clearly established facts are in full accord with inspiration, that when at first there appeared to be collision there was on the part of scientists a failure to see all the facts in their true relations, and on the part of devout Christians to abandon lightly teachings that had been accepted. But when these two had been adjusted there was ever a gain to the reception of the truth of Revelation. It is proper as well as natural that the Christian should refuse to readjust his already formed ideas about the natural world founded upon already established facts at the bidding of those who, having collected a fresh set, have formed them into crude, ill-balanced theories. Let us wait, and when a fact or series of facts have been in

disputably interpreted and put into their natural and true position in the economy of nature, we will gladly accept them, knowing full well that they will prove to be in perfect accord with the records of Revelation. In the mean time, while hesitating to accept, it is not wise to sneer at what science has to suggest as to the true interpretation |

of these records.

Creationism. Controversies which were held in early ages as to the origin of the soul.

Is it created and infused into the unborn infant, or is it propagated with the body as it is formed? These controversies were carried on for some time in the Church as different heresies had to be combated. St. Augustine's words state the doctrines, but do not determine the question raised. "As, therefore, both soul and body are alike punished unless what is born is purified by regeneration, certainly either both are derived in their corrupt state from man (Traducianism), or the one is corrupted in the other, as if in a corrupt vessel, where it is placed by the secret justice of the Divine Law (Creationism). But which of these is true I would rather learn than teach, lest I should presume to teach what I do not know." These wise words are practically accepted with this, as he says elsewhere: "if only that sentiment remain firm and unshaken, that the death of all is the fault of that one (Adam), and that in him we have all sinned." instinctive belief is that of Creationism as being in better accord with all the Scripture teaches, and with our revealed knowledge of the immaterial and divine origin of the soul.

The

Credence-Table. The table, bracket, or slab on which the vessels and elements for the Holy Communion are placed till the proper time appointed in the rubric for them to be put upon the Holy Table. They were originally prepared and brought in from the sacristy, after the earliest custom of taking them directly at the time of the celebration from the offerings of the faithful. The term seems to come from the Italian, "to taste beforehand;" hence a plate on which anything is offered, thence a side table. It is of late introduction apparently in the English Church; it was a charge against Arch

bishop Laud that he used one, though after the example of Bishop Andrews and others. It has been declared a legal ornament in the English Church. Its proper position is upon the south side of the chancel. It may be a movable table, but more appropriately it should be a shelf properly supported against the wall.

Creed. The use of the very term "Creed" presupposes two assumptions, which are regarded as innate ideas that form the basis of all thought. They are considered as axioms because they are usually assented to without argument and must be determined before argument.

1st. The first is "I," or the conscious fact that every human being is a distinct person or entity, himself, not another. This conception of self, it is claimed, is simple, distinct, and universal. Every one regards himself as an uncompounded unit; a being possessed of faculties but not composed of them; having free-will, conscience, intelligence, tastes, appetites, passions, and the like; but being himself an indivisible unit to whom these characteristics belong, in which they naturally dwell, and all which he may rule and direct.

This person has an instinctive sense of freedom. He may be affected by internal impulse, or coerced by external powers, but his own assent or consent is essential to his own personal satisfaction. He cannot yield unwillingly to impulse without a feeling of degradation; nor submit to mere force without a sense of either shame or enslavement.

This person stands in natural connection with and reciprocal relation to all human nature, which has one origin and constitutes one organic race. This fact is also assumed in the very first word of every formal Creed. It is the assumption and confession of the unity of the human race; of which every human person is a constituent. It stands

upon the fact, that what is common to all is essential to every one; and draws the conclusion that nothing shall be imposed upon any one (other things being equal) which is not equally required of all. Hence some creed-forms, especially the Oriental, begin with "We" instead of " I."

2d. The second fundamental concept and axiom contained in the very term "Creed" is "belief." In the singular form it is "I believe," and in the plural "We believe."

The assumption is, that belief is a primary necessity of every human person, and a like necessity for all the race. It is confidently claimed to be impossible for any conscious creature to escape the primary necessity of belief. The very consciousness of creaturehood, the conviction that one is not self-existent, that some power or person has caused him to be, make belief this primary necessity. While the common mind assents to this fact, the most searching analysis of the keenest thinking, and the profoundest searching of the most learned inquiry, have neither been able to reach a simpler element,

nor discover a lower base than "belief." The spontaneous assent of the common mind is confirmed by all philosophy; hence belief is established as the primary source of all knowledge, the very first exercise of intelligence, as well as the ground of all duty and the support of all wisdom.

In granting this we confess that, logically considered, philosophy precedes faith. Whether formulated as distinct mental ideas, or merely accepted with more or less clearness of apprehension as axioms, the idea of personality, with its corollary, the unity in origin and continuance of the human race, together with the idea of necessary, primary universal belief, precede, underlie, support, and permeate every form of Creed.

The Creed of Christianity is not exempt from the confession of this philosophic basis. While in itself the Creed is not philosophic in construction, and from the nature of the case cannot be, yet it presumes a philosophic foundation, and acknowledges all the just rights of philosophy.

In fact, philosophy is simply the product of the reason which is natural to man. Christianity teaches that GOD is the author and finisher of nature. Hence Christianity acknowledges the rights, and not only allows, but encourages the honest use of all the powers of reason. Indeed, Christianity always respects and frequently appeals directly to human reason. The very assumptions of personality, common humanity, and necessarily primal belief, are a tacit confession that natural reason is a gift from and a trust under GOD.

If any one questions these axioms, included in the very term Creed, then they must be sustained. All axioms of Christianity philosophy may question, if it can. Should it do so in this case, then philosophic work must be done before Christianity may begin to be taught. Christianity asks no mere favors of philosophy. It stands only on the right and the true.

In point of fact, however, these fundamental concepts are never questioned by the common mind; and have never, even by the most acute or learned writers, been undermined, analytically divided, nor reduced to simpler elements. Hence Christianity takes one position, equally clear and strong, to either the lowly or the exalted, and both begins and prosecutes all its instructions, revelations, witnessings, and exhortations with "I, We believe."

The Apostles' Creed appeared so early in the devotional usage of the Church that its historic origin is unknown. The evidence is insufficient that ascribes it to the Apostles themselves. St. Paul, however, mentions "the form of sound words," which he exhorts Timothy to "hold fast." It is certain that our LORD JESUS Himself gave the essence of this Creed in the baptismal formula which He appointed: "Go ye therefore and make disciples of all nations, baptizing them

into the name of the FATHER, and of the SON, and of the HOLY GHOST."

The Creed consists of three divisions, the first of which treats of the ALMIGHTY FATHER, the second of the Son, and the third of the HOLY GHOST. The special work of each of the three persons is named in this specific part of the Creed.

It is obvious that the Creed grew into form, probably in the very times of the Apostles, out of the necessity of instruction to the candidates for baptism. As they were to be baptized into the name of the FATHER, and of the SoN, and of the HOLY GHOST, it was needful that they be well instructed in the points of their belief. As the belief was one and the same every where, -the One Faith,-some fixed form of its expression naturally arose and came into common use. Whether it thus grew naturally, or was actually a deliverance from the Apostles in person, severally and by agreement, cannot now be historically determined. In either case, however, its authority rests back upon antiquity. Whether given by the Apostles, or growing out of the necessity of baptismal occasions, it certainly appeared in the age of inspiration, has most sure warrant of Holy Scripture, has been sanctioned by universal acceptance in the Church of all ages, and stands now as the undoubtedly authorized summary of the facts necessary to be believed, and required to be confessed, by all who are to be made disciples of CHRIST.

Its present form, in universal use by the Church, is as follows:

"I believe in GOD the FATHER Almighty, Maker of heaven and earth:

"And in JESUS CHRIST His only Son our LORD; Who was conceived by the HOLY GHOST, Born of the Virgin Mary; Suffered under Pontius Pilate, Was crucified, dead, and buried; He descended into hell; The third day He rose from the dead; He as cended into heaven, And sitteth on the right hand of GOD the FATHER Almighty; From thence He shall come to judge the quick and the dead.

"I believe in the HOLY GHOST; The holy Catholic Church, The Communion of Saints; The Forgiveness of sins; The Resurrection of the body; And the Life everlasting. Amen."

This is the form in use throughout Western Europe, indeed, in all the Western Church, wherever the Latin language was formerly in vogue, and in all branches of the Church that have grown out of those which used the Latin in its Liturgies.

The Greek form, used in Russia, Turkey, Greece, and generally throughout the East, begins with the plural instead of the singu lar. Instead of "I believe" it has "We believe."

The two are essentially one, though supplemental to each other. They both carry the important truth, that there is only one Faith, which is obligatory alike upon every

person. The idea, primarily in the mind of Western worshipers, is the faith of the person, the self; while the primary idea of the Eastern worshiper is the common faith, that which all together believe.

This merely shows the different habits of mind which pervade the distinct modes of progress and development which characterize and distinguish the West and the East. In the former the individual or person is the primary idea and pervading force. In the latter the organism-whether Church or State-is this idea and force. Each shows the strength and weakness of its own position. Apart they are weak. Only together are they strong. It is equally real and true that every human being is a person before GOD, and that he is a member of the human organism. Hence the salvation provided in CHRIST reaches persons both individually and in organized communion. One way of salvation is provided for all. “One LORD, one Faith, one Baptism !" What every one confesses as the Faith, all in like manner confess. The effect of the confession upon the individual confessors varies, but the confession itself is ever one, comprehensive, and the same.

Two additions have been made to the Apostles' Creed since the Apostolic age, which, with some slight changes in the Nicene Creed, will be noticed when the articles of the Creed to which they are attached come up in order for consideration.

The Creed, commonly called the Nicene Creed, originated with the Council held in Nice, or Nicæa, in Bithynia, Asia Minor, 325 A.D. It is substantially the same as that now in use; except that it closed with, "We believe in the HOLY GHOST." The articles that follow were added by the Council of Constantinople, 381 A.D.

The whole Creed, as it now stands and is used in the Western Church, is as follows:

"I 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, 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; 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 for us under Pontius Pilate, He suffered and was buried, And the third day He rose again, according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the FATHER, from thence He shall come to judge the quick and the dead, Whose kingdom shall have no end:

"I believe in the HOLY GHOST, the LORD and Giver of life; Who proceedeth from the FATHER, and the SoN; Who with the FATHER and the SON together is worshiped and glorified; Who spake by the prophets :

And I believe one Catholic and Apostolic Church; I acknowledge one Baptism for the remission of sins; And I look for the resurrection of the dead and the life of the world to come. Amen."

Before considering in order the different parts, or articles of the Creed, it may be well to remark that it is a short compendium of facts, rather than an elaborate definition of doctrines. Such definitions are drawn out, for example, in the XXXIX. Articles. These "Articles of Religion," as they are called, contain the opinions that prevailed in the Reformed Catholic Church, known as the Church of England, at the Reformation. They were finally signed by both the Houses of Convocation of Canterbury and York, 1571 A.D. They are even yet required to be signed by every clergyman in the English Church upon his ordination, although none of the laity, except the graduates of the Universities of Oxford and Cambridge, were ever required to sign them. The American Church does not require their signature, though she keeps them in her Prayer-Book, as sound expositions of the doctrines she teaches. She demands of her clergy their signature to a general declaration of conformity to the doctrines, discipline, and worship of the Protestant Episcopal Church in the United States of America.

The distinguishing characteristic of the Creed is that it sets forth the facts upon which the Gospel rests, and thereby points out the means generally-i.e.,_ for all persons necessary to salvation. It will be observed that these are not only thoughts or ideas to be apprehended mentally and spiritually, and to be used devoutly, but they are also veritable, self-existing facts, not dependent upon human assent, but real and true in themselves; indeed, the one chain of facts, external to man, which a person must believe if he would enter and continue in the way of salvation. They are analogous in some respects to natural facts, which are also facts, whether men believe or disbelieve them. For example, fire burns; if a man believe it, he will use fire wisely; but if he do not believe it, fire will none the less scorch him or consume his houses, should he throw himself into it, or neglect precautions against it.

This point, therefore, is of the utmost practical importance to every human person, and to the whole human race. It is important that all who have reached "the age of understanding" should hold and confess the Creed; and that children should have all done for them that can be done according to the Creed, and that they should be diligently taught it so as soon as they are able to learn.

Differences of opinion, among even the wise and good, do not and cannot alter external facts. As facts they rest on their own verity, and are operative, whatever any person may think or not think about them.

Now the fact of personal identity, now existing and forever to continue, conjoined with the fact of the oneness of the human race, and this associated with the universal, primary and persistent, necessity of belief, can never be other than facts, however any person may choose, or fancy himself compelled to think about them. Every human person must take the consequences of his personality, and all the race the consequences of its unity, whatever opinions may be held individually or prevail with greater or less approach to generality.

Starting with personal identity, human unity, and the necessity of belief, the first succeeding fact of the Creed is "One GOD." Proof of this, if required, is to be sought outside the Creed. Of course the Bible or any revelation cannot be appealed to for primary proof of the existence of GOD, because revelation presupposes belief in the Revealer. The Creed itself presents no proof. It merely sets forth the fact. Here human philosophy comes in, and discussions arise. One school declares that belief in GoD is intuitive, born in all men, so that every human person has originally in himself belief in GOD. This school agrees that confirmatory, or rather definitive and strong, proofs of the Divine existence may be drawn from both conscious self-searching after one's own origin under the conviction of self-insufficience and consequent necessary dependence upon some supreme LORD of the universe and of men, and from the observation and study of other men and of nature. Here a wide and various philosophic field lies open; and, while Christianity enters this field and sustains itself therein, the Creed only formulates the conclusion in setting

forth the fact of the "One GOD."

The next fact-the "FATHER Almighty" | -is partly supported by reason, partly by intuition, and partly also by revelation. Reason, having perceived the One GOD and shown His necessary unity, declares that He is Almighty, as a necessary consequence, for the One GOD must from the very nature of the case be Almighty. He is FATHER,-i.e., the Universal Father, the spring and source of love, the universal energy and assurance of love, the sweetest, purest, and strongest power in the universe, the person in whom love centres, whose essence is love. This fact accords with reason, but answers chiefly the longings and yearnings of human hearts. Hence there is intuitive response to the fact not only from the mind of man, but also from that deepest part of himself, whence springs the consciousness of what he is and what he needs. Revelation strengthens the human reason and satisfies human intuitions upon this point; not by originating the knowledge of the Divine Fatherhood, but by confirming it in every particular, and enlarging it beyond the utmost reach of human discovery.

That the One GOD, FATHER Almighty, is "Maker of heaven and earth, and of all

things visible and invisible," follows as an irresistible deduction. He only can be this Maker. None other can be found, nor conceived of. The original self-existence only can be the Creator of the universe.

The Creed to this point may be attacked, and has been in every particular. Philosophy has called it in question, beginning even with dispute about personal identity and proceeding through the creation. It has been defended on philosophic grounds, as it should have been. In the future, philosophy must take this portion of the Creed to itself; and the learning, that will support it, must be based upon human reason and intuition. While it requires a high mental development to comprehend, and some learning to know the philosophic points involved in this first division of the Creed, it requires only the powers of reason and intuition that are common to all-even to children-to perceive the facts, to adopt them by belief, to make them means of comfortable assurance, and to use them solemnly in either trembling or joyful devotion.

The Creed gives them in concentrated form; they are placed in its beginning be cause they comprise the facts upon which all that follows is based. While Christian believers are enjoined to stand ready to defend this citadel of the faith, according to their ability and opportunity, they are per mitted also to rest in it, as in a home of the soul, and to enjoy, every one, personal, sweet communion with GOD, addressing Him ever as "Our FATHER."

The Creed being established and accepted thus far, the conclusion springs up spontaneously and with great force, that this one GOD, FATHER Almighty, has surely manifested Himself to His creatures. He assuredly, from the force of His own essential love, has created them. Hence, in some way, He has surely revealed Himself unto

them.

The Creed from this point sets forth the facts of revelation. It recognizes indeed, as truth always does, the rights of human reason. The facts that follow are held ever subject to question and proof. After the preliminary probability, which leads us to look for a revelation from GOD, comes the proof that what the Creed further contains is that revelation.

We can conceive of revelation coming in various ways. It might have been in the form of a voice from heaven proceeding continually or at intervals, heard of all men or heard of a few. It might have been in a still, small voice, or in no articulate form, but only by an internal influence or afflatus reaching one or many, and making itself known to the mind or the heart of men. We cannot limit the means, instruments, subjects, or objects of revelation. We can only ask, What had GOD said? What hath GOD wrought?

In point of fact, the Divine revelation all centres in one person, who is Himself both GOD and Man. The beginning of revelation

points to Him, and the close of revelation clings to Him. Hence the Creed, being the formal Gospel concentrated, opens its revealed portions with setting forth the facts about JESUS.

He

Coming forth from the mysterious sanctuary wherein we have with our reason and intuitions worshiped GOD the FATHER, we apply the same powers to His word of revelation. We meet a Man who declares Himself to be the Son of GOD, who has come from His FATHER and our FATHER to make known the Divine person and declare the Divine will. We demand, as we have both the right and duty to do, His credentials. He gives them amply. He retires not from, but courts the criticism of men. He does not even confine Himself to the society of His friends. He meets His enemies openly, before audiences composed of those who are favorable or unfavorable to Him. claims, with the very simplest and therefore most impressive boldness, to be the very Person pointed out in all the preceding Divine revelation. He declares that He is the very MESSIAH, the CHRIST, the anointed of GOD to whom all the prophets bore witness; and for whose advent the chosen and separate nation, which had kept alive the worship of the One GOD, had from age to age been waiting. He expounds, supports, and defends His stupendous claim, does the work that He says the FATHER had appointed Him to do, finishes it, and ascends openly towards heaven, going back, as it is declared, to the right hand of the Majesty on High.

The whole revelation of GOD therefore centres in JESUS. He is the corner-stone of the whole religion of the true GOD. The Gospel as an organism grows out of His person, and as a code of doctrine springs from His words. Divine truth at least, indeed, all truth, flows forth from Him as from a fountain. In Himself He is the Truth.

They who hold the Creed are not exempt from the necessity of proving all these points to the just satisfaction of human reason. They did so at first. They have done so in all the past. They are doing it in this age. They will do the same in the generations to come. The Creed itself, however, does not deal in argument. It only gives the facts, in the shortest possible form of full and sufficient words.

It proceeds with pronouncing JESUS LORD,i.e., the rightful ruler over every man, and over all mankind.

The ground of His lordship is His personal Divinity. He evidently is not the original Divine Person, whom we worship as one GOD, FATHER Almighty. He distinguishes Himself from the FATHER by speaking of Him as another person.

Here reason is baffled,-not confounded, only required to stand in awe. It is beyond human power to comprehend the existence of more than one personality in the unity of

the GOD-head. What. reason cannot comprehend the understanding may yet receive as a fact. Reason may demand that the fact be clearly set forth and duly authenticated. It can fairly demand no more. The proof has many branches, but they all grow out of the truth of JESUS, as from a root. That root being acknowledged, the whole Gospel proceeds and is evolved from it. The point now in view is the character and peculiar distinctiveness of the Deity of JESUS, with its relations to the one GOD-head.

We learn that He is the Only - Begotten of the FATHER. We take this fact into our understandings. We are fully capable of receiving it as a fact. It teaches us that the One GOD FATHER is father, not in a metaphorical but in a literal sense. He has existed from all eternity in unity of substance, that included distinct-not separatepersons, one of whom was, is, and forever will continue FATHER, and the other SoN.

Hence the SoN is GOD, not originally, in and of His own self, but GOD of GOD. He is of the very Divine essence, being in Himself Light, but Light of Light. He is in the superlative sense GOD, being therefore equal with the FATHER in power, glory, beauty, love, and all excellence, indeed, Very GOD; but Very GoD of GOD.

Begotten, not made, being of one substance with the FATHER."

This is the peculiar clause that distinguished the Nicene Creed. The Council of Nice was called by Constantine I., the Roman emporor, and met at Nice 325 A.D. The chief occasion of its convention was the heresy called Arianism, which had arisen in Alexandria and was spreading through the Church. Arius, a Presbyter of Alexandria, in Egypt, taught that JESUS was a partaker of the Divine nature, but not of the veritable Divine substance. He was therefore a creature, the highest indeed of all creatures, the very nearest and dearest of all whom GOD had made, but still a creature. Arius was willing to confess that JESUS was of like substance, but not of the very same substance with the FATHER. In Greek, one single letter contains the whole controversy. If the Council of Nice had adopted the word omoiousios Arianism would not have been condemned. It refused the middle "," and hence the dreadful controversy that afflicted the Church, and has not yet ceased. That JESUS was omoousios, of the very same substance with the FATHER, was the fact to which members of the Council bore testimony, not as their own opinion only, but as the witness of the Catholic Church to the orginally inspired truth, which from the beginning had been the Christian faith. Hence the true doctrine is that JESUS, as to His Divine nature, is begotten, not made, and is by nature GOD.

The Creed next declares that JESUS is the Creator of all things. The FATHER then is Creator in a sense analogous to that of