The _nebulous_ is a striking peculiarity of the style of the Vicar of Broad Chalke[60]. He informs us that "in virtue of the identity of Thought with Being the primitive Trinity represented neither three originant principles nor three transient phases, but three eternal subsistences in one Divine Mind.... The Divine Consciousness or Wisdom, consubstantial with the Eternal Will, becoming personal in the Son of Man, is the express image of the FATHER; and JESUS actually, but also Mankind ideally, is the SON of GOD." (pp. 88-9.) Since this has "almost a Brahmanical sound" (p. 89.) even to the Vicar of Broad Chalke, we are content to pass it by in mute astonishment. He proceeds: "Both spiritual affection and metaphysical reasoning forbid us to confine Revelations like those of CHRIST to the first half century of our era; but shew at least affinities of our faith existing in men's minds, anterior to Christianity, and renewed with deep echo from living hearts in many a generation." (p. 82.) Was our SAVIOUR then a fabulous personage,--a virtuous principle,--and not a Man?... "Again. We find the evidences of our canonical books and of the patristic authors nearest to them, are sufficient to prove illustration in outward act of principles perpetually true, but not adequate to guarantee narratives inherently incredible or precepts evidently wrong." (pp. 82-3.) Are then the sacred "narratives" "inherently incredible?" or the Divine "precepts" "evidently wrong?"--These are, we presume, among the "traditional fictions about our Canon" (p. 83.) at which the Theological Professor sneers. "Hence we are obliged to assume in ourselves a verifying faculty,"--(p. 83,) and so, Dr. Williams and Dr. Temple shake hands[61]. An instance of the exercise of this faculty is immediately subjoined. "The verse 'And no man hath ascended up to Heaven, but he that came down,' is intelligible as a free comment near the end of the first century; but has no meaning in our Lord's mouth at a time when the Ascension had not been heard of." (p. 84.)--"The Apocalypse" in like manner, to "cease to be a riddle," must be "taken as a series of poetical visions which represent the outpouring of the vials of wrath upon the City where our LORD was slain." (p. 84.) ... (Is it possible that a Minister of the Gospel of CHRIST can speak thus concerning the Divine record?) ... "The second of the Petrine Epistles, having alike external and internal evidence against its genuineness, is necessarily surrendered as a whole." (p. 84.) (Can a man solemnly sign the vith Article, and yet so write?)--"A philosophical view [of the doctrine of the Trinity] recommends itself as easiest to believe." (p. 87.) The "view" expressed in the Athanasian Creed is we presume that which is stigmatized as "one felt to be so irrational, that it calls in the aid of terror." (p. 87.) The Reverend writer does not _name_ the Athanasian Creed, indeed. It is not the general fashion of Essayists and Reviewers,--from Dr.