“substance, (so) is our confession, believing the Trinity in the difference of persons, and openly professing the unity in the Godhead; neither confound we the persons, nor divide the substance. We say, that the Father is made or begotten of none: we affirm, that the Son is not made, but begotten of the Father: and we profess that the Holy Ghost is neither created nor begotten, but proceeding from the Father and the Son. And (we confess) that the Lord himself Jesus Christ the Son of God, and the maker of all things, begotten of the substance of his Father before all the worlds, came down from his Father in the latter times for the redemption of the world, who (nevertheless) never ceased to be with the Father. For he was incarnate by the Holy Ghost and the glorious virgin Mary the holy mother of God, and of her was born alone the same Lord Jesus Christ, one in the Trinity, being perfect (man) in soul and body, taking on man without sin, being still what he was, taking to him what he was not: touching his Godhead equal with the Father, (and) inferior to his Father touching his manhood, having in one person the property of two natures. For (there are) in him two natures, God and man: and yet not two Sons or two Gods, but the same (God and man) one person in both natures, who
[genitum, descendisse ultimo tempore pro redemptione mundi a Patre,]
[qui nunquam desiit esse cum Patre. Incarnatus est enim ex Spiritu]
[Sancto, et sancta gloriosa Dei genitrice Virgine Maria, et natus ex]
[ipsa, solus autem Dominus Jesus Christus; unus de sancta Trinitate,]
[anima et carne perfectum sine peccato suscipiens hominem, manens]
[quod erat, assumens quod non erat: sequalis Patri secundum Divini-]
[tatem, minor Patre secundum humanitatem: habens in una Persona]
[duarum naturarum proprietatem: naturse enim in illo dus, Deus et]
[homo, non autem duo Filii et Dei duo, sed idem una Persona in utra-]
[que natura, perferens passionem et mortem pro nostra salute, non in]
[virtute Divinitatis, sed infirmitate humanitatis. Descendit ad inferos,]
[ut sanctos qui ibidem tenebantur erueret: devictoque mortis imperio]
[resurrexit: assumptus deinde in ccelum, venturus est in futurum ad]
[judicium vivorum et mortuorum: cujus nos morte et sanguine mun-]
[dati remissionem. peccatorum consecuti sumus: resuscitandi ab eo in]
[die novissima in ea qua nunc vivimus carne: et in ea qua resurrexit]
[idem Dominus forma percepturi ab ipso, alii pro justitiee meritis vitam]
[@ternam, alii pro peccatis supplicii seterni sententiam. Hee est]
[catholic ecclesie fides: hanc confessionem conservamus atque tene-]
[mus: quam quisquis firmissime custodierit, perpetuam salutem habebit.]
[—Labb. Concil. Par. 1671. Tom. v. 1703. P]]
suffered grief and death for our salvation, not in the power of his Godhead, but in the infirmity of his manhood. He descended to them below to draw out by force the saints which were held there. And he rose again, the power of death being overcome. He was taken up into the heavens, from whence he shall come to judge the quick and the dead. By whose death and blood we being made clean have obtained forgiveness of (our) sins, and shall be raised up again by him in the last day in the same flesh wherein we now live, (and) in that manner wherein the same (our) Lord did rise again, (and) shall receive of him, some in reward of their welldoing life everlasting, and some for their sins the judgment of everlasting punishment. This is the faith of the catholic church, this confession we keep and hold, which whosoever shall keep stedfastly, he shall have everlasting salvation. A DECLARATION OF THE FAITH OR PREACHING OF THE EVANGELICAL AND APOSTOLICAL TRUTH, BY THE BLESSED MARTYR IRENAUS, TAKEN OUT OF THE THIRD CHAPTER OF HIS FIRST BOOK “CON-TRA VALENT.” the Tue church, dispersed through the whole world even to the ends of the earth, hath of the apostles and their disciples received the belief, which is in one God the Father Almighty, which made heaven and earth, the sea, and all that in them is. And in one Jesus Christ the Son of God, (who was) incarnate for our salvation. And in the Holy Ghost, who by the prophets preached the mystery of the dispensation, and the coming of the beloved Jesus Christ our Lord, with his nativity of the virgin, and his passion, and resurrection from the dead, and his ascension in the flesh into the heavens, and his coming again out of the heavens in the glory of the Father to restore all things, and to raise up again all flesh of mankind: so that to Christ Jesus our Lord, both God, and Saviour, and King, according to the will of the invisible Father, every knee may bow, of things in heaven, and things in earth, and things under the earth, and that every tongue may praise him, and that he may judge rightly in all things, and that he may cast the spirits of naughtiness, with the angels which transgressed and became rebels, and wicked, unjust, mischievous,
and blasphemous men, into eternal fire: and that to the just and holy ones, and such as have kept his commandments and remained in the love of him, partly from the beginning and partly by repentance, he may grant life, bestow immortality, and give glory everlasting. The church, although it be dispersed throughout the whole world, having obtained, as I have said, this confession and this faith, doth, as it were dwelling together in one house, diligently keep them, and likewise believe them, even as if it had one soul and the same heart; and doth preach, teach, and agreeably deliver these things, even as if it had all one mouth. For in the world the tongues are unlike, but the force of teaching is one and the same. Neither do the churches, whose foundation is laid in Germany, believe otherwise, or teach to the contrary: neither those in Spain, nor those in France, nor those in the east, nor those in Egypt, nor those in Libya, nor those which are in the world (beside): but even as the sun, (which is) the creature of God, is one and the self-same in all the world; so also the preaching of the truth shineth every where, and giveth light to all men, which are willing to come to the knowledge of the truth. And neither shall he, which among the chief overseers of the church is able to say much, speak contrary to this; for no man is above his master: neither shall he, which is able to say little, diminish this doctrine any whit at all. For seeing that faith is all one and the same, neither doth he, which is able to say much of it, say more than should be said: neither doth he, which saith little, make it ever a whit the lesser.
[1 Ἢ μὲν yap ἐκκλησία, καίπερ καθ᾽ ὅλης τῆς οἰκουμένης ἕως περάτων]
[τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ἀποστόλων καὶ τῶν ἐκείνων μαθητῶν πα-]
[ραλαβοῦσα τὴν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, τὸν πεποιηκότα τὸν οὐ-]
[ρανὸν, καὶ τὴν γῆν, καὶ τὰς θαλάσσας, καὶ πάντα τὰ ἐν αὐτοῖς, πίστιν” καὶ]
[εἰς ἕνα Χριστὸν ᾿Ιησοῦν, τὸν Υἱὸν τοῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ἡμε-]
[τέρας σωτηρίας” καὶ εἰς Πνεῦμα Ἅγιον, τὸ διὰ τῶν προφητῶν κεκηρυχὸς τὰς]
[οἰκονομίας, καὶ τὰς ἐλεύσεις, καὶ τὴν ἐκ παρθένου γέννησιν, καὶ τὸ πάθος, καὶ]
[τὴν ἔγερσιν ἐκ νεκρῶν, καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ]
[ἠγαπημένου Χριστοῦ Ιησοῦ τοῦ Κυρίου ἡμῶν, καὶ τὴν ἐκ τῶν οὐρανῶν ἐν τῇ]
[δόξῃ τοῦ Πατρὸς παρουσίαν αὐτοῦ, ἐπὶ τὸ ἀνακεφαλαιώσασθαι τὰ πάντα, καὶ]
[ἀναστῆσαι πᾶσαν σάρκα πάσης ἀνθρωπότητος, ἵνα Χριστῷ Ιησοῦ τῷ Κυρίῳ]
[ἡμῶν, καὶ Θεῷ, καὶ Σωτῆρι, καὶ Βασιλεῖ, κατὰ τὴν εὐδοκίαν τοῦ Πατρὸς τοῦ]
[ἀοράτου, πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ]
[πᾶσα γλώσσα ἐξομολογήσηται αὐτῷ, καὶ κρίσιν δικαίαν ἐν τοῖς πᾶσι ποιή-]
Read further in the fourth chapter of his third book Contra Valent. and you shall perceive that by the term of apostolical tradition he meaneth the Creed of the Apostles. A RULE OF FAITH, AFTER TERTULLIAN, TAKEN OUT OF HIS BOOK “DE PRAESCRIPTIONIBUS HAERETI-CORUM”
THE rule of faith is, that we out of hand profess openly our..,… what our belief is; which is that indeed whereby we believe
[σηται” τὰ μὲν πνευματικὰ τῆς πονηρίας, καὶ ἀγγέλους παραβεβηκότας καὶ]
[ἐν ἀποστασίᾳ γεγονότας, καὶ τοὺς ἀσεβεῖς, καὶ ἀδίκους, καὶ ἀνόμους, καὶ]
[βλασφήμους τῶν ἀνθρώπων εἰς τὸ αἰώνιον πῦρ πέμψῃ” τοῖς δὲ δικαίοις,]
[καὶ ὁσίοις, καὶ τὰς ἐντολὰς αὐτοῦ τετηρηκόσι, καὶ ἐν τῇ ἀγάπῃ αὐτοῦ δια-]
[μεμενηκόσι, τοῖς ἀπ᾽ ἀρχῆς, τοῖς δὲ ἐκ μετανοίας, ζωὴν χαρισάμενος ἀφθαρ-]
[σίαν δωρήσηται, καὶ δόξαν αἰωνίαν περιποιήσῃ. Τοῦτο τὸ κήρυγμα παρει-]
[ληφυῖα, καὶ ταύτην τὴν πίστιν, ὡς προέφαμεν, ἡ ἐκκλησία, καίπερ ἐν ὅλῳ]
[τῷ κόσμῳ διεσπαρμένη, ἐπιμελώς φυλάσσει, ὡς ἕνα οἶκον οἰκοῦσα καὶ]
[ὁμοίως πιστεύει τούτοις, ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν ἔχουσα καρδίαν, καὶ]
[συμφώνως ταῦτα κηρύσσει, καὶ διδάσκει, καὶ παραδίδωσιν, ὡς ἕν στόμα]
[κεκτημένη καὶ γὰρ αἱ κατὰ τὸν κόσμον διάλεκτοι ἀνόμοιαι, ἀλλ᾽ ἡ δύναμις]
[τῆς παραδόσεως μία καὶ 7 αὐτή” καὶ οὔτε αἱ ἐν Τερμανίαις ἱδρυμέναι ἐκ-]
[κλησίαι ἄλλως πεπιστεύκασιν, ἢ ἄλλως παραδιδόασιν, οὔτε ἐν ταῖς ᾿Ιβηρίαις,]
[οὔτε ἐν Κελτοῖς, οὔτε κατὰ τὰς ἀνατολὰς, οὔτε ἐν Αἰγύπτῳ, οὔτε ἐν Λιβύῃ,]
[οὔτε αἱ κατὰ μέσα τοῦ κόσμου ἱδρυμέναι” ἀλλ᾽ ὥσπερ ὁ ἥλιος τὸ κτίσμα τοῦ]
[Θεοῦ ἐν ὅλῳ τῷ κόσμῳ εἷς καὶ ὁ αὐτὸς, οὕτω καὶ τὸ κήρυγμα τῆς ἀληθείας]
[πανταχῇ φαίνει, καὶ φωτίζει πάντας ἀνθρώπους τοὺς βουλομένους εἰς ἐπί-]
[γνωσιν ἀληθείας ἐλθεῖν. Καὶ οὔτε ὁ πάνυ δυνατὸς ἐν λόγῳ τῶν ἐν ταῖς]
[ἐκκλησίαις προεστώτων ἕτερα τούτων ἐρεῖ (οὐδεὶς γὰρ ὑπὲρ τὸν διδάσκα-]
[λον”) οὔτε ὁ ἀσθενὴς ἐν τῷ λόγῳ ἐλαττώσει τὴν παράδοσιν μιᾶς γὰρ καὶ]
[τῆς αὐτῆς πίστεως οὔσης, οὔτε ὁ πολὺ περὶ αὐτῆς δυνάμενος εἰπεῖν ἐπλεό-]
[νασεν, οὔτε ὁ τὸ ὀλίγον ἠλαττόνησε.----ἴτοῃ. adv. Heres. Lib. 1. cap. 3.]
[ed. Grabe. Oxon. 1702.] [! Regula est autem fidei, ut jam hine, quid defendamus, profitea-]
[mur, illa scilicet qua creditur: Unum omnino Deum esse, nec alium]
[preter mundi conditorem, qui universa de nihilo produxerit per Verbum]
[suum primo omnium emissum. Id Verbum Filius ejus appellatum, in]
[nomine Dei, varie visum patriarchis, in prophetis semper auditum,]
[postremo delatum ex Spiritu Patris Dei et virtute in Virginem Mariam,]
[carnem factum in utero ejus, et ex ea natum, egisse Jesum Christum:]
[exinde praedicasse novam legem, et novam promissionem regni cce-]
[lorum: virtutes fecisse: fixum cruci: tertia die resurrexisse: in ccelos]
[ereptum sedere ad dexteram Patris: misisse vicariam vim Spiritus]
[Sancti, qui credentes agat: venturum cum claritate ad sumendos]
[sanctos in vite stern et promissorum ceelestium fructum, et ad pro-]
~ that there is one God only, and not any other beside the maker of the world, which by his Word, sent out first of all, brought forth all things of nothing. That Word, being called his Son, being seen after sundry sorts of the patriarchs, being always heard in the prophets, and lastly by the Spirit and power of God the Father being brought into the virgin Mary, being made flesh in that womb and born of her, became Jesus Christ, (which) afterward preached the new law and the new promise of the kingdom of heaven, wrought miracles, sat at the right hand of the Father, was nailed to the cross, rose again the third day, was taken into the heavens, sitteth at the right hand of the Father, sent the power of the Holy Ghost to govern the believers in his own stead, shall come with glory to take the saints into the joy of eternal life and heavenly promises, and to condemn the wicked to everlasting fire, when both the parties are raised up and have their flesh restored again. -
This rule, as it shall be proved, being ordained by Christ, hath among us no doubts at all, but those which heresies bring in, and which make men become heretics. THE CREED OF THE BLESSED ATHANASIUS, BISHOP OF
Alexandria, Taken Out of his Books:2
Whosoever will be saved: before all things it is necessary that he hold the catholic faith. fanos judicandos igni perpetuo, facta utriusque partis resustitationo cum carnis restitutione. Hac regula, a Christo, ut, probabitur, instituta, nullas habet apud nos questiones, nisi quas-haereses inferunt, et quae heereticos faciunt.—Tertul. Opp. de Praese. Heer. cap. 13. ed. [2 The best and latest critics, who have conn iv most Semler. Tom. 11. p. 13.] A exactly, make no question but that ip creed is to be ascribed to a Latin author, Vigilius Tapsensis, an African ot nla lived in the latter end of the fifth century, in the time of th ndalic Arian persecution: first, because this creed is wanting in. almost all the manuscripts of Athanasius’s works: secondly, at style and con-
[texture of it does not bespeak a Greek, but a Latin, author: thirdly,]
[because neither Cyril of Alexandria, nor the council of Ephesus, nor]
[pope Leo, nor the council of Chalcedon, have ever so much as mention-]
[ed it in all that they say against the Nestorian or Eutychian heresies:]
[fourthly, because this Vigilius Tapsensis is known to have published]
Which faith except every one do keep holy! and undefiled: without doubt he shall perish everlastingly. And the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity. Neither confounding the persons: nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all ome: the glory equal, the majesty coeternal. Such as the Father is, such is the Son: and such is the Holy Ghost. The Father uncreate, the Son uncreate: and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible: and the Holy Ghost incomprehensible. The Father eternal, the Son eternal: and the Holy Ghost eternal. And yet there are not three eternals: but one eternal. As also there be not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible. So likewise the Father is almighty, the Son is almighty: and the Holy Ghost almighty. And yet are they not three almighties: but one almighty. So the Father is God, the Son is God: and the Holy Ghost 1s God. And yet they are not three Gods: but one God. So likewise the Father is Lord, the Son Lord: and the Holy Ghost Lord. And yet not three Lords: but one Lord. For like as we be compelled by the christian verity: to acknowledge every person by himself to be God and Lord. So are we forbidden by the catholic religion: to say there be three Gods or three Lords.
[several other of his writings under the borrowed name of Athanasius,]
[—with which this creed is commonly joined.—Bingham’s Antiquities,]
[ed. 1840. Vol. mir. 372. See also, for a full discussion of the question,]
[Waterland’s works. P.]]
[[ So also in the two Liturgies of Edward VI. See Parker Society’s]
[edition, pages 38 and 229. The Latin is integram.]]
The Father is made of none: neither created, nor begotten.
The Son is of the Father alone: not made, nor created, but begotten.
The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding.
So there is one Father, not three Fathers: one Son, not three Sons: one Holy Ghost, not three Holy Ghosts.
And in this Trinity none is afore or after other: none is greater or less than other.
But the whole three persons be coeternal together: and coequal.
So that in all things, as is aforesaid: the Unity in Trinity, and the Trinity in Unity is to be worshipped.
He therefore that will be saved, must thus think of the Trinity.
Furthermore it is necessary to everlasting salvation: that he also believe rightly? in the incarnation of our Lord Jesus Christ.
For the right faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and man.
God of the substance of the Father, begotten before the worlds: and man of the substance of his mother born in the world.
Perfect God and perfect man: of a reasonable soul, and human flesh subsisting.
Equal to the Father as touching his Godhead: and inferior to the Father touching his manhood.
Who although he be God and man: yet he is not two, but one Christ.
One, not by the conversion of the Godhead into flesh: but by taking of the manhood into God.
One altogether, not by confusion of substance: but by unity of person.
For as the reasonable soul and flesh is one man: so God and man is one Christ.
Who suffered for our salvation, descended into hell, rose again the third day from the dead.
He ascended into heaven, he sitteth on the right hand of
[2 fideliter, Lat.]
the Father, God Almighty: from whence he shall come to judge the quick and the dead.:
At whose coming all men shall rise again with their bodies: and shall give account for their own works,
And they that have done good, shall go into life everlasting: and they that have done evil, into everlasting fire.
This is the catholic faith: which except a man believe faithfully 1, he cannot be saved. THE CREED OF THE BLESSED DAMASUS, BISHOP OF ROME, TAKEN OUT OF THE SECOND TOME OF 8S. HIEROME HIS WORKS the WE believe in one God the Father Almighty, and in one Jesus Christ our Lord the Son of God, and in the Holy Ghost.
[1 fideliter firmiterque, Lat.] [2 Credimus in unum Deum, Patrem omnipotentem, et in unum]
[Dominum nostrum Jesum Christum, Filium Dei, et in Spiritum Sanc-]
[tum. Deum, non tres Deos; sed Patrem, et Filium, et Spiritum]
[Sanctum, unum Deum colimus et confitemur: non sic unum Deum,]
[quasi solitarium; nec eundem, qui ipse sibi Pater sit, ipse et Filius: sed]
[Patrem esse qui genuit, et Filium esse qui genitus sit: Spiritum vero]
[Sanctum non genitum neque ingenitum, non creatum neque factum,]
[sed de Patre Filioque procedentem, Patri et Filio cozternum et co-]
[sequalem et cooperatorem: quia scriptum est, Verbo Domini ceeli fir-]
[mati sunt, id est, a Filio Dei, et spiritu oris ejus omnis virtus eornm.]
[Et alibi: Emitte spiritum tuum, et creabuntur, et renovabis faciem]
[terre. Ideoque in nomine Patris et Filii et Spiritus Sancti unum]
[confitemur Deum, quod nomen est potestatis, non proprietatis. Pro-]
[prium nomen est Patri Pater; et proprium nomen est Filio Filius; et]
[proprium nomen Spiritui Sancto Spiritus Sanctus. In hac Trinitate]
[unum Deum colimus, quia ex uno Patre quod est unius cum Patre]
[naturze est, unius substantize, et unius potestatis. Pater Filium genuit,]
[non voluntate, nec necessitate, sed natura. Filius ultimo tempore ad]
[nos salvandos et ad implendas scripturas descendit a Patre, qui nun-]
[quam desiit esse cum Patre. Et conceptus est de Spiritu Sancto, et]
[natus ex virgine: carnem et animam et sensum, hoc est, perfectum]
[suscepit hominem; nec amisit quod erat, sed ccepit esse quod non erat;]
[ita tamen, ut perfectus in suis sit, et verus in nostris. Nam qui Deus]
[erat, homo natus est; et qui homo natus est, operatur ut Deus; et qui]
[operatur ut Deus, ut homo moritur; et qui ut homo moritur, ut Deus]
[resurgit. Qui, devicto mortis imperio, cum ea carne, qua natus et]
[passus et mortuus fuerat, et resurrexit, ascendit ad Patrem, sedetque]
We worship and confess God, not three Gods, but the Father, the Son, and the Holy Ghost, one God: one God, not so as though he were alone, nor as one which is himself Father to himself, and Son himself also; but him to be the Father which begot, and (him) to be the Son which was begotten; but the Holy Ghost to be neither begotten, nor created, nor made, but proceeding from the Father and the Son, co-eternal, co-equal, and working together with the Father and the Son: because it is written, “By the word of the Lord the heavens were established,” that is, by the Son of God, “and by the breath of his mouth all the powers thereof;” and in another place, “Send forth thy breath, and they shall be created, and thou shalt renew the face of the earth.” And therefore under the name of the Father, of the Son, and of the Holy Ghost, we confess one God, which is the name of the power, and not of the property. The proper name of the Father is the Father: and the proper name of the Son is the Son: and the proper name of the Holy Ghost is the Holy Ghost. In this Trinity of persons we worship one God (in substance), because that which is of one father is of one nature with the father, of one substance, and one power. The Father begat the Son, not by will or necessity, but by nature.
The Son in the last time came down from the Father to save us and to fulfil the scriptures, who (nevertheless) never ceased to be with the Father. And he was conceived by the Holy Ghost, and born of the virgin: he took upon him flesh, and soul, and sense; that is, he took on him very man, neither lost he what he was, but began to be what he was not; so yet that, in respect of his own properties, he is perfect God; and in respect of ours, he is very man. For he which was God is born man; and he which is born man, doth work miracles as God; and he that worketh miracles as God, doth die as a man; and he that dieth as man, doth rise again as God: who in the same flesh, wherein he was born and sufad dexteram ejus in gloria, quam semper habuit et habet. In hujus morte et sanguine credimus emundatos nos; et ab eo resuscitandos die novissimo in hac carne qua nunc vivimus. Et habemus spem nos consecuturos premium boni meriti, aut penam pro peccatis seterni supplicii. Haec lege, haec crede, heec retine; huic fidei animam tuam subjuga; et vitam consequeris et premium a Christo.—Hieronym. Opp. ed. Par. 1693-1706. Tom. v. col. 122.]
[Bullinger.]
fered and died and rose again, did ascend to the Father, and sitteth at his right hand in the glory which he always had, and yet still hath. By whose death and blood we believe that we are cleansed; and that at the latter day we shall be raised up again by him in this flesh wherein we now live. And we hope that we shall obtain a reward for our good deeds; or else the pain of everlasting punishment for our sins. Read this, believe this, hold this, submit thy soul to this faith, and thou shalt obtain life and a reward at Christ’s hand. St Peter, bishop of Alexandria, taught and believed the very same with the blessed Athanasius and Damasus, as it may be gathered out of the thirty-seventh chapter of the seventh book, and the fourteenth chapter of the eighth book, of the Tripartite history. THE IMPERIAL DECREE FOR THE CATHOLIC FAITHSZ TAKEN OUT OF THE TRIPARTITE HISTORY. Lib. 1x. Cap. 7.
THE noble emperors, Gratian, Valentinian, and Theodosius, to the people of the city of Constantinople. We will all people, whom the royal authority of our clemency doth rule, to be of that religion, which the religion brought in by (Peter) himself doth at this time declare that St Peter the apostle did teach to the Romans, and which it is evident that bishop Damasus, and Peter the bishop of Alexandria, a man of apostolical holiness, do follow: that is, that, according to the discipline of the apostles and doctrine of the evangelists, in the equality of the majesty and in the holy Trinity we believe that there is (but) one Godhead of the Father, of the Son, and of the Holy Ghost. Those which keep this law, we command to have the name of catholic Christians: but for the other, whom we judge to be mad and out of their wits, (we will) that they, sustaining the infamy
[1 Is (Petrus) Athanasii sudoribus particeps fuit.—Hist. Eccles.]
[Tripart. Lib. vir. cap. 37, p. 317. Petro revertente de Roma cum]
[literis Damasi Romane urbis Antistitis, confirmantis consubstantia-]
[litatis fidem, et Petri Episcopi roborantis ordinationem.—Ibid. Lib.]
[vir. cap. 14. Cassiodor. Opp. p. 329. Rotomag. 1679.] [2 circa annum Domini, 382, Lat.]]
doctrine, be punished first by God’s after that by punishment according to minds, which we, by the will of God, of. Given the third of the Calends of March, at Thessalonica; Gratian the Fifth, Valentinian, and Theo-
dosius, Aug. Coss?3. Finis
[3 Impp. Gratianus, Valentinianus, et Theodosius, Augg. ad popu-]
[lum urbis Constantinopolitanze. Cunctos populos, quos Clementize]
[τ mnostree regit temperamentum, in tali volumus religione versari, quam]
[divinum Petrum apostolum tradidisse Romanis religio usque nunc ab]
[ipso insinuata declarat; quamque Pontificem Damasum sequi claret,]
[et Petrum Alexandriee episcopum, virum apostolicee sanctitatis: hoc]
[est, ut secundum apostolicam disciplinam evangelicamque doectrinam,]
[Patris et Filii et Spiritus Sancti unam Deitatem sub pari majestate et]
[sub pia Trinitate credamus. Hance legem sequentes, Christianorum]
[catholicorum nomen jubemus amplecti: reliquos vero, dementes vesa-]
[nosque judicantes, heeretici dogmatis infamiam sustinere, divina pri-]
[mum vindicta, post etiam motus nostri, quem ex ceelesti arbitrio sump-]
[serimus, ultione plectendos. Data 11. Kalend. Martias. Thessalonicze.]
[Gratiano quinto et Theodosio Augg. Coss.—Hist. Eccles. Tripart. Lib.]
[Ix. cap. 7. ap. Cassiodor. Opp. Rotomag. 1679. p. 334.]]
[Serm
The First Decade of Sermons, Written by Henry Bullinger. Of the Word of God; the Cause of It; and How, and by Whom, It Was Revealed to the World. First Sermon
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