29. Deus est ex Substantia Patris ante sæcula genitus: Homo ex Substantia Matris in sæculo natus.

30. Perfectus Deus, perfectus Homo ex anima rationali et humana carne subsistens.

31. Equalis Patri secundum Divinitatem: Minor Patre secundum Humanitatem.

32. Qui licet Deus sit et Homo, non duo tamen, sed unus est Christus.

33. Unus autem, non conversione Divinitatis in Carnem, sed adsumptione Humanitatis in Deum.

34. Unus omnino, non confusione Substantiæ, sed unitate Personæ.

35. Nam sicut Anima rationalis et Caro unus est Homo; ita Deus et Homo unus est Christus.

29. (Ex substantia) Colbertin. 'de substantia:' et infra, 'de substantia matris.' (Homo) Ambros. Cod. legit 'et Homo est.' Fortunat. 'et Homo.' Post 'matris,' San-germ. Cod. habet 'in sæculo genitus perfectus Homo.' 30. (Rationali) rationabili.' Codd. Ambros. Colbert. et San-germ.

31. (Minor Patre) 'minor Patri.' Colb. 32. Deest 'et' Colb.

33. (In carnem) 'in carne.' MSS. Ambros. Colbert. San-germ. aliique plurimi, et vetusti. Habent etiam in Deo,' pro 'in Deum.' At multi etiam Codices, cum Fortunati Cod. Ambrosiano, receptam lectionem præferunt; quæ utique præferenda videtur. Cod. San-germ. pro 'conversione' habet conversatione.' Cod. Colbert.: totam hanc pericopen sic exhibet; Unus autem, non ex eo quod sit in carne conversa Divinitas, sed quia est in Deo adsumpta dignanter Humanitas.' 34. (Unus omnino) 'unus Christus est.' Colbert.

35. (Nam sicut, etc.) Totum omittit Cod. Colbertinus. Scilicet,

36. Descendit ad inferna, tertia die resurrexit a mortuis. Symb. Aquileiæ, apud Ruffin.

37. Ascendit ad coelos, sedet ad dexteram Patris; inde venturus judicare vivos et mortuos.-Symb. Roman. Vet.

38. Resurrectionem etiam carnis confitemur et credimus, ut dicamus nos in eadem qua nunc sumus veritate membrorum esse reparandos.-Pelag. Symb.

39. Et procedent qui bona fecerunt, in Resurrectionem vitæ, qui vero mala egerunt in Resurrectionem judicii.-Joh. v. 28.

Ibunt Hi in supplicium æternum, justi autem in vitam æternam.-Matt. xxv. 46.

40. Cavete, dilectissimi, ne quis vos ab Ecclesiæ Catholicæ Fide ac unitate seducat. Qui enim vobis aliter Evangelizaverit præterquam quod accepistis, Anathema sit.-Aug. tom. v. p. 592.

36. Quis ergo, nisi infidelis, negaverit fuisse apud inferos Christum?

Quamobrem teneamus firmissime quod fides habet fundatissima auctoritate firmatum et cætera quæ de illo testatissima veritate conscripta sunt; in quibus etiam Hoc est, quod apud Inferos fuit.' -August. ep. 164. p. 575. 578.

38. Si id resurgere dicitur quod cadit, caro ergo nostra in veritate resurget, sicut in veritate cadit. Et non secundum Origenem, immutatio corporum erit, etc.-Gennad. Eccl. Dogmat. cap. v.

39. Post Resurrectionem et judicium, non credamus restitutionem futuram, sicut Origenes delirat, ut Dæmones vel impii Homines post tormenta quasi suppliciis expurgati, vel Illi in Angelicam qua creati sunt redeant Dignitatem, vel Isti justorum Societate donentur.-Gennad. ibid. cap. ix.

40. Ο ταῦτα πιστεύσας ὡς ἔχει, ὡς γεγένηται, μακάριος· ὁ ταῦτα μὴ πιστεύων ἐναγὴς οὐχ ἧττον τῶν τὸν Κύριον σταυρωσάντων. Pseud. Ignat. ad Philipp. p. 118.

36. Qui passus est pro Salute nostra, descendit ad Inferos, tertia die resurrexit a mortuis.

37. Adscendit ad Coelos, sedet ad dexteram Patris ; inde venturus judicare vivos et mortuos.

38. Ad cujus adventum omnes Homines resurgere habent cum corporibus suis, et reddituri sunt de Factis propriis rationem.

39. Et qui bona egerunt, ibunt in vitam æternam ; qui vero mala, in Ignem æternum.

40. Hæc est Fides Catholica, quam nisi Quisque fideliter, firmiterque crediderit, salvus esse non poterit.

uti credo, ne Simile illud in erroris sui patrocinium arriperent Monophysitæ. (Rationalis) ' rationabilis.' Ambros.

36. (Qui passus est pro salute nostra) 'Qui secundum Fidem nostram passus et mortuus.' Colbert.

(Ad inferos) ad infernos.' Cod. San-germ. ad inferna.' Fortunat. MS. Oxon. ad inferna descendens.' Cod. Colbertin.

(Tertia die) deest in Cod. Ambros. San-germ. Cotton. i. Jacob i. (resurrexit) surrexit:' Cod. Ambros. Fortunat.

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37. (Sedet.) Sedit. Cod. Ambr. (Dexteram Patris) Ita Codd. Ambros. et Fortunat. et Symb. Roman. Vet. 'Dexteram Patris Omnipotentis.' Cod. San-germ. Dextram Omnipotentis.' Cod. Brunonis. 'Dexteram Dei Patris sedet, sicut vobis in Symbolo traditum est.' Cod. Colbert. 'Dexteram Dei Patris Omnipotentis.' Codd. recentiores, cum excusis.

38. (Resurgere habent cum corporibus suis, et) desunt in Cod. Ambros. Colbertinus legit; ' ad cujus adventum erunt omnes Homines sine dubio in suis corporibus resurrecturi.'_Sed nihil mutamus.

39. (Egerunt) 'egerint.' Cod. Ambros. Totum hunc Articulum sic legit Colbertinus; 'Ut qui bona egerunt, eant in vitam æternam; qui mala in ignem æternum.'

(Qui vero) Cod. Ambros. et Cotton. i. omittunt' vero.' Codices nonnulli legunt, et qui vero:' alii, ‘et qui mala.'

40. (Quisque) Cod. Ambros. unusquisque.' Colbertinus pergit: Hæc est Fides sancta et catholica, quam omnis homo, qui ad vitam æternam pervenire desiderat, scire integre debet, et fideliter custodire.'

CHAPTER X.

A Commentary on the Athanasian Creed®.

1. "WHOSOEVER will be saved, before all things it is necessary that he hold the Catholic Faith."

By the words "before all things," is meant, "in the first place." Faith goes before practice; and is therefore first in order, though practice may be, comparatively, more considerable, and first in value, as the end is above the means.

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2. "Which faith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly."

"Which faith," that is, the Catholic faith before spoken of, which is another name for the true and right faith as taught in Scripture, called Catholic, or Universal, as being held by the universal Church of Christ, against which the gates of hell shall never prevail. The meaning then is, that every one is

In the Primer of 1539, and another of 1555, where the version is made from the Latin, and joined with the Popish service of that time, the English title of the Creed was: "The Symbole," or "Crede of the great Doctour Athanasius," dayly red in the Church.

In King Edward's Prayer Book, A. D. 1549, it is barely entitled, "This Confession of our Christian Faith:" and it was ordered to be song, or sayed, upon six feasts in the year. At the revisal of the Common Prayer in 1552, it was appointed to be used on several feasts in the year, the whole number thirteen. But the title still continued the same, till the last review under Charles II., when were added thereto, commonly called the "Creed of St. Athanasius," from which time, the running title has been "S. Athanasius's Creed," as before Quicunque vult, in our Prayer Books.

7 In King Edward's Prayer Books, and so down to the year 1627, 'holy' was read for what is now 'whole.' Which I suppose was intended for wholly:' as one may reasonably imagine from Queen Elizabeth's of 1561, where it is 'wholly ;' and from the metrical version, which plainly meant 'wholly,' by 'holy,' answering to 'undefiledly:' and it is certain that 'holy' was the ancient spelling for what we now write 'wholly.''

obliged, under pain of damnation, to preserve, as far as in him lies, the true and right faith, in opposition to those that endeavour to corrupt it either by taking from it, or adding to it. That men shall perish eternally for unbelief, for rejecting the faith in the lump, cannot be doubted, when it is expressly said (Mark xvi. 16)," He that believeth not shall be damned:" and as to rejecting any particular branch, or article of it, it must of consequence be a sin against the whole; against truth and peace, and therefore damnable in its own nature, as all wilful sins are without repentance. As to the allowances to be made for invincible ignorance, prejudice, or other unavoidable infirmities, as they will be pleadable in the case of any other sin, so may they, and will they, also be pleadable in this: but it was foreign to the purpose of the Creed to take notice of it in this case particularly, when it is common to all cases of like nature, and is always supposed and understood, though not specially mentioned.

3. "And the Catholic faith is this; that we worship one God in Trinity, and Trinity in Unity."

One of the principal branches of the Catholic faith, and which is of nearest concernment (since our worship depends upon it, and the main body of the Christian religion is bound up in it), is the doctrine of a Trinity in Unity, of Three Persons and one God, recommended in our Baptism as the object of our faith, hope, and worship. He that takes upon him to corrupt, or deprave this most fundamental part of a Christian's faith, cannot be innocent, it being his bounden duty to maintain and preserve it, as he will answer it another day.

4. "Neither confounding the Persons, nor dividing the substance."

Here would be no need of these particular cautions, or critical terms, in relation to this point, had men been content with the plain primitive faith in its native simplicity. But as there have been a set of men, called Sabellians, who have erroneously taught that