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through all nations. Therefore condensing the summary of the whole Catholic faith, in which the integrity of belief is shown, and the equality of the Omnipotent God (that is of the Holy Trinity) is declared, and the mystery of the incarnation of the Son of God, who, for the salvation of the human race, descending out of heaven from the Father, deigned to be born of a Virgin,—how he suffered death, how, being buried, he rose again, and in the flesh ascended into heaven, and sat at the right hand of the Father, how he should come to be our Judge, how he should bestow the remission of sins on those who were regenerate in holy baptism, and how there should be a resurrection of the human race in the same flesh to eternal life,—thus they taught. And this Creed the holy Apostles established among them, by the Holy Spirit.'

>§> 4. Another ancient, although it be likewise an apocryphal authority, we find in the Apostolic constitutions, a work every way remarkable, and, whoever may have been its author, deserving an honorable place amongst the most interesting remains of Christian antiquity. The opinions of the learned differ as to the probable age of this work, but the year A. D. 300 is likely, on the whole, to be near the truth. The extract we have made is from the form pronounced by adult converts at the time of their baptism, seventh book, 42nd chapter, p. 523 ef 1st vol. of Mansi's Collection: and is in these words.

Fatre de ctelo descendens, de Virgine nasci dignatus est, quoquo ordine, vel quando mortem pertulerit, quomodo eepultus surrexerit, et in carne ipsactelos ascenderit, addextramque Fatris consederit, judex venturus sit, ac qualiter remissionem peecatorum sacro baptismate renatis contulerit, et resurrectionem humani generis in eadem carne in vitam a3ternam futuram, sic docuerunt. Symbolum enim Greece, Latin,e collatio dicitur. Et hoc pradicti sancti Apostoli inter se per Spiritum sanctum salubriter (ut dictum est) condiderunt.'

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and after the Apostles, to all who believe in the holy and Catholic Church, in the resurrection of the flesh, and in the remission of sins, and in the kingdom of heaven, and in the life of the age to come.'

§ 5. We shall now turn to the Creed of the famous Origen, who may be placed about A. D. 230, a little later than Tertullian. (See the appendix to Bishop Pearson's Exposition of the Creed, p. 592 of the London ed. of 1832, where it is quoted from the translation of Rufinus.)

(f) 'Those things which are plainly delivered by the preaching of the Apostles,are the following:

'First, that there is one God who created and arranged all things, who caused all things to exist out of nothing, who from the first creature and condition of the world is the God of all the just, the God of Adam, Abet, Seth, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve Patriarchs, Moses and the Prophets: and that this God in these last days, as by his Prophets he had previously promised, sent our Lord Jesus Christ, first to call Israel, but secondly, to call the Gentiles after the unbelief of the people of Israel. This God, just and good, the Father of our Lord Jesus

Symbolum Origenis.

(f) Ex Pram. Op. ntQt an/w interprete Rufino.

Species vero eorum, quae per praBdicationem Apostolicam manife6te traduntur, istae sunt:

Primo, quod unus Deus est, qui omnia creavit atque composuit, quique ex nullis fecit esse universa, Deus a prima creatura et conditione mundi omnium justorum, Deus Adam, Abel, Seth, Enos, Enoch, Noe, Sem, Abraham, Isaac, Jacob, xn Patriarcharum, Moysis, et Prophetarum: et quod hie Deus in novissimis diebus, sicut per Prophetas suos ante promiserat, misit Dominum nostrum Jesum Christum, primo quidem vocaturum Israel, secundo verd Gentes post perfidiam populi Israel. Hte 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 Christ, himself gave the law, the Prophets, and the Gospel, who is the God of the Apostles, and of both the Old and the New Testament. Jesus Christ, who came in due time, was born of the Father before every creature. Who, after having ministered to the Father in the constitution of all things, (for by him all things were made,) in these last times, emptying himself, was made man: he became, incarnate although he was God, and he who was God remained man. He assumed a body like our body, differing only in this, that he was born of the Virgin and the Holy Spirit. And as this Jesus Christ was born and suffered in truth, and not in appearance only, he died a common death, but truly he rose again from the dead ; and having conversed with his disciples after his resurrection, he was taken up. Then they (the Apostles)announced that the Holy Spirit was associated with the Father and the Son in honor and dignity. Whether begotten or not, has not been plainly discerned. But these things are to be ascertained by investigating the Sacred Scriptures with all our power, and with a sagacious inquisition. And truly it is preached in the Churches that this Holy Spirit inspired each of the saints, whether Prophets or

omnem creaturam natus ex Patre est. Qui, cum in omnium conditione Patriministrasset (per ipsum enim omnia facta sunt) novissimis temporibus Beipsum exinaniens homo factus est; incarnatus est cum Deus esset, et homo mansit quod Deus erat. Corpus assumpstt nostro corpori simile, eo solo differens quod natum ex Virgine de Spiritu sancto est. Et quoniam hie Jesus Christus natus et passus est in veritate et non per imaginem, communi hac morte ver6 mortuus est: ver£ 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, Apostles, and that there was none other in the ancients, or in those who were inspired at the coming of Christ. Finally, after that the soul, possessing its proper life and substance, departs out of this world, an award according to its merits awaits it; either it will possess the inheritance of eternal life and felicity, if its actions secure this to it, or ,it will be delivered into punishment, and into eternal fire if the guilt of its wickedness has turned it that way: but there will also be a time for the resurrection of the dead, when this body which is sown in corruption shall arise in incorruption, and what is sown in ignominy shall arise in glory. And this likewise is delivered in ecclesiastical preaching, that every rational soul possesses the freedom of the will,' 8tc.

§ 6. Next after Origen, we may place the 1st Council of Antioch, which assembled A. D. 266 on account of the heresy of Paul of Samosata. Eusebius saith of him, (see his Eccles. Hist. Book 7. Ch. 27. Rev. Mr. Cruse's translation p. 302) that he " entertained low and degrading notions of Christ, contrary to the doctrine of the Church, and taught that he was in nature but a common man."

We shall cite but a single paragraph on the Deity of Christ, from the long and eminently Scriptural epistle of the Fathers of this Council, addressed to Paul before he

etnon alius spiritus in veteribus, aliud verd in his qui in adventu Christi inspirati sunt, manifestissime in ecclesias praedicatur. Post haee jam quod antraa substantiam vitamque habens propriam, cum ex hoc mundo discesserit, et pro suis meritis dispensabit, sive vitae aetentEe ac beatitudinis haereditate potitura, si hoc ei sua gesta praestiterint; sive igne seteruo ac suppliciis mancipanda, si in hoc eam scelerum culpa detorserit: sedet quia eril 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 praedictione, omnem animam rationabilem esse Hberi arbitrii, &c.

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