I. That there is one only God, distinct in three persons.

As we are taught therefore by the Holy Scriptures, which are His own Word (Deut. 4:6) [Deut 4:5 ?], we believe that there is only one God, that is, one simple, indivisible, eternal, living and most perfect essence in three existences, or (as the church useth to speak) persons, namely subsisting of the eternal Father, the eternal Son, and the eternal Holy Spirit, truly distinct among themselves, yet without all division; being both beginning and cause of all things (Matt. 28:19; 1 John 5:7).

II. That so every person by itself is true God that yet there be not three Gods.

For so we do believe and have learned out of the Holy Scriptures that the Father by Himself is true and perfect God; the Son by Himself is God; and the Holy Spirit by Himself is God. And yet that they are not many, but one only God Almighty, of whom all things, by whom all things, and for whom all things are (Rom. 11:36).

III. One person to be distinct from another in personal proprieties; but in essential they differ from every creature.

And because the Holy Scriptures do so speak of God that they attribute unto Him many proprieties, both essential and personal--and they teach that in the essential, He differeth from all things created, but in the personal, one person to be distinguished from another--we therefore do so believe that as to beget the Son is such a propriety of the Father as can agree neither with the Son nor the Holy Spirit; and again to be begotten can agree to none but the Son, and so of the rest. So likewise to be most pure, eternal, immeasurable, present everywhere, simply knowing all things, simply almighty, simply good and such like, are in such sort the very proprieties of God, that they can by no means be communicated to any creature, so as it should be good (for example sake) in that immeasurable goodness, or omnipotent in the same omnipotency, that God is.

IV. The essential proprieties in God do not in very deed differ from the essence.

For we acknowledge that in God for His singleness, the essential proprieties do not in deed differ from the essence, and therefore they without this cannot be communicated to any creature; and therefore no creature can be, or can be said to be (for example sake) omnipotent simply, just, wise, or such like. Even as our Lord Jesus speaking of one propriety, teacheth of them all saying, none is good (simply) but God (Matt. 19:17).

V. That nothing is or can be made simply, such as God is, unless the same might simply be God.

Wherefore, they which will affirm that any created substance ever could or can be made partaker of those divine proprieties whereby it should be such as God is, as simply omnipotent, and such like--they must needs then confess that the same is, or that it can be of the same substance with God--for as much as neither the Son Himself is simply omnipotent, but, as He is consubstantial with the Father, nor yet the Holy Spirit.

VI. A confirmation of the former opinion.

Whereupon we also understand how it is that since the Son is no less omnipotent than the Father, and so likewise the Holy Ghost, yet we do not say that they are three Almighty's, but we confess with Athanasius and the whole church that they are one only Almighty (Athanasian Creed, Art. 14), because indeed of them all, there is but one and the selfsame substance. Therefore seeing no creature hath one and the selfsame essence with God, but a far other and diverse; and if the same by communication of the divine omnipotency could also be made omnipotent, then it must follow that there might be more almighties than one--which we believe cannot without blasphemy be affirmed.

VII. Errors.

Wherefore we condemn and detest all heresies which have risen against this first article of our faith, or have sprung from hell and been condemned by the holy fathers in their lawful councils--as those of Cerinthus, Ebinon, Valentinus, Marcion, Manichaeus, Arius, Eunomius, Sabellius, Praxea, Fotinus, and such like, as Seruetus [Servetus], and Tritheitae; also the blasphemies of Jews and Turks. And lastly, all heresies which have been invented by the devil, either against the unity of the divine essence or against the true Trinity of persons. Yea, and those therefore which deny either the Son to be true and everlasting God, or the Holy Ghost to be so; or which do confound these persons, and say they be one and the selfsame existence, which for divers respects is called by diverse names of Father, Son, and Holy Ghost. We also condemn all those errors which do separate the essential proprieties of God from the divine essence, which it seemeth unto us that these men very unadvisedly do, which teach that those essential proprieties in very deed may be communicated, or rather are already communicated to creatures without communication of the essence.