Council of Toledo, (to be mentioned below,) is the first instance in which it occurs. On the other hand it is to be observed, that both in the speech of King Reccaredus to the Council, and in the Confession of faith made by the Bishops and Presbyters of the Goths, the Holy Spirit is said to proceed from the Father and the Son, without any intimation of this being different from the Creed, which if the Creed had been produced in the same Council without the additional words could hardly have been avoided. The fourth Council of Toledo, A. D. 633, does not contain a copy of the Creed, but in the first chapter is a profession of faith by the Council, which, from the similarity of the expressions, Waterland, and other authors before him, suppose to be taken from the Athanasian Creed, which Creed Waterland considers to have been composed by Hilary of Arles, about A. D. 430, and which is now generally allowed to have been composed in France, and before the date of this Council. Other Councils of Toledo which do not contain the Nicene Creed itself, begin with a similar confession of faith, in which the procession from the Son as well as the Father occurs; as the sixth, A. D. 638, and the eleventh, A. D. 675. In the eighth Council of Toledo, A. D. 653, the Nicene Creed is inserted, as being that treatise of the true faith which was used at Baptism, and was recited in the sacred solemnities of the Mass; (the expressions are, unde sacræ sumpsimus nativitatis exordium-sicut denique in sacris missarum solemnitatibus concordi voce profitemur;) and in this copy the words, and from the Son, certainly do occur. They occur also in the copy of the Creed in the Council of Merida, A. D. 666, in the third Council of Braga, A. D. 675, as also in the twelfth,

thirteenth, fifteenth, and seventeenth of Toledo, A.D.681, 683, 688, and 694. In the Synodal letter of an English Council, A. D. 679, which is preserved by Bede, and inserted in the Collection of Councils, the Spirit is said to proceed in an unspeakable manner from the Father and the Son. In the copy of the Creed, as inserted in the Acts of the Council of Friuli, A. D. 791, the addition occurs; and Paulinus, Bishop of Aquileia, who presided in the Council, in his address to the Bishops, after saying, that the Nicene Creed in the Articles respecting the Holy Ghost only said, "And in the Holy Ghost," and that the Constantinopolitan Fathers professed to hold inviolate the Nicene faith, adds, "Nevertheless they filled up by way of explanation their meaning, and confess that they believe in the Holy Ghost, the Lord, and Giver of ife, proceeding from the Father, to be worshipped and glorified with the Father and the Son, for these and the following words are not to be found in the Nicene Creed. Moreover afterwards on account of those heretics who murmur that the Holy Spirit is of the Father alone, and proceeds from the Father only, it was added, who proceeds from the Father and the Son. And yet these holy Fathers are not to be blamed as if they added any thing to the Nicene Creed, &c." There is only one other Latin Council, held during the above period, in which there is a copy of the Creed, and that is a Council at Rome under Martin I. A.D. 642, in this the words," from the Son," do not occur.

In the year 809, a Council was held at Aix la Chapelle, under Charlemagne, and deputies were sent to Leo III. Bishop of Rome, to obtain his sanction to the practice which had prevailed for some time in the Gallican Churches, of singing or reciting the Creed in

the time of divine service, with the addition of the words," and from the Son," which had not then been made at Rome. The account of the conference of the Deputies with Leo is inserted in the collection of Councils. (Concil. Aquisgranense, A. D. 809.) The Pope allowed the singing or reciting the Creed, but would not sanction the addition, " from the Son," notwithstanding all the arguments of the Deputies. On the contrary, he caused two copies of the Creed, without these words, one in Greek and one in Latin, engraven on two silver tablets, to be hung up in the Basilica of St. Peter, at Rome, as authentic memorials of the true reading. Leo's successors however were not equally firm in resisting the addition, for not long after his time, and probably, as Pearson states, by Nicholas I. who was Bishop from 858 to 867, the words were admitted into the Creed, and the addition was made a principal pretext for the unhappy schism which took place shortly afterwards between the East and the West.

From the above statement it seems tolerably certain that the addition to the Creed was first made in the Spanish or Gallican Churches, probably the former; and if Waterland's opinion respecting the origin and early reception of the Athanasian Creed in the Churches of Gaul and Spain be correct, it may not be an improbable conjecture, that the words having been at the first inserted in that Creed by the composer of it, they were subsequently admitted also by the Bishops of Gaul and Spain, which latter were particularly engaged in contests with the Arians, into that of Nice. See Walchius, p. 93. The Acts of the different Councils in any of the collections. Pearson on the Creed, Article viii. And Waterland on the Athanasian Creed.

THE SYNODAL EPISTLE, WITH THE CANONS ANNEXEd.

To the most religious and pious Emperor Theodosius, the holy Synod of Bishops assembled from different provinces in Constantinople.

We begin our letter to your Piety with thanksgiving to God, who has established the dominion of your Piety, for the common peace of the Churches, and the confirmation of the sound faith. And having thus rendered to God the thanksgiving which is due to Him, we proceed to relate to your Piety the things which have been done in the holy Synod. Having then assembled at Constantinople according to the letter of your Piety, we in the first place renewed our mutual regard for each other, and then pronounced some short definitions, ratifying the faith of the Nicene Fathers, and anathematizing the heretics which have sprung up contrary to it. In addition to this we have established certain Canons for the right ordering of the Churches, all of which we have subjoined to this our letter. We pray therefore your Clemency, that the decree may be confirmed by the letter of your Piety, that as you have honoured the Church by the letters calling us together, so also you may ratify the conclusion of what has been decreed. But the Lord establish your dominion in peace and righteousness, and prolong it from generation to generation, and add unto the earthly power the enjoyment also of the heavenly kingdom. May God grant unto the world according to the vows of the Saints, that you may prosper and excel in all good things, as being indeed a most religious and most pious Sovereign.

CANON I. The, Bishops who, by the grace of God, assembled in Constantinople, from different provinces, in pursuance of the summons of the most religious Emperor Theodosius, have decreed as follows. That the faith of the 318 Fathers who assembled at Nicæa in Bithynia, is not to be made void, but shall continue established; and that every heresy shall be anathematized, and especially that of the Eunomians or Eudoxians, and that of the Semiarians or Pneumatomachi, and that of the Sabellians, and that of the Marcellians, and that of the Photinians, and that of the Apollinarians (1).

II. The Bishops (1) must not go beyond their Dioceses, and enter upon Churches without their borders, nor bring confusion into the Churches; but according to the Canons, the Bishop of Alexandria must have the sole administration of the affairs of Egypt, and the Bishops of the East must administer the East only, the privileges which were assigned to the Church of Antioch by the Canons made at Nice being preserved ; and the Bishops of the Asian Diocese must administer the affairs of the Asian only; and those of the Pontic Diocese the affairs of the Pontic only; and those of Thrace the affairs of Thrace only. Moreover, Bishops may not without being called go beyond the bounds of their Diocese for the purpose of ordaining, or any other Ecclesiastical function. The above-written Canon respecting the Dioceses being observed, it is plain that the Synod of each Province must administer the affairs of the Province, according to what was decreed at Nice. But the Churches of God which are amongst the Barbarians must be administered according to the customs of the Fathers which have prevailed.

III. The Bishop of Constantinople shall have the

E