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B. Athanasius's Creed.'
a. Author.

According to Pearson, Beveridge, Usher, Hamond,

L'Estrange, Cave, Schestrate, Pagi, and Dupin, not Athanasius' (who died A.D. 373), but a later and a Latin writer. It is generally agreed that the Creed was originally written in Latin. According to Vossius, Quesnel, and others, this Latin writer was Vigil, bishop of Tapsum, in Africa, A. D. 484. According to Dr. Waterland, the Author was Hilary, bishop of Arles, A.D. 430. The Creed is mentioned by the Council of Autun (A. D. 670) as the Creed of St. Athanasius; by Hineman, A. D. 850. The Creed itself was not generally admitted into the Offices of the Roman

Church until A. D. 930.

b. The Creed itself. “ Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic Faith is this, That we worship one God in Trinity and Trinity_in Unity; neither confounding the Persons, nor dividing the Substance. For there is one Person of the FATHER, another of the Son, and another of the Holy Ghost. But the Godhead of the FATHER, of the Son, and of the Holy Ghost is all one, the glory equal, the Majesty coeternal. 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 incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The FATHER eternal, the Son eternal, and the Holy Ghost eternal. And yet they are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty. And yet they are not three Almighties, but one Almighty So the FATHER is God, the Son is God, and the Holy Ghost is God. And yet they are not three Gods : but one God. So likewise the Father is LORD, the Son LORD, and the Holy Ghost LORD. And yet not three Lords, but one LORD. For like as we are compelled by the Christian verity, to acknowledge every Person by Himself to be God and LORD; so are we forbidden by the Catholic Religion, to say, there be three Gods, or three LORDS. The FATHER is made of none, neither created, nor begotten. The Son is of the FATHER alone, not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding. So there is one Father, not three FATHERS, one Son, not three Sons

- In the old Latin service it was called “Hymnus, Quicunque vult,” also “ Fides Catholica,” “Sermo Athanasii,” “Sermo Fidei Catholicæ,” “Fides quicunque vult.” Our Church calls it, “This Confession of the Christian Faith.'

5 A Confession of Faith really composed by Athanasius may be found in Dr. Routh's Script. Eccles. Opusc. vol. 11. pp. 699.

6 The name also of Eusebius Vercellensis has been mentioned.

one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore or after other, none is greater or less than another; but the whole three Persons are coeternal together, and coequal. So that in all things, as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped. He therefore that will be saved, must thus think of the Trinity. Furthermore, it is necessary to everlasting salvation, that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Substance of the Father, begotten before the worlds ; and Man, of the Substance of His mother, born in the world; perfect God, and perfect Man, of a reasonable soul and human flesh subsisting; equal to the Father, as touching His Godhead; and inferior to the Father, as touching His Manhood. Who although He be God and Man, yet He is not two, but one Christ; one, not by conversion of the Godhead into flesh, but by taking of the Manhood into Ġod; one altogether, not by confusion of Substance, but by unity of Person. For as the reasonable soul and flesh is one man, so God and Man is one CHRIST. Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, He sitteth on the right hand of the FATHER, God Almighty, from whence He shall come to judge the quick and the dead. At Whose coming all men shall rise again with their bodies, and shall give account for their own works. And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire. This is the Catholic Faith, which except a man believe faithfully, he cannot be saved. Glory be to the FATHER, &c. As it was in the beginning, &c." y. That which is commonly called the Apostles' Creed.

The Creed of the Church of Aquileia, or Rufinus, A. D. 398. “I believe in God the FATHER Almighty; and in Jesus Christ, His only Son, our LORD, Who was born of the Holy Ghost from the Virgin Mary, was crucified under Pontius Pilate, and buried, He descended into hell (inferna); the third day He rose again from the dead, He ascended into heaven, and sitteth on the right hand of God, from thence He shall come to judge the quick and the dead. And in the Holy Ghost; the holy Catholic Church ; the Forgiveness of sins; the Resurrection of this flesh.”

The Apostles' Creed. “I believe in God the Father Almighty, Maker of heaven and earth : and in Jesus Christ, His only Son, our Lord, Who was conceived by the Holy Guost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell 7; the third day He rose again from the dead, He ascended into heaven, and sitteth on the right hand of God the FATHER Almighty ; from thence He shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy Catholic Church"; the Communion of Saints; the Forgiveness of sins ; the Resurrection of the body, and the Life everlasting. Amen."

This Creed is attributed to the Apostles by writers of the fourth century: the first of whom was Ambrose, who died A.D. 397. It was first ordered to be used in the public services of the Church by Peter Gnaphius, bishop of Antioch, A. D. 471.

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? The article of “The Holy Catholic Church” was probably introduced at the end of the first, or the beginning of the second century.

8 The articles, “He descended into hell,” and “ The Communion of Saints," were not part of any creed during the three first centuries. The latter article was probably introduced by Augustine.

9 The article “ The Life everlasting” is not contained in many early creeds ; probably because it was thought to be included in the article immediately preceding.

Besides the Creeds here given, there are extant:-Creed of Origen, (A. D. 229), Procem. Opusc. tepi dpxwv. Cyprian. Epiphanius Ancorat. § 121. Lucian the Martyr. Basil the Great, larger, Ascet. de Fide, $ 4; smaller, Ascet. de Fide, 120. Augustine (A.D. 384), De Fide et Symbolo. Damasus, see Syllog. Confess. p. 13. Pelagius (A. D. 417), see Wall, pp. 200, &c. Gregory Thaumaturgus, apud Greg. Nyssen, Opp. tom. II. pp. 978, 979. Apostolical Constitutions. Creed of Etherius, A.D. 783. Beatus, A.D. 783. Alcuin, A.D. 804. Fathers. See Rufini Expositio in Symbolum Apostolorum inter Opera

Cypriani, folio, Paris, 1633. Confessions. 2 Helvetic, c. xi. Gallican, Art. v. Belgic, Art. ix. Saxon,

Art. i.

PROP. II. The three Creeds, the Nicene Creed, Athanasius's Creed, and

that which is commonly called the Apostles' Creed, may be proved by most certain warrants of Holy Scripture. 1. Authorities.

See Bishop Bull's Defensio fidei Nicænæ, A.D. 1685. Dr.

Waterland's Critical History of the Athanasian Creed,
A.D. 1728.

Dr. E. Nares' Discourses on the Three
Creeds, A.D. 1819. Bishop Pearson's Exposition of the
Creed, edited by Dr. Burton, Oxford, 1833. Palmer's

Origines Liturgicæ, Oxford, 1840. 2. Confessions.

Gallican, Art v. Saxon, Art. i. Belgic, Art. ix. 2 Hel

vetic, cc. iii.xi. xvii. Bohemia, c. iii. Wirtemburg, Arts. i. xxxii.

ARTICLE IX.

ARTICULUS IX.

ARTICLE IX.
De Peccato Originali.

Of Original of Birth Sir. PECCATUM originis non est Original sin standeth not in

(ut fabulantur Pelagiani) in the following of Adam (as the imitatione Adami situm, sed est Pelagians do rainly talk, but it is vitium et depravatio naturæ the fault and corruption of the cujuslibet hominis ex Adamo nature of every man, that natunaturaliter propagati : qua fit, rally is engendered of the offut ab originali justitia quam spring of Adam, whereby man longissime distet, ad malum sua is very far gone from original natura propendçat, et caro righteousness, and is of his own semper adversus spiritum con nature inclined to evil, so that cupiscat ; unde in unoquoque the flesh lusteth always connascentium, iram Dei atque trary to the spirit; and theredamnationem meretur. Manet fore in every person, it deetiam in renatis hæc naturæ serveth God's wrath and damdepravatio, qua fit ut affectus nation. And this infection of carnis, Græce ppóvnua sapkós nature doth remain, yea, in (quod alii sapientiam, alii sen them that are regenerated, sum, alii affectum, alii studium whereby the lust of the flesh, carnis interpretantur), legi Dei called in Greek opóvnua oapnon subjiciatur. Et quanquam kós, which some do expound renatis et credentibus nulla the wisdom, some sensuality, propter CHRISTUM est condem some the affection, some the natio, peccati tamen in sese ra desire of the flesh, is not subtionem habere concupiscentiam ject to the law of God. And fatetur Apostolus.

although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess that concupiscence and lust hath of itself the nature of sin.

The Phraseology of this Article.

1. As compared with Articles VIII. of those of 1552.
A. In the Latin.
1552.

1562, 1571.
Title. Peccatum originale De peccato originali.
Pelagiani et hodie Ana et hodie Anabaptistæ repe-
baptistæ repetunt

tunt, omitted. alïi studium vocant

alii studium carnis interpre

tantur.
B. In the English.
1552.

1562, 1571.
No difference in their titles.
Which also the Anabap- omitted.

tists do now-a-days renew
very far gone from his very far gone from original

former righteousness righteousness.
which he had at his crea omitted.

tion
given to evil.

inclined to evil.
flesh desireth always

lusteth always. doth remain, yea, in them doth remain, yea, in them that are baptized

that are regenerate.

2. When the Latin and English are compared with each other. Peccatum originis

Original sin. fabulantur

vainly talk. in imitatione

in the following non est situm

standeth not. vitium

fault. depravatio

corruption. quam longissime distet very far gone. nascentium

born into this world. renatis

regenerated. depravatio

infection. affectus

lust of the flesh. renatis

baptized. propter Christum

omitted. concupiscentiam

concupiscence and lust.

L

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