thus: And I believe in the Holy Ghost, The Lord The Giver of Life.' The phrases refer to two distinct attributes of the Holy Ghost, viz: his Divinity, and His power over life.

"We would fain have distinguished the Nicene Creed into its twelve articles, as we did the Apostles', by dividing the articles with any point above a comma. By the way, it was this simple plan which introduced a comma after the words Catholic Church, and which has made so many brains labor to find out the awful secret of its introduction. I have been asked what doctrine I intended to teach by that formidable comma; and have astounded my interrogators by the unsophisticated answer, No doctrine at all.' What! no doctrine at all? Yes; because I was not authorized to do so; I was only authorized to make my work liturgically proper; and it was the most proper division I could think of to bring out the old time-honored Twelve Articles, which seem to be alluded to in the Baptismal Services, and in the Catechism. I may add that I was even disposed for the sake of catechumens to print the twelve articles of each Creed as the Ten Commandments are in paragraphs, marked by Roman numerals. How the Commandments would look if put in solidum as the Creeds are !

"We would have printed the Gloria in Excelsis in distichs; so that it might be to the eye what now it is most unlike to a genuine hymn. "We wanted to correct an ungrammatical clause in the Consecration Prayer of the Communion Service. It is in the last sentence but one- - at its close. It should be, not that He may dwell in them, and they in Him'; but that He may dwell in us, and we in Him.' The prayer is made up out of two or three others; and any one who will examine the parts put together, will easily see how the thing was overlooked. A much greater error was overlooked elsewhere; showing that our American compilers were not sufficiently aware of the necessity which requires that the Prayer Book should always be consistent with itself. I allude to something in the Office for the Private Baptism of Children. Suppose a clergyman to avail himself of the license given in the Rubric, after the Certification. He will then be made to talk thus: As the Holy Gospel doth witness to our comfort, on this wise - Dost thou, in the name of this child,' etc. The least which could have been done would have been to bracket the words on this wise.

"We wanted to print the Psalter so that the responsive part of each verse might appear to the eye and be said or sung by the congregation or a choir; instead of having the minister and people say whole verses at a time- fusing the proponent and responsive parts of each verse together, and shearing the Psalter of half its force and beauty.

"We wanted to print the Ordinal — the part, so called, which contains the Ordination Services with its appropriate title and preface, on different pages. And we should have put the XXXIX Articles where they belong, and where the Prayer Book of the Church of England places them, at the end of the Ordinal, and not at its beginning. The different parts of the Ordinal are now printed with not even a reference to chronology, i. e., in the order of their adoption. And why liturgical order (which should evidently be the rule for their arrangement) has been utterly neglected here, is to me, one of the mys teries of our American Church history."

Circular.

THE NICENE CREED.

WHICH IS THE TRUE CREED OF THE CHURCH.

other creed besides that which was settled by the holy Fathers who were assembled in the city of Nicæa, with the Holy Spirit. But those who shall dare to compose any other Creed, if they are Bishops or Clergymen, they shall be deposed from their office; but if they are of the laity, they shall be anathematized.

any other Creed. But those who dare to compose any other creed, if they are Bishops, or of the Clergy they shall be deposed; but if they are laymen, they shall be anathematized.

Then all the most religious Bishops lifted up their voice, and said,

"THIS IS THE FAITH OF THE FATHERS."

"Thus did the Oriental Church accuse the Occidental for adding Filioque to the Creed, contrary to a general Council, which had prohibited all additions, and that without the least pretense of the authority of another Council; and so the schism between the Latin and the Greek Church began and was continued, never to be ended until those words FILIOQUE are taken out of the Creed." Bishop Pearson, on the VIIIth Article of the Creed.

MEMORIAL.

To the Rt. Rev. the House of Bishops, and the Rev. the House of Clerical and Lay Deputies. FATHERS AND BRETHREN : Whereas, The VIIIth Article of Religion doth declare as follows: "The Nicene Creed ought thoroughly to be received and believed;" and, Whereas, it is desirable that an English version of the same, authentic, and without anything deficient or apocryphal, should be set forth for the further information of the Faithful;

We, the undersigned, do hereby pray the General Convention of the Protestant Episcopal Church in the United States of America, by a Commission selected for the purpose, or otherwise, to prepare and make record of such a version of the said Nicene Creed.

JOHN ANKETELL,
Actuary for the Memorialists.

HAVANA, N. Y., Whitsuntide, 1868.

SUMMARY OF FOREIGN INTELLIGENCE.

SIR ROBERT PHILLIMORE'S JUDGMENT.

THE Dean of the Court of Arches, in the case of Martin vs. Mackonochie, and Flamank vs. Simpson, pronounced against the Ritualists in regard to Elevation, the mixture of water with the wine, and the use of incense. He decided that the question of excessive kneeling should be referred to the discretion of the Ordinary, while that relating to lights was in favor of the DefendMr. Mackonochie submitted, but the Promoter subsequently appealed, thus referring the matter for final adjudication to the Queen's Privy Council. The conclusion of Sir Robert Phillimore's opinion breathes a most noble and Catholic spirit. He says:

ant.

-

"The basis of the religious establishment in this realm was, I am satisfied, intended by the Constitution and the law to be broad and not narrow.

With

in its walls there is room, if they would cease from litigation, for both parties; for that which is represented by the promoter and for that which is represented by the defendant; for those whose devotion is so supported by simple faith and fervent piety that they derive no aid from external ceremony or ornament, and who think that these things degrade and obscure religion; and for those who think with Burke that Religion 'should be performed, as all public solemn acts are performed, in buildings, in music, in decorations, in speech, in the dignity of persons according to the customs of mankind taught by their nature that is, with modest splendor and unassuming state, with mild majesty' and sober pomp;' who sympathize with Milton the Poet rather than with Milton the Puritan, and who say that these accessories of religious rites

"St. Chrysostom and St. Augustine represented different schools of religious thought; the primitive Church held them both. Bishop Taylor and Archbishop Leighton differed as to ceremonial observances, but they prayed for the good estate of the same Catholic Church; they held the same faith in the unity of spirit, in the bond of peace, and in righteousness of life;' and the English Church contained them both.

"There is surely room for both the promoter and the defendant in this Church of England, and I should indeed regret if, with any justice, it could be said that this judgment had the slightest tendency either to injure the Catholic foundations upon which our Church rests, or to abridge the liberty which the law has so wisely accorded to her ministers and her congregations."

SECOND REPORT OF THE RITUAL COMMISSION.

In connection with the above, it is interesting to read the conclusions presented to Her Majesty by the Royal Commission on Ritual. Two of the signers of the Report appended an explanation, and two gave a qualified assent, while four members refused their names. We can only give the material points, which received the full concurrence of nineteen commissioners, including His Grace, the Archbishop of Canterbury.

"Since we made our first Report to your Majesty in relation to the vestments worn by the ministers of the United Church of England and Ireland at the time of their ministration, we have proceeded to consider the other parts of the subject pointed out in your Majesty's Commission as the most pressing. "The use of lighted candles in celebrating the Holy Communion when they are not needed for the purpose of giving light, and the use of incense in the public services of the Church, are the matters connected with this part of the subject to which our attention has been mainly directed.

"We have taken evidence, and have availed ourselves of the information furnished by the arguments in the recent suits before the Court of Arches of Martin v. Mackonochie,' and Flamank v. Simpson,' both in respect of lights used at the celebration of the Holy Communion, and also in respect of the use of incense as part of the public service of the Church.

"The use of lighted candles at the celebration of the Holy Communion has been introduced into certain churches within the last twenty-five years. It is true that there have been candlesticks, with candles, on the Lord's table during a long period in many cathedrals and collegiate churches and chapels, and also

in the chapels of some colleges, and of some Royal and Episcopal residences, but the instances that have been adduced to prove that candles have been lighted as accessories to the Holy Communion are few and much contested.

"With regard to parish churches, whatever evidence there may be as to candlesticks with candles being on the Lord's table, no sufficient evidence has been adduced before us to prove that at any time during the last three centuries lighted candles have been used in any of these churches as accessories to the celebration of the Holy Communion, until within about the last twenty-five years.

"The use of incense in the public services of the Church during the present century is very recent, and the instances of its introduction very rare; and so far as we have any evidence before us, it is at variance with the Church's usage for 300 years.

"Under these circumstances, and in conformity with the principles which guided us in our first Report, we are of opinion that it is expedient to restrain in the public services of the Church all variations from established usage in respect of lighted candles and of incense.”

THE SEE OF HEREFORD.

The See of Hereford, made vacant by the death of Bishop Hampden, has received a new incumbent, by the appointment of Her Majesty, in the person of Dr. Atlay of Leeds, a Parish Clergyman who has moved in a wide sphere of usefulness. He was educated at St. John's College, Cambridge, was a Bell's University scholar, and a senior optime, and of the first class in the classical tripos. He took his degree of B.A. in 1840, and of M.A. in 1843, and he was ordained a deacon in 1842 by the Bishop of Ely and licensed to the curacy of Worsop, Notts; and a priest in the following year at an ordination by the Bishop of Lincoln. He was vicar of Madingely from 1847 to 1852, and has been a fellow and college tutor of St. John's College, Cambridge. On the promotion of Dr. Hook to the deanery of Chichester in 1859 he was presented to the vicarage of Leeds, the patronage of the living being in the hands of 25 trustees. He was appointed a canon of Ripon Cathedral in 1861, and is a rural dean of that Diocese. He does not appear to have been an author.

UNIVERSITY TESTS ABOLITION BILL.

A deputation of heads of houses, proctors, fellows, and graduates of the University of Cambridge, waited upon his Grace the Archbishop of Canterbury, at Lambeth Palace, for the purpose of presenting a memorial, deprecating and protesting against Mr. Coleridge's bill for the abolition of the religious tests now required by the universities - a measure which would in effect allow persons who are not members of the Church of England, and even those who do not profess the Christian religion at all, to become professors or teachers in the University, to take part in its government and administration, to be elected to fellowships, professorships, or even headships of colleges, and to be intrusted with moral control and education of students, even though such students were intended for Holy Orders.