THE ATHANASIAN CREED

Briefly compared with the Liturgy in general, and with the Articles of the Church of England.

That Faith in Jesus Christ, the only Son of God, our only Mediator and Advocate, our blessed Lord and Saviour, is the distinguishing characteristic of the Protestant Church, is devoutly evidenced by the testimony of every prayer in her admirable Liturgy.

If, therefore, this alone saving Faith be considered a principle of exclusiveness and uncharitableness, we have no hesitation in admitting, that the Church of England is the most uncharitable and exclusive communion in the Christian world; for she unequivocally and religiously maintains, that "hereby alone we obtain remission of our sins, and are made partakers of the kingdom of heaven." It follows, therefore, as a necessary conse

quence, that except "we keep this Faith whole and undefiled," i. e. believe it faithfully," without doubt we shall perish everlastingly;" or, without doubt "we cannot be saved."

The Catholic Faith of the Athanasian Creed, is, confessedly, the universal Faith, expressed in the prayers for "all conditions of men, and for the whole state of Christ's Church militant here on earth:" In the Collects for Ash-Wednesday, and Good-Friday, and in almost all the petitions of the Litany, not to mention the prevalence of the same spirit of Faith, throughout the whole of the Liturgy.

The identity of the holy doctrine of the Trinity, as explained in the Athanasian Creed, in the Services and Articles of the Church, is direct, and conclusive.

What parallel can be more close, than the sublime address in the Litany, to the holy, blessed, and glorious Trinity, Three Persons and one God? or, Than the solemn acknowledgment of the

Three Divine Persons of the Godhead, in the hymn, "Te Deum," and in the Apos tles' Creed? What concordance can be greater than the public declaration which we make of our belief in this doctrine, in the Nicene Creed, in the Collects for Trinity Sunday, as well as in the first and fifth articles of our religion? Indeed, the terms used in many instances to express this "mystery of Faith," are literally so exact, that it would be as difficult to shew the distinction, as it is easy to point out their agreement.

In a word, so indispensable is Faith in the blessed Trinity, to salvation; that in obedience to the command of Christ, we are "grafted into the body of his Church," in the name of the Father, and of the Son, and of the Holy Ghost; we are confirmed in the Christian covenant, with the same blessing; and in the Faith of the Holy Trinity, are admitted into the " Communion of Christ's body and blood."

The same admirable coincidence, be

tween the Athanasian Creed, and its kindred religious Services, exists, in that Sgreat mystery of godliness," the "Incarnation of our Lord Jesus Christ;" as well as in all the circumstances attending his blessed life and ministry; sufferings and death; resurrection and ascension.

Examine again, the Litany, Te Deum, Apostles' and Nicene Creeds; the Collects for the Annunciation, for Advent Sunday, Christmas Day, the Purification; for the Sunday before Easter, Easter Day, and for Ascension Day; also the Second, Third, and Fourth Articles of the Church; and we shall discover a fellowship so perfect, that "he may run that readeth it."

A more accurate comparison will be found in the concluding pages, although sufficient, perhaps, may have been made to satisfy a sincere and liberal enquirer.

Having shewn, therefore, what was proposed, "that the principle for admitting and retaining the Athanasian Creed, in the Book of Common Prayer," was its

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perfect agreement with the pure and holy doctrines and spirit of the Christian Faith, as revealed in the Gospel; and its entire accordance with the other truly evangelical Creeds, Sacraments, Articles, and Prayers of the Established Church; we are constrained to observe, in the lan guage of the Eighth Article; that the Athanasian, as well as the Apostles' and Nicene Creeds, 66 ought to be thoroughly believed and received; for they may be proved by most certain warrants of holy Scripture."

Upon the whole, we are led to conclude, that the objections which are offered to the Athanasian Creed, are either made seriously to its doctrines, or merely to the manner in which those doctrines are expressed. boIf it be to the doctrines; those objections equally apply to the whole of the Liturgy.

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These doctrines, however, have been shewn at large, to be the doctrines of the Christian Faith, as revealed in the Gospel