to the Father, Son, and Holy Ghost, and cry, being the one true God, to "my God, my God" who has forsaken himself. And all this "to reconcile the Father to us:" the Father who is "without passions," and who therefore cannot be angry or need reconcilement. "As Christ died for us, and was buried, so also it is to be believed that he went down into hell." _Down_ into hell; which way is down from a round globe? In the ancient conception of the universe the earth was flat, with heaven above and hell underneath, and Korah, Dathan, and Abiram, when the earth opened her mouth, "went down quick (alive) into hell:" did Jesus do the same? But, hanging on the cross, he said to the penitent thief: "_To-day_ shalt thou be with me in Paradise:" is Paradise the same hell? and is heaven identical with both? Jesus ascended, went up, not down, to heaven: if this be so, might not some confusion arise on the way, for a soul starting downwards from Australia on its way to hell, might be found soaring upwards from England after a few hours' journey. Are heaven and hell both all round the world, and if so, why is one "up" and the other "down"? Rome was right and wise when she set her face sternly against the heliocentric theory; a revolving globe destroys all the old notions of the "heaven above," and of "the water under the earth," and of hell below; and it was a strong argument against the sphericity of the earth that "in the day of judgment, men on the other side of the globe could not see the Lord descending through the air." The Fourth Article teaches us that Christ "took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature; _wherewith_ he ascended into heaven, and there sitteth." Body, flesh, bones, and all things appertaining to man's nature; wishes, and appetites, and needs, heart and lungs, for instance; and he took these beyond the atmosphere? lungs to breathe where no air is? heart to pulse where no oxygen can purify the blood? flesh and bones among pure spirits? the form of man sitting on the throne of God? and this flesh, bones, &c, all one with the indivisible, from the God without body and parts, and Jesus the Son of Mary, the crucified man, sitting in his flesh and bones in heaven, not to be separated in thought from the one living and true God, without body, parts, or passions.* Such is the "literal and grammatical sense" of the first four Articles, and to analyse the Fifth, "of the Holy Ghost," would be simply to repeat all that has been said above, since "such is the Son, such is the Holy Ghost." May it not justly be said that belief in the Trinity in Unity is the negation of thought, and that faith is only possible where reason ends? * 1 Cor. xv. 50.