and in addition to these, the Definition of the Catholic Faith made in the Council of Chalcedon; and the fourteen chapters drawn up by the Fifth Council. And he continues, that this Council, or Synod, under Martin, was accepted by the whole Catholic world with great approval and honour, so that the faithful in Synod used to subjoin the confession which emanated from it to those of the five earliest General Councils, thus declaring their adhesion to the Catholic Faithan instance of which is to be found in the Anglican Synod held under Archbishop Theodore; and they persevered in this practice until the complete promulgation of the Sixth Ecumenical Council. The Definitions of the first five Councils thus recited by the Lateran Council, and the Canons or Anathemas. exacted by it, are the very documents which are inserted in the first chapter of the Herovall Collection immediately before the Autun Canon, as it appears in Paris, 3848 B. And the circumstance is here accounted for. The acts of the Roman Synod were transmitted to the Bishops of Gaul, whose attention had already been attracted to the subject of Monotheletism. In the year 650 a numerous Synod of bishops assembled at Chalon-sur-Saône, and accepted the conclusions of the Roman Synod. The heresy of the age could not fail to be a subject of thought and debate in so important a city and diocese as Autun, and when the Synod assembled there under its eminent bishop, before proceeding to any other business, or passing any new Canons, it would necessarily, in accordance with the practice of Catholic Synods at

that period, declare its mind on this point by reaffirming the Definitions of the first five Councils, as the Lateran Synod had done, and also expressly accepting the Canons or Anathemas of that Council. These documents would appear in the records of the Synod at the commencement of its proceedings prior to the Canons that were passed; and from thence it would seem not improbable that the compiler of the Herovall Collection, or the scribe who wrote Paris, 3848 B, may have copied them with the first Canon. What makes it the more likely that the Synod of Autun should have taken some notice of Monotheletism, is that a teacher of the heresy had endeavoured to disseminate his errors at that place, as well as at Orleans and Chalons. The Synod of Theodore, mentioned by Baronius, was held in September, 680, at Haethfelth. He seems to have selected it as the last instance of a Synod prior to the Sixth Ecumenical Council, which commenced its sessions in November of the same year, and concluded in September of the next.2

1 DOM PITRA, 'Histoire de St. Leger,' p. 173.

2 Hook's 'Archbishops of Canterbury,' vol. i. pp. 161, 162.

SERMONS ON THE APOSTLES' CREED.

THERE

HERE is some evidence of the early existence of the Athanasian Creed, which as yet has not received the attention it deserves, to be found in sermons on the Apostles' Creed addressed to catechumens at the "Traditio Symboli" previous to baptism. It has been mentioned already that copies of two sermons of this description are contained in the Paris MSS. 3848 B and 2123. The Rubric to the first is, "Sermo antequam symbolum tradatur; to the second, "Item expositio fidei." It is the second of these which is relevant to our subject. It receives much illustration by comparison with a discourse, clearly used upon the same occasion, in the fourth appendix to St. Augustine, No. 244-a work attributed by the Benedictine editors to Cæsarius of Arles. Not only do these two discourses deal with the same subject, but they exhibit a close relation of treatment and, in places, of language, so much so that, in the commencement and the conclusion, they present very little variation. But they are not the same, as I have before said. This will be obvious, as regards the expository portion, with which alone we are concerned, to any one who will take the trouble to

compare the two. The verbal correspondence, it will be observed, is almost limited to the opening sentence. Each contains some matter, and remarkable matter, that is not in the other. In particular, the sermon in the Paris MSS. introduces, after the article concerning the Holy Spirit, an exposition of the doctrine of the Trinity, illustrating it by the analogies of fire, flame, and heat, and of fire, light, and motion, which has no place in the other discourse. But what especially discriminates the two is, that they are based upon different types of the Apostles' Creed; and the one in the Paris manuscripts clearly follows the earlier type, and must, therefore, be the earlier work. The discourse of the Paris manuscripts passes over in silence the words "passus" and "mortuus," and the articles, "descendit ad inferna," "sanctorum communionem," and "vitam æternam ;" all of which are mentioned and noted in the discourse attributed to Cæsarius. The latter discourse, or sermon, is adduced by Waterland and others as containing some of the language of the Athanasian Creed; and it is impossible to help tracing some of the first and second clauses in the opening sentence, which is almost word for word identical with that of the cognate discourse in the Paris MSS. "Rogo et admoneo vos, fratres carissimi, ut quicunque vult salvus esse, fidem rectam ac catholicam discat, firmiter teneat, inviolatamque conservet." And the preacher continues to employ the terminology of the Quicunque, both of the first part relating to the Trinity, 1 See Appendix G, where both are given.

and of the second relating to the Incarnation: "Ita ergo oportet unicuique observare, ut credat Patrem, credat Filium, credat Spiritum Sanctum. Deus Pater, Deus Filius, Deus et Spiritus Sanctus; sed tamen non tres Dii, sed unus Deus. Qualis Pater, talis Filius, talis et Spiritus Sanctus. Attamen credat unusquisque fidelis, quod Filius æqualis est Patri secundum divinitatem et minor est Patri secundum humanitatem carnis." Did this language stand alone, we should scarcely be justified in asserting it to be derived from the Athanasian Creed, which, in employing it, does but echo the teaching of early Catholic doctors, especially of St. Augustine; but taken in connection with the peculiar expressions from the commencement of the Creed, occurring immediately before, it is difficult to avoid tracing it to the same source. The relation of this discourse to the Quicunque vult has been pointed out by previous writers, as already mentioned. The similar discourse in the Paris MSS. has completely escaped notice, to the best of my knowledge, in the same point of view. But if the one borrows from that Creed, so does the other, the exordium, or opening sentence, being the same in both, with the exception of the word "discat," which is not found in the latter. Then the discourse in the Paris MSS. adds after "conservet," the following:-" Quam si quis digne non habuerit, regnum Dei non possidebit." It may be, the preacher deemed these words might be addressed more suitably to unbaptized persons receiving their first instruction in the mysteries of the kingdom of heaven, than the