Spirit of his (3) Son into your hearts, which crieth Abba,
Father, saith the apostle and again, The grace of (1) our 2 Cor. xiii.
Lord Jesus Christ, and the love (2) of God, and the commu-
nion of the (3) Holy Ghost be with you all.

14.

And St John; there are three which bear record in hea- 1 John v. 7. ven, (1) the Father, (2) the Word, and (3) the Holy Ghost,

and these three are one.

This truth hath always been, and seriously is, confessed Creed Apost. in the church of Christ.

Errors and adversaries unto this truth.

Nice. Athan.
Conf. Helv. I.
Art. vI. and
II. c. 3.
Aug. Art. 1.
Gal. Art. VI.
Belg. Art. VI.
Bohem. c. 3.
Wittemb.

Then cursed are all opinions of men contrary hereunto: c. 1. Suev. whereof

Art. 1.

Some denied the Trinity, affirming there is one God, but not three persons in the Godhead; so did the Montanists, Socrat. Eccl. and Marcellians5, and so do the Jews and Turks7.

Hist. Lib. I.
c. 23.

Theod. Hær.
Fab. Lib. II.
Lud. Carret-

tus, Lib. Di-
ad Judæ.

vinor. Visor.

Pol. of the
Turk. Emp.

La De Deo sic sentimus, Unum substantia, Trinum personis, &c.-Harm. Conf. 11. p. 27. Conf. Helvet. Prior. Art. vi. Eundem nihilominus Deum, immensum unum et indivisum credimus et docemus personis inseparabiliter et inconfuse esse distinctum in Patrem, Filium, et Spiritum Sanctum.....ita ut sint tres non quidem c. 5. Dii, sed tres personæ consubstantiales, coæternæ et coæquales, &c.—Ibid. p. 23. Conf. Helvet. Post. cap. III. Ecclesiæ.....docent....quod sit una essentia divina.... et tamen tres sint personæ ejusdem essentiæ et potentiæ, et coæternæ, Pater, Filius, et Spiritus Sanctus.-Ibid. p. 40. Conf. Aug. 1531. Art. 1. Sancta scriptura nos docet in illa singulari et simplici essentia Divina, subsistere tres personas, Patrem, Filium, et Spiritum Sanctum.-Ibid. p. 33. Conf. Gall. Art. VI. ....In unicum solum Deum credimus (qui est unica essentia, incommunicabilibus proprietatibus in tres personas re vera ab æterno distincta) nempe in Patrem, Filium, et Spiritum Sanctum.-Ibid. p. 36. Conf. Belg. Art. VIII. ....Nostri docent, per fidem agnoscere et ore profiteri sanctam Trinitatem, Deum videlicet Patrem, Filium, et S. Spiritum, tres esse distinctas personas sive hypostases, &c.-Ibid. p. 29. Conf. Bohem. cap. III. Credimus....unum solum....esse Deum....et in hac una ac æterna divinitate tres esse per se subsistentes proprietates seu personas, Patrem, Filium, et Spiritum Sanctum.-Ibid. p. 47. Conf. Wittemb. cap. I. ....Articuli, quos huc usque Christiana Ecclesia de sacrosancta Trinitate firmiter credidit: Videlicet, Deum Patrem et Filium et Spiritum Sanctum unam esse essentiam et personas tres, &c.-Ibid. p. 50. Conf. Suev. Art. 1.]

[4 Οἱ μὲν γὰρ τοῦ ὁμοουσίου τὴν λέξιν ἐκκλίνοντες, τὴν Σαβελλίου καὶ Μοντάνου δόξαν εἰσηγεῖσθαι αὐτὴν τοὺς προσδεχομένους ἐνόμιζον· καὶ διὰ τοῦτο βλασφήμους ἐκάλουν ὡς ἀναιροῦντας τὴν ὕπαρξιν τοῦ υἱοῦ τοῦ Θεοῦ.—Socrat. Hist. Eccl. Cant. 1720. Lib. 1. c. 23, p. 57.]

[5 Μάρκελλος δὲ ὁ Γαλάτης...ἠρνήθη τῶν ὑποστάσεων τὴν τριάδα.—Theod. Opp, Lut. Par. 1642-84. Tom. iv. p. 224. Hæret. Fab. Lib. II. c. 10.]

Christiani Deum trinum כי הנצרים יתפללו אל אל משלל ומיוחד והיהודים לא כן 6]

et unum adorant. Quod Judæi haudquaquam faciunt.-Epist. Ludov. Carreti ad Judæos qui inscribitur Lib. Divin. Vis. b. iii. Paris. 1552.]

[7 Touching the Godhead, they acknowledge with the Jews and Christians

Clem. Alex.

Strom. Lib.v.
Epiphan.

Clem. Alex.

Strom. Lib.

IV.

Philastr. Zanc. de 3. El. par. 1.

Lib. VI. c. 1.

Some, as the Gnostics', Marcionites2, and Valentinians3, affirm there be more Gods than one, and yet not three persons, nor of one and the same nature, but of a diverse and contrary disposition".

Some think there be three Gods, or Spirits, not distinguished only, but divided also, as did the Eunomians, and Tritheites".

Some fear not to say, that in worshipping the Trinity, Christians do adore three devils, worse than all the idols of Calv. Epist. the papists; such blasphemers were the heretics Blandrat, and Alciat.

Some will have a quaternity of persons, not a Trinity, to be worshipped: so did Anastasius the emperor command; and Epictet. the Apollinarians did hold.

Athanas, ad

that there is one only God:...... Neither do they acknowledge any distinction of persons in the Godhead, either of Trinity in Unity, or of Unity in Trinity as do the Christians.-The Policy of the Turkish Empire, Lond. 1597. c. 5. init.]

[See above, p. 37, note 3. and cf. Clem. Alex. Strom. Lib. III. c. 10, p. 542. μetà μὲν τῶν πλειόνων τὸν Δημιουργὸν, κ.τ.λ.]

[* Ελαβε δὲ τὴν πρόφασιν [ὁ Μαρκίων] ἐκ τοῦ προειρημένου Κέρδωνος.... προσθεὶς δὲ πάλιν ἐκείνῳ....ἕτερόν τι παρ' ἐκείνου δείκνυσι, λέγων τρεῖς εἶναι ἀρχάς μίαν μὲν τὴν ἄνω ἀκατονόμαστον καὶ ἀόρατον, ἣν καὶ ἀγαθὸν Θεὸν βούλεται λέγειν, μηδὲν δὲ τῶν ἐν τῷ κόσμῳ κτίσασθαι. ἄλλον δὲ εἶναι ὁρατὸν Θεὸν, καὶ κτίστην, καὶ δημιουργόν. Διάβολον δὲ τρίτον, ὡς εἰπεῖν, καὶ μέσον Twv dúo ToÚTWV, K.T.λ.—Epiph. Opp. Paris. 1622. Tom. I. p. 303. Adv. Hær. Lib. 1. Tom. III. Hær. xlii. c. 3.]

[3 This reference the editor has been unable to verify. It is probably an inference rather than a direct quotation.]

[ Dispositions, 1607.]

[5 Eunomiani....aiunt tres esse diversas qualitatis substantias, ut auri, argenti, ét æris et patrem quidem fecisse filium, et iterum filium, qui sit creatura, fecisse spiritum, &c.- Philastr. Lib. de Hær. in Biblioth. Patr. Paris. 1624. Tom. iv. col. 17.]

[6 Non defuerunt, nec desunt, qui dicant Spiritum Sanctum, veram quidem esse personam, eamque Deum; sed a persona Patris et Filii, non solum distinctam, verum etiam disjunctam; eoque ita verum esse Deum, ut alius sit a Patre et a Filio Deus: sic Tritheitæ.-Zanchius de Trib. Elohim. Neustad. Palatin. 1597. Par. 1. Lib. VII. cap. 1. p. 380.]

[7 Etsi autem non protulit ipse (Blandrata) horribilem blasphemiam, quæ mox sequetur, totam tamen ejus culpam sustinet. Dixit enim intimus ejus sodalis Joannes Paulus Alciatus, quem adhuc pro anima sua habet, tres Diabolos a nobis adorari pejores omnibus idolis Papatus: quia statueremus tres personas.-Calvin. Opp. Amstelod. 1667-71. Tom. VIII. Part. 2. p. 162. a.]

[ The author is mistaken here. Athanasius is stating the argument of those heretics who denied the passibility of our Lord's body, objecting that if he had a human body, born of the Virgin, it could not be consubstantial with the divine Word; and that a quaternity, instead of a Trinity of Persons, must necessarily follow. Athanas. Opp. Paris. 1627. Tom. I. p. 588. Ad Epictet. contr. Hær. Epist. See also the Magdeburg Eccl. Hist. Cent. iv. c. 5. fol. 384.]

Some do grant and acknowledge the names of three in the Godhead, but deny their persons; such were the Noëtians, Praxeneans, and Hermogeneans. These did say how the same God was called by divers names in the holy scripture; and therefore that the Father became flesh, and suffered, because one and the same God is called the Father, the Son, and the Holy Ghost. For which cause they were termed Patri

passians. In this number was Servetus 1o.

Again, some do grant the names and persons of three, and yet deprive not only the Son and Holy Ghost of their divinity, but the whole Trinity also of their properties. For they say, there be three in heaven, viz. the Father, the Word, and Holy Ghost; howbeit (say they) the Father only is very God; the Word is the breath of the Father; and the Holy Ghost is the Spirit created by God of nothing, through the Word: spoiling so both the Son, and Holy Ghost of their Deity, and the whole Trinity of their properties. Such were the Arian and Macedonian heretics, hence by-named Pneumatomachons", because they waged battle with the Holy Ghost.

And some do bring in other names of Deity, besides of the Father, Son, and Holy Ghost, as did the Priscillianists12

[* Οὗτος δὲ (sc. Νοητὸς) ... τὸν αὐτὸν Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεύμα, ἐν σαρκὶ πεπονθότα καὶ γεννηθέντα ἡγησάμενος.—Epiph. Opp. Par. 1622. Tom. I. p. 481. Adv. Hær. Lib. 11. Tom. 1. Hær. lvii. c. 2. ...Unicum Deum non alias putat credendum, quam si ipsum eundemque et Patrem et Filium et Spiritum sanctum dicat. Tertull. Opp. Lut. 1634. p. 635. в. Adv. Prax. c. 2....ne ut vestra perversitas infert, pater ipse credatur natus et passus.-Ibid. p. 644. c. Hermogenes seems to have held the eternity of matter. Christum Dominum non alium videtur aliter cognoscere, alium tamen facit quem aliter cognoscit immo totum quod est Deus aufert, nolens illum ex nihilo universa fuisse.-Ibid. p. 265. D. Adv. Herm. c. 1. "We hear of no sect called Hermogeneans."-Neander, Ch. Hist. Vol. 1. p. 276. Eng. Trans. Bohn.]

[10 The Patripassians held that God the Father united himself to the man Christ, his Son, so as in and with him to be born and suffer.-See Mosheim's Eccles. History (Soames's Edit.), Vol. 1. pp. 205, 270. The doctrine of Servetus was different from this. He seems to have regarded the Word and the Spirit as economies, or dispensations, produced in, and formed by, the supreme Being, and that the Word was joined to the man Christ. See Mosheim, Vol. 1. p. 559.]

[11 See Socrates, Eccles. Hist. Cantab. 1720. Lib. iv. c. 4.]

[12 Si quis extra S. Trinitatem, alia (nescio quæ) divinitatis nomina introducit, dicens quod ipsa divinitas sit Trinitas, sicut Gnostici et Priscillianus dixerunt. anathema sit.-Concil. Binnii. Colon. Agr. 1606. Tom. I. p. 641. Conc. Bracar. cap. 2.]

Concil. Bracar. cap. 2.

ARTICLE II.

Of the Word of God which was made very man.

The Son, which is (1) the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, (2) took man's nature in the womb of the blessed virgin, of her substance: so that (3) two whole and perfect natures, that is to say, the Godhead and manhood were joined in one person, never to be divided, whereof is one Christ, very God, and very man; (4) who suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.

Christ is very man.

3.

Christ is God and man, and that in one person. 4. Christ is the Saviour of mankind.

John i. 1.

Psal. ii. 7.
Acts xiii. 33.
Heb. i. 5.

John xvii. 3.

Matt. i. 23.

Heb. i. 3.

Proposition I.

Christ is very God.

The proof from God's word.

In the beginning was the Word, and the Word was with God, and that Word was God. This is written of Christ. Therefore Christ is God.

Christ was begotten of the Father from everlasting. Therefore very God.

This is life eternal, that they know thee to be very God, and whom thou hast sent, Jesus Christ.

They shall call his name Emmanuel, which is by interpretation, God with us.

Christ, he is the brightness of the glory, and the engraved image of (the Father) his person, and beareth up all things by his mighty hand, therefore very God.

And this both hath been of the ancient Christians", and is Conf. Helv. the faith of the reformed churches.

The errors and adversaries unto this truth.

1. Art. 11,
[and] II. c.11.
Boh. c. 4. 6.
Aug. Art. 3.
Gal. Art. 13,

14.

Belg. Art. 10.

c. 2. Suevica,

Miserably therefore do they err, which either deny or im- Wittemb pugn the Deity of our Saviour, as did certain old heretics, Art. 2. viz.

The Arians, whereof some were called Douleians, be- Theod. Hær.

" I believe in God the Father, &c., and in Jesus Christ his only Son our Lord. (Symb. Apost.) The Godhead of the Father, of the Son, and of the Holy Ghost is all one; the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son. The Father uncreate, the Son uncreate. The Father incomprehensible, the Son incomprehensible. The Father eternal, the Son eternal. The Father is Almighty, the Son Almighty. The Father is God, and the Son is God. The Father is Lord, and the Son is Lord.-Symb. Athanas. I believe in God the Father Almighty, &c., and in one Lord Jesus Christ, the only-begotten Son of God, begotten of his Father, before all worlds, God of God, Light of Light, very God of very God: begotten, not made; being of one substance with the Father.Symb. Nicen.

[ Hic Christus verus Dei filius verusque Deus, &c.-Harm. Conf. vi. p. 99. Conf. Helv. Prior. Art. xI. Credimus præterea et docemus filium Dei dominum nostrum Jesum Christum.....esse genitum, non tantum cum ex virgine Maria carnem assumsit, nec tantum ante jacta fundamenta mundi, sed ante omnem æternitatem, et quidem a patre ineffabiliter..... Proinde Filius est patri juxta divinitatem coequalis et consubstantialis, Deus verus non nuncupatione, aut adoptione, aut ulla dignatione, sed substantia atque natura, &c.—Ibid. p. 99. Conf. Helv. Post. xi. Primum autem docentur de Christo credi hæc, Quod sit verus, æternus et de natura Patris cœlestis, unigenitus, et ab æterno genitus filius atque ita simul cum Patre et Sancto Spiritu unus verus et individuus Deus, &c.-Ibid. p. 106. Conf. Bohem. cap. vi. Item docent quod Verbum, hoc est Filius Dei, assumpserit humanam naturam in utero beatæ Virginis Mariæ ut sint duæ naturæ, Divina et Humana in unitate personæ inseparabiliter conjunctæ; unus Christus, vere Deus, et vere homo.-Ibid. p. 116. Conf. Aug. 1531. Art. III. Credimus quicquid ad salutem nostram requiritur, nobis in uno demum illo Jesu Christo offerri et communicari.... Credimus Jesum Christum Sapientiam, et Filium æternum Patris naturam nostram assumpsisse, ita ut una sit persona Deus et homo.-Ibid. p. 109. Conf. Gall. Art. Credimus Jesum Christum respectu naturæ ipsius divinæ esse unicum Dei filium ab æterno genitum, non factum aut creatum....seu ejusdem cum Patre essentiæ, illique coæternum, &c.-Ibid. 11. p. 38. Conf. Belg. Art. x. Credimus et confitemur, Filium Dei Dominum nostrum Jesum Christum ab æterno Patre suo genitum, verum et æternum Deum, Patri suo consubstantialem.-Ibid. p. 118. Conf. Wittemb. cap. II. Servatorem quoque nostrum Jesum Christum, eundem verum Deum, &c.-Ibid. Conf. Suevic. Art. II. § 2.]

XIII. XIV.

[ Χρόνῳ δὲ ὕστερον καὶ ἕτερος συνέστη σύλλογος, ἐκ τῶν Ἀρειάνων χωρισθείς· τὴν δὲ προσηγορίαν ἐκ τῆς ἀσεβείας ἐσχήκασι Δουλειανοὶ γὰρ ὠνομάσθησαν, τὸν μονογενῆ τοῦ θεοῦ υἱὸν δοῦλον τοῦ πατρὸς τολμήσαντες

Fab. Lib. IV.