no part of what any Christian need believe. But so far as the holy Catholic Church,--so far as the orderly, covenanted work of the Holy Spirit in the world,--involves and contains the idea of the ministry or the sacraments, so far every Christian will know, just in proportion as he knows the true meaning of his creed, that he is bound to them. It is no part of my business to pursue the question of the sacraments or the ministry further here. It may be observed, perhaps, that the Creed contains no proposition expressly about ourselves,--about the fall, for instance, or about sin. Yet in and from the first word of the Creed, I of course am present there: and as to formal propositions about myself, it may be that they are not so much articles of belief, as, rather, conditions of mind antecedent to belief, conditions of self-consciousness to which belief fits and responds, and without which the Creed itself would be unintelligible. But what is thus necessarily implied and involved in the terms of the Creed, is after all substantially contained in that Creed to which it is a condition of intelligibleness. Of course my creed necessarily presupposes myself. I cannot believe at all, except I am, and have a certain history and faculties. I cannot believe in God as Father, as Almighty, as Creator, without implying and including within that belief the fundamental facts of my nature and relation to Him. I cannot believe in the Incarnation and the Redemption, their meaning or their consequences, I cannot believe in the Holy Spirit, or have any intelligent apprehension of His working, except there be implied, as conditions of my consciousness necessary to that intelligence, some apprehension of that which is meant by the fall, some inalienable sense of evil, of sin, of the banishment from God which is the fruit of sin, of the inherent contradiction to my nature, the unnatural penalty and horror, which the banishment of sin involves. So probation, judgment, heaven, hell, are beliefs which grow by inevitable consequence out of the apprehension, once grasped, of the nature and distinction of good and evil; they are necessary corollaries from the full perception of the eternal rightness of right, the eternal wrongness of wrong, the eternal separation and contrast between right and wrong; in a word, from belief in God on the part of man. Perhaps this illustration may serve to shew how much, that is not obvious in the letter, may nevertheless be really contained in man's utterance of the Name of God.