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HARMONIA SYMBOLICA.

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HARMONIA SYMBOLICA:

A

COLLECTION OF CREEDS

BELONGING TO THE

ANCIENT WESTERN CHURCH, AND TO THE MEDIAVAL ENGLISH CHURCH, ARRANGED IN CHRONOLOGICAL ORDER,

AND AFTER THE MANNER OF

A HARMONY.

BY CHARLES A. HEURTLEY, D.D.,

MARGARET PROFESSOR OF DIVINITY, AND CANON OF CHRIST CHURCH.

‘‘ Hee est fides que paucis verbis tenenda in Symbolo novellis Christianis datur: quz pauca verba fidelibus nota sunt, ut credendo subjugentur Deo, subjugati recte vivant, recte vivendo cor mundent, corde mundato quod credunt intelligant.”—S. Aucust. De Fide et Symbolo, §. 25.

OXFORD: AT THE UNIVERSITY PRESS.

M,DCCC.LVIII.

PREFACE.

THE 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 formulee 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 Formulze 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 of the 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, in his Thesaurus, under the word Σύμβολον, 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 Romanz Ecclesie Symbolo Apostolico Vetere, aliisque Fidei formulis, tum ab Occidentalibus tum ab Orientalibus, in prima Catechesi et Baptismo proponi solitis, Diatriba. Works, vol. vil. pp. 297, &e.

b Origines Ecclesiasticee, book x. ¢. 4.

¢ Summary Reviews of the several Articles of the Western Creed, corresponding more or less to the Historical Review 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 VIth chapters of Bp. Bull’s

PREFACE. vil

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 writers 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 Ecclesiz Catholic ; 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.

vill 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.

Curist CHURCH, March 13, 1858.

πε τς οὐ

CONTENTS,

INTRODUCTION, page I.

I. DECLARATIVE CREEDS, p. 5. St. Ireneeus, 1, 11, III, p. 5. Tertullian, Iv, v, v1, p. 13. St. Cyprian, vu, p. 17. Novatian, VIII, p. 21. . Marcellus of Ancyra, Ix, p. 22. Rufinus, X, ΧΙ, p. 25. Two Aquileian Creeds, XII, XIII, p. 30. St. Augustine, XIV, XV, XVI, XVI, p. 32. Writings falsely ascribed to St. Augustine, Xvitl, p. 43. Chrysologus, XIX, p. 47. St. Leo the Great, xx, p. 49. Maximus Taurinensis, XXI, p. 49. Facundus Hermianensis, ΧΧΊΙ, p. 50. Venantius Fortunatus, XXIII, p. 54. Enarratio Pseudo-Athanasiana, xXxIv, p. 56. Eusebius Gallus, xxv, p. 57. Codex Laudianus, xxvi, p. 60. Ancient Sacramentaries, XXVII, XXVIII, XXIX, XXX, p. 64. Pirminius, XXXI, p. 70. Etherius Uxamensis, XXXII, p. 72, King Athelstan’s Psalter, xxximI, 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.

Il. INTERROGATIVE CREEDS USED AT Baptism, p. 103. Creed used at the baptism of Palmatius, xLyII, p. 106. St. Cyprian, ΧΙ ΤΠ, p. 107. b

x CONTENTS.

Creed used at the baptism of Nemesius, xLix, p. 107.

Creed used at the baptism of Venustianus, L, p. 108.

St. Jerome, 11, p. 108.

St. Ambrose, 111, p. 109.

Gelasian Sacramentary, 1111, p. 109.

Codex Bobiensis, Liv, p. 110.

Gallican Missal, Lv, p. 111.

Pirminius, LVI, p. 112.

Chelles Manuscript, 1.011, p. 112.

Salisbury Manual, Lviil, p. 113.

Edward VIth’s First Prayer Book, ΠΧ, p. 114.

Edward VIth’s Second Prayer Book, Lx, p. 115.

Discrepancies in the Declarative and Interrogative Creeds now in use in the Church of England, x1, p. 116.

Ill. Tue Aposties’ AnD NICENE CREEDS HARMONIZED, LXII, LXIII, p. 117.

IV. A HistroricaAL REVIEW OF THE SEVERAL ARTICLES OF THE WESTERN CREED, p. 123. APPENDIX, pp. 157—165.

Nicene Creed in Greek words, but Roman 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 CREEDS, arranged according to the places to which they severally belong, p. 167.

GENERAL INDEX, p. 169.

CORRECTIONS.

Page 3, lines 9, 10, for invisibili, impassibili, omnipotente, read invisibilem, impassibilem, omnipotentem Page 39, lines 21, 22, for λέγειν, Καὶ εἰς ζωὴν αἰώνιον, read λέγειν A 5 Ἁ 3», καὶ Eis ζωὴν αἰώνιον,

Page 78, last line but one, for Soame’s read Soames’

Nee , a“ , ; a Kai ὄνπερ τρόπον ὁ τοῦ σινάπεως σπόρος, ἐν μικρῷ Α , f 4A

κόκκῳ, πολλοὺς περιέχει τοὺς κλάδους, οὕτω καὶ ἡ [Πίστις

[γ4 9 9 , evs ~ 4 3 ~ “~ 4

αὕτη, ἐν ὀλίγοις ῥήμασι, πᾶσαν τὴν ἐν TH παλαιᾷ Kat lal a ᾿] ᾽ ~ > ,

καινῆ τῆς εὐσεβείας γνῶσιν ἐγκεκόλπισται.----- ὃ, CyRIL.

Ητπποϑβ. Cat. 5. §. 12.

HARMONIA SYMBOLICA.

INTRODUCTION.

Tue 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 Westa. But at length the Creed which had been sanctioned by the Council of Niczea (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- finus’s words, Judic. Eccles. Ca- thol. v. §. 3.

b Niceph. Hist. Eccles. lib. 12. ς. 3. Τὴν τοῦ παναγίου Πνεύματος δόξαν, ὡς ἰσότιμον καὶ ὁμόδοξον τῷ Πατρὶ καὶ τῷ Υἱῷ, τῷ θείῳ συμβόλῳ τῆς ἐν Νικαίᾳ πίστεως προσετίθεσαν, τοῦ Νύσσης Γρηγο- ρίου τὸ λείπον τῷ ἱερῷ συμβόλῳ ἀναπληρώσαντος.

© Concil. Ephes. Can. 7. Tov- τῶν τοίνυν ἀναγνωσθέντων, ὥρισεν ἡ ἁγία σύνοδος, ἑτέραν πίστιν μη- δενὶ ἐξεῖναι προφέρειν ἤγουν συγ- γράφειν ἢ συντιθέναι, παρὰ τὴν ὁρισθεῖσαν παρὰ τῶν ἁγίων Πατέ- pov τῶν ἐν τῇ Νικαέων συναχθέν- των πόλει, σὺν ἁγίῳ Πνεύματι.

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 Grecia et Latinitas in ecclesiis preedicant.” Petr. de Marca De Vet.Canonum Collectionibus, apud Routh Scriptor. Eccles. Opusc. annot. in Ephes. Concil. Canon vil. vol.ii.p.89. Both the Nicene and Constantinopolitan, however, were rehearsed at the 3d, or as it is otherwise called the 4th, Council of Toledo, A.D. 589. De Aguirre, Collect. Max.Concill. Hispan. tom. iii. p. 224. So also at the 6th Ge- neral Council, A. D. 680. Labbe Concill. tom. vi. p. 1022.

4 See the Dissertation appended to Catechesis v. in the Benedictine edition of St. Cyril of Jerusalem,

§. 3.

INTRODUCTION. 3

whole Church 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 5.

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. B2

4 INTRODUCTION.

many centuries. But it was 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‘. 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. 1 will treat first of what I shall call the Declarative Creeds, afterwards of the

Interrogative.

f « Oratio (Dominica) quotidie dicenda est vobis, cum baptizati fueritis. In Ecclesia enim ad al- tare Dei quotidie dicitur ista Do- minica Oratio, et audiunt illam fideles. Non ergo timemus ne minus diligenter eam teneatis: quia si quis vestrum non poterit tenere perfecte, audiendo quotidie tenebit. Ideo die Sabbati, quando vigilaturi sumus in Dei misericor- dia, reddituri estis non Orationem sed Symbolum. Modo enim nisi teneatis Symbolum, in Ecclesia, in populo, Symbolum quotidie non

auditis. Cum autem tenueritis, ut non obliviscamini, quotidie dicite. Quando surgitis, quando vos ad somnum collocatis, reddite Sym- bolum vestrum ; reddite Domino. ... Ne dicatis, Dixi heri, dixi ho- die, quotidie dico, teneo illud bene. Commemora fidem tuam: inspice te. Sit tanquam speculum tibi Symbolum tuum. Ibi te vide si credis omnia que te credere con- fiteris, et gaude quotidie in fide tua,” ὅς. §S. Augustini Opera. tom. vi. serm. 58. Ed. Benedict. Paris. 1679, &c.

I, DECLARATIVE CREEDS.

ST. IREN AUS.

“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.”

St. Irenzeus, 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-

a Origines, book x. ch. 4. 8.1. See Pearson on the Creed, vol. ii. p. 277, Oxford ed. 1820.

Ὁ Kai Πολύκαρπος δὲ ov μόνον ὑπὸ ἀποστόλων μαθητευθεὶς, καὶ συναναστραφεὶς πολλοῖς τοῖς τὸν Χριστὸν ἑωρακόσιν, ἀλλὰ καὶ ὑπὸ ἀποστόλων κατασταθεὶς εἰς τὴν ᾿Α-

σίαν, ἐν τῇ ἐν Σμύρνῃ ἐκκλησίᾳ ἐπίσκοπος, ὃν καὶ ἡμεῖς ἑωράκαμεν ἐν τῇ πρώτῃ ἡμῶν ἡλικίᾳ" ἐπιπολὺ γὰρ παρέμεινε κ. τ. d. S.Iren. 1. 2. Ο. 3. 8.4. See also the fragment of St. Irenzus’s Epistle to Flo- rinus preserved by Euseb. Ec. ΠΠΙΒΕΣΙ Ἐπ δ: 20.

0 ST. IREN AUS.

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 :—Oc ἐν Βιέννη καὶ Aovydovve τῆς Γαλλίας παροικοῦντες δοῦλοι Χριστοῦ, so the letter is addressed, τοῖς κατὰ τὴν ᾿Ασίαν καὶ Φρυγίαν τὴν αὐτὴν τῆς ἀπολυτρώσεως ἡμῖν πίστιν καὶ ἐλπίδα ἔχουσιν ἀδελφοῖς. 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- lanity directly to the East. And it is observable that the Creed, as we gather it from St. Irenzeus’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 of the others4.”

There are three passages which may be thought

¢ Euseb. Ec. Hist. lib. v. c. 1. ἃ Palmer’s Origg. Liturgg. sect. 1x. vol. i. p. 163. 2d. ed.

ST, IREN AUS. Γῇ

to contain notices of the Creed in St. Irenzeus’s great work. In introducing the first of these he speaks of the “ Rule of Truth,” τὸν κάνονα τῆς ἀλη- θείας, 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 asserts, 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. Irenzeus’s work was written, as he himself states, while Eleutherus was bishop of Rome. (Νῦν δωδεκάτῳ τόπῳ τὸν τῆς ἐπισκοπῆς ἀπὸ τῶν ἀποστόλων κατέχει κλῆρον ᾿Εἰλεύθερος. Lib. 111. 6. 3. ᾧ. 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—Gavu. (Lyons.) Cire. A. Ὁ. 180. Sr. Irenzus. Contr. Her. 1. τ. ¢. το. δ. 1. Hdit. Benedict. Parisiis 1710. Ἢ μὲν γὰρ ἐκκλησία, καίπερ καθ᾽ ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ᾿Αποστό-

~ ~ ~ A λων καὶ τῶν ἐκείνων μαθητῶν παραλαβοῦσα τὴν

8 ST. IREN AUS.

A , 1. Kis ἕνα Θεὸν Πατέρα παντοκράτορα, A , \ Ἂς ~ TOV πεποιηκότα τὸν οὐρανὸν, Kal THY γῆν, 4 A θ , e 4A , ae ἢ ᾽ a , καὶ Tas θαλασσας", καὶ παντα Ta ἐν αὐτοῖς, πίστιν᾽ A “σι al A 2. Kai εἰς ἕνα Χριστὸν ᾿Ιησοῦν, τὸν Υἱὸν τοῦ Θεοῦ, A , A ~ 3. Tov σαρκωθέντα ὑπὲρ τῆς ἡμετέρας σωτηρίας" A 9 a e ὃ. Kai εἰς Πνεῦμα ἅγιον, A ὃ A ~ A A Ἁ ’ , f TO διὰ τῶν προφητῶν κεκηρυχοὸς τὰς οἰκονομίας ἷ, A 4 . , Kal τὰς ελεύσεις 8, A A > , ’ (3) καὶ τὴν ἐκ Παρθένου γέννησιν, A \ § (4) καὶ τὸ πάθος, A A » 93 ~ (5) καὶ τὴν ἔγερσιν ἐκ νεκρῶν, A 4 ΒΩ ς Α > 4 3 , A (6) καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ ’ aA “- an A ἠγαπημένου Χριστοῦ ᾿Ϊησοῦ, τοῦ Κυρίου ἡμῶν, A a " ~ >] ~ 9 lo ’ὔ “ A (7) καὶ τὴν ἐκ τῶν οὐρανῶν ἐν TH δόξη τοῦ LlaTpos παρουσίαν αὐτοῦ, ΓΑ, ἥδ τὸ ’ὔ A , ἐπὶ TO ἀνακεφαλαιώσασθαι Ta πάντα, Γ ~ lal , , (11) καὶ ἀναστῆσαι πᾶσαν σάρκα πάσης ἀνθρωπότητος, ΄΄. “ἢ ἴω at “~ A an ἵνα Χριστῷ ᾿Ιησοῦ, τῷ Κυρίῳ ἡμῶν, καὶ Θεῷ, καὶ qn 4 A A A cd , - Σωτῆρι, καὶ βασιλεῖ, κατὰ τὴν εὐδοκίαν τοῦ A A ’ la , Ilatpos τοῦ ἀοράτου, πᾶν γόνυ κάμψη ἐπουρα- νίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα , 9 , >] “~ A , , γλώσσα ἐξομολογήσηται αὐτῷ, καὶ κρίσιν δικαίαν = al A 4 4 “ ἐν τοῖς πᾶσι ποιήσηται, τὰ μὲν πνευματικα τῆς 4 . ’ 7 Α Ε] πονηρίας, καὶ ἀγγέλους παραβεβηκότας, καὶ ἐν . , , 4 ἜΝ A . 87 ἀποστασίᾳ γεγονότας, καὶ τοὺς ἀσεβεῖς, καὶ ἀδί- κους, καὶ ἀνόμους, καὶ βλασφήμους τῶν ἀνθρώ- ᾿] 4 92 ΄ , a A , πων εἰς TO αἰώνιον πῦρ πέμψη" τοῖς δὲ δικαίοις, © “Tas θαλάσσας. τὴν θάλασσαν cem explicationis gratia inserue- legisse videtur interpres, juxta Ps. _ rit.” exlv. 6. et Act. Apost. iv. 24.” & “ Tas ἐλεύσεις. Legere mal-

f “ Οἰκονομίας. Οἰκονομίας Θεοῦ lem cum interp. τὴν €Aevow.” legisse videtur interp. nisi Dei vo-

ST, IRENUS. 9

4 e , 4 Ν ᾿ 4 9 A ’ καὶ ὁσίοις, καὶ Tas ἐντολας αὐτοῦ τετηρηκόσι A 3 -Φ 5 , > A ὃ “ἢ καὶ ἐν TH ἀγαπὴ αὐτοῦ Θὀιαμεμενηκόσι, τοῖς . Ue wn “ 4 9 , 4 , ἀπ᾿ ἀρχῆς, τοῖς δὲ ἐκ μετανοίας, ζωὴν χαρισα- 4 | , μενος, ἀφθαρσίαν δωρήσηται, καὶ δόξαν αἰωνίαν περιποιήση. A Wily a 4 , Q ἢ Totro τὸ κήρυγμα παρειληφυΐα, καὶ ταύτην τὴν πίστιν, ς , en & , , ’ OX ~ , ὃ ως προέφαμεν, ἡ ἐκκλησία, καίπερ ἐν OAW τῷ κόσμῳ οιε- , 3 A , € Φ > 9 a é A σπαρμένη: ἐπιμελῶς φυλάσσει, WS ἕνα οἶκον οἰκοῦσα᾽ καὶ e 7 , , e , A 4 A ° 4 OMOLWS πιστεύει τούτοις, WS μίαν ψυχὴν καὶ THY αὐτὴν 5, , ὁ Ν ’ὕ A , A ’ ἔχουσα καρδίαν καὶ συμφώνως ταῦτα κηρύσσει, καὶ διδά- \ δι e ἃ ’ , K A A σκει, καὶ TAPADLOWTLY, WS EV στόμα KEKTHMEVY. ai yap e A \ , , 2 , 9 " ς , αἱ κατὰ τὸν κόσμον διάλεκτοι ἀνόμοιαι, GAN ἡ δύναμις ~ , 7 A e 3’ , A +S « Φ τῆς παραδόσεως μία καὶ ἡ αὐτή. Kat οὔτε αἱ ἐν Γὲρ- lA 4 μανίαις ἱδρυμέναι ἐκκλησίαι ἄλλως πεπιστεύκασιν, ἢ ἄλλως παραδιδόασιν, οὔτε ἐν ταῖς ᾿Ιβηρίαις, οὔτε ἐν Κελτοῖς, οὔτε 4 A 9 4 κατὰ τὰς ἀνατολὰς, οὔτε ἐν Αἰγύπτῳ, οὔτε ἐν Διβύη, » e Ν , fal , δ , ας 2 @ e οὔτε αἱ KATA μέσα TOV κόσμου LOpULEVal. AN ὠὡσπερ ὁ ef 4 , - Θ nee) oe a , @® w e ἥλιος, TO κτίσμα τοῦ Θεοῦ, ἐν ὅλῳ TH κόσμῳ εἷς καὶ ὁ ὌΝ 6 4 A , ἴω 2 , ἊΝ αὐτὸς, οὕτω καὶ τὸ κήρυγμα τῆς ἀληθείας πανταχῇ φαΐνει, Α ͵ ; 9 ὔ ᾿ ? en 2 καὶ φωτίζει πάντας ἀνθρώπους τοὺς βουλομένους εἰς ἐπί- ’ - A LA Ἁ γνωσιν ἀληθείας ἐλθεῖν. Kai οὔτε ὁ πάνυ δυνατὸς ἐν λόγῳ τῶν ἐν ταῖς ἐκκλησίαις προεστώτων ἕτερα τούτων A A A A Ἁ , iy A ἐρεῖ, (οὐδεὶς γὰρ ὑπερ τὸν διδασκαλον,) οὔτε ὁ ἀσθενὴς ἐν “ , τ ’ A , ἴω A 4 A τῷ λόγῳ ἐλαττώσει THY παράδοσιν. Μιᾶς yao καὶ τῆς ων», , ἣν +» e A A Ce , αὐτῆς πίστεως οὔσης, οὔτε ὁ πολὺ περὶ αὐτῆς δυνάμενος

9 “- > , ἢ « A 9 , ᾿] , εἰπεῖν ἐπλεόνασεν, οὔτε ὁ TO ὀλιγον ἡλαττονησε.

Interpretatio Vetus.

Keclesia enim, per universum orbem usque ad fines terre seminata, et ab Apostolis et a discipulis eorum accepit eam fidem, quee est

h (ἐ Τοῖς dm ἀρχῆς. Lege cum interp. τοῖς μὲν ἀπ᾽ ἀρχῆς." Ed. Benedict. C

10

ST. IREN AUS.

1. In unum Deum Patrem omnipotentem, qui fecit coelum et terram, et mare et omnia quee in eis sunt ; 2. Et in unum Jesum Christum, Filium Dei, 3. Incarnatum pro nostra salute ; 8. Εὖ in Spiritum Sanctum, qui per prophetas preedicavit dispositiones Dei, et

adventum,

(3) et eam que est ex Virgine generationem,

(4) et passionem, (5) et resurrectionem a mortuis,

(6) et in carne in ccelos 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 curveti ccelestium, et terrestrium, et infernorum, et omnis lingua confiteatur ei, et judi- clum justum in omnibus faciat, spiritalia quidem nequitie, et angelos transgressos*, atque apostatas factos, et impios, et injustos, et iniquos, et blasphe- mos homines in eternum ignem mittat: justis autem, et equis, et precepta ejus servantibus, et in dilectione ejus perseverantibus, quibusdam qui- dem ab initio, quibusdam autem ex pcenitentia, vitam donans, incorruptelam loco muneris confe- rat, et claritatem eternam circumdet.

Hanc predicationem cum acceperit, et hanc fidem, quem-

admodum preediximus, 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.” Kd. Benedict.

Eo

ee

ST. IRENAUS. 11

unam animam habens et unum cor, et consonanter hc preedicat, et docet, et tradit, quasi unum possidens os. Nam etsi in mundo loquelz dissimiles sunt, sed tamen _ virtus traditionis una et eadem est. Et neque he que in Germania sunt fundate ecclesiz aliter credunt, aut aliter tradunt, neque he que in Hiberis sunt, neque he que in Celtis, neque hze que in Oriente, neque he que in Aigypto, neque he que in Libya, neque he que in medio mundi constitute. Sed sicut Sol, creatura Dei, in universo mundo unus et idem est, sic et lumen, przedicatio veritatis, ubique lucet, et illuminat omnes homines qui volunt ad cogni- tionem veritatis venire. Et neque is qui valde prevalet in sermone, ex lis qui preesunt ecclesiis, alia quam heec 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.

I1.—Gavu. (Lyons.) Cire. A.D. 180. er. imunaus, 1.3. ¢. 4. $$. 1,. 2.

Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi traditionis, quam tradiderunt 115 quibus committe- bant Ecclesias ? Cui ordinationi assentiunt multe gentes barbarorum, eorum qui in Christum credunt, sine charta et atramento scriptain habentes per Spi- ritum in cordibus suis salutem, et veterem traditio- nem diligenter custodientes,

1. In unum Deum credentes, Fabricatorem cceli et terre, et omnium que in els sunt, 2. Per Christum Jesum Dei Filium; C 2

12

a ee

ST. IREN.AUS.

3. Qui, propter eminentissimam erga figmentum suum dilectionem,

eam que esset ex Virgine generationem susti- nuit,

ipse per se hominem adunans Deo:

4. Et passus sub Pontio Pilato, 5. Kt resurgens,

6. Et in claritate receptus,

7. In gloria venturus,

Salvator eorum qui salvantur, et Judex eorum qui judicantur; et mittens in ignem eter- num transfiguratores veritatis et conte pto- res Patris sui et adventus ejus.

Ui].—Gautu. (Lyons.) Cire. A. D. 180. or, Tren aus, ΚΠ. 0: 33.8. 7. 1. Ks ἕνα Θεὸν παντοκράτορα, ἐξ οὗ τὰ πάντα, πίστις ὁλόκληρος, 2. Καὶ εἰς τὸν Υἱὸν τοῦ Θεοῦ, ᾿Ιησοῦν Χριστὸν, A , ς ~ TOV Κύριον ἡμῶν, ὃ 9 χὰ 4 , ι᾿ οὗ Ta πάντα, 3. Kat τὰς οἰκονομίας αὐτοῦ, Ov ὧν ἄνθρωπος ἐγένετο ὁ γίὸς τοῦ Θεοῦ: ὃ. ΠΕεισμονὴ βεβαία καὶ εἰς τὸ Πνεῦμα τοῦ Θεοῦ μ μ 5 A A 9 , , 4 een 1.2. τὸ TAS οἰκονομίας Πατρός τε καὶ Υἱοῦ σκηνο- ~ δ, “ἐδ, , A , a >) , βατοῦν καθ᾽ ἑκαστην γενεὰν ἐν τοῖς ἀνθρώποις, καθὼς βούλεται ὁ Πατήρ. Interpretatio Vetus. 9

1. In unum Deum omnipotentem, ex quo omnia, fides integra,

ST. IRENAUS. 13

2. Et in Fihum Dei, Christum Jesum, Dominum nostrum, per quem omnia, 3. Et dispositiones ejus, per quas homo factus est Filius Dei: 8. Sententia firma que est in Spiritu Dei, qui preestat agnitionem veritatis, qui dispositiones Patris et Filti 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. 1. Eis Θεὸς, 6 Πατὴρ, ἐξ οὗ Ta πάντα, καὶ ἡμεῖς εἰς αὐτόν᾽ 2. καὶ εἷς Κύριος, ᾿Τησοῦς Χριστὸς, δι’ οὗ τὰ πάντα,

ye na ? 9 a καὶ ἡμεῖς δι αὑτοῦ.

TERTULLIAN.

TERTULLIAN was a presbyter of Carthage!. Pame- lus 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 of the 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 {Ποῖ "Ὁ,

The Creed occurs three times in Tertullian’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 familiar, 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 of the same Church, we have a creed very closely corresponding to the earlier formis of the Roman Creed.

m See Bp. Kaye’s Tertullian, pp. 12-32.

n “ Videamus quid (sc. Ecclesia Romana) didicerit, quid docuerit. Cum Africanis quoque Ecclesiis contesserarit. (contesseratur. Ri- galt.) Unum Deum novit, Crea-

torem Universitatis, et Christum Jesum, ex Virgine Maria, Filium Dei Creatoris, et carnis resurrec- tionem: Legem et Prophetas cum Evangelicis et Apostolicis literis miscet, et inde potat fidem.” De Preescript. Heret. c. 36.

TERTULLIAN. 15

IV.—Cartuace. Cire. A.D. 203.

TerRTULLIAN. De Prescript. Heret. c.13. Ὁ. 206. Hdit. Bened. Paris. 1675.

Regula est autem fidei, .... illa scilicet qua cre- ditur,

1. Unum omnino Deum esse, nec alium preter mundi conditorem, qui universa de nihilo produxerit,

2. Per Verbuin 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. Eixinde predicasse 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 vite eterne et pro-

missorum coelestium fructum, et ad profanos adjudicandos igni perpetuo, 11. Facta utriusque partis resuscitatione,

cum carnis restitutione.

16 TERTULLIAN.

V.—Cartuacr. Cire. A.D. 210. TERTULLIAN, De Virginibus Velandis, ¢. 1. p. 173. Regula quidem fidei una omnino est, sola, immo- bilis, et irreformabilis, credendi scilicet 1. 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 ceelis, Sedentem nunc ad dexteram Patris, 7. Venturum judicare vivos et mortuos, 11. Per carnis etiam resurrectionem.

VI.—Cartuacs. Cire. A.D. 210. TERTULLIAN. Adv. Pram. ὁ. 2. p. 501. Nos vero et semper, et nunc magis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis, 1. Unicum quidem Deum credimus: 2.Sub hac tamen dispensatione, quam cecono- miam dicimus, ut unici Dei sit et Filius, Sermo ipsius, qui ex ipso processerit, Per quem omnia facta sunt, Et sine quo factum est mihil. 3. Hune 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; Hunec 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 fide1 eorum qui credunt in Patrem et Filium et Spiritum Sanctum.

Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque hereticos, ne dum ante Praxean hesternum, probabit tam ipsa posteritas omnium heereticorum, quam ipsa novellitas Praxez 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

D

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 15 applied to the Creed. Yet Tertullian, judging from a passage referred to in a preceding page, (note ἢ, Ρ- 14,) would seem to have been familiar with the word Yessera, 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® of the 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 with 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, Kandem Novatianum legem tenere quam Catholica Ecclesia teneat, eodem Symbolo quo et nos baptizare,

1. Eundem nosse Deum Patrem,

2. KEundem Filium Christum,

8. Eundem Spiritum Sanctum P; 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

10. Credis remissionem4 peccatorum,

11. Et vitam eternam,

9. Per sanctam Ecclesiam ?

P There is another passage in St. Cyprian’s Epistle to Jubaianus (Ep. 73), which, especially taken in connexion with this, may well be supposed to refer to the con- fession of faith made at baptism, and which is the more to be noted as shewing unequivocally the be- lief of the Church of St. Cyprian’s age in the doctrine of the sacred Trinity. He is arguing against the validity of heretical baptism : “Si baptizari quis apud heereticos potuit, utique et remissam pecca- torum consequi potuit. Si pecca-

torum remissam consecutus est, et sanctificatus est, et templum Dei factus est. Si sanctificatus est, si templum Dei factus est, quero, Cujus Dei? Si Creatoris ; Non po- tuit, quia in eum non credidit: Si Christi; Nec hujus fieri potuit tem- plum, qui negat Deum Christum : Si Spiritus Sancti; cum tres unum sint, quomodo Spiritus Sanctus placatus esse οἱ potest, qui aut Filii aut Patris inimicus est?”

4 Plerique libri veteres habent, * Credis in remissionem &c.”’ Ba- 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, que fit in Baptismo, testis est veritatis. Nam cum dicimus,

12. Credis in vitam eternam,

το. 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 :—

VIT.—Carruacs. A.D. 255. St. Cyprian. Lpp. 76 et 70.

1. Credo in Deum Patrem,

2.In Filium Christum,

8. In Spiritum Sanctum. 10. Credo remissionem peccatorum’, 12. Et vitam eternam,

g. Per sanctam Ecclesiam.

or

12. Credo in vitam eternam, 10. Et remissionem peccatorum,

g. Per sanctam ecclesiam.

r Or “in remissionem peccatorum.”’ See the preceding note.

NOVATIAN. 21

NOVATIAN.

NovaTIAN was at first a presbyter of the Church of Rome. 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. Ireneeus 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 rst, 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.

VIII.—Rome. Circ. A.D. 260. Novatian. De Trin. ad cale. Tertull. Paris. 1675. Regula exigit veritatis, ut, primo omnium, 1.Credamus in Deum Patrem et Dominum

omnipotentem,

Id est, rerum omnium perfectissimum con- ditorem§.

Eadem Regula veritatis docet nos credere, post Patrem,

Οὐ τ

ὦ ΝΟΥΑΤΙΑΝ.

2. Etiam in Filium Dei, Christum Jesum, Dominum Deum Nostrum, sed Dei Filiumt. Sed enim ordo rationis et fidei auctoritas, di-

gestis vocibus et literis Domini, admonet nos, post hee credere

8. Etiam in Spiritum Sanctum, olim Ecclesiz repromissum, sed statutis tem-

porum opportunitatibus redditum ἃ,

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 Niceea, by his defence of the orthodox faith. This had drawn down upon him

t C. 9. u C, 29.

MARCELLUS OF ANCYRA. aS

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 Ilatépa, in the first article, 1s in all probability to be ascribed to the negligence of some transcriber,) it 1s 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

Χ Ἣν ἔμαθον, ἐκ τε τῶν θείων Θεοῦ ἐκκλησίᾳ κηρύττω, Kal πρὸς γραφῶν ἐδιδάχθην... : Ταύτην καὶ σὲ νῦν γέγραφα, τὸ ἀντίγραφον mapa τῶν θείων. γραφῶν εἰληφὼς τούτου. παρ᾽ ἐμαυτῷ κατάσχων.

τὴν πίστιν, καὶ παρὰ τῶν κατὰ Θεὸν Epiphan. Her. 52 al. 72. ‘Tom. i. προγόνων διδαχθεὶς, ἐν τε τῇ τοῦ pp. 835, 836. Ed. Paris. 1622.

24 MARCELLUS OF ΑΝΟΥ͂ΒΑ.

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.

What the language of

Marcellus’s Creed was originally, does not appear.

Epiphanius, who wrote in Greek, has delivered it to

us 1n that language.

IX.—Romk.

A.D. 341.

MArcELLus. Lpiphan. Heres. 52 al. 72. Paris. 1622.

’ ΑἉ 0 1. Πιστεύω εἰς Θεὸν *

ω παντοκράτορα"

*

ees UO A \ \ A \ 2. Kai εἰς Χριστὸν Ἰησοῦν, τον υἱον αὐτοῦ TOV μονο-

γενῆ, τὸν Κύριον ἡμῶν"

4. Τὸν * * ψεννηθέντα ἐκ Πνεύματος ἁγίου

καὶ Μαρίας τῆς Παρθένου"

4. Tov ἐπὶ Ἰ]οντίου ΤΠ λάτου *

, * καὶ ταφεέντα"

Υ Walchtakes the same view, Bibl. Symb.p.57. ‘‘ Romanum quidem se Symbolum tradere nunquam dixit Marcellus. At quodsi expendimus, cum eundem exhibere vere sym- bolum publicum et baptismale, quod omnibus Niczni addita- mentis caret, tum eum Rome vixisse, et Romanis doctrine suze integritatem commendare volu- isse, tum denique, quamvis is ex Oriente venerit, nihilominus sym- bolum propius accedere ad Ro-

* σταυρωθέντα,

manum, quale Rufinus ad nos transmisit, si ab uno “ vite eter- ne’ dogmate, et ‘ patris’ nomine, librariorum fortasse culpa omisso, discesseris, quam ad queevis Ori- entalia, nullam sane videmus sub- esse causam viris doctis contra- dicendi, qui Marcellum Romano symbolo hoc loco usum esse ar- bitrati sunt.”” Wall (on Infant Baptism, vol. 11. p. 470) expresses the same opinion.

: ᾿

MARCELLUS

te *

OF ANCYRA. 2D

*

A A , e , 9 , 9 A A Καὶ TH τρίτη ημέρᾳ ανασταντα EK Τῶν νεκρων"

> 6. AvaBavra εἰς τοὺς οὐρανοὺς,

Καὶ καθήμενον ἐν δεξιᾷ * τοῦ Πατρός, *

ὍΘ 37 7 ~ ΑἉ ne 7: εν EPXETAL K PLVELV ζῶντας Kal νεκροὺς

8. Καὶ εἰς τὸ ἅγιον ΤΠ] νεῦμα"

om Αγιαν ἐκκλησίαν * *

10.” A deouv ἁμαρτίων" Γ1. Σαρκὸς ἀνάστασιν'

ς 27 12. Ζωὴν ALWVLOYV.

* *

RUFINUS.

Amone 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. Augustine*. 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 had preceded him as Expositors of the Creed, whose works are now lost: ‘ Et quidem comperi nonnullos illustrium tractatorum aliqua de his pie et breviter edi- disse. Photinum vero hereticum sclo eatenus conscripsisse, non ut

rationem dictorum § audientibus explanaret, sed ut simpliciter et fideliter dicta ad argumentum sui dogmatis traheret.’’ In Symb. §.1. Rufinus had evidently studied St. Cyril’s Exposition, of which he makes frequent use.

7

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 of the Aquileian.

Rufinus was baptized A. D. 369. He died about A.D. 410.

X.—Agquiuea. Cire. A. D. 390.

Rurinus in Symbolum.

[Henceforward, capital letters indicate the first occurrence of words or clauses, now universally received. Italics indicate that the words or clauses

are unusual. } 1. Credo in Deum Patrem omnipotentem, 7- visibilem et tmpassibilem ; * * *

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, ἘΠΕ ΠΕ ΒΟ ΠΣ

5. DESCENDIT IN INFERNA; Tertia die resurrexit a mortuis;

6. Ascendit in ccelos; Sedet ad:dexteram i *)«Patris.c: Ἐπ

Ὁ 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 Spiritw Sancto ; g. Sanctam Ecclesiam * * ; ἕω * ἕω 10. Remissionem peccatorum ;

11. wus carnis resurrectionem. 12. fs Ἶ ἡ

1. “ Invisibilem et impassibilem.” “ Sciendum quod duo isti sermones in Ecclesiz Romanz Symbolo non habentur. Constat autem apud nos additos, hereseos causa Sabellii, illius profecto que a nostris Patripassiana appellatur, id est, quee 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 hec addidisse majores, et invisibilem Patrem atque impassibilem dix- Bke, 0. δι

1. 2. 8. Pamelius and Fell read “ In Deum Patrem” &c., “In Christum Jesum” &c., “ In Spiritum Sanctum.” This is the reading also of the first printed edition, Oxon. 1468. Vallarsius (Veronz 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 Rufinus’s Exposition throughout, has the same varia- tion of case. See Venantius’s Creed below, (xx1r.) The Pseudo-Athanasian Creed (xxiv), and the Creed of the Laudian MS. (xxv1), are also cast in the same mould.

E 2

“28 RUFINUS.

Dr. Routh (Reliquiz Sacree, 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 1 and 2, (for the Com- mentary on Article ὃ is wanting.) The fact is, however, that though both articles are given in the ablative in §. 4, where the author is commenting upon Art. 1, 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. 1, 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, (δ. 5.) quoted as here written. The testimony of this MS. therefore is very far from being decidedly in favour of the ablative in Articles 1 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 1 and 2.

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, “ Crucifixus 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 (Hieronymi Opp. Froben.), Baluzius, Pamelius, Bp. Fell, the Benedictine Editors both of St. Jerome’s and of St. Cyprian’s works, and Vallarsius, all insert it. And Rufinus’s comment upon the word in §. 27. abundantly confirms the reading. Pearson himself had previously

RUFINUS. 29

cited Rufinus’s Creed as containing the clause. Vol. ii. p. 212, note a.

5. “ Descendit in inferna.” “ Sciendum sane est quod in Ecclesiz Romanze Symbolo non habetur additum ‘ De- scendit ad (sic) inferna:’ sed neque in Orientis Ecclesiis habetur hic Sermo: vis tamen verbi eadem videtur esse in eo quod sepultus dicitur.” ὃ. 18.

9g. 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 ‘Jn Sanctam Eccle- siam,’ nec ‘Jn remissionem peccatorum,’ nec ‘ /n carnis resurrectionem.’? Si enim addidisset ‘in’ przpositionem, una eademque vis fuisset cum superioribus. Nune 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 ceteris vero ubi non de Divinitate, sed de creaturis ac mysteris sermo est, ‘in’ preepositio non additur, ut dicatur ‘Jn sanctam Ecclesiam : sed ‘ Sanctam Ecclesiam’ credendam esse, non ut in Deum, sed ut Eccle- siam Deo congregatam ... Hac itaque preepositionis syllaba Creator a creaturis secernitur, et divina separantur ab hu- manis.” §. 36.

11. “ Huyjus.” “Ita fit ut unicuique anime non confu- sum aut extraneum corpus, sed suum quod habuerat repa- retur ; ut consequenter possit pro agonibus przesentis vite cum anima sua caro vel pudica coronari, vel impudica puniri. Et ideo satis cauta et provida adjectione, fidem Symboli Ecclesia nostra docet, que in eo quod a ceteris 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 11th Article. ‘Sed et ultimus iste sermo, qui ‘ Resurrectionem carnis’ prenuntiat, summam totius perfectionis succinta brevitate concludit.” ὃ. 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.—Romeg. Cire. A. Ὁ. 390.

Rurinus i Symbolum. 1. Credo in Deum Patrem omnipotentem ; * ἢ * 5 2. 3. 4. as in the Creed of Aquileia (x). * k * _ Tertia die resurrexit a mortuis. 6. 7. 8. 9. ro. as in the Creed of Aquileia.

11. Carnis resurrectionem. 12. * * *

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 Ecclesiz Forojuliensis, pp. 242, 243, and 249; and again in his Dissertationes varie LEruditionis, 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 peculiarities

AQUILEIAN CREEDS. ol

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.

XIT.—AgquinEta. (Age unknown.)

De Rubeis. Dissert. de Liturgicis ritibus Ecclesice Forojuliensis. Walch, Bibliotheca Symbolica, pp. 55, 56.

1. Credo in Deum Patrem omnipotentem ; ὅε %* * 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 ; ie % * *

Tertia die resurrexit a mortuis ; 6. Ascendit in coelum ; Sedet ad dexteram * * Patris * * ; . Inde venturus est judicare vivos et mortuos. . Credo in Spiritum Sanctum ;

9. Sanctam Ecclesiam * * ;

com]

ro. Remissionem peccatorum ;

32 AQUILEIAN CREEDS.

Il. Carnis resurrectionem.

12. %* * *

XITI—AquiLeEta.

The second Creed is identical with the above,

except that the 5th, gth, and 12th articles stand thus:

(Age unknown.)

᾿ς ᾿ς % Tertia die resurrexit vivens a mortuis. g. Sanctam ecclesiam Catholicam. 12. Kt vitam zternam.

ST. AUGUSTINE.

St. AucustineE, 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, never given continuously ; but,

a Of the pains taken to con- ceal the Creed from the uniniti- ated many instances occur both in St. Augustine’s writings and in those of others of the Fathers. Thus e. g. (Sermo de Symb. ad

Catechumenos) “‘ Accipite filii re- gulam fidei, quod Symbolum di- citur. Et cum acceperitis, in corde scribite, et quotidie dicite apud vos... Symbolum nemo seribit ut 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 of the 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 oblivio quod tra- didit diligentia, sit vobis codex vestra memoria.”’ See also Serm. cexiv. δ. 1. S. Cyril. Hieros. Cat. 5.12. Rufin. in Symb. 8.2. Chry- sologus, Sermm. 58 &c. Sozomen assigns as his reason for not in- serting the Creed of Nicza in his history, which it was once his in- tention to have done, his fear lest that document might thus come mto the hands of the unbaptized : Ἵνα δὲ καὶ εἰς τὸν ἑξῆς χρόνον

βέβαιὸν καὶ δῆλον τοῖς ἐσομένοις ὑπάρχῃ τὸ σύμβολον τῆς τότε συνα- ρεσάσης πίστεως, ἀναγκαῖον φήθην, εἰς ἀπόδειξιν τῆς ἀληθείας, αὐτὴν τὴν περὶ τούτων γραφὴν παραθέ- Εὐσεβῶν δὲ καὶ φίλων καὶ

Ἁ an > , τ ‘ , Ta τοιαῦτα ἐπιστημόνων οἷα δὲ μύ-

σθαι.

σταις καὶ μυσταγωγοῖς μόνοις δέ- οντα λέγειν καὶ ἀκούειν ὑφηγουμέ- νων, ἐπήνεσα τὴν βουλήν᾽ οὐ γὰρ ἀπεικὸς καὶ τῶν ἀμυήτων τινὰς τῇδε τῇ βίβλῳ ἐντυχεῖν. Sozom. Hist. ΠΟΘ; 1. 1.6. 20.

r

34 ST. AUGUSTINE.

1. The Tract de Fide et Symbolo was originally, he tells us in his Retractations, |. 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 ccxil, CCXIII, CCXIV, CCXV, in vol. v, and the first of four Sermones de Sym- bolo ad Catechumenos, in vol. v1.

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- mons CCxII, CcxIv, and of the Sermo de Symbolo ad Catechumenos, agree most closely with the Creeds of the said Treatises, the Creeds of Sermons ΟΟΧΠῚ 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».

Of the two Sermons ccxi and ccxv, the former belongs to a class, the Sermones de Tempore of the 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. Augustine’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, ὁ. x.

¢ Creed, vol. ii. p. 172. F 2

90 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 ccxul 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 15 beyond question, and of three others whose genuineness has never, I believe, been called in question.

XIV.—Hrippo Reatus. (Arrica.) A.D. 393—421.

St. Aueustine. De Fide et Symbolo. Opp. Tom. 6. Hd. Bened. Paris, 1679, ὧς. De Genesi ad lit. Imperfectus liber. Tom. 3. Enchiridion de Fide, Spe, et Charitate. Tom. 6.

(Where no variation is noted, the Creeds 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 ; Ji

51. ἃ UQUSTINE. 37

Tertio die resurrexit a mortuis ; 6. Ascendit in coelum ; Sedet ad dexteram * * Patris * *; 7. Inde venturus est judicaturus (ad judicandos, de Gen.) vivos et mortuos. 8. Credo et in Spiritum Sanctum ; 9. Sanctam ecclesiam ; 10. Remissionem peccatorum ; 11. Carnis resurrectionem 12. (in vitam eternam) (2) (Enchirid. cc. txxxiv and cvit). For the other Treatises see note below.

1. “ 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,” 0. xxxXIv, as though this were the received word; afterwards, c. ΧΧΧΥΤΙ, 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,“ Pertior 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.

98 ST. AUGUSTINE.

9. 10. 1 may observe here, in anticipation of what I should otherwise have had to say on these articles in Creeds xvir and xviit, 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 illa Trinitas compleatur, que 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.” σαν. Afterwards in introducing art. 10, “Ideo post commemorationem sancte ecclesie, in ordine confessionis ponitur Remissio peccatorum.” 6. LXIv.

12. It might be a question, whether our present t2th 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 wternam, coelorumque regnum promissum :”) “ vitam sternam” 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 11th 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 12th 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, in 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 eternam vitam, sicut Christi ipsius caro resurrexit. &c.” 6. yxxxiv. And again, ‘‘ Per Me- diatorem ... reconciliari nos oportebat Deo usque ad carnis resurrectionem in vitam eternam.” 6. cv. 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.11, than asa separate and distinct article by itself, ““ Carnis resurrec- tionem in vitam eternam.” 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 xxvi1 below. Compare also the followimmg commentary of St. Chrysostom’s upon the 1ith article: He is remind- ing his congregation of their baptismal confession, Διὰ τοῦτο, πρότερον εἰπὼν ᾿Αμαρτιῶν ἄφεσιν, τότε ὁμολογεῖς καὶ Νεκρῶν ἀνάστασιν, ἐντεῦθεν καὶ εἰς ἐκεῖνο χειραγωγούμενος. Εἶτα, ἐπειδὴ οὐκ ἀρκεῖ τὸ ὄνομα τῆς ἀναστάσεως δεῖξαι τὸ πᾶν, πολλοὶ γὰρ ἀναστάντες πάλιν ἀπῆλθον, ὡς οἱ ἐν τῇ Παλαιᾷ, ὡς Λάζαρος, ὡς οἱ ἐν τῷ καιρῷ τοῦ σταυροῦ, κελεύει λέγειν, Καὶ εἰς ζωὴν αἰώνιον, ἵνα μηκέτι θάνατον ὑποπτεύσῃ τις μετὰ τὴν ἀνάστασιν ἐκείνην. In τ 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 it4,) that the Creed to which he was referring ended with the 11th article: Mera γὰρ τὴν ἀπαγγελίαν τῶν μυστικῶν ῥημάτων ἐκείνων καὶ φοβερῶν. ... καὶ τοῦτο πρὸς τῷ τέλει προστίθεμεν, ὅταν μέλλωμεν βαπτίζειν, κελεύοντες λέγειν" ὅτι Πιστεύω εἰς νεκρῶν ἀνάστασιν, καὶ ἐπὶ τῇ πίστει ταυτῇ βαπτι- μεθα. Μετὰ γὰρ τὸ ὁμολογῆσαι τοῦτο μετὰ τῶν ἄλλων, τότε

/ rc A καθιέμεθα els τὴν πηγὴν τῶν ἱερῶν ναμάτων ἐκείνων. ὃ. 1.

d Creed, vol. ii. p. 458.

40 ST. AUGUSTINE.

XV.—Hippo Reaius. (Arrica.) Cire. A. Ὁ. 400.

Str. AucusTiInE. De Symbolo: Sermo ad Catechumenos. Opp. Tom. 6. Sermones coxii et coxtv. Tom. 5.

1. Credo in Deum Patrem omnipotentem ; * * *K 2. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum ; 3.Qui * ἢ natus est de Spiritu Sancto et Virgine Maria; 4. Passus sub Pontio Pilato, crucifixus, [mortuus, | (De Symb.) et sepultus ; LE * K * 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 ; g. Sanctam Ecclesiam ; 10. Remissionem peccatorum ; 11. Resurrectionem carnis 12.1n vitam eternam. (De Symb.)

4. ‘ Passus” appears to have had a place in the Creeds of the Sermo de Symbolo and of Serm.ccx1r. ‘‘ Mortuus” in the Sermo de Symbolo is of doubtful authority. “Abest a MSS.” Ed. Benedict.

12. 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 t Cor. xv. 53,42, 43, St. Augustine seems to wind up the

ST, AUGUSTINE. Al

whole subject, as though he had come to the end of his exposition, “ Hc est Christiana, heec catholica, heec 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 anime et carni nostre vitam daturus sit etfernam, qui pro nobis animam et carnem et suscepit in qua moreretur, et posuit cum moreretur, et recepit ne mors timeretur ? Omnia que traduntur in Symbolo pro modulo nostro, fratres mei, vestre exposui Charitati.”

The Sermo de Symbolo agrees with the Enchiridion in writing “ vitam eternam” as though it were a continuation of Art. 11. 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 eternam.’”’ See the corresponding note on Creed xiv, and especially the pas- sage from St. Chrysostom there quoted.

XVI.—Hirro Reatus. (Arrica.) Cire. A. D. 400. S. Aueustine (?). Sermo cox, alias De Tempore 119. I. 2. aS IM XV. 3. Qui conceEptus est de Spiritu Sancto, Natus ex Virgine Maria ; 4. * * Sub Pontio Pilato crucifixus, * * et sepultus ; 5. * ἢ * Tertia die resurrexit a mortuis ; 6. Ascendit in coelum; Sedet ad dexteram * * Patris * *;

9

G

42 ST, AUGUSTINE.

2. B®. TO. ταν θ᾽ νὴ ένυ τ ie * *

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.—Hipro Reatus. (Arrica.) Cire. A. D. 4οο. S. AuGuSTINE (?). Sermo ccxv. 1... 851 xv. 3. * * natum de Spiritu Sancto ex (et) Virgine Maria; 4. (Passum ὃ) Sub Pontio Pilato, crucifixum, (mortuum ?) et sepultum ; 5, * * * Tertia die resurrexit a mortuis ; 6. Ascendit ad coelos; Sedet ad dexteram (Dei?) Patris * *; 7. Inde venturus est judicare vivos et mortuos. 8. Credo et in Spiritum Sanctum ;

10. Remissionem peccatorum,

11. Resurrectionem carnis,

12. Vitam eternam,

9. Per sanctam ecclesiam.

1. There follows immediately “‘ Universorum Creatorem, regem seculorum, 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 V. M.”

ST, AUGUSTINE. 43

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 vil, XVIII, XIX.

10. 11. 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 conclusiont omnium regularum quze ad sacramentum Fidei pertinent, quasi supplementum quoddam additum, ut diceretur, Per Sanctam EKcclesiam.. . Unum vestris precibus commends, ut ab eo qui Catholicus non est, animum et auditum vestrum omnimodis avertatis, quo Remissionem peccatorum, et Resurrectionem carnis, et Vitam eternam, 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. Io. xv. 12. and XVIII. 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 10,11,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.—Arnrica, probably. Vth Century, probably. De Symbolo, Sermones tres. Inter Opera S. August. Tom. 6. Serm. τ. pp. 555—568.

1. Credo in Deum Patrem omnipotentem ; 2. Et in Filium eyus * * Jesum Christum ; * * * 3. Qui * * natus est de Spiritu Sancto Ex Virgine Maria ; 4. * * Crucifixus sub Pontio Pilato,

* * et τὼ

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 I1. 2m carnis resurrectionem, 12. In vitam eternam.

9. Sanctam ecclesiam * *.

ST. AUGUSTINE. 45

10. 11, 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, guod in isto sancto Symbolo sequitur, Remissionem peccatorum.” Compare the extracts at Articles g 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 ; 11. Carnis resurrectionem 12. 1n vita eterna. Gay i eciesian © ὅς

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, slightly 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 * *. 10. /m remissionem peccatorum ; 11. Carnis resurrectionem 12. in vita eterna. g. 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 181st 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 Symébolo, (Tom. 5. Appendix, Sermones CCXXXVH, CCXXXVIII,CCXXXIX,) relate but to a single Article each, and contain be- sides hardly any traces of the Creed. A fourth (ccxLi) 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 15 identical with the Creed of the present day, except that in the rith Article it has “ Hagus carnis resurrectionem, like the Creed of Aquileia as given by Rufinus®. There are two other ser- mons, (CCxLIII and ccxtiv,) the Creeds of which

e A fragment of this Sermon, published by Thomasius, and af- together with its Creed, the latter terwardsbyMuratori, Liturg.Rom. however somewhat varied, isfound Vet.'Tom.2. pp.720 &c. The MS. in an ancient Gallican missal, first 15 probably of the 9th century.

ων

ST, AUGUSTINE. 47

are too complete for St. Augustine’s age. In two others (ccxi and ccx11) 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 of the middle ages.

CHRYSOLOGUS.

Petrus CurysoLocus, archbishop of Ravenna, was born at Forum Cornelii (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—Lxm,) 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. Cire. A.D. 445. CurysoLocus. Sermones Lvu—uxu1. Venet. 1450.

1. Credo in Deum Patrem, omnipotentem ; * * ΩΣ 2. Kt 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 sepuitus, δ: * * * Tertia die resurrexit a mortuis ; 6. Ascendit in coelos ; Sedet ad dexteram * * Patris * *;

9

. Inde venturus est judicare vivos et mortuos ;

coos!

. Credo in Spiritum Sanctum ; g. Sanctam ecclesiam (CATHOLICAM ὃ) * # Χ 10. Remissionem peccatorum ; 11. Carnis resurrectionem ; 12. Vitam zternam.

9. “ In sanctam Ecclesiam,” Serm. tx. ‘ Catholicam” occurs nowhere but in ΠΥἹῚ ; and in vit 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 eternam” occurs in all but Lx1, and even there it may well be thought to be glanced at in the Com- ment.

I τ. ἐς πὰ ὩὩπὩωππὩ- κὰν... ὦ... .΄-ὦρὃᾧὉ΄-ςὦὁὃὁὃὁὃὁΑᾶνω7ὅϑ.7 —_

ST. LEO THE GREAT. 49

ST. LEO THE GREAT.

Tue 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. 440.

XX.—Rome. A.D. 449. S. Lzo. Ad Flav. Ep. 28. §§. 2. 5. Opp. Tom. τ. Venet. 1753. Fidelium universitas profitetur, 1. 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. Ἐς * eruchxus, ἘΠ * et sepultus.

3. Some copies have “Εἰ 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.

XXI.—Tourin. Cire. A. D. 460. Maximus Taurinensis. HHomil. 83. Opera. Rome 1784. 1. Credo in Deum Patrem Omnipotentem ;

* Γ *

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 βδρ 5. τᾷ * * * Tertia die resurrexit a mortuis ; 6. Ascendit in coelum ; Sedet ad dexteram * * Patris * *; . Inde venturus judicare vivos et mortuos ; 8. Et in Spiritum Sanctum ; 9. Sanctam Ecclesiam * * ; 10. Remissionem peccatorum ;

11. Carnis resurrectionem ; *

“NI

LG 5 11. “ Carnis resurrectionem. Hic religionis nostre finis, heec summa credendi est.”

FACUNDUS HERMIANENSIS.

Facunpus 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. δῚ

Constantinople, where it was his office to watch over the interests of the African Church at court‘. The Creed which follows is from a short treatise entitled “ Epistola Fidei Catholic 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 x1r.” Both are to be found in Sirmondi, vol. 11.

It will be observed that the first and second Articles in Facundus’s Creed are cast in the Eastern mould, “In wnum Deum Patrem,” “ In unwm 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

f « Constantinopoli ut plurimum degit, ubi Africanee Ecclesie 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 formule of the Eastern branch as being most familiar to the ears of those for whom he was writing; and that possibly too he might be the more disposed to adopt the Eastern formule 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 wnum Deum Patrem, et in wnum Jesum Christums’.” But yet, on the other hand, the manner in which Facundus in- troduces his Creed would seem to imply that he was anxious to preserve the most minute accuracy: “Symbolum itaque collatio sive pactum quod fit homini cum Deo, Patres nostri Catholici doctores interpretari doeuerunt. Quoniam ergo pactum cum Deo fecimus, et sic in uno sancte Trinitatis nomine baptizati sumus, si quis unum iota, vel unum apicem ex pacto quod cum Deo init dissolverit, sine dubio fidem qua Deo eredidit, et ipsum Deum cui credi- dit, perdidisse convincitur. Qui autem sint qui hoe violaverint pactum mox videbimus, cum ipsius

5 Vigilius laps. Contra Eutych. 1. 4. §.1. Bibl. Patrum, Tom. 8. p. 730.

FACUNDUS HERMIANENSIS. 53

Symboli verba, non quidem in ordinem, prolixitatis vitande 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 2x Deum Patrem omnipo- tentem, et in Jesum Christum, Filium ejus, et im Spiritum Sanctum, quod Symboli tenet auctoritas, &e.” 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 wnuwm 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: “ Nec non et illa 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 ».”

π΄ De Trinitate, c. 12. in Bibliotheca Patrum, Lugd. Tom. 8. p. 799.

54 FACUNDUS HERMIANENSIS.

XXIJI—HeErmiane. (Arrica.) A.D. 547.

Facunpus Hermianensis, Lpistola Fidei Catholice in Defen- sione trium Capitulorum. Sirmondi Opera, Tom. 2. p. 846.

1.Credimus in wnw Deum Patrem omnipo-

tentem 5 * ss *

2. Et in unum Dominum, Jesum Christum, Filium ejus ; 3. * * Natum ex Spiritu Sancto Et Maria Virgine ; 4. Qui * * sub Pontio Pilato crucifixus est ἘΝ * tet sepultus's ΕΝ: * * Tertia die surrexit a mortuis ; 6. Ascendit in coelum ; Sedet ad dexteram * * Patris * *; 7. Unde venturus est judicare vivos et mortuos ; ‘cet melita.)

VENANTIUS FORTUNATUS.

VENANTIUS FortTUNATUS 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. δῦ

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.

XXITI.—F Rance. (Porctisrs.) Cire. A. D. 570. VenANTIUS Fortunatus. Opera. Tom. τ. Rom. 1786.

1. Credo in Deum Patrem omnipotentem ;

* * ἐκ 2. Et in Jesum Christum unicum Filium ; * * ὃς

3.Qui * * natus est de Spiritu Sancto Ex Maria Virgine; 4. * * Crucifixus sub Pontio Pilato; * * δ 5. Descendit ad infernum ; Tertia die resurrexit * *; 6. Ascendit in ccelum ; Seaet aga dextcram- *..* Patrs,,* .*. .; 7, * * Judicaturus vivos et mortuos; 8. Credo in Sancto Spirite ; 9. Sanctam Ecclesiam ; * * * 10. Remissionem peccatorum ; 11. Resurrectionem carnis.

12. % * ¥*

8. The change of case from the accusative, of Articles

56 VENANTIUS FORTUNATUS.

1 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,

5)

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 15 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. 1. 2. 8. It occurs also in Creeds xxiv and xxv1.

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. Verone 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, 1s 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 rst to the ablative.

ENARRATIO PSEUDO-ATHANASIANA. ov

XXIV.—Country and age uncertain.

Enarratio PseuDo-ATHANASIANA in Symbolum. Blanchini, apud Walch, Bibliotheca Symbolica. No. uv. p. 74.

1. Credo in Deum Patrem, omnipotentem ;

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 dexteram * * Patris * * ; 7. Inde venturus est judicaturus de vivis et mor- tuas ; 8. Credo in Spiritw Sancto; g. Sanctam matrem ecclesiam. 10. 11. 12. are wanting.

8. Compare Creeds x. xxIII. xxv1.

EUSEBIUS GALLUS.

Tue 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 Cesariensis, Eusebius Gallus or Gallicanus, Eucherius bishop of Lyons, Hilary bishop of Arles, Cesarius bishop of Arles,

I

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 rath 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 Ecclesiz antiquis, Tom. 1. 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 Arles. These facts at once set aside the claims of the two first Eusebii, Emissenus and Cesariensis, 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 Arles, 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 (xv1), and in the latter not one.

XXV.—Franoz. (ARuES.) Probably the VIth Century.

From two of the Sermons ascribed to Eusresius Gauuus, Biblio- theca Patrum. Colon. Tom. 5. pars 3. p. 554.

1. Credo in Deum Patrem omnipotentem ;

k Bingham, ix. 6. 5.

ΤΩ

00 EUSEBIUS GALLUS. * * * 2. Et in Filum ejus * * Jesum Christum, Dominum nostrum ; 3. Qui conceptus est de Spiritu Sancto, Natus ex Maria Virgine; heey * iy ih, eS, mortuus, et sepultus ; 5. 3k ES ΩΣ Tertia die resurrexit * *; 6. Ascendit ad coelos ; Sedet ad dexteram pe1 Patris OMNIPOTENTIS 3 47.Inde venturus judicare vivos et mortuos; Hom. 2. de vivis et mortuis. 8. Credo in Spiritum Sanctum ; g. Sanctam Ecclesiam Catholicam ; SANCTORUM COMMUNIONEM ; 10. Remissionem peccatorum ; 11. Carnis resurrectionem ; 12. Vitam eternam.

THE CREED IN THE CODEX LAUDIANUS.

Hiruerto 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 sufficient 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 offices 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 written: 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

602 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 copy], 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 « Tn quo etiam (libello) que- mus.” Bede, Liber Retract. in dam que in Greco sive aliter, seu Actt. Apostt. Preefatio. plus aut minus, posita vidimus, m See Wetstenii Prolegg. in breviter commemorare curayi- Acta Apostt. N.'T. Tom. 2. p.449.

FAC-SIMILE OF A CREED IN THE CODEX LAUDIANUS, (GR. 35)

IN THE BODLEIAN LIBRARY.

CREDOINAOD PATREGD OM NIPOTESY) ernxpolhafilracneds UNICUMMIOON NUCANOS TRUM QAINATUSES T JESPCISCOE TOMARIACHR GAINE GdisciB PONTIOPI J) atocract FIKMUsesy ETsepal tas TERT πο τρῶν : ITIN ; SedeTadde ΤῊΣ φυροσεν Ragecr OICARECHCIASET OR ποῦς TINSPUSCO SCX Cc IAREEM1 PECCATORCICN CARNE RESARRECclONIS

φργ ἐν ἐδ

oP aa - μ.- ΟΡ ee wt - r— " - a a + q » ΕΟ _ " 1 ots

᾿

es Pa

a Ὑ'

a 7

ws

:

δ δὴ Miah dae eee ath AS δεῖνα ony: καῇ μὰ 4

oy aed ‘ange ἌΡ ἵ ys cotati ΔΉΣΕ Bastia ed tation nas it pica, a = ee TERS antag grid Δ ΤῚ ἮΝ Rairy gation ;

Comet δανθΆ ΟἽ HM GaGa w ‘nt ΜῊ] patty | ae | vied ae oe [13 ᾿

ACA tied forte A OTR APP SO - poco

ry 4 " xi . pee ὮΝ ® CAN Lek "" Ἐν ΠΥ ie Leal

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. VIIth Century probably. Copex LaupiAnvs. (Gr. 35 Laud.) Biblioth. Bod. 1. 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 ; at * # Tertia die resurrexit a mortuis ; 6. Ascendit in coelos ; Sedet ad dexteram * * Patris * *; 7. Unde venturus est judicare vivos et mortuos : 8. Et in Spiritw Sancto ; 9. Sancta Ecclesia * * ; 10. Remissione peccatorum ;

11. Carnis resurrectione. Ate *% *%

2 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. Sazon letters; evidently confound- _ was easily within his reach.

04 ANCIENT SACRAMENTARIES.

1. In the original “ omnipotem.”

2. “In Christo Jesu, Filium ejus unicum.” 6. Ep epelis.” “Ad dextera.”

11. “ Resurrectionis.”

CREEDS IN ANCIENT SACRAMENTARIES.

HirHerto 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

n“ Advertere convenit,Ordinem mani Pontifices, qui alias omnes Romanum, qui apud Hispanos ecclesias ad unum cum Romana szeculo undecimo, insequenti apud concentum, quantum in eis fuit, Hibernos, receptus est, in Gallia adducere curarunt, sive ad eos

vigere ccepisse jam inde atempore demerendos id voluerit Carolus.” Caroli M. sive id effecerint Ro- Mabill. De Liturg. Gal. 1. τ. c. 3.

ANCIENT SACRAMENTARIES. 65

province of Maxima Sequanorum, of which Be- sancon was the capital®. It contains three Creeds, one of them occurring in the “ Traditio Symboli?” 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. 1: pars 2. pp. 273 Acc. It is reprinted by Muratori, Liturgia Romana Vetus. Tom. 2. pp. 766 &c.

P The “ 'Traditio Symboli” 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- pointed for the *‘TraditioSymboh’”’ was Palm Sunday ; in the Roman Church, the fourth Wednesday in Lent; in the African Church, the third Saturday in Lent. The ** Redditio Symboli” took place in the Roman Church on the morning of Easter Eve. Sacra- mentarium Gelasianum, Muratori, Tom. 1. p.563. In the African, on the eighth day after the ‘'Tra- ditio Symboli.”” See Martene, De Antiquis Ecclesie Ritibus, 1. 1.

6.1. Art. XE.

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 some 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. 540. Other examples will be found in Martene, 1. 1. c. 1. Artt. x1 and x11. The Nicene Creed, as given in the Gelasian Sacramentary, will be added in the Appendix.

K

00 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: “ Hic 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.

XXVU—France. VIith Century.

Sacramentarium Gallicanum, Codex Bobiensis. Mabillon, Museum Italicum. Tom. τ. pars 2. p. 396. 1. Petrus dixit, Credo in Deum Patrem, omni- potentem ; * * * 2.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. Bartholomeeus dixit, Ascendit in coelos ; Sedet ad dexteram Dei Patris omnipotentis; 7. Matthzeus dixit, Inde venturus judicare vivos et mortuos ; 8. Jacobus Alphei dixit, Credo in Spiritum Sanctum ; g-Simon Zelotes dixit, Credo im Ecclesiam

θεν (*).*:

6S ANCIENT SACRAMENTARIES.

το. Judas Jacobi dixit, Per baptismum sanctum remissionem peccatorum ;

11. Matthias dixit, Carnis resurrectionem

12.7 vitam eternam.

“Hoe est quod ad duodecinarium numerum Apostolorum cum magna cautela collectum est, et credentibus adsignatum.”

2. “Deum.” Compare Creeds ΠῚ and ΧΧΧΊΙ.

3. “ Per Spiritum Sanctum.” Compare Creed xiv.

11. 12. ““ Carnis resurrectionem in vitam eternam.” Compare Creeds χὶν and xv.

It will be observed, that the 11th and 12th Articles are here regarded as one. The number twelve is completed by dividing Article 5 into two.

XXVITI.—France. VIIth Century.

Sacramentarium Gallicanum, Codex Bobiensis. Mabillon, Museum Italicum. Tom. τ. pars. 2. p. 312. 1. Credo in Deum Patrem omnipotentem, CREATOREM COELI ET TERRA‘ 5 2. Credo in Jesum Christum, Filium ejus unz-

genitum, sempiternum. % x *

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 3; 11. Carnis resurrectionem ; 12. Vitam eternam.

XXIX. XXX.—France. VIIIth Century. Missale Gallicanum Vetus, Mabillon de Liturgia Gallicana. PP. 339, 348.

The other Sacramentary, first published by Tho- masius4, and republished by both Mabillon™ and Muratoris, 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 sud 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

4 Codices Sacramentorum, Mis- τ De Liturgia Gallicana. sale Gallicanum Vetus. 5. 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 Spiritw, (although the ac- cusative is used in Artt. 1 and 2.) 9. Sancta Ecclesia Catholica.

8. Compare Creeds xX, XX1II, XXIV, XXVI.

PIRMINIUS.

TuouGH 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 Pirminn de singulis libris canonicis scarapsus‘.”

t Mabillon Analecta. Tom. 4. Mediz et infime etatis, explains It is not easy to say what is the it by “ collectus,” “ hoc est, ex meaning of scarapsus. Fabricius, universo sacro codice collectus.”’

who has a brief notice of Pirmi- Possibly it is only a mis-reading nius, in his Bibliotheca Latina for “ scriptus.”

PIRMINIUS. 71

There is a life of this Pirminius in the Acta Sanctorum Ordinis 8. 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.—Franoz. Cire. A. Ὁ. 750.

Prrainius in Mabillon’s Analecta. Tom. 4. p. 575.

1. Credo in Deum Patrem Omnipotentem, Creatorem coeli et terre ;

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,

«u Tom. 3. pars 2. pp. 136 &c.

[δ PIRMINIUS.

Mortuus et sepultus ; 5. Descendit ad inferna ;

Tertia die resurrexit a mortuis ;

6. Ascendit ad coelos;

Sedit ad dexteram Dei Patris omnipotentis ;

coms]

. Inde venturus est judicare vivos et mortuos. . Credo in Spiritum Sanctum ;

g. Sanctam Ecclesiam Catholicam ; Sanctorum communionem ;

10. Remissionem peccatorum;

11. Carnis resurrectionem;

12. Vitam eternam.

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*.

x The following is the account given of the heresy of Elipandus by Alcuin, who took a prominent part in opposing it: ‘‘ Nec sibi sufficiebat tantummodo Christum, qui de Vir- gine natus est, negare proprium esse Filium Dei, sed etiam hunc eundem non consentit verum esse Deum; sed novo et inaudito sancte Dei Ecclesiz nomine nun-

cupativum Deum nominare illum non timet, dividens Christum in duos filios, unum vocans pro- prium, alterum adoptivum, et in duos Deos, unum verum Deum, alterum nuncupatum Deum.” Quoted in the Preface to the two Books of Etherius and Beatus in the Bibliotheca Patrum. Lug- dun. Tom. 13.

ETHERIUS UXAMENSIS. 79

ΧΧΧΙ].---ὅραιν. (Osma.) A. Ὁ. 785.

Eruerius et Beatus. Adv. Llipand. 1. τ. in Bibliotheca Patrwm.

Lugd. Tom. 13. p. 360.

“ Surgamus,” thus Etherius and Beatus introduce

their Creed, “ Surgamus ergo cum ipsis Apostolis,

et fidei nostree 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 hereticorum, non negemus ; sed, sicut

corde credimus, ore proprio proferamus publice, et

dicarhus,

I.

oom

Credo in Deum Patrem omnipotentem ; * * Ἂς

. Et in Jesum Christum, Filium ejus unicum,

Deum et Dominum nostrum;

.Qui * * natus est de Spiritu Sancto

Et Maria Virgine ;

. Passus sub Pontio Pilato, crucifixus,

. et sepultus ;

. Descendit ad inferna ;

Tertia die resurrexit vivus a mortuis ;

. Ascendit in ccelos ;

Sedet ad dexteram Dei Patris omnipotentis ;

. Inde venturus judicare vivos et mortuos. . Credo in Spiritum sanctum ;

9. Sanctam ecclesiam Catholicam ;

Io

ri. 12.

* * *

. Remissionem omnium peccatorum ;

Carnis resurrectionem ; Et vitam eternam. L

74 ETHERIUS UXAMENSIS.

Ecce fidem Apostolicam in qua baptizati sumus, quam credimus et tenemus. 2. “ Deum.” Compare Creeds virr and xxvii. 5. ““ Resurrexit vivus.” Compare Creed xu. 10. “ Omnium peccatorum.” Compare Creeds xvm and XLIX.

GREEK CREED IN ANGLO-SAXON LETTERS IN THE SO-CALLED PSALTER OF KING ATHELSTAN.

Tuis 15 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. xvin,) described at the be- ginning, in handwriting to which the date 1542 is attached, as “ Psalterlum Regis Ethelstani:” 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.

1. 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 7039,

y The rule and its example are quotus sit annus Incarnationis

as follows : Domini : « Argumentum ad inveniendum ““ ΑἹ 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 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

been executed at different periods.

rate subsequent to go1; for in the month of Oc- tober it notes the 26th as the anniversary of the death of Alfred, (viz Kl. Alfred rex obiit.) Alfred died A. D. 900 or go1%. This portion of the manu- script therefore was certainly written after the com- mencement of the roth century, and probably before A.D. 1008, to which time the calculations

ab incarnatione Domini, scito quot fuerunt ordines indictionum; ut puta v anno Tyberii Ceseris, xlvi. Hos per xv multiplica: Fiunt dexc. Adde semper regulares xij, quia nissium Dominus natus est; in- dictionum quoque cujus volueris ; ut puta in presenti, id est fiunt deciii. Isti sunt anni nativitatis Domini.” fo. xvi.

2 'The year of Alfred’s death is variously dated, though there ap- pears to be no discrepancy as to the day, that being secured by its commemoration in the Church’s calendar. ‘Thus the Saxon Chro- nicle in the year gor records, “ Her forth-ferde A®lfred Adthelwulfing,

six nihtum er Ealra haligra mes- san.” “This year departed Alfred son of Athelwulf, six nights before the feast of All Saints.”” On the other hand, Asserius, who lived in his court and wrote his life, and who himself died in 900, places it in goo: “ Anno pcccc. Alfredus veridictus, vir in bello per omnia strenuissimus, rex oc- cidentalium Saxonum _noblissi- mus, prudens vero et religiosus atque sapientissimus, hoc anno cum magna suorum dolore viam universitatis adiit, die vir Kal. Novemb. anno regni sui XXIX et dimidio, anno vero etatis suze LI, Indictione111.”” Higdenalso places it in goo. L 2

70 KING ATHELSTAN’S PSALTER.

of the 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, 1s a copy of the rule as it was first given by them to their brethren in England ?

2. The second portion every appearance, in the

a “* Anno ab ejus incarnatione, juxta Dionysium, septingente- simo primo, Indictione quarta- decima, fratres nostri, qui tunc fuere Rome, hoc modo se in Na- tali Domini in cereis sanctz Ma- riz scriptum fuisse, et inde de- scripsisse, referebant, ‘ A passione Domini nostri Jesu Christi anni sunt DcLxvilll.’”’c.47. Deannis Dominice Incarnationis. The era of the Incarnation, or the ““ Year of our Lord,” though first sug-

of the manuscript bears style of its handwriting,

gested by Dionysius, as Bede notes in the chapter referred to, in the year 532, (the year, by the way, with which the table of cy- cles in king Athelstan’s manu- script begins,) was not brought into common use, till about two centuries afterwards. It was not established till the time of pope Eugenius IV, A.D. 1431. Hales’ Analysis of Chronology, vol. 1. pp. 188, 189.

KING ATHELSTAN’S PSALTER. 7

of a later age. It belongs probably to the latter half of the 11th 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 oth 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 12th 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-

Ὁ 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 ἴῃ the Churches of the West. Several examples of Greek Creeds, though usually the Constantinopolitan, still And these are written, as in the present instance, not in Greek characters, but in the letters used in the surround-

ing context of the manuscripts in which they occur 4,

remain in ancient Sacramentaries.

The Creed in question may, not improbably, have

been thus used in the “ Traditio Symbol.”

© 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. 669 to A. D. 690,) and his fellow-labourer Hadrian left dis- ciples behind them,—still living 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 the case with the scribe who wrote the Greek in the Athelstan MS.

d See 6. g. the Gelasian Sacra- mentary, Muratori,'l’om. 1. p.540, and others in Martene De Anti- quis Eccles. Ritibus, 1. 1. c. 1. Art. x11. Ordd. 3, 4, and 5, and Art. x1. §. 16.

On the use of Greek formule

in Latin services there are some interesting remarks in Milman’s History of Latin Christianity, vol. 1. 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, 1, ch,.2,-§. 3. pp. 277, tec. (2nd edit.). Instances of the in- direct form, intermixed with the direct, are given in Soame’s Bamp- ton Lectures, pp. 219, 220.

KING ΑΤΉΒΙΘΙΑΝ᾿ Κα PSALTER. 79

XXXITI.—Enetanp®. IUXth Century. From a MS. in the British Museum. Galba A. xviii. 1. ΠΠστεύω εἰς Θεὸν Πατέρα παντοκράτορα" 2. Καὶ εἰς Χριστὸν ᾿Ιησοῦν, υἱὸν αὐτοῦ τὸν μονογενῆ. \ , e “ τον Κύριον ημων" Δ. Τὸν * * * γεννηθέντα ἐκ [Πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου" 4. Tov ἐπὶ Ποντίου Uvarov σταυρωθέντα, τ Ἐς Ἔχ εντα' 5s *% * ¥ Ty τρίτη ἡμέρᾳ ἀναστάντα ἐκ νεκρῶν" 6.’ AvaBavra εἰς τοὺς οὐρανούς" Καθήμενον ἐν δεξιᾷ * * τοῦ Hatpds * ἢ ὍΘ ϑ a A A Bice re ev ἔρχεται κρῖναι ζῶντας καὶ νεκρούς 8. Kat εἰς Πνεῦμα ἅγιον" ο.Αγ[ιαν ἐκκλησίαν" 10. Adeow ἁμαρτιῶν" II. Σ αρκὸς ἀνάστασιν. τὰ Ὁ * τῷ ᾿Αμήν. 2. Usher writes μονογεννητὸν Κύριον : but μονογενῆ, τὸν Κύριον 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 GRECORUM LETANLE : Xpe epacus onimin.

© 1 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 Petre euxe yperimon.

Aie Paule euxe yperimon, et 1].

Pantas yaies euxaste yperimon.

Tleos genuce fise ymas cyrie.

Tleos genuce lutrose ymas cyrie.

Apopantes cacu lutrose ymas cyrie.

Diatus taurusu lutrose ymas cyrie.

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 incipir PATER NosTER IN LINGUA GRECORUM.

Pater imon oynys. uranis agias tituto onomansu. elthetu ebasilias genittheto totheli mansu. os senu uranu. keptasgis tonartonimon. tonepiussion. dos simin simero. keaffi simin. taoffilemata imon oske imis affiomen tasophiletas imon kemies ininkis imos. isperasmon. ala ryse imas apatu poniru.

CREDO GR.

Pistheu istheu patera panto cratero ceis criston iha yon aututon mono genton quirion imon tongenegenta ecpneu- 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.

ΒΒ. SCS 808

Agios agios agios cyrus otheos sabaoth plyris urano

cegastisdoxis.

FAC-SIMILE OF A CREEK CREED IN ANGLO-SAXON LETTERS, IN KING ATHELSTAN’S PSALTER, BRITISH MUSEUM. (GALBA.A. XVIII.)

{schon 1schen pactrapanco cpadio 81S Cruszon Tha ron auzitcon mono Serron qutyiion tmon

Copneumacus cna cOnamans paythhn on (prpono pilacu scaupechenveca Pine cette am fia anagvanw tim Chon atiaunza οτος upatios caam mogeiaouparpiosodth teh tee- cpurtzon Tae chicpos cele prentna axion acpi’ fis thamMafdiot eapcoe andasiy amr)

γ

MANUSCRIPT PSALTER OF POPE GREGORY. 81

GREEK CREED CONTAINED IN A MS. PSALTER OF POPE GREGORY, IN THE LIBRARY OF Ὁ. C. C., CAMBRIDGE.

Tue 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 the 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. 1 is expressed by παντοκράτωρ, the word universally used in the Creeds of those Churches whose proper tongue was Greek, is trans- lated παντοδύναμος when it o@curs again in Art. 6. The translator probably felt, that, while παντοδύ- vanos more accurately represented the Latin “ om- nipotens,” he could not venture in the rst Article to depart from a word which 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 heence 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. 1, the other where it occurs

in Art. 6.

XXXIV.—Eneuanp. XVth Century. From a MS. (No. 468) in the Library of C. C. C., Cambridge.

1. Πιστεύω εἰς Θεὸν Πατέρα παντοκράτορα, ΠΠοιητὴν οὐρανοῦ καὶ γῆς"

2. Kat ᾿Ιησοῦν Χριστὸν, υἱὸν αὐτοῦ τὸν μονογενῆ, Tov Κύριον ἡμῶν'

4. Τὸν συλληφθέντα ἐκ [Πνεύματος ἁγίου, Τεννηθέντα ἐκ Μαρίας τῆς παρθένου"

4. ΠΠαθόντα ἐπὶ [Ποντίου ΤΠ λάτον, σταυρωθέντα, Θανέντα, καὶ ταφέντα᾽

5. ΚΚατελθόντα εἰς τὰ KATOTATO" Ty τρίτη ἡμέρᾳ ἀναστάντα ἀπὸ τῶν νεκρῶν"

6. ᾿Ανελθόντα εἰς τοὺς οὐρανούς" Καθεζόμενον ἐν δεξιᾷ Θεοῦ Πατρὸς παντοδυνάμου"

re ᾿Κκεῖθεν ἐρχόμενδν κρῖναι ζῶντας καὶ νεκρούς.

8. ΠΠστεύω εἰς τὸ [Πνεῦμα τὸ ἅγιον"

ο.ἍἌγιαν καθολικὴν ἐκκλησίαν" ᾿“Αγιῶν κοινωνίαν"

10. Aderw ἁμαρτιῶν"

εν

MANUSCRIPT PSALTER OF POPE GREGORY. .)

ἢ \ nea: a bie Zaoxos AVATTATLVY

12. ζωὴν αἰώνιον: ᾿Αμήν.

The following is the Creed as it stands in the

orl ginal —

i.

Oo “tT

Pisteuo is theon patera pantocratora, Pitin uranu kegis ;

. Ke Jesum ipon, yion autu ton monogeni,

Ton Kyrion imon ;

. Ton siliftenta ek pneumatos agiu,

Gennitenta ek Mareias tin partenu ;

.. Pathonta epi Pontio Pilatu, staurotenta,

Thanenta, ke tafenta ; ᾿

. Cateltonta is ta catotata ;

Titriti imera anastanta apo ton nechron ;

. Aneltonta is tus uranus ;

Cathezomenon en dexia theu patros pantodinamu ;

. Echiten erchomenon crine zontas ke nechros. . Pisteuo is to pneuma to agion ;

g. Agian ecclesian Catholican ;

10.

ἽΞΕ

Agion kinomian ; Afesin amartion ;

. Sarkos anastasin ; 12.

Zoie eonion. amin.

CREEDS OF THE ENGLISH CHURCH FROM THE QTH

CENTURY INCLUSIVE TO THE REFORMATION.

Arter 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 16th 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 gth 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 A®lfric.

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 15 the authorized formula which the clergy in Aélfric’s

ENGLISH CREEDS. ΙΝ

time were required to teach the people, according to the ancient laws of the Church of England ἢ,

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 gth 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 Homilies to which the Creed is appended was the Atlfric, who 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. 1051. The latter appears the more probable®, and I have accordingly given the date as circ. A. D. 1030.

The trilingual Creed, No. xxxvui, 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- cam Orationem et Symbolum An- glice discant et doceant.” So it was decreed in a council held by Cuthbert, Archbishop of Canter- bury, in the year 747. In the ““ Canones dati sub Edgaro Rege,”’ was one, (No. 22,) ordaining “ Ut quisque discat Pater noster et Credon priusquam: in consecrato

sepeliatur coemeterio, vel idoneus censeatur Eucharistiz percipien- 42. A similar Canon occurs among the laws of king Canute. See Wheloc’s Bede, vol. ii. pp. 67 and 105.

& See Thorpe’s Preface to “ The Homilies of the Anglo-Saxon Church,” published by the frie Society, p. v.

80 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 obeliscs 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. Itis 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 English 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. 1 is rendered “ A‘lwealdend” in the Anglo-Saxon version: (“ Kalmihtig” is writ- ten in the margin.) The corresponding word in Art. 6 is “ Ealmihtig.” ively to the words παντοκράτωρ and παντοδύναμος in the Greek Creed of the C. C. C. Cambridge manu-

script, (No.xxxiIv,) on the distinction between which

These answer respect-

Pearson lays so much stress. With the exception of Creed No. xxx1x, 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 zavroxpatwp,—o

πάντων κρατῶν, ὁ πάντων ἐξουσιάζων, as. St: Cyril of

Jerusalem explains it *,

In a Calendar prefixed to the Psalter occurs the

i There is in the Bodleian Li- brary, (Laud. 201,) a manuscript volume, compiled by William Lisle, apparently with a view to publication, which contains, be- sides other matter, the Psalter and the usual hymns, in Anglo-Saxon, and, together with these, the iden- tical Anglo-Saxon version of the Creed of the Trin. Coll. manu- script described above, from which it was doubtless transcribed. Pro- bably the Psalter and the hymns also would be found, on examina- tion, to be transcripts from the same manuscript.

The volume is thus described

in the title-page: “ The Saxon English Psalter, to preserve the memory of our mother Churche and language, out of MSS. most auncient remaining still in the University Library and that of Trinity and Corpus Christi Col- ledge in Cambridge.

* Ego cur stabilire caduca,

Si possum, invideor? Quidni

fugientia sistam ὃ ”’

It has written on it the “ Im- primatur ” of ““ Henr. Butts, Pro- cance. Cantabrig. 3 Dec. 1630.” It belonged to Abp. Laud in 1638.

k Catech. 8. §. 3.

δ8 ENGLISH CREEDS.

following note, at x1 Kal. Man, “ Obnt pie me- mori Anselmus Arcfs.” Anselm died April 21, A.D. 1109. So that the manuscript must be pos- terior, though probably but by a few years, to that date.

The Creed No. xxxvu, which, compared with No. xxxv1, from which it might seem to have been altered word for word, shows the change which our language had undergone under the influence of the Norman element which had been introduced into it, is found at the end of a manuscript in the British Museum, assigned by Wanley to the earlier part of the 13th century.

For the Creeds, numbered ΧΧΧΙΧ, xL, ΧΙ, ΧΙ), XLIII, XLIV, XLV, I am indebted to Maskell’s Monu- menta Ritualia, and the Reliquiz Antique.

No. xLv1 is from the “ Necessary Doctrine and Erudition for any Christian Man,” set forth by Henry the VIIIth 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.—Enauanp. IXth Century. From a MS. (No. 427) in the Lambeth Library. 1.Ic gelyfe on God Feeder elmihtigne,

Credo in Deum Patrem omnipotentem, Scyppend heofonan and eorthan ; Creatorem coeli et terre;

1 Literat. Septentr. p. 228.

ENGLISH CREEDS. 89

2. And on Helend Crist, Sunu his anlican, Et in Jesum Christum, Filium ejus unicum, Drihten urne; Dominum nostrum ; 3. Se the wes geacnod of tham Halgan Gaste,

Qui conceptus est de Spiritu Sancto, Acenned of Marian tham meedene ; Natus ex Maria Virgine ; 4.Gethrowad under tham Pontiscan Pilate, Passus sub Pontio Pilato, Gerod feestnad, crucifixus,

Dead, and bebyrged ; Mortuus, et sepultus; 5. He nither astah to hel warum ;

Descendit ad inferos; Tham thriddan dege he aras fram deadum ; Tertia die. resurrexit a mortuis;

6. He astah to heofonum ; Ascendit δὰ ccelos; He sit to swythran hand God Feder Sedet ad dexteram Dei _—s—wPatris wes elmihtigan ; omnipotentis ; 7.Thonan toweard deman tha cucan and Inde venturus judicare VIVOS et tha deadan. mortuos. 8. Ic gelyfe Credo in Spiritum Sanctum ; g. Tha halgan gelathunge riht gelyfdan ; Sanctam ecclesiam Catholicam ; N

900 ENGLISH CREEDS.

Halgana gemeenysse ; Sanctorum communionem ; 10. And forgyfnysse synna;

Remissionem —__ peccatorum ;

11. Flesces eriste ; Carnis _resurrectionem ;

12. And theet ece lif. Si hit swa. Et vitam eternam. Amen.

XXXVI.—Eneuanp. Cire. A. Ὁ. 1030. From a MS. (Gg. 3. 28.) containing the Homilies of dilfric, in the University Library, Cambridge. 1. Ice gelyfe on God Feeder elmihtigne, Scyppend heofenan and eorthan. 2. And Ic gelyfe on Helend Crist, his ancenne- dan Sunu, Urne Drihten ; 3. Se wees geeacnod of tham Halgan Gaste, And acenned of Marian tham meedene; 4. Gethrowod under tham Pontiscan Pilate, On rode ahangen ; He wees dead and bebyrged ; 5. And he nyther astah to helle ; And he aras of deathe on tham thriddan dege ; 6. And he astah up to heofonum ; And sitt nu et swithran Godes zlmibtiges Feeder ; 7. Thanon he wyle cuman to demenne egther ge tham cucum ge tham deadum. 8. And Ic gelyfe on thone Halgan Gast ;

ENGLISH CREEDS. 9}

g. And tha halgan * * gelathunge ; And halgena gemennysse ; 10. And synna forgifenysse ; 11. And flesces erist ;

12. And thet ece lyf. Sy hit swa.

XXXVII—Eneuanp. Cire. A.D. 1125. From a MS. (R. 17.) in the Library of Trinity Coll., Cambridge.

1. Ic gelefe on Gode Federa elwealdend™, Ieo 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 terre ;

2. And on Helende Crist, Suna his anlich, E en Jesu Crist, sun Fil uniel, Kt in Jesum Christum Filium 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 meaeden® ;] Nez de Marie la

Natus ex Maria Virgine :

m Marg. Ealmihtig. words suppliedare from the manu- n 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

92

ENGLISH CREEDS.

4. [Gethrowode under tham Pontiscam] Pilate,

and on rode ahangen, ΝΥ ΣΤ}: . ntien Pilate, crucifiez, Passus sub Pontio Pilato, crucifixus,

Dead, and beberiged ; Morz, 6 seveliz ; Mortuus, et sepultus ;

. He adun asteh to helle ;

Descedied as enfers ; Descendit ad inferna ;

Thriddan degge he aras fram deatha ;

Et tierz jurn relevad de morz; Tertia die resurrexit a mortuis ;

. He astah to heofone ;

Muntad as ciels ; Ascendit ad celos ;

Sit on switran healfe Godes Feederes eal- mihtig ; Siet a la destre de Deu Perre tres tut puant;

Sedet ad dexteram Dei Patris omnipotentis ; o

.Thanen he is to cumene, and to demenna

quiche and deade. Diluc est avenir jugier les vis 6 les morz. Inde venturus judicare vivos et mortuos.

. Ic gelefe on Halig Gast ;

Jeo crei el Seint Espirit ; Credo in Spiritum Sanctum ;

ENGLISH COREEDS. 93

g. And on halig gesomnunge fulfremede ; Seinte Eglise Catholica ; Sanctam Ecclesiam Catholicam ;

Halegan hiniennesse ; La communiun des seintes choses ; Sanctorum communionem ;

10. Forgyfenysse synna; Remissium des pecchiez ; Remissionem peccatorum ;

11. Flesces up arisnesse ; Resurrectiun de charn ; Carnis resurrectionem ;

12. Lif eche. Beo hit swa. Vie pardurable. Seit feit. Vitam sternam. Amen.

XXXVIU.—Enetanp. Cire. A. Ὁ. 1225. From a MS. (Nero A. xtv) in the British Musewm. 1. Ich bileve on God Feder almibti,

Schuppare of heovene and of eorthe ;

2. And on Jesu Crist, his onlepi Sune, Ure Loverd ;

3. That was ikenned thr the Holi Gaste, Iboren was of the meidene 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. I bileve on the Holi Goste ; 9. And on holi * * Chirche ; Iniennesse of haluwen ; to. Vorgivenesse of sunnen ; 11. Vleches up-ariste ; 12. Eche lif efter death. Amen.

XXXIX.—Enetanp. XIIIth Century.

British Museum. Cleop. B. v1. fol. 201. Maskell?s Monumenta Ritualia. Vol. 2. p. 240.

. Hi true in God, Fader Hal-michttende, That makede heven and herdeth ; . And in Jhesu Krist, is ane lepi Sone, Hure Laverd; . That was bigotin of the 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 ; g. And hely * * kirke;

The samninge of halges ;

μ᾿

b&

Ww

Io. Il. ΤῸΝ

ENGLISH CREEDS. 95

Forgitnes of sinnes ; Uprisigen of fleyes ; And life withuten ende. Amen.

XL.—Enenanp. XIIth Century.

MS. Harleian. 3724. fol. 44. Maskell’s Monumenta Ritualia.

Τὶ

Vol. 2. p. 240. I bileve in God Fadir almichty,

Sshiper of hevene and eorthe ;

. 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 ;

. Licht in to helle;

The thridde day fram deth aros ;

. Steich in to hevene;

Sit on his Fadir richt honde, God almichti;

. Thenne is cominde to deme the quikke and

the dede.

8. I bileve in the holy gost ; 9. Al holy chirche ;

Io.

i |

12.

Mone of alle halwen; Forgivenes of sinne ;

. Fleiss uprising ;

Lyf withuten ende. Amen.

96 ENGLISH CREEDS.

XLI—Eneutanp. XIVth Century. MS. Harlevan. 2343. fol. 2. Maskell’s Monumenta Ritualia. Vol. 2. p. 241. 1. I bileve ἐμέο God Fader almygti, Maker of hevene and of erthe; 2. And znto Jesu Crist, his onli Sone, Oure Lord; 3. Which was conceyued of the Holi Goost, Borun of the Virgyne Marie; 4. He suffrid passioun Pilat of Pounce, crucified, Deed, and buried ; 5. He wente doun to helle; The thridde day he roos agen from deeth to lif; 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. I belieue in the holi goost ; g. Al holi chirche; Communynge of seyntis ; 10. Forgeuenes of synnes ; 11. Agenrisyng of fleisch ; 12. And everlastyng lif. Amen.

1.2. “Into.” 8. “In.” Compare Creeds x, xan, πε αι, XKVI, XXX,

XLIL—Eneianp. XIVth Century. Reliquie Antique. Vol. τ. p. 38. 1. 1 byleve in God Fader almygthi,

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 dethe; 6. He steyet up to hevenes; 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. I byleve in the holy Gost; g. Holy chirche general ; The comunyng of halewes ; το. The Forgefenesse of synnes ; 11. The rysyng of flech ; 12. And the lyf whit-oute ende. Amen.

XLII.—Eneuanp. Cire. A. D. 1400.

Prymer, in Maskell?’s Monumenta Ritualia. Τ οἷ. Qo. Be LTT.

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 of the hooli gost, Born of Marie maiden; 0

98

ENGLISH CREEDS.

4. Suffride passioun undir Pounce Pilat, cru- cified, Deed, and biried ; 5. He wente doun to hellis ; 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. I bileve in the hooli Goost ; g. Feith of hooli chirche ;

Comunynge of seyntis ;

το. Forgyuenesse of synnes ; 11. Agenrisyng of fleish ; 12, And everlastynge lyf. So be it.

XLIV.—Enauanp. XVth Century.

Douce MS. 246. Bodl. Libr. Maskell’s Monumenta Rituala.

Vol. ὡς. ip. 241.

1.I bileve in God Fadre alle mygty, Shapere of hevene and of erthe ;

2. And in Jhesu Crist, his oonlepye sone, Oure Lord oon;

3. Which was conceyved of the Holy Goost ; Borne of the 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. * *,chirehe ; Comunyng of seyntes ; 10. Forgeuenesse of synnes ; 11. Risyng of flesshe 12. Unto ay lastynge lif. So mote it be. Amen.

11. 12. “ Risyng of flesshe wnto ay lastynge lif.”’ Com- pare Creeds xiv, Xv, XXVII.

XLV.—Enouanp. A.D. 1538.

Prymer in English and Latin. Maskell’s Monumenta Ritual. 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 suffred deathe under Pons Pylate, and was crucifyed, Deade, and butyed ; 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 ; 0 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 ; to. The remyssyon of synnes ; 11. The resurrectyon of the flesshe ; 12. And the lyfe everlastynge. So be it.

XLVI—Enenanp. A.D. 1543.

From the “ Necessary doctrine and erudition for any Christen man : set furthe by the Kynges majestie of Englande.” 1. I beleve in God the Father almighty,

Maker of heaven and earth;

HS)

. 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;

. And the third day he rose agein from deth ;

OV οἱ

. 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. I beleve in the Holy Goste ; 9. The holy Catholike Churche ;

το. The communyon of sayntes ;

ENGLISH CREEDS. 101

The forgyveness of synnes ; 11. 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 which 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. 249 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 x11 and the Creed of Rufinus and some others, in respect of the change of case from the accusative, in Articles 1 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 xuiv 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 ΧΧΧΙΧ, has also been noticed in the introductory matter prefixed to this section.

109 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,” x11; “The Sone of him, our Lord oon alone,” x11 ; “ His oonlepye Sone, oure Lord oon.” xtv.

In Art. 5. “δ descended into Hell,” is, in xxxv, “ He nither astah to hel-warum,” to “the inhabitants of Hell,” a literal translation of the 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 xxxviil, xxx1x, and xuiv, “ Catholic” is omitted altogether; xu and χα have “ Al holy Chirche; ” xii, “ Holy Chirche general;” xxi, “ Feith of hooli Chirche ;” xxxvi1 expresses “ Catholic” by “ fulfremede,” * nerfect;” and xxxv by “ riht gelyfdan,” “ right-believing,” * orthodox.”

In the same Article, the Norman Creed, xxxvil, ex- presses the “ Communion of Saints” by “ La communiun des seintes choses.”

Il. INTERROGATIVE CREEDS

USED AT BAPTISM.

Tue 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 of the 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 que promisisti cum baptizatus es; quid per singula te credere dixistt: 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 Eutychianisma.

The Creed was distributed under three inter- rogatories: Εἰ. οὶ Credis in Deum Patrem omnipo- tentem, Creatorem coeli et terre ? 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 Ecclesiz Ritibus, 1. 1. ¢. 1. Artt. ΧΠῚ and xvint. Those numbered xLvut, xix, _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- anum Imperatorem, Gallandii Bi- bliotheca Patrum. Tom. x11. p. 778.

b «Two remarkable passages greatly weaken, or rather utterly destroy, the authority of all the older Roman martyrologies. In the book, De libris recipiendis, ascribed to the pontificate of Da- masus, of Hormisdas, more proba- bly to that of Gelasius, the caution of the Roman Church, in not pub- licly reading the martyrologies, is highly praised, their writers being unknown and without authority. “ Singulari cautela a S. Rom. Ec- clesia non leguntur, quia et eorum qui conscripserint nomina penitus ignorantur, et ab infidelibus vel

idiotis superflua aut minus apta quam rei ordo fuerit esse pu- tantur. ..’ Gregory I. makes even a more ingenuous confes- sion, that, excepting one small volume, (a calendar, it should seem, of the names and days in which they were honoured,) there were no Acts of Martyrs in the archives of the Roman see, or in the libraries of Rome. ‘‘ Preter illa, quee in ejusdem Eusebii libris, de gestis sanctorum martyrum continentur, nulla, in archivis hu- jus nostree ecclesize vel in Romanz urbis bibliothecis, esse cognovi, nisi pauca queedam in unius co- dicis volumine collecta, &c. Greg. M. Epist. viii. 29. Milman’s Latin Christianity, vol. 1. 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 Θεὸν ἐκ Θεοῦ and of the /iliogue 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

Ρ

100 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. Cire. A. D. 220.

Creed used at the baptism of Palmatius. From the “ Martyriwm Sancti Calixti Pape et Sociorum ejus, ut in antiquissimis MSS. codicibus habetur, quibus suffragantur pervetusta Mar- tyrologia.” Suwrius De probatis Sanctorum Historiis. Tom. 7.

Ὁ. 751. 1. 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 ; g. Sanctam Ecclesiam Catholicam ; 10. Remissionem peccatorum ; 11. Et carnis resurrectionem ? Et exclamavit cum lachrymis Palmatius, dicens, Credo, Domine.

INTERROGATIVE CREEDS. 107

XLVIII.—Cartuace. A. D. 255. S. Cyprian ad Magnum, Ep. 76.

το. Credis remissionem peccatorum, 12. Et vitam eternam, g. Per sanctam Ecclesiam ὃ

S. Cyprian ad Episcopos Numidas, Ep. 70.

12. Credis in vitam eternam, 10. Kt remissionem peccatorum, g. Per sanctam Ecclesiam ?

XLIX.—Romz. A.D. 259.

Creed used at the baptism of Nemesius and his daughter. From the “ Acta S. Stephani Pape et Martyris,” apud Baronwum, ad An, 259.

1. Credis in Deum Patrem Omnipotentem ?

Respondit, Credo.

2. Et in Jesum Christum, Dominum nostrum ?

Respondit, Credo.

10. Remissionem omnium peccatorum ?

Respondit, Credo.

11. Carnis resurrectionem 2 Respondit, Credo, Domine.

It is not easy to account for the omission of the 8th Article, except on the supposition of some transcriber’s carelessness.

Ea

108 [INTERROGATIVE CREEDS.

L.—Iraty. A.D. 303.

Creed used at the baptism of Venustianus. From the “Acta 8S. Savini, Episcopt et Martyris.” Baluztii Miscellanea, Tom. 2. Pp. 54.

1. Credis in Deum Patrem omnipotentem ? Respondit Venustianus, Credo. 2. Kt in Jesu Christo, Filio ejus.? Respondit, Credo. 8. Et in Spiritu Sancto ? Respondit Venustianus, Credo. 4. Et in Kum qui passus est, 5. Et resurrexit ? Respondit Venustianus, Credo. 6. Et in Eum qui ascendit in coelos, 7. Et iterum venturus est judicare vivos et mor- tuos et seculum, per ignem? Dixit, Credo. Et in adventu ipsius et regnum ejus (sic) 10. IN remissionem peccatorum, II. et carnis resurrectionem 4 Venustianus respondit, Credo in Christum, Dei Filium, qui me illuminet.

LI.—Romg, probably. Cire. 378.

Sr. Jerome. Adv. Luciferianos. 8. Hieronymi Opera. Tom. 4. pars 2. p. 297. Paris. 1706.

Solemne est in lavacro, post Trinitatis confes- slonem, interrogare,

g. Credis sanctam Ecclesiam ¢ το. Credis remissionem peccatorum ἢ

INTERROGATIVE CREEDS. 109

LIL—Minan. Cire. A. Ὁ. 380. St. AmproseE. De Sacramentis, 1. 2. ¢. 7. Opp. Tom. 2. p. 359. Paris. 1686—1690. Interrogatus es, 1. Credis in Deum Patrem Omnipotentem @ | Dixisti, Credo: (et mersisti, hoc est, sepultus es.) Iterum interrogatus es, 2. Credis in Dominum nostrum, Jesum Christum, 4. Kt in crucem ejus ? Dixisti, Credo: (et mersisti: ideo et Christo es consepultus.) Tertio interrogatus es, 8. Credis et in Spiritum Sanctum 4 Dixisti, Credo: (Tertio mersisti, ut multiplicem lapsum su- perioris etatis absolveret trina confessio.)

LI.—Rome. A.D. 495.

But in use in France. Cire. A. Ὁ. 750.

From the Gelasian Sacramentary. “ Sacramentarium Grela- sianum, sive Lnber Sacramentorum Romane Ecclesie, a sancto Gelasio I. Papa, uti videtur, concinnatus, ante annos pene mille exaratus®, quem Rome anno MDCLXXX luce donavit Ven. P. Joseph Maria Thomasius.” Muratori, Tom. τ. Ρ. 570.

t. Credis in Deum Patrem omnipotentem ἢ

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 passuin ? Credo.

8. Credis et in Spiritum Sanctum ;

g. Sanctam Ecclesiam ; 10. Remissionem peccatorum ; 11. Carnis resurrectionem ?

Credo.

In three manuscript copies of the 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 eternam.” 1. 1. c.1. Art. xvim. Ord. 5.

In a manuscript copy of the Gregorian Sacramentary, written about the middle of the gth century, we have the same Creed with the addition of “‘ Creatorem cceli et terre ἢ in Art. 1, and of “ Catholicam” in Art. 9. Muratori, Tom. 2. p. 157.

LIV.—Francz. ὙΠῸ Century.

From the Codex Bobiensis, in Mabillon’s Museum Italicum, . Dom. τὶ Ὁ. 324. 1. Credit in Deum Patrem omnipotentem, Creatorem coeli et terre ? Credat. 2. Credit et in Jesum Christum, Fillum ejus unicum, Dominum nostrum;

INTERROGATIVE CREEDS. 111

3. Conceptum de Spiritu Sancto ; Natum ex Maria Virgine ; 4. Passum sub Pontio Pilato, crucifixum, . et sepultum ; 5. Bevcendii 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 3 10. Remissionem peccatorum ; 11. Carnis resurrectionem ; 12. Vitam habere post mortem ; In gloriam Christi resurgere ?

Credat.

In the case of infants the 3rd Person was sometimes used. See August. ad Bonifac. Hp. 8. §. 7.

LV.—France. VIIIth Century.

From an ancient Gallican Missal published by Thomasius, Co- dices Sacramentorum, p. 475. Mabillon De Liturgia Gallicana,

Ρ. 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, trine veritatis, (“‘f. unitatis,”) una manente substantia, Deum esse perfectum ?

Credo.

LVI.—France. Cire. A. D. 750. Pirminius in Mabillon’s Analecta, Tom. 4. p. 577. See above, Ῥ. 70.

Post istam abrenuntiationem Diabolo et omnibus operibus ejus, interrogatus es a sacerdote, 1. Credis in Deum Patrem omnipotentem, Creatorem coeli et terre ? Kt respondisti, Credo. Et iterum, 2.Credis et in Jesum Christum, Filium ejus unicum, Dominum nostrum; _ (3. 4. 5.6. 7. as in Creed xxx1 above.) ? Et respondisti, Credo. Et tertio interrogavit sacerdos, 8. Credis et in Spiritum Sanctum ; (10. 11.12. as in Creed xxx1 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. c. 1. Art. xvi. Ord. 6.

LVII.—France. Circ. A. D. goo.

From a MS. belonging to the monastery of Chelles, of the above date. Martene, 1. 1. ¢. 1. Art. xvi. Ord. τὸ.

1. Credis in Deum Patrem omnipotentem,

INTERROGATIVE CREEDS. 113

Creatorem coeli et terrze ? Credo. 2. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum, 3. Natum, 4. Et passum ? Credo. 8. Credis et in Spiritum sanctum ; g. Sanctam Ecclesiam Catholicam ; Sanctorum communionem ; 10. Remissionem peccatorum ; 11. Carnis resurrectionem ; 12. Vitam eternam ?

Credo.

The above formula occurs repeatedly after this.

LVIUT—Enetanp. A.D. 1543.

From the Salisbury Manual. Manuale ad usum percelebris Ecclesie Sarisburiensis. Rothomagi A.D. mpxii1; Londini MDLIV.

1. Credis in Deum Patrem omnipotentem, Creatorem coeli et terra ? Credo. 2.Credis et in Jesum Christum, Filium ejus unicum, Dominum nostrum, 3. Natum, 4. Et passum ζ Credo.

8. Credis et in Spiritum sanctum ;

Q

114 INTERROGATIVE CREEDS.

g. Sanctam Ecclesiam Catholicam ; Sanctorum communionem ; 10. Peccatorum remissionem; 11. Carnis resurrectionem ; 12. Vitam eternam post mortem ?

Credo.

The same formula occurs in an ancient ritual of the Church of Limoges, as given by Martene, ]. 1. 6. 1. Art. xvi. Ord. 18.

12. “ Vitam sternam post mortem.” Hence the “ Ever- lasting life after death’’ of our own baptismal Creed.

LIX.—Eneuanp. A.D. 1549. (Mense Maii.) From Edward the VIth’s First Prayer Book. 1. 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 into heaven ; And sitteth on the rigthand of God the Father almyghtie :

lest

an a

INTERROGATIVE CREEDS. 115

. 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 ;

Pek. 12.

μι

S&

3:

. The holy Catholike Churche ;

The communion of saynctes ;

. Remission of sinnes;

Resurreccion of the fleshe ; And everlastyng lyfe after death ? I beleve.

LX.—Eneuanp. A.D. 1552. From Edward the VIth’s Second Prayer Book.

. Doest thou beleve in God the Father almighty,

Maker of heaven and earth;

. And in Jesus Christ his onely begotten Sonne,

our Lorde; 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;

. That he went doune into hel ;

And also did rise againe the thirde daie ;

. That he ascended into heaven ;

And sitteth at the right hande of God the Father almighty ; Q 2

116

INTERROGATIVE 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 ; g. The holy Catholicque Churche ;

The communion of sainctes ;

10. The remission of synnes ; 11. 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 I: nterrogative Creeds now in use in the Church of England.

DECLARATIVE.

Art. 2. Only Son.

5. Descended into Hell.

7. He shall come to judge.

10. Forgiveness οἵ

sins. 11. The resurrection of the body.

12. The life everlast- ing.

INTERROGATIVE. Art.2.Only begotten Son.

5. Went down into Hell.

7. He shall come again, at the end of the world, to judge.

1o. Remission of sins.

11. The resurrection of the flesh. 12. Everlasting after death.

life

ΤΙ!, THE APOSTLES’

AND

NICENE CREEDS

HARMONIZED.

118 THE APOSTLES’

LXII.—Apostixy’.

[The parts without brackets represent, on the whole, the Western Creed of the 4th, 5th, and 6th Centuries. ]

1. Credo in Deum Patrem omnipotentem,

[Creatorem coeli et terre ;]

2. Εἴ 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 5

6. Ascendit ad coelos ; Sedet ad dexteram [Dei] Patris [omnipotentis;]

AND NICENE CREEDS HARMONIZED. 119

LXIUI.—Nicene. (Constantinopiz.) A.D. 381.

[The parts without brackets represent the Nicene Creed, as put forth by the Council of Constantinople. ] ΤΕ Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς,

e A , Mis A OpaT wv TE παντῶν KGL αορατων"

Χ

Καὶ εἰς ἕνα Κύριον, ᾿Ιησοῦν Χριστὸν, τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ,

4 b) A 4 , 4 ’ ~ τὸν ἐκ τοῦ Ilatpos γεννηθέντα πρὸ πάντων τῶν

αἰώνων, [Deum de Deo, ] Φῶς ἐκ Poros, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ,

, 5 ’

γεννηθέντα οὐ ποιηθέντα, e , ~ If Le ὁμοούσιον τῷ ἰἰατρί Av οὗ τὰ πάντα ἐγένετο" 4. Τὸν, δι’ ἡμᾶς τοὺς ἀνθρώπους

A A Ἁ e , , Kal διὰ THY ἡμετέραν σωτηρίαν,

, 9 A 5 ~

κατελθόντα ἐκ τῶν οὐρανῶν,

A , Kat σαρκωθέντα ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς Παρθένου, καὶ ἐνανθρωπησάντα'

Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου,

Ὁ

\ , \ , ᾿ καὶ παθόντα, καὶ ταφέντα 9 , ~ Cue , A A ἤ * Kat ἀνάσταντα τῆ TpLTH ἡμέρᾳ κατὰ Tas ypadas 6. Kai ἀνελθόντα εἰς τοὺς οὐρανούς"

καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός"

120 THE APOSTLES

7. Inde venturus est judicare vivos et mortuos.

8. Credo in Spiritum Sanctum ;

g. Sanctam Ecclesiam [Catholicam ;]

(Sanctorum communionem 3] 10. Remissionem peccatorum ; 11. Carnis resurrectionem ; 12. [Vitam zternam.]

The following references will direct the reader to the Creeds in which the words or clauses within brackets occur severally for the first time.

1. Creatorem coeli et terre. xxvm. But see also 1. 1. IV. V.

3. Conceptus de Spiritu Sancto. xv1.

4. Passus, mortuus. xv.

5. Descendit ad inferna. x.

6. Dei Patris omnipotentis. xxv.

9. Catholicam. xix?

Sanctorum Communionem. xxv.

12. Vitam eternam. vu. See also rx.

AND NICENE GREEDS HARMONIZED. 12]

4. Kat πάλιν ἐρχόμενον μετὰ δόξης κρίναι ζῶντας καὶ νεκρούς" οὗ τῆς βασιλείας οὐκ ἔσται τέλος" 8. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, τὸ Κύριον, καὶ τὸ ζωοποιὸν, τὸ ἐκ τοῦ [Πατρὸς [Filioque] ἐκπορευόμενον, τὸ σὺν [Πατρὶ καὶ Yio συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν" 9. Εἰς μίαν ἅγιαν καθολικὴν καὶ ἀποστολικὴν Ἔκ- κλησίαν" % * * 10. Ὁμολογοῦμεν ἕν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν" 11. ΠΡροσδοκῶμεν ἀνάστασιν νεκρῶν,

12. Kai ζωὴν τοῦ μέλλοντος αἰῶνος.

2. ὃ. 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. ΔΙ] dates indeed have been as- signed by some, as the ist council of Bracara, A. 1). 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 Kccle- Ὁ Usher, De Symbolis. Works, Slasticee, x. 4. τύ, vol. vil. p. 324.

R

192 THE APOSTLES AND NICENE CREEDS HARMONIZED.

of the Gallician council all the notice that De Aguirre gives is the following, “ Preeter Regulam Fidei, qu 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. Concill. Tom. 3. pp. 224. 79. go. 24.

The Θεὸν ἐκ Θεοῦ of the original Nicene Creed was omitted in the Constantinopolitan edition, doubtless for no other reason than because it was contained in the Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ which followed.

Τὸ Κύριον, καὶ τὸ ζωοποιὸν, is variously read. In some instances, we have Τὸ Κύριον, τὸ ζωοποιὸν, without καὶ; see Routh’s Opuscula, vol. 1. p.426. In the Creed of the Gela- sian Sacramentary, given below in the Appendix, we have Tov Κύριον καὶ ζωοποιὸν. Damascenus quotes the Article, as To Κύριον καὶ ζωοποιὸν. De Fid. Orth. 1. 1. ¢. 8. Paris 1712.

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 prepositionis syl- laba, Creator a creaturis secernitur, et divina separantur ab humanis.” In Symb. §. 36.

The Latin Creed recited at the 3rd council of Toledo has merely “ In unam Catholicam Apostolicam ecclesiam,” omitting “sanctam.” Our own version omits “ sanctam ” and the preposition also, “I believe one Catholic and Apostolic Church.”

IV. A HISTORICAL REVIEW

OF THE

SEVERAL ARTICLES OF THE WESTERN 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

194 HISTORICAL REVIEW.

he had proposed to the Fathers assembled at Nicza 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: Καθῶς καὶ ὁ Κύριος ἡμῶν, ἀποστέλλων εἰς TO κήρυγμα τοὺς ἑαυτοῦ μαθητὰς, εἶπε" Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. 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 : Μετὰ ταῦτα ἐπὶ τὴν ἅγιαν τοῦ θείου βαπτίσματος ἐχειραγωγεῖ- σθε κολυμβήθραν, ὡς ὁ Χριστὸς ἀπὸ τοῦ σταυροῦ ἐπὶ τὸ προκείμενον μνῆμα. Kat ἠρωτᾶτο ἕκαστος, Ki πιστεύει εἰς τὸ ὄνομα τοῦ Ἰ]ατρὸς, καὶ τοῦ Ὑἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Καὶ ὡμολογήσατε τὴν σωτήριον ὁμολογίαν. 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 roth Article, put declaratively : ΠΙστεύω εἰς τὸν Πατέρα, καὶ εἰς τὸν Yiov, καὶ εἰς τὸ ἅγιον Πνεῦμα, καὶ εἰς ἐν βάπτισμα μετανοίας, 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- ἃ Socrates, Hist. Eccles. 1.8. pp. 402 &c.

See Pearson on the Creed, vol. i. D Cat. S.A. Ῥ. 55, and vol. il. p. 26, and © Cat. XIX. 9.

HISTORICAL REVIEW. 125

tismal office 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 formule just referred to, had a place in the Creed in the Apostolic age, we have no means of knowing. The Creeds of St. Ireneus, 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 gth, roth, 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 Tertullian’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, (1x.) 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 1st 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, (xxx1,) does not occur till the eighth century ; and even towards the close of the eighth, A. D. 785, there is one remark- able example of a Creed, then in use, which retains much of the incompleteness of the formula of earlier times, the Creed of Etherius Uxamensis, (xxx1I1.)

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 4,

4 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. Ireneeus, Tertullian, and Facun- dus Hermianensis, are cast, in this respect, in the

for a century or two later than in France and elsewhere, from that which was eventually established. The Creed of Etherius, referred to in the text, A. D. 785, is a Spanish Creed.

e « Orientales ecclesiz omnes pene ita tradunt, ‘Credo in unum Deum Patrem omnipotentem ;’ et rursum in sequenti sermone, ubi nos dicimus, ‘ Et in Christum Je- sum, unicum Filium ejus, Domi- num nostrum,’ illi tradunt, ‘ Et in unum Dominum nostrum, Je- sum Christum, unicum Filium ejus.’ ‘ Unum’ scilicet ‘ Deum’ et ‘unum Dominum,’ secundum auctoritatem Pauli Apostoli(1 Cor. vill. 6) profitentes.”” Rufin. in Symb. §. 4. ‘* When Leo, bishop

of Rome, in an epistle to Flavi- anus, had written these words, ‘ Fidelrum universitas profitetur, Credere se in Deum Patrem om- nipotentem, et in Jesum Christum, Filium ejus,’ one of the Euty- chians objected with this question, ‘ Cur non dixerit in unum Deum Patrem, et in unum Jesum, juxta Niczni decretum Concilii?’ To which Vigihus, bishop of ‘Trent, or rather of Tapsus, gives this answer, ‘Sed Rome, et antequam Nicena Synodus conveniret, a temporibus Apostolorum usque ad nunc, ita fidelibus Symbolum tra- αἰαῖ. tNigib bas δον conte. Eutych. Pearson on the Creed, vol. ii. p. 18. For Vigilius see Bi- 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 x11 and ΧΙ.)

CREATOREM COELI ET TERRA.

St. Irenzeus’s Creed expands this clause into τὸν πεποιηκότα TOV οὐρανὸν, καὶ τὴν γῆν, καὶ τὰς θαλάσσας, καὶ πάντα τὰ ἐν αὐτοῖς : Tertullian’s has “ mundi conditorem,” to which is added, in one instance, “ qui universa de nihilo produxerit.” (1. 11. Iv. Vv.)

After Tertullian, the clause, though found almost universally in the Eastern Creeds, does not occur again in those of the West till the close of the 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. Ὁ. 785. The Western expositors, however, frequently adduce the creation of the world, when commenting upon the word “omnipotentem,” as affording one of the most signal proofs of God’s almighty power®.

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. & 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. Irenzeus 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.

ay T,: EF,

Er ΙΝ Jesum Curistum, Finium Jus uNiIcum, 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. Irenzus, fol- lowing the Eastern model, has, in one instance, Kai εἰς ἕνα Χριστὸν ᾿Ιησοῦν, (1,) and Facundus Her- mianensis, “Et in unum Dominum, Jesum Chris- tum,” (xxu.) St. Ireneus and Tertullian, each in two instances, acknowledge the Son as the Creator, agreeably to the Apostolic formula, δι᾿ οὗ τὰ πάντα, (1 Cor, vill. 6.) (11. 1. Iv. vi.) For “unicum Filium’ we have, in some instances, “ unigenitum,” the Greek being uniformly μονογενῆ. (Our own baptismal Creed has “ only-begotten.”) And to “ Dominum ”

S

?

190 HISTORICAL REVIEW.

the Creed of Etherius Uxamensis and that at the end of the Codex Bobiensis prefix “ Deum,” (xxxu, xxvil.) Novatian’s Creed has “ Dominum Deum,” (vi1.) 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 ejyus unicum, Dominum nostrum,” is expanded into Kai εἰς ἕνα Κύριον, ᾿Ιησοῦν Χριστὸν, τὸν Yiov τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, Φῶς ἐκ Φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί: Ov οὗ τὰ πάντα ἐγένετο.

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 Ecclesiz Catholice, 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 seculis plane determinatus fuit, ut divinam titulus Filii Det unigeniti sive ejus ante omnia secula 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. 8.10. ‘To the same purpose

HISTORICAL REVIEW. 131

ART. III.

ΟῚ 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, (xv1,) 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 xxxil.

The older forms are, “ Qui natus est de Spiritu Sancto ew Maria Virgine,” and “ Qui natus est de Spiritu Sancto e¢ Maria Virgine.” In one of St. Augustine’s Creeds, (xiv,) we have “ Qui natus est per Spiritum Sanctum ex Virgine Maria,” and in one of the Creeds in the Codex Bobiensis, (xxvit,) “ Natum de Maria Virgine per Spiritum Sanctum.”

Of the two forms, “ οἱ Maria,” and “ ev Maria,” the latter is by far the more frequent.

The Constantinopolitan Creed has ἐκ {Πνεύματος ἁγίου καὶ Μαρίας τῆς LapOévov, which it had inserted, especially with a view to the Apollinarian heresy, between the σαρκωθέντα and the ἐνανθρωπήσαντα of the Nicene, the latter being without the clause al-

Hooker, Eccles. Pol. bk. 5. 5. 42: the Deity of 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

t32 HISTORICAL REVIEW.

together'!. It is observable with what studied care the Latin versions of this Creed often changed the καὶ Μαρίας 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: LV. 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. Irenzeus sums up all in one, καὶ τὸ πάθος, (1,) “ Passus sub Pontio Pilato,” (11.) “ Passus, mortuus, et sepultus,” however occur, though with- out “ crucifixus,” in one of Tertullian’s Creeds, (v1.) 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

i «These, omitted in the Nicene Creed, were put in by the council of Constantinople, upon the occa- sion of the Apollinarian heresy, as was observed by Diogenes, bishop of Cyzicum, in the council of Chalcedon: Οἱ yap ἅγιοι Πατέρες

οἱ μετὰ ταῦτα, τὸ “ ἐσαρκώθη,᾽ ὃ εἶπον οἱ ἅγιοι ἐν Νικαίᾳ Πατέρες, ἐσαφήνισαν, εἰπόντες “ ἐκ ΠΙνεύ- ματος ἁγίου καὶ Μαρίας τῆς Παρ- θένου." Pearson on the Creed,

vol. il. Ὁ. 172.

HISTORICAL REVIEW. 199

and another equally questionable, (ΧΥ1,) 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, παθόντα.

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.

ἌΡ 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, cire. 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

194 HISTORICAL REVIEW.

in his day, we do not meet with it in either of the Aquileian Creeds, (xu, xu1,) which have come down to us from other sources.

I said that Rufinus’s Creed is the earliest which Yet this must be understood with some qualification. It is the earliest orthodow Creed which contains it. For otherwise it is found in an Arian Creed which appeared under three This Creed was drawn up originally at Sirmium by the leaders of the Arian party, to be presented to the

contains this clause.

several forms in the years 359 and 360.

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 Nicé (Νίκη) in Thrace!; 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 of the term οὐσία, and declared the Son to be ὅμοιος τῷ Πατρὶ κατὰ πάντα, ὡς καὶ ai ἅγιαι γραφαὶ λέγουσί τε καὶ διδάσκουσι. It was in reference to the subscription of this Creed by the orthodox bishops, that St. Jerome wrote those well- known words, “‘ Ingemuit totus

orbis, et Arianum se esse miratus est.”’ Ady. Luciferianos.

1 Both Socrates and Sozomen say, that the Arians caught at the name, in the hope that with the simple it might make the Creed pass for the Creed of Nicza, (Νίκαια). Socr. 2. 37. Sozom. 4. 19.

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a doctrine which many of their sect held, namely, that Christ had no human soul, the Λόγος 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 formule respectively :

1. Third Sirmian Creed, read at the council of

Ariminum, A.D. 359.

4. UravpwOévra, καὶ ἀποθανόντα"

5. Kat εἰς τὰ καταχθόνια κατελθόντα, καὶ τὰ ἐκεῖσε οἰκονομήσαντα᾽ ὃν πυλωροὶ “Αἰδου ἰδόντες ἔφριξαν ~

Socrates 2. 37.

ii. The Creed adopted at Nicé in Thrace, A. Ὁ. 359. 4. Σταυρῷ προσηλωθέντα, ἀποθανόντα, A , 5 καὶ TapevTa 5. Kai εἰς τὰ καταχθόνια κατελθόντα, εἴ 24S ec 9 , ov αὐτὸς ὁ Avon ἐτρόμασε. Theodoret 2. 21.

iii. The Creed adopted at Constantinople, A. 1).

4. Lravpwevra, καὶ ἀποθανόντα, A , Kal ταφέντα" 5. Kai εἰς τὰ καταχθόνια κατεληλυθότα" ὅντινα καὶ αὐτὸς ὁ Αιδης ἔπτηξεν. Socrates 2. 41.

m This clause is from the Septuagint version of Job xxxvili. 17: Πυλωροὶ δὲ Διδου ἰδόντες σε ἔπτηξαν.

190 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 only 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 Thaddzeus, one of the seventy disciples, to Agbarus, king of Edessa, we have the following: "Eoravp#0y, καὶ κατέβη ets τὸν "Adny, καὶ διέσχισε φραγμὸν τὸν ἐξ αἰῶνος μὴ σχι- σθέντα, κι τ. λ.0 Whatever opinion way 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-

Ὁ Hist. Eccles. i. 13.

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tion of the words from the book of Job, which occurred in every one of the three Arian Creeds above cited :—’EHéerAayn ὁ θάνατος θεωρήσας καινόν τινα κατελθόντα εἰς ἄδην, δεσμοῖς τοῖς αὐτόθι μὴ κατε- χόμενον. Tivos ἕνεκεν, ὦ πυλωροὶ ἅδου, τοῦτον ἰδόντες ἐπτήξασθε; Tis ὁ κατέχων ὑμᾶς ἀσυνήθης φόβος: ... IIpocérpexov οἱ ἅγιοι πρωφῆται, καὶ Μωῦσῆς ὁ νομο- θέτης .“.. ᾿Ελυτροῦντο πᾶντες οἱ δίκαιοι. ovs κατέπιεν ὁ θάνατος. "Εδει γὰρ τὸν κηρυχθέντα βασιλέα τῶν καλῶν κηρύκων γενέσθαι λυτρωτήν. Eira ἕκαστος τῶν δικαίων ἔλεγε Ποῦ σου Θάνατε τὸ νῖκος : []οῦ σου “Αιδη τὸ κέντρον ; ᾿Ελυτρώσατο γὰρ ἡμᾶς ὁ νικοποιός, Though the phrase used in the earlier Creeds im which this clause occurs is “ad inferna” or “in inferna,” in one instance (xx111) “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 κατὰ τὰς γραφάς, after 1 Cor. xv. 4. The original Nicene Creed had simply καὶ ava- στάντα τῇ TPLTH ἡμέρᾳ.

ο §. Cyril, Cat.14.19. See also Cat. 4. 11. Κατῆλθεν εἰς τὰ καταχθό- νια, ἵνα κἀκεῖθεν λυτρώσηται τοὺς δικαίους.

T

198 HISTORICAL REVIEW.

ABT Vi

ASCENDIT AD COELOS: SEDET AD DEXTERAM Det 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 “ Der Patris,” though it is doubtful, in

?

both instances, whether “ Dei” belongs to the Creed or to the Comment: but we do not meet with “ Det Patris omnipotentis,” till it occurs in the Creed of Eusebius Gallus, (xxv,) nor again till it occurs 1n the Creeds of the Codex Bobiensis, (xxv, xxvull,) in the middle of the seventh century. From that time it may be considered as established. The Constantinopolitan Creed has simply ἐκ δεζιῶν τοῦ Πατρός. 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. 1 had been translated παντοκράτωρ, is here translated παντοδύναμος. The translator, as I have already remarked, probably felt that παντοδύναμος more

HISTORICAL REVIEW. 139

accurately represented the sense of the Latin om- nipotens, while, in the first Article, παντοκράτωρ had been too long and too universally established to be displaced. In two of the ancient Creeds in the language of this country, (KXXVII, XxxIx,) the distinction is preserved, “zlwealdend,” “ealmihtig,” (xxxvil;) “hal-michttende,” “al-waldand,” (xxx1x.) 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, (xxtv,) we have “ de vivis et mortuts.”

St. Ireneeus, (1, 11,) and Tertullian, (1v,) 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, οὗ τῆς βασιλείας οὐκ ἔσται TeAosP. 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.

yaa |

140 HISTORICAL REVIEW.

have a distinct personal subsistence, and by conse- quence a distinct personal reign. Key ποτέ τινος ἀκούσης λέγοντος, ὅτι τέλος ἔχει ἡ Χριστοῦ βασιλεία, μίσησον τὴν αἵρεσιν' Too δράκοντός ἐστιν ἄλλη κεφαλὴ, προσφάτως περὶ τὴν Ladariav ἀναφυεῖσα. ᾿τόλμησέ τις λέγειν, ὅτι μετὰ τὸ τέλος τοῦ κόσμου ὁ Χριστὸς οὐ βασιλεύει: καὶ ἐτόλμησεν εἰπεῖν, ὅτι ὁ Λόγος, ἐκ Πατρὸς ἐξελθὼν, οὗτος εἰς Πατέρα πάλιν ἀναλυθεὶς οὐκέτι ἐστί. S. Cyril. Hieros. Cat. 1 5. ᾧ. 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 xu1,) 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. 1; several Creeds having simply “ Et in Spiritum Sanctum.” And this probably was the primitive form, as it erew 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 of the 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 4.”

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

4 Waterland’s “Importance of ch. 4. δ. 2. See also Rufinus In the Doctrine of the Holy Trinity,” Symb. ὃ. 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 querebat.” 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 :

Kai εἰς τὸ Hvetua τὸ ἅγιον,

Τὸ Κύριον,

Καὶ τὸ ζωοποιὸν,

Τὸ ἐκ τοῦ Ἰ]ατρὸς ἐκπορευόμενον,

To σὺν Τ]ατρὶ καὶ Yio Συμπροσκυνούμενον καὶ συνδοξαζόμενον,

To λαλῆσαν διὰ τῶν προφητῶν.

ART) 1X. Sanctam EccuesiAM 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 Tertullian’s time. For though it does not occur in any of the three Creeds given 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 Keclesie@ men-

ee ee ῳ ν -

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tio; quoniam ubi tres, id est Pater, et Filius, et Spi- ritus Sanctus, 101 Ecclesia, que trium corpus est".”

“ Catholicam,” if we except the Baptismal Creed (xLvi1), recorded in the Acta S. Calixti, of whose date however we cannot be certain, occurs for the first time in one of the 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 (x11); but the date of this 15 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, (ΧΧν 1.) 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: Evzs μίαν ἅγιαν καθολικὴν καὶ ἀπο- στολικὴν ᾿ἰκκλησίαν, Constantinople ; Εἰς μίαν ἅγιαν καθολικὴν Εἰκκλησίαν, Jerusalem,(St.Cyril); Ἔν τῇ ἁγίᾳ

τ De Baptismo, vi. Compare also what he says further on in the same Treatise, (c. xi): ‘“ In

quem humilitate celabat. In Spi- ritum Sanctum ?—qui nondum a Patre descenderat. In Ecclesiam ?

quem tingueret? In pcenitentiam? Quo ergo illi precursorem? In peccatorum remissionem ?—quam verbo dabat. In semetipsum ?—

—quam nondum Apostoli struxe- rant.” 5. See above, p. 102.

144 HISTORICAL REVIEW.

καθολικῆ ᾿Εἰκκλησίᾳ, Apostolical Constitutions; and even in the Creed of Arius, which however is sup- posed by some to be that of Alexandria‘, Evy μίαν καθολικὴν ᾿Εἰκκλησίαν τοῦ Θεοῦ, τὴν ἀπὸ περάτων ἕως περάτων. 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 (iz) 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 1, 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 eternam,” &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

τ « Alexandrine, ut videtur, Ec- clesize symbolum, quod Arius, illius Ecclesiz presbyter, orthodoxum se simulans, Constantino obtulit.” Usher De Symbolis, Works,vol.vii. Ρ. 310. See also Suicer, voce Σύμ- βολον, Tom. ii. p.1094. Bingham, X. 4. 10.

u In Symb. §. 36. See above, on Rufinus’s Creed, p. 29.

x E. g. in the Latin Constanti-

nopolitan Creed, rehearsed in the 3d Council of Toledo, A. D. 589, De Aguirre, Tom. ili. p. 224; and in that in the Gelasian Sacramen- tary, Muratori, Tom. i. p. 542. See also another, given by Walch, p.96, from a manuscript of the Canons of the Church of Rome, as pub- lished by Quesnel, Leonis Opera, Tom. ii. The first and last of these, however, omit ‘‘ sanctam.”

οστ΄.

PO > eee Ὁ ων»

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 gth Article is in some instances made to change places with the 12th, as in St. Cyprian’s Creed, The Creed numbered xvii and the Creed of St. Cyprian

and in the Creeds numbered xvir and XVIII.

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 ‘ Sancte Eccle- sie,’ in ordine Confessionis ponitur ‘ Remissio Pec- catorum,” c. LXIv; and in Serm. ccxu, “ 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 Grabe (in his remarks on Bull’s Judic. Eccles. Cathol. p. 184) says of this clause, “ Constat non ante seculum a Christo na- tum quartum ejus mentionem in Symbolo occurrisse.”’ I find no

instance of its occurrence so early as the fourth century, nor even as the fifth, unless the author of the Sermons ascribed to Eusebius Gallus be placed in the fifth cen- tury.

U

140 HISTORICAL REVIEW.

After a long interval it occurs again in one of the Creeds of the Codex Bobiensis, (Χχν 1.) It is still wanting in the Creed of Etherius, A. D. 785, (xxxi1.) 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 que de pro- prio habent, sed que accipere pro devotione me- ruerunt. Digne itaque venerandi sunt, dum Dei nobis cultum et future vite 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.

rg ee. REMISSIONEM PECCATORUM.

This Article occurs universally, and with hardly any variation. In the Creed of Etherius (xxx11), in the Creed of

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one of the Treatises published among St. Augustine’s Works (xviii), and in the Interrogative Creed used at the Baptism of Nemesius and his daughter (xLtx), we have “ Remissionem omnium peccatorum.”

The fragmentary Creeds of St. Ireneeus and Ter- tullian do not take in the roth Article.

The Constantinopolitan Creed and the Creed of Jerusalem make mention of Baptism as the sacrament of remission: ‘Oyodoyotuey ἕν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν, Const. Kai εἰς ἕν βάπτισμα μετα- νοίας εἰς ἄφεσιν ἁμαρτιῶν, Jerus. apud Cyril. We have the same reference to Baptism in one of the Creeds in the Codex Bobiensis (xxvu), “ 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. Irenzeus’s Creeds, and in two of Tertullian’s. (1. Iv. Vv.) 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, (xLv1,) exchanged “the resurrection of the flesh” 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

U2

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 flesh,” 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 ceoelestia 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, hereticus spiritum recognoscat’.” “ In Symbolo fidei et spei nostre, quod, ab Apostolis traditum, non scribitur in charta et atramento sed in tabulis cordis carnalibus, post confessionem Trinitatis et unitatem Ecclesiz, 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; nec 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 of the body” does not present the ambiguity

z §. Hieron. Epist. 41. ad Pammach. et Ocean. de erroribus Oni- genis. @ §, Hieron, Epist. 38. ad Pammach.

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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 “ haus” to carnis. ““ Hujus sine du- bio,” Rufinus remarks, ‘ quam is qui profitetur sig- naculo crucis fronti imposito contingit, 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 ire ad interitum >.” |

Of the Eastern Creeds, St. Cyril’s, that of Arius, and that of the Apostolical Constitutions, all have Σαρκὸς ἀνάστασιν; that of Constantinople, (and herein

it is nearly peculiar’,) ᾿Ανάστασιν νεκρῶν.

Ὁ InSymb. δ. 43. Rufinus him- self had been charged with leaning to Origen’s doctrine, ‘on which account it is observable, that, in his short confession of faith, ex- tant in his Preface to the Apology of Eusebius, Bishop of Cesarea, for Origen, he thus paraphrases this Article, ‘ Carnis resurrectio- nem, non per aliquas prestigias, sicut nonnulli calumniantur, dici- mus, sed hance ipsam carnem, in qua nunc vivimus, resurrecturam credimus. Non aliam pro alia, nec corpus aliud quam hujus car- nis dicimus. Sive ergo corpus resurrecturum dicimus, secundum Apostolum dicimus, (hoc enim no-

mine usus est ille,) sive carnem dicimus, secundum traditionem Symboli confitemur. Stulta enim adinventio calumniz est, corpus humanum aliud putare esse quam carnem. Sive ergo ‘ Caro,’ se- cundum communem fidem, sive ‘Corpus,’ secundum Apostolum, dicitur quod resurget, ita creden- dum est sicut Apostolus defini- vit.’”’ Inter Opera Hieron. King’s History of the Apostles’ Creed, p. 402.

¢ The fragmentary Creed indi- cated by the letter of Alexander, Bishop of Alexandria, in Theodo- ret. Eccles. Hist. 1.1. c. 4. has Τὴν ἐκ νεκρῶν ἀνάστασιν.

150 HISTORICAL REVIEW.

ART. XAt. VITAM ATERNAM.

Although we find this Article in both the frag- ments of St. Cyprian’s Creed, (ν11,}) 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. Zwyyv αἰώνιον 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 11th 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, (xvi1,) we have “ Vitam eternam” 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 eternam,’ 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, (xxvut,) “ Matthias dixit, Carnis resurrectionem in vitam eternam,” and also in one of our own early English Creeds, (xuiv,) “ 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 12: one of the two later Aquileian Creeds, (x11,) the Creeds of Maximus Taurinensis, (xx1,) of Venantius Fortunatus, (xx1u,) of the Laudian manu- script, (xxvI,) of king Athelstan’s Psalter, (xxx111,) the Interrogative Creeds of the Gelasian and Gre- gorian Sacramentaries, (Litl,) as well as those from the Acts of the Martyrs, (xtvil, 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 Ecclesiz, omne Christiani dogmatis sacramentum ‘ Carnis resurrectione’ concluditur.”

On the whole therefore the rath 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 Ζωὴν τοῦ μέλ- λοντος αἰῶνος : and with this agree the Creed of the Apostolical Constitutions and that presented by Arius and Euzoius to Constantine, except that these add further, Καὶ εἰς βασιλείαν οὐρανῶν. The Jerusalem Creed, as indicated by St. Cyril, has Kai εἰς ζωὴν αἰώνιον.

CoNCLUSION. I have now examined the several Articles of the

ἃ 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 Hast 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 ®.

© See Bp. Bull’s “Judicium Ec- view of the Creeds which were clesize Catholice.” 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 of the same period. This is virtu- ally stated by Rufinus'‘; 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®.

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. i. 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 aliqua in his verbis, (Art. I,) inveniuntur adjecta. In Ec- clesia tamen Urbis Rome hoc non deprehenditur factum, quod ego pro eo esse arbitror, quod neque heeresis 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 precesserunt in fide non admittit auditus. In ceteris autem locis, quantum in- telligi datur, propter nonnullos heereticos addita quedam viden- tur, per que novellz doctrine 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 fori instead of the East- ern,— Sed Rome, et antequam NiceenaSynodus conveniret,atem- poribus Apostolorum usque ad nunc, ita fidelibus Symbolum tra- ditur. Supra, p. 127, note 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 of the body, and the life everlasting. This is as much as we can hope to know re- specting the original of the Creed; and it 1s enough. “ Apostolicum nuncupo,” Calvin well

HISTORICAL REVIEW. 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 collectum tali eclogio con- firmandum censuerunt. Neque vero mihi dubium est quin a prima statim Ecclesia origine, adeoque ab ipso Apostolorum seculo, instar publica et om- nium calculis receptee confessionis obtinuit, unde- cunque tandem initio fuerit profectum. Nec ab uno aliquo privatim fuisse conscriptum verisimile est, quum ab ultima usque memoria sacrosancte inter pios omnes auctoritatis fuisse constet. Quod unice curandum est id extra controversiam positum habemus, totam in eo fidei nostra historiam suc- cincte, distinctoque ordine, recenseri ; nihil autem contineri quod solidis Scripture. 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 fuerit.” Institt. 1. 2. c. xvi. ἦι 18.

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ke ἀ", ΕἸ Cah ΤΙΣ Way Paty δι yee ee

APPENDIX.

GREEK AND Latin Nicene (CoNsTANTINOPOLITAN) CREED, From the Gelastan Sacramentary, 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 cire. A. D. 495. But it appears to have been in use in France cire. 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 Prawratio ΞΎΜΒΟΙΙ aD ELEzotos,

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- gelicee Symboli sacramentum a Domino inspiratum, Apostolis institutum; cujus pauca quidem verba sunt, sed magna mysteria. Sanctus etenim Spiritus, qui magistris Ecclesie ita dictavit, tali eloquio, talique brevitate, salutiferam condidit fidem, ut quod credendum vobis est semperque providendum, nec intelligentiam possit latere, nee memoriam fa- tigare. Intentis itaque animis Symbolum discite :

158 APPENDIX.

et quod vobis, sicut accepimus, tradimus, non alicui materi que corrumpi potest, sed paginis vestri cordis ascribite. Confessio itaque fidei quam sus- cepistis hoc inchoatur exordio :

Post heec, 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. Greece. Iterum dicit Presbyter, Adnuncia fidem ipsorum qualiter credunt. Et dicit Acolythus Symbolum, Greece, decantando, tenens manum super caput infantis in his verbis :

LXIV. 1.Credo in unum Deum Patrem omnipotentem, Pisteuo. hisena. theon. pathera. panhocratoran. Factorem cceli et terre, pyetin. uranu. kaegis. Visibiliam omnium et invisibilium : oraton. kaepanton. kaeauraton. 2. Et in unum Dominum, Jesum Christum, kaehisena. Kyrion. Ihm. Xpm. Filum Dei unigenitum, tonion. tutheu. tonmonogenin. De Patre natum ante omnia szecula, tonectupatros. genitenta. propanton,. toneonon.

Ἂ * x Lumen de Lumine, fosecfotos. Deum verum de Deo vero,

theon. alithin. ectheu. alithinu.

APPENDIX. 159

Natum non factum,

genithenta. upyithenta.

Consubstantialem Patris! ; 1 Patri omoysion. tupatri.

Per quem omnia facta sunt :

diutapanta. egenon. ton.

.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 humanatum ;

kaeinantropisanta.

.Crucifixum etiam pro nobis sub Pontio Pilato, staurotentha. deyper. imon. epipontio. pilatu. Kt passum, et sepultum;

kaepathonta. kaetapenta.

. Et resurgentem tertia die secundum Scripturas ; kaeanastenta. titriti. himera. kata. tasgraphas. .Et ascendentem ἢ coelis?; 2 ccelos kaeanelthonta. histus. uranus.

Et sedentem ad dexteram Patris; kaekatezomeno. endexia. tupatros.

Et iterum venturum cum _ gloria

kaepalin. ercomenon. metadoxis.

100 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.

Et? Patre * * procedentem ; 3 ex tonectupatros. * * *emporegomenon.

Qui cum Patre et Filio

tonsynpatri. kaeyion.

Simul adoratum et conglorificatum ; synpros. kynumenon. kaesyn. doxazomen. Qui locutus est per propltetas :

tolalesas. diaton. prophiton.

9. In unam Sanctam Catholicam et Apostolicam Kc-

hismian. agian. catholicin. kaepostolocin. e- clesiam : clesian.

10. Confiteor unum baptisma in remissionem peccatorum: omologo. en. baptisma. hisapes. inamartion. 11. Spero resurrectionem mortuorum ; prosdogo. anastas. sinnecron.

12. Et vitam futuri seecull. Amen. kaezoin. tumellos. tosaeonas. Amin.

@ Assemani, who gives this Creed, inserts “ καὶ τοῦ Yiov,’’ on his own authority. Codex Liturg. ‘Tom. i. p. 12.

APPENDIX. 161

TwoeANCIENT ENGLISH VERSIONS OF THE NICENE CREED.

Or the following Creeds, the former is an Anglo- Saxon version, which is found, together with the Apostles’ Creed, and the Lord’s Prayer, and other “Prayers in English,” appended to the Homilies of Ailfric, in a manuscript, (Gg. 3. 28.) in the Uni- versity Library, at Cambridge. The Apostles’ Creed is given above, Creed xxxvI, p. go.

The second is from a manuscript in the Bodleian Library, (Junius 121, Codex Wigorn.,) one portion of which contains canons enacted in the synod held at Winchester in the year 1076.

The Creed is written on a fly-leaf at the begin-

ning, in a hand which recurs repeatedly in brief

marginal notes throughout the manuscript, often explaining Anglo-Saxon words, which appear to have become obsolete, by Latin. Its date can scarcely be earlier than the end of the twelfth or the beginning of the thirteenth century. It has never before been published, that I am aware of. The former Creed is given by Wheloc in his Edition of Bede’s Ecclesiastical History, and by the Atlfric Society in their Edition of Atlfric’s Homilies, printed from the Cambridge manuscript above referred to. On comparing the two Creeds, it will be observed that they correspond word for word, even to the peculiarities of the 4th Article; the latter being an adaptation of the former to the changes which the language of this country had undergone at the

time when it was written. ἐς

162

APPENDIX.

LXV.—Maezsse Crepa. Cire. A.D. 1030.

I,

Aelfrie’s Homilies, University Library, Cambridge.

Ic gelyfe on enne God Feder elmihtigne,

Wyrcend heofenan and eorthan,

And ealra gesewenlicra thinga and ungese- wenlicra :

. And on enne Crist Helend, Drihten,

Thone ancennedan Godes Sunu,

Of tham Feeder acenned er ealle worulda, God of Gode,

Leoht of Leohte,

Sothne God of Sothum Gode,

Acennedne na geworhtne, Efen-edwistlicne tham Feeder ;

Thurh thone sind ealle thing geworhte :

.Se for us mannum

And for ure hele,

Nither astah of heofenum,

And wearth gefleschamod

Of tham Halgan Gaste and of Marian tham Medene,

And wearth mann geworden :

. He throwode eac swylce * * ,

On rode ahangen for us,

And he wes bebyrged ;

. And he aras on tham thriddan dege,

Swa swa gewritu sethath ;

. And he astah to heofonum ;

And he sitt et swithran his Feeder ;

APPENDIX. 163

LXVI. Circ. A.D. 1200. Cod. Wigorn. Bodleian Library, Oxford.

1. 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 Feder akenned er alre worlde, God of Gode, Liht of lihte, Soth God of sothe Gode, Akenned nout iwrouht, Efenedwistliene than Feeder ; Thurh thene beorth alle thing iwrouht : 3. The for us mannen And for ure hele, Nither asteih of heouene, And wearth ifleschamod Of then holi goste and of Marian than Meidene, And wearth mon iwurthen : 4. He throwede exc swulce * * , On rode ahangen for us, And he was iburied ; 5. And he aras on than thridde dee, So so iwrite siggeth ; 6. And he asteih to heouene ;

And he sit erihthond his Feeder ; Y 2

104

10.

| ἢ) 98

I2.

APPENDIX.

. And he eft cymth mid wuldre

To demenne tham cucum and tham deadum ; And his rices ne bith nan ende.

. And Ic gelyfe on thone halgan Gast,

Thone liffeestendan God ;

Se geth of tham Feeder and of tham Suna,

And se is mid tham Feeder and mid tham Suna gebeden and gewuldrod,

And se spreec thurh witegan.

.Ie andette tha anan halgan and tha geleaf-

fullan and tha apostolican gelathunge ; And an fulluht on forgyfennysse synna ; And Ic andbidige eristes deadra manna ; And thees ecan lifes there toweardan worulde.

Sy hit swa.

7:

Ti. aie

APPENDIX. 165

And he eftth cumeth mid wuldre To deminde then ewike and tham deaden ; And his riche ne bith nan ende.

. And Ic ileve on thene holi Gost,

Thene liffestan God ;

The geth of then Feeder and of then Sunu,

And he is mid than Feder and mid than Sunu ibeden and iwuldred,

And he spec thurh witegen.

_Iec andette tha onan halwen ad tha ileaf-

fulle and tha apostolican ilathunge ;

. And on fulluht on forgiuenesse sunna ;

And Ie abide ariste deadre manne ; And thes eche liues there tauwarde worlde. Beo hit so. Amen.

THE END.

INDEX OF CREEDS,

ARRANGED ACCORDING TO THE PLACES TO WHICH THEY SEVERALLY BELONG.

Africa, IV—VII, XIV—-XVIII, XXII, XLVIII. Aquileia, x, XII, XIII.

Arles, xxv.

Carthage, IV—vII, XLVIII.

England, xxx1lI—xXLVI, LVIII—LXI, LXV, LXVI. Gaul,

Ἐ κα δ \ I—III, XXIII, XXV, XXVII—XXXI, LIII—LVII, LXIV. Hermiane, XXII.

Hippo Regius, XI1V—xVII.

Italy, Ὑ111---ΧΊΠΙ, XIX—XXI, XLVII, XLIX—LIII.

Lyons, I—1II.

Milan, 1.11.

Poictiers, XXIII.

Ravenna, ΧΙΧ.

othe, Vit, 1X, Xi, XX, XLVII, XLIX, Li, LITT, LXLV.

Spain, XXXII.

Turin, Χ ΣΙ:

Place unknown, XXIV, XXVI.

Nicene (Constantinopolitan), LX11I—LXVI.

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ey se es ἘΠῚ ΠΤ 0 i Oe ona ᾽ Neat . ἀν ἀν ἘΝ ΤΩ Ἄν ἣν

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‘ vy Ἷ

ας Nes dena %

aN ens ; ᾿ δ» ἀμ

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ts i “ ve fie ἡ ἂν fi ὙΝ ἡ ΩΝ, ϑ ee

GENERAL INDEX.

/AiiFRic’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, 14}.

Baptismal Formula, the Creed derived from, 123, 154.

Bede supposed to have used the Codex 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 unbaptized,

Z

170 ΤΉ ΧΕ

32. ἢ. 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 Hell, 29, 133. ** Deum de Deo,” its first occurrence in the Constantinopolitan Creed, 121.

Eleutherus, bishop of Rome, 7.

Elipandus, his heresy, 72. n.

Etherius Uxamensis, 72.

Eusebius of Cesarea derives his Creed from the Baptismal Formula, 122.

Eusebius Gallus, 57.

‘* Everlasting life after death” of the English baptismal Creed, whence derived, 114.

Facundus Hermianensis, 50.

“ Filioque,”’ 66, 105, 121, 152.

*“ Flesh, resurrection of the,” stress anciently laid on this form, 148. Peculiarity of the Aquileian Creed in regard to the 11th 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 1st, 2d, and 8th Articles, respectively, and on its omission at the beginning of the 9th and following Articles, 29, 144.

TN: Ee ΧΙ ἘΠῚ

Ireneus, 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, 15 8: 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.

Παντοκράτωρ, Παντοδύναμος, 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.

Tertullian, 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.

By the same Author.

JustiricaTion: Eight Sermons preached before the University of Oxford, being the Bampton Lecture for 1845. Second Edition, price gs.

THE UNION BETWEEN CHRIST AND HIS PEOPLE: Four Ser- mons preached before the University of Oxford. Second Edition, price 5s. 6d.

Tue Lorp’s Day: THE BLESSINGS CONSEQUENT UPON ITS DUE OBSERVANCE: A Sermon preached before the University of Oxford, on Sunday, November 4, 1855. Price 18.

THE DOCTRINE OF THE ATONEMENT: A Sermon preached before the University of Oxford, on Sexagesima Sunday, January 27,1856. Second Edition, price ts.

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Oxrorp, and 377 STRAND: Joun Henry and James Parker.

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