several of the fathers themselves, who avouched the apostles themselves for its composers. For so saith Ambrose,' For the holy faith" is contained in the creed of the twelve apostles, who like wise workmen being met together, by their counsel they forged a key. For I may call the creed itself a certain key, whereby the darkness of the devil is opened, and the light of Christ comes in.' And Ruffinus gives us it at large, saying, 'Our ancestors deliver by tradition or report, that after the ascension of the Lord, when, by the coming of the Holy Spirit, the fiery tongues sat upon all the apostles, that they could speak diverse and various languages, whereby no remote nation, no barbarous language, seemed inaccessible to them; and in the way there being a command given them from the Lord, that they should go and preach the word of God to every nation; being therefore to depart from one another, they appoint one rule of preaching in common amongst them, lest when taken from one another, they might expound and deliver diverse things to those that were turned to the faith of Christ. Being therefore all together, and filled with the Holy Ghost, they drew up this short form of their future preaching, as we said, every one giving in what himself thought; and then they appoint that this should be given as the rule of faith to all believers. And this they would have called the symbol, for many and just causes.' And what

" Duodecim enim apostolorum symbolo fides sancta concepta est, qui velut periti artifices in unum convenientes clavem suo consilio conflaverunt. Clavem enim quandam ipsum symbolum dixerim per quod reserantur diaboli tenebræ ut lux Christi adveniat. Ambros. de Helia et Jejunio.

* Tradunt majores nostri quòd post ascensionem Domini, cùm per adventum Sancti Spiritûs super singulos quosque apostolos igneæ linguæ sedissent, ut loquelis diversis variisque loquerentur, per quod eis nulla gens extera, nullæ linguæ barbaræ inaccessæ viderentur, et in viâ præceptum eis à Domino datum ob prædicandum Dei verbum ad singulas quasque proficisci nationes. Discessuri itaque ab invicem normam prædicationis in commune constituunt, ne fortè alius ab alio abducti, diversum aliquid his qui ad fidem Christi mutabantur exponerent. Omnes ergo in uno positi et Spiritu Sancto repleti breve illud futuræ sibi, ut diximus, prædicationis indicium, conferendo in unum quod sentiebat unusquisque componunt, atque hanc credentibus dandam esse regulam statuunt. Symbolum autem hoc multis et justissimis ex causis appellare voluerunt.-Ruffin. Exp. Symb.

Ruffinus here delivers is delivered also by Isidorus Hispalensis, Venantius Honorius Clementianus, yea, and in the 181st sermonde Tempore,' ascribed to Austin: in all which, not only the same sense is expressed, but almost by the same words too, as if not only the same form of faith. had been received by tradition, but also the same form of tradition had itself been received by tradition too.

Of this symbol it is also that Leo Magnus saith, The short and perfect confession of this catholic symbol, which is made up of the twelve sentences of so many apostles, is so furnished with heavenly munition, that they with their own sword are able to beat all the opinions of the heretics.' And Jerome saith, that the symbol of our

▾ Tradunt in his verbis, quòd post ascensionem Domini et Salvatoris nostri ad Patrem, per adventum Spiritûs Sancti discipuli ejus inflammati linguis omnium gentium loquebantur. Quo præsagio consecrati sunt ut illis gens externa nulla, nulla lingua barbara vel in ecclesià vel in viâ loqueretur, et præceptum eis à Domino datur ad prædicandum Dei verbum et ad singulas quasque nationes abeundi. Discessuri autem ab invicem normam priùs sibi futuræ prædicationis in commune constituunt, ne aliter se ab invicem discedentibus, diversum aliquid vel dissonum prædicaretur his qui ad fidem Christi invitabantur. Omnes enim in uno positi et Spiritu Sancto repleti, breve sibi prædicationis indicium conferendo in unum quod sentiebant componunt, atque hanc credentibus dandam esse regulam constituunt. Symbolum autem hoc ex multis et justissimis causis appellari voluerunt.— Isidor. Hispal. Eccles. Offic. lib. ii. cap. 23. Itaque resurgente Christo et ascendente in cœlum, misso Sancto Spiritu, collatâ apostolis scientiâ linguarum adhuc in uno positis, hoc est, inter se symbolum unusquisque quod sensit dicendo condidere, ut discedentes ab invicem, hanc regulam per omnes gentes æqualiter prædicarent.-Venant. Honor. in Præf. ad Expos. Symbol. Apost.

a Tradunt enim quòd post ascensionem Domini et Salvatoris nostri ad Patrem, cùm per adventum Spiritûs Sancti discipuli ejus inflammati linguis omnium loquerentur ad singulas quasque nationes, ut Dei verbum prædicarent, ituri ac discessuri ab invicem normam priùs sibi futuræ prædicationis in commune statuerunt; ne localiter ab invicem discedentes, diversum vel dissonum prædicarent his qui ad fidem Christi invitabantur. Serm. de Tempore, 181. p. 984. D. tom. x. Edit. Froben. Bas. 1542.

b Ipsius catholici brevis et perfecta confessio, quæ duodecim apostolorum totidem est signata sententiis, tam instructa sit in munitione cœlesti, ut omnes hæreticorum opiniones solo possint gladio detruncari.- Leo Epist. 96. ad Pulcher.

c

Symbolum fidei et spei nostræ quod ab apostolis traditur non scribitur in chartâ aut atramento, sed in tabulis cordis carnalibus. - Hieron. Epist. 61. ad Pammachium. Idcirco denique hæc non scribi chartulis atque mem

our faith and hope which was delivered by the apostles, is not written in paper or ink, but in the fleshly tables of the heart.'

d

But in the sermons' de Tempore,' there are set down also the particular articles that every one of the apostles put in. Peter said, I believe in God the Father Almighty; John said, the Maker of heaven and earth; James said, I believe in Jesus Christ his only begotten Son our Lord; Andrew said, who was conceived by the Holy Ghost, born of the Virgin Mary; Philip said, he suffered under Pontius Pilate, was crucified, dead, and buried; Thomas said, he descended into hell, the third day the rose again from the dead; Bartholomew said, he ascended into heaven, and sitteth at the right hand of God the Father Almighty; Matthew said, from thence he will come to judge both the quick and the dead; James the son of Alpheus said, I believe also in the Holy Ghost, the holy catholic church; Simon Zelotes said, the communion of saints, the remission of sins; Judas the brother of James, the resurrection of the flesh; Matthias added, the life everlasting.'

And thus we see how commonly this creed was of old called the Apostles' Creed' every part whereof is somewhere or other in these Articles proved (as the other are) consonant both to Scripture, reason, and fathers. And therefore we conclude, that the three Creeds, Nice Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and be

lieved.'

branis, sed retineri cordibus tradiderunt, ut certum esset neminem hæc ex lectione quæ interdum pervenire etiam ad infideles solet, sed ex apostolorum traditione didicisse sufficeret.

4 Petrus dixit, Credo in Deum Patrem Omnipotentem:' Johannes dixit, 'Creatorem cœli et terræ:' Jacobus dixit, Credo et in Jesum Christum, Filium ejus unicum, Dominum nostrum: Andreas dixit, 'Qui conceptus est de Spiritu Sancto, natus ex virgine Maria:' Philippus ait, 'Passus sub Pontio Pilato, crucifixus, mortuus, et sepultus:' Thomas ait, 'Descendit ad inferna, tertiâ die resurrexit à mortuis:' Bartholomæus dixit, 'Ascendit ad cœlos, sedet ad dexteram Dei Patris Omnipotentis :' Matthæus dixit, 'Inde venturus judicare vivos et mortuos :' Jacobus Alphei, 'Credo et in Spiritum Sanctum, sanctam ecclesiam catholicam :' Simon Zelotes, 'Sanctorum communionem, remissionem peccatorum:' Judas Jacobi, Carnis resurrectionem:' Matthias complevit, Vitam æternam.'Serm. 115. de Tempore, p. 849. tom. x. Ed. Froben. Basil. 1542.

ARTICLE IX.

Of Original or Birth-Sin.

ORIGINAL SIN STANDETH NOT IN THE FOLLOWING OF

ADAM, (AS THE PELAGIANS DO VAINLY TALK,) BUT

IT IS THE FAULT AND CORRUPTION OF THE NATURE OF EVERY MAN, THAT NATURALLY IS ENGENDERED OF THE OFFSPRING OF ADAM, WHEREBY MAN IS VERY FAR GONE FROM ORIGINAL RIGHTEOUSNESS, AND IS OF HIS OWN NATURE INCLINED TO EVIL, SO THAT THE FLESH LUSTETH ALWAYS CONTRARY TO THE SPIRIT; AND THEREFORE IN EVERY PERSON BORN INTO THIS WORLD, IT DESERVETH GOD'S WRATH AND DAMNATION. AND THIS INFECTION OF NATURE DOTH REMAIN, YEA, IN THEM THAT ARE REGENERATED, WHEREBY THE LUST OF THE FLESH, CALLED

IN GREEK φρόνημα σαρκὸς, WHICH SOME DO EXPOUND

THE WISDOM, SOME THE SENSUALITY, SOME THE AFFECTION, SOME THE DESIRE OF THE FLESH, IS NOT SUBJECT TO THE LAW OF GOD. AND ALTHOUGH THERE IS NO CONDEMNATION FOR THEM THAT BELIEVE AND ARE BAPTIZED, YET THE APOSTLE DOTH CONFESS, THAT CONCUPISCENCE AND LUST HATH OF ITSELF THE NATURE OF SIN.

THOUGH there be no such words as 'original sin' to be found in Scripture, yet that there is such a thing as original sin to be found in our own hearts, we have all had too sad and woful experience. Insomuch that certainly there can be none that looketh for it but may easily find it: and he that doth not look for it hath found it already, in that he doth not look for it; there being nothing but itself can keep us off from looking after and mourning for itself; and he that looks for it and cannot find it, he doth find it upon that very account because he cannot find it. For what is it but original sin that can so far blind any man's eyes, as not to see what is continually before his eyes? If I look for it and cannot find it, I do as really find it as I look for it; for then I find it disenabling of me to find that which

otherwise I could not choose but find. Did not this sin cast a mist before mine eyes, I should not be able to look upon myself, and not find myself overspread with sin; and therefore seeing I can look upon myself, and not find myself overspread with sin, I must needs find that this sin hath cast a mist before mine eyes, and so find this sin in me, because I cannot find this sin in me.

And this is the thing (if I may call that a thing which hath no efficient, but only a deficient cause,) that is the subject matter of this Article, wherein it is most excellently described both negatively and positively, both what it is not and what it is. First, It is here showed what it is not, or wherein it doth not consist; viz. it doth not consist in the following of Adam, as the Pelagians of old held. But, secondly and positively, it is here said to be both the fault and corruption of man's nature' it is the fault, and therefore we are guilty of it; it is the corruption also, and therefore we are defiled with it. Neither is it the fault and corruption of some, but all; all that naturally or

a

a So called from one Pelagius, a Welshman, and therefore termed Pelagius Brito. So Austin: 'Pelagium quem credimus, (ut ab alio distingueretur qui Pelagius Tarenti dicitur), Britonem fuisse cognominatum.'Aug. Epist. 106. ad Paulinam. This person lived A. D. 410, and was the broacher and abettor of many dangerous opinions. Amongst the rest he held, that we are not born sinners, and that Adam's sin was not imputed to us, nor did it do any hurt to any one but himself. But in the synod at Palestina, for fear of the sentence that should have been passed upon him for it, he renounced that opinion, acknowledging that Adam's sin was prejudicial to his posterity also, and anathematized all such as thought otherwise. But the synod being dissolved, he still would seem to stick to that opinion, that Adam did his posterity hurt, but not by the contagion of his nature and the propagation of his sin, but only by example; as if his sin was not propagated to them, but they imitated his sin. Hence Austin: Quid enim ad rem de quâ nunc agimus pertinet, quod discipulis suis respondet? Ideò se illa objecta damnâsse, quia et ipse dicit non tantùm primo homini, sed etiam humano generi, primum illud fuisse peccatum non propagine, sed exemplo; id est, non quòd ex illo traxerint aliquod vitium qui ex illo propagati sunt, sed quòd eum primum peccantem imitati sunt omnes qui postea peccaverunt.- Aug. contra Pelag. et Celest. de Peccato Originali.

Hence it is that there is none but Christ exempt from sin. Qui nascitur sive virilis sive fœminei sexûs sit, pronunciat de eo Scriptura, qui non sit mundus à sorde, etiamsi unius diei sit vita ejus. — Orig, in Lev. Hom. 8. Επείπερ οὐδεὶς, ὡς τὰ λόγια κάθαρος ἀπὸ ῥύπου. -- Dionys. Areop.