CRITICAL AND EXPLANATORY.

A TREATISE on what is usually styled the Apostles' Creed, ought, no doubt, to contain a correct copy of that ancient summary. For the accommodation of some readers of these Volumes, it seems proper to insert it here, in parallel columns, in Greek, Latin, and English.

NOTE II. Page 5.

No reader has cause to be surprised at the venerable Author's expression respecting the uncertainty of the Titles of the Sacred books, and of the short notices, commonly called Subscriptions, subjoined to the Epistles of Paul. It is generally admitted in reference to both, that they are not authentic. With regard to the former, it may suffice to quote the words of the late Dr George Campbell in his Note on the Title of the Gospel by Matthew: "The title," says that celebrated critic, "neither of this, nor of the other histories of our Lord, is to be ascribed to the penmen. But it is manifest," he adds, "that the title was prefixed in the earliest times by those who knew the persons by whom, and the occasions on which, these writings were composed."

As to the Subscriptions of the Epistles, many Critics and Interpreters have proved, that the inaccuracies they often contain supply satisfactory evidence that they are a mere human addition, and generally the work of a later age.-Archdeacon Paley, for example, in the 15th Chapter of his ingenious book entitled Hora Pauline, has particularly shown that "six of these are false or improbable, i. e. absolutely inconsistent with the contents of the Epistles, or difficult to be reconciled with them.” The Epistles referred to are the 1st to the Corinthians, the Epistle to the Galatians, the 1st and 2d to the Thessalonians, the 1st to Timothy, and the Epistle to Titus. -On this topic Dr Doddridge has the following strong expressions in a Note, in his Family Expositor, on 1 Cor. xvi. 8. But I will tarry at Ephesus until Pentecost: "I look upon this as a very plain intimation that he was now at Ephesus; and consequently that the inscription added at the end of this Epistle, which tells us it was written from Philippi, is very far from being authentic; and I hope it will be remembered that no credit is to be given to any of these additions, which have been presumptuously made, and I think very imprudently retained."

NOTE III. Page 7.

Various names were anciently given to the Creed, as the Canon or rule of faith, adqua the lesson, yęzuux and yeaṣe the writing. But its most usual designation is the Symbolum or Symbol.

Our Author does not deny, that this word may signify a Collection; and this sense is favoured by its etymology. He agrees, however, with the best Grammarians and Critics, in representing its

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most frequent import to be a sign, and a sort of military oath.* The learned Saurin gives his opinion of the meaning of this term in a passage of his instructive Catechism, which may be thus translated. Quest. What is the meaning of the word Symbol? Ans. It has two senses, both of which are adapted to the Creed of which we now speak. Q. Which is the first sense? A. The word Symbol may signify a Collection, une Collection, or un Recueil, of certain truths. Q. How can that sense agree to the Apostolic Creed? A. It is a Collection, or Recueil, of the principal truths which the Apostles taught. Q. What is the second sense that may be given to the word Symbol? A. This appellation was anciently applied to certain marks or signs, marques, which people gave to one another when they made an agreement, and which served to distinguish the parties in that agreement from those who had no concern in it. Q. How can this meaning suit the Apostles' Creed? A. Because the profession of faith in the truths contained in this Creed, is the mark by which Christians testify their submission to the doctrine which the Apostles taught, and by which they distinguish themselves from those who reject it."+

Sir Peter King, after mentioning several other senses which have been put upon the term, expresses his own sentiments thus: "In my opinion, the signification of the word is more naturally to be fetched from the sacra or religious services of the heathen, where those who were initiated in their mysteries, and admitted to the knowledge of their peculiar services, which were hidden and concealed from the greatest part of the idolatrous multitude, had certain signs or marks, called Symbola, delivered unto them, by which they mutually knew each other, and upon the declaring of them were without scruple admitted in any temple to the secret worship and rites of that God, whose symbols they had received. These symbols were of two sorts, either mute or vocal," &c.‡ But this derivation of the word seems quite inadmissible. There is no evidence or authority to prove that Christians adopted the term in imitation of that practice which prevailed amongst idolaters; and it is in itself highly improbable that they derived the designation of this Sum

Schrevelius, accordingly, in his Lexicon, renders the word Zvμßodov, signum, tessera militaris, symbolum, pactum; and Hedericus makes it indicium, tessera, auspicium, collatio, conventum, pactum. Scapula, too, gives a similar explication of the term.

+ Abregé de la Theologie et de la Morale Chretienne en forme de Catechisme, par Jaques Saurin, p. 99, 100.

Critical History of the Apostles' Creed, ch. i. p. 11.-3d edit.

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mary from the impure and detestable mysteries of the heathen gods. On these grounds, Sir Peter King's opinion is rejected by Bingham; who deems it most likely that the word Symbol was chosen, because the Creed "was, like the Tessera Militaris among the Roman soldiers, a sort of mark or badge, by which true Christians might be distinguished from infidels or heretics."*

NOTE IV. Page 10.

Our Author justly affirms, not only that Luke takes no notice of the Apostles' Creed in the Acts, but also that the Apostles make no mention of it in their Epistles. It seems proper, however, to remark, that several expressions occur in the Epistles, which, not without probability, have been supposed to refer to some ancient summaries of the Christian doctrine. Archbishop Secker, in his Lectures on the Creed, after stating that the necessary doctrines" have from the earliest times been collected together, and that the profession of them hath been particularly required of all persons baptized," adds," These Collections or Summaries are in Scripture called the form of sound words, 2 Tim. i. 13; the words of faith, 1 Tim. iv. 6; the principles of the doctrine of Christ, Heb. vi. 1.”+ Whitby, too, considers the following expressions as referring to such summaries— "the mystery of faith," and "the mystery of godliness,” 1 Tim. iii. 9, 15, 16; "the faith once delivered to the saints for which they are to contend,” Jude 3; "the agaxaτadnxn or depositum of Christian doctrine which Paul commands Timothy to keep,” 1 Tim. vi. 20; and "the good thing committed to him which he is to keep by the Holy Ghost," 2 Tim. i. 14.‡

The following Extract from a Sermon on 2 Tim. i. 13. will form an appropriate conclusion to this Note. "The word translated form signifies a pattern, an exemplar, an outline, and may be supposed to comprehend all the doctrines of the Apostle with which Timothy had been made acquainted by word and by writing. Many, however, think that something more particular is meant ; or that the form of sound words' mentioned in this place was a formulary or summary of doctrine which Paul had put into his hands, that he might follow it as his guide in preaching the Gospel. If this be the proper sense of the term, it corresponds with the Articles, and the Confessions of Faith, which are still used by the Churches as standards to which the public and private instructions of their Ministers

Bingham's Antiq. of the Christian Church, book x. ch. iii. sect. 1. + Secker's Works, vol. iv. pp. 264, 265.

See Whitby's Note on 2 Tim. ii. 2.