au ye: the art no: thre: angelas but on augnty Si tis Father is Goc tit SOL & GUC and the Fion Ghost is GUL. aut ve: the art no: turres Troas: Du: one God. S likewist tin Father is Lord the Sort Lor: aut the Holy Gros: Lori. And yet not tires Lords: but one Lord. For like as we are comper led by the Christian verity: to acknowledge every Ferson by himself to be God and Lord: So are we forbidden by the catholic religion : to say, there be three Gods, or three Lords. The Father is made of none : neither created nor begotten. The Son is of the Father alone : not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son : neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons : one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore or after other: none is greater or less than another. But the whole three Persons are coeternal together; and eoequal. So that in all things, as is aforesaid: the Unity in Tri E tanier no tres omnipotentes : ser unus omnipotens. in Deus Pater. Deus Filius: Deus Spiritus Sanctus. E: ramer nor tres Dii: sed unus es: Deus. In Dominus Pater, Dominus Filius: Dommus Spiritus Sauretus. E: ramer nor tres Domini: set unus est Dominus. Qua sicut singillatim unamquanique Personam, Deum et Dominum confiteri Christiana veritate compellimur: Ita tres Deos aut Dominos dicere: catholica religione prohibemur. Pater a nullo est factus : nee creatus, nec genitus. Filius a Patre solo est : non factus, ner creatus, sed geni tus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nee genitus, sed procedens. Unus ergo Pater, non tres Patres; unus Filius, non tres Filii unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius : nihil majus aut minus. Sed totæ tres personæ : coæternæ sibi sunt et coæquales. Ita ut per omnia (sicut jam supra dictum est) et Unitas in nity, and the Trinity in Unity, Trinitate: et Trinitas in Unitate veneranda sit. is to be worshipped. He therefore that will be saved must thus think of the Perfect God, and perfect man of a reasonable soul, and human flesh subsisting. Equal to the Father as touching his Godhead and inferior to the Father as touching his manhood. Who although he be God and man yet he is not two, but one Christ. One, not by conversion of the Godhead into flesh : but by taking of the manhood into God. One altogether, not by confusion of substance: but by unity of person. For as the reasonable soul and flesh is one man : so God and man is one Christ. Qui vult ergo salvus esse : ita de Trinitate sentiat. Sed necessarium est ad æternam salutem : ut incarnationem quoque Domini nostri Jesu Christi fidelitur credat. Est ergo fides recta, ut credamus et confiteamur: quia Dominus noster Jesus Christus, Dei Filius, Deus et homo est. Deus est ex substantia Patris ante sæcula genitus: et homo est ex substantia matris in sæculo natus. Perfectus Deus, perfectus homo ex anima rationali et humana carne subsistens. Equalis Patri secundum Divinitatem: minor Patre secundum humanitatem. Qui licet Deus sit et homo: non duo tamen, sed unus est Christus. Unus autem, non conversione Divinitatis in carnem : sed assumptione humanitatis in Deum. Unus omnino, non confusione substantiæ: sed unitate personæ. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Chris again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the Father, God Almighty: from whence he shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies and shall give account for their own works. And they that have done good shall go into life everlasting and they that have done evil into everlasting fire. This is the catholic faith : which except a man believe faithfully he cannot be saved. THE APOSTLES' CREED. This primitive Creed of the Italian and Roman churches has long been used by the church of England in nearly the same position which it occupies at present. Until the reform of the English offices in the reign of Edward the Sixth, it followed the Lord's Prayer, amongst those prayers which it now precedes". This position of the Apostles' Creed had b Breviar. Sarisb. Psalt. fol. 13. Breviar. Eborac. fol. 251. been customary in the ages preceding the Norman conquest, as we may see by the Anglo-Saxon offices. Amalarius also, A. D. 820, speaks of the Creed as following the Lord's Prayer amongst the prayers of Prime d. SECTION XV. THE PRAYERS. These prayers, including the lesser Litany, the Lord's Prayer, and the versicles and responses, came at the end of the office, according to the ancient English rites, and they still preserve the same position. Formerly, however, the Apostles' Creed occurred in this part of the service, from whence it was transferred to its present position. From these prayers also the Confession and Absolution were removed, and replaced by superior formularies at the commencement of the whole office. All this part of the service is very ancient in the morning offices of the western churches. Amalarius, A. D. 820. and Benedict, A. D. 530. both speak of the lesser Litany, "Lord have mercy upon us," &c. and the Lord's Prayer, as occurring in this place; the councils of Girone, A. D. 517. and Toledo, A. D. 633. prescribed the latteri; both also are found in the monuments of the Anglo-Saxon church). The versicles e Appendix to Hickes's Letters, ad primam. d Amalar. de Eccl. Off. lib. iv. c. 2. g Brev. Sarisb. Psalt. fol. 13. Breviar. Eborac. fol. 251. Breviar. Herefordens. ad primam. h S. Benedict. Regula, c. 17. c. 13. Amalarius de Eccl. Off. 10. i Concil. Toletan. iv. c. 9. Concil. Gerundens. can. "Item nobis semper placuit observari, ut omnibus diebus post Matutinas et Vesperas Oratio Dominica a sacerdote proferatur." j Appendix to Hickes's Letters, ad primam. |