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Fifthly, He, to whom are attributed those Works which are proper unto God, by and for which God doth require of us to acknowledge and worfhip him as God, is properly and truly God: because the operations of all things flow from that essence by which they are; and therefore if the operations be truly divine, that is, such as can be produced by no other but God, then must the essence of that Person which produceth them be truly fuch. But such works as are proper unto God, by and for which God hath required us to acknowledge him and worship him as God, are attributed often in the Scriptures to the Spirit of God, as the acts of creation and conservation of all things, the miracles wrought upon and by our blessed Saviour, the works of grace and power wrought in the hearts of true Believers, and the like. Therefore without any farther difputation, which cannot be both and proper for an exposition, I conclude my third assertion, That the Holy Ghost, or Spirit of God, is a Perfon truly and properly divine, the true and living God.

Now being we do firmly believe, that the true and living God can be but one, that the infinity of the divine essence is incapable of multiplicity, being we have already shewn, That the Father is originally that one God, which is denied by none; and have also proved, That the only Son is the fame God, receiving by an eternal generation the same divine nature from the Father; it will also be necessary, for the understanding of the nature of the Spirit of God, to fhew how that blessed Spirit is God: To which purpose, that I may proceed methodically, my fourth assertion is, That the Spirit of God, which is the true and living God, is neither God the Father, nor the Son of God.

First, Though the Father be undoubtedly God, though the Holy Ghost be also God, and (because there cannot be two Gods) the same God; yet the Holy Ghost is not the Father: For the Scriptures do as certainly distinguish them in their Persons, as they do unite them in their Nature. He which proceedeth from the Father is not the Father, because it is impossible any Perfon should proceed from himself; but the Holy Ghost proceedeth from the Fa-sohn 18. 26. ther, therefore he is not the Father. He which is sent by the Father, and from the Father, is not the Father, by whom and from whom he is sent ; for no Person can be sent by himself, and by another from himself. But the Holy Ghost is sent by God the Father, and by the Son from the Father ; therefore he is not the Father.

Secondly, Though we have formerly proved, that the Son of God is properly and truly God; though we now have proved, that the Spirit of God is God, and in reference to both we understand the fame God; yer the Holy Ghost is not the Son: For he which receiveth of that which is the Son's, and by receiving of it glorifierh the Son, cannot be the Son, because no Person can be said to receive from himself that which is his own, and to glorifie himself by so receiving. But the Comforter. who is the Holy Ghost

is the Holy Ghost; John 16. 15. received of that which is the Son's, and by receiving of it glorified the Son; for so our Saviour expreslly said, He shall glorifie me, for he mall receive of mine. Therefore the Holy Ghost is not the Son. Again, He whose coming depended upon the Son's departing, and his sending after his departure, cannot be the Son, who therefore departed that he might send him. But the coming of the Holy Ghost depended upon the Son's departing, and his sending after his departure ; as he told the Apostles before he departed, I tell you the truth, It is expedient for you that I go away; for if I go not away, the comforter will not come unto you, but if I depart I will send him unto you; therefore the Holy Ghost is not the Son.

Thirdly, Though the Father be God, and the Son be God, and the Holy Ghost be also the fame God; yet we are assured that the Holy Ghost is nei

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ther the Father nor the Son ; because the Scriptures frequently reprefent Matt. 3. 16. him as distinguished both from the Father and the Son. As, when the Spi

rit of God defcended like a Dove, and lo, a voice from Heaven, saying,
This is my beloved Son, in whom I am well pleased, he was manifeftly
distinguished from the Perfon of the Son, upon whom he lighted, and from

the Person of the Father, who fpake from Heaven of his Son. The F.ph. 2. 18. Apostle teaches us, that through the Son we have an access by one fpirit

unto the Father, and consequently assureth us, that the Spirit, by whom,

is not the Father, to whom, nor the Son, through whom, we have that Gal. 4.4,5,6. access. So God sent forth his Son, that we might receive the adoption

of Sons: and because we are Sons, God bath sent forth the spirit of his
Son into our hearts, crying, Abba , Fatber. Where the Son is distin-
guished both from the Father as first sent by him, and the Spirit of the Son is
distinguished from the Father and the Son, as sent by the Father after he had

sent the Son. And this our Saviour hath taught us several times in his John 14. 26. word, as, The Comforter whom the Father will send in my name; the

15. 26. Comforter whom I will fend unto you from the Father, and when that ComMatt. 28. 19. forter is come, Go, teach all nations, baptizing them in the name of the

Father, and of the Son, and of the Holy Ghost. I conclude therefore a. * This Heresie gainst the old * Sabellian Heresie, That the Holy Ghost, although he be was very an- truly and properly God, is neither God the Father, nor God the Son; which before Sabel- is my fourth assertion. lius, though those which held it were afterwards all fo denominated from Sabellius. For we find it was the opinion of Praxeas, against whom Tertullian wrote ; who being urged with that place, where the three Perfons were distinguished, The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee; therefore that which is born of thee shall be called the Son of God, answer'd thus, Filius Dei Deus eft, & virtus altissiini altissimus est. After Praxcas followed Noëtus, povolúm wst au 11c76e, Yior, rejäy lov Tvrünce signoréelpos. Epiph. Har. 57. Noëtiani à quodami Noëto, qui docebat Chriftum eundem ipsum effe Patrem & Spiritum S. S. Aug. Hær. 36. Suddenly after Noëtus arose Sabellius, Actualics ģ TO, soi ci aurð Editreevoi who dvallaéeg, À ww Toy Tiòv, t auton siven Byson Ilveõud, iis eirces cu Mić wasaca tots óvojcarias. Epiph. Har. 62. From him afterwards were all which held the same opinion called Sabellians, Sabelliani ab illo Noëto quem suprà memoravimus defluxisse dicuntur. Nam & discipulum ejus qui. dam perhibent fuiffe Sabellium. Sed quâ causâ duas Hæreses Epiphanius computet nescio, cùm fieri potuiffe videamus, ut fuerit Sabellius ifte famofior, & ideo ex illo celebriùs hæc Hærefis nomen acceperit. Noëtiani eniin difficillimè ab aliquo sciuntur, Sabelliani autem sunt in ore multorum. S. Aug. Hår, 41.

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Our fifth assertion is, That the Holy Ghost is the third Person in the blessed Trinity. For being he is a Person, by our first assertion; a Person not created, by the second; but a divine Person, properly and truly God, by the third; being though he is thus truly God, he is neither the Father, nor the Son, by the fourth assertion it followeth that he is one of the three ; and of the three is the third. For as there is a number in the Trinity, by which the Persons are neither more nor less than three; so there is also Order, by which, of these Persons, the Father is the first, the Son the second, and the Holy Ghost the third. Nor is this Order arbitrary or external, but internal and neceflary, by virtue of a subordination of the second unto the first, and of the third unto the first and second. The Godhead was communicated from the Father to the Son, nor from the Son unto the Father; though therefore this were done from all eternity, and so there can be no priority of time, yet there must be acknowledged a priority of order, by which the Father not the Son is first, and the Son not the Father second. Again, the fame Godhead was communicated by the Father and the Sori unto the Holy Ghost, not by the Holy Ghost to the Father or the Son, though therefore this was also done from all eternity, and therefore can admit of no priority in reference to time ; yet that of order must be here observed; so that the Spirit receiving the Godhead from the Father who is the first Person, cannot be the first; receiving the same from the Son, who is the fecond, cannot be the second ; but being from the first and second must be of the three the third. And thus both the number and the order of

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: * Vide p. 68.

the Persons are signified together by the Apostle , saying There are three 1 John 5. . that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one. And though they are not expressly said to be three, yeř the fame number is fufficiently declared, and the famé order is expreflly mentioned, in the baptismal institution made in the name of the Father, and of the Son, and of the Holy Ghoft. As therefore we have formerly proved the Son to be truly the second Person, and at the same time the Father to be the first, so doth this which we have, but briefly, spoken, prove that the Holy Ghost is the * third ; which is our fifth assertion.

Our sixth and last assertion, (sufficient tò manifest the nature of the loly so EpiphaniGhost, as he is the Spirit of God,) teacherh that Spirit to be a Person proceed- us several

"times calls the ing from the Father and the Son. From whence at last we have a clear Holy Spirit" description of the blessed Spirit, that he is the most high and eternal God, restoy óvoof the same nature, attributes, and operations with the Father and the Son, uasią. as receiving the fame essence from the Father and the Son, by proceeding from them both. Now this procession of the Spirit, in reference to the Father, is delivered expreflly, in relation to the Son, and is contained virtually in the Scriptures. First, It is expressly faid, That the Holy Ghost proceedeth from the Father, as our Saviour testifieth, When the Comforter is come John 15. 26. whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testifie of me. And this is also evident from what hath been already asserted : for being the Father and the Spirit are the same God, and being so the same in the unity of the nature of God, are yet distinct in their Personality, one of them must have the fame Nature from the other; and because the Father hath been already shewn to have it from none, it followeth that the Spirit hath it from him.

Secondly, Though it be not expressly spoken in the Scripture, that the Holy Ghost proceedeth from the Son, yet the substance of the same truth is virtually contained there; because those very expressions which are spoken of the Holy Spirit in relation to the Father, for that reason becaufe he proceedeth from the Father, are also spoken of the same Spirit in relation to the Son; and therefore there muit be the same reason prelupposed in reference to the Son, which is expressed in reference to the Father. Because the Spirit proceedeth from the Father, therefore it is called the Spirit of God, and the Spirit of the Father. It is not ye that speak, but the spirit of your Father Mat. 10. 20. which speaketh in you. For by the language of the Apostle the Spirit of God is the Spirit which is of God, saying, The things of God knoweth no Cor.2. 11,12. man but the Spirit of God. And we have received not the Spirit of the world, but the Spirit which is of God. Now the fame Spirit is also called the Spirit of the Son, for because we are Sons, God hath fent forth the Spirit of Gal. 4. 6. bis Son into our hearts: the Spirit of Christ, Now if any man have not the Rom. 8. o. Spirit of Christ, he is none of his; even the Spirit of Christ which was in 1 Pet. 1. 11. the Prophets; the Spirit of Jesus Christ, as the Apostle speaks, 1 know phil. 1. 19. that this mall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ. If then the Holy Ghost be called the Spirit of God the Father, because he proceedeth from the Father , it followeth that, being called álfо the Spirit of the Son, he proceedeth also from the Son. 17 . a

.' Again, Because the Holy Ghost proceedeth from the Father, he is there fore lent by the Father, as from him who hath by the original communication a right of Mission; as, the Comforter which is the Holy G whom John 14. 26. the Father will send : But the fame Spirit' which is sent by the Father is also sent by the Son, as he faith, when the Comforter is come whom I will rend unto you. Therefore the Son hath the same right of Mission with the Father, and consequently must be acknowledged to have communicated the

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fame Essence. The Father is neyer sent by the Son, because he received not the Godhead from him; but the Father sendeth the Son, because he communicated the Godhead to him : in the same manner neither the Father nor the Son is ever sent by the Holy Spirit : because neither of them received the divine Nature from the Spirit : but both the Father and the Son sendeth the Holy Ghost, because the divine Naturé common to both the Father and the Son, was communicated by them both to the Holy Ghoft. As therefore the

Scriptures declare expressly, That the Spirit proceedeth from the Father ; fo * This is not do they also virtually teach, That he proceedeth from the Son. the late bit. From whence it came to pass in the primitive times, that the * Latine Faancient opinia on of the La-thers taught expressly the procession of the Spirit from the Father and the tine Church, Son, because by good consequence they did collect so much from those pafas will appear fages of the Scripture which we have used to prove that Truth. And the by these Te-.. Siimonies, Lo- Greek Fathers, though they stuck more clofely to the phrase and language of qui de co the Scripture, saying, that the Spirit proceedech from the Father, and fnot (Sp. S.) non necefie' ott," saying, that he proceederh from the Son; yet they acknowledged under anoquia de Patre ther Scripture-expression the same thing which the Latines understand by pro& Filio aucto- cession, viz. That the Spirit is of or from the Son, as he is of and from the tendus est. s. Father; and therefore usually when they said, he proceedeth from the Fa

e Trin. ther, they f also added, he received of the Son. The interpretation of which 1. 2. Spiritus quoc: Sanétus words, according to the Latines, inferred a * procession; and that which the cum procedit Greeks did understand thereby, was the same which the Latines meant by à Patre & Fi-the procession from the Son, that is, the receiving of his essence from him. lio, non feparatur à Patre, That as the Son is God of God by being of the Father, so the Holy Ghost non separatur is God of God by being of the Father f and the Son, as receiving that infià Filio.S. Amb. de Sp. s.c. 10: nite and eternal essence from them both. " Spiritus autem Sanctus verè Spiritus est procedens quidem à Patre & Fillo : sed non est ipse Filius, quia non generatur, neq; Pater, quia procedit ab utroque. Id de Symb. c. 3. Et in servos cæleftia dona profudit. Spiritum ab Unigena Sanetum & Patre procedentem. Paulinus in Nat. 9. S. Felicis. "Non possumus dicere quod Spiritus S. & à Filio non procedat, neque enim frustra Spiritus, & Patris & Filii Spiritus dicitur.'S. Aug. de Trin. 1.4. Firmiffimè tene & nullatenus dubites, eundum Spiritum S. qui Patris & Filii unus eft Spiritus, de Patre & Filio procedere. Fulg. de fide ad petrum. Qui noster Dominus, qui tuus unicus spirat de Patrio corde Paracletum. Prud. Hymn. 5. Caihem. Tanquain idem Deus nunc Pater, nunc Filias, nunc Spiritus S. nominetur, nec alius est qui genuit, alius qui genitus est, alius qui de utroque proceffit. Leo Speaking of the Sabellian Herefie, Epist. 53. C. 1. Audi manifeftiùs proprium Patris ele genuiffe, & proprium Filii natum fuiffe : proprium verò Sp. S. procedere de Patre Filioque, Virgil. cont. E:11. II. By which Teftimonies, and the like, of the Latine Fathers, we may well guess in which Church the Creed commonly a:tributed to Athanafius first was framed; for as it is confessed to be written first in Larine, so it is most probable that is wa's composed by some Member of the Latine Church, by that Expression in it, Spiritus S. à Patre & Filio, non factus, nec creatus, nec genitus, fed procedens. ' † The ancient Greek Fathers speaking of this procession, mention the Father only, and never, I think, express the Son, as sticking constantly in this to the language of the Scriptures. Thus Gregory Nazianzen distinguisheth the three Persons, 'Exi em muilégwv özwv isárfíos; To ágfórnlov eiccélpolu, saj so gluonto, To c'r liclegs KT og buózefor. Orat. de Filio. And the three Properties attributed to the three Persons are these, gforcia to the Father, Sfónnois to the Son, and intégouris to the Holy Ghost. But this word 'n rógburig or the verb 'Topoca was not used by the Greeks in reference to the Son, but only as the Scriptures speak, in relation to the Father. As Epiphanius, Kas gs sj mei o wybunala Brasonpõri, xj toamãos réferv xexlíat iwo se isim öxlisor; 'r Saleg's cxtogocópluov, saj Deep Crévov. Hær. 69. S. 52. To aliov tveõpece, wye ürece ölsov, worfouce Qet, aki ös Ca lalei x Y öx ámótexor Oiš, da je oss öv, drie wolegs intopoló fuor, xj 'napolvov, idem Ancor. c. 6. 'Asi go to arcupa Cew lalei se 'Tū, ă Cuvedeapov lalei, ó uitiv, xlisov, šx cidepov ', sxiy fovov lleogs, ex llalegs ä toscóptoor,, * TO 'Yở accepe o dívov, Id. Hær. 62. §. 4.

* A Filio accipit, qui & ab eo inittitur, & à Patre procedit : & interrogo utrùin id ipsum fit à Filio accipere quod à Patre procedere. Quòd fi nihil differre credetur inter accipere à Filio, & à Patre procedere, certè id ipsum atque unum effe exiftimabitur, à Filio accipere, quod fit accipere à Patre. Ipse enim Dominus ait, Quoniam de me accipiet, e annunciabit vobis. S. Hil. 1. 8. de Trin. So s. Cyril, 'Ezed) (to wysõna) okośclov iso te ', w as egeico Scotpetūs it wtő wãrav auTŠ ip'anart TEA40látlw xov créglerei 76 z dwócule, die rý Ontiv, in rõ erö ante. Com. in Joan. I. II. De Filio ergo accepit, & omnia quæ haber Pater Filii sunt, quæ Spiritus S. accepit ; quia non de folo Filio, sed simul de utroque procedit. Fulg. l. 7. contra Fab. apud Theodulph. de Sp. $. f That this was the sense of the Greek Fathers anciently, who used those two Scriptures of the Holy Ghost, appeareth by Epiphanius, who frequently declares so much; as in Ancorato, meura gore Ofð rj wytõuce Talegs a wysūrice 'Yo, c's Taleas xj 'Yộ, testov tñ óvodaric. cap. 8. And speaking of Ananias who lyed unto the Spirit, "Aeg odds 's Ilcleg's x , to wye .a., Wu you can lo oi da tipikalo voopicauicos. cap. 9. Our áraótesor Taregs x 'Yg, dance c's wras scias; o'r ap aurñs Jeótna, en llo?cg; ry ', (ww Nalej coróselor adi wveõnce cliov. Id. Hæref. 62. In these words is plainly contained this Truth, That the Spirit is God of God the Father, and of God the Son And that they did conclude this Truth from those two Scriptures, he proceedeth from the Father, and receiveth of the Son, as is also evident by these and the like passages, E: 2 Xessos o'xe T8 lalegs togste y sos

κ τ8 Θε8 και το πνεύμα και το Χρισε η παρ' αμφοτέρων, ώς φησιν ο Χρισος και οι τ8 Παρος εκπορόύε3), κ έτG- οκ το εμυ λήte), Epiph. Ancor. $. 67. Éi toivu aiz r ð 11u1egs öxtopote 7, x CR 78 épio, orein • Kúero, antes. Or 78 tagmor idei's

los answer, "18/09

igra i Bladece si Mas o 'Yods, odd ŷ Tiò es un e Marne, štw topec arresy, oto wye õpea ei pen' o 110077, storios, whez Š MATOPÓW ), wag' Š naubosd, xey sido t 'riày say layéeçe, e rinj To Tv:Õpect to cytos, o a Xo' tñ 11a7egs sy 'n frið. 15. Non loquetur à semetipfo, hoc eft, non fine me, & Patris arbitrio, qui inseparabilis à inea & Patris eft voluntate quia non ex se sed ex Patre & me est, hoc enim ipfum quod subsistit & loquitur à Patre & me illi eft. Didymus de Sp. S. l. 2. Et paulo poft; ille me clarificabit, id est Paracletus, quia de meo accipiet. Rurfum hoc accipere ut divint naturæ conveniat intelligendum

Spiritum S. à Filio accipere id quod suæ naturæ fuerat cognoscenduin alt. Neque enim quid aliud eft Filius exceptis his quæ ei dantur à Patre, neque alia fubftantia eft Spiritus S. præter id quod datur ei à Filio.

This being thus the general doctritie of the Eastern and the Western

1, differing only in the manner of expression, and that without any opposition; * Theodoret gave the first occasion of a difference, making ule *s. Cyril haof the Greeks expression against the doctrine both of Greeks and Latines ; ving set forth denying that the Holy Ghost receiveth his essence from the Son, because the Anarheman

mc tisms'against Scripture faith, he proceedeth from the Father, and is the Spirit which is of the Herefie of God. But S. Cyril, against whom he wrote, taking small notice of this ob- Neftorius, in

the ninth A. jection; and the writings of Theodoret, in which this was contained, being natheniarim condemned ; there was no sensible difference in the Church, for many years, 'condes concerning this particular. Afterwards divers of the Greeks expressly denied who did not the procession from the Son, and several difputations did arise in the Western 'Holy Ghost nas Church, till at last the Latines put it into the + Conftantinopolitan Creed ; 89 78 and being admonislied by the Greeks of that, as of an unlawful addition, and

jsi s tvrŪu. refusing to rase it out of the Creed again, it became an occasion of the vast Theodoret Schism between the Eastern and Western Churches.:

. ; .. ... returned this

1. 5 το πνεύμα #8 'Tiš ei dis í ómo pues se en 11c7egs intopolópfeov ion Cupono day noontu sg wis buccon Srebue Bose, im Owrly eid as it við À di yg me omaggi yov, as Bacoonpor tšto se ois duobeles noppitorelles. Misstoff gg TS Kien déroule, 75- Tytöuc ô cm rä Παίρος απορίες, και τι θολάτα και Πώλω ομοίως φασκούζι. ημείς και και το σίευμα το κόσμο ελάδου, αλλά το σνεύμα και εκ 18 Ocõ. S. Cyril in his Reply takes no great notice of this high Charge of Impiety and Blasphemy, and only answers the Argument so far as it concerned his Expression, víz. "That the Spirit is id lov 78 y vebnice, but in this answer makes use of that Scripture by which he and others used to prove that the Spirit had his Effence from the Son. "Exmoob n g as ' Oő is Ilalegs to wysūpect to ürlov med en að {wiñeco gwrlw, saad 'n darótezón est so 48 67. gS f xH He is Tlclogs My Toow Tos idiociğev bitwy miei cégis sy olyano wave ora xH o Marina épce ist did tão ditov vury oto c'h rģ buš ant, we decyleneš opcīy. Although therefore S. Cyril doth not go to maintain that which Theodoret denied, and S. Cyril elsewhere teacheth, viz. that the Holy Ghajt is from the Son, yet he juftifed his own position by that ScripPure which by himself and the rest of the Fathers is thought to teach as ninth. i t The second general Council held at Constantinople, finding it necessary to make an addition to the Nicene Creed in the Article concerning the Holy Ghost, of which that Council had said no more than this, I believe in the Holy Ghost, framed this acccffion against Macedonius, sis to tveine che ti vyrov, tó Kúerov, ró (worolòr, to ir Tš nalog's Crastoor in which they Spake most warty, using the words of the Scripture, and the language of the Church which was fo known and publick, ibat it is recorder ëven by Lucian in his Dialogue called Philopatris, Kes. Kai tinc évouécoucí ge; Ter. Yooyidovic Obor péyev, új-. Begulor, dggriove, you Ialegs, veða ó'r llaleg's 'n tog bubulvov, ev 'r reicv, ovos rela Totonourse Zlua, tóyolla hyö Osby. This Creed being received by the whole Church of God, and it being added. also by the next general Council at Ephesus, that it mould not be lawful to make any addition to it. Notwithstanding the question being agitated in the Weft, Utrum Sp. S. ficut procedit à Patre, ità & procedat à Filio, and it being concluded in the affirmative, they did not only declare the Doctrine to be true, but also added the fame to ihe Conftantinopolitan Creçd, and sang it publickly in their Liturgy. Credimus & in Spiritum S. Dominum & vivificatorem, ex Patre Filioque procedentem. This leing first done in the Spanish and French Churches, and the matter being referred to Leo the third Bilbop of Rome, ke absolutely concluded that no such addition ought to be tolerated : For in the Afts of the Synod held at Aquisgranum, we find it so determined by the Pope, upon the Conference with the Légates, Ergo, ut video, illud à vestra Paternitate decernitur, ut primò illud de quo quæftio agitur, de fæpe fato Symbolo tollatur, & tunc demum à quolibet licitè ac liberè five cantando, five tradendo discatur & doceatur ; fo one of the Legatos. To which Leo answered thus, Ita proculdubio à nostra parte decernitur : ita quoque ut à veftra affentiatur, à nobis omnibus modis suadetur. Beside, left the Roinan Church might be accused to join with the Spanish and French Churches in this addition, the same Pope caused the Creed publickly to be set forth in the Church, graven in silver Plates, one in Latin, and another in Greek, in the same words in which the Council of Constantinople had first penned it. Hæc pro'amore & cautela Orthodoxæ Fidei fecit in B. Petri Basilica scuta argentea duo scripta utraque Symbolo, unum quidem literis Græcis, & alium Latinis, fedentia dextrâ læváqué super ingrefluin Corporis. Anastasius in vita Leonis III, Leo tertius (Symboli) tranfcriptum in tabulâ argentea, post altare B. Pauli pofitâ, posteris reliquit, pro amore, ut ipfe ait & cautelá Fidei orthodoxæ. In quo quidem Symbolo in proceflione Spiritús S. solus commemoratur Pater his verbis, Et in Spirituin S. Dominum vivificatorem, ex Patre procedentein, cum Patre & Filio co-adorandum, & glorificandym. P. Lombardus. These were taken out of the Archiva at Rome, faith Photius, and to placed by Leo, that they might be acknowledged and perpetuated as the true Copies of that Creed not to be altered. ο Θεσσίσι, Λέων και τας εν τοις Θησαυροφυλακίοις και κορυφαίων Πέτρα και Παύλα οκ παλαιοτάτων χρόνων πολεθησαυρισμψας τους ιερείς καμηλίοις δύο ασπίδας, α γράμμασι και σήμα5w naguixots 'ine for I lega's op nuwr wisews ¢x@eriv, tautas namoralowat lau xa?evotion to 'Pwucrxã hi Oss ng ois by on dtárTwv énbein id erabwei' rejs Troades of JERC a pw anvencūra se develiwxóta ? To The Biw a t piftori. Photius apud Nicetan. Thef. Orthod. Fid. 1. 21. ut exfcripfit Archiep. Armachanus. Ofrou o New Ye To Incowegourd xiov q 'Amofoarxãs 'Exxanoia's 'Pwμαίων ανοίξας αασίδας δύο τοις ιεροίς καμηλίοις λίγεθησωρισμέας εξώε Γκεν έλλίωικούς και γράμμασι και ρήρατον έχέσας τ' 6qen e tiSEUS $xecu. Idem apud Euthymium,. Panopl. Dom. Tit. 12. ab eodem Archiep, exscript. This was the great and prudent care of Leo the third, that there should be no addition made to the'ancient Creed authorized by a general

Council,

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