they not antagonists, as the European Rationalists, and the European Papists seem to agree in saying that they are? Do they not oppose one another, on every moral and Religious question, every question concerning man's nature, his rights, and his duties? The answer is plain. In France, we know that they do. As a matter of fact, we know that in France the party of Reason is intensely and unreasonably bitter against the idea of Authority; the party of Authority hates the very name of Reason. Radicalism, destructionism, immorality, on the one side,-on the other, despotism, Jesuitism, Military Monarchy, the most bitter contempt for all progress, the most bitter hatred to all Science.

But, are not Reason and Authority really antagonist? In our answer, we confine ourselves to matters of Religion; while we really think that it extends to all questions of the Church, the State, and the Family. We say, no! We say, that in the Church, when in its normal and natural condition of perfect freedom, then and there, Reason perfectly agrees with and supports Authority; Authority confirms and upholds the conclusions of Reason. The Reason of the Christian, the more perfect, and pure, and complete it is, the more it agrees with the authoritative decision of the Church.

This one matter of the Catholic Creeds we employ as an illustration. We take a child of five years old, we take a day laborer, we take an ordinary girl of common education, we teach them these Creeds. They believe, upon our teaching, in the existence of God, in the Divinity of the Son, the Personality and Godhead of the Holy Spirit, in the existence of the Church, Holy, Catholic and Apostolic; in a word, in all the Articles of the Christian Faith. Look over these Creeds, and here are a multitude of Doctrines. To prove merely one of them, would, in many cases, require many volumes, skill in many languages, knowledge of controversies which have lasted for ages, and had on either side the ablest of men. And here a child, a day laborer, an ordinary school-girl, is set down in a fixed opinion, on the one side or the other, without any knowledge of these controversies, without any reasoning, without any discussion. Is that fair? Perfectly fair, if there be one

God, and one divine Truth in the world; if there be one Church, 'the pillar and ground of the Truth;' and if there be one Bible, the Revelation of God's Will. If this, all this, be so, then to assert with Authority, and to teach definitely the Truth entrusted to it, is the duty and privilege of the Church of God upon the Earth.

And not one of these truths of the Catholic Creeds is there, but the Church has discussed, upheld, and maintained it, again and again, on the ground of Reason. For proof of this assertion, look at the Christian Apologists, the Christian Orators of the first seven centuries. Is there any lack of reasoning, or of Reason among them? See how boldly, upon all questions, they fling down the gauntlet to the heathen and the unbeliever, and show them, that the highest Doctrines of the Catholic Creeds are upheld in their integrity by the loftiest and the deepest, and the widest-reaching exercise of the reasoning power of man. St. Athanasius, St. Augustine, St. Chrysostom, this is the universal position of these men, the men of the Church, of whom the whole human race is proud. They stand forth, the asserters of the Authority of the Catholic Creeds, supported on the one hand by Reason, and on the other by the written Revelation of God, the Holy Scriptures. For them, in the Church of God Reason and Authority, Doctrinal Tradition and Holy Writ utter but one voice. And their utterance, for themselves and for all the sons of men, is the voice of the Catholic Creeds. It is actually impossible to imagine these men understanding or even dreaming of the antagonist position of Romanist and Protestant, upon the Continent of Europe. The Bible without the Church, or the Church without the Bible,-a Christianity without the Catholic Creeds, or without the Scriptures,-would be to them a monstrous dream, a mere fantastic imagination. Faith and Reason, Scripture and Tradition, to them utter the same voice, give the same verdict. No one of the Fathers of the first seven centuries ever dreamed of setting the one against the other.

Now, what is the reason of this fact, that the Primitive Church held this position, so different from these two in Europe? The best reason is, that she was perfectly free, till the

fourth century, and this freedom was not wholly overthrown till the eleventh. In the Church, therefore, for so many centuries, there was an extraordinary and all-pervading spiritual vitality, and an harmony of Christian life and Doctrine with the Scriptures, which we have not since seen. The Church, in her primitive position, was actually what a fanatical enthusiast of one hundred years ago called his Society, "a Living Bible.”

Secondly, she had her sole standards in the Catholic Creeds. And as these, in the originals, give a system most exactly corresponding to the Holy Scriptures, so the Primitive Christians were in the position we have noticed. For them, Authority and Reason, Scripture and Tradition, went together. The one upholds the other. The Scriptures were heard, read, taught, studied, and believed in, most thoroughly The Creeds also were confessed most earnestly, with full faith, and grave, deephearted, love and assurance.

Now we suppose that no Christian man will assert that Rome denies the Scriptures. No one will say that Calvinism, or Lutheranism rejects the Christian and Catholic Creeds. For the Romish Church unquestionably declares that she "receives and venerates all the Books both of the Old and New Testaments," " and the Lutherans and Calvinists of the Continent, the Presbyterians and Methodists here, receive formally and professedly the Apostles' and Nicene Creeds. And yet, as a matter of fact, very few Roman Catholics indeed read the Scriptures habitually, and it is rather a difficult matter, in this country, to find a Dissenter who can repeat the Apostles' Creed. For, as a matter of fact, the Roman Doctrine, systematized by Aquinas and authorized by the Roman Catholic Councils, does not agree with Holy Writ in the original, and therefore, while she does not reject the Scriptures, she does not desire any universal study of them, even in her own Versions. And the new Protestant doctrine is in no degree more fond of the Catholic Creeds.

But in our Church, in England and in this land, it is hard to find a religious man who is not trained in the Scriptures and studious of them, and whose Creeds are not at his finger's

* Council of Trent, Session 4, A. D., 1546.

gers end. Both these are felt in the Church and under her system to be in perfect agreement. The same, as we have said, was the case with the Primitive Church of the purest times. This is also, to a very great degree, true of the Clergy and Laity of the Greek Church now. The Holy Scriptures and the Catholic Creeds are in perfect and entire concordance in an uncorrupt Church.

All these sources of Divine Truth have been injured, more or less, in Europe and by European devices. Calvinists and Lutherans have destroyed the Organization and Ministry of the Church. Romanism has impaired its Doctrines. The Scriptures, in their sacred verity, have been more or less injured in European translations, and then, an injury less known than these, the Western Church has perverted the sacred Catholic Creeds, more especially that of Nicea. In this country, all these evils are in process of amendment. Over the whole religious world of the United States, we may say that the question of the Church, what it is and where it is to be found, is the most prominent of all questions. And again, a most unmistakeable cry has gone forth for a revision of our noble and grand Version of the Scriptures, the best of all translations, but now two hundred and fifty years old, and therefore impaired in distinctness and fullness of sense in many places, by the mere lapse of time. This demand will be complied with, we think, within one hundred years, in the Church in the United States.

We purpose, in this Article, to call the attention of our readers to the changes which the Churches of Europe have made in the highest form of Liturgic Faith, the Catholic Creeds.

*This may seem a hard saying. We give, however, one example. Since the days of St. Augustine, the doctrine of Fatalism, in the shape of Absolute Predestination and Decrees, has been found in European Versions of the Bible, beginning with the Vulgate. It is no more to be found in the original Greek of the New Testament, than Transubstantiation or the Transmigration of Souls is. And the Greek Church, which for twelve hundred years read the Scriptures in its own tongue, never found such a doctrine there. A doctrine of Election is in the original Hebrew and Greek over the whole Scriptures, but this other exists only in European translations.

VOL. XVIII.

19'

We, and all others who confess them in English, have the Latin form of the Apostles' and Nicene Creeds. The source from which the Prayer Book version of the Creeds is derived, is the Use of Sarum, a Western arrangement of the Liturgy, established by the Bishop of Salisbury in the eleventh century. From the Roman versions of the Creeds in this Use, our Prayer Book version is translated.

Now we have in existence, in easily accessible books, the Greek original of the Nicene Creed, as passed finally at the Council of Ephesus, and forbidden, under pain of anathema, to be in any way changed. We have also two forms of the Apostles' Creed, the one in Greek, the other in Latin. And comparing these three with the present English form, it must be said that many changes have been made by the Western Churches, Roman and English; and these, not only in their own Western Creed, but in the Creed of Nicea. As we have said, we purpose to call the attention of our readers to all these changes. And we honestly say, that with the doctors of the East, we think that the Church of Rome has been the radical and destructive party in the Christian Church, the party of vicious change and mischievous development. It is perpetually floating away more and more from the true standards, Holy Scripture and the Catholic Creeds; and then, if necessary, altering the standards themselves. Of this, proof enough may be seen in the alterations of the Nicene Creed, which we shall bring forward in this very Article.

We began this Article by speaking of Authority. And some may ask, where do we find any assertion of Authority in the Episcopal Church, more than in any of the Protestant Denominations? We answer, among other proofs, in the very fact of her Liturgy. Therein is authority, of the weightiest kind, religious and intellectual, asserted, and employed, every time that Liturgy is used. For proof of this, let us look at the nature and form of a pre-composed Liturgy. What a multitude of propositions are asserted in it concerning God's being and attributes, the destiny and nature of man, and the nature and causes, efficient and final, of the Universe. Again, examine the history of Morals and of Philosophy, in the widest