"But creeds are binding," says one. Of course they are if we believe them to be the truth, and are truthful ourselves in the acceptance and use of them. But _how_ are creeds binding? Erroneous, evil creeds bring the souls who hold them into bondage. We understand this. But what about true and good creeds? It appears to us that these give liberty, aye, the largest liberty. Jesus says, "Ye shall know the truth, and the truth shall make you free." Who says, in the light of this statement, that the truth of Christ adopted in a creed tends to bondage? God's truth, dear reader, is binding on you, and on us all, according to our convictions of it. What freedom do you desire? That which will give you indulgence in perpetual scepticism, unsettlement in regard to anything? Call you this liberty? We regard it as about the worst of bondage; because we are thus in uncertainty; we have no permanent habitation in God's love and life. We have, indeed, the poor liberty of an outcast, but not that of "a child at home." This last is a liberty which a creed embracing Christian truth will allow us. We want no greater. It will help us in all our interpretations of God and His works and ways in the universe which is open before us. Two considerations, then, we may bear in mind; one is, that of the reasonableness and propriety of Christian creeds. This indiscriminate denunciation of them is not wise. It is one of the flurries of the present age, but will not endure the long run of theological investigation. Creeds may not all be written, but they will exist, even with those who denounce them. The logic of fact and human experience effectually settles this, so that a further superfluity of breath on this subject does not seem to be really needed. A faith in the unseen that is most in accordance with nature, human intuitions, sound philosophy, and the Word of God, is the one after which all souls may rightfully seek. Next, of the Universalist creed, let us understand that it is not only a theological affirmation, but a constant teacher of the most thorough virtue,--a call to the purest, highest, and most heavenly life. The Universalist Church needs nothing so much as to be vitalized by its spirit; the world needs nothing more than this vitality for its present salvation.