Liddon's theology--one on which Trinitarians of different schools might join issue with him, and which can hardly be said to be the explicit doctrine of the Nicene or Athanasian Creed--viz., 'that our Lord's Godhead is exclusively the seat of His personality, and that His manhood is not of itself an individual being.' There are those who may say that in this statement Mr. Liddon somewhat verges on Monophysitism, and therefore on a special theory which is intended to explain what for ever must remain inexplicable, if the two halves of the great synthesis are both to be held with equal tenacity. We are not concerned here with this theory further than to show that the author continually supposes this fundamental principle involved by Mr. Liddon in every reference which Holy Scripture makes to the humanity of our Lord. The leading features of the Catholic doctrine in the matter seem to us to be a repudiation of any theory on the _how_ of the hypostatic union, and a continuous assertion of the veritable humanity as well as the eternal godhead of the Christ. Our author refers to the various and abundant proofs contained in Holy Scripture of the humanity, as if they were, _pro tanto_, a denial of the vast induction of theology touching the Person of the Lord. He appears to imply that every investigator in this great field of theological inquiry must necessarily go through the entire induction for himself before he is at liberty to see in any particular passage of Scripture anything more than what a rigid grammatical praxis can make out of it. Let us take an analogous case: The doctrine of gravitation (together with the third law of motion) is established on a wide induction of facts, still the realization of the truth of it requires a careful elaboration of the facts in a generalized form, and a certain amount of imagination. The motion of the earth towards the falling rain-drops; or the circumstance that each fly on a window-pane drives the round earth backwards in its upward march, is absolutely inconceivable and incredible taken as a separate, isolated fact of observation; and when the observer goes to the special supposed phenomenon he must take with him pre-suppositions and broad generalizations, which countervail all the evidence of his senses. No one fact of attraction would be enough anywhere in the vast field to determine the law, or even suggest it; the majority of isolated facts taken alone would--nay, _still do_--suggest a counter theory; and yet, for all that, the theory of universal gravitation may be held dogmatically, and must be brought to interpret an apparently recalcitrant fact without violating any principle of induction. It does not follow, even if the Niceno-Constantinopolitan Creed be accepted as a true induction of the facts of the Scripture, and a broad and satisfying generalization of the revealed Essence of the Godhead and of the Person of Christ, that those who do so accept it