HOW much the Doctrine of Christianity tends to the improvement of Reason and Learning, how it has brought into the World a better and more certain knowledg of God and of our selves,
HOW much the Doctrine of Christianity tends to the improvement of Reason and Learning, how it has brought into the World a better and more certain knowledge of God and of our selves,
how it has advanced the common notices of nature, and has chased away with the clear evidences of its truth those thick shades of error, that had darkned the understanding,
how it has advanced the Common notices of nature, and has chased away with the clear evidences of its truth those thick shades of error, that had darkened the understanding,
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and has removed all those prejudices, that were taken up from sense and a very partial and deceitful observation of things, may be fully demonstrated by comparing the former estate of Mankind,
and has removed all those prejudices, that were taken up from sense and a very partial and deceitful observation of things, may be Fully demonstrated by comparing the former estate of Mankind,
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But Christ by his appearance and manifesting the will of God to us, hath brought life and immortality to light through the Gospel, and children and persons of an ordinary reach and capacity may now easily apprehend those things, that is, in reference to God and his attributes, the misery we are in by sin, the means of our recovery from this woful estate of life, the immortality of the Soul, and the like;
But christ by his appearance and manifesting the will of God to us, hath brought life and immortality to Light through the Gospel, and children and Persons of an ordinary reach and capacity may now Easily apprehend those things, that is, in Referente to God and his attributes, the misery we Are in by since, the means of our recovery from this woeful estate of life, the immortality of the Soul, and the like;
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which before those great Philosophers, notwithstanding all their vaunts and quests after learning, notwithstanding they set up Schools and were ambitious to give names to Sects, had but a very imperfect knowledg of.
which before those great Philosophers, notwithstanding all their vaunts and quests After learning, notwithstanding they Set up Schools and were ambitious to give names to Sects, had but a very imperfect knowledge of.
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and convictions of miracles, which were added to give all possible satisfaction to the understanding, others, who were resolv'd before hand not to be convinced, who had rather remain in their ignorance and idolatry and their sins,
and convictions of Miracles, which were added to give all possible satisfaction to the understanding, Others, who were resolved before hand not to be convinced, who had rather remain in their ignorance and idolatry and their Sins,
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then be converted to a new Religion, and reduced to such strictness of life, as that requires, from their debaucheries and brutish pleasures, who had rather fall down before a Statue or a Picture,
then be converted to a new Religion, and reduced to such strictness of life, as that requires, from their debaucheries and brutish pleasures, who had rather fallen down before a Statue or a Picture,
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than acknowledg and adore a Crucified Saviour, reject it upon the account of the Mysteries of Faith, without ever examining the weight of the arguments, that would have enforced them upon their belief:
than acknowledge and adore a crucified Saviour, reject it upon the account of the Mysteres of Faith, without ever examining the weight of the Arguments, that would have Enforced them upon their belief:
they would have demonstration for every thing, they would be taught and convinced by Syllogism, their Pride and their Self-conceit and the opinion they had of their own learning would not permit them to believe.
they would have demonstration for every thing, they would be taught and convinced by Syllogism, their Pride and their Self-conceit and the opinion they had of their own learning would not permit them to believe.
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They made their understanding the measure of all truth, and what did not suit with those narrow and low principles they had taken up, was scornfully rejected by them.
They made their understanding the measure of all truth, and what did not suit with those narrow and low principles they had taken up, was scornfully rejected by them.
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But how irrational was the demand of both? for what greater sign could there be to the Jews, than the fulfilling of all the Prophesies in the person of Christ, even to the minute circumstances of his life and death,
But how irrational was the demand of both? for what greater Signen could there be to the jews, than the fulfilling of all the prophecies in the person of christ, even to the minute Circumstances of his life and death,
than the wisdom of God in a mystery, as it is called, 1 Cor. 11. 7. than those clear discoveries of the divine nature and the essential perfections of the Godhead, than the admirable contrivances of the redemption of mankind by the sufferings and death of Christ, the Son of God,
than the Wisdom of God in a mystery, as it is called, 1 Cor. 11. 7. than those clear discoveries of the divine nature and the essential perfections of the Godhead, than the admirable contrivances of the redemption of mankind by the sufferings and death of christ, the Son of God,
They could not fully conceive and comprehend them, they seemed therefore foolish and impossible notions, that were owing wholly to an ungovern'd imagination.
They could not Fully conceive and comprehend them, they seemed Therefore foolish and impossible notions, that were owing wholly to an ungoverned imagination.
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for such were the slanderous accusations of Celsus, Lucian, and Hierocles, and the rest of the learned enemies of the Christian Religion: They upbraided the Christians of their times, with whom they conversed, in their writings and in their discourses, that they received all NONLATINALPHABET, with an irrational Faith and an hasty assent, past without any examination, that they could bring no proof or demonstrative argument of what they held so pertinaciously, that nothing was required to make a Christian a Believer, as they used to speak by way of Scorn,
for such were the slanderous accusations of Celsus, Lucian, and Hierocles, and the rest of the learned enemies of the Christian Religion: They upbraided the Christians of their times, with whom they conversed, in their writings and in their discourses, that they received all, with an irrational Faith and an hasty assent, passed without any examination, that they could bring no proof or demonstrative argument of what they held so pertinaciously, that nothing was required to make a Christian a Believer, as they used to speak by Way of Scorn,
but NONLATINALPHABET, an unjudicious and groundless Faith; yes certainly, a good life and a sanctified understanding, and an humble opinion of a mans self.
but, an unjudicious and groundless Faith; yes Certainly, a good life and a sanctified understanding, and an humble opinion of a men self.
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But now after so many myriads of Converts to the Christian Faith, after the attestation and consent of so many ages, who have examined severely the principles, on which it is founded, who would expect that any one should dare now to question the truth of it again, that men who have been baptized into it, should abjure and renounce it, should no longer acknowledg Christ their Saviour, should deny him to be God, or that he had any commission from Heaven to institute a new Religion, should act over the part of the Jews, and arraign the Son of God as an impostor,
But now After so many myriads of Converts to the Christian Faith, After the attestation and consent of so many ages, who have examined severely the principles, on which it is founded, who would expect that any one should Dare now to question the truth of it again, that men who have been baptised into it, should abjure and renounce it, should no longer acknowledge christ their Saviour, should deny him to be God, or that he had any commission from Heaven to institute a new Religion, should act over the part of the jews, and arraign the Son of God as an impostor,
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They are convinced, that Christianity, which is a Doctrine according to Godliness is not consistent with such practices, which yet even nature and right reason utterly condemn.
They Are convinced, that Christianity, which is a Doctrine according to Godliness is not consistent with such practices, which yet even nature and right reason utterly condemn.
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Natural conscience and an ordinary reflexion upon the works of nature will not permit them, it may be, to deny a God, though they live, as though there were none:
Natural conscience and an ordinary reflection upon the works of nature will not permit them, it may be, to deny a God, though they live, as though there were none:
They may have the wit perchance, but not the morality of the Philosophers, whose very lives notwithstanding will condemn them as much as the Christian doctrine ▪ Their evil education and custome and prepossession, those great hinderances of truth, made their refusing Christianity the less inexcusable upon the account of its mysteries,
They may have the wit perchance, but not the morality of the Philosophers, whose very lives notwithstanding will condemn them as much as the Christian Doctrine ▪ Their evil education and custom and prepossession, those great hindrances of truth, made their refusing Christianity the less inexcusable upon the account of its Mysteres,
Little or no good I know is to be done upon these men by perswasion or argument, of which they are scarce capable, who turn all things into Burlesque and ridicule:
Little or no good I know is to be done upon these men by persuasion or argument, of which they Are scarce capable, who turn all things into Burlesque and ridicule:
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but their ill lives shew, that were they as clear as the principles of Geometry, so long as a strict and holy life is as necessary and essential to the being of a Christian, as a right and sound faith, they would except and cavil at them, and at last reject them;
but their ill lives show, that were they as clear as the principles of Geometry, so long as a strict and holy life is as necessary and essential to the being of a Christian, as a right and found faith, they would except and cavil At them, and At last reject them;
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after such evident proofs and convictions, an obscure and incredible doctrine, it is hid to them that are lost, or rather, NONLATINALPHABET, in them that are lost;
After such evident proofs and convictions, an Obscure and incredible Doctrine, it is hid to them that Are lost, or rather,, in them that Are lost;
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it is only so to such desperate and obstinate wretches, whom reason it self cannot satisfie, in whom the God of this world hath blinded the minds of them which believe not,
it is only so to such desperate and obstinate wretches, whom reason it self cannot satisfy, in whom the God of this world hath blinded the minds of them which believe not,
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and being once prepossessed with this conceit, they grow peevish and angry because the Christian Religion proposes things to their belief, which they cannot grasp,
and being once prepossessed with this conceit, they grow peevish and angry Because the Christian Religion proposes things to their belief, which they cannot grasp,
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and rather than forego this beloved Principle, they will destroy the Fundamentals of Christianity, and to apply that of Tertullian to them, nisi homini Deusplacuerit, Deus non erit, homo jam Deo propitius esse debebit:
and rather than forego this Beloved Principle, they will destroy the Fundamentals of Christianity, and to apply that of Tertullian to them, nisi Homini Deusplacuerit, Deus non erit, homo jam God Propitius esse debebit:
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Thus under a pretence of clearing the truth of Religion, and making it the more easily intelligible, to Turks and Jews, they resist it in the true notion of it, and corrupt and destroy it;
Thus under a pretence of clearing the truth of Religion, and making it the more Easily intelligible, to Turks and jews, they resist it in the true notion of it, and corrupt and destroy it;
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to whom fully agrees that character, which St. Paul gave of the followers of Simon Magus, 2 Tim. iii. 8. NONLATINALPHABET, men of corrupt minds, and reprobate concerning the faith;
to whom Fully agrees that character, which Saint Paul gave of the followers of Simon Magus, 2 Tim. iii. 8., men of corrupt minds, and Reprobate Concerning the faith;
as if they were the only men, that understood the will and mind of God; such who reject the establish'd truths of the Gospel, who have no regard to the heavenly doctrine of the Evangelists and Apostles, the truth of which they sealed and confirmed with their blood;
as if they were the only men, that understood the will and mind of God; such who reject the established truths of the Gospel, who have no regard to the heavenly Doctrine of the Evangelists and Apostles, the truth of which they sealed and confirmed with their blood;
but do NONLATINALPHABET NONLATINALPHABET to use the words of St. Polycarp in his Epistle to the Philippians, that is, by their fraudulent devices model the oracles of God according to their own fancies and lusts;
but do to use the words of Saint Polycarp in his Epistle to the Philippians, that is, by their fraudulent devices model the oracles of God according to their own fancies and Lustiest;
and how far by their arts and subtilties and plausible insinuations, by this their slight and cunning craftiness, whereby they lie in wait to deceive (for it is nothing else, however blancht over and disguised with shews of sober reason) they have prevail'd upon this Age, is too sad to consider;
and how Far by their arts and subtleties and plausible insinuations, by this their slight and cunning craftiness, whereby they lie in wait to deceive (for it is nothing Else, however blanched over and disguised with shows of Sobrium reason) they have prevailed upon this Age, is too sad to Consider;
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so that now it chiefly concerns us to secure the ground-work, the principles of the doctrine of Christ, and to oppose this growing evil, to watch and stand fast in the faith,
so that now it chiefly concerns us to secure the groundwork, the principles of the Doctrine of christ, and to oppose this growing evil, to watch and stand fast in the faith,
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and quit our selves like men, and not to be like children, carried away with every blast and wind of doctrine, and especially of the vain doctrine of Socinus, as it will appear,
and quit our selves like men, and not to be like children, carried away with every blast and wind of Doctrine, and especially of the vain Doctrine of Socinus, as it will appear,
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when the varnish and false colours are washt of, but to be establisht in the truth of the holy Gospel, as the Church hath taught us to pray in the Collect of this anniversary of St. Mark.
when the varnish and false colours Are washed of, but to be established in the truth of the holy Gospel, as the Church hath taught us to pray in the Collect of this anniversary of Saint Mark.
2. That the Christian Religion requires us to believe these mysteries, upon such grounds, as we cannot reject, without doing violence to our faculties,
2. That the Christian Religion requires us to believe these Mysteres, upon such grounds, as we cannot reject, without doing violence to our faculties,
They who find fault with Christianity for proposing such great mysteries to our beliefs, and would have all things so plain and obvious, that they should command and force assent, should first trie their reason in solving the difficulties of nature;
They who find fault with Christianity for proposing such great Mysteres to our beliefs, and would have all things so plain and obvious, that they should command and force assent, should First try their reason in solving the difficulties of nature;
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and if notwithstanding all their labour and toil, after the most accurate researches into the nature of sensible beings, of things that we daily see and handle, of things that seem to lie level with our understanding,
and if notwithstanding all their labour and toil, After the most accurate Researches into the nature of sensible beings, of things that we daily see and handle, of things that seem to lie level with our understanding,
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it is a part of the service and worship we owe to God the Creatour, to admire his wisdom and power in the beautiful frame and order of things, which is best done by enquiring into their natures and properties, into their powers and operations and qualities, by examining the curious contexture and the fitness and usefulness of their parts,
it is a part of the service and worship we owe to God the Creator, to admire his Wisdom and power in the beautiful frame and order of things, which is best done by inquiring into their nature's and properties, into their Powers and operations and qualities, by examining the curious contexture and the fitness and usefulness of their parts,
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Nothing of which can be effected, at least but very imperfectly, and in a way scarce tolerable, by acquiescing in general observations, derived from weak and slight notices, without descending to severe trials and experiments,
Nothing of which can be effected, At least but very imperfectly, and in a Way scarce tolerable, by acquiescing in general observations, derived from weak and slight notices, without descending to severe trials and experiments,
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or by relying upon the principles of ordinary Philosophy, that are confessedly unintelligible, and which instead of explaining nature, do but perplex and confound the understanding,
or by relying upon the principles of ordinary Philosophy, that Are confessedly unintelligible, and which instead of explaining nature, do but perplex and confound the understanding,
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and all that they can pretend to is but conjecture and probability, that when they may seem to arrive at some satisfaction in the order and connexion of things, it is very possible and likely, that things may be made and exert their causalities otherwise,
and all that they can pretend to is but conjecture and probability, that when they may seem to arrive At Some satisfaction in the order and connexion of things, it is very possible and likely, that things may be made and exert their Casualties otherwise,
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and when we have to do with plain matters of sense, how unfit and unable must it be to comprehend and make out things, that stand at that infinite distance from it, to which it bears no proportion? They may as well pretend that all these great difficulties and perplexities, we meet with in the conceptions of things, should be taken away, that all men ought to be born compleat Philosophers,
and when we have to do with plain matters of sense, how unfit and unable must it be to comprehend and make out things, that stand At that infinite distance from it, to which it bears no proportion? They may as well pretend that all these great difficulties and perplexities, we meet with in the conceptions of things, should be taken away, that all men ought to be born complete Philosophers,
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and be inspir'd with the perfect knowledg of things, which they cannot attain to after several years, spent in labour and study, that nothing should exist,
and be inspired with the perfect knowledge of things, which they cannot attain to After several Years, spent in labour and study, that nothing should exist,
but what we can conceive, and that the truth and possibility of things should not derive from the will and pleasure of God, and from that Idea he has in his divine understanding,
but what we can conceive, and that the truth and possibility of things should not derive from the will and pleasure of God, and from that Idea he has in his divine understanding,
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2. Thus Nature has its Mysteries; and who will undertake to explain Secondly, the Mysteries of Providence, and account for all those extraordinary events, which have hapned in all ages of the world;
2. Thus Nature has its Mysteres; and who will undertake to explain Secondly, the Mysteres of Providence, and account for all those extraordinary events, which have happened in all ages of the world;
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and that they stand accountable to him for the actions of their lives; and that they are but his instruments to bring about his eternal purposes and decrees;
and that they stand accountable to him for the actions of their lives; and that they Are but his Instruments to bring about his Eternal Purposes and decrees;
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why so many Heathen Nations lie yet unconverted, and the like, must be referred wholly to his divine will and pleasure, which is guided by rules of eternal rectitude and wisdom.
why so many Heathen nations lie yet unconverted, and the like, must be referred wholly to his divine will and pleasure, which is guided by rules of Eternal rectitude and Wisdom.
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Let it abundantly content us in all changes and chances of this mortal life, in all those distinguishing acts of Providence, that are every where visible between Nation and Nation,
Let it abundantly content us in all changes and chances of this Mortal life, in all those distinguishing acts of Providence, that Are every where visible between nation and nation,
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and enough to baffle and confound our curiosity, and to convince us, that there is as well an infinite distance between God and us, in respect of wisdom, as of power.
and enough to baffle and confound our curiosity, and to convince us, that there is as well an infinite distance between God and us, in respect of Wisdom, as of power.
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3. Besides, those who object against the instituted religion of our Saviour, the greatness of its mysteries, may use the same arguments against the principles of natural religion. That there is an infinite being, in whose Idea is essentially included all possible perfection, is the voice and dictate of nature, right reason,
3. Beside, those who Object against the instituted Religion of our Saviour, the greatness of its Mysteres, may use the same Arguments against the principles of natural Religion. That there is an infinite being, in whose Idea is essentially included all possible perfection, is the voice and dictate of nature, right reason,
and by the universal consent of mankind, who have rites and ceremonies of religion, their Priests and their Sacrifices, to whom they offer up prayers and oblations, to whom they appeal for justice when injured,
and by the universal consent of mankind, who have Rites and ceremonies of Religion, their Priests and their Sacrifices, to whom they offer up Prayers and Oblations, to whom they appeal for Justice when injured,
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But notwithstanding this evidence and clearness and demonstration of the existence of a God, they will not pretend to understand fully the nature of the Godhead. That God is infinite in essence and power,
But notwithstanding this evidence and clearness and demonstration of the existence of a God, they will not pretend to understand Fully the nature of the Godhead. That God is infinite in essence and power,
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Our understandings cannot reach so far, as to have a compleat and comprehensive notion of it ▪ and when we cannot give satisfactory accounts concerning the affections of a natural body, as motion, place, time;
Our understandings cannot reach so Far, as to have a complete and comprehensive notion of it ▪ and when we cannot give satisfactory accounts Concerning the affections of a natural body, as motion, place, time;
much less can it be expected, that we should do this concerning eternity, immensity, or the other necessary and essential attributes of God: so that the difficulty of conceiving a thing does not any way hinder the truth and possibility of its existence.
much less can it be expected, that we should do this Concerning eternity, immensity, or the other necessary and essential attributes of God: so that the difficulty of conceiving a thing does not any Way hinder the truth and possibility of its existence.
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However the most scrupulous and inquisitive may be satisfied, that there are such attributes, and that consequently upon a reflection, not only on the nature of God, but on the scant measures of knowledg in creatures, it is necessary, they should be above our reach and comprehension.
However the most scrupulous and inquisitive may be satisfied, that there Are such attributes, and that consequently upon a reflection, not only on the nature of God, but on the scant measures of knowledge in creatures, it is necessary, they should be above our reach and comprehension.
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and yet oftentimes after a laborious search, the best Naturalists are forced to confess, that there is or may be at least a great deal more, than what they have discovered.
and yet oftentimes After a laborious search, the best Naturalists Are forced to confess, that there is or may be At least a great deal more, than what they have discovered.
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But when they pretend, that no proposition ought or can be believed farther, than it may be cleared up to the understanding by the evidence of natural reason,
But when they pretend, that no proposition ought or can be believed farther, than it may be cleared up to the understanding by the evidence of natural reason,
or of the things themselves contained in it, we reject it as an unjust and unreasonable demand, which will fully appear by shewing the falseness of both parts of the supposition.
or of the things themselves contained in it, we reject it as an unjust and unreasonable demand, which will Fully appear by showing the falseness of both parts of the supposition.
for this unlikeliness and seeming repugnancy of it, may arise from my being ignorant of several circumstances, the knowledg of which would render it probable and easie:
for this unlikeliness and seeming repugnancy of it, may arise from my being ignorant of several Circumstances, the knowledge of which would render it probable and easy:
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and this I must ascribe to the greatness of the object, and the imperfections of my reason, which neither is nor can pretend to be an arbiter and judge in such matters, which are too high for it:
and this I must ascribe to the greatness of the Object, and the imperfections of my reason, which neither is nor can pretend to be an arbiter and judge in such matters, which Are too high for it:
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so that before a man can safely pronounce a doctrine, that is revealed, incredible, and reject it as such, he must question the power and veracity of God, and maintain, that nothing is possible, but what we can comprehend;
so that before a man can safely pronounce a Doctrine, that is revealed, incredible, and reject it as such, he must question the power and veracity of God, and maintain, that nothing is possible, but what we can comprehend;
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and thus under a pretence of caution, betray the greatest immodesty in the world, when he himself believes several other things, upon the bare testimony of men, which neither his wit nor curiosity,
and thus under a pretence of caution, betray the greatest immodesty in the world, when he himself believes several other things, upon the bore testimony of men, which neither his wit nor curiosity,
2. It is equally false, that no Proposition ought to be believed, but what may be cleared up to the understanding by the evidence of the things themselves.
2. It is equally false, that no Proposition ought to be believed, but what may be cleared up to the understanding by the evidence of the things themselves.
1. It destroyes the nature of Faith. To believe in general, in the proper notion of it, is to assent to things upon the discovery and attestation of others, which are not evident and apparent of themselves;
1. It Destroys the nature of Faith. To believe in general, in the proper notion of it, is to assent to things upon the discovery and attestation of Others, which Are not evident and apparent of themselves;
By which it is distinguished from science, which is grounded upon the evidence and clearness of the apprehension of the respective propositions or objects,
By which it is distinguished from science, which is grounded upon the evidence and clearness of the apprehension of the respective propositions or objects,
when things are so plain that they do necessitate our assent, as that the opposite members of a true and perfect contradiction cannot belong to the same thing at the same time, that equals added to equals make equals, that in a triangle, three angles are always equal to two right angles, and the like.
when things Are so plain that they do necessitate our assent, as that the opposite members of a true and perfect contradiction cannot belong to the same thing At the same time, that equals added to equals make equals, that in a triangle, three angles Are always equal to two right angles, and the like.
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And the like assurance and certainty of knowledg is gained, when we draw conclusions according to rule and the laws of method from first principles, which are assented to, assoon as they are proposed, and the terms understood;
And the like assurance and certainty of knowledge is gained, when we draw conclusions according to Rule and the laws of method from First principles, which Are assented to, As soon as they Are proposed, and the terms understood;
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This distinction being so just and natural, to call for evidence and demonstration in things proposed to be believed, is to confound different assents of the mind, to turn Religion into Science, to destroy the truth of History,
This distinction being so just and natural, to call for evidence and demonstration in things proposed to be believed, is to confound different assents of the mind, to turn Religion into Science, to destroy the truth of History,
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and what we call our Reason do not deceive us, or else, which is the effect of a greater phrensie, run our selves into this gross absurdity, that we are as wise as God, and that he can do no more,
and what we call our Reason do not deceive us, or Else, which is the Effect of a greater frenzy, run our selves into this gross absurdity, that we Are as wise as God, and that he can do no more,
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That then some of the grand articles of Religion are not so clear, as Propositions in Metaphysicks or Theorems in Geometry, or indeed are not clear at all, cannot be objected against their credibility.
That then Some of the grand Articles of Religion Are not so clear, as Propositions in Metaphysics or Theorems in Geometry, or indeed Are not clear At all, cannot be objected against their credibility.
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and indeed it cannot seem strange, that so much Error and Blasphemy and all that direful train of Heresies, in matters relating to God and Religion, which have so much disturb'd the peace of Christendome, should spring from this one absurd and corrupt principle.
and indeed it cannot seem strange, that so much Error and Blasphemy and all that direful train of Heresies, in matters relating to God and Religion, which have so much disturbed the peace of Christendom, should spring from this one absurd and corrupt principle.
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and cloathed them with all the infirmities and passions incident to humane nature, and hereby made way for all the debaucheries and superstitions, that lust could possibly suggest, or a troubled fancy invent.
and clothed them with all the infirmities and passion incident to humane nature, and hereby made Way for all the debaucheries and superstitions, that lust could possibly suggest, or a troubled fancy invent.
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because he fancied, this could not be done without anxiety and trouble, like the due management of a great charge or employment, which takes up ones whole time,
Because he fancied, this could not be done without anxiety and trouble, like the due management of a great charge or employment, which Takes up ones Whole time,
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and requires contrivance and study and foresight to keep things in an equal poise, to prevent disorders, to apply remedies to the least inconveniences, that otherwise might quickly grow and improve into a mischief,
and requires contrivance and study and foresight to keep things in an equal poise, to prevent disorders, to apply remedies to the least inconveniences, that otherwise might quickly grow and improve into a mischief,
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as they are numbred and confuted by Epiphanius in his Panarium. The same gross fancies have the Mahometans of this article of faith to this day, who deride the Christians, by asking impious questions concerning it,
as they Are numbered and confuted by Epiphanius in his Panarium. The same gross fancies have the Mahometans of this article of faith to this day, who deride the Christians, by asking impious questions Concerning it,
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and who is of infinite perfection, beyond the utmost reach of fancy, or conception. His actions and understanding must needs as much transcend ours, as does his essence.
and who is of infinite perfection, beyond the utmost reach of fancy, or conception. His actions and understanding must needs as much transcend ours, as does his essence.
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2. This Hypothesis of theirs, that nothing is or ought to be believ'd but what is cleared up to the understanding by the evidence of the things themselves, does wholly take away the Blessedness and Rewardableness annext to Faith.
2. This Hypothesis of theirs, that nothing is or ought to be believed but what is cleared up to the understanding by the evidence of the things themselves, does wholly take away the Blessedness and Rewardableness annexed to Faith.
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the Artist, not the Pendulum, is praised, though it measures time so exactly, and performs all its various motions without any interruption or inequality,
the Artist, not the Pendulum, is praised, though it measures time so exactly, and performs all its various motions without any interruption or inequality,
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'tis the perfection of a man, that he acts freely, and consequently that he is virtuous out of choice, notwithstanding all the allurements and inclinations of sense.
it's the perfection of a man, that he acts freely, and consequently that he is virtuous out of choice, notwithstanding all the allurements and inclinations of sense.
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whether we would or no, if they could be prov'd by arguments, deriv'd from sense or nature, where then would be the blessedness of Faith our Saviour speaks of, which belong to those, who have not seen, and yet have believed? when we have a clear and distinct perception of a thing, then we know it;
whither we would or no, if they could be proved by Arguments, derived from sense or nature, where then would be the blessedness of Faith our Saviour speaks of, which belong to those, who have not seen, and yet have believed? when we have a clear and distinct perception of a thing, then we know it;
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and pretend dissatisfaction in the midst of so great certainty, as science affords? If there were no difficulty in the notions, where were that Obedience of Faith, the Apostle St. Paul mentions? where would be our submission and humility? for a trial of which I am perswaded, that many Mysteries are now proposed by God, which hereafter as a reward of our Faith shall be more clearly made out to us,
and pretend dissatisfaction in the midst of so great certainty, as science affords? If there were no difficulty in the notions, where were that obedience of Faith, the Apostle Saint Paul mentions? where would be our submission and humility? for a trial of which I am persuaded, that many Mysteres Are now proposed by God, which hereafter as a reward of our Faith shall be more clearly made out to us,
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not that it is possible for the most refined and raised intellect ever to attain to a full and comprehensive knowledg of them (for the Angels, those glorious spirits, who attend the throne,
not that it is possible for the most refined and raised intellect ever to attain to a full and comprehensive knowledge of them (for the Angels, those glorious spirits, who attend the throne,
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and are continually in the presence of God, humbly vail their faces and adore) but that what we now know by Faith and Revelation only, we shall have a somewhat clearer insight into,
and Are continually in the presence of God, humbly Vail their faces and adore) but that what we now know by Faith and Revelation only, we shall have a somewhat clearer insight into,
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and be as fully and satisfactorily convinced of, as for instance, that there is a Trinity of Persons in one undivided Essence, as if we understood the manner of their several subsistences.
and be as Fully and satisfactorily convinced of, as for instance, that there is a Trinity of Persons in one undivided Essence, as if we understood the manner of their several subsistences.
as to any mode of instituted worship commanded by him, or any precept of Morality; and that I am not to object and throw in my little conjectures and probabilities,
as to any mode of instituted worship commanded by him, or any precept of Morality; and that I am not to Object and throw in my little Conjectures and probabilities,
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but what can be made out and cleared up to the understanding by the evidence of the things themselves, destroyes this supposition, which has its certainty from,
but what can be made out and cleared up to the understanding by the evidence of the things themselves, Destroys this supposition, which has its certainty from,
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and every high thing, as the Apostle speaks, extravagant fancies and conceits, that get into the brain, that exalt themselves against the knowledg of God, which ought to be captivated and made subject upon the highest Reason in the World to the obedience and doctrine of Christ:
and every high thing, as the Apostle speaks, extravagant fancies and conceits, that get into the brain, that exalt themselves against the knowledge of God, which ought to be captivated and made Subject upon the highest Reason in the World to the Obedience and Doctrine of christ:
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much more with all the readiness of submission of mind imaginable are we to receive, whatever comes from God, without the least demur, or doubt, or contradiction.
much more with all the readiness of submission of mind imaginable Are we to receive, whatever comes from God, without the least demur, or doubt, or contradiction.
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so that whoever goes about to question or disbelieve any thing that God has revealed, will run himself upon one of these two gross and absurd impieties, either doubt whether God himself has an exact and perfect knowledg of those things, he has propos'd to our belief,
so that whoever Goes about to question or disbelieve any thing that God has revealed, will run himself upon one of these two gross and absurd impieties, either doubt whither God himself has an exact and perfect knowledge of those things, he has proposed to our belief,
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1. That there are thousands of things de facto above our knowledg and conception cannot be deemed by any, without the highest immodesty, an unjust postulatum.
1. That there Are thousands of things de facto above our knowledge and conception cannot be deemed by any, without the highest immodesty, an unjust postulatum.
2. That all or at least most of our knowledg deriving from sense, the more things are freed and abstracted from the entanglements of gross matter, the more difficult is the conception;
2. That all or At least most of our knowledge deriving from sense, the more things Are freed and abstracted from the entanglements of gross matter, the more difficult is the conception;
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because they fall less under the examination of our senses, from which we receive so great prejudices in our infancy and childhood, which make that deep impression on our fancies, that they are not easily to be removed.
Because they fallen less under the examination of our Senses, from which we receive so great prejudices in our infancy and childhood, which make that deep impression on our fancies, that they Are not Easily to be removed.
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Whatsoever Doctrine therefore is delivered and revealed by God, becomes immediately credible, by reason of the authority, that does accompany it, and enforce it upon us.
Whatsoever Doctrine Therefore is Delivered and revealed by God, becomes immediately credible, by reason of the Authority, that does accompany it, and enforce it upon us.
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The Articles of Faith carry along with them sufficient motives of Credibility, but then these motives must not be fetched from the nature of the things themselves,
The Articles of Faith carry along with them sufficient motives of Credibility, but then these motives must not be fetched from the nature of the things themselves,
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as this is, that the divine Power cannot be made use of to confirm any Proposition, but what is exactly true and certain? so that this is not to forego our Reason, as the Socinians plead,
as this is, that the divine Power cannot be made use of to confirm any Proposition, but what is exactly true and certain? so that this is not to forego our Reason, as the socinians plead,
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and therefore to say that we Believe I know not what, if they mean, that the objects of our Faith cannot be proved to exist with the same kinds of proofs,
and Therefore to say that we Believe I know not what, if they mean, that the objects of our Faith cannot be proved to exist with the same Kinds of proofs,
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as what is presented to our senses, or as a propriety may be demonstrated of the subject of a speculative Science, this cannot be any prejudice at all to our belief,
as what is presented to our Senses, or as a propriety may be demonstrated of the Subject of a speculative Science, this cannot be any prejudice At all to our belief,
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and consequently that the Christian Religion requires our assent to no more, than what is apparent to be God 's Will, we have this assurance, that they were attested and made good by the miracles of our Saviour; by these he proved his Commission to be deriv'd from Heaven. This was the belief of the Jews in general, both Learned and Unlearned ▪ Nicodemus was fully convinced of the truth and evidence of it, Joh. iii. 2. Rabbi, we know, that thou art a Teacher come from God,
and consequently that the Christian Religion requires our assent to no more, than what is apparent to be God is Will, we have this assurance, that they were attested and made good by the Miracles of our Saviour; by these he proved his Commission to be derived from Heaven. This was the belief of the jews in general, both Learned and Unlearned ▪ Nicodemus was Fully convinced of the truth and evidence of it, John iii. 2. Rabbi, we know, that thou art a Teacher come from God,
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In the case of the blind man, who was restored to his sight, the doubt was rational, How can a man, that is a sinner do such miracles? Joh. ix ▪ 16. If this man were not of God, he could do nothing, v. 33. that is, he could not do such things,
In the case of the blind man, who was restored to his sighed, the doubt was rational, How can a man, that is a sinner do such Miracles? John ix ▪ 16. If this man were not of God, he could do nothing, v. 33. that is, he could not do such things,
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It was nothing, but a most unjust prejudice to our Saviours Person, and to the meanness of his Birth and Parentage, arising from a false principle concerning the temporal Kingdom of the Messias, through a misunderstanding of the Prophesies, that made them, against their Belief and Conscience, reject the authority of so many evident and often repeated miracles;
It was nothing, but a most unjust prejudice to our Saviors Person, and to the meanness of his Birth and Parentage, arising from a false principle Concerning the temporal Kingdom of the Messias, through a misunderstanding of the prophecies, that made them, against their Belief and Conscience, reject the Authority of so many evident and often repeated Miracles;
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so opposite to their humours and expectations, who thought of nothing, but triumphs and revenge; yet they are forced to acknowledg, that the Messias could not do greater;
so opposite to their humours and Expectations, who Thought of nothing, but Triumphos and revenge; yet they Are forced to acknowledge, that the Messias could not do greater;
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and lastly our blessed Saviour appeals to miracles, as to his credentials, as being a most rational motive to work faith in the minds of the most scrupulous;
and lastly our blessed Saviour appeals to Miracles, as to his credentials, as being a most rational motive to work faith in the minds of the most scrupulous;
and preach'd through the several parts of the World, which they travelled, and after put in writing for the benefit and greater satisfaction of all succeeding Generations.
and preached through the several parts of the World, which they traveled, and After put in writing for the benefit and greater satisfaction of all succeeding Generations.
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The holy Scriptures are the authentick Registers of the Doctrine and Revelations of God, and that I may add this by the way, were they but of humane authority, they deserved not to be drolled upon,
The holy Scriptures Are the authentic Registers of the Doctrine and Revelations of God, and that I may add this by the Way, were they but of humane Authority, they deserved not to be drolled upon,
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whether there were such a man as Cyrus and Alexander, as Moses and Joshua, and question whether Cicero wrote those Orations, and the other excellent Books, that go under his name,
whither there were such a man as Cyrus and Alexander, as Moses and joshua, and question whither Cicero wrote those Orations, and the other excellent Books, that go under his name,
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or Virgil those admired Poems, as whether St. Mathew or St. John, who were the known Disciples of Christ, and conversed daily with him for above three years together, wrote those Gospels, which contain the History and Acts of his Life and Death.
or Virgil those admired Poems, as whither Saint Matthew or Saint John, who were the known Disciples of christ, and conversed daily with him for above three Years together, wrote those Gospels, which contain the History and Acts of his Life and Death.
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as that Christ is the son of God, was in the beginning with God, before the world was made, God manifested in the flesh, God blessed for ever, and that he and the father are one (not to descend to the other Articles, which are laid down as clearly) with our narrow conceptions of things, is most irrationally to conclude against God in favour of our selves, meerly for this only reason,
as that christ is the son of God, was in the beginning with God, before the world was made, God manifested in the Flesh, God blessed for ever, and that he and the father Are one (not to descend to the other Articles, which Are laid down as clearly) with our narrow conceptions of things, is most irrationally to conclude against God in favour of our selves, merely for this only reason,
and admit of absurd notions for all their high vaunts and pretences to reason, which destroy the very design and institution of Christianity. Thus our most blessed Saviour, the only begotten son of God must be only so NONLATINALPHABET,
and admit of absurd notions for all their high vaunts and pretences to reason, which destroy the very Design and Institution of Christianity. Thus our most blessed Saviour, the only begotten son of God must be only so,
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or NONLATINALPHABET, God only by grace and favour, and for the holiness and excellence of his life, as Ebion, and Arius, and Paulus Samosatenus used to blaspheme of old,
or, God only by grace and favour, and for the holiness and excellence of his life, as Ebion, and Arius, and Paulus Samosatene used to Blaspheme of old,
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Thus the Doctrine of the Ever blessed Trinity, which is clearly contain'd in the form of Baptism, as might fully be made good against the exceptions and cavils of Wolsogenius, and in St. Joh. v. 7. (a Verse written by the same hand that wrote all the rest of the Epistle, as it is most evident from the verses in conjunction with it, which would be altogether defective and imperfect without it, however it be omitted in the Alexandrine Manuscript, rather by chance (for that is not the only omission in that Copy) than design,
Thus the Doctrine of the Ever blessed Trinity, which is clearly contained in the from of Baptism, as might Fully be made good against the exceptions and cavils of Wolsogenius, and in Saint John v. 7. (a Verse written by the same hand that wrote all the rest of the Epistle, as it is most evident from the Verses in conjunction with it, which would be altogether defective and imperfect without it, however it be omitted in the Alexandrine Manuscript, rather by chance (for that is not the only omission in that Copy) than Design,
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why the Divine Essence is not communicated to more than Three Persons, and how it can be Communicated, and yet altogether remain Vndivided, and the like.
why the Divine Essence is not communicated to more than Three Persons, and how it can be Communicated, and yet altogether remain Undivided, and the like.
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That this Article was explicitly believed in the very beginnings of Christianity, may, to omit at present other wayes of proofs, be evinced hence, that the Heathens of those times used to upbraid the Christians with the belief of so unlikely a Doctrine.
That this Article was explicitly believed in the very beginnings of Christianity, may, to omit At present other ways of proofs, be evinced hence, that the heathens of those times used to upbraid the Christians with the belief of so unlikely a Doctrine.
Thus Critias in the Dialogue Philopatris (which if not Lucians, was written however in Trajan 's time, whose victories and successes in the East, and particularly in the taking of Ctesiphon and Babylon and other places from the Persians, and in repressing the incursions of the Scythians, as hapning just at that time, are there mentioned) when Triephon had expressed the belief and sense of the Christians about this Article, by adjuring NONLATINALPHABET, makes a mock at it,
Thus Critias in the Dialogue Philopatris (which if not Lucians, was written however in Trajan is time, whose victories and Successes in the East, and particularly in the taking of Ctesiphon and Babylon and other places from the Persians, and in repressing the incursions of the Scythians, as happening just At that time, Are there mentioned) when Triephon had expressed the belief and sense of the Christians about this Article, by adjuring, makes a mock At it,
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So far is that from having the least truth in it, which the Enemies and Opposers of this Doctrine affirm, without the least shew of Reason and Authority, that it derives wholly from Pythagoras and Plato, and was learned in their Schools,
So Far is that from having the least truth in it, which the Enemies and Opposers of this Doctrine affirm, without the least show of Reason and authority, that it derives wholly from Pythagoras and Plato, and was learned in their Schools,
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and afterwards drest up by the Fathers, who were admirers of that Philosophy, and not heard of till the Third or Fourth Century. So that upon the whole it will appear, that the Christian Religion has just and sure evidences,
and afterwards dressed up by the Father's, who were admirers of that Philosophy, and not herd of till the Third or Fourth Century. So that upon the Whole it will appear, that the Christian Religion has just and sure evidences,
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It was nothing at first, but an overbold curiosity, not content with Revelation, and with just proofs of it, that raised in the mind thoughts of Disbelief; but it stopt not here;
It was nothing At First, but an overbold curiosity, not content with Revelation, and with just proofs of it, that raised in the mind thoughts of Disbelief; but it stopped not Here;
and to this we may justly impute the original and growth of all those Heresies and Blasphemies, that have been vented from the very first Preaching of the Gospel to this day.
and to this we may justly impute the original and growth of all those Heresies and Blasphemies, that have been vented from the very First Preaching of the Gospel to this day.
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a piece of Sacrilegious rashness, as Salvian justly words it, in his third Book De Gubernatione Dei, speaking of the various dispensations of Providence:
a piece of Sacrilegious rashness, as Salvian justly words it, in his third Book De Gubernatione Dei, speaking of the various dispensations of Providence:
The Articles of Faith, as they are not to be tried, so neither to be proved by the Principles of Mathematicks or Natural Philosophy. It is as great folly to attempt it,
The Articles of Faith, as they Are not to be tried, so neither to be proved by the Principles of Mathematics or Natural Philosophy. It is as great folly to attempt it,
St. Paul and St. John shall be explained and proved by the Writings of Plato and Aristotle; thus prostituting the Majesty of the Sacred Scriptures, and corrupting the Simplicity of the Christian Religion by their niceties and subtilities of Distinctions,
Saint Paul and Saint John shall be explained and proved by the Writings of Plato and Aristotle; thus prostituting the Majesty of the Sacred Scriptures, and corrupting the Simplicity of the Christian Religion by their niceties and Subtleties of Distinctions,
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Hereby too a Contentious and Disputative Theology has been introduced in the Schools; and unnecessary and bold questions started, impossible to be resolved with any satisfaction, which perplex and confound the Understanding,
Hereby too a Contentious and Disputative Theology has been introduced in the Schools; and unnecessary and bold questions started, impossible to be resolved with any satisfaction, which perplex and confound the Understanding,
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It is enough, that the Christian Religion doth perswade us by Rational Arguments to the acknowledgment of its Doctrine, that it laies down sufficient grounds of the certainty and necessity of our Belief, that it gives us all the assurance we can, with any modesty, pretend to,
It is enough, that the Christian Religion does persuade us by Rational Arguments to the acknowledgment of its Doctrine, that it lays down sufficient grounds of the certainty and necessity of our Belief, that it gives us all the assurance we can, with any modesty, pretend to,
how excellent a Person soever we make him for Meekness and Holiness of Life, is to renounce Christianity, and in effect to turn Mahometans; for they acknowledg Christ to have been a Great Prophet, to have been born of a Virgin, to have been assumed into Heaven, and the like.
how excellent a Person soever we make him for Meekness and Holiness of Life, is to renounce Christianity, and in Effect to turn Mahometans; for they acknowledge christ to have been a Great Prophet, to have been born of a Virgae, to have been assumed into Heaven, and the like.
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This is that, that is equivalent to ten thousand Demonstrations; this will level all those objections, that are raised against the Mysteries of Christianity; that will silence all the Sophistry of Corrupt Reason, and cut off all those Arguments, which presumptuous Men are wont to make:
This is that, that is equivalent to ten thousand Demonstrations; this will level all those objections, that Are raised against the Mysteres of Christianity; that will silence all the Sophistry of Corrupt Reason, and Cut off all those Arguments, which presumptuous Men Are wont to make:
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and certainly if we rightly consider it, the Mysteries of Christianity, as they are proposed in the Scriptures, are by reason of the great difficulties, that attend the conception of them,
and Certainly if we rightly Consider it, the Mysteres of Christianity, as they Are proposed in the Scriptures, Are by reason of the great difficulties, that attend the conception of them,
2. Let us remember that Christianity is a Mystery of Godliness, and consequently that the Great Mysteries of it ought to have an influence upon our Lives and Practices.
2. Let us Remember that Christianity is a Mystery of Godliness, and consequently that the Great Mysteres of it ought to have an influence upon our Lives and Practices.
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as they are proposed, not necessary, and to question that Sense of them, in which they have always been received by the Catholick Church, is to undermine the Fundamentals of Christianity; So on the other side, it takes off very much from the obligation to Obedience,
as they Are proposed, not necessary, and to question that Sense of them, in which they have always been received by the Catholic Church, is to undermine the Fundamentals of Christianity; So on the other side, it Takes off very much from the obligation to obedience,
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and in order to our Redemption, was the Effect of an Infinite Wisdom, and of an Infinite Love; that God should be Manifested in the Flesh for our sakes,
and in order to our Redemption, was the Effect of an Infinite Wisdom, and of an Infinite Love; that God should be Manifested in the Flesh for our sakes,
a reflection on this cannot but fill us with admiration and love. One great part of the Worship we owe to God consists in our admiring his infinite Perfections;
a reflection on this cannot but fill us with admiration and love. One great part of the Worship we owe to God consists in our admiring his infinite Perfections;
all our Praises and Thanksgivings are but the outward significations of this, and faint expressions of our thoughts, which loose themselves in the contemplation of them.
all our Praises and Thanksgivings Are but the outward significations of this, and faint expressions of our thoughts, which lose themselves in the contemplation of them.
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Besides, what greater obligation to Obedience can there possible be, than the Revelation of this Mystery, upon which our Salvation is founded? A Holy and Religious Life then is the best evidence of our belief of these Articles of Christianity beyond all subtility of Disputation.
Beside, what greater obligation to obedience can there possible be, than the Revelation of this Mystery, upon which our Salvation is founded? A Holy and Religious Life then is the best evidence of our belief of these Articles of Christianity beyond all subtility of Disputation.
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and in all holy conversation and godliness, we may at last be admitted to the sight and fruition of his glorious Godhead, to sing Praises and Hallelujah's to the blessed Trinity for ever and ever, Amen.
and in all holy Conversation and godliness, we may At last be admitted to the sighed and fruition of his glorious Godhead, to sing Praises and Hallelujah's to the blessed Trinity for ever and ever, Amen.
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Thus Eusebius sums them up in general, it being the common argument of the Heathen Philosophers against the Christian religion — NONLATINALPHABET. p. 4. Parisiis, A. C. 1628.
Thus Eusebius sums them up in general, it being the Common argument of the Heathen Philosophers against the Christian Religion —. p. 4. Parisiis, A. C. 1628.
The words of Celsus, as we find them, in Orig•ns first book against that Epicurean Philosopher, are these — NONLATINALPHABET. p. •. edit. C•ntab. In this latter part he alludes to S. Pauls words, 1 Cor. 3. 18. which he most horribly and maliciously perverts, as Origen shews p. 12. He had before, out of his great Philosophical wariness, advised his readers not to take up opinions upon trust, without following reason and a rational guide, which he imputes to the Christians, and reckons them among the NONLATINALPHABET, &c. such as rashly believe juglers and pretenders to Legerdemain tricks, whose credulity and simplicity they aluse to evil designs and intents. So in the third book ▪ he most falsly accuses the whole body of Christians, NONLATINALPHABET, as diving away every wise man from the doctrine of faith, and only admitting persons void of understanding, and of a base and servile temper. p. 121.
The words of Celsus, as we find them, in Orig•ns First book against that Epicurean Philosopher, Are these —. p. •. edit. C•ntab. In this latter part he alludes to S. Paul's words, 1 Cor. 3. 18. which he most horribly and maliciously perverts, as Origen shows p. 12. He had before, out of his great Philosophical wariness, advised his Readers not to take up opinions upon trust, without following reason and a rational guide, which he imputes to the Christians, and reckons them among the, etc. such as rashly believe jugglers and pretenders to Legerdemain tricks, whose credulity and simplicity they aluse to evil designs and intents. So in the third book ▪ he most falsely accuses the Whole body of Christians,, as diving away every wise man from the Doctrine of faith, and only admitting Persons void of understanding, and of a base and servile temper. p. 121.
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In Eusebius, in the confutation of his impious book (which he intitl'd NONLATINALPHABET) wherein he compared Apollonius of Tyana to our most blessed Saviour, where he objects to the Christians — NONLATINALPHABET — lightness and easiness of nature, p. 512. and calls them — NONLATINALPHABET — fools and rusiicks. p. 514. edit. Paris: in fine librorum de demonstratione Evangelica.
In Eusebius, in the confutation of his impious book (which he entitled) wherein he compared Apollonius of Tyana to our most blessed Saviour, where he objects to the Christians — — lightness and easiness of nature, p. 512. and calls them — — Fools and rusiicks. p. 514. edit. paris: in fine librorum de demonstration Evangelical.
In Apologetico cap. 5. where he mentions an old decree of the Ron an Senate, Ne qui Deus ab Imperatore consecraretur, 〈 ◊ 〉 à Senatu prebatus; and hereupon he tells us, that the Emperor Tiberius moved by the report of those [ mighty ] works, which declared the truth of our Saviours Divinity, he received out of Pal•stine, detulit ad Senatum cum praerogativa suffrag•i sui; though the Senate were not disposed to admit him into the number.
In Apologetico cap. 5. where he mentions an old Decree of the Ron an Senate, Ne qui Deus ab Imperator consecraretur, 〈 ◊ 〉 à Senatu prebatus; and hereupon he tells us, that the Emperor Tiberius moved by the report of those [ mighty ] works, which declared the truth of our Saviors Divinity, he received out of Pal•stine, detulit ad Senatum cum Praerogativa suffrag•i sui; though the Senate were not disposed to admit him into the number.
NONLATINALPHABET: ex editione Reverendissimi Usserii Armachani, p 20. This perchance more particularly respects Marcion the heretick; for by that name he called him to his face: as we read in Irenaeus 3. lib. adv. haereses, cap. 3.
: ex edition Reverendissimi Usserii Armagh, p 20. This perchance more particularly respects Marcion the heretic; for by that name he called him to his face: as we read in Irnaeus 3. lib. Advantage. Heresies, cap. 3.
See the excellent discourse of Plato about this subject, toward the latter end of his second book de Republica, p. 377. &c. lomi secundi ex editione Serrani.
See the excellent discourse of Plato about this Subject, towards the latter end of his second book de Republic, p. 377. etc. lomi secundi ex edition Serrani.
vvb dt j n1 pp-f np1 p-acp d n-jn, p-acp dt d n1 pp-f po31 ord n1 fw-fr np1, n1 crd av fw-la fw-la fw-la n1 fw-la.
In his Epistle to Herodotus, as it is extant in Diogenes Laertius — NONLATINALPHABET. edit. Londinensis p. 285. — This he establisht as one of his NONLATINALPHABET, or main principles of his Philosophy, NONLATINALPHABET, p. 300. and laid down therefore in the first place by his great admirer and follower Lucretius in the beginning of his philosophical Poem, to make the better way for the Atheism, which was to follow, that is, to exclude God, with a fairer pretence, from having any thing to do, either with the framing or governing of the world, and to deny a providence: that censure, which Cotta in Tully mentions to have bin past upon him by several, being exactly true — Video non•ullis videri Epicurum, ne in offensionem Atheniensium caderet, verbis reliquisse Deos, re sustulisse. lib. 1. de Nat. Deorum, speaking of this very Atheistical afhorism.
In his Epistle to Herodotus, as it is extant in Diogenes Laertius —. edit. Londinensis p. 285. — This he established as one of his, or main principles of his Philosophy,, p. 300. and laid down Therefore in the First place by his great admirer and follower Lucretius in the beginning of his philosophical Poem, to make the better Way for the Atheism, which was to follow, that is, to exclude God, with a Fairer pretence, from having any thing to do, either with the framing or governing of the world, and to deny a providence: that censure, which Cotta in Tully mentions to have been passed upon him by several, being exactly true — Video non•ullis videri Epicurus, ne in offensionem Atheniensium caderet, verbis reliquisse Gods, re sustulisse. lib. 1. de Nat. Gods, speaking of this very Atheistical afhorism.
Gregorius Abulpharagius, in historiâ Dynastiarum, Arabicè, p. 129. edit. Oxon. 1663. Eu•ychius in Annalibus Alexandrinis Arabicè, edit. Oxon. parte primá p. 397. & 441.
Gregorius Abulpharagius, in historiâ Dynastiarum, Arabicè, p. 129. edit. Oxford 1663. Eu•ychius in Annalibus Alexandrians Arabicè, edit. Oxford parte primá p. 397. & 441.
This argument drawn from the Form of Baptism, is generally made use of by all the antient Fathers, against the blasphemy of Sabellius, Arius, and the rest of the Hereticks, who had departed from the true faith, establisht at first, to follow phansies and inventions of their own. But reserving these numerous citations for another work, I shall content my self at present to say with the Author of the Breviarium fidei adversus Arianos, who lived above 1200 years since, put out by the most learned Sirmondus, to whom the world is so much obliged, for his publishing several writings of the antients, out of MSS. — Qui [ Spiritus sanctus ] si Deus non esset, non in baptismo in uno nomine Deitatis patris & filio sociaretur, sicut scriptum est, ubi regulam baptismi posuit ipse Dominus: Ite, inquit, baptizate omnes gentes in nomine Patris, & Filii, & Spiritus Sancti. Quod solum testimonium deberet haereticis sufficere ad credulitatem insiparabilis Trinitatis, quia nec ipse audent aliter baptizare, ne regulant Domini corrumpere videartur. Et ubi unum nomen dicitur, ibi & mejor & miner excluditur.
This argument drawn from the From of Baptism, is generally made use of by all the ancient Father's, against the blasphemy of Sabellius, Arius, and the rest of the Heretics, who had departed from the true faith, established At First, to follow fancies and Inventions of their own. But reserving these numerous citations for Another work, I shall content my self At present to say with the Author of the Breviary fidei Adversus Arianos, who lived above 1200 Years since, put out by the most learned Sirmondus, to whom the world is so much obliged, for his publishing several writings of the ancients, out of MSS. — Qui [ Spiritus Sanctus ] si Deus non esset, non in Baptismo in Uno nomine Deitatis patris & filio sociaretur, sicut Scriptum est, ubi regulam Baptism He placed ipse Dominus: Item, inquit, Baptize omnes gentes in nomine Patris, & Sons, & Spiritus Sancti. Quod solum testimonium deberet Heretics sufficere ad credulitatem insiparabilis Trinitatis, quia nec ipse Audent aliter Baptizare, ne regulant Domini corrumpere videartur. Et ubi Unum Nome dicitur, There & mejor & miner Excluditur.
