2. But how can it be any longer one faith, if it does not steadfastly and sincerely confess one Lord and one God the Father: and how can the faith which is not one faith confess one Lord and one God the Father? Further, how can the faith be one, when its preachers are so at variance? One comes teaching that the Lord Jesus Christ, being in the weakness of our nature, groaned with anguish when the nails pierced His hands, that He lost the virtue of His own power and nature, and shrank shuddering from the death which threatened Him. Another even denies the cardinal doctrine of the Generation and pronounces Him a creature. Another will call Him, but not think Him, God on the ground that religion allows us to speak of more Gods than One, but He, Whom we recognise as God, must be conscious of sharing the divine nature718    The text is very corrupt here, but the meaning seems to be that, while we have the authority of the Bible to speak of God, if we do not attach its full meaning to the word (e.g. Psalm lxxxii. 6, “I have said, ‘Ye are Gods,’”), yet if we use the name in its proper significance it is blasphemous to call Christ God. The reading of the earlier editions and some mss., ‘duos dici irreligiosum est, et Deum non intelligi,’ is probably a gloss to soften the difficulty.. Again, how can Christ the Lord be one, when some say that as God He feels no pain, others make Him weak and fearful: to some He is God in name, to others God in nature: to some the Son by Generation, to others the Son by appellation? And if this is so, how can God the Father be one in the faith, when to some He is Father by His authority, to others Father by generation, in the sense that God is Father of the universe?

And yet, who will deny that whatever is not the one faith, is not faith at all? For in the one faith there is one Lord Christ, and God the Father is one. But the one Lord Jesus Christ is not one in the truth of the confession, as well as in name, unless He is Son, unless He is God719    Reading ‘unus est, si filius sit, si Deus sit.’, unless He is unchangeable, unless His Sonship and His Godhead have been eternally present in Him. He who preaches Christ other than He is, that is, other than Son and God, preaches another Christ. Nor is he in the one faith of the one baptism, for in the teaching of the Apostle the one faith is the faith of that one baptism, in which the one Lord is Christ, the Son of God Who is also God.

2. Fides una non est de Christo dissidentibus.---Fides autem una jam non est, si non unum Dominum et unum Deum patrem in conscientiae professione retinebit. Unum vero Dominum et unum Deum patrem quomodo fides quae non una est confitetur? Una autem in tanta praedicationum diversitate jam 0400C non erit, si alius Dominum Jesum Christum, penetrante palmas clavo, infirmitatis nostrae credet dolore gemuisse, et egentem naturae suae potestatisque virtute, imminentis jam sibi mortis timuisse terrore : si etiam id, quod principale est, natum negabit, et creatum potius praedicabit: si Deum dicet magis, quam intelliget: quia et deos dici religiosum est, et Deum intelligi divinae naturae conscientia est. Jam ergo non unus est Dominus Christus si alii ut Deus non dolet, alii ut infirmus timet; alii sit ex natura, alii ex cognomine Deus: et alii ex generatione, alii ex appellatione sit filius. Et per id neque Deus pater unus in fide est, si aliis potestate, 0401A aliis generatione pater creditur, quia et universorum pater Deus sit. Jam porro quis ambiget extra fidem esse, quidquid extra fidem unam est? quia in fide una et unus Dominus Christus, et Deus pater unus sit. Unus autem Dominus Christus non nomine, sed fide, unus est filius: sed si Deus sit, si indemutabilis sit, si non aliquando defuerit vel Deus esse vel filius. Qui igitur aliter Christum quam est praedicabit, id est, nec filium nec Deum esse; alium Christum praedicabit. Sed nec in unius baptismi fide una est: quia secundum Apostolicam doctrinam ejus unius baptismi fides una est, cujus unus Dominus et Dei sit filius Christus, et Deus sit.