Holy Spirit is externally sent forth, derived, proceeds and flows from both the Father and the Son, for the sanctification of the creature."

"As to His temporal and outward Procession, we agree that He proceeds, comes, or is sent by the Son, or through the Son's mediation, and from the Son, in this sense of an outward Procession, for the sanctification of the creature."

But this nobis, or mission, we do not call Procession, lest we should be as unhappy as the Papists, who, because of the limited dialect of the Latin language, which is unable to express the лóɛois, or mission, by one word, and the Exлovos, or Procession, by another, have called them both Processionem; which afterwards grew into error, and made them take the eternal Procession for that лgóɛois, which was in time.”

The question of a revision of the Creed, commonly called the Nicene Creed, was brought before our last General Convention in a Memorial signed by a single presbyter. The Memorial erred, in asking only for relief from the Filioque clause, and not for a general revision of the Creed. Yet this would hardly have been a modest request for a single individual to make. The report of the Committee of the Lower House, to which the Memorial was referred, while it denied the petition on grounds of expediency, fully conceded the facts on which the request was based. The subject, we believe, will be renewed in our next General Convention, and (we hope) under more favorable auspices. The method has been recently so ably pointed out, that we cannot forbear to quote the very words of the author.

"What is needed, is, that the next General Convention appoint a proper Committee, to set forth, in Greek and English, the Nicene Creed mentioned in the VIIIth Article, as containing the summary of the Catholic Faith. We want the unaltered Greek of Constantinople; no Latin paraphrase. We want, beside, the best and most honest English version possible, from our best scholars―a version which, in clear, plain English, shall convey (as clear, plain English, better than any language on earth, can,) the unquestioned sense of the original, plain, clear, Greek.

We want these versions spread authoritatively upon the Journal of the Convention, as the thing referred to in the VIIIth Article, for all reference, and to decide all matters of doubt.

Beyond that, nothing may be necessary at the next Convention, except to allow such clergymen and congregations, as may choose to use the English version so set forth, in public worship, instead of the faulty one now printed in our Prayer Books. In process of

time, when custom has made us familiar with the truer version, its use may be made universal.

For, manifestly, the mere omission of the words' And from the Son,' will not meet the requirement of the Article. There are still several insufficient translations, and one very serious omission. It is a note of the Church that she is Holy. The Nicene Creed declares her so- One, Holy, Catholic, and Apostolic, Church.' These are the four notes or marks of a true Church. We omit the second. We express no belief in a Holy Church. The omission of this word is another instance of the blind and unreasoning conservatism, that sometimes passes for wisdom and sound prudence. The word seems to have dropped out of the early English version by a mere error of the press, and conservatism has embalmed the printer's blunder; and the Church of England and our own, from that day to this, at some compositor's or proof reader's bidding, have ceased to express any faith in a Holy Church, and the same compositor has done what the General Council of Ephesus declared should never be done-has changed the Catholic Faith!

It is really time, we submit, that the Church should look at this matter, and free herself from the very queer position, of teaching, as the Nicene Faith, either the interpolations of a Pope, or the blunders of a type-setter."

ART. VL-THE AMERICAN CHURCH IN CONTINENTAL EUROPE.

The attention of American Churchmen has of late been drawn, more and more, to the subject of what may be called the European field of our Church's responsibility. In the opinion of some of those best acquainted with the facts, the last few years have,-each year more plainly,-laid upon th Church a new and solemn duty, and at the same time opened to her, as peculiarly her own, the opportunity of exerting an influence, the extent of whose possible and ultimate results for good, can, perhaps, scarcely be exaggerated.

The discharge of that duty and the exertion of that influence, seem, at first sight, to be entirely distinct, and even to move in almost opposite directions; for it is the duty of providing for the spiritual needs of her own children on the one hand, and it is the exertion of an influence upon the members, and ultimately upon the very constitution itself, of foreign communions, on the other. And yet, in practice, the one would be found so dependent upon, and so closely intertwined with, the wise and efficient discharge of the other, that, however distinct theoretically, the attempt both to fulfil this duty and to exert this influence, would, to a very considerable extent, involve the development of but a single policy.

The first-the duty thus referred to-is one somewhat unique; one, not to be determined by any simple inductive discussion of the theory of the Church. It is confessedly an abnormal duty, (and, let us hope, a temporary one,) resulting from an abnormal state of the Church. It is the consequent of the fact, that great numbers of the children of our Church, and still more of other Americans, are continually travelling, sojourning, or even residing, in countries nominally Christian, and where the native or local provision for Christian Worship, and for preaching the Gospel of Christ to the hearts of those who have not yet received it, are not such (aside from the difficulty of language,) that the Church can entrust to them the discharge of her own solemn responsibility for their souls.

For many years past, the number of Americans visiting Europe has been rapidly increasing; and, since the close of our civil war, several causes have combined, suddenly and greatly, to raise the ratio of this increase. They may now be numbered by scores of thousands, and they are found, at the appropriate seasons, thronging the great routes of European travel, and the chief centres of European attraction. It was laughingly said, last summer, that there were in Switzerland more Americans than Swiss themselves; and every traveller can testify, that, between our English cousins and our own countrymen, English is everywhere the principal language at the tables d'hote. And the causes of this fact are not being accidental or transient, but found in the very location of our country and in the characteristics of our people.

A large proportion of these Americans are children of our Church, for whose spiritual care none will deny that the Church is responsible. All of them are children of a people, to whom very many Churchmen claim that the American Episcopal Church has an exclusively authoritative mission. Here, then, is a distinct, and, it may almost be called, nomadic portion of our countrymen-of our Church; steadily increasing as a whole, however it may shift and change occasionally, for the religious care of which our Church must be acknowledged to be, either wholly or in large part, directly responsible.

The question arises, then, how is that responsibility to be discharged?

In a state of normal purity and unity, the Church, in every part of Christendom, should be able to provide, or to include within her polity due provision, for all such needs. But under present circumstances, not diversity of language alone, but, still more, diversity, serious diversity of Faith and Worship, prevent our Church from trusting the spiritual interests of her children to any of the religious agencies or provisions of the nations of Continental Europe.

Putting it upon the broadest possible footing, and aside from the consideration alike of Worship and of what we should regard as sound Church teaching, to what extent would pulpit

instruction be found in Europe which would embrace even the essentials of evangelical truth? A single reflection upon the character either of French Mariolatry or of French Protestantism, of German, Dutch or Swiss Rationalism, or of the doubly corrupt Romanism of Italy, will sufficiently answer this question. The traveller by no means finds even a Pêre Hyacinthe in every Roman Catholic, or a Monod in every Protestant pulpit in Paris; he will be far more likely to hear a disciple of Strauss than of Hengstenberg, in Berlin; he will certainly hear the doctrines of Servetus, not those of Calvin, at Geneva; and he cannot yet count upon a Reformer, at either Il Gesu or San Carlo al Corso, at Rome. It scarcely needs more than to be thus referred to in plain terms, to expose its utter absurdity, and American Churchmen would of course protest against any such acceptance of the provision which Continental Europe yet makes for Christian Teaching or for Christian Worship. It is well enough, however, to be reminded of the fact.

But has the Church done much better in acting as if this provision is enough; or if not so, then, as if travellers and sojourners and residents abroad left their souls, with their several needs and temptations and dangers, all at home, in the charge of their faithful pastors, and in their old Parish Churches? This may seem to be using strong language. Of course, no man-bishop, priest or layman-ever deliberately accepted either of these alternative hypotheses; nor is it probable that there has ever been much deliberate consideration of the subject whatever; or, so far as there has been, it has sufficed that there were the English Chapels. We will speak of these in a moment; but, to leave them out of the question for the present, what has our Church done, or what have Churchmen done in any organic capacity, to provide for these needs? The Church has merely enacted that "it shall be lawful" for Churchmen abroad to provide for themselves; and two or three individual clergymen have acted upon that permission.

Let us try this policy, by the Church's own course, towards a different field; her provision for needs far less unlike these for