장음표시 사용
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so' , but stili such as a lira vent in civit businem marisit possibio for us in rear, though marred indeed by a hindes faculty that is either unapi to bear fruit altogether, orprone to bear bad fruit, but Which, I trust, is one not destinedio bo furare mis ed by us, ii God grandi us grace.'XVILL Whoroforo tot mo non have dono With this ad-drem, .hich I havo had the boldness to desiver in a presenco
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λ εμβάλλοντα ημῖν τον θειον φόβον αὐτου, παβαγωγον ἀρι-ον ἐσόμενον.
The Latin version mahea the ἐσοαενον refer to the φόβον : divinumque nobis timorem suum, optimum paedagogum immittens, m and inspiring With thogodly fear of Himself our choicest guide.' οὐ γαρ ἐν τη μεπαι σου Γλευειρια καὶ ἀπελθόντες υπακούσομεν αυτῆ. Bengel paraphrasea it inus: hac libertate quae tecum est carebo digressus; quare vereor ut Deo posthac paream, ni timore saltem munitus fuero. Disitigod by L OOOle
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Editod in Latin is Gerardus Vossius, opp. Greg. Thaum., Paris 1662, in fol.; inven in Greeh Dom tho Codex Vaticanus by Cardinia Mai, Seripi. Vet. vii. p. 170.
lΟSΤ hostilo and alien to tho apostolic consessionare those Who spea of the Son as assumed toΗimself by tho Father out of nothing, and hom an emanationat origin οἱ τον Υιον ἐξ οὐκ
Oντων καὶ ἀποστελλομένης αρχης εῖναι ἐπίκτητον λεγοντες, Πατρί); and those who hold tho fame sentiments Withrespect to tho Holy Spirit; thoso who say that the Son is constituted divino by gist and grace, and that the Holy Spirit is mado holy; thoso who regard the name of the Sonas One common to servanis, and asseri that thus He is the fimt-born os the creature, as becoming, like the creature, existent out os noninxistence, and as Ming first made, and who refuse to
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in the number os mortias, and is thus rechoned firs,bom; those Who circumscribe the generation os the Son by the Father With a measured intervat astor the fashion Oi man, and resuse to achnowledge that the seon os the Begetter and that of the Begotion are Without beginning ; those Who introduce three separate and diverse systems os divine morship ακοινωνητους καὶ ξένας εἰσαγοκας λατρείας , Whereas themis but one form os legitimate servico which wo have received
of old hom the law and the propheis, and whicli has been confirmed by the Lord and preached by the apostles. Norless alienated hom the true consession aro thoso who holdnot the doctrine os the Trinity according to truth, as a relation consisting of three persons, but impiousty conceive ii as --
os synthesis εν μονάδι το τρυπλουν ασεβῶς κατὰ συνθεσιν , and thinh that tho Son is the wisdom in God, in the fame manner as the human wisdom subsista in man whereby the manis Wise, and represent the Word as being simply like the word Which We ulter or conceive, Mithout any hypostasis Whateor. II. But the taurch's consession, and tho creed that brings salvation to the wοrid, is that whicli deals With the incarn tion of tho Word, and boars that IIo gave Himseli ovis totho flosh os man whicli IIo acquired of Μary, While yet Heconserved His own identity, and sustained no divine tran position or mutation, but Was brought into conjunction Matho flesh astor the similitudo os man; so that the flesh was
made one With the divini , tho divini having assumed inscapaci os receiving the flesh in the fulsilling os the mystery. And astor the dissolution os death thero remainta in ius holyssesh a perpetuat impassibili and a changeless immortalitriman's original glory being tahen up into it again by the po erof the divinity, and being ministered then to ali men by the appropriation os satin ἐν τῆ τῆς πίστεως οἰκειώσει). III. Is, then, there are any here, too, Who salsisy the holy
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A SE IONAL CONFESSION OF FAITH. 83
thesis persons also are oulside the consession of the churinand of salvation. No one, thereiore, can knou God unless
IV. Ono inersiare is God tho Father, one tho Word, one the Spirit, tho liso, tho sanctification os all. d netther is there another God as Father ουτε Θεος σερος - Πατηρ), nor is there another Son as Word of God, nor is there another Spiritas quic ning and sanctibing. Further, although tho sainisam called both gods, and sons, and spirita, they are netthersilia missi tho Spirit, nor aro made liue the Son and God. And is, then, any one mines this affirmation, that tho Son is
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order into servitude. For the flave is ono altogether under command, and the created is not competent to create; for
Spirit. For ho who has sanctified one, sancti fies ali inings. That man, consequently, belles the fountain os sanctification,
nor the creatures With the Lord os ali, we must also not num-bor What is sanctified With What sanctisses; even as no objectiliat is made can bo numbered with the Trinit' but in the
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aro administered. For it there are three severat glories, them must also bo three severat forms of cultus With thoso
ho impiousty Worship the creature; for is there is a distinction in tho nature os tho objecta morshipped, there oughtto M also with these men a distinction in the nature of the morallip offered. What is recent τὰ πρόσφατα) surely is notto M Worshipped along mith What is eternat; sor the recent comprehenda ali that has had a beginning, Whilo mighty and me uretess is Ho Who is besors tho ages. He, thereiore, ho supposes some beonning os times in the liso of tho Sonand of the Hob Spirit, there illi also cuts in any possibili of numbering the Son and the Spirit with tho Father. Foras κε acknowledge the glory to be one, so ought we also toachnowl go the substanco in the Godhead in bo one, andone also the eterniu of the Trini . n. mmover, the capital element of our salvation is the incarnation os the mes. Wo bellove, inerosore, that it Wasmithout any change in the Divinity that the incarnation of tho es toin placo with a vie. to the reneWal os humani . Forthere took place netiner mutation nor transposition, nor any circumscription in mill περικλεισμὸς ἐν μυματι , as regards
in itseli tho fame, it also effected tho work of the incarnationmissi a vieW to the salvation os the worid: and the Word of God, living πολιτευσάμενος) on earth alter man's fashion,
maintained likowiso in ali the divino presenee, fulfilling allthings, and Ming united συνωκραμένος) properly and individually with flesti ; and whilo tho sensibilities proper to the flein mero stere, tho divine) energy maintained tho impa
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manner, When they confidently asseri that there are not three persons, and introduce the idea of) a person devoid os subsistence ανυπόστατον). Whereiore me clear ourseivos o Sabellius, who says that the Father and the Son are the fame. For lio holds that the Father is He Who speahs, and thattho Son is tho Word that abides in the Father, and comes manifest at the time of the creation δημιουμνίας , and ther after reveris to God on the fulfilling of ali things. Thosamo amrmation ho mahes also of the Spirit. We foramearthis, hecause Wo belleve that three persons-namely, Father, Son, and Holy Spirit-are declared to possess the one God-Mad: for tho one divini ty sho ing itself forin accordingis naturo in the Trini φυσικως εν Πιαδι μαρτυρουμένη establishos the onenesa of tho nature; and thus there is a
divinity that is the) proper of the Father, according totho mord, Thors is ono God tho Fathor; and thera is a divini heredita ora H in the Son, as it is mitten, Tho Word was God; ' and thoro is a divini presentaccording to naturo in the Spirit-to Wit, What subsista asino Spirit os God-according to Panrs statement, aretho templo os God, and the Spirit os God dWelleth in Du.' VIII. No. the person in eata declares tho independent bring and subsistenco - ῶναι αυτὸ καὶ Ἀστάναι δηλο0. But divinity is the proper of the Father; and whenovor thedivini of theso threo is spolien os as one, testimony is borno that the property of the Fathor belongs also in the Son and
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God, and one Lord, and at the fame time one person M one
nor as estranging tho one Dom the other, but as unisying them in the way Warranted by actuat faci and truth; and
ἰδιωματι του Πατρός), as being His imago and ompring ; and we cali the Fastor Lord, addrossing Him by the name of tho ons Lord, as Ming His Origin and Begetter. . Tho fame position κε hold respecting the Spirit, Whohaa that uni with the Son which tho Son has With the Fathar. Whereforo let tho hypostasis os tho Father bodiscriminated by tho appellation es God; but let not the n be cui off hom this appellation, for IIo is of God. Main, let tho person of the Son also bo discriminaled by the appellation os Lord; only let not God bo dissocialedfrom that, sor Ho is Lota as boing the Father of tho Lord. d as it is proper to tho Son to exerciso tortihip, sor Ho
things that wero made, whilo at tho fame timo tho Father has a prior possession Os stat proper , in much as Ho istho Father of Ηim .ho is Lord; so me speis of the Trini as Ono God, and yet not as it Wo made the ono is a synthesis
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of three : sor the subsistenco that is constituted by synthesis is something altogether partitive and imperieci μέρος γαρ απαν ἀτελες το συνθεσεως υφιστάμενοH. But just as the designation Father is tho expression os originality and generation, so the designation Son is the expression os the imago and of spring of the Father. Hence, is one Were to ask hoW thero
three Gods and threo Persons, on the supposition that theyhme one and the samo divinity -We shali reply: Justbecauso God is the Causo and Father of tho Son ; and this Son is the imago and of spring of the Father, and not Hisbrothor; and the Spirit in liho manner is tho Spirit os God, as it is writton, God is a Spirit.' And in earlier times Wo have this declaration hom the prophet David: By the word of tho Lord moro tho heavens stablished, and ali thopo er os them by tho breath spirit) of Ηis mouth. 'And in tho boginning os the book of the creation Κοσμ ποιίας) it is written thus: And the Spirit os God movodupon the face of the wators. ' And Paul in his Epistio tothe Romans says: μ But yo aro not in the flesh, but in tho
have not received tho spirit os bondago again to fear; butye havo received the Spirit os adoption, Whemby We cry,