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15.

as there are opinions among men, as many 66 doctrines as inclinations; andas many sources $5 of blasphemy, as there are faults among

us; because we make creeds arbitrarily, and * explain them as arbitrarily. And as there is « but one faith ; so there is but one only God, “ one Lord, and one baptism. We renounce “ this one faith, when we make so many differ“ ent creeds; and that diversity is the reason “ why we have no true faith among us. We “ cannot be ignorant that, since the council of

Nice, we have done nothing but makecreeds. “ And while we fight against words, litigate “ about new questions, dispute about equivocal “ terms, complain of authors, that every one

may make his own party triumph ; while we

cannot agree, while we anathematise one an“ other, there is hardly one that adheres to “ Jesus Christ. What change was there not in “ the creed last year! The first council ordain“ ed a silence upon the homousion; the second “ established it, and would have us speak; the " third excuses the fathers of the council, and “ pretends they took the word ousia simply : 6 the fourth condemns them, instead of ex“ cusing them. With respect to the likeness “ of the Son of God to the Father, which is

the faith of our deplorable times, they “ dispute whether he is like in whole, or in

part. These are rare folks to unravel the « secrets of heaven. Nevertheless it is for " these creeds, about invisible mysteries, that

we calumniate one another, and for our 66 belief in God. We make creeds every

year, nay every moon we repent of what we have done, we defend those that repent,

we anathematise those we defended. So we « condemn either the doctrine of others in our“ selves, or our own in that of others, and, re“ ciprocally tearing one another to pieces, we « have been the cause of each other's ruin."

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HÆRETICI.] “ centur. Hæretici ergo sunt, sed non V. 13. “ scientes. Denique apud nos sunt hæretici, 16. “ apud se non sunt. Nam in tantam se catho

“ licusesse judicant, ut nos ipsos titulohæreticæ

appellationis infament. Quod ergo illi nobis sunt & hoc nos illis. Nos eos injuriam divinæ

generationi facere certi sumus, quod minorem “ patre filium dicant. Illi nos injuriosos patri “ existimant, quia æquales esse credamus. Ve“ ritas apud nos est; sed illi apud se esse præ“ sumunt. Honor Dei apud nos est: sed illi “ hoc arbitrantur, honorem divinitatis esse

quod credunt. Inofficiosi sunt, sed illishoc est “ summum religionis officium. Impii sunt, “ sed hoc putant esse veram pietatem. Errant

ergo, sed bono animo errant, non odio sed affectu Dei, honorare se dominum atque

amare credentes. Quamvis non habeant rec“ tam fidem, illi tamen hoc perfectam Dei, æs“ timant caritatem. Qualiter pro, hoc ipso “ falsæ opinionis errore in die judicii puniendi “ sunt, nullus scire potest nisi judex. Interim

idcirco eis,ut reor, patientiam Deuscommodat,

quia videt eos, etsi non rectè credere, affectu “ tamen piæ opinionis errare.” Salvinus. e

This bishop speaks here of the Arian Goths and Vandals: “They are, (says he,)Barbarians, “ who have no tincture of the Roman polite“ ness, and who are ignorant of what is very “ commonly known among other men, and

only know what their doctors have taught " them, and follow what they have heard them

say. Men so ignorant as these find them6 selves under a necessity of learning the mys“ teries of the gospel, rather by the instruc“ tions that are given them, than by books."

“ The tradition of their doctors and the re“ ceived doctrines are the only rule they follow, “ because they know nothing but what they " have taught them. They are then heretics, “ but they know it not. They are so in our

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17. “ account, but they believe it not; and think

“ themselves so good catholics, that they treat

us as heretics, judging of us as we do of them. “ We are persuaded that they believe amiss “ concerning the divine generation, when they “ maintain the Son is inferior to the Father; “ and they imagine that we rob the Father of “ his glory who believe them both to be equal. - We have the truth on our side, and they pre“ tend it is on theirs. We give to God his due “ honour, and they think they honour him bet“ ter. They fail in their duty, but they ima“gine they perform perfectly well; and they “make true piety to consist in what we call “impious. They are in a mistake, but with a

great deal of sincerity ; and it is so far from being an effect of their hatred, that it is a

mark of their love of God, since, by what they “ do, they imagine they show the greatest re

spect for the Lord, and zeal for his glory. “ Therefore, though they have not true faith, “ they nevertheless look upon that which they “ have as a perfect love of God. It belongs

only to the judge of the universe toknow how “ these men will be punished for their errours “ at the last day. Yet I believe God will “show compassion towards them, because he “ sees their heart is more right than their “ belief, and that, if they are mistaken, it is “ their piety made them err.”

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INDEX

TO THE

ESSAY CONCERNING HUMAN UNDERSTANDING.

The Volumes are distinguished by the Roman Numerals

I, II, preceding the Number of the Page, and those Figures which follow § refer to the Section.

A.

Alteration, I. 322, & 2

Analogy, useful in natural philoABBOT of St. Martin, Vol. I. sophy, II. 238, § 12 page 490,826

Anger, I. 218, § 12, 14. Abstraction, I. 138, § 9

Antipathy and sympathy, whence, Puts a perfect distance betwixt 1. 421, 57

men and brutes, I. 139, § 10 Arguments of four sorts, What, I. 438, $ 9

1. Adverecundiam, II. 260,819 How, I. 143, $1

2. Ad ignorantiam, ibid. § 20 Abstract ideas, why made, I. 409, 3. Ad hominem, ibid. § 21 $ 6, 7,8

4. Ad judicium, ibid. § 22. This terms cannot be affirmed alone right, II. 261, § 22 one of another, II. 4, § 1 Arithmetic: the use of cyphers inAccident, I. 283, § 2

arithmetic, II. 114, § 19 Actions, the best evidence of men's Artificial things, are most of them principles, I. 37, $ 7

collective ideas, I. 315, § 3 But two sorts of Actions, I. 222, Why we are less liable to con§ 4: I. 281, § 11

fusion, about artificial things, Unpleasant may be made plea- than about natural, I.502, 840

sant, and how, I. 266, § 69 Have distinct species, 1.503, 941 Cannot be the same in different Assent to maxims, I. 17, § 10 places, I. 327, § 2

Upon hearing and understandConsidered as modes, or as ing the terms, I. 22, § 17, 18 moral, I. 379, § 15

Assent, a mark of self-evidence, Adequate ideas, I. 397, § 1, 2

I. 23, $ 18 We have not of any species of Not of innate, ibid. § 18. I. 24, substances, II. 120, § 26

§ 19, 20: I. 68, § 19 Affirmations are only in concrete, Assent to probability, II. 226, § 3

Ought to be proportioned to the Agreement and disagreement of proofs, II. 282, § 1

our ideas fourfold, II. 60, Association of ideas, I. 419, $1, &c. § 3, 4, 5, 6,

This association how made, I. Algebra, II. 220, § 15

420, 8 6

II. 4, § 1

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