selves, as a perpetual, if silent, record of the definitive conclusions of Catholic Theology, than that it should be pared down into a tame and conventional utterance of the popular creed of the nineteenth century. If in some few of its clauses it may seem to trespass upon the debatable ground between candour and courtesy, or to speak the truth not quite in love'; in many more it is a salutary witness against our prevalent vagueness of thought, laxity of belief, and indifference of feeling. Still it must be allowed that a Church reading the Nicene Creed is no renegade if she silences the Athanasian: the express words of the 8th Article will still claim for the Confession of our Christian Faith, commonly called

The Creed of Saint Athanasius, the thorough reception and belief of English Churchmen: and it may be at least worthy of consideration, whether, if the reading be no longer enforced, an option at least might not be given to the officiating Minister-by the simple substitution of may for shall in its Rubric— as to its use on certain occasions in the Public Worship of the Church.

In reference to another Discourse, now republished, that on the Burial Service, I have thought it right to add, in a second Appendix, some later thoughts on the same difficult and troublesome question. No real variance, I think, will be discovered between the one and the other. The supplement suggests the addition of some new exceptions to those already recognized

in the Rubric; thus meeting a practical difficulty without departing from a fundamental principle. But I am bound to confess that I feel an increasing doubt whether indeed this is a subject on which any change can be introduced without stirring more troubles than it could settle.

I earnestly desire that nothing contained in this Volume may minister to any strife or controversy, but only to that godly edifying which is in faith and love.

DONCASTER,

December 4, 1867.