agreement in E. and W. to omit or add the same words. 489

Cæsarea, and thence in the Nicene; and also in the Dial. c. Marc., Greg. Thaum., Lucian, the Apost. Constitutions, Facundus.

The word "Catholic" again occurs in the Eastern, where the first heresies arose, not originally in the Western. Until heretics also claimed to be Churches, there was no occasion for that body, which held the one Faith, to designate itself as "the Holy Church spread throughout all the world." Yet it was no new term, but in the Greek Church occurs from the first; S. Ignatius (Ep. ad Smyrn. §. 8.) the Church of Smyrna of the time of S. Polycarp, (Eus. H. E.iv. 15.) S. Clem. Al. (Strom. vii. 17. p. 325. Sylb. "we affirm that the ancient and Catholic Church is one only, collecting into the unity of one faith according to her own testaments, or rather one testament in different dispensations, by the will of The One God, through The One Lord;") the Creed of Jerusalem, of Alexandria, (Theod. H. E. i. 4.) that of Arius and Euzoius, (see Bp. Pearson, Art. 9. not. e. g.) the Apostolic Constitutions. The Creed of S. Epiphanius has the fuller and later form of the Nicene Creed," One Catholic and Apostolic Church." In the Latin Creeds, on the other hand, it is so uniformly omitted that it hardly seems likely that it formed part of the original. So in Tert. (adv. Marc. v. 4.) S. Cyprian, (see above, p. 485.) S. Jerome, (adv. Lucif. §. 12.) "Believest thou the Holy Church? Believest thou the remission of sins?" S. Augustine Serm. 213. c. 7. 214. In Serm. 215 it is added in the second place, in the de Fid. et Symb. §. 21. as an explanation, "utique catholicam;" in the de Ag. Christ. c. 29. " sancta Ecclesia quæ una Catholica est," and de Gen. ad lit." that by Him was constituted our mother the Church, which is called Catholic, because, &c." It is omitted in the Creed of Aquileia, by Maximus, Bishop of Tours, the Gelasian Liturgy, (Ass. ii. 5.) and the Anglo-Saxon, (ap. Usher,) occurs in the Gallican, (perhaps from the Greek, Ass. ii. 42.) and the Ambrosian, (ib. 46.) in Chrysol. (Serm. 58-62. It occurs in the text Serm. 57. but not in the Comment, and is probably an addition,) in Marcellus of Ancyra, in the baptismal Creed of the Spanish Church in the 8th cent., Etherius and Beatus adv. Elip.

The identity of the Creed, even in its more enlarged form, may perhaps become the more apparent, by setting down those clauses which were incorporated into the Universal Creed by the Council of Nice, and noting the traces of them in the earlier Creeds. It will thus appear that in no case was any new language adopted, and that, with the exception of the word pooúries, which was itself a received and ancient word, no word was introduced which was not found in the earlier forms of the Creed". The only-begotten Son of God*,

w The Creeds here referred to may be found together in Bingham 10. 6. more fully in Walch Bibliotheca Symbolica; The heretical Creeds, in S. Athanasius de Synod. §. 22 sqq. p. 104 sqq. Oxf. Tr. and S. Hilary de Synod.

Greg. Thaum. "Perfect, Begotten of Perfect, Father of an Only-begotten Son." Lucian," His Only-begotten Son,

Who is God." S. Basil, "Our Lord and God." Apost. Const., Cæsar., Marcell. Anc., Ant. 4. Macrostich. Phil. "His Only-begotten Son." Jerus. (as Nic.) Antioch. against Paul Samos. (Mansi, i. p. 1033 sq.) Eus. " and in One Son of God, Only-begotten." Ant. 3. "Perfect God of Perfect God."

490 Clauses, absent in the Apostles', incorporated in the

Begotten of the Father before all worlds y,

Light of Light",

Very God of Very God,

Begotten, not made,

Being of one Substance with the Father,

By Whom all things were made,

Who for us men and for our salvation came down from heaven',

Nicene, Creed, taken from earlier existing Creeds. 491

And was made man,

And was crucified also for us,—

Rose again according to the Scriptures,

Whose kingdom shall have no end.

With regard to the clauses in the third division of the Creed, which relate directly to the Third Person of the Blessed Trinity, the traces of their existence before the Council of Constantinople are necessarily less distinct, because the object of adducing the traditional Creeds being the true doctrine as to The Son, they are closed mostly with the simple Confession "And in the Holy Ghost," to complete the Faith in the Trinity. Even the Council of Nice adds no more, (see above, p. 481.) In setting down then what remains, passages have been added from Doxologies, or such formal statements, or such reiterated phrases, as seem to come from Creeds.

The Lord, and Giver of life,

Who proceedeth from The Father<

and The Son,

Who with The Father and The Son togetherd

is worshipped and glorified, Who spake by the prophets.

Orig. "aud became man." Tert. was made flesh in her womb, and of her born man." Jerus. as Nic. Cæsar. "and conversed among men." Ant. "and incarnate, He became man." Luc. "and having become man."

h Luc. "Who suffered for us." i Ant. ap. Cass. S. Basil. Apost. Const. Jerus. "Of Whose kingdom there shall be no end," "abiding King and God for ever.' Eus. ap. Ath. de Syn. §. 22. Ant. 3. " abiding for ever. Ant. 4. "Whose kingdom, being indestructible, remaineth for boundless ages." Ant. Macr. Phil. Sirm. "Whose kingdom remaineth unceasing, &c."

b Greg. Thaum. "Life, the cause of life."

Greg. Thaum. "One Holy Spirit, having His subsistence of God- Image of The Son, Perfect of Perfect." Athenag. Leg. 24. "The Spirit, Effluence (aroppola) [of The Father,] as light from fire." Lucian. Philopatr. 12. "Spirit proceeding from The Father."

d Athenag. Leg. 10. "The Son being in The Father and The Father in The Son by the Unity and Power of The Spirit." (vorni nai duváμs Tv.) Id. c. 12. "What is the Union of their Majesty and the distinction of the InOned, (τίς ἡ τῶν τοσούτων ἕνωσι;, καὶ διαί.

gis ivoviva) The Spirit, The Son, The Father."

S. Polycarp. ap. Ep. Smyrn. "With Whom to Thee and the Holy Ghost be glory, both now and in the ages to come." Hipp. cont. Noet. fin. " to Him be glory and power with The Father and The Holy Ghost." Ep. Smyrn. "with Christ be glory to God and The Father and The Holy Ghost." Ed. Vales. p. 65. Act. Martyr. S. Ignat. "through and with Whom glory and power be to The Father with The Holy Ghost for ever." S. Basil (de Sp. S. circ. fin.) quotes Africanus as giving "glory to Christ with The Holy Ghost." S. Justin, see not. f. S. Clem. Al. Pædag. iii fin. "to give thanks and praise to....with, &c." Orig. "They also delivered to us that the Holy Spirit was joined in honour and dignity with The Father and The Son." Greg. Thaum. " Perfect Trinity, in glory and eternity and kingdom, not divided, not separated."

f S. Justin. Apol. 1. 6. "Him and The Son from Him, and....and the Prophetic Spirit we worship and adore." 61. fin. speaking of Baptism, "Over him who desireth to be born again, there is named the Name of the Father of all things........and in the Name of Jesus Christ Who was crucified under

492 Various interpretations do not exclude each other,

NOTES Pontius Pilate, and in the Name of ON DE The Holy Ghost Who through the PRESCR. Prophets," &c. "The Prophetic SpiHER. rit." S. Just. Apol. i. 13. 31.32.33.44. -47. 48. 51. 53. 60. 63. Dial. c. Tryph. 32. 43. 53. 54. 56. and S. Clem. Alex. Pæd. i. 5. S. Iren. "Who preached in the Prophets the dispensations, &c." Orig. "that That same Spirit inspired all the Saints or Prophets or Apostles, and not one Spirit in the old, another in these who were inspired at the

Coming of Christ, is most plainly taught in the Churches." Jerus. ap. S. Cyr. "Who spake in the Prophets.' Apost. Constt. "The Comforter, Who worked in all the saints from the beginning, and was afterwards sent to the Apostles also from the Father, according to the promise of our Saviour the Lord Jesus Christ, and after the Apostles to all who believe in the Holy Catholic Church."

Note Q, on p. 455.

The various bearings of the title "Rock" in St. Matt. 16, 18.

Tertullian interprets the "rock" of St. Peter's person, de Monog. c. 8. de Pudic. c. 21. (but, in the latter, in an heretical sense, as denying the transmission of the authority of binding and loosing to the Church). S. Cyprian also explains it of St. Peter personally, (Ep. 71. ad Quint. Ep. 43. Pleb. Univ. 40. Pam.) as a type of unity, (Ep. 73. ad Jubaian. add Firmil. Ep. 75. §. 11.) as representing the Church and speaking in her name, (Ep. 59. ad Cornel.) but the authority he speaks of as derived through him to all Bishops, (de Unit. Eccl. §. 3. p. 133. Oxf. Tr. Ep. 73. ad Jubaian. §. 6. Ep. 66. ad Flor. Pup. v. fin.) so that the Church is placed on the Bishops. (Ep. 33. ad Laps. 27. Pam.) S. Greg. Naz. interprets it of him individually, Orat. 32. de Moderat. §. 18. so also S. Epiphan. Ancorat. §. 9. yet with reference to his faith, (adv. Hær. lix.) so that he says at once that it was built upon him and upon the Faith which he confessed, on him, as the organ of, and by virtue of That Faith, whereon it is indeed built. "And he was received by the Lord, who for a time denied, the holy Peter, and very chief of the Apostles, who became to us in truth a firm rock, founding the faith in the Lord, whereon the Church was every way built. First, because he confessed Christ The Son of The Living God, and was told, 'upon this rock of the solid Faith will I build My Church,' because he had openly confessed the True Son." S. Augustine at first explained the rock of St. Peter personally, following the hymn of S. Ambrose, " Æterne rerum conditor," then " very frequently explained it of Christ Whom Simon confessed, as the whole Church since confesses Him." Retr. 1. 21. “i. e. on Myself, The Son of The Living God, will I build My Church. On Me, will I build thee, not Me on thee," Serm. 76. in Matt. 14. as does Tertullian,

but present different portions of the same truth. 493

adv. Marc. iv. 13. Again, Theodoret. in 1 Cor. 3. S. Carysostom (ad loc.) Theodoret (Ep. 77. ad Eulal.) Greg. M. (Ep. iv. 38. ad Theodelind.) Felix iii. Ep. 2. (Conc. t. 10. p. 12. ed. Reg.) Johann. viii. Ep. 76. ad Pet. t. 24. p. 99. (quoted by Barrow on the Pope's Supremacy, Supp. i. iv. 20. p. 99. 100. Oxf.) Auct. Testim. de advent. Dom. fin. ap. Greg. Nyss. t. 2. p. 162. Ambrosiaster in Eph. ii. 20. Acacius Melitenes, Hom. in Conc. Eph. c. 7. p. 3. Juvenalis Hieros. litt. Synod. Isid. Hispal. Orig. L. vii. (quoted by Du Pin de Ant. Eccl. Discipl. iv. 1. 1.) interpret the "rock" of the Faith which St. Peter confessed. These expositions, however, in no way exclude each other. The words were pronounced to St. Peter, by virtue of the true Faith in Christ, which he had just confessed; he was a rock, by reason of his union with the Rock; that Faith in Christ as the Son of God, was his stability and that of the Church afterwards and of those who at any time were pillars in the Church. Thus Origen who (if the Latin Translation be in this case faithful) says that " on St. Peter, as on the earth, the Church was founded," (in Rom. L. v. fin.) argues at length (in loc. tom. xii. §. 10, 11.) that the title is not to be confined to St. Peter alone, (as neither were the keys given to him alone,) but belongs to the other Apostles, and that "every disciple of Christ, of Whom they drank who were of the spiritual Rock Which followed them, is a rock,” “all imitators of Christ becoming a rock, as He is a Rock," (Hom 16. in Joann. §. 3.) Again, S. Hilary says generally "the blessed Simon who, after the confession of the mystery, lay as a foundation for the building-up of the Church," (de Trin. vi. 20.) and " Peter upon whom He was about to build His Church," (in Ps. 131. §. 4.) yet elsewhere speaks of the Church as built on the Faith (the doctrine) which he confessed. "On this rock then of the confession [of Christ as The Son of God] is the Church built.-This Faith is the foundation of the Church. Through this Faith are the gates of Hell unavailing against her. This Faith hath the keys of the kingdom of Heaven." (de Trin. vi. 36, 37.) and, “This is the one immoveable foundation, this the one blessed rock of the Faith, confessed by the mouth of Peter, Thou art the Son of the living God,' ” (de Trin. ii. 23.) so probably ad loc. §. 7. "O blessed foundation of the Church on the naming of the new Name.") S. Ambrose, who in one place (de Fide iv. 5. §. 56.) applies the term simply to St. Peter, elsewhere implies that he is the representative of the Church, (de bono Mort. c. 12. §. fin. in Ps. 40. §. 30.) or explains it of "the Flesh Which redeemed the heaven and the whole world," Ep. 43. ad Horont. §. 9. In another place, he combines these meanings, that "the Rock" is Christ, that to the Church and the individuals in it, it is the Faith which confesseth Christ, that St. Peter was so called, our Lord vouchsafing to impart to him His own Name, and (as Origen) that individuals, strong in faith, are also rocks. "Great is the grace of Christ, Who hath imparted to His disciples almost all His Names-Christ is the Rock (1 Cor. 10, 46.); to His disciple also He denied not the grace of this name, that he also should be Peter, because from the 'petra' he hath the solidity of stedfastness, the firmness of faith. Strive therefore thou too to be a rock. Seek thou the rock not without thee, but within