come." We believe in this Trinity differing in persons (but) all one in substance, not divided nor differing in strength, power and majesty; (and) we believe, that beside this there is no divine nature, either of angel, or of spirit, or any power, which may be believed to be God. We therefore believe, that this Son of God, being God begotten of his Father altogether before all beginning, did sanctify the womb of the virgin Mary, and that of her he took upon him very man, begotten without the seed of man, the two natures only, that is, of the Godhead and manhood, coming together into one person only, that is, our Lord Jesus Christ. Neither (do we believe) that there was in him an imagined or any phantastical body, but a sound and very (body), and that he both hungered, and thirsted, and taught1, and wept, and suffered all the damages of the body: last of all, that he was crucified of the Jews, and was buried, and rose again the third day, and afterward was conversant with his disciples, and the fortieth day after his resurrection ascended into heaven. This Son of man, and also the Son of God, we call both the Son of God and the Son of man. We believe verily, that there shall be a resurrection of the flesh of mankind; and that the soul of man is not of the divine substance, or of God the Father, but is a creature created by the will of God. THE CREED OF THE FOURTH COUNCIL KEPT AT TOLEDO, TAKEN OUT OF THE BOOK OF ISIDORE2. As we have learned of the holy fathers, that the Father, and the Son, and the Holy Ghost are of one Godhead and [1"Docuisse" for "doluisse" is read in the Latin of Bullinger, by mistake it ought to be "sorrowed."] [2 Secundum divinas scripturas, doctrinam quam a sanctis patribus accepimus, Patrem et Filium et Spiritum Sanctum unius Deitatis atque substantiæ confitemur: in personarum diversitate Trinitatem credentes, in Divinitate unitatem prædicantes: nec personas confundimus, nec substantiam separamus. Patrem a nullo factum vel genitum dicimus: Filium a Patre non factum sed genitum asserimus: Spiritum vero Sanctum non creatum, nec genitum, sed procedentem ex Patre et Filio profitemur. Ipsum autem Dominum nostrum Jesum Christum, Dei Filium et Creatorem omnium, ex substantia Patris ante secula substance, (so) is our confession, believing the Trinity in the difference of persons, and openly professing the unity in the Godhead; neither confound we the persons, nor divide the substance. We say, that the Father is made or begotten of none: we affirm, that the Son is not made, but begotten of the Father and we profess that the Holy Ghost is neither created nor begotten, but proceeding from the Father and the Son. And (we confess) that the Lord himself Jesus Christ the Son of God, and the maker of all things, begotten of the substance of his Father before all the worlds, came down from his Father in the latter times for the redemption of the world, who (nevertheless) never ceased to be with the Father. For he was incarnate by the Holy Ghost and the glorious virgin Mary the holy mother of God, and of her was born alone the same Lord Jesus Christ, one in the Trinity, being perfect (man) in soul and body, taking on man without sin, being still what he was, taking to him what he was not: touching his Godhead equal with the Father, (and) inferior to his Father touching his manhood, having in one person the property of two natures. For (there are) in him two natures, God and man: and yet not two Sons or two Gods, but the same (God and man) one person in both natures, who genitum, descendisse ultimo tempore pro redemptione mundi a Patre, qui nunquam desiit esse cum Patre. Incarnatus est enim ex Spiritu Sancto, et sancta gloriosa Dei genitrice Virgine Maria, et natus ex ipsa, solus autem Dominus Jesus Christus; unus de sancta Trinitate, anima et carne perfectum sine peccato suscipiens hominem, manens quod erat, assumens quod non erat: æqualis Patri secundum Divinitatem, minor Patre secundum humanitatem: habens in una Persona duarum naturarum proprietatem: naturæ enim in illo duæ, Deus et homo, non autem duo Filii et Dei duo, sed idem una Persona in utraque natura, perferens passionem et mortem pro nostra salute, non in virtute Divinitatis, sed infirmitate humanitatis. Descendit ad inferos, ut sanctos qui ibidem tenebantur erueret: devictoque mortis imperio resurrexit: assumptus deinde in cœlum, venturus est in futurum ad judicium vivorum et mortuorum: cujus nos morte et sanguine mundati remissionem peccatorum consecuti sumus: resuscitandi ab eo in die novissima in ea qua nunc vivimus carne: et in ea qua resurrexit idem Dominus forma percepturi ab ipso, alii pro justitiæ meritis vitam æternam, alii pro peccatis supplicii æterni sententiam. Hæc est catholicæ ecclesiæ fides: hanc confessionem conservamus atque tenemus: quam quisquis firmissime custodierit, perpetuam salutem habebit. -Labb. Concil. Par. 1671. Tom. v. 1703. P.] suffered grief and death for our salvation, not in the power of his Godhead, but in the infirmity of his manhood. He descended to them below to draw out by force the saints which were held there. And he rose again, the power of death being overcome. He was taken up into the heavens, from whence he shall come to judge the quick and the dead. By whose death and blood we being made clean have obtained forgiveness of (our) sins, and shall be raised up again by him in the last day in the same flesh wherein we now live, (and) in that manner wherein the same (our) Lord did rise again, (and) shall receive of him, some in reward of their welldoing life everlasting, and some for their sins the judgment of everlasting punishment. This is the faith of the catholic church, this confession we keep and hold, which whosoever shall keep stedfastly, he shall have everlasting salvation. About the year of our Lord 185. A DECLARATION OF THE FAITH OR PREACHING OF THE church, dispersed through the whole world even to the ends of the earth, hath of the apostles and their disciples received the belief, which is in one God the Father Almighty, which made heaven and earth, the sea, and all that in them is. And in one Jesus Christ the Son of God, (who was) incarnate for our salvation. And in the Holy Ghost, who by the prophets preached the mystery of the dispensation, and the coming of the beloved Jesus Christ our Lord, with his nativity of the virgin, and his passion, and resurrection from the dead, and his ascension in the flesh into the heavens, and his coming again out of the heavens in the glory of the Father to restore all things, and to raise up again all flesh of mankind: so that to Christ Jesus our Lord, both God, and Saviour, and King, according to the will of the invisible Father, every knee may bow, of things in heaven, and things in earth, and things under the earth, and that every tongue may praise him, and that he may judge rightly in all things, and that he may cast the spirits of naughtiness, with the angels which transgressed and became rebels, and wicked, unjust, mischievous, and blasphemous men, into eternal fire: and that to the just and holy ones, and such as have kept his commandments and remained in the love of him, partly from the beginning and partly by repentance, he may grant life, bestow immortality, and give glory everlasting. The church, although it be dispersed throughout the whole world, having obtained, as I have said, this confession and this faith, doth, as it were dwelling together in one house, diligently keep them, and likewise believe them, even as if it had one soul and the same heart; and doth preach, teach, and agreeably deliver these things, even as if it had all one mouth. For in the world the tongues are unlike, but the force of teaching is one and the same. Neither do the churches, whose foundation is laid in Germany, believe otherwise, or teach to the contrary: neither those in Spain, nor those in France, nor those in the east, nor those in Egypt, nor those in Libya, nor those which are in the world (beside): but even as the sun, (which is) the creature of God, is one and the self-same in all the world; so also the preaching of the truth shineth every where, and giveth light to all men, which are willing to come to the knowledge of the truth. And neither shall he, which among the chief overseers of the church is able to say much, speak contrary to this; for no man is above his master: neither shall he, which is able to say little, diminish this doctrine any whit at all. For seeing that faith is all one and the same, neither doth he, which is able to say much of it, say more than should be said: neither doth he, which saith little, make it ever a whit the lesser1. [1 Ἡ μὲν γὰρ ἐκκλησία, καίπερ καθ ̓ ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ἀποστόλων καὶ τῶν ἐκείνων μαθητῶν παραλαβοῦσα τὴν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὰς θαλάσσας, καὶ πάντα τὰ ἐν αὐτοῖς, πίστιν· καὶ εἰς ἕνα Χριστὸν Ἰησοῦν, τὸν Υἱὸν τοῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ἡμε τέρας σωτηρίας· καὶ εἰς Πνεῦμα Ἅγιον, τὸ διὰ τῶν προφητῶν κεκηρυχὸς τὰς οἰκονομίας, καὶ τὰς ἐλεύσεις, καὶ τὴν ἐκ παρθένου γέννησιν, καὶ τὸ πάθος, καὶ τὴν ἔγερσιν ἐκ νεκρῶν, καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ ἠγαπημένου Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν, καὶ τὴν ἐκ τῶν οὐρανῶν ἐν τῇ δόξῃ τοῦ Πατρὸς παρουσίαν αὐτοῦ, ἐπὶ τὸ ἀνακεφαλαιώσασθαι τὰ πάντα, καὶ ἀναστῆσαι πᾶσαν σάρκα πάσης ἀνθρωπότητος, ἵνα Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, καὶ Θεῷ, καὶ Σωτῆρι, καὶ Βασιλεῖ, κατὰ τὴν εὐδοκίαν τοῦ Πατρὸς τοῦ ἀοράτου, πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλώσσα ἐξομολογήσηται αὐτῷ, καὶ κρίσιν δικαίαν ἐν τοῖς πᾶσι ποιή Read further in the fourth chapter of his third book Contra Valent. and you shall perceive that by the term of apostolical tradition he meaneth the Creed of the Apostles. About the year of our Lord 210. A RULE OF FAITH, AFTER TERTULLIAN, TAKEN OUT THE rule of faith is, that we out of hand profess openly what our belief is; which is that indeed whereby we believe σηται· τὰ μὲν πνευματικὰ τῆς πονηρίας, καὶ ἀγγέλους παραβεβηκότας καὶ [1 Regula est autem fidei, ut jam hinc, quid defendamus, profiteamur, illa scilicet qua creditur: Unum omnino Deum esse, nec alium præter mundi conditorem, qui universa de nihilo produxerit per Verbum suum primo omnium emissum. Id Verbum Filius ejus appellatum, in nomine Dei, varie visum patriarchis, in prophetis semper auditum, postremo delatum ex Spiritu Patris Dei et virtute in Virginem Mariam, carnem factum in utero ejus, et ex ea natum, egisse Jesum Christum : exinde prædicasse novam legem, et novam promissionem regni cœlorum: virtutes fecisse: fixum cruci: tertia die resurrexisse: in coelos ereptum sedere ad dexteram Patris: misisse vicariam vim Spiritus Sancti, qui credentes agat: venturum cum claritate ad sumendos sanctos in vitæ æternæ et promissorum cœlestium fructum, et ad pro |