to our own imaginations, will be--not superseded only but corrected, and, it may be, reproved? Moreover, if the truths represented in the Creeds are wider and deeper than our conceptions of them, we can admit that there may possibly be particulars in which, even now, the experience of spiritual life may deepen and enlarge the meaning, to us, of our Creeds; as, for instance, the words heaven and hell may present to us ideas differing, in the direction of more correctness, from those which they presented to some of our forefathers. It is not that the Creeds will be some day corrected. It is not that we shall see hereafter how false they were, but how far the best conceptions which they opened to us,--the best, that is, that our earthly faculties were capable of, lagged in their clumsiness behind the perfect apprehension of the truths which they had, nevertheless, not untruly represented; but which we then shall have power to see and know as they are. The truth which is dimly imaged for us in the Creeds, will never belie, but will infinitely transcend, what their words represented on earth. But it will very naturally be asked by what right we speak thus of the Creeds. In the very moment of admitting, in one sense, their incompleteness and want of finality, by what right do we lay down still that they are final and complete to the end of time; that is, perhaps, through ages of human advance, of which we may have now no conception at all? Such a question does not apply to the strictly historical statements which constitute the foundation of our creed, but to those interpretations of historical fact, and to those assertions about the Divine Being and its relations, which necessarily transcend time and experience. And after all, perhaps, the answer is not difficult. We have to consider, first, that for the very reason that these beliefs do absolutely transcend time and experience, therefore no human development which belongs merely to time and experience, can, in itself, displace or improve upon them; and secondly, that our knowledge of these truths is really derived from a Divine revelation, which took place, as we believe, within time and experience. We may say, indeed, that the statements of this Divine revelation are corroborated to us, by such elements of thought as our reason (which we believe to be also in its reality Divine) is able to supply. It remains, however, that they can only really be proved or disproved, by arguments which go to prove or disprove the truth of the historical Incarnation, and of the revelations which it contains.