The council of Calcedon.

year that the blessed father Augustine died, when that godly prince Theodosius the Great was emperor, there came together at Ephesus the third synod, of two hundred priests or thereabouts, against Nestorius', which tare the mystery of the incarnation and taught that there were two Sons, the one of God, the other of man: whom this council condemned, together with the Pelagians, helpers of this doctrine as cousin to their own.

The fourth general council was assembled at Chalcedon, in the year of our Lord 454, under the emperor Martian; where six hundred and thirty fathers were gathered together, who according to the scriptures condemned Eutyches, which confounded the natures in Christ for the unity of the person3.

Beda de ratione temporum1, and many other writers, do join with these four universal councils two general synods more, the fifth and the sixth, celebrated at Constantinople. For the fifth was gathered together when Justinian was emperor, against Theodorus and all heretics, about the year of our Lord 5525. The sixth came together under Constantine the son of Constantius, in the year of our Lord 682. And there were assembled two hundred and eighty-nine bishops against the Monothelites. But there was nothing determined in these synods, but what is to be found in the four first councils: wherefore I have noted nothing out of them.

[1 This council of Ephesus was held, A. D. 431, under Theodosius the Younger (not the Great).—Mosheim, Vol. 1. p. 472; Grier, p. 74. For the heresy of Nestorius, see Hooker's Eccles. Pol. Book v. § 52. Augustine died August 28, 430.-Mosheim, Vol. 1. p. 338, Soames' note.]

[2 una cum multis Pelagianis.-Lat.]

[3 The year of the assembling of this council was 451.-Mosheim, Vol. I. p. 481. For the heresy of Eutyches, see Hooker, Book v. § 52-54.]

[4 Bedæ de Sex Ætatibus Mundi, sive Chronicon, libellus. Opp. Tom. III. p. 116. Col. Agrip. 1612.]

[5 The year was 553.-Mosheim, Vol. I. p. 45; Hammond's Canons of the church, p. 113. "Contra Theodorum, et omnes hæreticos," are the words of Bede.]

[6 This council was held A. D. 680, under the Emperor Constantine Pogonatus. The number of attending bishops increased to near 200. —Mosheim, Vol. I. p. 101; Hammond's Canons, p. 125.]

THE NICENE CREED TAKEN OUT OF THE ECCLESIASTICAL AND TRIPARTITE HISTORY.

We believe in one God, the Father Almighty, maker of of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten Son of the Father, that is, of the substance of the Father; God of God, light of light, very God of very God; begotten, not made, being of the same essence and substance with the Father; by whom all things were made, which are in heaven, and which are in earth who for us men and for our salvation came down, was incarnate and manned (was made man). He suffered, and rose again the third day, he ascended into heaven, and shall come to judge the quick and the dead. And (we believe) in the Holy Ghost. As for those that say, it was sometime when he was not, and before he was born he was not; and which say, because he was made of things not being (of nothing) or of another substance, that therefore the Son of God is either created, or turned, or changed, them doth the holy catholic and apostolic church curse or excommunicate3.

[* Πιστεύομεν εἰς ἕνα Θεόν, Πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς, μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός· Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀλη θινοῦ· γεννηθέντα, οὐ ποιηθέντα· ὁμοούσιον τῷ Πατρί· δι ̓ οὗ τὰ πάντα ἐγένετο, τά τε ἐν τῷ οὐρανῷ, καὶ τὰ ἐν τῇ γῇ· τὸν δι ̓ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, καὶ σαρκωθέντα, ἐναν θρωπήσαντα, παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανούς· ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον. Τοὺς δὲ λέγοντας ἦν ποτὲ ὅτε οὐκ ἦν, ἢ οὐκ ἦν πρὶν γεννηθῆναι, ἢ ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, ἢ κτιστὸν, ἢ τρεπτὸν ἢ ἀλλοιωτὸν, τὸν Υἱὸν τοῦ Θεοῦ, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ τοῦ Θεοῦ Ἐκκλησία.—Socr. Hist. Eccl. Lib. I. c. 8. ed. Reading. Cantab. 1720. P.]

THE CREED OF THE COUNCIL HELD AT CONSTANTINOPLE, TAKEN OUT OF A CERTAIN COPY WRITTEN IN GREEK1 AND LATIN 2.

I BELIEVE3 in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, born of his Father before all worlds, light of light, very God of very God, begotten, not made, being of the same sub

[1 Πιστεύομεν εἰς ἕνα Θεόν, Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων· φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθι νοῦ· γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί· δι ̓ οὗ τὰ πάντα ἐγένετο· τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν, καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου, καὶ Μαρίας τῆς παρθένου, καὶ ἐνανθρωπήσαντα· σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα, καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς· καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός· καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς· οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ Κύριον, καὶ τὸ ζωοποιὸν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον, καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν· εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν· ὁμολογοῦμεν ἓν βαπτίσμα εἰς ἄφεσιν ἁμαρτιῶν· προσδοκῶμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν. Ρ.]

[2 Credimus in unum Deum Patrem omnipotentem, factorem cœli et terræ, visibilium omnium et invisibilium: Et in unum Dominum Jesum Christum, Filium Dei, natum ex Patre ante omnia secula, Deum verum de Deo vero, natum, non factum, consubstantialem Patri: per quem omnia facta sunt, qui propter nos homines et salutem nostram descendit de cœlis, et incarnatus est de Spiritu Sancto ex Maria virgine, et inhumanatus est, et crucifixus est pro nobis sub Pontio Pilato, et sepultus est, et resurrexit tertia die, ascendit in coelos, sedet ad dexteram Patris, iterum venturus est cum gloria judicare vivos et mortuos, cujus regni non erit finis: Et in Spiritum Sanctum, Dominum et vivificantem, ex Patre procedentem, cum Patre et Filio adorandum et conglorificandum, qui loquutus est per sanctos prophetas: Et unam sanctam catholicam et apostolicam ecclesiam: confitemur unum baptisma in remissionem peccatorum; exspectamus resurrectionem mortuorum, vitam futuri seculi. Amen.—Routh, Scriptor. Eccles. Opuscul.

Vol. 1. pp. 398, 9. Oxon. 1840.]

[3 Bullinger's copy reads Credo; confiteor; and exspecto; and Spiritum Sanctum Dominum vivificatorem.]

stance with the Father, by whom all things were made: who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost and the virgin Mary, and was made man. He was also crucified for us under Pontius Pilate. He suffered and was buried: and he rose the third day, according to the scriptures. And he ascended into heaven, and sitteth on the right hand of God the Father: and he shall come again with glory to judge the quick and the dead; whose kingdom shall have no end. And (I believe) in the Holy Ghost, the Lord and giver of life, who, proceeding from the Father, is to be worshipped and glorified together with the Father and the Son; who spake by the prophets in one catholic and apostolic church. I confess one baptism for the remission of sins. I look for the resurrection of the dead; and the life of the world to come.

THE CONFESSION OF FAITH MADE BY THE SYNOD AT EPHESUS.

INASMUCH as because here I note all things briefly, I could not in writing place with these that large synodal epistle written by St Cyril to Nestorius, wherein is contained the full consent of the general council held at Ephesus. I have therefore rather chosen out of the 28th epistle of the same Cyril a short confession sent to the synod, and allowed by the whole council. Before the confession are set these words: "Even as in the beginning we have heard out of the divine scriptures, and the tradition of the holy fathers; so will we briefly speak, not adding any thing at all to the faith set forth by the holy fathers in Nice. For that doth suffice as well to all knowledge of godliness, as also to the utter forsaking of any heretical overth wartness."

And a little after this, the confession is set down in these words: "We acknowledge our Lord Jesus Christ, the onlybegotten Son of God, to be perfect God and perfect man, of a reasonable soul and body; born of the Father according to his Godhead before the worlds, and the very same according to his humanity born in the latter times of the virgin Mary

[4 See Routh, Scriptor. Eccles. Opusc. Vol. II. p. 17, &c. The epistle was written A.D. 430.]

[BULLINGER.]

2

for us, and for our salvation: for there was made an uniting of the two natures. Wherefore we confess both one Christ, one Son, and one Lord. And according to this understanding of the unconfounded unity, we acknowledge the holy virgin to be the mother of God, because that God the Word was incarnate and made man, and by the very conception gathered to himself a body taken of her. But for the speeches uttered by the evangelists and apostles touching the Lord, we know that the divines do by reason of the two natures divide them, so yet as that they belong to one person; and that they do refer them, some, because they are more agreeable to the Divinity, to the Godhead of Christ, and other some, (because they are) base, to his humanity.”

To this confession Cyril addeth these words: "When we had read these holy words of yours (even in the synod to which the confession was sent), and did perceive that we ourselves were of the same opinion (for there is one Lord, one faith, and one baptism), we glorified God the Saviour of all (men), rejoicing together in ourselves, for that the churches both ours and yours do believe agreeably to the scriptures of God and tradition of the holy fathers1."

[ .... ὡς ἄνωθεν ἔκ τε τῶν θείων γραφῶν ἔκ τε τῆς παραδόσεως τῶν ἁγίων πατέρων παρειληφότες ἐσχήκαμεν, διὰ βραχέων ἐροῦμεν, οὐδὲν τὸ συνόλον προστιθέντες τῇ τῶν ἁγίων πατέρων τῶν ἐν Νικαίᾳ ἐκτεθείσῃ πίστει· ὡς γὰρ ἔφθημεν εἰρηκότες, πρὸς πᾶσαν ἐξαρκεῖ καὶ εὐσεβείας γνῶσιν, πάσης καὶ αἱρετικῆς κακοδοξίας ἀποκήρυξιν. . . . Ομολογοῦμεν τοις γαροῦν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, Θεὸν τέλειον καὶ ἄνθρωπον τέλειον ἐκ ψυχῆς λογικῆς καὶ σώματος· πρὸ αἰώνων μὲν ἐκ τοῦ Πατρὸς γεννηθέντα κατὰ τὴν Θεότητα, ἐπ ̓ ἐσχάτων δὲ τῶν ἡμερῶν τὸν αὐτὸν δι' ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἐκ Μαρίας τῆς παρθένου κατὰ τὴν ἀνθρωπότητα· ὁμοούσιον τῷ Πατρὶ τὸν αὐτὸν κατὰ τὴν Θεότητα, καὶ ὁμοούσιον ἡμῖν κατὰ τὴν ἀνθρωπότητα· δύο γὰρ φύσεων ἔνωσις γέγονε· διὸ ἕνα Χριστὸν, ἕνα Υἱὸν, ἕνα Κύριον ὁμο λογοῦμεν. Κατὰ ταύτην τὴν τῆς ἀσυγχύτου ἑνώσεως ἔννοιαν, ὁμολογοῦ μεν τὴν ἁγίαν παρθένον Θεοτόκον, διὰ τὸ τὸν Θεὸν Λόγον σαρκωθῆναι, καὶ ἐνανθρωπῆσαι, καὶ ἐξ αὐτῆς τῆς συλλήψεως ἑνῶσαι ἑαυτῷ τὸν ἐξ αὐτῆς ληφθέντα ναόν. Τὰς δὲ εὐαγγελικὰς καὶ ἀποστολικὰς περὶ τοῦ Κυρίου φωνάς, ἴσμεν τοὺς θεολόγους ἄνδρας τὰς μὲν κοινοποιοῦντας, ὡς ἐφ ̓ ἑνὸς προσώπου, τὰς δὲ διαιροῦντας ὡς ἐπὶ δύο φύσεων· καὶ τὰς μὲν θεοπρεπεῖς κατὰ τὴν Θεότητα τοῦ Χριστοῦ, τὰς δὲ ταπεινὰς κατὰ τὴν ἀνθρωπότητα αὐτοῦ παραδίδοντας.—Ταύταις ὑμῶν ἐντυχόντες ταῖς ἱεραῖς φωναῖς, οὕτω τε καὶ ἑαυτοὺς φρονοῦντας εὑρίσκοντες, (εἷς γὰρ Κύριος, μία πίστις, ἓν βάπτισμα,) ἐδοξάσαμεν τὸν τῶν ὅλων Σωτῆρα Θεόν· ἀλ