22. Spiritus Sanctus a Patre et Filio, non factus, nec creatus, nec genitus, sed procedens. 23. Unus ergo Pater, non tres Patres; unus Filius, non tres Filii; unus Spiritus Sanctus, non tres Spiritus Sancti. 24. Et in hac Trinitate nihil prius aut posterius, nihil majus aut minus; sed totæ tres Personæ coæternæ sibi sunt et coæquales. 25. Ita ut per omnia, sicut jam supra dictum est, et Unitas in Trinitate, et Trinitas in Unitate, veneranda sit. 26. Qui vult ergo salvus esse, ita de Trinitate sentiat. 27. Sed necessarium est ad æternam salutem, ut incarnationem quoque Domini nostri Jesu Christi fideliter credat. 28. Est ergo fides recta, ut credamus, et confiteamur, quia Dominus noster Jesus Christus, Dei filius, Deus et homo est. 29. Deus est, ex substantia Patris ante sæcula genitus ; et homo est, ex substantia matris in sæculo natus ; 30. Perfectus Deus, perfectus homo, ex anima rationali et humana carne subsistens; 31. Equalis Patri secundum divinitatem, minor Patre secundum humanitatem ; 32. Qui, licet Deus sit et homo, non duo tamen, sed unus est Christus; 33. Unus autem, non conversione divinitatis in carnem, sed assumptione humanitatis in Deum; 34. Unus omnino, non confusione substantiæ, sed unitate Personæ. 35. Nam, sicut anima rationalis et caro unus est homo, ita Deus et homo unus est Christus : 36. Qui passus est pro salute nostra, descendit ad inferos, tertia die resurrexit a mortuis ; 37. Ascendit in cœlos; sedet ad dexteram Dei Patris . Omnipotentis; inde venturus est judicare vivos et mortuos. 38. Ad cujus adventum omnes homines resurgere habent cum corporibus suis, et reddituri sunt de factis propriis rationem. 39. Et qui bona egerunt, ibunt in vitam æternam, qui vero mala, in ignem æternum. 40. Hæc est fides Catholica, quam nisi quis fideliter firmiterque crediderit, salvus esse non poterit. Gloria Patri, et Filio, et Spiritui Sancto; Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen. III. FROM BISHOP COTTON'S CHARGE, 1863. "We cannot too strongly impress on those who recoil from its definitions and distinctions that the object of the Creed was not to limit but to widen the pale of the Church, which various heretical sects were attempting to contract. It contains no theory of the Divine nature, but contradicts certain false opinions about it, and states the revealed truths of the Trinity and Incarnation without any attempt to explain them." And again : "I agree with those writers who consider that they [the condemning clauses] rather state the conditions of Churchmembership now, than the grounds of God's judgment hereafter. This explanation seems warranted by the peculiar expressions employed in these clauses, and by the relation, which they bear to the one clause, which undoubtedly does refer to the final separation of the righteous and the wicked. The phraseology of the Creed is taken from Scripture, and by Scripture its meaning must be determined. Now in the New Testament to be saved (ogeoda, salvus esse'), together with salvation' and sometimes even 'eternal life,' are used of one, who is a living. member of Christ's Church; and all who belong to the Kingdom of Heaven founded upon earth by the Lord Jesus are often described as 'elect,' 'chosen,' 'sanctified,' 'saved,' from that untoward generation which rejected Him who bought us with His blood." And (after showing the moral significance of rηpeiv in 2 Tim. iv. 7, and its equivalent 'servare,' in the second verse of the Creed, 'to keep whole,') he concludes:: "The Creed, then, so far from confining itself to mere dogma, insists even more distinctly than the Nicene or Apostles' Creed on the paramount necessity of a good life; so that if we view its doctrinal clauses in connection with certain prevalent and often recurring heresies, if we put a reasonable construction on those parts of it which seem harshly worded, or, as Baxter said, expound them modestly,' if above all, each of us employs them not to condemn Socinians or unbelievers, but to condemn himself, for the small use which he makes of the Catholic Faith, as the appointed means of growing in Christian holiness, we need not regard it as obsolete or unedifying, still less as a snare to conscience, and hindrance to ordination." IV. THE CREED A PSALM. (Continued from p. 15). "For myself, I have ever felt it as the most simple and sublime, the most devotional formulary to which Christianity has given birth, more so even than the Veni Creator or the Te Deum. Even the antithetical form of its sentences, which is a stumbling-block to so many, as seeming to force and to exult in forcing a mystery upon recalcitrating minds, has to my apprehension, even notionally considered, a very different drift. It is intended as a check upon our reasonings, lest they rush on in one direction beyond the limits of the truth, and it turns them back into the opposite direction. Certainly it implies a glorying in the Mystery; but it is not simply a statement of the Mystery for the sake of its mysteriousness."-Grammar of Assent, p. 129. V. RESPONSIBILITY OF BELIEF. "I can hardly imagine any thinking man, who holds himself responsible for anything, seriously accepting the shallow phrase, which sometimes meets us, that we are not responsible for what we think and believe and hold; as if our thoughts and our belief were the mechanical, necessary, blind result of certain argumentative processes, which once set going produce their inevitable conclusions, as the printing machine gives off the impression of the types with which it is charged. No one, I think, who honestly reviews his own history, and examines into the foundations of his own principles of life, can doubt that he has had, at least, a good deal to do with setting up the types." [And, after showing how much in the formation of our beliefs and opinions depends upon ourselves, and yet recognising the force of circumstances, reason, and the prevailing ideas of the day,] "Yet, on the whole, the government of our own minds is in our own hands. That great instrument of reason given to us, we can play on it much as we will, well or ill, wisely or foolishly; and the result is the complex fabric of habitual thought, opinion, conviction, faith, on which we have to live. Who can reasonably say that for this we are not responsible?"-Sermon before the University of Oxford by Dean Church, November, 1877. Printed at the University Press, Oxford By HORACE HART, Printer to the University Society for Promoting Christian Knowledge. Publications on THE CHRISTIAN EVIDENCE. BOOKS. Price. s. d. ......Cloth boards 1 6 Christianity Judged by its Fruits. Limp cloth 0 10 Natural Theology of Natural Beauty (The). Steps to Faith. Post 8vo. Addresses on some points in the Controversy with Unbelief. Scepticism and Faith. Post 8vo. Cloth boards 1 6 By the Rev. Brownlow Maitland. Post 8vo. Cloth boards 1 4 Theism or Agnosticism. An Essay on the grounds of Belief in God. By the Rev. Argument from_Prophecy (The). ......... 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