Omnia periclitabuntur aliter accipi quam sunt, et amittere quod sunt dum aliter accipiuntur, si aliter quam sunt cognominantur. Fides nominum salus e… - Tertullian

For this fact—that Gentiles are admissible to God’s Law—is enough to prevent Israel from priding himself on the notion that “the Gentiles are accounted as a little drop of a bucket,” or else as “dust out of a threshing-floor:” although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that “in his seed should be blest all nations of the earth;” and that out of the womb of Rebecca “two peoples and two nations were about to proceed,”—of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours. Each, then, was called a people and a nation; lest, from the nuncupative appellation, any should dare to claim for himself the privilege of grace. For God ordained “two peoples and two nations” as about to proceed out of the womb of one woman: nor did grace make distinction in the nuncupative appellation, but in the order of birth; to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to “the less,” that is, the posterior. For thus unto Rebecca did God speak: “Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.” Accordingly, since the people or nation of the Jews is anterior in time, and “greater” through the grace of primary favour in the Law, whereas ours is understood to be “less” in the age of times, as having in the last era of the world attained the knowledge of divine mercy: beyond doubt, through the edict of the divine utterance, the prior and “greater” people—that is, the Jewish—must necessarily serve the “less;” and the “less” people—that is, the Christian—overcome the “greater.” For, withal, according to the memorial records of the divine Scriptures, the people of the Jews—that is, the more ancient—quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while “the people” said to Aaron, “Make us gods to go before us.”

For it is really better for us not to know a thing, because [God] has not revealed it to us, than to know it according to man’s wisdom, because he has been bold enough to assume it.

If they do not wish that the Son be considered second to the Father, lest being second he cause it to be said that there are two gods, we have also showed that two gods are related in Scripture, and two lords. And yet, let them not be scandalized by this – we give a reason why there are not said to be two gods nor lords but rather two as a Father and a Son. And this not from separation of substance but from disposition, since we pronounce the Son undivided and unseparated from the Father, other not in status but in grade, who although he is said to be God when mentioned by himself, does not therefore make two gods but one, by the fact that he is also entitled to be called God from the unity of the Father.