'rm. "1 J kL'.3M "^^^^I^^^H^IH L I E) RARY OF THL UN IVLRSITY or ILLINOIS ON THE USE OP THE ATHANASIAN CREED : By WALTER FAEQUHAR HOOK, D.D., VICAR OF LEEDS, NOW DEAN OF CHICHESTER. " A bulwark to the Apostles' Creed." LuTHEE. DE Teib. Symbol., tom. vH., J). 138. f ttlrlis^^iy unbcr i\t irirtcttoit of 1^^ ^rntt ^amxaiin^ LONDON: SOCIETY FOE PROMOTING CHRISTIAN KNOAVLEDGE SOLD AT THE DEPOSITORIES: 77, GREAT QUEEN STREET, LINCOLN'S INN FIELDS ; 4, ROYAL EXCHANGE; 48, PICCADILLY; AIs'D BY ALL BOOKSELLEES. CEEED OF THE SAINTS, AND ANTHEM OE THE BLEST, AND CALM-BREATHED WAENING OF THE KINDLIEST LOVE, THAT EVER HEAVED A WAKEFUL MOTHER'S BREAST (true LOVE IS BOLD, AND GRAVELY DARES REPROVE), who knows but myriads owe their endless rest to thy recalling, tempted else to rove? Lyea Apostolica. ON THE USE ^ OF THE ATHANASIAN CREED. DEA.IILY Beloved Brethren On certain Festivals that confession of our Christian faith which is commonly called the Creed of St. Athanasius^ is appointed to be sung or said^ and therefore I propose to oflPer a few remarks on that important document and most sacred symbol^ called by Luther a Bulwark to the Apostles^ Creed. "What is commonly called the Athanasian Creed was in use in the Church of England before the year 799/ when we find it quoted by Denebert, Bishop of Worcester, and it was retained at the Reformation, because it was found to embody the doctrine always held by the Catholic Church — that is, by the Church in all parts of the world, consisting of all baptized persons professing the faith once delivered to the Saints, and living in communion with their canonical Inshops. It would be difficult now to ascertain what was 1 This was nearly a century and a half before it was received in the Church of Rome. See Waterland's Hist., p. 226—228. So groundless is the opinion of those who would represent the retention of this Creed as a I'emnant of Popery. A 2 4 Oil the Use of the Athanasian Creed. the tradition universally received in all the various branches of the Church in different parts of the worlds and it was impossible to do so at the Reformation ; l)ut it was not difficult at the time when this canticle or Creed was com- posed^ that is to say, certainly not later than the year 430. At that time, by means of their metropolitans and bishops, all the different Churches in all the world were in close correspondence, and they all agreed in acknowledging that the assertions of this Creed are what they all had received from their fathers, and what the different Churches, forming the one Catholic Church, had carefully preserved as a de- posit, or tradition delivered by the Apostles, by whom their Churches were founded, either directly, or from the fact of their having emanated as a colony from some apostolical Church. Here, then, we find recorded what the Church received and retained. The only question for us to ask is, whether Avhat has thus been received is accordant with what is declared in Scripture — whether it can be read therein, or proved thereby. As oral tradition may err, it must always be subjected to examination from written tradition, or Scripture. If the Scripture and the Church are agTeed, then we may be sure that we have the truth, even though a clever man may try to prove that the Scriptures may by jDOssibility bear some other meaning. Scripture confirms what the Church says, and what the Church says throws light upon Scripture ; and surely you will all admit that the testimony of the Church ought to have more weight than the conjectures of an individual. To assist you in ascertaining whether the Church and the Scripture are in accordance with one another, I shall lay before you in three columns. First, the assertions of the Church in the words of the Creed ; Secondly, a few expla- natory notes ; Thirdly, the passages of Scripture by which those assertions are confirmed : — On the Use of the Athanasian Creed. CEEED. 1. Whosoever will be saved : be- fore all things it is necessary that he hold the Ca- tholic Faith. NOTES. 1. Whosoever, i. e. whoever, having- heard of Christianity, asks of the Church, what must I do to he saved ? No judgment is here pro- nounced as to heathens, what have I to do to judge them that are ivithout ? 1 Cor. v. 12. JSefore all things, i. e. in the first place. Ca- tholic faith, i. e. the faith held hy the Church as defined above. SCEIPTTJEE EEFEEENCES. 1. Mark xvi. 15, 16. Preach the Gospel to every creature : he that helieveth and is bap- tized shall he saved. Heb. xi. 6. Without faith it is impossible to please him : for he that cometh to God must helieve that he is, and that he is a rewarder of them that diligently seek him. 2. Which Faith except every one do keep whole and undefiled : without doubt he shall perish ever- lastingly. 2. It is not sufficient to say that we hold the faith ; we must hold it in its fulness, simpli- city, and purity; in opposition to those who seek to corrupt it, either by taking from it or adding to it. 2. Mark xvi. 16. He that believeth not shall be damned. 2 Thess. ii. 10—12. They re- ceived not the love of the truth, that they might he saved. And for this cause God shall send them strong delu- sion, that they should believe a lie : that they all might be damned who helieved not the truth. 1 Tim. iv. 1. In the latter times some shall depart from the faith, giving heed to seducing spirits. Acts XX. 30. Of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Gal. i. 9, 10. If any man preach any other Gospel unto you than that ye have received, let him be accursed. 2 Tim. i. 13. Hold fast the form^ of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 2 Tim. iii. 14. But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou Oil the Use of the Athanasian Creed. NOTES. SCEIPTURE KEFEEENCES. bast learned them. Heb. x. 23. Let us hold fast the profession of our faith without wavering. 2 Cor. ii. 17. For we are not as many, which corrupt the word of God : but as of sincerity, but as of God, in the sight of God speak we in Christ. 3. And the Catholic Faith is this : That we worship one God in Trinity, and Trinity in Unity; 3. This is the asser- tion of the Church ; an assertion which it is necessary for her to make in order to vin- dicate her practice of Avorshipping the Son and Holy Ghost. To this doctrine the Soci- nians are in these daj^s opposed, together with the Jews and the Ma- hometans. Read at- tentively the texts in the other column, and see how inconsistent they appear unless you hold the Catholic faith, how perfectly con- sistent when you be- lieve that there is one God in Trinity, and Trinity in Unity. What is here asserted may be understood by the most illiterate per- son as well as the most learned, — it is simply the assertion of a mys- terious fact : he can also understand that the following verses are intended, not to ex- plain the mystery, but to guard against the 3. One God. Exodus XX. 3. Thou shalt have no other gods before me. 2 Kings xvii. 35. Ye shall not fear other gods, nor bow your- selves to them, nor serve them, nor sacri- fice to them. Matt. iv. 10. Thou shalt wor- ship the Lord thy God, and him only shalt thou serve. In Teinity. Gen. i. 26. And God said, Let us make man in our image, after our like- ness. Gen. Hi. 22. And the Loed God said. Behold, the man is become as one of zis. See also Gen. xi. 6. Isaiah vi. 3, 8. Holy, holy, holy, is the Lord of hosts, — and I heard the voice of the Lord saying, Whom shall I send, and who will go for tfohn xii. 41. These things said Esai- as, when he saw his glory and spake of him. Nitmhers vi. 24, 25, 26. The Lord bless 0)1 the Use of the Athanas'ian Creed. 7 NOTES. SCEIPTUEE REFERENCES. equivocations of those thee, and keep thee ; who have attempted to the Lord make his face explain it. shine upon thee, and be gracious unto thee ; the Lord lift up his coun- tenance upon thee, and give thee peace. Matt. in. 16, 17. And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Sjnrit of God descending like a dove, and lighting upon him : And lo a voice from heaven, saying. This is my beloved Son, in whom I am well pleased. Matt, xxviii. 19. Go ye there- fore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 2 Cor. xiii. 14, The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. In Unity. Deut. vi. 4. Hear, O Israel, the Lord our God is one Lord. 1 Cor. viii. 4. There is none other God but one. 2 Sam. vii. 22. Lord God, for there is none like thee, neither is there any God beside thee. Deut. iv. 35. 39. The Lord he is God ; the Lord he is God in heaven above, and upon the earth beneath : there is none else beside him. Gal. iii. 20. God is one. James ii. 19. Thou believest that there is one God ; thou doest well. Eph. iv. 6. One God and Father of all, who is above all, and through all, and in you all. 1 Cor. xii. 4—6. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations ; but it is the same God which worketh all in all. 4. Neither con- founding the Per- 4. The Church is obliged to add this 4, Distinction of Persons. See verse 5. 0)1 the Use of the Athauaslan Creed. CREED. sons nor divid- ing the Sub- stance" . verse b}"- way of cau- tion, for there be some who say that they hold the doctrine of the Trinity, but who, pre- sumptuously seekinj^ to exphiin it, confound the Persons. Such are the Sabcllians, Avho have adopted an idea that God, as he appear- ed under different dis- pensations, communi- cated himself to man- kind, sometimes as the Universal Father, some- times as the Redeemer, at other times as the Sanctifier : thus making the distinction not real but only nominal. Others there are, who, seeking to avoid this extreme, fall into an- other, and divide the Substance ; such are the Arians, who try to explain this mystery, by pretending that the SCiarTUKE EEFEEEXCES. Unity of Substance. Besides the references to the preceding verse, consider John x. 30 ; xvii. 11. 22. I and my Father are one. John xiv. 11. Believe me that I am in the Father, and the Father in me. John xiv. 9. He that hath seen me hath seen the Father. Rom. viii. 9—11. Ifsobethatthe Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his — the Spirit is Life — the Spirit of him that raised up Jesus from the dead. 1 Pet. iv. 14. The Spirit of glory and of God. 2 Cor. Hi. 17. The Lord is that Spirit. John xvi. 15. All things that the Father hatli are mine : therefore said I, that he, (i. e. - The grand purpose of this Creed is well expressed by St. Chrysostom, in the following passage : — " Great danger is there indeed of deviation. The truth lies in a strict and narrow way, between two steep precipices : and there is reason to fear, lest, while we contend successfully against the one sort of heretics, we ourselves be wounded by the other. For if we assert the Unity of the Godhead, immediately Sabcllius draws that expression to his own impious sense. Again; if we make a distinction, and say the Father is one, the Son another, the Holy Ghost another, Arius is ready to wrest that distinction of Persons into a difference of Substance. And it equally concerns us, to avoid the im})ious covftmon of the one, and the mad diversity of the other ; by confessing the Godhead of the Father, Son, and Holy Ghost, to be all one, and by adding thereto a Trinity of Persons ; for thus we shall fortify ourselves against the assaults of both." St. Chrysostom. De Sacerdotio, lib. iv. § 4. On the Use of the AtUanasian Creed. SCEIPTIJEE EETEEENCES. the Spirit of Truth, the Holy Ghost,) shall take of mine, and shall show it unto you. Eph. ii. 18. Through him we access unto three Persons are three Substances, and of dif- ferent kinds, divided from each other, one being before the other and existing when the other two were not. The Church receives in humility the doctrine of the Trinity, but does not attempt to explain it ; all that she does is to protest against the explanations set up b}^ Sabel- lians and Arians, and to declare that this is not what she means by the Trinity. both have one Spirit Father. bv the 5. For there is one Person of the Father^ another of the Son : and another of the Holy Ghost. 5. By Substance, in the former verse, is meant, Being, Exist- ence, ^y Person is meant an intelligent agent, having the dis- tinctive characters of I, Thou, He, and not divided or distinguish- ed into more intelligent agents capable of the same character. The object of the Church in this verse is to guard against the equivoca- tions of Sabellians. It is as needful now as it was on the day when the Creed was corn- loosed, for Sabellianism is very prevalent among those who defer not to this Creed, although it is impossible to under- stand Scripture without a belief in the three Persons. 5. One Person tlie Father. Matt. xvii. 5. A voice out of the cloud, which said, This is my beloved Son. John vi. 39. 44 This is the Father's will which hath sent me. No man can come to me, ex- cept the Father which hath sent me draAv him. 1 Cor. via. 6. One God, the Father. 1 Joh in 11. Z;; He antichrist, that denieth the Father and the Son. One — of the Son, as generally distinr/inshed from the Father. 1 Cor. viii. 6. One Lord Jesus Christ. John i. 18. The only begot- ten Son : and all other passages where the Pc- lation of Father and Son is mentioned. John 10 On the Use of the Athanasian Creed. CREED. NOTES. SCllIPTUKE EEFEEENCES. V. 17. My Father worketli hitherto, and I work, and similar -passages. John xvii. 5. Father, i^lorify thou me with thine own self with the glory which I had with thee before the world Avas : and similar ad- dresses. 1 John iv. 9. God sent his only begotten Son into the world : and similar passages. One — of the Holy Ghost, as distinguished from both. John xv. 26. When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father. John xiv. 26. The Comforter, which is the Holy Ghost, whom the Father will send in my name. John xvi. 13, 14. He shall not speak of himself; but what- soever he shall hear, that shall he speak. He shall receive of mine, and shall shew it unto you. Acts viii. 29. The Spirit said unto Philip, Go near, &c. Acts x. 19. The Spirit said unto him, &c. Acts xiii. 2. 4. The Holy Ghost said, Separate me Barnabas and Saul — so they, being- sent forth by the Holy Ghost, depaiied. Homans viii. 27. He that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints. 6. But the God- head of the Fa- ther^ of the Son^ and of the Holy Ghost, is all one : the Glory equal,, the Majesty co- eternal. 6. As the equivoca- tions of the Sabellians rendered the last verse necessary, so this is necessary to guard against the equivoca- tion of Arians. When the Church speaks of a Trinity and admits that there is a differ- ence in respect of some personal acts and pro- 6. Godhead of the Father. JExodus iii. 14. I AM. Of the Son. JohnViW. 58. I AM. Rom. viii. 9. The Spirit of God— the Spirit of Christ. Isaiah xliv. 6. Thus saith the Lord the Ivingof Israel, and his redeemer the Lord of hosts ; I am the first, and I am the last ; On the Use of the Athanasian Creed. 11 CEEED. NOTES. SCEIPTTJRE KEEEEENCES. perties, slie contends and beside me there is that there is no differ- no God. 1 Cor. xii. 6. ence between the three It is the same God Persons as to their Avhich worketh all in Substance or Godhead, all. Ejph. iv. 6. One Observe, the Church God and Father of all, still forbears to explain who is above all, and lioio these things can through all, and in you be ; she simply states all. P-?. xlv. 3. Gird the revealed facts, thy sword upon thy against those who, by thigh, most mighty, attempting to explain- with thy glory and thy what is inexplicable, majesty. John v. 19. pervert them. What things soever he (the Father) doeth, these also doeth the Son. 1 Cor. i, 24. Christ the power of God, and the Wisdom of God. Col. ii. 9. For in him dwelleth all the fulness of the Godhead bodily. P/«7. ii. 6. In the form of God— equal with God. Jolm x. 30 imth xiv. 9—11. I and my Father are one. John xvi. 15. All things that the Father hath are mine. Isaiah xl. 25. To whom then will ye liken me, or shall I he equal ? saith the Holy One. Isa. xlix. 7. The Loed, the Eedeemer of Israel, and his Holy One. Acts iii. 11. Ye denied the Soli/ One and the Just. Zech. xiii. 7. The man that is mj fellow, saith the Loed of hosts. JRev. xxi. 22, 23. The Lord God Almighty and the Lamb are the temple, — the Glory of God did lighten it, and the Lamb is the light thereof. Kev, V. 13. Honour and glory be unto the Lamb for ever and ever. — Of the Spirit. 1 John V. 6. The Spirit is truth. 1 Pet. iv. 14. The Spirit of Glory and of God. Acts V. 3, 4. Why— lie to the Holy Ghost— thou hast not lied unto men, but unto God. Heh. ix. 14. The eternal Spirit. Luke i. 35. The Holy Ghost— the power of the Highest — God. Ban. iv. 17. This matter 12 0)1 the Use of the Athanasian Creed. ]S'OTES. SCEIPTUEE EEFEEENCES. is b}' the decree of the watchers, and the demand by the word of the holt ones ; to the intent that the living may know that the Most High riileth in the kingdom of men. 7. Such as the Father is^ such is the Son : and such is the Holy Ghost. 7. If the Son and 7. See the references Holy Ghost were not to the preceding verse. perfect God, the Holy Scriptures would be involved in strange in- consistency ; commanding us, on the one hand, to worship God only ; and sanction- ing and enjoining, on the other hand, the worship of the second and third Persons in the Trinity. The Church is therefore most explicit in her assertions on this point ; re- peating in this verse what she stated in the last, so that it may be clearly understood that when she speaks of the Son as God and of the Holy Ghost as God, she does not intend these words to be understood in a secondary or qualified sense, as Heretics would explain them; but in all the sim- plicity and fulness of their meaning. 8. The Father uncreatCj the Son uncreate : and the Holy Ghost un- create. 8. For example, as the Father is uncreated, incomprehensible, and eternal, so are the Son and Holy Ghost. The object is still not to ex- plain, but to guard against equivocations. 8. Ts. xc. 2. Even from everlasting to everlasting, thou art God. Isaiah xliii. 10. Before me there was no God formed, neither shall there be after me. Col. i. 17. And He (Christ) is before all things, and by him all things consist. John i. 1, In the beginning was the Word. Heb. xiii. 8. Jesus Christ the same yes- terday, and to-day, and for ever. Micah V. 2. The Euler in Israel, whose goings forth have been from of old, from ever- lasting. Rev. i. 8. I am Alpha and Omega, the besrinnini On the Use of the Athanasian Creed. 13 9. The Fatlier incomprelieiisi- ble^ the Son in- comprehensible : and the Holy Ghost incompre- hensible. NOTES. SCRIPTURE REFERENCES. Lord (i. e. Jesus Christ), which is, and which was, and which is to come, the Al- mighty. 8ee also Rev. i. 11, 12, 13 ; xxi. G ; xxii. 13. Of the Spirit, Seh. ix. 14. The eternal Spirit. Eev. iv. 11. Thoit (He that sat on the throne) hast created all things, and for thy pleasure they are and were created. Col. i. 15 — 17. All things were created hy him, and for him ; and he is before all things, and by him all things consist, who is the image of the in- visible God, Ps. civ. 30. Thou sendest forth thy Spirit, they are created. Gen. i. 2. The Spirit of God moved upon the face of the waters. 9. IncompreJieoisihle, i. e. not to be compre- hended within any bounds. This is the old meaning of the word, though it is now generally used to sig- nify that which cannot be conceived or ima- gined. In either sense the truth is asserted; but the word is here employed to translate a Latin word signify- ing omnipresent, or every where present. Besides the references in the other column, consult those which have been already given, and which con- firm the assertions of the Church as to the Divinity of the Son and Holy Ghost; — if the}' be God, one wdth the Father, of course 9. Jer. xxiii. 24. Do not I fill heaven and earth ? saith the Lord. 1 Kings viii. 27. The heaven and the heaven of heavens cannot con- tain thee. Deut. x. 17. God of gods, and Lord of lords, a great God, a mighty, and a terrible. Rev. xix. 16. The Son is, — King of KINGS, AND Lord of LORDS. JEph. i. 23. The fulness of him that filleth all in all. Ps. cxxxix. 7, 8. Whi- ther shall I go from thy Spirit? If I ascend up into heaven, thou art there. 2 Cor. xiii. 14. The communion of the Holy Ghost, be Avith you all. Rev. i. 4. The seven spirits which are before his throne, Zech. iv. 10. 14 On the Use of the Athanasian Creed. KOTES. they must be omni- present. SCEIPTUEE EEFEEENCES. Those seven ; they are the eyes of the Loed, which run to and fro through the whole earth. 10. The Fatlier 10. This verse must eternal, the Son to the plain reader, ap- eternal: and the P.^ar .superfluous Holy Ghost eter- nal. If the Son be God, it would seem to follow that he must be eter- nal; and so with re- spect to the Holy Ghost. But there are persons who, in their zeal to explain away the truth, seem to as- sent to the Church when she asserts that the Son is God, — and yet deny his eternity, saying there was a time when he was not, and making him a God, an inferior created God. Such were the Arians. Modern So- einians, or, as they call themselves, " Unita- rians," go farther. They cannot deny that our Lord is called in Scripture God, but then they pretend that this is only a Jewish mode of speaking of a great prophet ! So ne- cessary is it for the Church to be explicit as to what she has re- ceived. 10. IsaiaJibi.Q. The everlasting Father. Isaiah xlviii. 12. The Father says, I am he ; I am the first, I also am the last : see also xli. 4; xliv. 6. Mev. xxii. 13. The Son says, I am Alpha and Omega, the beginning and the end, the first and the last. See also Rev. i. 11. John i. 1. In the beginning was the Word, and the Word was with God (i. e. the Father), and the Word was God (i.e. the Son). JbA^ixvii. 5. O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. John i. 3. All things were made by him (i. e. the Son) ; and without him was not any thing made that was made. Col. i. 17. He is before all things, and by him (i.e. the Son) all things consist. Seh. xiii. 8. Jesus Christ the same yester- day, and to-day, and for On the Use of the Athanasicm Creed. CEEED. NOTES, 11. And yet they are not three eternals : but one eternal. 12. As also there are not three in- comprehensibles_, nor three uncre- ated : but one uncreated_, and one incomprehen- sible. 11. This verse, with those that follow to ' verse 19, is necessary, to obviate the calumny of those who accuse the Church,when she states the facts of Eevelation, either of denying the divine Unity, or of en- joining the worship of more gods than one. 12. Heretics are led into error by their me- taphysical refinements. The Church avoids all metaphysical explana- tions. She attempts not to explain hoto the myster^^ exists, — she only wishes clearly to state the revealed fact, which is, that in the Deity there is a com- mon nature and divi- nity, with personal dis- tinctions. SCEIPTUKE EEPEEENCES. ever. As the Father and the Son are eter- nal, so is the Spirit of God and of Christ styled, Heb. ix. 14, The eternal Spirit, through whom they act. Titus Hi. 5 ; Matt. iii. 11; Bom. i. 4. 11. 1 Cor. viii. 4. There is none other God but one. 13. So likewise the Father is Al- mighty, the Son Almighty : and 12. See verses 9. 8. and 11. 13. God the Father. Bev. xxi. 22. The Lord God Almighty and the Lamb are the temple of it. 16 0)1 the Use of the Athanasicui Creed. the Holy Ghost Almighty. ^*OTES. SCRIPTURE REFEEENCES. God the Son, wli-j appeared to the pa- triarchs. See Gen. xxxl. 11, with 13 ; and xxxv. 9. 13 and 15 ; xvi. 9, with 13. Ex. iii. 2, with 4 and 6. Gen. xvii. 1. I am the Almighty God. Gen. xxxv. 11. I am God Almighty. See also Exod. vi. 3. Fs. xlv. 3. Gird thy sword upon thy thigh, most Mighty. John v. 19. What things soever he (i. e. the Father) doeth, that also doeth the Son, Isa. ix. 6. The mighty God. Col. ii. 10. The head of all principality and power. Seh. i. 3. Upholding all things by the word of his power. S,ev. i. 8. I am Alpha and Omega, saith the Lord, the Almighty. See also John xiv. 14; Eph. i. 21; Phil, iii. 21 ; Heb. ii. 8 ; 1 Pet. iii. 22. God the Holy Ghost. Luke i. 35. The Holy Ghost — the power of the Highest. 1 Cor. xii. 4. 11, The same Spirit — di- viding to every man severally as he will. 1 Cor. ii. 10. The Spirit searcheth all things, yea, the deep things of God. 14. And yet they are not three Almighties : but one Almighty. 14. The great object in all these assertions, continues to be to main- tain that, while we hold the doctrine of the Trinity, we are never to forget that the Son and Holy Ghost are veiy God of very God, and not gods in an in- ferior sense, secondary gods, which would make us polytheists and idolaters. 14. 1 Cor. viii. 4. There is none other God but one. 15. So the Fa- ther is God^ the 15. The Father is God. John vi. 27. On the Use of the Athanasian Creed. 17 CEEED. NOTES. SCEIPTrEE EEEEEENCES. Son is God : and God the Father. the Holy Ghost . ^ ^, . , ^ ^ The Son, God. Isa. ' p fi ^^- 6. The mighty God. Isa. out. 3. Make IS Vjroa. straight in the desert a highway for our God. Ps. xlv. 6, compared with Seh. i. 8. Thy throne, God, is for ever and ever. Hosea i. 7. I will — save them hy the Lord their God. Isa. vii. 14, comjpared ivith Matt. i. 23. Emmanuel — God with us. John i. 1. The Word was God. John xx. 28. My Lord and mv God. See Ps. xxxv. 23. Acts XX. 28. Teed the Church of God, which he hath- purchased with his own Mood. Rom. ix. 5. Christ — is over all, God blessed for ever. 1 Tim. Hi. 16. God was manifest in the flesh — received up into glory. Titus ii. 10. God our Saviour ; 13. The great God. 1 John Hi. 16, Hereby perceive we the love of God, because he laid down his life for us. 1 John v. 20. The true God, and eternal life. See also the passages, too numerous to be cited, in which his divinity is shown from his attributes, from the divine worship paid to him, the faith, hope, and trust placed in him, the thanksgivings offered to him. The Holy Ghost, God. LuJce i. 35. That holy thing which shall be born of thee shall be called the Son of God. Matt. i. 18. She was found with child of the Holy Ghost. Acts V. 3, 4. Why— lie to the Holy Ghost — thou hast not lied unto men, but unto God, John Hi. 6. Born of the Spirit. 1 John V. 4. Born of God. 1 Cor. Hi. 16, Ye are the temple of God, 1 Cor. vi. 19. Your body is the temple of the Holy Ghost. 16. And yet 16. 1 Cor, viii. 4. they are not three There is none other ^ < , , God but one. Gods : but one God. 18 On the Use of the Athanasiaii Creed. 17. So likewise, the Father is Lord, the Son Lord : and the Holy Ghost Lord. XOTES. SCEIPTUEE EEFEEENCES. 11. The Father, Lord. Matt. xi. 25. O Fa- ther, Lord of heaven and earth. The Son, Lord. 1 Tim. m. 15. The King of kings, and Lord of lords. See also Rev. xvii. 14; xix. 16. Luke ii. 11. Christ the Lord. Acts X. 36. Jesus Christ, — He is Lord of all. The Holy Ghost, Lord. 2 Cor. iii. 17. The Lord is that Spirit (the Spirit of God and of Christ). Isa. vi. 8, 9. I heard the voice of the Lord, saying, Go, and tell this people. Acts xxviii. 25, 26. Well spake the Holy Ghost by Esaias, saying. Go, &c. 18. And yet not three Lords : but one Lord. 18. Deut. vi. 4. The LoED our God is one LOED. 19. For like as we are compelled by the Christian verity :to acknow- ledge every per- son by himself to beGod and Lord; 20. So are we forbidden by the Reli- say, three three Catholic gion : to There Gods, Lords. be or 19, 20. Let not the Church be charged with consequences against which she protests. She resolutely protests against the inference of her opponents. Although she seeks not to penetrate a mystery which is above the reach of human reason, although she is opposed to all metaphysical subtilties which, by seeking to explain what is inexplicable, lead on to the virtual renunciation of the truth, — still while she worships a Trinity of Persons she resolutely maintains the divine Unity. The Church is as much Unitarian as she is Trinitarian, " For like as we are compelled," &c. 21. The Father is made of none ; 21. The equality and 21. Joh xxxviii. 4. union of the sacred Where wast thou when On the Use of the Athanasian Creed. 19 NOTES. SCEIPTURE EEFEEENCES. neither created^ nor begotten. 22. The Son is of the Father alone : not made^ nor created^ but begotten. 23. The Holy Ghost is of the Father and of the Son : neither made^ nor created^ nor begotten, but proceeding. I laid the foundations of the earth ? Isa. xliii. 13. Before the day- was I am he — I will work, and who shall let it? JoJiJi V. 26. The Father hath life in himself. Three having been now asserted in opposition to those metaphysicians who presume to explain away the truth of the Gospel, the Church is now compelled by the perverseness of these disputers, to state plainly what has been revealed to her with respect to their distinction as set forth by the several personal characters of the Father, the Son, and Holy" Ghost. Still observe, that the Church is not attempting to ex- plain. She only asserts. Consult Scripture, and see if her assertions cannot be proved thereby. 22. The mysterious fact is here stated, that there is an everlasting distinction between the Persons, but no attempt is made to explain how it is, or can be. It is a revealed fact. 23. The object in this and the preceding verse is merely to state that there is a distinction between the Persons, but it is impossible to conceive its nature. The Son and Holy Ghost are both of the Father, the one by generation, B 2 22. John i. 14. And we beheld his glory, the glory as of the only-begotten of the Father. John i. 18. The only-begotten Son, which is in the bosom of the Father. John Hi. 16. 18. His only- begotten Son. See also Keh. i. 5, 6. 8. 10; Ueh. t*. 5 ; 1 John iv. 9. Compare the refer- ences to verse 8. 23. John xiv. 26. The Holy Ghost, whom the Father will send. John XV. 26. The Spirit of truth, which proceedeth from the Father. John XV. 26. The Comforter whom -Twill send unto 3^ou from the Father. John xvi. 7. I will send 20 On tJie Use of the Aihanasian Creed. CREED. NOTES. tlie otlier by procession — the mode of this we know not. The Greek Catholics object to the insertion " and of the Son," on the ground that it was not in the original Creed, Whether this be a fact or not, the doctrine was anciently re- ceived by the Eastern as well as the Western Catholics, and can be proved from Scripture. 24. So there is 24. Let it be clearly one Father, not |^nderstood, that when , , T-i ii the Church is speakmg three Fathers ; ^f ^j^^ distinction of the one Son, not three three Persons in the Sons : one Holy Godhead, she does not Ghost, not three ^ean as some people Holy Ghost.. Saithl::ktht! or three Sons, — she has shown her meaning to be, that there is " One Father," &c. 25. Here we come again to the equality and unity, which is to be resolutely main- other : none is tained. For, I repeat greater, or less it, the Church is Uni- than another • tarian as well as Trini- tarian, and must not permit her enemies to assume a designation which would imply the contrary, without utter- ing her protest. 26. But the whole three Per- sons are co-eter- nal together: and co-equal. 25. And in this Trinity none is afore, or after SCEIPTUEE EEPEEENCES. him unto you. John xvi. 14, 15. He shall receive of mine. — He shall take of mine, and shall show it unto you. John XX. 22. He breathed on them, and saithuntothem,Eeceive ye the Holy Ghost. 24. EpJi. iv. 6. One God and Father of all. 1 Cor. xii. 12. One, the only-hegotten Son. As the body is one — so also is Christ. Eph. iv. 4, There is — one Spirit. 1 Cor. xii. 11. 13. That one and the selfsame Spirit — For by one Spirit are we all bap- tized into one ho^y. 25. John xvi. 15. All things that the Father hath are mine : there- fore said I, that he (i. e. the Holy Ghost) shall take of mine, and shall show it unto you. John xvii. 5. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. 26. See verse 10. The CO- equality is gathered from the identity of titles and attributes. On the Use of the Athanasian Creed. 21 SCRIPTURE REFERENCES. 37. So that in all things^, as is aforesaid : the Unity in Trinity, and Trinity in Unity is to be worshipped. 28. He there- fore that will be saved : must thus think of the Trinity. 27. The sum of the whole matter is this — that, as was stated at the OMi&Qi,inall tJiings, whether we look to the distinction of the Per- sons, as we sometimes must, or to the Unity of the Godhead, which is equally necessary, we must Avorship the TJnit}^ in Trinity, and the Trinity in Unit}^ And, 28. And, therefore, the answer of the Church to him who asks of her, " What must I do to he saved V is this, — " You must worship the Unity in Trinity, and the Tri- nity in Unity, — hold- ing the doctrine, not as Sabellians, or Arians, or any other heretics, may seek to explain it, in order to accord with their metaphysical spe- culations, to render it more palatable to the world, or to reconcile what they think difficulties in Scripture, — but holding it simply, plainly, unequivocally in all its inexplicable fulness, such as you find it revealed, not explained, in Scripture." People may complain of this, and think it hard, — but if they ask of the Church, the Church cannot go beyond the Word of the Lord her God to do less or more. 28. John Hi. 18. He that believeth on him (i. e. the Son) is not condemned : but he that believeth not is condemned already, be- cause he hath not be- lieved in the name of the only-begotten Son of God. John Hi. 36. He that believeth on the Son hath everlast- ing life : and he that believeth not the Son shall not see life; but the wrath of God abideth on him. John via. 24. I said there- fore unto you, that ye shall die in your sins : for if ye believe not that I am he, ye shall die in your sins. Acts xiii. 39. And by him all that believe are jus- tified. Rom. Hi. 28. Therefore we conclude that a man is justified by faith. Matt, xxviii. 19. Go ye therefore, and teach all nations, 22 On the Use of the Athanasian Creed. CREED. NOTES. SCllirTUEE EEFEEENCES. baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. For what ive are to believe concerning tlie Father, and the Son, and the Soly Ghost, see the references to the preceding verses. Mark xvi. 15, 16. Go ye into all the world, and preach the gospel to ever}'- crea- ture. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 29. Further- more_, it is neces- sary to everlast- ing" salvation : that he also be- lieve rightly the Incarnation of our Lord JesusChrist. 29. Having thus warned us against the perversions and equi- vocations of the here- tics, the Church returns from this long but ne- cessary digression. In the 3rd verse it was stated that the CathoHc Faith is this, that we worship one God in Trinity and Trinity in Unity. But this is not all, — we must moreover believe rightly, i. e. without suffering the doc- trine to be perverted, or explained away, the Incarnation of our Lord Jesus Christ. 29. Matt. i. 23. Be- hold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel ; which being interpreted is, God with us. John vi. 40. This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have ever- lasting life. John Hi. 18. He that believeth not is condemned al- ready. 1 Tim. Hi. 16. Without controversy great is the mystery of godliness : God was manifest in the flesh. Gal. iv. 4. God sent forth his Son, made of a woman. Acts xiii. 38. Through this man is preached unto you the forgiveness of sins. 1 Tim. ii. 5, 6. There is — one mediator between God and men, the man Christ Jesus ; who gave himself a ransom for all. Heh. ix. 26. Once in the end of the world hath he appeared to put away sin. Heh. X. 5. Sacrifice and offering thou wouldest not, but a bod}' hast thou pre*- pared me. John /. 14. The word was made flesh. 1 John Hi. 5. He was mani- fested to take awa}' our sins. 1 Joh7i iv. 14. On the Use of the Athanasimi Creed. 23 CREED. IfOTES. SCRIPTURE EEEERENCES. 30. For the right Faith is_, that we believe and confess: that our Lord Jesns Christ, the Son of God, is God and Man ; The Father sent the Son to be the Saviour of the world. 2 John 7. Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. 1 John iv. 2, 3. Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God : and this is that spirit of anti- christ, whereof ye have heard it should come ; and even now already is it in the world. Heb. ii-. 1 — 3. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For — how shall we escape, if we neglect so great salvation ? 30. This verse con- tains the assertion of the Church of what she has received hj tra- dition on this point. Examine the Scripture references at verses 5, 6. 13. 15, and 22, and you will find the per- fect coincidence of the tradition of the Church and the declarations of Scripture. You will thus have two wit- nesses to the truth. 30. Matt. X. 32, 33. Whosoever therefore shall confess me before men, him will I con- fess also before my Fa- ther which is in hea- ven. But whosoever shall deny me before men, him mil I also deny before my Father which is in heaven. 31. God, of the Substance of the Father, begotten before the worlds : and Man, of the Substance of his Mother, born in the world ; 31. But, alas ! here again proud men, by attempting to explain what is inexplicable, have rendered it neces- sary for the Church to be more explicit in her statement. As the Arians made Christ to be a kind of God by 31. John xvii. 24 Thou lovedst me before the foundation of the world. John x. 30. I and my Father are one, John vii. 29. I am from him, and he hath sent me. John i. 1, 2, 3. In the beginning was the Word, and the 24. Oil the Use of the Athanasian Creed. CEEED. SCRIPTUEE REFERENCES.' Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him ; and without him was not any thing made that was made. Col. i. 16. By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or princi- palities, or powers : all things were created by him, and for him. Gal. iv. 4, When the ful- ness of the time was come, God sent forth ). his Son, made of a woman. John i. 14. The Word was made flesh. Rom. i. 3. Jesus Christ — Avhich was made of the seed of David according to the flesh. Luke it. 52. Jesus increased in Avisdom and stature, and in favour with God and Man. ofiice and not by na- ture, so there were others, among whom were formerly the Apol- linarians and subse- quently the Anabap- tists, who vainly ima- gined that Christ had no human body at all, or that he brought it with him from Heaven, and did not take it from his Virgin mother. This is not, perhaps, the extreme into which the present age is likely to run — Yet since such absurdities have been broached, the Church is compelled by way of caution to add this 3^. Perfect God, and perfect Man : of a reasonable soul and human flesh subsisting ; 32. Here, again, the Church is obliged to be particular. For when she asserts that Christ is God, — the Arians and Photinians, think- ing to escape a me- taph^'sical difficulty, would say, " Yes, — we admit Christ to be God, that is to say, in a cer- tain sense of that word, — a kind of God." "No," says the Church, 32. Ferfect God. See the Scripture refer- ences at verses 5, 6. 13. 15. and 22. Perfect Man. See references to verse 31. Of a rea- sonable Soul. John xiii. 1. Having loved his own. Mark Hi. 5. And when he had look- ed round about on them with anger. John xi. 33. He groaned in the spirit. Matt. xxvi. 38. 0)1 the Use of the Athanasian Creed. 25 33. Equal to the Father, as touching his Godhead : and inferior to the rather_, as touch - i ng his Man- hood. NOTES. " we mean perfect God. We have nothing to do with any metaphysical speculations, we confine ourselves to the reveal- ed fact, — he is perfect God." ;So the Apolli- narians and Anabap- tists would say : " Yes, we believe Christ to have been a man in a certain sense, — he had a human body, but the Logos, or Word, sup- plied the place of a rea- sonable souL" "No," says the Church, "what we mean is, without equivocation, that he was perfect Man." 33. It is important in these days to remember Avhat is asserted in this and the preceding verse, since Socinians, when they attack the Catholic doctrine, think that they can refute the Church by the adduc- tion of passages decla- ratory of the human nature of our blessed Lord. And persons who forget this Creed are sometimes perplex- ed for an answer. The answer ought to be : " We, too, not only be- lieve but contend that Jesus Christ was per- fect man : all that we SCRIPTIJEE EEPEEENCES. My soul is exceeding sorrowful. John xi. 35. Jesus wept. Of human flesh subsisting. Seh. a. 14. 16. As the children are partakers of flesh and blood, he also himself likewise took part of the same. — He took not on him the nature of angels ; but he took on him the seed of Abraham. Luke xxlv. 39. A spirit hath not flesh and bones, as ye see me have. John xix. 33, 34. When they — saw that he was dead already, they brake not his legs : but one — pierced his side. 33. Equal to the Fa- ther. Zech. xiii. 7. The man that is my fellow, saith the Loed of hosts. John x. 30. I and my Father are one. John xvii. 5. Glorify thou me with thine own self with the glory which I had with thee before the world was. John xvi. 15. All things that the Father hath are mine. Joh7i v. 23. All men should honour the Son, even as they ho- nour the Father. John y. 21. For as the Fa- ther raiseth up the dead, and quickeneth L. 26 On the Use of the Athanasian Creed. CBEED. NOTES. SCEIPTUEE EEFERENCES. say is, that he is also them ; even so the Son perfect God, equal to," quickeneth whom he &c. will. Rev. Hi. 21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne, liev. xxii. 1. The throne of God and of the Lamb. In- ferior to the Father. John xiv. 28. 31. My Father is greater than I — as the Father gave me commandment, even so I do. John v. 30. I seek not mine own will, but the will of the Father which hath sent me. 1 Cor. xi. 3. The head of Christ is God. Phil. ii. 7. (Christ) made himself of no reputation, and took on him the form of a servant. Marie xiii. 32. Of that day and that hour knoweth no man, neither the Son, but the Father. 34. Who al- thougli lie be God and Man : yet lie is not two, but one Christ; 34. But here we are attacked by another sort of enemy; those who, because they be- lieve that Christ is per- fect man, without deny- ing his divinity, never- theless presume to speak of him with that fami- liarity and disrespect which cannot fail to shock all those who, holding the Catholic Faith, believe, that al- though Jesus be perfect God and perfect Man, yet he is but one Christ — God - Man , — neither to be approached, nor thought of, nor spoken of, merely as man. 34. 1 Cor. via. Q. To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ. F])h. iv. 5, One Lord, one faith, one baptism. Eom. V. 15. ^ The gift by grace, which is by one man, Jesus Christ. Bom. V. 17. They — shall reign in life by one, Jesus Christ. 1 John ii. 22. Who is a liar but he that de- nieth that Jesus is the Christ? Oil the Use of the Athanasian Creed. 27 35. One ; not by conversion of the Godhead into flesh : but by tak- ing of the Man- hood into God ; 36. One alto- gether ; not by confusion of Sub- stance : but by unity of Person. 35, 36. The object in these verses is to reject all notions inconsistent with a union of the natures divine and hu- man, or with their con- tinuing distinct, though united. The purpose of the Church is to maintain the fact, and, without attempting to explain it herself, to guard against the false inferences and wrong explanations of others. In ancient times the ApoUinarians sought to explain the mystery by confounding the two natures in one, by which the Godhead was subjected to change. This gave rise to the SCKIPTUEE EEPEEENCES. 35, 36. Seh. ii. 16. Tor verily he took not on him the nature of angels ; but he took on him the seed of Abra- ham. PJiil.ii.7. (He) took upon him the form of a servant, and was made in the likeness of men. Heh. ii. 14. As the children are par- takers of flesh and blood, he also — took part of the same. Seh. ii. 17. In all things it behoved him to be made like unto his brethren. 1 Cor. via. 6. But to us there is but one God, the Father, of whom are all things, — and one Lord Jesus Christ, b}^ whom are all things, and we by him. caution taken in these verses. I am not aware that any modern sect has fallen into this error. But the Catholic Church is not of one age, or of one place, it is of all time, and all places. As she ad- ministers the Sacraments through ministers of apostolic succession, until the end of the world, so she is to teach by her formularies, creeds, and liturgy, tiU time shall be no more. Suffice it for the humble Christian to know, that without any confounding or mingling of the two natures into one nature, but by uniting them both, our blessed Saviour is one Person ; one I, one He, one Christ. 37. For as the reasonable soul 37. This verse is not added as an explana- 28 Oil the Use of the Athauasian Creed. CEEED. and flesh is one man : so God and Man is one Christ; SCRIPTUEE EEPEEENCES. 38. Who suffer- ed for our salva- tion : descended into hell^ rose again the third day from dead. the tion of an inexphcable mystery, but simply to show, so as to admit of no equivocation, Avhat the Church means in the preceding verses. The Church does not hold, she in fact denies (as in the Eutychian controversy), that Christ is one, as soul and body are one. — She only means here "as truly one." 38. This verse, on the other hand, is too sadly applicable to our own times, when so many there are who deny the atoning merits of the sacrifice of the cross. When the fact of such a sacrifice is admitted, there is not much room forcavil as to the nature of the doctrine, there- fore the Church passes on to other revealed facts, as they are stated in the Apostles' Creed. It is hereto be observed, that the doctrine of the atonement is a tradition of the Church, — How clearly it is expressed in Scripture may be seen in thenextcolumn. Hell, from an old word, Hil, to Jiide, — the ge- neral receptacle of de- parted souls. Where and what that place is. 38. Gen. Hi. 15. It shall bruise thy head, and thou shalt bruise his heel. Isaiah liii. 5. He was wounded for our transgressions, he was bruised for our ini- quities : the chastise- ment of our peace was upon him ; and with his stripes we are heal- ed. Dan. ix. 26. Mes- siah shall be cut off, but not for himself. Matt, ■i. 21. Thou shalt call his name Jesus : for he shall save his people from their sins. John i. 36. Behold the Lamb of God ! JRom. Hi. 25. Whom God hath set forth to be a propitia- tion through faith in his blood. Itom. iv. 25. Who Avas delivered for our offences, and was raised again for our jus- tification. 1 Cor. i. 18. Oil the Use of the Athanasian Creech 29 CEEED. NOTES. SCEIPTUEE EEFEEENCES. we know not. But to For the preaching of assert this fact was ne- the cross is to them cessary, since some he- that perish foolishness ; retics denied that our but unto us which are Lord had a soul, ima- saved it is the power of gining that the divinity God. 2 Cor. v. 21. was in him as such. It For he hath made him is necessary to assert it, to be sin for us, who as some persons there knew no sin; that we are now who deny the might be made the existence of an inter- righteousness of God in mediate state. him. 1 Cor. xv. 3. Christ died for our sins. G-al. i. 4. "Who gave himself for our sins. Eph. i. 7. In whom we have redemption through his blood. EpJi. ii. 13. Are made nigh by the blood of Christ. Col. i. 20. Having made peace through the blood of his cross. 1 Thess. v. 10. Who died for us. Heh. ii. 14. That through death he might destroy him that had the power of death. Jleb. vii. 27. He offered up him- self. Heb. ix. 12. By his own blood he entered in once into the holy place, having obtained eternal redemption for us. Seh. ix. 26. To put away sin by the sacrifice of himself 1 Pet. ii. 24. Who his own self bare our sins in his own body on the tree. 1 Pet. Hi. 18. For Christ also hath once suf- fered for sins, the just for the unjust. 1 Pet. iv.l. As Christ hath suffered for us . 1 Jo/i n Hi. 5. He was manifested to take away our sins. 1 John ii. 2. And he is the propitiation for our sins. Descended into Hell, or Hades. Acts ii. 31. His soul was not left in hell. 1 Pet. Hi. 19. He went and preached unto the spirits in prison. Luke xxiii. 43. To- day shalt thou be with me in paradise. Rose again. LuJce xxiv. 46. Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day. 30 Oil the Use of the Athanasian Creed. CREED. 39. 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. NOTES. SCEIPTTJRE EEFEEENCES. 39. Ascension. Lulce ccxiv. 51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. See also Acts i. 9, 10, 11. Session on the right hand of the Father. Psalm ex. 1. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. JRom. viii. 34. Who is even at the right hand of God. Col. Hi. 1. Christ sitteth on the right hand of God. Acts vH. 56. Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Our Judge. Acts a\ 42. He which was ordained of God to be the Judge of quick and dead. Acts xvii. 31. (God) hath ap- pointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained ; whereof he hath given assurance unto all men, in that he hath raised him from the dead. 40. At whose coming all men shall rise again with their bodies : and shall give account of their own works. 40, 41. Some persons have denied, and do deny the doctrine of eternal punishments, but they are obliged to bend Scripture strange- ly to give any thing like support to their notions. Whereas in this, as in all other respects, the letter of Scripture accords with the tradition of the Church. The sentence is awful, is appalling, and mav well cause 40. Job xix. 26. Though after my skin worms destroy this body, yet in my flesh shall I see God. John V. 28, 29. All that ai-e in the graves shall hear his voice, and shall come forth. JRev. xx. 12. I saw the dead, small and great, stand before God. Rom. xiv. 12. So then every one of us shall give account of himself to God. On the Use of the Athanasian Creed. 31 41. And they that have done good shall go into life everlast- ing : and they that have done evil into ever- lasting fire. NOTES. those who are asleep to awake that Christ may give them light. Yet perhaps less offence has been taken at this, the only really damnatory clause in this formu- lary, than at some other assertions. Alas ! men can easily deceive them- selves as to their works. By making many allow- ances for themselves, they flatter themselves that they are not suffi- ciently evil-doers to come under the curse, even though they do the very deeds they censure in others. But where the question is as to their faith, they find the answer not so difficult. Most men wish to deceive, not to enlighten their con- science ; and well will it be if they will always seek to ascertain whe- ther if they hate the light, it be not because their deeds are evil. On the other hand, it is highly important for those who have faith, constantly to bear in mind that faith with- out works is dead, and that for their works they will have to render a fearful account. SCEIPTUEE EEPEEENCES. 41. John V. 28, 29. The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life ; and they that have done evil, unto the re- surrection of damna- tion. Matt. xvi. 27. The Son of man shall come in the glory of his Father with his an- gels ; and then he shall reward every man ac- cording to his works. 2 Cor. V. 10. We must all appear before the j udgment-seat of Christ; that every one may re- ceive the things done in his body, according to that he hath done, whether it be good or bad. Matt. xxv. 46. The righteous (shall go) into life eternal. Matt, xxv. 41. Depart from me, — into everlasting fire. Jude 7. Sufiering the vengeance of eter- nal fire. Hev. xiv. 11. The smoke of their torment ascendeth up for ever and ever. 32 Or the Use of the Athanaslaji Creed. CEEED. 42. Tliis is the Catholic Faith: which except a man believe faith- fully, he cannot be saved. NOTES. 42. A man is not con- demned merely for un- belief, as if Avant of I'aith were a greater sin than any other. The Church and the Scrip- ture address themselves to man as a being al- ready condemned, and canying in him the seeds of death, tem- poral and eternal. To such a being they point out the way to escape. But if he Avill not be- lieve the Scripture and the Church, he will not a])ply to those means. He remains, therefore, in his original con- demned state, a creature sinful and condemned, and thus, under ordi- nary circumstances, he cannot be saved. SCRIPTUEE REFERENCES. 42. John Hi. 18. He that believeth on him is not condemned : but he that believeth not is condemned alreachj. Gal. i. 8. Though We. or an angel from hea- ven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 2 ■Thess. a. 15. There- fore, brethren, stand fast, and hold the tra- ditions which ye have been taught, whether hy toord, or our epis- tle. Jude 3. Ear- nestly contend for the faith which was once delivered unto the saints. Glory be to the Eather^andtothe Son : and to the Holy Ghost; As it was in the beginning^is no vvj and ever shall be : world without end. Amen. The Church concludes, by reducing her faith to practice, and b}^ as- cribing to each Person of the Godhead that glory, as it was as- serted in the heginnimg, by original apostolic tradition, as it is now received by the Catho- lic Church, and ever shall be, world without end. Such, then, is the answer of the Church to him, who, conscious that by nature he is a sinful creature, inquires of On the Use of ihe Athanasian Creed. 33 her, What must I do to be saved ? Our Saviour assures us, That he who beheveth, and is baptized, shall be saved ; or put into that state in which he is not by nature, — a state of salvation. He is to believe something. This is evident. But what? One man tells you one thing, another man tells you another thing. The Church tells you what the Apostles told her. It is possible that mis- takes may have arisen in the handing down of what the Church thus received from the Apostles. And Romanists have sometimes asserted for tradition what is not really such. Therefore the Church not only permits, but requires us to compare her assertions -with " Holy Scripture, which containeth all things necessary to salvation ■\''^ This we have now done ; and having found the Church to be sup- ported by Scripture, having proved all things, let us hold fast to that which we have found to be good. To the rule here asserted, the Church does not presume to say that no exceptions shall be made. But the ex- ceptions are to be made by the Lord God himself, and not by the Church, who is commissioned only to proclaim the general rule. If the expressions used are strong, they are not stronger than the words used by our blessed Lord him- self, He that believeth not, shall he damned. Are the words of our Saviour to be understood with certain qualifications ? Then let the same qualifications be extended to the words of the Creed ; in which, observe, are expressed, not the in- ference of man from Scripture ; but the doctrine received by the Church before the Scriptures of the New Testament were penned. As the Head spake, so speaks the mystical Body ; as the Lord, so the Spouse. If it be asserted that the one is uncharitable, the same charge is applicable to the other; and that charge brought against the eternal Son of God, who gave His life to be a ransom for many, would be blasphemous, were it not palpably absurd. But the question is not one of charity, — it is one which relates 3 Article YI. 34 0)1 the Use of the Athanasian Creed. entirely to fact. Is it the truth, however unwelcome, or unpalatable, or contrary to the spirit of the age, that the Creed asserts? This is the question, the only question. And it is to be answered by ascertaining, as we have done, whether the assertions thus made be accordant with the Scriptures. We have found that the Church and the Scriptures unite in saying the same thing. And surely the Church may ask with the Apostle, " Am I your enemy, because I tell you the truth 1^' If that be true which this Creed contains — the want of charity would be not in the declaration of it, but in the refusing to declare it. And, after all, why should men take such offence at the strong expressions of the Church and the Scriptures ? The asser- tion, or the non-assertion, does not alter the state of the case. The fact still remains as it was. If I tell a man he is dishonest, does my sayings so make him. dishonest? If he is not dishonest, he may easily convict me as a slanderer, and establish his own good character. And if the Church tells a man that he is in a perilous state unless he worship one God in Trinity, and Trinity in Unity, does the Church cause him to be in a perilous state ? Instead of reviling the Church, let him prove her to be in error. But if his state be one of peril, let him thank the Church, which charitably seeks to rouse him from his security in unbelief, though she incur thereby hatred and ill-will. The charity of the Church is shown by her fearlessly maintaining the truth. By a contrary course she might become more popular; but the object of the Church is, not to please the people, but, whether they will hear or whether they will forbear, to speak God's truth. Let this be always borne in mind. I must add, in conclusion, that the Creed was certainly not composed by St. Athanasius. Nor can it be attributed to any author. It is unfortunate, indeed, that the name of St. Athanasius has been attached to it. That Father was a great and good man, persecuted by the Arians for his 0)1 the Use of the Athanasian Creed. 35 faith in the Trinity^ and worthy to be had in everlasting* honour,, among" the noble army of martyrs, in the Church triumphant as well as militant. But the Catholic Church refuses to call any man master_, or to receive any man''s name. " The Church/^ says Epiphanius,, ^^ was never called so much as by the name of any apostle : we never heard of Petrians, or Paulians, or Bartholemseans, or Thadd8eans_, but only Christians from Christ.''^ " I honour Peter/'' says St. Gregory Nazianzen^ " but I am not called a Petrian^ I honour Paul_, but I am not called a Paulian ; I cannot bear to be named from any man, who am the creature of God.'''' Thus the Church in this country has never suffered herself to be called from Cranmer, or Luther, or Calvin, or any other person to whom some societies of Christians look up as their founders, — nor is it the name of St. Athanasius that recommends this formulary to her adoption. The Ritual and Liturgy which we use can be ascribed to no author, but we use them because they are found to embody the devotions of the Church universal, as we discover them in the earliest records to be traced up to the apostolic times. Those offices were at the Reformation translated and so arranged as to meet the convenience of modern times. Among these was found this Creed, which was also translated and retained, not because it was supposed to be the com- position of St. Athanasius (for when it was described as the Confession of our Christian Faith, commonly called the Creed of St. Athanasius, it was clearly intended to convey the contrary opinion), but because it embodies the tradition of the universal Church as to the fundamental verities of Christianity. God grant that if there shall be any unhappy sceptic present when next this Creed is rehearsed, he may be startled at the strong, the very strong expressions therein used, and may be led to search the Scriptures, to see whether these things be so. If he do so with an honest and sincere mind, together with prayer, we shall not fear the result. oO Oih the Use of the Athanasian Creed. The Clnircli snys life or death depends on our having- a right faith. The Scriptures say the same thing. How important, then, is it to ascertain what the right faith is ! Surely this labour ought to supersede every other labour. Surely we ought never to rest until we know and are certain that we are in the right path. The great moral, indeed, to be drawn from all that has now been written is, — that religion is not what some persons would consider it, II light, an easy, a trivial task. Without mental exer- tion no man can become a truly religious character. And no>v, my friends, you who are conscientious Church- men, who would justly feel indignant if the Clergy ap- pointed by God to watch for your souls, forgetful of their solemn subscriptions, were to neglect to observe the orders of the Church, which they are sworn to obey, and who will gladly repeat with us this confession of our Christian faith, I commend you to the blessing of the Almighty and Everlasting God, humbly thanking Him that He has given us grace by the confession of a true faith, to acknow- ledge the glory of the Eternal Trinity, and in the power of the Divine Majesty to worship the Unity, and heartily beseeching Him to keep us all steadfast in this faith. I remain, your grateful Friend and (Under the Bishop) Your affectionate Pastor, W. F. HOOK. VicAEAGE, Leeds, Ash-Wednesday, 1838. GII-BlillT AND ElVINGTON, PKINTEES, ST. JOHN'S SQUARE, LONDON. ^.