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For "where our treasure is, there will our hearts be also." (Matt. vi. 21.) Therefore we must forget "those things which are behind, and reaching forth unto those things which are before, press towards the mark, for the prize of the high calling of God in Christ Jesus." (Phil. iii. 13, 14.)

Thirdly, An assent unto this truth is necessary to encourage us to take up the cross of Christ, and to support us under it, willingly and cheerfully to undergo the afflictions and tribulations of this life, reckoning with the apostle, " that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us:" (Rom. viii. 18.) and knowing that "our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (2 Cor. iv. 17.) And this knowledge is not to be obtained, this comfort is not to be expected, except " we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” (Ibid. 18.)

And now having thus shewed the propriety, proved the verity, and declared the necessity, of this Article, we may fully instruct every Christian how to express his belief in the last object of his faith, which he may most fitly thus pronounce: I do fully and freely assent unto this, as unto a most necessary and infallible truth, that the unjust after their resurrection and condemnation shall be tormented for their sins, in hell, and shall be so continued in torments for ever, as neither the jus tice of God shall ever cease to inflict them, nor the persons of the wicked cease to subsist and suffer them: and that the just after their resurrection and absolution shall as the blessed of the Father obtain the inheritance, and as the servants of God enter into their Master's joy, freed from all possibility of death, sin, and sorrow, filled with all conceivable and inconceivable fulness of happiness, confirmed in an absolute security of an eternal enjoyment, and so they shall continue with God and with the Lamb for evermore. And thus I believe

THE LIFE EVERLASTING.

END OF THE EXPOSITION OF

THE CREED.

APPENDIX.

SYMBOLUM S. IRENEI.

Ex. 1. i. c. 10. adv. Hæres.

Ἡ μὲν γὰρ Εκκλησία, καίπερ καθ' ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς διεσπαρμένη, παρά τε τῶν ἀποστόλων καὶ τῶν ἐκεί νων μαθητῶν προσλαβοῦσα τήν Εἰς ἕνα Θεόν, Πατέρα παντοκρά τορα, τὸν πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὰς θαλάσσας καὶ πάντα τὰ ἐν αὐτοῖς πίστιν. Καὶ εἰς ἕνα Χριστὸν Ἰησοῦν, τὸν Υἱὸν τοῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ἡμετέρας σωτηρίας. Καὶ εἰς Πνεῦμα ̔́Αγιον, τὸ διὰ τῶν προφητῶν κεκηρυχὸς τὰς οἰκονομίας, καὶ τὰς ἐλεύσεις, καὶ τὴν ἐκ παρθένου γέννησιν, καὶ τὸ πάθος, καὶ τὴν ἔγερσιν ἐκ νεκρῶν, καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ ἠγαπημένου Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν, καὶ τὴν ἐκ τῶν οὐρανῶν ἐν τῇ δόξῃ τοῦ Πατρὸς παρουσίαν αὐτοῦ, ἐπὶ τὸ ἀνακεφαλαιώσασθαι τὰ πάντα, καὶ ἀναστῆσαι πᾶσαν σάρκα πάσης ἀνθρωπότητος, ἵνα Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, καὶ Θεῷ, καὶ Σωτῆρι, καὶ Βασιλεῖ, κατὰ τὴν εὐδοκίαν τοῦ Πατρὸς τοῦ ἀοράτου, πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται αὐτῷ, καὶ κρίσιν δικαίαν ἐν τοῖς πᾶσι ποιήσηται τὰ μὲν πνευματικὰ τῆς πονηρίας, καὶ ἀγγέλους παραβεβηκότας καὶ ἐν ἀποστασία γεγονότας, καὶ τοὺς ἀσεβεῖς καὶ ἀδίκους καὶ ἀνόμους καὶ βλασφήμους τῶν ἀνθρώπων, εἰς τὸ αἰώνιον τὸ πῦρ πέμψη τοῖς δὲ δικαίοις καὶ ὁσίοις καὶ τὰς ἐντολὰς αὐτοῦ τετηρηκόσι καὶ ἐν τῇ ἀγάπῃ αὐτοῦ διαμεμενηκόσι, τοῖς μὲν ἀπ ̓ ἀρχῆς, τοῖς δὲ ἐκ μετανοίας, ζωὴν χαρισάμενος, ἀφθαρσίαν δωρήσηται, καὶ δόξαν αἰωνίαν περιποιήσῃ.

SYMBOLA TERTULLIANI.

Ex lib. de Virg. veland, c. 1.

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 cœlis, sedentem nunc ad dexteram Patris, venturum judicare vivos et mortuos, per carnis etiam resurrectionem.

Ex lib. de Prascript. adv. Hæretic. c. 13.

Regula est autem fidei, ut jam hinc quid credamus profiteamur, illa scilicet qua creditur,

Unum omnino Deum esse, nec alium præter mundi conditorem, qui universa de nihilo produxerit, per Verbum suum primo omnium emissum: Id Verbum Filium ejus appellatum, in nomine Dei varie visum Patriarchis, in Prophetis semper auditum, postremo delatum ex Spiritu Dei Patris et virtute in Virginem Mariam, carnem factum in utero ejus, et ex ea natum hominem et esse Jesum Christum; exinde prædicasse novam legem et novam promissionem regni cœlorum, virtutes fecisse; fixum cruci; tertia die resurrexisse; in cœlos ereptum sedere ad dexteram Patris; misisse vicariam vim Spiritus Sancti qui credentes agat; venturum cum claritate, ad sumendos sanctos in vitæ æternæ et promissorum cœlestium fructum, et ad profanos judicandos igni perpetuo, facta utriusque partis resuscitatione cum carnis resurrectione.

Er lib. adv. Praxean, c. 2.

Nos et semper, et nunc magis ut instructiores per Paracletum deductorem sc. omnis veritatis,

Unicum quidem Deum credimus: Sub hac tamen dispensatione, quam oikovoμíav dicimus, ut unici Dei sit et Filius Sermo ipsius, qui ex ipso processerit, per quem omnia facta sunt, et sine quo factum est nihil; hunc missum a Patre in Virginem, et ex ea natum hominem et Deum, filium hominis et Filium Dei, et cognominatum Jesum Christum; hunc passum, hunc mortuum et sepultum secundum Scripturas, et resuscitatum a Patre, et in cœlos resumptum, sedere ad dexteram Patris, venturum judicare vivos et mortuos; qui exinde miserit secundum promissionem suam a Patre Spiritum Sanctum Paracletum, sanctificatorem fidei eorum, qui credunt in Patrem et Filium et Spiritum Sanctum.

SYMBOLUM ORIGENIS.

Ex Proam. Op. Epì ápxwv, interprete Rufino.

Species vero eorum, quæ per prædicationem apostolicam manifeste traduntur, istæ sunt:

Primo, quod unus Deus est, qui omnia creavit atque composuit, quique ex nullus fecit esse universa, Deus a prima creatura et conditione mundi omnium justorum, Deus Adam, Abel, Seth, Enos, Enoch, Noe, Sem, Abraham, Isaac, Jacob, xii. Patriarcharum, Moysis, et Prophetarum: Et quod hic Deus in novissimis diebus, sicut per prophetas suos ante promiserat, misit Dominum nostrum Jesum Christum, primo quidem vocaturum Israel, secundo vero Gentes post perfidiam populi Israel. Hic Deus justus et bonus, Pater Domini nostri Jesu Christi, legem et prophetas et evangelia ipse dedit, qui et apostolorum Deus est et veteris et novi Testamenti.

Tum deinde quia Jesus Christus ipse qui venit, ante omnem creaturam natus ex Patre est. Qui, cum in omnium conditione Patri ministrasset (per ipsum enim omnia facta sunt), novissimis temporibus seipsum exinaniens homo factus est; incarntaus est cum Deus esset, et homo mansit quod Deus erat. Corpus assumpsit nostro corpori simile, eo solo differens quod natum ex Virgine de Spiritu Sancto est. Et quoniam hic Jesus Christus natus et passus est in veritate et non per imaginem, communi hac morte vere mortuus est: vere enim a mortuis resurrexit, et post resurrectionem conversatus cum discipulis suis assumptus est. Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum Sanctum. In hoc non jam manifeste discernitur, utrum natus an innatus. Sed inquirenda jam ista pro viribus sunt de sacra Scriptura et sagaci perquisitione investiganda. Sane quod iste Spiritus Sanctus unumquemque sanctorum vel prophetarum vel apostolorum inspiravit, et non alius spiritus in veteribus, aliud vero in his qui in adventu Christi inspirati sunt, manifestissime in ecclesiis prædicatur. Post hæc jam quod anima substantiam vitamque habens propriam, cum ex hoc mundo discesserit, et pro suis meritis dispensabit, sive vitæ æternæ ac beatitudinis hæreditate potitura, si hoc ei sua gesta præstiterint; sive igne æterno ac suppliciis mancipanda, si in hoc eam scelerum culpa detorserit: sed et quia erit tempus resurrectionis mortuorum, cum corpus hoc, quod in corruptione seminatur surget in incorruptione; et quod seminatur in ignominia, surget in gloria. Est et illud definitum in ecclesiastica prædicatione, omnem animam rationabilem esse liberi arbitrii: &c.

SYMBOLUM FIDEI NICENUM.

Ex Concil. Gen., ed. Binii.

Promulgated by the First General Council, held under Sylvester at Nicæa in Bithynia, A. D. 325, attended by 318 Bishops. Πιστεύομεν εἰς ἕνα Θεόν, Πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς μονογενῆ, τουτέστιν, ἐκ τῆς οὐσίας τοῦ Πατρός· Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτός, Θεὸν ἀληθι νὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα, οὐ ποιηθέντα· ὁμοούσιον τῷ Πατρί· δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν τῷ οὐρανῷ καὶ τὰ 1 ἐπὶ τῆς γῆς· τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, καὶ σαρκωθέντα, καὶ ἐνανθρωπήσαντα παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, * καὶ ἀνελθόντα εἰς τοὺς οὐρανούς· ° καὶ ἐρχόμενον πάλιν κρῖναι ζῶντας καὶ νεκρούς. Καὶ εἰς τὸ Πνεῦμα

2

2

1 ivy. Socrat. Hist. Eccles. 1. i. c. 8.

2 Deest nai. Ibid.

2

τὸ ̔́Αγιον. Τοὺς δὲ λέγοντας, ἦν ποτὲ ὅτε οὐκ ἦν, 3 καὶ πρὶν γεννηΞῆναι οὐκ ἦν, καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας υποστάσεως ἢ ουσίας φάσκοντας εἶναι, ἢ κτιστὸν, ἢ ἀλλοίωτον, * ἢ τρεπτὸν, τὸν Υἱὸν τοῦ Θεοῦ, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ Ἐκκλησία.

SYMBOLUM EUSEBII CESARIENSIS.

Ez Socrat. Hist. Eccles. I. i. c. 8.

Πιστεύομεν εἰς ἕνα Θεόν, Πατέρα παντοκράτορα, τὸν τῶν ἁπάν των ὁρατῶν τε καὶ ἀοράτων ποιητήν. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν τοῦ Θεοῦ Λόγου, Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτός, ζωὴν ἐκ ζωής, Υἱὸν μονογενή, προτότοκον πάσης κτίσεως, πρὸ πάντων τῶν αἰώνων ἐκ τοῦ Θεοῦ Πατρὸς γεγεννημένον· ει' οὗ καὶ ἐγένετο τὰ πάντα τὸν διὰ τὴν ἡμετέραν σωτηρίαν σαρκωθέντα, καὶ ἐν τοῖς ἀνθρώποις πολιτευσάμενον καὶ παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα· καὶ ἀνελθόντα πρὸς τὸν Πατέρα, καὶ ἥξοντα πάλιν ἐν δόξη κρῖναι ζῶντας καὶ νεκρούς. Πιστεύομεν καὶ εἰς ἓν Πνεῦμα ̔́Αγιον. Τούτων ἕκαστον εἶναι καὶ ὑπάρχειν πιστεύοντες, Πατέρα ἀληθῶς Πατέρα, καὶ Υἱὸν ἀληθῶς Υἱὸν, καὶ Πνεῦμα ̔́Αγιον ἀληθῶς ̔́Αγιον Πνεύμα" καθὼς καὶ Κύριος ἡμῶν, ἀποστέλλων εἰς τὸ κήρυγμα τοὺς ἑαυτοῦ μαθητάς, εἶπε· Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ Αγίου Πνεύματος. *

SYMBOLUM S. CYRILLI HIEROSOLYMITANI.

Ez Tractat. de Catech. excerpt.

Πιστεύω εἰς ἕνα Θεόν, Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων ποιητήν. Καὶ εἰς ἕνα Κύ ριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων Θεὸν ἀληθινὸν, δι' οἱ τὰ πάντα ἐγένετο· σαρκωθέντα, καὶ ἐνανθρωπήσαντα σταυρωθέντα, καὶ ταφέντα· καὶ ἀναστάντα ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθίσαντα ἐκ δεξιῶν τοῦ Πατρός· καὶ ἐρχό μενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ εἰς ἓν ̔́Αγιον Πνεῦμα τὸ Παράκλητον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Καὶ εἰς μίαν ἁγίαν και θολικὴν Ἐκκλησίαν, καὶ σαρκὸς ἀνάστασιν, καὶ εἰς ζωὴν αἰώνιον.

3 ἢ οὐκ ἦν πρὶν γεννηθῆναι, ἡ ἐξ. Ibid.

4 ἡ τρεπτὸν, ἢ ἀλλοίωτον. Socrat. Hist. Eccles. l. i. c. 8.

5 ἀποστολικὴ τοῦ Θεοῦ ἐκκλησία. Ibid.

This Creed, given in at the First Nicene Council, together with some further arguments of its professor, caused some alteration in the Creed promulgated by that Synod.

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