Fifty Sermons Containing the Chief Points of the Christian Religion, Introduction

Fifty Sermons Containing the Chief Points of the Christian Religion · Introduction

❧ Of the foure generall Synodes or Counſels.

SINCE THE TIME OF THE APOSTLES, MANY Counſelles hauehave beene celebrated in ſundrye Prouinces. Thoſe (Counſels) then were Synodes or aſſemblies of Biſhops and holy men, meeting together to conſult for keeping the ſoundneſſe of Faith, the vnitie of Doctrine, and the diſcipline and peace of the Churches. Some of which ſorte the Epiſtles of the bleſſed martyr Cyprian hauehave made vsus acquainted withall.

The firſt generall or vniuerſall Synode therefore, is reported to hauehave The Nicene counſel.bene called by that moſte holy Emperour Conſtantine in the Citie of Nice, the yere of our Lorde 324. againſt Arius and his parteners, which denied the naturall Deitie of our Lorde Ieſus Chriſt. And thither came there out of all nations vnderunder heauen 218. Biſhops, and excellent learned men, who wrote the Creede commonly called the Nicene Creede.

Hitherto the Creede of the Apoſtles ſufficed, and had bene ſufficient to the church of Chriſte euen in the time of Conſtantine. For all men cōfeſſe that all the churches vſed no other Creede than that of the Apoſtles (which we hauehave made mention of and expounded in the firſte Decade,) wherewith they were content throughout the whole world. But for becauſe in the dayes of Conſtantine the great, that wicked blaſphemer Arius ſprange vp, corrupting the pureneſſe of Chriſtian faith, and peruerting the ſimple trueth of doctrine taught by the Apoſtles, the Miniſters of the churches were compelled of very neceſſitie, to ſet themſelues againſte that deceiuer, and in publiſhinge a Creede, to ſhewe forth and declare out of the Canonical Scriptures, the true and auncient confeſſion of faith, condemning thoſe nouelties brought in of Arius. For in the Creedes ſet forth by the other three general counſels preſently folowing, neither was any thinge chaunged in the doctrine of the Apoſtles, neither was there any new thinge added, which the churches of Chriſte had not before taken and beleeued out of the holy Scripture: but the auncient truth beeing wiſely made manifeſt by cōfeſſions made of faith, was profitably and godly ſet againſt the new corruptions of heretiques. Yet were the writings of the Prophets & Apoſtles the Springe, the Guide, the Rule, and Iudge in all theſe counſels, neither did the fathers ſuffer any thing to be done there according to their owne minds. And yet I ſpeake not of eueryevery Conſtitution and Canon, but namely of thoſe auncient Confeſſions alone, to which we doe attribute ſo much as is permitted by the Canonicall Scripture, which we confeſſe to be the onelyonly rule how to iudge, to ſpeake, and doe.

The ſeconde generall counſell was helde in the royal citie Conſtantinople, vnderunder Gratian the Emperour, in the yeare of our Lorde 384. The counſel of Cō ſtantinople.There were aſſembled in that Synode (as witneſſeth Proſperus Aquitanicus) 180. fathers or Biſhops, which condemned Macedonius and Eudoxius denying the holy ghoſt to be God.

And about the yeare of our Lorde 434. in the very ſame yeare that the bleſſed father Auguſtine died, when that godly Prince Theodoſius The counſel of Epheſus.the great was Emperour, there came together at Epheſus the thirde Synode, of 200. Prieſtes or thereabout againſt Neſtorius, which tare the myſterie of the Incarnation, and taught that there were two ſonnes, the one of God, the other of man: whom this Counſell condemned, together with the Pelagians helpers of this doctrine as couſin to their owne.

The fourth generall counſell was aſſembled at Calcedon, in the yere The counſel of Calcedon.of our Lorde 454. vnderunder the Emperour Martian, where 630. fathers were gathered together, who accordinge to the Scriptures condemned Eutyches, which confounded the natures in Chriſt for the vnitie of the perſon.

Beda de ratione temporum, and many other writers doe ioyne with theſe foure vniuerſall counſels, two generall Synodes more, the fifte and the ſixte, celebrated at Conſtantinople. For the fifte was gathered together when Iuſtinian was Emperour, againſt Theodorus, and all heretiques, about the yere of our Lorde 552. The ſixte came together vnderunder Conſtantine the ſonne of Conſtantius, in the yere of our Lorde 682. And there were aſſembled 289. Biſhops againſt the Monothelites. But there was nothing determined in theſe Synodes, but what is to be founde in the foure firſt counſels, wherefore I hauehave noted nothing out of them.

¶ The Nicene Creede taken out of the Eccleſiaſticall and tripartite hiſtorie.

WE beleeue in one God the father almightie, maker of all thinges viſible and inuiſible. And in one Lord Ieſus Chriſte the ſonne of God, the onelyonly begotten ſonne of the father, that is, of the ſubſtaunce of the Father, God of God, light of light, very God of very God, begotten not made, beeing of the ſame Eſſence and ſubſtance with the Father, by whome all things were made, which are in heauen, and whiche are in earth: Who for vsus men, and for our ſaluation came downe, was incarnate and manned (was made man.) Hee ſuffered and roſe againe the third day, he aſcended into Heauen, and ſhall come to iudge the quicke and the dead. And (we beleeue) in the holie Ghoſte. As for thoſe that ſay, it was ſometime when he was not, and before he was borne he was not: and whiche ſay, becauſe he was made of thinges not beeing (of nothing) or of an other ſubſtance, that therefore the ſonne of God is either created, or turned, or chaunged, them doeth the holie Catholique and Apoſtolique Church curſe or excommunicate.

The Creede of the counſell held at Conſtantinople, taken out of a certeine copie written in Greeke and Latine.

I Beleeue in one God, the Father almightie, maker of heauen and earth, and of all things viſible and inuiſible. And in one Lord Ieſus Chriſte the onelie begotten ſonne of God, borne of his father before all worldes, light of light, very God of very God, begotten not made, beeing of the ſame ſubſtance with the father, by whome all things were made. Who for vsus men and for our ſaluation, came downe from Heauen, and was incarnate by the holie Ghoſte and the virgine Marie, and was made man. He was alſo crucified for vsus vnderunder Pontius Pilate. He ſuffered and was buried: and he roaſe the third day, according to the Scriptures. And he aſcended into heauen, and ſitteth on the right hand of God the father: and he ſhall come againe with glorie to iudge the quick and the dead, whoſe kingdome ſhall hauehave no end. And (I beleeue) in the holie Ghoſte the Lord and giuer of life, who proceeding from the father, is to be worſhipped and glorified together with the father and the ſonne, who ſpake by the prophets, in one Catholique and Apostolique church. I confeſſe one baptiſme for the remiſſion of ſinnes. I looke for the reſurrection of the dead: and the life of the worlde to come.

❧ The confeſſion of faith, made by the Synode at Epheſus.

IN as much as becauſe heere I note all things briefly, I could not in writing place with theſe that large Synodall Epiſtle written by S. Cyrill to Neſtorius, wherein is conteined the full conſent of the generall Counſell held at Epheſus: I hauehave therefore rather choſen out of the 28. Epiſtle of the ſame Cyrill, a ſhort confeſſion ſent to the Synode and alowed by the whole Counſell. Before the confeſſion are ſet theſe wordes. Euen as in the beginning wee hauehave heard out of the diuine Scriptures and the tradition of the holie fathers: ſo will we briefely ſpeake, not adding any thing at all to the faith ſet foorth by the holie fathers in Nice. For that doeth ſuffice as well to all knowledge of godlines, as alſo to the vtter forſaking of any hereticall ouerthwartneſſe.

And a litle after this, the Confeſſion is ſette downe in theſe wordes. We acknowledge our Lorde Ieſus Chriſte the onelyonly begotten Sonne of GOD, to be perfect God and perfect man of a reaſonable ſoule and bodie, borne of the father according to his Godhead before the worldes, and the verie ſame according to his humanitie borne in the latter times of the virgine Marie for vsus, and for our ſaluation. For there was made an vniting of the two natures. Wherfore we confeſſe bothe one Chriſte, one Sonne, and one Lorde. And according to this vnderſtanding of the vnconfounded vnitie, we acknowledge the holie virgine to be the mother of God, becauſe that GOD the word was incarnate and made man, and by the verie conception gathered to him ſelfe a bodie taken of her. But for the ſpeaches vttered by the Euangeliſtes and Apoſtles touching the Lord, we knowe that the Diuines doe by reaſon of the two natures diuide them, ſo yet as that they belong to one perſon, and that they doe referre them, ſome becauſe they are more agreeable to the diuinitie, to the Godhead of Chriſte, and other ſome (becauſe they are) baſe to his Humanitie.

To this confeſſion Cyrill addeth theſe wordes. When wee had read theſe holie wordes of youres (euen in the Synode to whiche the confeſſion was ſent) and did perceiue that wee our ſelues were of the ſame opinion (for there is one Lorde, one faithe, and one baptiſme) wee glorified GOD the ſauiour of all (men) reioycing together in our ſelues, for that the Churches bothe oures and youres do beleeue agreeably to the Scriptures of God and tradition of the holie fathers.

¶ A Confeſsion of faith made by the Counſell of Chalcedon, taken out of the booke of Iſidore.

AFter the rehearſall of the Creeds ſet foorth by the Synodes of Nice and Conſtantinople, with a fewe wordes put betweene, ſtreight way the holie Counſell of Chalcedon doeth preſcribe (their Confeſſion) in theſe words.

We therfore agreeing with the holie fathers doe with one accorde teache to confeſſe one & the ſame ſonne, our Lord Ieſus Chriſt, and him (to be) perfect GOD in the deitie, and the ſame alſo verie man of a reaſonable ſoule and bodie: touching his Godhead (beeing) of one nature with his Father: and the ſame as touching his manhoode of one nature with vsus, like to vsus in all thinges excepte ſinne. Touchinge his Godhead borne of his Father before the worldes: and the ſame in the latter dayes made man for vsus and for our ſaluation. (Wee teache) to conſider that hee is the one and the ſame Christe the ſonne (our) Lorde the onelyonly begotten ſonne in two natures, n…ither confounded, nor chaunged, nor diuided, nor ſeparated, and that the difference of the natures is not to be taken awaye becauſe of the vnitie, but rather, the propertie of bothe (his) natures remaining whole and meeting together in one perſon and one ſubſtance, that he is not parted or diuided in two perſons, but is one and the ſame Sonne the only begotten ſonne God the worde (Our) Lord Ieſus Chriſte: euen as the prophets from the beginning (hauehave witneſſed) of him, as he himſelf hath inſtructed vsus, and the confeſſion of the fathers hath taught vsus. Theſe thinges therefore being ordered by vsus with all care and diligence, the holy and vniuerſal Synode doth determine that it ſhould not be lawful for any man to profeſſe any other faith, or elſe to write, to teache, or ſpeake to the contrarie.

That the Decree of the Synode of Calcedon is not contrarie to the doctrine of the bleſſed biſhop Cyrill, taken out of the fifte Booke of the holy Martyr Vigiluis againſt Eutyches.

BVt nowe let vsus conſider the laſt article in the decree of the Synode of Calcedon. We confeſſe that Christ our Lord the onelyonly begotten Sonne is to be vnderſtoode to bee one and the ſelfe ſame in (his) two natures neither confounded, nor chaunged, nor diuided, nor ſeparated, not making voide the difference of the two natures becauſe of the vnitie, but keeping ſound the propertie of both natures comming together into one perſon and ſubſtance, not as beeing diuided or ſeparated, but (as beeing) one and the ſame onelyonly beegotten Sonne God the word (our) Lord Ieſus.

In this article this diſpleaſeth them, becauſe they ſaide: The propertie of bothe natures remaining ſound, Or, The difference of the natures not beeing made void. And that they may perſuade vsus y^t thoſe things (which they miſlike) are aſſuredly ſo, they vſing their accuſtomed largeneſſe of wordes, and vaine aſſertions doe bring in many teſtimonies out of the articles of Cyrill, wherein he denyeth not the two natures in Chriſte, but teacheth that there is but one perſon. To the intent therefore that we maye not confute them with our diſputation alone, let vsus ſet downe alſo the wordes of Cyrill, that euen as they leane to the teſtimonie of Cyrill, ſo by the teſtimonie of Cyrill they may be ouercome. In the Synodall epiſtles of Cyrill to Neſtorius, thus it is (writtē.) For we do not affirme (ſaith he) that the diuine nature is turned or chaunged into fleſh, nor yet that it is tranſformed into the whole man, which conſiſteth of bodie and ſoule, but wee ſay rather that the reaſonable ſoule hath coupled to it ſelfe the ſubſtance of liuing fleſh, that it is vnſpeakablie and vnconceiuably made man, and is alſo called the ſonne of man, not of bare will alone, nor by the onelyonly taking on of the perſon, but becauſe the two natures doe after a certeine maner come together in one, ſo that there is one Chriſt, and one Sonne of both (the natures) by ioyning them in one, not in making void or taking away the difference of the natures, but becauſe they, that is, the Godhead and the manhoode, together by that hidden and vnspeakeable knitting to the vnitie, hauehave made to vsus one Lorde, and (one) Chriſte, and (one) ſonne. What could be ſpoken more plainely than this? What could be ſhewed more cleerely out of the Epiſtles of Cyrill to agree with the determination of the Counſell of Calcedon? For ſee, neither are wordes to wordes, nor ſentence to ſentence any thinge contrarie, but euen as they had one meaning of faithe, ſo vſe they in a manner the ſelfe ſame wordes.

The holie Synode ſaid: The difference of the two natures beeing no where made voide. Saint Cyrill ſayde: The difference of the natures not beeing made voyde, or taken away by ioyning them together. The holie Synode ſaid, Bothe the natures meeting together in one perſon. S. Cyrill ſaith, Not of a bare will onelie, nor yet by the onlie taking on of a perſon, but becauſe the two natures after a ſorte doe meete together in one. The holie Synode ſaid, Not beeing diuided into two perſons: but beeing one and the ſame Chriſte. S. Cyrill ſaid, So that of two, that is to ſay (of two) natures is one Chriſt the ſonne. And again, Becauſe they, that is, the Godhead and the manhood together hauehave made to vsus one Lorde, (one) Chriſte, and (one) Sonne &c.

The Creede of the firſt Counſell held at Toledo, when Honorius and Arcadius were Emperours, taken About the yeare of our Lordout of the booke of Iſidore.

WE beleeue in one verie God the father allmightie, and the ſonne, and the holie Ghoſte, maker of thinges viſible and inuiſible, by whome all things were made in heauen and in earth. We beleeue that there is one God and one trinitie of the diuine ſubſtance. And that the father himſelf is not the ſonne, but that he hath a Sonne, which is not the father. That the ſonne is not the father, but that the ſonne of God is of the nature of the father. And alſo that the holie Ghoſte is the comforter, which neither is the father him ſelfe, nor the ſonne, but proceeding frō the father and the ſonne. The father therefore is vnbegotten, the ſonne begotten, the comforter not begotten but proceeding from the father and the ſonne. The Father is hee from whome this voice was hearde out of Heauen, This is my beloued ſonne, in whome I am well pleaſed, heare him.

The Sonne is he whiche ſaide, I went out from the Father, and came from GOD into this worlde. The comforter is the holie Ghoſte of whom the ſonne ſaid, Vnleſſe I go away to the father the cōforter ſhal not come. We beleeue in this trinitie differing in perſons (but) all one in ſubſtance not diuided nor differing in ſtrength, power and maieſtie, (and) we beleeue that beſide this there is no diuine nature, either of Angel, or of ſpirit, or any power, which may be beleeued to be God.

We therefore beleeue, that this ſonne of God, beeing God begotten of his father all together before all beginning, did ſanctifie the wombe of the virgin Marie, and that of her he toke vponupon him verie man, begotten without the ſeede of man, the two natures onlie, that is of the Godhead and manhood comming together into one perſon onelie, that is, our Lord Ieſus Chriſte. Neither (doe we beleeue) that there was in him an imagined or any phantaſtical bodie, but a ſound & verie (bodie) and that he both hungered, and thirſted, and taught, and wept, and ſuffered all the damages of the bodie. Laſt of al, that he was crucified of the Iewes, and was buried, and roſe againe the third day, & afterwarde was conuerſant with his diſciples, and the fortieth day after his reſurrection aſcended into heauen. This ſonne of man and alſo the ſonne of God, wee call bothe the ſonne of God and the ſonne of man.

We beleeue verilie that there ſhall be a reſurrection of the fleſhe of mankinde: and that the ſoule of man is not of the diuine ſubſtance, or of God the father, but is a creature created by the will of God,

The Creede of the fourth Counſell kept at Toledo, taken out of the booke of Iſidore.

AS we hauehave learned of the holie fathers, that the father, and the ſonne, and the holie ghoſt are of one Godhead and ſubſtance, (ſo) is our confeſſion, beleeuing the trinitie in the difference of perſons, and openly profeſſing the vnitie in the Godhead, neither confounde we the perſons, nor diuide the ſubſtance. Wee ſay that the father is made or begotten of none: we affirme that the ſonne is not made, but begotten of the father: and wee profeſſe that the holie ghoſte is neither created nor begotten, but proceeding from the father and the ſonne. And (we confeſſe) that the Lord him ſelfe Ieſus Chriſte the ſonne of God, and the maker of all things, begotten of the ſubſtance of his father before all the worldes, came downe from his father in the latter times for the redemption of the worlde, who (neuertheleſſe) neuer ceaſſed to be with the father. For hee was incarnate by the holie ghoſte and the glorious virgine Marie the holie mother of God, and of her was borne alone the ſame Lord Ieſus Chriſt, one in the trinitie, beeing perfect (man) in ſoule and bodie, taking on man without ſinne, beeing ſtill what he was, taking to him what he was not: touching his godhead equal with the father, (and) inferiour to his father touching his manhood, hauing in one perſon the propertie of two natures. For (there are) in him two natures, God and man. And yet not two ſonnes or two Gods, but the ſame (God and man) one perſon in bothe natures, who ſuffered griefe and death for our ſaluation, not in the power of his godhead, but in the infirmitie of his manhood. He deſcēded to them belowe to draw out by force the Saintes which were held there. And he roſe againe, the power of death beeing ouercome. He was taken vpp into the Heauens, from whence he ſhall come to iudge the quick and the dead. By whoſe death and bloud we beeing made cleane hauehave obteyned forgiueneſſe of (our) ſinnes, and ſhalbe rayſed vp againe by him in the laſt day, in the ſame fleſh wherein now we liue, (and) in that manner wherein the ſame (our) Lord did riſe againe, (and) ſhall receiue of him, ſome in rewarde of their well-doing life euerlaſting, and ſome for their ſinnes the iudgement of euerlaſting puniſhment. This is the faith of the Catholique church, this confeſſion we keepe and holde, which whoſoeuer ſhall keepe ſtedfaſtly, he ſhall hauehave euerlaſting ſaluation.

A declaration of the faith or preaching of the Euangelicall and apoſtolicall truethe, by the bleſſed martyr Irenaeus, taken out of the 2. Chap. of his firſt booke Contra Valent.

THe churche diſperſed through the whole worlde euen to the endes of the earth, hath of the Apoſtles and their Diſciples About the yeate of our lorde 185.receiued the beliefe which is in one God the father almightie, which made Heauen, and earth, the Sea, and al that in them is. And in one Ieſus Chriſte the Sonne of God (who was) incarnate for our ſaluation. And in the holie Ghoſt, who by the prophets preached▪ the myſterie of the diſpenſatiō & the cōming of the beloued Ieſus Chriſte our Lord with his natiuitie of the virgine, and his paſſion, and reſurrection from the dead, and his aſcenſion in the fleſh into the Heauens, and his comming againe out of the heauens in the glorie of the father to reſtore all thinges, and to raiſe vppe againe all fleſh of mankinde: ſo that to Chriſte Ieſus our Lorde, bothe God, and ſauiour, and king, according to the wil of the inuiſible father, eueryevery knee may bow, of thinges in Heauen, and things in earth, and thinges vnderunder the earth, and that euerie tongue may praiſe him, and that he may iudge rightlie in all things, and that hee may caſt the ſpirites of naughtineſſe, with the angels which tranſgreſſed and became rebells, and wicked, vniuſt, miſchiefous, and blaſphemous men into eternall fire: and that to the iuſt and holie ones, and ſuch as hauehave kept his commaundements and remained in the louelove of him, partely from the beginning, and partely by repentaunce, he may graunt life, beſtowe immortalitie, and giuegive glorie euerlaſting. The Churche, although it be diſpearſed throughout the whole worlde, hauing obteined, as I hauehave ſaide, this confeſſion and this faith, doeth as it were dwelling together in one houſe, diligently keepe them, and likewiſe beleeue them, euen as if it had one ſoule and the ſame hart, and doeth preache, teach, and agreeably deliuer theſe thinges, euen as if it had al one mouth. For in the world y^e tongues are vnlike, but the force of teaching is one and the ſame. Neither doe the Churches whoſe foundation is laide in Germanie beleeue otherwiſe, or teache to the contrarie: neither thoſe in Spaine, nor thoſe in France, nor thoſe in the Eaſt, nor thoſe in Aegypte, nor thoſe in Libya, nor thoſe whiche are in the worlde (beſide,) but euen as the Sunne (which is) the creature of God is one and the ſelfe-ſame in all the worlde, ſo alſo the preaching of the trueth ſhineth eueryevery where, and giueth light to all men, whiche are willing to come to the knowledge of the truth. And neither ſhal he, which among the chiefe ouerſeers of the Church is able to ſay muche, ſpeake cōtrarie to this. For no man is aboue his maiſter. Neither ſhal he which is able to ſay litle, diminiſh this doctrine any whit at al. For ſeeing y^t faith is all one and the ſame, neither doeth he which is able to ſay much of it, ſay more than ſhould be ſaid: neither doeth he whiche ſaith little, make it euer a whit the leſſer. Reade further in the fourth chapter of his third booke Contra Valent. and you ſhall perceiue that by the terme of Apoſtolicall tradition, he meaneth the Creede of the Apoſtles.

¶ A rule of faith after Tertullian taken out About the yeare of our lorde 210.of his Booke De praeſcriptionibus haereticorum.

THe rule of faith is, that we out of hande profeſſe openly what our beleefe is, which is that in deed, wherby we beleeue that there is one God onlie, & not any other beſide the maker of the worlde, whiche by his worde ſent out firſte of all brought foorth all thinges of nothing. That worde beeing called his Sonne, beeing ſeene after ſundry ſortes of the Patriarches, beeing alwayes hearde in the Prophetes, and laſtly by the ſpirit and power of God the father beeing brought into the virgin Marie, beeing made fleaſh in her wombe and borne of her, became Ieſus Chriſt, (which) afterwarde preached the new law and the new promiſe of the kingdome of Heauen, wrought myracles, ſate at the right hande of the Father, was nayled to the croſſe, roaſe againe the thirde day, was taken into the heauēs, ſitteth at the right hand of the Father, ſent the power of the holie Ghoſt to gouerne the beleeuers in his owne ſteed, ſhall come with glorie to take the ſaintes into the ioy of eternall life and heauenly promiſes, and to condemne the wicked to euerlaſting fier, when both the parties are rayſed vp and hauehave their fleaſh reſtored againe.

This rule, as it ſhall be prooued, beeing ordeyned by Chriſt, hath among vsus no doubtes at all, but thoſe which hereſies bring in, and which make men become heretiques.

The Creede of the bleſſed Athanaſius Biſhop of Alexandria, taken out of his bookes.…bout the …are of … lord ….

WHoſoeuer will be ſaued: before all things it is neceſſarie that he holde the Catholique faith.

Which faith, exeept eueryevery one do kepe holy & vndefiled: without dout he ſhall periſh euerlaſtingly.

And the Catholique faith is this: that we worſhip one God in trinitie, and trinitie in vnitie.

Neither confounding the perſons: nor diuiding the ſubſtance.

For there is one perſon of the Father, another of the Sonne, and another of the holy Ghoſt.

But the godhead of the Father, of the Sonne, and of the holy Ghoſt, is all one: the glory equall, the maieſtie coeternall.

Such as the Father is, ſuch is the Sonne: and ſuch is the holy Ghoſt.

The Father vncreate, the Sonne vncreate: and the holy Ghoſt vncreate.

The Father incomprehenſible, the Sonne incomprehenſible: and the holy Ghoſte incomprehenſible.

The Father eternall, the Sonne eternall: and the holie Ghoſt eternall.

And yet they are not three eternalls: but one eternall.

As alſo there be not three incomprehenſibles, nor three vncreated: but one vncreated, and one incomprehenſible.

So likewiſe, the Father is almightie, the Sonne almightie: and the holie Ghoſte almightie.

And yet are they not three almighties: but one almightie.

So the Father is God, the Sonne is God: and the holie Ghoſt is God.

And yet they are not three Gods: but one God.

So likewiſe the father is Lord, the Sonne Lord: and the holie Ghoſt Lord.

And yet not three Lordes: but one Lord.

For like as we be cōpelled by the Chriſtian veritie: to acknowledge euerie perſon by him ſelfe to be God and Lorde.

So are we forbidden by the Catholique religion: to ſay there be three Gods or three Lordes.

The father is made of none: neither created, nor begotten.

The ſonne is of the father alone: not made, nor created, but begotten.

The holie Ghoſt is of the father and of the ſonne: neyther made, nor created, nor begotten, but proceeding.

So there is one father, not three fathers: one ſonne, not three ſonnes: one holy ghoſt, not three holy ghoſtes.

And in this Trinitie none is afore or after other: none is greater or leſſe than other.

But the whole three perſons be coet…rnall together: and coequall.

So that in all things, as is aforeſaid: the vnitie in trinitie, and the trinitie in vnitie is to be worſhipped.

He therefore that will be ſaued, muſt thus thinke of the trinitie.

Furthermore it is neceſſarie to euerlaſting ſaluation: that he alſo beleeue rightly in the incarnation of our Lorde Ieſus Chriſt.

For the right faith is, that we beleeue and confeſſe: that our Lorde Ieſus Chriſt the ſonne of God, is God and man.

God of the ſubſtance of the father, begotten before the worldes: and man of the ſubſtance of his mother borne in the worlde.

Perfect God and perfect man: of a reaſonable ſoule, and humane fleſh ſubſiſting.

Equall to the father as touching his godhead: and inferior to the father touching his manhood.

Who although he be God and man: yet he is not two, but one Chriſt.

One, not by the conuerſion of the godhead into fleſh: but by taking of the manhood into God.

One altogether, not by confuſion of ſubſtance: but by vnitie of perſon.

For as the reaſonable ſoule and fleſh is one man: ſo God and man is one Chriſt.

Who ſuffered for our ſaluation, deſcended into hell, roſe againe the thirde day from the deade.

He aſcended into heauen, he ſitteth on the right hand of the father, God almightie: from whence he ſhall come to iudge the quicke and the dead.

At whoſe comming all men ſhall riſe againe with their bodies: and ſhall giuegive account for their owne woorkes.

And they that hauehave done good, ſhall goe into life euerlaſting: and they that hauehave done euill, into euerlaſting fier.

This is the Catholique faith: which except a man beleeue faithfully, he can not be ſaued.

The Creede of the bleſsed Damaſus biſhop of Rome, taken out of the ſeconde Tome of S. Hierome his woorkes.

WE beleeue in one God the father almightie, and in one Ieſus Chriſt our Lorde the ſonne of God, and in the holy ghoſt. We worſhip About the yeare of our Lorde 336.and confeſſe God, not three Gods, but the father, the ſonne, and the holy ghoſt one God: one God, not ſo as though he were alone, nor as one which is himſelfe father to him ſelfe, and ſonne him ſelfe alſo: but him to be the father which begot, & (him) to be the ſonne which was begotten: but the holy ghoſt to be neither begotten, nor created, nor created, nor made, but proceeding from the father and the ſonne, coeternall, coequal, and working together with the father and the ſonne: becauſe it is written, By the worde of the Lorde the heauens were eſtabliſhed, that is, by the ſonne of God, and by the breath of his mouth all the powers thereof. And in another place: Sende forth thy breath and they ſhall be created, and thou ſhalt renew the face of the earth. And therfore vnderunder the name of the father, of the ſonne, & of the holy ghoſt, we confeſſe one God, which is the name of the power, and not of the propertie. The proper name of the father, is the father: and the proper name of the ſonne, is the ſonne: and the proper name of the holy ghoſt, is the holy ghoſt. In this trinitie of perſons, we worſhip one god (in ſubſtance,) becauſe that which is of one father, is of one nature with the father, of one ſubſtance, and one power. The father begat the ſonne, not by will or neceſsitie, but by nature.

The ſonne in the laſt time came downe from the father to ſaue vsus and to fulfill the ſcriptures, who (neuertheleſſe) neuer ceaſſed to be with y^e father. And he was conceiued by the holy ghoſt, and borne of the virgin, he tooke vponupon him fleſh, and ſoule, and ſenſe: that is, he tooke on him very man, neither loſt he what he was, but began to be what he was not, ſo yet that in reſpect of his owne properties he is perfect God, and in reſpect of ours, he is verie man. For he which was God is borne man, and he which is borne man, doth woorke myracles as God, and he that woorketh myracles as God, doeth die as a man, and hee that dieth as man, doeth riſe againe as God. Who in the ſame fleſh wherein he was borne and ſuffered, and died and roaſe againe, did aſcende to the father, and ſitteth at his right hande, in the glorie which he alwayes had, and yet ſtil hath. By whoſe death and bloud we beleeue that we are clenſed: and that at the latter day we ſhall be raiſed vp againe by him in this fleſh wherein we now liue. And we hope that we ſhall obteine a reward for our good deedes: or elſe the paine of euerlaſtinge puniſhment for our ſinnes. Reade this, beleeue this, holde this, ſubmit thy ſoule to this faith, and thou ſhalt obteine life and a rewarde at Chriſt his hande. S. Peter Biſhop of Alexandria taught and beleeued the verie ſame with the bleſſed Athanaſius and Damaſus, as it may be gathered out of the 37. chapter of the 7. booke, and the 14. chapter of the 8. booke of the Tripartite hiſtorie.

The Jmperiall decree for the Catholique faith, taken out of the Tripartite hiſtorie, lib. 9. cap. 7.

THE noble Emperours Gratian, Valentinian, and Theodoſius, to the people of the citie of Conſtantinople. We will all people whom the royall authoritie of our clemencie doth rule, to be of that religion, which the religion brought in by (Peter) him ſelfe doeth at this time declare, that S. Peter the Apoſtle did teach to the Romanes, and which it is euident that byſhop Damaſus and Peter the byſhop of Alexandria a man of Apoſtolicall holineſſe do followe: that is, that according to the diſcipline of the Apoſtles and doctrine of the Euangeliſtes, in the equalitie of the maieſtie and in the holy Trinitie, we beleeue that there is (but) one godhead of the father, of the ſonne, and of the holy ghoſte. Thoſe which keepe this lawe, we commaunde to hauehave the name of catholique Catholiques.Chriſtians: But for the other whom we iudge to be madde & out of their wits, (we wil,) that they ſuſteining the infamie of hereticall doctrine, be puniſhed firſte by Gods Haeretiques.vengeaunce, and after that by puniſhment according to the motion of our mindes, which we by the will of God ſhall thinke beſt of.

Giuen the thirde of the Calendes of March at Theſſalonica, Gratian the fifte,Valentinian, andTheodoſius Aug. Coſs.

FINIS.