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THE ANCIENT TRADITION OF FAITH.
sum up all things, and to
so that according to the good -pleasure of the invisible Father, every knee of those who are in heaven and on earth, and under the earth, should bow to Jesus Christ our Lord, (and God, and Saviour, and King, and every
orov rul Kupw muww. saw 6ew) kat Xormpt, kat Baat)\et, kara rmy evooktav row IIarpoc rov aoparov, trav yovv kapılm étrovpavlov, kat etruyewy, Kat karaxfloww.v, kal traora y\woroa ešopoxoymanrat avra, kat optaw öucatav čv roc tract troum
lavoporornroc, swa Xploro In- | raise the flesh of all mankind, l
quibus Petrus primam suum epistolam absolvit. “Salutat yos ecclesia,
quae estin Babylone co-electa.”
Idenim si conferatur cum iis quae Apoc.
c. xvii. v. 5 et 9, leguntur de Babylone magná, quie habet septem montes, quaeque ex ver. 18. Est civitas magna quæ habet regnum super reges terræ, non obscure percipitur per Babylonem Petrum indicare Romam ipsam, ut exponunt, Tertull. Eusebius, S. August. Orosius, et alii.
tongue should confess him, and that he should judge all things in righteousness, and that he should consign to eternal fire the spiritual things of iniquity, and angels that have transgressed and apostatised, and the impious and unjust, and the blashemers among men; and that freely bestowing life, he would give immortality and would secure eternal joy for the just and the holy, and for those who keep his commandments, and for those who abide in his love, some from the beginning, and others after repentance.
2. And the Church, albeit she is scattered throughout the whole world, having received this preaching and faith, dio keeps it, as if she inhabited one house, and, in like manner, she believes in these things as if she had one soul and one heart, and she uniformly teaches them, and hands them down, as if she had one mouth. For although there are different languages in the world, yet the authority of the tradition is one and the same. And neither do the churches which are founded in Germany believe or hand down otherwise; nor do the churches which are in Spain, or in Gaul, or in the East, or in Egypt, or in Lybia, or those which are established in the middle of the world. But as the sun,
the creation of God, is one
c. 10. p. 50. Bened. edition. nor has he who can say little
De Virginibus Velandis, liber. Rothomagi, 1662.
Regula quidem fidei una omnino est, sola immobilis, et irreformabilis, credendiscilicet in unicum Deum omnipotentem, mundi conditorem, et filium ejus Jesum Christum, natum ex virgine Maria, crucifixum sub Pontio Pilato, tertiã die resuscitatum a mortuis, receptum in coelis, sedentem nunc ad dexteram Patris, venturum judicare vivos et mortuos, per carnis etiam resurrectionem. Hac lege fidei manente, castera jam disciplina et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratiâ Dei.
De Praescriptionibus adversus Haereticos, liber. (Editio ut supra.)
Regula est autem fidei, ut jam hinc quid credamus profiteamur; illa scilicet quá creditur, unum omninó Deum esse; nec alium praeter mundi conditorem; qui universa de nihilo produxerit, per verbum suum primö omnium emissum : Id verbum filium ejus appellatum, in nomine Dei varië visum patriarchis, in prophetis semper auditum, postremè delatum ex spiritu Dei patris et virtute in Virginem Mariam; carnem
* The whole of this tradition of faith, which according to Irenaeus no one must enlarge, is contained in the Scriptures. This perfectly agrees with the creed of the first Council of Nice, which says nothing about the “Holy Catholic Church,” or “one baptism for the remission of sins.”
factum in utero ejus, et ex ea natum hominem et esse Jesum Christum; exinde praedicasse novam legem, et novam promissionem regni coelorum; virtutes fecisse; fixum cruci; tertià die resurrexisse; in coelos ereptum sedere ad dexteram Patris: misisse vicariam vim Spiritus Sancti qui credentes agat. Venturum cum claritate ad sumendos sanctos in vitae aeterna et promissorum coelestium fructum, et ad profanos judicandos igni perpetuo, factâutriusque partis resuscitatione cum carnis resurrectione.* Haec regula a Christo ut probabitur instituta, nullas habet apud nos quaestiones, nisi quas hareses inferunt, et quae haereticos faciunt.
Whilst the above was the only tradition of doctrine and
2 faith; Tertullian and Basil enumerate various traditions of
ceremony respecting the sacraments, &c. These however are not all of them observed by the Church of Rome. Roman Catholics (for instance) are not forbidden to kneel in church on Sundays, nor are they thrice dipped at baptism.
Tertulliani de Coroná militis, liber. (Editio ut supra.)
Etiam in traditionis obtentu exigenda est, inquis, auctoritas scripta. Ergo quieramus an et traditio non scripta non debeat recipio Planè negabimus recipendam, si nulla exempla prajudicent aliarum observationum, quas sine ullius scripturæ instrumento, solius traditionis titulo, exinde consuetudinis patrocinio vindicamus. Denique ut a baptismate ingrediar, aquam adituri, ibidem, sed et aliquando prius in ecclesiá sub antistitis manu contestamur, nos renunciare diabolo, et pompae, et angelis ejus. Dehincter mergitamur, amplius aliquid respondentes quâm Dominus in evangelio determinavit. Inde suscepti, lactis et mellis concordiam praegustamus. Exque ea die lavacro quotidiano per totam hebdomadam abstinemus. Eucharistia sacramento et in tempore victus et omnibus mandatum a Domino, etiam antelucanis castibus, nec de aliorum manu quam praesidentium sumimus. Oblationes pro defunctis, pro natalitiis, annua die facimus. Die Dominico jejunium nefas dicinus, vel de geniculis adorare. Eädem immunitate a die Paschae in Pentecosten usque gaudemus. Calicis aut panisetiam nostri aliquid decuti in terram anxiè patimur. Adomnem progressum atque promotum, ad omnem aditum et exitum, ad vestitum, ad calciatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, quacumque nos conversatio exercet, frontem crucis signaculo terimus. Harum et aliarum ejusmodi disciplinarum si legem expostules scripturarum, nullam invenies; traditio tibi praetendetur auctrix, consuetudo confirmatrix, et fides observatrix.
* The first Council of Nice, an. 325, set forth a creed, which ends with the words “and in the Holy Spirit.” The first Council of Constantinople, an. 381, set forth a creed which added, “the Holy Catholic Church,” and “one baptism for the remission of sins.” The Council of Ephesus, an. 431, reverted to the creed of the Council of Nice, and forbade the setting forth of any other. The Council of Chalcedon, the fourth general Council, an. 451, confirmed both the creed of the Council of Nice, and that of the first Council of Constantinople. The latter creed is not that which we receive, and is not quite orthodor ; for it speaks of the Holy Spirit as proceeding from the Father, and makes no mention of his procession from the Son. In the eighth century the Roman Church endeavoured, by a pious fraud, to introduce the word “filioque” into the Constantinopolitan creed, at which the Greeks were very indignant. In these creeds, as well as in the doctrinal traditions of Irenaeus and Tertullian, we vainly look for the last twelve articles of Pope Pius IVth's creed.
S. Basilii Caesarea Cappad. Archiep. lib. de Spir. Sanc. c. xxvii. tom. iii. p. 55. (Benedict. edit. Parisiis, 1730.)
Of the doctrines and preachings which are preserved in the Church, we have some from written teaching, and we have received others mysteriously handed down to us from the tradition of the Apostles: both of which have the same authority for piety; and no one will gainsay these, if he be ever so little experienced in ecclesiastical institutions. For if we venture to reject the unwritten customs as not having great authority, we should be secretly (or thoughtlessly) injuring the Gospel in its vitals, or rather we should reduce the preaching to an empty name. For instance, to mention that which is first and most common, who has taught us by writing that those who believe in our Lord Jesus