46' ROGEK OF WENDOVF.lt. [A.D . 1179. joined you, by word of mouth, to convoke your suflragan bishops at Paris, and use your best endeavours to destroy the false doctrines of Peter, formerly bishop of Paris, by which it is asserted tlint Christ, as far as he is human, is not any thing. We therefore command you, my brother, by our apostolical writings, as we before commanded you by word of month, to assemble your bishops at Paris, and together with them and other religious and prudent men, to abrogate altogether the aforesaid doctrines, and to make masters teach their pupils in theology, that as Christ is perfect God, so also he is perfect man, consisting of it body and soul. You will strictly charge all men by no means to presume again to teach the aforesaid false doctrine, but altogether to abominate it." Of abbot Joachim's book, which he tcrote. at/ainxt i'eter Lombard In these days, also, Joaehim abbat of Flore, wrote a book against Peter Lombard, calling him a heretic and a madman, for having said, in speaking of the unity or essence of the Trinity, that the Father, the Son, and the Holy Spirit, are one supreme essence, which neither beget*, nor is begotten, on • proceeding. For this assertion, the abbat charged Peter with holding not three persons in the Godhead, but four, namely, the three persons usually received, and their common essence or a sort of fourth; that it is no thing which is the Father, the Son, and the Holy Spirit, neither essence, nor substance, nor nature, although he admits that the Father, the Son, and the Holy Spirit, arc one essence, one substance, and one nature. And the same Joachim confirmed his position by the authorities which follow:—"There arc three which bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there arc three which bear record on earth, the Spirit, the Water, and the Plood, and these three are one ' again. "1 wish, Father, that they should be one in us, even as we also are one." Wherefore it appears that the aforesaid Joachim acknowledges not a true and proper unity of this sort, but a sort of collective unity, having the similitude of such, in the saine way as many men are called one people, and many believers make one church.