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in the seed before he grew in the womb of the Virgin
& to express this in the Creed Iesus is called the Son
of God & his mother is called a Virgin
The Article, Sitteth at the right hand of God the father hath Almighty, hath also been inserted by the Latines since the
beginning. For it is wanting in the two Creeds of Irenæus & in th at& in one of Tertullians & in the Nicene eeeAscended into heaven & sitteth ffrom thence he shal come to judge the quick & y & interrupts the reference eth
& therefore it was not one of those Articles of faith into ch
all nations were baptized in the beginning of the Gospel. nor
is necessary to baptism, but has been inserted into the Creed between& being put between And further, it interrupts the sense of the Creeds of the Latines. ffor it comes between is put between whereas the
the articles Ascended into heaven & sitteth ffrom thence he shall come to judge the quick & the dead, ffor it
rence chfrom thence relating to the article Ascended into heaven. ffor
he comes from heaven to judge the quick & the dead & not from sitting at
the right hand of the ffather as the words of the creed of the Latines
hand of the father not only in this world but also in that ch
is to come.
Now if these
be reduced to this fform. I believe in God, the ffather Almighty, maker of heaven & earth, & in Iesus Christ his only son o. This Creed r(if eternal rewards & punishments be added)
the first Creed of Irenæus & therefore conteins the primitive
faith ch
in order to baptism, & by the recital of ch
from one end of the earth to e
another to be Christians. Its articles are generally to be met
with in the ancient Creeds of both Greeks & Latines: but
following form it suits better with the Creeds of the Greeks especially if instead of life everlasting the everlasting kingdom of Christ be inserted in its proper placechbeleive in one God, the ffather almighty, maker of heaven & earth, & of all things visible & invisible, & in one Lord Iesus Christ the Son of God, who was born of the Virgin Mary, suffered under Pontius Pilate, was buried, & the third day rose again from the dead: He He ascended into heaven sitteth at & the right hand of God & from twhence he shall come to judge the quick & the dead whose kingdom shall have no end whose kingdom shall have no end.. And I beleive in the holy Ghost who spake by the Prophets. And the Articles sitteth at the right hand of God. The resurrection of the body & life everlasting being may be if it be thought fit the same being short & in scripture & received into the Creed In lieu of ee
This the same in
easy to be understood by the meanest capacities & so are
to be proposed to all men, as conteining
ought to be, & on that account may properly be compared
to milk for babes. They are
as the Symbols of religion ought to be. They are
Theories like ch
tical truths on ch
& therefore
of all religion. We must beleive in one God that we may love &
mighty, or first author of all things by the almighty power of
his will, that we may thank & worship him the our being
& the sea & all things therein
worship images or visible resemblances nor have (in our worship) any other
God then him. For
see, & therefore is not to be worshipped in any visible shape. He is the only
invisible God & the only God whom we are to worship & therefore we
are not to worship any visible image picture likeness or shape
forbidden to give the name of Gods to Angels & Kings but we are forbidden
to worship them as Gods. For tho there be that are called Gods whether in heaven or in earth (as there are Gods many & Lords many) yet to us there is but one God the ffather of whom are all things & we in him & our Lord Iesus Christ by whom are all things & we in him, that is, but
one God & one Lord in our worship: One God & one mediator between God & man the man Christ Iesus. We must beleive therefore in one
as subjects & keep his laws, & give him that
him as our Lord & King
the Christ, or Messiah the Prince predicted by Daniel,
no Christians.
beleive also that he is the Son of God
without any other ffather then God himself. Who is a lyar, saith Iohn, but he that denyeth that Iesus is the Christ? He is Antichrist that denyeth the ffather & the Son.
by his incarnation
really & truly so as to be subject to the infirmities of the fleshbeing in all things made like unto his brethren (Heb. 2
17) chFor many deceivers, saith Iohn, are entred into the world who confess not that Iesus Christ is come in the flesh. This is a deceiver & an Antichrist. 2. Iohn. 7.We must beleive that Iesus who We must beleive that he was crucified
was born of the virgin Mary & suffered under Pontius Pilate
is the Christ & Messiah predicted by Daniel or else we are no
Christians. We must beleive that he is the Messiah the Prince
our Lord, that we may behave our selves obediently towards
him as sujbjects & keep his laws & give him that worship ch
give him the more honour we must beleive that he was
not an ordinary man but incarnate by the almighty power
of God & born of a Virgin
then God himself.
being slain at the Passover as a propitiatory sacrifice for us, that
in gratitude we may give him honour & glory & blessing as the
Lamb of God chaway us from our sins in his own blood
our
rose again from the dead that we may expect the like re
surrection & that he ascended into heaven to prepare a
place or mansion for the blessed that by the expectation
of such a glorious & incorruptible inheritance we may en
deavour to deserve it. that he is the heir of all things or first begotten son of Godsits at
dignity to God
God, & we must give him suitable worship. For because he humbled
himself to death even the death of the cross therefore God hath
highly exalted him & given him a name above every name that at
the name of Iesus every knee should bow of things in heaven & earth
& under the earth & every tongue confess that Iesus Christ is Lord
to the glory of God the ffather. All The worship ch
scripture to give to Iesus Christ respects his death & exaltation to the
right hand of God & is given to him as our Lord & King & tends
to the glory of God the ffather. Should we give the father that
worship ch
we give the Son proper it
would not tend to the glory of the father, but we should eGod father
& in both cases we should practically deny the father & the son.
We may give blessing & honour & glory & power unto God & the Lamb
but it must be in different respects, to God as he is
who created the heaven & earth & to the Lamb as he
& washed away our sins in his own blood & is exalted to the right hand of
God the father. In worshipping them we must keep to the Characters
given them in the Creed primitive Creed
Iesus Christ shall come to judge the quick & the dead, that is to reign over
them with justice & judgment untill he shall subdue all rule & all te
from heaven to
them with justice & to execute judgement untill
be put under his feet the last of ch
untill all the dead be that we may pray for this coming of his kingdom (called also the day of judgement
& the times of refreshing & restitution of all things, & t
we may &t
deserve an early resurrection, knowing that the dead in Christ
shall rise first & judgement shall begin at the house of
God & that the saints who are first judged shall reign th
him over the quick & dead with a rod of & then God
judged, & the ungodly, the blasphemers, the unjust, the lawless
& all the workers of iniquity be sent into places of misery
suitable to their merits & the saints go to the place ch
is now preparing for them in heaven. And we must beleive
that there is a holy prophetic spirit by ch
Prophets & Apostles were influenced that we may study
their writings as the Oracles of truth, & thereby grow in
grace & in the knowledge of our Lord Iesus Christ to the end
of our lives.
For besides the first principles & fundamentals of
religion conteined in ch
before baptism, & ch
to milk for babes, there are many truths of great im
portance but more difficult to be understood & not ab
solutely necessary to salvation. And these the Apostle compares to strong meats for men of full age who by
use have their senses exercised to discern both good &
evil. With these truths the mind is to be fed continually
as the body is with meats. And to these truths I referr
We must beleive that there is one God or supreme Monarch whose dominion that we may fear & obey him & keep his laws &
is boundless & irresistible
give him honour & glory. We must beleive that he is the thefather of his
people & loves them
obey him as our
Lord of all things with an
not hope to escape if we rebell & set up other Gods or transgress the
laws of his monarchy &
beleive that he is the is the is the God of the Iews who
exprest in the ten commandments that we may thank him for our being &
for all the blessings of this life, & forbear to take his name in vain
or worship images or other Gods. We are not forbidden to give the name
of Gods to Angels & Kings, but we are forbidden to have them as gods
our worship. ffor For tho there be
that are called God whether in heaven or in earth (as there are Gods many
& Lords many, yet to us there is but one God the father of whom are all
things & we in him & one Lord Iesus Christ by whom are all things & we
by him: that is, but one God & one Lord in r
The Church catholick during the two first Centuries
unity of the Deity monarchical, & were zealous against a metaphysical unity
This Tertullian who was for a metaphysical unity testifies in his in his book against Praxias in these words – – – – – – – –
his owe
was certainly the Church Catholick. These
physical Oeconomy [of the Montanists: ch
& holy Ghost were one by unity of substance] & this Oeconomy the their y The monarchical unity of God & Christ as that & did ch
with passion
in
when they heard the opinions of the ancient hereticks, &
Tertullian calls Opinion of the Oeconomy of the Montanists
being against his own party is very strong & unexceptionable. The common
people to whom ee
their traditions. while Tertullian, Montanus & such learnedmen as accounted the otherth
a conceipt of their own learning & wisdome & looking
as ignorant & silly people it spread
own inventions the metaphysicallearning of the heathen Philosophers.& brought into the mixed their own metaphysical learning with the Christian religion.
About 70 years after Tertullian wrote against Praxeas,
The heathen Philosophers
made their Gods [Ideas Æons & Saphroth] to be either part, or powers of one
substance. This Doctrine the Montanists
unity of the Deity Metaphysical, while the Church catholick made it monar
chical. The & were zealous aga
zealous against a metaphys unity du for a monarchical unity against a
metaphysical one during the two first centuries. This Tertullian who was
– – – – of the heathen Philosophers.
For Athanasius in his Orations
written before the Arian controversy began & in several other parts of
his works, teaches this doctrine
For Lactantius
– began to creep into eed century
the Phygian heresy was in those days spreading very fast.
For Athenagoras e
about e
one supreme eternal invisible Deity the first author of all things he proceeds
thus:
The names given to Iesus
Prophet & King & to the Prophesies of the old Testament concerning him
He was called Iesus in re or Messiah in rela or Messiah to signify
that he is ee
of Man to signify that he is the son of Man predicted in Daniels prophesy
of the four Beasts, the son of David to signify that he is that Son of whose
6, 7. the son of God to signify that he is the person spoken of in the second
Psalm in these words The Lord hath said unto me Thou art my son, this day
have I begotten thee; Ask of me & I will give thee the heathen for thine inheritance
& the uttermost parts of the earth for thy possession. Thou shalt breake them th
a rod of iron: thou shalt dash them in pieces like a potters vessel. He is also called the Lamb of God to signify that he was prefigured in e
the Prince of Pri King of Kings & Lord of lords
of Princes spoken of in Daniels prophesy of e
(Apoc 12) to signify that he is the Michael spoken of in Daniels prophesy
of the scripture of truth where he is called Michael the great Prince chto signify the faithful & true
that he is the Oracle or Prophet of God whose tes sch
witness, whose testimony is the spirit of prophesy (Apoc 19.
that he is the Oracle the great of God, the Prophet foretold by Moses Deut 18
15, 18. [ For And because this Word of God, this faithful & true witness is called ]
fore Iohn begins his Gospel after this manner. In the beginning was
the Word & the Word e
The same was in the beginning th
in relation to his being called the faithfull & true Witness, the beginning of the creation of God (Apoc
the Word ch
made?, putting his name the Word instead of his name the faithfull & true witness. And therefore those names are equipollent.
But men of corrupt minds, not attending to the relation ch
Christ have to the prophesies concerning him, ch
scripture have to one another; but taking things in a litteral & philosophical chth
the expressions of scripture to the opinions of philosophers, have brought into
the Christian religion many philosophical opinions to ch
strangers. So where Christ saith This is my body, meaning a type of his body, the
Romanists Catholicks understand it litterally as if the bread was transubstantiated changed
into Christs body in a litteral sense. Where Christ saith, The father is greater then
I, meaning in power, some have thence inferred that the Son is a part of the father.
bishops & they had in the several cities as they had been
taught by the Lord the law, the Prophets & our Lord.
In the days of Pope Victor or not long before,
In opposition to the
In the days of Pope Victor or not long before, in
opposition to the Gnosticks who denyed the resurrection of the body
& maintained that the souls of men after various transmigra
tions returned into God, some Latines began to add the
resurrection of the body & life everlasting to e
their Creed.
Siquis The easy admission of hereticks into the Church of Rome
gave them opportunity of spreading that Church. And that Church. And
the westin chmost the such And hence it came to pass
that the opinion that Christ& taughtThe son of God twas emitted from the father as a
of the ffather without choverspread the Roman Empire in the
this was the opinion
had its rise from the Gnosticks who called their Æons σοφια λογος& such like several powers & vertues. And this opinion overspread the Roman
Empire in the fourth century. And Alexander bishop of Alexandria
this opinion overspread the Roman Empire in the p
Alexandria in a letter which he wrote to all the bishops of the Church
catholic against Arius, relatingtth Arius had been ese
condemned by a Council of almost 100 psfor this opinion amongst others vizt for denyinge
entia – – – abusive autem Verbum dicitur at
cum et ipse extiterit per proprium Dei Verbum et per sapientiam
quæ in Deo est in qua Deus tum cætera omnia tum eum ipsum
fecit.in answer to this represents replies.
si filius ratio Patris est ac sapientia, quomodo fuit tempus cum non
esset? Perinde enim est ac si dicerent
Deum aliquando rationis et sapientiæ expertem fuisse.
others. And from thence I conclude that the Council of Alexandria said the same opinion with Alexander above mentionedconsisting of almost 100 psalso all the bishops ch
subscribed thees of Alexander were of this opinion took the Son
of God for ee
cil of Nice.]
And This doctrine was also proclaimed by the Emperor Constantine e
great in all the cities of e
Alexander & Arius to forbear their & & resolv as not &
to suppress the party of Arius, & for that end to call esent circulatory letters to wrote a threatning Letter against Arius & sent it
to all the cities: & in that letter there was this passage Constantine speaks
thus to Arius.
sentias. Ejus essentiæ Verbum & pricipij et finis expers, Verbum esse dicis: eo
contentus sum ita crede Siquid præterea adjungis, id tollo. Siquid ad impiam
separationem fraudulenter consuis, id nec videre nec intelligere me confiteor
Si hospitium corporis assumis ad divinorum operum dispensationem, non improbo.
Epiphan hæres. 69. Baron annal ad An. 36
letter had these words.
Dei patris præter quod nullum est aliud: et Verbum verum Deum & sapientiam et virtutem
esse.
By this you may understand that the Church Cath. continued in respect
of the faith continu &
till the days of Iustin/ This was the state of the primitive Church Cath: & was till the in till the days of in respect of the l circumcision & the
law of Moses When Iustin wr in the days of Iustin. And I do not see
but that e
the
stitution till the days of Eluetherus & his successor Pope Victor.
e
world began & was afterwards born & became a man, & Trypho put him
upon proving this; Iustin replied that (tho he should fail in proving to behave beeneyet if onlywhat were Chr was
was sufficient for the Christian religion, e
only a man.
And the relaxation of discipline giving too easy lapsed persons too easy
readmission to communion, seems to have given offencto Novatian & his
followers & who running into the other extreme denyed allsins
committed after baptism, & occasioned the inserting a new ar
mission of sins, into the creed.
At the same time Liberius bishop of Rome wrote letters
receive the Arians without baptism ( as Pope Siricus mentions in his
to Himerius, & soon afte then eupon Co between the Church of Rome & the other Churches by
a Canon in writing that the Arians, Macedonians, Sabbatians, Novatians, Aristerans, &
Tesseradecatites & Apollinarists might
& anointing them in the forehead, eyes, nose mouth & ears,
the gift of e
hereticks were to be
tiality of the Son should be inserted, & so the Cou
in the presence of the Emperour after some disputing
agreed to this Creed.
almighty, the maker of all things visible & invisible: and
in our Lord Iesus Christ the son of God, the only begotten of the
father, that is of the substance of the father, God of God, light
of light, very God of very God, begotten not made,
tial to the ffather, by whom all things were made ch
heaven & in earth; who for us men & for our salvation
descended & was incarnate & made man, & suffered; &
the third day, ascended to heaven, & shall come to judge the
quick & the dead. We beleive also in the Holy Ghost.
The word che
cil in this Creed & chConsubstantial, was
by the Latines improperly translated unius substantiæunius substantiæ
common substance: but the words
were always taken by the G ancient Greeks & Latines for
two substances of one & the same
species. For Eusebius of Cæsarea writing to his Church
in the time of this Council & giving them an account of
what passed in it concerning the faith, told them that it
was agreed by the Council that the son's being consub
stantial to the father signified nothing more then that
the son of God had no similitude thche
father & from no other substance then the fathers. And some of m
the Council wrote by way of explanation that the son
was
came to the throne & conquered the west the opinion authority of the Council of Nice was alledged with
of
success against the opinion of a singular substance, the
son being there called
self the son is said to be begotten of the father, that is of the substance of the father. He is therefore
according to this Creed, the son of his father's sub
stance, but certainly not the son of his own substance.
If the ffather is the substance of the father as is
affirmed in this Creed, the son is the substance of
the son, & this substance is the son of the fathers sub
stance. But if the father is not the substance of
the father, he is not a substance & so can be no
father: & if the son is not the substance of the son, he is
not a substance & so can be no son. And it's further obser
vable that the Greeks called the ffather & Son two Hy
postases, that is two substances: for the Greeks always
took Hypostases for
stood in the Latine churches.
The word having been newly rejected universally rejected in the reign of
by almost all the bishops
Constantius & that for the reasons above mentioned, namely t
rule of holding fast the form of sound words, that ch
the rejection
whom that Council sent their circulatory letters, & that
a word not understood by the people & liable to various significa
tions. Properly it related to bodies & implied a previous sub
stance divided into two & so might be taken in favour of
their opinions who held (the
son was a part of the father or an emanation or efflux or
prolation of his substance or his only wisdom & understanding
without chch
Acts allowed that eof
then that ee
κατ᾽ ὀυσίαν τώ πατρίe
permitted the as many of the fathers as thought fit to
explain the word in their subscriptions by the word
ούσιος
self & the Latines but lying hid in the Acts of the Council t security against errors misinterpretations.texplained the word in their version of the
creed wrote unius substantiætook was apt gave occasion to a great part of the west
to be taken for
to turn without being able to know
before they knew that
substantiæfo naturam ejus.
the And Hosius was a Monousian as is manifest by his noting in the
He influenced also the Council of Serdica & therefore was a Monousian & th
The Merchant all his bullion in Ingots by weight & assay to ernts
be not in I Ingots, he reduces it into Ingots at his own charge before the Master can receive it by t
charge of coynage is then born by the Master out of the coinage Duty. The money of Scotland is delivered by the Bank people to
the Bank of Scotland & by the Bank to three rsdeliver see it melted into ingots & deliver the Ingots by weight & assay to
the Master of that Mint to be coined. Quære 1 May th The Bank is paid for their service out of the Equivalent. Quære
the three rs
Equivalent Quære 2 By Who must order the t
The Council of Nice therefore did most certainly in their Acts
explain the word consequen ed
consequence gave leave to as many of the Bishops as thought fit
so is further manifest by the Creed of the Council of Illyricum
assembled in the reign of Valentinian & Valens,
wrote thus. We confess
in their Creed allows that some fathers in the Council of Nice did interpret
the word
that Council according to this interpretation, that is by entring in their
their subscriptions that eto But And Theye
father Aindeed
as unsincere, but this is to complain of the if the their complaint is a reflection upon the
for admitting that&
To the testimony of these two Councils we madtestimony of a third
the Council of Chalcedon chGen general Council
& affirmed that in their Creed
Nicene Creed. And they in their Creed affirmed that the son was consubstantial to y eto us according to his humanity. Certainly he is
of substance. To the authority of these Councils may be added the testimo
ny of many writers. In such a sense
sense he is eAnd by eAnd lastly Tde
writers of third & fourth
Gregory Nazianzen, Gregory Nyssen, Marius Victorinus, Ambrose, Chrysostom,
Zygabenus.] ffor r Cudworth have they gene
rally understood they generally
be three substances of one essence nature or species.
Which interpretation & subscriptions being admitted made openly & admitted by
made openly& admitted admitted all we& admitted by th cannot be complained of as
unsincere thdiffering from the Counc reflecting upon the Council for
admitting the allowing them & taking the word the
because by the eeof the same
to be understood in e
us that the Stoicks & the Manichees & the Priscillianists e
souls of men to be parts of eDe substance of God & any heretick may th
And the complaint against these subscriptions as insincere is a further
confirmationwere really made in the Acts of e
Council.
And at the same time many of etook the words understood the latine version of the Nicene Creed
in a very different sense,
in a very different sense taking the words unius substantiæ to signify that
the father & son had one And ffor the Western Bishops in
the Council of Serdica accused condemned
three Hypostases
affirmed that there was of all three but one Hypostasis or substance ch
the hereticks call Vsia, & that the Hypostasis of the son was that
which alone is the Hypostasis of the ffather. But when the Emperor And this mistake created a great
Constantine overcame the western Emperor
misunderstanding between the eastern & western Bishops about the
Emperorthe western Emperor Magnentius & became Lord
extended his
was alledged with success against this opinion of a singular substance, the Acts
of the Council being produced in which the
Ariminum
ted came into the opinion that the son was & condemned the opinion of one Hypostasis of the father son & h.G.
Against the use of the word
mentions oe ch
Antioch against years before Paul of Samosat 61 years before e
the Council of Nice rejected the
in scripture chy rejected also etha in their Creed that the son was like the father according to the scriptures,. & bd ch
the word usia chwas pointing at referring tothe Apostle's
expression that the son is the express image of the fathers Hypostasis
& to declare the likeness of the son to the father to be that which ch
of his fathers substance.
a single substance till the dark ages came on. Liberius be
death returned to e
sense with when the in the reign of Valentinian & Valens
when the
all things like the father & that
he received them [Socr. l. 4. c. 12.] And the Council ch
Antioch in the reign of Iovian
tho after reign of Constantius the word received made use oftaken for a taken for a singlecommon
till the dark ages came on.
Sulpicius Severus saith that the Arians [corrupted the Council of Nice: but
had the corruption been discovere &]by adding a letter & writing pretending that was
having corrupted the Council by adding a letter & turn thereby turning
to any a
the truth. Aga I Against the use of the word
on. ffor the Council ch
Here this Counsel repeats e
Council to his Church while the Council was sitting
corum quam ipsa novellitas Praxeæ hesterni.
Eusebius of Cæsarea
third Century tells us that he received the following
Creed from his ancestors & was baptized into it. We
beleive in one God, the father almighty, creator of
all things visible & invisible, & in one Lord Iesus
Christ, the word of God, God of God, light of light, life of
life, the only begotten son, the first begotten of every
creature, begotten of his father before all worlds, by
whom all things were made, who for our salvation was
incarnate & conversed among men, who suffered & rose
again the third day & ascended to his father, & shall
come again with glory to judge the quick & the dead.
We beleive also in one Holy Ghost.
Hitherto the Church throughout the whole
world continued united in one faith & one Creed as
to the sense & substance of it, no disputes arising
between the Churches about it: but in the fourth
Century new articles of faith began to be inserted
And first Alexander Bishop of Alexandria in making
a declaration of his faiththis the universal
Church. We confess also, saith he, one only Catholick
Apostolick ChurchHoly Ghost, — & one only Catholick Church Apostolick Church w. And hencech
forward this Article crept into several Creeds, as into
that of Ierusalem ch
city. I beleive in one God, the ffather Almighty, maker of heaven & earth & of all things visible & invisible. And in one Lord Iesus Christ the only begotten son of God, begotten of his father before all worlds, the true God by whom all things were made, who was incarnate & made man, crucified & buried, rose again from the dead the third day & ascended into heaven & sitteth at the right hand of God the father, & shall come to judge the quick & the dead, of whose kingdom there shall be no end: and in the Holy Ghost the Comforter who spake by the Prophets; & in one Holy Catholick Church, & in the resurrection of the flesh, & in life everlasting. It crept also into the
African Creeds as appears by that
of Hippo. Augustin de I beleive in God the father Almighty maker of heaven & earth, & in Iesus Christ his only son our Lord who was born by the Holy Ghost of the Virgin Mary was crucified under Pontius Pilate & buried, rose again the third day from the dead ascended into heaven & sitteth at the right hand of God the father, from whence he shallcomecome to judge the quick & the dead. I beleive in the Holy Ghost
the holy Church, the forgiveness of sins the resurrection of the
flesh & the life everlasting.It crept It crept also into the
LatinesConstantinopolitan Creeds of e
Greeks framed at Constantinople & into the Creeds of the Latines
ffor it was in the Creeds of
the Roman Creed commonly called the Apostles Creed. The
Creed of Turin is thus set down by Maximus Taurinensis
Credo in Deum, Patrem omnipotentem & in Iesum Christum unicum filium ejus unicum, Dominum nostrum.
Pilato crucifixus est et sepultus, Tertia die resurrexit a
mortuis, ascendit in cœlum, sedet ad dexteram Patris, Inde
venturus judicare vivos et mortuos. Et in spiritum
sanctum,
And that of Ravenna thus by Petrus Chrysologus.
in Deum, Patrem omnipotentem. Et in Iesum Christum
Iesum ffilium ejus unicum, Dominum nostrum, qui natus
est de Spiritu
Pontio Pilato crucifixus est
resurrexit ex
teram Patris. Inde venturus est judicare vivos et
mortuos. Credo in spiritum sanctum,
catholicam, remissionem peccatorum, et re carnis resur
rectionem et vitam æternam.
crept also into efor it ffor Austin
Bishop of Hippo sets down the Creed in this manner
Credo in Deum, Patrem omnipotentem qui fecit cœlum &
terram et omnia quæ in eis sunt. Etfilium e
Christum filium ejus unigenitum, Dominum nostrum; Qui
natus est per spiritum sanctum ex Virgine Maria, qui
sub Pontio Pilato crucifixus est & sepultus, tertio die
resurrexit ex mortuis, in cœlum ascendit, sedet ad
dexteram Dei Patris, inde venturus judicare vivos
et mortuos. &
remissionem peccatorum & carnis resurrectionem.
But however they
Athanasius sent his faith to the Emperor Iovian in an Epistle some time offered his faith to the Emperor
Iovian to in an Epistle chdid not call say the son was simply like the ffather but believed not simplyhe might be beleived
beleived not& but true God of God called
σιος w. chThe Christians in the And this is that confession of faith
reign of Iulian were quiet, but in the reign of Iovian
&
Pope Liberius & Hilaryby the authority of
celebrated by Gregory Nazianzen chHence forward Henceforward ed from the Councils ethey that professed the son consubstantial to y eethat they should together confess with the western Bishops confess the Trinity consubstantiall & & equal in honour & glory. Which being done they began to acquiesce in seing the controversy determined by the judgment of the Bishop of Rome backed with . ffor
Pope Liberius & Hilary & Latine Churches
to the Nicene faith & joyn the holy Ghost th
stantial Trinity, as they had done before in the Council of Serdica about the year 368 & 90 Bishops of Italy & Gallia assembled
at Rome about e
the Nicene faith & consubstantial Trinity & the Bishops of Illyricum
convened in Council composed a Creed in wrote cheenter representing
tial Trinity & chech
a Creed in chma made this confession of faith. We beleive with the late synods of Rome & Gallia that there is one & the same of the father & son & holy Ghost in three persons that is in three perfect hypostases. We confess also according to the exposition of the Nicene faith that the consubstantial son of God was incarnate of the holy virgin Mary & dwelt among men & for our salvation fulfilled all dispensation for our in birth, in passion in resurrection in ascention to heaven, & that he shall come again to reward every one in the day of judgment according to his life, being visible to all flesh & to shew his divine power seing he is God who assumed flesh & not man who assumed the Deity. And they that beleive otherwise we anathematize.
The few who the
Calaritanus, Eusebius Vercellensis
In the reign of Iulian epto Athanasius an account of his faith to Athanasius including the H. Ghost in
the Deity & representing that there was one n
power & one usia & one hypostasis & that e
sin begotten of the Holy father [read the Holy Ghost] & of the holy Virgin, & desired
that Athanasius if he was of this opinion
the son of God assumed a man & that he beleived in one God the father almighty
& in his son r
unity, & one power, & one usia, & one doxology glory, & one
dominion, & one kingdom the ima
that time Athanasius convened Eusebius Vercellensis & the Legates of Lucifer
Calaritanus & some other Bishops in a Council at Alexandria chas
tells us
tial to e
God the Word assumed had not only a body but also a soul, & that the words
usia & hypostasis having created disturbance in the Church should be used no more
with relation to ewho held
but one singular d [least by the intent of words they should seem to call one
thing by three names]
consubstantial & taking this word substantia & in the same signification with usia
substantia & hypostasis & three persons
the Deity, & the Greeks who were of the homousia consubstantial faith contended that translating substantia by usia
there was one mistaking usia specifically & hypostasis numerically contended that
there was onecontended that th affirmed that
there was one usia & three hypostases, And th
holding but one Hypostasis & the Latines called the Greeks Arians for holding
three. But Athanasius in the reign of Iovian calling both parties toget found that they agreed in their
sense the Latines by one three
them friends.
Now as the metaphysicks of e
Theology of the heathens, so the metaphysicks
hereticks came from both. For Irenæus tells us that the doctrine of
Æons many Emissions Æons or Deities male & female successively
God
came from the generation of the heathen Gods recited by the Greek Poets
– – – – – – affinity with the Iewish Cabbala. And Epiphanius tells us that the
heresy
& Menander, &c – – – – – – – mens wives ought to be in common.
said that the first God Bythos emitted
consubstantial in the highest degree. The Gnosticks also applied the word
Theodotus in the end of the works of Clemens Alexandrinus. And some of them,
And I think it is not to be doubted but that the hereticks of the
circumcision who before their conversion were instructed in the
Iewish Cabbala,
in opposition to the first heresies admonishes the Christians not to give heed to fables Iewish fables endless genealogies & oppositions of science
falsly so called. By fables he may mean the fables of the Poets Iewish
fables he seems to mean the fables delivered down – – – – – – Gnosticks pre
tending to science. The first God was by the Cabbalists called Æn-Soph
the & Aroch Anpin the man with a great faceCabbalists Gnosticks the
θοςÆon
the Cabbalists called Kether the Crown Æons Sephirothsthe firs said to contein all the
others Æons true Beginning or Principle & said to contein all the other Æons vir
tually.
& Prudence & the two next Æons were by some of the Gnosticks called wisdome The first God & the first
Sephiroth were by some of the Cabbalists called Aroch Anpin & Sein
Anpin the man with a great face & the man with a little face &
the first God & first Æon were by some of the Gnosticks called the
first man & the second man &some the Cabbalists called Adam Kadmon the
offi
the Man & the Father. The first God & the first Sephiroth was by
the Cabbalists called The first th& the two Gods And the
was created
Gnosticks said that it was made the Angels or by
or by the Angels.
Simon was
Irenæus tells us that all heresies had their rise from Simon &
calls him the father of all the hereticks. He said that The first the
And the all things from the conceptions or Ideas of God & said the first conception of Gods mind he called Ennoea & Prunicus
that
& a holy spirit, & said that by her God conceived in his mind to in the beginning to make Powers & Ange Archangels & Angels He made several heavenly Orbs & placed
the orbsof the Planets & to
the lower regions or Orbs
ated the world. And these powers & Angels he placed in the
several
names to them Princes
& said that the Angels governed the world amiss contending for
dominion & that Ennœa was very beautifull & enticed the A Powers
& Angels to her embraces & they used her injuriously & deteined
her below & that she was the lost sheep, & knew not the first God. & therefore [He said also
that Ennœa was the lost sheep & God came down to rescue her from & save those that acknowledged him from e
tyranny of the Angels
the tyranny of the Angels who deteined their souls below & in
descending changed his form in every orb that the powers & Angels
in that Orb might not know him, & among men appeared as aman&
transmigration, & that she was in Minerva & in the Trojan Helena
& at length came in many others & at length came into Helena the con
cubine of Simon. He & that the Angels passed into men & beasts & in the
bodies of the Greeks & Trojans made war upon one another for that
Ennoia then in then in the body of Helena &
sheep & tunknown father from the tyran
& save them that acknowledged him from the tyranny of the Angels who
deteined their souls below passin descending through the orbs
he changed his form into that of the Angels in in every Orb into that
of the Angels in that Orb that they might not know him & among men
appeared as a man And the n God appeared
the form
other nations in the person of the holy ghost, He said also he God; meaning in the same sence that his concubine was this
Ennœa that is by a Pythagoric transmigration of God into a humane the first emission of Ennœa redeem be the saviour of the world. & came down to t
inspired by Angels his ennemies & therefore not to be regarded rejected
& that men were to be saved
& Helena & therefore might do what they pleased. By the salvation
of men he & his followers meant the rescuing their souls from the
tyranny of the Angels & setting them at liberty to return up to
their first residence & station & condition[And some of his followers said that the souls of men passd fom body to body till they had]
in lust & used exorcisms & incantations & magical arts & philtres
& things enticing weomen to lust & fictions of familiar spirits & of pro
phetick dreams & worshipped the images of Simon &
form of Iupiter & Minerva; & in their assemblies had filthy
mysteries instituted by Simon ch
the seminal profluvia of men & menstrua of weomen instead of the
Eucharist. [And as Simon said that he & Helena were the unknown father
& Ennœa sosaid was the first Vertue
was unknown but he was the
the saviour of the world. By saving the world they meant rescuing the
souls of men from the tyranny of the Angels wh who deteined them
below & made them pass into
liberty after to return from after a circulation through various bodies
to return upward through the Orbs to their first station & condition.
& this salvation they said men were to obtein by beleiving in Si them Simon &ir science & followin living after their manner ch
came to teach & But The first God they said
was was said that
who was came down to
it the means of salvation they were called Gnosticks. So the Ogdoas
of Simon Now in the generation of male & female Æons by emission of sub
stance, in the Æons placed in the & passing from body to body till ] that they might fulfil perform every thing in the present body perform every thing requisite to their salvation without suffering any more transmigrations: For the Gnosticks compared the body to a prison & said that mens souls were to be shut up in this prison till they had paid the uttermost farthing.To
the Ogdoas of Æons
planets some added a decas of Æons
the original of the Ogdoas of Æons so much celebrated by answering to
the eight heavens & planetary
Planets From theTo the Ogdoas of Æons placed by Simon & his followerseight heavens
of the fixt stars & came the Ogdoas of Æons so much cele some added a decas of Æons answering to the
brated by the Gnosticks &
number of the nations ch
&
months in the year: All ch
days in the month & of years in the age of Christ before he began to
was baptized & began to act. And some understood
the year [And they generally held a transmigration of souls feigning with Simon that
they came down from above & after a circulation through various bodies under the tyranny the
Angels They allowed
soul to have various more bodies then one allowed
no resurrection of e
in the ascent of the soul alone through
the Orbs to their first station & condition.
And his disciples taught that the body was the prison in ch
by passing from body to body till they had paid the uttermost farthing, that is till they had done
all things chmaking denying the resurrection of the body (for he
assigned many bodies to ever the same soul) he placed salvation in the ascent of the soul alone
Epiphanius tells us recconing Simon to be the predecessor of Nicolaus
conjoins the sects of the Gnosticks &
the various sects of the Gnosticks called Gnosticks, Phibionites, ffollowers of Epi
phanes Militaries Barbelites
can find they held much the same doctrines with Simon. His Ennœa they called Prunicus & Baby Prunicus meaning a Goddess of lust & by
& placed her in the eight heaven & seven Intelligences or Æons in seven
the seven heavens under her, calling the first or highest of them Ialdabacth
& Ialda Barbelo Gods other powers to her embraces & that Ialdabacth was
her son & made the heaven & earth.
of the knowledge were cast down from above & transfused into the bodies of their science &
might be set at liberty to return up
they called the saving of the soul. They indulged carnal pleasures &
after the example of Nicolas quitted their wives leaving them to the
embraces of other men, & bidding them be charitable to the brethren.
And after adultery they offered the of
this is my body & this is my blood.
an Odoas of Æons encreased them to the number of days in the month &therefore to have been Gnosticks of the same kind with Simon & his followers. [But there was this difference between them
Simon said that & his followe & Menander said that Iesus was a putative
man & did did not really suffer on the crossNic the Nicolaitans that Iesus Christ descended was had a real body
upon Iesus & Iesus had a reall body but Christ was impassible. In
first opinion Simon & Menander were followed by Saturinus Cerdo
Marcion & Basilides, but Basilides sai in the second opinion Niclas was
followed by Cerinthus, Carpocras,
Basilides said that
stood by th& in the form of Simon & derided the Iews
for crucifying another in his room. And Valentinus said that Iesus
upon who Christ descended took not flesh of the Virgin but passsed through
her as water through a pipe & yet had a real body visible palpable & tangible passible & suffered. And Apelles said that]excepting their opinions But
about Iesus Christyet they differed in their opinions about Iesus Christ
they differed
For Simon & his followers said
For the Simonian Gnosticks said that Iesus
only an apparent body, the Nicolaitans that Iesus was a true man Christ descended
upon Iesus & composed Iesus Christ &
& passible like other men, but Christ was an impassible spirit
descended upon Iesus & composed Iesus Christ, & did the miraculous works. For
Irenæus tells us
branch of the Gnosticks, said that taught that the maker of the world was
one & the father of our Lord was another, the son of the fabricator was one
& Christ from above was another who being impassible descended upon Iesus in
the form of a Dove &
was made not by the first God but by a power very inferior & cut off from
the communication of those [seven Æons] who are invisible & innominable; & that
for abolishing these heresies Iohn wrote in his Gospel that there was one God
who made all things by Iesus Christ.They feigned therefore that An I And
the Sethians a sect
the Virgin Mary by the power of the true God & that Christ (the son of
God & Ennœa
Christ & that the souls of Iohn the Baptist & Iesus descended from above For
the transmigration of souls was the common opinion of the Gnosticks. The Nicolaitans
therefore taught that the soul of Iesus descended from above & that he was
a true man born either of Ioseph & Mary as was the doctrine of
or of Ioseph
Ophites, & that Christ a superior vertue whom they called Christ descended upon
him at his baptism & composed Iesus Christ & revealed the unknown father & did
the supernatural works & after when Christ Iesus was led to Pilate departed
out My God My God why hast thou forsaken me. And this was the doctrine Those therefore who followed this doctrine as
of Carpocras
ffor Epi the The Const
his son Epiphanes & Valentinus & Marcus &
laitan Gnosticks. But those who with Simon & Menander & Saturninus & had body man & had a body
only in appearance may be recconed among the Simonian Gnosticks of ch
sort were Saturninus Basilides Cerdo & Marcione
same opinion th
his Son Epiphanes was recconed among the Nicolaitans: but Valentinus had
a singul parti singular opinion. He said that Iesus had a real visible palpable
passible body but brought this body with
Virgin as water through a pipe & that Christ descended upon this Iesus. Apetes
said also that
putative man & therefore may be recconned among the Simonian Gnosticks.
[or Irenæus tells us that the errors rather among the Menandrian. ffor
Simon had a particular opinion that the supreme God appeared in Iudæa
as the Son, & his two
sect of the Gnosticks the one making Christ an Æon th
the other making him an Æon ch
Irenæus
of Saturninus & Basilides & in them heresi opinion whilst
Nicolas propagated his in the Cerinthian Carpocrat & others. But Cerinthus And this opinion was chiefly To this opinion those hereticks of the circumcision, who with Cerinthus were zealous , were
& took Christ only for beleived that Iesus took his beginning of the Virgin
principally addicted., especially if thCerinthus they were zealous for the law
& took Ch beleived that Iesus took his beginning of the Virgin. believed
stress of salvation upon the works of the law. For these men
For the Ebionites generally believed that Christ took his beginning of the Virgi
Ioseph & Mary & many of the Nazarenes that he took his beginning of Mary
by the power of God, & then they might be apt to
& looked upon the extraordinary works of Christ to be above the power of a
man might be apt to ascribe them to the spirit ch
his baptism &
Those therefore who held with but a putative body, as Menander,
nus Basilides
the Simonian Gnosticks, & those who said that Iesus
had a real body & that Christ descended upon him, as
Cerinthus Carpocrates & his son Epiphanes Valentinus
Secundus Marcus Colarbasus & the Gnosticks properly
so called
– – – – – followed Valentinus in this opinion.
The thThey said that Iesus us that they had the form of the Ce
was the son of Ioseph & Mary
rinthians & the wickednes of the Carpocratians. They said that . They were zealous for the
Christ
works of the law & said that Iesus was the son of Ioseph & Mary. &
that Christ was from heaven who was he is & was that he was
all things & was nobler
over all things & descended from heaven whenever to these lower
regions whenever he pleased as when he came to Adam & appear
ed to the Patriarchs cloathed with a body, & in the last days came cloathed & cloathed himself thth
is, thlike that of of the species & seed of
Adam) & was seen
into Iesus & that this spirit is Christ & cloathed himself with
Iesus.he by
election was called the son of God from the Christ who came upon him
from above in the form of a Dove. And They say
was not generated of the f God the father but
the Archangels but mthem &
both the Angels & all things which were made by the father
Omnipotent & came & taught what was in their Gospel, that
is in the Gospel according to Matthew. [They ate no flesh & said
that they
them said that this Christ
God & animated by the divine breath.
Epiphanius tells us that there was also some of the Ebionites said that Iesus Christ was the from heaven & that he was a certain spirit created before
all things (I suppose they meant
or to the Angels & had the dominion over all
The Church of Rome began to decay in vertue before the
end of the second Century, & to lay the stress of religion upon forms of religion & forms of rel & outward forms
as is manifest by Victor's making so great a dust against the
Churches of Asia Syria Mesopotamia & Iudæa for keeping Eas
ter upon eth day of the Moon & threatning to excom
municate them for it. It has Whether they should commemorate
the resurrection on that day as they had done from e
or on e
had done from the beginning was a thing indifferent & Victor had in its own nature & Victor could not judge the eastern nations for their practise without usurping the
no authority to
authority of universal bishop.
The same thing is further manifest by the growth of Mon
tanism[a religion full of superstition. For the contagion of this
heresy spread it self so as to reach the Bishop of Rome him
self & incline him to write pacificatory letters to the Cataphry
gians in Asia. Which he had done had not Praxeas
author of another heresy insinuated himself into prevented it by con
verting the pa Cataphrygian a Montanist or Cataphrygianthe in his book against Praxeas thus mentions tunc agnoscentem
jam prophetias Montani Priscæ et Maximillæ & ex ea ag
nitione pacem Ecclesijs Asiæ & Phrygiæ inferentem, falsa
de ipsis Prophetis et Ecclesijs eorum adservando, & præces
sorum ejus authoritates defendendo, coegit ejus et literas
pacis revocare jam emissas, & a proposito recipendorum
charismatum concessare. Ita duo negotia diaboli Praxeas
Romæ procuravit, prophetiam expulit & hæresin intulit;
Paracletum fugavit & Ch Patrem crucifixit.
that there was one single substance of the father son & holy Ghost distinguished into three in degree form & species called by three
names in three respects &
passian This [Tertullian with the Montanists distinguished this substance
into three degrees forms & species,the father & a part as the ray is from the sun, a river from its fountain, a tree from its root,
the substance of the father by the son & calling all three the
consubstantial Trinity & expounding the monarchy of God by
a subordination of the son to eof the Holy Ghost to both, & sayinganimated not only made
by a rational author but animated ex substantia ejus
seems borrowed from some ancient Philosophers who derived thethe substance of God & called the
him & comparedhim a spider as if he formed the
of himself as a spider forms her web out of her own bowels. And
This was the opinion of the ancient Egyptians
of eb
Greek Philosophers Saturn & Iupiter mare sol &
& some of the old hereticks as Valentinus Marcion Basilides
derived several emissions from the first God several emissions ch
they called Æons] In the same sense Saturninus or Saturnilum
By these doctrines it appears that the Cataphrygians were Gnosticks
ffor the Gnosticks derived Simon Magus & his successors derived all
things from one first being or fatheror projection of substance.
Simon & Menander called the first emitted substance Ennoia
Basilides called it hwhom the
& from other en a series of other emissions the
last of chmade called these Simon followed
then Philosopherstransmigration of souls Simon &
pretended that Ennoia was seized by Angels & shut up in
the body of a woman & according to the Doctrine of e
transmigration of Souls & appeared passed from woman to
woman having been having been in the Trojan
he himself was the first God & (I suppose according to e
same doctrine of transmigration) appeared in Samaria in
the form Son, In Iudæa as the father & in other nations
as the Holy Ghost. Montanus
emissions from the ffather & subordinate to him. And And
(if I mistake not) Cerinthus was of the same opinion.
Saturninus or Saturnilis taught that when &
who made e
able to give him life, till but the virtue from above emitted
a spark of life chch
return to those things cheth
The Montanists that Man was not only made by a rational
author (vizt the Deity) but animated
The Manichees that Man partakes of the P Priscilianists &
Stoicks (as Ierome tells us) that the souls of men were
particles of the substance of God. Of ch
the ancient Egyptians & the Brachmans. to this day ffor they
make all things proceed from e
into it. & Montanus & Tatian condem
ned marriage & the eating of live animals animalsthe flesh of the flesh of
& Montanus taught to abstein from marriage & from some sorts
of Meat.
& gave occasion to ep
son & h.g. Arius toook it for the doctrine of anism & And was
Simon magus feigned that he wit he was the great God [& appeared & that
in Samaria as e
the holy Ghost,]his wif a woman resulted
from that of
all things: ffor of her he conceived Angels & Archangels in the
beginningbeing
& used those who had bee theemitted
from herch
body & according to the doctrine of the transmigration of souls
passed from body to body, being f formerly in the Trojan Helena
& that he apeared
in Iudæa as the son in Samaria as the ffather & in other
nations as the holy Ghost passing from body to body.
Menander feigned in like manner that the world was made by
Angels And Saturninus the next heretick
like Menander feigned that there was one father
all who made the Angels Archangels & powers & that the
Angels made the world & when they had made a man but
were not able to give him life & motion, the Vertue from
above emitted a spark of life chhim ch
after death returns to those things ch
nature with it self. And other things rexolved into what they were
made of. These three hereticks seem to have held much the
same opinions deriving all things from one original power or
father by
And after him self to all the Empire that he was of this
opinion & coming e
in person & proposed & pressed the
to act freely in examining & adjudging the matter between the two parties. They rejected
disturbed the peace of the Church. They might have rejected
for eb, but were afraid of making the Emperor fly off
then religion. And therefore they ed the signification of the word, t
it in their following Councils & d it as soon as they were at liberty & declared .e
A seventh reason therefore b thth
was because it was not in scripture. And this reason Ari Sirmium, Nice Ariminum Seleucia & Constthey were scripture [& avoid vain babbling & oppositions of science fally so called] To admit any man therefore to contend for any
language chin writing or bywas
of thedo it
schisms occasioned thereby. & A And the Councils of Sirmium Ariminum & Seleucia therefor the said Councils appealed to scripture &
contenting themselves with saying that the son was like the father according to scripture. If it be said that they were Arians I doubt not but there were Arians
amongst them, as there were Sabellians
but I am speaking of the visible Church whose being & extent is measured by her outwar not by the private opinions of men of men known only to God
ward profession of faith. And in the What men were in their hearts God only
knows: we can only judge of Churches & Councils by their outward professions
of faith, & in the professions se Councils Greek Church in their
Councils I meet with nothing Arian. Nor do I find in history that they were
called Arians for any thing else then abrogating the language of the ancient
hereticks & holding adhering to scripture & holding fast the form of sound words
The Greek & Latine Churches being reunited in the outward profession of faith
by the Councils above mentioned continued in this
The Council of Nice
first place
to the Bishop of Alexandria, the third to the Bishop of
Antioch. Athanasius being accused ten years after by the
Meletians & before the Council of Tyre &of Tyre & banished
into Gallia by Constantine e
so soon as Constantine was dead wrote took hold of th
wrote a reprimanding Letter to e
LetterB crimes was to be
judged but in a – – – – –– was the first attempt to e
Bishopric & the beginning of Popery.
of Valentinian & Valens. In the reign of Iulian of Iovian & his successors & then of Iulian the Apostate & his successor Iovian. In fell into a met th
from Athanasius & his party, of ch
gives this account.
excommunicated Iulius Hosius & some others of the western. The western ps
made some Canons also in chtp
Rome, that Sozomen tells us that they d a new form of faith prolixer then e
Nicene but conteinng the same opinion & not much differing in words. And
nes bishop of Serdica wrote to Iulius that they confirmed e
spicuity had ch
it was written & draw it to an absurd sense. And certainly there a new Profession of faith
was handed about in the name of this Council. And I mistake if this be not the follow
ing Creed found in a –
About six years after the
The Council of Serdica ee
tius conquered Magnentius the successor of his
[thereby becoming Lord of the whole Empire checkt the ambition of the Bishops of Rome
& extinguished his supremacy for a time. ffor in e
called a Council at Millain Millain & & caused the western Bishops to subscribe the
condemnation of Athanasius by the Council of Tyre, banishing those as seditious who
refused to subscribe, & thereby the was fell & was
suppressed for a time. For the Eastern Bishops alledged the when the eastern Bishops
alledged that all were of ee
question one anothers judgments to acquiesce in what those their judgmentunit friendship to acquiesce in the judgments of the other.& the ffor when the
an
Samosat & the western acquiesced in
done in the case of Athanasius
When the western Bishops had laid aside their supremacy, the Constantius set himself to abolish the use of language &
called the Councils of & & thereby who
scripture, & And nowaccording to the scriptureslike according to y. And now the echurches of the whole Empire But & continu
ed in this state till the reign of Iovian. A.C. 363. Th But the seads of new commotions
were laid the year before.
Yet in the middle of the reign of Iulian the Apostate Athanasius
For Liberius p
to meditate a revolt, & for that end returned wrote an account of his faith to
Athanasius, representing – – –
The true religion was propagated by Noah to his
posterity, & when they revolted to e
Kings
people, it continued in Abraham & his posterity who
revolted not. And when they began to worship the Gods
of Egypt & Syria, Moses & the Prophets reclaimed them from
time to time till they rejected the Messiah from being
their Lord, & he rejected them from being his people &
called the Gentiles, & thenceforward the beleivers both Iews
& Gentiles became his people.
The Laws of this people were first the Precepts of
the Sons of Noah, then circumcision & the Law of Moses
& precepts of ethe Apostles
up a carved Image in the house of
– – – – – – And no power on earth is authorized to alter this
covenant.
The nation of Israel had first a Tabernacle & then a
Temple common to them all for the worship of their God, be
sides their Synagogues in every city. The Temple looked
eastward & stood in a square area &c. – – – – – – – – – – – – –
– – – – – – – – – – – For God was worshipped daily in the Synagogues &
Cathedral Churches.
The Law of the Iews & Christians, except the ceremo
nial part &c – – – – – – – natural branches again into e
root of their own olive tree.
The God of the Iews & Gentiles was one & the same God
the creator of heaven & earth – – – – – – – – – & the Iews to be
dispersed into all nations
The Law natural religionGentiles
part &c – – – – – – – – – – – natural branches agin into their
Olive root of their own olive tree.
Now for enlightning the Iews – – – – – – – – – & to come down whereby he became the first begotten of
from heaven & from God that the father may be glorified in
the Son. Iohn. 14 13.
every creature.
especially if they worship the
If these Churches have the same God
ness towards one another. If they
If those Churches have e
If those Churches worship onlythe father the Almighty
Lord Iesus Christ the Christ who truly came in the flesh & truly suffered for us they are
& fall out that are in a state of schism the
God & Christ in a state of schism are the s
articles of communion th
breach. ffor the case is the same the
of Moses upon the beleiving Gentiles & thereby brake communion with them & made & yet continued in external communion eth
of the circumcision. But if those Lord Iesus Chr God
a Christ who was not truly incarnate nor truly suffered for us,
account, they cease to be the Churches of the true Christ & by the separation become
his open enemies: for he that is not with me saith Christ is against me. [And
mies are in the scriptures called Antichrists
he that denyeth that Iesus is the Christ? He is Antichrist that denyeth the father
& the son. Whoever denyeth the son the same hath not the father. ߝ And every
spirit that confesseth not that Iesus Christ is come in the flesh is not of God, & this is
the spirit of Antichrist. makes
bers of the invisible Church &if the separation from the visible Church makes men
worshipping such a makes men cease to & &etThese of Christ & become members
of the & become members of the visible church of a fals Christ. These are they
that separate themselves & become called Anti as are in scripture
called Antichrists& are revealed & made manifest to be saith the Apostle that separate themselves
saith Iude of Vicious lives & errors in opinion made men
did not deprive them of being members of the visible Church of Christ. Vnrea Separation
Vnreasonable mendeprived them of membership be & seditiousAnd [Worshipping a fals Christ no longer member members but but open
of Christ the true Christ
christs & synagogues of Satan [& by consequence And worshipping Church or
mystical body or Church of ea false Gods
made them fals Christians, & enemies of the true Christ, such ene
mies as are in scripture called [& worshipping fals Gods made ] & These are
These are they that separate &c First they privily bring in damnable here
sies denying the Lord that bought them & then they separate & become open enemies
of the truth denyi
iniquity first worked in the Church privily & then by going out was revealed &
of God but opposeth as the Church of God & Christ but opposeth & exalteth him
self above every God & by that
They that worship the true God are the people e
true God & they that worship
the Gods
principally in worshipping the true God, & loving those that worship him.
The standing religion of Gods people in all ages, except the constant
ceremonial part, has ben one & the same. Thou shalt love – – – – immutable
reason. By loving one another they beco& by united in
& affection & by loving the Lord God they beco] And hence it came
to pass that charity – – – – – – – give his body to be burned Victor & Stephen. ✝einto parties & separating from her. For a into parties & separating from her. For a house divided against this it self cannot stand.And
thatewas accounted constituted an heresy
was the revelation or manifestation of an heresy. &
made men bad Christians but did not deprive them of being members of
the Visible Church: separation
separate themselves, saith e
because they were not of us for had they been of us they would have con
tinued th
that they were not that or that Antic open
manner, the separation of the great Antichrist from the Church the Apostle
Paul calls eeA house divided against it self
cannot stand; eAnd How far the first Christians were from
from the true Church of Christ are against the true Church of Christ
he that is not with me saith Christ is against me. [And
Church of Christ are in the scriptures justly called Antichrists.] ffor e No Vicious lives & errors ans in opinion made men bad Christians but did not
deprive them of being members of the visible Church
hem of hereticks & A These are
they that separate those Antichristians
turned the grace of God into lasciviousness & by making a fals God & a fals Christ
Iesus Christ & therefore were chsaithe
out from us because they were not of us for had
would have continued with us; but they went out that they might be
made manifest that they were not
Church they were made manifest to be not to beof her nor with her but any longer with her but
the going out or separation of the Ma great Antichrist from the
Church the Apostle Paul calls the revelation
The mystery of iniquity worked secretly in the
ration & by this separation itits open enemy & the great Antichrist & And while the mystery of iniquityanother Church the Man of Sin sitting in the Temple of God & opposing & exalting himself above every thing chchHow far the first Christians were from falling out consisted in th
upontheir doctrines chthe fa the son & the revelation of the Man of sin
ther &the this aor Apostasy from the Church & For it is
or Apostasy. conjunct relation to the temporal power it is represented by a male the
man of sin shewing himself as a God
How far th
– – – – – – – – – – – – – & graft the natural branches again into their own olive tree.
When Manasses set up a carved image – – – – – – – – – & no power on earth is
authorized to alter this covenant.
The Temple of God looked eastward & stood – – – – – – – – – For God was worshipped in the
synagogues & cathedral churches.
the charitable man therefore is
modest & decent in his & his [e
glory of God & the good of mankind is well attested] the truth
& hope the promises, not tossed about with every
& discerning between what is reasonable
what proceed from the men fierce, proud, ambitious, immodest, covetous vain superstitious
& fancifull
① The holy covenant between God & his people is that
he shall be their God & they shall be his people. They shall
honour him , & love him as their God or supreme
nour & he shall & live according to his lawsas his people
vices. To honour him is to wish him glory & dominion && prayers
To trust in him is to beleive him hope for them& obey
is to live according to his laws.
if wee keep his commandments. For his commandments consist in ③ And
love. The two great commandments are that we must love
God & our neighbour. Vpon these two depend all the Law & the Prophetsby the end of this love is to unite us all [that they may be one
with one another & with the Son as the father & son are one.]their father his children & they loving & honouring him as their There must be In this body there We must unite
one God & one Lord in one one spirit Chris faith & one baptism
one faith, one baptism & one Church or kingdom of God
to have any other God or any other Lord or any other faith
or baptism or to hate one another or to change times & laws by humane impositions or to hate one anotherIf thou bringest Who soever is angry with his brother
thy gift to e
without a cause shall be in danger of the judgment & whosoever
shall say thou fool shall be in danger of hell-fire. Therefore
if thou bringest thy gift to e
thy brother hath ought against thee: leave there thy gift
before the altar & go thy way, first be reconciled to thy brother
& then come & offer thy gift. Th Matt. 5. This is the covenant
② The two tables
Moses; but because the house of Israel brake that covenant
God rejected them from being his people &
to him has promised to
is the covenant saith God
those days, saith the Lord, I will put my laws into their mind
& write them in their hearts, & I will be to them a God &
they shall be to me a people. Hebr. 8. Now his laws
by love. For love is the fulfilling of the law. The two great mts
these two hang all the law & the Prophets.
4 The Apostle tells us – – –
While the first Christians continued in affliction
under the heathen Roman Emperors, their affliction
purged them from hypocrites & vicious men. But after
the Empire by the victories of Constantine the great
became Christian, the Christians by the prosperity
of their affairs & by the flowing in of the most hypo
critical dissembling loose & vitious part of the heathens
into the Churches for temporal ends without mending their
lives & conversations & by the crouding in of flatterers &
ambitious men into ecclesiatical dignities, quickly
The Churches of God continued united in faith & friend
ship till the days of Hegesippus & I Irenæus & Eleutherius
bishop of Rome as you have heard above. The first discord
excommunicated the Churches of Asia for keeping Easter
on the day of the Iewish passover & wrote commu
nicatory letters to the Montanists. But Praxeas per
swaded him to revoke those letters. Then turning
Praxean he received Praxeas into by a of the
Church of Rome by imposition of hands alone without bap
tizing him was received began to be received by the Egypt & was & Syria, the Church of Rome
empire. The communicating with hereticks in their baptism was a great step towards a schi separation from those who did not joyn in
the communion. Let us now see how the schism was separation was completed. with successFor For as the heathens of
several kingdoms provinces & cities worshipped several
Gods & yet were all in general of one & the same reli
gion: so the hereticks were in general of one & the notwithstanding the
same religionir variety of of one in general of one & the same religion composed of the heathen & Christian.For their religion was a mixture of the heathen &
Christian & they communicated in baptism
anothers baptism & by communicating in baptism were
in general of one
mystery of iniquity. And when Victor turned Praxean
he admi
principle of owning one anothers baptism & thereby
gave occasion to a new schism in the Churches about
55 or 60 years after
of allowing the baptism of hereticks after it was of about 55 or 60 allowing
the baptism of all hereticks & excommunicating the Churches
of Afric & Asia for disallowing them. The controversy was
as follows.
This principle of allowing the baptism of hereticks beginning in the Church of
Rome & spreading by the authority of that Church: we may by
a judgment of the growth of e
of that Church did not overspred the Roman Empire before e
apostate in A.C. 362. chAfter
that Church at the same presently after the reign e
the space of 15 or 20 years overflowed the whole e its religion th
the Empire remains next to be deal explained.
–
African Churches, Pope Zozimus received the appeal of Apianus against their sentence
of some bishops in Afric, & Pope Iulius received the appeals of several persons
from e
In the first case the Church of Ro Bishop of Rome succeeded
mony of living evidence against Cæcilian, succeeded: in the second & third he was baffled.
The Controversy about the universal bishoprick being thus quieted
the Emperor hifcompose the disputes ch
compose the disputes ch
the Council of Nice & in the Councils of Antioch, Philipopolis, & Sir
mium rejected the novel language of Arius with an anathema &
now they res agreed in the 2d s of Sirmium & in those of Nice in
Thrace Ariminum Seleucia & Constantinople to reject the A.C. 357,
358, 359 &360 to reject the novel language of Alexander Constantine
Hosius & Athanasius,namely the words & to content themselves with as not in scripture nor received by tradition tending to disturbancethe times Paul of Samosat& convened
approbation of the Church catholick above 50 years before the meeting
of the Council s us
to hold fast the form of sound words ch
the faith ch
novel expressions of both parties as & therefore
contrary to the rul proceeding from
of those imposing those novel expressions they contented themselves with this
profesion of faith making that the son is like the father according to scriptures,
making the scriptures the rule of faith. And hitherto the
of Christ represented by the seven Churches of Asia, overcame all her
enemies & continuedfor without interruption
But now the schism was at hand ch
Whether they words
fundamental truths,
truths as a man must beleive before baptism, such truths as are necessary
to salvationalway always in the Creednot such truths b not such truths, to make
bances factions & schisms, & ch
followed thereupon. Its impossible saith Christ but offenses must come but wo be to
Wo to t
to that man by whom the offence cometh. Mat. 18.7. so the Apostle:saith
the Apostle,ech
have learned, [that is contrary to the doctrine & avoid them. For they that are such, serve
not our Lord Iesus t
of the simple. Rom. 16.17 And
unto you, then that chaccursed
say I now again, make you If any man
that chy we have preached, let him be accursed anathema. Gal. 1.8. Circumcision
was lawful to the Iews but not imposed on the Gentiles, &
another Gospel so every imposition of as necessary to ch
ning of e
giving offence to weak brethren & wo be to that man
tends to discord
greater grace The bishops therefo & schisms
are more damnable then infidelity. For its better not to have known the Lord then
to set the members of his mystical body at variance amongst themselves. The bishops
therefore rejected the novel language of both parties as not necessary to salvation, not
belonging to the primitive Rule of faith, not consisting with the indispensible rule of charity but
tending to strife & faction & schism. And instead of imposing those novel expressions they contented
themselves with this
When the Novatians refused to communicate th
who lapsed in the persecution of Decius . . . . . . . . . . . . . were to be exorcised catechised & baptized.
About 59 years after the schism of Novatian was
schism of
& perpetuated by the Church of Rome chthe s
party of the Cicilianists against Donatus & the Church of
Afric in favour of the baptism of hereticks as has been
mentioned.
It has been the
to support the
by make gain to themselves appeals from all the world
& make themselves judges over all other Churches And in
pursuance of this designe, they African Churches & sentence of a Council of the African Church & Pope IuliusAthanasius, Marcellus, Paulus, & Asclepius from e
of the Greeks A.C. 341. For Athanasius being accused of seve
ralfor them by the council
of Tyre . . . . . . . . both because they appeared not when Iulius
cited them & because they now fled from justice. They made
some Canons also in ch
to the bishop of
doing so they submitted the western Churches to his authority, constituting
him their Oecumenical Bishop & themselves Roman Catholicks
ches should be brought into the same subjection.
After four years more Constantinus coming
Hitherto the Gree Churches of the Greeks & Latines had continued
united in external communion throughout the whole Roman Empire the Victor & Stephen)
at Serdica excommunicated seven or eight of the eastern bishops &
the eastern bishops at Philippolis excommunicated the Iulius bishop
of Rome & Hosius five six
for raising this stir ch
or eight eastern bishops by name for their proceedings against the
upon other only six or eight
of each party were excommunicated by the other party it is
manifest that the eastern & western Churches one anotherthemselves as
in communion & therefore were still A& still continuing
another. Th T And that they continued in communion is
further confirmed by the ch
four years after t
sentence was generally received approved in the west as well
as in the east for afterwards.
After
About four years more the Emperor Constantius
having conquered
Constance in the western empire& put a stop to the growing discord & A.C. 355 for reconciling the contending parties
300 bishops at Millain to subscribe e
nasius. They offered to subscribe
but offered to subscribe if the Nicene faith might be first
confirmed: but
regularly debated or proceed in Councils till they quitted the
communion of persons excommunicated. Whereupon they all
subscribed except Paulinus Trevirensis, Eusebius Vercellensis,
Dionysius . . . . . . . . . . over her own members.
And now the Greek & Latin Churches being upon an equal
they agreed in the Councils of Sirmium Nice in Thrace Ariminum
new languge of which had no
& content themselves with the profession of faith that the son
was like the father according to the scriptures, making the
scriptures the rule of faith.
Hitherto the Greek & Latine Churches continued united
in an un one Church catholick from the days of the Apostles
without interruption or schism excepting two or three short
contentions one in the days of Pope Victor a second in the days of Pope Stephen, & a third in the days of Pope Iulius: all of
schism of very shor quickly healed: the third amounted tended to a schism but after a dispute of four or five
years, it was ceased by the conquest of the western empire.
& in this united state the Church continued till the death of Iulian
the Emperors Iulian & Iovian A.C. 363.
Churches of Asia & Phrygia, & that between the Stephen & the Churches of Afric & Asia, it was but short of short partial & of short
continuance; & the tendency to a schism beteen the eastern & western Churches in the times betw next after the Council of Serdica was continuance The bishops of the Council of Nice were on all hands acknowledged in communion th
catholick of Christ & in this communion the Greek & Latines Churches continued till the reign of the Emperor Iovian.
visible Church
Church exploded & anathematized the many of
their Councels & the & their prof
of their faith all ch
Arian though it might have Arians in its communion, & the
Latin Church declared against Sabellianism & therefore was not Sa
bellian although it might have Sabellians in its communion. Both
Churches being united in language & communion were but one visible
& this Church was together th
was the visible Church catholick of Christ. And they that were excom
municated by this her, de (whether justly or unjustly,) were while they
stood excommunicated by her were out of the communion of the visible
Church catholick of Christ, & those that separated from her were
Schismaticks. For the Greek Church never made a Schism & therefore
continued in continued in communion of the visible Church catholick of
Christ. The latine Church by the of Rome made two or three short
schisms, but thwere also
& therefore was also a branch of the visible Church catholick of Christ.
To call either of them schismatical or heretical is to call the whole
schismatical because they were but one. And if they were not schis
matical they were in communion with the visible Church catholick of
Christ, & those out of their communion were no members of the visible
Church.
T Now after the death of Iulian & Iovian the
Arian, & in a few years made a general defection in the west while the Emper the western Emperor Valentinian leaving the
Bishops to their liberty while the eastern Emperor Valens opposed
the like defection in the east. And after the death of Valens ch
they delivered the churches of that eastern Empire also
those in communion with the Bishop of Rome & thereby propagated
the Roman Catholick religion into all the Empire. And the Emperor
Gratian by an Edict A.C. 378 granted appeals to the Bishop of Rome
from e
over the west. And this Bishop about seven years after began t by ver
tue of this new authority, began to give laws to the
decretal Epistles, the first epistle of this kind being written by Pope
The christian religion at the first preaching of the gospel
was propagated into all the Roman Empire & some other neighbour
ing nations as aArabia & Ethiopia Dacia, Sar
matia, Arabia Ethiopia, & the churches throughout all the Em
pire continued in communion with one another till the
reign of the Emperors Valentinian & Valens, in whose days the
church of Rome separated. In the reign of Constantius, the bishop
that end received appeals from the C Councils of the Greek Church
absolved from excommunication those whom
municated & summoned the bishops of the Greek church to appear
before him in a Council at Rome. The & give an account of their
proceedings against the persons whom they had excommunicated. But & to put a good colour upon the designe, it was
the bish Greek bishops opposing & reprimanding him severely for
his ambition,
whispered in the west that the bishops of the Greek Church were
Arians & had excommunicated the persons appealing out of malice
because they were orthodox. But the Greek bishops instead of com
ing to Rome, wrote a sharp letter to the bishop of Rome repri
manding him
were done A.C. 341 & 342, & about five years after, a Council
was called at Serdica by the consent of both Emperors for
examining the matter.
When the Greek bishops came to Serdica,
– – but sprang from the Creed of the Africans mentioned by Cyprian
The article of ee
the paraphrases upon It is as may be seen in t
Irenæus & in
thus inserted into the same article who&shall come to judge the quick & the dead by the resurrection of the body flesh. ein the eethch[Alexander of Afterwards it was
Alexandria in the profession of faith which he published e
Churches the year before ethis the
articles & that of the
of the catholick Apostolick Church into]
separated from e
& made an art In the beginning of eth century it was got only into some
Creeds.
Novatian . . . . . . . mentioned by Cyprian. It was wanting
in one of the Creeds of Irenæus & in one of Tertullians & in e
Creeds of Eusebius & Lucian & in the Nicene & that of Theophronius
& that of the Councils of Antioch A.C. 342, & was not
received till after the middle of e
Novatian . . . . . . . mentioned by Cyprian.
Alexander of Alexandria in a letter to Alexander of Byzantium
sent an explication of his faith these articles of his faith. I beleive
in God —
And this is the first Creed that I meet thchthe Church is called catholick apostcatholic Apostolick
of the flesh are made a distinct articles & in chtogetherof the beleiving in the holy Ghost the Chur ch
catholick & Apostolic & the resurrection of the flesh is set after e
article of beleiving in the holy Ghost.
As the Council of Nice interpoled the Creed of Eusebius th
of consubstantial to the father, so Athanasius t
This Creed ech
wards to the Councils of Rome And when they examined him about his
faith & received him into communion [& ch
Iovian A.C. 362. For that ch
the divinity of the holy Ghost, as I gather from Gregory Nazianzens Oration on e
life of Athanasius & from the Epistle chwhich Athanasius presented to Iovian with this
Creed.]with some additions therefore this Creed was made chthe meeting of the Council of Ale Athanasius & the Council of Alexandria in the reign of Iulian the Apostate abolished the use of that language for avoiding the imputation of Sabellianism.
The four chwere are found also in the end
of the Creed of Ierusalem in these words, & in one baptism for the remission of sins, in one holy catholic church & in the resurrection of the flesh & in life everlasting.
They are found also in the end of the Creed of above recited
out ofwho was sent to all who beleive in the holy catholick Church, in the resurrection of the flesh, in the forgiveness of sins, in the kingdom of heaven & in the life of the world to come.
They were also added by the Council of Constantinople to e
of the Nicene Creed in these words And I beleive one Catholick & Apostolick Church, I acknowledge one baptism for the remission of sins, & I look for the resurrection of the dead & the life of the world to come.
And while the Greeks of the party of Athanasius added them out of his
Creed into theirs, the Latines added them to theirs, & e
satisfaction of the Latines added them to
A.C. 341 added to the end of the And if, say they, this is to be added, we beleive in the resurrection of the flesh & in life everlasting. And the
eastern bishops who came to e
Creed ch
it these articles, And we beleive in the holy Church, in the remission of sins, in the resurrection of the flesh & in life everlasting. A.C. 359 of Ariminum & Seleucia ewith their religion over all the east.
These addition of these articles to Creeds ch
plainly that they are additional articles & crept into the Creeds
Century being publick authorized by the
the third century they got into t & beginning of the 4th they
& Egyptians & from thence in the middle of the 4th they got into the Creeds of Europe & Asia into all the Churches of into the Churches of the homousians & by the
Cyprians ehe ch
to the Churches the year before the council of Nice added the title of catholic
to the holy Church & this is the first instance that I can find of the article of
holy catholick church being in any Creed & in the Creed of Ierusalem In the Creed
of Ierusalem published about 30 or 40 years after, the article is
And from these beginnings this article crept into the latin Creeds
Antioch A.C. 341 added to e
of the body & life everlasting, & in the
Cyrill th
the resurrection of the flesh in these words & I beleive . e
The resurrection of the flesh began to get into And about ee
end of e
& some of the arise with their
assigned to their Gods, the Christians represented that Christ rose th
body of flesh & bones. Irenæus Clement in his 2d Epistle to
advises: Let none of you say that this flesh shall not be judged or rise again for as ye were called in the flesh so shall ye come again in the flesh.
Irenæus in one of his creedshis Creeds up into heaven th
his flesh flesh Alexander of Alexandria And In the fourth Century In thee
paraphrases of Irenæus, upon the Creed, & in the Creeds of Eusebius,
Lucian, & Alexander & in the Nicene The Council of Antioch
A.C. 341 added it to the Creed of Lucian & the Council of Constan
tinople A.C. 381 added it to the Nicene. And henceforward it got into
became generally received. It was a great truth. but the Apostles
contented themselves th
without entering into disputes about the nature of the bodythchthe dead should risee
the Latines added the like articles to e
find any of these articles in that long profession of faith ch
Serdica A.C. 347 in their general Epistle to e
or chConst
the Emperor Constantius.
Afterwards the Council of Antioch A.C. 341 added to the end of the Creed of Lucian
the resurrection of the flesh & the life everlasting, in these words, And if this is to be added: we beleive the resurrection of the flesh & y e
They seem to have grownded this addition upon the Apostles words who in speaking
of the foundati fundamentals names the them in this order, repentance from dead works, & . And after this Council began to add articles to Heb. 6.1. For from this text & that of e
This Council being of great authority in the east
Eph. 4.5 they began now to add also one baptism to e
as I gather from the Creed of Ierusalem recited by Cyril about tenn years
after this Council of Antioch, in the end of chand I beleive in one baptism of repentance for the remission of sins & in one holy Catholick Church & in the resurrection of the flesh & in life everlasting. And the Council in a Creed called e
ral Council, A.C. 381, added the same articles to I beleive one Catholic & Apostolic Church. I acknowledge one baptism for the remission of sins, & I look for the resurrection of the dead & the life of the world to come. And while the Greeks added these articles to the end of their
creeds the Latines added them to the end of theirs. [For I do not find any of these
articles in that long profession of faith chch
to them in the end of the reign of the Emperor Constantius & therefore they were
added by e
And the same articles we are at e
nasius about the same time & lately published out of a MS found in the
Vatican. are in eAnd we beleive in one only Catholick & Apostolick Church, in one baptism of repentance & of remission of sins, in the resurrection of the dead, in æternal judgment of souls & bodies, in the kingdom of heaven & life everlasting. Here the article of eternal judgment is plainly taken from the words abovementioned words of the Apostle.
ofAnd from this Creed of Athanasius
its pits probable thatwere above mentioned were added to the Creed of Ieru
salem recited by Cyrill. They were added also to the Nicene Creed by the called the s A.C. 381 in these words I beleive one catholick & Apostolick Church, I acknowledge one baptism for the remission of sins, I look for the resurrection of the dead & the life of the world to come. And where
its plain that they were new ones. They are also at the end of the Creed
in the Apostolic constitutions. And while the Greeks added them to their
Creeds the Latines added them to theirs.
The articles of the Creeds of the Greeks which are not found in any of e
of the Latines were not necessary to baptism because the Latin Churches were baptized
without them
The article of the Communion
And for the same reason the articles of the communion of saints is to be rejected, it
being in none of the Creeds of the Greeks. Neither was it in the Creeds of Tertullian, Ruffin of the Latines before eend of fiftIt seems to have been Apostles Creed of [It is not found in any Creed earlier e
then eNor in p
Enchiridion to Laurentius. For there he affirms Post commemorationem sanctæ Ecclesiæ in ordine confessionis ponitur remissio peccatorum.[It is not found in any Creed earlier then It is first found in ein . For]
opposition to Vigilantiuserecited [upon ch
about that that] of Augustin of
serm 115, 123, 181 de Tempore & in that of Paschasius a Presbyter
of Rome lib. 1. c. 1. Eusebius makes this comment upon it . . . . . . . . .
cum Domino Iesu Christochit eApostles Creed & in opposition to Vigilantius & his followers e
about the year of Christ 4087, or soon after.
The article descended into Hell is not found in any Creed till after the
middle of the fourth Century. [When Apollinaris denied that Christ had a
human soule, the text Thou wilt not leave my soul in hell was
alledged against him, &A little after A When Constantius
to reconcile the Eastern & western Churches, a question arising whether son of God Christ had a humane soule &
the text, Thou wilt not leave my soul in hell, being alledged for the
affirmative: the Council of Ariminum the Council inserted into their Creed this article that Christ
of Ariminum AC 359
&descended into the infernal lower regions & there performed what was to be done whom y. And the next year the e
Acatians in a council at Constantinople inserted it into their Creed in this
manner, dead & buried, descended into the lower regions, whom Hades also feared.
And from these Creeds it & Rom at length into the Creed of Rome. Th
leia chat neare eeth century he assures us that it
Roman. In Ecclesiæ Romanæ symbolo,non habetur additum, descendit ad inferna. Exposit in Symb. Apost.The But afterwards the article was inserted into
this Creed in these words descendit in Hadem
Novatianus A.C. 362 in the end of the persecution of Decius A.C. 362 se
parating from the Church of Rome,denying making a schism in the Roman Church &had lapsed
after baptism
by ebecause the Novatians had the Africans
to exclude distinguish themselves from e
Creed
an in his 76th Epistle about baptising the contending that the Novatians
had no baptism, argues thus.
Novatianum legem tenere quam Catholica Ecclesia tenet; eodem symbolo quo
et nos, baptizare, eundem nosse Deum Patrem, eundem filium Christum eund
spiritum sanctum et propter hoc usurpare eum potestatem baptizandi posse
quod videatur in interrogatione baptismi a nobis non discrepare, sciat quisquis
hoc opponendum putat primum non esse unam nobis et schismaticis symboli
legem ne
torum et vitam æternam per sanctam ecclesiam: mentiuntur
quando non habeant Ecclesiam.th Epistle writing upon the same subject he saith.
æternam et remissionem peccatorum per sanctam Ecclesiam? intelligimus remissionem peccatorum non nisi in Ecclesiis much as to is the
first instance that I can meet with of any of these The holy Church, The remission of sins & the life everlasting, being in the but from this They were not in the Creeds of Irenæus, Tertullian, Eusebius, Lucian
time they go
nor in the Nicene nor in that of Gregory Nazianzenus
bishops of e
the controversy th
his party writes thus
sapientia: quomodo fuit tempus cum non esset? Perinde
enim est ac si dicerent
Θεόν
fuisse.
his party may be taken for their common. And
Constantine the great published the same opinion even before
he convened ech
sent to ech(according to was also published in all the cities of the Roman Empire, he
spake thus to Arius:
sententiæ. Sic igiture sentias. Ejus essentia Verbum et princi
pij et finis expers, verbum esse dicis: Eo contentus sum;
ita crede. Siquid præterea adjungis, id tollo. Siquid ad impiam
separationem fraudulenter consuis, id nec videre nec intelligere
me confiteor. Si hospitium corporis assumis ad divinorum
operum dispensationem, non improbo.
of Egypt & the West convened at Serdica say
general Epistle
Confitemur illum esse Verbum Dei Patris præter quod
nullum est aliud: et Verbum verum Deum et sapi
entiam et virtutem esse. Verum autem filium esse tradi
mus non sicut alij Filij appellamur. Nam hi quidem
aut regenerationis causa Dij dicuntur, aut eo quod
digni habiti fuerint Filij non cupantur: non autem
The And the Latines translating the word unius substantiæ& the
people into the errors of the Cataphrygians &
in an Epistle chethe Bishops of Gallia
& Britain thus acknowledges
The Bishops therefore at this time laid aside the use of the word
with its compounds because it was not in scripture & gave created great
disturbances, & also because the word
father in the Council of Antioch long befor the meeting of the Council
of Nice & was admitted by the Council of Nice simply or th
deliberation, & became a stumbling block to e
understand it in another sense then that of e
This made the Greeks suspects the Latines as
fore when Hilary was came to the Council of Seleucia &
examined him about the
esset Gallorum fides – – – – – – perhibuit testimonium.
so far spread in the western Churches that the
opinion in the Council of Ariminum, the forc necessitated
to produce Nice
convincing the western Bishops that according to e
the son wasof Nice the father & son were two substances the son being in these to to the father. And after this conviction, e
Latines so far not for onebut for
in species, untill the dark age came on (as two men are two in nu are one in species but not in
number) untill the dark ages came on & the Acts of the Council of Nice
were lost & forgotten.
And now you may understand the meaning of the controversy about chbetween presently after the Council of Nice
the Greek & Latin Churches
till the abrogation of eth
Socrates thus describes the beginning of it.
epistolis deprehendemus quas Episcopi post absolutam synodum ad se scripserunt
quorundam animos conturbabat. Quam illi diu – – – – – aversabantur.rejec
the word
& Montanism & in the proper adher approved them as if the father rejected the adhered to
the were
stantiæSocrates expresses
the The controversy being
God in three hypostases. But Socrates is mistaken. In the fift This was
the language of the fift Century in chbewould he would not say that the two pieces were τ ἀυτης ὀυσίαςin the fourthe middle middle of the fourth century they called the father
& Son ch
pected of Sabellianism Council of Western ps
& those of Egypt in thee
factio pertinaciter asseverat Patris ac ffilij et spiritus sancti diversas esse ac se invicem hyposta
ses et a se invicem separatas. Nos verò hanc a majoribus accepimus ac dicimus &
tenemus catholicam at
unam esse hypostasim, quam ipsi hæretici usiam appellant, Patris ac
Filij ac spiritus sancti. Et si quærant quænam sit hypostasis filij, prof
temur eam esse quæ omnium consensu sola est Patris: Theod. l. 2. c. 8.]
And in relation to this controversy es inchadded in e
spiritus sancti,
et Spiritus sancti revera spiritus sancti: ita ut hæc vocabula non sint nuda vocabula et sine re vocabula; sed quæ accurate exprimant propriam
uniuscujushypostasin, ordinem ac gloriam: adeo ut hypostasi quidem tres sint consensu autem unus.ps
of Antioch about or six years after in a
of their faith ch
churches & sent to the bishops of Italy, say:
tres esse Deos aut Ch – – – – aut eundem esse Patrem et ffilium et
spiritum sanctum – – – anathematizat sancta et universalis ecclesia
– – – – – – – Quamvis autem tres
Patris videlicet ac Filij & Spiritus sancti juxta sacras scripturas
non ideo tamen plures facimus Deos – – – – – Nos vero intelligimus
illum non esse duntaxat Verbum Dei prolatum et internum sed
verbum vivens ac per se subsistens – – – – – Illos etiam qui eunddicunt eundem esse dicunt Patrem ac ffilium et spiritum sanctum
tria hæc nomina de una eadem
impietatem accipientes, merito ab Ecclesia relegamus, eo quod
patrem, qui nec comprehendi nec pati potest passioni et compre
hensioni subjiciunt per incarnationem, cujusmodi sunt qui a
Romanis quidem Patripassiani ac nobis vero Sabelliani dicuntur.
– – – – – – Sed ne
vivere ac subsistere perinde ac Patrem, illum idcirco a patre
separamus. Credimus enim eos abs
junctos esse.
Church to the Bishops of the Latine for e
of Sabellianisin op for asserting 3 persons, & three hypostases in opposition
to it & clearing the assertion from polytheism & from e
ting the hypostases of the father & son; shew do plainly shew that the con
troversy mentioned by Socrates was now kindled into a flame between e
Greek & Latin Churches. And is still more manifest by the answer ch
the Latines e
factio seu
esse hypostasis & a seinvicem separatas. Nos vero hanc a majoribus accepi
mus et didicimus & hanc tenemus catholicam at
am appellant, Patris ac Filij ac Spiritus sancti. Et si quærant quænam
hypostasis Filij, profitemur eam esse quæ omnium consensu sola est
Patris — Nos dicimus Patrem esse ffilium nec
— Verum filium esse Confitemur filium esse Verbum Dei Patris præter
quod nullum est aliud — et verum substant hypostasin
quæ est Patris et ffilij.
taxed with it. And in opposition to this ch
the western Churches the B eastern bishops about four years after in
a Council at Sirmium made the following Anathemas
λόγον
sit.
sit. Siquis Patrem et filium et Spiritum sanctum tres Deos dixerit, anat
sit.And after Constantius had conquered the West & the eastern bishops By these anathemas of the old heresies, it seems to me that the
prevailed to have the words th
abolished also the language of it of wherein the mystery of the old hereticks, it
Churches.
mystery of iniquity [under the protection of worked now very strongly in the churches, e& the words
& una hypostasis
in his days yet I do not read find that any of them either then or at any time
since have been excommunicated by the Latines for their heresies.
We must beleive that he is the ffwhose to whom the Lords prayer is
directed & whose dominion is celebrated Our father w chthi being exalteas the name of the L as the glorious & sacred name of the eought to ,
beThy kingdome come by the increase of the number of thy Thy will be done
in this lower part of thy monarchy chon earth as it is done in the super higher
part of thy kingdom chin heaven. Give us this day our daily bread for all things are
under thy dominion And forgive us our trespasses against the laws of thy kingdom as we forgive th our fellow subjects who trespass against us. And lead us not into temptation but deliver us fom evill. For we are in thy power &ffor thine is the kingdom the power & the glory. And whilst this prayer was composed under the law we must
beleive that this God who creat ed or the of heaven & e
– till the days of Victor the Pope Victor the successor of Eleutherus, For Victor turning
first a Montanist Montanist & then a Patripassian, a zelot against the The man brake communion theabout the keeping of Easter that of for their keeping Easter on the Iewish day of the passover &
celebrating Easter & th(the
the holy ghost & took his beginning of the Virgin & was elected for his vertue & ex justice & chsoon made
be looked upon as hereticks. Yet they – – – – –
of eworshipped in communion or continued in communion even th
unbeleiving Iews worshipping in the Temple while it stood & in the synagogues
till after the days of Ierome. And therefore therefore they could not refuse to
communicate ththe all all the
to be but a mere man preferred for his vertue. And this was the charity of
the first Christians. T So then the Apostles of the circumcision & their disci
ples for promoting the f gospel extended their communion in a very charitable manner
to the unconverted Iews, & to ebe but a mere
take his beginning of the Virgin or to have been before the world began. But the Christians of And therefore it is the character of a true Christian spirit to extend the charity
the present age
of communion as far as is consistent th
pious & vertuous life & conversation.
From the time that the power of influencing religion by e
of em Christian religion so as suited best with tpower &consisted of so far as they influenced by their own opinions they consulted the inclinations
hereticks & Christians) might unite & become of one mind & one religion for
the quiet of the empire. And for the same reason they had chief regard to ep
of Rome the first bishop of the Empire & next after him to the bishop of Alexan
dria & then to ethe Constantinople was made p
the head of & placed those of Alexandria &
Antioch they had chief regard to e
bishop of Rome.
Not long after the Council of Nice, the Eastern Churches deposed Atha
nasius bishop of Alexandria, Marcellus pp
& some others; & the excommunicated persons appealed to epsummoned taking hold of the opportunity to make himself universal p
summoned the eastern ps
themselves But they wrote back a reprimanding letter representing that he had
no authority over them eLatin & Greek Emperors Constantius & Constanswas called of Serdica was called, sea western bishops
to judge the eastern, & the eastern refusingthey met not & returned
back & the western decreed epe
eastern Emperor conquered having conquered the western Empire made the e
nasius, & thereby
to appeals to all from ee
Councils the western Emperor
understood by the people but being long ago th
Antioch against Paul of Samosat: almost 8 9 1 years beforechthen e
Churches & th
catholick.
The Emperor Constantius was
heathen Emperor & he A.C. 363 by Iovian, & thereby that ch
fully taken out of e
Thus you see
in the west, the words language of in& people , & therefore the & the language of
sin being as much mist
of as ill consequence amongst those Greeks whos sided with Ath
dia observed the ill consequences of this language very early for upon
And For Hegesippus being a Iew ourer & an Ecclesiastical historian
was acquainted ththe
honourable character of both, representing that the untainted
till the death of Symeon the son of Cleepas & bishop of Ierusalem the last of the Apostolic men
who had seen Christ & that the Churches of the uncircumcision thps
kept the true faith as it was delivered to handed down to them by the several successions of
bishops in the several cities. Which testimony he would never have given to e
the uncircumcision had they yet begun to break ththe circum
cision of ch
Vly Achille
Eurymacho
Odyss. l. XV, sub finem. Sic et
rapicisse, sed a Deo Patre propter humiliationem suam
misse dicit & obedientiam ad mortem us
suam & mortem obtinuisse dicit. Loquitur enim Apostolus non de divina
sed
exaltata ut ab omnibus
He is that is, the first
author of all things who bears a fatherly affection towards all his offspring,
& the f reigns over all
hath life in himself originally He Iohn
hath knowl
come in himself &
1. & 5.3, 5, 7, 9. & Matth. 13.32. Heis always the God who said thou shalt have no
other Gods before me —
in them & his son is the God
that at the name of Iesus every knee should bow. the truth life, saith Christ,should
Christ whom thou hast sent. Iohn. 17.3.] For he is to must God hath put all
things to deliver up the kingdom to his father that
God may be all in all.
that are called Gods, as there are Gods many & Lords many, yet to us
there is but one God the father of whom are all things & we of him
& one Lord, Iesus Christ by whom are all things & we by him. And this
Lordship Iesus obteined by ob this name above every name e
by humility. Let this mind [of humility] saith the Apostle be in you ch
was in Christ Iesus, who being [since his resurrection]
violently assume the
but evacuated himself [of what he had] & taking
a servant & wherefore God
him & gven him
that at the name of Iesus [next under God]
heaven & things in earth & things under the earth [ &
that every tongue should confess that Iesus Christ is Lord to the Glory of
God the father, & give him glory & honour
redeemed men us with his blood & made us kings & priests to God his father.
The scriptures are the rule of truth & the Creed the rule of faith necessary to
communion & the keeping to this rule of faith in the bond of love & living accordi
is keeping the holy covenant & being members of the host of heaven the Church
militant.
body as he had after his resurrection such a body he had
before his incarnation. And therefore as his natural
by the resurrection became an immortal body, so his
immortal body by the incarnation became a mortal
one. And it is as easy to beleive the one as the other. &
AndThat which was from the beginning, saith Iohn, w. 1. Iohn. 1.1. Iohn thought it no absurdity chchthchchchch
to speak of the Word as a being visible & tangible. And
even Christ himself represents the state ch
before his incarnation to be like that ch
his resurrection. Glorify me, saith he to his father, with the glory w. Iohn 17.5. chbefore the foundation of the world, vers 24 No man hath ascended up to heaven but he that came down from heaven, even the son of man who was in heaven Iohn 3.13.I came forth fom the father & am come into the world & again I leave the world & go to the father Iohn 16.28 & 13.3. And what if ye shall see the son of man ascend up where he was before? Iohn 6.62. As his leaving the world & going to the father
& ascending up where he was before is to be understood of the
death of his mortal body & the resurrection & ascention of his
immortal one: so his coming forth from the father coming down
from heaven & coming into the world is to be understood of the
descent of his immortal body to be incarnate & of his being born
into the world. His immortal body in ch
father before the foundation of the world, came down fom heaven
became a mortal one, died, rose again an immortal one,
up to heaven in to be in the glory ch
fore the world was. But the father is a pure spirit intangible
invisible intangible & immovable, being alike in all places & inca
pable of incorporation. ffor he is the invisible God whom no eye
hath seen nor can see.
Let nothing be done therefore through strife & vain glory, but in lowliness of mind
let each esteem
other better then
themselves. Let
Let this mind be
in you which was
also in Christ Iesus
who being
form of an immor
tal Lord or God,
did not the being honoured as a God, of the form of a Lord & took upon him the form of a chmortal
the likeness of men. And being found in fashion as a man he
& became obedient unto death even the death of the cross. Wherefore God also
hath highly exalted him,
θεωor
bow of things in heaven & things in earth & things under the earth, & that
every tongue should confess that Iesus Christ is Lord to the glory of God the
father.
aa
τυρωin the
same sense Homer uses the word etiam
adverbium est similitudinis &ac de & honorem
etiam in hac vita collatum significat Sic
et Polluce verba jam mortuis ve
One God whom we are to invoke & one Lord mediator in whose name we are
to invoke him. One God whom we are to worship as e
maker of heaven & earth & one Lord whom we are to worshipe as the
king who th