The Other Eight Sermons of the Fourth Decade, Written by Henry Bullinger. Of God; of the True Knowledge of God, and of the Diverse Ways How to Know Him; That God Is One in Substance, and Three in Persons. The Third Sermon
I rave hitherto in thirty-two sermons discoursed upon the word of God, and the lawful exposition of the same; upon christian faith, the love of God and our neighbour. I have also spoken of the law of nature, of man’s law, and God’s law, and of the parts of God’s law, namely, the moral, the ceremonial, and the judicial laws; of the use of the law, and of the fulfilling and abrogation of the same; of the likeness and difference betwixt the two testaments and people, the old and the new; of christian liberty; of offences; of the effect? and merits of good works; of sin, and the sundry sorts thereof: and also of the grace of God, or the gospel of Jesu Christ, in whom our heavenly Father hath given us all things belonging to life and eternal salvation: finally, I have treated of repentance, and of the things that do especially seem to belong thereunto. And for because our purpose is ἕο dispute discreetly upon the principal points of christian religion, and that in the premises we have heard often mention made of God, of the knowledge and worship of God, of Jesus Christ, of the Holy Ghost, of good and evil spirits, of the church, of prayer, of the sacraments, and such like holy things; since we are now come to an end of those former points, necessity itself doth here require, that we should speak somewhat now of all and every one of these latter [8 ratione, Lat.] [4 religionis nostre, Lat.]
[5 preeterea, Lat.; and more especially. ]
principles according to the holy scripture, so far forth as the Lord shall give me grace and ability to do the same. on. Concerning God there were of old many erroneous opinions, God. not among the ruder sort of people only, but even in the whole pack of philosophers, and conventicles of false Christians. As touching the philosophers, that ancient and learned writer, Tertullian, was wont to say, that ‘ philosophers are the patriarchs of heretics!:” and touching false Christians the ii. 19. apostle John said, “They went out from us, but they were not of us; for if they had been of us, they would have remained with us.” Neither do I see what gain you should get by it, if I should proceed to reckon up unto you all their opinions. It is good perhaps to know wherein they? erred, lest we also do strike upon the same rock that they did. Therefore if any that have a desire unto it do wish to see the opinions of the heathen sort and of heretics? concerning God, let them search Plutarch in his Placitis Philoso. lib. 1. cap. 7. or in other heathen writers; ort in Cyril’s first book Contra Julianum; and in the 4. cap. Dogmatum vel definitionum Feelesiast.S 1 will” at this time trouble the attentive €ars and minds of the godly hearers with that burden. That diversity of opinions is derived from none other fountain than from the boldness and unskilfulness of men, which are not the ashamed of their own device and brain to add and apply to God the things from which he is most far and free. And now, that here I may not stick long in declaring the narrow straitness and misty darkness of man’s wit; who, I pray you, is able with his understanding to conceive the being of God, when as indeed no man did ever fully understand of what fashion the soul of man is, of what sort many other things are that be in man’s body, and of what manner substance! the sun and moon are made? There are given many reasons of natural philosophy; but the work of God doth still abide more great and wonderful than that the wit or speech of man
[1 See Vol. 11. p. 407, note 5.] [2 alii, Lat.; others.] [9 exercitationes exterorum, et heereticorum sententias, Lat.] [ aut etiam, Lat.; or even.] [5 denique, Lat.; lastly.] [6 A treatise among the works of Augustine. ] [7 nolo, Lat.; I will not.] [8 aflingere, Bullinger’s one word. ] [9 essentiam, Lat.] £10 So ed. 1577; what manner of substance, 1587.]]
is able to comprehend or express it. Let no man therefore, that goeth about to know any certainty of God, descend into himself to search him out with thoughts of his own!!; neither let him ground his opinion upon men’s determinations and weak definitions!?: for otherwise he shall always worship the invention of his own heart, mere folly, trifles and foolish phantasies. But on the other side again, the man cannot choose but think rightly, judge truly, and speak well of God, that attributeth nothing to himself, deviseth nothing of his own brain, nor followeth the toys of other men’s inventing; but in all things giveth ear to the word of God, and followeth always his holy revelation’. Therefore let this stand as it were for a continual rule, that God cannot be rightly known but by his word; and that God is to be received and believed to be such an one as he revealeth himself unto us in his holy word. For no creature verily can better tell what, and what kind of one God is, than God himself.
Now since this God doth in his word, by the workmanship of the world, by the holy scriptures, and by his oracles uttered by the mouth of the patriarchs, prophets, and apostles, yea, and the very minds and consciences of men, testify that he is, therefore did the kingly prophet David! say: “The fool hath said in his heart, There is no God.” For he must needs be an ass or a fool, which denieth the thing that is evident to all men in the world which are not beside their wits, namely, that there is a God: considering that even Cicero, an heathen author, in his book de Natura Deorum, doth say’s, It is bred and born together with men, and graffed in their hearts, to think that there is a God!”.” Truly, they that deny God do deny him whom nevertheless they fear; and therefore by that fear they confess that he is, by that means convincing themselves of lying and falsehood.
Again, this is to be noted; that in demanding who and what God is, although that question is made and doth arise
[what God is. [11 to search—his own, the translator’s addition. ] [12 aut humano innitatur judicio, Lat. ] [13 revelationem Dei, Lat. ] [15 in the very minds, ed. 1577; in animis denique, Lat.] (15 merito, Lat.; with good reason, omitted. ] [16 inter alia, Lat.; among other things, omitted.] (17 Cic. de Nat. Deor. Lib. 1. cap. 17.]]
even by the beating out and discussing of the scriptures, yet a measure is to be kept and in any case observed. For to go about over curiously to inquire after, search out, and seek! the very eternal being of God, is both perilous and also flatly forbidden. Salomon crieth, “As it is not good to eat much honey; so he, that is an over curious searcher out of God’s majesty, shall be confounded of his glory2” Before that singular and notable communication, wherein our God in the mount Sinai talked? with the whole people of Israel, it is said to Moses: “Set bounds unto the people round about the mountain, and say unto them, Take heed to yourselves that ye go not up into the mount, or touch the border of it. Whosoever toucheth the mount, let him die the death,” &ec. Lo here, it was present death to pass the limits or bounds prescribed. Therefore our studies are and ought to be definite, not infinite. Truly we read in many places of the holy scriptures, that the most entire and excellent friends of God stood amazed trembling, so often as God in any outward shew did of his own accord offer himself unto their eyes. I need not to busy myself too much in reckoning up examples. Ye know how Abraham behaved himself in the talk which he had with God, Gen. xviii. Ye know what the parents of Gedeon said in the book of the Judges; and what Helias spake, 3 Reg. xix. Peter, after that he by the miraculous taking of the great draught of fishes did understand that Christ was more than a man, cried out, saying: Go out from me, O Lord, for I am a sinful man.” Therefore the saints, if in any other matters belonging to God, then in this especially, are humble, modest, and religious; understanding that his eternal and incomprehensible power and unspeakable majesty are altogether uncircumseriptible, and cannot be comprehended in any name whatsoever.
Very eloquently, truly, and godly doth Tertullian in his book De T’rinitate say: The proper name of God cannot he uttered, because it cannot be conceived. For that is called by a name, that is conceived by the condition of its own
[1 inspicere, Lat.] [2 See Vol. 1. p. 65, note 6.] [3 congreditur, Lat. [4 not infinite, not in Lat.] [5 So Latin also, Gedeonis, for Samson. Both Gideon and Manoah]
[expressed the same apprehension. Judg. vi. 22, and xiii. 22.] [6 nulla definitione, Lat.; by any definition. ]]
nature: for a name is the significant notifying of that thing which may be conceived by the name. But when the thing, which is handled, is of such sort that it cannot be rightly conceived by our very senses and understanding, how shall it be rightly named by an apt term and fit nomination? which, while it is beyond understanding, must needs also be above the significancy of the term whereby it is named: so that when God upon certain causes or occasions doth annex or declare to us his name in words, we may think and know that the very property of the name is not expressed so much in words, as a certain significancy is set down, to which while men in prayers do run, they may seem to be able by it to call upon and obtain the mercy of God?’ And again he saith: Concerning God and those things that are of him and in him, neither is the mind of man able to conceive what they be, how great they be, and of what fashion they be; neither doth the eloquence of man’s mouth utter in speech words in any point answerable unto this majesty. For to the thinking upon and uttering out of his majesty all eloquence is mute and dumb, and the whole mind is too too little. Tor it is greater than the mind; neither can it be conceived how great it is: because, if it can be conceived, then must it needs be less than man’s mind, wherein it may be comprehended. Τὺ is also greater than all speech, and cannot be spoken; because if it may be spoken, then is it lesser than man’s speech, by which, if it be spoken, it may be compassed and made to be understanded. But whatsoever may be thought of him shall still be less than he: and whatsoever in speech is shewed of him, being compared with him,
[[ Ex quo effectum est, ut nec nomen Dei proprium possit edici,]
[quoniam non possit nec concipi. Id enim nomine continetur, quidquid]
[etiam ex naturz suz conditione comprehenditur. Nomen enim signifi-]
[cantia est ejus rei quae comprehendi potuit ex nomine. At quando id,]
[de quo agitur, tale est, ut condigne nec ipsis intellectibus colligatur;]
[quomodo appellationis digne vocabulo pronuntiabitur? Quod dum]
[extra intellectum est, etiam supra appellationis significantiam sit]
[necesse est: ut merito quando nomen suum Deus ex quibusdam ratio-]
[nibus et occasionibus adjicit et preefert, non tam legitimam proprietatem]
[appellationis sciamus esse depromptam, quam significantiam quandam]
[constitutam, ad quam dum homines decurrunt, Dei misericordiam per]
[ipsam impetrare posse videantur.—Lib. de Trinitate. cap. 1v. Tertull.]
[Opp. Par. 1664, p. 709.] [8 his, ed. 1577.]]
shall be much less than he. For in silence to ourselves we may partly perceive him: but as he is, in words to express him, it is altogether impossible. For if you call him Light, then do you rather name a creature of his than him, but him you express not: or if you call him Virtue, then do you rather name his power than him, but him you declare not: or if you call him Majesty, then do you rather name his honour than him, but him you describe not. And why should I, in running through every several title, prolong the time? I will at once declare it all. Say all of him whatsoever thou canst, and yet thou shalt still rather name something of his than himself. For what canst thou fitly speak or think of him, that is greater than all thy words and senses? Unless it be, that after one manner, and that too as we can, as our capacity will serve, and as our understanding will let us, we shall in mind conceive what God is, if we shall think that he is that which cannot be understood, nor can possibly come into our thought what kind of thing, and how great it is. For as at the seeing of the brightness of the sun the sight of our eyes doth so dazzle and wax dim, that our sight cannot behold the very circle of the same by reason that it is overcome of the brightness of the beams that are object against it; even so fareth it with the sight of our mind in all our thoughts of God; and by how much more she settleth herself to consider of God, by so much more is she blinded in the light of her cogitation. For (to repeat the same thing again) what canst thou fitly think of him that is above all loftiness, higher than all height, deeper than all depth, lighter than all light, clearer than all clearness, brighter than all brightness, stronger than all strength, more virtuous than all virtue, fairer than all fairness, truer than all truth, greater than all greatness, mightier than all might, richer than all riches, wiser than all wisdom, more liberal than all liberality, better than all goodness, juster than all justice, and gentler than all gentleness? For all kinds of virtues must needs be less than he that is the Father and God of all virtues: so that God may truly be said to be such a certain being as to which nothing may be compared. For he is above all that may be spoken.” Hitherto have I cited the words of Tertullian.
[1 De hoc ergo ac de eis que sunt ipsius et in eo sunt, nec mens]
[hominis que sint, quanta sint, et qualia sint, digne concipere potest,]
Although now these things are so, and that no tongue either of angels or of men can fully express what, who, and of what manner God is, seeing that his majesty is incomprehensible and unspeakable; yet the scripture, which is the word of God, attempering itself to our imbecility, doth minister nec eloquentia sermonis humani sequabilem majestatis ejus virtutem sermonis expromit. Ad cogitandam enim et ad eloquendam illius majestatem, et eloquentia omnis merito muta est, et mens omnis exigua est. Major est enim mente ipsa, nec cogitari possit quantus sit; ne, si potuerit cogitari, mente humana minor sit, qua concipi possit. Major est quoque omni sermone, nec edici possit; ne, si potuerit edici, humano sermone minor sit, quo quum edicitur, et circumiri et colligi possit. Quidquid enim de illo cogitatum fuerit, minus ipso erit; et quidquid enuntiatum fuerit, minus illo comparatum circum ipsum erit. Sentire enim illum taciti aliquatenus possumus; ut autem ipse est, sermone explicare non possumus. Sive enim illum dixeris lucem, creaturam ipsius magis quam ipsum dixeris; ipsum non expresseris: sive illum dixeris virtutem, potentiam ipsius magis quam ipsum dixeris, et deprompseris: sive dixeris majestatem, honorem ipsius magis quam illum ipsum deseripseris. Et quid per singula queeque percurrens longum facio? semel totum explicabo. Quidquid omnino de illo retuleris, rem aliquam ipsius magis et virtutem quam ipsum explicaveris. Quid enim de eo condigne aut dicas aut sentias, qui omnibus et sermonibus et sensibus major est? Nisi quod uno modo, et hoc ipsum quomodo possumus, quomodo capimus, quomodo intelligere licet, quid sit Deus, mente capiemus; si cogitaverimus id illum esse, quod quale, et quantum sit non possit intelligi, ne in ipsam quidem cogitationem possit venire. Nam si ad solis aspectum oculorum nostrorum acies hebescit, ne orbem ipsum obtusus inspiciat obviorum sibi superatus fulgore radiorum; hoc idem mentis acies patitur in cogitatione omni de Deo, et quanto ad considerandum Deum plus intenditur, tanto magis ipsa cogitationis suse luce caecatur. Quid enim de eo (ut iterum repetam) condigne dicas, qui est sublimitate omni sublimior, et altitudine omni altior, et profundo omni profundior, et omni luce lucidior, et omni. claritate clarior, omni splendere splendidior, omni robore robustior, omni virtute viritior, omni pulchritudine pulchrior, veritate omni verior, et fortitudine omni fortior, et majestate omni major, et omni potentia potentior, et omnibus divitiis ditior, omni prudentia prudentior, et omni benignitate benignior, omni bonitate melior, omni justitia justior, omni ciementia clementior? Minora enim sint necesse est omnium genera virtutum eo ipso qui virtutum omnium et Deus et parens est: ut vere dici possit, id Deus esse, quod ejusmodi est cui comparari nihil potest. Super omne est enim quod dici potest.—Ibid. cap. IL. pp. 707, 708. This treatise, de Trinitate, is found among the works of Tertullian, but is an abridgment of a book of Tertullian’s by Novatian.
unto us some means, forms, and phrases of speech, by them to bring us to some such knowledge of God as may at leastwise suffice us while we live in this world: so yet notwithstanding that still we should think that the thing that is incomprehensible cannot be defined, but that by those phrases an occasion is only given, by which we are to be brought to greater things through the illumination of the Spirit; and that we should in this disputation have still before the eyes of our mind that true and assured sentence of the eternal God unto his servant Moses, saying: Thou canst not see my face; for no man shall see me and live.” For when we are once departed out of this life, and are unburdened of this mortality and mortal frailty, then shall we see the majesty of God; for the apostle St John said: We know that when he appeareth, we shall be like unto him; for we shall see him as he is.” And to these let us annex the words of the apostle Paul, where he saith: “Now we see in a glass, even in a dark speaking’; but then we shall see face to face.” Therefore let no man go beyond the limited bounds, or prevent the time appointed, nor yet presume by wicked boldness and curiosity? in this life to behold the face, that is, the very essence or being, of God. Let that revelation of God suffice every one which God himself voucheth safe in his word to open unto us, namely, so much as he of his goodness thinketh necessary and profitable for us to know. And I do here with warrant say, that that wisdom is the true wisdom, which will not in this matter go about to know or savour more than the eternal wisdom doth teach to know. of The first and chiefest way to know God is derived out
of the very names of God attributed unto him in the holy scripture. Those names are many and of sundry sorts, because his virtue, his wisdom, I mean, his goodness, justice, and power are altogether infinite. I will reckon up and expound unto you, according to my skill the most excellent and usual among the rest.
Among all the names of God that is the most excellent which they call Zetragrammaton, thatis (if we may so say), the four-lettered name: for it is compounded of the four
[1 in a riddle. Marg. auth. ver.] (2 in hac carne et, Lat. omitted; in this flesh and.]]
spiritual 3 letters, and is called Jemovan. It is derived of the verb-substantive, Hovah, before which they put Jod and make it Jehovah, that is to say, Being, or, I am; as he that is αὐτουσία, a being of himself, having his life and being not of any other, but of himself; lacking nobody’s aid to make him to be, but giving to be unto all manner of things; to wit, eternal God, without beginning and ending, in whom we live, we move, and have our being. To this do those words especially belong, which we find to have passed betwixt God and Moses in the third chapter of Exodus: “And Moses said to God, Behold, when I come unto the children of Israel, to whom thou dost now send me, and shall say unto them, The God of your fathers hath sent me unto you; and they shall ask me, saying, What is his name? what answer shall I make them? And God said to Moses, I am that I am; orI will be that I will be: and he said, Thus shalt thou say to the children of Israel, I am, or Being, or I will be, hath sent me unto you.” Thatis, I am God that will be, and he hath sent me who is himself Being, or Essence, and God everlasting. For their future tense containeth three sundry times, He that is, He that was, and, He that will be, hath sent me. Truly the evangelist and apostle John seemeth in his Revelation to have had an eye to these words of the Lord, which also he went about to interpret, saying in the person of God: “I am Alpha and Omega, the beginning and the end, or the first and the last, saith the almighty Lord, which is, and which was, and which shall be.”
Some there are which observe this for a note, that in all tongues almost, even of the barbarous sort, the name of God is written with four letters. Concerning his name in Hebrew it is assuredly so; and in the Greek, Latin, and German ~ tongues it is so also. For God in Greek is called Θεὸς, in Latin Deus, and with us Germans he is called Gott. They add moreover, that the Persians call him σύρη, and the Egyptians Θωὺθ, or Θεὺθ, and by contraction, Θώθ. And in the four letters the Cabalists say that there are wonderful mysteries contained: of which as other have written very diligently, so I have liefer here not to stand upon them5, or to trouble your patience with them.
[3 spiritalibus literis.]
[ liefer, rather. ] [5 his subtilitatibus, Lat. ]
Hu. Like to this also are these names of God, Jak, and Hau. Whereof the first is oftener found in the Psalms than once: for David saith, Hallelu-Jah,” that is, “Praise ye the Lord.” The latter is also mentioned by David, saying, Hu, that is, “he,” I say, God, the Being and creator of all things,
8. “spake the word and it was done; Huw, he commanded and 10 was.” In Esay the Lord saith: “I am the Lord, Hu is my name’, and my glory will I give unto none other.” Now those words also are derived of being, and do teach us that God is always like himself, an essence which is of itself eternally, and which giveth to be unto all things that are: as he by whom, in whom, and to whom all things are, being himself a perpetual and most absolute ἐντελέχεια, or perfit havingness?. But the Hebrews do not read or express the four-lettered name of God by calling it Jehovah, but instead of it they use the word Adonai. For they say that Jehovah must not be uttered. Now all interpreters in their translations, where they turn it into Latin, do call it Dominus, that is, Lord: for God is the Lord of all things, both visible and invisible. Neither is there in all the world any other Lord but this one, and he alone, to whom all things in the world are subject and do obey: for he hath a most mere dominion and absolute monarchy over all his creatures. And therefore for ~ plainness sake sometime the word Sabbaoth is annexed to the of Dame of God?; which some translate “the Lord of powers,” and some “the Lord of hosts.” For God, being almighty, doth by his power or strength shew forth and in his host declare, what mighty things he is able to do, and of how great power and might he is. For since that he is the God of all creatures, and that he doth dispose and use them as a captain doth his soldiers, to work mighty and marvellous things, he doth even by small things? declare how great he himself is, and how great his power is. In the host of God are all the ~~ angels, of whom Daniel said, “Thousand thousands and hundred thousands did minister unto him:” one of which angels did in one night kill in the Assyrians’ camp, under the banner
[1 Hu est nomen meum. Bibl. Tigur. Lat. 1544.] [2 perfectihabia, Lat.] [3 Dicitur enim Dominus Sabaoth, Lat. omitted; for he is called]
[the Lord of Sabaoth.] [ minima, Lat.; the smallest. ]]
of the most puissant king Senacherib, one hundred fourscore and five thousand soldiers. In the host of God are all the winds, all the stars, and all the fiery, airy, and watery impressions. In the host of God are all evil spirits, all men, kings and princes, all the warlike furniture of every nation, and finally, all creatures, both visible and invisible: and all these he useth according to his own pleasure, yea, according to his own good and just will, when, how much, and how long he listeth, to finish and bring to pass his own will and judgments. In punishing the first world at the deluge he used water: in destroying of Sodoma and the cities thereabout he used fire: and in rooting out the Canaanites and Jews he used the means of mortal men, or soldiers.
Sometimes there is ascribed to the Lord 5 the word Zleon, and the Lord is called Zleon, that is to say, hich. For in the one hundred and thirteenth psalm we read: “The Lord is higher than all nations, and his glory is above the heavens. Who is like the Lord our God, which setteth himself so high in his habitation?” And in the ninety-seventh psalm he saith: “Thou, Lord, art higher than all that are in the earth; thou art exalted far above all gods.”
Again, God is called £7, because of his strength. For what he will, that can he do, and therefore is he called a strong God, or a giant”. For Jeremy saith: The Lord is with me as a strong giant.” Esay saith: “The Lord shall come forth like a giant, he shall take stomach unto him? like a man of war, he shall roar and overcome his enemies.” And like to this is the word Eloah, whose plural number is Elohim: That name betokeneth the presence of God, which never faileth his workmanship and worshippers. Jeremy bringeth in God speaking, and saith: Am I God, that seeth - but the thing that is nigh at hand only, and not the thing that is far off? may any man hide himself, so that I shall not [5 additur vocabulo Domini, Lat.; there is added to the name of [6 Ls hy high in situation or power, the most High. Lee’s Lex.] Lord.
[7 heros vel gigas, Lat. ] [8 So Coverdale, 1535.] [9 Nam BIS significat ad, cui additur [7 relativa particula, quod]
[Deus se referat ad omnia.—Bulling. de Orig. Error. fol. 4.] (12 Annon Deus de propinquo ego, et non Deus de longinquo 3 Lat.;]
[Coverdale, 1535, renders the sentence as the translator here. ]]
see him, saith the Lord? do not I fill heaven and earth 2” For before him also David said: Whither shall I go from the breath of thy mouth!? And whither shall I flee from thy countenance? If I ascend into heaven, thou art there: and if I descend into hell, thou art there also. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there thy hand shall rule me, and thy right hand shall hold me fast.” Therefore the apostle Paul saith: “God is not far from every one of us. For by him we live, we move, and have our being.” And for that cause peradventure God was of the Greeks called Θεὸς, to wit, ἀπὸ θέειν, because of his readiness and present succour; because he never faileth mortal men, but always and in all places doth aid and relieve them. Likewise Plato in Cratylo, and his interpreter Proclus, do think that Θεὸς (God) is derived ἀπὸ τοῦ θέειν, that is, of running: but that course or running is not referred to the presence or help of God, but to another thing? For when men saw the sun, the moon, the stars, and heaven itself by running still to be turned about, they thought that they were gods. Some there are that will derive it ἀπὸ τοῦ δέους, that is to say, of fear or dread: for fear of religion? believeth and persuadeth men that there is a God. The Latins peradventure framed their Deus (God) of the Greeks’ Θεός. But some do think rather that Deus is derived a dando, of giving, because he giveth all things unto all men. For so among the Hebrews he is called Geos? (as I will anon declare), or Schad-daz, because he is sufficient to himself, he lacketh nothing, but giveth to all men all good things and necessary Some other will have God in Latin to be called Deus, quod ipsi nihil deest, that is, because there is nothing wanting in him.
But now the scripture doth attribute the plural number, Elohim, not to God alone, but also to angels, to judges, and to men in authority: because God is always present with them, while they labour in that office which he hath appointed them unto; and doth by the ministry of them work the things which he himself will, and which are expedient for the welfare of mortal men. And although the word Elohim be of the
[1 a Spiritu tuo, Lat.] [2 Platon. Cratyl. ed. Bekker. Tom. 1v. p. 224. Lond. 1826.] [3 vel religio, Lat.; or religion. So ed. 1577.] [1 Hebrzeis Dai nuncupatur, Lat.] [5 See Vol. 1. p. 216, note 3.]]
plural number, yet is it set before verbs in the singular number; as in. the first of Genesis we find, “In the beginning,” Bara Elohim, Creavit Dii, “God created” (for Bara, created, is the singular number) heaven and earth. In that phrase of speech is shewed unto us the mystery of the reverend Trinity: for Moses seemeth to have said in effect, In the beginning that God in the Trinity created heaven and earth. In the seventh chapter of the second book of Samuel, Elohim in the plural number is joined with verbs of the plural number? to declare that there is a difference of persons in the blessed Trinity.
Moreover, in the league which God maketh with our father Abraham God giveth himself another name. For he saith: “I God am Schaddai,” that is, sufficient, or sufficiency. Therefore God is called Schaddai. Some in their translations turn it Vastator, a destroyer, as if God should name himself a just revenger. But Moses Agyptius? saith: “The noun Schaddai is compounded of the verb Dai (which signifieth, he sufficeth) and the letter Schin, which hath the same meaning that Ascher hath, and signifieth, Ze that. So that Schaddai is as much to say as, “he that sufficeth to himself, and is the sufficiency or fulness of all things.” Peradventure the heathen have upon this occasion derived their Saturnus, which name they gave to them whom they did wickedly take to be gods: for as Diurnus cometh of Dies, a day; so is Saturnus derived a saturando, of satisfying or filling8, Therefore God is that He, to whom nothing is lacking, which in all things and unto all things is sufficient to himself; who needeth no man’s aid, yea, who alone hath all things which do appertain to the perfect felicity both of this life and of the world to come; and which only and alone can fill and suffice all his people and other creatures. For this cause the Germans call him Gott, as who should say Guot, good, or best; because, as he is full of all goodness, so he doth most liberally bestow upon men all manner of good things. The German word is
[6 Verse 23, ΣΤΟΝ 2071. [7 Moses Maimonides, a celebrated Jewish rabbi, born at Cordova,]
[in Spain, lived long, and died in Egypt, A.D. 1204. ] [8 See Vol. 1. p. 215, notes 5, 6.] [9 das héchste oberist giit, German, omitted; the highest good over]
[all.]]
not much unlike to the ancient name whereby the Egyptians called God; for they called God 7’heuth, or Thoth: now if we for 7h put, then is it Goth, and we say, Gott.
The Lord himself, in the sixth chapter of Exodus, putteth these two names! together, Schaddai and Jehovah, as two of the most excellent names that he hath, and saith: “I am Jehovah. And I appeared to Abraham, Isaac, and Jacob, as God Schaddai: but in my name Jehovah I was not known unto them.” Not that the patriarchs had not heard or known the name? Jehovah: for that name began to be called upon In the time of Seth, immediately after the beginning of the world. Therefore it seemeth that the Lord meant thus in effect: “1 opened myself unto the patriarchs as God Schaddai, who am able in all things sufficiently to fill them with all goodness; and therefore I promised them a land that floweth with milk and honey: but in my name Jehovah I was not yet known unto them, that is, I did not perform unto them that which I promised.” For we have heard already, that he is called Jehovah of that which he maketh to be; and therefore he bringeth his promise to performance. Now therefore” (saith he) “I will indeed fulfil my promise, and shew myself to be, not only Deum Schaddai, an all-sufficient or almighty God?, but also to be Jehovah, an essence or being eternal, immutable, true, and in all things like myself, or standing to my promise.”
Last of all we read in the third of Exodus that God said to Moses: “Thus shalt thou say to the children of Is- 186], The Lord God of our? fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you. This is my name for ever, and this is my memorial from one generation unto another.” So then here now we have another name of God; for he will be called the God of Abraham, of Isaac, and of Jacob. This,” saith he, shall be my memorial from one generation unto another; to wit, wherein I will keep in memory my benefits bestowed upon those patriarchs, that by them the posterity may know me and remember me.” For when we hear the names of those patriarchs, they do put us in mind of all the excellent and
[1 vocabula sua, Lat.; his names. ] [2 nomen Dei, Lat.] [3 an all—God, not in Lat.] [ or—promise, not in Lat. ] [5 vestrorum, Lat.]]
innumerable benefits which God bestowed on our forefathers: which are not in vain with so great diligence peculiarly reckoned up of Moses in” his first book called Genesis. For he will be our God, even as he was theirs, if so be we do believe in him as they did believe. For to us that belicve he will be both Schaddai and Jehovah, eternal and immutable truth, being, life, and heaped-up store of all manner good things.
And now by the way, it is not without a mystery that, when he is the God also of other patriarchs, as of Adam, Seth, Enos, and especially of Enoch and Noah, yet out of all the number of them he picked those three, Abraham, Isaac, and Jacob, and to every one of their names prefixed severally his own name?, saying: “I am the God of Abraham, the God of Isaac, and the God of Jacob.” For so he did evidently teach the mystery of the Trinity in the unity of the divine substance, and that every one of the persons is of the same divinity, majesty and glory; that is, that the Father is very God, the Son very God, and the Holy Ghost very God; and that these three are one God; for he saith, “I am God, &c.” Of which I will speak in place convenient, Thus much hitherto concerning the names of God, out of which an indifferent knowledge of God may easily be gathered. I know that one Dionysius? hath made a busy commentary upon the names of God: but I know too, that the godly sort, and those that are studious of the apostles’ doctrine do understand, that the disciples of the apostles did far more simply handle matters belonging unto religion. I know that other do make account of seventy-two names of God out of the scriptures and books of the Cabalists, which as I have in another place rehearsed!?, so will I hereafter out οὗ Exodus! repeat to you the chiefest of them.
Secondarily, God is in the word of God exhibited to be seen, to be beheld, and to be known by visions and divine
[6 ipsis, Lat.; on them.] [7 per, Lat.; throughout:] [8 id est, Dei nomen, Lat. omitted; that is, the name of God.] [9 Dionys. Areop. ad Timoth. episc. Ephes. lib. de div. nom. This]
[work is spurious: it is supposed to have been written in the fourth]
[or fifth century.] - [19 Bulling. de Orig. Error. cap. 1. fol. 6.] [11 ex Exodi 34. cap. Lat.]]
Mirrors, as it were in a certain parable, while by Prosopo-graphy, Prosopopeia, or mortal shapes’ he is set? before our eyes. And yet we are warned not to stick upon those visible things, but to lift up our minds from visible things to things invisible and spiritual. For neither is God bodily in do his own substance, because he is in visions exhibited to us in a bodily shape like a man; neither did any of the old saints before the birth of Christ express God in the shape and picture of a mortal man, because God had in that shape exhibited himself to be seen of the patriarchs and prophets. [ᾧ 15 the doating error of the Anthropomorphites to say, that God is bodily, and that he hath members like to a mortal man. And that no man do in this case deceive himself, by attributing falsely to God the thing that is against his honour, I will here, instead of a remedy against that poison, recite unto you, dearly beloved, the words of St Augustine, which he out of the pure understanding of the holy seriptures and assured testimonies of # catholic true doctors writ to Fortunatus, De Videndo Deo, against the Anthropomorphites. “Concerning the members of God (saith he), which τὸ the scripture doth in every place make mention of, know ~~ this; that, lest any man should believe that, according to the fashion and figure of this flesh we are like to God, the same scripture did also say that God hath wings, which it is manifest that we men have not. Therefore even as, when we hear wings named, we understand God’s protection and defence; so when we hear of hands, we must understand his operation; when we hear mention made of feet, we must understand his present readiness; when we hear the name of eyes, we must understand his sight, whereby he seeth and knoweth all things: and when we hear of his face, we must understand his justice, whereby he is known to all the world: and whatsoever else like unto this the same seripture doth make mention of, I believe verily that it must be understood spiritually. Neither do I alone, or am I the first, that think thus; but even all they also which even with a mean understanding of the scriptures do withstand the opinion of them that are, for that cause, called Anthropo-
[1 aut icones, Lat.] [2 quasi, Lat. omitted; as it were. ] [3 See Vol. 1. p. 225, note 9.] [4 aliorum, Lat. omitted; of other.]]
morphites. Out of whose writing because I will not cite over much, to cause too long a stay, I do here mean to allege one testimony out of St Hierome. For when that man, most excellently learned in the holy scriptures, expounded the Psalm, where it is said, ‘ Understand, ye unwise among the people; ye fools, at length be wise: he that planted the ear, shall he not hear; or he that made the eye, shall he not see?’ [he] did among other things say: This place doth most of all make against the Anthropomorphites, which say that God hath members even as we have. As for example, he is said to have eyes: The eyes of the Lord behold all things; the hand of the Lord maketh all things. And Adam heard (saith he) the sound of the feet of the Lord walking in paradise. They do understand these places simply as the letter lieth, and do refer mortal weakness to the magnificent mightiness of the immortal God. But I say that God is all eye, all hand, and all foot. He is all eye, because he seeth all things; all hand, because he worketh all things; all foot, because he is present everywhere. Therefore mark ye what he saith: He that planted the ear, shall he not hear? or he that made the eye, shall he not see?” He said not, therefore hath he no eyes? But he said, He that planted the ear, shall he not hear; or he that made the eye, shall he not see?’ He made the members, and gave them the efficient powers.”” And alittle afterwards the same St Augustine saith: “In all this which I have cited out of the saints and doctors, Ambrose, Hierome, Athanasius, Gregory (Nazianzene), and whatsoever else like these of other men’s doings I could ever read or come by (which I think to be too long here severally to rehearse), I find that God is not a body, or that he hath members like to a man; neither that he is divided “by the distance of places, but by nature unchangeably invisible. And I do in the help of God without wavering believe, and so far as he giveth me grace I do understand, that not by the same invisible nature and substance, but by a visible shape taken unto him, he appeared, as it pleased him to them to whom he did appear, when in the holy scriptures he is reported to have been seen with corporal eyes.” Thus much out of Augustine5.
[[> Nam de membris Dei que assidue scriptura commemorat, ne]
[quisquam secundum carnis hujus formam et figuram nos esse crederet]
To these now I will also add the words of Tertullian, a very ancient ecclesiastical writer, in his excellent book De Trinitate. “By members (saith he), are shewed the efficient powers of God, not the bodily fashion of God, or corporal lineaments. For when the eyes are described, it is set down because he seeth all things; and when the ear is named, it is therefore named because he heareth all things; and when the finger is mentioned, then is there a certain signification
[similes Deo, propterea et eadem seriptura et alas habere Deum dixit,]
[quas nos utique non habemus. Sicut ergo alas cum audimus, pro-]
[tectionem intelligimus; sic et cum audimus manus, operationem in-]
[telligere debemus; et cum audimus pedes, presentationem; et cum]
[audimus oculos, visionem qua cognoscitur (Bullinger read, cognoscit);]
[et cum audimus faciem, justitiam qua innotescit: et si quid aliud]
[eadem scriptura tale commemorat, puto spiritaliter intelligendum.]
[Neque hoe ego tantum, aut ego prior; sed omnes qui qualicunque]
[spiritali intelligentia resistunt eis qui ob hoc anthropomorphite nomi-]
[nantur. Ex quorum literis ne multa commemorando majores moras]
[faciam, hoc unum sancti Hieronymi interpono… Cum ergo 1116 vir, in]
[scripturis doctissimus, psalmum exponeret ubi dictum est, Intelligite]
[ergo, qui insipientes estis in populo, et stulti aliquando sapite; Qui]
[plantavit aurem non audiet ἢ aut qui finxit oculum non considerat >—]
[inter cetera, Iste locus, inquit, adversus eos maxime facit qui anthro-]
[pomorphite sunt, qui dicunt Deum habere membra que etiam nos]
[habemus. Verbi causa, dicitur Deus habere oculos: Oculi Domini]
[aspiciunt omnia; manus Domini facit omnia: et, Audivit, inquit, Adam]
[sonum pedum Domini deambulantis in paradiso. Hc simpliciter]
[audiunt, et humanas imbecillitates ad Dei magnificentiam referunt.]
[Ego autem dico, quod Deus totus oculus est, totus manus est, totus]
[pes est: totus oculus est, quia omnia videt; totus manus est, quia]
[omnia operatur; totus pes est, quia ubique est. Ergo videte quid]
[dicat: Qui plantavit aurem non audiet? aut qui finxit oculos non]
[considerat? Et non dixit, Qui plantavit aurem, ergo ipse aurem non]
[habet? non dixit, Ergo ipse oculos non habet? Sed quid dixit? Qui]
[plantavit aurem non audiet? qui finxit oculos non considerat? Mem-]
[bra tulit, efficientias dedit.Denique in iis omnibus que de opus-]
[culis sanctorum atque doctorum commemorayvi, Ambrosii, Hieronymi,]
[Athanasii, Gregorii, et si qua aliorum talia legere potui, quae com-]
[memorare longum putavi, Deum non esse corpus, nec forme humane]
[habere membra, nec eum esse per locorum spatia divisibilem, et esse]
[natura incommutabiliter invisibilem; nec per eandem naturam atque]
[substantiam, sed assumpta visibili specie, sicut voluit, apparuisse 115]
[quibus apparuit, quando per corporis oculos in scripturis sanctis visus]
[esse narratur, in adjutorio Domini inconcusse credo, et quantum ipse]
[donat intelligo.—August. ad Fortunat. Ep. cxr. Opp. Tom, 11. fol.]
[101 col. 4. Par. 1531.]]
of his mind declared; and when the nose-thrills are spoken of, the receiving of prayers, as of sweet smells is thereby notified; and when the hand is talked of, it argueth that he is the author of all creatures; and when the arm is specified, thereby is declared that no nature can withstand the power of God; and when the feet are named, that putteth us in mind, that God filleth all things, and that there is nothing where he is not present. For neither members nor the offices of members are necessary to him, to whose will only, without any words, all things obey and are ready at hand. For why should he require eyes, which is himself the light? Or why should he seek for feet, which is himself present everywhere? Or how should he go in, since that there is nowhere for him to go out from himself? Or why should he wish for a hand, whose will without words doth work all things? Neither doth he need ears, that knoweth the very secret thoughts. Or wherefore should he lack a tongue, whose only thinking is a commanding? For these members were necessary to men, and not to God; because the counsel of men should be of none effect, unless the body did fulfil the thoughts: but to God they are not needful, whose will the very works do not only follow without all stirring business, but do even immediately with his will proceed and go forward. But he is all eye, because he wholly seeth: he is all ear, because he wholly heareth: he is all hand, because he wholly worketh; and all foot, because he is wholly everywhere. For whatsoever is simple, that hath not in itself any diversity of itself. For those things fall into a diversity of members, whatsoever are born unto dissolution; but the things that are not compact together cannot feel diversity?” And so as followeth: for all these ~ hitherto are the words of Tertullian.
[1 In ed. 1577 diversity is placed within brackets. ] [3 Efficacize igitur 101 divine per membra monstrantur: non habitus]
[Dei, nec corporalia lineamenta ponuntur. Nam et cum oculi deseri-]
[buntur, quod omnia videat exprimitur; et quando auris, quod omnia]
[audiat proponitur; et cum digitus, significantia quedam voluntatis]
[aperitur; et cum nares, precum quasi odorum perceptio ostenditur;]
[et cum manus, quod creaturse sit omnis auctor probatur; et quando]
[brachium, quod nulla natura contra robur ipsius repugnare possit edi-]
[citur; et quando pedes, quod impleat omnia, nec sit quicquam ubi]
[non sit Deus, explicatur. Neque enim sunt ei aut membra aut mem-]
Therefore when we read that Moses did see God face to face, and that Jacob, Israel, and the prophets saw God plainly and not obscurely; thereby is meant, that to them was exhibited a vision most manifest, effectual, and very familiar. For truly said Theodoretus, the bishop of Cyrus: “We say that the fathers did not see the divine nature or substance, which cannot be circumscribed, comprehended, or perceived in the mind of man, but doth itself comprehend all things: but we say that they saw a certain glory and certain visions, which were answerable to their capacity, and did not pass the measure of the same!” For these assured sentences of the holy scripture do always remain most true: “No man did ever see God at any time.” “God dwelleth in the light that no man can attain unto, whom no man hath ΒΘ nor can see;” and again, “No man shall see my face, and live;” that is, so long as he liveth upon this earth in the corruption and imperfection of this our flesh no man shall behold the essence of God, which is eternal and light that cannot be looked upon. For when we are once delivered from this corruption and are clarified, then shall we see
[brorum officia necessaria, ad cujus solum etiam tacitum arbitrium et]
[serviunt et adsunt omnia. Cur enim requirat oculos, qui lux est?]
[Aut cur queerat pedes, qui ubique est? cur ingredi velit, cum non sit]
[quo extra se progredi possit? aut cur manus expetat, cujus mens ad]
[omnia instituenda artifex est, et silens voluntas? Nec auribus eget,]
[qui etiam tacitas novit voluntates. Aut propter quam causam linguam]
[queerat, cui cogitare jussisse est? Necessaria enim hac membra homi-]
[nibus fuerunt, non Deo; quia inefficax hominis consilium fuisset, nisi]
[cogitamen corpus implesset: Deo autem non necessaria, cujus volun-]
[tatem non tantum sine aliqua molitione opera subsequuntur, sed ipsa]
[statim opera cum voluntate procedunt. Ceterum ipse totus oculus,]
[quia totus videt: et totus auris, quia totus audit: et totus manus, quia]
[totus operatur: et totus pes, quia totus ubique est. Non enim habet]
[in se diversitatem sui, quicquid est simplex. Ea enim demum in diver-]
[sitatem membrorum recidunt, que veniunt ex nativitate in dissolu-]
[tionem. Sed heee, que concreta non sunt, sentire non possunt.—Novat.]
[de Trin. Lib. apud Tertull. Opp. Par. 1664, p. 710.] [1 Ἡμεῖς δὲ καὶ λογισμοῖς εὐσεβέσι χρησάμενοι, καὶ ταῖς ἀποφάσεσι ταῖς]
[θείαις πιστεύοντες, al βοῶσι διαῤῥήδην, Θεὸν οὐδεὶς ἑώρακε πώποτε, φαμὲν]
[αὐτοὺς οὐ τὴν θείαν φύσιν ἑωρακέναι, ἀλλ᾽ ὄψεις τινὰς τῇ σφῶν δυνάμει]
[συμμέτρους. οὕτω τοίνυν καὶ περὶ τῶν ἀγγέλων νοήσομεν. οὐ γὰρ τὴν]
[θείαν οὐσίαν ὁρῶσι τὴν ἀπερίγραπτον, τὴν ἀκατάληπτον, τὴν ἀπερινόητον,]
[τὴν περιληπτικὴν τῶν ὅλων, ἀλλὰ δόξαν τινὰ τῇ αὐτῶν φύσει συμμετρου-]
[μένην.---ΤΠποοάογοῦ. Opp. Dial. 1. p. 15. Tom. 1v. Lut. Par. 1642.]]
him as he is. Therefore God is said to have been seen of the fathers, not according to the fulness of his divinity, but according to the capacity of men.
Tertullian thinketh that all things in the old Testament were done of God the Father by the Son, who, taking upon him a competent shape, appeared to men and spake unto the fathers. Paul in the beginning of his Epistle to the Hebrews doth significantly speak of the Son of God incarnate, not denying absolutely that the Father did ever any thing by the Son. Tertullian saith: “To the Son was given all power in heiven and in earth. But that power could not be of all things, unless it were of every time. Therefore it is the Son that always descended to talk with men, from Adam unto the patriarchs and prophets, in vision, in dream, in a mirror, and in oracle. So always it pleased God to be conversant in the earth with men, being none other than the Word which afterward was to be made flesh. And it pleased him so to make a way for us to faith, that we might the more easily perceive that the Son of God descended into the world, and that we might know that such a thing was done2.” And so as followeth; for all these are the words of Tertullian. After this premonition we will now add the visions of God’s majesty exhibited to holy men.
God exhibited to his servants many and sundry visions, wherein he after a manner did shadow forth his majesty unto them: all which visions it would be too long a labour for me to rehearse and expound unto you. Ye shall find the most notable ones, Exodus xix, Esay vi, Ezechiel i, Daniel vii, and in the Apocalypse of the blessed evangelist and apostle John: it is sufficient to have put you in mind of them. But now the most renowned and excellent one of
[2 Omnem dicens potestatem, et omne judicium, et omnia per eum]
[facta, et omnia tradita in manu ejus, nullam exceptionem temporis]
[permittit, quia omnia non erunt, si non omnis temporis fuerint. Filius]
[itaque.. ad humana semper colloquia descendit, ab Adam usque ad]
[patriarchas et prophetas, in visione, in somno, in speculo, in fnig-]
[mate: ordinem suum preestruens ab initio semper que erat persecuturus]
[infinita, semper ediscebat, et Deus in terris cum hominibus conversari,]
[non alius quam Sermo qui caro erat futurus. Ediscebat autem, ut]
[nobis fidem sterneret, ut facilius erederemus Filium Dei descendisse in]
[seculum, et retro tale quid gestum cognosceremus.—Tertull. Ady.]
[Prax. cap. 16. Tom. 11. pp. 176, 177. ed. Semler.]]
them all I will here recite and handle at large. It is to be seen in the thirty-third and thirty-fourth chapters of Exodus.
But now, that no man should attribute so excellent ἃ vision to the merit of Moses, the Lord doth add this sentence following: This vision doth not happen to thee because of thine own merit. For without man’s merits I reveal myself to whom I will, and without respect of persons will have compassion on whom it pleaseth me; which consideration of the free grace and liberal goodness of God doth greatly belong to the true knowledge of God. Then the Lord goeth to again, and doth more significantly declare to Moses
[1 peroptime, Lat. ] [2 mi DY2, Exod. xxxiii. 19. in nomine Domini, Vulgate. ]]
in what manner and order he will exhibit or shew himself unto him. “Thou mayest not (saith he) in this life see my face; “that is, thou mayest not fully see me in my substance; for that is reserved for the blessed spirits and clarified bodies in the world to come. I will therefore in this fashion shew myself unto thee. Thou shalt go up into the mountain; there in a rock I will shew thee a eclift, wherein thou shalt place thyself: and I will lay mine hand upon thee, that isa cloud, or some such thing, that, as I come toward thee, thou mayest not look directly in my face. In that phrase of speech the Lord doth imitate the fashion of men, whose order is to spread their hands over the eyes of him whom they would not have narrowly to behold any thing. The Lord then addeth: And in the mean while I will pass by; that is, the image which I take, to wit, the shape of a man, wherein I will exhibit myself to be seen, shall pass by before thee. And when I am once past, so that thou canst not see my face, I will take away the hand wherewith I hid thine eyes, and then thou shalt behold the back of the figure, or my hinder parts. Now the hinder parts of God are the words and deeds of God, which he leaveth behind him that we by them may learn to know him. Again, the beholding of God’s face is taken for the most exact and exquisite knowledge of God; but they that see but the back only do not know so well as they that see the face. And in the hinder or latter times of the world God sent his Son into the world, born of a woman3; whom whosoever do in faith behold, they do not see the Godhead in his humanity, but do by his words and deeds know who God is, and so they see the Father in the Son. For they learn that God is the chief good, and that the Son of God is God, being co-equal “and of the same substance with the Father.
Now let us see how God (according to his promise made) did exhibit himself to be seen of Moses. Moses, rising up betimes, ascendeth up into the mountain cheerfully unto the rock which the Lord had shewed him, placing himself in the clift, and looketh greedily for the vision or revelation of God. At length the Lord descended in a cloud, and came upon the mountain unto the clift of the rock wherein Moses stayed for him. And presently, when Moses’ face was
[3 August. Trinitate. Lib. 11. cap. 16.]
10
[Bullinger, IIL]
hidden, the figure of God, that is, the shape of a man which God took upon him, did pass by before him: and when as now the back of the figure was toward Moses, so that he could no more see the face thereof, the Lord took his hand away, and Moses beheld the hinder parts of the same’. Whereby he gathered that God should once, that is to say, in the hinder times of the world, be incarnate and? revealed to the world. Of which revelation we will hereafter speak somewhat more. And when the Lord was once gone past, he cried, and as his promise was, so in a certain catalogue he reckoned up his names, whereby, as in a shadow, he did declare his nature. For he said, Jehovah, Jehovah, God, merciful and gracious, long-suffering, and abounding in goodness and truth; keeping mercy in store for thousands, forgiving wickedness, transgression, and sin: and yet not suffering the wicked to escape unpunished, visiting the wickedness of the fathers upon the children and children’s children, unto the third and fourth generation.” What else is this than if he What God is. had said “1 am the uncreated essence, being of myself from before all beginning, which giveth being to all things, and keepeth all things in being; I am a strong and almighty God; I do not abuse my might, for I am gentle and merciful; I love my creatures, and man especially, on whom I do wholly yearn in the bowels of love and mercy; I am rich and bountiful, and ready at all times to help my creatures; I do freely, without recompence, give all that I bestow; I am long-suffering, and not irritable to anger, and hasty to revenge, as mankind is; I am no niggard or envious, as wealthy men in the world are wont to be; I am most liberal and bountiful, rejoicing to be divided among my people, and to heap up benefits upon the faithful: Moreover, I am true and faithful; I deceive no man, I lie in nothing; what 1 promise, that I stand to, and faithfully perform it: Neither do I nor can I so waste my riches3, that all at length is spent, and I myself drawn dry; for I keep good turns in store for a thousand generations, so that although the former age did live never so wealthily with my riches, yet they that come and are born even until the very end of the world shall nevertheless find in me so much as shall suffice
[1 Domini, Lat.; of the Lord.] [2 atque ita, Lat.; and so.] [8 spargens in homines, Lat. omitted; scattering them upon men. ]]
and satisfy their desire; for I am the well-spring of good that cannot be drawn dry; and if any man sin against me and afterward repent him of the same, I am not unappeasable; for even of mine own free-will I do forgive errors, sins, and heinous crimes: and yet let no man therefore think that 1 am delighted with sins, or that I am a patron of wicked doers; for even I, the same, do punish wicked and impenitent men; and chasten even those that are mine own, that thereby I may keep them in order and office: but let no man think that he shall sin and escape unpunished, because he seeth that his ancestors did sin and were not punished; that is, did sin and were not utterly cut off and wiped out; for I reserve revengement till just and full time, and do so behave myself5, that all are compelled to confess me to be a God of judgment?’ Now when Moses the servant of God had heard and seen these things, he made haste, and fell down prostrate to the earth, and worshipped. Let us also do the same, being surely certified that the Lord will not vouchsafe, so long as we live in this transitory world, to reveal himself and his glory any whit more fully and brimly, than in Christ his Son exhibited unto us. Let therefore the things that sufficed Moses suffice us also: let the knowledge of Christ suffice and content us.
For the most evident and excellent way and mean to know God is laid forth before us in Jesu Christ, the Son of God incarnate and made man. For therefore we did even now hear, that before Moses was set the shadow of Christ, when it pleased God most familiarly to reveal himself unto him. And the apostle Paul placeth the illumination or appearing of “the knowledge of the glory of God to be in the face of Jesus Christ.” And in another place the same Paul calleth Christ ‘” the brightness of his Father’s glory, and the lively image of his substance.” Truly he himself in the gospel doth most plainly say, “No man knoweth the Father but the Son, and he to whom the Son will reveal him.” For he is the way unto the Father, and the Father is seen and beheld in him. For we do again in the gospel read, No man hath ever seen God at any time; the only-begotten Son,
[4 protinus, Lat. omitted; immediately. ] [> modis omnibus, Lat. omitted; in all respects.] [6 brim: public.]]
which is in the bosom of the Father, he hath revealed him unto us.” But again the apostle saith, After that in the wisdom of God the world through their wisdom knew not God, it pleased God through foolishness of preaching to save them that believe.” That which he in this place calleth the wisdom of God is the very creation and workmanship of the world, and the wonderful works of God, in which God would be known to the world; and in the beating out and considering whereof all the wisdom of all the wise men till then did altogether lie. But for because the consideration of those things did no good, by reason of man’s wisdom for the most part referring the causes of things to somewhat else than to God, the true and only mark whereto they should be referred; and while men thought themselves wise, as the same apostle! teacheth us, even in their own reasonings they became fools; it pleased God by another way to be known to the world, to wit, by the foolish preaching of the gospel, which is in very deed most absolute and perfect wisdom, but to the worldly wisdom of mortal men it seemeth foolishness. For it seemeth a foolish thing to the men of this world, that the true and very God, being incarnate or made man, was conversant with us men here in the earth, was in poverty, was hungry, did suffer and die. And yet even this is the way whereby God is most evidently known to the world, together with his wisdom, goodness, truth, richteousness, and power. For the wisdom of God, which no tongue can utter, doth in the whole ministry and wonderful dispensation of Christ shine out very brightly; but far more brimly if we discuss and beat out the causes (of which I spake elsewhere), and throughly weigh the doctrine οὐ Christ. In the incarnation of the Son of God it appeareth, how well God wisheth to the world being sunk and drowned in sin, as that to which he is bound by an indissoluble league; and doth through Christ adopt the sons of death and of the devil into the sons and heirs of life everlasting. Now whereas Christ doth most exactly fulfil all those things which the prophets by the revelation of God did foretell of him, and whereas he doth most liberally perform the things which God the Father did promise of him; that doth declare how
[1 idem doctor gentium, Lat.; the same teacher of the Gentiles. ] [2 in ipso, Lat.; in him.]]
unchangeable and true the eternal God is. In the deeds or miracles of Christ our Lord, in his resurrection, in his glorious ascension into heaven, and most plentiful pouring out of his holy Spirit upon his disciples, but especially in converting the whole world from paganism and judaism to the evangelical truth, do appear the power, long-suffering, majesty, and unspeakable goodness of God the Father. In the death of Christ the Son of God doth shine? the great justice of God the Father, as that which, being once offended with our sins, could not be pacified but with such and so great a sacrifice. Finally, because he spared not his only-begotten Son, but gave him for us that are his enemies and wicked rebels, even therein is that mercy of his made known to the world, which is very rightly commended above all the works of God. Therefore in the Son, and by the Son, God doth most manifestly make himself manifest to the world; so that whatsoever is needful to be known of God or of his will, and whatsoever is belonging to heavenly and healthful wisdom, that is wholly opened and throughly perceived and seen in the Son. Therefore, when Philip said to Christ, “Lord, shew us the Father, and it sufficeth us;” we read that the Lord answered, “Have I been so long with you, and do ye not yet know me? Philip, he that hath seen me hath seen the Father; and how sayest thou, Shew us the Father? Dost not thou believe, that I am in the Father, and the Father in me?” Now herein he calleth back all the faithful from over-curious searching after God, laying before them the mystery of the dispensation wherein he would have us to rest and to content ourselves, namely in that that God was made man. Therefore whosoever desire to see and know God truly, let them cast the eyes of their mind upon Christ, and believe the mystery of him contained in words and deeds, learning by them what and who God is. For God is such an one as he exhibiteth himself to be known in Christ, and in that very knowledge he doth appoint eternal life to be, where he saith: “And this is eternal life, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” Let him that wisheth well to himself take heed
[3 maxime, Lat. omitted; most especially.] [ roganti, Lat.; asked.] [5 cognovistis, Lat. and Vulgate.] [6 nobis, Lat. omitted; to us.]]
that he go not about to know any more than God himself doth teach us in Christ. But whosoever, neglecting Christ, doth follow the rule and subtilties of man’s wit, he verily doth come to nought and perish in his thoughts.
The fourth mean to know God by is fetched out of the contemplation of his works. David saith, “The heavens declare the glory of God, and the firmament sheweth forth the works of his hands.” And the apostle Paul saith, His invisible things, being understanded by his works through the creation of the world, are seen, that is, both his eternal power and Godhead.” Lo, the power and Godhead of God are these invisible things of God; and yet they are understood by the consideration of God’s works: therefore even of (God himself is known by the works of God. But now the works of God are doubly considered, or be of two sorts. For either they are laid before us to be beheld in things created for the behoof of men, as in heaven and in earth, and in those things that are in heaven and in earth, and are governed and preserved by the providence of God; of which sort are the stars and the motions or courses of the stars, the influence of heaven, the course! of time, living creatures of all kinds, trees, plants, fruits of the earth, the sea and whatsoever is therein, stones, and whatsoever things are hid within and digged out of the earth for the use of men. Of these St Basil and St Ambrose have written very learnedly and godly in their books intituled, “The work of six days,” the which they called Hexaémeron Here may be inserted that history of nature, which the glorious and worthy king David doth in the Psalms, especially after the hundredth psalm, most fitly apply to our purpose. But lest we should entangle and make intricate the course of this present treatise, I will hereafter speak of the creation of the world, and of God’s government and providence in the same. At this present it shall suffice to know3, that heaven and earth and all that is therein do declare to us, and set as it were before our eyes, an evident argument that God, as he is most wise, is also most mighty, wonderful, of an infinite majesty, of an incom-
[1 vicissitudo, Lat. ] [3 Basil. Opp. Tom. 1. pp. 1—87. Par. 1721, Ambros. Opp. Tom.]
[I. pp. 2—142. Par. 1686.] [5 agnoscere, Lat.; to acknowledge. ]]
prehensible glory, most just, most gracious, and most excel lent. ἔβαν therefore, a faithful teacher of the church, giving good counsel for the state of mortal men, doth say unto them: “Lift up your eyes on high, and consider who hath made these things that come forth by heaps? calling them all by their names; whose strength is so great, that none of them doth fail.” For although that even from the beginning the stars have shined to the world, and have in their course performed that for which they were created; yet are they not worn by use, nor by continuance? consumed away or darkened ought at all; for by the power of their maker they are preserved whole. Jeremy also crieth: “OQ Lord, there is none like unto thee. Thou art great, and great is thy name with power. Who would not fear thee, O king of the Gentiles? For thine is the glory: for among all the wise men of the heathen, and in all their kingdoms, there is none that may be likened unto thee.” And immediately after again: “The Lord God is a true and living God and king8: if he be wroth, the earth shaketh, neither can the Gentiles abide his indignation. He made the earth with his power; with his wisdom doth he order the whole compass of the world; and with his discretion hath he spread the heavens out. At his voice the waters gathered together in the air?; he draweth up the clouds from the uttermost parts of the earth; he turneth lightning to rain, and bringeth the winds out of their treasures.”
Or else the works of God are set forth for us to behold in man, the very lord and prince of all creatures: not so much in the workmanship or making of man, which Lactantius and Andreas Wesalius!! have passingly painted out for all men to see; as in the works which toward man, or in man, or by man,
[[ maximum, Lat. omitted; most great.] [> optime, Lat. omitted; exceeding well. ] [6 producens in numero exercitum eorum, Lat.; Coverdale’s ren-]
[dering, 1535, is like the translator’s.] [7 vetustate, Lat. ] [8 Deus et rex sempiternus, Lat.; God and an everlasting king.] [9 ingens aquarum vis in aére erit, Lat.] [10 their treasuries, Coverdale, 1535. his treasures, Auth. Ver.] [11 Lactantii de Opificio Dei, capp. 8—19.—Andrew Vesalius, a]
[celebrated anatomist and physician, born at Brussels about A.D. 1514,]
[wrote a work, De humani corporis fabrica.]]
the Lord himself doth finish and bring to pass. For God doth justly punish some men; and by punishing them he doth declare that he knoweth the dealings of mortal men, and hateth all wrong and injury. Upon other he heapeth up very large and ample benefits; and in being bountiful unto them he declareth that he is rich, yea, that he is the fountain of goodness that cannot be drawn dry, that he is bountiful, good, merciful, gentle, and long-suffering. Hereof there are innumerable examples in the history of the Bible. Cain, for the murder committed upon his brother, lived here in earth a miserable and wretched life: for the just Lord doth revenge the blood-shed of the innocent. The first world was drowned in the deluge!; a plague was laid on it for the contempt of God; but Noah and his were saved in the ark by the mercy of God. God bringeth Abraham from Ur of the Chaldees, and placeth him in the land of Canaan, blessing and loading him with all manner of goods. He doth wonderfully keep Jacob in all his troubles and infinite calamities. Through great afflictions he lifteth up Joseph from the prison? unto the throne of Egypt: he doth grievously plague the Egyptians for the tyranny shewed in oppressing Israel, and for the contempt of his commandment. But it would be too long and tedious to make a beadrow of all the examples. Now by these and such like works of God we learn who, and how great, our God is, how wise he is, how good, how mighty, how liberal, how just and rightful; and withal we learn that we must believe and in all things obey him. For Asaph saith: The things that we have heard and known, and such as our fathers have told us, those we will not hide from our sons; but will shew to the generations to come the praise of the Lord, his mighty and wonderful works which he hath done: that the children which are born, when they come to age, may shew their children the same; that they may put their trust in God, and not forget the works of God, but keep his commandments.” And so as followeth in the seventy-eighth Psalm. Α ιο Another way to know God by, next to this, is that which is gathered upon comparisons: for the scripture doth compare all the most excellent things in the world with God,
[1 immisso ccelitus, Lat. omitted; which was sent from heaven. ] (2 from the prison, not in Lat.]]
whom it preferreth before them all; so that we may thereby gather, that God is the chief good, and that his majesty is incomprehensible. This one place of Esay may stand instead of many, where in the fortieth chapter he saith: Who hath measured the waters with his fist? Who hath measured heaven with his span? Who hath held the dust of the earth betwixt three fingers? and weighed the mountains? and hills in a balance? Who hath directed the Spirit of the Lord? Who gave him counsel? Who taught him? Who is of his counsel, to instruct him? Behold, all people are in comparison of him as a drop of a bucket-full, and counted as the least thing that the balance weigheth. Yea, he shall cast out the isles as the smallest crumb of dust. Libanus were not sufficient to minister him wood to burn, nor the beasts thereof were enough for one sacrifice unto him. All people in comparison of him are reckoned as nothing; and if they be compared with him, they are counted as less than nothing. Understand ye not this? hath it not been preached unto you since the beginning? have ye not been taught this by?. the foundation of the earth? It is he that sitteth upon the circle of the world, whose inhabiters are (in comparison of him) but as grasshoppers. He spreadeth out the heavens as a covering, and stretcheth them out as a tent to dwell in. He bringeth princes to nothing, and maketh the judges of the earth as though they were not” And so forth. To this place now do belong the Prosopopeial speeches of God, of which thou shalt find sundry and many, beside the visions which we placed in the second way or mean to know God. But the most excellent are extant in the eighteenth Psalm, and in the fifth chapter of Salomon’s Ballad”: both which I pass over untouched, because I mean not to stay you too long; for we must descend to the other points.
Last of all, God is known by the sayings or sentences earned uttered by the mouths of the prophets and apostles; of which sort is that notable speech of Jeremy, where he saith:
[3 So Vulgate and Coverdale, 1535.] [3 in statera, Lat. omitted; in scales.] [5 a, Lat.; from; since, Coverdale, 1535.] [6 ut sint inanes, Lat. ] [7 Salomon’s Balettes, called Cantica Canticorum; Coverdale, 1535.]
[See Fulke’s Defence, &c. ed. Parker Soc. pp. 571, 572.] [ beati Jeremie, Lat.]]
“Τοῦ not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches’: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord, and do mercy, judgment, and righteousness upon earth: therefore am I delighted in such things alone, saith the Lord.” Now by the mercy of God we are saved, and adorned with sundry great benefits; by his judgment he punisheth the wicked and disobedient according to their deserts, and therewithal he keepeth equity: even as also his righteousness doth truly perform that which he promiseth. Therefore we say that God is a Saviour, a liberal giver of all good things, an upright Judge, and assured truth in performing his promises,
And hither now is to be referred the doctrine of the prophets and apostles, which teacheth that to be the true one in knowledge of God, that acknowledgeth God to be one in ~~ essence, and three in persons. Concerning the unity of the divine essence (by the allegation whereof the plurality of the heathen gods are utterly rejected and flatly condemned), I will cite those testimonies out of the holy scripture that seem to be more evident and excellent than all the other, which are in number so many that a man can hardly reckon them all. The notablest is that which is grounded upon the prophetical and evangelical authority, and, being cited out of the sixth chapter of Deuteronomy, is in the twelfth of Mark set down in these words: Jesus said, The first of all the commandments 1s, Hearken, Israel, the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. This is the first commandment. And the second like this is, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.” It followeth now in the gospel: “And the Scribe said, Well, Master, 4 thou hast said the truth; that there is one God, and that there is none other but he; and that to love him with all the heart, with all the mind, with all the soul, and with all the strength, and to love a man’s neighbour as himself, is greater than all the burnt-offerings and sacrifices.” With this testimony also do all the other notable ones agree, that
[1 neque glorietur, Lat.; repeated in these two sentences, but]
[omitted by the translator. ]]
are in the law. For in the twentieth of Exodus we read, that the Lord himself with his own mouth did in mount Sina say: “I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage; have thou none other gods but me2” Again, Moses in the end of his song bringeth in God saying: “See now how that I, I am God, and there is none other God but I. I kill, and make alive again: I wound, and I heal, neither is there any that can deliver out of my hand.” With the testimonies in the law do those of the prophets also agree. For David in the eighteenth Psalm saith: “The way of God is an undefiled way, the word of the Lord also is tried in the fire. He is the defender of all them that put their trust in him. For who is God but the Lord? or who hath any strength? except our God?” There are of this sort many other places in the volume of the Psalms. The Lord in Esay and by Esay crieth and saith: “I am the Lord, Hu! is my name, and my glory will I not give unto any other, nor mine honour to graven images.” “I am the first and the last, and beside me there is no God. And who is like to me? (If any be), let him call forth and openly shew the thing that is past, and lay before me what hath chanced since I appointed the people of the world; and let him tell what shall happen hereafter, and come to pass.” “I the Lord do all things, 1 spread out the heavens alone, and I only have laid forth the earth by myself. I make the tokens of witches of none effect, and make the soothsayers fools. As for the wise, I turn them backward, and make their wisdom foolishness. I set up the word of my servant, and do fulfil the counsels of my messengers.” “I am the Lord, and there is else none; which createth light and darkness, and maketh peace and ~ trouble: yea, even I the Lord do all these things.” To these testimonies of the prophets we will now add one or two out of Saint Paul, the great instructor and apostle of the Gentiles. He in his Epistle to Timothy saith: There is one God, and one mediator of God and men, the man Christ Jesus.” And again he saith: “One Lord, one faith,
[2 coram me, Lat.; before me.] [3 quis est petra, Lat.; who is a rock, Auth. Ver.] [ See above, page 132.] [5 populum seculi, Lat.] [6 created, ed. 1577.]]
one baptism, one God and Father of all, which is above all, and through all, and in you all.” Again, the same apostle to the Corinthians saith: “There is none other God but one. And though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many;) yet unto us there is but one God, even the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” Now I suppose these divine testimonies are evident enough, and do sufficiently prove that God in substance is one, of essence incomprehensible, eternal, and spiritual.
But under the one essence of the Godhead the holy is scripture doth shew us a distinction of the Father, of the Son, and of the Holy Ghost. Now note here, that I call it a distinction, not a division or a separation. For we adore and worship no more Gods but one: so yet that we do neither confound, nor yet deny to take away!, the three subsistences or persons of the divine essence, nor the properties of the same. Noetus (Anoetus in very deed,) and Sabellius the of Libyan, a godless, bold, and very rude ass, of whom sprang up the gross heresy of the Patripassians, taught that the Father, the Son, and the Holy Ghost did import no distinction in God, but that they were diverse attributes of God. For one they said that God is none otherwise called the Father, the Son, and the Holy Ghost, than when he is named good, just, gentle, omnipotent, wise, &e. They said, the Father created the world; the same in the name of the Son took flesh and suffered; and again, in changing his name, he was the Holy Ghost that came upon the disciples. But the true, prophetical, and apostolical faith doth expressly teach, that the names of the Father, the Son, and the Holy Ghost do shew to us what God is in his own proper nature. For naturally and eternally God is the Father, because he did from before beginnings unspeakably beget the Son. The same God is naturally the Son, because he was from before beginnings begotten of the Father. The same God is naturally the Holy Ghost, because he is the eternal Spirit of them both, preceeding from both? being one and the same God both with them?,
[1 negantes auferamus, Lat.; deny or take away, ed. 1577.] [2 from them both, ed. 1577.] [3 An error in all the editions for, with them both.]]
And when in the scriptures he is called a gentle, good, wise, merciful, and just God, it is not thereby so much expressed what he is in himself, as what a one he doth exhibit himself to us. The same scripture doth openly say, that the Father created all things by the Son: and that the Father descended not into the earth, nor took our flesh upon him, nor suffered for us; for the Son saith, “I went out from the Father, and came into the world; again, I leave the world, and go unto the Father.” The same Son falling prostrate in the mount of Olives prayeth, saying, “Father, if it be possible, let this cup pass from me.” Again, in the gospel he saith, “I will pray to the Father, and he shall give you another Com-fortert.” Lo, here he saith, the Father shall give you another Comforter. And yet again, lest by reason of those persons and properties of those persons we should separate or divide the divine nature, the Son in the gospel saith, “I and the Father are one.” For when he saith “one,” he overthroweth them that separate or rent the divine substance or nature: and when he saith, “We are,” and not “I am,” therein he refuteth them that do confound the subsistences or persons in the Trinity. Therefore the apostolic and catholic doctrine teacheth and doth confess, that they are three, distinguished in properties; and that of those three there is but one and the same nature, or essence, the same omnipotency, majesty, goodness, and wisdom. For although there be an order in the Trinity, yet can there be no inequality in it at all. None of them is in time before other, or in dignity worthier than other: but of the three there 15 one Godhead, and they three are one and eternal God. And the primitive church verily under the apostles, and the times that came next after them, did believe so simply, de- ᾿ς spising and rejecting curious questions and needless disputations. And even then too did arise pestilent men in the church of God, speaking perverse things, whom the apostle doth upon good cause call “” grievous wolves, not sparing the flock.” They first brought in very strange and dangerous questions, and sharpened their blasphemous tongues against heaven itself. For they stood in it, that three persons could not be one nature or essence; and therefore that, by naming the Trinity, the Christians worshipped many Gods, even as the heathen do.
[2 alium paracletum vel consolatorem, Lat.] [5 contexuerunt, Lat.]]
And again, since there can be but one God, they infer consequently, that the same God is Father, Son, and Holy Ghost unto himself. For so it was agreeable that they should doat in folly, whom the word of God did not lead, but the gross imagination of mortal flesh: and God did by these means punish the giant-like boldness of those men, whose minds, being without all reverence and fear of God, did wickedly strive to fasten the sight of the eyes of the flesh upon the very face of God. But the faithful and vigilant overseers and pastors of the churches were compelled to drive such wolves from the folds of Christ’s sheep, and valiantly to fight for the sincere and catholic truth, that is, for the Unity and Trinity, ds for the monarchy and mystery of the dispensation. That strife bred forth divers words, with which it was necessary to hold and bind those slippery merchants!. Therefore immediately after the beginning there sprang up the terms of Unity, Trinity, essence, substance, and person. The Greeks for the most part used ousia, hypostasis, and prosopon?: which we call essence, subsistence, and person.
Of these again there did in the churches spring up new and fresh contentions’. They disputed sharply of the essence and subsistence, whether they are the same or sundry things. For Ruffinus Aquileiensis, in the twenty-ninth chapter and first book of his ecclesiastical history, saith: “There was moved a controversy about the difference of substances and suband sistences, which the Greeks call οὐσίας and ὑποστάσεις. For Some said that substance and subsistence seem to be all one; and because we say not that there are three substances in God, therefore that we ought not to say, that there are three subsistences in him. But on the other side again, they that took substance for one thing and subsistence for another did say, that substance noteth the nature of a thing and the reason whereupon it standeth; but that the subsistence of every person doth shew that very thing which doth subsist.”
[1 homines, Lat.] [2 οὐσία, ὑπόστασις, πρόσωπον, Lat.] [3 posterioribus annis, Lat. omitted; in after years.] [ Sed et de differentia substantiarum et subsistentiarum sermo eis]
[per scripturam motus est. Greeci οὐσίας et ὑποστάσεις vocant. Quidam]
[etenim dicebant substantiam et subsistentiam unum videri; et quia]
[tres substantias non dicimus in Deo, nec tres subsistentias dicere]
[debeamus. Alii vero, quibus longe aliud substantia quam subsistentia]
Basilius Magnus wrote a learned epistle to his brother Gregory about the difference of essence and subsistence’. And Hermius Sozomenus, in the twelfth chapter of his fifth book of Histories, saith: “The bishops of many cities, meeting together at Alexandria do, together with Athanasius and Eusebius Vercellensis, confirm the decrees of Nice, and confess that the Holy Ghost is co-essential with the Father and the Son, and name them the Trinity; and teach that the man, which God the Word took upon him, is to be accounted perfect man, not in body only, but in soul also; even as the ancient doctors of the church did also think. But for because the question about Ousia and Hypostasis did trouble the churches, and that there were sundry contentions and disputations concerning the difference betwixt them; they seem to me to have determined very wisely, that those names should not at the first presently be used in questions of God; unless it were that, when a man went about to beat down the opinion of Sabellius, he were compelled to use them, lest by lack of words he should seem to call one and the same by three names, when he should understand every one peculiarly in that three-fold distinction?” Socrates in the seventh chapter and third book of his History addeth: “But they did not bring into the church a certain new religion devised of them-
[significare videbatur, dicebant, quia substantia ipsa rei alicujus naturam]
[rationemque qua constat designet; subsistentia autem uniuscujusque]
[persone hoe ipsum quod exstat et subsistit, ostendat.—Eccles. Hist.]
[Ruffino autore. Lib. x. cap. 29. ed. Basil. 1539.] [> scripsit et, Lat.; also wrote.] [6 Basil. Opp. Ep. 43. ad Gregorium fratrem de οὐσίας et ὑποστά-]
[σεως differentia. Tom. 11. p. 28. Basil. 1540. Or Tom. 1m. p. 115.]
[Ep. 38. Paris, 1721.] [7 Ἐν τούτῳ δὲ πολλῶν πόλεων ἐπίσκοποι συνελθόντες els Ἀλεξάνδρειαν]
[ἅμα ᾿Αθανασίῳ καὶ Εὐσεβίῳ τὰ δεδογμένα ἐν Νικαίᾳ κρατύνουσιν ὁμοούσιόν]
[τε τῷ Πατρὶ καὶ τῷ Ὑἱῷ τὸ ἅγιον Ivelpa ὡμολόγησαν, καὶ τριάδα ὠνό-]
[pagav οὐ μόνῳ τε σώματι, ἀλλὰ καὶ ψυχῇ, τέλειον χρῆναι δοξάζειν ἄνθρω-]
[πον, ὃν ὁ Θεὸς Λόγος ἀνέλαβεν, εἰσηγήσαντο, καθὰ καὶ τοῖς πάλαι ἐκκλησια-]
[στικοῖς φιλοσόφοις ἐδόκει. ἐπεὶ δὲ ἡ περὶ τῆς οὐσίας καὶ ὑποστάσεως ζήτησις]
[τὰς ἐκκλησίας ἐτάραττε, καὶ συχναὶ περὶ τούτων ἔριδες καὶ διαλέξεις ἦσαν,]
[εὖ μάλα σοφῶς por δοκοῦσιν ὁρίσαι, μὴ ἐξ ἀρχῆς εὐθὺς ἐπὶ Θεοῦ τούτοις]
[χρῆσθαι τοῖς ὀνόμασι, πλὴν ἡνίκα τις τὴν Σαβελλίου δόξαν ἐκβάλλειν πει-]
[ρῷτο” ἵνα μὴ ἀπορίᾳ ὀνομάτων ταὐτὸν δόξῃ τὶς τρισὶ προσηγορίαις καλεῖν,]
[ἀλλ ἕκαστον ἰδίᾳ νοοῖτο Tpixi.—Sozomen, H. E. Lib. v. cap. 12. p. 198.]
[ed. Reading. Cantab. 1720.]]
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