2. From these and similar sources, the different clauses of what is commonly called the Apostles’ Creed appear to have sprung. For, though it was long believed to be the composition of the Apostles, its claims to such an inspired origin are now universally rejected. Of its great antiquity, however, there can be no doubt; the whole of it, as it stands in the English liturgy, having been generally received as an authoritative confession in the fourth century. Toward the end of that century, Rufinus wrote a commentary on it, which is still extant, in which he acknowledges that the clause respecting Christ’s descent into hell was not admitted into the creeds either of the western or the eastern churches. We learn also that the epithet catholic was not at that time applied in it to the church. Its great simplicity and conciseness, beside, prove it to have been considerably earlier than the council of Nice, when the heretical speculations of various sects led the defenders of the orthodox faith to fence the interests of religion with more complicated and cumbrous barriers.

This confession of faith was then preëminently named symbolum; which might be understood in the general acceptation of sign, as the characteristic, representative sign of the Christian faith; or, in a more restricted sense, in reference to the σύμϐολον ϛρατιωτικὸν, or tessera militaris, the watch word of the Christian soldier, communicated to each man at his first entrance into the service of Christ. Perhaps this word, at first, only denoted the formula of baptism, and was afterward transferred to the confession of faith.

3. In the celebrated council of Nice, (A. D. 325,) in which Arianism was not only condemned, but proscribed, the confession established as the universal standard of truth and orthodoxy runs thus: “I believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible; and in one Lord Jesus, the only begotten Son of God, begotten of the Father, before all worlds, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, descended from heaven, and became incarnate by the Holy Ghost, of the virgin Mary; and was made man, was crucified for us under Pontius Pilate. He suffered and was buried; and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again with glory to judge both the quick and the dead, of whose kingdom there will be no end. And I believe in the Holy Ghost who spake by the Prophets; and one catholic, and Apostolical church. I acknowledge one baptism for the remission of sins, and I look for the resurrection of the dead, and the life of the world to come.”

It were endless to specify the particular shades of difference by which the Arian confessions (the number of which amounted nearly to twenty in the space of a very few years) were distinguished from each other: suffice it to say, that while they agreed generally in substance, especially in rejecting the Nicene term, ὁμοούσιος, as applied to the Son, their variations of expression concerning the nature of his subordination to the Father were so astonishingly minute, as almost to bid defiance to any attempt which might be made, at this distance of time, to determine in what their real and essential differences consisted.

4. “The Book of Armagh,” a very ancient collection of interesting national documents, which have recently been published by Sir William Betham in the second part of his curious “Irish Antiquarian Researches,” contains the Confession of St. Patrick; who has been supposed, from several collateral circumstances, to have flourished some years prior to the time of St. Jerom, or about the commencement of the fourth century. The subjoined are the first two paragraphs in it, and will be admired for the orthodoxy, artlessness, and Christian experience which they exhibit:--“I, Patrick, a sinner, the rudest, the least, and the most insignificant of the faithful, had Calphurnius, a deacon, for my father, who was the son of Potitus, heretofore a priest, the son of Odissus, who lived in the village of Banavem Taberniæ. For he had a little farm adjacent, where I was captured. I was then almost sixteen years of age; but I knew not God, and was led into captivity by the Irish, with many thousand men, as we deserved, because we estranged ourselves from God, and did not keep his laws, and were disobedient to our pastors, who admonished us with respect to our salvation: and the Lord brought down upon us the anger of his Spirit, and dispersed us among many nations, even to the extremity of the earth, where my meanness was conspicuous among foreigners, and where the Lord discovered to me a sense of my unbelief; that late I should remember my transgressions, and that I should be converted with my whole heart to the Lord my God, who had respect to my humiliation, and pitied my youth and ignorance, even before I knew him, and before I was wise, or could distinguish between right and wrong, and strengthened me, and cherished me, as a father would a son. From which time I could not remain silent; nor, indeed, did he cease to bless me with many acts of kindness; and so great was the favour of which he thought me worthy in the land of my captivity. For this is my retribution, that, after my rebuking, punishment, and acknowledgment of God, I should exalt him, and confess his wonderful acts before every nation which is under the whole heaven; because there is no other God, nor ever was before, nor will be after him, except God, the unbegotten Father, without beginning, possessing all things, as we have said, and his Son Jesus Christ, who, we bear witness, was always with the Father, before the formation of the world, in spirit (or spiritually) with the Father, inexpressibly begotten before all beginning, through whom visible things were made: he became man, having overcome death, and was received into heaven. And God has given to him all power ‘above every name, as well of the inhabitants of heaven as of the earth and of the powers below, that every tongue should confess that Jesus Christ is Lord and God;’ whom we believe, and whose coming we expect, as presently about to be Judge of the living and dead, who will render unto every man according to his actions, and has poured upon us abundantly the gift of his Holy Spirit, and the pledge of immortality; who makes us that believe and are obedient to be the sons of God and joint heirs of Christ; whom we believe and adore, one God in the Trinity of the sacred name. For he spoke by the Prophet, ‘Call upon me in the day of tribulation, and I will deliver thee, and thou shalt glorify me.’ And again he says, ‘It is an honourable thing to reveal and confess the works of God.’”

5. Macedonius having denied not only the divinity but the personality of the Holy Spirit, maintaining that he is only a divine energy diffused throughout the universe, a general council was called at Constantinople, A. D. 381, in order to crush this rising heresy. The confession promulgated on this occasion, and which “gave the finishing touch to what the council of Nice had left imperfect, and fixed, in a full and determinate manner, the doctrine of the Trinity, as it is still received among the generality of Christians,” exactly coincides with the Nicene confession, except in the article respecting the Spirit, which it thus extends: “And I believe in the Holy Ghost, the Lord, and Giver of life, who proceedeth from the Father and the Son, who, together with the Father and the Son, is worshipped and glorified.”

6. Subsequent to this, and probably toward the middle of the fifth century, the creed which bears the name of Athanasius appears to have been composed. That it was not the work of this distinguished opposer of Arianism is established by the most satisfactory evidence. No traces of it are to be found in any of his writings, though they relate chiefly to the very subject of which it is an exposition; and so far from its being ascribed to him, not the least notice is taken of it by any of his contemporaries. Its language, beside, concerning the Spirit is so similar to that of the council of Constantinople, but still more precise and explicit, that there can be no doubt of its having been written posterior to the time of that assembly. Yet Athanasius died in the year 373. Accordingly, it has been, with great probability of truth, attributed, particularly by Dr. Waterland, to Hilary, bishop of Arles, who is said by one of his biographers to have composed an Exposition of the Creed: a title which certainly is more appropriate and characteristic of it than that of Creed simply, by which it is now so universally known. The damnatory clauses in this creed have frequently been made subjects of reprehension; and some clergymen of the church of England have scrupled to read them as directed by the Rubric. The following is an apology for those clauses, by the late venerable Archdeacon Dodwell, who seems to have felt none of those misgivings which troubled his doubting brethren:--“The form, as well as the substance, of this creed, and the very introduction to the main article, has been objected to: ‘Whosoever will be saved, before all things it is necessary that he hold the catholic faith;’ to which is added, ‘Which faith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly.’ This, with a like condemnatory sentence in the conclusion of the creed, wherein a possibility of salvation is denied to him who does not cordially embrace this doctrine, is pronounced unreasonable, uncharitable, unchristian, with every other aggravating appellation that can be used. But the ground of this charge, and the whole of the difficulty suggested in it, from the variety of the circumstances of different persons, depends upon the interpretation of the phrase of ‘being saved.’ The meaning of this term in its primary signification, and as it is applied to common subjects in common discourse, means a preservation from threatening perils, or from threatened punishment. But, in an evangelical sense, and as it occurs in the New[New] Testament, it includes much more: it means the whole Christian scheme of redemption and justification by the Son of God, with all the glorious privileges and promises contained in that scheme. It means not merely a hope of deliverance from danger or from vengeance, but a federal title to positive happiness, purchased by the merits, and declared to mankind by the Gospel of Christ Jesus our Lord. St. Paul calls it ‘the obtaining the salvation which is in Christ Jesus with eternal glory,’ 2 Tim. ii, 10. ‘Whosoever,’ then, says the creed, ‘will’ thus ‘be saved,’ will be desirous to secure the glorious promises of the Gospel, must pursue it upon the terms which that Gospel proposes, and particularly must embrace the doctrines which it reveals. The creed speaks of those only to whom the evidence of the Gospel has been fully set forth, and the importance of it fully explained. We are to justify it only to professed believers, and of them only. The state and lot of the Heathen world are quite out of the question. Neither common sense nor Scripture will permit us to interpret it of those who still ‘sit in darkness and the shadow of death,’ and never had the means of grace and the hope of glory proposed to them. Even with respect to those to whom the Gospel is preached, there is no necessity of interpreting the words here used in the harshest and strictest sense. There are many distinctions and limitations, which are always understood and supposed in such cases, though they are not expressly mentioned. General rules are laid down as such, are true as such; while excepted cases are referred to the judgment of those who are qualified to judge of them, and are not particularly pointed out; as for other reasons, so lest they should be extended too far, and defeat the general rule. Sufficient capacity in the persons to whom it is applied, and sufficient means of information and conviction, are always presupposed, where faith is spoken of as necessary. Where either of these is wanting, the case is (where it should be) in the hands of God. The creed is laid down as a rule of judgment to men, not to their Maker. We may learn from thence on what terms alone we can claim a title to the promises of the Gospel; but we do not learn from thence how far uncovenanted favour may be extended to particular persons. It is not intended to exclude the mercy of God to Heathens or heretics; it being his prerogative, and his alone, to judge how far the error or ignorance of any one is his wilful fault, or his unavoidable infirmity. But it is intended to establish the terms on which WE may now claim acceptance, and, in consequence of his gracious promise, may say, that ‘God is faithful and just to forgive us our sins.’ The creed relates only to the covenant of salvation; and any expression which, used separately without this view and connection, might be thought to bear a stronger and more absolute sense, yet is limited by this relative coherence, and is to be interpreted by it. ‘Perishing everlastingly,’ in other discourses, may sometimes be understood of everlasting damnation; but here it means the being for ever excluded from the only stated claim of promised mercy. And ‘without doubt,’ he who does not embrace the truths proposed by revelation, has no title to those hopes which that revelation, and that only, offers to mankind. And even when such expressions of terror are used in the strongest sense, and threatened to unbelief or disobedience, they universally imply such exceptions as these,--‘Unless personal disabilities lessen the guilt, or repentance intervene to prevent the punishment.’ In short, no objection can be made against this assertion in the creed, but what would hold as strongly against that declaration of our blessed Lord, ‘He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned,’ Mark xvi, 15. Indeed, this condemnatory sentence in this form by human authority is plainly founded on and borrowed from that divine authority in the Gospel; and whatever distinctions and limitations are allowed in that case are equally applicable to this, and will fully justify both. The necessity of a true belief in all whom Providence has blessed with the means and opportunities of learning it, in order to entitle them federally to eternal salvation, being thus established upon Scripture proof, the creed goes on very regularly to declare what is that true belief so indispensably necessary.” This is, perhaps, all that can be said in favour of these comminations; but few will think it quite satisfactory. The effect of them has doubtless been, to induce many to fly to the opposite extreme of laxity on the subject of fundamental doctrines.

Before leaving the ancient formulas of Christian doctrine, it may be stated, that both in the council of Ephesus against the Nestorians, held A. D. 431; and in that of Chalcedon, against the Eutychians, in 451; it was solemnly declared and decreed, that “Christ was one divine person, in whom two natures, the human and the divine, were most closely united, but without being mixed or confounded together.”

7. Amid the variance and opposition of council to council, and pope to pope, (A. D. 1553,) which prevailed for centuries in the Romish church, it would be no easy task to ascertain the real articles of its confession. The decrees of the council of Trent, however, together with the creed of Pope Pius IV, are now commonly understood to be the authoritative standards of its faith and worship. These, beside recognising the authority of the Apostles’ and the Nicene Creeds, embrace a multitude of dogmas which it is unnecessary particularly to specify, relating to traditions, the sacraments of baptism, confirmation, eucharist, penance, extreme unction, order, and matrimony, transubstantiation, the sacrifice of the mass, worshipping of images, purgatory, indulgences, &c, &c.

8. The Greek church has no public or established confession; but its creed, so far as can be gathered from its authorized catechisms, admits the doctrines of the Nicene and Athanasian Creeds, with the exception of the article in each concerning the procession of the Holy Spirit, which it affirms to be “from the Father only, and not from the Father and the Son.” It disowns the supremacy and infallibility of the pope, purgatory by fire, graven images, and the restriction of the sacrament to one kind; but acknowledges the seven sacraments of the catholics, the religious use of pictures, invocation of saints, transubstantiation, and masses and prayers for the dead.