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touched is a difficulty almost insuperable, and he who now addresses the reader has frequently found that remarks which he at first thought original in himself or others, might be traced through a succession of writérs, to some esteemed old author. Consequently, to re-dress, to re-model, to re-edite the standard works on divinity, principally engages the attention of the studious of our day.


Of such a nature is the present attempt. It is intended as a popular Exposition of the Apostles' Creed ; and contains, for the most part, the observations of former writers, abridged and simplified. The chief person to whom the author is indebted is Bishop Pearson, even the dust of whose writings is gold.” Other authorities indeed, such as Bishops Bull and Burnet,-Barrow, Hooker, and Waterland,—have been consulted, as also the primitive fathers, St. Augustine, Irenæus, Tertullian, &c. But it may be truly said, that as the mariner steers his way through the expanse of waters by the compass, so this work has been carried forward with an eye steadily fixed on Bishop Pearson's admirable Exposition. Should the undertaking, therefore, meet with a favourable acceptance, it is chiefly to be attributed to the guidance of that incomparable Prelate: whatever failings it may have, the writer is sensible must wholly attach to himself.


It is only necessary further to add, that as his most ardent desire is to promote the and Apostolical faith of the Church of England, so it is his heart-felt prayer, that all who peruse the following pages may rise from a consideration of them, with confirmed belief in divine revelation, and renewed hope in the promises of God, the Father, the Son, and the Holy Ghost.


Page 16, line 10, for who read which

27, notes, line 1, for cent read cont
33, notes, 2, for συμρωνια read συμφωνια
42, notes, 5, for antiquam read antequam
44, notes, 4, for meus read mens
74, notes, 11, for a read et

79, notes, 10, for cum reud eum
110, notes,

for principo read principio
111, notes, 6, for eandat read cadat
112, notes,

1, for et read ev

4, for αντης read αυτης
113, notes, 1, for andis read audis

5, for gennit read genuit
115, notes, 8, for Osec read Osee
120, notes, 16, for Filius read Filium

18, for imitatem read unitatem
128. notes,

9, for forman read formam 139, line 1, for in read in the

8, for libertius read libentius 44 145, 21, for after read before

6, Lord, not in Italics

25, for and read but
204, 10, dele have
210, notes, line 14, for subiliter read subtiliter
212, line 10, read sepulchres

13, for in read is
223, line 1, dele?
224, dele note u, or note s in the preceding page
227, line 13, for you read thee

4, for Psalm Psalm lxviii.

for Eph. iv. 18. read Eph. iv. 8. 244, 3, dele visibly 246, 16, for death read resurrection 249, notes, line 2, for requi read regni 251, line 12, for of read to 303, . 5, for intrinsecally read intrinsically 311, notes, line 4, the note beginning Illi sancti belongs to note a, p. 309.



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Question. What do you understand by a Creed?

Answer. A rule of faith ; or a concise yet comprehensive summary of doctrines held to be essentially necessary to salvation.

Q. What is the origin of the term ?

A. It is derived from the Latin word “ credo," I believe b.

Q. But, strictly speaking, are not the Holy Scriptures the Christian's sole unerring rule of faith?

A. Assuredly; and Creeds are so called only

• Regula Fidei. Tertull. De Virg. Vel. p. 178. St. Jerom. Ep. ad Marcell. cont. Montan. tom. ii. p. 46. St. Augustin, Serm. de Temp. 119.

b In the Eastern Church the term Kavwv, Canon, was often used; as also Evußolov, Symbolum, from ovußallw, to put together, to collect into one. Vid. Vossius de Tribus Symbolis. Dissert. i. § 9 and 15.


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