been since added, are noted by Bishop Usher 59, who also observes that this Creed is delivered by several ancient authors, with some variety of expression. For in some authors, which use this Creed, life everlasting' is added after the resurrection of the flesh.' As in the Homilies of Petrus Chrysologus 60, bishop of Ravenna, where he expounds this Creed; and in the author of the book De Symbolo ad Catechumenos, in the ninth tome of St. Austin's works, [which is the sixth of the Benedictine Editors;] and in the Creed which Marcellus, bishop of Ancyra, presented to Pope Julius, which is recorded in Epiphanius 61. But others conclude this Creed with the resurrection of the flesh,' and make no express mention of the life ever

The Creed

lasting not that they supposed it to be no article of faith,
but because it was included in the other article of the resur-
rection,' as they rightly expound it. St. Jerom 62 says plainly,
that the Creed was concluded with the resurrection of the
flesh' and Maximus Taurinensis 63, who expounds every article
of it distinctly, says the same. And St. Austin also concludes
the Creed with the resurrection of the flesh,' but then he in-
cludes eternal life' in the exposition of it. For,' says he 64,
'when the resurrection of the body is effected, we shall be
freed from the conditions of time, and enjoy eternal life, with
ineffable charity and stability without corruption.' And so the
author of the Sermons, De Tempore, under his name 65: The
resurrection of the flesh is the end of all; but it is an end with-
out end, for there is no death after that.' Therefore they made
it the conclusion of the Creed, because it was the conclusion of
all things in this world.

13. And thus it was in the Creed of the Church of Aquileia, of Aquileia. which differed in other points both from the Roman and Oriental Creeds. For Ruffinus, who wrote an exposition upon it, concludes it with the article of the resurrection,' and neither mentions nor expounds the article of eternal life,' but only tacitly, as it is implied in the resurrection.' In other articles. some additions were made to this Creed, which were not in the Roman for here the descent into hell' is particularly mentioned; and not only the resurrection of the flesh' in general, but the resurrection of this flesh' in particular: and in the first article, after the word 'Almighty,' were added 'impassible and invisible,' as peculiar appellations of God the Father. For it was thus conceived 66: I believe in God, the Father, Almighty, in

6

62 Ep. 61. ad Pammach. [al. Lib. cont. Ioan. Hierosol.] (t. 2. p. 435 e.) In symbolo fidei... post confessionem Trinitatis et unitatem ecclesiæ, omne Christiani dogmatis sacramentum carnis resurrectione concluditur.

63 Hom. 1. de Diversis, [al. Hom. in Traditione Symboli, &c.] p. 239. (ap. Bibl. Max. t. 6. p. 43 e. 11.) Hic religionis nostræ finis, hæc summa credendi est.

64 De Fid. et Symbol. t. 3. p. 66. (t. 6. p. 164 b.) Qua corporis resurrectione facta a temporis conditione

liberati, æterna vita ineffabili caritate et [al. atque] stabilitate sine corruptione perfruemur.

65 Serm. 119. de Tempore, t. 10. p. 306. [al. Serm. 213. c. 9.] (t. 5. part. I. p. 942 e.) Iste jam finis est. Sed finis sine fine erit resurrectio carnis, &c.

66 Expos. Symbol. ad calc. Cypr. p. 19. (append. pp. 155, seqq.) Credo in Deum Patrem, Omnipotentem, [Invisibilem et Impassibilem.] Et in Christum Jesum, unicum Filium ejus, Dominum nostrum, qui natus est de Spiritu Sancto ex Maria Vir

535 visible and impassible. And in Jesus Christ, his only Son, our Lord, who was born by the Holy Ghost of the Virgin Mary, was crucified under Pontius Pilate, and buried; he descended into hell, and the third day rose again from the dead, and ascended into heaven, and sitteth on the right hand of the Father, whence he shall come to judge the quick and the dead. And in the Holy Ghost, the holy Catholic Church, the remission of sins, and the resurrection of this flesh.'

The reason of adding the words invisible and impassible to this Creed, which were not in the Roman, was to obviate the Sabellian or Patripassian heresy, which asserted that God the Father was born of the Virgin, and so made visible and passible in the flesh. In opposition to which impiety, Ruffinus says 67, 'their forefathers seem to have added those words, professing the Father to be invisible and impassible;' that is, that he never was incarnate, as the Son only was and not the Father. The descent into hell' is also almost peculiar to this Creed; for excepting this and the Creed of the Council of Sirmium or Ariminum, mentioned by Socrates 68, this article was not expressly mentioned in any other Creed of this age; though Ruffinus thinks it was always implied in the word buried, which he reckons of the same importance. When it first came into the Roman Creed, the reader may find a particular account in Bishop Pearson, who speaks of it as done about the year 600.

the Council

14. I have hitherto given an account of all such Creeds as The Nicene Creed, as might be reckoned of use in the Church before the time of the first pubNicene Council. I shall now give the like account of the first lished by forming of the Nicene Creed, and how it was afterward com- of Nice. pleted and put into a new form by the Council of Constantinople. The Creed as first published by the Council of Nice, was in these words 69: We believe in one God, Almighty, Maker of

gine, crucifixus sub Pontio Pilato, et sepultus, descendit ad inferna. Tertia die resurrexit a mortuis, ascendit in cœlos, sedet ad dexteram Patris; inde venturus est judicare vivos et mortuos. Et in Spiritum Sanctum, Sanctam Ecclesiam Catholicam, remissionem peccatorum hujus carnis resurrectionem.

67 Ibid. p. 19. (p. 156.) Sciendum quod duo isti sermones in ecclesiæ

Romanæ symbolo non habentur ;
Constat autem apud nos additos hæ-
reseos causa Sabellii, illius profecto,
quæ a nostris Patripassiana appel-
latur; id est, quæ Patrem ipsum vel
ex Virgine natum dicit, et visibi-
lem factum, vel passum affirmat in

carne.

See before, ch. 3.

68 L. 2. c. 37.
s. 5. P. 503. n. 15.
69 Ap. Socrat. 1. 1. c. 8. (v. 2. p.

all things, visible and invisible. And in one Lord, Jesus Christ, the Son of God, begotten of the Father, the only-begotten, that is, of the substance of the Father, God of God, Light of Light, very God of very God, begotten not made, of one substance with the Father; by whom all things both in heaven and earth were made; who for us men and our salvation came down from heaven, and was incarnate and made man, and suffered, and the third day rose again, and ascended into heaven, and shall come again to judge the quick and the dead. And in the Holy Ghost. And those who say, there was a time when the Son of God was not, or that he did not exist before he was made, because he was made out of nothing, or of another substance or essence, or that he was created or mutable, the Catholic and Apostolic Church anathematizes them.'

This Creed often occurs in the writings of the ancient Fathers and Councils in this very form: as in Athanasius, Ep. ad Jovianum. Hilarius, de Synodis.-Leo, Ep. 95. ad Leonem Imperatorem.The Council of Rome under Julius, anno 337.-The Council of Ephesus, Ep. ad Nestorium.-The Council of Chalcedon, Act. 2.-The Council of Hippo. The sixth Council of Carthage. The Preface to the African Code. The third [or, according to Labbe, the fourth] Council of Bracara.-The third and thirteenth Councils of Toledo.-The fifth general Council of Constantinople, and many others.

Now some learned persons have been of opinion, that the ancient Creeds before the Council of Nice had none of the articles which follow after the Holy Ghost,' but all ended as that does, with those words,

And in the Holy Ghost.' This

was the opinion of Vossius and Erasmus; and Bishop Usher 71

24. 11.) Πιστεύομεν εἰς ἕνα Θεὸν, Πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός Θεὸν ἐκ Θεοῦ, Φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί· δι ̓ οὗ τὰ πάντα ἐγένετο, τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, καὶ σαρ

κωθέντα, ἐνανθρωπήσαντα, παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανοὺς, ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον. Τοὺς δὲ λέγοντας ἦν ποτὲ ὅτε οὐκ ἦν, καὶ οὐκ ἦν πρὶν γεννηθῆναι, ἢ ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκον τες εἶναι, ἢ κτιστὸν, ἢ τρεπτὸν, ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ τοῦ Θεοῦ ἐκκλησία.

71 De Symbol. p. 17. (Works, v.

says, he was once inclined to think so himself, but upon better consideration, he professes he found it necessary to alter his judgment. For it plainly appears, from most of the forms before recited, that several of the articles which follow after the Holy Ghost,' were always a part of the Creed; and the reason why the Council of Nice repeated them not, was only because there was then no dispute about them, and they only rehearsed so much of the former Creeds as there was then occasion for, to oppose the heresy of the Arians, leaving the rest to be supplied from the former Creeds, then generally received in the Church. This is evident both from the Creeds used by the Arians, and those that were used by the Church, before the Council of Constantinople had settled and new modelled the form of the Nicene Creed that was afterward generally received in the Church. Thus in the Creed of the separating bishops, in the Council of Sardica, related by St. Hilary 72 and others, after the article of the Holy Ghost,' there follows,' We believe in the holy Church, and in the remission of sins, and eternal life.' Or, as it is more perfectly in his Fragments 73, The holy Church, the remission of sins, the resurrection of the flesh, and eternal life.' So again, the Eusebians in their first Creed, which they published in the Council of Antioch, mentioned both by Athanasius 74 and Socrates 75, after the article of the Holy Ghost,' add, 'We believe the resurrection of the flesh, and eternal life.' Now it were absurd to think the Arians should retain these articles in their Creeds, and in the

7. p. 316.) Sane in ea me aliquando fuisse opinione non diffiteor, veterum Orientalium ecclesiarum symbola in simplice personæ Spiritus Sancti confessione fuisse terminata; illius vero amplificationem capituli, et quæ de ecclesia et beneficiis ad eam spectantibus sequebantur omnia, a patribus secundæ synodi œcumenicæ, Constantinopoli anno Christo 381. habitæ, primum fuisse addita. Sed ab ea me depulit sententia temporis, quo a Cyrillo Hierosolymitano catechetici sermones sunt habiti, et ab Epiphanio Anchoratum fuit editum, diligentior consideratio, &c.

72 De Synodis, p. 1ο8. (t. 2. p. 483 a. n. 34.) The words referred to are omitted by the Benedictines. See

their note (b.) on the place,-Quæ verba inde [Ep. Pseudo-Synod. Sardic. Fragment. 3. See the next note.] huc revocata sunt editione Par., cum neque in aliis editionibus exstent, neque in manuscriptis, neque in Græcis formulis. ED.]

73 Fragment. [3. n. 29.] p. 140. (ibid. 664 c.) Credimus et in sanctam ecclesiam, in remissionem peccatorum, in carnis resurrectionem, in vitam æternam.

74 De Synod. t. 1. p. 892. See before, s. 6. n. 44, preceding.

75 L. 2. c. 10. (v. 2. p. 87. 29.) Πιστεύομεν καὶ εἰς τὸ ἅγιον Πνεῦμα. Εἰ δὲ δεῖ προσθεῖναι, πιστεύομεν καὶ περὶ σαρκὸς ἀναστάσεως, καὶ ζωῆς αἰωνίου.