18. Et tamen non tres Domini, sed unus est Dominus.

19. Quia sicut singillatim unamquamque personam et Deum et Dominum confiteri Christiana veritate compellimur; ita tres Deos aut Dominos dicere Catholica religione prohibemur.

20. Pater a nullo est factus, nec creatus, nec genitus.

21. Filius a Patre solo est, non factus, nec creatus, sed genitus.

22. Spiritus Sanctus a Patre et Filio, non factus, nec creatus, nec genitus est, sed procedens.

23. Unus ergo Pater, non tres Patres; unus Filius, non tres Filii; unus Spiritus Sanctus, non tres Spiritus Sancti.

24. Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus, sed totae tres personae coaeternae sibi sunt et coaequales.

25. Ita ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit.

26. Qui vult ergo salvus esse, ita de Trinitate sentiat.

18. est is omitted in Milan O. 212. The whole verse was omitted originally in Canonici Patr. Lat. 88, but has been added in the margin. In Parker 391 est seems to have been erased.

19. sicut is omitted in Paris 13159. personam et Deum: Paris 13159 and 1451, Cotton Galba A. xviii, B. M. Reg. 2. B. v, Canonici Patr. Lat. 88, C.U.L. F. f. 1. 23, and U. P. personam Deum omitting et. personam: Paris 2076 persona, omitting the mark of contraction. Christiana: Paris 13159 Christiane. Dominum: in Palat. 574 nos has been written above it by a later hand, and deum appears to have been similarly altered. aut Dominos: Paris 1451, 3848 B, and U.P. insert tres after aut. dicere: Paris 3848 B dici. 20. After creatus a word has been erased in Paris 2076.

22. est is omitted in Paris 1451 and 2076, C. U.L. F. f. 1. 23, S. C. L. 150, and U.P. After procedens Milan O. 212 adds patri et filio co-aeternus est. 23. Sanctus is omitted in Paris 13159. That MS. reads tris for tres here, as well as in ver. 19.

24. hac: Paris 1451 ac, but h has been written above by a corrector. co-acternae: Paris 13159 quoeterne, Paris 1451 quohaeternae. coaequales : Paris 13159 quoequales.

25. supra: Paris 13159 superius, but supra has been written above by a corrector. unitas in Trinitate et Trinitas in unitate: Milan O. 212, Paris 13159, 1451, 2076, Vat. 82 and 84, B. M. Reg. 2. B. v, Canonici Patr. Lat. 88, C.U.L. F. f. 1. 23, Parker 272 O. 5, and U. P. all read trinitas in unitate et unitas in trinitate; Palat. 574 has trinitas in unitatem et unitas in trinitatem, but the m both in unitatem and trinitatem seems to be an after-addition.

26. ergo in Palat. 574 is written above the line, no doubt omitted originally.

27. Sed necessarium est ad aeternam salutem, ut Incarnationem quoque Domini nostri Iesu Christi fideliter credat.

28. Est ergo fides recta, ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus pariter et homo est. 29. Deus est ex substantia Patris ante saecula genitus, homo ex substantia matris in saeculo natus.

30. Perfectus Deus, perfectus homo ex anima rationali et humana carne subsistens.

31. Aequalis Patri secundum divinitatem, minor Patre secundum humanitatem.

32. Qui licet Deus sit et homo, non duo tamen sed unus est Christus.

33. Unus autem, non conversione divinitatis in carnem, sed adsumptione humanitatis in Deum.

27. est is omitted in Paris 13159. salutem is repeated in Paris 2076. The same MS. has Incarnatione, the mark of contraction over e being omitted. quoque was omitted originally in Palat. 574, but has been inserted above. After Christi, Canonici Patr. Lat. 88 adds unusquisque.

28. Paris 1451 and 2076, also S. C. L. 150, insert et before Deus. pariter is omitted in Paris 13159 and 1451, Vat. 82 and 84, C. U.L. F. f. 1. 23, Parker 391, B. M. Cotton Galba A. xviii, and U.P., but in Paris 13159 and Parker 391 it has evidently been erased, as appears by the hiatus after Deus. In Palat. 574 there has been an attempt to erase it.

29. ante saecula genitus omitted in the text of Milan O. 212, but written in the margin in another hand. et is inserted before homo in Paris 13159, 1451, 2076, Vat. 82 and 84, Palat. 574, B. M. Reg. 2. B. v, and Galba A. xviii, Canonici Patr. Lat. 88, Parker 272. O. 5, S. C. L. 150, and U. P. est is added after homo in Milan O. 212, Paris 13159, 1451, 2076, Vat. 82 and 84, Palat. 574, B. M. Reg. 2. B. v, and Cotton Galba A. xviii, Canonici Patr. Lat. 88, Parker 272 O. 5, and U.P. In Parker 391 there are evidences of erasure both before and after homo, from which it would appear that et homo est was the original reading. in saeculo: Paris 13159, B. M. 2. B. v, and C.U.L. F. f. 1. 23, in saecula; Palat. 574 in saeculum.

30. rationali: Milan O. 212 rationabili; Paris 13159 and Palat. 574 rationale. humana carne: S.C.L. 150 humanę carnę, Paris 1451 umana.

31. In Palat. 574 the letter s has been added by a later hand to Patri. secundum: Paris 1451 sedum, the error being the result possibly of the omission of the mark of contraction over e. Patre: Paris 13159, 1451, and 2076, B. M. Cotton Galba A. xviii, and U. P. patri.

33. conversione: Milan O. 212 evidently had originally conversatione, and this is the reading of S. C. L. 150. In the former MS. the letters at have been erased, leaving a hiatus between s and i; in the latter a corrector has written the letter above the s; Palat. 574 reads conversionem, i. e. conversione with

34. Unus omnino, non confusione substantiae, sed unitate personae.

35. Nam sicut anima rationalis et caro unus est homo, ita Deus et homo unus est Christus.

36. Qui passus est pro salute nostra, descendit ad inferos, tertia die resurrexit a mortuis.

37. Adscendit ad caelos, sedet ad dexteram Patris, inde venturus iudicare vivos et mortuos.

38. Ad cuius adventum omnes homines resurgere habent cum corporibus suis, et reddituri sunt de factis propriis rationem.

the mark of contraction over the final e: this may possibly be by the later hand which has clearly made several additions in this MS.; C.U.L. F. f. 1. 23 has confusione. carnem and Deum: Milan O. 212, Paris 13159, 1451, 3848 B, 2076, and 2341, B. M. Reg. 2. B. v, and Cotton Gaiba A. xviii, Canonici Patr. Lat. 88, Parker 272. O. 5, S. C. L. 150, and U. P. all read carne and deo. adsumptione: Paris 13159 adsuptione, probably owing to the inadvertent omission of the mark of contraction over the letter u; Palat. 574 read originally adsumptionem, but the final m has been erased.

34. unitate personae: Paris 1451 and 2076 unitatis persone, but unitatis has been partially erased in the latter MS.

35. rationalis: Milan O. 212 rationabilis.

36. salute nostra: Paris 2076 salutem nostram, the mark of contraction being inadvertently added over the final e and a; U. P. has saluta. tertia die : omitted in Milan O. 212, Paris 13159, 1451, and 2076, Palat. 574, B. M. Cotton Galba A. xviii, and Parker 391. In the last MS. the words appear to have been erased. resurrexit: Milan O. 212, Paris 1451 and 2341 surrexit; this also was evidently the original reading in Palat. 574, but re has been added above by a later hand.

37. sedet: Milan O. 212, Paris 13159, 1451, 3848 B, 2076, B. M. Reg. 2. B. v, Parker 391, and U.P. read sedit. ad dexteram : Paris 13159 a dexteram. After ad dexteram, Paris 13159, 1451, 3848 B, and 2076, Vat. 82 and 84, B. M. Reg. 2. B. v, and Cotton Galba A. xviii, B. L., Canonici Patr. Lat. 88, C.U.L. F. f. 1. 23, Parker 391 and 272. O. 5, S. C. L. 150, and U. P. add Dei; the same MSS. after Patris add omnipotentis. In Palat. 574 Dei has been inserted above Patris, but was evidently not part of the original text. In the same MS. the words omnipotentis, Inde venturus iudicare vivos et mortuos are omitted from the text, but they are written, apparently in a different hand, in a note at the foot of the page. Inde venturus iudicare vivos et mortuos were probably omitted through mere inadvertence, but in all probability omnipotentis was absent from the text which the copyist followed, as well as Dei. After venturus Vat. 82 and 84, B. M. Reg. 2. B. v, and S.C. L. 150 add est. For et mortuos Milan O. 212 reads ac mortuos.

38. cum: Milan O. 212 in. Waterland asserts that the words resurgere habent cum corporibus suis et are wanting in the Milan Ambrosian MS., but in

39. Et qui bona egerunt, ibunt in vitam aeternam; qui vero mala, in ignem aeternum.

40. Haec est Fides Catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.

F.

Copy of the first Commentary on the Athanasian Creed contained in Troyes 804, and entitled, 'Expositio fidei catholicae.

Quicunque vult salvus esse, ante omnia opus est ut teneat catholicam fidem. Fides dicitur credulitas sive credentia: Catholica vero universalis vocatur, quod ab universa ecclesia tenere oportet. Ecclesia autem est congregatio fidelium, sive conventus fidelium populi. Fides vera haec est, ut credamus et confiteamur unum et verum Deum in Trinitate et Trinitatem in Unitate; neque confundentes personas ut Sabellius hereticus, qui ipsum dixit esse Patrem in persona quem et Filium, ipsum Filium quem et Spiritum Sanctum. Fides autem catholica est nec personas confundere neque Deitatem separare, quoniam tres personae, una vero Divinitas, Deitatis. Est enim gignens, genitus, et procedens : gignens est Pater, qui genuit Filium; Filius vero est a Patre; Spiritus autem Sanctus nec genitus, quia non est Filius, neque ingenitus quoniam non est Pater, sed ex Patre et Filio procedens. Quae tres personae, Pater videlicet et Filius et Spiritus Sanctus, consubstantiales sibi sunt et co-aeternae et co-aequales atque cooperatores, de quibus in Psalmo scriptum est: Verbo Domini this, as in some other particulars, he was obviously misled by Muratori's collation.

39. ibunt: Palat. 574 hibunt. Before qui B. M. Reg. 2. B. v, C. U.L. F. f. 1. 23, and U.P. insert et; in Palat. 574 it has been added above qui. vero is omitted in Milan O. 212, Paris 13159, and U.P. mala: Paris 2076 malum. After aeternam Paris 1451 adds erunt in resurrectionem vitę; and just before erunt there appear the letters sa with a line drawn through them, as if the scribe had begun to write some word commencing with those letters, as salvi or salvabuntur.

40. Fides in Paris 1451 is written twice. The same MS. reads chatholica and firmiterquae.

4

caeli firmati sunt, et spiritu oris eius omnes virtus eorum'. In persona quippe Domini Pater intellegitur, in Verbo vero eius Filius accipitur, in spiritu autem oris eius ipse Spiritus Sanctus designatur. Quae tres personae deitatis et singillatim tres sunt et singulariter substantiae unum existant, non essentiae divisę 3, sicut Arrius impie predicare ausus est, qui sicut tres personas in Deum esse credidit, ita et tres substantias commentatus est *. Filium Dei minorem esse dixit Patri, non de substantia eius genitum, sed ex nichilo temporaliter creatum; Spiritum autem Sanctum similiter non creatorem sed creaturam plus quam minorem quam Filium, et Patris et Filii ministrum asserunt, et ideo non creatorem cum Patre et Filio neque verum Deum eundem Spiritum Sanctum, sed creaturam, ut dictum antea, predicare ausus est; quasi quosdam gradus impietatis suae in Deum, qui unus est, arbitratus, Patrem scilicet, ut aurum, Filium vero, quasi argentum, Spiritum autem Sanctum eramentum 7. Nos autem impietatem eius anathematizantes credimus et confitemur aliam esse personam Patris, quem ingenitum ideo appellamus, quia a nullo est genitus, aliam personam Filii, quia Patre solus est genitus, aliam vero personam Spiritus Sancti, qui neque in

In the Vulgate, Ps. xxxii. 6.

3 e with a cedilla is often written for ae.

2 So the MS.

* Several times in this Commentary the accusative case is used where we should have expected the ablative-duas voluntates atque operationes in singularitatem personae'—' non duos Christos neque duas personas. . . in eum credere oportet'-and elsewhere. This note of barbarous Latinity appears in other writings of the age: in Paris 3836, a MS. of the eighth century, we have 'omnia facta sunt sive quae in caelo sive que in terram'; and in Paris 1451, a MS. belonging to the commencement of the ninth century, 'in nicenum concilium fuerunt damnati arrius et fotinus et sabellius.'

'tres

In the corresponding passage in Fortunatus' Commentary we have " substantias esse mentitur.' 'Commentatus est' gives an equally good senseinvented, devised.

Asserunt is probably a copyist's error for asseruit.

76 'Opus ex aere confectum' Ducange, Glossarium sub voce acramentum. The analogy of the three substances of gold, silver, and brass, as representing the Arian doctrine of the Trinity, is found in St. Augustine, de Agone Christiano, lib. i. cap. xv, and in the Synodical Epistle of St. Athanasius and the Council of Alexandria held A. D. 362: ἡ ὥσπερ διαφόρους οὐσίας, ὥσπερ ἐστὶ χρυσὸς ἢ ἄργυρος ἢ χαλκός, οὕτω καὶ αὐτοὶ λέγωσιν. S. Athanasii Tomus ad Antiochenos, 5; Opera, tom. i. p. 773, edit. 1698.