hearts of believers. Instead then of literal quotation we find among the fathers of the Old Catholic Age (Irenæus, Tertullian, Origen, Novatian, etc.) only paraphrastic and explanatory references to it which, seeing that no sort of official sanction was accorded them in the church, are erroneously spoken of as _Regulæ fidei_. These paraphrases, however, are valuable as affording information about the creed of the early church, because what is found the same in them all must be regarded as an integral part of the original document. In harmony with this is the testimony of Rufinus, about A.D. 390, who in his _Expositio Symb. apost._ produces three different recensions, namely, the Roman, the Aquileian and the Oriental. The oldest and simplest was that used in Rome, traces of which may be found as early as the middle of the 2nd century. In the time of Rufinus there was a tradition that this Roman creed had been composed by the XII. Apostles in Jerusalem at the time of their scattering, as a universal rule of faith, and had been brought to Rome by Peter. It is not quite the same as that known among us as the =Apostles’ Creed=. It wants the phrases “Creator of heaven and earth,” “suffered, dead, descended into hell,” “catholic, communion of saints, eternal life.” The creed of Aquileia adopted the clause “_Descendit ad infera_,” and intensified the clause _Carnis resurrectio_ by the addition of “_hujus_” and the phrase _Deus pater omnipotens_ by the addition of the anti-Patripassian predicate (§ 33, 4) _invisibilis et impassibilis_.