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26 But the whole three Persons 29 Furthermore, it is necessary are co-eternal together; and (m) to everlasting salvation : that he co-equal.
also believe rightly the Incarnation 27 So that in all things, as is of our Lord Jesus Christ. aforesaid: the Unity in Trinity, 30 For the right Faith is, that and the Trinity in Unity, is to be we believe and confess : that our worshipped.
Lord Jesus Christ, the Son of 28 He therefore that will be God, is God and Man; saved : must thus think of the 31 God, of the Substance of Trinity.
the Father, begotten before (n)
"our great God and Saviour Jesus Christ :' á whom therefore Paul calls great, call not
thou small." The original is in these words: « μηκελι εν λεγε μεγαν και μικρον θεον, & εμπιπ7ον εις Ελληνισμον. Ει γαρ μικρος θεος 4 δ υιος, ψευδείαι Παυλος λεγων Προσδεχομενοι TTY atrapay
της δοξης τα μεγαλα θεα και σωληρος ημων Ιησε Χρισία. &ν έν Παυλος « καλεί μεγαν θεον, συ μη καλει μικρον. Sa“ ville's ed. vol. 6. p.962.” Our Saviour so plainly ascribes a superiority to the Father, John X. 29. “ My Father is greater than á all :" and John xiv. 28. “ My Father is
greater than I.” (See also John xx. 17.: John v. 19. 30.: 1 Cor. xv. 27, 28.: and Eph. iv.) that nothing inconsistent with those texts could here have been intended. Dr. Waterland considers the Son as subordinate to the Father, but not inferior or unequal in nature. Waterland's Preface to Lady Moyer's Sermons, xvii. So does Dr. Hales, 2 Hales on Trinity, 964. — And see Peatson, 322. The truth may be, that there is such sameness or equality of nature, with such subordination, as in the case of mortal sons and fathers. But let it not be forgotten, that this is the conjecture of man as to the nature of God. See Bp. Burgess's Easter Catechism, part 3. cap. 2. sect. 4.
(m) v. 26. “ co-equal." Our Saviour says, (John X. 15.) “ As the Father know“eth me, even so know I the Father :" (John xiv. 9, 10, 11.) “ He that hath “ seen me hath seen the Father: I am " in the Father, and the Father in me:" (John xvi. 15.) “ All things that the “ Father hath are mine :” and (John x. 30.) " I and my father are one." According to Philipp. ii. 6. he “ thought it not rob“bery to be equal with God:” and he is called, (2 Cor. iv. 4.) " the image of God;" (Coloss. i. 15.) “ the image of the in“ visible God;" and (Hebr. i. 3.) “ the “ brightness of his glory, and the express " image of his person.” And the co
equality both of Son and Holy Ghost may be inferred from our Saviour's command to his Apostles, Matt. xxviii. 19. to baptise “ in the name of the Father, the Son, “ and Holy Ghost."
(n) v. 31. “ before the worlds." This pre-existence of the Son is repeatedly noticed in St. John and in the Epistles. St. John says, (John i. 1. to 3.) “ In the beginning was the Word : the same
in the beginning with God: all things were made by him, and without “ him was not any thing made that was « made;" and in verse 14. he explains that by “the word,” he means our Saviour Jesus Christ. In John iii. 13. our Saviour says,
“No man hath ascended up to heaven, “ but he that came down from heaven, even “ the son of man.” In John vi. 33. 35. 38.
« The bread of life is he which “cometh down from heaven, and giveth “ life unto the world: I am the bread of “ life, I came down from heaven.” So John vi. 51. “ I am the living bread, which
came down from heaven.” Again, John vi. 62. “ What and if ye shall see the son of
man ascending where he was before.” So John viii. 42. “I proceeded forth and came " from God." And John viii. 58. “ Before “ Abraham was, I am.” Again, John xvi. 27, 28. he says, “ I came forth from the Fa
ther, and am come into the world : again, “ I leave the world, and go to the Father." In John xvii. 5. he thus addresses the Father, “O Father, glorify me with thine
own self, with the glory which I had « with thee before the world was : :” and John xvii. 24. “ Father, thou lovedst me “ before the foundation of the world." In 1 Cor. xv. 47. St. Paul says, “ The second
man (i.e. Christ) is the Lord from heaven." In Eph. iii. 9. he speaks of God, “who “ created all things by Jesus Christ." In Col. i. 15, 16, 17. it is said, “ By him “ (i. e. Christ) were all things created that
are in heaven, and that are in earth: all
the worlds : and Man, of the (c) | and flesh is one man : so God and Substance of his Mother, born in Man is one Christ; the world;
38 Who suffered for our salva32 Perfect (P) God, and Per- tion: descended into hell, rose fect Man: of a reasonable soul, again the third day from the dead; and human flesh subsisting ;
39 He ascended into heaven; 33 Equal to the Father, as he sitteth on the right hand of touching his Godhead: and in- the Father, God Almighty: from ferior to the Father, as touching whence he shall come to judge his Manhood.
the quick and the dead. 34 Who although he be God 40 At whose coming all men and Man: yet he is not (7) two, shall rise again with their bodies; but one Christ;
and shall give account for their 35 One; not by conversion of own works. the Godhead into flesh: but by 41 And they that have done taking of the Manhood into good, shall go into life everlasting:
and they that have done evil, into 36 One altogether; not by con- everlasting fire. fusion of Substance: but by unity 42 This is the Catholic Faith: of Person.
which except a man believe faith37 For as the reasonable soul fully, he (r) cannot be saved.
“ things were created by him, and for him: “ and he is before all things, and by him all
things subsist." Again, in Hebr. i. 2. it is said, that “by him God made the worlds.” And Hebr. i. 8. 10. “ Unto the Son he “ saith, Thou, Lord, in the beginning hast “ laid the foundation of the earth ; and the “ heavens are the works of thine hands."
(0) “ Man, of the substance of his “ mother.” A sect, called “ The Apolli“ narians," pretended that Christ either had no human body, or that he brought it from heaven, and took it not of the Virgin Mary: And it was in answer to this heresy, that he is here described as “ man of the substance of his mother.” Anon. on this Creed, ed. 1735, p. 50.
(7) “ Perfect God." A sect, called “ The Arians,” considered Christ as a created God : God in office only, not in nature : an imperfect God. It is in answer to them, therefore, that he is here described as “ perfect God.” Anon. 50.
(9) “ Not two." The Apollinarians urged, because of the two natures of Christ, that the Church asserted two Christs, a divine Christ as to one nature, and a human Christ as to the other : this denies that conclusion. Anon. 51.
(r) “ Cannot be saved.” According to Mark xvi. 16. “ He that believeth, and is “baptized, shall be saved: but he that
“ believeth not, shall be damned." So
ought to be received and believed, as
upon the main doctrine of a co-equal “ and co-eternal Trinity. Wat. Crit. Hist. “c. 10.” Bp. Tomline says, “Great objec « tions have been made to the clauses “ which denounce eternal damnation
against those who do not believe the “ Faith, as here stated: and it certainly i “ to be lamented, that assertions of “ peremptory a nature, unexplained and “ unqualified, should have been used in
Glory be to the Father, and As it was in the beginning, is to the Son: and to the Holy now, and ever shall be : world Ghost;
without end. Amen.
"any human composition. It is indeed Mr. Wheatley, in his observations on this “ impossible to admit the divine authority creed, says, “ We are not required, by the u of the New Testament, and doubt the “ words of this creed, to believe the whole “ necessity of faith in general: and surely on pain of damnation : for all that is re“the faith thus required, must include the quired of us, as necessary to salvation, is, "leading and characteristic doctrines of
" that before all things we hold the catholic " the Christian Religion: and though the “ faith : and the catholic faith, by the 3d "gospel has not particularly enumerated “ and 4th verses, is explained to be this,
these particular doctrines, none seem to “ that we worship one God in Trinity, and " have a stronger claim to be so considered “ Trinity in Unity; neither confounding than those which relate to the Three
" the persons, nor dividing the substance. * Persons in whose name we are com- “ This therefore is declared necessary to * manded to be baptised, to the incarn- “ be believed ; but all that follows, to the "ation of Christ, and to a future judg- “ 26th verse, is only brought as proof * ment. These are the doctrines of the « and illustration, and therefore requires * Athanasian Creed: and therefore it " our assent no more than a sermon does, * would follow, that a belief in the doc- “ which is made to prove or illustrate a " trines of the Athanasian Creed is essen- “ text.” He notices also, that it was a “ tial to salvation.” He adds however primitive custom, after a confession of the afterwards, “but since the gospel no orthodox faith, to pass an anathema or “ where informs us, what degree of error curse against all who denied it. The “ will exclude from eternal happiness, I damnatory clauses therefore may
be con“ am ready to acknowledge, that in my sidered as the denuntiation of the writer, “judgment, notwithstanding the authority or as his opinion only; and it does not “ of former times, our Church would have follow, because the creed is introduced " acted more wisely, and more consistently into our liturgy, that our church takes " with its general principles of mildness upon itself to pass this denuntiation, or " and toleration, if it had not adopted the even to intimate its opinion, that the belief “ damnatory clauses of the Athanasian
of every particular here stated is indis“ Creed. Though I firmly believe that pensable. It probably adopted this creed " the doctrines of this Creed are all found- for its general merit in illustrating these “ed in Scripture, I cannot but conceive doctrines, and to shew how they were - it to be both unnecessary and presump- understood in early times ; and then it * tuous to say, that “except every one would not omit the damnatory clauses, “ do keep them whole and undefiled, with- because that would have mutilated the “out doubt he shall perish everlastingly. creed, 2 Bp. Tomline's Theology, 219 to 222."
TO BE SUNG OR SAID AFTER MORNING PRAYER,
UPON SUNDAYS, WEDNESDAYS, AND FRIDAYS, AND AT OTHER TIMES, WHEN
IT SHALL BE COMMANDED BY THE ORDINARY.
O God the Father of heaven : cious blood, and be not angry with
us for ever. have mercy upon us miserable sinners.
Spare us, good Lord. O God the Father of heaven : From all evil and mischief ; have mercy upon us miserable sin- from sin, from the crafts and as
saults of the devil; from thy O God the Son, Redeemer of wrath, and from everlasting damthe world: have mercy upon us
nation, miserable sinners.
Good Lord, deliver us. O God the Son, Redeemer of the From all blindness of heart; world: have mercy upon us miser- from pride, vain glory, and hypoable sinners.
crisy; from envy, hatred, and O God the Holy Ghost, pro- malice, and all uncharitableness, ceeding from the Father and the Good Lord, deliver us. Son: have mercy upon us miser- From fornication, and all other able sinners.
deadly sin ; and from all the deO God the Holy Ghost, proceed-ceits of the world, the flesh, and ing from the Father and the Son :
the devil, have mercy upon us miserable sin
Good Lord, deliver us. ners. O holy, blessed, and glorious from plague, pestilence, and fa
From lightning and tempest; Trinity, three Persons and one
mine; from battle and murder, God : have mercy upon us miser
and from sudden death, able sinners.
Good Lord, deliver us.
From all sedition, privy conGod : have mercy upon us miser. spiracy, and rebellion; from all able sinners.
false doctrine, heresy, and schism; Remember not, Lord, our of. from hardness of heart, and confences, nor the offences of our fore. tempt of thy Word and Comfathers; neither take thou venge
mandment, ance of our sins : Spare us, good
Good Lord, deliver us. Lord, spare thy people, whom thou By the mystery of thy holy Inhast redeemed with thy most pre- carnation ; by thy holy Nativity and Circumcision ; by thy Bap- That it may please thee to bless tism, Fasting, and Temptation, and preserve all the Royal Family; Good Lord, deliver us.
We beseech thee to hear us, good By thine Agony and bloody Lord. Sweat (a); by thy Cross and Pas- That it may please thee to illusion; by thy precious Death and minate all Bishops, Priests, and Burial ; by thy glorious Resurrec. Deacons, with true knowledge tion and Ascension; and by the and understanding of thy Word; coming of the Holy Ghost, and that both by their preaching
Good Lord, deliver us. and living they may set it forth, In all time of our tribulation ; and shew it accordingly; in all time of our wealth ; in the We beseech thee to hear us, good hour of death, and in the day of Lord. judgement,
That it may please thee to enGood Lord, deliver us.
due the Lords of the Council, We sinners do beseech thee to and all the Nobility, with grace, hear us, O Lord God; and that wisdom, and understanding ; it may please thee to rule and We beseech thee to hear us, good govern thy holy Church universal | Lord. in the right way;
That it may please thee to bless We beseech thee to hear us, good and keep the Magistrates; giving Lord.
grace to execute justice, and That it may please thee to to maintain truth; keep and strengthen in the true We beseech thee to hear us, good worshipping of thee, in righteous- Lord. ness and holiness of life thy ser- That it may please thee to bless vant GEORGE, our most graci. and keep all thy people; ous King and Governor ;
We beseech thee to hear us, good We beseech thee to hear us, good Lord. Lord.
That it may please thee to give That it may please thee to rule to all nations, unity, peace, and his heart in thy faith, fear, and concord; love ; and that he may evermore We beseech thee to hear us, good have affiance in thee, and ever Lord. seek thy honour and glory;
That it may please thee to give We beseech thee to hear us, good us an heart to love and dread thee, Lord.
and diligently to live after thy That it may please thee to be his commandments; defender and keeper, giving him We beseech thee to hear us, good the victory over all his enemies ; Lord.
We beseech thee to hear us, good That it may please thee to give Lord.
to all thy people increase of grace,
(a) “ Agony and bloody sweat.” This was just before he was betrayed, when he had been praying to God to remove that cup from him; and, “being in an “ agony, he prayed more earnestly, and
“ his sweat was as it were great drops of “ blood falling to the ground.” Luke xxii. 44. See post, - note on Luke xxii. 44.