[443:3] See Neander's "General History," ii. 253.
[443:4] In the "Westminster Review" for October 1856, there is an article on Buddhism, written, indeed, in the anti-evangelical spirit of that periodical, but containing withal much curious and important information.
[444:1] Col. ii. 23.
[446:1] The most remarkable instance of this is the condemnation of the word [Greek: homoousios], as applied to our Lord, by the Synod of Antioch in A.D. 269. It is well known that the very same word was adopted in A.D. 325, by the Council of Nice as the symbol of orthodoxy; and yet these two ecclesiastical assemblies held the same views. See also, as to the application of the word [Greek: hupostauis], Burton's "Ante-Nicene Testimonies," p. 129.
[446:2] "The inference to be drawn from a comparison of different passages scattered through Tertullian's writings is, that the Apostle's Creed in its present form was not known to him as a summary of faith; but that the various clauses of which it is composed were generally received as articles of faith by orthodox Christians."—Kaye's Tertullian, p. 324.
[446:3] These may be found in Routh's "Reliquiae." Eusebius has preserved many of them.
[447:1] "Si quis legat Scripturas…..et erit consummatus discipulus, et similis patrifamilias, qui de thesauro suo profert nova et vetera."—Irenaeus, iv. c. 26, § i.
[447:2] "Ubi fomenta fidei de scripturarum interjectione?"—Tertullian, Ad Uxorem, lib. ii. c. 6.
[447:3] As in the case of Origen. In the Didascalia we meet with the following directions—"Teach then your children the word of the Lord….. Teach them to write, and to read the Holy Scriptures." —Ethiopic Didascalia, by Platt, p. 130.
[447:4] Euseb. viii. c. 13.