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stand before the tribunal of Christ, and give account of those things done in the body, whether they be good, or whether they be evil. Believe the eternal life promised through the grace given, in order that this free grace being received may persevere in you; and that it may persevere, see that ye do those things, which you have seen, and heard, and learned of us, and the God of peace shall be with you. Amen.'
From this accumulation of testimony, furnished by the Fathers and Councils of the Church, the use of Creeds, the antiquity of the form called the Apostles' Creed, and the perfect unity of the faith in reference to the great doctrines contained in it, must be clearly manifest. We shall turn in our next section to the Arian and Semiarian confessions, for the purpose of showing how much nearer to orthodoxy these ancient heresies were, than the antitrinitarian Theology of the present day. We call it antitrinitarian, and not Unitarian, because this latter appellation conveys a most erroneous and unjust impression. We object to its appropriation to any particular class of Christians, for the same reason that we should oppose the exclusive assumption of the term 'Catholic,' by the Church of Rome. Every Christian who holds the general, fundamental, and primitive doctrines of the faith, is a Catholic Christian. Every Christian who confesses that there is One only living and true God, is a Unitarian, and as all Christians agree in acknowledging but one God, it is unquestionable that all are strictly and properly Unitarians. We cannot,
induet incorruptionem. Credite carnis resurrectionem, credite quia staturi simus ante tribunal Christi, et reddituri rationem, quae per corpus gessimus, sive bonum sive malum. Credite vitam aeternam promissam pro ista gratia data, ut gratuita gratia accepta perseveret in nobis: ut cum perseveraverit, quae audistis et vidistis, et didicistis à nobis, haec agite, et Deus pacis erit vobiscum. Amen.
therefore, assist in giving currency to this, as a distinctive title, because all have an equal right to its use, and because it cannot be confined to one sect without casting the implied reproach of idolatry or tritheism on the rest of Christendom. /
§ 20. We now proceed to the Creeds of the Arians and Semiarians, in the fourth century.
The second Council of Antioch, held by the Arians, about A. D. 345. (see Mansi, Sacr. Concil. tom. 2. p. 1362.) set forth a Creed of great prolixity, in which there is scarcely any thing wanting but the word consubstantial, to make it perfectly orthodox. We quote it entire to the end of what is properly the Creed, by which the agreement and the difference may be easily seen.
(a) 'We believe in One God the Father Almighty, the Creator and Maker of all things, from whom all paternity in the heavens and in earth is named. And in his only begotten Son, One Lord, begotten of the Father before all ages, God of God, light of light, by whom all things were made in heaven and in earth, whether visible or invisible, who is the Word, and wisdom, and virtue, and life, and true light, who in these last days was made man for us, born of the Virgin Mary, was crucified and dead, he rose from the dead the third day, and ascended into heaven, and sitteth on the right hand of the Father, and shall come at the consummation of the age to judge the quick and the
(2) Πιστεύομεν εις ἕνα Θεον πατερα παντοκράτορα, κτίστην και ποιητήν τῶν πάντων· ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῳ καὶ ἐπὶ γῆς ὀνομάζεται· και εις τον μονογενῆ ἱυτοῦ υἱὸν τον κύριον ἡμῶν Ἰησοῦν Χριςόν τον προπάντων τῶν ̓αιώνων, εκ του πατρὸς γεννηθέντα, Θεόν εκ Θεοῦ, φῶς ἐκ φωτὸς, δὲ οὗ εγένετο τὰ παντα τα ἐν οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, λόγον ὄντα καὶ σοφίαν καὶ δυνάμιν καὶ ζωὴν, καὶ φῶς ἀληθινὸν, τὸν ἐπ ̓ ἐσχάτων τῶν ἡμερῶν δὲ ἡμᾶς ἐνανθρωπήσαντα καὶ γεννηθέντα εκ τῆς ἁγίας παρθενού, τὸν σταυρωθέντα καὶ ἀποθανόντα, καὶ ἀναστάντα ἐκ
dead, and render to every man according to his works. Whose kingdom shall continue without end, through infinite ages. For he sits at the right hand of the Father, not only in this age but in that which is to come. We believe also in the Holy Spirit, that is, the Comforter, whom, as he had promised the Apostles, he sent, after his acension into heaven, that he might teach and suggest all things to them, by whom the souls are sanctified which sincerely believe. But those who say that the Son is from non-existence, or from any other substance, and not from God, and that there was any time or age when he was not, all such the holy and Catholic Church holds to be aliens. In like manner those who say that there are three Gods, or that Christ is not God, or that before the age he was neither Christ nor the Son of God, or that the Father, and the Son, and the Holy Spirit are the same, or that the Son is unbegotten, or that the Father did not beget the Son by his own will and pleasure, all these the holy Catholic Church holds an anathema.'
τῶν νεκρῶν τῇ τρίτῃ ἡμέρᾳ καὶ ἀναληφθέντα εις τον ουρανον, καὶ καθεσθέντα ἐκ δεξιων τοῦ πατρος, καὶ ἐρχόμενον ἐπὶ συντελείᾳ τοῦ ἀιωνος κρῖναι ζωντας καὶ νεκρούς, και ἀποδοῦναι ἑκάςω κατὰ τὰ ἔργα αὐτοῦ, οὗ ἡ βασιλεία ἀκαταπαυςος οὖσα διαμένει εις τοὺς ἀπείρους αιώνας. καθέζεται γὰρ ἐν δεξιᾳ τοῦ πατρος οὐ μόνον ἐν τῷ αἰωνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι. πιστέυομεν δὲ και εις το πνεύμα το άγιον, τουτέστι του παράκλητον, ὅπερ επαγγειλάμενος τοῖς ἀποστόλοις, μετὰ τὴν εις οὐρανον ἄνοδον ἀπέστ τειλε διδαξαι αυτούς και ὑπομνῆσαι πάντας δὲ οὗ καὶ ἁγιασθήσονται αι των ειλικρινως εις αυτον πεπιστευκότων ψυχαί· τοὺς δὲ λέγοντας ἐξ οὐκ ὄντων τον ύιον ἢ ἐξ ἑτέρας ύφοςτάσεως, και μη ἐκ τοῦ Θεοῦ, καὶ ὅτι ἦν χρόνος ποτε η αιὼν ὅτε μὴ ἦν, ἀλλοτρίους οἶδεν ἡ καθολικη και ἁγία ἐκκλησια· ὁμοίως και τοὺς λεγοντας τρεῖς εἶναι Θεούς, η τον Χριστόν μη εἶναι Θεον, η προ των αιώνων μήτε Χριστον αὐτόν, μήτε υἱον εἶναι Θεοῦ, η τον αυτον είναι πάτερα και ύιον και ἅγιόν πνεῦμα, η αγηννητον υἱον, ἣ ὅτι οὐ βουλής σει οὐδὲ θελήσει ἐγέννησε τον υιον ὁ πατήρ, αναθεματίζει ή αγίᾳ και καθολιτ κι ἐκκλησία.
21. The next confession of faith is that which the Semiarians set forth at the Council of Sirmium, A. D. 351. written by Mark Arethusius, a Grecian bishop, and subscribed by Liberius, the bishop of Rome. See Athan. Tom. 1. lib. de synod. p. 900. Socrat. lib. 2. c. 30. Hilar. lib. de synod. Mansi Sacr. Concil. Tom. 3. p. 257. It is as follows, together with such of the decrees appended to it, as seem most important.
(b) We believe in one God, the Father Almighty, the Creator and Maker of all things, from whom all paternity in heaven and earth is named. And in his only begotten Son our Lord Jesus Christ, begotten of his Father before all ages, God of God, light of light, by whom all things in the heavens and in the earth were made, whether visible or invisible, the Word, and wisdom, the true light, and life, in these last days made man, born of the Virgin Mary, crucified, dead and buried, he rose from the dead the third day, and being taken into heaven to sit at the right hand of the Father, he shall come at the consummation of the age, that he may judge the quick and the dead, and render to every one according to his works, whose kingdom, unceasing, shall remain through endless ages, for he sits at the right hand of the Father, not only in this age but also in
(b) Credimus in unum Deum, Patrem omnipotentem, creatorem et factorem omnium, ex quo omnis paternitas in cœlo et in terra nominatur. Et in unigenitum ejus Filium, dominum nostrum Jesum Christum, ante omnia saecula ex Patre genitum, Deum ex Deo, lumen de lumine, per quem omnia in coelis et in terris facta sunt, tam invisibilia quam visibilia: eumdemque verbum esse, et sapientiam, lucem veram, et vitam, et ultimis diebus hominem factum, natumque ex sancta virgine, crucifixum, et mortuum, et sepultum esse, et resurrexisse mortuis tertio die, et assumptum in coelos esse, sedereque ad dexteram Patris, venturumque in consummatione saeculi, ut judicet vivos et mortuos, reddatque unicuique secundum opera sua, cujus regnum indesinens permanebit in infinitas aetates. Sedet enim ad dexteram Patris non solum in hoc saeculo, sed et
that which is to come. And in the Holy Ghost, that is, the Paraclete, whom being promised to his apostles, he sent after his ascension into heaven, that he might teach them and call to their remembrance all things, by whom all souls who sincerely believe in him, are sanctified.
1. Those moreover, who say, that the Son was from non-existence, or of any other substance, and not God of God, or that there was a time or period when he was not, the holy and Catholic Church deems to be aliens.
3. If any one saying that Christ is God, declares that he was not before the ages, the Son of God, and the agent of his Father, in the creation of the universe, let him be anathema.
9. If any one says that he who was born of Maria was a mere man, let him be anathema.
10. If any one shall receive these words, I am the First, and I am the Last, and besides me there is no God,' which were spoken for the subversion of idols, so as to subvert, after the manner of the Jews, the doctrine that Christ was the only begotten of God, before all ages, let him be anathema.
in futuro. Et in Spiritum sanctum, hoc est, Paracletum, quem promis. sum apostolis post ascensum in coelos misit, ut doceret eos et commonefaceret omnium, per quem omnes animae, quae in eum sinceriter credunt, sanctificantur.
1. Eos porro qui dicunt, ex non ente, aut ex alio subsistente, et non Deum ex Deo Filium extitisse, aut quod tempus aut aetas fuit, quando ille non erat, alienos a se censet sancta et Catholica ecclesia.
3. Item si quis dicens Deum Christum esse, sed eum ante saecula Filium Dei et administrum Patri ad universitatis creationem non fuisse confiteatur, anathema esto.
9. Si quis merum hominem ex Maria natum esse dicat, anathēma esto. 10. Si quis haec verba, Ergo sum Deus primus, Ergo quoque postea, et præter me non est Deus, quae ad subversionem idolorum dicta sunt, ad subversionem unigeniti ante saecula Dei Judaice accipiat anathema esto..