ADVERTISEMENT. ἃ THEG One of the Parker Society’s objects, as stated in the first of its Laws, is the printing, as may appear desirable, of some of the Early English translations of the Foreign Reformers.” Accordingly, the re-publishing of the English Version of the Decades of Bullinger was announced, as in the contemplation of the Council of the Society, in a List which was appended to the Second Annual Report; and the first volume is now, at length, presented to the subscribers. The edition, which is here reprinted, is that of 1587, which scarcely differs at all, in any material respects, from the former edition of 1584, and very little from that of 1577; but any important variations between the translation and the original Latin are carefully specified in the notes. The Version was made, as stated in the title-page, “by H. I. Student in Divinitie,”— a person,” according to Strype’s testimony, “of eminency in the Church!.”
These Decades, it is conceived, possess a peculiar claim on the regard of the members of the Church of England. For not only was Bullinger well-deserving of this nation for his kind entertainment and harbour of our divines and scholars that fled abroad in Queen Mary’s reign, and of note for that friendship and correspondence ever after maintained between him and them?;” but several of his writings, as they became known here, were eminently appreciated by our theologians and religious persons of the era of the Reformation.
[1 Strype, Ann. book 11. chap. 10, p. 145, Vol. 11. part 2. ed. Oxf.]
[1824. 2 Strype, Ann. ibid. p. 144. See also Strype, Mem. 11. 1, pp.]
[531 532, and Zurich Letters, Parker Soc. ed. pp. 41, 111, 127, 205,]
[&c. 2nd ed. 3 See Original Letters, Parker Soc. ed. pp. 5, 9, 54, 70, 618,]
[620 &c. Zurich Letters, 2nd ed. pp. 39, 110, 205, 468. Strype, Ann.]
[chap. 21, p. 383, Vol. 1. part 1, and part 2. chap. 46, p. 195, and]
[chap. 48, p. 221. Jewel styled Bullinger, “oraculum ecclesiarum.”]
[Zurich Letters, No. Lxx. 1st series, p. 156. The University of Oxford,]
[also, selected Bullinger’s Catechism, as one of those books which the]
[Tutors there were required to use, for the purpose of imparting sound]
[religious principles to their pupils: —“ad informandum in vera reli-]
viil ADVERTISEMENT. And, above all, in the Convocation of the province of Canterbury, held in 1586, among the Orders for the better increase of learning in the inferior Ministers,” introduced by Whitgift, Archbishop of Canterbury, the following direction stands foremost:— Every minister having cure, and being under the degrees of master of arts, and batchelors of law, and not licensed to be a public preacher, shall before the second day of February next provide a Bible, and Bullinger’s Decads in Latin or English, and a paper book, and shall every day read over one chapter of the Holy Scriptures, and note the principal contentes thereof briefly in his paper booke, and shall every weeke read over one Sermon in the said Decads, and note likewise the chief matters therein contained in the said paper; and shall once in every quarter (viz. within a fortnight before or after the end of the quarter) shewe his said note to some preacher nere adjoyninge to be assigned for that purpose!.” And, agreebly vith this order, it is recorded by Strype, Dr. Theophilus” Aylmer, Archdeacon of London, acted in his visitation in the early part of the year 1587,— “the Bishop’s pious and painful son2.”
Although a Memoir of Bullinger (together with indexes to the whole work) will be given in the last volume, it may be useful here to state briefly, that he was born at Bremgarten, near Zurich, on July 18, 1504; commenced his studies at the University of Cologne in 1519; began to unite himself to the divines of the Reformation in the course of 1524; was chosen pastor of Zurich, on the decease of (Ecolampadius, in the close of 1531; dedicated to Rodolph Gualter and others his first volume of the Decades, March 1, 1549; ἥν died September 17, 1575, in the 71st year of his age?
N.B. The editing of these Decades having been commenced by the Rev. STEuarT A. Pears, the notes which have the initial (P) affixed to them, are due to his research.
[gione juventutem.” Wood. Hist. et Ant. Univ. Oxon. Lib. 1. p. 296.]
[quoted in Preface, p. iv. to “Sermons on the Sacraments by Henry]
[Bullinger.” Cambridge, 1840. 1 Cardwell’s Synodalia, Vol. 1. p. 562. Oxf. 1842. Strype’s]
[Whitgift, Vol. m1. p. 194. App. No. 32. Oxf. ed. 2 Strype’s Aylmer, p. 83. Oxf. ed. 3 See Adami Vit. Germ. Theol. in vita Bullingeri; and “Bullinger,”]
[in Chalmers’ Biograph. Dict.]
SROPERTY Ore PRINCETON Ὁ SERMONS DIVIDED INTO
Decades
Fiftie Divided Decades Containing
and principall points of Christian in three severall Tomes or by HENRIE BVLLINGER Minister of the Church of TYGVRE in
Swicerland. Are Added Taine Epistles of the Same
Author concerning the Apparell
Ministers and other indifferent things. With a Triple or Three-fold
Table verie fruitfull and ne-
cessariel
out of Latine into English,
I. Student in Diwinitie
τὸν βάλ (102 9. 4
Ls Salad ἡ: Ὁ BUSSE
No Matthew. 17
belowed Sonne in whom I am well pleased at London by Ralph Newberie, Fleete street a little aboue the Conduit, Cum gratia & privilegio Regice Maiestatis.
1587
Notwithstanding what is here stated, the Table prefixed to it.]
A Preface to the Ministry of the Church of England, and to Other Well Disposed Readers of God’s Word
That just cause there is that all spiritual shepherds, and specially these of our time, should see carefully to the feeding of the flocks committed to their charge, may easily appear to him that shall but a little stay his consideration upon this matter. For first, the commandments of the Almighty touching this thing are very earnest, the authority of which should greatly enforce. Secondly, the rewards which he proposeth to vigilant and careful pastors are large and bountiful, the sweetness of which should much allure. Thirdly, the plagues and heavy judgments, which he denounceth against slothful and careless shepherds, are grievous and importable!, the terror whereof should make afraid. Then the nature and condition of the sheep over whom they watch, the vigilancy of the wolf against whom they watch, the conscience in taking the fleece for which they watch, and this time and age wherein they watch, being rightly considered, will give them to understand sufficiently, that they have good occasion to watch.
How earnestly God commandeth, appeareth, Esay lviii. where he saith, Cry aloud, spare not, lift up thy voice like a trumpet, shew my people their transgressions, and the house of Jacob their sins.” And Esay Ixii. “I have set watchmen upon thy walls, O Hierusalem, which all the day and all the night continually shall not cease: ye that are mindful of the Lord, keep not silence.” And John xxi. “Feed my lambs, feed my sheep, and if ye love me, feed.” And 2 Tim. iv. “Preach the word: be instant in season, out of season, improve? rebuke, exhort, &c.” How sweetly with rewards he allureth, doth appear in the xii. of Daniel: “They that be wise shall shine as the brightness of the firmament, [! i. e. unsupportable: “importable power.” —Spenser. P.]
[2 i. e. reprove.]
and they that turn many to righteousness shall shine as the stars for ever and ever.” And 1 Tim, iv. “Take heed to thyself and to doctrine; in them occupy thyself continually. For in so doing thou shalt save thyself and them which hear thee.” How fiercely also he urgeth and driveth on the sluggish and careless shepherds with terrible plagues and whips threatened unto them, appeareth, Ezechiel iii, where he saith, “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word of my mouth, and give them warning from me: when I shall say unto the wicked, thou shalt surely die, and thou givest him not warning, nor speakest to admonish the wicked of his wicked way that he may live; the same wicked man shall die in his iniquity, but his blood will I require at thy hand.” And Ieremie i. ver. 17: Thou therefore, truss up thy loins, and arise, and speak unto them all that I command thee: be not afraid of their faces, lest I destroy thee before them.” And 1 Cor. ix, ver. 16: “Though I preach the gospel, I have nothing to rejoice ofl; for necessity is laid upon me, and woe is unto me, if I preach not the gospel: for if I do it willingly, I have a reward: but if I do it against my will, notwithstanding the dispensation is committed unto me.”
Now the sheep, whereof spiritual shepherds have undertaken charge, are not beasts, but men: the very images of God himself endued with everliving souls, citizens with the saints and blessed angels, clothed with God’s livery, beautified with his cognizance and all the badges of salvation, admitted to his table, and to no meaner dishes than the body and blood of the undefiled Lamb Christ Jesus; bought also and redeemed out of the wolf’s chawes? with no less price than of that same blood more precious than any gold or silver. Sheep also of that nature they are, that, being carefully fed and discreetly ordered, they prove gentle and loving towards their shepherds, and serviceable towards the chief Shepherd Jesus Christ: but being neglected and left to themselves, they degenerate into bloody wolves, watching ever opportunity when they may rent in pieces their shepherds, and all other sheep which are not degenerated into their wolfish nature.
As for the spiritual wolf, against whom they watch, which
[1 So Tyndale’s Versions, and Cranmer’s Bible, 1539.] [2 Chawes: jaws. P.]]
is Satan, “He,” as the apostle Peter witnesseth, 1 Epistle, cap.’ v. “never resteth, but as a roaring lion walketh about, seeking ever whom he may devour.” And for that cause also is he called, Apoc. xx. ver. 2, “a dragon,” which beast is naturally very malicious crafty, and watchful: so then, if the spiritual shepherd must watch whiles the spiritual wolf doth wake, he can promise unto himself no one moment of security, wherein he may be careless.,
God by his prophet Ezechiel, cap. xxxiv. saith: “Woe be unto the shepherds of Israel that feed themselves: should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool; ye kill them that are fed, but ye feed not the sheep.” This sentence should awake the sleepy and careless consciences of many shepherds. For as the priest that serveth the altar is worthy to live upon the offerings, and the soldier that ventureth is worthy his wages, and the husbandman that toileth is worthy the harvest, and the shepherd that feedeth the flock is worthy to be fed with the milk, and clothed with the wool; so, questionless, the priest that serveth not is worthy no offerings, the soldier that fighteth not is worthy no wages, the husbandman that loitereth is worthy of weeds, and the shepherd that feedeth not can with no good conscience require either the milk or the fleece: but his due reward and just recompence is punishment, for that through his default the sheep are hungerstarved and destroyed of the wolf.
But let the ministers of our time well weigh the condition and manner of the time; and then, no doubt, they shall see that it is high time to bestir them to the doing of their duties. This time succeedeth a time, wherein was extreme famine of all spiritual food, so that the sheep of this time can never recover themselves of that feebleness whereinto they were brought, but by some great and extraordinary diligence. This time succeedeth a time, wherein the multitude of wolves and ravenous beasts was so great, and their rage and fury so fell in every sheepfold, that the good shepherds were either put to flight, or pitifully murdered; so that the sheep, being committed to wolves, did either perish, or degenerate into wolves: so that to regenerate them again into sheep requireth no small labour. The church in this time is like land that hath lain, time out of mind, unmanured, uncompassed, untilled;
by reason whereof it is so out of heart, that it requireth arms of iron and legs of brass to recover it again: or like a ship so worn with winds and tempests, so rent with rocks, so crackt and utterly decayed, that it seemeth a rare piece of cunning to make her take the seas again.
No remedy, then, but the ministry of this time, if there be any love or fear of God in them, if they would not have all things run to ruin, if they xegard either God, themselves, or their brethren, must forthwith, without further delay, set themselves to feed their flocks, to teach, to exhort, to strengthen, to bind up, to build, to plant, to water, to set, to graff, to leave nothing undone that appertaineth to the feeding and fatting of the Lord’s flocks, to the planting of the Lord’s paradise, tilling of the Lord’s husbandry, dressing of the Lord’s vineyard, raising and rearing up of the Lord’s temple. What great want there is in many to discharge their duties in this behalf, is very lamentable, and by some means (as much as is possible) to be supplied and remedied, rather than to be made a common theme and argument of railing, which at this day many do: wherein they shew themselves like unto those which find fault at other men’s garments, not for that they love them, or mind to give them better, but for that they are proud of their own, and would scornfully shame and vex other. The cause of this great want needs not here to be disputed: but in very deed, any man may judge how unpossible it was for so populous a kingdom, abounding with so many several congregations, to be all furnished with fit and able pastors; and that, immediately after such a general corruption and apostasy from the truth. For unless they should have suddenly come from heaven, or been raised up miraculously, they could not have been. For the ancient preachers of king Edward’s time, some of them died in prison, many perished by fire, many otherwise; many also fled into other countries, of whom some there died, and a few returned, which were but as an handful to furnish this whole realm. The universities were also at the first so infected, that many wolves and foxes crept out, who detested the ministry, and wrought the contempt of it everywhere: but very few good shepherds came abroad!. And whereas, since that [ See Zurich Letters, reign of Q. Elizabeth, 2nd ed. Parker Soc. pages 24, 38, 42, 55, 61, 101, 104, 115, 427.]
time, now eighteen years, the universities being well purged, there was good hope, that all the land should have been overspread and replenished with able and learned pastors; the devil and corrupt patrons have taken such order, that much of that hope is cut off: for patrons now-a-days search not the universities for a most fit pastor; but they post up and down the country for a most gainful chapman. He that hath the biggest purse to pay largely, not he that hath the best gifts to preach learnedly, is presented. The bishops bear great blame for this matter, and they admit (say they) unworthy men. See the craft of Satan, falsely to charge the worthiest pillars of the church with the ruin of the church, to the end that all church-robbers, and caterpillars of the Lord’s vineyard, may lie unespied. There is nothing that procureth the bishops of our time more trouble and displeasure, than that they zealously withstand the covetousness of patrons in reJecting their unsufficient clerks. For it standeth them upon of all other, that the church of God doth prosper, in the decay and fall whereof they cannot stand, but perish. But howsoever it cometh to pass, certain it is, that many are far behind in those gifts which are necessary for their function; and small likelihood is there yet that the church shall be served with better, but rather with worse: for it seemeth not that patrons hereafter will bate one penny, but rather more and more raise the market.
The case standing thus, their labour surely is not worst bestowed, neither do they promote the glory of God or profit the church least, which to that end apply their endeavour, that the ministry which now is in place may come forward, and be better able to do their duties: I mean such as either set forth godly and learned treatises, or expositions of the holy scriptures, compiled by themselves in our mother tongue; or else such as translate the worthy works of the famous divines of our time. Both these sorts of men, no doubt, do much edify the godly, and do greatly help forward all those ministers which either not at all, or very meanly, understand the Latin tongue: so that amongst them are found many, which, by painful industry and diligent reading of such books, do God good service in the church; and so might all the rest of them do also, if sloth and worldly affairs did not hinder them. Some of that sort complain, that Calvin’s manner of
writing in his Institutions! is over deep and profound for them: Musculus also, in his Common Places, is very scholastical; the Commentaries of Marlorat? upon John, of Peter Martyr upon the Judges, of Gualter upon the small Prophets, and other many are translated and extant; which altogether do handle most points of christian doctrine excellently well: but this sort of ministers for the most part are so bare bitten of their patrons?, that to buy them all would deeply charge them. Therefore, questionless, no writer yet in the hands of men can fit them better than master Bullinger in these his Decades; who in them amendeth much Calvin’s obscurity with singular perspicuity, and Musculus’ scholastical subtlety with great plainness and even popular facility. And all those points of christian doctrine, which are not to be found in one, but handled in all, Bullinger packeth up all, and that in good order, in this one book of small quantity. And whereas divers of the ministry which lack knowledge, and some also which have knowledge but yet lack order, discretion, memory, or audacity, cannot, by reason of their wants, either expound, or exhort, or otherwise preach, but only read the order of service; the Decades of master Bullinger in this respect may do more good than shall perhaps at the first be conceived. For in very deed this book is a book of sermons; sermons in name, and in nature; fit to be read out of the pulpit unto the simplest. and rudest people of this land: the doctrine of them very plain, without ostentation, curiosity, perplexity, vanity, or superfluity; very sound also, without popery, Ana-
[[! An English translation of this work, The Institution of the Chris-]
[tian Religion, appeared for the first time in 1561. See Introductory]
[Notice to Calvin’s Institutes, ed. Calv. Soc. p. lii.] [? Marlorat was a Protestant minister born in Lorraine: he wrote]
[commentaries on Genesis, Psalms, Isaiah, and the New Testament, and]
[was executed at Rouen by order of the Duke of Guise in 1562.—Mo-]
[reri. P.] [3 Cf. Zurich Letters, Second Series, Parker Soc. ed. p. 148.] [ “Burton similarly complained, in his odd way, that if our]
[greedy patrons hold us to such hard conditions as commonly they]
[do, they will make most of us work at some trade, as Paul did; at]
[last turn taskers, maltsters, costermongers, grasiers, sell ale, as some]
[have done, or worse.”—Anatomy of Melancholy, Preface, quoted in]
[Sermons on the Sacraments, by Henry Bullinger, Preface, p. v. note 6.]
[Cambridge, 1840. ]]
baptism, Servetianism, or any other heresy; and in number fifty, every Decade containing (as the word importeth) ten; so that they may easily be so divided as there may be for every Sunday in the year one. Neither is it material what those fanatical fellows say, which can away with no homilies or sermons, be they never so sound, pithy, and effectual, to be read in churches. They are like physicians which forbid their patients all those meats which they may have and would do them good; and appoint them only such, as by no means they can obtain: for it will not yet be, that every parish shall have a learned able preacher resident and abiding in it. And in the mean time it cannot be denied, but that an homily or sermon, penned by some excellent clerk, being read plainly, orderly, and distinctly, doth much move the hearers, doth teach, confirm, confute, comfort, persuade, even as the same pronounced without the book doth.
Perhaps some hearers, which delight more to have their eyes fed with the preacher’s action, than their hearts edified with his sermon, are more moved with a sermon not read: but to a good christian hearer, whose mind is most occupied on the matter, there is small odds. Better is a good sermon read than none at all. But nothing (say they) must be read in the open congregation, but the very canonical scriptures. That rule is somewhat strait and precise. Then may not either the creed, called the Apostles’ creed, or the Nicene creed, or the creed called Athanasius’ creed, or any prayers which are not word for word contained in the canon of the scriptures, nor any contents of chapters, be read in the congregation. The church and congregation of the Colossians were enjoined by St Paul, Col. iv. ver. 16, to read amongst them the epistle written from Laodicea; which epistle (as Calvin thinketh?) was not written by Paul, but by the church of Laodicea, and sent to Paul, and is not contained in the canon of the scriptures. The church of Corinth also, and other churches of the godly, soon after the apostles’ times (as
[5 Michael Servetus published his heretical work on the Trinity in]
[1531; he was burnt at Geneva in 1553. P.] [6 See Hooker’s Eccles. Pol. book v. 20.] [7 Falso putarunt a Paulo scriptam esse. Non dubito quin epis-]
[tola fuerit ad Paulum missa.—Calvin. Comment. in loc, ]]
appeareth out of Eusebius, Lib. 1v. cap. 23%, and the writers of the Centuries? Cent. 11. cap. 10) did use to read openly, for admonition sake, certain epistles of Clement, and of Dionysius, bishop of Corinth. Master Bucer, in his Notes upon the Communion Book in king Edward’s time, writeth thus: “It is better, that where there lacks to expound the seriptures unto the people, there should be godly and learned homilies read unto them, rather than they should have no exhortation at all in the administration of the supper.” And a little after he saith: “There be too few homilies, and too few points of religion taught in them: when, therefore, the Lord shall bless this kingdom with some excellent preachers, let them be commanded to make more homilies of the principal points of religion, which may be read to the people by those pastors that cannot make better themselves?” And that worthy martyr, doctor Ridley, bishop of London, speaking of the church of England that was in the reign of king Edward (as he is reported by master Foxe, in his book of Acts and Mon., To. 11. page 1940) saith thus: “It had also holy and wholesome homilies in commendation of the principal virtues which are commended in scripture, and likewise other homilies against the most pernicious and capital vices that use, alas! to reign in this church of England.” So long,
[1 Ἔν αὐτῇ δὲ ταύτῃ (ἐπιστολῇ) καὶ τῆς Κλήμεντος πρὸς Κορινθίους]
[μέμνηται (Διονύσιος) ἐπιστολῆς, δηλῶν ἀνέκαθεν ἐξ ἀρχαίου ἔθους ἐπὶ τῆς]
[ἐκκλησίας τὴν ἀνάγνωσιν αὐτῆς ποιεῖσθαι. Λέγει γοῦν Τὴν σήμερον οὖν]
[κυριακὴν ἁγίαν ἡμέραν διηγάγομεν, ἐν ἣ ἀνέγνωμεν ὑμῶν τὴν ἐπιστολήν.]
[—Εἰιβ60. Hist. Eccles. Lib. 1v. cap. 23. ed. Burton. ] [2 Heec in multis etiam ecclesiis palam ac publice jam olim, et]
[apud nos quoque legi cognovimus.—Cent. 1. Lib. 1. 10. This is given]
[as a quotation from Eusebius, Lib. 11. cap. 16.] [3 Preestat quidem, dum desunt qui seripturas populo viva voce rite]
[explicent, recitari populis pias et doctas homilias, quam ut nulla ei]
[doctrina atque exhortatio in administranda S. cena exhibeatur.—Bu-]
[cer. Script. Anglic. Bas. 1577, p. 465.] [2 Est etiam nimis exiguus homiliarum numerus, paucique loci reli-]
[gionis nostre his docentur. Cum itaque Dominus regnum hoe donarit]
[aliquot pereximiis concionatoribus, demandandum illis esset, ut Homi-]
[lias plures, atque de praecipue necessariis locis componerent, qua po-]
[pulis ab iis recitarentur pastoribus, qui ipsi meliores non possent]
[afferre.—Ibid. p. 466.] [> Vol. vir. 554, ed. 1838.] [6 realm, Foxe.]]
therefore, as none are read in the church but such as are sound, godly, and learned, and fit for the capacity of the people; and whiles they are not thrust into the church for canonical scriptures, but are read as godly expositions and interpretations of the same; and whiles they occupy no more time in the church than that which is usually left and spared, after the reading of the canonical scriptures, to preaching and exhortation; and whiles they are used, not to the contempt, derogation, or abandoning of preaching, but only to supply the want of it; no good man can mislike the use of them, but such contentious persons as defy all things which they devise not themselves.
And if it be said, there be already good homilies, and those also authorised, and likewise wholesome expositions of sundry parts of scripture to the same purpose: I grant there be so. But store is no sore. And as in meats, which are most dainty, if they come often to the table, we care not for them; so in sermons which are most excellent, if the same come often to the pulpit, they oftentimes please not: others are desired.
But, to end: these sermons of master Bullinger’s are such as, whether they be used privately or read publicly, whether of ministers of the word or other God’s children, certainly there will be found in them such light and instruction for the ignorant, such sweetness and spiritual comfort for consciences, such heavenly delights for souls, that as perfumes, the more they are chafed, the better they smell; and as golden mines, the deeper ye dig them, the more riches they shew; so these: the more diligently ye peruse them, the more delightfully they will please; and the deeper ye dig with daily study
in their mines, the more golden matter they will deliver forth to the glory of God: to whom only be praise, for ever and ever. Amen
Of the Four General Synods or Councils
Since the time of the apostles, many councils have been celebrated in sundry provinces. Those (councils) then were synods or assemblies of bishops and holy men, meeting together to consult for keeping the soundness of faith, the unity of doctrine, and the discipline and peace of the churches. Some of which sort the epistles of the blessed martyr Cyprian have made us acquainted withal2,
The first general or universal synod, therefore, is reported to have been called by that most holy emperor Constantine in the city of Nice, the year of our Lord 3243, against Arius and his partners, which denied the natural deity of our Lord Jesus Christ. And thithgr came there out of all nations under heaven two hundred and eighteen bishops and excellent learned men, who wrote the Creed commonly called the Nicene Creed.
Hitherto the creed of the Apostles sufficed, and had been sufficient to the church of Christ even in the time of Constantine: for all men confess that all the churches used no other creed than that of the Apostles (which we have made mention of and expounded in the first Decade), wherewith they were content throughout the whole world. But
[[! In his Latin Preface, Bullinger states that he prefixed to his]
[Decades these Creeds of the most ancient councils and orthodox]
[Fathers, that it might manifestly appear that the doctrine and faith of]
[the Protestant churches, which was by many ill-reported of and most]
[undeservedly condemned as heretical, was perfectly agreeable with the]
[teaching of the apostles and of the primitive church. ] [2 viz. Councils at Rome and Carthage principally, in the matters of]
[Novatus and Novatian, and concerning receiving back the lapsed into]
[the communion of the church, and the validity of baptism by heretics. ] [3 More correctly, A.D. 325.—Mosheim, Eccles. Hist. Vol. 1. p. 386,]
[n. 1. ed. Soames, 1845. ] [+ The number should be 318: see Mosheim, ibid.; and Grier’s]
[Epit. of Gen. Councils, p. 33.]]
for because in the days of Constantine the Great that wicked blasphemer Arius sprang up, corrupting the pureness of christian faith, and perverting the simple truth of doctrine taught by the apostles; the ministers of the churches were compelled of very necessity to set themselves against that deceiver, and in publishing a creed to shew forth and declare out of the canonical scriptures the true and ancient confession of faith, condemning those novelties brought in of Arius. For in the creeds set forth by the other three general councils presently following neither was any thing changed in the doctrine of the apostles, neither was there any new thing added, which the churches of Christ had not before taken and believed out of the holy scripture: but the ancient truth, being wisely made manifest by confessions made of faith, was profitably and godly set against the new corruptions of heretics. Yet were the writings of the prophets and apostles the spring, the guide, the rule, and judge in all these councils; neither did the fathers suffer any thing to be done there according to their own minds. And yet I speak not of every constitution and canon, but namely? of those ancient confessions alone, to which we do attribute so much as is permitted by the canonical scripture, which we confess to be the only rule how to judge, to speak, and do.
The second general council was held in the royal city Constantinople, under Gratian the emperor, in the year of our Lord 384. There were assembled in that synod (as witnesseth Prosperus Aquitanicus) one hundred and eighty fathers or bishops, which condemned Macedonius and Eudoxius denying the Holy Ghost to be God.
And about the year of our Lord 434, in the very same of [5 Veram, id est veterem.—Lat.]
[6 See Goode’s Divine Rule of Faith and Practice, Vol. 1. pp. 141- 156, and Vol. π. pp. 327-360.]
[7 specially; Lat. significanter.]
[8 Synodus Patrum CLXXX apud Constantinopolim celebrata est contra Macedonium, Spiritum-sanctum Deum esse negantem.—Prosper. Aquit. Chron. Opp. Par. 1711, col 735.]
[9 This Second General Council was assembled, A.p. 381, by the Emperor Theodosius the Elder, and was attended by 150 bishops, &e. —Mosheim, Eccles. Hist. Vol. 1. p. 404. For the heresies of Macedonius and Eudoxius, see Routh, Scrip. Eccles. Opuscul. Vol. 1. p. 417, &c.; and Hammond’s Canons of the Church, p. 53.]
year that the blessed father Augustine died, when that godly prince Theodosius the Great was emperor, there came together at Ephesus the third synod, of two hundred priests or thereabouts, against Nestorius!, which tare the mystery of the incarnation and taught that there were two Sons, the one of God, the other of man: whom this council condemned, together with the Pelagians? helpers of this doctrine as cousin to their own. The eounell The fourth general council was assembled at Chalcedon, in the year of our Lord 454, under the emperor Martian; where six hundred and thirty fathers were gathered together, who according to the scriptures condemned Eutyches, which confounded the natures in Christ for the unity of the person?.
Beda de ratione temporum?, and many other writers, do join with these four universal councils two general synods more, the fifth and the sixth, celebrated at Constantinople. For the fifth was gathered together when Justinian was emperor, against Theodorus and all heretics, about the year of our Lord 5525 The sixth came together under Constantine the son of Constantius, in the year of our Lord 682. And there were assembled two hundred and eighty-nine bishops against the Monothelites. But there was nothing determined in these synods, but what is to be found in the four first councils: wherefore I have noted nothing out of them.
[[! This council of Ephesus was held, A.D. 431, under Theodosius]
[the Younger (not the Great).—Mosheim, Vol. 1. p. 472; Grier, p. 74.]
[For the heresy of Nestorius, see Hooker’s Eccles. Pol. Book v. 52.]
[Augustine died August 28, 430.—Mosheim, Vol. 1. p. 338, Soames’]
[note. ] [2 una cum multis Pelagianis.—Lat.]: [3 The year of the assembling of this council was 451.—Mosheim,]
[Vol. 1. p. 481. For the heresy of Eutyches, see Hooker, Book v.]
[52-54.] [ Bede de Sex Atatibus Mundi, sive Chronicon, libellus. Opp.]
[Tom. 111. p. 116. Col. Agrip. 1612.] [6 The year was 553.—Mosheim, Vol. 11. p. 45; Hammond’s Canons]
[of the church, p. 113. “Contra Theodorum, et omnes heereticos,” are]
[the words of Bede.] [6 This council was held A. Ὁ. 680, under the Emperor Constantine]
[Pogonatus. The number of attending bishops increased to near 200.]
[—Mosheim, Vol. 11. p. 101; Hammond’s Canons, p. 125.]]
The Nicene Creed Taken Out of the Ecclesiastical and Tripartite History
WE believe in one God, the Father Almighty, maker of of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten Son of the Father, that is, of the substance of the Father; God of God, light of light, very God of very God; begotten, not made, being of the same essence and substance with the Father; by whom all things were made, which are in heaven, and which are in earth: who for us men and for our salvation came down, was incarnate and manned (was made man). He suffered, and rose again the third day, he ascended into heaven, and shall come to judge the quick and the dead. And (we believe) in the Holy Ghost. As for those that say, it was sometime when he was not, and before he was born he was not; and which say, because he was made of things not being (of nothing) or of another substance, that therefore the Son of God 15 either created, or turned, or changed, them doth the holy catholic and apostolic church curse or excommunicate?.
[7 Πιστεύομεν εἰς ἕνα Θεὸν, Iarépa παντοκράτορα, πάντων ὁρατῶν]
[τε καὶ ἀοράτων ποιητήν. Καὶ εἰς ἕνα Κύριον ᾿Ιησοῦν Χριστὸν, τὸν Υἱὸν]
[τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς, μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας]
[τοῦ Πατρός Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀλη-]
[θινοῦ γεννηθέντα, οὐ ποιηθέντα ὁμοούσιον τῷ Πατρί OF οὗ τὰ πάντα]
[ἐγένετο, τά τε ἐν τῷ οὐρανῷ; καὶ τὰ ἐν τῇ γῇ” τὸν OC ἡμᾶς τοὺς ἀν-]
[θρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, καὶ σαρκωθέντα, ἐναν-]
[θρωπήσαντα, παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς]
[οὐρανούς” ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ εἰς τὸ Πνεῦμα τὸ]
[Ἅγιον. Τοὺς δὲ λέγοντας ἦν ποτὲ ὅτε οὐκ ἦν, ἢ οὐκ ἦν πρὶν γεννηθῆναι,]
[ἢ ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας]
[εἶναι, ἢ κτιστὸν, ἢ τρεπτὸν ἢ ἀλλοιωτὸν, τὸν Υἱὸν τοῦ Θεοῦ, τούτους ἀνα-]
[θεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ τοῦ Θεοῦ “ExxkAnoia.—Socr. Hist.]
[Eccl. Lib. 1. ὁ. 8. ed. Reading. Cantab. 1720. P.]]
The Creed of the Council Held at Constantin-Ople, Taken out of a Certain Copy Written in Greek! and Latinz
I BELIEVE? in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, born of his Father before all worlds, light of light, very God of very God, begotten, not made, being of the same sub-
[1 Πιστεύομεν εἰς ἕνα Θεὸν, Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ]
[καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον ᾿Ιησοῦν]
[Χριστὸν, τὸν Ὑἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα]
[πρὸ πάντων τῶν αἰώνων φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθι-]
[νοῦ” γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί δὲ οὗ τὰ πάντα ἐγέ-]
[vero τὸν δ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν]
[κατελθόντα ἐκ τῶν οὐρανῶν, καὶ σαρκωθέντα ἐκ Ivevparos Ἁγίου, καὶ]
[Μαρίας τῆς παρθένου, καὶ ἐνανθρωπήσαντα σταυρωθέντα τε ὑπὲρ ἡμῶν]
[ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα, καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ]
[ἡμέρᾳ κατὰ τὰς γραφάς” καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθεζόμενον]
[ἐκ δεξιῶν τοῦ Πατρός καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας]
[καὶ νεκρούς” οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ]
[Ἅγιον, τὸ Κύριον, καὶ τὸ ζωοποιὸν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ]
[σὺν Πατρὶ καὶ Ὑἱῷ συμπροσκυνούμενον, καὶ συνδοξαζόμενον, τὸ λαλῆσαν]
[διὰ τῶν προφητῶν εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν”]
[ὁμολογοῦμεν ἕν βαπτίσμα εἰς ἄφεσιν ἁμαρτιῶν προσδοκῶμεν ἀνάστασιν]
[νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν. Ῥ.] [2 Credimus in unum Deum Patrem omnipotentem, factorem cceli]
[et terrse, visibilium omnium et invisibilium: Et in unum Dominum]
[Jesum Christum, Filium Dei, natum ex Patre ante omnia secula, Deum]
[verum de Deo vero, natum, non factum, consubstantialem Patri: per]
[quem omnia facta sunt, qui propter nos homines et salutem nostram]
[descendit de ceelis, et incarnatus est de Spiritu Sancto ex Maria vir-]
[gine, et inhumanatus est, et crucifixus est pro nobis sub Pontio Pilato,]
[et sepultus est, et resurrexit tertia die, ascendit in ccelos, sedet ad dex-]
[teram Patris, iterum venturus est cum gloria judicare vivos et mortuos,]
[cujus regni non erit finis: Et in Spiritum Sanctum, Dominum et vi-]
[vificantem, ex Patre procedentem, cum Patre et Filio adorandum et]
[conglorificandum, qui loquutus est per sanctos prophetas: Et unam]
[sanctam catholicam et apostolicam ecclesiam: confitemur unum bap-]
[tisma in remissionem peccatorum; exspectamus resurrectionem mortuo-]
[rum, vitam futuri seculi. Amen.—Routh, Scriptor. Eccles. Opuscul.]
[Vol. 1. pp. 398, 9. Oxon. 1840.] [3 Bullinger’s copy reads Credo; confiteor; and exspecto; and Spi-]
[ritum Sanctum Dominum vivificatorem.]]
stance with the Father, by whom all things were made: who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost and the virgin Mary, and was made man. He was also crucified for us under Pontius Pilate. He suffered and was buried: and he rose the third day, according to the scriptures. And he ascended into heaven, and sitteth on the right hand of God the Father: and he shall come again with glory to judge the quick and the dead; whose kingdom shall have no end. And (I believe) in the Holy Ghost, the Lord and giver of life, who, proceeding from the Father, is to be worshipped and glorified to- gether with the Father and the Son; who spake by the prophets: in one catholic and apostolic church. I confess one baptism for the remission of sins. I look for the resurrection of the dead; and the life of the world to come.
The Confession of Faith Made by the Synod
At Ephesus
Inasmuch as because here I note all things briefly, I could not in writing place with these that large synodal epistle written by St Cyril to Nestorius? wherein is contained the full consent of the general council held at Ephesus. I have therefore rather chosen out of the 28th epistle of the same Cyril a short confession sent to the synod, and allowed by the whole council. Before the confession are set these words: “Even as in the beginning we have heard out of the divine scriptures, and the tradition of the holy fathers; so will we briefly speak, not adding any thing at all to the faith set forth by the holy fathers in Nice. For that doth suffice as well to all knowledge of godliness, as also to the utter forsaking of any heretical overthwartness.”
And a little after this, the confession is set down in these words: “We acknowledge our Lord Jesus Christ, the onlybegotten Son of God, to be perfect God and perfect man, of a reasonable soul and body; born of the Father according to his Godhead before the worlds, and the very same according to his humanity born in the latter times of the virgin Mary
[4 See Routh, Scriptor. Eccles. Opus. Vol. π΄ p. 17, &e. The]
[epistle was written A.n. 430.] [5) [BULLINGER.]]
for us, and for our salvation: for there was made an uniting of the two natures. Wherefore we confess both one Christ, one Son, and one Lord. And according to this understanding of the unconfounded unity, we acknowledge the holy virgin to be the mother of God, because that God the Word was incarnate and made man, and by the very conception gathered to himself a body taken of her. But for the speeches uttered by the evangelists and apostles touching the Lord, we know that the divines do by reason of the two natures divide them, so yet as that they belong to one person; and that they do refer them, some, because they are more agree- - able to the Divinity, to the Godhead of Christ, and other some, (because they are) base, to his humanity.”
To this confession Cyril addeth these words: “When we had read these holy words of yours (even in the synod to which the confession was sent), and did perceive that we ourselves were of the same opinion (for there is one Lord, one faith, and one baptism), we glorified God the Saviour of all (men), rejoicing together in ourselves, for that the churches both ours and yours do believe agreeably to the scriptures of God and tradition of the holy fathers.”
[(L. ὡς ἄνωθεν ἔκ τε τῶν θείων γραφῶν ἔκ τε τῆς παραδόσεως]
[τῶν ἁγίων πατέρων παρειληφότες ἐσχήκαμεν, διὰ βραχέων ἐροῦμεν, οὐδὲν]
[τὸ συνόλον προστιθέντες τῇ τῶν ἁγίων πατέρων τῶν ἐν Νικαίᾳ ἐκτεθείσῃ]
[πίστει: ὡς γὰρ ἔφθημεν εἰρηκότες, πρὸς πᾶσαν ἐξαρκεῖ καὶ εὐσεβείας]
[γνῶσιν, πάσης καὶ αἱρετικῆς κακοδοξίας ἀποκήρυξιν. (Ομολογοῦμεν τοι-]
[γαροῦν τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν, τὸν Yiov τοῦ Θεοῦ τὸν μονο-]
[γενῆ, Θεὸν τέλειον καὶ ἄνθρωπον τέλειον ἐκ ψυχῆς λογικῆς καὶ σώματος”]
[πρὸ αἰώνων μὲν ἐκ τοῦ Πατρὸς γεννηθέντα κατὰ τὴν Θεότητα, ἐπ᾽ ἐσχάτων]
[δὲ τῶν ἡμερῶν τὸν αὐτὸν OF ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἐκ]
[Μαρίας τῆς παρθένου κατὰ τὴν ἀνθρωπότητα ὁμοούσιον τῷ Πατρὶ τὸν]
[αὐτὸν κατὰ τὴν Θεότητα, καὶ ὁμοούσιον ἡμῖν κατὰ τὴν ἀνθρωπότητα” δύο]
[γὰρ φύσεων ἕνωσις γέγονε διὸ ἕνα Χριστὸν, ἕνα Ὑἱὸν, ἕνα Κύριον ὁμο-]
[λογοῦμεν. Κατὰ ταύτην τὴν τῆς ἀσυγχύτου ἑνώσεως ἔννοιαν, ὁμολογοῦ-]
[μεν τὴν ἁγίαν παρθένον Θεοτόκον, διὰ τὸ τὸν Θεὸν Λόγον σαρκωθῆναι,]
[καὶ ἐνανθρωπῆσαι, καὶ ἐξ αὐτῆς τῆς συλλήψεως ἑνῶσαι ἑαυτῷ τὸν ἐξ]
[αὐτῆς ληφθέντα ναόν. Τὰς δὲ εὐαγγελικὰς καὶ ἀποστολικὰς περὶ τοῦ Κυ-]
[ρίου φωνὰς, ἴσμεν τοὺς θεολόγους ἄνδρας τὰς μὲν κοινοποιοῦντας, ὡς]
[ἐφ᾽ ἑνὸς προσώπου, τὰς δὲ διαιροῦντας ὡς ἐπὶ δύο φύσεων” καὶ τὰς μὲν]
[θεοπρεπεῖς κατὰ τὴν Θεότητα τοῦ Χριστοῦ, τὰς δὲ ταπεινὰς κατὰ τὴν]
[ἀνθρωπότητα αὐτοῦ παραδίδοντας.---- Ταύταις ὑμῶν ἐντυχόντες ταῖς ἱεραῖς]
[φωναῖς, οὕτω τε καὶ ἑαυτοὺς φρονοῦντας εὑρίσκοντες, (εἷς γὰρ Κύριος,]
[μία πίστις, ἕν βάπτισμα,) ἐδοξάσαμεν τὸν τῶν ὅλων Σωτῆρα Θεόν’ ἀλ-]
A Confession of Faith Made by the Council of Chalcedon, Taken out of the Book Of
Isidore
AFTER the rehearsal of the creeds set forth by the synods of Nice and Constantinople, with a few words put between, straightway the holy council of Chalcedon doth prescribe (their confession) in these words2
“We therefore, agreeing with the holy fathers, do with one accord teach to confess one and the same Son, our Lord Jesus Christ, and him (to be) perfect God in the Deity, and the same also very man of a reasonable soul and body: touching his Godhead (being) of one nature with his Father; and the same, as touching his manhood, of one nature with us, like to us in all things except sin: touching his Godhead, born of his Father before the worlds; and the same in the latter days made man for us and for our salvation. (We teach) to consider, that he is one and the same Christ, the Son, (our) Lord, the only-begotten Son, in two natures, neither
[λήλοις συγχαίροντες, ὅτι ταῖς θεοπνεύστοις γραφαῖς kai τῇ παραδόσει]
[τῶν ἁγίων ἡμῶν πατέρων συμβαίνουσαν ἔχουσι πίστιν αἵ τε παρὰ ἡμῖν]
[καὶ αἱ παρὰ ὑμῖν ἐκκλησίαι.----ΟὙγ}]. Alex. Opp. Par. 1638, Tom. v. P.]
[2 p. 106.] [2 Ἕπόμενοι τοίνυν τοῖς ἁγίοις πατράσιν, ἕνα καὶ τὸν αὐτὸν ὁμολογεῖν]
[υἱὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν συμφώνως ἅπαντες ἐκδιδάσκομεν,]
[τέλειον τὸν αὐτὸν ἐν Θεότητι, καὶ τέλειον τὸν αὐτὸν ἐν ἀνθρωπότητι, Θεὸν]
[ἀληθῶς καὶ ἄνθρωπον ἀληθῶς τὸν αὐτὸν ἐκ ψυχῆς λογικῆς καὶ σώματος”]
[ὁμοούσιον τῷ Πατρὶ κατὰ τὴν Θεότητα, καὶ ὁμοούσιον τὸν αὐτὸν ἡμῖν κατὰ]
[τὴν ἀνθρωπότητα, κατὰ πάντα ὅμοιον ἡμῖν, χωρὶς ἁμαρτίας” πρὸ αἰώνων]
[μὲν ἐκ τοῦ Πατρὸς γεννηθέντα κατὰ τὴν Θεότητα, ἐπ ἐσχάτων δὲ τῶν]
[ἡμερῶν τὸν αὐτὸν OC ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἐκ Μαρίας]
[τῆς παρθένου τῆς Θεοτόκου κατὰ τὴν ἀνθρωπότητα, ἕνα καὶ τὸν αὐτὸν]
[Χριστὸν, Υἱὸν, Κύριον, μονογενῆ, ἐκ δύο φύσεων ἀσυγχύτως, ἀτρέπτως,]
[ἀδιαιρέτως, ἀχωρίστως γνωριζόμενον” οὐδαμοῦ τῆς τῶν φύσεων διαφορᾶς]
[ἀνηρημένης διὰ τὴν ἕνωσιν, σωζομένης δὲ μᾶλλον τῆς ἰδιότητος ἑκατέρας]
[φύσεως, καὶ εἰς ἐν πρόσωπον καὶ μίαν ὑπόστασιν συντρεχούσης, οὐκ εἰς]
[δύο πρόσωπα μεριζόμενον ἢ διαιρούμενον, ἀλλ᾽ ἕνα καὶ τὸν αὐτὸν Υἱὸν]
[καὶ μονογενῆ, Θεὸν, Λόγον, Κύριον ᾿ησοῦν Χριστόν” καθάπερ ἄνωθεν oi]
[προφῆται περὶ αὐτοῦ, καὶ αὐτὸς ἡμᾶς ὁ Κύριος ᾿Ιησοῦς Χριστὸς ἐξεπαί-]
[δευσε, καὶ τὸ τῶν Πατέρων ἡμῖν παραδέδωκε σύμβολον. Τούτων τοίνυν]
[μετὰ πάσης πανταχόθεν ἀκριβείας τε καὶ ἐμμελείας παρ᾽ ἡμῶν διατυπω-]
[θέντων, ὥρισεν ἡ ἁγία καὶ οἰκουμενικὴ σύνοδος, ἑτέραν πίστιν μηδενὶ ἐξεῖναι]
[προφέρειν, ἢ γοῦν συγγράφειν, ἢ συντιθέναι, ἢ φρονεῖν, ἢ διδάσκειν ἑτέροις.]
[—Labb. Cone. Par. 1671. Tom. 1v. fol. 566, 7. P.]]
confounded, nor changed, nor divided, nor separated; and that the difference of the natures is not to be taken away because of the unity, but rather, the property of both (his) natures remaining whole and meeting together in one person and one substance, that he is not parted or divided into two persons, but is one and the same Son, the only-begotten Son, God, the Word, (our) Lord Jesus Christ: even as the prophets from the beginning (have witnessed) of him, as he himself hath instructed us, and the confession of the fathers hath taught us. These things therefore being ordered by us with all care and diligence, the holy and universal synod doth determine, that it should not be lawful for any man to profess any other faith, or else to write, to teach, or speak to the contrary.” THAT THE DECREE OF THE SYNOD OF CHALCEDON IS NOT CONTRARY TO THE DOCTRINE OF THE BLESSED BISHOP CYRIL, TAKEN OUT OF THE FIFTH BOOK OF THE HOLY MARTYR VIGILIUS AGAINST EUTYCHES!
But now let us consider the last article in the decree of the synod of Chalcedon: “We confess that Christ our Lord,
[1 Sed jam ultimum decreti capitulum videamus ex decreto synodi]
[Chalcedonensis: “Unum eundemque Christum Dominum unigenitum]
[(confitemur) in duabus naturis inconfuse, inconvertibiliter, indivise, in-]
[separabiliter cognoscendum, nusquam duarum naturarum diversitate]
[evacuata propter unionem, salva magis proprietate utriusque nature,]
[in unam personam atque substantiam convenientibus, non ut in duas]
[personas divisum aut segregatum, sed unum eundemque unigenitum]
[Filium Deum Verbum Dominum Jesum Christum.” In hoc capitulo]
[hoc eis displicet, cur dixerint, “Salva proprietate utriusque naturzae;” vel,]
[“Non evacuata naturarum differentia:” que ut firma esse perdoceant,]
[consueta verborum prolixitate et inani assertione utentes, multa de]
[Cyrilli capitulis interponunt testimonia, quibus ille non duas in Christo]
[negat naturas, sed unam docet esse personam. Ne igitur soli eos]
[nostra disputatione refutemus, Cyrilli etiam nos verba ponamus; ut]
[quomodo Cyrillo teste nituntur, Cyrillo teste vincantur. Ex synodicis]
[Cyrilli ad Nestorium literis heec sunt: “Non enim dicimus,” inquit, “quod]
[divina natura conversa vel immutata facta sit caro, nec quod in totum]
[hominem, quod ex anima est et corpore, transformata sit; sed illud]
[magis, quod carnem animatam rationabile sibi copulaverit Verbum sub-]
[stantialiter, ineffabiliter et indeprehensibiliter factus sit homo, et nun-]
[cupatus sit etiam Filius hominis, non nudze tantummodo voluntatis, sed]
the only-begotten Son, is to be understood to be one and the self-same in (his) two natures, neither confounded, nor changed, nor divided, nor separated, not making void the difference of the two natures because of the unity, but keeping sound the property of both natures coming together into one person and substance, not as being divided or separated, but (as being) one and the same only-begotten Son, God, the Word, (our) Lord Jesus.”
In this article this displeaseth them, because they said, “The property of both natures remaining sound;” or, “The difference of the natures not being made void.” And that they may persuade us that those things (which they mislike) are assuredly so, they, using their accustomed largeness of words and vain assertions, do bring in many testimonies out of the articles of Cyril, wherein he denieth not the two natures in Christ, but teacheth that there is but one person. To the intent therefore that we may not confute them with our disputation alone, let us set down also the words of Cyril, that even as they lean to the testimony of Cyril, so by the testimony of Cyril they may be overcome. In the synodal epistles of Cyril to Nestorius thus it is (written): “For we do not affirm,” saith he, that the divine nature is turned or changed into flesh, nor yet that it is transformed into the
[nec assumptione sola persone, sed quod diverse et quodammodo]
[naturze in unum convenerint. Unus tamen ex ambabus Christus et]
[Filius, non evacuata aut sublata diversitate naturarum per conjunc-]
[tionem; sed quia simul nobis effecerunt unum Dominum et Christum]
[et Filium, id est, Divinitas et Humanitas per arcanam illam ineffabi-]
[lemque copulationem ad unitatem.” Quid hoc manifestius? quid clarius]
[ad consonantiam synodici decreti Chalcedonensis ex literis Cyrilli]
[potuit demonstrari? Ecce nec dicta dictis, nec sententize sententiis]
[adversantur; sed sicut uno fidei sensu, ita iisdem pene usi sunt verbis.]
[Dixit sancta synodus, Nusquam duarum paturarum diversitate eva-]
[cuata: dixit beatus Cyrillus, Non evacuata aut sublata diversitate]
[naturarum per conjunctionem. Dixit sancta synodus, Utrisque naturis]
[in una persona convenientibus: dixit beatus Cyrillus, Non nude tan-]
[tummodo voluntatis, sed nec assumptione sola person, sed quod diver-]
[see quodammodo naturz in unum convenerint. Dixit sancta synodus,]
[Non in duas personas divisum, sed unum eundemque Christum: dixit]
[beatus Cyrillus, Unus tamen ex ambabus, id est, naturis Christus Filius.]
[Et iterum, Sed quia simul nobis effecerunt unum Dominum Christum]
[et Filium, id est, Divinitas et Humanitas, &c.—Vigilius contra Euty-]
[chen. Tigur. 1539. p. 97.]]
whole man, which consisteth of the body and soul; but we say rather, that the reasonable soul hath coupled to itself the substance of living flesh, that it is unspeakably and unconceivably made man, and is also called the Son of man, not of bare will alone, nor by the only taking on of the person, but because the two natures do after a certain manner come together in one, so that there is one Christ, and one Son of both (tke natures) by joining them in one, not in making void or taking away the difference of the natures, but because they, that is, the Godhead and the manhood together, by that hidden and unspeakable knitting to the unity, have made to us one Lord, and (one) Christ, and (one) Son.” What could be spoken more plainly than this? What could be shewed more clearly out of the epistles of Cyril to agree with the determination of the council of Chalcedon? For see, neither are words to words, nor sentence to sentence any thing contrary: but even as they had one meaning of faith, so use they in a manner the self-same words.
The holy synod said, “The difference of the two natures being no where made void;” St Cyril said, “The difference of the natures not being made void, or taken away, by joining them together.” The holy synod said, Both the natures meeting together in one person; St Cyril saith, “Not of a bare will only, nor yet by the only taking on of a person, but because the two natures after a sort do meet together in one.” The holy synod said, “Not being divided into two persons, but being one and the same Christ; St Cyril said, “” So that of two, that is to say (of two) natures in one Christ the Son;” and again, “Because they, that is, the Godhead and the manhood together, have made to us one Lord, (one) Christ, and (one) Son,” &ec. THE CREED OF THE FIRST COUNCIL HELD AT TOLEDO, WHEN HONORIUS AND ARCADIUS WERE EMPERORS, TAKEN OUT OF THE BOOK OF ISIDORE!
WE believe in one very God, the Father Almighty, and the Son, and the Holy Ghost, maker of things visible and
[[! Credimus in unum Deum Patrem, et Filium et Spiritum Sanc-]
[tum, visibilium et invisibilium factorem, per quem creata sunt omnia in]
invisible, by whom all things were made in heaven and in earth. We believe, that there is one God and one Trinity of the divine substance. And that the Father himself is not the Son, but that he hath a Son, which is not the Father. That the Son is not the Father, but that the Son of God is of the nature of the Father. And also that the Holy Ghost is the Comforter, which neither is the Father himself, nor the Son, but proceeding from the Father and the Son. The Father therefore is unbegotten, the Son begotten, the Comforter not begotten but proceeding from the Father and the Son. The Father is he from whom this voice was heard out of heaven, This is my beloved Son, in whom I am well pleased: hear him.” The Son is he which said, “I went out from the Father, and came from God into the world.” The Comforter is the Holy Ghost, of whom the Son said, “Unless I go away to the Father, the Comforter shall not
[ceelo et in terra: hunc unum Deum et hanc unam esse divine sub-]
[stantize Trinitatem: Patrem autem non esse ipsum Filium, sed habere]
[Filium qui Pater non sit: Filium non esse Patrem, sed Filium Dei de]
[Patris esse natura: Spiritum quoque Paracletum esse, qui nec Pater]
[sit ipse nec Filius, sed a Patre Filioque procedens. Est ergo ingenitus]
[Pater, genitus Filius, non genitus Paracletus sed a Patre Filioque pro-]
[cedens., Pater est, cujus vox hee est audita de ccelis, Hic est Filius]
[meus, in quo mihi bene complacui: ipswm audite. Filius est qui ait, Ego]
[a Patre exivi, et a Deo veni in hunc mundum. Paracletus Spiritus est,]
[de quo Filius ait, Nisi abiero ego ad Patrem, Paracletus non veniet ad]
[vos. Hance Trinitatem personis distinctam, substantia unitam, virtute]
[et potestate et majestate indivisibilem, indifferentem; preter hanc]
[nullam credimus divinam esse naturam, vel angeli, vel spiritus vel]
[virtutis alicujus, que Deus esse credatur. Hunc igitur Filium Dei,]
[Deum natum a Patre ante omne omnino principium, sanctificasse]
[uterum Marie Virginis, atque ex ea verum hominem sine virili gene-]
[ratum semine suscepisse, duabus duntaxat naturis, id est, Deitatis et]
[carnis, in unam convenientibus omnino personam, id est, Dominum]
[nostrum Jesum Christum: nec imaginarium corpus aut phantasmatis]
[alicujus in eo fuisse, sed solidum atque verum: hunec et esurisse et sitisse]
[et doluisse et flevisse et omnes corporis injurias pertulisse: postremo a]
[Judwis crucifixum et sepultum tertia die resurrexisse: conversatum]
[postmodum eum discipulis suis, et quadragesima post resurrectionem]
[die ad ccelum ascendisse. Hune Filium hominis etiam Dei Filium dici.]
[Filium autem Dei Dominum Filium hominis appellamus. Resurrectio-]
[nem vero futuram humans credimus carnis, animam autem hominis non]
[divinam esse substantiam, aut Dei parem, sed ereaturam dicimus divina]
[voluntate creatam.—Labb. Coneil. Par, 1671. Tom, 11. col. 1227. P.]]
come.” We believe in this Trinity differing in persons (but) all one in substance, not divided nor differing in strength, power and majesty; (and) we believe, that beside this there is no divine nature, either of angel, or of spirit, or any power, which may be believed to be God.
We therefore believe, that this Son of God, being God begotten of his Father altogether before all beginning, did sanctify the womb of the virgin Mary, and that of her he took upon him very man, begotten without the seed of man, the two natures only, that is, of the Godhead and manhood, coming together into one person only, that is, our Lord Jesus Christ. Neither (do we believe) that there was in him an imagined or any phantastical body, but a sound and very (body), and that he both hungered, and thirsted, and taught?, and wept, and suffered all the damages of the body: last of all, that he was crucified of the Jews, and was buried, and rose again the third day, and afterward was conversant with his disciples, and the fortieth day after his resurrection ascended into heaven. This Son of man, and also the Son of God, we call both the Son of God and the Son of man.
We believe verily, that there shall be a resurrection of the flesh of mankind; and that the soul of man is not of the divine substance, or of God the Father, but is a creature created by the will of God. THE CREED OF THE FOURTH COUNCIL KEPT AT TOLEDO,
Taken Out of the Book of Isidorez2
As we have learned of the holy fathers, that the Father, and the Son, and the Holy Ghost are of one Godhead and
[1 “Docuisse” for “doluisse” is read in the Latin of Bullinger, by]
[mistake: it ought to be “sorrowed.”] (2 Secundum divinas scripturas, doctrinam quam a sanctis patribus]
[accepimus, Patrem et Filium et Spiritum Sanctum unius Deitatis atque]
[gubstantize confitemur: in personarum diversitate Trinitatem creden-]
[tes, in Divinitate unitatem praedicantes: nec personas confundimus,]
[nec substantiam separamus. Patrem a nullo factum vel genitum dici-]
[mus: Filium a Patre non factum sed genitum asserimus: Spiritum]
[vero Sanctum non creatum, nec genitum, sed procedentem ex Patre οὐ]
[Filio profitemur. Ipsum autem Dominum nostrum Jesum Christum,]
[Dei Filium et Creatorem omnium, ex substantia Patris ante secula]