But, it will be felt, it is all very well to insist so much upon this one point, which it is comparatively easy to represent as the necessary answer of a truthful conscience to a question which is forced upon it by the plainest evidence;--but are there not a great many Christian doctrines besides? What of the rest of them,--'all the articles of the Christian faith,' as the Catechism says? I have ventured to speak at length upon this one, not because it is easier to handle conveniently than the others, but because it directly carries, if it does not contain, everything. It is not only that this is in itself so tremendous a dogma, that no one who affirms this can possibly quarrel any longer with the principle of dogmatic definition, but that this so inevitably involves all the other propositions of the Creed, that no one, whose conscience has accepted this, will find it easy to separate between it and the whole Christian faith. The Christian Creed consists of three parts only; and all three are, 'Belief in God.' 'I believe in God, the Father, the Son, and the Holy Ghost' is, in brief, the whole Christian Creed. Its shortest expression is in three words (which three words are but one), 'Holy, Holy, Holy.' The definitions of the Apostles', of the Nicene, and of the Athanasian Creeds, none of them really travel outside of this. Take, for example, the doctrine of the Holy Trinity. Intellectually it is, of course, antecedent to the doctrine of the Incarnation and the Atonement. But it will be observed that it is made known to us not antecedently, but as a consequence of our previous conviction of the Incarnation. Moreover, when it is made known, it is made known rather incidentally than directly. Even though it is, when revealed and apprehended, the inclusive sum of our faith, yet there is, in the revelation, no formal unfolding of it, as of a mysterious truth set to challenge our express contemplation and worship. There is nothing here to be found in the least corresponding with the explicit challenge, 'Whom say ye that I am?' or 'On this rock will I build My Church;' but rather indirectly, so far as our contemplation of the Incarnation, and its abiding consequences, requires for its own necessary interpretation to our understanding, that we should have some insight into the mystery of the distinction of Persons in the Godhead, so far, and in reference to that purpose, the mystery of the Holy Trinity grows gradually into clearness of revelation to our consciousness. It is clear that any distinctness of conception whatever as to the meaning of Incarnation would be impossible, without some revelation of mutual relations between the Sender and the Sent, the Immutable and the Incarnate, the Father and the Son. If it is less clear from the first, it is surely not less certain, that any conception we may have of the relation so revealed between the Father and the Son, would be fainter by far, and less intelligible than it is, if it were not for