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HARMONIA SYMBOLICA

HAEMONIA SYMBOLICA:
A
COLLECTION OF CREEDS
BELONGING TO THE
ANCIENT WESTERN CHURCH,
AND TO THE MEDIEVAL ENGLISH CHURCH,
AKKANGED IN CHRONOLOGICAL OEDEE,
AND AFTER THE MANNER
OF
A HARMONY.

BY CHARLES A. HEURTLEY, D.D.,
111
MARGARET PROFESSOR OF DIVINITY, AND CANON OF CHRIST CHURCH.

"Hsec est fides qu« paucis verbis tenenda in Symbolo novellia Christianis
datur : quae pauca verba fidelibus nota sunt, ut oredendo subjugentur Deo,
STibjugati recte vivant, recte vivendo cor mundent, corde mundato quod
credunt mtelligant."— S. August. De Fide et Symbolo, §. 25.

OXFORD:
AT THE UNIVERSITY PRESS.
M.DCCC.LVIII.

PREFACE.

Ihe Author's object in the following pages has
been to exhibit, in chronological order, and after
the manner of a Harmony, a Collection of the
more important Creeds which have come down
to us belonging to the ancient Western Church.
He has continued the series till the Creed became
fixed in the exact type now in use as the normal
Confession of the whole of Western Christendom.
Thenceforward, confining himself to the English
Church, he has endeavoured to trace the changes
which a formula so familiar, no longer varying
as to its subject-matter, underwent in language,
in our own country, till it came to be expressed in
the very words in which we now recite it.
He has not included within his plan the Creed
to which St. Athanasius's name is commonly at
tached, nor any of the Confessions of faith drawn
up by Councils, much less any put forth merely
by individuals. His aim has been to exhibit those
formulae only which may reasonably be regarded
as normal Creeds, authoritatively in use in this
or the other particular Church, whether for the

vi PREFACE.
instruction of Catechumens before baptism and
for customary rehearsal after baptism, or for
the Interrogatories used at the actual time of
baptism. The Formulae used for the instruction of Cate
chumens before baptism and for rehearsal after
wards often differed in the same church from
those used interrogatively at the time of bap
tism. The two classes are accordingly arranged
separately. The Author is not aware ofthe existence of any
work of precisely the same description. Archbishop
Usher, in his Treatise De Symbolis % has a valua
ble Collection of Ancient Creeds, Eastern as well
as Western. Suicer, iri his Thesaurus, under the
word livfi^oXov, has availed himself largely of
Usher's work. Bingham's Collection is well
known''. But the writer who has brought toge
ther the greatest number of these formularies is
Walch, in his Bibliotheca Symbolica, published
in 1770".
a De Eomanse Ecclesise Symbolo Apostolico Vetere, aliisque
Fidei formulis, tum ab Occidentalibus tum ab Orientalibus, in
prima Catecbesi et Baptismo proponi solitis, Diatriba. Works,
vol. vii. pp. 297, &c.
*> Origines Ecclesiasticse, book x. c, 4.
<^ Summary Eeviews of the several Articles of the Western
Creed, corresponding more or less to the Historical Eeview
which forms Part IV of the present Treatise, are given in the
First of Vossius's Dissertationes De Tribus Symbolis ; in Grabe's
Annotations on the IVth, Vth, and Vlth chapters of Bp. Bull's

PREFACE. vii
Walch's plan however, while it is more exten
sive as to place, is more contracted as to time,
than the one which is here adopted. He takes
in the Creeds of Eastern as well as of Western
Christendom, the Creeds of individual "vn-iters
and of Councils as well as of Churches, heretical
Creeds as well as orthodox : but he confines
himself, for the most part, within the limits of
the five first centuries, thus stopping short of the
period at which the Creed attained its present
completeness. Moreover his principle of classifi
cation is such as to prevent him from exhibiting
the Creeds either of the Western or of the East
ern branch of the Church in one continuous series
chronologically arranged. Indeed he is not, in
every instance, solicitous to ascertain the dates
of the Creeds which he produces. Nor does he
appear to have at all contemplated a Harmony.
And he has made no distinction, — nor has any
other writer that the Author is aware of, — be
tween the Interrogative Creeds used at baptism
and the Declarative Creeds. But his work is a
storehouse of useful matter : and the Author is
under repeated obligations to him, not only for
directing him, in some instances, to Creeds which
Judicium Ecclesise Catholicse ; and, more recently, in an elaborate
note appended to the Treatise on Prescription against Heretics,
in the Translation of Tertullian, published in the Library of the
Fathers.

viii PREFACE.
he might not otherwise have met with, but also
for pointing out, through his careful allegation
of the writers whom he has consulted, not a few
sources of valuable information.
For several early English Creeds the Author is
indebted to Maskell's Monumenta Ritualia.
The Reader will find in the Appendix a Nicene
Creed in Greek words, but Roman letters, inter
lined with a Latin version, from a manuscript
Gelasian Sacramentary, of the eighth century,
published by Muratori, and also two ancient
English versions of the same Creed, one, it is
believed, never before published. These are not
strictly within the limits of the present treatise ;
but they border upon them too closely to make
an apology for their insertion necessary.
The Author avails himself of this opportunity
to express his thanks to the Delegates of the
University Press for having kindly undertaken
the publication of his work.

Christ Chuech,
March 13, 1858.

CONTENTS.

Inteoduction, page i.
I. Declaeative Ceeeds, p. 5.
St. Irenseus, i, 11, iii, p. 5.
Tertullian, iv, v, vi, p. 13.
St. Cyprian, vu, p. 17.
Novatian, viii, p. 21.
Marcellus of Ancyra, ix, p. 22.
Eufinus, X, XI, p. 25.
Two Aquileian Creeds, xii, xiii, p. 30.
St. Augustine, xiv, xv, xvi, xvii, p. 32.
Writings falsely ascribed to St. Augustine, xviii, p, 43.
Chrysologus, xix, p. 47.
St. Leo the Great, xx, p. 49.
Maximus Taurinensis, xxi, p. 49.
Facundus Hermianensis, xxii, p. 50.
Venantius Fortunatus, xxiii, p. 54.
Enarratio Pseudo-Athanasiana, xxiv, p. 56.
Eusebius Gallus, xxv, p. 57.
Codex Laudianus, xxvi, p. 60.
Ancient Sacramentaries, xxvu, xxviii, xxix, xxx, p. 64.
Pirminius, xxxi, p. 70.
Etherius Uxamensis, xxxii, p. 7 2,
King Athelstan's Psalter, xxxiii, p. 74.
MS. Psalter of Pope Gregory, xxxiv, p. 81.
Creeds of the English Church from the IXth century in
clusive to the Reformation, xxxv — xlvi, p. 83.
II. Inteeeogative Ceeeds used at Baptism, p. 103.
Creed used at the baptism of Palmatius, xlvii, p. 106.
St. Cyprian, xlviii, p. 107. b

X CONTENTS.
Creed used at the baptism of Nemesius, xlix, p. 107.
Creed used at the baptism of Venustianus, l, p. io8.
St, Jerome, li, p. 1 08.
St. Ambrose, lu, p. 109.
Gelasian Sacramentary, liii, p. T09.
Codex Bobiensis, liv, p. no.
Galilean Missal, lv, p. 111.
Pirminius, Lvi, p. 112.
Chelles Manuscript, lvii, p. 112.
Salisbury Manual, lviii, p. 113.
Edward Vlth's First Prayer Book, lix, p. 114.
Edward Vlth's Second Prayer Book, lx, p. 115.
Discrepancies in the Declarative and Interrogative Creeds
now in use in the Church of England, LXi, p. n 6.
III. The Apostles' and Nicene Ceeeds haemonized, lxii,
LXIII, p. 117.
IV. A HisTOEicAL Eeview of the seveeal Aeticles op
THE Westeen Ceeed, p. 123.
Appendix, pp. 157 — 165.
Nicene Creed in Greek words, but Eoman letters, inter
lined with a Latin version, from a manuscript Gelasian
Sacramentary, lxiv, p. 157.
Two ancient English versions of the Nicene Creed, lxv,
lxvi, p. 161.
Index of Ceeeds, arranged according to the places to which
they severally belong, p. 167.
Geneeal Index, p. 169.

CORRECTIONS.

Page 3, lines 9, 10, for invisibili, impassibili, omnipotente, read
invisibilem, impossibilem, omnipotentem
Page 39, lines 21, 22, for Xcyni', Kai eh fffl^v alaviov, read \eyeiv
Kai Elf ^onjv alaviov,
Page 78, last line but one, for Soame's reail Soamea'

Kat ovirep Tpoirov 6 tov (rivaTretas ciropos, ev fxtKpw
KOKKtp, 'TToXXoiis irepieyei Toiis kXixSovs, ovtw Koi rj TiltrTis
avTij, ev oXiyotg p^/utaeri, Traaav Trjv ev t^ TraXaiix Kat
Katvrj T^s evtyelSeias yvwcrtv eyneicoX'Trta'Tat. — S. Cyril.
HiEBOs. Cat. 5. !§. 1%.

HAHMONIA SYMBOLICA.

INTRODUCTION.
X HE ancient Creeds, apart from that one which
commonly bears the name of St. Athanasius, may
be divided into two great classes, distinguishable
from one another, at a glance, by their structure
not less than by the quarter of Christendom to
which they belong,^ — those of the Eastern and
those of the Western Church. The Apostles'
Creed, as we term it, is the type of the one, the
Nicene of the other.
And these two classes have run on in two sepa
rate lines from a very early period.
The Eastern Creeds, while they have all along
retained their characteristic notes, were at first
by far the more flexible, readily adapting them
selves to meet the exigencies of the Church in
her maintenance of the faith once delivered to
the saints against the perversions of heretics,
with which the East, owing to the genius of its
subtle -witted people, was infested much more than
B

INTRODUCTION.

the West a. But at length the Creed which had
been sanctioned by the Council of Nicsea (A. D.
325), having been remodelled and enlarged, (it is
said by Gregory Nyssen**,) and in this altered
form adopted by the Council of Constantinople
(A.D. 381); and the Council of Ephesus (A.D.
431) having forbidden the framing of new con
fessions of faith", the Creeds of particular churches
gradually fell into disuse"*. And thus the Con
stantinopolitan formula, in the precise form, with
one or two exceptions, in which we have it at
this day, came to be received and used by the

" See Rufin. in Symb. §.3. and
Bp. Bull's commentary upon Ru-
flnus's words, Judic. Eccles. Ca-
thol. v. §. 3.
b Niceph. Hist. Eccles. lib. 12.
c. 3. Trju ToO navayiov Hvev/iaros
So^av, i>s laoTi/iov Koi SpoBo^ov
ra IlaTpi Kai r& Yia, ra 6eim
avp^okm TTJs iv NiKoia Trio-Teas
TTpoaerWeaav, tov ^iKrarjs Pprjyo-
piov TO \el7r0v Ta lepa o~vp^6Xa
avaTr\i)pa<TavTos, <= Concil. Ephes. Can. 7. Tou
to)!' TOIVVV dvayvaadevTav, Sipia-ev
rj ayia a-vvodos, eTepav ttiittiv prj-
Sevl e^eivai npotpepeiv fjyovv avy-
ypdcjieiv rj avvTidevai, irapa ttjv
Sptirdelirav irapa rav ayiav Hare-
pav Tav ev Tjj NiKaeav avva)(Bev-
rav iTokei, avv ayia Hvevpari.
The Constantinopolitan formula
does not seem immediately to have
supplanted the original Nicene.
The latter was the Creed read at
the Council of Ephesus. Both

were expressly sanctioned by the
Council of Chalcedon, A. D. 451.
From that date the Constantino
politan appears to have been used
universally. " Semper dein latio-
rem hanc Symboli formam tota
Graecia et Latinitas in ecclesiis
preedicant." Fetr. de Marca De
Vet. Canonum Collectionibus, apud
Routh Scriptor. Eccles. Opusc.
annot. in Ephes. Concil. Canon
VII. vol.ii. p.8g. Both the Nicene
and Constantinopolitan, however,
were rehearsed at the 3d, or as it
is otherwise called the 4th, Council
ofToledo.A.D. 589. DeAguirre,
Collect. Max.Concill. Hispan. tom.
iii. p. 224. So also at the 6th Ge
neral Council, A. D. 680. Labbe
ConciU. tom. vi. p. 1022.
* See the Dissertation appended
to Catechesis v. in the Benedictine
edition of St. Cyril of Jerusalem,
§.3.

INTRODUCTION. 3
whole Chui'ch as an. exponent of her faith, and
by the Eastern Church as the sole exponent.
The case of the Western Creeds was widely
different. With them no council ever interfered.
They were left to the custody of the several
churches. While, at the same time, each church
seems to have felt itself at liberty to make addi
tions or alterations, to some extent, where occasion
required. Thus the Church of Aquileia added " in
visibili et impassibili" to the attribute " omnipo
tente" in the first article, as a safeguard against
the Sabellian heresy^.
Notwithstanding this liberty, however, a very
remarkable harmony prevails in the Creeds of
the various churches which have come down to
us. Alterations and additions were made, indeed,
in sundry instances. In some, as in the one just
referred to in the Aquileian Creed, they quickly
disappeared again ; in others, they were adopted
by other churches, and by slow degrees became
generally, and at length universally, established.
Still, the nature of the changes thus introduced
is such, that, from the earliest period, we have
all the framework, and by far the greatest part
of the substance, and for the most part even the
precise words, of the Creed as it now stands.
The Creed was not originally recited in the
Church's service, as it now is and has been for
« Rufin. in Symb. §. 5.
B 2

4 INTRODUCTION.
many centuries. But it wa& taught the Catechu
mens as a part of their preparation for baptism :
and they were exhorted to preserve it in their
memories thenceforward by the frequent repeti
tion of it f. It was also rehearsed to them inter
rogatively, when they were questioned as to their
belief, at the actual time of baptism.
There was often a difference in form, and some
times in substance, between the Creeds used on
these different occasions. And it will be desira
ble, if only for the sake of clearness, to keep
them distinct. I will treat first of what I shall
call the Declarative Creeds, afterwards of the
Interrogative. f " Oratio (Dominica) quotidie auditis. Cum autem tenueritis, ut
dicenda est vobis, cum baptizati non obliviscamini, quotidie dicite.
fueritis. In Ecclesia enim ad al- Quando surgitis, quando vos ad
tare Dei quotidie dicitur ista Do- somnum collocatis, reddite Sym-
minica Oratio, et audiunt illam bolum vestrum ; reddite Domino.
fideles. Non ergo timemus ne ... Ne dicatis, Dixi heri, dixi ho-
minus diligenter eam teneatis ; die, quotidie dico, teneo illud bene.
quia si quis vestrum non poterit Commemora fidem tuam : inspice
tenere perfecte, audiendo quotidie te. Sit tanquam speculum tibi
tenebit. Ideo die Sabbati, quando Symbolum tuum. Ihi te vide si
vigilaturi sumus in Dei misericor- credis omnia quse te credere con-
dia, reddituri estis non Orationem fiteris, et gaude quotidie in fide
sed Symbolum. Modo enim nisi tua," &c. S. Augustini Opera.
teneatis Symbolum, in Ecclesia, in tom. vi. serm. 58. Ed. Benedict.
populo, Symbolum quotidie non Paris. 1679, &c.

I. DECLAEATIVE CEEEDS.

ST. IREN^US.

•' Some fancy," says Bingham, " that the Creed
may be found in the writings of Ignatius, Clemens
Romanus, Polycarp, and Justin Martyr : but Bp.
Pearson has rightly observed, that these writers,
however they may incidentally mention some arti
cles of faith, do not formally deliver any rule of
faith used in their own times a."
St. Irenseus, the earliest writer who has pre
served to us any thing approaching to a formal
Creed, such as may be supposed to have been in
use in the Church of his day, singularly enough
serves as a link to connect the East and West to
gether. By birth and education he appears to have
belonged to Asia Minor. He speaks of himself as
having in his early youth seen and heard Polycarp,
whom the apostles, or some at least of their num
ber, had set over the Church of Smyrna''. After-
* Origines, book x. ch. 4. §. I. a-iav, ev ttj ev Spipvn eKKKfjo-ia
See Pearson on the Creed, vol. ii. iTtiuKoiros, ov Ka\ rjpels eapaxapev
p. 277, Oxford ed. 1820. ev rfj irparrj rjpav fjKiKia' emnoXii
* Kai UoXvKapTros Se ov povov yap irapepeive k.t.\. S.lren. 1. 3.
VTTO aTToaroXav paBrirevdels, Kai u. 3. §. 4. See also the fragment
(rvvavaoTpatfiels ttoXXoij toIs tov of St. Irenaeus's Epistle to Flo-
XpioTTov eapaKoinv, aX\a Kai imo rinus preserved by Euseb. Ec.
airoaroKav KaraaTaBels els Trjv 'A- Hist. 1. 5. c. 20.

6 ST. IREN^US.
wards he settled at Lyons, and on the death of
Pothinus, A.D. 177, who also probably was of Asiatic
origin, became bishop of the Church in that city.
So intimate was the connection between the Christ
ians of that part of Gaul and those of Asia Minor,
that when a fierce persecution had been stirred up
against the former, one of whose victims was Pothi
nus, the Gallic churches sent a letter to the Asiatic,
to give them an account of their sufferings : — 0/
ev ^tevvrj kuI A.ovyoovvf)i tJ?? T^aXXtag TrapotKoOvTes SovXot
XpttTTOV, so the letter is addressed, tois kuto, t^v
^A-criav /cat ^pvytav Ttjv avTrjv Trji airoXvrptiicrewg rjfjLiv
v'tcTTiv Koi iXiriSa ej^ovcrtv aSeXtpois'^. And among the
sufferers one is specified as belonging to Pergamos,
and another to Phrygia.
There is indeed good reason for supposing, that
the district, of which Lyons and Vienne were the
centre, as it was the part of Gaul in which the
Gospel was first established, so it owed its Christ
ianity directly to the East. And it is observable
that the Creed, as we gather it from St. Irenaeus's
writings, is more in accordance with the Eastern
type than the Western. The same remark applies
to the most ancient Liturgy of Gaul. Though " it
cannot be said to have been derived from the Ori
ental, the Alexandrian, or the Roman form," yet
" it came nearer to the Oriental form than to either
ofthe others^."
There are three passages which may be thought
<= Euseb. Ec. Hist. lib. v. 0. i.
d Palmer's Origg. Liturgg. sect. ix. vol. i. p. 163. 2d. ed.

ST. IRENiEUS. 7
to contain notices of the Creed in St. Irenaeus's
great work. In introducing the first of these he
speaks of the " Rule of Truth," tov Kiivova r?? aXtj-
Oelai, which the orthodox Christian had received
at baptism, and still kept whole and undefiled. The
summary of Christian doctrine which he proceeds
to deliver is obviously meant as that rule. In sub
stance, it was, as he expressly assei'ts, the one faith
which was professed throughout the whole Church.
In form, it was shaped, there can be no doubt, ac
cording to the type to which he was accustomed
in the Church over which he presided. None of
the three passages however can be considered as
containing the precise and complete form. Rather,
in all, portions of the actual Creed, yet those ex
pressed for the most part in its very words, would
seem to be incorporated into his text.
St. Irenseus's work was written, as he himself
states, while Eleutherus was bishop of Rome. (Nvv
SwSeKixTi}) TOTTtp TOV Trjs eTTta-KOTT^i aTTO TWV aiToaToXwv
KaTE-^ei KXTipov 'EXev^ejooy. Lib. iii. c. 3. f 3.) The epi
scopate of Eleutherus extended, to adopt Mr. Clin
ton's dates, (Fasti Romani, vol. ii. p. 535,) from A.D.
171 to A.D. 185.
I. — Gaul. (Lyons.) Circ. A. D. i 8o.
St. lEEN.a:us. Gontr. Hcer. 1. i. c. 10. §. i. Edit. Benedict.
Pa/risiis i'j 10,
'H fjLev yap eKKXtjcria, Ka'nrep Kud" oXijy Tiji oiKovft.evni
etes irepatTWV Tm yni Stetrirapixevri, trapa Se twv "AirotTTO-
Xwv Koi TWV eKelvwv fiadrp-wv trapaXa^ovtra Ttjv

8 ST. IREN^US.
I . EtV eva Qebv Jlarepa travTOKpaTopa,
TOV TreirotriKOTa tov ovpavov, kui Trjv yriv,
Ka] Tas OaXcitrcras^, Kat iravTU Ta ev avToii, -KtcTTtv'
2. Kat ety eva XptcTTOv 'Itjcrovv, tov Ylov tov Qeov,
3. Tov trapKwQevTa inrep Ttji ^fieTepai awTiiptas'
8. Kat ety Ui/ey/xa aytov,
TO Sta TWV 'TrpotpiTciiiv KeKtjpv^os Tag oiKOVOfxtai*,
Kat Tas eXevcrets ^,
(3) Kai TrjV e/c IIajO0ej/ou yevvrjatv,
(4) Ka). TO TraOos,
(5) Kat TrjV eyepcrtv e/c veKpwv,
(6) /cat TrjV evcrapKov ets tovs ovpavovg avaXijyp^tv tov
^yairrjjxevov XptcrTOv 'Iijcrov, tov Ji.vpiov fj/xwv,
(7) Ka'i TrjV e/c Tctii' ovpavwv ev Trj So^ij tov TlaTpbs
irapovd'tav avTov,
eirt TO avaKetpaXatoocraaOai Ta iravTa,
(11) Ka\ avacTTwat iraa-av aapKa Tratrtjs av6pwTroT>]TOS,
'tva XptcTTtf 'Ifjcrov, tw T\.vp'itp ^pLwv, Kat Qew, Kat
^WTijpt, Kai jSacrtXei, kutu Trjv evSoKtav tov
IlaTjOoy TOV aopuTov, ttolv yovv Kafx.'^rj etrovpa-
viwv Kat eiriyetwv Kat KaTa')^6oviwv, Kai Tracra
yXoocrcra e^ofJtoXoy^crijTai avTtS, Kai Kpicrtv SiKaiav
ev TOty Tracrt irot^crrjTat, Ta fxev irvev/utaTiKa Trjs
vovijptai, Kat ayyeXovi Trapa^ejSrjKOTas, /cat ev
aTTOCTTatTifx yeyovoTUi; Kai tovs atre/Sety, Kai aSi-
Kovi, Kai avofiovs, Kai pXaa-tpriixovs twv avQpw-
TTWV ety TO atwviov irvp Tre/j.yjrrj' tois Se StKaioig,
6 "Tar SaXda-a-as. ttjv BdXaa-a-av cem explicationis gratia inserue-
legisse videtur interpres, juxta Ps. rit."
cxlv. 6. et Act. Apost. iv. 24." e " Tar eXeva-eis. Legere mal-
f " OiKovop.ias. OiKOvop,ias Seov lem CUm interp. rrjV eXevaiv."
legisse videtur interp. nisi Dei vo-

ST. IREN.fflUS. ¦ 9
Kat oarioii, Kat Tag evToXag avTOv TertjprjKoa-i
Kat ev Ttj ayuTrrj avTov Sia/nejUievriKocrt, roty''
"'"' "/'X^f> "^^'^ ^^ ^"^ juteTavoiag, ^wijv ^apta-tx-
fievog, acpOapcriav Swp^trrjTai, Kat So^av atwviav
ireptiroirjtTri.
LovTO TO Krjpvyixa vapeiXrjtpvta, Kai TavTrjv Trjv TTiCTTtv,
wy TTpoetpa/xev, fi eKKXrjtr'ta, Ka'tirep ev oXip raJ Kotrfitp Ste-
(nrapfievr}, e7ri/j.eXwg (jivXatra-et, wg eva oikov oiKovcra' Kai
OfAoiwg TTttTTevet TOVTOtg, Wg fx'tav ¦^v)(rjv Kai TrjV avTrjv
exova-a KapSiav' Kai o-v/j,(j>oovwg TavTa Ktjpvcrcrei, Kai SiStx-
CTKei, Kat TrapaSlSwartv, wg ev uTOfia KeKTrifievrj. Kat yap
at KaTa tov koct/hov SidXeKTOi avo/utoiat, aXX' ^ SvvafjLtg
Trjg vapaSotrewg ix'ia Kai tj avrrj. Kat ovts al ev Vep-
fiaviatg ISpvfjtevai eKKXrjaiat aXXwg ireirtcrTevKaa-iv, rj aXXwg
irapaoiSoatTiv, ovtb ev Taig 'l^rjplaig, ouTe ev KeXroty, ovTe
KUTU Tag avuToXag, ovTe ev AiyvirTtp, ovTe iv Ai^vr],
ovTe al KaTa fxecra tov koct/jlov iSpv/utevat. 'AXX' wtrirep 6
rjXtog, to KTicTfJ.a TOV Qeov, ev oXip tw Kocrfitc etg Kai 6
avTOg, OVTW /cat to K^pvyjuta Trjg aXrjdelag 'TravTa-)0 (paivet,
Kol tpWTi^ei TTtxvTag avdptOTTOVg Toi/g ^ovXojuivovg etg e-wi-
yvwtrtv aXi^Oeiag eXOetv, Kat ovTe 6 ttixw SvvaTOg ev
Xoytp TWV ev Taig eKKXrjcrtatg irpoecrTtJoTWv eVeoa tovtwv
epet, [ovoetg yap virep tov oioacrKaXov,) ovTe o atruevrjg ev
TW Xoytc eXaTTiiaet tijv irapaSoaiv. Mtay yap /cat Ttjg
avTrjg TTttTTewy ovtrrjg, ovtb 6 ttoXv irepl avTijg Svvixfxevog
etireiv eirXeovacrev, ovTe o to oXiyov tjXaTTOvijcre.
Interpretatio Vetus.
Ecclesia enim, per universum orbem usque ad fines terrae
seminata, et ab Apostolis et a discipulis eorum accepit eam
fidem, quse est
^ " Tots air dpx^s. Lege cum interp. tois pev air dpxrjs." Ed. Benedict.
C

.0 ¦ ST. IREN^US.
I . In unum Deum Patrem omnipotentem,
qui fecit ccelum et terram,
et mare et omnia quse in eis sunt ;
a. Et in unum Jesum Christum, Eilium Dei,
3. Incarnatum pro nostra salute ;
8. Et in Spiritum Sanctum,
qui per propbetas prsedicavit dispositiones Dei, et
adventum,
(3) et eam quse est ex Virgine generationem,
(4) et passionem,
(5) et resurrectionem a mortuis,
(6) et in carne in coelos ascensionem dilecti Jesu Christi,
Domini nostri,
(7) et de ccelis in gloria Patris adventum ejus,
ad recapitulanda universa,
(11) et resuscitandam omnem carnem humani generis,
ut Christo Jesu, Domino nostro, et Deo, et Salva
tori, et Regi, secundum placitum Patris invisibilis,
omne genu curvet i coelestium, et terrestrium, et
infernorum, et omnis lingua confiteatur ei, et judi
cium justum in omnibus faciat, spiritalia quidem
nequitise, et angelos transgresses'', atque apostatas
factos, et impios, et injustos, et iniquos, et blasphe
mes homines in seternum ignem mittat : justis
autem, et sequis, et prgecepta ejus servantibus, et
in dilectione ejus perseveran tibus, quibusdam qui
dem ab initio, quibusdam autem ex pcenitentia,
vitam donans, incorruptelam loco muneris confe-
rat, et claritatem seternam circumdet.
Hanc prsedicationem cum acceperit, et hanc fidem, quem
admodum prsediximus, ecclesia, et quidem in universum
mundum disseminata, diligenter custodit, quasi unam
domum inhabitans : et similiter credit iis, videlicet quasi
i " Curvet. Sic MSS. cum edit. Oxon. In aliis curvetur."
k " Transgressos. In cod. Arund. Transgressores." Ed. Benedict.

ST. IRENiEUS. 11
unam animam habens et unum cor, et consonanter hsec
prsedicatj et docet, et tradit, quasi unum possidens os.
Nam etsi in mundo loquelse dissimiles sunt, sed tamen
virtus traditionis una et eadem est. Et neque hse quse in
Germania sunt fundatse ecclesise aliter credunt, aut aliter
tradunt, neque hte quse in Hiberis sunt, neque hse quse in
Celtis, neque hse quse in Oriente, neque hse quse in .^gypto,
neque hse quse in Libya, neque hse quse in medio mundi
constitutse. Sed sicut Sol, creatura Dei, in universo mundo
unus et idem est, sic et lumen, prsedicatio veritatis, ubique
lucet, et illuminat omnes homines qui volunt ad cogni
tionem veritatis venire. Et neque is qui valde preevalet
in sermone, ex iis qui prsesunt ecclesiis, alia quam hsec
sunt dicet, (nemo enim super magistrum est,) neque in
firmus in dicendo deminorabit traditionem. Cum enim
una et eadem fides sit, neque is qui multum de ea potest
dicere ampliat, neque is qui minus deminorat.

II. — Gaul. (Ltons.) Circ. A.D. i So.
St. iKENiEUS, 1. 3. c. 4. §§. I, 2.
Quid autem si neque Apostoli quidem Scripturas
reliquissent nobis, nonne oportebat ordinem sequi
traditionis, quam tradiderunt iis quibus committe-
bant Ecclesias ? Cui ordinationi assentiunt multse
gentes barbarorum, eorum qui in Christum credunt,
sine charta et atramento scriptam habentes per Spi
ritum in cordibus suis salutem, et veterem traditio
nem dih genter custodientes,
I. In unum Deum credentes,
Fabricatorem coeli et terrse,
et omnium quse in eis sunt,
2,. Per Christum Jesum Dei Filium;
c 2

2 ST. IRENJIUS.
3. Qui, propter eminentissimam erga figmentum
suum dilectionem,
eam quse esset ex Virgine generationem susti
nuit,
ipse per se hominem adunans Deo:
4. Et passus sub Pontio Pilato,
5. Et resurgens,
6. Et in claritate receptus,
7. In gloria venturus,
Salvator eorum qui salvantur, et Judex eorum
qui judicantur; et mittens in ignem seter
num transfiguratores veritatis et contempto
res Patris sui et adventus ejus.
III.— Gaul. (Lyons.) Circ. A.D. 180.
St. Iebn^us, 1. 4. c. 33. §. 7.
I. Ety eva Qebv TravTOKpaTopa,
e^ ov Ta 'TravTa,
irtcTTig oXoKXtjpog,
2. Kat ety tw Ytoc tov Qeov, ^Iijtrovv UpttTTOv,
TOV Kvptov ^fJtWV,
^t' ov TO, iravTa,
3. Kat Tay oiKovofJLiag avTov,
St' eov avQpwTTOg i'yevero 6 Ylbg tov Qeov'
8. Tletcr/iovij ^e^aia Kai etg to Uvev/jta tov Qeov,
. . . TO Tag oiKovofiiag TlaTpog Te /cat Ylov crKijvo-
^aTOVv KaO' eKfiiTTtjv "yej/eaiy ev Toig avQptgnroig,
KaQwg ^ovXeTai 6 JJaT^p.
Interpr^etatio Vetus.
I . In unum Deum omnipotentem,
ex quo omnia,
fides integra,

ST. IRBN.^US. 13
2. Et in Filium Dei, Christum Jesum,
Dominum nostrum,
per quem omnia,
3. Et dispositiones ejus,
per quas homo factus est Eilius Dei :
8. Sententia firma quse est in Spiritu Dei,
qui prsestat agnitionem veritatis, qui dispositiones
Patris et Filii exposuit, secundum quas aderat ge
neri humano, quemadmodum vult Pater.
Compare 1 Cor. viii. 6, the model on which this and the
Oriental Creeds generally appear to have been framed.
I . Els ©eos, 6 TlaTTjp,
ef o5 ra travTa,
Kai jy/xeis ets avToV
2. Kai els Kvpios, '^rjtrovs XpitrTos,
6t' oS TO, it&VTa,
Koi fjixeis hi avTov.

TERTULLIAN.
Tertullian was a presbyter of Carthage •. Pame-
lius supposes his conversion to Christianity to have
taken place A.D. 186, and the dates of his various
writings to range between A.D. 186 and A. D. 218.
He fell eventually into the heresy ofthe Montanists,
the characteristic of which was the belief that Mon
tanus was commissioned to perfect and complete
1 Some have contended that, a presbyter. See Bp. Kaye's Ter-
though a Cathaginian by birth, it tullian, p. 9.
was at Rome that he officiated as

14 TERTULLIAN.
what the Apostles had begun : and that for this end
the promised Paraclete dwelt in him more fully
than in them™.
The Creed occurs three times in TertuUian's
works. On comparing these Creeds with one an
other, and with other Creeds of the early Church,
it will be obvious that Tertullian was more so
licitous about giving the substance than the words
of the received formula ; yet that still, as would
naturally be the case with a formula so famihar,
the words he uses are, for the most part, the very
words of the Creed actually in use in the Church
of Carthage with his own interwoven.
The Creed in the Treatise De Virginibus velandis
(No. V.) seems to come the nearest to the precise
Formula. Tertullian himself has remarked that
the African Creed bore a close affinity to the
Roman" ; and it will be seen, that, supplying the
omissions in No. V. by the fragments of the Creed
of St. Cyprian, himself a bishop ofthe same Church,
we have a creed very closely corresponding to the
earlier forms of the Roman Creed.
™ See Bp. Kaye's Tertullian, torem Universitatis, et Christum
pp. 12-32. Jesum, ex Virgine Maria, Filium
""Videamus quid (sc. Ecclesia Dei Creatoris, et carnis resurrec-
Romana) didicerit, quid docuerit. tionem : Legem et Prophetas cum
Cum Africanis quoque Ecclesiis Evangelicis et Apostolicis Uteris
contesserarit. (contesseratur. Ri- miscet, et inde potat fidem." De
gait.) Unum Deum novit, Crea- Prsescript. Hseret. c. 36.

TERTULLIAN. 15
IV. — Carthage. Circ. A.D. 203.
Tertullian. De Prcescript. Hceret. c, 13. p. 306. lUdit, Bened,
Faris, 1675.
Regula est autem fidei, .... ilia scilicet qua cre
ditur, I. Unum omnino Deum esse,
nee alium prseter mundi conditorem,
qui universa de nihilo produxerit,
2. Per Verbum suum primo omnium demissum.
Id Verbum Filium ejus appellatum,
in nomine Dei varie visum a patriarchis,
in prophetis semper auditum,
3. Postremo delatum, ex Spiritu Patris Dei et
virtute, in Virginem Mariam.
Carnem factum in utero ejus, et ex ea natum,
egisse Jesum Christum.
Exinde prsedicasse novam legem
et novam promissionem regni coelorum ;
virtutes fecisse ;
4. Fixum cruci ;
5. Tertia die resurrexisse;
6. In coelos ereptum ;
Sedisse ad dexteram Patris ;
8. Misisse vicariam vim Spiritus sancti,
qui credentes agat;
7. Venturum cum claritate
ad sumendos sanctos in vitae seternse et pro
missorum coelestium fructum,
et ad profanos adjudicandos igni perpetuo,
II. Facta utriusque partis resuscitatipne,
cum carnis restitutione.

16 TERTULLIAN.
V. — Carthage. Circ.A. D. 210.
Teetullian. De Yi/rgirmhus VeloMdis, c. i. p. 173.
Regula quidem fidei una omnino est, sola, immo
bilis, et irreformabilis, credendi scilicet
I. In unicum Deum Omnipotentem,
Mundi conditorem;
2. Et Filium ejus, Jesum Christum,
3. Natum ex Virgine Maria,
4. Crucifixum sub Pontio Pilato,
5. Tertia die resuscitatum a mortuis,
6. Receptum in ccelis,
Sedentem nunc ad dexteram Patris,
7. Venturum judicare vivos et mortuos,
II. Per carnis etiam resurrectionem.
VI. — Carthage. Circ. A.D. 210.
Tertullian. Adv, Prax, c. 2. p. 501.
Nos vero et semper, et nunc magis, ut instructiores
per Paracletum, Deductorem scilicet omnis veritatis,
I . Unicum quidem Deum credimus :
2. Sub hac tamen dispensatione, quam oecono-
miam dicimus,
ut unici Dei sit et Filius,
Sermo ipsius, qui ex ipso processerit.
Per quem omnia facta sunt,
Et sine quo factum est nihil.
3. Hunc missum a Patre in Virginem,
et ex ea natum,
Hominem et Deum, Filium hominis et Filium
Dei,
et cognominatum Jesum Christum :

TERTULLIAN. 17
4. Hunc passum ;
Hunc mortuum et sepultum,
secundum Scripturas;
5. Et resuscitatum a Patre,
6. Et in coelos resumptum,
Sedere ad dexteram Patris :
7. Venturum judicare vivos et mortuos :
8. Qui exinde miserit, secundum promissionem
suam, a Patre,
Spiritum Sanctum, Paracletum,
Sanctificatorem fidei eorum qui credunt in
Patrem et Filium et Spiritum Sanctum.
Hanc regulam ab initio Evangelii decucurrisse,
etiam ante priores quosque hsereticos, ne dum ante
Praxean hesternum, probabit tam ipsa posteritas
omnium hsereticorum, quam ipsa novellitas Praxese
hesterni.

ST. CYPRIAN.
St. Cyprian, like Tertullian, belonged to the
Carthaginian Church. He was converted to Christ
ianity A.D. 246, ordained Presbyter, 247, and con
secrated bishop of Carthage, 248. He suffered mar
tyrdom A.D. 258,
We have but scanty fragments of the Creed in
St. Cyprian's writings. What we have belong to a
class for which I shall reserve a separate place.
Yet I introduce them here also, as indicating, as
far as they go, the formula of the African Church

18 ST. CYPRIAN.
of his day, and, as such, contributing an important
link in the series of Creeds, at a time when the
links which remain are few.
St. Cyprian is the earliest writer who has come
down to us in whose works the word Symbolum is
applied to the Creed. Yet Tertullian, judging from
a passage referred to in a preceding page, (note n,
p. 14,) would seem to have been familiar with the
word Tessera, as applied to it, which answers to
Symbolum in one of its senses. And this circum
stance may suggest a probable conjecture as to
which of those senses St. Cyprian had in view.
The first" ofthe fragmentary Creeds preserved by
St. Cyprian occurs in his Epistle to Magnus (Ep. 76.
ed. Bened. Paris. 1726, al. 69). Magnus had con
sulted him on a subject intimately connected with
one which was at that time an occasion of much
question and debate. The African Church had
decided (a decision which was eventually reversed
by the Church at large) that those who had re
ceived heretical baptism ought not to be admitted
into the Church without being rebaptized, or rather,
as they who held this view would have maintained,
without being baptized, inasmuch as they looked
upon heretical baptism as no baptism. Magnus's
question was. Whether those who had been bap
tized by the Novatians were to be dealt witli
according to the same rule. St. Cyprian replies,
By all means. And he proceeds to give his reasons,
° Baronius and Pearson regard the Ep. to Magnus as the earliest of
Cyprian's Epistles relative to baptism.

ST. CYPRIAN. 19
and to answer the objections urged to the contrary.
Among these objections one was, that the Novatians
held the same faith, and used the same baptismal
formula as the Catholics. This he states and re
plies to as follows :
" Quod si aliquis illud opponit ut dicat, Eandem
Novatianum legem tenere quam Catholica Ecclesia
teneat, eodem Symbolo quo et nos baptizare,
I. Eundem nosse Deum Patrem,
2. Eundem Filium Christum,
8. Eundem Spiritum Sanctum i";
ac propter hoc usurpare eum potestatem baptizandi
posse, quod videatur in interrogatione baptismi a
nobis non discrepare, sciat quisquis hoc opponen-
dum putat, primum, non esse unam nobis et schis
maticis Symboli legem, neque eandem interroga-
tionem. Nam cum dicunt
IO. Credis remissionem'' peccatorum,
1 1. Et vitam seternam,
g. Per sanctam Ecclesiam ?
P There is another passage in torum remissam consecutus est,
St. Cyprian's Epistle to Jubaianus et sanctificatus est, et templum
(Ep. 73), which, especially taken Dei factus est. Si sanctificatus est,
in connexion with this, may well si templum Dei factus est, qusero,
be supposed to refer to the con- Cujus Dei? Si Creatoris; Nonpo-
fession of faith made at baptism, tuit, quia in eum non credidit : Si
and which is the more to be noted Christi; Nee hujus fieri potuittem-
as shewing unequivocally the be- plum, qui negat Deum Christum :
lief of the Church of St. Cyprian's Si Spiritus Sancti ; cum tres unum
age in the doctrine of the sacred sint, quomodo Spiritus Sanctus
Trinity. He is arguing against placatus esse ei potest, qui aut
the validity of heretical baptism: Filii aut Patris inimicus est?"
" Si baptizari quis apud hsereticos i Plerique libri veteres habent,
potuit, utique et remissam pecca- " Credis in remissionem &c." Ba-
torum consequi potuit. Si pecca- luzius.
D 2

20 ST. CYPRIAN.
mentiuntur in interrogatione, quando non habeant
Ecclesiam." The other fragmentary Creed occurs in St. Cy
prian's Epistle to the Bishops of Numidia, (Ep. 70,)
the subject of which is the invalidity of heretical
baptism. Here also the interrogatories used in
baptism are appealed to in the same manner as in
the former Epistle :
" Sed et ipsa interrogatio, quse fit in Baptismo,
testis est veritatis. Nam cum dicimus,
12. Credis in vitam seternam,
10. Et remissionem peccatorum,
9. Per sanctam Ecclesiam ?
intelligimus remissionem peccatorum non nisi in
Ecclesia dari."
St. Cyprian's Creed therefore, as far as we can
collect it from these notices, would appear to have
run in this form : —
VII. — Carthage. A.D. 255.
St. Cyprian. E-pp. 76 e< 70.
I. Credo in Deum Patrem,
2. In Filium Christum,
8. In Spiritum Sanctum.
10. Credo remissionem peccatorum'',
1 2. Et vitam aeternam,
9. Per sanctam Ecclesiam.
or
1 2. Credo in vitam aeternam,
10. Et remissionem peccatorum,
9. Per sanctam ecclesiam.
r Or "in remissionem peccatorum." See the preceding note.

novatian. 21
NOVATIAN.
Novatian was at first a presbyter of the Church
ofRome. Afterwards he schismatically procured
himself to be consecrated bishop of that Church, in
opposition to Cornelius, its lawful bishop.
The fragments of the Creed here given are ga
thered out of his treatise De Trinitate, which would
seem to have been written after his separation from
the Church.
There can be no doubt but that the " Regula
Veritatis" of which he speaks, (the same phrase
which had been previously used by St. Irenseus and
Tertullian, for the same purpose,) refers to the
Creed ; nor that the extracts here given embody,
though paraphrastically, the teaching and for the
most part the exact words of the Roman Creed of
Novatian's day, as far as regards the ist, 2d, and
8th Articles. Scanty as these fragments are, they
are interesting as containing the earliest hints of
the Roman Creed which have come down to us.
VIIL— Rome. Circ. A.D. 260.
Novatian. De Trin. ad cole. TertuU. Paris. 1675.
Regula exigit veritatis, ut, primo omnium,
I. Credamus in Deum Patrem et Dominum
omnipotentem.
Id est, rerum omnium perfectissimum con
ditorem^.
Eadem Regula veritatis docet nos credere,
post Patrem, s C. I.

22 novatian.
2. Etiam in Filium Dei, Christum Jesum,
Dominum Deum Nostrum, sed Dei Filium '.
Sed enim ordo rationis et fidei auctoritas, di
gestis vocibus et literis Domini, admonet
nos, post hsec credere
8. Etiam in Spiritum Sanctum,
olim Ecclesise repromissum, sed statutis tem
porum opportunitatibus redditum".

MARCELLUS OF ANCYRA.
Although by putting together the fragments
preserved by the several writers whose Creeds we
have had before us, we might construct a Creed
containing all the articles, and nearly all the clauses,
of the Western Creed of the present day, yet
hitherto we have met with no one Creed which
may be regarded as exhibiting the complete for
mula of the country and the age to which it be
longs. For the earliest complete Creed, belonging to the
Western Church, which has come down to us, we
are indebted to an Oriental, and one too of more
than doubtful orthodoxy. It is the confession of
faith presented by Marcellus, bishop of Ancyra in
Galatia, to Julius bishop of Rome.
Marcellus had signalized himself in the delibera
tions of the council of Nicsea, by his defence of the
orthodox faith. This had drawn down upon him
t C. 9. " C. 29.

MARCELLUS OF ANCYRA. 23
the implacable hostility of the Arian party ; and
he was, through their instrumentality, anathema
tized, deposed, and banished as a heretic ; a charge
which, though it appeared to be of doubtful proof
at the time, became more and more established as
he proceeded to work out his principles,
Marcellus repaired to Rome, and remained there
about fifteen months. On leaving, he addressed a
letter to Julius, bishop of that Church, asserting
his orthodoxy, and the more effectually to do so,
reciting the Creed which is here given, which he
speaks of as the faith which he had been taught by
his forefathers in God out of the sacred Scriptures,
and which he himself had been accustomed to
preach in the Church of God ".
From this account we should have been prepared
to look for a Creed framed upon the Eastern
model. But the Creed which he rehearses lacks
the invariable characteristics of the Eastern Creeds;
and it is evident, on inspection, that it is the Creed
of the Church of Rome : for, with two exceptions,
(and one of these, the omission of the word IlaTe'ioa,
in the first article, is in all probability to be ascribed
to the neghgence of some transcriber,) it is identical
with the Roman Creed, as indicated by Rufinus,
about half a century later. Nor is it to be wondered
at, that, writing to conciliate the good opinion of
^ "He e/iadov, ex re rav Beiav QeoO eKKXrjcia Krjpvrra, Kai irpos
ypatfiav eBiSdxdrjv . . . Tavrqv Kai ere vvv yeypatfia, to avriypatfiov
irapa rav Belav ypa^av el\r)(fias tovtov nap' ep,avTa Kardtrxav.
TrjV iriuTiv, Kai irapa rav Kara &e6v Epiphan. Hser. 52 al. 72. Tom. i.
irpoydvav SiSax^els, ev re rfj toxj pp. 833, 836. Ed. Paris. 1622.

24 MARCELLUS OP ANCYRA.
the bishop of Rome, he should have expressed his
belief according to the formula used by the Church
of Rome, while at the same time, in substance, the
truths which he declared were, as he says, none
other than those which he had received from his
instructors in the Gospel y. What the language of
Marcellus's Creed was originally, does not appear.
Epiphanius, who wrote in Greek, has delivered it to
us in that language. IX. — Rome. A.D. 341.
Marcellus. Epiphan. Hceres. 52 al. 72. Ptwis. 1622.
I. YlitTTevw els Qeov * * iravTOKpaTopa'
* * *
2. Kat elg XpttTTOV xrjtrovv, tov vlov avTOv tov julovo-
yevTj,
TOV T^VptOV fllMWV'
3. Toe * * yevvrjQevTa e/c ITi/eiJ/uaTO? dytov
Kai yiaptag Trjs Tlapdevov
4. Tbv e'Trl TIovTiov IIjXaTOi^ * * trTavpwOevTa,
* * Kai TatpevTa'
y Walch takes the samevieWjBibl. manum, quale Rufinus ad nos
Symb.p.57. "Romanumquidemse transmisit, si ab uno 'vitse seter-
Symbolum tradere nunquam dixit nse' dogmate, et ' patris' nomine,
Marcellus. At quodsi expendimus, librariorum fortasse culpa omisso,
cum eundem exhibere vere sym- discesseris, quam ad quaevis Ori-
bolum publicum et baptismale, entalia, nullam sane videmus sub-
quod omnibus Nicseni addita- esse causam viris doctis contra-
mentis caret, tum eum Romae dicendi, qui Marcellum Romano
vixisse, et Romanis doetrinae suse symbolo hoo loco usum esse ar-
integritatem commendare volu- bitrati sunt." Wall (on Infant
isse, tum denique, quamvis is ex Baptism, vol. ii. p. 470) expresses
Oriente venerit, nihilominus sym- the same opinion.
bolum propius accedere ad Ro-

MARCELLUS OF ANCYRA. 25
5. * * *
at Trj TpiTtj rjnepa avacTTavTa e/c rcoi/ veKpwv'
6. Ava^avTa els tovs ovpavovs,
Ka) KaOiJiuevov ev Se^ta * * tov IlaTpos * *
7. 0061' ep-^eTUi Kpiveiv l^wvTas Kai veKpovg'
8. Kai ety Tb aytov Tlvevfia'
g.' Ayiav eKKXtjCTiav * *
* * *
10." A(f)e(Tiv dixapTiwv'
1 1. 'SiapKbg avdaratrtv'
I 2. Zwijv alcevtov.

RUFINUS.
Among the remains of Christian literature be
longing to the fourth century, which have come
down to us, are commentaries upon the Creed by
St. Cyril of Jerusalem, Rufinus, and St. Augustinc''-
The Creed which St. Cyril expounds is of the
Eastern class, and does not fall within our present
province : but those commented upon by Rufinus
and St. Augustine are Western Creeds. The several
articles are not given continuously by any of these
writers : but it is easy to collect them, in each case,
* Rufinus speaks of others who rationem dictorura audientibus
had preceded him as Expositors explanaret, sed ut simpliciter et
of the Creed, whose works are fideliter dicta ad argumentum sui
now lost: " Et quidem comperi dograatis traheret." InSymb. §.i.
nonnullos illustrium tractatorum Rufinus had evidently studied
aliqua de his pie et breviter edi- St. Cyril's Exposition, of which
disse. Photinum vero hsereticum he makes frequent use.
scio eatenus conscripsisse, non ut E

,26 RUFINUS.
from the commentary in which they are expounded,
and thus to reconstruct the whole.
The Creed expounded by Rufinus is that of Aqui
leia, of which Church he was a presbyter. He notes
however, as he proceeds, the discrepancies between
this Creed and that of the Church of Rome''; so
that we thus obtain the text of the Roman Creed
of his day as well as that ofthe Aquileian.
Rufinus was baptized A. D. 369. He died about
A.D. 410. X. — Aquileia. Circ. A. D. 390.
Rufinus im Symhohm.
[Henceforward, capital letters indicate the first occurrence of words or
clauses, now universally received. Italics indicate that the words or clauses
are unusual.]
I. Credo in Deum Patrem omnipotentem, in
visibilem et impassibilem ;
* * *
2. Et in Jesum Christum, unicum Filium ejus,
Dominum nostrum ;
3. Qui * * natus est de Spiritu Sancto
Ex Maria Virgine ;
4. * * Crucifixus sub Pontio Pilato,
* * et sepultus;
5. Descendit in inferna;
Tertia die resurrexit a mortuis;
6. Ascendit in coelos;
Sedet ad dexteram * * Patris * * ;
^ In some instances also between -the Creed of Aquileia and the
Creeds of the Eastern Churches.

rufinus. 27
7. Inde venturus est judicare vivos et mortuos;
8. Et in Spirits Sancto ;
9. Sanctam Ecclesiam * * ;
10. Remissionem peccatorum;
II. Hujus carnis resurrectionem.
T rt ^ ^ ^
I. " Invisibilem et impossibilem'' " Sciendum quod duo
isti sermones in Ecclesise Romanse Symbolo non habentur.
Constat autem apud nos additos, hsereseos causa Sabellii,
illius profecto quse a nostris Patripassiana appellatur, id
est, quse Patrem ipsum vel ex Virgine natum dicit, et visi
bilem factum, vel passum affirmat in carne. Ut ergo ex-
cluderetur talis impietas de Patre, videntur hsec addidisse
majores, et invisibilem Patrem atque impassibilem dix-
isse." §.5.
I. 2. 8. Pamelius and Fell read " In Deum Patrem" &c.,
" In Christum Jesum" &c., " In Spiritum Sanctum." This
is the reading also ofthe first printed edition, Oxon. 1468.
Vallarsius (Veronse 1745) and the Benedictine Editor of
St. Cyprian read " In Deo Patre" &c., " In Christo Jesu"
&c., " In Spiritu Sancto."
The reading given above is that of the Benedictine
Editor of St. Jerome's works, to which, as well as to St.
Cyprian's, Rufinus's Treatise is appended. It is that also
of Erasmus's Edition (Froben.), and of a MS. (Barlow 14)
in the Bodleian Library: and it receives a strong con
firmation from the circumstance that the Formula of
Venantius Fortunatus, who about A. D. 570 wrote a
Commentary on the Creed, in which he avails himself
of Eufinus's Exposition throughout, has the same varia
tion of case. See Venantius's Creed below, (xxiii.) The
Pseudo- Athanasian Creed (xxiv), and the Creed of the
Laudian MS. (xxvi), are also cast in the same mould.
E 2

28 rufinus.
Dr. Routh (Reliquise Sacrse, vol. 5, p. 333) cites an im
perfect copy of Rufinus's Exposition, belonging to the
Library of Magd. Coll. Oxford, as an additional authority
for the ablative, at least in Articles i and %, (for the Com
mentary on Article 8 is wanting.) The fact is, however,
that though both articles are given in the ablative in §.4,
where the author is commenting upon Art. i, yet in §. 6,
where he passes on to comment upon Art. 2, that Article
is given in the accusative. And even in the Comment
upon Art. i, so strong is the preponderance towards the
latter case, we have the epithets " omnipotentem" in one in
stance, (§. 3,) and " invisibilem et impassibilem" in another,
(§• 5') quoted as here written. The testimony of this MS.
therefore is very far from being decidedly in favour of the
ablative in Articles i and 2. What the reading of Art. 8
was, cannot be ascertained : but it is worthy of note, that
the greater number of authorities concur in reading Art. 8
in the ablative, the discrepancy being chiefly as to the text
of Articles i and 3.
Except in the three Articles referred to, I have, both in
the Creed and in the portions of the Comment which I
have quoted, implicitly followed the reading of the Bene
dictine Editor of St. Cyprian.
4. Bp. Pearson, Creed, Art. 5 (vol. i. p. 342, Oxford ed.
1820) says that in the Aquileian Creed, meaning this of
Rufinus, there was no mention of Christ's burial; and in
his note he cites the Creed as he appears to have read it,
" Crucilixus sub Pontio Pilato,. descendit in inferna," leav
ing out " sepultus." But there appears to be no authority
for the omission. The Bodley MS., the edition of 1468,
Erasmus (Ilieronymi Opp. Froben.), Baluzius, Pamelius,
Bp. Fell, the Benedictine Editors both of St. Jerome's and
of St. Cyprian's works, aud Vallarsius, all insert it. And
Rufinus's comment upon the word in §. 27. abundantly
confirms the reading. Pearson himself had previously

RuriNus. 29
cited Rufinus's Creed as containing the clause. Vol. ii.
p. 212, note a.
5. " Descendit in inferna." " Sciendum sane est quod
in Ecclesise Roroanse Symbolo non habetur additum ' De
scendit ad (sic) inferna :' sed neque in Orientis Ecclesiis
habetur hie Sermo : vis tamen verbi eadem videtur esse in
eo quod sepultus dicitur." §. 18.
9. The Bodley MS., Erasmus, Pamelius, Bp. Fell, and
the Benedictine Editor of St. Jerome's works, add " Catho
licam." Vallarsius and the Benedictine Editor of St. Cy
prian omit it ; so also does the edition of 1468. And it is
to be observed that Rufinus's comment gives no hint of
the word's having been in the text.
" Sanctam Ecclesiam." " Non dixit 'In Sanctam Eccle
siam,' nee ' In remissionem peccatorum,' nee ' /w carnis
resurrectionem.' Si enim addidisset ' in' prsepositionem,
una eademque vis fuisset cum superioribus. Nunc autem
in illis quidem vocabulis ubi de divinitate fides ordinatur,
' In Deo Patre' dicitur et ' In Jesu Christo, Filio ejus,' et
' In Spiritu Sancto.' In cseteris vero ubi non de Divinitate,
sed de creaturis ac mysteriis sermo est, ' in' prsepositio non
additur, ut dicatur ' In sanctam Ecclesiam :' sed ' Sanctam
Ecclesiam' credendam esse, non ut in Deum, sed ut Eccle
siam Deo congregatam . . . Hac itaque prsepositionis syllaba
Creator a creaturis secernitur, et divina separantur ab hu
manis." §. ^6.
II. " HujViS." "Ita fit ut unicuique animse non confu
sum aut extraneum corpus^, sed suum quod habuerat repa
retur ; ut consequenter possit pro agonibus prsesentis vitse
cum anima sua caro vel pudica coronari, vel impudica
puniri. Et ideo satis cauta et provida adjectione, fidem
Symboli Ecclesia nostra docet, quse in eo quod a cseteris
traditur, ' Carnis resurrectionem,' uno addito pronomine
tradit, 'Hujus carnis resurrectionem,' — hujus sine dubio
quam is qui profitetur signaculo crucis fronti imposito
contingit." §. 43.

30 RUFINUS.
Rufinus's Creed evidently ended with the nth Article.
''Sed et ultimus iste sermo, qui 'Resurrectionem carnis'
prsenuntiat, summam totius perfectionis succinta brevitate
concludit." §. 41. Yet in his commentary he takes care
to shew that the resurrection of which he speaks is a resur
rection unto everlasting life.
If the Roman Creed differed from the Aquileian in this
Article, Rufinus omits to note the difference.
XI. — Rome. Circ. A.D. 390.
Eufinus in Symhohmi.
I. Credo in Deum Patrem omnipotentem ;
* * *
2. 3. 4. as in the Creed of Aquileia (x).
t, * * *
Tertia die resurrexit a mortuis.
6. 7. 8. 9. 10. as in the Creed of Aquileia.
II. Carnis resurrectionem.

TWO AQUILEIAN CREEDS.
There are two Creeds belonging to the Church
of Aquileia, which Walch gives in his collection,
(xxxiv and xxxv), and which are found in De
Rubeis's Dissertatio De Liturgicis Ritibus Ecclesise
Forojuliensis, pp. 242, 243, and 249 ; and again in
his Dissertationes varise Eruditionis, pp. 18, 19.
They both differ from the Aquileian Creed pre
served by Rufinus, though the former of them is
nearly identical with the Roman Creed as indi
cated by that writer. Neither has the pecuharities

AQUILEI.VN CREEDS. 31
which Rufinus mentions as characterizing the
Aquileian Creed of his day.
Nothing is known of the age to which they be
long, beyond the fact that they were both in exist
ence about the year 855. Judging by the internal
evidence however, the more imperfect one must
belong to an age not far removed from that of
Rufinus, the other to a somewhat later age. I place
them here, that they may be in juxtaposition with
the Aquileian Creed such as we know it to have
been at a known time.
XII. — Aquileia. (Age unknown.)
De Itubeis. Dissert, de Liturgicis ritibus Ecclesice Forojuliensis.
Walch, Bibliotheca Symbolica, pp. 55, 56.
I. Credo in Deum Patrem omnipotentem ;
* * *
2. Et in Jesum Christum, Filium ejus unicum,
Dominum nostrum ;
3. Qui * * * natus est de Spiritu Sancto
ex Maria Virgine ;
4. * * Sub Pontio Pilato crucifixus est,
* * Et sepultus ;
-_ * * *
Tertia die resurrexit a mortuis ;
6. Ascendit in coelum ;
Sedet ad dexteram * * Patris * * ;
7. Inde venturus estjudicare vivos et mortuos.
8. Credo in Spiritum Sanctum ;
9. Sanctam Ecclesiam * * ;
m * *
10. Remissionem peccatorum ;

32 AQUILEIAN CREEDS.
II. Carnis resurrectionem.
XIII — Aquileia. (Age unknown.)
The second Creed is identical with the above,
except that the 5th, 9th, and 12th articles stand
thus: e. * * *
Tertia die resurrexit vivens a mortuis.
9. Sanctam ecclesiam Catholicam.
12. Et vitam aeternam.

ST. AUGUSTINE.
St. Augustine, like St. Cyprian and Tertullian,
belonged to the Church of Western Africa. He
was born at Tagaste in Numidia A.D. 354; was
baptized by St. Ambrose at Milan, on Easter Eve,
387; was ordained a presbyter of the Church of
Hippo Regius, in Numidia, in 390 ; and five years
afterwards, 395, was consecrated bishop of the
same. He died August 28, A.D. 430.
The Creed occurs several times in St. Augustine's
writings, and in writings which, as having been
ascribed to him, are usually associated with his
works. In his genuine writings however it is, and
that on principle a^, never given continuously; but,
=¦ Of the pains taken to con- Catechumenos) "Accipite filii re-
ceal the Creed from the uniniti- gulam fidei, quod Symbolum di-
ated many instances occur both citur. Et cum acceperitis, in corde
in St. Augustine's writings and in scribite, et quotidie dicite apud
those of others of the Fathers. vos . . . Symbolum nemo scribit ut
Thus e. g. (Sermo de Symb. ad legi possit : sed ad recensendum.

ST. AUGUSTINE. 33
as in the case of Rufinus's Creeds, is to be sepa
rated from the context in which it lies embedded :
a work occasionally of some difficulty, it being
doubtful at times whether the writer is using his
own words or those of the formula on which he is
commenting. Of the treatises bearing St. Augustine's name
which contain notices ofthe Creed, it is not always
easy to distinguish those which are really his from
those which are spurious. There are three how
ever of whose genuineness, seeing that he himself
refers to them and describes them in his Retracta
tions, there can be no doubt. The Creeds collected
out of these, although one of them was written
upwards of twenty-five years after both the others,
are, as far as can be determined, identical almost to
a word. They are the Tract de Fide et Symbolo, the
incomplete book on Genesis (De Genesi ad Literam :
Imperfectus Liber), and the Enchiridion de Fide,
Spe, et Charitate.
ne forte deleat obhvio quod tra- fiefiaiov Kai SrjXov rois etrojiivois
didit dihgentia, sit vobis codex inrdpxtl i'o trvpffoXov t^s tote irvva-
vestra memoria." See also Serm. peadarjs n-ioTtcor, avayKaiov t^rjOifv,
ccxiv. §. I. S.Cyril. Hieros. Cat. els diroSei^tv rijs oKijdeias, avrrjv
5.12. Rufin. in Symb. §.2. Chry- rijv irepl rovrav ypatprjv irapaBe-
sologus, Sermm. 58 &c. Sozomen aBai. 'Eva-t^av he koi <l>iKav Kai
assigns as his reason for not in- to roiavra eirurrrjjiovav oia he fiv-
serting the Creed of Nicsea in his arais koI jivaTayayols jiovois he-
history, which it was once his in- avra Xeyew Kai aKoveiv v^ijyovp.e-
tention to have done, his fear lest vav, eirrjvea-a rrjv PovXtjv' ov yap
that document might thus come direiKos koI tov dfivriraiv riviis rjjhe
into the hands of the unhaptized : rjj ^i^Xa evrvxeiv. Sozom. Hist.
"hia he Kai els tov el/qs xpovov Eccles. 1. I. c. 20.
F

34 8T. AUGUSTINE.
1. The Tract de Fide et Symbolo was originally,
he tells us in his Retractations, 1. 1. c. 17, a discourse
delivered, while he was yet a presbyter (A.D. 393),
before the bishops of the whole African Church
assembled at a council at Hippo Regius, at their
request. He afterwards committed it to writing
and published it, at the instance of his friends.
It is professedly an Exposition of the Creed.
2. In the second treatise, written about the same
time as the last mentioned, he gives at the outset a
brief summary of the Catholic faith, in which,
though he makes no mention of any formal Creed,
he yet obviously uses the Creed as his groundwork,
and often expresses himself in its very words.
3. In the third treatise he again employs the
Creed as his groundwork, (but here professedly,) in
setting forth the Christian faith. And from his
remarks, which indeed assume the form of a com
ment, the Creed which he uses may be collected,
as in the case of the De Fide et Symbolo. This
work was written about the year 421.
Besides these treatises, the Benedictine Editors
have accepted five Expository Sermons on the
Creed, as genuine, after having rejected several
others, formerly attributed to St. Augustine, as spu
rious. They are Sermons ccxii, ccxiii, ccxiv, ccxv,
in vol. V, and the first of four Sermones de Sym
bolo ad Catechumenos, in vol. vi.
On comparing however the Creeds gathered out
of these five sermons with the Creeds gathered out
of the three treatises before mentioned, it is ob-

ST. AUGUSTINE. 35
servable that while three of them, the Creeds of Ser-
m.ons ccxii, ccxiv, and of the Sermo de Symbolo ad
Catechumenos, agree most closely with the Creeds
of the said Treatises, the Creeds of Sermons ccxiii
and ccxv vary sufficiently to suggest a doubt as to
the genuineness of those Sermons. And it is some
confirmation of such doubt that Possidius, the bio
grapher of St. Augustine, who was also his contem
porary and his friend, in the Catalogue which he
gives of his works, mentions but three Treatises or
Sermons, besides the De Fide et Symbolo, pro
fessedly on the Creed''.
Ofthe two Sermons ccxiii and ccxv, the former
belongs to a class, the Sermones de Tempore ofthe
old arrangement, of which the Benedictine Editors
observe, that out of the 256 of which it consists,
scarcely 60 can be esteemed genuine. It is regarded
as spurious by Bp. Pearson". At the same time it
must be confessed that both in subject-matter and
in style it bears a great resemblance to St. Augustine's
genuine writings. The latter Sermon, which was not
published in the earlier editions of St. Augu.stine's
works, is one of a number added by Vignierius, a
large proportion of which the Benedictine Editors
have placed in their appendix, as spurious. Its Creed
varies more markedly than that of the former from
the Creed indicated by those writings, which are
certainly genuine. Its style also and subject-mat
ter are less Augustinian.
^ " De Symbolo Tractatus tres." Indiculus, c. x.
<= Creed, vol. ii. p. 172. F- 2

36 ST. AUGUSTINE.
I will exhibit the Creeds, first of the three Trea
tises certainly genuine, referred to in the Retrac
tations, then of the three Sermons whose Creeds
agree with theirs, and then severally the Creeds of
Sermons ccxiii and ccxv.
Whatever may be our conclusion with regard to
the genuineness of the two last mentioned, it is
clear that that must be accepted as the normal
Creed of St. Augustine's Church and age, which
has the testimony of three works whose genuine
ness is beyond question, and of three others whose
genuineness has never, I believe, been called in
question. XIV. — Hippo Regius. (Africa.) A.D. 393 — 421.
St. Augustine. De Fide et Symbolo. Opp. Tom. 6. Ed. Bened.
Paris, 1679, (&c. De Genesi ad lii. Imperfectus liber. Tom. 3.
Enchiridion de Fide, Spe, et Charitate, Tom. 6.
(Where no variation is noted, the Creeda of these three treatises are
either identical, or at least no variation is indicated in the context in which
the several clauses occur.)
1 . Credo in Deum Patrem omnipotentem ;
# * #
2. Et in Jesum Christum, Filium ejus unigenitum,
Dominum nostrum ; (Enchir. unicum,)
3. Qui * * natus est per Spiritum Sanctum
Ex Virgine Maria ; (de Fide et Symb.)
Qui * * natus est de Spiritu Sancto
et Virgine Maria ; (De Gen. and Enchirid.)
4. * * sub Pontio Pilato crucifixus est,
* * et sepultus ;
Jj * * *

ST. AUGUSTINE. 37
Tertio die resurrexit a mortuis ;
6. Ascendit in coelum ;
Sedet ad dexteram * * Patris * * ;
7. Inde venturus est judicaturus (adjudicandos,
de Gen.) vivos et mortuos.
8. Credo et in Spiritum Sanctum ;
9. Sanctam ecclesiam ;
* * *
10. Remissionem peccatorum ;
II. Carnis resurrectionem
12. (in vitam seternam) (?) (Enchirid. cc. lxxxiv
and cviii). For the other Treatises see note
below.
I. " Creatorem coeli et terrae" does not appear to have
had a place in the formal Creed of any of these Treatises.
But yet in each of them St. Augustine enlarges upon
Creation as God's work, in commenting upon the first
Article. 2. " Unigenitum, id est unicum." De Fide et Symb.
In the Enchirid. we have first " unicum," c. xxxiv, as
though this were the received word ; afterwards, c. xxxvii,
repeating the article St. Augustine writes, as in De Fid. et
Symb. " Filius Dei unigenitus, id est unicus." In De Gen.
the word is " unigenitus."
5. " Tertio die" not "tertia." De Fid. et Symb. and
Enchirid. The words are omitted in De Gen.
6. All three agree in writing " in coelum," not " in
coelos." — This remark and the preceding are made in an
ticipation of a comparison with other Creeds ascribed to
St. Augustine.
9. " Sanctam Ecclesiam, utique catholicam : " De Fid.
et Symb. but the Catholicam is evidently St. Augustine's
comment.

38 ST. AUGUSTINE.
9. IO. I may observe here, in anticipation of what I
should otherwise have had to say on these articles in
Creeds xvii and xviii, that the Enchiridion pointedly
marks the order in which articles 8, 9, and 10 stand in the
Creed : " Cum autem de Jesu Christo, Filio Dei unico,
Domino nostro, quod ad brevitatem confessionis pertinet
dixerimus, adjungimus sic credere nos et in Spiritum Sanc
tum, ut ilia Trinitas compleatur, qusB Deus est. Deinde
sancta commemoratur Ecclesia . . . Rectus itaque confes
sionis ordo poscebat ut Trinitati subjungeretur Ecclesia,
tanquam Habitatori domus sua, et Deo templum suum, et
Conditori civitas sua." c. lvi. Afterwards in introducing
art. 10, "Ideo post commemorationem sanctcB ecclesice, in
ordine confessionis ponitur Remissio peccatorum." c. lxiv.
12. It might be a question, whether our present 12th
article had a place in any of the three Creeds now before
us. The Tract De Genesi has nothing to shew, whether, in
the passage with which it closes the brief summary of
Christian doctrine which it contains, (" Remissa esse poe-
nitentibus priora peccata ; et vitam (Bternam, coelorumque
regnum promissum:") "vitam seternam" belongs to the
Creed or to the writer only. The Creed of the de Fide et
Symbolo would certainly seem to have ended with " carnis
resurrectionem," the i ith article. For though towards the
close of the comment upon that article, (which is also the
close of the comment upon the Creed,) the subject of " the
life everlasting " is referred to, yet it is referred to only
incidentally, while every other article is formally intro
duced, — ordinarily by " Credimus et " or " Credentes et.'^
There is more doubt about the Creed of the Enchiridion.
For though here also what we might be disposed to regard
as the 13th article is introduced less pointedly than most
of the other articles, (see above on articles 9. 10.) yet it
twice occurs, and especially the second time, iu terms
which seem to indicate an established formula : " Jam

ST. AUGUSTINE. 39
vero de resurrectione carnis, non sicut quidam revixerunt
iterumque sunt mortui, sed in ceternam vitam, sicut Christi
ipsius caro resurrexit. &c." c. lxxxiv. And again, " Per Me-
diatorem . . . reconciliari nos oportebat Deo usque ad
carnis resurrectionem in vitam aeternam." c. cviii. If
therefore the article did form a part of the Creed of these
treatises, or of the Enchiridion in particular, it would seem
to have been rather as a continuation of art. 1 1, than as a
separate and distinct article by itself, " Carnis resurrec
tionem in vitam seternam." It will be seen, in the next
section, that this very form occurs in the Creed of one of
St. Augustine's Sermons, and there with still greater ap
pearance of being an established form. Compare Creed
xxvii below. Compare also the following commentary
of St. Chrysostom's upon the 1 1 th article : He is remind
ing his congregation of their baptismal confession, Ata
tovto, TTporepov elttuiv 'AptapTt&v 6.cpe<nv, Tore ojuoAoyeis Kat
NeKpfiv avdcrratrtv, evrevdev Kai els ixelvo yetpaytayovfxevos.
EiTa, ettethrj ovk dpKei ro Svoji-a rrjs avacndcretos Sei^ai ro itav,
¦7roAA.ol yap avatrravres Ttdktv wnrjXdov, ws ol ev rfj llaXata.,
a)s Aa^apos, los ol ev ru KatpiS tov crravpov, KeXevet Xeyeiv,
KaL els CtiiTjv altiviov, 'iva jj-riKeTi ddvarov inroTtTevarj ris fiera
TrjV avdcrraoiv ^Keivrjv. In i Cor. Hom. 40, §. 2. And yet
in the beginning of the same Homily he had expressed
himself in language which, taken alone, might have seemed
to imply, (and so Bp. Pearson appears to have understood
it<i,) that the Creed to which he was referring ended with
the nth article: Mera yap ttjv dirayyeXCav t&v fj.v(TTiK&v
prjudrwv eneCvaiv koi <po^ep&v. . . . Kai tovto trpos rm rekei
¦npotrriOejiev, orav jiiXXtay-ev fianrl^eiv, KeXevovres Xeyeiv oti
ITi(77ei5a) els veKp&v avdaratriv, kcH etti rfj ¦niiTTei ravrfj ^atsTi-
(oixeOa. Mera yap to ojiokoyrjcrai tovto (JLera t&v dXXciiv, rare
KaBiejxeOa els Trjv Trrjyrjv t&v lep&v vaji-drtav eKeivwv. §. i.
* Creed, vol. ii. p. 458.

40 ST. AUGUSTINE.
XV. — Hippo Regius. (Africa.) Circ. A. D. 400.
St. Augustine. De Symbolo : Sermo ad Catechumenos. Opp.
Tom. 6. Sermones coxii et ccxiv. Tom. 5.
1 . Credo in Deum Patrem omnipotentem ;
* # *
2. Et in Jesum Christum, Filium ejus unicum,
Dominum nostrum ;
3. Qui * * natus est de Spiritu Sancto
et Virgine Maria ;
4. Passus sub Pontio Pilato, crucifixus,
[mortuus, ] (De Symb.) et sepultus ;
c * * *
Tertio die resurrexit * * ;
6. Ascendit in coelum ;
Sedet ad dexteram * * Patris * * ;
7. Inde venturus judicare (ad judicandos, Serm.
ccxiv) vivos et mortuos.
8. Credo et in Spiritum Sanctum ;
9. Sanctam Ecclesiam ;
* * *
10. Remissionem peccatorum ;
II. Resurrectionem carnis
12. in vitam aeternam. (De Symb.)
4. " Passus" appears to have had a place in the Creeds
of the Sermo de Symbolo and of Serm. ccxii. "Mortuus"
in the Sermo de Symbolo is of doubtful authority. "Abest
a MSS." Ed. Benedict.
J 2. It is doubtful whether the Creed of Serm. ccxiv
contained Art. 12. On the one hand, after having in
substance enuntiated Art. 11, and confirmed it, by quoting
I Cor. XV. 53,42, 43, St. Augustine seems to wind up the

ST. AUGUSTINE. 41
whole subject, as though he had come to the end of his
exposition, " Hsec est Christiana, hsec catholica, hsec apo
stolica fides." And yet he continues, " Credite Christo
dicenti ' Capillus capitis vestri non peribit,' et, infidelitate
depulsa, quanti valeatis potius cogitate. Quid enim no
strum a Redemptore nostro contemni potest, quorum ca
pillus contemni non potest? Aut quomodo dubitabimus
quod animse et carni nostrse vitam daturus sit (Bternam, qui
pro nobis animam et carnem et suscepit in qua moreretur,
et posuit cum moreretur, et recepit ne mors timeretur?
Omnia quse traduntur in Symbolo pro modulo nostro,
fratres mei, vestrse exposui Charitati."
The Sermo de Symbolo agrees with the Enchiridion in
writing "vitam seternam" as though it were a continuation
of Art. II. It seems however to intimate more plainly
than the Enchiridion does, that this clause was formally
contained in the Creed : " Quomodo ' Carnis resurrec
tionem?' Ne forte putet aliquis quo modo Lazari, ut scias
sic non esse, additum est, ' In vitam ceternam.' " See the
corresponding note on Creed xiv, and especially the pas
sage from St. Chrysostom there quoted.
XVI. — Hippo Regius. (Africa.) Circ. A. D. 400.
S. Augustine (?). Sermo ccxiii, alms De Tern/pore 119.
1.2. as in XV.
3. Qui CONCEPTUS est de Spiritu Sancto,
Natus ex Virgine Maria ;
4. * * Sub Pontio Pilato crucifixus,
* * et sepultus ;
t * * *
Tertia die resurrexit a mortuis ;
6. Ascendit in coelum ;
Sedet ad dexteram * * Patris * * ;
6

42 ST. AUGUSTINE.
7. 8. 9. 10. 1 1, as in xv.
j2 * * *
3. This Creed, it will be observed, differs in this Article
from all the preceding, in that it has " conceptus de Spiritu
Sancto," a clause of very unusual occurrence before the
7th century. There can be no doubt but that " conceptus"
belongs to the Creed, not to the Comment only.
XVII. — Hippo Regius. (Africa.) Circ. A. D. 400.
S. Augustine (?). Sermo ccxv.
1.2. as in XV.
3. * * natum de Spiritu Sancto
ex (et) Virgine Maria ;
4. (Passum ?) Sub Pontio Pilato, crucifixum,
(mortuum ?) et sepultum ;
i. * * *
Tertia die resurrexit a mortuis ;
6. Ascendit ad coelos ;
Sedet ad dexteram (Dei ?) Patris * * ;
7. Inde venturus estjudicare vivos et mortuos.
8. Credo et in Spiritum Sanctum ;
10. Remissionem peccatorum,
1 1 . Resurrectionem carnis,
12. Vitam seternam,
9. Per sanctam ecclesiam.
* * *
I. There follows immediately "Universorum Creatorem,
regem sseculorum, immortalem et invisibilem :" but it is
not clear that the first clause, any more than the rest,
belongs to the Creed, and not to the Comment.
3. We have at first " ex V. M. ;" afterwards, on the
clause being repeated, " et Y. M."

ST. AUGUSTINE. 48
4. 6. It is doubtful whether " Passum" and " mortuum"
in 4, and " Dei " in 6, belong to the Creed or to the Com
ment only. Probably to the Comment only.
5. 6. " Tertia die," " ad coelos." See the remarks on
the corresponding Articles of Creed xiv.
9. Compare Creeds vii, xviii, xix.
10. II. 12. 9. That the order in which these Articles
are here arranged is the order in which they stood in the
Creed commented upon, as it certainly is of the three
Creeds which form the subject of the next section, scarcely
admits a doubt. " Videtis, charissimi, etiam in ipsis sancti
Symboli verbis, quomodo conclusioni omnium regulamm
quse ad sacramentum Fidei pertinent, quasi supplementum
quoddam additum, ut diceretur. Per Sanctam Ecclesiam . . .
Unum vestris precibus commendo, ut ab eo qui Catholicus
non est, animum et auditum vestrum omnimodis avertatis,
quo Remissionem peccatorum, et Resurrectionem carnis,
et Vitam aeternam, per unam veram et sanctam Ecclesiam
Catholicam apprehendere valeatis." Compare the extracts
relating to the order of these Articles in the remarks on
Creeds xiv. 9. 10. xv. 12. and xvni. 10. 11. 12. 9.
Writings falsely ascribed to St. Augustine.
Immediately following upon the Sermo de Sym
bolo ad Catechumenos are three other sermons,
bearing each the same title, which, though formerly
ascribed to St. Augustine, are rejected by the Be
nedictine Editors as spurious, and with good reason.
Their style, as those Editors justly observe, is not
his. And they contain references to a persecuting
dominance of Arianism, the beginning of which
indeed the Church of Western Africa had ex
perience of while St. Augustine yet lived, but the
height of which was not reached till some years
G 2

44 ST. AUGUSTINE.
after his death. Their date however cannot be far
removed from St. Augustine's age.*
It will be observed that the Creeds of these ser
mons, like the Creed last exhibited, all agree in
placing the Article on the Church after Articles
io, ii, and 12. In this respect, as well as in others,
they differ from the Creeds of St. Augustine's
genuine works. And their discrepancy affords an
additional argument against the genuineness of the
writings in which they occur.
XVIII. — Africa, probably. Vth Century, probably.
De Symholo, Sermones tnres. Inter Opera S. August. Tom. 6.
Serm. i. pp. 555—568.
I. Credo in Deum Patrem omnipotentem;
* * *
2. Et in Filium ejus * * Jesum Christum ;
# # ^
3. Qui * * natus est de Spiritu Sancto
Ex Virgine Maria ;
4. * * Crucifixus sub Pontio Pilato,
* * et sepultus ;
t * * *
Tertia die a mortuis resurrexit ;
6. Assumptus in coelos,
Sedet ad dexteram * * Patris * * ;
7. Venturus est vivos et mortuos judicare.
8. Credo et in Spiritum Sanctum ;
10. Remissionem omnium peccatorum
11. in carnis resurrectionem,
12. In vitam seternam.
9. Sanctam ecclesiam * * .

ST. AUGUSTINE. 45
IO. II. 12. 9. That the arrangement, which places the
Article relating to the Church last, indicates the actual
order of the Creed, and is not merely the arbitrary or ac
cidental arrangement of the Comment, is plain from the
manner in which the remarks relating to the Article upon
the Church are introduced : " Sancta Ecclesia, in qua
omnis hujus sacramenti terminatur auctoritas," &;c. More
over, in introducing the Article on the " Remission of
Sins," the writer had expressly remarked that it follows
the Article on " the Holy Ghost," on which he had last
commented : " Noli injuriam facere illi qui fecit te, ut
consequaris ab illo, quod in isto sancto Symbolo sequitur,
Remissionem peccatorum." Compare the extracts at
Articles 9 and 10 of Creed xiv, and at Article 12 of
Creed xv. Serm. 2. pp. 568 — 575.
I — 5. as in the preceding Creed.
6. Assumptus in coelos,
Sedet ad dexteram (Dei?) Patris * * ;
7. 8. as in the preceding Creed.
10. Remissionem peccatorum ;
1 1 . Carnis resurrectionem
1 2. in vita aeterna.
9. * * Ecclesiam * * .
Here also we are told, " Sacramenti hujus conclusio per
Ecclesiam terminatur" &c. And here also the Article re
lating to "the life everlasting" unquestionably has a place,
though, as it will be observed, with an unusual construction.
Serm. 3. pp. 575 — 582.
The Creed of the third sermon, though less fully
expressed, is evidently that of the two preceding,
sHghtly varied. And indeed it is obvious from the
style and subject-matter of each, that the three
sermons are the work of the same author.

46 ST. AUGUSTINE.
The variations are as follows :
6. assumptus in coelum ;
sedens ad dexteram * * Patris
lo. In remissionem peccatorum ;
II. Carnis resurrectionem
1 2. in vita aeterna.
9. Sanctam ecclesiam.
The remaining sermons on the Creed published
among St. Augustine's works are all justly regarded
as spurious by the Benedictine Editors. One of
these, (Sermo de Symbolo, Opp. Tom. 6. Appendix,)
is familiarly known as the 18 ist Sermon De Tem
pore. It is a compilation from the works of various
writers, some of whom were long posterior to St.
Augustine. Its Creed accordingly bears the im
press of a much later age. Of the other dis
courses, three, though entitled De Symbolo, (Tom. 5.
Appendix, Sermones ccxxxvii, ccxxxviii,ccxxxix,)
relate but to a single Article each, and contain be
sides hardly any traces of the Creed. A fourth
(ccxLii) first recites the whole Creed, and then
expounds its several Articles. But it is evidently
the work of a later age. The Creed indeed which
it contains is identical with the Creed of the present
day, except that in the i ith Article it has " Hujus
carnis resurrectionem," like the Creed of Aquileia
as given by Rufinus®. There are two other ser
mons, (ccxLiii and ccxliv,) the Creeds of which
« A fragment of this Sermon, published by Thomasius, and af-
together with its Creed, the latter terwardsbyMuratori,Liturg.Rom.
however somewhat varied, is found Vet. Tom. 2. pp.720 &c. The MS.
in an ancient Gallican missal, first is probably of the 9th century.

ST. AUGUSTINE. 47
are too complete for St. Augustine's age. In two
others (ccxl and ccxli) the Creed is recorded at
length, exactly as it stands at this day. In these
the several Articles are ascribed to the Apostles, by
whom the writers supposed them severally to have
been contributed : " Petrus dixit, Credo in Deum
Patrem omnipotentem, &c. Andreas dixit, Et in
Jesum Christum, &c. Jacobus dixit. Qui concep
tus est, &c." Unfortunately the same Article is
not by both attributed to the same Apostle. Ascrip
tions of this sort are not unfrequently met with in
manuscripts ofthe middle ages.

CHRYSOLOGUS.
Pbtrus Chrysologus, archbishop of Ravenna,
was born at Forum Cornehi (Imola), not far from
Ravenna, A. D. 406. He died about A. D. 450.
He has left behind him nearly two hundred ser
mons, of which six, (lvii — lxii,) are short expo
sitions of the Creed.
The text of the Creed is to be gathered in each
instance from the Exposition. But it is easily
separable from the surrounding context ; and it is
the same, with but the most trifling variations, in
all the sermons. The text here given is that which
forms the basis of the exposition in sermon lvii.
The variations supplied by the other sermons are
added.

48 CHRYSOLOGUS.
XIX. — Ravenna. Circ. A.D. 445.
Chrysologus. Sermones IiYIi — lxii. Venet. i'j ^o.
I. Credo in Deum Patrem, omnipotentem;
2. Et in Christum Jesum, Filium ejus unicum,
Dominum nostrum ;
3. Qui * * natus est de Spiritu Sancto
ex Maria Virgine ;
4. Qui * * sub Pontio Pilato crucifixus est,
* * et sepultus.
t_ * * *
Tertia die resurrexit a mortuis ;
6. Ascendit in coelos ;
Sedet ad dexteram * * Patris * * ;
7. Inde venturus estjudicare vivos et mortuos ;
8. Credo in Spiritum Sanctum ;
9. Sanctam ecclesiam (catholicam ?)
* * *
I o. Remissionem peccatorum ;
II. Carnis resurrectionem ;
12. Vitam seternam.
9. " In sanctam Ecclesiam," Serm. lxii. " Catholicam"
occurs nowhere but in lvii ; and in lvii there is no re
ference to it in the Comment ; and when presently the
clause is repeated, it is repeated without it. It is very
doubtful therefore whether " Catholicam " really had a
place in Chrysologus's Creed.
12. "Vitam seternam" occurs in all but lxi, and even
there it may well be thought to be glanced at in the Com
ment.

ST. LEO THE GREAT. 49
ST. LEO THE GREAT.
The following fragment of the Creed occurs in
Leo's celebrated letter to Flavian, bishop of Con
stantinople, against Eutyches. Leo was conse
crated bishop of Rome A.D. 440. His letter to
Flavian is dated June 13, A.D. 449.
XX. — Rome. A.D. 449.
S. Leo. Ad Fla/v. Ep. 28. §§. 2. 5. Opp, Tom, i. Venet, 1753.
Fidelium universitas profitetur,
I. Credere se in Deum Patrem omnipotentem ;
* * *
2. Et in Jesum Christum, Filium ejus unicum,
Dominum nostrum ;
3. Qui * * natus est de Spiritu Sancto
Ex Maria Virgine ;
4. * * crucifixus,
* * et sepultus.
3. Some copies have "Et Maria Virgine."

MAXIMUS TAURINENSIS.
Maximus, bishop of Turin, flourished during the
reigns of Honorius and Theodosius the younger.
He was still living in 465, for in that year he was
present, it appears, at a council held at Rome.
He has left behind him a considerable number
of sermons, from one of which, an Expository Ser
mon on the Creed, the following formula is col
lected. It agrees very closely with the Roman
Creed, as indicated by Rufinus. H

50 MAXIMUS TAURINENSIS.
XXL— Turin. Circ. A. D. 460.
Maximus TAtrRiuiairsis. Homil, 83. Opera, Bomce 1784.
I. Credo in Deum Patrem Omnipotentem ;
i^F ^ "w
2. Et in Jesum Christum, Filium ejus unicum,
Dominum nostrum ;
3. Qui * * natus est de Spiritu Sancto
Ex Maria Virgine ;
4. Qui * * sub Pontio Pilato crucifixus est,
* * Et sepultus ;
t. * * *
Tertia die resurrexit a mortuis ;
6. Ascendit in coelum ;
Sedet ad dexteram * * Patris * * ;
7. Inde venturus judicare vivos et mortuos ;
8. Et in Spiritum Sanctum ;
9. Sanctam Ecclesiam * * ;
* * Hi
10. Remissionem peccatorum ;
II. Carnis resurrectionem ;
12. * * *
II." Carnis resurrectionem. Hie religionis nostrse finis,
hsec summa credendi est."

FACUNDUS HERMIANENSIS.
Facundus is chiefly known by the active part
which he took in the controversy respecting " the
Three Chapters," of which he was a strenuous and
consistent defender. He was bishop of Hermiane
in Western Africa but he resided principally at

FACUNDUS HERMIANENSIS. 51
Constantinople, where it was his oflfice to watch
over the interests of the African Church at court*.
The Creed which follows is from a short treatise
entitled " Epistola Fidei Catholicse in defensione
trium Capitulorum." This Treatise must not be
confounded with his larger work addressed to the
emperor Justinian, " Pro defensione trium Capitu
lorum libri XII." Both are to be found in Sirmondi',
vol. ii.
It will be observed that the first and second
Articles in Facundus's Creed are cast in the Eastern
mould, " In unum Deum Patrem," " In unum Domi
num Jesum Christum," while all the other Articles
are of the Western type. It is not easy to account
for this anomaly. Had the Creed been throughout
of the Eastern type, it might have been supposed
that Facundus was designedly using a form with
which, through long residence in the East, he had
become exclusively familiar. But the Western cast
of all the other Articles, and indeed of the first
and second too, except in that one particular which
has been specified, forbids the supposition. On the
other hand, we have no other Creed of the African
Church, or indeed of any other Church of the
West, which in those two Articles agrees with
Facundus's Creed, unless indeed we go back as far
as Tertullian.
It might have been thought, again, that while
the Creed which Facundus had in view throughout
* " Constantinopoli ut plurimum degit, ubi Africahse Ecclesise res
apud imperatorem procuravit." Cave.
H 2

52 FACUNDUS HERMIANENSIS.
was that of his own branch of the Church, still he
was not solicitous about expressing himself with
minute accuracy ; and that he used these formulae
ofthe Eastern branch as being most famihar to the
ears of those for whom he was writing ; and that
possibly too he might be the more disposed to
adopt the Eastern formulae in these particulars,
because the Eutychians had in one instance en
deavoured to create a prejudice against Leo's famous
epistle to Flavian, on this very ground, among
others, that in quoting the Creed, as he described
it, of the whole Church, he had quoted it according
to the Western form, in these two Articles, (" Fi
delium universitas profitetur. Credere se in Deum
Patrem omnipotentem, et in Jesum Christum &c."
See above, p. 49,) whereas the Creed put forth by
the Nicene Council ran, " In unum Deum Patrem,
et in unum Jesum Christum s." But yet, on the
other hand, the manner in which Facundus in
troduces his Creed would seem to imply that he
v\ as anxious to preserve the most minute accuracy:
" Symbolum itaque collatio sive pactum quod fit
homini cum Deo, Patres nostri Catholici doctores
interpretari docuerunt. Quoniam ergo pactum cum
Deo fecimus, et sic in uno sanctse Trinitatis nomine
baptizati sumus, si quis unum iota, vel unum apicem
ex pacto quod cum Deo iniit dissolverit, sine dubio
fidem qua Deo credidit, et ipsum Deum cui credi
dit, perdidisse convincitur. Qui autem sint qui
hoc violaverint pactum mox videbimus, cum ipsius
s Vigilius Taps. Contra Eutych. 1. 4. §. i. Bibl. Patrum, Tom. 8. p. 730.

FACUNDUS HERMIANENSIS. 53
Symboli verba, non quidem in ordinem, prolixitatis
vitandae gratia, sed admodum delibando posuerimus.
Principium itaque Symboli hoc est, ' Credimus in
unum Deum &c.' "
It is observable, that presently afterwards he
refers to the Creed professed at baptism, and then
cites the Western form : " Quoniam revera si ve
raciter confessi, sive alii pro eis cum baptizarentur
professi sunt, credere se in Deum Patrem omnipo
tentem, et in Jesum Christum, Filium ejus, et in
Spiritum Sanctum, quod Symboli tenet auctoritas,
&c." It is to be noted, however, that in these
short baptismal Creeds the Eastern Church did not
always adhere to what is otherwise its invariably
characteristic formula, " In unum Deum Patrem,"
" in unum Dominum nostrum Jesum Christum."
At least we have one remarkable exception in the
Creed which St. Cyril of Jerusalem mentions as
used at the actual administration of baptism. See
the Historical Review below, under Art. 8.
Vigilius of Tapsus (circ. A.D. 484) cites the bap
tismal Creed in precisely the same words as Fa
cundus Hermianensis, except only that he adds
" unigenitum" in the 2d Article : " Nee non et ilia
magna et beata confessio fidei, immo ipsa fides
sanctorum, et testamentum quod disposuimus ad
Patrem Filium et Spiritum Sanctum, ad sacrum
lavacrum regenerationis venientes, confessi sic,Credo
in Deum Patrem omnipotentem, et in Jesum Christum,
Filium ejus unigenitum, et in Spiritum Sanctum ^''
h De Trinitate, c. 13. in Bibliotheca Patrum, Lugd. Tom. 8. p. 799.

54 FACUNDUS HERMIANENSIS.
XXII. — Hermiane. (Africa.) A. D. 547.
Facundus Hermianensis. Epistola Fidei GaihoUcoe in Defen
sione tri/rnn Capitulorum. Sirmondi Opera, Tom,. 2. p. 846.
1. Credimus in unum Deum Patrem omnipo
tentem ;
* * *
2. Et in unum Dominum,
Jesum Christum, Filium ejus ;
3. * * Natum ex Spiritu Sancto
Et Maria Virgine ;
4. Qui * * sub Pontio Pilato crucifixus est
* * et sepultus ;
^ * * *
Tertia die surrexit a mortuis ;
6. Ascendit in coelum ;
Sedet ad dexteram * * Patris * * ;
7. Unde venturus est judicare vivos et mortuos ;
" et reliqua."

VENANTIUS FORTUNATUS.
Venantius Fortunatus was born and educated
in the north of Italy : but having travelled into
France, some time before the year 560, he settled
at Poictiers, and was ordained priest, and afterwards
consecrated bishop, of that Church. He was still
living A.D. 600.
He wrote Commentaries on the Apostles' Creed
and on the Creed of St. Athanasius. His Commen
tary on the Athanasian Creed is the earliest record

VENANTIUS FORTUNATUS. 55
of that document which has come down to us.
From his Commentary on the Apostles' Creed the
following form has been collected.
It will be observed that the clause relating to the
Descent into Hell occurs here, — the first instance of
its occurrence since Rufinus's Creed. Venantius
was evidently familiar with Rufinus's Exposition,
of which he has frequently availed himself.
XXIII. — France. (Poictiers.) Circ. A.D. 570.
Venantius Fortunatus. Opera. Tom. i. Rom. 1786.
I. Credo in Deum Patrem omnipotentem ;
* * *
2. Et in Jesum Christum unicum Filium ;
* * *
3. Qui * * natus est de Spiritu Sancto
Ex Maria Virgine ;
4. * * Crucifixus sub Pontio Pilato ;
5. Descendit ad infernum ;
Tertia die resurrexit * * ;
6. Ascendit in coelum ;
Sedet ad dexteram * * Patris * * ;
7. * * Judicaturus vivos et mortuos;
8. Credo in Sancto Spiritw ;
9. Sanctam Ecclesiam;
10. Remissionem peccatorum;
II. Resurrectionem carnis.
1 (•% ^ ^ ^
8. The change of case from the accusative, of Articles

56 VENANTIUS FORTUNATUS.
I and 2, to the ablative, might have been suspected to be
a transcriber's error, but that it occurs again in the Com
mentary : " Ergo una Divinitas in Trinitate, quia dixit
Symbolum, ' Credo in Deum Patrem, et in Jesum Christum,
et in Spiritu Sancto.'" The same change of case occurs
in Rufinus's Creed, if the reading which I have adopted
be the true one ; and that it is so, its occurrence here, in
the midst of continual references to Rufinus's Exposition,
is a strong confirmation. See the remarks on Creed x.
Artt. I. 2. 8. It occurs also in Creeds xxiv and xxvi.

ENARRATIO PSEUDO-ATHANASIANA.
The following Formula is from a commentary
on the Creed falsely ascribed to St. Athanasius,
published by Blanchini from a very ancient MS.
under the title of Enarratio Pseudo-Athanasiana in
Symbolum &c. &c. Veronae 1732. See Walch, (to
whom I am indebted for it,) pp. 74 and 39. The
MS. had lost some of its leaves. Hence the muti
lated state of the Creed.
Walch remarks that this Creed, though wanting
in external indications of its age, beyond indeed
the apparent date of the MS. which contains it, is
obviously of very great antiquity. I have placed it
next after the Creed of Venantius Fortunatus, with
which substantially it harmonizes, although it has
peculiarities which distinguish it from that and
from every other Creed which we meet with. It
will be observed that here also we have the case
changed in the 8th Article from the accusative of
the ist to the ablative.

ENARRATIO PSEUDO-ATHANASIANA. 57
XXIV. — Country and age uncertain.
Enarratio Pseudo-Athanasiana in Symbolum. Blanchini, apud
Walch, Bibliotheca Symbolica. No. lv. p. 74.
I. Credo in Deum Patrem, omnipotentem ;

*

* *

2.

*
* *
3-
*
, ex
* *
Maria Virgine ;
4-
Qui
*
* sub Pontio Pilato crucifixus
est.
*
* et
sepultus ;
5. Descendit in inferna ;
Die tertio resurrexit * * ;
6. Ascendit in coelos ;
Sedet ad dexteranti * * Patris * * ;
7. Inde venturus est judicaturus de vivis et mor
tuis ;
8. Credo in Spirits Sancto;
9. Sanctam matrem ecclesiam.
10. II. 12. are wanting.
8. Compare Creeds x. xxiii. xxvi.
EUSEBIUS GALLUS.
The Creed which follows is gathered from two
expository Homilies, which, together with many
other Sermons usually forming one collection with
them, have been ascribed to various authors, — Eu
sebius Emissenus, Eusebius Caesariensis, Eusebius
Gallus or Gallicanus, Eucherius bishop of Lyons,
Hilary bishop of Aries, Caesarius bishop of Aries,
58 EUSEBIUS GALLUS.
Faustus bishop of Riez. Baronius in his Annals,
Tom. 6. ad Annum 441, warmly espouses the claims
of Eucherius : but towards the end of his 1 2th
volume he retracts this opinion, ascribing the Ser
mons to Eusebius, whose name he had afterwards
found in a list of Gallic bishops, though without
any further notice of him or of the age in which
he lived. The authorship of the Sermons is dis
cussed at considerable length by Oudin, (Com-
mentarius de Scriptoribus Ecdesiae antiquis, Tom. i .
pp. 389 &c.) Judging from the uniformity of their
style, he is of opinion that they are the productions
of one and the same author. And if this be so,
thus much may be collected respecting that person :
first, that he wrote subsequently to the council of
Chalcedon, A.D. 451, for they imply that the
Eutychian heresy was prevalent in the West, which
it could hardly have been earlier ; secondly, that
he belonged to the Western, not to the Eastern
Church ; thirdly, that he had once been abbot of
Lerins, and that he afterwards became a bishop of
some diocese in the province of Aries. These facts
at once set aside the claims ofthe two first Eusebii,
Emissenus and Caesariensis, for they lived too early,
and they were Orientals; and of Eucherius and Hi
lary, for they also both died before A.D. 451.
On the whole, Oudin decides in favour of Faus
tus, with whose semi-Pelagian views many passages
in the Sermons seem to harmonize. If Faustus
were the author, their date must be placed some
where about the close of the 5th century. Faustus,

EUSEBIUS GALLUS. 59
who had formerly been abbot of Lerins, was made
bishop of Riez A. D. 475 ; and he appears to have
been still living in 494. Riez however was not in
the province of Aries, but of Narbonnensis Secunda,
which bordered upon it"^.
It is indeed of little consequence to our present
purpose who was the author of the Sermons in
question, otherwise than as our ignorance leaves us
in doubt as to their exact date. On this point it is
to be regretted that we cannot speak with certainty.
For the Creed collected from them, supplying
in one what is wanting in the other, approaches
more nearly to the Creed of the present day than
any which we have yet met with, or shall meet
with till the middle of the seventh century. This
may induce a suspicion that Oudin, in ascribing
the Sermons to Faustus Regiensis, has placed them
too early; and I have accordingly ventured to assign
to the Creed a later date. Here we first meet with
the clause relating to the " Communion of Saints."
The 3rd and 6th Articles also stand as in the Creed
of the present day. Of this completeness we have
had in the former but one previous instance (xvi),
and in the latter not one.
XXV.— France. (Arles.) Probably the Vlth
Century.
From two of the Sermons ascribed to Eusebius Gallus, Biblio
theca Patrv/m. Colon. Tom,, 5. pan-s 3. p. 554.
I. Credo in Deum Patrem omnipotentem ;
^ Bingham, ix. 6. 5. I 2

60 EUSEBIUS GALLUS.
2. Et in Filium ejus * * Jesum Christum,
Dominum nostrum ;
3. Qui conceptus est de Spiritu Sancto,
Natus ex Maria Virgine ;
^ * * * Crucifixus,
mortuus, et sepultus ;
^ * * *
Tertia die resurrexit * * ;
6. Ascendit ad coelos ;
Sedet ad dexteram dei Patris omnipotentis ;
7. Inde venturus judicare vivos et mortuos ;
Hom. 2. de vivis et mortuis.
8. Credo in Spiritum Sanctum ;
9. Sanctam Ecclesiam Catholicam ;
sanctorum communionem ;
10. Remissionem peccatorum;
II. Carnis resurrectionem ;
12. Vitam aeternam.

THE CREED IN THE CODEX LAUDIANUS.
Hitherto the Creeds which have been brought
before us have been obtained, with but few ex
ceptions, from the writings of well known authors;
and their age and country consequently have been
ascertainable for the most part with sufiicient ac
curacy. From this time however another source is
opened to us, though one which does not always
furnish such precise and reliable information as to

THE CODEX LAUDIANUS. 61
date. The Creed now begins to be met with in
manuscripts which are still extant ; occurring some
times in a detached form, and without any con
nexion with the other contents of the manuscript ;
at others in its place in baptismal offices, or the
ofllices preparatory to baptism ; at others again, to
gether with the Lord's Prayer and the Hymns used
in the Church's service, (the Te Deum and others,)
at the end of Psalters. Such Creeds may ordinarily
be presumed to have been in use in the countries
where, and the ages when, the manuscripts which
contain them were severally w ritten : though at
the same time we must be careful lest we conclude
hastily that they were in every case the normal
Creeds of those countries and ages.
One of the earliest of these manuscript Creeds
in existence, possibly the very earliest, is found, in
a detached form, at the end of the famous copy of
the Acts of the Apostles, given by Abp. Laud to
the University of Oxford, and preserved in the
Bodleian Library. It is written, as is the copy of
the Acts to which it is appended, in uncial charac
ters, though with darker ink and by another hand.
Both however, as far as the handwriting is con
cerned, appear to belong to the same age.
What that age is has been variously conjectured.
Hearne, who early in the last century printed the
whole manuscript, letter for letter, as it stands in
the original, giving a fac-simile of the Creed, sup
poses the 8th century to be the date ; Griesbach
the 7th or 8th ; Wetstein the 7th. The last men
tioned critic does not hesitate to speak of it, and

62 THE CODEX LAUDIANUS.
certainly with some show of reason, as the identical
copy which was used by Bede ; having been led to
this conclusion by the circumstance that it has all
those irregular readings which, in his Retractation
on the Acts, Bede points out as being in his copyl,
while they are found in no other copy known to be
in existence"*. Bede died A. D. 735, and his Re
tractations were written after 731.
In the absence of any surer clue than is afforded
by the text itself, I shall venture to adopt the
earliest of the above-mentioned dates, and assign
the Creed to the beginning of the seventh century.
This is, at any rate, the latest period at which a
text so incomplete can be considered to have been
in use, unless in cases, probably not uncommon,
where ancient forms were continued in ancient
services, long after they had ceased to be the nor
mal forms of the Church in which they were used.
The country to which this Creed belongs is as
uncertain as its age. It appears, by a note at the
end, to have been, at a very early period of its
history, in the possession of some one residing in
Sardinia. The scribe who wrote it, judging from
its Latinity, was evidently but imperfectly ac
quainted with Latin. He would seem to have
written from memory a form which he had learnt
inaccurately in a language not his own. I give it
as it may be presumed it would have stood, if his
1 " In quo etiam (libello) quse- mus." Bede, Liber Retract, in
dam quae in Graeco sive aliter, seu Actt. Apostt. Praefatio.
plus aut minus, posita vidimus, "> See Wetstenii Prolegg. in
breviter commemorare curavi- Acta Apostt. N.T.Tom. 2. p. 449.

FAC-SIMILE OF A CREED IN THE CODEX LAUDIANUS, (CR. 35.)
IN THE BODLEIAN LIBRARY.

€r\ N^rpo IV^cTf lUacoefe
UN ica oo^oooi Naoomcg
maoo qathiKra^esT
o-iNe qars^oBpoNTiop)
lATacRa c } fv<xjLS€sr

ladicAf^aiaQseTpnoR
TQOse T\HepQ$co Sca:

THE CODEX LAUDIANUS. 63
memory had been truer to the original. A fac
simile is added.
Attention was first publicly drawn to this Creed
by Abp. Usher in his Treatise De Symbolis ".
XXVI. — Country unknown. Vllth Century
probably.
Codex Laudianus. {Gr. 35 Laud.) Biblioth. Bodl.
I. Credo in Deum Patrem omnipotentem ;
* * *
2. Et in Christum Jesum, Filium ejus unicum,
Dominum nostrum ;
3. Qui * * natus est de Spiritu Sancto
Et Maria Virgine ;
4. Qui sub Pontio Pilato * * crucifixus est,
* * et sepultus ;
f * * *
Tertia die resurrexit a mortuis ;
6. Ascendit in coelos ;
Sedet ad dexteram * * Patris * * ;
7. Unde venturus estjudicare vivos et mortuos :
8. Et in Spirit2< Sancto ;
9. Sancta Ecclesia * * ;
* * *
10. Remissione peccatorum ;
II. Carnis resurrectione.
T fy ^ » vjf
" Usher's Works, vol. vii. p. ing it with the Creed in king
304. Bp. Fell, in his notes on St. Athelstan's Psalter, to be men-
Cyprian, Ep. 70, describes this as tioned hereafter. His mistake is
a Greek Creed written in Anglo- observable, as the Bodleian MS.
SoajorafeMers; evidently confound- was easily within his reach.

64 ANCIENT SAOEAMENTARIBS.
I. In the original " omnipotem."
2. "In Christo Jesu, Filium ejus unicum."
6. " In caelis." " Ad dextera."
II. "Resurrectionis."

CREEDS IN ANCIENT SACRAMENTARIES.
Hitherto we have not met with a single Creed
complete according to the form now in use. To
wards the middle of the 7th century, however, in
stances begin to occur, in ancient Sacramentaries,
of forms all but identical with our own, though
still associated with others in one and the same
document, which vary from them sufficiently to
show that that form was not yet stereotyped, so to
speak, as it has been for the last thousand years.
I will place together the Creeds collected out of
two of these Sacramentaries, both belonging to the
ancient Gallican Church, and in use there before
the Roman order was made to supplant the Gal
lican, that is, before the time of Charlemagne ".
The former of these Sacramentaries was first
published by Mabillon, from a manuscript which
he found at Bobio, in the north of Italy, and which
he supposed to have been written about the middle
of the 7th century, and to have been in use in the
"^''Advertere convenit, Ordinem mani Pontifices, qui alias omnes
Romanum, qui apud Hispanos ecclesias ad unum cum Romana
saeculo undecimo, insequenti apud concentum, quantum in eis fuit,
Hibernos, receptus est, in Gallia adducere curarunt, sive ad eos
vigere coepisse jam inde a tempore demerendos id voluerit Carolus."
Caroli M. sive id effecerint Ro- Mabill. De Liturg. Gal. 1. 1. c. 3.

ancient SACRAMENTARIES.

65

province of Maxima Sequanorum, of which Be-
san^on was the capital". It contains three Creeds,
one of them occurring in the "Traditio Symboli P"
in the service preparatory to baptism, one, an in
terrogative Creed, used in the stipulations at the
actual time of baptism, and one appended, without
connexion with what goes before, at the end of the
manuscript. The last mentioned is one of those Creeds to
which I have already alluded, in which the several

° Mabillon, Museum Italicum.
Tom. I. pars 2. pp. 273 &c. It
is reprinted by Muratori, Liturgia
RomanaVetus.Tom.2.pp.766&c. P The "Traditio SyraboU" was
the solemn delivery of the Creed
to the catechumens to be learnt
by them before their baptism.
When learnt, they were required
to recite it, and their recital of it
was the " Redditio Symboli." For
both the one and the other stated
days, though varying in different
Churches, were appointed.
In the French, Spanish, and
Milanese Churches, the day ap-
pointedforthe "Traditio Symboli"
was Palm Sunday ; in the Roman
Church, the fourth Wednesday in
Lent ; in the African Church, the
third Saturday in Lent.. The
" Redditio SymboU " took place
in the Roman Church on the
morning of Easter Eve. Saora-
mentarium Gelasianum, Muratori,
Tom. I. p. 563. In the African,
on the eighth day after the " Tra
ditio Symboli." See Martene, De
Antiquis Ecclesise Ritibus, 1. i.

c. I. Art. XI.
Rufinus mentions the custom
which prevailed at Rome for the
catechumens to rehearse the Creed
publicly, in the hearing of the
whole Church. And this he as
signs as one cause of the immu
nity from change which the Roman
Creed had enjoyed. In Symb. §.3.
St. Augustine's touching account
of the rehearsal of the Creed by
Victorinus is well worth referring
to. Confess. 1. 8. c. 2.
The Creed used in the Traditio
Symboli was not unfrequently the
Nicene : and in sorae Churches
this was rehearsed first in Greek,
then in Latin. And Greek Creeds
written in Roman letters are still
to be met with in the ancient Sa
cramentaries, — for instance, in the
Gelasian Sacramentary. Mura
tori, Liturgia Romana Vetus, Tom.
I. p. S40. Other examples will
be found in Martene, 1. i. c. i.
Artt. XI and xii. The Nicene
Creed, as given in the Gelasian
Sacramentary, will be added in
the Appendix. K

66 ancient sacramentaries.
Articles are ascribed each to its supposed con
tributor in the Apostolic college. It varies a good
deal from the form now in use, and is probably a
transcript from some earlier document. Its co
existence with the other two Creeds in the same
manuscript, which are much more complete, is
especially worthy of notice, as holding out a caution
against hasty conclusions as to the state of the text
in any particular age, drawn from Creeds, the hand
writing of which indeed may belong to that age,
but which, after all, may be only transcripts from
Creeds of an earlier date.
The first of the following Creeds is the one which
is appended at the end of the manuscript. I give
it exactly as it stands, as a specimen of the manner
in which the tradition mentioned by Rufinus was
frequently improved upon.
The second is the declarative Creed, which was
delivered to the catechumens preparing for baptism.
It is accompanied, as is usual, by a brief exposition,
which is remarkable, especially considering the
part of Christendom to which the Sacramentary
belongs, as being silent as to the procession of the
Holy Ghost from the Son, when speaking of his
procession from the Father : " Hie est Spiritus
Sanctus, qui egreditur a Patre, de quo ait Salvator
beatis Apostolis suis, ' Ite baptizate &c.' "
The Creed indicated by this exposition varies in
some particulars from the Creed which the Expo
sition professes to comment upon ; the principal
being that Art. 2 is in the usual form, " Et in Jesum

ancient sacramentaries. 67
Christum, Filium ejus unicum, Dominum nostrum,"
and that the clause in Art. 9 relating to the Com
munion of Saints is wanting. In all probability
the Exposition is more ancient than the Creed to
which it is appended.
The interrogative Creed scarcely varies at all
from the corresponding Creed in our own Liturgy.
XXVII— France. Vllth Century.
Sa/yra/mentci/riMm GaUica/nwm, Codex Bobiensis. Mabillon,
Museum, Italicum. Tom,, i. pa/rs 2. p. 396.
I. Petrus dixit. Credo in Deum Patrem, omni
potentem ;
1. Joannes dixit. Credo in Jesum Christum,
Filium ejus unicum,
Deum et Dominum nostrum ;
3 . Jacobus dixit, * * Natum de Maria Virgine
per Spiritum Sanctum ;
4. Andreas dixit, Passum sub Pontio Pilato,
crucifixum
. . . et sepultum ;
5. Philippus dixit, Descendit ad inferna ;
Thomas dixit, Tertia die resurrexit * * ;
6. Bartholomaeus dixit, Ascendit in coelos ;
Sedet ad dexteram Dei Patris omnipotentis;
7. Matthaeus dixit, Inde venturus judicare vivos
et mortuos ;
8. Jacobus Alphsei dixit. Credo in Spiritum
Sanctum ;
9. Simon Zelotes dixit, Credo in Ecclesiam
sanctam * * ; K 2

QS ancient sacramentaries.
* * *
I O.Judas Jacobi dixit. Per baptismum sanctum
remissionem peccatorum ;
II. Matthias dixit, Carnis resurrectionem
12. in vitam ceternam.
" Hoc est quod ad duodecinarium numerum
Apostolorum cum magna cautela coUectum est, et
credentibus adsignatum."
2. " Deum." Compare Creeds viii and xxxii.
3. " Per Spiritum Sanctum." Compare Creed xxv.
II. 12. " Carnis resurrectionem in vitam s&ternam."
Compare Creeds xiv and xv.
It will be observed, that the i ith and 1 2th Articles are
here regarded as one. The number twelve is completed
hy dividing Article 5 into two.
XXVIII.— France. Vllth Century.
Sacramentariumi Gallicamum, Codex Bobiensis, Mabillon,
Museum Italiowm, Tom, i. pars, 2. p. 312.
I. Credo in Deum Patrem omnipotentem,
CREATOREM COELI ET TERR^ ;
a. Credo in Jesum Christum, Filium ejus uni
genitum, sempiternum.
* * *
3. Conceptum de Spiritu Sancto,
Natum ex Maria Virgine ;
4. Passum sub Pontio Pilato, crucifixum,
Mortuum, et sepultum ;
5. Descendit ad inferna;
Tertia die resurrexit a mortuis ;
6. Ascendit ad coelos ;
Sedit ad dexteram Dei Patris omnipotentis ;

ANCIENT sacramentaries. 69
7. Inde venturus judicare vivos et mortuos.
8. Credo in Spiritum Sanctum;
9. Sanctam Ecclesiam Catholicam ;
Sanctorum communionem ;
10. Remissionem peccatorum ;
II. Carnis resurrectionem ;
12. Vitam seternam.
XXIX. XXX.— France. Vlllth Century.
Missale GaUica/nwm Vetus, Mabillon de Litu/rgia Gallicana.
PP- 339; 348.
The other Sacramentary, first published by Tho
masius'', and republished by both Mabillon"^ and
Muratori s, is probably of a somewhat later date.
It contains three Creeds, two of them used " in
traditione Symboli," and the third an interrogative
baptismal Creed. The latter is altogether sui ge
neris, and will be given among the interrogative
Creeds hereafter. XXIX.
The first of these Creeds is identical with the
corresponding formula in the Codex Bobiensis,
given in the preceding section, (xxviii,) even to
the peculiarities of Art. 2, —
2. Credo et in Jesum Christum, Filium ejus
unigenitum, sempiternum, —
peculiarities which are again repeated in the Ex
position which follows. The occurrence of the
a Codices Sacramentorum, Mis- "^ De Liturgia Gallicana.
sale Gallicanum Vetus. ^ Liturgia Romana Vetus.

70 ANCIENT SACRAMENTARIES.
same form in two independent documents would
seem to imply that they were to some extent esta
blished. XXX.
The second Creed agrees with the Creed of our
own day in Art. 2, but it has other peculiarities of
its own. 6. Ascendit victor ad coelos ;
* * *
8. Credo in Sancto Spirits, (although the ac
cusative is used in Artt. 1 and 2.)
9. Sancta Ecclesia Catholica.
8. Compare Creeds x, xxiii, xxiv, xxvi.

PIRMINIUS.
Though the Creeds described in the three sec
tions immediately preceding are nearly identical
with the Creed of the present day, and though out
of them, taken together, one might be constructed
which is entirely so, yet none of them is so entirely
taken separately.
The earliest Creed which I have met with en
tirely identical with our present formula occurs in
a short treatise published by Mabillon from an
ancient manuscript entitled, " Libellus Pirminii de
singulis libris canonicis scarapsus*."
t Mabillon Analecta. Tom. 4. Mediae et infimse setatis, explains
It is not easy to say what is the it by " coUectus," " hoc est, ex
meaning of scarapsus. Fabricius, universo sacro codice coUectus."
who has a brief notice of Pirmi- Possibly it is only a mis-reading
nius, in hia Bibliotheca Latina for " scriptus."

PIRMINIUS. 71
There is a life of this Pirminius in the Acta
Sanctorum Ordinis S. Benedicti, collected by
D'Achery, and edited by him conjointly with Ma
billon". His birthplace is not known : but he is
stated to have left his native country, and to have
gone into France, and thence into Germany, where,
by his zeal and diligence in preaching, he revived
the faith of numbers, who were in danger of falling
back into paganism. He founded several monas
teries, in one of which, Hornbach, on the confines
of the dioceses of Triers and Metz, he died about
the year 758.
The Creed occurs twice in Pirminius's Treatise.
In the first instance the story is repeated of the
several Articles having been contributed each by a
several Apostle, and each Article is assigned to its
supposed contributor.
The other Creed, which is identical with the
former, is given as it was used in the baptismal
service. XXXI.— France. Circ. A. D. 750.
Pirminius in Mabillon' s Analecta. Tom. 4-'P- 575-
I . Credo in Deum Patrem Omnipotentem,
Creatorem coeli et terrse ;
2. Et in Jesum Christum, Fihum ejus unicum,
Dominum nostrum ;
3. Qui conceptus est de Spiritu Sancto,
Natus ex Maria Virgine ;
4. Passus sub Pontio Pilato, crucifixus,
« Tom. 3. pars 2. pp. 136 &c.

72 PIRMINIUS.
Mortuus et sepultus ;
5. Descendit ad inferna ;
Tertia die resurrexit a mortuis ;
6. Ascendit ad coelos ;
Sedit ad dexteram Dei Patris omnipotentis ;
7. Inde venturus estjudicare vivos et mortuos.
8. Credo in Spiritum Sanctum ;
9. Sanctam Ecclesiam Catholicam ;
Sanctorum communionem ;
IO. Remissionem peccatorum;
1 1 . Carnis resurrectionem ;
12. Vitam seternam.

ETHERIUS UXAMENSIS.
Although we have at length, in Pirminius's
Treatise, met with the text of the Creed complete
as it stands at this day, still we cannot yet regard
that text as uniformly established.
The following Creed from the protest presented
by Etherius, bishop of Osma, and Beatus, presbyter
of Astorga, against Elipandus, the heretical arch
bishop of Toledo, A.D. 785, is a proof of this\
^ The following is the account cupativum Deum nominare Ulum
given ofthe heresy of Elipandus by non timet, dividens Christum in
Alcuin, who took a prominent part duos fihos, unum vocans pro-
inopposingit:"Necsibisufficiebat prium, alterum adoptivum, et in
tantummodo Christum, qui deVir- duos Deos, unum verum Deum,
gine natus est, negare proprium alterum nuncupatum Deum."
esse Filium Dei, sed etiam hunc Quoted in the Preface to the two
eundem non consentit verum esse Books of Etherius and Beatus
Deum; sed novo et inaudito in the Bibliotheca Patrum. Lug-
sanctas Dei Ecclesise nomine nun- dun. Tom. 13.

etherius uxamensis. 73
XXXII.— Spain. (Osma.) A.D. 785.
Etherius et Beatus. Adv, Elipand. 1. 1. w Bibliotheca Patrum,.
Lugd, Tom, 13. p. 360.
" Surgamus," thus Etherius and Beatus introduce
their Creed, " Surgamus ergo cum ipsis Apostolis,
et fidei nostrse Symbolum, quem (quod) tradiderunt
nobis brevi compendio recitemus, quicunque unum
Dominum, unam fidem, unum baptisma habemus ;
et fidem in qua baptizati sumus, in hac perversitate
et duplicitate hsereticorum, non negemus ; sed, sicut
corde credimus, ore proprio proferamus publice, et
dicamus, I. Credo in Deum Patrem omnipotentem ;
* * *
2. Et in Jesum Christum, Filium ejus unicum,
Deum et Dominum nostrum ;
3. Qui * * natus est de Spiritu Sancto
Et Maria Virgine ;
4. Passus sub Pontio Pilato, crucifixus,
. . . et sepultus ;
5. Descendit ad inferna ;
Tertia die resurrexit vivus a mortuis ;
6. Ascendit in coelos ;
Sedet ad dexteram Dei Patris omnipotentis ;
7. Inde venturus judicare vivos et mortuos.
8. Credo in Spiritum sanctum ;
9, Sanctam ecclesiam Catholicam;
* * *
10. Remissionem omnium peccatorum ;
II. Carnis resurrectionem ;
12. Et vitam aeternam. L

74 etherius uxamensis.
Ecce fidem Apostolicam in qua baptizati sumus,
quam credimus et tenemus.
2. " Deum." Compare Creeds viii and xxvu.
5. " Resurrexit vivus." Compare Creed xin.
10. " Omnium peccatorum." Compare Creeds xviii and
XLIX.

GREEK creed IN ANGLO-SAXON LETTERS IN THE
SO-CALLED PSALTER OP KING ATHELSTAN.
This is another of the ancient Manuscript Creeds
to which Archbishop Usher was the first to call
attention, (De Symbolis, Works, vol. 7. p. 304.) It
occurs at the end of a manuscript volume in the
Cotton Library, (Galba A. XVIII,) described at the be
ginning, in handwriting to which the date 1542 is
attached, as " Psalterium Regis Etbelstani : " a de
signation, however, which, as far as the Psalter at
least is concerned, in all probability involves an
anachronism. For Athelstan died A.D. 941, and
the Psalter, there is good reason to believe, is of
later date.
The volume consists of three portions.
I. The first is a Calendar, with a table of cycles
extending from A. D. 532 to A. D. 1008.
Abp. Usher concluded from a rule subjoined to
this calendar showing how to find the year of our
Lord, illustrated by an example for the year 703 y,
y The rule and its example are quotus sit annus Incarnationis
as follows : Domini :
" Argumentum ad inveniendum " Si nosse vis quot sint [anni]

KING athelstan's PSALTER. 75
that 703 was the date of the whole manuscript,
and consequently of the Creed contained in it.
And this date has been adopted implicitly by sub
sequent writers.
It appears however on examination that the three
portions of which the manuscript consists must have
been executed at diiferent periods. And though
the last portion, which is the one containing the
Creed, is probably the earliest, yet the date of the
Calendar, instead of being 703, must be at any
rate subsequent to 901 ; for in the month of Oc
tober it notes the 26th as the anniversary of the
death of Alfred, (vii KI. Alfred rex obiit.) Alfred
died A.D. 900 or 901 ^. This portion ofthe manu
script therefore was certainly written after the com
mencement of the I oth century, and probably
before A.D. 1008, to which time the calculations
ab incarnatione Domini, scito quot six nihtum aer Ealra haligra mses-
fuerunt ordines indictionumj ut san." " This year departed Alfred
puta V anno Tyberii Cseseris, xlvi. son of Athelwulf, six nights before
Hos per XV multiplica: Fiunt dcxc. the feast of AU Saints." On the
Adde semper regulares xij, quia other hand, Asserius, who lived
iiij indictionum secundum Dio- in his court and wrote his life,
nissium Dominus natus est; in- and who himself died in 909^
dictionum quoque cujus volueris ; places it in 900 : " Anno dcccc.
ut puta in praesenti, id est fiunt Alfredus veridictus, vir in bello
dcciii. Isti sunt anni nativitatis per omnia strenuissimus, rex oc-
Domini." fo. xvi. cidentalium Saxonum noblissi-
'^ The year of Alfred's death is mus, prudens vero et religiosus
variously dated, though'there ap- atque sapientissimus, hoc anno
pears to be no discrepancy as to cum magna suorum dolore viam
the day, that being secured by its universitatis adiit, die vii Kal.
commemoration in the Church's Novemb. anno regni sui xxix et
calendar. Thus the Saxon Chro- dimidio, anno vero setatis suae li,
nicle in the year 901 records, "Her Indictioneiii." Higden also places
forth-ferde JElfred iEthelwulfing, it in 900.
L 2

76 KING athelstan's PSALTER.
ofthe table of cycles above referred to reach. "The
rule for finding the year of our Lord, with its
example fitted to the year 703, was in all proba
bility copied from an earlier document. And it is
a remarkable coincidence, that Bede mentions, in
his Treatise De Temporum ratione^, that some of
his brethren who had been at Rome only two years
before that period, (A.D. 701,) had brought home
with them the date from the time of our Lord's
Passion, which it seems was then publicly notified
there, for the information of the people, every year
on the feast of the Nativity. What more likely
than that at the same time they had brought with
them the rule for calculating that date and its
correlative, the date from the Incarnation, (as yet
by no means in common use ;) and that the rule in
the Athelstan manuscript, with its example fitted
to the year 703, is a copy of the rule as it was first
given by them to their brethren in England?
2. The second portion of the manuscript bears
every appearance, in the style of its handwriting,
* " Anno ab ejus incarnatione, gested by Dionysius, as Bede
juxta Dionysium, septingente- notes in the chapter referred to,
simo primo, Indiotione quarta- in tbe year 532, (the year, by the
decima, fratres nostri, qui tunc way, with which the table of cy-
fuere Romae, hoc modo se in Na- cles in king Athelstan's manu-
tali Domini in cereis sanctae Ma- script begins,) was not brought
riae scriptum fuisse, et inde de- into common use, till about two
scripsisse, referebant, ' A passione centuries afterwards. It was not
Domini nostri Jesu Christi anni established till the time of pope
sunt DCLXvnii."'c. 47. De annis Eugenius IV, A.D. 1431. Hales'
Dominicae Incarnationis. The era Analysis of Chronology, vol. 1.
ofthe Incarnation, or the " Year pp. i88, 189.
of our Lord," though first sug-

KING athelstan's PSALTER. 77
of a later age. It belongs probably to the latter
half of the i ith century.
It is written in the Roman character, and con
tains a Psalter with the usual hymns, and, together
with these, the Apostles' and the Athanasian Creeds.
The Apostles' Creed is complete as at present.
3. The third portion appears, judging from the
character of the handwriting and its ornaments, to
belong to an earlier age than either of the former, —
probably to the 9th century, — possibly to the earlier
part of the 9th century''.
It contains various collects in Latin, written in
the Anglo-Saxon character,* and, appended to these,
a short Litany, the Lord's Prayer, the Apostles'
Creed, and the Seraphic Hymn or Tersanctus, also
in the Anglo-Saxon character, but the language
Greek. With these the manuscript ends. The
Apostles' Creed is the one which is the subject of
the present section.
This Creed, it will be observed, is almost identi
cal with that of Marcellus of Ancyra of the middle
of the 4th century ; and that not merely substan
tially, but verbally ; the only material point of dif
ference being that it lacks the 1 2th Article, which
Marcellus's Creed contains. It is obviously another
instance of an ancient form continued, probably for
occasional use, long after that form had been super
seded as the Church's normal form. And the cir-
•> This is said on the authority other portions of the manuscript,
of Sir Frederick Madden, to whom as well as for the notice of Alfred's
I am indebted for the opinion ex- obit in the Calendar.
pressed respecting the ages of the

78

KING ATHELSTAN S PSALTER.

cumstance of its being in a language which was to
a great extent unknown would the more contribute
to stereotype it''. The custom of rehearsing the
Creed in Greek in that part of the service pre
paratory to baptism, which was called the " Tra
ditio Symboli," long continued in use in the
Churches ofthe West. Several examples of Greek
Creeds, though usually the Constantinopolitan, still
remain in ancient Sacramentaries. And these are
written, as in the present instance, not in Greek
characters, but in the letters used in the surround
ing context ofthe manuscripts in which they occur^.
The Creed in question may, not improbably, have
been thus used in the " Traditio Symboli."

<= Greek however was not wholly
unknown to our Anglo-Saxon
forefathers. Bede, who was him
self acquainted with it, says that
Theodore of Tarsus, (who was
archbishop of Canterbury from
A. D. 66g to A. D. 690,) and his
fellow-labourer Hadrian left dis
ciples behind them, — stiU Uving
when he wrote his history, — who
were as well acquainted with Latin
and Greek as with their own
tongue. Hist. Eccles. 1. 4. c. 2.
This however was obviously not
tbe case with the scribe who ^vrote
the Greek in the Athelstan MS.
^ See e. g. the Gelasian Sacra
mentary, Muratori, Tom. i.p.540,
and others in Martene De Anti
quis Eccles. Ritibus, 1. 1. c. i.
Art. XII. Ordd. 3, 4, and ^, and
Art. XI. §. 16.
On the use of Greek formulas

in Latin services there are some
interesting remarks in Milman's
History of Latin Christianity, vol.
i. pp. 27 &c. The short Litany,
" Kyrie eleison, Christe eleison,
Kyrie eleison,'' remains to this
day. The Litany in the Athelstan MS.
is Greek, only in its language.
In substance it belongs to the
Western Church. The invocation
of saints was not practised in the
Eastern litanies. In the West,
the direct form, " ora pro nobis,"
is supposed to have been used for
the first time in the 8th century,
instead of the indirect, " Oret."
See Palmer's Origines Liturgg.
vol. i. ch. 2. §. 3. pp. 277, &c.
(2nd edit.). Instances of the in
direct form, intermixed with the
direct, are given in Soame's Bamp-
ton Lectures, pp. 219, 220.

KING athelstan's PSALTER. 79
XXXIII.— England^. IXth Century.
From a MS. in the British Museum. Galba A. xviii.
I. llicTTevw els Qeov JJarepa iravTOKpaTopa'
* * *
2. i\.ai ets Js.pttTTOV Lrjcrovv, vtov avTOv tov juiovoyevij,
TOV Kvptov ^fJLWV'
3. Tov * * * yevvriQevTa etc YLvev/xaTOS dytov
Kat MttjOtay tijs TrapOivov'
4. Tov eTTi TlovTiov TltXaTOV (TTavpwQevTa,
* * * TatpevTa'
t_ * * *
Tjj TpiTVj rjfj.ep(i avacTdvTa e/c veKpwv'
6. ' A.va^dvTa els tovs ovpavovs'
KaOi^fjievov ev Se^ta * * roty IlaTjOo'j * *
7. "0061/ epj^erat Kplvat ^wj/Ta? Ka\ veKpovs'
8. Kat els Tlvevfjta aytov'
g.' A.y[^iav eKKXrjcriav'l
* * #
10. "A.(pe(riv djuapTtwv'
1 1, ^apicos dva(rTa[crtv.]
12. * * * 'AfX^v.
a. Usher writes jwvoyewrjTov K'vptov : but ixovoyevrj, tov
K-upiov was obviously meant.
It may interest the reader to place before him
the whole of the Greek portion of the manuscript
as it stands in the original :
HiC INCIPIUNT GBBOORUM L^TANIiE :
Xpe epacus onimin.
« I assign this Creed to England, on the supposition of its having
been in use in the English Church.

80 KING athelstan's PSALTER.
Aie Michael euxe yperimon.
Aie Gabriel euxe yperimon.
Aie Raphael euxe yperimon.
Aie Maria euxe yperimon.
Aie Patre euxe yperimon.
Aie Paule euxe yperimon, et rl.
Pantas yaies euxaste yperimon.
Ileos genuce fise ymas eyrie.
Ileos genuce lutrose ymas eyrie.
Apopantes cacu lutrose ymas eyrie.
Diatus taurusu lutrose ymas eyrie.
Amarthuluse paraca lumen epacus onimin.
Inagrinin dosisse paraca lumen epacus onimin.
Ygie tutheuse paraca lumen epacus onimin.
Ao amnos tutheu oerronan tin amartias tu cosmu
eleison imas.
Hic INCIPIT Pater nostbe in lingua Gkecorum.
Pater imon oynys. uranis agias tituto onomansu. elthetu
ebasilias genittheto totheli mansu. os senu uranu. keptasgis
tonartonimon. tonepiussion. dos simin simero. keaflS. simin.
taofi&lemata imon oske imis afiB.omen tasophiletas imon
kemies ininkis imos. isperasmon. aia ryse imas apatu
poniru. Ceedo ge.
Pistheu istheu patera panto cratero ceis criston ihii yon
aututon mono genton quirion imon tongenegenta eepneu-
matus agiu cemariatis parthenu ton epipontio pilatu stau-
rothenteeta finta tetrite imera anastanta egni cron anaunta
istos uranos catimeron indexia tupatros oten erchete crine-
zon tas cenicros ceis preuma agion agria fis inamartion
sarcos anasta. amen. fics ses ses
Agios agios agios cyrus otheos sabaoth plyris urano
cegastisdoxis.

FAC-SIMILE OFA GREEK CREED IN ANGLO-SAXON LETTERS,
IN KING ATHELSTAN'S PSALTER, BRITISH MUSEUM.
(galba. A. XVIII.)

¦0914 qn-0soni1itt'^n<mz«z%m n»»

MANUSCRIPT PSALTER OF POPE GREGORY. 81
GREEK CREED CONTAINED IN A MS. PSALTER OF POPE
GREGORY, IN THE LIBRARY OF C. C. C, CAMBRIDGE.
The following Creed occurs, together with the
Lord's Prayer and the usual hymns, at the end of a
manuscript Psalter preserved in the Library of Cor
pus Christi College, Cambridge, and assigned by
Nasmith, in his Catalogue, to the beginning of the
15th century. It must be regarded simply as a trans
lation into Greek of tbe Western Creed in its most
complete form. It was first published by Abp. Usher,
and is occasionally referred to by Bp. Pearson.
The Psalter is described in the title as Pope
Gregory's Psalter : but the Creed is of a type long
posterior to the age of Gregory.
The manuscript is written throughout in two
parallel columns, the one Latin, the other Greek ;
but the Greek as well as the Latin is in Roman
letters. A calendar is prefixed, and from the names
of the saints which it contains it is probable that
the manuscript was written in England.
It will be observed that the word " omnipotens,"
which in Art. i is expressed by iravTOKpaTwp, the
word universally used in the Creeds of those
Churches whose proper tongue was Greek, is trans
lated TravTodvvafios when it occurs again in Art. 6.
The translator probably felt, that, while iravToSv-
va/uLos more accurately represented the Latin " om
nipotens," he could not venture in the ist Article
to depart from a word whicli had been established
M

82 MANUSCRIPT PSALTER OF POPE GREGORY.
there from the beginning : but that in the 6th
Article, where the epithet was comparatively of
recent introduction, and where there was no cor
responding epithet in the Eastern Creeds, a greater
licence might be allowed. Bp. Pearson, referring
to this Creed, and giving to it, as though it were
an original, an authority which it cannot justly
claim, makes the two words a ground for two
distinct dissertations on the word " Almighty," one
where it occurs in Art. i, the other where it occurs
in Art. 6.
XXXIV.— England. XVth Century.
From, a MS. (No. 468) in the Library of C. C, C, Cambridge,
I . Ti.t<TTevw els Qeov TlaTepa travTOKpuTopa,
TlottjTrjv ovpavov Ka] ytjs'
2. Kat 'lijcrovv XpttrTov, vlov avTov tov ixovoyevrj,
Tov K.vptov tjiutJov'
3. Tof crvWrjCpdevTa e/c UvevjuaTOs dytov,
VevvrjOevTa e/c IS/lapias tijs vapOevov'
4. TiaOovTa eTTi TlovTiov IliXaToy, (TTUvpwdevTa,
QavevTO, Ka't TatpevTU'
5. KaTeXOoVra els tu KaTtoTUTa'
Ti? TptTrj rj/jteptx dvacTTavTa atro twv veKpwv'
6. ' A.ve\06vTa els tovs ovpavovs'
Kade^o/mevov ev Se^ta Qeov TlaTpbs iravToSvvafjLOV
7. 'E/cei0ei/ epyofxevov Kplvat ^tovra? Ka\ veKpovs.
8. IIio-TeiJco ei? TO Tiveu/xa to aytov'
q,"A.yiav KuOoXtKrjv eKK\tja-tav'
' A.ytwv KOtvwviaV
10.'' A(pecrtv dfxapTtwv'

MANUSCRIPT PSALTER OF POPE GREGORY. 83
1 1 . ^apKos dvdtTTaaiv'
12. Zwrjv altivtov' 'A/Wiji/.
The following is the Creed as it stands in the
original : —
I. Pisteuo is theon patera pantocratora,
Pitin uranu kegis j
2. Ke Jesum ipon, yion autu ton monogeni.
Ton Kyrion imon ;
3. Ton siliftenta ek pneumatos agiu,
Gennitenta ek Mareias tin partenu ;
4. Pathonta epi Pontio Pilatu, staurotenta,
Thanenta, ke tafenta ;
5. Cateltonta is ta catotata ;
Titriti imera anastanta apo ton nechron ;
6. Aneltonta is tus uranus ;
Cathezomenon en dexia theu patros pantodinamu ;
7. Echiten erehomenon crine zontas ke nechros.
8. Pisteuo is to pneuma to agion ;
9. Agian ecclesian Catholican ;
Agion kinomian ;
10. Afesin amartion ;
1 1 . Sarkos anastasin ;
1 a. Zoie eonion. amin.

CREEDS OP THE ENGLISH CHURCH FROM THE 9TH
CENTURY INCLUSIVE TO THE REFORMATION.
After the close of the 8th century we meet no
longer with incomplete Creeds, except in cases
like that presented by the Psalter of Athelstan,
where ancient forms have been preserved, whether
M 2

84 ENGLISH CREEDS.
for occasional use, or simply by transcription with
out any special object in view. Henceforward the
Western Creed may be regarded as established in
the form which it bears at this day, and the series
of Creeds might here be terminated.
The reader may be interested however in tracing
the variations in language and mode of expression,
which a formula so familiar has passed through in
our own country, as it has been uttered by the lips
of our forefathers in successive ages. I shall there
fore continue the series till we reach the i6th cen
tury; since which time, except in spelling, it has
undergone no change.
Of the following Creeds, No. xxxv. is from a
manuscript in the Lambeth Library, containing the
Psalter and various hymns, such as the Te Deum,
the Magnificat, the Athanasian Creed, &c., in Latin,
but interlined with an Anglo-Saxon version. The
manuscript is assigned in the Lambeth Catalogue
to the 9th century.
The Creed, No. xxxvi. is from an Anglo-Saxon
manuscript, (G. g. 3. 28,) in the University Library
at Cambridge. It is appended together with the
Nicene Creed and the Lord's Prayer to the Homi
lies of yElfric.
It is not improbable that in many cases the
Anglo-Saxon Creeds which are found interlining
the Latin text are simply translations made by pri
vate individuals; but there can hardly be a doubt
but that the Creed appended to these Homilies is
the authorized formula which the clergy in^Elfric's

ENGLISH CE,EEDS. 85
time were required to teach the people, according
to the ancient laws of the Church of England f.
The text of this Creed has been often printed.
It will be observed that the epithet " Catholic,"
as applied to the Church, is omitted in the 9th
Article. And this, remarkably enough, is a case of
not unfrequent occurrence in English Creeds prior
to the Reformation. Even as late as the 15th cen
tury the clause is simply " Holy chirche."
It has been a question whether the author of
the Homihes to which the Creed is appended was
the .^IfricjWho was Archbishop of Canterbury from
A. D. 995 to A. D. 1006, or another of the same
name, who presided over the see and province of
York from A.D. 1023 to A.D. 105 1. The latter
appears tlie more probable?, and I have accordingly
given the date as circ. A. D. 1030.
The trilingual Creed, No. xxxvii, is from a manu
script in the Library of Trinity College, Cambridge,
containing the Psalter and the usual hymns, each
in Latin, Norman-French, and Anglo-Saxon.
In the case of the Psalter there are three different
Latin versions, headed respectively " Hebr." " Rom."
f " Ut ipsi presbyteri Domini- sepeliatur coemeterio, vel idoneus
cam Orationem et Symbolum An- censeatur Eucharistise percipien-
glice discant et doceant." So it dae." A similar Canon occurs
was decreed in a council held by among the laws of king Canute.
Cuthbert, Archbishop of Canter- See Wheloc's Bede, vol. ii. pp. 67
bury, in the year 747. In the and 105.
" Canones dati sub Edgaro Rege," s See Thorpe's Preface to " The
was one, (No. 22,) ordaining " Ut Homilies of the Anglo-Saxon
quisque discat Fater noster et Church," published by the .^Ifric
Credon priusquam in consecrato Society, p. v.

86

ENGLISH CREEDS.

"Gall.''," each forming a separate column, and the
three columns standing side by side in each page.
With the first of these versions the Norman-French
translation is interlined ; with the second the An
glo-Saxon ; with the third a brief exposition or
paraphrase in Latin.
The hymns, &c. have the Latin interlined with
the Saxon and French translations, as in the Creed
here given.
The manuscript is extremely interesting, as ex
hibiting specimens, to so great an extent, of the
two languages spoken contemporaneously in this
country for a considerable time after the Norman
conquest, and out of which, blended with one

h The Roman Psalter was the
old Italic version cursorily and in
part corrected by Jerome. It was
so called because the use of it be
gan the soonest and continued the
longest in the Roman offices. It
obtained in Gaul nearly as early
as at Rome.
But in the 6th century Gregory
of Tours introduced the Gallican
Psalter, which was Jerome's more
correct version made from Ori
gen's Hexapla, or most correct
copy of the Septuagint, filled up,
where the Greek was supposed to
be faulty, from the Hebrew ; and
distinguished with obelises and
asteriscs denoting the common
Greek version in those places to
be either redundant or deficient.
It was admitted into England be
fore the coming of Augustine, and
continued afterwards except in the

church of Canterbury, which was
more immediately under the arch
bishop's eye, and more conform
able to the Roman offices than
other parts of the kingdom. At
length it was publicly authorized
for the whole Roman obedience at
the council of Trent. It is the basis
of our Prayer Book version of the
Psalms, though still the latter has
many corrections made by com
parison with the original Hebrew
by Coverdale and others.
The Hebraic Latin Psalter is
Jerome's own translation from the
original Hebrew. This, though
otherwise of great esteem, was
never used in the public services
of the Church.
Waterland on the Athanasian
Creed, chap. 4. Works, vol. 3.
pp. 162 — 164. Ed. 1843.

ENGLISH CREEDS. 87
another, our present Enghsh is framed. It is much
to be regretted that it has never been published'.
It will be observed that the word answering to
"Almighty" in Art. i is rendered " JSlwealdend"
in the Anglo-Saxon version : ("Ealmihtig" is writ
ten in the margin.) The corresponding word in
Art. 6 is " Ealmihtig." These answer respect
ively to the words iravTOKpaTwp and TravToSwafitos in
the Greek Creed ofthe C. C. C. Cambridge manu
script, (No.xxxiv,) on the distinction between which
Pearson lays so much stress. With the exception of
Creed No. xxxix, where we have " Al-waldand" in
Art. 6, I have met with no other Creed of the
Western Church, which, disregarding the Latin
" omnipotens," has ventured to adhere to the mean
ing of the original Greek word -n-avTOKpaTwp, — 6
iravTwv KpaTwv, 6 ttuvtwv i^ova-id^wv, as St. Cyril of
Jerusalem explains it'^.
In a Calendar prefixed to the Psalter occurs the
' There is in the Bodleian Li- in the title-page : " The Saxon
brary, (Laud. 201,) a manuscript English Psalter, to preserve the
volume, compiled by WiUiam memory of our mother Churche
Lisle, apparently with a view to and language, out of MSS. most
publication, which contains, be- auncient remaining still in the
sides other matter, the Psalter and University Library and that of
the usual hymns, in Anglo-Saxon, Trinity and Corpus Christi Col-
and, together with these, the iden- ledge in Cambridge.
tical Anglo-Saxon version of the ' Ego cur stabilire caduca.
Creed of the Trin. CoU. manu- Si possum, invideor ? Uuidni
script described above, from which fugientia sistam ? ' "
it was doubtless transcribed. Pro- It has written on it the " Im-
bably the Psalter and the hymns primatur " of " Henr. Butts, Pro-
also would be found, on examina- cane. Cantabrig. 3 Dec, 1630." It
tion, to be transcripts from the belonged to Abp. Laud in 1638.
same manuscript. ^ Catech. 8. §. 3.
The volume is thus described

88 ENGLISH CREEDS.
following note, at xi Kal. Maii, " Obiit piae me
morise Anselmus Arcps." Anselm died April 21,
A. D. 1 109. So that the manuscript must be pos
terior, though probably but by a few years, to that
date. The Creed No. xxxviii, which, compared with
No. xxxvi, from which it might seem to have been
altered word for word, shows the change which our
language had undergone under the influence ofthe
Norman element which had been introduced into
it, is found at the end of a manuscript in the British
Museum, assigned by Wanley to tbe earlier part of
the 13th century'.
For the Creeds, numbered xxxix, xl, xli, xlii,
XLIII, XLIV, xlv, I am indebted to Maskell's Monu
menta Ritualia, and the Reliquise Antiquse.
No. XLVI is from the " Necessary Doctrine and
Erudition for any Christian Man," set forth by
Henry the Vlllth in the year 1543. This brings
the language of the Creed, as nearly as possible,
into conformity to that now in use : and with this
I conclude the series of Declarative English Creeds
of the Western type.
XXXV.— England. IXth Century.
From a MS. (No. 427) in the Lambeth Libra/ry.
I. Ic gelyfe on God Fseder aelmihtigne,
Credo in Deum Patrem omnipotentem,
Scyppend heofonan and eorthan ;
Creatorem coeli et terrae ;

Literat. Septentr. \i, 228.

ENGLISH CREEDS. Hi)
¦1. And on Hselend Crist, Sunn his anlican,
Et in Jesum Christum, Filium ejus unicum,
Drihten urne ;
Dominum nostrum ;
3. Se the wses geacnod of tham Halgan Gaste,
Qui conceptus est de Spiritu Sancto,
Acsenned of Marian tham maedene ;
Natus ex Maria Virgine;
4. Gethrowad under tham Pontiscan Pilate,
Passus sub Pontio Pilato,
Gerod fsestnad,
crucifixus.
Dead, and bebyrged ;
Mortuus, et sepultus;
5. He nither astah to bel warum ;
Descendit ad inferos ;
Tham thriddan dsege he aras frani deadum ;
Tertia die resurrexit a mortuis ;
6. He astah to heofonum ;
Ascendit ad ccelos ;
He sit to swythran hand God Fseder
Sedet ad dexteram Dei Patris
waes selmihtigan ;
omnipotentis ;
7. Thonan toweard deman tha cucan and
Inde ventui'us judicare vivos et
tha deadan.
mortuos.
8. Ic gelyfe 
Credo in Spiritum Sanctum ;
9. Tha halgan gelathunge riht gelyfdan ;
Sanctam ecclesiam Catholicam ;
N

0 ENGLISH CREEDS.
Halgana gemsenysse ;
Sanctorum communionem ;
IO. And forgyfnysse synna ;
Remissionem peccatorum ;
1 1 . Flsesces seriste ;
Carnis resurrectionem ;
12. And thaet ece lif. Si hit swa.
Et vitam seternam. Amen.
XXXVI. — England. Circ. A.D. 1030.
From, a MS. {Gg. 3. 28.) containing the Homilies of jElfric,
in ihe University Library, Cambridge.
I. Ic gelyfe on God Fseder aelmihtigne,
Scyppend heofenan and eorthan.
2. And Ic gelyfe on Haelend Crist, his ancenne-
dan Sunu,
Urne Drihten ;
3. Se waes geeacnod of tham Halgan Gaste,
And acenned of Marian tham maedene ;
4. Gethrowod under tham Pontiscan Pilate,
On rode ahangen ;
He waes dead and bebyrged ;
5. And he nyther astah to belle ;
And he aras of deathe on tham thriddan
daege;
6. And he astah up to heofonum ;
And sitt nu set swithran Godes selmihtiges
Feeder ;
7. Thanon he wyle cuman to demenne
aegther ge tham cucum ge tham deadum.
8. And Ic gelyfe on thone Halgan Gast ;

ENGLISH CREEDS. 91
9. And tha halgan * * gelathunge ;
And halgena gemaennysse ;
10. And synna forgifenysse;
1 1. And flaesces aerist ;
12. And thset ece lyf. Sy hit swa.
XXXVII.— England. Circ. A. D. 1 1 25 .
From a MS, (R. 17.) in the Libra/ry of Trinity Coll,, Cambridge.
I. Ic gelefe on Gode Faedera aelwealdend"^,
leo crei en Deu le Perre tut puant.
Credo in Deum Patrem omnipotentem,
Sceppend heofones and eorthan ;
Le criatur de ciel e de terre ;
Creatorem coeli et terrse ;
a. And on Helende Crist, Suna his anlich,
E en Jesu Crist, sun Fil uniel,
Et in Jesum Christum Eilium ejus unicum,
Drihten ure ;
Nostre Seinur ;
Dominum nostrum ;
3. Syo the akynned is of tham Halig Gaste,
Ki concevz est del Seint Esprit,
Qui conceptus est de Spiritu Sancto,
Boran of M[arian tham maeden";]
Nez de Marie la . . .
Natus ex Maria Virgine :
™ Marg. Ealmihtig. words supplied are from the manu-
" Here and in the next Article script in the Bodleian Library, re-
the manuscript is mutilated. The ferred to above, p. 87, note i.
N 2

ENGLISH CREEDS.
4. [Gethrowode under tham Pontiscam] Pilate,
and on rode ahangen,
 ntien Pilate, crucifiez,
Passus sub Pontio Pilato, crucifixus.
Dead, and beberiged ;
Morz, e seveliz ;
Mortuus, et sepultus ;
5. He adun astseh to hellse ;
Descedied as enfers ;
Descendit ad inferna ;
Thriddan degge he aras fram deatha ;
Et tierz jurn relevad de morz ;
Tertia die resurrexit a mortuis ;
6. He astah to heofone ;
Muntad as ciels ;
Ascendit ad celos ;
Sit on switran healfe Godes Faederes eal
mihtig ;
Siet a la destre de Deu Perre tres tut puant ;
Sedet ad dexteram Dei Patris omnipotentis ;
7. Thanen he is to cumene, and to demenna
quiche and deade.
Diluc est avenir jugier les vis e les morz.
Inde venturus judicare vivos et mortuos.
8. Ic gelefe on Halig Gast ;
Jeo crei el Seint Espirit ;
Credo in Spiritum Sanctum ;

ENGLISH CREEDS.
9. And on halig gesomnunge fulfremede ;
Seinte Eglise Catholica ;
Sanctam Ecclesiam Catholicam ;
Halegan hiniennesse ;
La communiun des seintes choses ;
Sanctorum communionem ;
ID. Forgyfenysse synna;
Remissium des pecchiez ;
Remissionem peccatorum ;
1 1. Flesces up arisnesse ;
Resurrectiun de charn ;
Carnis resurrectionem ;
12. Lif eche. Beo hit swa.
Vie pardurable. Seit feit.

Vitam aeternam. Am

en.

XXXVIII.— England. Circ. A.D. 1225.
From a MS, (Nero A. xiv) in the British Museum,
I. Ich bileve on God Feder almihti,
Schuppare of heovene and of eorthe ;
2. And on Jesu Crist, his onlepi Sune,
Ure Loverd ;
3. That was ikenned thf the Holi Gaste,
Iboren was of the mei dene Marie ;
4. Ipined was under Ponce Pilate,
Ineiled was o the rode,
Dead, and iburied ;
5. He lihto into Helle ;
The thridde dei he aros from deathe to live

94 ENGLISH CREEDS.
6. And steih into heovene ;
Ther he sit o Gode's rithonde Feder almihti ;
7. Thonene he cumeth to demen the quike and
the dead.
8. 1 bileve on the Holi Goste ;
9. And on holi * * Chirche ;
Iniennesse of haluwen ;
10. Vorgivenesse of sunnen ;
1 1 . Vleches up-ariste ;
1 2. Eche lif efter death. Amen.
XXXIX.— England. Xlllth Century.
British Museum, Cleop. B. vi. fol. 201. MaskeWs Monum,enta
Ritualia, Vol. 2. p. 240.
I. Hi true in God, Fader Hal-michttende,
That makede heven and herdeth ;
2. And in Jhesu Krist, is ane lepi Sone,
Hure Laverd ;
3. That was bigotin ofthe Hali Gast,
And born of the mainden Marie ;
4. Pinid under Punce Pilate, festened to the rode,
Ded, and dulvun ;
5. Licht in til helle ;
The thride dai up ras fra dede to live ;
6. Steg intil hevenne ;
Sitis on his Fadir richt hand, Fadir al-waldand ;
7. He then sal cume to deme the quike an the
dede.
8. Hy troue hy theli Gast ;
9. And hely * * kirke ;
The samninge of halges ;

ENGLISH CREEDS. 95
IO. Forgifnes of sinnes ;
1 1 . Uprisigen of fleyes ;
12. And life withuten ende. Amen.
XL. — England. Xlllth Century.
MS. Harleian. 3724. fol. 44. MaskelVs Monumenta Ritualia,
Vol, 2, p. 240.
I . I bileve in God Fadir almichty,
Sshiper of hevene and eorthe ;
2. And in Jhesus Crist, his onlepi Sone,
Ure Loverd ;
3. That is i-vang thurch the Holy Gost,
Bore of Marie Mayden;
4. Tholede pine under Pounce Pilat,
Picht on rode tre,
Ded, and y-buriid ;
5. Licht in to helle;
The thridde day fram deth aros ;
6. Steich in to hevene ;
Sit on his Fadir richt honde, God almichti ;
7. Thenne is cominde to deme the quikke and
the dede.
8. 1 bileve in the holy gost ;
9. Al holy chirche ;
Mone of alle halwen ;
10. Forgivenes of sinne ;
II. Fleiss uprising;
12. Lyf withuten ende. Amen.

96 ENGLISH CREEDS.
XLI. — England. XlVth Century.
MS, Harleian, 2343. fol. 2. Maskell's Monumenta Ritualia,
Vol, 2, p. 241.
1. 1 bileve into God Fader almygti.
Maker of hevene and of erthe ;
2. And into Jesu Crist, his onli Sone,
Oure Lord ;
3. Which was conceyued ofthe Holi Goost,
Borun of the Virgyne Marie ;
4. He suifrid passioun Pilat of Pounce, crucified.
Deed, and buried ;
5. He wente doun to helle ;
The thridde day he roos agen from deethto liif;
6. He stiged to hevene;
There he sittith on the rigthalf of God the
Fadir almygti ;
7. And fro thens he is to come to deeme the
quyke and the deede.
8. 1 belieue in the holi goost ;
9. Al holi chirche ;
Communynge of seyntis ;
ID. Forgeuenes of synnes ;
II. Agenrisyng of fleisch ;
12. And everlastyng liif. Amen.
I. 2. "Into." 8. "In." Compare Creeds x, xxiii,
xxiv, XXVI, xxx.
XLII. — England. XlVth Century.
Reliquice Antiques, Vol, i. p. 38.
1. 1 by leve in God Fader almygtbi,
Maker of hevene and of erthe :

ENGLISH CREEDS. 97
2. And in Jhesu Crist, the sone of hym,
Only oure Lord ;
3. The wuche is consceyved of the holy Gost,
Y-boren of Marie Maiden ;
4. Suffrede passioun under Pounce Pilate, y-cru-
cified,
Ded, and buried;
5. Wente doun in to helle ;
The thridde day he roos from dethc ;
6. He steyet up to heven es ;
He sitteth on the rigt syde of God the Fadur
almygti ;
7. Thennes he is to come to deme the queke
and the dede.
8. 1 byleve in the holy Gost;
9. Holy chirche general ;
The comunyng of halewes ;
10. The Forgefenesse of synnes ;
1 1. The rysyng of flech ;
1 2. And the lyf whit-oute ende. Amen.
XLIII. — England. Circ. A. D. 1400.
Prymer, im, Maskell's Monwmenta Ritualia.
Vol, 2. p. 177.
1. 1 bileue in God Fadir almygti,
Makere of heuene and of erthe ;
2, And in Jesu Crist, the Sone of him,
oure Lord oon aloone ;
3. Which is conceyued ofthe hooli gost.
Born of Marie maiden ; 0

I8 ENGLISH CREEDS.
4. Suffride passioun undir Pounce Pilat, cru
cified.
Deed, and biried ;
5. He wente doun to belli s ;
The thridde day he roos agen fro deede ;
6. He steig to hevenes ;
He sittith on the rigt syde of God the Fadir
almygti ;
7. Thenus he is to come for to deme the quyke
and deede ;
8. 1 bileve in the hooli Goost ;
9. Feith of hooli chirche ;
Comunynge of seyntis ;
I o. Forgyuenesse of synnes ;
1 1 . Agenrisyng of fleish ;
1 2. And everlastynge lyf. So be it.
XLIV.— England. XVth Century.
Douce MS. 246. Bodl. Libr. MaskelVs Monumenta Ritu,alia.
Vol. 2. p. 241.
I . I bileve in God Fadre alle mygty,
Shapere of hevene and of erthe ;
a. And in Jhesu Crist, his oonlepye sone,
Oure Lord oon ;
3. Which was conceyved ofthe Holy Goost;
Borne ofthe mayden Marye ;
4. Suffrede undir the Ponce Pilate, crucifyede,
and dede, and is buriede ;
5. Cometh doun to helles ;
The thridde day he roos from deethis ;
6. Steyed up to hevenes ;

ENGLISH CREEDS. 99
Sitteth on his Fadre rigte side, God alle
mygty ;
7. And fro thense he is to come for to deeme
the qwyke and dede.
8. 1 bileve in the Holy Spirit ;
9. Holy * * chirche ;
Comunyng of seyntes ;
I o. Forgeuenesse of synnes ;
II. Risyng of flesshe
12. Unto ay lastynge lif. So mote it be. Amen.
II. 13. "Risyng of flesshe unto ay lastynge lif." Com
pare Creeds xiv, xv, xxvn.
XLV. — England. A.D. 1538.
Prymer in English and Latin. Maskell's Monwmenta RituaMa.
Vol. 2. p. 241.
1. 1 beleve in God the Father almyghty,
Maker of heven and earthe ;
2. And in Jesu Chryst hys onely sonne,
Our Lorde ;
3. Whiche was conceyved by the holy Ghoste,
And borne of the Virgyn Mary ;
4. Which sufired deathe under Pons Pylate, and
was crucifyed,
Deade, and buryed ;
5. Which descendyd to hell ;
The thyrde day rose from death to lyfe ;
6. Whiche ascendyd into heven ;
And sytteth at the rygt hande of God the
Father almyghtye ;
o 2

100 ENGLISH CREEDS.
7. And from thens shall come for to judge both
the quycke and the deade.
8. I beleve in the holy Ghoste ;
9. The holy churche catholike ;
The communyon of sayntes ;
I o. The remyssyon of synnes ;
II. The resurrectyon ofthe flesshe ;
12. And the lyfe everlastynge. So be it.
XLVI. — England. A.D. 1543.
From ihe " Necesscury doctrine amd erudition for amy Christen
man : setfwrthe by the Kynges majestic of Engla/nde."
I . I beleve in God the Father almighty,
Maker of heaven and earth ;
2. And in Jesu Christe, his onely Sonne,
Our Lorde ;
3. Whiche was conceived by the Holy Goste,
Borne of the Virgine Mary ;
4. Suffred under Ponce Pylate, was crucified.
Dead, buried.
And descended into Hell ;
5. And the third day he rose agein from deth ;
6. He ascended into heaven ;
And sitteth on the right hand of God the
Father almighty;
7. From thens he shall come to judge the quicke
and the deade.
8. 1 beleve in the Holy Goste ;
9. The holy Cathohke Churche;
10. The communyon of sayntes ;

ENGLISH CREEDS. 101
The forgyveness of synnes ;
II. The resurrection of the body ;
12. And the lyfe everlastynge. Amen.
4. 5. 9. 10. The Articles are here numbered as in the
original. For the arrangement vrhich places " The com
munion of saints," and " The forgiveness of sins," under
one Article, see the Exposition of " the Tenth Article."
See also the " Notes and observations of the Creed," in
the Institution of a Christian Man. Formularies of Faith,
pp. 349 and 78.

It may be interesting, in closing this series of English
Creeds, to draw attention to peculiarities which some of
them exhibit :
The remarkable coincidence between Creed xli and the
Creed of Rufinus and some others, in respect of the change
of case from the accusative, in Articles i and 2, to the
ablative, in Article 8, has been already indicated by the
references at the end of the first-mentioned. It is an
additional instance of the existence of a text such as I
have adopted in giving Rufinus's Creed ; and so far perhaps
a confirmation of the genuineness of that text in Rufinus's
Creed. Attention has been drawn also at the end of xliv to the
coincidence between the form of Articles 11 and 12, as
there exhibited, and as they appear to have stood in St.
Augustine's Creed.
The variation in the words answering to "Almighty," in
XXXVII and xxxix, has also been noticed in the introductory
matter prefixed to this section.

102 ENGLISH CREEDS.
Other points of interest are :
In Art. 2. for " His only Son, our Lord," we have the
following :
" The Sone of hym, only oure Lord," xlii ;
" The Sone of him, our Lord oon alone," xliii ;
" His oonlepye Sone, oure Lord oon." xliv.
In Art. 5. " He descended into Hell," is, in xxxv, " He
nither astah to hel-warum^' to " the inhabitants of Hell," a
literal translation ofthe accompanying Latin, " ad inferos,"
here used, as for the most part in later times, instead of
the older form, " ad inferna."
In Art. 9. the " Holy Catholic Church " is very variously
represented. By xxxviii, xxxix, and xliv, " Catholic " is
omitted altogether ; xl and xli have " Al holy Chirche ; "
XLii, " Holy Chirche general ; " xliii, " Feith of hooli
Chirche ; " xxxvii expresses " Catholic " by " fulfremede,"
" perfect ;" and xxxv by " riht gelyfdan," " right-believing,"
" orthodox." In the same Article, the Norman Creed, xxxvii, ex
presses the " Communion of Saints " by " La communiun
des seintes choses.""

IL INTEEEOGATIVE CEEEDS
USED AT BAPTISM,

The Interrogative Creed used in the baptismal
service often differed more or less, in the same
Church, from what I have ventured to call, by
way of distinction, the Declarative Creed. As a
general rule, the third and fourth Articles were
shortened, and the fifth, sixth, and seventh omitted.
Sometimes additional clauses were inserted ; some
times the phraseology was slightly altered. We
have instances in both of these last-mentioned
respects in our own baptismal Creed. Sometimes,
where some particular heresy was prevalent, the
Creed was shaped so as to make explicit confession
ofthe truth perverted or denied. This appears to
have been the case at the baptism of the emperor
Justinian. For Nicetius, in an epistle written to
reclaim him from the heresy into which he believed
him to have fallen, addresses him, " Dulcis et dul-
cis noster Justiniane, rememorare quae promisisti
cum baptizatus es ; quid per singula te credere
dixisti : Unum Filium manentem in duabus sub-
stantiis cum Patre et Spiritu Sancto, non duos
Christos, testatus es:" — which seems to imply, that
the interrogatories had been so framed as to draw

104 interrogative creeds.
forth an explicit confession of the truths perverted
by Nestorianism and Eutychianism a.
The Creed was distributed under three inter
rogatories : E. g. Credis in Deum Patrem omnipo
tentem, Creatorem cceli et terrae ? Resp. Credo.
Credis et in Jesum Christum &c. (to the end of
Art. 7.)? Resp. Credo. Credis et in Spiritum Sanc
tum &c. (to the end.) ? Resp. Credo.
Most of the Creeds which follow are to be found
in Martene De Antiquis Ecclesise Ritibus, 1. i. c. i.
Artt. XIII and xviii. Those numbered xlvii, xlix,
L, from the Acts of Martyrs, can scarcely be relied
upon as certainly representing the Creeds of the
Churches and ages to which the histories with
which they are severally connected belong''. But
they all bear internal evidence of very remote
antiquity.
* Nicetii Epistola ad Justini- idiotis superflua aut minus apta
anum Imperatorem, Gallandii Bi- quam rei ordo fuerit esse pu-
bliotheca Patrum. Tom. xii. p. tantur. . . ' Gregory I. makes
778. even a more ingenuous confes-
b " Two remarkable passages sion, that, excepting one small
greatly weaken, or rather utterly volume, (a calendar, it should
destroy, the authority of all the seem, of the names and days in
older Roman martyrologies. In which they were honoured,) there
the book, De libris reoipiendis, were no Acts of Martyrs in the
ascribed to the pontificate of Da- archives of the Roman see, or in
masus, of Hormisdas, more proba- the libraries of Rome. "Prseter
bly to that of Gelasius, the caution ilia, quae in ejusdem Eusebii libris,
of the Roman Church, in not pub- de gestis sanctorum martyrum
licly reading the martyrologies, is continentur, nulla, in archivis hu-
highly praised, their writers being jus nostrse ecclesise vel in Romanse
unknown and without authority, urbis bibUothecis, esse cognovi,
' Singulari cautela a S. Rom. Ec- nisi pauca qusedam in unius co-
clesia non leguntur, quia et eorum dicis volumine coUecta, &c. Greg.
qui conscripserint nomina penitus M. Epist. viii. 29." Milman's
ignorantur, et ab infidelibus vel Latin Christianity, vol. i. p. 23.

INTERROGATIVE CREEDS. 105
Some question has been moved as to the genuine
ness of the Treatise de Sacramentis ascribed to St.
Ambrose. The simplicity of the Creed contained
in it would afford a presumption at least in favour
of its belonging to the age of St. Ambrose rather
than to the 7th or 8th century to which some
have referred it.
I have again inserted the two fragments of the
Creed of Carthage as preserved by St. Cyprian,
this being indeed their rightful place.
The Creeds from the ancient baptismal services
may be regarded as the Creeds in use in the
Churches for which the manuscripts which contain
them were respectively written, at the time when
they were written. That from the Gelasian Sacra
mentary, first published by Thomasius, and repub
lished by Muratori, is evidently very ancient, and
may well be believed to represent the Interrogative
baptismal Creed of the Roman Church of the age
of Gelasius, though doubtless it was still in use in
the form in which it is given, in the Church, — (ap
parently some French Church,) — for which the ma
nuscript was written. The absence of the Qeov e/c
Qeov and of the Filioque from the Nicene Creed in
the same office are proofs of the great antiquity of
the manuscript, especially considering that it was
written in France, in which country the Filioque
was added to the Nicene Creed before A. D. 800.
Martene gives extracts from three other manuscript
copies of the Gelasian Sacramentary, which he
ascribes to the same age. The Interrogative Creed
P

106 INTERROGATIVE CREEDS.
contained in these is somewhat fuller, the original
having doubtless been altered to the current for
mula of the time. It is not necessary to describe
the remaining Creeds further than by indicating,
as they occur, the sources from which they are
severally derived.

XLVII.— Rome. Circ. A. D. 220.
Creed used at the baptism of Palmatius, From the " Ma/rtyriwm
Sa/ncti Calixti Pa/pae et Sociorum ejus, ut in antiquissimis
MSS. codicibus habetur, quibus suffragamtwr pervetusta Mar-
tyrologia.'' Swrius De probatis Sanctorum Historiis. Tom,, 7.
p. 781.
I. Credis, ex toto corde, in Deum Patrem omni
potentem,
Factorem omnium visibilium et invisibilium ?
Respondit Palmatius, Credo.
2. Et in Jesum Christum, Filium ejus ?
Et ait. Credo.
3. Qui natus est de Spiritu Sancto
Ex Maria Virgine ?
Palmatius respondit, Credo.
8. Et in Spiritum Sanctum ;
9. Sanctam Ecclesiam Catholicam ;
10. Remissionem peccatorum ;
II. Et carnis resurrectionem ?
Et exclamavit cum lachrymis Palmatius,
dicens. Credo, Domine,

INTERROGATIVE CREEDS. 107
XLVIII. — Carthage. A.D. 255.
8. Cyprian ad Magnum, Ep. 76.
IO. Credis remissionem peccatorum,
1 2. Et vitam eeternam,
9. Per sanctam Ecclesiam ?
S. Cyprian ad Episcopos Numidas, Ep. 70.
12. Credis in vitam aeternam,
10. Et remissionem peccatorum,
9. Per sanctam Ecclesiam?
XLIX.— Rome. A.D. 259.
Creed used at the baptism of Nemesius and his daughter. From,
the "Acta S. Stephani Papce et Martyris,'' apud Baronium, ad
An. 259.
I. Credis in Deum Patrem Omnipotentem ?
Respondit, Credo.
2. Et in Jesum Christum, Dominum nostrum?
Respondit, Credo.
10. Remissionem omnium peccatorum?
Respondit, Credo.
1 1 . Carnis resurrectionem ?
Respondit, Credo, Domine.
It is not easy to account for the omission of the 8 th
Article, except on the supposition of some transcriber's
carelessness. P 2

108 interrogative creeds.
L. — Italy. A. D. 303.
Creed used at the baptism of Venustianus. From the "Acta S.
Savini, Episcopi et Martyris." Baluzii Miscellanea, Tom. 2.
P- 54.
I . Credis in Deum Patrem omnipotentem ?
Respondit Venustianus, Credo.
2. Et in Jesu Christo, Fiho ejus ?
Respondit, Credo.
8. Et in Spiritu Sancto ?
Respondit Venustianus, Credo.
4. Et in Eum qui passus est,
5. Et resurrexit ?
Respondit Venustianus, Credo.
6. Et in Eum qui ascendit in coelos,
7. Et iterum venturus estjudicare vivos et mor
tuos et sseculum, per ignem ?
Dixit, Credo.
Et in adventu ipsius et regnum ejus (sic)
ID. in remissionem peccatorum,
1 1, et carnis resurrectionem ?
Venustianus respondit, Credo in Christum,
Dei Filium, qui me illuminet.
LI. — Rome, probably. Circ. 378.
St. Jerome. Adv, Lucifericmos, S. Hieronymi Opera, Tom, 4.
pars 2, p. 297. Pa/ris, 1706.
Solemne est in lavacro, post Trinitatis confes
sionem, interrogare,
9. Credis sanctam Ecclesiam ?
10. Credis remissionem peccatorum?

interrogative creeds. 109
LII. — Milan. Circ. A. D. 380,
St. Ambrose. De Sacramentis, 1. 2. c. 7. Opp, Tom, 2. p. 359.
Paris. 1686 — 1690.
Interrogatus es,
I. Credis in Deum Patrem Omnipotentem?
Dixisti, Credo :
(et mersisti, hoc est, sepultus es.)
Iterum interrogatus es,
2. Credis in Dominum nostrum, Jesum Christum,
4. Et in crucem ejus ? Dixisti, Credo :
(et mersisti : ideo et Christo es consepultus.)
Tertio interrogatus es,
8. Credis et in Spiritum Sanctum ?
Dixisti, Credo :
(Tertio mersisti, ut multiplicem lapsum su-
perioris aetatis absolveret trina confessio.)
LIII. — Rome. A. D. 495.
But in use in France. Circ. A. D. 750.
Frmn the Gelasian Sacramentary. " Sacr(xm,entariwm Gela-
siamwm, sive Liber Sacrcmientorum, Rom,ance Ecclesice, a
samcto Gelasio I. Papa, uti videtur, concinnatus, ante amnos
pcene mille exaratus <=, qv,em Romce ammo MDCLXXX luce
donavit Ven. P. Joseph Ma/ria Thomasius.]' Muratori, Tom. i.
P- 57°-
I. Credis in Deum Patrem omnipotentem?
Credo.
*= Muratori's work was published in 1748.

110 INTERROGATIVE CREEDS.
2. Credis et in Jesum Christum, Filium ejus
unicum,
Dominum nostrum,
3. Natum,
4. Et passum ? Credo.
8. Credis et in Spiritum Sanctum ;
9. Sanctam Ecclesiam ;
10. Remissionem peccatorum ;
II. Carnis resurrectionem? Credo.
In three manuscript copies ofthe Gelasian Sacramentary,
an extract from which is given by Martene, each written
about the year 800, the above Creed occurs with the ad
dition of Art. 12. " Vitam seternam." 1. i. c. 1. Art. xviii.
Ord. 5.
In a manuscript copy of the Gregorian Sacramentary,
written about the middle of the 9th century, we have the
same Creed with the addition of " Creatorem cceli et terrse "
in Art. i, and of "Catholicam" in Art. 9. Muratori,
Tom. 2. p. i^y.
LIV.— France. Vllth Century.
From the Codex Bobiensis, in Mabillon's Musceum Italicum,,
Tom, I. p. 324.
I. Credit in Deum Patrem omnipotentem,
Creatorem coeli et terrae ? Credat.
2. Credit et in Jesum Christum, Filium ejus
unicum,
Dominum nostrum ;

INTERROGATIVE CREEDS. Ill
3. Conceptum de Spiritu Sancto ;
Natum ex Maria Virgine ;
4. Passum sub Pontio Pilato, crucifixum,
. . . . et sepultum ;
5. Descendit ad inferna ;
Tertia die resurrexit a mortuis ;
6. Ascendit in coelos ;
Sedit ad dexteram Dei Patris omnipotentis ;
7. Inde venturus judicare vivos et mortuos ?
Credat.
8. Credit in Spiritum Sanctum ;
9. Sanctam Ecclesiam Catholicam ;
Sanctorum communionem ;
10. Remissionem peccatorum ;
1 1 . Carnis resurrectionem ;
1 2. Vitam habere post mortem ;
In gloriam Christi resurgere ?
Credat.
In the case of infants the 3rd Person was sometimes
used. See August, ad Bonifac. Bp. 8. §.7.
LV. — France. Vlllth Century.
From om ameient Gallican Missal published by Thomasius, Co
dices Sa^ra/mentofumh, p. 475. Mabillon De Litwrgia Gallicana,
P- 364- Credis Patrem et Filium et Spiritum Sanctum
unius esse virtutis ? Credo.
Credis Patrem et Filium et Spiritum Sanctum
ejusdem esse potestatis ?
Credo.

112 INTERROGATIVE CREEDS.
Credis Patrem et Filium et Spiritum Sanctum,
trinse veritatis, (" f. unitatis,") una manente
substantia, Deum esse perfectum ?
Credo.
LVI. — France. Circ. A. D. 750.
Pirminius in Mabillon's Analecta, Tom. 4. p. 577- 'S'«e above,
p. 70.
Post istam abrenuntiationem Diabolo et omnibus
operibus ejus, interrogatus es a sacerdote,
I. Credis in Deum Patrem omnipotentem,
Creatorem coeli et terrse ?
Et respondisti. Credo.
Et iterum,
2. Credis et in Jesum Christum, Filium ejus
unicum,
Dominum nostrum ;
(3. 4. 5. 6. 7. as in Creed xxxi above.) ?
Et respondisti. Credo.
Et tertio interrogavit sacerdos,
8. Credis et in Spiritum Sanctum ;
(10. II. 12. as in Creed xxxi above.)?
Respondisti aut tu aut patrinus pro te. Credo.
A baptismal Creed precisely the same is found in a
manuscript, (Codex Gellonensis,) written about A. D. 800,
given by Martene, 1. i. c. 1. Art. xviii. Ord. 6.
LVII. — France. Circ. A. D. 900.
From a MS. belonging to the monastery of Chelles, of the above
date. Martene, 1. i. c. i. Art. xviii. Ord. lo.
I. Credis in Deum Patrem omnipotentem,

INTERROGATIVE CREEDS. 113
Creatorem coeli et terrse ?
Credo.
2. Et in Jesum Christum, Filium ejus unicum,
Dominum nostrum,
3. Natum,
4. Et passum ? Credo.
8. Credis et in Spiritum sanctum ;
9. Sanctam Ecclesiam Catholicam ;
Sanctorum communionem ;
ip. Remissionem peccatorum ;
1 1 . Carnis resurrectionem ;
1 2. Vitam seternam ? Credo.
The above formula occurs repeatedly after this.

LVIII. — England. A.D. 1543.
From the Salisbury Mamual. Mamuale ad usum pereelebris
Ecclesice Sarisbwriensis. Rothomagi A. D. mdxliii ; Londini
MDLIV. I. Credis in Deum Patrem omnipotentem,
Creatorem coeli et terrse ?
Credo.
2. Credis et in Jesum Christum, Filium ejus
unicum,
Dominum nostrum,
3. Natum,
4. Et passum ? Credo.
8. Credis et in Spiritum sanctum ;
Q

114 INTERROGATIVE CREEDS.
9. Sanctam Ecclesiam Catholicam ;
Sanctorum communionem ;
10. Peccatorum remissionem;
1 1. Carnis resurrectionem ;
12. Vitam seternam post mortem?
Credo.
The same formula occurs in an ancient ritual of the
Church of Limoges, as given by Martene, 1. i. c. i. Art.
xviii. Ord. 18.
12. "Vitam seternam post mortem." Hence the "Ever
lasting life after death " of our own baptismal Creed. .

LIX. — England. A.D. 1549. (Mense Maii.)
From Edwa/rd the Vlth's First Prayer Book.
i.Doeste thou beleve in God the Father al-
mightie.
Maker of heaven and yearth ?
I beleve.
2. Doest thou beleve in Jesus Christ hys onely
begotten Sonne, our Lord ;
3. And that he was conceived by the holy Gost,
Borne of the Virgin Mary ;
4. That he suffered under Poncius Pilate, was
crucifyed,
Dead and buryed;
5. That he wente downe into hell ;
And also did ryse agayne the thyrde daye ;
6. That he ascended in^ heaven ;
And sitteth on the rigthand of God the Father
almyghtie ;

INTERROGATIVE CREEDS. 11.5
7. And from thence shall come agayne at the
ende of the worlde,
to judge the quicke and the deade?
Doest thou beleve this ?
I beleve.
8. Doest thou beleve in the holy Gost ;
9. The holy Catholike Churche ;
The communion of saynctes ;
10. Remission of sinnes;
1 1 . Resurreccion of the fleshe ;
1 2. And everlastyng lyfe after death ?
I beleve.

LX. — England. A. 0.1552.
From Edwa/rd the Vlth's Second Prayer Book.
I . Doest thou beleve in God the Father almighty.
Maker of heaven and earth ;
2. And in Jesus Christ his onely begotten Sonne,
our Lorde ;
3. And that he was conceived by the holy Ghoste,
Borne of the Virgyn Mary ;
4. That he suffered under Poncius Pilate, was
crucified.
Dead and buried ;
5. That he went doune into hel ;
And also did rise againe the thirde dale ;
6. That he ascended into heaven ;
And sitteth at the right hande of God the
Father almighty; Q 2

116 INTERROGATIYE CREEDS.
7. And frome thence shal come againe at the
end of the world,
to judge the quicke and the dead?
8. And doest thou beleve in the holy Ghoste ;
9. The holy Catholicque Churche ;
The communion of sainctes ;
ID. The remission of synnes ;
II. The resurrection of the fleshe ;
12. And everlasting life after death?
All this I stedfastly beleve.
This is the Interrogative Creed at this day in use in the
Church of England, both in the Baptismal Service and in
the Order for the Visitation of the Sick.
LXI.
Discrepancies in the Declarative and Interrogative Creeds now
in use in the Church of England,
DECLARATIVE. INTERROGATIVE.
Art. 2. Only Son. Art.2.0nlybegottenSon.
5. Descended into 5. Went down into
Hell. Hell.
7. He shall come to 7. He shall come
judge. again, at the end
of the world, to
judge.
10. Forgiveness of 10. Remission of sins.
sins.
1 1 . The resurrection 1 1 . The resurrection
of the body. of the flesh.
12. The life everlast- 12. Everlasting life
ing. after death.

IIL
THE APOSTLES'

AND

NICENE CREEDS
HARMONIZED.

118 THE apostles'

LXII. — Apostles'.
[The parts without brackets represent, on the whole, the Western Creed
of the 4th, 5th, and 6th Centuries.]
I . Credo in Deum Patrem omnipotentem,
[Creatorem coeli et terrae ;]
2. Et in Jesum Christum, Filium ejus unicum,
Dominum nostrum ;

3. Qui [conceptus] est de Spiritu Sancto,
Natus ex Maria Virgine ;

4. [Passus] sub Pontio Pilato, crucifixus,
[mortuus,] et sepultus ;
5. [Descendit ad inferna;]
Tertia die resurrexit a mortuis ;
6. Ascendit ad coelos ;
Sedet ad dexteram [Dei] Patris [omnipotentis;]

AND NICENE CREEDS HARMONIZED. 119

LXIII. — NicENE. (Constantinople.) A.D. 381.
[The parts without brackets represent the Nicene Creed, as put forth
by the Council of Constantinople.]
I. TltcTTevo/xev els eva Qeov TlaTepa iravTOKpaTopa,
TTOtijTrjv ovpavov Kat yrjs,
opuTWv Te iravTwv Kat dopaTwv'
2. Kat els eva l^vptov, 'Irjuovv XpicrTOV,
TOV vlov TOV Qeov TOV fiovoyevrj,
TOV eK TOV TlaTpos yevvrjQevTa irpo iravTwv tcSi'
a'tdcivwv,
[Deum de Deo,J
$to? eK ^WTOS,
Qeov oKrjQtvov e/c Qeov aXrjOlvov,
yevvrjQevTa ov iroirjQevTa,
6/J,oovcrtov TW TluTpl'
At' ov Ta -TravTU eyeveTO'
3. Toe, §1 rj/xas TOVS avBpdinrovs
/cat §id TrjV fjfjieTepav arwTrjpiav,
KUTeXOovTU eK TWV ovpavwv,
Kat aapKwOevTa
eK TlvevjutaTOs dytov kui M.apias Trjs TlapOevov,
/cat evavOpwirrjoravTa'
4. 'ZiTavpwQevTa Te virep fjixwv eirt TiovTtov TliXaTov,
/cat TraOovTu, Kal TacpevTU'
jj * * *
Kat dvdaT.avTa Trj TpiT^ ^fJteptx kuto. tus ypa^as'
6. Kat dveXOovTa ety tovs ovpavovs'
Ka] KaQeXpfJ-evov bk Se^twv tov TlaTpos'

120 THE apostles'
7. Inde venturus est
judicare vivos et mortuos.
8. Credo in Spiritum Sanctum ;

9. Sanctam Ecclesiam [Catholicam ;]
[Sanctorum communionem ;]
10. Remissionem peccatorum ;
II. Carnis resurrectionem ;
12. [Vitam seternam.]
The following references will direct the reader to the
Creeds in which the words or clauses within brackets
occur severally for the first time.
I. Creatorem coeli et terrse. xxvm. .But see also 1. 11.
rv. v.
3. Conceptus de Spiritu Sancto. xvi.
4. Passus, mortuus. xv.
5. Descendit ad inferna. x.
6. Dei Patris omnipotentis. xxv.
9. Catholicam. xix?
Sanctorum Communionem. xxv.
12. Vitam seternam. vii. See also ix.

AND NICENE CREEDS HARMONIZED. 121
7- Kat TraXtv ep')(o/mevov /xera So^tjs
Kplvat ^Mi'Ta? /cat veKpovs'
oO Tijs ^atriXeias ou/c etTTai TeXos'
8. Kat els TO Tlvevjuta to aytov,
TO Kvptov,
/cat TO ^WOTTOIOV,
TO e/c TOV TlaTpos [Filioque] eKTropevdfjtevov,
TO avv LTaTjOt /cat Yt'w
crvfiTrpocKwov/utevov Ka\ o-vvSo^d^ofAevov,
TO XaX^crav Std tcov TrpotprjTwv'
g. Ety /uiiav ay tav KudoXiKrjv koi diroiTToXiKrjv 'E/c-
KXrjiTtav' * * *
IO. '0;«oXo'yoi/|Uei' ev ^dirTi(ifJ.a ety acpecriv dfxapTtwv'
1 1 . TlpoerooKw/xev dvatrTaaiv veKpwv,
1 2. Kat X,wrjv TOV fJieXXovTos alwvos.
2. 8. The additions " Deum de Deo " in Art. 2, and
"Filioque,'" in Art. 8, appear for the first time, as far
as any extant records which can be relied upon enable
us to speak, in the Creed recited at the 3rd council of
Toledo, A.D. 589. Earlier dates indeed have been as
signed by some, as the ist council of Bracara, A. D. 411,
by Bingham, as regards the " Filioque %" and a Galli-
cian council, A. D. 447 or 448, by Abp. Usher, as regards
both additions ^. But though confessions of faith contain
ing the assertion of the procession from the Son, (not
however the " Deum de " or " ex Deo,") are given as recited
at those councils, neither of them is the Constantinopolitan
formula. The records of the council of Bracara, scanty
as they are, seem to be of very dubious authenticity ; and
a Bingham, Origines Eccle- ^ Usher, De Symbolis. Works,
siasticsB, x. 4. 16. vol. vii. p. 324. R

122 THE apostles' AND NICENE CREEDS HARMONIZED.
of the Gallician council all the notice that De Aguirre gives
is the following, " Prseter Regulam Fidei, quse supra in fine
concilii Toletani primi excusa est, nihil exstat." The date
of the first council of Toledo is A.D. 400. See De Aguirre,
Collect. ConciU. Tom. 3. pp. 224. 79. 90. 24.
The ©eoi' e/c 0eoi3 of the original Nicene Creed was
omitted in the Constantinopolitan edition, doubtless for
no other reason than because it was contained in the Qebv
dXijdivbv ^K Qeov d\ri6ivov which followed.
To Kvpiov, nal TO Ctaoitoibv, is variously read. In some
instances, we have To Kipiov, to (woiroibv, without kuI ; see
Routh's Opuscula, vol. i . p. 426. In the Creed of the Gela
sian Sacramentary, given below in the Appendix, we have
Tbv Kvpiov Kal ^woTtoibv. Damascenus quotes the Article, as
To Kijpiov Kal faoTrotor. De Fid. Orth. 1. 1. c. 8. Paris 171 2.
9. The preposition is omitted in many of the Latin
versions ; doubtless in order to conform the Article to the
principle enuntiated by Rufinus, " Hac prsepositionis syl
laba, Creator a creaturis secernitur, et divina separantur
ab humanis." In Symb. §. ^6.
The Latin Creed recited at the 3rd council of Toledo
has merely " In unam Catholicam ApostoHcam ecclesiam,"
omitting " sanctam." Our own version omits " sanctam "
and the preposition also, " I believe one Catholic and
Apostolic Church."

IV. A HISTOEICAL EEVIEW
op THE
SEVERAL ARTICLES OF THE WESTERJST CREED.

The reader has now had placed before him a series
of Creeds of the ancient Western Church, from the
close of the second century downwards. It remains
that we compare these together, article by article,
tracing the changes which were made in the ori
ginal fabric, till such time as it reached its present
form, and assigning the date to each. Only it is
to be borne in mind, that those changes ordinarily
obtained but partially at first, and that it was often
long before they acquired general, and longer still
before they acquired universal, prevalence : so that
it is one thing when a clause now in the Creed first
appeared, another, when it became established.
There can be no doubt but that the Creed grew,
in the first instance, out of the baptismal formula,
having been suggested by the interrogatories which
were put to the catechumen touching his belief in
that divine Being, Father, Son, and Holy Spirit, in
whose Name he was about to be baptized. Euse
bius, in his Epistle to the people of Caesarea, after
prefacing the Creed which he recites, and which
R 2

124 HISTORICAL REVIEW.
he had proposed to the Fathers assembled at Nicaea
for their adoption, by stating that it was the Creed
which he had been taught when he was a cate
chumen, and which he had professed when he was
baptized, and which he had himself, both as pres
byter and as bishop, taught in turn, concludes by
deriving it from the baptismal formula : KaSwy Kal
6 KujOtoy rjfiwv, aTTOcrTeXXwv els to K^pvy/xa tovs eavTov
(/.aQriTOis, etVe* TlopevQevTes fiaOijTeva-aTe TravTU Ta eOvrj,
^airTiXovTes avTOvs els to ovo/na tov LtaTjOoy, Kal tov
Ylov, Kal tov dytov TlvevjauTos'^. And it is observable
that the Creed of Jerusalem, used at the actual
time of baptism, as given by St. Cyril'', is simply
the baptismal formula put interrogatively : MeTa
TavTa e-rrl tyjv ayiav tov Oetov ^a-KTiafnaTOs e-^eipaywyei-
crOe KoXvix^rjQpav, ws 6 XjOtcrroy otto tov cTTavpov eTTt to
vpOKeifxevov fjivrj/xa. Kat ^pwTUTO e/caiTTOy, Et TTttTTeyet
ety TO ovofxa tov TlaTpos, Kal tou Ylov, Kal tov dytov
Tlvev/xaTOs. Kat wfioXoy^craTe t^v crwT^ptov ofMoXoyiav.
The Creed which had been used just before in the
vestibule of the baptistery, in the accustomed stipu
lations, is the same formula, with the addition of
the I oth Article, put declaratively : TlitrTevw ety tov
TlaTepa, Kal ety tov Ylov, /cat ety to aytov Tlvevfia, /cat
ety ev ^aTrricrfia jueTavotas". Both of these bear evi
dent marks of extreme antiquity, and may well be
believed to be the primitive forms of the mother
Church of Christendom, still retained in her bap-
a Socrates, Hist. Eccles. i..8. pp.402 &c.
See Pearson on the Creed, vol. i. ^ Cat. xx. 4.
p. 55, and vol. ii. p. 26, and ^ Cat, xix. 9.

HISTORICAL REVIEW. 125
tismal ofiice side by side with the fuller and more
complete Creed which forms the subject of St.
Cyril's Exposition.
Whether other Articles, besides those indicated
by the formulae just referred to, had a place in the
Creed in the Apostolic age, we have no means of
knowing. The Creeds of St. Irenaeus, of the close
of the second century, and of Tertullian, of the
beginning of the third, do not appear to be more
than fragments, — so much of the Creed as fell
within the scope of the respective writers. In
these we find the first eight Articles and the
eleventh. St. Cyprian, who belonged to the same
Church as Tertullian and wrote within fifty years
of him, supplies the 9th, loth, and 12th Articles,
in the two brief fragments which he has preserved
to us. And it is not probable that these were ad
ditions made after TertuUian's time.
The earliest Western Creed which has come
down to us, which may certainly be regarded as
complete in itself and not merely fragmentary, is
that of Marcellus of Ancyra, (ix.) and this, on the
whole, exhibits the type which prevailed in the
West, from the middle of the fourth century to the
close of the sixth. I say, on the whole, because,
passing by the omission of " Father" in the ist
Article, which is probably to be attributed to the
oversight of some transcriber, it contains Article
12, which several of the Creeds belonging to that
period are without.
Though however, as a general rule, the Creed

126 HISTORICAL REVIEW.
had not, by the close of the sixth century, ad
vanced, in point of completeness, beyond the type
exhibited in the formula of Marcellus, still there is
not one of the clauses, which have since been added
to Marcellus's Creed, which had not appeared be
fore that date. But all had not appeared in one
and the same Creed. Nor does any one of them
as yet seem to have become established.
In the course of the seventh century, the Creed
seems to have been approaching more and more
nearly, and more and more generally, to conformity
with the formula now in use ; and before its close,
instances occur of Creeds virtually identical with
that formula. The earliest Creed however which
I have met with actually and in all respects iden
tical with it, that of Pirminius, (xxxi,) does not
occur till the eighth century ; and even towards the
close ofthe eighth, A. D. 785, there is one remark
able example of a Creed, then in use, which retains
much of the incompleteness ofthe formula of earlier
times, the Creed of Etherius Uxamensis, (xxxii.)
By the close of the eighth century the formula
now in use may be considered as on the whole
established. And this date, as it coincides with
the time at which the bishops of Rome were stre
nuously engaged in endeavouring to conform the
Liturgies of other Churches to the Roman order •*,
•1 See Mabillon, De Liturgia eleventh century, nor in Ireland
Gallicana, as quoted in note (n) till the twelfth. Possibly it would
at p. 64, above. Mabillon how- be found, that in Spain and in
ever represents the endeavour as Ireland the text of the Creed con-
not taking effect in Spain till the tinued to vary in some respects.

HISTORICAL REVIEW. 127
so it suggests what is in all probability the true
account of the eventual prevalence of one and the
same type, throughout Western Christendom, of
that formula which till then had been variously
expressed in various Churches.
I now proceed to trace the history of the several
clauses in detail. ART. 1.
Credo in Deum, Patrem omnipotentem.
This clause, as was to have been expected, is
substantially of universal occurrence. The Eastern
Creeds, as Rufinus remarks, are characterized by
the explicit assertion of the unity of the Godhead^.
The Creeds of St. Irenaeus, Tertullian, and Facun
dus Hermianensis, are cast, in this respect, in the
for a century or two later than in of Rome, in an epistle to Flavi-
France and elsewhere, from that anus, had written these words,
which was eventually established. ' Fidelium universitas profitetur.
The Creed of Etherius, referred Credere se in Deum Patrem om-
to in the text, A. D. 785, is a nipotentem,et in Jesum Christum,
Spanish Creed. Filium ejus,' one of the Euty-
^ " Orientales ecclesise omnes chians objected with this question,
psene ita tradunt, ' Credo in unum ' Cur non dixerit in unum Deum
Deum Patrem omnipotentem ; ' et Patrem, et in unum Jesum, juxta
rursum in sequenti sermone, ubi Nicseni decretum Concilii ? ' To
nos dicimus, ' Et in Christum Je- which Vigilius, bishop of Trent,
sum, unicum Filium ejus, Dorai- or rather of Tapsus, gives this
num nostrum,' illi tradunt, ' Et answer, ' Sed Romse, et antequam
in unum Dominum nostrum, Je- Nicaena Synodus conveniret, a
sum Christum, unicum Filium temporibus Apostolorum usque ad
ejus.' ' Unum ' scilicet ' Deum ' nunc, ita fidelibus Symbolum tra
ct 'unum Dominum,' secundum ditur.' " Vigil. 1. 4. §. i. contr.
auctoritatem PauUApostoh( I Cor. Eutych. Pearson on the Creed,
viii. 6) profitentes." Rufin. in vol. ii. p. 18. For Vigilius see Bi-
Symb. §.4. " When Leo, bishop blioth. Patrum, Tom. 8. p. 730.

128 historical review.
Eastern mould ; and they are the only Western
Creeds, as far as I am aware, that are so.
The Creed of Aquileia, in Rufinus's time, con
tained "invisibilem et impassibilem," besides "om
nipotentem." The addition had been made before
Rufinus's age, as a protest against the Patripassian
heresy ^ How long it continued afterwards is not
known : but the next time we meet with the Creed
of Aquileia it had disappeared. (See Creeds xii
and XIII.) Creatorem coeli et terrjE.
St. Irenaeus's Creed expands this clause into tw
treTTOtrjKOTa tov ovpavov, Kat Trjv yrjv, Kat Tas OaXacrcras,
Kal iravTu to. ev avTois : TertuUian's has " mundi
conditorem," to which is added, in one instance,
" qui universa de nihilo produxerit." (i. ii. iv. v.)
After Tertullian, the clause, though found almost
universally in the Eastern Creeds, dqes not occur
again in those of the West till the close ofthe seventh
century. From that time it may be considered as
on the whole established, though it is wanting in
the Spanish Creed of Etherius and Beatus, A.D.
785. The Western expositors, however, frequently
adduce the creation ofthe world, when commenting
upon the word " omnipotentem," as affording one of
the most signal proofs of God's almighty powers.
The probability is, that the clause was not in the
earliest Creeds, but that it was introduced in the
East, at a very early period, to assert the truth
f See above, p. 27. s See e. g. St. Augustine de Fide et Symbolo, §, 2.

historical review. 129
against the blasphemy of those ancient heretics
who denied that the Father of our Lord Jesus
Christ and the Creator of the world were one and
the same God. With this form of error St. Irenaeus
and Tertullian had to deal : and this circumstance
might be an additional reason with them for making
use of the Eastern formula. The Western Creed
continued unaltered, till, in the lapse of time, either
from the Constantinopolitan formula, now received
throughout the whole Church, or through the com
mentaries of its own great writers, it admitted the
clause in a shape most accordant with its own
brevity and simplicity. ART. IT.
Et in Jesum Christum, Filium ejus unicum,
Dominum nostrum.
Both the clauses of this Article are of almost
universal occurrence, and, with few exceptions, in
the identical words now in use. St. Irenaeus, fol
lowing the Eastern model, has, in one instance,
Kat ety eva XpiuTov 'Irjcrovv, (i,) and Facundus Her
mianensis, " Et in unum Dominum, Jesum Chris
tum," (xxii.) St. Irenaeus and Tertullian, each in
two instances, acknowledge the Son as the Creator,
agreeably to the Apostolic formula. Si" ov tu iravTa,
(i Cor. viii. 6.) (ii. iii. iv. vi.) For " unicum Filium "
we have, in some instances, " unigenitum," the
Greekbeing uniformly yuofoyej/^. (Our own baptismal
Creed has " only-begotten.") And to " Dominum "
s

130 HISTORICAL REVIEW.
the Creed of Etherius Uxamensis and that at the
end of the Codex Bobiensis prefix " Deum," (xxxii,
xxvii.) Novatian's Creed has " Dominum Deum,"
(viii.) Besides these there are no variations of
moment. It is far otherwise however in the Eastern Creeds.
In the Constantinopolitan, for instance, the simple
confession, " Et in Jesum Christum, Filium ejus unicum,
Dominum nostrum,"
is expanded into
at ets eva iSjjptov, Irjcrovv 2\.pt(rT0v,
TOV Ylov TOV Qeov TOV fjtovoyevrj,
TOV eK TOV TlaTpos yevvrjOevra Trpo wavTwv twv aloovwv,
^ws eK ^WTOS,
Qeov aXrjGtvov eK Qeov dXrjOtvov,
yevvrjQevTa ov irotrjOevTa,
ojuoovtrtov Tft) TloTpi'
Si' ov TO. irdvTa eyevero.
The prevalence of heresy on the subject of this
Article, in the East, made it necessary thus to en
large the Creed of the earliest Church, not indeed
by adding new truths, but, as Bp. Bull has shown
in his Judicium Ecdesiae Catholicae, by unfolding
and exhibiting to view what from the first had been
contained, and had been understood to be contained,
under the simpler formula^.
h " In tribus primis sseculis plane determinatus fuit,ut divinam
titulus Filii Dei unigeniti sive ejus ante omnia ssecula ex ipso
unici, Christo tributus, constanti Deo Patre generationem signifi-
ac perpetuo catholicorum omnium caret." Judic. Eccles. Cath. cap.
doctorum usu, in hunc sensum 5. §. 10. To the same purpose

HISTORICAL REVIEW. 131
ART. III.
Qui CONCEPTUS est de Spiritu Sancto,
Natus ex Maria Virgine.
This is comparatively a recent form of the Arti
cle. We first meet with it in one of St. Augustine's
Creeds, (xvi,) if it be St. Augustine's, but only in
one ; nor does it occur again till we find it in the
Creed of Eusebius Gallus, (xxv.) Even as late as
the time of Etherius, A.D. 785, it had not become
established. See xxxii.
The older forms are, " Qui natus est de Spiritu
Sancto ex Maria Virgine," and " Qui natus est de
Spiritu Sancto et Maria Virgine." In one of St.
Augustine's Creeds, (xiv,) we have " Qui natus est
per Spiritum Sanctum ex Virgine Maria," and in
one ofthe Creeds in the Codex Bobiensis, (xxvu,)
" Natum de Maria Virgine per Spiritum Sanctum."
Of the two forms, " et Maria," and " ew Maria,"
the latter is by far the more frequent.
The Constantinopolitan Creed has e/c IIi/ey/uaToy
dytov /cat Mapias Tns TlapOevov, which it had inserted,
especially with a view to the Apollinarian heresy,
between the trapKwOevTa and the evavOpwir^travTa of
the Nicene, the latter being without the clause al-
Hooker, Eccles. Pol. bk.5. c.42: theDeityof our Lord Jesus Christ,
" Under Constantine the Emperor contained but not opened in the
. . Arius . . . became, through former Creed, the coequality and
envy and stomach, prone unto coeternity of the Son with the
contradiction, and bold to broach Father, was denied."
at the length that heresy, wherein
S 2

132 HISTORICAL REVIEW.
together'. It is observable with what studied care
the Latin versions of this Creed often changed the
/cat MajOi'ay of the original into " ex Maria," obviously
to conform the language of the Eastern formula to
that with which their ears were more familiar,
" Incarnatus est de Spiritu Sancto ex Maria Vir
gine." The modern English version has followed
in their wake, " Incarnate by the Holy Ghost of
the Virgin Mary." Our forefathers however ad
hered more closely to the original, as may be seen
in both the ancient English versions in the Ap
pendix.
ART. IV.
Passus est sub Pontio Pilato, crucifixus,
mortuus, et sepultus.
The earlier Creeds for the most part were content
to express merely the Crucifixion and the Burial,
implying the Passion in the one, and the Death in
the other. St. Irenasus sums up all in one, kuI to
trddos, (i,) "Passus sub Pontio Pilato," (ii.) "Passus,
mortuus, et sepultus," however occur, though with
out "crucifixus," in one of TertuUian's Creeds, (vi.)
Later, we have " Passus, crucifixus, et sepultus," in
two of St. Augustine's, (xv ;) perhaps also " mor
tuus," in one of these. But with this exception
*" These, omitted in the Nicene ol ^era Tavra, to " itrapKwBri," o
Creed, were put in by the council uttov oi ayioi iv NiKala llarepes,
of Constantinople, upon the ocea- io-atfifivKrav, dwavres " « TJvei-
sion of the Apollinarian heresy, as paros ayiov koi Mapias Trjs llap-
was observed by Diogenes, bishop 6ivov." Pearson on the Creed,
of Cyzicum, in the council of vol. ii. p. 172.
Chalcedon : Oi yap ayioi naripft

HISTORICAL REVIEW. 133
and another equally questionable, (xvii,) no for
mula contains the Article complete, as it now
stands, till the seventh century.
The Constantinopolitan Creed has the cruci
fixion, the passion, and the burial, but not the
death. The original Nicene Creed summed up all
in one word, vaOovTa.
The name of Pilate is almost universally ex
pressed, as marking the time at which our Lord suf
fered. His contact with our Lord has gained for
him, though not for good, a never-dying notoriety.
ART. V.
Descendit ad inferna.
This clause occurs for the first time in the Creed
of Aquileia as indicated by Rufinus, who mentions,
in referring to it, that it was not found in the
contemporary Creed of the Church of Rome.
It occurs in the .Athanasian Creed, circ. A.D. 430,
under a slightly varied form, " Descendit ad in
feros :" but otherwise we do not meet with it again,
till we find it in the Creed of Venantius Fortunatus,
A.D. 570. Venantius evidently had Rufinus's Com
mentary before him when he wrote his own. It
is possible therefore, that he may simply have
adopted the clause from the Creed of Aquileia.
Thenceforward however it is of very frequent oc
currence. It is observable, that, though Rufinus expressly
states that the clause was in the Creed of Aquileia

134 HISTORICAL REVIEW.
in his day, we do not meet with it in either of the
Aquileian Creeds, (xii, xiii,) which have come
down to us from other sources.
I said that Rufinus's Creed is the earliest which
contains this clause. Yet this must be understood
with some qualification. It is the earliest crrthodox
Creed which contains it. For otherwise it is found
in an Arian Creed which appeared under three
several forms in the years 359 and 360. This
Creed was drawn up originally at Sirmium by the
leaders of the Arian party, to be presented to the
great council then about to assemble at Ariminum,
the object being to set aside the Nicene formula'^.
Under this form it is known as the third Sirmian
Creed. Towards the close of the same year, A. D.
359, it was adopted in an altered form in a synod
held at Nice (Nt'/c»;) in Thracel ; and again with other
alterations in the beginning of the following year,
in a council held at Constantinople. It was written
originally in Latin. King supposes that the Article
relating to our Lord's descent into Hell was in
troduced into it by the Arians, the more effectually
to blind the eyes of the orthodox, that, by pro
fessing a doctrine which by implication overthrew
k The Creed censured the use orbis, et Arianum se esse miratus
of the term oieri'a, and declared est." Adv. Luciferianos.
the Son to be opotos t& Harpl ' Both Socrates and Sozomen
Kara iravra, o)s koi ai ayiat ypa<{)al say, that the Arians caught at the
Xeyoucri te koi StSda-Kova-t. It was name, in the hope that with the
in reference to the subscription of simple it might make the Creed
this Creed by the orthodox bishops, pass for the Creed of Nicsea,
that St. Jerome wrote those well- (Nixata). Socr. 2. 37. Sozom.
known words, " Ingemuit totus 4. 19.

HISTORICAL REVIEW. 135
a doctrine which many of their sect held, namely,
that Christ had no human soul, the Aoyos sup
plying the place of a soul, they might get the whole
Creed to pass without suspicion.
The following are the clauses, as they stand in
these three formulae respectively :
i. Third Sirmian Creed, read at the council of
Ariminum, A.D. 359.
4. ^TavpwOivTa, Kal d-7ro6av6vTa'
5. Kat ety Ta KaTa-)(Q6vta KUTeXOovTa,
/cat Ta e/ceio-e olKovofiJ^a-avTa'
ov irvXwpol" AiSov iSovTes e(ppt^av"'.
Socrates 2. 37.
ii. The Creed adopted at Nice in Thrace, A. D.
359-
4. ^TavptS TTpocrrjXwQevTa, airoOavovTa,
KOt Ta(j)evTa'
5. Kat ety Ta KaTa-^ovia KaTeXOovTa'
ov avTOS o Atorjs eTpofiacre.
Theodoret 2. 21.

iii. The Creed adopted at Constantinople, A. D-
360.
4. 'Zn-avpwOevTa, Kal cnroOavovTa,
Kal TacpevTa'
5. Kat ety Ta KaTa-^Oovia KaTeXijXvOoTa'
ovTtva Kal avTOS 6 "AiStjs etrTri^ev. Socrates 2. 41.
m This clause is from the Septuagint version of Job xxxviii. 17 :
UvXapol Se "AtSou ISovTfs ae E7rTi)|av.

136 HISTORICAL REVIEW.
It will be observed, that in the first of these three
forms there is no mention of the Burial; in the
second and third both the Burial and the Descent
are specified.
These are the ©nly Creeds extant in which the
clause is found previously to Rufinus's time. But
the fact of our Lord's descent into hell seems to
have been ordinarily delivered, in connexion with
the other great facts of the Gospel History, in the
elementary instruction communicated to the new
converts. In a summary of faith which Eusebius
says he had translated from the Syriac, and which
he states to have been rehearsed by Thaddaeus, one
of the seventy disciples, to Agbarus, king of Edessa,
we have the following : 'EcrTavpwOrj, /cat KUTe/Sr] els
TOV "AtSrjv, Kal Stea-^tcre (ppay/j-ov tov e^ alwvos M ""X'"
aQevTa, k. t. X." Whatever opinion may be formed
as to the authenticity of the narrative, at any rate
the summary of faith, in which these words occur,
is a witness to the elementary teaching of very
early times.
St. Cyril of Jerusalem, though the " Descent into
Hell " does not appear to have formed a part of
the Creed which he expounded, nor indeed, (which
is remarkable,) of any of the orthodox Eastern
Creeds, yet dwells upon that Article of the Christian
faith, both in his summary exposition in Catechesis
IV, and in his more detailed Exposition. In the
latter we have the following passage, in which, it
is worthy of notice, there is the same accommoda-
" Hist. Eccles. i. 13.

HISTORICAL REVIEW. 137
tion of the words from the book of Job, which
occurred in every one of the three Arian Creeds
above cited : — 'E^eTrXa'y;; o OdvaTOS dewpijcras Katvov
Ttva KaTeXOovTU els (fSijv, Sea/utois tois avToOi urj /caTe-
¦)(Ofi.evov. Tivos evBKev, w irvXwpol aSov, tovtov ISovTes
evT^^atrOe ; Tt'y o KaTi')(wv vfxds dcrvvfiQrjs (f)6^os ', . . .
TlpoiTeTpey(ov ol aytot irpwCprJTai, koi Mwi/o-^y o vo/uto-
OeTijs • . . 'EXvTpovvTo TrdvTes ol SiKaiot, ovs KaTeiriev 6
QavaTOS. "E^et "yajO tov Krjpv^QevTa ^actXia twv koXwv
Kr/pvKwv yevecrOai XvTpwTfjv. E?Ta e/cao-Toy twv StKaiwv
eXeye' Tiov crov QdvaTe to vikos ', Tiov trov ' AtSt] to
Kevrpov ', 'EXyTjOtoCT-aTO ydp ^ptds 6 vtKoirotos °.
Though the phrase used in the earlier Creeds in
which this clause occurs is "ad inferna" or "in
inferna," in one instance (xxiii) " ad infernum," the
more common form in later times, (adopted pro
bably from the Athanasian Creed,) has been " ad
inferos," " to the inhabitants of the Inferna." One
of the Anglo-Saxon versions, (xxxv,) as noticed
above, p. 102, follows the Latin " ad inferos " to the
letter. The Creed in the Catechismus brevis, pre
fixed to the Articles of 1552, has " ad inferna."
Tertia die resurrexit a mortuis.
This clause is of universal occurrence ; and with
hardly any variation. The Constantinopolitan
Creed adds KaTa Tay ypa(pds, after i Cor. xv. 4.
The original Nicene Creed had simply Kal dva-
(TTavTa Trj TptTrj fjfxiptx.
° S. Cyril, Cat. 14. 19. See also Cat. 4. 11. Kot^X^ev els to. KaraxOo-
via, iva KaKeiBev XvrpaoTjTai. Toiis SiKaiovs. T

138 historical review.
ART. VI.
Ascendit ad coelos : Sedet ad dexteram
Dei Patris omnipotentis.
These clauses also are both of universal occur
rence : the former with hardly any other variation
than that " ad " and " in," " coelum" and " coelos,"
seem to have been used interchangeably. The lat
ter, in all the earlier Creeds, stood simply " Sedet
ad dexteram Patris." In one of St. Augustine's
expositions, if his, and in another which, though
undoubtedly spurious, is placed among his works,
we have " Dei Patris," though it is doubtful, in
both instances, whether " Dei " belongs to the
Creed or to the Comment: but we do not meet
with " Dei Patris omnipotentis," till it occurs in the
Creed of Eusebius Gallus, (xxv,) nor again till it
occurs in the Creeds ofthe Codex Bobiensis, (xxvu,
xxvm,) in the middle ofthe seventh century. From
that time it may be considered as established. The
Constantinopolitan Creed has simply e/c Se^twv tov
naT|Oo'y. The original Nicene Creed omitted the
clause relating to the session altogether.
The best manuscripts of the Athanasian Creed
read simply, " Sedet ad dexteram Patris," omitting
the " Dei " and the " omnipotentis."
In the Greek Creed in the library of C. C. C.
Cambridge, the " omnipotens," which in Art. i
had been translated travTOKpaTwp, is here translated
¦7ravTo§vva/j.os. The translator, as I have already
remarked, probably felt that iravToSvva/xos more

historical review. 139
accurately represented the sense of the Latin om
nipotens, while, in the first Article, TravTOKpaTwp
had been too long and too universally established
to be displaced. In two of the ancient Creeds in
the language of this country, (xxxvii, xxxix,) the
distinction is preserved, "aelwealdend," "ealmihtig,"
(xxxvii;) "hal-michttende," "al-waldand," (xxxix.)
I have not met with it elsewhere.
ART. VII.
Inde venturus est judicare vivos et mortuos.
This also occurs in all, and with hardly any vari
ation. In one of Eusebius Gallus's Creeds, (xxv,)
and in the Creed of the Pseudo-Athanasius, (xxiv,)
we have " de vivis et mortuis."
St. Irenseus, (i, ii,) and Tertullian, (iv,) like the
Constantinopolitan Fathers, but not the Nicene,
add that He shall come " with glory''
The Constantinopolitan Creed adds further, what
however had already appeared in the Creeds of
Jerusalem and of the Apostolical Constitutions, ov
Tijs /3a<7tXet'ay ovk earTai Te'Xoy P. This is said to have
been directed, (so far as it was adopted by the
Constantinopolitan Creed, and doubtless by that
of Jerusalem,) against the heresy of Marcellus
of Ancyra, who taught, that, at the Day of Judg
ment, the Word would return into the bosom of
the Father whence He came forth, and cease to
P The existence of this clause who would give to that formula,
in the Creed of the Apostolical or to the portion of it which con-
Constitutions might serve to tains the Creed, a later date than
strengthen the argument of those the Nicene Council.
T 2

140 historical review.
have a distinct personal subsistence, and by conse
quence a distinct personal reign. KaV ttotc' tivos
aKovcrrjs XiyovTOS, oti TeXos e'^et r/ XpttrTOv ^atTiXeia,
fjitcrrjaov TrjV ottpetriv' Tov SpdKOVTOS etxTiv aXXrj Ke(paX^,
irpocrcpdTWS Trepl Trjv TaXaTiav dva(pvet(ra. EToX^t^o-e
Tiy Xe'yeti', oti fxeTO. to TeXos tov Kocrptov 6 ^ptcrTOS ov
^atriXevei' Kal eToXjutrjO'ev e'tTreiv, oti 6 Aoyos, eK TlaTpos
e^eXOwv, ovTos els TlaTepa trdXiv dvaXvOels omeTi etTTi.
S. Cyril. Hieros. Cat. 15. §. 27. See Pearson, vol. ii.
p. 348. ART. VIII.
Credo in Spiritum Sanctum.
This article occurs universally, except indeed
where the Creed in which it is lacking is obviously
incomplete. In some few instances the reading
appears to have been " In Spiritu Sancto," (see x,
xxiii, xxiv, xxvi, xxx, and compare the English
Creed xli,) although the accusative had been
used in the first and second Articles ; the object
being, in all probability, to mark, more even than
in the ordinary form, the distinction between the
language used in reference to the Divine Being,
and that used in reference to the Church and the
remaining subjects of belief with which the Creed
is occupied. ^
A more common variation is the omission of the
word " Credo," here repeated from Art. i ; several
Creeds having simply " Et in Spiritum Sanctum."
And this probably was the primitive form, as it
grew immediately out of the baptismal formula.

HISTORICAL REVIEW. 141
agreeing well with a state of the text, in which
comparatively few clauses were as yet interposed
between " Credo in Deum Patrem omnipotentem,
et in Jesum Christum, Filium ejus unicum, Domi
num nostrum," and " In Spiritum Sanctum." Such
a form is still extant in the records ofthe Eastern
Church. And it has been justly observed by Water-
land, after Bp. Bull, that this form " expressed the
doctrine of the Trinity in a clearer, closer, and
stronger, manner than some of the more enlarged
Creeds afterwards did. For the inserting of addi
tional articles, time after time, carried the words
' Son ' and ' Holy Ghost ' so far off from the word
' God,' that it might look as if that high title,
which belonged indifferently to all three, was there
applied to the Father only, though the compilers
of those larger Creeds really designed the same
common application of the name of God as
before 1."
The original Nicene Creed ends with the 8th
Article : not that it is to be supposed that the
Church Catholic, of whose faith it was the expo
nent, meant to ignore the remaining articles ; but
that, no question having been moved respecting
these, it was not thought necessary to recite them
at length, in a formula whose end was answered
when it had asserted the truth with regard to the
three Persons of the sacred Trinity. " Confessi
1 Waterland's " Importance of ch. 4. §.'3. See also Rufinus In
the Doctrine ofthe Holy Trinity," Symb. §. 35. For the form refer-
ch. 6. Bull, Judic. Eccles. Cathol. red to see above, p. 124.

142 HISTORICAL REVIEW.
sunt," as St. Jerome says, " quod negabatur ; tacue-
runt de quo nemo quaerebat." Epist. 41. ad Pam.
et Ocean.
The Constantinopolitan expanded and enlarged
the primitive Creed in this 8th Article, to guard the
truth against the heresy of Macedonius, in like
manner as the Nicene had done in the 2d, to guard
the truth against the heresy of Arius :
at ety to llvev/jta to aytov.
To KvjOtOV,
Kat to ^WOTTOtOV,
To e/c TOi; TlaTpos eKiropevo/xevov,
To crvv IlaTjOi /cat Ylw
^vfnrpocTKvvovptevov Kal avvSo^a^ofjievov,
To XaXtjcrav Sta Twi/ '7rpo(t»]Twv.
ART. IX.
Sanctam Ecclesiam Catholicam.
This clause, but simply as " Sanctam ecclesiam,"
occurs for the first time in the Creed of Carthage,
as indicated by St. Cyprian. There can scarcely
be a doubt, however, but that it had a place in the
Creed of the same Church in TertuUian's time.
For though it does not occur in any of the three
Creeds giveii by Tertullian, yet his language else
where implies that it had a place, — more indeed,
that it must needs have had a place, — in the Con
fession of Faith used at Baptism, with which he was
familiar: "Cum sub tribus et testatio fidei et sponsio
salutis pignerentur, necessario adjicitur EcclesicB men-

HISTORICAL REVIEW. 143
tio; quoniam ubi tres, id est Pater, et Filius, et Spi
ritus Sanctus, ibi Ecclesia, quae trium corpus esf."
" Catholicam," if we except the Baptismal Creed
(xLVii), recorded in the Acta S. Calixti, of whose
date however we cannot be certain, occurs for the
first time in one ofthe Creeds expounded by Chry
sologus (xix) ; yet, as it occurs in none of the
remaining five of Chrysologus's Creeds, and as
there is no reference to it in the commentary upon
the one in which it does occur, it is somewhat
doubtful whether it has not crept into the text
unawares. It occurs in one of the Aquileian
Creeds (xiii) ; but the date of this is uncertain.
It occurs in the Creed of Eusebius Gallus (xxv) ;
but not again till we meet with it in one of the
Creeds of the Codex Bobiensis, in the seventh
century, (xxvm.) I have already remarked upon
its absence from some of our English Creeds, ante
cedently to the Reformation. In three of these
which are here given it has no substitute whatever.
In others its place is but partially supplied ^
In the Eastern Creeds, on the contrary, it occurs
almost universally : Ety iJ.lav dytav KaQoXtKijv /cat a^ro-
(TToXtKrjv 'EKKX^criav, Constantinople ; Ety julav ayiav
/ca^oXt/c^i/'E/c/cXiyo-tai/, Jerusalem, (St. Cyril) ; 'Ei^ t^ dyltx
>¦ De Baptismo, vi. Compare quem humilitate celabat. In Spi-
also what he says further on in ritum Sanctum ? — qui nondum a
the same Treatise, (c. xi) : "In Patre descenderat. In Ecclesiam?
quem tingueret? In poenitentiam? — quam nondum Apostoli struxe-
Quo ergo iUi prsecursorem ? In rant."
peccatorum remissionem ? — quam s See above, p. loz.
verbo dabat. In semetipsum? —

144 HISTORICAL REVIEW.
KaQoXiKrj 'EiKKXrjcriix, Apostolical Constitutions ; and
even in the Creed of Arius, which however is sup
posed by some to be that of Alexandria*, Ety pitav
KadoXiKrjv 'TjKKXri(Tiav tov Qeov, TtjV airo vepaTwv ewy
irepaTwv. Probably it was from the Eastern Creeds
that the word, in the first instance, found its way
into the Western.
Rufinus" and other writers of the Western Church
lay much stress on the omission of the preposition
{in) in this and the remaining articles, in contra
distinction to its insertion before the names of each
of the Persons of the Sacred Trinity, in Articles i,
2, and 8, respectively. This distinction does not
however appear to have been attended to even in
the West in early times, for in St. Cyprian's Creed
we have " Credis in vitam aeternam," &c. But after
Rufinus's age so much stress was laid upon it, that
even the Constantinopolitan formula, " In unam
sanctam, Catholicam, et Apostolicam Ecclesiam,"
(as it stood in strict accordance with the original in
the most ancient versions'',) was altered into " Unam
Catholicam," &c. ; or as we have it in our own

t " AlexandrinsB, ut videtur, Ec- nopolitan Creed, rehearsed in the
clesisesymbolum,quodArius,illius 3d Council of Toledo, A.D. 589,
Ecclesise presbyter, orthodoxum De Aguirre, Tom. iii. p. 224; and
se simulans, Constantino obtulit." in that in the Gelasian Sacramen-
UsherDe Symbolis, Works, vol. vii. tary, Muratori, Tom. i. p. 542. See
p. 310. See also Suicer, voce Su/i- also another, given by Walch, p. 96,
/SoXov, Tom.ii. p. 1094. Bingham, from a manuscript of the Canons
X. 4. 10. of the Church of Rome, as pub-
" In Symb. §. 36. See above, lished by Quesnel, Leonis Opera,
on Rufinus's Creed, p. 29. Tom. ii. The first and last of
^ E. g. in the Latin Constanti- these, however, omit "sanctam."

HISTORICAL REVIEW. 145
version, " I believe one Catholic and Apostolic
Church." The Oriental Creeds generally disre
garded the distinction.
One other variation remains to be noticed: — the
9th Article is in some instances made to change
places with the 12th, as in St. Cyprian's Creed,
and in the Creeds numbered xvii and xviii. The
Creed numbered xvii and the Creed of St. Cyprian
have " Per Sanctam ecclesiam," thus declaring in
express terms, what elsewhere is always implied,
that it is through, or by our being incorporated
into, the Church, as Christ's body, that we have
remission of sins, the resurrection of the flesh, and
the life everlasting.
Sanctorum Communionem.
This clause, which does not occur in any of the
formularies of the Eastern Church, was one of the
latest additions to the Western Creed. St. Augus
tine was ignorant of it, for he says in his Enchi
ridion, " Post commemorationem ' Sanctae Ecde
siae,' in ordine Confessionis ponitur ' Remissio Pec
catorum,' " c. lxiv; and in Serm. ccxiii, "Cum
dixerimus ' Sanctam Ecclesiam,' adjungimus ' Re
missionem peccatorum.' "
We first meet with the clause in one of the
Creeds expounded by Eusebius Gallus, (xxv.) y
y Grabe (in his remarks on instance of its occurrence so early
Bull's Judic. Eccles. Cathol. p. as the fourth century, nor even as
184) says of this clause, "Constat the fifth, unless the author of the
non ante sseculum a Christo na- Sermons ascribed to Eusebius
tum quartum ejus mentionem in Gallus be placed in the fifth cen-
Symbolo occurrisse." I find no tury. U

146 HISTORICAL REVIEW,
After a long interval it occurs again in one of the
Creeds of the Codex Bobiensis, (xxvm.) It is still
wanting in the Creed of Etherius, A.D. 785, (xxxii.)
It can hardly therefore be considered as established
before the close of the eighth century.
Different views have been taken of the meaning
of the clause. It may be important to notice that
the earliest commentators, that one in the number
in whose sermons we first meet with it, understood
it especially of the communion which the saints on
earth have with the saints departed. "Sanctorum
communionem : Sed sanctos non tam pro Dei parte
quam pro Dei honore veneramur. Non sunt sancti
pars Illius, sed Ille probatur pars esse sanctorum . . .
Colamus in Sanctis timorem et amorem Dei, non
divinitatem Dei. Colamus merita, non quae de pro
prio habent, sed quae accipere pro devotione me
ruerunt. Digne itaque venerandi sunt, dum Dei
nobis cultum et futurae vitae desiderium contemptu
mortis insinuant." Euseb. Gallus, Hom. 2. "Sancto
rum communionem: id est cum illis Sanctis, qui in
hac quam suscepimus fide defuncti sunt, societate
et spei communione teneamur." Serm. ccxLii, alias
De Tempore cxxxi, among the Sermons falsely
ascribed to St. Augustine. Opera, Tom. v.
ART. X.
Remissionem peccatorum.
This Article occurs universally, and with hardly
any variation.
In the Creed of Etherius (xxxii), in the Creed of

historical review. 147
one of the Treatises published among St. Augustine's
Works (xvm), and in the Interrogative Creed used
at the Baptism of Nemesius and his daughter (xlix),
we have " Remissionem omnium peccatorum."
The fragmentary Creeds of St. Irenaeus and Ter
tullian do not take in the loth Article.
The Constantinopolitan Creed and the Creed
of Jerusalem make mention of Baptism as the
sacrament of remission : 'OptoXoyovptev ev j3d'7rTicTfj.a
els dcjieariv dptapTiwv, Const. Kat ety ev /SaTTTicrpta fieTa-
voias els dtpetrtv dptapTtSiv, 3 erus. apud Cyril. We have
the same reference to Baptism in one of the Creeds
in the Codex Bobiensis (xxvii), " Per Baptismum
sanctum remissionem peccatorum."
ART. XI.
Carnis resurrectionem.
This Article occurs, though rather as an appendage
to Art. 7. than in an independent form, in one of
St. Irenaeus's Creeds, and in two of TertuUian's. (i.
IV. V.) Thenceforward it is to be found in every
Creed which may be regarded as complete.
It is observable that the English Creed, as set
forth in " The necessary Doctrine and Erudition for
any Christian Man," in 1543, (xlvi,) exchanged "the
resurrection of the Jlesh" for " the resurrection of the
body." And since that time the latter has prevailed
in our Declarative formula. In the Interrogative
Creed, used at Baptism and at the Visitation of the
Sick, we still keep the ancient word, — a word which
it was once felt to be a matter of principle to hold
u 2

148 historical review.
fast by, as more effectually guarding the truth de
signed to be set forth than the other. For there
were heretics, who, while they denied " the resur
rection of the fleshy' endeavoured to screen them
selves from censure by ostentatiously professing
that they believed " resurrectionem corporis." Cre
dimus, inquiunt, (the Origenists) resurrectionem fu-
turam corporum. Hoc, si bene dicatur, pura con
fessio est : sed quia corpora sunt coelestia et ter-
restria, et aer iste, et aura tenuis, juxta naturam
suam, corpora nominantur, corpus ponunt non car
nem, ut orthodoxus corpus audiens carnem putet,
haereticus spiritum recognoscat ^." " In Symbolo
fidei et spei nostrae, quod, ab Apostolis traditum,
non scribitur in charta et atramento sed in tabulis
cordis carnalibus, post confessionem Trinitatis et
unitatem Ecdesiae, omne Christiani dogmatis sacra
mentum ' Carnis resurrectione' concluditur. Et tu
in tantum in corporis, et iterum corporis, et tertio
corporis, et usque novies corporis, vel sermone vel
numero, immoraris ; nee semel nominas carnem,
quod illi semper nominant carnem, corpus vero ta-
cent*." When we consider in how many instances
ancient heresies have been reproduced, we shall see
reason to rejoice that the original word was adhered
to at least in one of our versions ; though, at the
same time, it must be acknowledged that our "resur
rection oi the body" does not present the ambiguity
2 S. Hieron. Epist. 41. ad Pammach. et Ocean, de erroribus Ori
genis. » S. Hieron. Epist. 38. ad Pammach.

historical review. 149
contained in " corporis resurrectionem." Apostolic
usage, however, is a sufficient warrant for " cor
poris," provided it be understood in the Apostolic
sense. The Aquileian Creed of Rufinus's day, still more
effectually to guard the truth confessed in this Arti
cle, prefixed " hujus" to carnis. " Hujus sine du
bio," Rufinus remarks, " quam is qui profitetur sig
naculo crucis fronti imposito contiiagit, quo sciat
unusquisque fidelium, carnem suam, si mundam
servaverit a peccato, futuram vas esse honoris, utile
Domino, ad omne bonum opus paratum ; si vero
contaminata fuerit in peccatis, futuram esse vas irae
ad interitum^."
Of the Eastern Creeds, St. Cyril's, that of Arius,
and that of the Apostolical Constitutions, all have
HapKos dvda-Taa-tv ; that of Constantinople, (and herein
it is nearly peculiar",) 'Avda-Tatriv veKpwv.
•> InSymb. §.43. Rufinushim- mine usus est ille,) sive carnem
self had been charged with leaning dicimus, secundum traditionem
to Origen's doctrine, " on which Symboli confitemur. Stulta enim
account it is observable, that, in adinventio calumnise est, corpus
his short confession of faith, ex- humanum aliud putare esse quam
tant in his Preface to the Apology carnem. Sive ergo ' Caro,' se-
of Eusebius, Bishop of Csesarea, cundum communem fidem, sive
for Origen, he thus paraphrases ' Corpus,' secundum Apostolum,
this Article, ' Carnis resurrectio- dicitur quod resurget, ita creden-
nem, non per aliquas prsestigias, dum est sicut Apostolus defini-
sicut nonnulli calumniantur, dici- vit.' " Inter Opera Hieron. King's
mus, sed hanc ipsam carnem, in History of the Apostles' Creed,
qua nunc vivimus, resurrecturam p. 402.
credimus. Non aliam pro alia, ° The fragmentary Creed indi-
nec corpus aliud quam hujus car- cated by the letter of Alexander,
nis dicimus. Sive ergo corpus Bishop of Alexandria, in Theodo-
resurrecturum dicimus, secundum ret. Eccles. Hist. 1. i. c. 4. has Tijv
Apostolum dicimus, (hoc enim no- in vexpSiv avaa-Tainv,

150 historical review.
ART. XII.
Vitam .eternam.
Although we find this Article in both the frag
ments of St. Cyprian's Creed, (vii,) yet it is wanting
in many of the Creeds which follow. This is the
case with the Creed of Aquileia, as given by Rufi
nus (x), and it may be inferred, seeing that Rufinus
gives no intimation to the contrary, with that of
Rome of the same age. Zwr;v altovtov however has
a place in the Creed presumed to be that of Rome,
as given by Marcellus, half a century earlier.
St. Augustine's Creed might seem to have ended
with the I ith Article ; and yet, in commenting
upon that Article, he scarcely ever omits to refer
to " the life everlasting," as though implicitly con
tained in it, if not explicitly. In one instance, (xvii,)
we have " Vitam aeternam " in express words, but I
cannot disguise my doubts as to the genuineness of
the sermon in which this occurs. Elsewhere we
have, or seem to have, " Resurrectionem carnis in
vitam seternam," as though Article 12 stood as a
continuation of Article 11. And this may not im
probably have been the form to which St. Augus
tine was accustomed. (See xiv and xv, and the
remarks on those Creeds.) We have the same
form expressly given in one of the Creeds of the
Codex Bobiensis, (xxvu,) "Matthias dixit, Carnis
resurrectionem in vitam aeternam," and also in one
of our own early English Creeds, (xliv,) " Risyng
of flesshe unto ay lastynge lif."

HISTORICAL REVIEW. 151
In addition to the Creed of Aquileia, as given by
Rufinus, the following also are certainly without
Article 1 2 : one of the two later Aquileian Creeds,
(xii,) the Creeds of Maximus Taurinensis, (xxi,) of
Venantius Fortunatus, (xxiii,) ofthe Laudian manu
script, (xxvi,) of king Athelstan's Psalter, (xxxm,)
the Interrogative Creeds of the Gelasian and Gre
gorian Sacramentaries, (liii,) as well as those from
the Acts of the Martyrs, (xlvii, xlix, l.*") And to
these may be added St. Jerome's Creed, as may be
inferred from a passage quoted in the preceding
section, " Post confessionem Trinitatis et unitatem
Ecdesiae, omne Christiani dogmatis sacramentum
' Carnis resurrectione ' concluditur."
On the whole therefore the 12th Article, though
occurring as early as the middle of the third cen
tury, and thenceforward from time to time, can
hardly be said to have been established in the
Western formularies, till the middle of the seventh
century. The Constantinopolitan formula is Zco^v tov plbX-
XovTos alwvos : and with this agree the Creed of the
Apostolical Constitutions and that presented by
Arius and Euzoius to Constantine, except that
these add further, Kat ety jSaa-iXelav ovpavwv. The
Jerusalem Creed, as indicated by St. Cyril, has Kat
ety ^w^v altevtov.
Conclusion.
I have now examined the several Articles of the
d The Interrogative Creeds were very frequently abbreviated, but not
in the concluding Articles.

152 HISTORICAL REVIEW.
Western Creed in detail, and have endeavoured to
trace their history, and to note the various modifi
cations which they underwent, till they became
fixed in the form under which they are found at
this day.
I have noted also, though incidentally rather
than of set purpose, points of coincidence or of
divergence in some of the more important Creeds
of the Eastern Church.
One fact must strike every one in this review,
the entire harmony and consent with which, (ex
cept in the one particular of the addition of the
" Filioque" to the Constantinopolitan formula,) the
Churches both of the East and West have agreed
substantially, amid various unimportant circum
stantial discrepancies, to confess the great truths
on which their hopes are built : and this in spite
of many and sad differences, in later times, with
regard to deductions drawn from these truths. So
far at least, (would that there had been no room
for qualification!) though there may have been
variety in the vesture, there has been no rent. If
the Eastern Creeds are fuller and more explicit,
and descend more into particulars, in some of the
Articles, than the Western, they do but unfold and
expand the simpler statements of the latter, in ac
cordance with the form of doctrine which the
Church had received and taught from the begin
ning ^
« SeeBp.BuU's "Judicium Ec- view of the Creeds which were
clesise Catholicse." Bp. Pearson's made by Councils, such as the

HISTORICAL REVIEW.

153

In saying this, I imply that the Western Creed,
such at least as we find it in the fourth century,
approaches more nearly to the primitive type than
the Eastern Creeds ofthe same period. This is virtu
ally stated by Rufinus f; and it is strongly confirmed
by those ancient baptismal Creeds, both Declara
tive and Interrogative, which were still in use in the
Church of Jerusalem in St. Cyril's day, and which,
notwithstanding their locality, are more in accord
ance with the Western type than the Eastern s.
With regard to the first origin of the Creed,
while all antiquity, confirmed by the substantial
harmony of the various Creeds which have come
down to us, agrees in directing our eyes to Apo
stolic times, there does not seem reason to believe

Nicene or Constantinopolitan, is
that they were " larger explica
tions of the Apostles' Creed." Vol.
ii. p. 277. To the same purpose
Hooker, as quoted above, p. 130,
note h.
f " Priusquam incipiam de ipsis
sermonum virtutibus disputare,
illud non importune commonen-
dum puto, quod in diversis Ec
clesiis ahqua in his verbis, (Art.
I,) inveniuntur adjecta. In Ec
clesia tamen Urbis Romse hoc non
deprehenditur factum, quod ego
pro eo esse arbitror, quod neque
hseresis ulla illic sumsit exordium,
et mos ibi servatur antiquus, eos,
qui gratiam baptismi suscepturi
sunt, publice, id est fidelium po
pulo audiente, Symbolum reddere;
et utique adjectionem unius saltem

sermonis eorum qui prsecesserunt
in fide non admittit auditus. In
cseteris autem locis, quantum in-
telUgi datur, propter nonnullos
hsereticos addita qusedam viden
tur, per quse novelise doctrinse
sensus crederetur excludi." Ru
finus in Symbolum, §. 3. See
also the reply made by Vigilius
of Tapsus to the objection, that
Leo, in his Epistle to Flavian, had
quoted the first and second Arti
cles of the Creed according to the
Western form instead of the East
ern,—" Sed RomaB, et antequam
NicsenaSynodus conveniret, a tem
poribus Apostolorum usque ad
nunc, ita fidelibus Symbolum tra
ditur. Supra, p. 127, note e.
e Catecheses xix. 9. xx. 4. See
them above, p. 124.
X

154 HISTORICAL REVIEW.
that any one formula was definitively prescribed by
the Apostles. Had this been the case, the various
Churches would scarcely have thought themselves
at liberty to make alterations and additions to the
extent to which they did. Much less is there
warrant for the tradition mentioned by Rufinus,
that each Apostle contributed a several Article.
Still, substantially and in the main, the truths
declared in the Creed are beyond doubt, not only
the truths which the Apostles taught, — that we
are sure of by the written record of their teaching
contained in the New Testament, — but the truths
which the Apostles and those immediately deputed
by them required their converts to confess ; and
on the confession of which, and not without it,
they admitted them to baptism. And this bap
tismal confession, as it was the occasion which
gave rise to the Creed in the first instance, so it
contributed to preserve to it its shape and form
throughout. Baptism being administered in the
Name of the Father, and of the Son, and of the
Holy Ghost, it was natural that the Confession
made at baptism should be an acknowledgment of
belief in each of these Divine Persons, and, together
with this, of that Church into which those who
were baptized were admitted, and in which they
were taught to look for the remission of sins, the
resurrection ofthe body, and the life everlasting.
This is as much as we can hope to know re
specting the original of the Creed ; and it is
enough. " Apostolicum nuncupo," Calvin well

HISTORICAL EEVIEW. 155
remarks, " de Auctore interim minime sollici-
tus. Apostolis certe magno veterum Scriptorum
consensu adscribitur ; sive quod ab illis in com
mune conscriptum ac editum existimabant, sive
quod compendium istud ex doctrina per eorum
manus tradita bona fide coUectum tali elogio con-
firmandum censuerunt. Neque vero mihi dubium
est quin a prima statim Ecdesiae origine, adeoque
ab ipso Apostolorum saeculo, instar publicae et om
nium calculis receptee confessionis obtinuit, unde-
cunque .tandem initio fuerit profectum. Nee ab
uno aliquo privati m fuisse conscriptum verisimile
est, quum ab ultima usque memoria sacrosanctae
inter pios omnes auctori tatis fuisse constet. Quod
unice curandum est id extra controversiam positum
habemus, totam in eo fidei nostrae historiam suc-
cincte, distinctoque ordine, recenseri ; nihil autem
contineri quod solidis Scripturae testimoniis non sit
consignatum. Quo intellecto, de Auctore vel anxie
laborare, vel cum aliquo digladiari, nihil attinet ;
nisi cui forte non sufficiat certam habere Spiritus
sancti veritatem, ut non simul intelligat aut cujus
ore enunciata, aut cujus manu descripta fiierit."
Institt. 1. a. c. xvi. §.iS.

X 2

APPENDIX.

Greek and Latin Nicene (Constantinopolitan)
Creed,
From tlie Gelasian Sacrtmnenta/ry, as used in the Traditio Sym
boli. Muratori, Liturgia Romana Vetus, Tom, i, p. 540. See
above, p. 65. note p.
The date of this Creed must be placed circ. A. D. 495. But it
appears to have been in use in France circ. A. D. 750.
[The marginal readings are from a Latin Creed which follows immediately
afterwards in the service, being used for the female children. Except the
variations thus indicated, the Latin Creeds are identical.]
Incipit Prjjifatio Symboli ad Electos,
Id est, antequam dicis Symbolum, his verbis
prosequeris :
Dilectissimi nobis, accepturi Sacramenta Bap
tismatis, et in novam creaturam Sancti Spiritus
procreandi, fidem, qua credentes justificandi estis,
toto corde concipite ; et, animis vestris vera con-
versatione mutatis, ad Deum, qui mentium nostra
rum est inluminator, accedite, suscipientes Evan
gelicae Symboli sacramentum a Domino inspiratum,
Apostolis institutum ; cujus pauca quidem verba
sunt, sed magna mysteria. Sanctus etenim Spiritus,
qui magistris Ecdesiae ita dictavit, tali eloquio,
talique brevitate, salutiferam condidit fidem, ut
quod credendum vobis est semperque providendum,
nee intelligentiam possit latere, nee memoriam fa-
tigare. Intentis itaque animis Symbolum discite :

158 APPENDIX.
et quod vobis, sicut accepimus, tradimus, non alicui
materiae quse corrumpi potest, sed paginis vestri
cordis ascribite. Confessio itaque fidei quam sus-
cepistis hoc inchoatur exordio :
Post hsec, accipiens Acolythus unum ex ipsis infantibus
masculum, tenens eum in sinistro brachio, ponens manum
super caput ejus. Et interrogat eum Presbyter, Qua
lingua confitentur Dominum Nostrum Jesum Christum?
Resp. Grsece. Iterum dicit Presbyter, Adnuncia fidem
ipsorum qualiter credunt. Et dicit Acolythus Symbolum,
Grsece, decantando, tenens manum super caput infantis in
his verbis :
LXIV.
I. Credo in unum Deum Patrem omnipotentem,
Pisteuo. hisena. theon. pathera. panhocratoran.
Factorem cceli et terrse,
pyetin. uranu. kaegis.
Visibilium omnium et invisibilium :
oraton. kaepanton. kaeauraton.
3. Et in unum Dominum, Jesum Christum,
kaehisena. Kyrion. Ihm. Xpm.
Fibum Dei unigenitum,
tonion. tutheu. tonmonogenin.
De Patre natum ante omnia ssecula,
tonectupatros. genitenta. propanton. toneonon.
* * ^
Lumen de Lumine,
fosecfotos. Deum verum de Deo vero,
theon. ahthin. ectheu. alithinu.

APPENDIX. 159
Natum non factum,
genithenta. upyithenta.
Consubstantialem Patris ' ; i Patri
omoysion. tupatri.
Per quem omnia facta sunt :
diutapanta. egenon. ton.
3. Qui propter nos homines
thondihimas. tusantrophus.
Et propter nostram salutem,
kaediatin. himeteran. soterian.
Descendentem de coelis,
kateltonta. ecton. uranon.
Et incarnatum
kesarcotenta. De Spiritu Sancto et Maria Virgine,
ecpneuma. tosagiu. kaemarias. tispar. tenu.
Et human atum ;
kaeinantropisanta.
4. Crucifixum etiam pro nobis sub Pontio Pilato,
staurotentha. deyper. imon. epipontio. pilatu.
Et passum, et sepultum ;
kaepathonta. kaetapenta.
5. Bt resurgentem tertia die secundum Scripturas;
kaeanastenta. titriti. himera. kata. tasgraphas.
6. Et ascendentem in coelis ^ ; 2 ccelos
kaeanelthonta. histus. uranus.
Et sedentem ad dexteram Patris;
kaekatezomeno. endexia. tupatros.
Et iterum venturum cum gloria
kaepalin. ercomenon. metadoxis.

160 APPENDIX.
Judicare vivos et mortuos;
crine. zontas. kaenecrus.
Cujus regni non erit finis :
utis. basilias. ucestin. thelos.
8. Et in Spiritum Sanctum,
kaehisto. pneuma. toagion.
Dominum,
tonkyrion. Et vivificatorem,
kaezoopyon. Et3 Patre * * procedentem; Sex
tonectupatros. * * ^emporegomenon.
Qui cum Patre et Filio
tonsynpatri. kaeyion.
Simul adoratum . et conglorificatum ;
synpros. kynumenon. kaesyn. doxazomen.
Qui locutus est per prophetas :
tolalesas. diaton. prophiton.
9. In unam Sanctam Catholicam et Apostolicam Ec-
hismian. agian. catholicin. kaepostolocin. e-
clesiam :
clesian.
ID. Confiteor unum baptisma in remissionem peccatorum :
omologo. en. baptisma. hisapes. inamartion.
II. Spero resurrectionem mortuorum ;
prosdogo. anastas. sinnecron.
12. Et vitam futuri sseculi. Amen.
kaezoin. tumellos. tosaeonas. Amin.
* Assemani, who gives this Creed, inserts "koi tov YioiJ," on hia
own authority. Codex Liturg. Tom. i. p. 12.

APPENDIX.

LXV. — Maesse Creda. Circ. A.D. 1030.
Aelfric's Homilies, University Library, Cambridge.
I. Ic gelyfe on aenne God Feeder aelmihtigne,
Wyrcend heofenan and eorthan.
And ealra gesewenlicra thinga and ungese-
wenlicra :
2. And on genne Crist Haelend, Drihten,
Thone ancennedan Godes Sunu,
Of tham Feeder acenned ser ealle worulda,
God of Gode,
Leoht of Leohte,
Sothne God of Sothum Gode,
Acennedne na geworhtne,
Efen-edwistlicne tham Faeder ;
Thurh thone sind ealle thing geworhte :
3. Se for us m annum
And for ure haele,
Nither astah of heofenum.
And wearth geflaeschamod
Of tham Halgan Gaste and of Marian tham
Maedene,
And wearth mann geworden :
4. He throwode eac svvylce * * ,
On rode ahangen for us.
And he waes bebyrged ;
5. And he aras on tham thriddan daege,
Swa swa gewritu sethath ;
6. And he astah to heofonum ;
And he sitt aet swithran his Fseder ;

APPENDIX. 163
LXVL Circ. A.D. 1 200.
Cod. Wigorn. Bodleian Librct/ry, Oxford.
I. Ic ileue on enne God Feeder almihti,
Wurchend heouene and eorthe,
And alle iseienliche thing and unise-
ienliche :
2. And on enne Crist Helend, Drihten,
Thene ancenneden Godes Sunu,
Of than Feeder akenned aer aire worlde,
God of Gode,
Liht of lihte,
Soth God of sothe Gode,
Akenned nout iwrouht,
Efenedwistliene than Faeder ;
Thurh thene beorth alle thing iwrouht :
3. The for us mannen
And for ure haele,
Nither astaeih of heouene,
And wearth iflaeschamod
Of then holi goste and of Marian than
Maeidene,
And wearth mon iwurthen :
4. He throwede eaec swulce * * ,
On rode ahangen for us.
And he was iburied ;
5. And he aras on than thridde daeie.
So so iwrite siggeth ;
6. And he asteih to heouene ;
And he sit aerihthond his Faeder ;
T 2

4 APPENDIX.
7. And he eft cymth mid wuldre
To demenne tham cucum and tham deadum ;
And his rices ne bith nan ende.
8. And Ic gelyfe on thone halgan Gast,
Thone liffaestendan God ;
Se gseth of tham Fseder and of tham Suna,
And se is mid tham Faeder and mid tham
Suna gebeden and gewuldrod.
And se sprsec thurh witegan.
9. Ic andette tha anan halgan and tha geleaf-
fuUan and tha apostolican gelathunge ;
10. And an fuUuht on forgyfennysse synna ;
II. And Ic andbidige aeristes deadra manna;
12. And thses ecan lifes thaere toweardan worulde.
Sy hit swa.

APPENDIX. 165
7. And he eftth cumeth mid wuldre
To deminde then cwike and tham deaden ;
And his riche ne bith nan ende.
8. And Ic ileve on thene holi Gost,
Thene liffestan God ;
The geth of then Faeder and of then Sunu,
And he is mid than Fseder and mid than
Sunu ibeden and iwuldred.
And he spsec thurh witegen.
9. Ic andette tha onan halwen and tha ileaf-
fuUe and tha apostolican ilathunge ;
10. And on fulluht on forgiuenesse sunna ;
1 1 . And Ic abide ariste deadre manne ;
12. And thes eche hues thaere tauwarde worlde.
Beo hit so. Amen.

THE END.

INDEX OF CREEDS,
arranged according to the places to which they
severally belong.

^ / I  III, XXIII, XXV, XXVII  XXXI, LIII  LVII, LXIV.
France, i ' ' ' '

Africa, IV — VII, XIV — xviii, xxii, xlviii.
Aquileia, x, xii, xiii.
Aries, xxv.
Carthage, iv — vn, xlviii.
England, xxxiii — xlvi, lviii — lxi, lxv, lxvi.
Gaul, 1
Hermiane, xxii.
Hippo Eegius, xiv — xvii.
Italy, viii — xiii, xix — xxi, xlvii, xlix — liii.
Lyons, i — in.
Milan, lii.
Poictiers, xxiii.
Ravenna, xix.
Rome, viii, ix, xi, xx, xlvii, xlix, li, liii, lxiv.
Spain, xxxii,
Turin, xxi.
Place unknown, xxiv, xxvi.

Nicene (Constantinopolitan), lxiii — lxvi.

GENERAL INDEX.

^Elfric's Homilies, Creeds appended to, pages 84, 161. Their date,
page 85.
Alfred, the year of his death variously dated, 75. note.
Ambrose St., genuineness of the Treatise De Sacramentis ascribed to
him, 105.
Anno Domini : Era of the Incarnation first suggested by Dionysius
Exiguus, 76. n. Ancient rule for finding the year of the Incarna
tion, 74. n.
Apollinarian heresy, how guarded against in the Constantinopolitan
Creed, 131.
Apostles, how far to be considered the framers of any definite Creed,
17, 154. Creeds, in which the Articles are ascribed each to its
supposed author in the Apostolic College, 47, 67. No warrant for
such ascriptions, 154.
Apostolical Constitutions, Creed of, internal argument respecting its
date, 139. n.
Ariminum, Council of, 134.
Arius, the Creed presented by him to Constantine supposed by some
to be the Creed of Alexandria, 144.
Athelstan's Psalter, 74.
Augustine, St., 32.
Baptism specified in some Creeds as the sacrament of remission, 68,
147-
Baptismal Formula, the Creed derived from, 123, 154.
Bede supposed to have used the Code.x Laudianus, 62.
Bobiensis Codex, 64.
" Catholic " sometimes omitted, and, when inserted, variously repre
sented, in Art. 9, in early English Creeds, 102.
Chrysologus, 47.
" Communion of Saints," meaning of this clause as understood by the
early Expositors of the Creed, 146.
Creed, not originally recited in the Church's ordinary service, 3. but
constantly rehearsed in private, 4. n. Ancient English Canons re-.
quiring the Clergy to teach the people the Creed and the Lord's
Prayer, 85. Care taken to conceal the Creed from the unhaptized,
Z

170 INDEX.
32. n. The fuller Eastern Creeds merely expansions of the simpler
formula, 130, 152. The Western Creed of the fourth century nearer
to the primitive type than the Eastern Creeds of the same date, 153.
The Western Creed not established in its present form till the eighth
century, 126. Eastern Creeds characterized by the explicit assertion
of the unity of the Godhead, 127. Why the original Nicene Creed
ended with the 8th Article, 141. Constantinopolitan Creed gradually
supplanted the Creeds of particular Churches in the East, 2. Third
Sirmian Creed, 134.
Cyprian, St., 17.
Descent into HeU, 29, 133.
" Deum de Deo," its first occurrence in the Constantinopohtan Creed,
121.
Eleutherus, bishop of Rome, 7.
Elipandus, his heresy, 72. n.
Etherius Uxamensis, 72.
Eusebius of Csesarea derives his Creed from the Baptismal Formula,
123.
Eusebius Gallus, 57.
" Everlasting life after death " of the English baptismal Creed, whence
derived, 114.
Facundus Hermianensis, 50.
" Filioque," 66, los, 121, 132.
" Flesh, resurrection of the," stress anciently laid on this form, 148.
Peculiarity of the Aquileian Creed in regard to the nth Article, 27,
29, 149.
Gallican Missal, ancient, 69.
Gallican order supplanted by the Roman, 64, 126.
Gaul, its Christianity derived directly from the East, 6.
Gelasian Sacramentary, 157.
Greek Creeds in Western Liturgies, 78. The study of Greek cultivated
in England in Anglo-Saxon times, 78. n.
Gregory Nyssen, said to have remodelled the original Nicene Creed, 2.
Gregory, Pope, MS. Psalter of, 81.
Jerome, St., his saying, " Ingemuit totus orbis, et Arianum se esse
miratus est," 134. n.
Jerusalem, ancient baptismal Creed of, 124, 153.
" In," stress laid on the insertion of this preposition at the beginning
of the ist, 2d, and 8th Articles, respectively, and on its omission at
the beginning of the 9th and following Articles, 29, 144.

INDEX. 171
Irenaeus, St., 5.
Justinian, Nicetius's letter to him, 103. Creed used at his baptism, 103.
Leo St., the Great, 49. Eutychian objection to his Creed, 52, 127, 153.
Litany, Greek, written in Anglo-Saxon letters, 79.
Marcellus of Ancyra, 22. His Creed the earliest complete Western
Creed which has come down to us, 22, Exhibits the type which
prevailed in the West, from the middle of the fourth century to the
close of the sixth, 125. Protest against his heresy in the Constanti
nopolitan Creed, 139.
Martyrologies, Ancient Roman, Credit due to them, 104. n.
Maximus Taurinensis, 49. •
Montanus, 13.
Origenists, their heresy touching the resurrection of the Flesh, 148.
HavTOKparaip, HavroSiivapos, 81, 87, 138.
Patripassian heresy, protest against it in the Creed of Aquileia, 3,27, 128.
Pilate, his name introduced into the Creed to mark the time at which
our Lord suffered, 133.
Pirminius, 70, 126.
Pothinus, 6.
Psalter, account of various Latin versions of the, 86. n. Manuscript
Trilingual Psalter in the Library of Trinity College, Cambridge, 85.
Rebaptizing of heretics, Controversy respecting, 18.
Redditio Symboli, 65. n.
Rufinus, 25. Falsely charged with leaning to Origen's heresy respect
ing the resurrection of the body, 149.
Sacramentaries, Ancient, 64.
Son of God, his Deity implied in the shorter Creeds, 130.
Sozomen's reason for not inserting the Nicene Creed in his history, 33. n.
Symbolum, the term first used by St. Cyprian, 18.
TertuUian, 13.
Theodore, Archbishop, 78. n.
Traditio Symboli, 65. n. 157.
Trinity, St. Cyprian's teaching with regard to the Doctrine, 19. Taught
in the shorter Creeds, 29, 141.
Venantius Fortunatus, 54.
Vigilius Tapsensis, 53.

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Hammond. Liturgies, Eastern
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Leofric Missal, The, as used
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the Missal of Robert of Jumifeges,
&c. Edited, with Introduction and
Notes, by F.E.Warren, B.D., F.S.A.
4to, half-morocco, il. 15*.^
Maskell. Ancient Liturgy of
the Church of England, according to
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and Bangor, and the Roman Liturgy
arranged iu paraUel columns, with
preface and notes. By W. MaskeU,
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Ecdesiae Anglicanae, The occasional
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according to the old use of Salisbury,
the Prymer iu English, and other
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tions and notes. Second Edition,
3 vols. Svo. 2I, los.
Warren. The Liturgy and
Bitual of the Celtic Cliurch, By F. E.
Warren, B.D. Svo. 14s.

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