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and died for our Sins, and rose again for our Justification : And to the Holy Ghost, as the Inspirer of all revealed Truth, and the Sanctifier of all Hearts, according to the Will of the Father, by and through the Dispensation of the Son,

The more antient and usual Forms of Doxology in the Primitive Church, and in the Words of Scripture, [fee Part 1, Ch. 1, Sect. IV,] (hy which 'All later Forms must always be explained,) were, Glory be to God, [or, to the Father; ] with, or by [ through the Mediation of} his Son Fefus Christ our Lord; in [under the Guidance, and by the Affistance of the Holy Ghoft.

And indeed it is molt agreeable to the natural Order of things, that in the same Forms, wherein the generality of our most solemn Prayers are put up, in the same also should our Praises or Doxolngies be express’d.

Justin Martyr, describing the Practice of the Primitive Church, thus expresses himself: The Λινον και δόξαν τω παθει Priest ( says he ) sends as órwvdod o róuarGup Praise and Glory to y š xej to avévuaro the Father of the Uni- ázís, divatéh. Apol. verse, through the Name of the Son and of the Holy Gloft. Again : And in all

'Ewi näol 7 ois our Offerings, we bless esueta, eurog žuer * TOthe Maker of all things, athy s náutwu, dod rbrough bis Son Jesus už eurš ’Inoố xeso, y doc Christ, and through his trévuaro ázír. Ibid. Holy Spirit.

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Again : Next after Μετά τον πρώτον Θεόν, , God who is Before All, derbegu pesexa we yield Honour in the ραν του g Θεξ λόγω, τίω second place to the Word which came forıb from

3 τείτίω ανάμαι. Ιbid. God, and in the third place to the Spirit. And again: We wor

'Exéivóv 7€, Tiv Tocię' mip and adore God hin αυτά υον, --αναμά τε το Self, and his Son which meiouTIXÒV recóueda de came forthfrom him, and προσκυνήμα, λόγω και αληthe Prophetick Spirit; ho- tam tiļāvtesi --Tò dna Houring [each of Them] pleeg òv tõde to to AVTS 0:according to Reason and Bópefuori — Tùy ý — Yör Truth : Worshipping the w'fièvsdrigo xúeg 'sMaker of the Universe, Xoytes, Tydzací te Tep171and honouring his Son in xòv ev teiTn Tóth

τάξe the second place, and the

abys tiuafe. Ibid. Spirit of Prophecy in the third place, according to Reafon.

And the learned Bp Bull: What need I add Quid, quòd hæc Pa(faith he) that This Pre- tris Ecza in omnibus eminence of the Father, Catholicæ Ecclefiæ Li(viz. his being God turgiis hodieque agnoself-existent, and the fcitur ? Nam & in dom Original of all things,] Forogíaus Deum Patrem is acknowledged in all the io apata tai (ut JuftiLiturgies of the Catholick. nus loquitur) glorificaChurch even to this day? mus ; & preces plerasFor both in our Doxolo- que ad ipsum dirigimus. gies we glorify God the Defens. Sect. 2, cap. 9, Father in the first place, $15. as Juftin speaks; and also we direct most of our Pray. ers to him.

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Athanas.
Creed.

Whosoever will be saved; before all things it is necessary that he hold the Catholick Faith.

Which Faith except every one do keep whole and undefiled: without doubt he Shall perish everlastingly.

And the Catholick Faith is This; &c.

He therefore that will be saved, must thus think c.

Furthermore, it is necessary to everlasting Salvation, &c.

This is the Catholick Faith; which except a man believe faithfully, he cannot be saved.

'Tis very manifeft, that these damnatory Clauses can with Truth and Charity be applyed only with regard to That general Carholick Doctrine, whereof the Author of this Creed ( who is not certainly known) here annexes his own Explication; and not with regard to the particulars of the Explication itself.

Whosoever will be saved, muft so believe One God in Trinity, as to give to Each of the Three Perfons that Honour, which the Scripture directe ly or by plain and indisputable consequence com. mandeth to be given respectively to Each of them; and so believe a Trinity in Unity, as to

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take care that the Honour given to Each Person, may always terminate ultimately in One, viz. in Him who is the original Author of all Blessings derived and conveyed down to ws by his Son our Redeemer and by his Spirit our Sanétifier. This is Fundamental in Christianity; and of necessity to be believed by every person, who is baptized in the Name of the Father, and of the Son, and of the Holy Ghost; in the Name of the Father who is Above All, in the Name of the Son of the Father, and in the Name of the Holy Spirit of the Father. But the particular Explications of all or any part of this doctrine, given by the Learnedeft and A. cutest of Men, cannot be in like manner necessary to Salvation.

For since our Saviour himself expressly commands us, to call no man Master upon Earth; and St Paul directs us to reject whosoever teaches, (not, Any Orber Gospel, as we render the Words, but, Tag' ó ragendbete, ) any thing Besides of More than what the Apostles taught; namely whosoever teaches

any such thing, as of absolute Necessity to Salvation : From hence 'tis evident that no Oiher form of doctrine, how true or accurate foever it may possibly be in itself, can ever be absolutely NecesJary to Salvation; but only the Do&trine of Christ and his Apostles, declared necessary in their own express words; or by immediate, obvious, indisputable, and (to every sincere Reader of Holy Scripture) ovident Consequence therefrom.

The whole Church, in the 20th Article, pub. lickly declares herself to be only a Witness and * Keeper of Holy Writy and profefseth that, noe only not AGAINST the same, but even noi BESIDES the fame, onght me to enforcë any thing to be polieved for Neceffroy of Salvation. Much less

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therefore can any Private Author, such as was the person who composed this Creed fome Ages before it was received publickly in the Church; ( which, as the Learned Dr Cave assures us, Hist. Lit. p. 146, was not till above a Thousand years after Chrift;) affirm bis own Explication of any Doctrine, how wise and acute soever, to be of Neceslicy to eternal Salvation,

Whatever was not Always, from the Apostles times, explicitly necessary to Salvation; (as the Learned 'Mr Thorndike observes, Epilog. Book II, pag. 155;) can Never become fo. And there

* "Ουτε ο πένυ δυνατός αν fore the moft antient λόγω και εν ταϊς εκκλησίαις Writers, (as * Irenæus, megcsátov, TEPS TÁTWY Spa B. I, ch. 3,) after reci- kios; $ Ty táoxdting the Apoftolical λον: έτε ο αθενής εν τω λόCreed, generally de- you érarlare the medidoclare, that from This σιν· μιάς γδ και της αυτής σίFaith no man can di σεως έσης, έτε και πολυ οι minish any thing, nor wtñs d'edulo niwtv add any thing to it, πλεόνασεν, έτς και το ολίγον namely, any thing as of inaltóvnos. That is: NeiNeceflity to Salvation :

ther can the most Able And the general Coun man in the Church ever cil of Ephesus decreed, say more than This ; For that no more Creeds

no one is above his Ma. should be made or re- ster: Nor can the Meancieved after that of eft person Say less than Nice: And the Church of This, which was once deEngland, neither of In- livered to us. For, our fants nor Adult persons Faith being always one to be baptized, nor of and the same ; neither can Sick persons to be so be that says Most, add any lemnly absolved, re- thing to it ; nor he that says quires any other profes- leaft, diminish from it. fion of Faith, than in the

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