the Nicene faith, the ordination of a bishop of Constantinople, and for the suppression of the Macedonian heresy that was then broached, denying the divinity of the Holy Ghost; I say, for these reasons the emperor" caused another general council to be held at Constantinople, where they being met, did unanimously confirm the Nicene Creed, but with several other explications inserted into it. For besides other things, whereas the Nicene Creed ended at these words, And in the Holy Ghost,' the creed confirmed by this council runs thus, And in the Holy Ghost", the Lord and Giver of life, proceeding from the Father, who, with the Father and the Son together, is worshipped and glorified, who spake by the prophets; and in one catholic and apostolic church: we acknowledge one baptism for the remission of sins: we look for the resurrection of the dead, and the life everlasting.'

With these additions at the end, and other explications (which we shall see presently) inserted into the body of it, did the Constantinopolitan council confirm the Nicene Creed; not as if this council first put these explications into it for before this council sat, Cyril of Jerusalem P (as one well observes), in his exposition of the creed, doth not end where the Nicene doth, at the Holy Ghost,' but as

" Μηδὲν δὲ ὁ βασιλεὺς ὑπερθέμενος σύνοδον ἐπισκόπων τῆς αὐτοῦ πίστεως συγκαλεῖ, ἐπὶ τὸ κρατύναι τὴν ἐν Νικάιᾳ πίστιν καὶ χειροτονῆσαι τῇ Κωνσταντινουπόλει ἐπίσκοπον, ἐλπίσας δὲ δύνασθαι καὶ τοῦς ἀπὸ Μακεδονίου ἑνῶσαι τοῖς ἑαυτοῖς καὶ τοῦς ἐκείνης τῆς ἁιρέσεως προεστῶτας ἐκάλεσε.—Ibid. lib. v. cap. 8. Εν τάχει δὲ καὶ σύνοδον ἐπισκόπων ὁμοδόξων αὐτῷ συνεκάλεσε, βεβαιότητός τε ἕνεκεν τῶν ἐν Νικαίᾳ δοξάντων, καὶ χειροτονίας τοῦ μέλλοντος ἐπισκοπεῖν τὸν Κωνσταντινουπόλεως θρόνον, ὑπολαβών τε δύνασθαι συνάψαι τῇ καθόλου ἐκκλησίᾳ τοῦς καλουμένους Μακεδονιακούς.— Sogom. Hist. lib. vii. cap. 7.

• Καὶ εἰς τὸ Πνεῦμα τὸ ̔́Αγιον, τὸ κύριον καὶ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Τιῶ συνπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν· εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν. ὁμολογοῦμεν ἐν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν· προσδοκῶμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αιώνος.

P This we may easily see from Cyril himself, who having expounded the creed, adds, Ταῦθ ̓ ἡμῖν τέως καὶ περὶ τοῦ αἰωνίου ζωῆς εἴρηται συμμέτρως, ἥτις ἔστι τῶν ἐπαγγελλομένων ἐν τῇ πίστει τὸ τελευταῖον δίδαγμα καὶ τέλος. Cyril. Hier. Catech. 18. So that even at that time when he expounded the creed, which was above twenty years before the Constantinopolitan council; even then, I say, did the creed end as the Constantinopolitan did afterwards.

the creed, confirmed by this council, doth, even at 'eternal life.' And we find Epiphanius, also, who wrote his Anchorate six or seven years before this council, hath in that set down this creed, with the same insertions into it, wherewith the Constantinopolitan council did afterwards confirm it; and saith, It is the faith delivered by the apostles and the three hundred and eighteen bishops in the Nicene council.' Which gives me ground to think, that though the Nicene council did at the first confirm the creed with no more in it than we have set down, yet that afterwards they did conclude upon other explications of it, which might be inserted into it. And that which confirms me the more in it is, because I find Athanasius himself saying, That the writing or acts of the Nicene synod assert, that the Son is of the same substance with the Father,' and that the Holy Ghost is to be glorified together with the Father and the Son;' which words are part of the additions that were in the Nicene Creed, when the Constantinopolitan council confirmed it. Which makes me think that, were not the Acts of that synod (which he and Gregorius Cæsariensis speak of) lost, we might find most, if not all of the other additions concluded upon then, but not inserted into the creed, because that there was enough already contained in it to oppose the heresies that were then abetted.

into the creed, out of what had been spoken and confirmed before in the synod, or whether some others did afterwards gather these several explications together out of other creeds, and put them into this; I say, which way soever of these it was that these insertions came into the creed, be sure the Constantinopolitan' was the first general council that confirmed the creed with them in it, and, upon that account, may well be asserted to have added those explications to it: there being no other oecumenical council, or, indeed, any council at all before that, that approved and confirmed the creed with those explications inserted into it. For though the Nicene council itself should be thought to have approved and confirmed the truth of every

Constantinopoli synodus celebrata Niceno addidit concilio, quod manifestum fit per fidei editionem synodi utriusque. Etenim trecentorum decem et octo patrum editio nec ea quæ dicta sunt nuper habet, nec quòd Spiritus Dominus sit et Deus aut vivificans, aut quòd ex Patre procedat cumque illo adoretur et conglorificetur, quoniam quæ Constantinopoli peracta est synodus hoc addidit.-Hugo Eterian. de Hæres. lib. iii. cap. 16. Τὴν ὀρθοδόξαν πίστιν ἐκράτυναν (οἱ τῆς Κωνσταντινουπόλεως πατέρες) καὶ Θεὸν ἀληθινὸν καὶ ὁμοούσιον τῷ Πατρὶ, καὶ τὸ ̔́Αγιον Πνεῦμα ἐκήρυξαν προσθέντες τῷ προεκτεθέντε ἐν Νικάιᾳ τῆς πίστεως συμβόλῳ καὶ ταῦτα. Καὶ εἰς τὸ Πνεῦμα τὸ ̔́Αγιον, τὸ κύριον, καὶ ζωοποιοῦν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, &c. καὶ οὕτως ἀναπληρώσαντες τὸ σύμπαν τῆς ὀρθοδόξου πίστεως σύμβολον τῇ ἐκκλησίᾳ παραδεδώκασιν. - Phot. Tyr. in Concil. Synopsi. Suppleverunt tamen (Patres 150, in Constantinopolitana synodo) quasi exponendo eorum sensum, et in Spiritum Sanctum confitentur se credere, Dominum vivificatorem ex Patre procedentem, cum Patre et Filio adorandum et conglorificandum. Hæc enim et cætera quæ sequuntur in Niceni sacro dogmate non habentur.-Paulin. Aquilejens. in Synodo Forojuliensi. Secundum concilium oecumenicum divinam contra Sancti Spiritûs inimicos rationem accuratiùs explicavit et illustravit, et ad evertendum hæreticum Appollinaris dogma verbo huic 'Incarnatus' illud 'ex Spiritu Sancto et Maria Virgine, addidit.—Marc. Ephes. in Concil. Ferrariensi. And to the same purpose we find it in the Acts of the Fourth General Council, recorded by Evagrius, which, after it had confirmed the doctrine of the Nicene council, adds, Kal dià reus rÿ Πνέυματι τῷ ̔Αγίω μαχομένους, τὴν χρόνοις ὑστερὸν παρὰ τῶν ἐπὶ τῆς βασιλευούσης πόλεως ἕκατον πεντήκοντα συνελθόντων πατέρων περὶ τῆς τοῦ Πνεύματος ουσίας παραδοθείσαν διδασκαλίας κυροῖ, ἦν ἐκεῖνοι πᾶσιν ἐγνώρισαν, οὐχ ὡς τὶ λεἶπον τοῖς προλαβοῦσιν ἐπεισάγοντες, ἀλλὰ περὶ τοῦ ̔Αγίου Πνέυματος αὐτῶν ἔννοιαν, κατὰ τῶν τὴν αὐτοῦ δεσποτείαν ἀθετεῖν πειρωμένων γραφικαῖς μαρτυρίαις τρανώσαντες. Evagr. Hist. Eccles. lib. ii. cap. 4. p. 293. B. Ed. Par. 1673. Where we may see how this general council itself, held at Chalcedon, did account the explications concerning the Holy Ghost to be put into the creed by the 150 fathers, viz. the Constantinopolitan council.

explication with their authority, yet it is manifest they did not insert them into their creed, so many several persons (some whereof were present there) having recorded the creed as established by that council, without any one of those explications in it. And there being no other general council betwixt the Nicene and Constantinopolitan, nor any council at all that we can read of, which confirmed that creed with those explications in it before the Constantinopolitan; and seeing the Constantinopolitan council did take those several explications, and add them to that creed which was before confirmed by the Nicene council without them; their insertion into the creed may, upon good grounds, be principally ascribed to that council. And though before this council the Nicene Creed did mostly run as we have before described, yet after this council it always ran thus:

THE NICENE CREED, ENLARGED BY THE COUNCIL OF

CONSTANTINOPLE.

'We believe" in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible: and in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father, before all worlds; that is, of the substance of the Father, 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;

- Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα Παντοκράτορα, Ποιητὴν οὐρανοῦ τε καὶ τῆς γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ιησοῦν Χριστὸν τὸν Τιὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, τουτέστιν, ἐκ τῆς οὐσίας τοῦ Πατρὸς, Θεὸν ἐκ Θεοῦ, Φῶς ἐκ Φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀλη θινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρὶ, δι' οὗ τὰ πάντα ἐγένετο τάτε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐν τῇ γῇ· τὸν δ ̓ ἡμᾶς τοὺς ἀνθρώπους, καὶ διὰ τὸν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν, καὶ σαρκωθέντα ἐκ Πνεύματος Αγίου καὶ Μαρίας τῆς παρθένου, καὶ ἐνανθρωπήσαντα, σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθέντα, καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφὰς, καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθεζόμενον ἐν δεξιᾷ τοῦ Πατρὸς, καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκροὺς, οὗ τῆς βασιλείας οὐ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ ̔́Αγιον, τὸ Κύριον καὶ Ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Τιῷ συνπροσκυνούμενον καὶ συνδοξάζομενον, τὸ λαλῆσαν διὰ τῶν προφητῶν· εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν· ὁμολογοῦμεν ἕν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν· προσδοκῶμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Αμήν. Vide Epiphan. in Anchor. p. 122. tom. ii. Edit. Petav. Colon. 1682.

who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate he suffered, and was buried, and the third day he arose 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, whose kingdom shall have no end. And (we believe) in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. And (we believe) one catholic and apostolic church; we acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. Amen.'

This creed thus confirmed now by the second, as it had been before by the first general council, it is presently dispersed and carried about from Constantinople to most Christian churches in the world. Being brought as to other, so in particular to the Western churches, it was presently put (it is thought, first by Pope Damasus) into their liturgies, even in the same manner as we have now set it down. But there arose afterwards a controversy amongst them, whether the Spirit proceeds from the

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