Dominus est Deus, Gloria æterna Domini nostri Jesu Christi vindicata, contra egregiam errorum farraginem quæ inferibitur catechesis Ecclesiarum Polonicarum Elys, Edmund, ca. 1634-ca. 1707. 1690 Approx. 14 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A39346 Wing E670 ESTC R13295 14083956 ocm 14083956 102098

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Early English books online. (EEBO-TCP ; phase 2, no. A39346) Transcribed from: (Early English Books Online ; image set 102098) Images scanned from microfilm: (Early English books, 1641-1700 ; 315:6) Dominus est Deus, Gloria æterna Domini nostri Jesu Christi vindicata, contra egregiam errorum farraginem quæ inferibitur catechesis Ecclesiarum Polonicarum Elys, Edmund, ca. 1634-ca. 1707. [2], 13 p. s.n.], [Oxford : 1690. Attributed to Edmund Elys. Cf. Wing (2nd ed.). Place of publication from Wing (2nd ed.). Reproduction of original in Bodleian Library.

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lat Trinity -- Early works to 1800. Socinianism. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-03 Assigned for keying and markup 2010-04 Keyed and coded from ProQuest page images 2010-05 Sampled and proofread 2010-05 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

DOMINUS EST DEUS.

Gloria AETERNA DOMINI Noſtri JESU CHRISTI Vindicata, Contra egregiam Errorum Farraginem, quae Inſcribitur CATECHESIS ECCLESIARUM POLONICARUM.

〈 in non-Latin alphabet 〉 .

S. ATHANASIUS.
printer's or publisher's device

Oxon. An. Dom. M DC XC.

DOMINUS eſt DEUS.

IStiuſmodi Vim habet Notio DEI INCARNATI ad Homines DEIFORMES Efficiendos, ut per omne aevum, ex quo Mortem in Carne Paſſus ſit CHRISTUS, PERSONA IMMORTALIS, Tenebrarum Princeps annixus fuerit Fidem huic Fundamentali Salutiferae Veritatis Articulo detrahere. Verba haec SULPICII SEVERI non tantum Aetatis Praeteritae Historiam exhibebant, ſed etiam Praeſentis Prophetiam. Haereſis Ariana damnatur, Imperator Decretum Epiſcopale complectitur. Ariani nihil contra ſanam Fidem retractare auſi, ſe quoque tanquam acquieſcentes, nec aliud ſentientes, Eccleſiae miſcuerunt: manebat tamen in pectoribus eorum inſitum in Catholicos viros Odium.

Eccleſia Anglicana in Rebus Liturgicis diſponendis totis viribus incubuit in Communionem ſuam ab horrendis, ac probroſiſſimis iſtiuſmodi Haereticorum Incurſionibus Defendendam: At non obſtante hac tanta Piae Matris Cura, ac Induſtria, jam nunc in lucem emittuntur Duo contra Doctrinam de S. TRINITATE Tentamina, quorum Authores Profitentur ſe eſſe Filios Eccleſiae Anglicanae; ita rem Diſponente Providentia Divina, ut ſe palam MENDACES oſtenderent, qui tam Execrabiles Errores venditant. Conſcientiis ſuis Cruciandos Iſtos relinquo, Me ſedulo accingens ad POLONOS Chriſtomachos 〈 in non-Latin alphabet 〉 oppugnandos.

DEUS OPTIME, MAXIME, PATER, FILI, & SPIRITUS SANCTE, Quem Diligit Anima mea, Nomen Tuum Vindica ab omnibus omnium Haereticorum Blaſphemiis, ut tandem aliquando Accinant omnes Terrarum Incolae, JESUM Noſtrum Adorantes, Te DEƲM Laudamus, Te DOMINƲM Agnoſcimus.

Hiſce verbis in Catecheſi ſua ſe Veram Eccleſiam, ſeu Vere-Catholicae Eccleſiae Partem oſtendit Eccleſia Anglicana. Q. What doſt thou Chiefly learn in theſe Articles of thy Belief. A. Firſt I learn to Believe in GOD the Father, who hath made me, and all the World. Secondly in GOD the Son, who hath Redeemed me, and all Mankind. Thirdly in GOD the Holy Ghoſt, who Sanctifieth me, and all the Elect People of God.

CHIEFLY, i. e. Praecipue, ſeu Principaliter 〈 in non-Latin alphabet 〉 (hac voce utitur Clariſſimus Metaphraſtes J. D.) nimirum huic Principali Veritatis Coeleſtis Articulo, DEUM Verum, & Aeternum Eſſe PATREM, ET FILIUM, ET SPIRITUM SANCTUM Omnia alia CREDENDA Subjecta, ſeu Subordinata haberi debent. Quam Veritatem Eccleſias Polonicas non percepiſſe tam mirandum, quam dolendum nobis videtur. Namque iis adverſa ſole clarius eluceſcit Sententia Apoſtolica: 1 Cor. 3, 11. Fundamentum aliud nemo poteſt ponere praeter id, quod poſitum eſt, quod eſt Jeſus Chriſtus. Hic certe Jeſum Christum Ponit, ſeu Aſſerit Deum eſſe Verum, & Aeternum, qui Aſſerit Eum ſe habere ut Fundamentum Omnis Veritatis, atque Hominum Salutis per ipſam Veritatem Rite, ſeu Practice perceptam conſequendae. Hoc eſt id ipſum, quod his verbis nos Edocuit SALVATOR "Ego Sum Via, Veritas, & Vita. Baptizare in Nomen Patris, & Filii, & Spiritus Sancti ſecundum Praeceptum Dominicum nihil aliud eſt, quam Inſtitutus ab ipſo Domino Nostro Jeſu Chriſto, Solennis Modus, ſeu Ritus 〈 in non-Latin alphabet 〉 , ſeu Chriſti Diſcipulos faciendi, hoc eſt Coram Hominibus Homines Obligandi ad Colendum, ſeu Abſolute, & Propter Se Amandum Patrem, & Filium, & Spiritum Sanctum. Nomen Idem habent P. & F. & Sp. S. id eſt, ſub Iiſdem Attributis Mundo Innoteſcunt. Attributa Divina ſunt Sapientia, Potentia, & Quicquid jure dicitur Abſolute Bonum. Sententiam Catholicam, Tot Sanctorum collatis Judiciis ſtabilitam, Toto Orbe Spectante, Poloni hunc in modum tentant evertere. Etiamſi Pater Filius, & Spiritus Sanctus ita ſint conjuncti ut in nomen ipſorum Baptizandi ſimus; effici tamen non poteſt eos Perſonas eſſe in una eſſentia divina. Nam in Scripturis minime novum eſt in aliis rebus, non minus quam in Baptiſmi initiatio [initiatio! neſcio an hoc ſit Sphalma Typographi] divinis Deo conjungi & perſonas, & res, quae ad eſſentiam Dei nullo modo pertinent.

Nos alta voce pronunciamus hoc eſſe falſiſſimum. Nulla Perſona, nulla res uſpiam in tota S. Scriptura inveniri poterit, quae Ita Patri Conjungitur, Ut in Baptiſmo Illi Conjunguntur Filius, & Spiritus Sanctus. Hunc locum indigitant Viri Eruditi, Apoc. 3. 12. Scribam ſuper ipſum Nomen Dei mei, & Nomen Civitatis Dei mei.

Copulantur Nomen Dei, & Nomen Civitatis Dei in Una (ut ita dicam) Superſcriptione, ſed Deus, & Civitas Dei non, ut Pater, & Filius, & Spiritus Sanctus in Baptiſmo, Conjunguntur in Eodem Nomine. Heu! Perditum magnum Ingenium, cum Eruditione non parva conjunctum, ſed Religionis vere Chriſtianae vacuum! Miror equidem Viros tam Eruditos in re Summi apud omnes Gentes momenti Argumenta tam levia, tam futilia, tam nihili proferre. Dicunt Scripturam apertiſſime oſtendere Jeſum Chriſtum omnia verba, factaque ſua divina, non ſibi, nec alicui divinae ſuae naturae a Spiritu Sancto diſtinctae, ſed Patri ſuo vendicare ſolitum eſſe.

Reſpondeo. Non habuit Eſſentiam Divinam Diſtinctam ab Eſſentia Spiritus Sancti, ſed Illum ſibi non vendicare Potentiam, ſeu Efficaciam, qua Opera Divina peragebat falſiſſimum eſſe omnibus innoteſcet, qui mente pura, & ſimplici haec verba Ipſius revolvent. Evang. ſecundum Joannem Cap. 2. Deſtruite Templum hoc, & in tribus diebus excitabo illud. Ille loquebatur, inquit Evangeliſta, de Templo Corporis ſui. Nempe per Reſurrectionem ſuam Chriſtus Probavit Se eſſe Deum, & Conſequenter omnem ab Ipſo praedicatam Doctrinam eſſe Veriſſimam. Dicunt exinde quod Chriſtus Patrem non ſemel invocaverit, apparere eum ejuſdem naturam in ſe non habuiſſe, quae eum ipſum Summum Deum faceret. Reſpondemus, Quod Patrem Invocaverit, Naturae, quam Noſtri cauſa in Tempore Aſſumere dignatus eſt, Humanae Pietatem Maxime Exemplarem oſtendit, ſed nullo modo inde apparet illum non fuiſſe ab Aeterno Deum. In loco, inquiunt Poloni, quo Verbum, vel ſermo in Principio fuiſſe dicitur Joan. 1. 1. nil habetur de iſta anteriore ac initio carente aeternitate, cum hic principii fiat mentio, quod aeternitati iſti opponitur.

Nos aſſerimus Principium hoc in loco ſignificare Durationem Antecedentem omne Tempus, ſeu Durationem Terminabilem; quae ſcilicet omne Tempus Antecedens Duratio nihil aliud eſt quam ipſa Aeternitas. Manifeſtum eſt Ante Omnia Creata, ſeu Facta Illum Fuiſſe, Per Quem Omnia creata, ſeu Facta ſunt. 〈 in non-Latin alphabet 〉 . Ait Joannes, inquiunt, eſſe Per eum, qui modus loquendi non eum qui Prima cauſa ſit alicujus rei, verum cauſam ſecundam, aut mediam exprimere ſolet. Errorem iſtum redarguit Sanctus Apoſtolus, Summo Deo, Primae Cauſae Rerum Omnium manifeſte attribuens hoc ipſum quod Evangeliſta, Verbo Dei, Deo Filio attribuit. 〈 in non-Latin alphabet 〉 . Epiſt. ad Romanos C. 11. V. 36. 〈 in non-Latin alphabet 〉 . Cum, inquiunt, ſubjecta apud Joannem materia ſit Evangelium, vocem omnia, ſequitur de iis omnibus, quae ad novam ſub Evangelio factam Creationem pertinent, accipi debere.

Haec verba 〈 in non-Latin alphabet 〉 De Prima Rerum omnium Creatione intelligenda eſſe clariſſime omnibus innoteſcet, qui eodem Spiritu cum ipſo Joanne Evangeliſta loquente Paulum Apoſtolum conſulere animum induxerint. Epiſt. ad Coloſſ. 1. 16, 17. 〈 in non-Latin alphabet 〉 . Verbis ſequentibus loquitur de iis (ut Phraſi Iſtorum utamur) quae ad Novam ſub Evangelio factam Creationem pertinent: 〈 in non-Latin alphabet 〉 , &c. Scilicet per Eandem Potentiam, quam Condidit, ſeu Creavit, & Uſque adhuc Conſervat Omnia in eo, quo manent, Statu, Genus Humanum per abuſum Liberi Arbitrii, a Statu Creationis Dilapſum Refecit, & quaſi de Novo Creavit.

Act. Apoſt. 20. 28. Attendite vobis & univerſo gregi, inquit St. Paulus, in quo vos Spiritus Sanctus poſuit Epiſcopos, regere Eccleſiam Dei, quam acquiſivit Sanguine ſuo [ 〈 in non-Latin alphabet 〉 ] Senſum hujus Sermonis ſic tentant pervertere Vocat Apoſtolus ſanguinem, quem Chriſtus fudit proprium Dei Patris Sanguinem, ea ratione, qua ea, quae ab aliquo poſſidentur, illiuſque juris ſunt, etiamſi extra ipſum conſiſtant, ipſius propria eſſe dicuntur. Reſpondeo. Sanguis, Vena, Arteria, vel quaecunque alia Pars Corporis, non dicitur eſſe ejus Perſonae, ad cujus Dominium, ſeu Poſſeſſionem Totum Compoſitum pertinet, ſed Totius Compoſiti, ad quod pertinet iſtam habere Partem. Omnia Corpora Dei Patris ſunt, ut Domini, ſeu Poſſeſſoris, & tamen recte dicimus Deum Patrem Corpus non habere. Dico igitur de Filio, DEO INCARNATO, haec Verba eſſe intelligenda—quam acquiſivit Sanguine Suo, Filio, inquam Naturam Noſtram Aſſumente, ad quam pertinet Sanguinem habere Proprium. Epiſt. ad Rom. 9.5. Quorum (Iſraelitarum) Patres, & ex quibus eſt CHRISTƲS ſecundum Carnem, Qui eſt ſuper omnia DEƲS Benedictus in ſecula. AMEN. Annon huic S. Pauli Teſtimonio Evidentiſſimo Aſſenſum praebuerint POLONI? Quid aiunt? Paulus eum, qui ſecundum Carnem ex Patribus erat, Deum ſupra omnia Benedictum vocat. Quae omnia dici de eo, qui Deus ille unus ſit, nullo modo poſſe planum eſt. Etenim ex eo ſequeretur duos eſſe Deos. Reſpondeo non ſequitur Duos eſſe Deos, fed aliqua Ratione eſſe Duos Unam habentes Eſſentiam Divinam. Pater, Filius, & Spiritus Sanctus non eadem Ratione Tres ſunt, qua aliae Tres Perſonae, ſed Ratione UNI Eſſentiae abſolute, & Simpliciter INFINITAE Propria, ideoque Non-enarrabili, nec ullo Intellectu Finito Comprehenfibili. Qui Novit Deum, Novit Eum Omnem Notitiam INFINITE Tranſcendere. Abite igitur, Poloni, & Diſcite Divina Mirari potius, quam Scrutari: Diſcite, inquam, ſecundum Praeceptum Apoſtolicum, 〈 in non-Latin alphabet 〉 .

Te oro, & obteſtor, Erudite Lector, ut Scriptum hoc, quicquid id eſt, quod in Honorem Domini, & DEI Noſtri, JESU CHRISTI, auſus ſum Puſillus ego Publici juris facere, aequi, bonique conſulas. Scias velim Me iterum, & ſaepius Dixiſſe Noſtrates Schiſmaticos (Schiſmaticos voco, qui Auctoritatem Epiſcopalem ſpernunt) Arma miniſtraſſe, atque animos addidiſſe DEI INCARNATI Inimicis, SOCINIANIS, atque aliis hujuſmodi Haereticis. In Libello LONDINI Excuſo An. Dom. 1679. (cui Titulus eſt Some Seaſonable Words to Mr. R. BAXTER) Animi mei juſtiſſima Indignatione ferventis ſententiam explicavi de Schiſmate, ſeu Separatione quorundam Anglorum ab Eccleſia Anglicana, utpote quae Separatio Mentes hominum Diſponit ad ipſam Chriſtianiſmi Perniciem, SOCINIANISMUM, amplectendam. Secundum hanc triſtiſſimam Expectationem noſtram, jam nunc apud Nos in lucem prodiere Monſtra hominum, qui CHRISTUM, In Quem ipſi ſe Baptizatos Profitentur, Negant eſſe DEUM. 〈 in non-Latin alphabet 〉 . Patres, & Fratres, Liturgiam Anglicanam fortiſſime Propugnemus contra Occultas Haereticorum intra ipſos Eccleſiae Parietes latentium Inimicitias, & apertas Schiſmaticorum Calumnias. Si Tales nos praeſtabimus, omnis videbit Poſteritas Glorioſam hujus ſententiae firmitudinem, MAGNA eſt Veritas, & Praevalebit.

FINIS.

〈 in non-Latin alphabet 〉 .