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dividing the Substance.

So that in

all things, as is aforefaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

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One God, in Trinity;] Acknowledging, in oppofition to Jews and Heathens, the Son of God and the Spirit of God together with the Father and giving diftinctly to each of the Three Perfons That Honour, which the Scripture directly or by plain and indifputable confequence commandeth to be given respectively to each of them.

And Trinity, in Unity.] Taking care at the same time to preserve the Unity of God; and that the Honour fo given to each person, may always terminate ultimately in One, viz. in God the Father governing all things by his Son and by his Spirit, and acting in all things according to his own Will by his Son and by his Spirit, (in the Expreffion of Irenaus) as by his own Hands.

Neither confounding the Perfons;] Not introducing a Confufion in the Notion of Perfons, by making them only fo many different Names of the fame Individual: Nor confounding promifcu ously that Honour, which is due to each Perfon diftinctly for what he is and does; viz. which is due to the Father, as the Original Author of all; to the Son, as our Redeemer by the Will of the Father; and to the Holy Ghoft, as our Sanctifier by the Donation of the Father and the Son.

Nor dividing the Substance.] Nor making God a-compounded or divided Being, or the Name of a Species: But acknowledging One only Self-exiftent Subftance, uncompounded, undivided, individually and fimply One; from which the Son

and

the Trinity

the Trinity.

and the Holy Spirit derive their Subfiftence in an
ineffable and incomprehenfible, because unre-
vealed, manner.
The Father Himself
(faith Athanafius) wor-
keth and giveth all
things, by his Son, and
in [or through] his Spi-

rit.

Αυτός γδ ο πατήρ διὰ τὰ λόγο ἐν τῷ πνεύματι ἔνεργα Siswor Tà Távra Epift. ad Serap. 1.

Ὁ δὲ πατὴρ διὰ τὰ λόγο ἐν τῷ πνεύματι τῷ ἁγίῳ το πάντα ποιεῖ καὶ ὅπως ἡ ἑvornsaias Telád Or onClaw Tws eis deòs in rñ èxxxnoiq ungúrlerais i ἐπὶ πάντων καὶ διὰ πάντων

And again: The Father (fays he) does all things, by the Word, and in the Holy Spirit: And fa the Unity of the Holy Trinity is preferved: And fo One God is preached in the Church, even He who is over all, and through row. iai Távtov all, and in all: Over, as tarde, ŵs dexù ný all, as he is the Father and Original and Fountain of all, Through all, by bis Word, and in all, in [or by his Holy Spirit.

anyn: Sia TávTWV 3, Siα
πηγή: διὰ πάντων διὰ
τῇ λίγο ἐν πᾶσι δ, ἐν τῷ
evμale wyśw. Ibid.

4.

But the Godhead of the Father, of the Son, and of the Holy Ghoft, is all One; The Glory equal, the Majefty co-eter

nal

The

The Godhead of the Father, of the Son, and of the Holy Ghoft, is all One.] 'Tis not confiftent with Scripture, nor with the Expreffions of the Liturgy cited in the fore-going chapter; to underftand This, as if God was a Being compounded of Three Perfons; or as if the Father, the Son, and the Holy Ghoft, were nothing else but Three Names of God, three different denominations of the fame Perfon; or as if the Three Perfons were All of co-ordinate Divinity, of independent Glory, of underived Majefty: But it muft of neceffity be understood, [when the Godhead of the Father, of the Son, and of the Holy Ghoft, is faid to be All One,] to fignify that the Divinity of the Son and of the Holy Ghoft, is no other than what is communicated to them from the Father, as from the only Self-existent Original; and confequently no diminution of the Unity of God. Thus Athanafius himself exprefly: We acknowledge (faith he) but One Original of Things; and affirm that the Creating Word [viz. the Son has no other Sort of Divinity, but That of the Only God, as being begotten of him.

Μίαν ἀρχων διδαμι, τόν τε δημιεργὸν λόγον φάσκου μὲν ἐχ ἕτερον τινα τρόπον Eye DETTO, ʼn TWW TY More OS, FIÙ TO SE, AUTH Euxeva. Orat. 3. contr.

Arianos.

The Glory equal, &c.] See beneath, No 6

and 7.

F. Such

5.

Such as the Father is, Such is the Son, and Such is the Holy Ghost.

The Father uncreate, the Son uncreate, and the Holy Ghost uncreate.

The Father incomprehenfible, the Son incomprehensible, and the Holy Ghost incomprehenfible.

The Father eternal, the Son eternal, and the Holy Ghost eternal.

And yet they are not [there are not, fo the fame words are rightly rendred in the verfe next following,] Three eternals, [three eternal Perfons, fo it is in the Greek or Latin Original, Teeis aivo, Tres aterni;] but One eternal, [one eternal Perfon, is air, Unus æternus.]

As alfo there are not Three Incomprehenfibles, nor Three Uncreated, [uncreated Perfons; XT150, increati :] but one uncreated, [uncreated Perfon; antis, increatus;] and one incomprehenfible.

So likewife the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty.

And yet they are not [there are not] Three Almightyes, [three Almighty Per

Sons,

Sons, Tees warrodóvapo, Tres Omnipotentes;] but one Almighty, [Almighty PerJon, es warтodévau Unus Omnipotens.]

So the Father is God, the Son is God, and the Holy Ghost is God.

And yet they are not [there are not] Three Gods, but One God.

So likewife the Father is Lord, the Son Lord, and the Holy Ghost Lord.

And yet not Three Lords, but One Lord.

Such as the Father is, fuch is the Son &c.] Not Self-exiftent, not Unoriginated, not Independent; but Such, in all Senfes wherein He that derives his Effence or Being from Another, can be Such as is He from whom he derives it. Otherwise there would plainly be introduced a Plurality of Gods; and This Verfe would be contradictory to the following ones in the fame Creed, viz: The Son is of the Father, and, The Holy Ghost is of the Father and of the Son.

The Son uncreate &c.] Not unoriginated, not underived or Self-exiftent; but [antis,] fo deriving his Being or Effence from the Father in a fingular and ineffable manner, as that no man can presume to fay of Him, as they do of the Creature, that [ Tole Te in Li] there was a Time when He was not, or that He was produced [J in or7wv] out of Nothing.

The Father incomprehenfible, The Son incomprehenfible, and the Holy Ghost incomprehenfible.] These Words may be well ex

plained by those of O

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ρητές

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