might be possible, and subject of insight; but it was not determinable by words, and was therefore to be left among the rewards of the Spirit to the pure in heart in inward vision and silent contemplation. Ib. s. xl. p. 495. All that is necessary to give a full and satistory import to this excellent paragraph, and to secure it from all inconvenient consequences, is to understand the distinction between the objective and general revelation, by which the whole Church is walled around and kept together ('principium totalitatis et cohæsionis'), and the subjective revelation, the light from the life ('John' i. 4.), by which the individual believers, each according to the grace given, grow in faith. For the former, the Apostles' Creed, in its present form, is more than enough; for the latter, it might be truly said in the words of the fourth Gospel, that all the books which the world could contain would not suffice to set forth explicitly that mystery in which all treasures of knowledge are hidden, 'reconduntur'. From the Apostles' Creed, nevertheless, if regarded in the former point of view, several clauses must be struck out, not as false, but as not necessary. "I believe that Jesus of Nazareth, who was crucified under Pontius Pilate, rose from the dead on the third day; and I receive him as the Christ, the Son of the living God, who died for the remission of the sins of as many as believe in the Father through him, in whom we have the promise of life everlasting." This is the sufficient creed. More than this belongs to the Catechism, and then to the study of the Scriptures. Ib. s. vi. p. 506. So did the ancient Papias understand Christ's millenary reign upon earth, and so depressed the hopes of Christianity and their desires to the longing and expectation of temporal pleasures and satisfactions. And he was followed by Justin Martyr, Irenæus, Tertullian, Lactantius, and indeed, the whole Church generally, till St. Austin and St. Jerome's time, who, first of any whose works are extant, did reprove the error. Bishop Taylor is, I think, mistaken in two points; first, that the Catholic Millenaries looked forward to carnal pleasures in the kingdom of Christ;--for even the Jewish Rabbis of any note represented the 'Millenium' as the preparative and transitional state to perfect spiritualization:--second, that the doctrine of Christ's reign upon earth rested wholly or principally on the twentieth chapter of the Revelations, which actually, in my judgment, opposes it.