contemptores Patris sui et adventus ejus.

and the despisers of his Father and his advent.

Third Form.

ADV. HÆR. Lib. IV. cap. 33, § 7 (Opera, Tom. I. p. 670).

After remarking that the spiritual man shall judge all those who are beyond the pale of the truth-that is, outside of the Church-and shall be judged by no one, Irenæus goes on to say: 'For to him all things are consistent; he has a full faith (ioτiç óλókλŋpoç)—'

Εἰς ἕνα Θεὸν παντοκράτορα,

ἐξ οὗ τὰ πάντα,

IN ONE GOD ALMIGHTY,
from whom are all things;

καὶ εἰς τὸν Υἱὸν τοῦ Θεοῦ, Ἰη- and IN THE SON OF GOD, JEsUs

σοῦν Χριστὸν,

τὸν Κύριον ἡμῶν,

δι ̓ οὗ τὰ πάντα,

CHRIST, our Lord,

by whom are all things,

καὶ τὰς οἰκονομίας αὐτοῦ,

and in his dispensations,

δι' ὧν ἄνθρωπος ἐγένετο ὁ Υἱὸς τοῦ through which the Son of God

Θεοῦ·

became man;

Πεισμονὴ βεβαία καὶ εἰς τὸ Πνεῦ- the firm persuasion also IN THE

TERTULLIAN, originally a lawyer, in mature life converted to Christianity, and one of its ablest and most fearless advocates against infidels and heretics, flourished towards the close of the second and the beginning of the third century as presbyter in Northern Africa, till about A.D. 220. He was a rugged and eccentric genius, and joined the Montanist sect, which believed in the advent of the age of the Paraclete in the person of Montanus, the continuance of the gift of prophecy in woman as well as man, and the near approach of the millennium, and which maintained severe discipline and some peculiar customs, in opposition to the more tolerant practice of the Catholic Church. He placed truth (veritas) above authority and custom (vetus consuetudo). But otherwise he was one of the strongest champions of

1

The Greek original is here defective. The Latin translation reads as follows: 'Sententia firma quæ est in Spiritu Dei, qui præstat agnitionem veritatis, qui dispositiones Patris et Filii exposuit, secundum quas aderat generi humano quemadmodum vult Pater.'

catholic orthodoxy against the Gnostic heresies, and would allow no change in matters of fundamental doctrine. He alludes three times to the Creed, and quotes the chief articles with some variations and interwoven with his comments. In other places he mentions only one or two articles, as the occasion suggested. See Walch, pp. 7-10; Hahn, pp. 68-73; Heurtley, pp. 13-17; Swainson, pp. 35-40.

First Form.

DE VIRGINIBUS VELANDIS, cap. 1.

Regula quidem fidei una omnino The Rule of Faith is altogether

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,

one, sole, immovable, and irre-
formable-namely, to believe

IN ONE GOD ALMIGHTY,
the Maker of the world;
and HIS SON, JESUS CHRIST,
born of the Virgin Mary,

crucified under Pontius Pilate,
on the third day raised again
from the dead,

received in the heavens,

sedentem nunc ad dexteram Pa- sitting now at the right hand of

the Father,

tris, venturum judicare vivos et mor- coming to judge the quick and the tuos,

dead,

per carnis etiam resurrectionem. also through the resurrection of

the flesh.

Second Form.

ADV. PRAXEAM (a Patripassian Unitarian), cap. 2.

more, being better instructed by

Nos vero et semper, et nunc ma- But we believe always, and now gis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis,

the Paraclete, the Leader into all truth,

1That is: This also belongs to the unchangeable rule of faith, that the Lord will hold general judgment after the dead are raised to life again. Neander (Tertull. p. 303) transposes etiam before per: "To judge the dead also through the resurrection.' To this Tertullian adds: Hac lege fidei manente, cætera jam disciplinæ et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei' (This law of faith remaining, all other matters of discipline and conversation admit of the novelty of correction, the grace of God, namely, working and advancing to the end). The article on the Holy Ghost is here omitted.

UNICUM quidem DEUM credimus: sub hac tamen dispensatione, quam æconomiam dicimus,

ut unici Dei sit et FILIUS,

ONE GOD:1

but under this dispensation which we call economy,

and the Son of the one God,

Sermo ipsius, qui ex ipso pro- his Word [Logos] who proceeded

cesserit,

per quem omnia facta sunt,

et sine quo factum est nihil. (John

i. 3.)

from him,

by whom all things were made,

and without whom nothing was made.

Hunc missum a Patre in Virgi- This was sent from the Father into

nem,

et ex ea natum,

the Virgin,

and was born of her,

hominem et Deum, Filium homi- both Man and God, the Son of nis et Filium Dei, Man and the Son of God,

et cognominatum JESUM CHRISTUM: and called JESUS CHRIST:

Hunc passum,

hunc mortuum et sepultum,
secundum Scripturas;
et resuscitatum a Patre,
et in cælos resumptum,
sedere ad dexteram Patris,

He suffered,

he died and was buried,
according to the Scriptures;2
and raised again by the Father,
and taken up into the heavens,
and sitteth at the right hand of
the Father,

venturum judicare vivos et mor- he shall come to judge the quick

tuos:

qui exinde miserit, secundum pro

missionem suam, a Patre, SPIRITUM SANCTUM, Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum.3

and the dead:

He thence did send, according to

his promise, from the Father, the HOLY GHOST, the Paraclete, the Sanctifier of the faith of those

who believe in the Father and the Son and the Holy Ghost.

1In the Latin the following sentences depend on credimus. The English idiom requires more freedom.

2 This important insertion (the only express recognition of the Scriptures in the Creed) is also found in the Nicene Creed (karà ràc ypapác), after the clause risen on the third day, but disappeared in the later forms of the Apostles' Creed.

3 To this Tertullian adds: 'Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque hæreticos, ne dum ante Praxean hesternum, probabit tam ipsa posteritas omnium hæreticorum, quam ipsa novellitas Praxeœ hesterni,' i. e. ‘That this rule has come down from

Third Form.

DE PRESCRIPT. HÆRET. cap. 13.

Regula est autem fidei,... illa The Rule of Faith is,

qui universa de nihilo produxe- who produced the universe out of

per Verbum suum primo om- by his Word sent forth first of

id Verbum, FILIUM EJUS appella- that this Word, called HIS SON,

in nomine Dei varie visum a was seen in the name of God in

carnem factum in utero ejus, et was made flesh in her womb, and

the beginning of the gospel, even before the earlier heretics, and so of course before the Praxeas

of yesterday, is proved both by the lateness of all heretics, and by the novelty of this Praxeas

misisse vicariam vim SPIRITUS sent in his place the power of the

SANCTI,

qui credentes agat;

venturum cum claritate

ad sumendos sanctos in vitæ æternæ et promissorum cœlestium fructum,

HOLY GHOST,

to guide the believers;

he will come again with glory

to take the saints into the enjoyment of eternal life and the celestial promises,

et ad profanos adjudicandos igni and to judge the wicked with eter

CYPRIAN, OF CARTHAGE. A.D. 250.

CYPRIAN, the great bishop and martyr of Carthage, the chief champion of catholic unity against heretics and schismatics, and at the same time of episcopal independence against Rome, during the middle of the third century (died 258), first applies the term Symbolum to the baptismal creed, but gives us only scanty fragments of it, in answer to the question whether baptized heretics and schismatics (like the Novatians) should be rebaptized when applying for admission into the Catholic Church. He answers the question in the affirmative, since out of the Catholic Church there is no truth, no sacraments, no salvation (extra Ecclesiam nulla salus); and hence if the Novatians used the same terms in their creed as the Catholics, they had not the thing, but a mere sham or empty counterfeit. This opinion on the validity of heretical baptism Cyprian maintained in opposition to Bishop Stephen of Rome.

The first of these fragmentary creeds is contained in his Epistle to Magnus (Ep. 69, al. 76), the other in his synodical Epistle to Januarius and other Numidian bishops (Ep. 70). Both are in form interrogative, in answer to the question Credis? put to the baptismal candidate, and contain the following articles:

Credo in DEUM PATREM,

in FILIUM CHRISTUM,

in SPIRITUM SANCTUM.

Credo remissionem peccatorum,

et vitam eternam

per sanctam Ecclesiam.

I believe in GOD THE FATHER,

in his SON CHRIST,

in the HOLY GHOST.

I believe the forgiveness of sins, and eternal life

through the holy Church.

Hæc regula,' he adds here also, ‘a Christo, ut probabitur, instituta nullas habet apud nos quæstiones, nisi quas hæreses inferunt et quæ hæreticos faciunt; cæterum manente forma ejus in suo ordine, quantum libet quæras et tractes et omnem libidinem curiositatis effundas.'