A sermon concerning the doctrine, unity, and profession of the Christian faith preached before the University of Oxford : to which is added an appendix concerning the Apostles Creed / by Tho. Smith ...
that Schism has done more Mischief to the Church of God than all the Persecutions of the Heathen Roman Emperours, who made it their business to abolish and destroy the very name of Christian out of the World;
that Schism has done more Mischief to the Church of God than all the Persecutions of the Heathen Roman emperors, who made it their business to Abolah and destroy the very name of Christian out of the World;
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As it has happened between Churches of different Communions in the East and West, and in these Northern parts of the World since the Reformation, either because they would not own an Usurpt and pretended Universal Authority,
As it has happened between Churches of different Communions in the East and West, and in these Northern parts of the World since the Reformation, either Because they would not own an Usurped and pretended Universal authority,
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and in conjunction with the Civil Power, has a right to Ordain and Constitute, and which all its Members are Obliged to conform to, out of a Principle of Conscience.
and in conjunction with the Civil Power, has a right to Ordain and Constitute, and which all its Members Are Obliged to conform to, out of a Principle of Conscience.
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For hitherto must be referred, as to their chief and proper Causes, all those horrid Tumults and Separations of Parties, which have so much distracted the Peace of the Church from its first Beginnings and Infancy to this day, however blancht over by some with subtilty and Artifice of Wit,
For hitherto must be referred, as to their chief and proper Causes, all those horrid Tumults and Separations of Parties, which have so much distracted the Peace of the Church from its First Beginnings and Infancy to this day, however blanched over by Some with subtlety and Artifice of Wit,
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Private Passion, and a false Zeal corrupting our Judgments and Practises so far, that instead of joyning in the same Publick Worship and Service of Christ our Common Saviour, and Living together in Holy Communion and Love, we can scarce think well one of another;
Private Passion, and a false Zeal corrupting our Judgments and Practises so Far, that instead of joining in the same Public Worship and Service of christ our Common Saviour, and Living together in Holy Communion and Love, we can scarce think well one of Another;
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To prevent which dismal and bloody effects of Schism, the Apostle, in the beginning of this Chapter, lays down and prescribes a Method, which would prove most effectual,
To prevent which dismal and bloody effects of Schism, the Apostle, in the beginning of this Chapter, lays down and prescribes a Method, which would prove most effectual,
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which is, to walk worthy of the Vocation wherewith we are called, v. 1. That is, to adorn the Doctrine of God our Saviour with a suitable Conversation,
which is, to walk worthy of the Vocation wherewith we Are called, v. 1. That is, to adorn the Doctrine of God our Saviour with a suitable Conversation,
and not only to make an outward Shew and Profession of Christianity, but to justifie and demonstrate the Truth and Power of it by the Example and Practise of the severest Virtues;
and not only to make an outward Show and Profession of Christianity, but to justify and demonstrate the Truth and Power of it by the Exampl and practice of the Severest Virtues;
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and especially in this great Instance of it, With all Lowliness and Meekness, and Long-suffering, to forbear one another in Love, v. 2. That is, to make some allowances for the faileurs,
and especially in this great Instance of it, With all Lowliness and Meekness, and Long-suffering, to forbear one Another in Love, v. 2. That is, to make Some allowances for the faileurs,
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nor to be over-fierce and severe in Condemning little mistakes and mis-apprehensions of things, but to keep the Unity of the Spirit in the bond of Peace, v. 3. That is, to maintain this Spiritual Communion with all Peaceableness and Moderation;
nor to be overfierce and severe in Condemning little mistakes and misapprehensions of things, but to keep the Unity of the Spirit in the bound of Peace, v. 3. That is, to maintain this Spiritual Communion with all Peaceableness and Moderation;
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as being all Members of one Body, the Catholick Church, actuated by one Spirit, and called together in one Hope of our Calling, v. 4. That is, by virtue of the same common Christianity, all alike pretending to the hopes of the same common Salvation;
as being all Members of one Body, the Catholic Church, actuated by one Spirit, and called together in one Hope of our Calling, v. 4. That is, by virtue of the same Common Christianity, all alike pretending to the hope's of the same Common Salvation;
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All other differences of Opinion in Matters of Doctrine should be tolerated and forgiven, if they have no evil influence upon Religion, Morality, and Government;
All other differences of Opinion in Matters of Doctrine should be tolerated and forgiven, if they have no evil influence upon Religion, Morality, and Government;
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3. That all, who are Baptized, and consequently are by this Sacrament of initiation admitted and received into the Communion and Society of Christians, are to make Profession of this Faith. One Faith, one Baptism.
3. That all, who Are Baptised, and consequently Are by this Sacrament of initiation admitted and received into the Communion and Society of Christians, Are to make Profession of this Faith. One Faith, one Baptism.
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That it is not in the Power of Humane Wit, how prying and industrious soever, to raise it self up to the Contemplation and Knowledge of Supernatural Truths without the assistances of Divine Revelation and Grace, is no disparagement to our Reason to acknowledge;
That it is not in the Power of Humane Wit, how prying and Industria soever, to raise it self up to the Contemplation and Knowledge of Supernatural Truths without the assistances of Divine Revelation and Grace, is no disparagement to our Reason to acknowledge;
And particularly, that the Mysteries of the Christian Religion lye out of our reach and ken, appears by this unhappy Proof, that upon their first publication at that time,
And particularly, that the Mysteres of the Christian Religion lie out of our reach and ken, appears by this unhappy Proof, that upon their First publication At that time,
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when all the Treasuries and hidden recesses of Nature were thrown open, and laid common, when nothing seemed to escape the curiosity of bold and industrious Enquirers;
when all the Treasuries and hidden Recesses of Nature were thrown open, and laid Common, when nothing seemed to escape the curiosity of bold and Industria Enquirers;
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and when the Studies of Philosophy seemed to exalt Reason to the highest pitch and degree of Perfection that it was capable of, they stood amazed at the strangeness of this New Doctrine, not agreeing with their Principles,
and when the Studies of Philosophy seemed to exalt Reason to the highest pitch and degree of Perfection that it was capable of, they stood amazed At the strangeness of this New Doctrine, not agreeing with their Principles,
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And the Jews too, though they daily turned over the leaves of the Prophets, which pointed out in part those Glorious Discoveries of the Secrets of God, which were to be made in the times of the Messias, were so besotted and wrought upon by the suggestions of a gross Fancy,
And the jews too, though they daily turned over the leaves of the prophets, which pointed out in part those Glorious Discoveries of the Secrets of God, which were to be made in the times of the Messias, were so besotted and wrought upon by the suggestions of a gross Fancy,
nor continued Miracles wrought before their Eyes, the highest and most rational grounds of Credibility, could prevail upon them to admit a Doctrine, which was so much above their mean apprehension of things,
nor continued Miracles wrought before their Eyes, the highest and most rational grounds of Credibility, could prevail upon them to admit a Doctrine, which was so much above their mean apprehension of things,
The World was now to be Instructed with a better and more Heavenly Doctrine, and all just motives of perswasion were used and proposed to satisfie their Reason,
The World was now to be Instructed with a better and more Heavenly Doctrine, and all just motives of persuasion were used and proposed to satisfy their Reason,
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The ground then of our Faith is the Revelation of God by Christ. My Doctrine is not mine, says our Blessed Saviour, but his that sent me, St. John 7. 16. And He that sent me is true,
The ground then of our Faith is the Revelation of God by christ. My Doctrine is not mine, Says our Blessed Saviour, but his that sent me, Saint John 7. 16. And He that sent me is true,
and I speak to the World those things which I have heard of him, St. John 8. 26. And as my Father hath taught me, I speak these things, v. 28. All things that I have heard of my Father, I have made known unto you, Chap. 15. v. 15. And I have given unto them the words which thou gavest me,
and I speak to the World those things which I have herd of him, Saint John 8. 26. And as my Father hath taught me, I speak these things, v. 28. All things that I have herd of my Father, I have made known unto you, Chap. 15. v. 15. And I have given unto them the words which thou Gavest me,
And what one of the number says concerning the Institution and Celebration of the Blessed Sacrament of the Body and Blood of our Lord, 1 Cor. 11. 23. I have received of the Lord that which I have delivered to you, is to be said of the whole complexion and comprehension of the Articles of Faith.
And what one of the number Says Concerning the Institution and Celebration of the Blessed Sacrament of the Body and Blood of our Lord, 1 Cor. 11. 23. I have received of the Lord that which I have Delivered to you, is to be said of the Whole complexion and comprehension of the Articles of Faith.
That is, they spake nothing concerning Christ, either his Person or his Doctrine, but what they were Infallibly assured of, what they had heard Christ say,
That is, they spoke nothing Concerning christ, either his Person or his Doctrine, but what they were Infallibly assured of, what they had herd christ say,
and declare to be his Will, and what they had seen him do. The Foundation of Faith being thus established, I shall hence deduce these following Conclusions.
and declare to be his Will, and what they had seen him do. The Foundation of Faith being thus established, I shall hence deduce these following Conclusions.
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All Articles of Faith relying upon the Revelation of God by Christ, as we cannot deny such a Testimony, which God has given of his Son, without making him a Lyar, as St. John speaks, first Epist. 5th. Chap. 10th. ver.
All Articles of Faith relying upon the Revelation of God by christ, as we cannot deny such a Testimony, which God has given of his Son, without making him a Liar, as Saint John speaks, First Epistle 5th. Chap. 10th. ver.
as well to that wonderful NONLATINALPHABET, or Dispensation and NONLATINALPHABET, as the Greek Fathers call it, and so comprehending his Conception and Birth,
as well to that wondered, or Dispensation and, as the Greek Father's call it, and so comprehending his Conception and Birth,
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as that He was Conceived by the Holy Ghost, Born of a pure and spotless Virgin, did such and such stupendious Miracles, Suffered by way of Atonement and Expiation for the Sins of the whole World;
as that He was Conceived by the Holy Ghost, Born of a pure and spotless Virgae, did such and such stupendious Miracles, Suffered by Way of Atonement and Expiation for the Sins of the Whole World;
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as that He is the only Begotten Son of God, Begotten of the Father before all Worlds, and God of the same Substance with the Father, and the like, which were to be the Fundamentals of his Religion) but left the business of propagating a Church, which he had Founded by his Blood, to his Apostles, to them we are to have recourse, as to the Infallible Relators of his Mind and Will.
as that He is the only Begotten Son of God, Begotten of the Father before all World's, and God of the same Substance with the Father, and the like, which were to be the Fundamentals of his Religion) but left the business of propagating a Church, which he had Founded by his Blood, to his Apostles, to them we Are to have recourse, as to the Infallible Relators of his Mind and Will.
Is it any where to be found in the Discourses of our Blessed Saviour, preserved in the History of the Gospels? Did the Apostles teach it their first Converts? Is it agreeable to,
Is it any where to be found in the Discourses of our Blessed Saviour, preserved in the History of the Gospels? Did the Apostles teach it their First Converts? Is it agreeable to,
or founded upon true Apostolick Tradition? Is this Tradition un-interrupted, and derived down pure from the first Ages of the Church? Was it received universally by the whole number of Christians in their time? Is it any where to be met with in their Writings, either in express terms,
or founded upon true Apostolic Tradition? Is this Tradition uninterrupted, and derived down pure from the First Ages of the Church? Was it received universally by the Whole number of Christians in their time? Is it any where to be met with in their Writings, either in express terms,
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or by a just, and clear, and necessary consequence? For though the Doctrine of the Christian Religion was Preach'd and received before any word of the New Testament was Penned;
or by a just, and clear, and necessary consequence? For though the Doctrine of the Christian Religion was Preached and received before any word of the New Testament was Penned;
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and much more, such Points, as consequentially overthrow and destroy the plain sense and letter of the Text, is a very groundless and scandalous Supposition:
and much more, such Points, as consequentially overthrow and destroy the plain sense and Letter of the Text, is a very groundless and scandalous Supposition:
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And besides, the injury done to the Scriptures, which contain in them all Points necessary to be believed, is confuted by the Authors of it, who pretend to fetch Proofs of their fansied tenents out of them:
And beside, the injury done to the Scriptures, which contain in them all Points necessary to be believed, is confuted by the Authors of it, who pretend to fetch Proofs of their fancied tenants out of them:
2. That since the times of the Apostles, and the Sealing up of the Canon of Scripture, no New Doctrine can or ought to be added as Essential to the Christian Religion.
2. That since the times of the Apostles, and the Sealing up of the Canon of Scripture, no New Doctrine can or ought to be added as Essential to the Christian Religion.
which is to cast a slur and a blemish upon those first Ages of Christianity, which were fully Instructed in all things fit and necessary for Christians to know and believe by the Apostles themselves, without the stamp of whose Authority no Doctrine could be Authentick.
which is to cast a slur and a blemish upon those First Ages of Christianity, which were Fully Instructed in all things fit and necessary for Christians to know and believe by the Apostles themselves, without the stamp of whose authority no Doctrine could be Authentic.
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The Faith of Christ was professed and acknowledged, as they taught and delivered it. Their Writings were among them, exactly agreeing in all things with what they had Preach'd,
The Faith of christ was professed and acknowledged, as they taught and Delivered it. Their Writings were among them, exactly agreeing in all things with what they had Preached,
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and were to be the standing Monuments of the will of Christ, Registred by their Pens, to direct all succeeding Generations of Christians in their belief, and in their practise.
and were to be the standing Monuments of the will of christ, Registered by their Pens, to Direct all succeeding Generations of Christians in their belief, and in their practice.
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and produce clear and convictive Evidences of such Revelations to make them credible, and lay an Obligation upon the Consciences of all Christians to receive their Propositions under the grievous penalty of otherwise disobeying the voice and will of God. This dotage indeed Montanus, and such kind of Enthusiasts, have been guilty of:
and produce clear and convictive Evidences of such Revelations to make them credible, and lay an Obligation upon the Consciences of all Christians to receive their Propositions under the grievous penalty of otherwise disobeying the voice and will of God. This dotage indeed Montanus, and such kind of Enthusiasts, have been guilty of:
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But their pretensions were rejected as dreams of folly, arising from mis-interpretations of Scripture, as if there were to be new Revelations made in after-times by way of super-addition and supplement, (into which errors they were led by their pride and conceitedness,
But their pretensions were rejected as dreams of folly, arising from misinterpretations of Scripture, as if there were to be new Revelations made in Aftertimes by Way of superaddition and supplement, (into which errors they were led by their pride and conceitedness,
and an ill habit and temper of body) and the Authority of the Scriptures, and the Praescription of the precedent Ages were justly objected against them.
and an ill habit and temper of body) and the authority of the Scriptures, and the Prescription of the precedent Ages were justly objected against them.
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but only to declare what before was revealed and acknowledged, though not so clearly understood, till the iniquity of the times made it necessary for the Church in a general Council to interpose her Authority in the determination of Controversies of Faith.
but only to declare what before was revealed and acknowledged, though not so clearly understood, till the iniquity of the times made it necessary for the Church in a general Council to interpose her authority in the determination of Controversies of Faith.
and understood in that manner, and acknowledged as such by the first Christians, Contemporaries and Successors of the Apostles, and constantly received from that time downward by the generality of Christians. For the opposition of a few after the first and general reception of a necessary truth is not considerable;
and understood in that manner, and acknowledged as such by the First Christians, Contemporaries and Successors of the Apostles, and constantly received from that time downward by the generality of Christians. For the opposition of a few After the First and general reception of a necessary truth is not considerable;
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To all which, that is, to Scripture, Apostolick Tradition, and universal consent, the Fathers Assembled in the four first General Councils had regard in their determinations against the Hereticks of their time.
To all which, that is, to Scripture, Apostolic Tradition, and universal consent, the Father's Assembled in the four First General Councils had regard in their determinations against the Heretics of their time.
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And to silence all Disputes, and to prevent Schism, and to direct their own and after-times in the belief and understanding of the great Mysteries of Faith, they reduced the Doctrine of it,
And to silence all Disputes, and to prevent Schism, and to Direct their own and Aftertimes in the belief and understanding of the great Mysteres of Faith, they reduced the Doctrine of it,
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All the Anathema's are founded upon that of St. Paul, Gal. 1. 8, 9. Though we or an Angel from Heaven Preach any other Gospel unto you, then what we have Preached unto you, let him be accursed.
All the Anathema's Are founded upon that of Saint Paul, Gal. 1. 8, 9. Though we or an Angel from Heaven Preach any other Gospel unto you, then what we have Preached unto you, let him be accursed.
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and consequently, that Doctrine, if it be of Faith, must Originally derive from Christ and his Apostles; the Doctrine of Faith being nothing else but what He and They from Him have delivered,
and consequently, that Doctrine, if it be of Faith, must Originally derive from christ and his Apostles; the Doctrine of Faith being nothing Else but what He and They from Him have Delivered,
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which undoubtedly refers to the grounds and fundamentals of Christianity, purely and abstractedly considered as the rule of Faith, to which he was precisely to adhere against all the noise and clamours of vain and idly-curious talkers,
which undoubtedly refers to the grounds and fundamentals of Christianity, purely and abstractedly considered as the Rule of Faith, to which he was precisely to adhere against all the noise and clamours of vain and idly-curious talkers,
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and the contradictions of the Gnosticks, (the Hereticks of that Age, who not content with the express and plain Revelations of the Gospel, pretended to higher and greater degrees and measures of Divine knowledge) as is plain from 1 Tim. 6. 20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain bablings,
and the contradictions of the Gnostics, (the Heretics of that Age, who not content with the express and plain Revelations of the Gospel, pretended to higher and greater Degrees and measures of Divine knowledge) as is plain from 1 Tim. 6. 20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings,
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It being most agreeable in the nature of the thing, if there were no places of Scripture to countenance and make out the supposition, that the Apostles should,
It being most agreeable in the nature of the thing, if there were no places of Scripture to countenance and make out the supposition, that the Apostles should,
and that to these they should refer as to a Rule, Gal. 6. 16. Phil. 3. 16. as to a form of Doctrine, Rom. 6. 17. as to the first Principles of the Oracles of God, Heb. 5. 12. as to the Principles of the Doctrine of Christ, Heb. 6. 1. and as to the Faith once delivered to the Saints, Jude v. 3. All which several circumlocutions are expressive of the same thing,
and that to these they should refer as to a Rule, Gal. 6. 16. Philip 3. 16. as to a from of Doctrine, Rom. 6. 17. as to the First Principles of the Oracles of God, Hebrew 5. 12. as to the Principles of the Doctrine of christ, Hebrew 6. 1. and as to the Faith once Delivered to the Saints, U^de v. 3. All which several circumlocutions Are expressive of the same thing,
the Church, in succeeding Ages indeed, to serve and maintain the interests and necessities of Religion against the innovations and assaults of Heresie, adding several clauses and expressions to it) is not here to be disputed at large.
the Church, in succeeding Ages indeed, to serve and maintain the interests and necessities of Religion against the innovations and assaults of Heresy, adding several clauses and expressions to it) is not Here to be disputed At large.
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But however this is certain, that long before the times of the Council at Nice there was a Confession of Faith in use among Christians as the Standard of Catholick verity,
But however this is certain, that long before the times of the Council At Nicaenae there was a Confessi of Faith in use among Christians as the Standard of Catholic verity,
and of great Authority, deriving neither the one nor the other from the Canon or Decree of any Council, it may more than probably be supposed from the spreading and universal reception of it in the Churches of the East and West, and from the general silence of its first establishment, that it was delivered down from the very first Ages,
and of great authority, deriving neither the one nor the other from the Canon or decree of any Council, it may more than probably be supposed from the spreading and universal reception of it in the Churches of the East and West, and from the general silence of its First establishment, that it was Delivered down from the very First Ages,
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Against this if it be objected, that if such a Creed had been extant at that time, the same respect and reverence would have been given to it as to their other writings,
Against this if it be objected, that if such a Creed had been extant At that time, the same respect and Reverence would have been given to it as to their other writings,
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as the Nicene may seem to be, framed and introduced, as if the other had been defective, it may be fully and satisfactorily replyed, that whosoever considers the estate of the Church in the Southern parts of the Empire;
as the Nicene may seem to be, framed and introduced, as if the other had been defective, it may be Fully and satisfactorily replied, that whosoever considers the estate of the Church in the Southern parts of the Empire;
and the dissolution of its very Being threatned by the new and blasphemous Opinions of Arius and his numerous followers, he will quickly find, that the Fathers, who were conven'd at Nice to put a stop to those Commotions,
and the dissolution of its very Being threatened by the new and blasphemous Opinions of Arius and his numerous followers, he will quickly find, that the Father's, who were convened At Nicaenae to put a stop to those Commotions,
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and allay the fury of the Tempest, which began to shake the foundations of the Government as well as of Religion, lay under a necessity of fencing about the hitherto uncontradicted and established Doctrine of Christianity with a larger and more explicite form of Words, retaining for the most part (though with some little interpolation referring to the Arian controversies, which they hoped to put an end to this way) the old form, which Eusebius, Bishop of Coesarea in Palestine, presented the Emperour and that Council,
and allay the fury of the Tempest, which began to shake the foundations of the Government as well as of Religion, lay under a necessity of fencing about the hitherto uncontradicted and established Doctrine of Christianity with a larger and more explicit from of Words, retaining for the most part (though with Some little interpolation referring to the Arian controversies, which they hoped to put an end to this Way) the old from, which Eusebius, Bishop of Caesarea in Palestine, presented the Emperor and that Council,
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For it was not enough for the Arians to say, which is the Plea of the Socinians at this day, that they acknowledge the Apostles Creed, and are willing to subscribe to it,
For it was not enough for the Arians to say, which is the Plea of the socinians At this day, that they acknowledge the Apostles Creed, and Are willing to subscribe to it,
For if they pretend to say, they believe Christ to be the only begotten Son of God in a private sense of their own, to the prejudice of his God-head, that is,
For if they pretend to say, they believe christ to be the only begotten Son of God in a private sense of their own, to the prejudice of his Godhead, that is,
what is this but to destroy the Faith of Christ, which is built upon this Foundation, to make a mock-profession of Faith, to retain the Apostles words only,
what is this but to destroy the Faith of christ, which is built upon this Foundation, to make a mock-profession of Faith, to retain the Apostles words only,
and deny in the mean while the truth of the Doctrine, which they were intended to establish? And so afterward when the Heresie of Macedonius brake out, threatning new troubles,
and deny in the mean while the truth of the Doctrine, which they were intended to establish? And so afterwards when the Heresy of Macedonius brake out, threatening new Troubles,
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by which enlargement all good Christian People were to be establish'd in the belief of the Catholick Doctrine, declared so to be, according to Scripture and Universal Tradition.
by which enlargement all good Christian People were to be established in the belief of the Catholic Doctrine, declared so to be, according to Scripture and Universal Tradition.
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Their Creed was the Test by which they discerned Truth from Heresie, and it was received and acknowledged as such, by all the Orthodox Christians in the Churches of Greece, the lesser Asia, Syria, and Egypt, and taught the Catechumeni as a necessary qualification of their admission into the number of the Faithful, which is the true reason that the other short form, which had been in use hitherto (the sum and substance of it with all its necessary deductions being transfused into this) began to be dis-used,
Their Creed was the Test by which they discerned Truth from Heresy, and it was received and acknowledged as such, by all the Orthodox Christians in the Churches of Greece, the lesser Asia, Syria, and Egypt, and taught the Catechumen as a necessary qualification of their admission into the number of the Faithful, which is the true reason that the other short from, which had been in use hitherto (the sum and substance of it with all its necessary deductions being transfused into this) began to be disused,
Whereas at Rome, and in the other Churches of the West, where those Controversies about matters of Faith, which had exercised the Wits and Curiosities of the Orientals, (whose prying and restless Genius drove them upon those subtilties) never were admitted,
Whereas At Room, and in the other Churches of the West, where those Controversies about matters of Faith, which had exercised the Wits and Curiosities of the Orientals, (whose prying and restless Genius drove them upon those subtleties) never were admitted,
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The whole Faith, that is, so much as was necessary to denominate them true Believers, was received by all without any difference in the main points of it.
The Whole Faith, that is, so much as was necessary to denominate them true Believers, was received by all without any difference in the main points of it.
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For how could it be otherwise while they adhered so close to the Doctrine of the Apostles, who all Preach'd the same Faith in the most distant parts of the World, between which there could not possibly be,
For how could it be otherwise while they adhered so close to the Doctrine of the Apostles, who all Preached the same Faith in the most distant parts of the World, between which there could not possibly be,
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as the times stood then, that is, before the Polarity or directive vertue of the Load-stone was known, any communication or intercourse? There was a perfect agreement and harmony of Confessions among all who had embraced the Doctrine of Christianity. The Christians here in Britain believed no otherwise than those at Jerusalem, and those in India, whom St. Thomas Converted,
as the times stood then, that is, before the Polarity or directive virtue of the Loadstone was known, any communication or intercourse? There was a perfect agreement and harmony of Confessions among all who had embraced the Doctrine of Christianity. The Christians Here in Britain believed no otherwise than those At Jerusalem, and those in India, whom Saint Thomas Converted,
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and all who lived in the intermediate spaces between those two vastly distant extreams, which were the boundaries of the then known World, exactly agreeing with both.
and all who lived in the intermediate spaces between those two vastly distant extremes, which were the boundaries of the then known World, exactly agreeing with both.
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For how came this universal Consent establish'd, but from the soundness of the Doctrine, and the Authority of its first Publishers? Among that great variety of Opinions, which prevailed every where, there were certain essential points of Faith, wherein they were all unanimous,
For how Come this universal Consent established, but from the soundness of the Doctrine, and the authority of its First Publishers? Among that great variety of Opinions, which prevailed every where, there were certain essential points of Faith, wherein they were all unanimous,
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and so long as they were held and maintained, a liberty of Judgment and Opinion was allowed in lesser matters, witness those Ancient forms before-mentioned, long before the Civil Power took the Christian Religion into its protection;
and so long as they were held and maintained, a liberty of Judgement and Opinion was allowed in lesser matters, witness those Ancient forms beforementioned, long before the Civil Power took the Christian Religion into its protection;
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except some obstinate Heretical Dissenters, who were a small and inconsiderable Party at first, in comparison of the rest, the Christian Church was styled Catholick, or Universal, just as the great Ocean is one and the same,
except Some obstinate Heretical Dissenters, who were a small and inconsiderable Party At First, in comparison of the rest, the Christian Church was styled Catholic, or Universal, just as the great Ocean is one and the same,
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And the word Catholick became another name for Orthodox; and the Bishops afterwards subscribed themselves Bishops of the Catholick Church of such a place,
And the word Catholic became Another name for Orthodox; and the Bishops afterwards subscribed themselves Bishops of the Catholic Church of such a place,
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as founded on the Doctrine of Christ and his Apostles, Universally received throughout the World, and by vertue of the same Faith in Communion with all Christians.
as founded on the Doctrine of christ and his Apostles, Universally received throughout the World, and by virtue of the same Faith in Communion with all Christians.
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or for want of a sure Foundation, whether of Nature or Reason, or Authority, or Revelation, takes up with Arguments and motives of assent, which fall short of certainty,
or for want of a sure Foundation, whither of Nature or Reason, or authority, or Revelation, Takes up with Arguments and motives of assent, which fallen short of certainty,
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And indeed considering the great variety of mens tempers and complexions, Education and Interests; and the greater or lesser degrees of Knowledge, Industry, Curiosity, and the like;
And indeed considering the great variety of men's tempers and complexions, Education and Interests; and the greater or lesser Degrees of Knowledge, Industry, Curiosity, and the like;
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so as yet no one particular Church shall prescribe to another, but leave each to its liberty of securing their peace and quiet by what Confessions they judge best for that end;
so as yet no one particular Church shall prescribe to Another, but leave each to its liberty of securing their peace and quiet by what Confessions they judge best for that end;
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the ignorance or dis-belief of which does not throw a man out of the Communion of the Church. The neglect of this distinction has been one great cause of the troubles and turmoils of Christendom, whilst fierce and eager Disputants have been engaged in the defence of several tenents, which have no necessary dependance on the Doctrine of Faith, and which are not determined in the Scriptures, and by reason of their difficulty,
the ignorance or disbelief of which does not throw a man out of the Communion of the Church. The neglect of this distinction has been one great cause of the Troubles and turmoils of Christendom, while fierce and eager Disputants have been engaged in the defence of several tenants, which have no necessary dependence on the Doctrine of Faith, and which Are not determined in the Scriptures, and by reason of their difficulty,
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and for several Ages together, there was no great subtilty required in order to be a good Christian. The Institutions of Christianity were not Laborious and perplext:
and for several Ages together, there was no great subtlety required in order to be a good Christian. The Institutions of Christianity were not Laborious and perplexed:
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and Magisterially imposed, and the Philosophy of Aristotle and Plato was brought in to their assistance, till the substance of Christianity was even lost in the Quarrel,
and Magisterially imposed, and the Philosophy of Aristotle and Plato was brought in to their assistance, till the substance of Christianity was even lost in the Quarrel,
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If it be a true way of defining an Article of Faith, that it was revealed by Christ to the Apostles, and as such, imposed by them upon their Proselytes, without the embracing of which they could not be Christians; and that it is to be found in the writings which they left behind them, either expresly or by necessary consequence:
If it be a true Way of defining an Article of Faith, that it was revealed by christ to the Apostles, and as such, imposed by them upon their Proselytes, without the embracing of which they could not be Christians; and that it is to be found in the writings which they left behind them, either expressly or by necessary consequence:
than as it is consonant to the Scripture and the Doctrine of the Apostles; this declaration not being of it self sufficient to make an Article of Faith, but as it is founded upon Scripture and Apostolical Authority.
than as it is consonant to the Scripture and the Doctrine of the Apostles; this declaration not being of it self sufficient to make an Article of Faith, but as it is founded upon Scripture and Apostolical authority.
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and matters of meer speculation, that tend to the disservice of Religion, and do not slow in the least from its Principles, had not been adopted Articles and Points of Faith, (all which we justly object to the Church of Rome) and made necessary conditions of Communion.
and matters of mere speculation, that tend to the disservice of Religion, and do not slow in the least from its Principles, had not been adopted Articles and Points of Faith, (all which we justly Object to the Church of Room) and made necessary conditions of Communion.
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and have been partakers of the Mysteries of the Body and blood of our Saviour, if they had not determined the manner of the presence of Christ in the Sacrament, and brought in a new Doctrine, which contradicts the whole circle of Sciences,
and have been partakers of the Mysteres of the Body and blood of our Saviour, if they had not determined the manner of the presence of christ in the Sacrament, and brought in a new Doctrine, which contradicts the Whole circle of Sciences,
and shutting out all possible hope of Peace, till God shall open the eyes of the Christian Princes of that Communion to see the fallacies and cheats of the Court, and the errors and corruptions of the Church of Rome, to call a free and truly General Council, to debate the differences which are now on foot, to the great scandal of Christianity, upon the Principles of Scripture, Primitive Antiquity,
and shutting out all possible hope of Peace, till God shall open the eyes of the Christian Princes of that Communion to see the fallacies and cheats of the Court, and the errors and corruptions of the Church of Rome, to call a free and truly General Council, to debate the differences which Are now on foot, to the great scandal of Christianity, upon the Principles of Scripture, Primitive Antiquity,
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and genuine Apostolical Tradition, and which considerations of Worldly Interest and Grandeur keep up; this being the only way left to restore Unity to the divided Catholick Church.
and genuine Apostolical Tradition, and which considerations of Worldly Interest and Grandeur keep up; this being the only Way left to restore Unity to the divided Catholic Church.
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and every way serving the purposes of Religion; that her Goverment is Apostolical, that her established Liturgy is according to the Primitive Standard,
and every Way serving the Purposes of Religion; that her Government is Apostolical, that her established Liturgy is according to the Primitive Standard,
that she holds nothing as necessary and essential to Faith, but what was held so in the first Ages of the Church, and can be proved out of the Scriptures; that she rejects no Tradition that can prove it self to be Apostolical; that she receives the Articles of the Catholick Faith, held Anciently for such, in their received sense,
that she holds nothing as necessary and essential to Faith, but what was held so in the First Ages of the Church, and can be proved out of the Scriptures; that she rejects no Tradition that can prove it self to be Apostolical; that she receives the Articles of the Catholic Faith, held Anciently for such, in their received sense,
so as it may be done without sin, without prejudice to truth, and the Fundamentals of Church Government confirmed by universal Practise and Canons of Councils,
so as it may be done without since, without prejudice to truth, and the Fundamentals of Church Government confirmed by universal practice and Canonas of Councils,
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Let the Romanists single out any one of her professed Tenents, which she holds as essential to Faith, and necessary to Salvation, which is not exactly agreeable to the first Antiquity.
Let the Romanists single out any one of her professed Tenants, which she holds as essential to Faith, and necessary to Salvation, which is not exactly agreeable to the First Antiquity.
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that we do not admit the Pope to be the visible Head and Monarch of the Church, and the Vicar of Christ, and that it is necessary to Salvation to be Subject to him, and the like:
that we do not admit the Pope to be the visible Head and Monarch of the Church, and the Vicar of christ, and that it is necessary to Salvation to be Subject to him, and the like:
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But if the Primitive Christians were in the right, if a good Life (for that is a Fundamental and most necessary point of Christianity, and without which all our belief, be it never so Orthodox, will signifie nothing) added to an entire and found Faith, carried them to Heaven, we may be secure;
But if the Primitive Christians were in the right, if a good Life (for that is a Fundamental and most necessary point of Christianity, and without which all our belief, be it never so Orthodox, will signify nothing) added to an entire and found Faith, carried them to Heaven, we may be secure;
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the Reformation of the Church of England conformed it self to their Practise and Example. Our Church has been the great Eye-sore of Rome ever since, and especially of late,
the Reformation of the Church of England conformed it self to their practice and Exampl. Our Church has been the great Eyesore of Room ever since, and especially of late,
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So that the Wise and most Learned King James, of Blessed Memory, may seem to have been a Prophet in this too, That if ever the Pope were brought into England, it would be upon the back of a Puritan, as well as in that remarkable saying, No Bishop, no King;
So that the Wise and most Learned King James, of Blessed Memory, may seem to have been a Prophet in this too, That if ever the Pope were brought into England, it would be upon the back of a Puritan, as well as in that remarkable saying, No Bishop, no King;
and by the most horrid Murder of the best of Princes, Charles the Martyr, whose Righteous Soul must needs be troubled (if any thing of pity, which is a troublesom Passion, can be supposed to reach the Blessed) at our present Distractions,
and by the most horrid Murder of the best of Princes, Charles the Martyr, whose Righteous Soul must needs be troubled (if any thing of pity, which is a troublesome Passion, can be supposed to reach the Blessed) At our present Distractions,
But wise and considerate men are not to be frighted out of their Senses, and out of their Religion with hard and big words, and with reproachful Language.
But wise and considerate men Are not to be frighted out of their Senses, and out of their Religion with hard and big words, and with reproachful Language.
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For it is impossible for one who understands aright the Grounds and Principles of the Reformation, upon which this National Church proceeded, ever to renounce her Communion,
For it is impossible for one who understands aright the Grounds and Principles of the Reformation, upon which this National Church proceeded, ever to renounce her Communion,
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but because they involve the Primitive Christians in the same guilt with us, and all the Christian Churches this day in the World, that will not own that grand Fundamental Article of the Roman Faith, the Pope's Jurisdiction, and be content to receive their Christianity from Rome, and acknowledge all her determinations to be truly and really,
but Because they involve the Primitive Christians in the same guilt with us, and all the Christian Churches this day in the World, that will not own that grand Fundamental Article of the Roman Faith, the Pope's Jurisdiction, and be content to receive their Christianity from Room, and acknowledge all her determinations to be truly and really,
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as they in the ordinary Court-stile call them, Apostolical. Let us in the name of God justifie the Doctrine of our Church by the strictness and exemplariness of our Lives,
as they in the ordinary Court-stile call them, Apostolical. Let us in the name of God justify the Doctrine of our Church by the strictness and exemplariness of our Lives,
Let us reform our selves not only from the Errors and Superstitions, but from the Vices that are too commonly practised in Catholick Countries, as they call them,
Let us reform our selves not only from the Errors and Superstitions, but from the Vices that Are too commonly practised in Catholic Countries, as they call them,
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though thanks be to the great industry and kindness, and charity of their Missionaries of late, they would be content, I will not say (though perhaps I might justly enough) make it their business, that Atheism and Profaneness,
though thanks be to the great industry and kindness, and charity of their Missionaries of late, they would be content, I will not say (though perhaps I might justly enough) make it their business, that Atheism and Profaneness,
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In times of such defection to Socinianism and Popery on the one hand, and to Fanaticism on the other, let us take heed to our selves, that we be no way byassed or wrought upon to desert the purity and integrity of the Christian Doctrine, as it is taught in this Church, in any one point of it;
In times of such defection to Socinianism and Popery on the one hand, and to Fanaticism on the other, let us take heed to our selves, that we be no Way biased or wrought upon to desert the purity and integrity of the Christian Doctrine, as it is taught in this Church, in any one point of it;
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To the third Proposition, That all who are Baptized, and consequently are by this Sacrament of Initiation admitted and received into the Communion and Society of Christians, are to make profession of this Faith; One Faith, One Baptism.
To the third Proposition, That all who Are Baptised, and consequently Are by this Sacrament of Initiation admitted and received into the Communion and Society of Christians, Are to make profession of this Faith; One Faith, One Baptism.
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It was the undoubted Practise of the Church in the first Ages, that the Candidates of Baptism should make profession of that Faith, into which they were to be Baptized, some previous time being allowed for their Instruction in the Doctrine of it,
It was the undoubted practice of the Church in the First Ages, that the Candidates of Baptism should make profession of that Faith, into which they were to be Baptised, Some previous time being allowed for their Instruction in the Doctrine of it,
and says, it was then an Ancient Custom, and so may be justly referred to the very times of the Apostles. 'Tis to be acknowledged indeed, that St. Luke, in the History of the Acts of the Apostles, gives us this account only in general, that the new Converts were required to believe in the Lord Jesus Christ; as in the case of the Prisonkeeper, Converted by the Preaching of St. Paul, Acts 16. 31. And that after St. Philip had convinced the Eunuch by Preaching to him Jesus, and explaining the Prophesies which fore-told him,
and Says, it was then an Ancient Custom, and so may be justly referred to the very times of the Apostles. It's to be acknowledged indeed, that Saint Lycia, in the History of the Acts of the Apostles, gives us this account only in general, that the new Converts were required to believe in the Lord jesus christ; as in the case of the Prisonkeeper, Converted by the Preaching of Saint Paul, Acts 16. 31. And that After Saint Philip had convinced the Eunuch by Preaching to him jesus, and explaining the prophecies which foretold him,
so as that he desired to become a Proselyte of Christ, as he had hitherto been of Moses (a Devotion to whose Law had brought him to Jerusalem) and had also farther acquainted him, that if his request to be Baptized were more than a Complement or Curiosity;
so as that he desired to become a Proselyte of christ, as he had hitherto been of Moses (a Devotion to whose Law had brought him to Jerusalem) and had also farther acquainted him, that if his request to be Baptised were more than a Compliment or Curiosity;
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The Eunuch makes no other Confession but this, I believe that Jesus Christ is the Son of God, Acts 8. 37. But then it is evident, that in this one Proposition the whole Doctrine of the Creed is virtually contained,
The Eunuch makes no other Confessi but this, I believe that jesus christ is the Son of God, Acts 8. 37. But then it is evident, that in this one Proposition the Whole Doctrine of the Creed is virtually contained,
and that for a more explicite and particular enumeration of the Articles of the Christian Faith, we are to have recourse to the Apostolical writings, in which they confirm the new Christians in the Faith which they had been taught to believe and acknowledge.
and that for a more explicit and particular enumeration of the Articles of the Christian Faith, we Are to have recourse to the Apostolical writings, in which they confirm the new Christians in the Faith which they had been taught to believe and acknowledge.
1. Divine Faith in general is necessary to the Being of a Christian, and that without it we, to whom the Gospel is Preach'd and made known, cannot pretend either to Christianity, or to any hope of Salvation.
1. Divine Faith in general is necessary to the Being of a Christian, and that without it we, to whom the Gospel is Preached and made known, cannot pretend either to Christianity, or to any hope of Salvation.
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and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved, Rom. 8. 9. Where this Article of the Resurrection of Christ from the dead supposes the rest,
and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved, Rom. 8. 9. Where this Article of the Resurrection of christ from the dead supposes the rest,
and that it is enough, that we believe that Christ is the Son of God, without obliging our selves to believe all the just and necessary consequences of that Proposition, meerly because that one single Act of Faith qualified the first Converts for Baptism;
and that it is enough, that we believe that christ is the Son of God, without obliging our selves to believe all the just and necessary consequences of that Proposition, merely Because that one single Act of Faith qualified the First Converts for Baptism;
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when that only is mentioned, as the Foundation and Basis of all the rest, and does Necessarily include all the other Doctrinal Points, that depend upon it.
when that only is mentioned, as the Foundation and Basis of all the rest, and does Necessarily include all the other Doctrinal Points, that depend upon it.
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3. That we are obliged to profess our belief of the whole Doctrine of Christianity, as it lyes in the writings of the New Testament, which is the Rule of Faith,
3. That we Are obliged to profess our belief of the Whole Doctrine of Christianity, as it lies in the writings of the New Testament, which is the Rule of Faith,
So that as on the one hand after this acknowledgment, it is unjust to demand a more particular and distinct account or catalogue of the Fundamental Articles of the Christian Faith necessary to be believed in order to Salvation; (that being sufficient for the Catholick Church in all Ages, which was so in the first) so on the other hand, to believe less,
So that as on the one hand After this acknowledgment, it is unjust to demand a more particular and distinct account or catalogue of the Fundamental Articles of the Christian Faith necessary to be believed in order to Salvation; (that being sufficient for the Catholic Church in all Ages, which was so in the First) so on the other hand, to believe less,
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They are Mysteries, and necessarily must be such, and therefore are to be adored and submitted to, with that humility, that befits Creatures conscious of their own weaknesses and faileurs, and of the infinite and incomprehensible Majesty and perfection of God. And if this troubles them, they may as well murmur,
They Are Mysteres, and necessarily must be such, and Therefore Are to be adored and submitted to, with that humility, that befits Creatures conscious of their own Weaknesses and faileurs, and of the infinite and incomprehensible Majesty and perfection of God. And if this Troubles them, they may as well murmur,
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and quarrel, and find fault with the dispensations of Providence, as obscure and un-intelligible: There is enough to satisfie all, who will be content with just Proofs of it,
and quarrel, and find fault with the dispensations of Providence, as Obscure and unintelligible: There is enough to satisfy all, who will be content with just Proofs of it,
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For then they would cease to be matters of Faith, and lose their name, and fall under the comprehension of Science. And indeed so long as they retain this unreasonable Principle, that all the Mysteries of Christian Religion are to be tryed and judged by the narrow Rules of Philosophy and natural Reason (which can be no proper medium of proving things only knowable by Revelation) they may well pretend that 'tis not in their own power to change their Opinions,
For then they would cease to be matters of Faith, and loose their name, and fallen under the comprehension of Science. And indeed so long as they retain this unreasonable Principle, that all the Mysteres of Christian Religion Are to be tried and judged by the narrow Rules of Philosophy and natural Reason (which can be no proper medium of proving things only knowable by Revelation) they may well pretend that it's not in their own power to change their Opinions,
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But can they hope, that this should justifie their pertinaciousness, and excuse them at God's Tribunal? Is it not to be feared, that the unjust prejudices which they entertain, arise from a perverse will,
But can they hope, that this should justify their pertinaciousness, and excuse them At God's Tribunal? Is it not to be feared, that the unjust prejudices which they entertain, arise from a perverse will,
and from obstinacy and pride, and peevishness, and not from any dissatisfactoriness at the inevidence and incertainty of the grounds and motives of their Credibility? It is only God who can convince such men by the mighty influences of his Grace,
and from obstinacy and pride, and peevishness, and not from any dissatisfactoriness At the inevidence and incertainty of the grounds and motives of their Credibility? It is only God who can convince such men by the mighty influences of his Grace,
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If you understand aright the Principles of the Christian Religion, and the Principles of the Protestant Religion, it is impossible for you to be debauched and perverted either by Socinian or Jesuit, or Sectary. All their pretended demonstrations (for error and delusion are usually very bold and confident) are meer Sophisms and Arguments of deceit, tricks,
If you understand aright the Principles of the Christian Religion, and the Principles of the Protestant Religion, it is impossible for you to be debauched and perverted either by Socinian or Jesuit, or Sectary. All their pretended demonstrations (for error and delusion Are usually very bold and confident) Are mere Sophisms and Arguments of deceit, tricks,
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If, as I said before, the Primitive Christians went to Heaven, you may be assured of the same hope of Salvation in the Communion of the Church of England, if you add to a sound Faith the practises of a Vertuous,
If, as I said before, the Primitive Christians went to Heaven, you may be assured of the same hope of Salvation in the Communion of the Church of England, if you add to a found Faith the practises of a Virtuous,
and if you perform the Vows you made at your Baptism, and renew every time you receive the most blessed Sacrament, and so adorn the Primitive Faith with Primitive Purity and Holiness.
and if you perform the Vows you made At your Baptism, and renew every time you receive the most blessed Sacrament, and so adorn the Primitive Faith with Primitive Purity and Holiness.
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NONLATINALPHABET — as in that Excellent Speech of the Emperour Constantine to the Bishops, upon the breaking up of the Council of Nice, just before their departure to their respective Dioceses: In Eusebius, in his Life, Lib. 3. Cap. 21.
— as in that Excellent Speech of the Emperor Constantine to the Bishops, upon the breaking up of the Council of Nicaenae, just before their departure to their respective Dioceses: In Eusebius, in his Life, Lib. 3. Cap. 21.
Nobis nihil ex nostro arbitrio inducere licet, sed nec eligere, quod aliquis de arbitrio suo induxerit. Apostolos Domini habemus auctores, qui nec ipsi quicquam ex suo arbitrio, quod inducerent, elegerunt; sed acceptam à Christo Disciplinam fideliter nationibus adsignaverunt. Tertullianus de Praescripti: haeret. Cap. 6. Expeditè praescribimus adulteris nostris, illam esse regulam veritatis, quae veniat à Christo, transmissa per comites ipsius, quibus aliquanto posteriores diversi isti Commentatores probabuntur. Apologet. Cap. 47.
Nobis nihil ex nostro arbitrio inducere licet, sed nec eligere, quod aliquis de arbitrio Sue induxerit. Apostles Domini habemus Authors, qui nec ipsi quicquam ex Sue arbitrio, quod inducerent, elegerunt; sed acceptam à Christ Disciplinam Fideliter nationibus adsignaverunt. Tertullian de Praescripti: Heretic. Cap. 6. Expeditè praescribimus adulteris nostris, Illam esse regulam veritatis, Quae Veniat à Christ, transmissa per comites Himself, quibus aliquanto Posterior diversi Isti Commentators probabuntur. Apologet Cap. 47.
Hanc tibi fossam determinavit ipse, (Christus) qui te non vult aliud credere, quam quod instituit, ideó { que } nec quaerere. Tertul. de Praescript. Cap. 10.
Hanc tibi fossam determinavit ipse, (Christus) qui te non vult Aliud Believe, quam quod Instituit, ideó { que } nec quaerere. Tertulian de Prescript. Cap. 10.
NONLATINALPHABET. Theodotus Ancyranus in expositione symboli Nicaem Romae 8. 1669 Speaking of the Union of the two Natures in the single Person of Christ. pag. 26.
. Theodotus Ancyranus in exposition Symboli Nicaem Rome 8. 1669 Speaking of the union of the two Nature's in the single Person of christ. page. 26.
Sciendum sanè est, quod in Ecclesiae Romanae symbolo non habetur additum, descendit ad inferna: Sed neque in Orient is Ecclestis habetur hic sermo. Vis tamen verbi eadem videtur esse in eo, quod sepultus dicitur. Rufinus.
Sciendum sanè est, quod in Ecclesiae Romanae symbolo non habetur additum, descendit ad inferna: said neque in Orient is Ecclestis habetur hic sermon. Vis tamen verbi Same videtur esse in eo, quod sepultus dicitur. Rufinus.
Rufinus Presbyter Ecclesiae Aquileiensis in expositione symboli Apostolici. Priusquam incipiam de ipsis sermonum virtutibus disputare, illud non importunè commonendum Puto, quod in diversis Ecclesiis aliqua in his verbis inveniuntur adjecta. In Ecclesiâ tamen Urbis Romae hoc non deprehenditur factum. Quod ego propterea esse arbitror, quod neque heresis ulla illic sumpsit exordium: Et mos inibi servatur antiquus, eos qui gratiam baptismi suscepturi sunt publicè, id est fidelium populo audiente, symbolum reddere: Et utique adjectionem hujus saltem sermonis eorum qui praecesserunt in fide, non admittit auditus. In ceteris autem locis, quantum intelligi datur, propter nonnullos haereticos addit a quaedam videntur, per quae novellae doctrinae sensus crederetur excludi.
Rufinus Presbyter Ecclesiae Aquileiensis in exposition Symboli Apostolic. Priusquam incipiam de Ipse Sermons virtutibus disputare, illud non importunè commonendum Puto, quod in diversis Ecclesiis Any in his verbis inveniuntur adjecta. In Ecclesiâ tamen Urbis Rome hoc non deprehenditur factum. Quod ego propterea esse arbitror, quod neque heresies ulla illic sumpsit exordium: Et mos inibi servatur Antiquus, eos qui gratiam Baptism suscepturi sunt publicè, id est Fidelium populo audiente, Symbol reddere: Et Utique adjectionem hujus Saltem Sermon Their qui praecesserunt in fide, non admittit auditus. In ceteris autem locis, quantum intelligi datur, propter Some haereticos Addit a quaedam videntur, per Quae Recent Doctrine sensus crederetur excludi.
V. Theodotum Ancyranum in exposit. symb. Nic. pag. 88. Et professionem fidei à Romano Pontifice haberi solitam in libre diurno Pontif. Roman. pag. 35. — Secundum Constantinopolitanum adaequè Sanctum; certum quoque quinquaginta Patrum Concilium sub Imperialis memoriae majore Theodosio, in Regiam Urbem concurrens, quod symbolo deesse putabatur exposuit, & gratiâ Spiritûs Sancti in lustrante, Deum esse Spiritum Sanctum, Patrique & filio, utpote consubstantialem, coadorandum annexit.
V. Theodotum Ancyranum in exposed. Symbol. Nicaragua page. 88. Et professionem fidei à Romano Pontifice haberi solitam in libre diurno Pontiff Roman. page. 35. — Secundum Constantinopolitan adaequè Sanctum; certum quoque Quinquaginta Patrum Concilium sub Imperial Memoriae Major Theodosio, in Regiam Urbem concurrens, quod symbolo deesse putabatur exposuit, & gratiâ Spiritûs Sancti in lustrante, God esse Spiritum Sanctum, Patrique & filio, utpote consubstantialem, coadorandum annexit.
Athanasius Epistolâ ad Jovianum Imperatorem, de fide. Of the Nicene Creed, NONLATINALPHABET. And a little after, NONLATINALPHABET — Theodotus Ancyran. NONLATINALPHABET. pag. 30. NONLATINALPHABET — p. 31. Si quis hanc fidem non habet, Catholicus dici non potest; quia Catholicam non tenet fidem, & ideò alienus est & profanus, & adversus veritatem rebellis. V. Fidem S. Ambrosii apud Lambec. Lib. 2. Comment. de Bibl. Caesar. Cap. 5. p. 268.
Athanasius Epistolâ ad Jovianum Imperatorem, de fide. Of the Nicene Creed,. And a little After, — Theodotus Ancyra.. page. 30. — p. 31. Si quis hanc fidem non habet, Catholicus dici non potest; quia Catholicam non tenet fidem, & ideò alienus est & profanus, & Adversus veritatem Rebellis. V. Fidem S. Ambrosii apud Lambec. Lib. 2. Comment. de Bible Caesar. Cap. 5. p. 268.
Mos inibi (Romae) servatur antiquus, eos qui gratiam Baptismi suscepturi sunt, publicè, id est, sidelium populo audiente, symbolum reddere. Thus he: Leo Magnus, Epist. 24. ad Flavianum Episc. contra Eutychem; quam eruditionem de Sacris novi ac veteris Testamenti paginis acquisivit, qui ne ipsius quidem symboli initia comprehendit; & quod per totum mundum omnium regenerandorum voce depromitur, istius adhuc senis corde non capitur. Epistolū 97. ad Monachos Palaestinos — quae tanta extitet decipientis astulia, ut obliti Prophetarum & Apostolo lorum, obliti symboli salutaris & confessionis, 〈 ◊ 〉 pronunciantes coram multis testibus, Sacramentum Baptismi suscepistis, diabolicis vos illusionibus sub leretis? This for the Western Church. For the like Practise of the Eastern Churches, we have the Authority of Eusebius apud Socratem, Hist. Eccles. lib. 1. c. 5. & Theodorit. l. 1. c. 12. and of the Fathers of the Council held at Constantinople under Theodosius, in their Synodical Epistle to Pope Damasus, St. Ambrose, and the other Bishops of the West, speaking of the Nicene Creed then established, but referring also to the Ancient Oriental Creed, and the practise of the Ages before them. NONLATINALPHABET — apud Theodore lib. 5. c. 9. Besides others elsewhere mentioned.
Mos inibi (Rome) servatur Antiquus, eos qui gratiam Baptism suscepturi sunt, publicè, id est, sidelium populo audiente, Symbol reddere. Thus he: Leo Magnus, Epistle 24. and Flavianum Episc contra Eutychem; quam eruditionem de Sacris novi ac veteris Testamenti paginis acquisivit, qui ne Himself quidem Symboli Initia comprehendit; & quod per totum Mundum omnium regenerandorum voce depromitur, This Adhoc senis cord non capitur. Epistolū 97. and Monachos Palaestinos — Quae tanta extitet decipientis astulia, ut obliti Prophetarum & Apostle lorum, obliti Symboli Salutaris & confessionis, 〈 ◊ 〉 pronunciantes coram multis testibus, Sacramentum Baptism suscepistis, Diabolical vos illusionibus sub leretis? This for the Western Church. For the like practice of the Eastern Churches, we have the authority of Eusebius apud Socrates, Hist. Eccles. lib. 1. c. 5. & Theodoret. l. 1. c. 12. and of the Father's of the Council held At Constantinople under Theodosius, in their Synodical Epistle to Pope Damasus, Saint Ambrose, and the other Bishops of the West, speaking of the Nicene Creed then established, but referring also to the Ancient Oriental Creed, and the practice of the Ages before them. — apud Theodore lib. 5. c. 9. Beside Others elsewhere mentioned.
This Objection was made of old, that is, in St. Augustines time, as appears by his Book de fide & operibus: To which he returns this just Answer, cap. 9. Nunc ergo placet, ut hoc solum homines respondeant, & continuo baptizentur, nihil de Spiritu Sancto, nihil de Sanctâ Ecclesiâ, nihil de remissione peccatorum, nihil de resurrectione mortuorum, postremò de ipso Jesu Christo nihil, nisi quia filius Dei est; non de incarnatione ejus ex Virgine, de passione, de morte crucis, de Sepulturâ, de tertii diei resurrectione, de ascensione ac sede ad dextram Patris aliquid dicendum est Catechizanti, ac profitendum credenti? By which it appears, that it was his judgment, that a more explicite form was then made, and consequently that this bare Confession was attended with it, or at least does necessarily suppose and involve it. See more to this purpose in the same Author at large.
This Objection was made of old, that is, in Saint Augustine's time, as appears by his Book de fide & operibus: To which he returns this just Answer, cap. 9. Nunc ergo placet, ut hoc solum homines respondent, & continuo baptizentur, nihil de Spiritu Sancto, nihil de Sanctâ Ecclesiâ, nihil de remission peccatorum, nihil de resurrection Mortuorum, postremò de ipso Jesu Christ nihil, nisi quia filius Dei est; non de incarnation His ex Virgae, de passion, de morte crucis, de Sepulturâ, de Third Die resurrection, de Ascension ac sede ad Dextram Patris Aliquid Dicendum est Catechizing, ac profitendum Credenti? By which it appears, that it was his judgement, that a more explicit from was then made, and consequently that this bore Confessi was attended with it, or At least does necessarily suppose and involve it. See more to this purpose in the same Author At large.
