confequent- 
 ly by the augmentation of their Woe : 
 For which reafon , Origen gives this 
 feafonable and pertinent Exhortation to 
 the Catechumens^ that is, to thofe who 
 were in the preparatory State for Bap- 
 B b 4 tifm I 
 
37^ ^ Cb^itical History ^Z 
 
 ,^ . ^ , , ., tifm ; ' Come^ faith he, 
 
 a Venite, Catechumeni, agite r> \^ j 
 
 pcsnitentiam, ut in remiffioncm jye CatechumenS , and 
 
 peccatorum Bapntma con.equa- repent^ that ye may be 
 
 mini, iiiremiffionempeccatoium L^p.-.^^^J f^.^ .L^ z^. 
 
 ille accipir Baptifma, qui peccare f^^fi^zzea JOT me Pie- 
 
 defilht. Si quis enim peccans ad m'tjjiofl of SlflS : He re- 
 
 hvacrum venit. ei non fit remiT- ceiVes Baptzfm fov the 
 
 lie- peccatorum. Propterea, ob- ^ ■ n- rv i 
 
 fecro vos ne abfque cau'ela & di- Ke772tJJlOn Of SlJlS^ WbO 
 
 ligenti circumipeaione veniatisad hath L'^ft GJf tO Sin \ 
 
 Baprifmum, fedoftendanspiimiim r }fan-> OneCOmeS 
 
 frut^tusdignos poenKentiae; facire J^/ \ V aUj one COmes 
 
 aliquod cemporis in converfatione Jinning tO that Laver^ 
 
 bona, mundos vos a cundis for- Jj^^ j^^;^j. ^^.^ ;;^^ forzi- 
 dibus vitii:cue fervate : Et tunc , . rm r 
 
 vobis remiffio peccatorum fiet, ^/^ ^^^^- IV here fire ^ 
 
 quando coeperitis & ipfi propria / befeech yOti ^^ do ye 
 
 r«'^.^' '^'''''^''"'' i^^'«..M.m not 'Without caution and 
 
 diligent Circnrnfpc^ion 
 come to Baptifm ; but^ firfl of all bring 
 firth Fruits meet for Repentance ; 
 fiend fome time in a good Converfa- 
 tio.n^ keep your fives clean from all 
 Filihinefs and Vice : And then your 
 Sins Jhall be forgiven , when ye your 
 felves begin to contemn them. 
 
 So thar fiom all thefe Citations it is 
 moft evident, that the Fathers efteemed 
 Repentance and Faith to be necefTary 
 unto the Efficacy of Baptifm, without 
 v.'hich it can be of no faving profit or 
 advantage at all; and that, whenlbever 
 they term< d Baptifm a cleanjing or for- 
 giving of Sin^ or the like, they under- 
 llood it loiitarily and only with relation 
 
 to 
 
the Apostles Creed. 377 
 
 to thofe who were duly qualified by Faith 
 and Repentance for the reception of it ; 
 as for the moft part, they are in Charity 
 fuppofed to be, who are baptized in a 
 Church wherein Difcipline and Govern- 
 ment is maintained and exerciled. 
 
 But, to return to the time of the Re- 
 midion of Sins committed in an Hea- 
 thenifli and Unconverted State, which 
 by the Nicene Creed is exprefled, and ' 
 by that of the Apoftle's fuppoled to be 
 at Bafttfm\ the Reafon thereof was, 
 becauie every one did at the time of his 
 Baptifm, lolemnly renounce and forfakc 
 the Devil, the World, and the Flelh, 
 and entirely devote and confecrate him- 
 felf to the Worihip and Service of God, 
 through J e fits Chriji \ and as a vifible 
 Evidence, Sign and Token thereof, did 
 on his part receive the Sacrarnental Wa- 
 ter of Baptifm, appointed hyjefus Chrijt 
 for that very End; whilfl on the other 
 part, God through the fame Ordinance, 
 iealed and conveyed Grace and Pardon 
 unto every Perfon thus fincerely qualifi- 
 ed and dilpofed : For the very End of 
 this Inftirution was, That on the one 
 hand , Men might teftify their Repen- 
 tance and Faith in Chrift thereby ; and 
 that on the other hand, God might by 
 the fame, convey and aflure them of the 
 
 full 
 
57? ^Critical History of 
 
 full Pardon and plenary Forgivencfs of 
 all their Sins whatfoever. For which 
 reafon it comes to pafs, that by Cyprian 
 and others, Baptijm and RemiJJion of 
 Sins are ufed as convertible Terms, be- 
 caufe in the former, God was pleafcd to 
 confer the latter on all thofe who were 
 prepared and fitted for it. 
 
 But that I may conclude with the 
 chief and primary Interpretation of this 
 Article, it is evident from what hath 
 been faid, to be no other than this, That 
 all Sins whatfoever, committed before 
 Baptiim in an Heathenifli or Unrcgene- 
 rate Eftate, are in that Ordinance for the 
 fake of ChriH-j and the Satisf;d:ion made 
 by his Blood to the Divine Juftice, en- 
 tirely forgiven and remitted, unto all 
 thole who unfeiguedly repent of their 
 Sins, and believe the Gofpel. 
 
 But, b: fides this Explication of the 
 Article before us, there is yet another 
 fecondary Senfe thereof relpecJing Sins 
 committed after Baptifm, which occa- 
 sioned its conftant and perpetual repe- 
 tition in the Creed; being therein pla- 
 ced to be an Antidote againft the he- 
 retical Rigours of the Bafilidians^ Mon- 
 tanijts^ but chiefly and principally of 
 the Novarians^ who maintained luch. 
 levere and cruel Notions, as too inju- 
 
 lioufly 
 
the Apostles Creed. 370 
 
 xioufly refleded on the Mercy of God, 
 and the Merits of Chriff^ and were ex- 
 tremely prejudicial to Mens Salvation, 
 naturally forcing them to Delpair and 
 Horror. ' The Bafilidi- 
 
 ans affirmed y That not / ^f*^'^ ^«'"^5 « bxtixh^^ ^„c-}, 
 aU Sms, but only in- ^, I^.^Xi^.trT 
 ^ohintary ones^ and Sins 4- c. 390. 
 of Ignorance^ Jl^ould be 
 fardoncd. The Mon- 
 
 tau'tfts ^dfnied the Tar- , ^e Montani^s & Novatu. Mc 
 don Of KjOd^ or at leajt ndeant, qui contendunt non pof- 
 Cf the Church, to all ^^ renovari per poenitentiam eos 
 •L J J J I ' ^"-^i crucifixerunt libimet Filium 
 
 fcandalons and heinous Dei, &c. uhron. Tom. 1. hi,, 2, 
 
 Sinners. BuCj thole who ^^'^'(rf.jovin. ^,16^. 
 
 were mofi: noted for 
 
 their Rigour and Seve- 
 
 ritv, were the Nova- 
 
 t'tans, who mainrained, 
 
 That "^ there vjas no 
 
 Mercy for him izho 
 
 fhottld fall after Bap- 
 
 tifm ; that is, either 
 
 that God would not pardon thofe who 
 
 fhould fcandaloufly fin after they were 
 
 baptized ; or rather, that the Church 
 
 could not forgive them, and receive them 
 
 into Communion again, but mud for e- 
 
 ver exclude them from her Society, 
 
 and leave thera to the Judgment of God 
 
 hereafter. 
 
 St, Aujlin 
 
 piphan. adverf. H&fef, Cathar, 
 p. 114. 
 
380 ^^ Critical History ^ 
 
 St. Aiiflin obferve?, 
 
 ■ Triplex autem cunfideratio XhaC ' there ts cl three- 
 
 pfurainv.nitur; nam neque ad fol^ Refefltance tO be 
 
 baptifmum Chrifti, in quo omnia fouud in the holy Scrip- 
 
 peccata delentur quifquam bene ^ the fir (i, a Re- 
 
 accedii, mil agendo pceniteMiam ' -f -' ^ 
 
 oe vita priftini Tom. lo. Hand, fetitance at Baptijm y 
 27. p. 615. when all the Sins of 
 
 the penitent are blot- 
 
 b Aliaqnotidiana, & iibi illam fed OUt \ ^ the feCOndy 
 oflendimus pcenuentiam ? Non J •/ n >. * 
 
 habeoubimelmso(lendam,quam ^ ^^'b Repentance^ 
 
 '\vi oratione Dominica, ubi oraie vvhich iS the Continued 
 
 nos docQiti—Dimitte nobis dcbi- yyoj-]^ of CVerV Chri- 
 
 ta noftra, ficuc & iiOn dimittimus -. r !_ 
 
 debuonbusnoftiis. ihid. p. 6 19. uian : \ox even atcer he 
 
 is baptized, through the 
 Temptations of the Devil, the Dclufions 
 of the World, and the Infirmities of the 
 Fleih, he will have unavoidable Mif- 
 carriages and Defeds; of which he is 
 continually to repent, and to beg of 
 God the Pardon of them, according to 
 the fifth Petition of the Lord's 'Pray- 
 er ^ wherein our Saviour t cachet h us 
 to pray^ Forgive tis our Trefp.-^ffesy as 
 we forgive them that trefipafis againji 
 MS : "" The third a more 
 
 J.^^^^^T^ll^xo^^^^^^ f^^^'^y and grievous Re- 
 
 tuoiior, m qua propne vocantur pentaUCCy performed in 
 
 in Ecclefia pGenitentes, remoti ^/,^ Qhurch by thoCe 
 etiam a Sacramentis altans parti- . 11 j en • 
 
 cipandis, ne accipiendo indigne VVhO are Called rem- 
 
 judicium iihimanduccnt &hibanr, fCUtSy who having COm- 
 lUa vero pnenitentia lucfiuofa eit, y. J /l/IijltPrM Mur^ 
 
 ^ adulterium forte commitTum ^nttea yiaUlTeryy mur- 
 
 eft, forte homicidium, &c. ihid. thcTy Sacrilege y or any 
 p- <^-^- other 
 
the Apostles Creed. 381 
 
 other fandalous and heinotis Crimes^ 
 are excluded from the Sacrament of 
 the Lord's Suffer^ leji by eating it 
 unworthily^ they Jhould eat and drink 
 Judgment to them/elves. Under which 
 fiilpenfion they are continued, rill they 
 have given iufficient Evidences of their 
 Repentance ; by means whereof, they 
 obtain a Readmiflion to the Commu- 
 nion of the Church , and unro thofe 
 Rights and Privileges which by their 
 Mifcarriases they had forfeited and 
 lofl. ^ 
 
 Now the two former Kinds of Re- 
 pentance the Novatians allowed, but 
 abfolutely difowned the third and laft, 
 reflifing to receive again into the Com- 
 munion of the Church thofe who had 
 lapfed in times of Parfecution, or any 
 other fort , of fcandalous Sinners what- 
 foever, though they gave the moft con- 
 vincing Proofs of their Humiliation, 
 Sorrow, and Repentance: Which cruel 
 and unmerciful Dod:rine is with good 
 reafbn affirmed by T>iony/iusy Bilhop of 
 Alexandria^ ^ to be 
 
 moft wicked towards » ueeA §' e.-^ ^^u^kx^Ix^ '«%.- 
 God, and reproachful ^'^•«7^'<', — y^rx^T^^'oxxioHiLieAo^ 
 to our moft merciful r^-'^'^'^fT^V"! T';^^r^' 
 Lord Chriu Jelus, re- ^i^. 7. f. 8. p. 254. 
 frefenttng him^ as one 
 
 that 
 
382 ^Critical History^/ 
 
 that is implacable : And, by Cyprian^ 
 to be ^ a fevere Impi- 
 
 riffimam pravitatem, uc lervis D.i ^^J ^/ 'J^^^^^Cair rre- 
 
 poenitentibus & doientibus, & a.i fumptlOn ; by whichj 
 
 Ecclellam lacrymis & gemitu & ^/^^ Cojf folations of dl- 
 dolore puifantibus, divine p'eta- . ^ , -* . 
 
 tis & lenitaiis patcrnse fol.uia &: ^^116 Flty and father- 
 
 fublidiaclaudantur; necadfoven- ly Lenity are jhttt a- 
 
 da vulnera admittantur vulnerati, ^ ' . // W.. ■heti'itpnt mid 
 
 fed fine jpe pads & commiinica- ^^'^^^ tfje yenirenr ana 
 
 tionis reliai.adluporum rapinam, mourmug Servants of 
 
 & pr^dam diaboli projiciantur. Qq^^ ^/^^ ^;^^^^ ^^ ^/^^ 
 
 £M^7. §1. P-98. ^/^^^^^^ ,^.^;^ ^^^^^^ 
 
 Sighs and Groans ; y5 that the wound- 
 ed are not admitted to have their 
 Wounds cured', but^ being left without 
 any hope of Teace or Communion^ are 
 thrown out to the Rapine of Wolves, 
 and the Trey of the "Devil. For 
 which reafon, the faid Father calls A^^- 
 vatian^ who \va« the Propagator and 
 principal Maintainer of thefe cruel and 
 rigid Notions, ^ an Ene- 
 
 b MifericordicTS hoHis, inter- r/iy of Mercy, a Mur- 
 bise, veritatis corruptor, perditor ^^^^^^^ ^J J^efenraJ.CCj 
 
 caritatif* tpift.si- §.3. p. 159. a T)o5ior of Tride^ a 
 
 Corrupter of Truth , 
 and a T)eftroyer of Charity, 
 
 The natural confeq{iences of this He- 
 refy being then fo diflionourable to God, 
 fo prejudicial to the Church, fo contra- 
 ry to the Spirit of the Gofpel, and fo 
 deftrudlive to the Souls of Men, it is 
 
 no 
 
 I 
 
the Apostles Creed. 383 
 
 no wonder, that at the firft broaching 
 thereof by Montanusj or at Jeaft, at the 
 revival of it with greater vigour and 
 fuccefs by Novatian^ the Fathers of the 
 Church ordained^ That the Forgivenefs 
 of Sins ihould be conftantly repeated in 
 the Creed at Baprifni ; to declare there- 
 by, that not only Sins committed be- 
 fore Baptiim were then pardoned to the 
 duly qualified and difpofed, but that alfo 
 all Sins perpetrated after Baptifni, even 
 the moft fcandalous and notorious, (the 
 irremiiTible one againft the Holy Ghoft 
 ftill excepted,) were pardonable and re- 
 miffible upon the renewal of Repentance 
 and Faith, both by God and the Church; 
 that as the former would not exclude 
 the penitent from Heaven, fo neither 
 fnould the latter feclude them from her 
 Communion on Earth. 
 
 Now that this Article was thus af- 
 fented to, in contradid:ion to thefe he- 
 retical Rigours of the Montanijls and 
 Novatians^ is abundantly evident from 
 the Writings of the Fathers. St. Je- 
 rom oWerves, That the Montanijis and 
 the Orthodox Chriftans 
 ^ difa^reed in the Rule . .* ^" ^^^' ^^g"^^ difcrepamus — 
 
 Of taith, or m the ^^ obr.nmt fores, nos quotidie 
 Creed, and particularly legimus, malo pcenitentiam pee- 
 in the Article of the 
 Forgivenefs of Sins ^ 
 
 in the Article of the ""TI)' "^f'^.I^^'^^"^' ^^^- ^ 
 
 ad Marcel, tpiji. 54. prip}. 
 
 for 
 
384 ^Critical History^/ 
 
 for they flout the Church "Doors for 
 every Fault almofl ; hut we^ faith he, 
 read every iJay^ I rather defire the 
 Repentance than the "Death of a S'tn^ 
 ner. 
 
 The Author of the Explanation of 
 
 the Creed to Damafus^ wrongfully fup- 
 
 pofed to be St. Jerom^ imagined by 
 
 Bellarmin and Launoy to be ^elagius^ 
 
 thus explains this Claufe againft the 
 
 forementioned Severi- 
 
 a Hominem fi poft baptifmum f j^^^ fhat - if a Man 
 
 lapfus iuerit, per poenitentiam ,. ., y, -n \^' r 
 
 credimus polTe falvari Inter Oper. f^^^^ after Bapttfm, We 
 
 Hkron. Tom.^. p. 71. believe that he may be 
 
 favcd by Repevta-ice, 
 
 But above all, St. Aujiin in fundry 
 
 places thus interprets it, as in his En- 
 
 chirtdion to Laurentius^ where, after 
 
 b Sed neque \^q \\2iX.\\ mentioned the precedent pri- 
 
 mmibus/'^" Hiary Senfe thereof, he adds this iecon- 
 
 quamiibet daty One, That ^ as for great Sins to 
 
 ""^neudis'm ^^ remitted in the Holy Church, the 
 
 fanda Eccie- Mcrcy of God is not to be dejpaired 
 
 lia, Dei def- 
 
 peranda eft mifeiicordia agentibus pcerxitenriam fecun ;um modum 
 fui cujufque peccati ; in aiflione autem posnuentiae, ubi tale crimen 
 commilTum ell, ut is qui commilit a Chrifti etiam coipore lepare- 
 tur, non tarn confideranda eft menfuia temporis, quam doloris ; 
 cor enim contritum & humiliatum Deus rum fpernit : ve.um quia 
 plerumque dolor altenus cordis occultus eft alteri, neque in aliorum 
 notitiam nifi per verba vel quaecunque alia figna procedit, — lecle 
 conftituuntur ab iis, qui Ecclefi^ pr^sfunt, tempora pcEniteniiae, ut 
 fiat etiam fatis Ecclefiae, in qua remittuntur ipia peccata. Tom. 3. 
 Emhirid. ad Lament, c. 65. p. 230. 
 
 of 
 
the Appsxl£s Creed. 38 j 
 
 of by thofe who repent according to 
 the meafiire of their Sin ; btit^ in the 
 A5iton of Repentance , where Jiich a 
 Crime is perpetrated^ as that the Com^ 
 mitter thereof is feparated from the 
 Body <?/* Chrifl:, the meafure of Tme 
 is 7tot Jo much to be confidered as 
 the meafiire of Sorrow ; for God def 
 pifeth not a contrite and humbled 
 Heart: But ^ becaufe the Sorrow of 
 one Man's Heart is hid from ano- 
 ther^ and cannot be known by others^ 
 except by Words and other external 
 Signs ^ therefore Times of Penance 
 are appointed by the Ecclefiaflical Go- 
 vernours^ that the Church may be fa- 
 tisfied^ in which their Sins are re* 
 mitted. And in another place, where 
 he cautions his Readers particularly a- 
 gainft thofe feveral Hereticks who de- 
 nied the feveral Parts of the Creed, 
 he dircdly levels this Article againft 
 the Novatians^ faying 
 thereon, ' Let us not 
 
 J 1 r 1 J »Nec eos audiamus, quine^ant 
 
 hear thofe who deny, Ecdedam Dei omnia peccata pof- 
 that the Church of re dimitrere. Tom. 3. d& AgQm 
 
 God can forgive all chnfi^an, ^.^,. ^,,oy.. 
 Sins, And elfe where, 
 where he largely profecutes this fecon* 
 dary Explication of the Article before 
 
 C c us. 
 
386 /^Critical History of 
 
 us, * He wonders that 
 
 a Miror autem quofdam ficob- ^ffy Jhould be fo obftu 
 
 ftinitos efTe ut dandam non pa- . . r. 
 
 tent hplis p(Enit^;nnan>, aut pee. ^^^^ > ^*^ ^^ «^Y , 
 
 nitennbus exirtimenc venutn de- peutance tO the lapjed^ 
 
 negaiidam, cuni fcriptum iU, Me- ^^ ^Vardon tO the pe- 
 
 meuto undc excidens, ik age poe- , . . -« 
 
 niter.tiam & fa: priora opera.- ft'tent, -u:hen tt IS Wrtt- 
 
 & quum Dom nus hortaiur per fen^ Remember from 
 ^?'^^^J''^'''^l^^'^l^: whence thou 4irt ial- 
 
 tam eft, elecmoiyiia a morre libe- J 
 
 rat, & non urique ab ilia morte, len^ and repeat <» and dO 
 
 quam U inel Unguis . Chrifti ex- fj^y £y,a Jf/grks : And 
 
 tinxi', & aqua nos falutaris Bap- j^T ^ J . , 
 
 tifmi&ReJemproris noitri graua ^fjen rrje i^ur a fx- 
 
 liberavit, fed ab ea quae per de- h'^TS TO rife again by 
 
 liaaiB poilmodum furreptit ^c. ;^^,.^j .^,/,^^,; ^^ ^'^ 
 
 Tom. 10. ^e/w. ^ie X«?«/'. 181. .. A>/ •. J /• 
 
 p 5^8, written, Lnartty deli- 
 
 vcrethf omlDeatb^that 
 is^ not from that "Death which the 
 Blood of Chrift hath once ext'ingtiip- 
 ed^ and the fahitary Water of Bap- 
 tijmy and the Grace of our Redeemer 
 hath Javed us from^ but from that 
 which afterwards crept in by Sin. 
 From all which, it appears, Thar by 
 the conftant repetition of the Forgive- 
 nefsofSinsy the Compilers of the Creed 
 intended to declare thereby, in oppo- 
 fition to the Novatians^ and others, 
 That fcandalous Sins committed afrer 
 Baptitm, were upon an unteigned and 
 fmcere Repentance, remilTibie both by 
 God and the Church. 
 
 So that from all that hath been faid, 
 
 we 
 
the Apostles Creed. 387 
 
 we may conclude, that by this Article 
 of the Creed, it was intended to be pro- 
 fefl^ed. That all Sins committed before 
 Baptilm, are at that time, for the lake of 
 Chrifi^ completely forgiven to all peni^ 
 tent Believers; and that all Sins commit- 
 ted after Baptiim, though never fo fcanda- 
 lous and ottenfive, are upon the renewal 
 of Faich and Repentance, pardonable 
 both by God and the Church. Both 
 which Explications whereof were given 
 by the Bilnops to Conftant'me the Gteac^ 
 as it is reported by -2'<?^e>/«^;/, who re- 
 lating the Hiftory of the famous Crofs, 
 which our Saviour imprelFed on his Fanr 
 cy, commanding him to make one in 
 the Form and Likenefs thereof; farrJier 
 adds, That the next Marning the Chri- 
 ftian Bifliops expounded unto him the 
 meaning thereof^ and from thence took 
 an occafion to' recommend unto him 
 {everal of the Articles of the Creed ; the 
 laft whereof was, the Forgivenefs of 
 Sins, delivered by them in this brief 
 Periphrafis, ^ That there is hope of Sal- ^,/^f;^^^': 
 vat ion and Remijfion of SinSy to Ter-l^J^ei'^'JxZ' 
 
 ^ioDuuTVTt, Ecclef. Hiji. lib i. c, 3. p. 404. 
 
 C c 1 fons 
 
yf CRiTie^L History of 
 
 fins in this Life\ to thofe who have 
 not yet been initiated in the Myfle- 
 Ties of the Churchy by receiving that 
 fkid Initiation y but to thofe who have 
 bven initiated^ not to fin again i Buty 
 as the iaid Hiftorian continues to write, 
 becaufe there are but few Men^ and 
 thofe mofl Holy a^td 'Divine \ who can 
 fd do^ therefore the Bijhops farther 
 infirnHed the Emperour, that there 
 was a fecond Expiation appointed 
 i^^' Repentance 'y for j God being mer-- 
 €ifisi Wid^ kind y< will pardon thofe 
 wh(^ have fiHned^ provided they repent^ 
 and confirm their Repentance by good 
 Works. 
 
 i;;.Ha\ing thus difparch'd the Article of 
 
 . the Forgiyenefs of Sins^ tho. next that 
 
 ^mmft be enquir'd into, is the Rrfurrec- 
 
 iion "of tide Body^ which in the Creeds 
 
 of ^Jerom^ and ieverat 
 
 » In Syn>bolo fidei — omne ^t,h^rS, is the laft At- 
 Chriftiani dogmans Sacramefi- . , , <=. f . / 'A 
 turn, carnis/refurrex^tione con- tlCie tnercOr ; l^tje e- 
 cludiiur. Tom. z. adverf. Hrrort. Ver lafing hdllg not CX- 
 
 ■johm. HierofoirEpfi.M. c. 9- prefTed, but fuppofed in 
 
 ^*'^^* / \ the RefurreSf ion • But, 
 
 feeing they are in the Apoftles Creed, 
 
 /and in feveral other ancient ones di- 
 
 ftindly mentioned, I fhall confider them 
 
 apart, and begin with the firft in or- 
 
 jder, The Refurre^ion of the Body: In 
 
 -i .;\ the 
 
the Apostles Cre^d. gBp 
 
 the Explication whereof, it muft be re* 
 inembred, That whatlbever is related 
 concerning our Refurredtion , may iot 
 the moft part be alfo applied to that of 
 our Lord's, feeing his Refurredtion was 
 the Cade and Exenvplar of ours; and 
 4)oth his and our Refurrc<ftioii were denied 
 by the fame Perfoi>s, and in the fame 
 way and manner. . r 
 
 Now, as for the time of its being i«{- 
 ftrted in the Creeds it is moft evidenc. 
 That the Refurredtion from the Dead, 
 hath been always part of the Creed from 
 the very beginning of Chriftianiry ; which 
 appears not only trom the ancient Creeds, 
 but alfb from the weight and moment 
 of the Dodtrine its felf, it being a Point 
 on which the whole Chriftian Religion 
 feems to depend. 
 
 For, if there ihould be no Refurrec- 
 •tion of the Dead, the Chnftiau Religion 
 would be a mere Chima^ra and Fable ; 
 and the grand Attrad:ive, by which it 
 was recommended to the World, would 
 be no orhei' than a mere Lye and down- 
 right Delufion^^ For, when the Apoftles 
 went forth to convert the Heathen 
 World, the Method which they took 
 for that end, as we fee by the Example 
 of St. ^ Taul at Athens^ w^^i- to preach a Ads xvii. 
 Jcfus and the RefurreEiion \ thar is, to '^• 
 Cc 3 tevevdi 
 
3po ^Critical History of 
 
 reveal a Saviour to them, who might 
 redeem them from their fintul and loft 
 condition; and then, thac they might 
 engage them to a willing and perie- 
 vering Obedience in that Saviour's I'er- 
 vice, norwirhftanding all Oppofitions 
 and Perfccucions ro afTure them of a 
 RelurrecSlion, when the eternal Majefty 
 fiiould by his Son Cbriji Jefus^ whom 
 -he bad as a Specimen and Pledge raifed 
 from the Dead, judge the World in 
 Righteoufnels, and render unto eve^y 
 Man a fuicable Reward according unco 
 his Works. 
 
 Now, I fay, if there fliould be no 
 Refurre<9:ion of the Dead, this grand 
 Motive to the believing of the Golpc!, 
 would be enervated ar.d entirely de(\roy- 
 ed ; and thofe who have been engaged 
 thereby to the embracing of Chriftia- 
 niry, would be moft miicrably cheated 
 and deluded; which would be fuch an 
 odious and bhfphemous Refle(3inn on 
 the Chriftian Religion, and the Divine 
 Author thereof, as no Chriftian can be 
 imagined to entertain : From whence it 
 comes to pafs, that the Apoflle Taul^ 
 difputing againft fome Chriftians in the 
 Church of Corinth^ who denied the Re- 
 furrediion of the Dead, makes ufe of this 
 Argument againft therp for the Proof 
 
 thereof; 
 
the Apostles Creed. 391 
 
 ^hereof; ^ Elfe "^^bat fhallthey do, faith ' ^ Cor. xv. 
 he, which are baptized for the dead?^^' 
 If the dead rife not at all, why are 
 they then baptized'^ Which place of 
 Scripture by reafon of irs Obfcuriry, is 
 capable of many Incerprcrarions ; but 
 yer, I think, without any force of the 
 words this Exphcacion may be natu- 
 rally given thereof, viz. If there Ihall 
 be no Relurjeitton of the Dead, what 
 will they do? Or what Profit and Ad- 
 vantage will chjy have, who embrace 
 Chriftianiry, and are bipnzed from rhe 
 Perluafun of the Refurred:ion ? How 
 fool^lh and ridiculous is it for them to 
 be baptized from the confideration of 
 the Relurredion, that they may arifc 
 amongft tiie number of the Jufl, if the 
 Dead Ihail not rile at all ? Which is 
 not much different from i\\& j^thiopick 
 Verfion, wherein rhe Verie is thu^ ren- 
 dered ; Elje^ why do they baptize I 
 Is it not^ that they may artfe from the 
 dead? If therefore they Jh all not be 
 raifed from the dead, why then do they 
 baptize ? 
 
 But this is not the alone Inconveni- 
 tUQQ that would follow upon the De- 
 nial of the Re(urre<3:ion , as is to be 
 feen in the forementioncd place, where- 
 in the Apoftle farther argues the Truth 
 C c 4 and 
 
3^1 ^Critical History 6/ 
 
 and Certainty thereof, from the prodi^ 
 gious madneis and folly, which other- 
 Wife all Chriflians, efpccially in perfecu- 
 ting Times, as thole then were, would 
 be guilty of ; If the T)ead^ faith he, 
 « I Cor. XV. rife not at all^ ^ why fland we in jeo- 
 %Q, ^c. fardy every Hour? Thit is, if there 
 be DO Refurredion of the Dead, why 
 then do we for the fake oi Chri/i run 
 Risk$ and Hazards, and expofe our 
 felves to all manner of Torments, Cru- 
 elties and Sevei'ities? Why do we dai- 
 ly encounter with Mejt^ who are more 
 furious and favage than vjild Beajis ? 
 What doth this unnecefTary hazarding 
 of our felves advantage us ? Nay ra- 
 ther, doth it not harm and injure us ? 
 For if the 'Deadf'ife not at all ^ it would 
 be the wifed: and moft prudent courfe 
 to eat and drink^ becaufe to morrow 
 we fhall die ; to enjoy the Pieafures 
 of Scnfe, and to gratify the carnal Eafe 
 of our Bodies, becaufe we fliall fliortly 
 die, and never live more to experience 
 either Sorrow or Happinefs, Mifery or 
 Felicity. 
 
 I might yet farther iliew in other 
 refpedts, the great weight and necefiity 
 of this Article of the RefurreBion of 
 the Body\ but I iliall wave them, fee- 
 ing thofe already mentioned, fufficicnt- 
 : : ly 
 
the Apostles C re e i^}- 30 1 
 
 ly prove the Belief thereof to be of the 
 laft and greateft confequence : Upoa 
 which account it is moft reafbnabic to 
 imagine, that the Apoftles would not 
 oitiic to require the aflent of their Con- 
 verts unto this Article at their Baptifm, 
 feeing without the ackowledgment of 
 this, they could not well be termed 
 Chriftian?, or ProfeflTors of the Chriftiaa 
 Religion. '^ ■ ■ • 
 
 And, befides this, there" waS yet 
 fomething more, which might poilibly 
 oblige them to the conftant repetitioa 
 thereof, viz. the early and vigorous op- 
 poficion which was made thereunto ia 
 their Days, both by Heathens and He- 
 reticks. 
 
 The Philofophers, who were the wi- 
 feft and moft thinking part amongft the 
 Pagans, had. at the beft, but very ob- 
 fcure and uncertain Notions of a Re- 
 furredion ; whence the ^ Epicurean and ' Aas x^% 
 Stoick Philofophers, who encountered^^* 
 St. Taul at Athens, when they heard 
 of the Refurredion, mocked him; fome 
 faying, that he feemed to be a fetter 
 forth of flrange Gods, becaufe he 
 f reached unto thera Jefus and the Re- 
 furre6iion\ and as for the prophaner 
 and lefs confiderate part of the Hea- 
 thens, they jeered at it, and derided it 
 
 as 
 
3P4 -^Critical History of 
 
 as a melancholy and idle Fancy : And 
 not only Heathens, but alio feveral 
 falfe and pretended Chriftians, did be- 
 times oppugn this necelTary and mo- 
 mentous Truth, as Hymenaus and Vbi- 
 • \ Tim. ii. letus^ ' who erring concerning the Truths 
 ^^' faid^ That the Refurre6iion was pajl 
 
 already^ and Jo overthrew the Faith 
 of fame ; affirming probably, the fame 
 wirh thofe Hcreticks mentioned by Ter- 
 tullian^ That the RefurredJion is to be 
 underftood in an Allegorical fenfe, and 
 that it is ^ 7to other than 
 can^^^Xf ^-a^Tvetf;; our Bapufm.1 Reno- 
 
 rcd.^nimatus pc revivificatus Deo, VatiOn ^ whcreiH we 
 
 innornntiaemortedifcufsivelurde y^^^^ ^^ ^/^^ T>eath 
 
 fen'^'^-hro vereris hominis erupent '^ r t j 
 
 Jcxinde ergo refurreaionem fide OJ LgHOrance ^ and a- 
 
 conieciuos cum domino eile, cum rife from the Grave of 
 
 enm m baptifm.te induerint. Dc ^^ ^^^ ^^^^^ ^^-.^^ ^^^^^^ 
 llcfurretl. CarniSy p. 39. , 
 
 What trouble the Apoflles met with 
 from thefc fort of Men, and what diffi- 
 culty they had to preferve the Churches 
 from the Venom and Contagion of fo 
 pcftilential an Herely, may be eafily 
 gathered from rhe holy Scriptures. Thef- 
 falontca and Corinth were two Church- 
 es founded by St. Taul\ and yet we 
 c I Their, iv, find him by ^ Epiftle, tacitly blaming 
 13. <^'^- the former for their ignorance of this ne- 
 ceflary Point, and eftaWilhing them ia 
 
 the 
 
the Apostlfs Crfed. 2pc 
 
 the firm Belief thereof; and as for the 
 latter, though he preached atnongft them 
 a Year and half, yet after he was gone 
 from them, this Leaven fo inteded them, 
 that he was obliged in his Firft Epiftic 
 to that Church, to make a large * Dif » i Cor. xr. 
 courfe, to prove unto them, and fix them 
 in the Belief of this great Truth, That 
 Chrijt is arifen, and that in God's ap- 
 pointed time we ihall in the fame man- 
 ner likevvife arife. 
 
 Wherefore this Dodlrine being fb ef^ 
 fential to Chriftianity, and having been 
 withal fo violently ftormed and attacked 
 on every fide, both by Heathens and 
 Hereticks, to the endangering of the 
 pureft Primitive Churches, we may from 
 thence fairly conclude. That the Apo- 
 ftlcs would not omit to require an Afient 
 thereto at Baptifm, but make ufe of that 
 mod facred Tye and higheft Obliga- 
 tion, to confirm and fettle their Con- 
 verts in the Belief of this nccefl^ary and 
 fundamental Article, the Re fur re 6i ton of 
 the "Dead, 
 
 But, as the Refurredion of the Dead 
 in general was primarily intended by 
 this Article, fo alfo the Kind thereof 
 is farther declared, as is to be gather- 
 ed from the very manner of its Ex- 
 preflion ; which is not as ia cm Tranf- 
 
 lation, 
 
3p(5 ^Critical History vf 
 
 lation, the Relurredion of the Body^ 
 
 but the Refurredion of the Fle/f?, as 
 
 it is both in the Greek and Latin 
 
 ^a^iug dvoi^cKriv ^ Carnis RefitrreEi'io- 
 
 nemy being thereing followed by the 
 
 modern * French and 
 
 « U irefurreaioirde k chair . b 2)^^^/, j^ ^hi^}^ Word 
 
 c De wederopuandmge ties r^, n \ - i 
 
 vkefches. " ' -r/^/^, lyes a particular 
 
 Force and Emphafis , 
 which hath often made me wonder, that 
 our Englijh Tranflators fhould employ 
 another more general Word in the room 
 thereof 
 
 Now, that which occafioned the in- 
 Variable mentioning of the Term Flejh 
 iri the Primitive Creed?, was this, there 
 were feveral Perfons who did acknow- 
 ledge the Reltirre6t:ion of the or of a 
 Body ; for in the Latin and Greeks 
 there is no difference between them ; 
 but, they would not grant , that the 
 fame Body which now we have Ihould 
 be raifed again, but inftead thereof, 
 they imagined, that at the Refurredion- 
 Day, there fliould be framed by the 
 Power of God, thin, fubtil, aereal Bo- 
 dies, vvhereunto human Souls ihall be 
 joined, inftead of thofe grofs, material, 
 flelhly Bodies, which they now adluate 
 and inform. Now againft thefe Per- 
 fons, the Fathers and Governours of 
 
 the 
 
i^/??^ Apostles Creed. 3^7 
 
 the Primitive Church, chofe to exprels 
 this Article by the Refurrecflion of the 
 Flejh and not of the Body ; that latter 
 word being capable of more fubterfuges 
 and equivocating Explications than the 
 former: Of which, St. Jerom gives 
 us an inftance in the Origenifis^ who 
 efpoufed this Tenet ; 
 
 "" they fay ^ faith he, IVe * Credimu-, inquiunt, refurre- 
 beiteve the future Re- <^ioncm tuturam corporum, hoc 
 r f~/ • . \n ^1 D^ fi ^cne dicatur, pura confeffio eft, 
 
 furre^ton of the Bo^ f,^ ^^i, ^^^pj, ^^^^ ^^i,^i,^ 
 
 dy % which^ if it be fn- & rerreftria, 8c aer ifte, & aura 
 
 Cerely faidy is a Pure tenuis juxta naturam fuam corpo- 
 
 / //• L L ^'^ nommantur, cprpus ponunt, 
 
 (^OnfefJiOll ; hut ^ be- non camem.utorthodoxus corpus 
 
 Caufe there are Cele- audicns. carncm putet, Haereticus 
 
 /• / J J. a ' I D^ fpirimm recognofcar. Haec eft 
 
 lalandterreftrtalBo- /orum prim, decipuia. t.^. 2. 
 
 d'teSy and the Air and ad. Pammach. ^ ocean. E^ifi. 6$. 
 
 ^ther according to ^' ^ P- ^^9- 
 their Natures^ are cal- 
 led Bodies^ therefore they nfe the word 
 Body ^ and not Fleih ; that whilft the 
 Orthodox^ hearing the word Body, af- 
 frehend it to be Flefli; the Heretic ks 
 iinderftand it to he a Spirit, which is 
 their firft Evafion : Wherefore Ruffi- 
 nusy who was accufed of this Herefy, 
 in the vindication of himfelf therefrom, 
 alledges, That to remove all fufpicion of ^ ^^ .^^^ 
 his being tainted therewirh, ^ he had fre- ^^^ ^^l^tu 
 quently affirmed , that not only the corporis , in 
 
 quo calumni- 
 atur, fed & carnis fecimus frequenter mentionem. Jnve^iv. i. in 
 H'leron. inter Q^er. Hteron. Tom. 9. p. 1 61. 
 
 5 Body^ 
 
3p8 /f Critical History d?/ 
 
 Body^ but that the Flejh alfo Jhould 
 rife again. 
 
 Various were the Perfbns who em- 
 braced this Opinion: Ic Teems that in 
 the Days of Clemens Romanus^ there 
 were fome who efpoufed it, as is evi- 
 dent from this Caution 
 
 « Mjj Xiytru T/5 xJuaJv oTi ewTt} ^ Ol ulS ^ I^et HOUe Oj 
 
 c«e| i r-e/^j, */^f «»^r<«3— oy you fay ^ that this Flejh 
 
 T;t::.:^£X. S:;.t'i JhaU mt be judged, or 
 CQrinth. c.^. rife again ; for as ye 
 
 were called in the Flejh^ 
 
 fo Jhall ye come again in the Flejh : 
 
 Which Notion was afterwards advanced 
 
 by feveral others, but with the greateft 
 
 advantage by the Followers of Barde- 
 
 fanes and Origen^ two of the greateft 
 
 Wits of their Age : That the Bardefi- 
 
 aniJIs fell into this Ooinion, may be 
 
 largely f^^n in the Fitch Dialogue that 
 
 palTes under the Name of Origen^ 
 
 wherein this Point is cla5f.lv dil'puted 
 
 between Marinus a Bardifianiji^ and 
 
 Adamantius an orthodox Chriftian ; in 
 
 the beginning of which Difputation, A- 
 
 damantius lays doun as the common 
 
 Faith of the Church, 
 
 6 Ti:r. T^ <r^^* <?>^u.\ «\/rc..^, That ^ this Body with 
 
 rJ -a^Aw'^i^cf. Dialog, p, 130. which we are now 
 
 cloathedy jhall rife a- 
 again : Whereunto Alar inns replies, That 
 
 it 
 
the Apostles Creed. ^^^ 
 
 • it was an Opinion ve- 
 
 ry eafy to be confuted, ^/ ^f ^ -,;i['^^ ^'^^^^^ C- 
 both by Scripture aud 
 Rcafon. From which Foundations, he 
 proceeds to draw feveral Arguments a- 
 gainft it ; and from the latter, he makes 
 great ufe of i Cor. xv. 5-0. This I fay 
 mw, that Flefl) and Blood Jhall not 
 inherit the Kingdom of God 5 and of 
 the 38^^ Verle of the fame Chapter, 
 But God giveth to every one a Body 
 as feemeth him opod: Upon which he 
 remarks, That ^ it is 
 
 not faidj that this Bo^ ^ Of' t^to ti c-Si^x x'^yi «uV«:4: 
 dy Jhall arife azain 1 i^' ^'^f'=«';» ^ S^ ^^^"n \S ©»5 
 but It mult necejfarily ibid. p. 143. 
 be-^ ilnderjiood of ano- 
 ther^ becaufe it is faid that God 
 giveth that Body to every one as feem- 
 eth him good', which Body they affirm- 
 ei to be a ^ fpiritual^ heavenly one, <^ sj^.^. — 
 void of all grois, corporeal, or fledily '^/f ««>-"• 
 
 The Followers alfo of Origen were 
 reputed to be mainrainers of the fame 
 Opinion, ^ affirming ^ 
 
 as St. Jerom writes, dQuofdam aereum corpus & 
 
 that after the Refur- P^^^^'^f" >" ^ufas.tenues dillolven- 
 
 re&ion our Fin dip ^ fh.>U '^"'" ^""^ Relurredtionemmtiodu- 
 7 fCTion our J50aies Jf?aU cere. Tom. 4. Com. m Jfai. c. 66. 
 
 bethin^airy, and fub- P^ip. 
 til, lofiiig the pefmt 
 
 fi.fhly 
 
40O ^Critical History of 
 
 fejhly Subftance ixjhkh. now they have : 
 
 A full Account of which Dodrine of 
 
 Orige/is, is epicomi?:'d from his Wri- 
 
 , ^ . , ■ • ^ tin^s by ^ Methodius, 
 
 or;^.«. p. 231, 233. ' wherein it appears to 
 
 have been this, That 
 the very iame Bodies, FJefh and Blood 
 wherein we now hve, ihall not arife 
 and fee the Kingdom of God, but that 
 in lieu thereof the Almighty will ac 
 the Laft Day give unto us other Bo- 
 dies, which Ihall be thin, fubril, and 
 fpiritual , free from the material and 
 fleflily Subftance whereof they are now 
 compofed. 
 
 Now againft the Abettors of this 
 Notion, and to prevent the equivocat- 
 ing EvajQons, this Article was expref^ 
 fed by the Refurredion of the Fle/hy 
 and nop of the Body ; according unto 
 \vhich, the general Explication given by 
 the Fathers hereof, is, That hereby is 
 profejfs'd our Belief, that there fhall be a 
 a Refurredion of the fame Body that 
 novv we have. 
 
 Ruffinus was accufed of being too 
 favourable to this Tenet of Origen's ; 
 upon which account, it is obfervable, 
 that in his fliort Confeflion of Faith, 
 extant in his Preface to the Apology of 
 Eufebius Bilhop of C^farea^ for Ori- 
 
the Apostles Creed, 
 
 Aoi 
 
 ^^n ; he thus paraphra- 
 
 les this Article; "" fVe ^Carnis refurredionem non per 
 
 Ao not rav that thp ''^''^'''^ proeftigias, ficut norinulli 
 
 ao not jay, VfOaV im calamniantur, dicimus, fed banc 
 
 ReJurreaiOn of the iplam carnem.in qua nunc vi- 
 
 Flejh [hall be by a ^"^^^^ refurrcduram aedimus : 
 
 rr- . / r I "''^" aliam pro .aba, nee corpus 
 
 frick^ as Jome Calum- aliud quam hujus cams diamus: 
 
 itiate tts-^ btit li^e be- 
 iievCj that this very 
 Flejh in which we now 
 live, Jhall rife again : 
 tVe do not fay one 
 
 five ergo corpus refurredlurum 
 dicimus, fecundiim Apollolum di- 
 cimus, (hoc enim nomine ulus 
 eft il!e).five carnem dicimus, fe« 
 cundiim traditionem Symboii con- 
 fitemur: Stulta enim adinven.tio 
 ~ ^ , calumniae eft, corpus humanum 
 
 thing for another, nei- aliud pucare effe quam carnem. 
 
 ther any other Body Sivebrgo carofecundum commu- 
 - "-- -^ — .. -^ nemndem, live corpus fecundnm 
 
 Apoftolum dicitur, quod relurgetj 
 ita credendum eft ficut ApoftoUis 
 dcllnivit. Inter Oper. Hieron. Tom, 
 
 9- P- 134. 
 
 he fides this Flejh ; whe- 
 ther therefore we fay 
 the Body fhalt rife a- 
 gain, we fpeak it ac- 
 cordiffg to the Apojtle^ who made tife 
 €f this IVord\ Or, whether we fay 
 the Flejh, we confefs it according to 
 the Tradition of the Creed: For it k 
 the foolijh Invention of Calmnny ^ to 
 think an human Body to be different 
 from Flejh ; for^ whether we fay it /> 
 Flefly according to the comthon Faith^ 
 or a Bvdy according to the Apfili, 
 that Jhall rife again, fo muft .we . be- 
 lieve, as the Apofile hath defined it- 
 And for the fartie rcafon in the Creed, 
 which he Tent to Pope Anaftafius, to 
 juftify himfelf from the Accufation of 
 
 E) d Herefyp 
 
401 ^Critical History of 
 
 Herefy, he thus exprefles his AfTent to 
 this Article; * JVe con- 
 
 • Sed & amis noftrse refurre- /WJ flj^ RefurreBiou 
 
 (ftionem fateinur integre & per- -^ /. Ti fU fL 11 i ^ 
 
 kith futm-am, hujus irlius «r.is <?/ ^^K''^ ^^^P M^i ^^ 
 
 noftrae in qua nunc vivimus; non ^juhole and ferfedi^ of 
 
 m quidam calummantur, alteram ^f^^^ ^^^ fi^/J^ where- 
 
 pro hac refurredturam dicimus, . ■' 
 
 fed& hanc ipfam nullam omnino /^ l^e MOW ItVe : tOT 
 
 ejus membro amputate, vel ali- ^^ ^0 nOt foy^ US Jome 
 
 qua corporis puie de^eda, led 1 n^J^ , fj ^ an- 
 
 cui nihil omnmo ex omni natura «<^7*»^«^'^ ^^^-^ ^^^«^ «^- 
 
 fuadelit, nifi Tola corruptio. Inter Other jh all art fe tnftead 
 
 Oper.Hieron.Tom.^:^.iS9' of th'tS, but that it 
 
 Jhall be this very fame^ 
 without the lofs of any of its Mem- 
 bers 5 or the dejeEi of any part of 
 the Body^ unto which nothing of its 
 Nature Jhall be wanting^ except Cor- 
 ruj^tion. 
 
 To the fame purpofe , Gennadius 
 Maffilienfis writes on this Article , 
 b Erit refur- ^ ^'^^^^ //?^// be a Refurreciion of all 
 redio moi- dead Men ; and if that which falls 
 tuorum om-^-j. j}ii^ fo rife again ^ then our Fie fh 
 mmil — '^ {Jhall truly rife again^ as it truly fell-^ 
 id refurgere and it jhall uot bcj accordiug to Ori- 
 cad^T ^o'g^O' ^ C^'^W of Bodies, that is, a 
 ergo 'noitra new Body inflead of the Flejh ; but 
 
 in veritate 
 
 refurgit, iicut in veritate cadit 5 & non fecundiim Origenem immu- 
 tstio corporum erit, id eil, aliud novum corpus pro carne, fed ea- 
 rum caro corruptibilis quae cadit tam juflorum quam injuftorum 
 incorruptibilis refurget, quag vel pffinam fufferre poffit pro peccatis, 
 vel in gloria a^terna manere pro meritis. Inter Oper. Auguft, Tom.^. 
 dj Ecclefiafl. Dogmat, p. 160. 
 
 the 
 
the Apostles Creed. 403 
 
 the fame corruptible Fleflo^ which fell 
 both of Juft and Unjujt ^ fhall arife 
 incorrupt tble^ thd$ it may be capable 
 according to its Merits^ either to fuffer 
 eternal Pain^ or to abide fn everlajiing 
 Glory. 
 
 The fame Explication is likewife 
 given hereof by Epi- 
 phanius , ^ That we ' y^' ^vcc^^^Tofudu Q"^ c-^'««- 
 
 jhall artfe with this ^^.7^ jJ .V.r/^a, .xxV, iv« ^v.;.., 
 
 Body J and with- this ^^^^^v ^es^ « ^''^e^^^^v ^ih. 3. 
 
 Soul, with our whole f^^J^^^^f ^^^^^^^ 
 
 Man^ that every Man 
 
 may receive w'hat he hath done: As 
 
 ahb by the Author of the Explanation 
 
 of the Creed to T>amafus^ wrongfully 
 
 attributed to St. Jerom, 
 
 That "^ we Jkallbe raif b in eadem, in qua nunc fu- 
 
 ed with the very fame "^"^' veritatemembrorumeffere- 
 
 Ti/f / T • r parandos. Tom. o. Inter Hieron, 
 
 Members which now Q.,r n -vr 
 
 uper. p. 71. 
 
 we have. 
 
 But here it mufl: be obferved, That 
 although the Fathers 'defigned by this 
 Article to declare the Refurredtion of 
 the felf-fame Body; yet they always 
 underftood, that the Qualities thereof 
 ihould be changed and altered ; that 
 from mortal and corruptible, it fhould 
 be immortal and incorruptible, and as 
 it may be called , become a fpiritual 
 Body^ that is, have no need of the Sup- 
 D d 2r ports 
 
404 ^Critical H i s t o ry of 
 
 ports of Meat and Drink for its Repd- 
 
 ration and Suftenance ; for at that rime^ 
 
 faith St. jiujim^ the glorified Bodies, 
 
 ^ /hall not only not be^ 
 
 » Non foliim cnim non eritta a^^/^ ^j. ^^^^ ^^^ ^^^, 
 le qu:^le nunc ell in quavis op- *'. , . ■'^ n tt 1 1 
 
 timd valctudine, fed nee rale qui- ^n their greatejt Health 
 
 dem, quale fu!t in primis hommi- and V'tgOliT ^ bttt aljo 
 bus ante peccatum, qu. iicet mo- .^ M^m' S fm^ 
 
 ntun non client, nili peccalient, i r ry j • r» 
 
 alimentis tamen ut homines ute- lejS Body Was IJt Pa- 
 
 banrur, nondum fpiritiialia, fed j-^cjife ; whlch, although 
 
 adhuc aniiiialia corpora terrena . , , , '^. 
 
 gelhntes. Tom. 5. de Civit. Dei, ^^ "UJOUld flOt haVe dz- 
 
 //^. 13. c. zo. p. 30. ed if he had not fin- 
 
 ned^ yet he miift have 
 fiifta'ined it with Meat 
 and T)rink^ his earth- 
 ly Body being yet ani^ 
 
 ^ Tunc jam non terrenus, 'it^ malj and nOt fpiritual% 
 
 coe-eftjs homo erit; non quia cor- \yyx\,^ ^ then the Man 
 
 PUS, quod dc terra fadum eft, non n ,1 ^,^. /^ ^^^,y^AA, 
 
 ipfum erit, fed quia donoco^lefti #^^^ ^^Ot be earthly, 
 
 jam f.ile erit, ut etiam coelo in- bttt heavenly 'i^ UOt US 
 
 colendo non amiisa natura fed ^/- j^^ jl^^^^i^ ^^^ /^^^^ 
 
 mutaia quantate convcniat. Ibid. -^ j ^ ? r n j 
 
 f. 2.3 p. 3^-. the jame earthly Body, 
 
 but becatife through the 
 heavenly Gift, by the change of its 
 Qualities, not by the lofs of its Na- 
 iure, he Jhall be fitted to inhabit in 
 Heaven : So that, although they af- 
 firmed by this Article, that the fame 
 Fielli and Blood iliculd ftili remain at 
 the Reluirredion, yet they held withal, 
 that the Properties and Qualities thereof 
 
 fliould 
 
the Apostles Creed. 40 j 
 
 iliould be changed, as St. Anjiin writes 
 
 in hisExpofition hereof, 
 
 that ' this fame vifible \ ^^.^ viiibiiis qu^ caro pro- 
 
 U, // / • / • P^'^ dicitur, line duoitatione ere- 
 
 tkjh , Whtch tS fro- denda ell refurgere, videtur enim 
 ferly called Fle/hj jhall Paulus Apoftoluseam tanquamdi- 
 
 ariTe- for thp Atofilp ^'^^ ^"^ oftendere, cum dicit, 
 arije jor ine yifOjne ^^^^^^^ conupribile hoc induere 
 
 Paul doth feem to point incorruptionem, cum enim dicit 
 
 at it as it were with h^^' ^" ^,^"^ ^'^"^^ digitum mten- 
 
 / . I-.. r / dit, — & mortalp hoc induere 
 
 htS ttnger, when he immorulitatem, ^c. Tom.i, de 
 /aithy for this corrupt Fide c/ Symhl. p. 196. 
 
 tiile Jhall ptit on In- 
 corrnptiony and this mortal Immorta- 
 lity : And yet a little farther on in the 
 lame place, he faith, That thofe railed 
 Bodies ^ Jhall be fim- 
 
 ple and Jhininz^ whom ^ Corpora fimplida & lucida. 
 \i yi^ ai // n.' qua: appellat Apoftolus fpirituaha. 
 
 the Jpojile calls fpi^ \-^^^ jj^^^. ■ ^ 
 
 ritual'^ or, as he ex- 
 
 prefTeth it in another , p^^^^^^^^^ ^^,,.,,,^ ,^,p,,, 
 
 place, "^ The Bodies of fine ullo vuio, fine ulla deformi- 
 
 the Saints Jhall arife ^'^^^ ^'^^^^ fine ulla corruptione, 
 
 . , ^ -^ CT\ r ct one:e nut difiicuk^te. Tom. i. En- 
 
 Without any TJefe^ or ,y,,^ ^d Laurent, c, 91, p. 24Z, 
 
 "Defirmityy as well as 
 without any Corruption-, Heavinefs^ or 
 "Difficulty y being by the Change of 
 their Properties fitted and prepared for 
 Life Everlafiing\ which \^ the next 
 and laft Claufe of the Creed to be enqui- 
 red into. 
 
 Wherein it may be obferved in the 
 
 firft place, that it was varioufly placed. 
 
 D d 3 iq 
 
40(5 ^Critical History of 
 
 in the Primitive Creeds, as in a Creed 
 rf Cyprian's, it (lands thus before the ^ 
 a Et vitam Article of the Churchy and ^ L/f^ ever- 
 ffiternam per lafimq throuolo the holv Church ; but 
 cieiiam.E;//?^^ IS moit pertinently exprcil.n by the 
 76. §.6. p, 248. Apoftles Creed at the Cor.clulion there- 
 of, becaufe it is the end of all our Faith, 
 and the determination of every Man to 
 his eternal and proper Plnce and State ; 
 for the Dead having been railed, and 
 both Quick and Dead having received 
 their Sentence from the final and lupume 
 Judge of Heaven and Earth, all Men 
 both good and bad, fhall go unto their 
 appointed Place, from whence they fliall 
 not return, but there remain throughout 
 Life Everlafiing. 
 
 The Gnojticksy as it hath been alrea- 
 dy related in the fifth Chapter of this 
 Treatife, unto which I refer rhe Reader, 
 divided all Mankind into three Parts*, 
 earthly, animal and fpiritual ; the firfl 
 of which and part of the fecond, they 
 affirmed, would be annihilated, or re- 
 duced to nothing by the general Con- 
 flagration at the lafl Day, whilft only 
 the fpiritual, and part of the animal, 
 fliould be made immortal and cternalo 
 To obviate which Opinion, as it feems 
 moft probable, the Rulers of the Church 
 did in thofc Days fubjoiri to the Refur- 
 
 rehion 
 
the Apostles Creed. 407 
 
 reEiton the CJaufe of Life Everlafling^ 
 that thereby that Herefy might be con-' 
 tradidled and warded againft ; From 
 whence we find, that Irenatis a Cotem- 
 porary with thefe Hereticks, and their 
 greateft Antagonift and Conturer, doth 
 in oppofition to their Herefy, thus pa- 
 raphraftically exprefs in his Creed the 
 final Determination of every Man , 
 that after the Refurredion Chrijt iliall 
 render a righteous Judgment unto all, 
 "" wicked ^ unjufl ^ un- 
 godly a7id blajphemous "" '^^'^ «cre^H« >c dh'y-acy y^ d- 
 Men, he (hall fend />- ' ''^'^ /sa..^ .>.«. r ^.^.j... «, 
 to everlajting Fire \ but ^.^a^ ^ o^ia^ «; r«/o.7oA«5"c«;r« 
 unto the juft and ri<ih- '■j'^'t^;'"''"''.": — d^^:^?rU^ c^^^<rv» 
 
 . ^ J ^1 r- '-'7 *^ d'ofci-j a40)uo)i 'sfs*7rcr/;crri. Lib. I. 
 
 teous, and thoje who c 2. n. ^6. 
 kept hisCommandmentSj 
 he Jhall give Immortality and eternal 
 Glory : And in another of his Creeds he 
 thus words it, That 
 
 Chriji ^ Jhall come in ^ Ventunu falvaror eorum Qui 
 
 Glory to be a Saviour ^tT^' ''i-^^^'' ''"'' "^"^ "''" 
 
 Of thoje who are Javed^ sstsmum transfi^uraioi-es verita- 
 and a Indqe of thofe ^^^^ ^^ conremptores Patris fui 
 
 who are judged, fend- p. i^j.. ■' ^ ^ 
 
 ing the Corrupters of 
 his Truth, and the Contemners of his 
 Father, and his coming, into eternal 
 Fire: And to the fame efFed;, it is in 
 a Creed of TertuUian'Sy which he de- 
 D d 4 figncdly 
 
4o8 ^Critical History of 
 
 fjgnedly repeats in oppofition to the 
 
 Gfiojiicks ^ and other Hereticks of his 
 
 time, that Chriji fliali come in Glory 
 
 ^ to receive the Saints 
 
 * Ad fumendos fanaos in vitae ^j^fQ ffj^ Fruit of eter- 
 siterrfse — frudlum, & ad pro- i t • r j *^ r 
 
 phanos jud.candos igni perperuo. ^^^^ ^^/^i ^^^^ ^'^ P^' 
 
 ^DePrsifcript.adverf.H&ret.f.-]^. teUCe the ^TOphaUe tO 
 
 everlaft'tng Fire, From 
 all which it appears, that this Clauic 
 was levelled againft the forementioned 
 Herefy of the Gnojiicks ; and, that it 
 includes the final and eternal State of e- 
 very Man, of the damned in Hell, as 
 well as of the blelTed in Heaven ; that 
 on the one hand, the wicked and mife- 
 rable Ihall for ever fuffer under the Loads 
 of divine Vengeance ; and that on the 
 other hand, the godly and blefled fliall 
 for ever live in the perpetual Fruition of 
 pure and undifturbed Happinefs : The 
 Eternity of both which Perfons and 
 States, are included by St. Aujtin in his 
 Explication of this Article, That after 
 the Relurredtion and univerfal Judg- 
 ment, "^ the Godly Jhall 
 b ifnsin cctcrnnvitavcre fcEli- }:fappily live lu eternal 
 
 citerque vivcntiDUs, nils mfoelici- jAj. '^ , , . , , 
 
 ter in seternd mortc line morien- ■^^J^'i ^^^^ ^'^^ WlCfZea 
 di poteftJite durantibus*, quoniam mijerably^ without the 
 
 ""^Ti!"ir;.f:a ;' ^r"" f'"^'' ofdymgtn eter- 
 
 nalT>eath^ becatffe they 
 fjjall both be vjithoiit end: Wherewith 
 
 agrees 
 
the Apostles Creed. 
 
 agrees the Creed, commonly called the 
 Creed of Sr. Athanafitis^ That at Chriji's 
 coming, all Men ihall rife again with 
 their Bodies, and fliall give account for 
 their own Works; and they that have 
 done good^ Jhall go into Life everlaft- 
 ing ; and they that have done evil^ into 
 everlajiing Fire, 
 
 409 
 
 A N 
 
41 1, 
 
 A N 
 
 Alphabetical Catalogue 
 
 Of fcveral 
 
 AUTHORS, 
 
 And others herein before mentioned ; 
 
 Containing the feveral Times, in, of 
 about which they are fuppofed to 
 have lived. 
 
 ^mio T)oynmu 
 
 506 \ Gdenfe Concilium^ or a Synod 
 £^\^ held at Agatha^ or Agde^ in 
 the Lower Languedoc. 
 315' Alexander^ Bilhop oi Alexandria, 
 370 Ambrofe^ Biihop of Milan, 
 500 Andreas Ctefarienjis, 
 i^x AntoniuSy ^n African Bidiop. 
 184 Apellesy a Scholar of Marcionh, 
 359 ApoUinarius. 
 
 z8o Archelausy Bilhop of Cafe bar a, 
 3,00 Arnobius, 
 
 315 Arius. 
 
41 ^ 
 
 Ann, T^om, 
 3 If Arius. 
 340 Athanajius. 
 180 Athenagoras. 
 410 Augujiinus, 
 
 180 Bardefanas. 
 34 St. Barnabas, 
 134 Bajilides the Heretick. 
 477 Bafilifcus the Emperour. 
 
 140 Carpocrates the Heretick. 
 
 430 CaJJianus. 
 
 J40 Cerdon the Heretick. 
 
 90 Cerinthus the Heretick. 
 X04 Clemens^ Bifliop oi Alexandria, 
 
 70 Clemens,, Bifliop of Rome, 
 381 ConcUhim Conftantinopolitanum 
 
 IJniverfale II. 
 307 Copftaiitinus Magnus. 
 ifx Cornelius,, Bifhop of Rome. 
 a 5-0 Cyfrian^ Biihop of Carthage. 
 S70 Cjr/ly Bilhop of Jerufalem, 
 
 740 T>amafcen. 
 
 370 T^amafus, 
 
 360 T>idjmus, 
 
 7,60 Dionyjius,, Bifhop of Alexandria. 
 
 3x0 TDonatus, 
 
 80 S^/^?^ 
 
4'3 
 
 Ann. T>om, 
 
 80 Ebion the Heretick. 
 431 Ephe/inumConciliumVniverfalellh 
 390 Ef'ifhanius. 
 360 Eunomius. 
 
 515" Ferrandus "Diacomis. 
 5*1 5- Fulgent ius. 
 
 490 Gennadius Maljilienjis. 
 370 Gregorius Nazianzenus. 
 380 Gregorius Nyjfenus, 
 
 210 Hermogenesj an Heretick. 
 
 390 Hieronymus. 
 
 3 60 Hilary^ Bifliop of Tolliiers. 
 
 105- Ignatius^ Bifliop of Anttoch. 
 184 Irenaus^ Bifliop oi Lyons, 
 415* Ifidorus Telujiota, 
 350 Julius Firmicus Mat emus. 
 15* 5- Jujiin Martyr. 
 
 303 LaBantius. 
 
 364 Laodicenum Concilium. 
 
 45-0 Z.^<? Magnus. 
 
 280 Manes the Heretick. 
 160 Marc ion the Heretick. 
 420 Maximus Taurinenjis. 
 640 Maximus Monachus. 
 
 80 Menander 
 
4H 
 
 Ann, T>om. 
 
 80 Menander the Heretick. 
 1^0 Minucius Felix. 
 1 80 Mont anus y an Hereticko 
 
 3x5- Nicenum Concilium ^niverfale L 
 z^x Novatianus, 
 250 Numidicus, 
 
 z^o Origen. 
 
 410 Pelagius the Heretick. 
 
 440 Tetrus Chryfologtts. 
 
 5x0 Vetrus Gnapheus, 
 
 410 Thilojtorgius, 
 
 184 TtolemmiSy a Valentinian, 
 
 140 Toly carpus. 
 
 189 Rhodon, 
 390 Ruffinus, 
 
 z6o Sabellius. 
 460 Salvianus. 
 134 Saturnilus the Heretick, 
 280 Seleuciant Haretici, 
 40 <y/>«^/^ Magus, 
 
 200 Tertullianus, 
 
 430 Theodorit, 
 
 518 Theodorus LeEtor, 
 
 180 Theophilus Antiochenus, 
 
 520 Timotheusy 
 
4^y 
 
 Ann, T^om. 
 
 5-20 Ttmotheus^ Archbifhop oiConJian- 
 
 tinople, 
 589 Toletanum Concilium III. 
 
 140 Valentinus the Here tick. 
 484 Vigil'tusTapfenJis, 
 430 Vincentius Lirinenjls. 
 
 478 Zeno the Emperour. 
 
 FINIS. 
 
i-*^.