and Johannes Genuensis are important as showing that in the age of the Schoolmen, and we may say in the Western Church of the Middle Ages, the Quicunque was received as a Creed and recited in the offices of worship together with the Apostles' and Nicene Creeds, and also as showing the relative value in the estimation of those divines who spent their lives in the study of theology, of holy Scripture, and the Creeds; the former being deemed by them sufficient as containing all things needful to be believed, the latter necessary, not as adding to God's word, but explaining, defending, elucidating its true meaning, the exponents and safeguards of revealed truth. The Schoolmen and our own articles are here at one.

34. William Durandus, or Durantus, the author of the famous Rationale, was a contemporary of Genuensis. He was a Frenchman by birth, and appointed Bishop of Mende in the south of France in 1285, but during the greater part of his life he was employed in Italy in offices of trust and responsibility under successive Popes. He died at Rome in 1296, and was present as Legate at the Council of Lyons in 1274. Durand, in common with the divines of the thirteenth century, reckons only three Creeds, but with Beleth he places the Athanasian Creed second in order, though he adds that possibly it may be described as the third, inasmuch as the Nicene was drawn up prior to it at the first Nicene Council. He speaks of the Quicunque as the work of Athanasius, composed at Trèves 1.

1 'Nota quod triplex est Symbolum :-Primum est Symbolum Apostolorum. Secundum est Quicunque vult salvus esse &c., ab Athanasio Patriarcha Alexandrino in Trevirensi civitate compositum. Hoc tamen potest dici tertium, nam Nicenum, de quo sequitur, fuit prius in prima Nicena synodo compilatum. Tertium est Nicenum, scilicet Credo in unum Deum, quod Damasus Papa ex condicto universalis Synodi apud Constantinopolin celebratae instituit in Missa cantari patenter, quanquam et Marcus Papa statuisset illud alta voce cantari, et

35. In the fourteenth century Ludolphus Saxo, a schoolman and monk of the Carthusian monastery at Strasburg, in his Life of Christ, reckons three Creeds, the Athanasian as the third. The ends for which they were made he states to be severally instruction in the Faith, its explanation, and its defence1. According to Sixtus Senensis, Ludolph had belonged for thirty years to the Dominican Order before his reception into the Carthusian monastery at Strasburg, but on this point there is some difference, another authority-Philip Bergomas-speaking of him as an Augustinian Eremite. He flourished about the year 1330: his work was very popular, as appears from its passing through several printed editions in the fifteenth century and being translated into various modern languages.

It is needless to adduce any further evidence under the head of Testimonies.

vocatur Symbolum maius.' Durandi Rationale, lib. iv. cap. 25 De Symbolo, p. 207, edit. Neapoli 1859.

Sunt tria Symbola. Primum Apostolorum; secundum Niceni Concilii ; tertium Athanasii. Primum factum est ad Fidei instructionem ; secundum ad Fidei explanationem; tertium ad Fidei defensionem.' Ludolpus Saxo, De vita Christi, secunda pars, cap. 83, edit. Ven. 1581, p. 730.

CHAPTER II.

CANONS AND ECCLESIASTICAL INJUNCTIONS.

1. THE earliest document, applicable to our subject under this category, is entitled Epistola Canonica ;' apparently so to speak an episcopal charge, containing a series of canons or capitula with reference to the duties of the clergy, and authoritatively declaring 'quae debeant adimplere presbyteri, diaconi seu subdiaconi.' The first of these canons or capitula was adduced by the brothers Ballerini, the editors of the works of St. Leo, A.D. 1753-57, in proof of the antiquity of the Athanasian Creed. It is as follows:- Primum omnium Fidem Catholicam omnes Presbyteri, Diaconi, seu Subdiaconi memoriter teneant, et si quis hoc faciendum praetermittat, xl diebus a vino abstineat; et si post abstinentiam neglexerit commendandum, replicetur in eo sententia.' These learned canonists think it certain that the Quicunque is described here under the term 'Fides Catholica;' firstly, because that was its earliest title; secondly, because it is so termed in the heading of Fortunatus's commentary; and thirdly, because neither the Apostles' Creed nor the Nicene could be intended-not the former, which would have been more fitly called 'Fides Apostolica' and was required to be learnt by heart not by the clergy only but by the laity as well; not the latter, which was usually designated 'Fides

Nicaena. They maintain that the Epistola Canonica must have been issued in the early part of the sixth century, inasmuch as it is found in a collection of canons of that epoch, also that it is an Italian document, as is shown by the fact of its appearing in three different collections, all Italian and it may be added that in all probability it was drawn up for some diocese in the north of Italy, the original home of several of the MSS. in which it is preserved. We have some external evidence of the antiquity and authenticity of this document. Thus the first capitulum or canon quoted above is incorporated into the Capitulare drawn up by Atto, Bishop of Vercellae, in the middle of the tenth century, A. D. 945 to 960. Atto, who is described by D'Achery as a most learned theologian and canonist, had met with the Epistola Canonica in a MS. belonging to his cathedral library, and having found it to be of the greatest use wrote to a priest of Milan, by name Ambrose, to make inquiry respecting its age and authorship2. But the latter was unable to give the desired information; and the fact that in the tenth century the date when it was drawn up was unknown to men of learning, shows that at that time it could not have been a recent production. Similarly the ninth capitulum, forbidding the alienation by the clergy of church estates, forms the forty-second chapter, bearing the title De bonis ecclesiasticis. Ex epistola canonica, in the second appendix to the Collection of Regino, Abbot of

1 See Migne, Patrol. Latina, tom. lvi. p. 890. Also Editorum observationes in P. Quesnellei dissertationem, § 111, De auctore Symboli Quicunque, quod S. Athanasii nomine inscribitur, printed in the De vetustis Canonum Collectionibus dissertationum Sylloge, edited by Gallandius, tom. i. pp. 842-7. Magontiaci, 1790. Also Baluzii Capitularia, tom. ii. p. 1374, note. Paris, 1780.

2 Migne, Patrol. Latina, tom. lvi. p. 862. Also Spicilegium Dacherianum, tom. i. p. 439. Paris, 1723.

Prum in the Diocese of Trèves. This collection was compiled A.D. 906; the two appendices were, in the opinion of Baluze, ancient additions, though not the work of Regino. Both the collection and appendices were drawn from earlier sources 1.

And the Epistola Canonica bears internal evidence of authenticity: its contents are such as we should expect to find in a document of the class and epoch to which it is assigned. The first capitulum has been already produced; another censures presbyters, who admit to Communion persons who have contracted incestuous marriages-some marriages of near affinity being specified; another enacts a penalty to be inflicted upon presbyters who should persistently receive to Communion persons guilty of partaking in certain pagan superstitions and idol worshipa proof of the common prevalence of paganism at the time in the diocese where this epistle was issued; another requires that in every parish where Baptism was celebrated the presbyter should be assisted by a deacon; another, as already mentioned, forbids the alienation or sale of church estates by the clergy; another denounces some married clergy possessed of churches, in which they exercised their ministry2, of whom it was reported that they had allowed their wives and daughters to appropriate to their own use the sacred vestments, and it imposes a severe penalty for the offence, if proved. Here is a distinct proof that at the time parochial clergy, having charge of and serving churches, were not unfrequently married men, living with their wives and families. The last requires all clergy, who are subject to the bishop, to submit their case to his

1 See Baluze's Preface to Regino's Collection in Migne, Patrol. Latina, tom. cxxxii. p. 175, &c.

* Quidam coniugati habentes titulos, in quibus deserviunt.'

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