all Creatures who suffered truly in the Flesh died a true bodily death rose again with a true Resurrection of his Plesh and a true resuming of his Soul in which he shall come to judge the quick and the dead It also is to be enquired of him Whether he believes one and the same God to be the Author of the Old and New Testament that is of the Law Prophets and Apostles and that the Devil was not made wicked by Nature but by his own Will whether he believes the Resurrection of that Flesh which dies and not another whether he believes a future judgment and that every one shall receive according to the things which they have done in the Flesh Punishments or Glory whether he doth not disapprove of Marriage nor condemn Second Marriages nor condemn eating of Flesh whether he Communicates with reconciled Penitents and believes that all Sins both Original and Actual are remitted in Baptism and that no Man can be saved out of the Catholick Church Cum in his omnibus examinatus inventus fuer it plene instructus When by Examination he is found fully instructed in all these things let him be ordained Bishop c. These were all the Doctrines of Faith required to be known or held by the Bishop in the 4th Century And this continued to be the Rule of his Examination and the whole Faith required to be professed by him at his Ordination till the Thirteenth Century as you may learn from the Pag. 97 98. interrogatio de credulitate Episcopi question touching the Faith of a Bishop in the Ordo Romanus which form of Examination they profess to have received from the ancient Institution of the Holy Fathers and especially from the Council of Carthage From the Council of Nantes Can. 11. and from Regino in the Ninth Century De Disc Eccl. lib. 1. cap. 443. who transcribe this Canon of the Council of Carthage as containing the form qualiter Episcopus ordinandus examinabitur How a Bishop that is to be ordained shall be examined Decret part 5. c. 62 l. 1. c. 8. Dist 23. c. 2. As also doth Ivo in the Eleventh Barchardus in the Twelfth and Gratian in the Thirteenth Century These therefore from the Fourth to the Thirteenth Century were reputed all the Articles of Christian Faith in which it was thought necessary that a Bishop should be instructed and if he did assert these things he was thought fully instructed in the Documents of Christian Faith. And to shew the Concord of the Eastern with the Western Churches in these matters § 3 let it be considered that Theodoret having given an account of Heretical Fables in Four Books he proceeds Cap. 4. p. 262. Book the Fifth to Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Doctrines of the Church and to lay before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelical Doctrine that by comparing it with that of the Hereticks we may discern the difference betwixt Light and Darkness perfect Health and mortal Sickness and then he proceeds to give us all the Doctrines contained in this Form of Examination but not one of the Articles which they of Rome have added to the Nicene Creed In his First Chapter he speaks of God the Father the Creator of all things and the Father of our Lord Jesus Christ In the Second Of his only begotten Son co-essential and co-eternal with the Father In the Third Of the Holy Spirit of the same Nature and Substance with them both In the Fourth Of the Creation of all things by the Father with the Son and Holy Ghost In the Eighth Of the Devil asserting that he had not his wickedness from his Creator but his own perverse will. In the Eleventh Of the Incarnation of our Lord that he took flesh of the Virgin Mary had a reasonable Soul united to it and so became God and Man in one Person That he took a true Body chap. 12. A true Soul ch 13. A perfect humane Nature ch 14. That he raised up the same Flesh in which he suffer'd ch 15. That the same God was Author of the Old and New Testament ch 17. That Baptism procures the Remission of all our old Sins ch 18. That there would be a Resurrection of that very Body which was corrupted and dissolved ch 19. And a future Judgment where every one shall receive according to what he hath done in the Body ch 20. That this shall be at our Lord's Second coming to judge the quick and the dead ch 22. That Matrimony was to be allowed ch 25. yea Second Marriages ch 26. That the wounds received after Baptism might be healed ch 28. That the Church forbids not the use of Flesh ch 29. And here concluding his Discourse concerning Ecclesiastical Doctrines respecting Faith and Manners he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Doctrines of the Holy Spirit which we must always follow preserving this Rule of them immovable And that you may be sure that Scripture was the Church's Rule that taught her all these things he doth not only call these Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrines of the Gospel and often say in his Discourse upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 249 250 259 262 275 304. These things we have been taught by the Holy Scriptures the Holy Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Teacher of these things but concludes his Discourse of the Doctrinals of the Church thus P. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Doctrines the Church hath received from divine Men the Prophets and Apostles and their Successors these then were in his Age reputed all the Doctrines of Christian Faith and they were all conceived clearly to be contained in and proved from the Holy Scriptures their Faith then did not differ in one Article from that of Protestants nor did they differ from them in assigning Scripture as the Rule of Faith. And 4ly § 4 This will be farther evident from the consideration of the most Eminent Fathers of the Church who have employed their Time and Labour in refuting Hereticks For they still lay down the Apostles or the Nicene Creed as the Foundation of their Faith and the entire belief of Christians and speak of other Doctrines as such in which they were at liberty to exercise their parts and curiosity but were by no means to obtrude them as Articles of Christian Faith. Thus Irenaeus having given us the Faith which the Apostles delivered to the Church Lib. 1. cap. 4. and which she did through the whole World profess without Addition or Diminution he proceeds to shew That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church retaining one and the same Faith throughout the World they exercised their knowledge about other matters to explain the dispensation of God towards Men his long suffering both towards Men and fallen Angels to enquire why one and the same God made some things Temporal others Eternal some Heavenly and some Earthly things why being invisible he
19.10 vers 30. vers 37. v. g. Thou shalt not glean thy Vineyard neither shalt thou gather every Grape of thy Vineyard but thou shalt leave them for the Poor I am the Lord thou shalt Reverence my Sanctuary I am the Lord. You shall observe all my Statutes and all my Judgments and do them I am the Lord. Now God is still the Lord of Christians but hence it will not follow that they are obliged to observe these Ceremonial Precepts enjoined for Reasons still remaining and equally concerning Christians it therefore cannot rationally be concluded that Christians are obliged to observe the Rest enjoined in the Fourth Commandment because it is commanded for a Reason that doth still remain 4. Hence we may easily discern the Reason why the Christians still observed one day in Seven and also why they chose to observe the first day of the Week and not the last For when Christianity began it had two sorts of Adversaries to encounter viz. The unbelieving Jews and the Idolatrous Gentiles and therefore as a Testimony against the Heathens who worshipped false Gods that is the Gods who made not Heaven and Earth they chose one day in seven to signifie they worshipped the true God and the Creator of all things But then they chose the first of these seven days to testifie against the Jews that they worshipped this God not now as one in Covenant with the Jews or as their Redeemer out of Egypt but as the Father of our Lord Jesus Christ and through him our most loving Father and to own themselves the Servants of that God who on the morning of that day vanquished Satan the Spiritual Pharaoh and redeemed us from our Spiritual thraldom by raising Jesus Christ our Lord from the dead begetting us instead of an Earthly Canaan to an Inheritance incorruptible in the Heavens Dr. Spencer de Legibus Hebr. Mr. Mede Disc 15. this account of this change of the day I have borrowed from two very Learned and Ingenious men and for the further illustration and confirmation of it lot it be observed 1. That the Jews never worshipped God or put up their addresses to him under the name of Father as we Christians by our Lord are taught and commanded to do in these words When you pray say Our Father this being as the Apostle hath observed the peculiar privilege of Christians above the Jews Rom. 8.15 that we have not received as they the spirit of bondage unto fear but the spirit of adoption whereby we cry Abba Father They were it is confessed Children also Gal. 4.1 4. but nothing differing from servants as being Children in their Minority and so in bondage to the Rudiments of the world whereas we having received through faith in Christ Jesus the Adoption of Sons God hath sent forth the Spirit of his Son into our hearts crying Abba Father It is the saying of the Jews that a servant cannot say unto his Lord Abba this being a word proper to a Son and only used by natural or adopted Sons we being therefore all the Children of God and his adopted Sons through faith in Christ Jesus Joh. 1.12 Gal. 3.26 we have through him received this privilege to address our selves unto him by the name of Abba or our Father and yet more certainly is it peculiar to the Christian to own him as the Father of our Lord Jesus Christ which is his usual name in the New Testament and to address unto him in and by that Name 2ly Observe that the Resurrection of our Lord Christ is generally ascribed in the New Testament to God the Father and when our Lord declares that he had power to lay down his life Joh. 10.18 and take it up again he adds immediately This Commandment have I received of my Father Hence doth the Holy Ghost assure us that God the Father said unto him Thou art my Son Act. 13.33 this day have I begotten thee for this as well as other reasons that he had raised him from the dead and that He was declared to be the Son of God with power Rom. 1.4 by his raising him from the dead 3ly Observe that our Lord's Resurrection is represented as the Great foundation of all the mercies derived to us from our Saviour as being that by which they were compleated or confirmed to us 1 Pet. 3 21. Our Baptism doth save us saith St. Peter through the Refurrection of Christ Jesus Our freedom from condemnation is ascribed rather unto his Resurrection than his death as in that question Rom. 8.34 Who is he that condemns us it is Christ that died yea rather that is risen again Our Justification is ascribed to it Rom. 4.25 For Christ was delivered for our offences and rose again for our justification From it derives our hope of Glory 1 Pet. 1.3 for we are begotten to a lively hope through the Resurrection of our Lord Jesus from the dead of an inheritance incorruptible and undefiled reserved in the Heavens for us In a word 't is the foundation of our whole faith 1 Cor. 15.14 for if Christ be not risen then our faith is vain Since then these blessings so far exceeding those of the Creation or of the Jews deliverance from Egypt were procured to us by the Resurrection of our Lord Ephes 1.19 which was effected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the operation of the strength of the power of God the Father since he became the Father of our Lord Jesus Christ and through him our Father by raising him from the Dead there seems great reason why this day should be appointed as the day in which the Christian should acknowledge himself a Worshipper of God his Father through our Lord Jesus Christ Moreover this day being peculiarly stiled the Lords-day it is highly probable it was observed by Christians primarily in honour of our Lord Jesus Christ and through him to the Glory of God the Father to whom our prayers our praises and spiritual sacrifices are offer'd on that day through Christ And for Illustration of this matter let it be observed 1. That the times of the Messiah were still represented by the Jews under the Notion of Holam Habba or the world to come and the work of the Messiah as a new Creation or a Creation of new Heavens and a new Earth The Lord God shall slay ye and call his servants by another name Isa 65.15 17. Isa 66.22 For behold I create new Heavens and a new Earth and the former shall not be remembred nor come into my mind Accordingly Heb. 2.5 the Author to the Hebrews stiles this new Dispensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come and they who then enjoy'd the Gift of Miracles or other extraordinary operations are said to have tasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the world to come Heb. 6.5 And the Renovation of Christians by this Dispensation is represented as a new Creation wrought
therefore though we have used other words in our controversial Discourses against Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. e. yet now that a Confession of the sound Faith and simple manifestation of it lies before us we will temper our stile accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 387. c. explaining it more simply and properly and doing only that which may instruct you according to that saying of the Apostle To give a reason of your Faith. Now Pag 389. b. c. saith he in doing this we neither have ability nor leasure to collect all that is said in Scripture of the Father Son and Holy Ghost but we hope saith he to satisfie your Consciences as to the manifestation of our knowledge in the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and your full assurance of Faith by those few things we shall select out of the Holy Scriptures And after this long Protestant Preface comes a Creed owned by all Protestants in these words P. 389. d. e. We believe therefore and confess one only true and Good God and Father Almighty of whom are all things the God and Father of our Lord and God Jesus Christ And we believe one only begotten Son of God our Lord and God Jesus Christ the only true God by whom all things both visible and invisible were made and by whom all things consist who in the beginning was with God and was God and after was according to the Scriptures seen on Earth and conversed with Men who being in the Form of God coveted not to be in the World like to God but emptied himself and taking upon him the Form of a Servant by his Nativity of a Virgin and being found in fashion as a Man he fulfilled all things which were written of and concerning him according to the command of the Father being Obedient even to Death the Death of the Cross and being raised again the Third Day from the Dead according to the Scriptures P. 390. a. he was seen by his holy Disciples and the rest as it is written and he ascended into the Heavens and sitteth at the Right-hand of the Father from whence he comes at the end of the World to raise up all and to give to every one according to his Work when the Righteous shall be taken up into Life Eternal and the Kingdom of Heaven but the wicked shall be condemned to everlasting Punishment where their Worm dieth not and the Fire is not quenched and we believe one Holy Ghost and Comforter by whom we are sealed unto the Day of Redemption the Spirit of Truth and of Adoption in whom we cry Abba Father who distributeth and worketh in us the Gifts given of God to every one to profit withal as he willeth who teacheth and brings to our Remembrance all things which he hath heard from the Son. The Good Spirit who Guides us into all Truth and confirmeth all Believers in true and exact Knowledge in pious Worship and spiritual Adoration and in the true Confession of God the Father his only Son our Lord and God Jesus Christ and of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we think this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule of Holy Men. P. 392. And I beseech you laying aside all curious Questions P. 391. and indecent strifes about words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest contented with the things spoken by Holy Men and by the Lord himself and to withdraw your selves from them that are alien from the Evangelical and Apostolical Faith the Apostle having said That if an Angel from Heaven preach to you any other Doctrine besides that which we have preached unto you let him be accursed and having warned you to withdraw from every one who walks disorderly and not according to the Tradition which you have received from us So that according to St. Basil this Creed is the Tradition received from the Apostles the Evangelical and Apostolical Faith the Rule of Faith to which nothing is to be superadded besides which nothing to be preached as any portion of the Rule of Faith and this whole Faith expresly is contained in Scripture and is delivered in the words of Scripture Laurentius sends an Epistle to St. Austin to know of him Quid sequendum maximè Enchir. c. 4. quid propter diversas principaliter Haereses sit fugiendum What was chiefly to be followed and what by reason of the diversity of Heresies was principally to be avoided quod certum propriumque fidei Catholicae fundamentum what was the sure and proper Foundation of the Christian Faith In Answer to this Enquiry he receives a Treatise from St. Cap. 3. Austin containing 122. Chapters in which he undertakes to teach him what he was to believe to love and hope for and in the general he tells him Cap. 6. that it is easie to instruct him in these three particulars nam ecce tibi Symbolum dominica oratio in his duobus tria illa intuere Cap. 7. for behold the Symbol and the Lord's Prayer in these two see these three things Faith believes Hope and Charity prays and then he goes on to a particular Discourse on all these Heads not speaking throughout all those numerous Chapters of one Article of the Romish Faith excepting only when Chapter the 69. he speaks of Purgatory Fire as of a doubtful and uncertain thing and Chapter 109. he utterly confounds it by laying down for certain That during the time betwixt the Death of Christians and the last Resurrection of their Bodies their Souls are kept in hidden Receptacles as they by reason of the Actions done in their Life time became worthy of Rest or Misery One thing there is still more considerable that when the Arian Heresie sprung up and even in the time and at the Session of the Nicene Council this was still produced as the Faith of the Apostolick Church the Rule of Faith the Faith which they had learned from the Scriptures and had received at Baptism and on account of which they challenged to be owned as Orthodox by all their Christian Brethren Alexander Bishop of Alexandria in his Epistle to his Namesake of Constantinople recites his Creed with this Preface Apud Theodor Hist Eccl. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we believe as it seemed good to the Apostolick Church viz. We believe in one only unbegotten Father and in one Lord Jesus Christ his only begotten Son. Besides this pious Faith of the Father and the Son We confess as the Holy Scriptures teach us one Holy Ghost the Sanctifier of Holy Men under the Old Testament and of the divine Teachers of the New and one only Catholick and Apostolick Church inexpugnable by the World and triumphing over all the wicked Insurrections of the Heterodox after this we confess the Resurrection of the Dead of which our Lord Jesus Christ was the first fruits who indeed and not in appearance only took his Body from the God-bearing Virgin
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to swear either in Falshood or in Truth but only to say yea yea and nay nay Gregory Nazianzen observes that an Oath is forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only to us Christians In the Fifth Century St. Chrysostom is very copious on this Subject In Matth. 5.34 For he informs us that it was said to them of old Thou shalt not forswear thy self but speak the Truth when thou swearest but Christ commanded not to swear at all 2. That to keep us farther from swearing by God he saith Swear not by Heaven which is his Throne 3. That Christ by saying What is more than this cometh of Evil meaneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing not forswearing for it is a thing confessed and no Man needs to learn it That false swearing is of Evil nor is it only more than yea and nay but contrary to them 4. That though swearing was allowed by the Law yet was it evil because it was allowed only by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Weakness of them who received the Law to keep them from swearing by Idols And 5. That though then it were not evil yet now is it evil and very evil after so much Philosophy 6. That we must not pretend that we swear truly Hom. 15. in Gen. p 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not lawful to swear true or false let us therefore keep our Mouths pure from Oaths 7. That if we reverence nothing else we should reverence that Gospel we hold forth when we bid Men swear for opening it you will find Tom. 6. Statu ar Orat. 15. p. 565. saith he Swear not at all and dost thou make that Law an Oath which forbiddeth thee to swear When therefore thou art about to adjure any one restrain thy self P. 566. and say to him who is about to swear What shall I do God hath forbid me to adjure he now restrains me and this will be sufficient for the Honour of the Lawgiver for thy Security and to affright him who is about to Swear We find saith Theodoret in the Laws of the Gospel Qu. 37. in Geu p. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Swearer though he swears true to be of the Portion of the Devil He swears himself That he would not the Death of a Sinner Ep. 78. p. 949. Tom. 4. Dial. 1. p. 23. Fab. Haer. l. 5. c. 16. Adv. Graecos Serm. 9. p. 621. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who forbids others to swear And again He that forbids others to swear interposeth an Oath The Old Law saith the same Theodoret forbids Perjury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the New forbids an Oath Our Lord making Laws about Oaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly forbids them If thou art a Christian saith Isidore Pelusiota L. 1. Ep. 155. and under the good Pastor obey his Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding thee not to swear at all and if we must not swear neither must we exact an Oath God saith St. Jerom permitted the Jews as being Children to swear as he permitted them to offer Sacrifice not that they did well in it In Matth. 5. but that it was better to swear by God than Idols Evangelica autem veritas non recipit juramentum but the Evangelical Truth permits not an Oath In Zach. 8. f. 115. b. And again Our Lord commandeth in the Gospel Ut non juretis penitus That you swear not at all Jussit salvator noster ut Christiani homines non jurarent De Gubern dei l. 3. p. 88. Act. Concil Const Act. 1. Tom. 2. p. 129. Our Lord saith Salvian commanded that Christian Men should not swear And the Council of Constantinople under the Patriarch Flavianus adds That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are commanded by our Saviour Christ not to swear Now here I ask Whether all these plain Testimonies be sufficient to prove that it was once the Doctrine of this whole Church of Christ That swearing was wholly unlawful and forbidden by those Words of Christ on which they bottom this Assertion If this be granted then seeing it is evident that the present Church holds and by her Practice doth approve the contrary Doctrine it must be granted that her present Belief or Practice can be no just Evidence or Proof of what was the Belief and Practice of all the former Ages But if these Testimonies give not sufficient Evidence that this was then their Faith and the received Interpretation of the Text then let the Romanists permit us to deny their Doctrines and Traditions till they have proved them to be primitive by more clear numerous and early Testimonies and we ask no more For then they vainly must attempt to prove that any Text in Controversy betwixt us and them hath by Tradition been interpreted against the Protestants it being certain that no such Testimonies can be produced for that Sence of any Scripture which we Protestants reject and if the Fathers after so many plain and frequent Attestations might practise and believe the contrary to the plain import of their Words in this particular why not in other Matters also And to what purpose is it to confirm a Doctrine or bottom an Assertion upon Two or Three Citations from those Fathers who are not to be credited it seems in what may be confirmed from Fifty of their plainest Testimonies and by the Suffrage of a General Council Thirdly Apol. 1. p. 55. p. 44. It was the current Doctrine of the Fathers for Three whole Centuries That the good Angels were transported with the Love of Women and begat Children of them which are those we now call Daemons or evil Spirits These are the very Words of Justin Martyr who flourished in the Second Century Adv. Haer. l. 4. c. 70. p. 412. Paedag. l. 3. c. 2. Strom. l. 3. p. 450. l. 5. p. 550. Irenaeus who flourished in the same Century saith That Angeli transgressores commixti fuerunt eis the Angels which transgressed mixed with them And Clemens of Alexandria thrice informs us that they fell from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Incontinence and Love of Women In the Third Century Athenagoras informs us Legat. pro. Christianis p. 27 28. That some of the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusting after Virgins and being overcome of the Flesh begat Gyants of them and that these Angels and the Souls of these Gyants are the Daemons which wander about the World. And in saying this I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing saith he without Testimony but only expound De Virg. vel c. 7. de cult faem l. 1. c. 2. de Idol cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is mentioned by the Prophets Tertullian saith That they rushed down from Heaven Ad Filias hominum to the Daughters of Men and thence he calls them Desertors of God and Amatores Faeminarum lovers of Women St. Cyprian twice informs us De Idol van p.
Lib. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Apostles and their Disciples The true and life-giving Faith quam ab Apostolis Ecclesia percepit distribuit filiis suis Lib. 3. c. 1. Apol. c. 47. which the Church received from the Apostles and distributes to her Sons It saith Tertullian is the Rule of Truth quae venit à Christo transmissa per comites ejus which came from Christ and was by his Companions handed down to us De praescrip Cap. 9. Cap. 14. Cap. 21. Epist ad Jov. Tom. p. 246 247. Pag. 501. Epist 81. The Institution of Christ which all Nation ought to believe Regula à Christo instituta The Rule prescribed by Christ and which the Churches received from the Apostles the Apostles from Christ This saith Athanasius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine and Apostolical Faith which was preached from the beginning It is saith Cyril of Jerusalem the Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy and Apostolick Faith. Is is saith Ambrose the Symbol of the Faith of the Apostles which Symbol the Church of Rome keeps undefiled Ruffinus in his Exposition of this Symbol saith Apud Hieron Tom. 4. f. 46. That their Ancestors left to them this Tradition that the Apostles being to depart one from the other did first agree upon this as the Rule of what they afterwards should preach and determined hanc credentibus dandam esse regulam this should be given as a Rule to Believers and as an Index of their Faith by which he should be known qui Christum vere secundùm Apostolicas regulas praedicaret who preached Christ truly according to the Rules of the Apostles It is saith Austin De Temp. Serm. 181. To. 10. p. 984. certa Regula Fidei the sure Rule of Faith which the Apostles delivered And then he proceeds almost in the very words of Ruffinus De Off. Eccles l. 2. c. 22. to declare That this was the Tradition of the Ancients Isidore Hispalensis saith Tali ratione institutum majores nostri dixerunt Our Ancestors have said that the Apostles Creed was instituted after this manner and then he goes on in the very words of Ruffinus to the end of that Chapter De instit Cler. l. 1. c. 27. l. 2. c. 56. Rabanus Maurus also hath transcribed the same words and in them brought down the Tradition to the Ninth Century And to return to the Age following Ruffinus Pope Leo tells us Ep. 96. This is the short and perfect Confession of the Symbol which is signed with the twelve Sentences of the Apostles Praefat. ad Expos Symb. Apost Apud Ivon decret part 1. c. 35 36. Venantius Fortunatus in the Sixth Century informs us That this is the Symbol which they among themselves wholesomely made by the assistance of the Holy Spirit It is saith venerable Bede the Symbol of Faith delivered by the Apostles 3. It is also evident from Tradition § 6 that Christians were received into the Church by Baptism on the profession of this Faith or that this only was the Faith which they required them to believe and to profess at Baptism Justin Martyr saith only in the general That as many as believed Apol. 2. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the things which were said and taught by Christians were true were admitted by Baptism among the number of Christians But Irenaeus his Cotemporary L. 1. c. 1. p. 40. gives us the Creed delivered by the Apostles and says it was the undeclinable Rule of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Christian received by Baptism and the preaching of that Truth by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church illuminates all that are willing to come to the knowledge of the Truth L. 7. c. 40 41. The Apostolical Constitutions tell the Priest what the Catechist who is to be Baptized must renounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the things which cencern his being Listed among Christians Now they are these I rank my self among the Souldiers of Christ and I believe I am Baptized into the one unbegotten only true God c. And after he hath made profession of this Creed he is to be Anointed and Baptized Can. 46. The Council of Laodicea saith That they who are to be Baptized must first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learn the Faith and recite it to the Bishop or his Presbyter The Seventy eighth Canon of the Sixth General Council saith the same thing Now what it is to learn the Faith we know from all the Fathers of those times who do with one consent inform us that the Catechists were prepared for Baptism by being taught the Creed the Symbol or the Rule of Faith delivered and taught by the Apostles and afterwards explained by that of Nice or of Constantinople and that they were Baptized into the profession of this Creed Hist Eccl. l. 1. c. 18. Sozomen and Gelasius inform us that a plain Lay-man and Confessor undertook to confute a Philosopher in the Council of Nice Gelas Cyz l. 2. c. 13. And that he did this by repeating of his Creed saying to the Philosopher There is one God who having made all things sustained them by his Word and holy Spirit This word O Philosopher we adore knowing him to be the Son of God and believing that for our Redemption he was incarnate of a Virgin and was born and was made Man and that by his Death and Passion on the Cross he delivered us from eternal condemnation and by his Resurrection he purchased for us Life eternal whom being ascended into Heaven we hope that he will come again to be judge of all our Actions And that the Philosopher answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. Const sub Menna Act 5. Bin. Tom. 4. P. 78 82. He believed this the Confessor bid him then follow him to the Church to be Baptized at which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nicene Synod rejoiced From both which Instances we learn what was the Symbol into which Christians were Baptized when that Council met and which they owned as sufficient for that end Eusebius Caesariensis speaks thus of his own Creed approved by the Nicene Council As we have received from the Bishops that were before us Socr. Hist Eccl. l. 1. c. 8. p 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both when we were Catechized and when we received Baptism and as we have learned from the Scriptures and as we have both believed and taught when we were made Priests and Bishops so believing at present we declare this our Faith unto you The Council of Constantinpole confirms the Nicene Confession of Faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Hist Eccl. l. 5. c. 9. being most ancient and annexed to Baptism Con. Constant sub Menna Act. 5. Bin. Tom. 4. p. 78 87 85. 91 96. The Synod of Jerusalem says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Symbol into which we were Baptized and
13. de Habit. virg p. 99. ed. Oxon. P. 29. Apud phot cod 234. That they fell from their heavenly Vigor Ad terrena contagia devoluti being debased to earthly Contagions They fell saith Minutius Terrenis cupiditatibus degravati being depressed by earthly Lust Methodius That they conversed with the Daughters of Men being taken with the Love of Flesh In the Fourth Century Lactantius saith L. 2. c. 14. p. 216 217. That the Devil tempted them to Vice Et Mulierum congressibus inquinavit and defiled them by Converse with Women and so being excluded from Heaven they became his Ministers and they who were begotten by them became terrestrial Daemons De praep Evang l 5. c. 4. de Noah Arca c. 4. Hi sunt immundi Spiritus malorum quae geruntur Auctores These saith he are the unclean Spirits which are the Authors of all Evil. The same Assertions may be found in Eusebius in St. Ambrose in Epiphanius Num. 21. L. 4 c. 26. Hist l. 1. c. 3. or some Author cited by him in his Sixty fourth Heresy by Pseudo Clemens in his Recognitions and by Sulpitius Severus Petavius in his Notes upon Epiphanius saith Fuit haec vetustissimorum Patrum fere omnium Sententia filios illos Dei qui Gen. 6. silias hominum adamasse dicuntur Angelos fuisse This was the Opinion of almost all the most Ancient Fathers That the Sons of God who are said in Genesis the Sixth to have loved the Daughters of Men were Angels Vetus fuit multorum gravissimorum Authorum opinio It was the ancient Opinion of many and very grave Authors saith Fevardentius on the forecited place of Irenaeus And yet First It deserves to be considered De C.D. l. 15. cap. 23. That they grounded this whole Fancy and Exposition partly upon that spurious Book of Enoch which saith St. Austin Continet istas gigantum fabulas contains those Fables of the Gyants and where In Joh. To 8. Ed. Huet p. 132. d. saith Origen it is said That Jared was begotten in the Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Descent of the Sons of God upon the Daughters of Men and partly upon the concurring Tradition of the Jews who had entertained the same Notion and Exposition of the Place as we may learn from their own Josephus and Philo Antiq. l 1. c. 4. p. 8. Philo de Gigant p. 284 285. who from the said Traditions tell us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Angels of God conversing with Women begot insolent Children and Despisers of everything that was good as trusting to their own Strength Secondly Consider that in the very next Century this Fancy was run down in Terms very opprobrious and much reflecting upon the Ignorance and Oscitancy of the former Fathers That which makes most Men thus Ignorant saith Theodoret Quaest 47. in Gen. on the place is their careless reading of the Scriptures And there he also represents the Authors of the former Opinion In locum as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men very stupid and such as had a Knock in their Cradles Chrysostom adds That they who affirm that these things were spoken not of Men but Angels were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speakers of Blasphemy and then he proceeds Edit Sichardi p. 52 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overturn or to confute the Fables of these Men. And in the very next Century Philastrius Brixiensis put this very Doctrine into the Catalogue of his Heresies saying Alia est Haeresis quae de gigantibus adserit quod Angeli miscuerunt se cum faeminis ante diluvium inde esse natos gigantes There is another Heresy which asserts touching the Gyants That Angels before the Flood conversed with Women and that of them were these Gyants begotten If then the Jewish Church received by Tradition a Doctrine so contrary to the very Nature of Angels and consequently to Truth it self If the Fathers of the first four Centuries were so easily imposed upon by their Traditions and their spurious Books as to embrace the same Opinion not only against Reason but as Theodoret St. Chrysostom and Austin have demonstrated against the Evidence of that very Text on which they grounded their Opinion which so expresly saith The Wickedness not of the Angels or their Off-spring but of Men was great and that all Flesh had corrupted their Ways and that God therefore had determined to punish not Daemons or the Ghosts of Gyants but the whole Earth by bringing of a Flood upon them If they I say could read so carelesly this Chapter as generally to interpret one Verse of it in Opposition to the plain Import of the whole If Lastly an Exposition so long and generally received till the beginning of the Fifth Century could in that very Century by by the greatest Fathers of the Church utterly rejected as Fabulous Blasphemous Heretical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and guilty of the utmost Folly then must it be extreamly evident 1. That Tradition in this matter could be no certain Rule unto the Jewish Church and therefore could not be Infallible 2. That the Fathers of the Christian Church have been imposed upon for some whole Centuries in this Affair by spurious Authors and by Jewish Fables and therefore they and the Fathers of any other Age must also be supposed subject to the like Mistakes in other Matters of like Nature 3. That they were prone on these Accounts to interpret Scriptures contrary to the plain Import of them and so cannot be owned as the Authentick Interpreters of Holy Writ 4. Hence also it is clear that what hath generally been received without any apparent Opposition in one Age may in the very next Age be as generally rejected with the greatest Scorn and Ignominy and pass for Blasphemy and Heresy Fourthly § 9 It anciently was held Unlawful for any Clergy-Man to engage himself in Secular Affairs For amongst the Sins which provoked God to Anger St. Cyprian reckons this De lapsis p. 123. Episcopos procuratores rerum secularium fieri That Bishops became Proctors in secular Affairs The Sixth Canon of the Apostles decrees That a Bishop Presbyter or Deacon shall be deposed if he take upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly Cares The General Council of Chalcedon forbids all Bishops Clerks Can. 3. or Monks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intermeddle with worldly Businesses Can. 11. The Second General Council of Constantinople having said That the sacred Canons deposed those Presbyters or Deacons who took upon them secular Governments or Cares ratifies the said Canons declaring That if any of them did thus imploy himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Trull Can. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Nic. 2. can 1. he should be expelled from the Clergy for according to the most true Words of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Man can serve Two Masters and yet what Church at present doth observe these Canons though they