A Treatise on Faith and the Creed.

Chapter 1.—Of the Origin and Object of the Composition.

1. Inasmuch as it is a position, written and established on the most solid foundation of apostolic teaching, “that the just lives of faith;”1    Hab. ii. 4; Rom. i. 17; Gal. iii. 11; Heb. x. 38 and inasmuch also as this faith demands of us the duty at once of heart and tongue,—for an apostle says, “With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,”2    Rom. x. 10—it becomes us to be mindful both of righteousness and of salvation. For, destined as we are to reign hereafter in everlasting righteousness, we certainly cannot secure our salvation from the present evil world, unless at the same time, while laboring for the salvation of our neighbors, we likewise with the mouth make our own profession of the faith which we carry in our heart. And it must be our aim, by pious and careful watchfulness, to provide against the possibility of the said faith sustaining any injury in us, on any side, through the fraudulent artifices [or, cunning fraud] of the heretics.

We have, however, the catholic faith in the Creed, known to the faithful and committed to memory, contained in a form of expression as concise as has been rendered admissible by the circumstances of the case; the purpose of which [compilation] was, that individuals who are but beginners and sucklings among those who have been born again in Christ, and who have not yet been strengthened by most diligent and spiritual handling and understanding of the divine Scriptures, should be furnished with a summary, expressed in few words, of those matters of necessary belief which were subsequently to be explained to them in many words, as they made progress and rose to [the height of] divine doctrine, on the assured and steadfast basis of humility and charity. It is underneath these few words, therefore, which are thus set in order in the Creed, that most heretics have endeavored to conceal their poisons; whom divine mercy has withstood, and still withstands, by the instrumentality of spiritual men, who have been counted worthy not only to accept and believe the catholic faith as expounded in those terms, but also thoroughly to understand and apprehend it by the enlightenment imparted by the Lord. For it is written, “Unless ye believe, ye shall not understand.”3    Isa. vii. 9, according to the rendering of the Septuagint. But the handling of the faith is of service for the protection of the Creed; not, however, to the intent that this should itself be given instead of the Creed, to be committed to memory and repeated by those who are receiving the grace of God, but that it may guard the matters which are retained in the Creed against the insidious assaults of the heretics, by means of catholic authority and a more entrenched defence.

CAPUT PRIMUM.

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1. Quae causa et scopus operis praesentis. Quoniam scriptum est et apostolicae disciplinae robustissima auctoritate firmatum, Quia justus ex fide vivit (Habac. II, 4; Galat. III, 11); eaque fides officium a nobis exigit et cordis et linguae; ait enim Apostolus, Corde creditur ad justitiam, ore autem confessio fit ad salutem (Rom. X, 10): oportet nos esse et justitiae memores et salutis. Quandoquidem in sempiterna justitia regnaturi, a praesenti saeculo maligno salvi fieri non possumus, nisi et nos ad salutem proximorum nitentes, etiam ore profiteamur fidem quam corde gestamus: quae fides ne fraudulentis calliditatibus haereticorum possit in nobis aliqua ex parte violari, pia cautaque vigilantia providendum est. Est autem catholica fides in Symbolo nota fidelibus, memoriaeque mandata, quanta res passa est brevitate sermonis: ut incipientibus atque lactentibus, eis qui in Christo renati sunt, nondum Scripturarum divinarum diligentissima et spirituali tractatione atque cognitione roboratis, paucis verbis credendum constitueretur, quod multis verbis exponendum esset proficientibus, et ad divinam doctrinam certa humilitatis atque charitatis firmitate surgentibus. Sub ipsis ergo paucis verbis in Symbolo constitutis, plerique haeretici venena sua occultare conati sunt: quibus restitit et resistit divina misericordia per spirituales viros, qui catholicam fidem, non tantum in illis verbis accipere et credere, sed etiam Domino revelante intelligere atque cognoscere meruerunt. Scriptum est enim, Nisi credideritis, non intelligetis (Isai. VII, 9, sec. LXX). Sed tractatio fidei ad muniendum Symbolum valet: non ut ipsa pro Symbolo gratiam Dei consequentibus memoriae mandanda et reddenda tradatur; sed ut illa quae in Symbolo retinentur, contra haereticorum insidias auctoritate catholica et munitiore defensione custodiat.