Precious faith considered in its nature, working, and growth

and How can the Subject-Church give Authority to the Law which it Self is under? The Judgment of the Church hath been variable: in the Council of Carthage under Cyprian, it was Decreed that those, which were baptized by Heretics returning to the Church, should be rebaptized, the one Baptism being only in the Church, and none without it, Ubi Ecclesia non est, Baptisma non est. Afterwards, the first Council of Carthage (called the First, not as if it had been first in time, but as omitting the first Cyprianical Council as antiquated) enacted that Baptism made in ⟨p. 331⟩the name of the Sacred Trinity should not be reiterated, all crying out, Absit, against reiteration. In the seventh General Council of Constantinople the 338 Bishops cried down Images might and main, Quomodo Dei matrem, quam obumbravit plenitudo Deitatis, vulgaris Gentilium ars pingere audet? non fas est Christianis, qui spem Resurrectionis babent, demonum culturae consuetudinibus uti; flagitium est, as Gregorius Theologus said, Fidem habere in coloribus non in corde. Quis gloriam & splendorem Christi effigiare posset mortuis coloriius? said Eusebius Pamphili, in his Letter to the Empress Constantia. One would have thought that the broken Images would never have been set together again; but within less than half a Century comes the second Council of Nice, and there the 350 Bishops bring in Images again under the wings of the old Cherubims, and set them up upon Jacobs Pillar, and back them with Fathers and Miracles. They throw out Anathema's against the Iconoclasts, and reject with a Curse the Books of Eusebius as a Man delivered over in reprobum sensum. And are well persuaded that Angels are Corporeal, and may be pictured. A little after, and within the same half-Century comes the Council of Frankfurt halting between both the former, speaking half in the Language of Ashdod, and half in the pure Language, allowing Images, but denying any Worship to them. And as touching the Canon, it will afterwards appear, how the Council of Laodicea differs about that from ⟨p. 332⟩the third Council of Carthage; and how the sixth Council of Constantinople in confirming them both varies from it self. The Judgment of the Church hath been subject to Error; the famous Council of Nice had two lapses in it: in the twelfth Canon it forbids Christians, [Greek or Hebrew], to return to their Military Employment;

and How can the Subject-Church give Authority to the Law which it Self is under? The Judgment of the Church hath been variable: in the Council of Carthage under Cyprian, it was Decreed that those, which were baptized by Hereticks returning to the Church, should be rebaptized, the one Baptisin being only in the Church, and none without it, Ʋbi Ecclesia non est, Baptisma non est. Afterwards, the first Council of Carthage (called the First, not as if it had been first in time, but as omitting the first Cyprianical Council as antiquated) enacted that Baptism made in