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nus cited by Atbanafius,) that the Holy "HSn tlw Scarteidd de sis Trinity bould be as it ένα, ώασες ως κορυφήν τινα, η were recapitulated in. Jeòr ofs onwy, * Taylonegroese to One Head, and ter- régw, Oug nepanašatás te of minate in the One God συνάγιως σάσα ανάγκη. Μαςof the Universe, even xim qš to Malcópegro Niin Him who is Supreme dagua, eis teens sexa's op doo over all. For it is the vagzías roulu xj océgerir: Dotrine of the vain παίδευμα όν διαβολικών, όχι and foolish Marcion,

Û AS OPTWs uconnes aš xeiss, to divide the Monarcby x mas ágerrouléer Tois owof the Universe into me G hathudoir Apud A. Íbree [ Supreme ] Heads : Wbich is a

tbanas. Epift. de Synod. wicked Notion, and Nican. not the Do&trine of the true Disciples of Christ, or of those who follow our Saviours inftruétions.

And Athanasius himself: The Trinity zeide de vie Geórns gováoxelor

Abi Tsacía ési [rela's,] rý év (faith he) is always

. perfeit; and in the vijftws cu cnxanoią eis seis Three perfows there is κηρύσεθαι, και τα λόγι Πατής: One Divinity, (viz. Ad Epictet. Episc. Corinth. That of the Father:]

And so there is preacbed in the Church Onc God, wen the Father of the Word. And again : As Now,

“Ως νύν όξιν, έτως ας ήν και so Always was the Tri. 2010 i teias, rj i wth wamity; and in it, the Fa.

της και ιδς και άγιον πνεύμα ther, the Son and the

και ως θεός ο πατήρ, οπι πάνHoly Gboft; And (yet) One God, the Father,

των και δια πάντων και εν πάwho is above all, and sivo ós @310 évaosomes cistas through all, and in all, asūves, 'Auñvo Epift. ad blessed for ever, Amen. Serap. I.

And

And again, in the

“ο ο πατής δια το λόγο place before-cited: The Father does all things, εν τω πνεύμάλι του αγίω τα by the Word, and in the Favla Tosko sjftws si tvárns Holy Spirit: And so the fagias terádo o CET CU Unity of the Holy Trinity xj ŠTWS Äs Geos įv tiña enxanis preferved: And fo One ola xngútletou, ci dve God is preached in the των και δια πάντων και εν πάChurcb; even He wobo is even adta fe as a over all, and througb all, The, as doxa sj angí doce and in all : Over all, as Fártwv , dia ti aózsé he is the Father and O- mãoe j', ¿v Ted Treumale Tudo riginal and Fountain of syia. Epift. ad Serap... all; Through all, by bis Word; and In all, in [or by] bis Holy Spirit.

And again : There is but One Divinity, wbich "Ev 28 LNG teórnl0,is also in the Word: and map Bli rj év ToS aózao zij is One God, which is the Jsos, o pathe q OUTIS , Fatbar; exiding of Him x m 'Egì xảy ae Zvao self, as being Over All; ¿v TuS võ pauréelu G, *?" and manifesting himself Ti sia aduta dinnevo sj čr in the Son, as being tad aveuvelo , x?? To 'EV

nógé through the sun and by vegyár. contr. Arianos the Spirit. And again: When all

"Οταν και τα πάνα ενεργήthings (saith he) are done By God, Through Christ, to od tě Ost soà Xessões In the Holy Spirit; I see dziw tusuudlı, exweisov &the undivided Operation paõ évépgesay tô Toleos, xj te of the Father, the Son, uš, rj Tð eigis reúd] G. and the Holy Spirit: Tet ára' ě doce tõto OulTnegas do I not therefore fo con TÒ PEE TO

Si rj ai's, xj 'En an, found together, bini by βιάζομαι τίω τειάδα μονά

Spirit, as working in All átase deal rózis és autous

Orat. 3.

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whom,and bim through dee Foley.

da poter contra Sabell. whom,and bim in whom 'Autès 78 Tate, TšaóAll is worked; as to be 380 ¢y Tự Treugde, črepg forced to run the Three xj Nidwoi taie právla. Epift. Persons into One. For, ad Serap. I. [as he adds in another place,] rbe FATHER bimself, through the Word, and in [or by] the Spirit, workerb and giveth all things. And Nazianzen: In

Τηegίτο δ' άν, ώς έμος λόmy Opinion (saith hej jo sis file Osos, sis ěv arthe Unity of God will be

τιον και δε και αγία πιεύμαpreserved, if, without any 70 åyapeeguftevo šowlebeComposition og Mixture refiwv, sde o war apoufiwr. (

of the Three persons,] Orat. 29. both the Son and the Holy Spirit be referred to the One Cause. Upon which Words, the learned Bishop Bull adds the Cæfarius in Dialogo following remark. Ce primo, Mosen fcripfisse farius (the Brother of dicit, Dominus Deus tu. Nazianzen,] in his first us, Dominus Unus eft; Dialogue, says that Mo- ut ad moveeriav & Scoses uses this expression, grosiev, hoc eft, unici The Lord thy God is Principii profeffionem , One Lord; to lead us Deique notitiam nos eto the Knowledge of God, veheret. Quod quidem und that the Universe is Principium Unicum under the Government of Pater eft; ex quo FiOne Supreme Principle. lius & Spiritus Sanctus Which One Principle originem habent. De. (adds the learned Bi- fens. Seet.

fens. Seet. 4, cap.4, 87. shop,) is the Father ; from whom the Son and Holy Spirit derive their original,

And

And the judicious Dr Paynę : The School-men. (faith he ) misi'd this plain Notion, (viz. of Qne God, the Father ; with an only begotten Son, and a Divine Spirit ;] whilft they

run into Labyrinth of Subtilties and Difficulties, about Ones being Three, and Three One; and wave an artificial cloudy Net-work of thin but dark Cobwebs, such as Real Universals, Subftantial Modes, Subsistent Relations, Unsubsistent Existencies, Concrete personal Properties, &c. that through it One Being may look and appear as Three, and yet be One; And to avoid the objection of Three Gods, (which they need not have been puzled with, if they had bit right upon That [Notion] of One according to Scripture and Antiquity,) they make Three diftinct Subsistencies, and but one distinct Subfiftent ; three opposite Modes and Relations, and but one Subject of them ; three divine Perfons, and but one divine Being ; shree Somewhats, and but one Thing, My Heariy Zeal and Concern (concludes that Pious and Learned Writer), for the Honour of Cristiunity, and my deep Regret to fee its Faith thus mangled and perverted, and my Piry to fee so many groping for the Light at Noon-day, and Looking fo carefully for what they have in their Hands; bus made me venture to show That which I wonder I did not always fee; and I hope Others may do the Same. Letter from Dr P. to the Bp of R. in Vindication of his Sermon on Trinity-Sunday, Post-fcript pag. 28.

It cannot here be denied, but that as in the case of the t Discipline of

+ See the

Commination the Church, so also in the Compo. on the first day sition of Publick Prayers, it were much to be wished that the most antient Forms might always be preferred; and that particularly in This part of the Liturgy,(asCare has

al

of Lent.

already been taken in almost all other parts of it;)for the avoiding all doubtful and confused Notions for preventing Misunderstandings of hard Phrases among the

Vulgar, and for more perfect unexceptionableness in Expressions wherein All are to joyn; that natural Simplicity which (after the Example of Scripture) was used in the primitive Church, (so far as appears in the Remains of those Times,) of directing solemn publick Prayers uniformly to the Person of the Father, in the Name and through the Mediation of the Son, by the Assistance and under the Direction and Infuence of the Holy Spirit, praying in the Holy Ghost, as the Apostle expresses it, Jude 20, ) had been constantly retained; rather than that Forms composed in the later and disputaceous Ages of the Church, should have been introduced. Many of the most eminent of the first Reformers, were of that Opinion ; and the most considerate Perfons in all times, who have been disposed to prefer Peace and Charity in the Church of God before other considerations, have in this matter agreed with them.

Mr Hales, in his Excellent and unanswerable Tract concerning Schism, has shown ; That, were all publick Forms of Service so framed, as that they admitted of no particular private Opinions, but contained only such things in which all Chriftians do agree ; schisms upon matters of Opinior., would utterly vanish: That, if we considered of all the Liturgies that are or ever have been, and reinoved from them whatsoever is offensive to any; the Event would be, that the publick Ser. vice and Honour of God would no ways suffer : That, to fill publick Forms with private Opinions upon which men differ, is the most effe&tual

way

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