Article I. deals with "Faith in the Holy Trinity." Most creeds, certainly all Oriental creeds, cluster around a Trinity; the root of the worship of the Trinity is struck deep into the nature of man, for it is the worship of the life universal, localised in the giver of the life individual, under the symbol of the phallic emblem, the creator of each new existence. The Christian Trinity has, naturally, outgrown the primal barbarism of Nature-worship, although preserving the Trinity in unity: "There is but one living and true God, everlasting, without body, parts, or passions... and in unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost" So far have we travelled under the guidance of the Church, and we have before our mind's eye, one God, uncorporeate, passionless, indivisible, and yet divided into three "persons," thus implying three individualities, separate the one from the other. Let us remember that the Father is God, the Son is God, and the Holy Ghost is God, but that since there is but one God, the Father is the Son, and the Son is the Holy Ghost, and since the Father is the same as the Son, and the Son is the same as the Holy Ghost, the Father and the Holy Ghost must necessarily be identical. Article II. teaches us that "the Son, which is the word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance;" the Son: that is, the Second Person in the undivided and indivisible Trinity: "begotten from everlasting of the Father;" but the Father is one with the Son, for both are God, and yet there is but one God, and therefore Son and Father are interchangeable terms; the Son then is begotten from everlasting of himself, for in the one true God no division is possible, and "such as the Father is such is the Son;" and further, the Son, being the Son, and at the same time identical with his own Father, takes man's nature: then the Father and the Holy Ghost must also take man's nature, for "such as the Son such is the Father, and such is the Holy Ghost:" and God, "without body," takes man's body, and "without parts" is crucified, and "without passions" suffers. But the Son dies "to reconcile his Father to us;" but he is his Father, and his Father is himself. Can the one living and true God die to reconcile himself to himself, and to offer himself up a sacrifice to himself to appease his own wrath? The bodiless is nailed on the cross: the impassible suffers: the undying dies: the one God on earth is offered to appease the one God in heaven, and there is but one living and true God. If this be so, either the God in heaven or the God on earth must have been a false God, for there is but one true God: and the Father, Son, and Holy Ghost, who must be kept indivisible in thought, hang upon the cross, as a sacrifice