before the fourth century, and dropped out for a time.

I do not reckon "everlasting Life" an addition, because it is expressed in one of the Greek copies of the Creed written down by Markellus, and it was so clearly implied in "Resurrection of the Flesh," as explained by S. Augustine and others.

After reviewing the various declarations of faith in early writers before and after the Nicene Council, it is a relief to know that by A.D. 800, at the latest, all three Creeds were complete as we now have them, and were so received in the Anglo-Saxon Church, being not only used in Latin, but translated into English, i.e. AngloSaxon, for instruction and private devotion.

At the end of Elfric's second book of Homilies, ed. Thorpe, p. 596, are Anglo-Saxon versions of The Lord's Prayer, The Apostles' Creed, The Nicene Creed, and some beautiful short prayers under the following headings:

"Her is Geleafa, and Gebed, and Bletsung Laewedum Mannum the thaet Leden ne cunnon. Here is belief and prayer and blessing for Laymen who know not Latin."

The Apostles' Creed is here called "Se Laessa Creda," The Minor Creed; the Nicene is called "Maesse Creda," Mass Creed.

The Athanasian Creed, Latin and AngloSaxon interlined, is given by Mr. Birch, "Utrecht Psalter," p. 298.

In the Liturgy and Ritual of the Celtic

Church is given, p. 166, in Latin the Apostles' Creed complete from the Book of Deer: p. 231, the Nicene-Constantinopolitan in Latin, omitting "filioque," from the Stowe Missal. At p. 189, in the same book, is an interesting form. This Creed differs in its wording from all other forms which are known to exist, says the Editor. I. suppose it may be described in the sort of language which has been usual among critics as a creed of the western type with Nicene and Athanasian variations. I should prefer to say it is the Apostles' Creed, with amplifications to meet the assaults on the faith or the dulness of understanding which prevailed in some particular locality. It is as follows:—

"Incipit Symmulum.

"Credo in deum patrem omnipotentem inuisib[i]lem, omnium creaturarum uisibilium et inuisibilium conditorem.

"Credo et in ihesum Christum, filium eius unicum dominum nostrum, deum omnipotentem, conceptum de spiritu sancto, natum de maria virgine, Passum sub pontio Pylato, qui crucifixus et sepultus descendit ad inferos, tertia die resurrexit a mortuis, ascendit in caelis, seditque ad dexteram dei patris omnipotentis, exinde uenturus iudicare uiuos ac mortuos.

"Credo et in spiritum sanctum, deum omnipotentem, unam habentem substantiam cum patre et filio, sanctam esse aecclesiam catholicam, ab remisa peccatorum, sanctorum commonionem, carnis resurrectionem. Credo uitam post mortem, et uitam aeternam in gloria Christi. "Haec omnia credo in Deum. Amen "."

n

"Liturgy and Ritual of the Celtic Church," by F. E. Warren, B.D., p. 189. Oxford, Clar. Press, 1881.

In the Ancient Liturgies of the Gallican Church are some very interesting services under the headings," Scrutinia," Ad Faciendum Catechumenum," "Expositio vel Traditio Symboli, Missa in Symboli Traditione."

The chief points to be noted are the extreme care with which catechumens were prepared for and admitted to Baptism, the recognition of the tradition that the Creed is to be written in the heart and not with ink, and above all that the Creed, which is repeated again and again in these services, having direct reference to Baptism, is not the Nicene Creed, nor the older and more rudimentary Apostles' Creed as written down by the Galatian Bishop Markellus, or collected from S. Augustine, but the complete Apostles' Creed as used in the Church of England and throughout the Latin Church at the present day°.

When we look out upon the world and back through the vista of ages we may well recognise, amid the strife and divisions of ancient and modern times, how much has been done even by the external providence of our Heavenly Father to draw and bind men together.

I have in this treatise dwelt much on the diffusion of the Apostles' Creed and the connexion of Bishop Markellus and the Galatians of Asia Minor with the West. I cannot more fitly conclude than by quoting from Professor Heurtley a short notice, and some of the words

• Cf. "Ancient Liturgies of Gallican Church," ed. G. H. Forbes, part ii. pp. 161—174, 250—254.

of Irenaeus, Bishop of Lyons in Gaul about A.D. 180, a Saint of the whole Church East and West, whose very name speaks Peace.

Professor Heurtley says:

"St. Irenaeus, the earliest writer who has preserved to us anything 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 together. 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 number, had set over the Church of Smyrna. Afterwards 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 Christians of that part of Gaul and Asia Minor, that when a fierce persecution had been stirred up against the former, one of whose victims was Pothinus, the Gallic churches sent a letter to the Asiatic, to give them an account of their sufferings: 'The Servants of Christ dwelling in Vienne and Lyons of Gaul, to the brethren in Asia and Phrygia having the same faith and hope of redemption with us.' Such is the address of the letter. Oi èv Biévvņ καὶ Λουγδούνῳ τῆς Γαλλίας παροικοῦντες δοῦλοι Χριστοῦ τοῖς κατὰ τὴν ̓Ασίαν καὶ Φρυγίαν τὴν αὐτὴν τῆς ἀπολυτρώσεως ἡμῖν πίστιν καὶ ἐλπίδα ἔχουσιν ἀδελφοῖς .”

So far Professor Heurtley, quoting the latter words from Eusebius.

After an exposition of the faith containing

P Euseb., Ecc. Hist., lib. v. c. 1, quoted in Heurtley's Harmonia Symbolica, p. 6.

some expressions which were afterwards inserted into the Nicene Creed drawn up about 150 years later, S. Irenaeus, in beautiful and expressive Greek, adds a memorable conclusion, of which I have made the following English translation from the Greek text as given by Professor Heurtley, together with a fine old Latin version :

"Having received this preaching and this faith as aforesaid, the Church, although dispersed in all the world, diligently guards it as if she inhabited one house and likewise so believes these truths as if she had one soul and one heart and so uniformly preaches, teaches, and delivers them as if she possessed one mouth. For the languages throughout the world are dissimilar, but the force of tradition is one and the same. For neither do the Churches founded in Germany believe otherwise, or deliver otherwise, nor those in Spain, nor among the Kelts, nor throughout the East, nor in Egypt, nor in Africa, nor those founded in the central parts of the world. For as the Sun, the creation of God, is in all the world one and the same, so the preaching of the truth shines on all sides and enlightens all men that choose to come to the knowledge of the truth. And neither will he who is all powerful in discourse of those who preside in the Churches utter other than these things (for no one is above the master), nor will he who is weak in discourse diminish the tradition. For since the faith is one and the same, neither can he who is able to say much concerning it add to it, nor he who has little power of speech detract from it 9."

9 Translated from the Greek text and Latin version of S. Irenaeus, Harm. Symb., Heurtley, pp. 9-11.