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cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44019	Tracts of Mr. Thomas Hobbs of Malmsbury containing I. Behemoth, the history of the causes of the civil wars of England, from 1640 to 1660, printed from the author's own copy never printed (but with a thousand faults) before, II. An answer to Arch-bishop Bramhall's book called the catching of the Leviathan, never before printed, III. An historical narration of heresie and the punishment thereof, corrected by the true copy, IV. Philosophical problems dedicated to the King in 1662, but never printed before.; Selections. 1682	Hobbes, Thomas, 1588-1679.	1682 (1682)	Wing H2265; ESTC R19913	258,262	615

that is Gods Vicegerent upon Earth and hath next under God the Authority of governing Christian Men and to observe for a Rule that Doctrine which in the Name of God he hath Commanded to be taught and thereby to examine and try out the truth of those Doctrines which pretended Prophets with miracle or without shall at any time advance c. And if he disavow them then no more to obey their Voice or if he Approve them then to obey them as Men to whom God hath given a part of the Spirit of their Soveraign Upon his Principles the case holdeth as well among Jews and Turks and Heathens as Christians Then he that Teacheth Transubstantiation in France is a true Prophet he that Teacheth it in England a false Prophet He that Blasphemeth Christ in Constantinople a true Prophet he that doth the same in Italy a false Prophet Then Samuel was a false Prophet to Contest with Saul a Soveraign Prophet So was the Man of God who submitted not to the more Divine and Prophetick Spirit of Jeroboam And Elijah for Reproving Ahab Then Michaiah had but his deserts to be clapt up in Prison and fed with Bread of Affliction and Water of Affliction for daring to Contradict God's Vice-gerent upon Earth And Jeremiah was justly thrown into a Dungeon for Prophecying against Zedekiah his Liege Lord. If his Principles were true it were strange indeed that none of all these Princes nor any other that ever was in the World should understand their own Priviledges And yet more strange that God Almighty should take the part of such Rebellious Prophets and justifie their Prophesies by the Event if it were true that none but the Soveraign in a Christian the Reason is the same for Jewish Commonwealth can take notice what is or what is not the Word of God T. H. To remove his Lordships doubt in the first place I confess there was true Prophesie and true Prophets in the Church of God from Abraham down to our Saviour the greatest Prophet of all and the last of the Old Testament and first of the New After our Saviour's time till the Death of St. John the Apostle there were true Prophets in the Church of Christ Prophets to whom God spake Supernaturally and Testified the truth of their Mission by Miracles Of those that in the Scripture are called Prophets without Miracles and for this cause only that they spake in the Name of God to Men and in the name of Men to God there are have been and shall be in the Church Innumerable Such a Prophet was his Lordship and such are all Pastors in the Christian Church But the Question here is of those Prophets that from the Mouth of God foretell things Future or do other Miracle Of this kind I deny there has been any since the Death of St. John the Evangelist If any Man find fault with this he ought to Name some Man or other whom we are bound to acknowledge that they have done a Miracle cast out a Devil or cured any Disease by the sole Invocation of the Divine Majesty We are not bound to trust to the Legend of the Roman Saints nor to the History written by Sulpitius of the Life of St. Martin or to any other Fables of the Roman Clergy nor to such things as were pretended to be done by some Divines here in the time of King James Secondly he says I make little difference between a Prophet and a Mad-man or Demoniack To which I say he accuses me falsly I say only thus much That I see nothing at all in the Scripture that requireth a belief that Demoniacks were any other thing than Madmen And this is also made very probable out of Scripture by a worthy Divine Mr. Meade But concerning Prophets I say only that the Jews both under the Old Testament and under the New took them to be all one with Mad-men and Demoniacks And prove it out of Scripture by many places both of the Old and New Testament Thirdly that the pretence or arrogating to ones self Divine Inspiration is argument enough to shew a Man is Mad is my opinion but his Lordship understands not Inspiration in the same sence that I do He understands it properly of God's breathing into a Man or pouring into him the Divine Substance or Divine Graces and in that sence he that arrogateth Inspiration into himself neither understands what he saith nor makes others to understand him which is properly Madness in some degree But I understand Inspiration in the Scripture Metaphorically for Gods guidance of our minds to Truth and Piety Fourthly whereas he says I make the pretence of Inspiration to be pernicious to Peace I answer that I think his Lordship was of my Opinion for he called those Men which in the late Civil War pretended the Spirit and New Light and to be the only faithful men Phanaticks for he called them in his Book and did call them in his Life time Phanaticks And what is a Phanatick but a Mad-man and what can be more pernicious to Peace than the Revelations that were by these Phanaticks pretended I do not say there were Doctrines of other Men not called Phanaticks as pernicious to Peace as theirs were and in great part a cause of those troubles Fifthly from that I make Prophetical Revelations subject to the examination of the Lawful Soveraign he inferreth that two Prophets prophecying the same thing at the same time in the Dominions of two different Princes the one shall be a true Prophet the other a false This consequence is not good for seeing they teach different Doctrines they cannot both of them confirm their Doctrine with Miracles But this I prove in the page 232 he citeth that whether either of their Doctrines shall be Taught Publickly or not 't is in the power of the Soveraign of the Place only to determine Nay I say now further if a Prophet come to any private Man in the Name of God that Man shall be Judge whether he be a true Prophet or not before he obey him See 1 John 4.1 Sixthly whereas he says that upon my grounds Christ was to be reputed a false Prophet every where because his Doctrine was received no where His Lordship had Read my Book more negligently than was fit for one that would confute it My ground is this that Christ in right of his Father was King of the Jews and consequently Supream Prophet and Judge of all Prophets What other Princes thought of his Prophesies is nothing to the purpose I never said that Princes can make Doctrines or Prophesies true or false but I say every Soveraign Prince has a right to prohibite the publick Teaching of them whether false or true But what an oversight is it in a Divine to say that Christ had the Approbation of no Soveraign Prince when he had the Approbation of God who was King of the Jews and Christ his Vice-Roy and the whole Scripture Written Joh. 20.31 to prove it

in defence of the Civil Power that must be punish'd by him whose Rights he defended like Vzza that was slain because he would needs unbidden put forth his Hand to keep the Ark from falling But what if a whole Nation should revolt from the Pope at once what effect could Excommunication have upon the Nation A. Why they should have no more Mass said at least by any of the Popes Priests Besides the Pope would have no more to do with them but cast them off and so they would be in the same Case as if a Nation should be cast off by their King and left to be governed by themselves or whom they would B. This would not be taken so much for a punishment to the People as to the King and therefore when a Pope Excommunicates a whole Nation methinks he rather Excommunicates himself than them But I pray you tell me what were the Rights that the Pope pretended to in the Kingdoms of other Princes A. First An Exemption of all Priests Friars and Monks in Criminal Causes from the Cognizance of Civil Judges Secondly Collation of Benefices on whom he pleased Native or Stranger and exaction of Tenths First Fruits and other Payments Thirdly Appeals to Rome in all Causes where the Church could pretend to be concern'd Fourthly To be the Supream Judge concerning Lawfulness of Marriage i. e. concerning the Hereditary Succession of Kings and to have the Cognisance of all Causes concerning Adultery and Fornication B. Good A Monopoly of Women A. Fifthly A Power of absolving Subjects of their Duties and of their Oaths of Fidelity to their lawful Sovereigns when the Pope should think fit for the extirpation of Heresie B. This Power of absolving Subjects of their Obedience as also that other of being Judge of Manners and Doctrine is as absolute a Sovereignty as is possible to be and consequently there must be two Kingdoms in one and the same Nation and no Man be able to know which of his Masters he must obey A. For my part I should rather obey that Master that had the Right of making Laws and of inflicting Punishments than him that pretendeth only to a Right of making Canons that is to say Rules and no Right of Co-action or otherwise punishing but by Excommunication B. But the Pope pretends also that his Canons are Laws and for punishing can there be greater than Excommunication supposing it true as the Pope saith it is that he that dies Excommunicate is damn'd Which supposition it seems you believe not else you would rather have chosen to obey the Pope that would cast you Body and Soul into Hell than the King that can only kill the Body A. You say true for it were very uncharitable in me to believe that all English men except a few Papists that have been born and called Hereticks ever since the Reformation of Religion in England should be damn'd B. But for those that die Excommunicate in the Church of England at this day do you not think them also damn'd A. Doubtless he that dies in sin without repentance is damn'd and he that is Excommunicate for disobedience to the Kings Laws either Spiritual or Temporal is Excommunicate for sin and therefore if he die Excommunicate and without desire of reconciliation he dies impenitent You see what follows but to die in disobedience to the Precepts and Doctrines of those Men that have no Authority or Jurisdiction over us is quite another Case and bringeth no such danger with it B. But what is this Heresie which the Church of Rome so cruelly persecutes as to depose Kings that do not when they are bidden turn all Hereticks out of their Dominions A. Heresie is a word which when it is used without passion signifies a private Opinion So the different Sects of the old Philosophers Academians Peripateticks Epicureans Stoicks c. were called Heresies but in the Christian Church there was in the signification of that word comprehended a sinful opposition to him that was chief Judge of Doctrines in order to the salvation of Mens Souls and consequently Heresie may be said to bear the same relation to the Power Spiritual that Rebellion doth to the Power Temporal and is suitably to be persecuted by him that will preserve a Power Spiritual and Dominion over Mens Consciences B. It would be very well because we are all of us permitted to read the Holy Scriptures and bound to make them the Rule of our Actions both publick and private that Heresie were by some Law defined and the particular Opinions set forth for which a man were to be condemned and punished as a Heretick for else not only Men of mean capacity but even the wisest and devoutest Christian may fall into Heresie without any will to oppose the Church for the Scriptures are hard and the Interpretations different of different men A. The meaning of the word Heresie is by Law declared in an Act of Parliament in the first year of Queen Elizabeth wherein it is ordain'd That the persons who had by the Queens Letters Patents the Authority Spiritual meaning the High Commission shall not have Authority to adjudge any Matter or Cause to be Heresie but only such as heretofore have been adjudged to be Heresie by the Authority of the Canonical Scriptures or by the first four General Councils or by any other General Council where the same was declared Heresie by the express and plain words of the said Canonical Scriptures or such as hereafter shall be adjudged Heresie by the High Court of Parliament of this Realm with the Assent of the Clergy in their Convocation B. It seems therefore if there arise any new error that hath not yet been declared Heresie and many such may arise it cannot be judged Heresie without a Parliament for how foul soever the error be it cannot have been declar'd Heresie neither in the Scriptures nor in the Councils because it was never before heard of and consequently there can be no error unless it fall within the compass of Blasphemy against God or Treason against the King for which a man can in Equity be punished Besides who can tell what is declared by the Scripture which every man is allowed to read and interpret to himself Nay more what Protestant either of the Laity or Clergy if every General Council can be a competent Judge of Heresie is not already condemned for divers Councils have declared a great many of our Doctrines to be Heresie and that as they pretend upon the Authority of the Scriptures A. What are those Points that the first four General Councils have declared Heresie B. The first General Council held at Nicaea declared all to be Heresie which was contrary to the Nicene Creed upon occasion of the Heresie of Arrius which was the denying the Divinity of Christ. The second General Council held at Constantinople declared Heresie the Doctrine of Macedonius which was that the Holy Ghost was created The third Council assembled at Ephesus condemned the

which is a Person indued with Authority universal to govern all Christian men on Earth no more than there is one Universal Soveraign Prince or State on Earth that hath right to govern all Mankind I deny also that the whole Clergy of a Christian Kingdom or State being assembled are the representative of that Church further than the Civil Laws permits or can lawfully assemble themselves unless by the command or by the leave of the Soveraign Civil Power I say further that the denyal of this point tendeth in England towards the taking away of the Kings Supremacy in causes Ecclesiastical But his Lordship has not here denyed any thing of mine because he has done no more but set down my words He says further that this Doctrine destroyes the Authority of all General Councils which I confess Nor hath any General Council at this day in this Kingdom the force of a Law nor ever had but by the Authority of the King J. D. Neither is he more Orthodox concerning the Holy Scriptures Hitherto that is for the Books of Moses the power of making the Scripture Canonical was in the Civil Soveraign The like he saith of the Old Testament made Canonical by Esdras And of the New Testament That it was not the Apostles which made their own Writings Canonical but every Convert made them so to himself Yet with this restriction That until the Soveraign Ruler had prescribed them they were but Counsel and Advice which whether good or bad he that was counselled might without injustice refuse to observe and being contrary to the Laws established could not without injustice observe He maketh the Primitive Christians to have been in a pretty condition Certainly the Gospel was contrary to the Laws then established But most plainly The word of the Interpreter of the Scripture is the word of God And the same is the Interpreter of the Scripture and the Soveraign Judge of all Doctrines that is the Soveraign Magistrate to whose Authority we must stand no less than to theirs who at first did commend the Scripture to us for the Canon of Faith Thus if Christian Soveraigns of different Communications do clash one with another in their interpretations or misinterpretation of Scripture as they do daily then the word of God is contradictory to it self or that is the word of God in one Common-wealth which is the word of the Devil in another Common-wealth And the same thing may be true and not true at the same time Which is the peculiar priviledge of T.H. to make Contradictories to be true together T. H. There is no doubt but by what Authority the Scripture or any other Writing is made a Law by the same Authority the Scriptures are to be interpreted or else they are made Law in vain But to obey is one thing to believe is another which distinction perhaps his Lordship never heard of To obey is to do or forbear as one is commanded and depends on the Will but to believe depends not on the Will but on the providence and guidance of our hearts that are in the hands of God Almighty Laws only required obedience Belief requires Teachers and Arguments drawn either from Reason or from some thing already believed Where there is no reason for our Belief there is no reason we should believe The reason why men believe is drawn from the Authority of those men whom we have no just cause to mistrust that is of such men to whom no profit accrues by their deceiving us and of such men as never used to lye or else from the Authority of such men whose Promises Threats and Affirmations we have seen confirmed by God with Miracles If it be not from the Kings Authority that the Scripture is Law what other Authority makes it Law Here some man being of his Lordships judgment will perhaps laugh and say 't is the Authority of God that makes them Law I grant that But my question is on what Authority they believe that God is the Author of them Here his Lordship would have been at a Nonplus and turning round would have said the Authority of the Scripture makes good that God is their Author If it be said we are to believe the Scripture upon the Authority of the Universal Church why are not the Books we call Apocrypha the Word of God as well as the rest If this Authority be in the Church of England then it is not any other than the Authority of the Head of the Church which is the King For without the Head the Church is mute the Authority therefore is in the King which is all that I contended for in this point As to the Laws of the Gentiles concerning Religion in the Primitive times of the Church I confess they were contrary to Christian Faith But none of their Laws nor Terrors nor a mans own Will are able to take away Faith though they can compel to an external obedience and though I may blame the Ethnick Princes for compelling men to speak what they thought not yet I absolve not all those that have had the Power in Christian Churches from the same fault For I believe since the time of the first four General Councels there have been more Christians burnt and killed in the Christian Church by Ecclesiastical Authority than by the Heathen Emperors Laws for Religion only without Sedition All that the Bishop does in this Argument is but a heaving at the Kings Supremacy Oh but says he if two Kings interpret a place of Scripture in contrary sences it will follow that both sences are true It does not follow For the interpretation though it be made by just Authority must not therefore always be true If the Doctrine in the one sence be necessary to Salvation then they that hold the other must dye in their sins and be Damned But if the Doctrine in neither sence be necessary to Salvation then all is well except perhaps that they will call one another Atheists and fight about it J. D. All the power vertue use and efficacy which he ascribeth to the Holy Sacraments is to be signs or commemorations As for any sealing or confirming or conferring of Grace he acknowledgeth nothing The same he saith particularly of Baptism Upon which grounds a Cardinals red Hat or a Serjeant at Arms his Mace may be called Sacraments as well as Baptism or the holy Eucharist if they be only signs and commemorations of a benefit If he except that Baptism and the Eucharist are of Divine institution But a Cardinals red Hat or a Serjeant at Arms his Mace are not He saith truly but nothing to his advantage or purpose seeing he deriveth all the Authority of the Word and Sacraments in respect of Subjects and all our obligation to them from the Authority of the Soveraign Magistrate without which these words repent and be Baptized in the name of Jesus are but Counsel no Command And so a Serjeant at Arms his Mace and Baptism proceed both from

force to make him consider better of his own Doctrine and sometimes brought him to the acknowledgment of the Truth But other punishment they could inflict none that being a right appropriated to the Civil Power So that all the punishment the Church could inflict was only Ignominy and that among the Faithful consisting in this that his company was by all the Godly avoided and he himself branded with the name of Heretick in opposition to the whole Church that condemned his Doctrine So that Catholick and Heretick were terms relative and here it was that Heretick became to be a Name and a name of Disgrace both together The first and most troublesome Heresies in the Primitive Church were about the Trinity For according to the usual curiosity of Natural Philosophers they could not abstain from disputing the very first Principles of Christianity into which they were baptized In the name of the Father the Son and the Holy Ghost Some there were that made them allegorical Others would make one Creator of Good and another of Evil which was in effect to set up two Gods one contrary to another supposing that causation of evil could not be attributed to God without Impiety From which Doctrine they are not far distant that now make the first cause of sinful actions to be every man as to his own sin Others there were that would have God to be a body with Parts organical as Face Hands Fore-parts and Back-parts Others that Christ had no real body but was a meer Phantasm For Phantasms were taken then and have been ever since by unlearned and superstitious men for things real and subsistent Others denyed the Divinity of Christ. Others that Christ being God and Man was two Persons Others confest he was one Person and withal that he had but one Nature And a great many other Heresies arose from the too much adherence to the Philosophy of those times whereof some were supprest for a time by St. John's publishing his Gospel and some by their own unreasonableness vanished and some lasted till the time of Constantine the Great and after When Constantine the Great made so by the assistance and valour of the Christian Souldiers had attained to be the only Roman Emperor he also himself became a Christian and caused the Temples of the Heathen Gods to be demolished and authorized Christian Religion only to be publick But towards the latter end of his time there arose a Dispute in the City of Alexandria between Alexander the Bishop and Arius a Presbyter of the same City wherein Arius maintained first That Christ was inferiour to his Father and afterwards That he was no God alleadging the words of Christ My Father is greater than I. The Bishop on the contrary alleadging the words of St. John And the Word was God and the words of St. Thomas My Lord and my God This Controversie presently amongst the Inhabitants and Souldiers of Alexandria became a Quarrel and was the cause of much Bloodshed in and about the City and was likely then to spread further as afterwards it did This so far concerned the Emperors Civil Government that he thought it necessary to call a General Council of all the Bishops and other eminent Divines throughout the Roman Empire to meet at the City of Nice When they were assembled they presented the Emperor with Libels of Accusation one against another When he had received these Libels into his hands he made an Oration to the Fathers assembled exhorting them to agree and to fall in hand with the settlement of the Articles of Faith for which cause he had assembled them saying Whatsoever they should decree therein he would cause to be observed This may perhaps seem a greater indifferency than would in these dayes be approved of But so it is in the History and the Articles of Faith necessary to Salvation were not thought then to be so many as afterwards they were defined to be by the Church of Rome When Constantine had ended his Oration he caused the aforesaid Libels to be cast into the fire as became a wise King and a charitable Christian. This done the Fathers fell in hand with their business and following the method of a former Creed now commonly called The Apostles Creed made a Confession of Faith viz. I believe in one God the Father Almighty maker of Heaven and Earth and of all things visible and invisible in which is condemned the Polytheism of the Gentiles And in one Lord Iesus Christ the only begotten Son of God against the many sons of the many Gods of the Heathen Begotten of his Father before all worlds God of God against the Arians Uery God of very God against the Valentinians and against the Heresie of Apelles and others who made Christ a meer Phantasm Light of Light This was put in for explication and used before to that purpose by Tertullian Begotten not made being of one Substance with the Father In this again they condemn the Doctrine of Arius for this word Of one substance in Latine Consubstantialis but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Of one Essence was put as a Touchstone to discern an Arian from a Catholick And much ado there was about it Constantine himself at the passing of this Creed took notice of it for a hard word but yet approved of it saying That in a divine Mystery it was fit to use divina arcana Verba that is divine words and hidden from humane understanding calling that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine not because it was in the divine Scripture for it is not there but because it was to him Arcanum that is not sufficiently understood And in this again appeared the indifferency of the Emperor and that he had for his end in the calling of the Synod not so much the Truth as the Vniformity of the Doctrine and peace of his People that depended on it The cause of the obscurity of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeded chiefly from the difference between the Greek and Roman Dialect in the Philosophy of the Peripateticks The first Principle of Religion in all Nations is That God is that is to say that God really is Something and not a meer fancy but that which is really something is considerable alone by it self as being somewhere In which sence a man is a thing real for I can consider him to be without considering any other thing to be besides him And for the same reason the Earth the Air the Stars Heaven and their Parts are all of them things real And because whatsoever is real here or there or in any place has Dimensions that is to say Magnitude and that which hath Magnitude whether it be visible or invisible finite or infinite is called by all the Learned a Body It followeth that all real things in that they are somewhere are Corporeal On the contrary Essence Deity Humanity and such-like names signifie nothing that can be considered without first considering

asked the Corinthians Is Christ divided He did not think they thought him impossible to be considered as having hands and feet but that they might think him according to the manner of the Gentiles one of the Sons of God as Arius did but not the only begotten Son of God And thus also it is expounded in the Creed of Athanasius who was present in that Council by these words Not confounding the Persons nor dividing the Substances that is to say that God is not divided into three Persons as man is divided into Peter James and John nor are the three persons one and the same person But Aristotle and from him all the Greek Fathers and other Learned Men when they distinguish the general Latitude of a word they call it Division as when they divide Animal into Man and Beast they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Species and when they again divide the Species Man into Peter and John they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partes individuae And by this confounding the division of the substance with the distinction of words divers men have been led into the Error of attributing to God a Name which is not the name of any substance at all viz. Incorporeal By these words God has no parts thus explained together with the part of the Creed which was at that time agreed on many of those Heresies which were antecedent to that first General Council were condemned as that of Manes who appeared about thirty years before the Reign of Constantine by the first Article I believe in one God though in other words it seems to me to remain still in the Doctrine of the Church of Rome which so ascribeth a Liberty of the Will to Men as that their Will and Purpose to commit sin should not proceed from the Cause of all things God but originally from themselves or from the Devil It may seem perhaps to some that by the same words the Anthropomorphites also were then Condemned And certainly if by Parts were meant not persons Individual but Pieces they were Condemned For Face Arms Feet and the like are pieces But this cannot be for the Anthropomorphites appeared not till the time of Valens the Emperor which was after the Council of Nice between forty and fifty years and was not condemned till the second General Council at Constantinople Now for the Punishment of Hereticks ordained by Constantine we read of none but that Ecclesiastical Officers Bishops and other Preachers if they refused to subscribe to this Faith or taught the contrary Doctrine were for the first Fault Deprived of their Offices and for the second Banished And thus did Heresie which at first was the name of private Opinion and no Crime by vertue of a Law of the Emperor made only for the Peace of the Church become a Crime in a Pastor and punishable with Deprivation first and next with Banishment After this part of the Creed was thus established there arose presently many new Heresies partly about the Interpretation of it and partly about the Holy Ghost of which the Nicene Council had not determined Concerning the part established there arose Disputes about the Nature of Christ and the word Hypostasis id est Substance for of Persons there was yet no mention made the Creed being written in Greek in which Language there is no word that answereth to the Latine word Persona And the Union as the Fathers called it of the Humane and Divine Nature in Christ Hypostatical caused Eutyches and after him Dioscorus to affirm there was but one Nature in Christ thinking that whensoever two things are united they are one And this was condemned as Arianism in the Councils of Constantinople and Ephesus Others because they thought two living and rational Substances such as are God and Man must needs be also two Hypostases maintained that Christ had two Hypostases But these were two Heresies condemned together Then concerning the Holy Ghost Nestorius Bishop of Constantinople and some others denied the Divinity thereof And whereas about seventy years before the Nicene Council there had been holden a Provincial Council at Carthage wherein it was Decreed that those Christians which in the Persecutions had denyed the Faith of Christ should not be received again into the Church unless they were again baptized This also was condemned though the President in that Council were that most sincere and pious Christian Cyprian And at last the Creed was made up entire as we have it in the Calcedonian Council by addition of these words And I believe in the Holy Ghost the Lord and Giver of Life who proceedeth from the Father and the Son Who with the Father the Son together is Worshipped and Glorified Who spake by the Prophets And I believe one Catholick Apostolick Church I acknowledge one Baptism for the Remission of Sins And I look for the Resurrection of the Dead and the Life of the World to come In this addition are condemned first the Nestorians and others in these words Who with the Father and the Son together is worshipped and glorified And secondly the Doctrine of the Council of Carthage in these words I believe one Baptism for the Remission of Sins For one Baptism is not there put as opposite to several sorts or manners of Baptism but to the iteration of it St. Cyprian was a better Christian than to allow any Baptism that was not in the Name of the Father Son and Holy Ghost In the General Confession of Faith contained in the Creed called the Nicene Creed there is no mention of Hypostasis nor of Hypostatical Union nor of Corporeal nor of Incorporeal nor of Parts the understanding of which words being not required of the Vulgar but only of the Pastors whose disagreement else might trouble the Church nor were such Points necessary to Salvation but set abroach for ostentation of Learning or else to dazle men with design to lead them towards some ends of their own The Changes of prevalence in the Empire between the Catholicks and the Arians and how the great Athanasius the most fierce of the Catholicks was banished by Constantine and afterwards restored and again banished I let pass only it is to be remembred that Athanasius is suppos'd to have made his Creed then when banished he was in Rome Liberius being Pope by whom as is most likely the word Hypostasis as it was in Athanasius's Creed was disliked For the Roman Church could never be brought to receive it but instead thereof used their own word Persona But the first and last words of that Creed the Church of Rome refused not For they make every Article not only those of the body of the Creed but all the Definitions of the Nicene Fathers to be such as a man cannot be saved unless he believe them all stedfastly though made only for Peace sake and to unite the minds of the Clergy whose Disputes were like to trouble the Peace of the Empire After these four first