It is true that the greatest of Churchmen would, if the badge of their work were submissiveness, have sometimes to wait awhile, and bear delay, and wrong from inferior minds, with the patience of humility. Yes; but that work of theirs, if it once were stamped with this seal of patient submissiveness, would be a glory to the Church for ever, like the work of her quiet confessors, the work of a Scupoli, a Ken, or a Fénelon; instead of being, as it more often seems to be, a great offending and perplexing of thousands of the very consciences which deserve to be treated most tenderly, and therefore also a wrong and a loss to the conscience and character of the writer. Are statements like these a concession to the antidogmatist? If so, they are one to which, in the name of truth, he is heartily welcome. And perhaps, under the same high sanction we may add what will look, to some minds, like another. We claimed some time since that the Creed must be, to Christians, rather a complete and conclusive than a partial or a tentative statement of truth. Yet there is one sense in which we may own that even the definitions of the Creeds may themselves be called relative and temporary. For we must not claim for phrases of earthly coinage a more than earthly and relative completeness. The Creeds are temporary, in that they are a complete and sufficient statement of truth only for time. And therefore they are only quite perfectly adequate to express those truths which have their place in time. But we, in respect of truths which transcend time, if we cannot as yet be freed from the trammels and limits of earthly thought and expression, yet can recognise at least the fact, that we are, even in our Creeds, still labouring within those trammels. We may have ground for believing the Creeds of the Church to be the most perfectly balanced and harmonious expression of the truth whereof our earthly knowledge is, or will be, capable. Yet when we struggle, as in the language of the Athanasian Creed, to express the relations which have been exhibited to us in the eternal Godhead through the use of the words 'Person' and 'Substance,' or ὑπόσταστς and οὐσία; or when we thus profess our belief in the Person of the Holy Ghost, 'The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding,' need we fear to own that the instruments which, perforce, we make use of upon earth, even in the Creeds of the Church, are necessarily imperfect instruments; the power of conception imperfect; the power of phrase and imagery imperfect also; and that their sufficiency of truth (though not their correctness meanwhile) is so far temporary that it is limited to earth and to time; and that, in the perfect light and knowledge of the presence of God, the perfectest knowledge represented by them will be superseded and absorbed, while the glosses and materialisms with which, in various ways, we may have been unconsciously clothing them