catholic orthodoxy against the Gnostic heresies, and would allow no change in matters of fundamental doctrine. He alludes three times to the Creed, and quotes the chief articles with some variations and interwoven with his comments. In other places he mentions only one or two articles, as the occasion suggested. See Walch, pp. 7-10; Hahn, pp. 68-73; Heurtley, pp. 13-17; Swainson, pp. 35-40.

First Form.

DE VIRGINIBUS VELANDIS, cap. 1.

Regula quidem fidei una omnino | The Rule of Faith is altogether

est, sola, immobilis, et irreformabilis, credendi scilicet IN UNICUM DEUM OMNIPOTENTEM, mundi conditorem;

et FILIUM EJUS, JESUM CHRISTUM, natum ex Virgine Maria, crucifixum sub Pontio Pilato, tertia die resuscitatum a mortuis,

receptum in cœlis,

one, sole, immovable, and irre-
formable-namely, to believe

IN ONE GOD ALMIGHTY,
the Maker of the world;
and HIS SON, JESUS CHRIST,
born of the Virgin Mary,

crucified under Pontius Pilate,
on the third day raised again
from the dead,

received in the heavens,

sedentem nunc ad dexteram Pa- sitting now at the right hand of

the Father,

tris, venturum judicare vivos et mor- coming to judge the quick and the tuos, per carnis etiam resurrectionem. also through the resurrection of

dead,

the flesh.

Second Form.

ADV. PRAXEAM (a Patripassian Unitarian), cap. 2.

Nos vero et semper, et nunc ma- But we believe always, and now

gis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis,

more, being better instructed by

the Paraclete, the Leader into all truth,

'That is: This also belongs to the unchangeable rule of faith, that the Lord will hold general judgment after the dead are raised to life again. Neander (Tertull. p. 303) transposes etiam before per: 'To judge the dead also through the resurrection.' To this Tertullian adds: Hac lege fidei manente, cætera jam disciplinæ et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei' (This law of faith remaining, all other matters of discipline and conversation admit of the novelty of correction, the grace of God, namely, working and advancing to the end). The article on the Holy Ghost is here omitted.

UNICUM quidem DEUM credimus: ONE GOD:1

sub hac tamen dispensatione, quam

œconomiam dicimus,

ut unici Dei sit et FILIUS,

but under this dispensation which

we call economy,

and the Son of the one God,

Sermo ipsius, qui ex ipso pro- his Word [Logos] who proceeded

cesserit,

per quem omnia facta sunt,

et sine quo factum est nihil. (John

i. 3.)

from him,

by whom all things were made,

and without whom nothing was made.

Hunc missum a Patre in Virgi- This was sent from the Father into

nem,

et ex ea natum,

the Virgin,

and was born of her,

hominem et Deum, Filium homi- both Man and God, the Son of Man and the Son of God,

nis et Filium Dei,

et cognominatum JESUM CHRISTUM: and called JESUS CHRIST:

Hunc passum,

hunc mortuum et sepultum,

secundum Scripturas;

et resuscitatum a Patre,

et in cælos resumptum,

sedere ad dexteram Patris,

He suffered,

he died and was buried,

according to the Scriptures;2

and raised again by the Father,

and taken up into the heavens,
and sitteth at the right hand of
the Father,

venturum judicare vivos et mor- he shall come to judge the quick

tuos:

qui exinde miserit, secundum pro

missionem suam, a Patre, SPIRITUM SANCTUM, Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum.3

and the dead:

He thence did send, according to

his promise, from the Father, the HOLY GHOST, the Paraclete, the Sanctifier of the faith of those

who believe in the Father and the Son and the Holy Ghost.

In the Latin the following sentences depend on credimus. The English idiom requires more freedom.

This important insertion (the only express recognition of the Scriptures in the Creed) is also found in the Nicene Creed (karà ràc ypapác), after the clause risen on the third day, but disappeared in the later forms of the Apostles' Creed.

3 To this Tertullian adds: 'Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque hæreticos, ne dum ante Praxean hesternum, probabit tam ipsa posteritas omnium hæreticorum, quam ipsa novellitas Praxeæ hesterni,' i. e. "That this rule has come down from

Third Form.

DE PRESCRIPT. HÆRET. cap. 13.

Regula est autem fidei,... illa The Rule of Faith is, . namely,

qui universa de nihilo produxe- who produced the universe out of rit,

per Verbum suum primo om- by his Word sent forth first of

id Verbum, FILIUM EJUS appella- that this Word, called HIS SON,

in nomine Dei varie visum a was seen in the name of God in

carnem factum in utero ejus, et was made flesh in her womb, and

the beginning of the gospel, even before the earlier heretics, and so of course before the Praxeas of yesterday, is proved both by the lateness of all heretics, and by the novelty of this Praxeas

misisse vicariam vim SPIRITUS sent in his place the power of the

SANCTI,

qui credentes agat;

venturum cum claritate

ad sumendos sanctos in vitæ æternæ et promissorum cœlestium fructum,

HOLY GHOST,

to guide the believers;

he will come again with glory

to take the saints into the enjoyment of eternal life and the celestial promises,

et ad profanos adjudicandos igni and to judge the wicked with eter

CYPRIAN, OF CARTHAGE. A.D. 250.

CYPRIAN, the great bishop and martyr of Carthage, the chief champion of catholic unity against heretics and schismatics, and at the same time of episcopal independence against Rome, during the middle of the third century (died 258), first applies the term Symbolum to the baptismal creed, but gives us only scanty fragments of it, in answer to the question whether baptized heretics and schismatics (like the Novatians) should be rebaptized when applying for admission into the Catholic Church. He answers the question in the affirmative, since out of the Catholic Church there is no truth, no sacraments, no salvation (extra Ecclesiam nulla salus); and hence if the Novatians used the same terms in their creed as the Catholics, they had not the thing, but a mere sham or empty counterfeit. This opinion on the validity of heretical baptism Cyprian maintained in opposition to Bishop Stephen of Rome.

The first of these fragmentary creeds is contained in his Epistle to Magnus (Ep. 69, al. 76), the other in his synodical Epistle to Januarius and other Numidian bishops (Ep. 70). Both are in form interrogative, in answer to the question Credis? put to the baptismal candidate, and contain the following articles:

Credo in DEUM PATREM,

in FILIUM CHRISTUM,

in SPIRITUM SANCTUM.

Credo remissionem peccatorum,

et vitam eternam

per sanctam Ecclesiam.

I believe in GOD THE FATHER,

in his SON CHRIST,

in the HOLY GHOST.

I believe the forgiveness of sins, and eternal life

through the holy Church.

'Hæc regula,' he adds here also, a Christo, ut probabitur, instituta nullas habet apuci nos quæstiones, nisi quas hæreses inferunt et quæ hæreticos faciunt; cæterum manente forma ejus in suo ordine, quantum libet quæras et tractes et omnem libidinem curiositatis effundas.'

NOVATIAN, OF ROME. A.D. 250.

NOVATIAN, a presbyter and then a schismatical bishop of Rome, in opposition to Cornelius, from whom he dissented, in the middle of the third century, on a question of discipline concerning the readmission of the lapsed, explains, in his work De Trinitate s. De Regula Fidei (Bibl. PP. ed. Gallandi, Tom. III. pp. 287 sqq.), the 'rule of truth,' especially the divinity of Christ, in opposition to the heresies of his age, and states:

Regula exigit veritatis, ut primo | The rule of truth demands that, first of all,

credamus in DEUM PATREM et we believe in GOD THE FATHER

NOTE. This rule is little more than the baptismal formula, and represents the Roman creed, which was shorter than the Eastern creeds, since Rome always loved power more than philosophy, and (as Rufinus remarks, De Symb. § 3) was less disturbed by heretical speculations than the Greek Church. Novatian, however, takes the knowledge of the whole creed for granted, and hence does not quote it literally and in full. He mentions also incidentally as articles of faith the holy Church, the remission of sins, and the resurrection. Comp. the notes in Hahn, pp. 74, 75.

ORIGEN (185-254), teacher of the Catechetical School of Alexandria in Egypt, was the greatest divine and one of the noblest characters of his age, equally distinguished for genius,