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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26363	Christos autotheos, or, An historical account of the heresie denying the Godhead of Christ	Addison, Lancelot, 1632-1703.	1696 (1696)	Wing A516; ESTC R11751	46,659	120

God in that Sense in which the Christians own him to be the second Person in the Holy Trinity For tho' the Jews by many Texts of Scripture prove that the Messiah shall be the Son of God yet they hold he is not to be the Son of God by Nature but only by Deputation So that they deny his Eternal Existence and Deity Now this is an Opinion which was afterwards followed by those Hereticks who held the Kingdom of Christ was not perpetual and eternal and that he was made the Son of God only from the time that he took our Flesh and was born of the Virgin When Christ put that Question to his Disciples Whom do Men say that I the Son of Man am He reflected upon a double Error in his Country-men the Jews concerning the Messiah The first Error respected the Manner of his coming among them which they expected shou'd be in Secular Pomp and Grandeur and attended with the Conquest and subduing of the Nations From which Error he labour'd to withdraw their Minds by recalling them to the original Promise of his Coming and shewing them that the end thereof was not to conquer Kingdoms but to bruise the Serpent's Head and to manifest that he was the Seed of the Woman which was promised to do this he takes upon him no higher Title than that of the SON of MAN A second Error the Jews had imbib'd concerning the Messiah respected his Descent For they were uncertain whether he was to arise from the Living or from the Dead which Doubt Christ also fully cleared when he expresly owned himself to be the Son of Man or the Son that was promised to the first Man who should be born from the Seed of the Woman Christ did not so much enquire whether the Jews thought him to be the Messias as what kind of Person they thought him to be as he was the Messias So that the Question he put to his Disciples did not so much regard his Person as the Quality of his Person and whether the Messias whom they all acknowledg'd shou'd be the Son of Man was not also to be the Son of God not only by Adoption Deputation and Promotion but by Nature And the Disciples returned an Answer to their Master's Question according to the Opinion the Multitude had of him telling him that some took him for John the Baptist some for Elias and some for one of the old Prophets who was either returned to Life or else that the Soul of one of them was transmigrated and come into his Body which Opinion the Pharisees had borrowed of the Pythagoreans And when the Disciples had given Christ this Account of the various Sentiments the Jewish People had of the Quality of his Person he was pleas'd to ask them their Opinion of him But whom do ye my Disciples say that I am To which Demand Simon Peter in the Name of the rest makes this Reply Thou art the Christ the Son of the living God The Answer is not only wonderfully emphatical by reason of the Multitude of Articles that are in it but also because that Peter did not return it of his own Head nor by any Dictate inferiour to that of the Holy Ghost For Flesh and Blood as they signifie meer Man in Opposition to God did not put this Answer in Simon 's Mouth but it was immediately from Heaven For from thence he was inspired to declare that Jesus was the true Messias and by Nature the Son of the living God He needed no Revelation to enable him to confess that the Messias was the Son of God by Deputation Every ordinary Jew could have told him so much For it was generally believed that when ever God should be pleased to send the Messias he would depute him to be his Son but that he was to be his Son by Nature Very God of very God was no Article in the Jewish Creed And this great Truth was not founded on Humane Testimony nor on the Votes and Wishes of Men but on the Testimony of God himself For it was he that put it into Peter's Mind to declare the Divinity of Christ and by that Means to settle the uncertain wavering Thoughts that were on Foot concerning the Quality of the Person of the Messias and that it might be no longer doubted that he was God The Divinity of Christ is indeed the Rock on which the Christian Church is built and that which makes it stand impregnable against the Gates of Hell the greatest Power and Artifice that can possibly be used to destroy it From what has now been intimated we may conclude that the Denial of Christ's Divinity came originally from the Jews and that it is an Opinion which receiv'd its full Confutation from Heaven So that it may justly create our Wonder that after so solemn a Confession as Peter Made of Christ's Divinity and that too by the Dictate of God himself that any who believe the Scripture shou'd be so hardly as to gainsay it But seeing it has happened to be otherwise and that among the Professors of Christianity some have so far Judaiz'd in this Particular as sacrilegiously to rob our Lord of his Divinity We are next to consider who and what sort of Persons they were that first did thus Eusebius upon whose Authority I depend in this Point writes how that one Theodotus was the Inventer of this Atheistical Opinion and that he was a Man of mean Education being by Profession a Tanner This Man drew into his Heresie another of his own Name who was a Banker and both together proselyted Asclepiodotus of whose Quality and Condition the Historian makes no mention This Asclepiodotus gained to his Opinion Natalis a Confessour a Man of Piety and good Meaning who being afterwards convinced of his Error recanted it This Heresie was no sooner heard of but it was exploded and writ against and Enquiry made after those who maintained it And one Artemon being found a zealous Stickler in Defence of this blasphemous Heresie it was called the Heresie of Artemon In Confutation of which several Pieces were composed by the Ancients evincing that the Opinion which asserted our Saviour to be meer Man was an Innovation of late Date amongst the Christians Of those Tracts that were written on this Argument none was so elaborate as that called the Little Labyrinth whose Author according to Nicephorus is unknown And Theodoret who mentions the Story of Theodotus the Tanner and Natalis the Bishop attests that he had taken it out of the Book called the Little Labyrinth Photinus relates that Caius a Roman Presbyter living in the Time of the Pope's Victor and Zephyrin in the Year 199 wrote a Book against the Heresie of Artemon but says that it was not the same with the Little Labyrinth But to proceed out of the Little Labyrinth Eusebius tells us that those who affirmed our Saviour to be a meer Man boasted much of the Antiquity of their Opinion and how that all the Ancients

other Bishops presented a supplicatory Libel to the Emperour in behalf of the Macedonians who took their Name from Macedonius an Arian Bishop of Constantinople They held that Christ was not of the same Essence with the Father A. D. 343. but only like unto him And that the Holy Ghost was not God but God's Minister and no more eternal than any other Creature These Hereticks were never constant in their Doctrine but sometimes Arians sometimes Semi-Arians and sometimes Orthodox In the Name of these Weather-Cock Hereticks Basilius and his Fellows supplicate the Emperour that all those who Asserted the Son to be more than barely like the Father might be cast out of their Churches and themselves put in their Places The Emperour having received their Address sends them away without any other Answer than that he abominated Contentiousness and loved and honour'd those who were desirous of Unity and Concord Which Words had the good Effect to mollifie their Stissness who were Lovers of Contention Which was the Thing design'd and intendded by the Emperour At this time also the Icacians who held That the Son was a Creature made by the Father and like him in Will but not in Substance began to shew their Disposition to Unpeaceableness They were indeed Notorious Trimmers and ever ready to be of their Judgment who were uppermost and likeliest to promote ' em These meeting with Meletius at Antioch in Syria and entring into Discourse with him and finding that he embraced the Homoousion Doctrine and that he was highly in Favour with the Emperour they made Profession of the same Doctrine and conform'd to the Nicene Greed. And by a general Consent drew up a Libel and presented it to Jovinian which is to be seen in Socrates Book 3. Chap. 25. Eccles Hist In which Libel they in particular declared their Embracing the Term Homoousias as it was with great Caution explain'd by the Nicene Fathers And at the same time publickly declared first That the Generation of the Son was inexplicable 2. That the Term Ousia was not taken by the Nicene Fathers in the usual Signification which the Grecians put upon it but that they made use of it in order to the Subversion of what had been impiously and audaciously held by Arius concerning Christ who affirmed That he existed of things that were not Which Opinion the Upstart Eunomeans maintain'd to the great Disturbance of Ecclesiastick Unity 3. They assur'd the Emperour that in all Points they did agree to the Belief set forth by the Bishops convened at Nicaea And the Bishops who consented to the Libel subscribed their Names Jovian graciously received the said Libel and seem'd not at all concerned what Opinion they were of so long as they kept themselves quiet And it is very observable That by kind Words and Persuasives he mightily suppress'd the contentions Humour then on foot and strangely calm'd their Fury who made it their Business to cavil and contend And by his dextrous Management if Jovian had liv'd both the Civil and Ecclesiastick Assairs of the Roman Empire might in all Probability have been fortunate and succesful But alas a sudden Death depriv'd both Church and State of this excellent Personage Jovianus having ended his Life at Dadastana on the Frontiers of Galatia and Bithynia after the short Reign of seven Months Valentinianus by an unanimous Suffrage of the Soldiers was chosen to succeed him Upon which Choise he straightway made his Brother Valens his Collegue in the Empire They were both Christians but both disagreed about the Faith of the Christian Religion Valentinianus had a Veneration for the Nicene Creed Valens by reason of a Prepossession adhered to the Arian Heresie And this his Pre-possession arose from his being baptized by Eudoxius of Constantinople a Prelate of the Arian Opinion Both the Brothers were very warm in Maintenance of the Sentiments to which they adhered And though they agreed in the Care of the Civil Government yet they differed much about the Christian Religion And were very different in their Carriage towards such as profess'd it For Valentinianus though he much favoured those who were of his Judgment yet he was not in the least troublesome to the Arians But Valens desirous to promote the Arians did most grievously disturb and molest those who differed from them in Opinion Every Sect had their Bishops to preside over them And all but the Orthodox were still striving to mend the Belief of Nice To which Purpose the Macedoniani desire the Emperour Valens to give leave to convene a Synod He supposing that they had been of the same Opinion with Acacius and Eudoxius granted their Request Accordingly a Council met at Lampsacus nigh the Hellespont It was a Synod of Macedonian Hereticks and it ratify'd the Council which Seven Years before had been held at Seleucia A. D. 363 and damned that of Constantinople held by the Acacians They also anathematiz'd the Creed that was published at Arimine though they had before declared their Agreement in Opinion with those that held it Valens was much incensed against this Synod both because it had deposed the Arian Bishops and anathematized that Draught of the Creed published at Arimine And the Emperour was resolved to leave no Means unattempted whereby he might win all Persons to Arianism Elusius Bishop of Cizicum was the first he aggressed who for fear of losing his Estate turned Arian And the very Semi-Arians fared no better than the Orthodox but all were the Object of his persecuting Spirit who were not thoroughly Arianized But his Rage was most visibly exercised against the Homocusians whom he persecuted in all those who bore them any Esteem or good Will He was much stirred up to this Cruelty by the Arian Prelate Eudoxius by whose Instigation he turned out the Orthodox Clergy who during the sixteen Years that Valens reigned scarce ever enjoyed the Comfort of one peaceable Day FINIS Books Printed for and Sold by R. Clavel at the Peacock in S. Paul's Church-Yard THE Church History cleared from the Roman Forgeries and Corruptions found in the Councils and Baronius In Four Parts From the Beginning of Christianity to the End of the fifth General Council 553. By Thomas Comber D.D. Dean of Durham Aristophanis Comaediae Duae Plutus Nubes cum Scholiis Graecis Antiquis Quibus adjiciuntur Noctae quaedam simul cum Gemino Indice In usum studiosae Juventutis The Reasons of Praying for the Peace of Jerusalem In a Sermon preach'd before the Queen at White-Hall on the Fast-Day being Wednesday August 29. 1694. By Thomas Comber D. D. Dean of Durham and Chaplain in Ordinary to their Majesties Printed by their Majesties special Command A Daily Office for the Sick Compil'd out of the holy Scriptures and the Liturgy of our Church with occasional Prayers Meditations and Directions The Catechisms of the Church with Proofs from the New Testament and some additional Questions and Answers divided into twelve Sections by Z. I. D. D. Author of the Book lately publish'd Entituled a Daily Office for the Sick with Directions c. A Church-Catechism with a brief and easie Explanation thereof for the Help of the meanest Capacities and weakest Memories in order to the establishing them in the Religion of the Church of England By T. C. Dean of Durham The Pantheon representing the Fabulous Histories of the Heathen Gods and most Illustrious Heroes In a short plain and familiar Method by the way of Dialogue for the Use of Schools Written by Fra. Pomey of the Society of Jesus Author of the French and Latin Dictionary for the Use of the Dauphin Bedae Venerabilis opera quaedam Theologica nunc primùm edita neonon Historica antea semel edita Accesserunt Egberti Archiepiscopi Eboracensis Dialogus de Ecclesiasticâ Institutione Aldhelmi Episcopi Scireburnensis Liber de Virginitate ex codiceantiquissimo emendatus Disquisitio in Hypothesin Baxterianam de Foedere Gratiae ab Initio deinceps semper ubiqueomnibus indulto adhuc apud Ethnicos extra-evangelicos vigente ac valente ad salutem Autore Carolo Robothamo Ecclesiae Anglicanae Presbytero Norfolciensi S. Th. B. Q. Horatii Flacci Opera Interpretatione Notis illustravit Ludovicus Desprez Cardinalitius Socius ac Rhetor Emeritus Jussu Christianissimi Regis in usum Serenissimi Delphini ac Serenissimorum Principum Burgundiae Andium Biturigum Huic Editioni accessere Vita Horatii cum Dacerii Notis ejusdem Chronologia Horatiana Praefatio de Satira Romana L. Annaei Flori rerum Romanarum Epitome Interpretatione Notis illustravit Anna Tanaquilla Fabri Tilia Jussu Christianissimi Regis in usum Serenissimi Delphini Compendium Graecum Novi Testamenti continens ex 7959. Versiculis totius N. Testamenti tantum Versiculos 1900. non tamen integros in quibus omnes universi Novi Test Voces una cum Versione Latina inveniuntur Auctore Johanne Lusden Philos Doctore Linguae Sanctae in Academia Ultrajectina Professore Ordinario Editio Quinta A Second Admonition to the dissenting Inhabitants of the Diocess of Londonderry concerning Mr. Boyse's Vindication of his Remarks on a Discourse concerning the Inventions of Men in the Worship of God with an Appendix containing an Answer to Mr. Boyse's Objections against the Sign of the Cross By William Lord Bishop of Derry The End of the Catalogue