cannot believe them on God's authority till we have first believed in the authority of God. And, therefore, their authoritativeness in what we have called the first sense is not really the ultimate ground of our accepting them: for it is not itself accepted and apprehended by us, except as a consequence of our first believing that which is the main substance of the Creed. It may be the warrant to us of this or that detail considered apart: but it is not, and cannot ever be, the original and sufficient cause of our believing the whole. _Credo ut intelligam_ may be the most true and most reasonable motto of the large part of Christian faith and life: but it is not inconsistent with--it is founded upon--an ultimate underlying _intellexi ut crederem_. There is, then, a real and abiding difference between theological and scientific dogmas, in respect of the authority with which they speak to us. But the difference is one which does not affect at all the method or grounds of our original belief in them respectively: it is to be found exclusively in the different subject-matter of the two when believed. And herein, also, it is that we find the real answer to the other form of question, viz., why should Theology claim to be so much more final than science? Much as science has conquered of the realm of truth, it does not profess to have conquered more than a little. Of the vast residuum it says nothing. It has no idea how small a proportion its present knowledge may bear to that which will one day be known. Nay, the further it advances in knowledge of truth, so much the smaller a proportion does its realized truth seem to it to bear to that which remains unexplored. Why should the theologian be less patient of additions to theological knowledge, such as may some day throw all his present creeds into comparative obscurity? Why should the Christian Creed be fixed and inexpansive? The question is formidable only in an abstract form. The reasonable answer to it confronts us the moment we consider what is the subject-matter of the Creed. Scientific principles are in their very nature fragments of a truth which is practically infinite. But the Christian Creed, if true at all, cannot possibly be a fragment of truth. For the Christian Creed does not simply enunciate so many abstract principles of natural or supernatural life or governance. It introduces us straight to a supreme Person, Himself the beginning and end, the author and upholder of all. Such a doctrine may be false; but it cannot be a fragment. The child who believes in God, believes in everything, though he knows hardly anything. He has infinitely more yet to learn, as to what his own belief means. But he has nothing to add to it. The perfect knowledge of the universe would not add to it, but would only explain it. It is, then, by virtue of his personal relation to a Personality which is Itself supreme and all inclusive, that he is guilty of no