Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	apostle_n	church_n	word_n	1,664	5	4.2322	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60585	A sermon concerning the doctrine, unity, and profession of the Christian faith preached before the University of Oxford : to which is added an appendix concerning the Apostles Creed / by Tho. Smith ...	Smith, Thomas, 1638-1710.	1682 (1682)	Wing S4249; ESTC R17775	29,525	52

Constantinople call this Nicene form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Ancient and what was pronounced by the Candidates of Baptism If the form of the old Jerusalem Creed were entirely extant part of which we have in the Liturgy of St. James the matter would then be put out of doubt for that it was more contracted than that form which St. Cyril about the Year 350 explained in his Learned Lectures or Institutions to those who had been Baptized appears by the Fragment preserved The form which Eusebius presented to the Emperour and Council was thus We believe in one God the Father Almighty Creator of all things visible and invisible and in one Lord Jesus Christ the Word of God God of God light of light life of life the only begotten Son the first-born of every Creature begotten of God the Father before all Worlds by whom all things were made who for our Salvation was Incarnate and conversed among men he Suffered and rose the third day and ascended to the Father and he shall come again with glory to Judge both the quick and the dead We believe also in the Holy Ghost I do not pretend to say that this was the old form used from the beginning for it is plain from the very contexture and from the omission of some Clauses by the Nicene Fathers that they lookt upon this as interpolated It being certain and undoubted that there was an old Apostolical form or form used from the very beginnings of Christianity to be profest at Baptism the Bishops of the chief Sees thought themselves at liberty to explain or add as they judged most proper for the time wherein they lived which is the true Reason as I must intimate again why the forms are so various And especially when we consider that according to the form of Baptism the chief design of this Profession of Faith made at the receiving it was an explicite acknowledgment of each of the three Persons of the Blessed Trinity And accordingly here the Nicene Creed stops for that which is commonly called so ought upon the account of the several additions to be called the Constantinopolitan Creed Though that in some other old Creeds were added the Articles of the Resurrection of the Flesh and of everlasting Life appears from the Confession of the Bishops met at Antioch not long after under Constantius And that of one Church also in others as St. Jerome positively asserts And that of Remission of Sins and everlasting Life is clear from St. Cyprian Agreeably to this Vossius supposeth the old Eastern Creed to be this or after this manner I believe in God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the only Begotten Son of God who for us men and for our Salvation came down from Heaven and was Incarnate and was made man He suffered and rose the third day from the dead and ascended into the Heavens and he shall come again to judge both the quick and the dead And I believe in the Holy Ghost If this should be allowed him which has no other Authority but his own conjecture yet we may hence conclude that both the Eastern and the Western Churches may well and justly pretend to derive their forms from the Apostles Which must be understood as to the ground of each Creed and in the general For that the Apostles did Pen every word or every Article of the Creed which now bears their Name was never pretended or asserted by any one Nay the contrary is now and was Anciently acknowledged and the variety of forms in the chief Apostolical Sees used according to the exigence of the times is a convincing Proof But this doth not hinder but rather suppose that there was a short Form proposed by the Apostles as the Ancient Writers have asserted And that the old Oriental Creed and the old Roman are almost in expression but wholly in effect the same and consequently Apostolical FINIS a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in that Excellent Speech of the Emperour Constantine to the Bishops upon the breaking up of the Council of Nice just before their departure to their respective Dioceses In Eusebius in his Life Lib. 3. Cap. 21. b 1 Cor. 12. 13. a St. John 14. 26. Ch. 16. 13. 1 St. John 1. 1. b Nobis nihil ex nostro arbitrio inducere licet sed nec eligere quod aliquis de arbitrio suo induxerit Apostolos Domini habemus auctores qui nec ipsi quicquam ex suo arbitrio quod inducerent elegerunt sed acceptam à Christo Disciplinam fideliter nationibus adsignaverunt Tertullianus de Praescripti haeret Cap. 6. Expeditè praescribimus adulteris nostris illam esse regulam veritatis quae veniat à Christo transmissa per comites ipsius quibus aliquanto posteriores diversi isti Commentatores probabuntur Apologet. Cap. 47. a Hanc tibi fossam determinavit ipse Christus qui te non vult aliud credere quam quod instituit ideóque nec quaerere Tertul. de Praescript Cap. 10. o V. Tertullianum de Praescript haeret Cap. 21. c See Vincentius Lirinensis excellently treating of this Argument in the 32 Chapter of his Commonitorium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotus Ancyranus in expositione symboli Nicaem Romae 8. 1669 Speaking of the Union of the two Natures in the single Person of Christ. pag. 26. o But of this see the Appendix o Sciendum sanè est quod in Ecclesiae Romanae symbolo non habetur additum descendit ad inferna Sed neque in Orient is Ecclestis habetur hic sermo Vis tamen verbi eadem videtur esse in eo quod sepultus dicitur Rufinus oo Rufinus Presbyter Ecclesiae Aquileiensis in expositione symboli Apostolici Priusquam incipiam de ipsis sermonum virtutibus disputare illud non importunè commonendum Puto quod in diversis Ecclesiis aliqua in his verbis inveniuntur adjecta In Ecclesiâ tamen Urbis Romae hoc non deprehenditur factum Quod ego propterea esse arbitror quod neque heresis ulla illic sumpsit exordium Et mos inibi servatur antiquus eos qui gratiam baptismi suscepturi sunt publicè id est fidelium populo audiente symbolum reddere Et utique adjectionem hujus saltem sermonis eorum qui praecesserunt in fide non admittit auditus In ceteris autem locis quantum intelligi datur propter nonnullos haereticos addit a quaedam videntur per quae novellae doctrinae sensus crederetur excludi p V. Eusebium de vitâ Constantini Lib. 3. Cap. 4. q Epiphanius in Anchorato versus finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a V. Theodotum Ancyranum in exposit symb Nic. pag. 88. Et professionem fidei à Romano Pontifice haberi solitam in libre diurno Pontif. Roman pag. 35. Secundum Constantinopolitanum adaequè Sanctum certum quoque quinquaginta Patrum Concilium sub Imperialis