without involving its destruction. "Articulus fundamentalis est talis veritas, quæ ad ipsam religionis Christianæ essentiam pertinet, ut illa sublata, ipsa etiam vera religionis forma atque essentia pereat." Stapfer. Inst. Theol. Pol. vol. i. p. 513. Among these fundamental truths, the following are to be reckoned: We find them plainly revealed in the Scriptures; they are peculiar to our holy religion; they form essential parts of that plan of redemption, on which the Christian covenant is built; and as such, unless we believe them, we have no claim to be included in the number of those, who have embraced "the faith" of Christians. They who are established in the faith of the Gospel, believe then, upon the authority of Scripture, that the Word was God, and was in the beginning with God; and that, as God, he created all things, (John i. 1—3.) That the same divine Word was made flesh, and dwelt among us, (v. 14.) That this God incarnate was Jesus Christ, (Col. ii. 9.) the Saviour of the world, (1 John iv. 14.) That in this character he made atonement upon the cross for our sins, (Rom. v. 11. Col. i. 20.) rose again from the grave for our justification, (Rom. iv. 25.) and now sitteth at the right hand of God, (Col. iii. 1.) where he ever liveth to make intercession for us, (Heb. vii. 25.) The same Scriptures teach the true believer, that the Holy Ghost is God; for they record our Saviour's express command, that all his disciples should be baptized in the name of the Holy Ghost, in common with that of the Father and the Son; (Matt. xxviii. 19.) and they declare, that this divine Person has undertaken the office of the Comforter; (John xiv. 26.) the Guide; (John xvi. 13.) and Instructor; the Helper, (Rom. viii. 26.) and the Sanctifier, (2 Thess. ii. 13.) of Christians. He is farther informed by them, that, after this life, there shall be a day of final judgment and retribution, when all men shall rise again with their bodies, and give account of their own works before the tribunal of Christ; who having passed sentence upon them, according to the dictates of his unerring wisdom and impartial justice, shall consign the wicked unto everlasting punishment, but receive the righteous unto life eternal. (Matt. 25. et al. ss. passim.) I am aware that there are

some who call themselves Christians, by whom it may be objected, that I am here assuming these doctrines to be delivered in the Scriptures, instead of proving what they would be prepared to combat. That proof however has been already so ably, so repeatedly stated, that an investigation, which would necessarily lead us far from the object of immediate enquiry, may well be spared on the present occasion.

NOTE XXXVIII.

It has been maintained by some learned men, that the Apostles' Creed was really the composition of these holy and inspired teachers. Dr. Comber, in his Companion to the Temple, Works, vol. i. p. 132. scruples not to affirm, that this position can be abundantly proved by the unanimous testimony of all antiquity. When however the evidence, which has been produced on the subject, is duly weighed, it will perhaps be found by no means so satisfactory as might be expected; for it will resolve itself into little more than the assertions of Ruffinus. We shall probably therefore be justified in adhering to the opinion of Bp. Bull; that this Creed, although it contains the doctrine which the Apostles taught, was certainly not composed by them, in the form in which it is now received in the Church. "Symbolum dictum Apostolicum, ut doctrinæ Apostolorum conforme sit, minime tamen totidem verbis, eaque forma et methodo, qua hodie conspicitur, ab ipsis Apostolis dictatum aut compositum fuisse abunde confirmavit vir summus Joannes Gev. Vossius in Dissertationibus suis de tribus Symbolis, Dissert. Ima. Judicium Eccles. Cathol. cap. v. ss. 2, 3. For a view of the argument on both sides, the reader may be referred to Ashwell's Fides Apostolica, Oxon. 1653; Heylin's Theologia Veterum; Comber's Companion to the Temple; Bingham's Eccles. Ant. b. 10. c. 3. Abp. Usher de Symbolo Romano; Vossius; &c. It should however be observed, that, although we may not allow this Creed to be the composition of the Apostles; it by no means follows, that no forms were in use in their time, or sanctioned by their approbation. There are certainly several expressions in the writings of St. Paul, which seem to

refer to some known formulary of faith. He speaks to the Romans of τύπος διδαχῆς, (Rom. vi. 17.) and expressly calls it a παράδοσις, or form delivered to them. He charges those who have the gift of prophecy to use it according to the analogy or proportion of the faith: κατ ̓ ἀναλογίαν τῆς πίςεως, (Rom. xii. 6.) He is urgent with Timothy, that he should hold fast the form of sound words, ὑποτύπωσιν ὑγιαινόντων λόγων, which he had heard of him, (2 Tim. i. 13.) And to the Hebrews he objects, that they had need to be taught again which be the first principles of the oracles of God, τίνα τὰ στοι χεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεο, (Heb. v. 12.) See Wolfii Cure Philol. ad loc. citat. It may perhaps be alleged, that all these passages will bear a more enlarged and comprehensive meaning; and will refer generally to the whole doctrine of that Gospel, which St. Paul preached. But still it may be answered, that the former is the more natural signification of the words; and that the numerous expressions of a similar kind to be found in the Apostle's writings, seem very much to favour the idea, which is in itself sufficiently probable, that the Apostles used several creeds or short abstracts of the Christian faith, which, though they might have differed somewhat in form, agreed altogether in doctrine; and formed the basis or groundwork of that creed, afterwards generally adopted under the name of the Apostles' Creed, because it contained the sum and substance of them all.

NOTE XXXIX.

Κωφώθητε ἦν, ὅταν ὑμῖν χωρὶς Ἰησε Χριστῷ λαλῇ τις, το ἐκ γένους Δαβὶδ, τῷ ἐκ Μαρίας, ὃς ἀληθῶς ἐγεννήθη ἔφαγεν τε καὶ ἔπιεν, ἀληθῶς ἐδιώχθη ἐπὶ Ποντίου Πιλάτε, ἀληθῶς ἐςαυρώθη καὶ ἀπέθανεν, βλεπόντων τῶν ἐπουρανίων, ἐπιγείων, καὶ ὑποχθονίων· ὃς καὶ ἀληθῶς ἠγέρθη ἀπὸ νεκρῶν, ἐγείραντος αὐτὸν τα πατρὸς αὐτοῦ· κατὰ τὸ ὁμοίωμα, ὡς καὶ ἡμᾶς τοὺς πιςεύοντας αὐτῷ οὕτως ἐγερεῖ ὁ πατὴρ αὐτῷ ἐν Χρισῷ Ἰησοῦ, ὦ χωρὶς τὸ ἀληθινὸν ζῆν ἐκ ἔχομεν. Ignatii Epist. ad Trallianos, s. 9. Edit. Pearson, p. 34.

NOTE XL.

Ἡ μὲν γὰρ Εκκλησία, καίπερ καθ' ὅλης τῆς οἰκουμένης ἕως

περάτων τῆς γῆς διεσπαρμένη παρὰ δὲ τῶν ̓Αποςόλων, καὶ τῶν ἐκείνων μαθητῶν παραλαβᾶσα τὴν εἰς ἕνα Θεὸν πατέρα παντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὰς θαλάσ σας, καὶ πάντα τὰ ἐν αὐτοῖς, πίσιν· καὶ εἰς ἕνα Χρισὸν Ἰησοῦν, τὸν υἱὸν τῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ἡμετέρας σωτηρίας κα εἰς πνεῦμα ἅγιον, τὸ διὰ τῶν προφητῶν κεκηρυχὸς τὰς οἰκονομίας, καὶ τὰς ἐλεύσεις, καὶ τὴν ἐκ Παρθένε γέννησιν, καὶ τὸ πάθος, κα τὴν ἔγερσιν ἐκ νεκρῶν, καὶ τὴν ἔνσαρκον εἰς τὰς ἐρανὲς ἀνάληψιν τὸ ἠγαπημένε Χριστῷ Ἰησᾶ τὸ Κυρίες ἡμῶν, καὶ τὴν ἐκ τῶν ἐρανῶν ἐν τῇ δοξῇ τοῦ Πατρὸς παρεσίαν αὐτῷ, ἐπὶ τὸ ἀνακεφαλαιώσασθαι τὰ πάντα, καὶ ἀναστῆσαι πᾶσαν σάρκα πάσης ἀνθρωπότητος, ἵνα Χρισῷ Ἰησῶ τῷ Κυρίῳ ἡμῶν, καὶ Θεῷ, καὶ σωτῆρι, και βασιλεῖ, κατὰ τὴν εὐδοκίαν τῷ Πατρὸς τῷ ἀοράτε, πᾶν γόνυ κάμψῃ ἐπερανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλώσσα ἐξομολογήσηται αὐτῷ, καὶ κρίσιν δικαίαν ἐν τοῖς πᾶσι ποιήσηται· τὰ μὲν πνευματικὰ τῆς πονηρίας, καὶ ἀγγελὲς πα ραβεβηκότας, καὶ ἐν ἀποστασίᾳ γεγονότας, καὶ τὰς ἀσεβεῖς, καὶ ἀδίκες, καὶ ἀνόμες, καὶ βλασφήμες τῶν ἀνθρώπων εἰς τὸ αἰώνιον πῦρ πέμψῃ· τοῖς δὲ δικαίοις, καὶ ὁσίοις, καὶ τὰς ἐντολὰς αὐτοῦ τετηρηκόσι, καὶ ἐν τῇ ἀγάπῃ αὐτῷ διαμεμενηκόσι τοῖς ἀπ ̓ ἀρχῆς, τοῖς δὲ ἐκ μετανοίας, ζωὴν χαρισάμενος, ἀφθαρσίαν δωρήσεται, καὶ δόξαν αἰωνίαν περιποίησῃ.

Τῦτο τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίςιν, ὡς προέφαμεν, ἡ Ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλάσσει, ὡς ἕνα οἶκον οἰκῦσα· καὶ ὁμοίως πιςεύει τέτοις, ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν ἔχεσα καρδίαν, καὶ συμφώνως ταῦτα κηρύσσει, καὶ διδάσκει, καὶ παραδίδωσιν, ὡς ἓν στόμα κεκτημένη· καὶ γὰρ αἱ κατὰ τὸν κόσμον διάλεκτοι ἀνόμοια ἀλλ ̓ ἡ δύναμις τῆς παραδόσεως μία καὶ ἡ αὐτή. Irenæus adversus Hæreses, lib. i. cap. 2, 3.

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NOTE XLI.

Regula est autem fidei, ut jam hinc quid defendamus profiteamur, illa scilicet qua creditur, unum omnino Deum esse; nec alium præter mundi conditorem ; qui universa de nihilo produxerit, per verbum suum primo omnium demissum: id Verbum filium ejus appelÎatum, in nomine Dei varie visum a Patriarchis, in Prophetis semper auditum, postremo delatum ex spiritu patris Dei et virtute, in virginem Mariam, carnem factum in utero ejus, et ex ea natum egisse Jesum Christum: exinde prædicasse novam legem, et novam pro

missionem regni calorum: virtutes fecisse: fixum cruci; tertia die resurrexisse; in cælos ereptum sedisse ad dexteram Patris: misisse vicariam vim Spiritus sancti, qui credentes agat: venturum cum claritate, ad sumendos sanctos in vitæ æternæ et promissorum cælestium fructum et ad profanos adjudicandos igni perpetuo, facta utriusque partis resuscitatione cum carnis restitutione. Hæc regula a Christo, ut probabitur instituta, nullas habet apud nos quæstiones, nisi quas hæreses inferunt, et quæ hæreticos faciunt." Tertulliani de Præscript. Hæreticor. p. 206. Edit. Rigalt.

NOTE XLII.

"Regula quidem fidei una omnino 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 calis, sedentem nunc ad dexteram Patris, ventu'rum judicare vivos et mortuos per carnis etiam resurrectionem." Tertulliani de Virginibus veland. Edit. Rigalt. p. 173.

NOTE XLIII.

Of this celebrated council we have the following interesting account. Ἐπὶ δὲ τῆς παρέσης χορείας, ἐπισκόπων μὲν πληθὸς ἦν τριακοσίων ἀριθμὸν ὑπερακοντίζεσα· ἑπομένων δὲ τέτοις πρεσβυτέρων, καὶ διακόνων, ἀκολέθων τε πλείστων ὅσων ἑτέρων ἐδ' ἦν ἀριθμὸς εἰς κατάληψιν· τῶν δὲ τῷ Θεῷ λειτεργῶν οἱ μὲν διέπρεπον σοφίας λόγῳ, οἱ δὲ βίε στεῤῥότητι καὶ καρτερίας ὑπομονῇ· οἱ δέ τῷ μέσῳ τρόπῳ κατεκοσμῶντο· ἦσαν τε τούτων οἱ μὲν χρόνων μήκει τετιμημένοι· οἱ δὲ νεότητι καὶ ψυχῆς ἀκμῇ διαλαμπόντες· οἱ δὲ ἄρτι παρελθόντες ἐπὶ τὸν τῆς λειτεργίας δρομόν. Gelasi Hist. Concil. Nicæn. apud Concil. general. tom. ii. p. 156.

The object for which this great council was convened is thus expressed by Constantine himself. Περαν λαβῶν ἐκ τῆς τῶν κοινῶν εὐπραξίας, ὅση τῆς θείας δυνάμεως πέτ φυκε χάρις, τῦτον καὶ πρὸ πάντων ἔκρινα εἶναι μοι σκοπὸν προσή κειν, ὅπως παρὰ τοῖς, μακαριωτάτοις τῆς καθολικῆς ἐκκλησίας πλήθεσι πίςις μία καὶ εἰλικρινὴς ἀγάπη, ὁμογνωμῶν τὸ εὐσέβεια περὶ τὸν παντοκράτορα Θεόν τηρῆται. ἀλλ ̓ ἐπειδὴ τῦτο ἑτέρως