omitted from the Anglican formularies is not fatal to its practice. The
grounds of its omission in practice may or may not have been well
judged. But the theory of it was never denied, it is indeed contained in
the Creeds themselves, and change in circumstances may justify its
revival in practice.

Moreover, the theology of the Christian Church is not a body of static
doctrine, but is the expression of the ceaseless meditation of the
saints upon the truths revealed to us by God. To suppose that any age
whatever has exhausted the meaning of the Revealed Truth would be
absurd. It is inexhaustible. So long as the mind of the Church is
pondering it, it brings out from it things old and new. Among ourselves
it is perhaps at present more desirable that we should bring out the old
things than seek to find the new. The historic circumstances of the
Anglican Church have been such as to lead to the practical disuse of
much that is of great spiritual value in the treasury of the Church. It
is largely in the attempt to bring into use the riches that have been
abandoned that some are to-day incurring the charge of disloyalty--a
charge that they are not careful to answer, if they may be permitted to
minister to a larger spiritual life in the Church they love.

At the same time the development of doctrine is a real mode of
enrichment of the theology of the Church. The devout mind pondering
divine truth will ever penetrate deeper into its meaning. Thus it was
that in the course of centuries the Church arrived at a complete
statement of the doctrine of our Lord's person. And what it could
rightly do in the supreme case, it surely can rightly do in cases of
lesser moment. We need not be afraid of this movement of thought, for
the mind of the united Church may be trusted not to sanction any error.
Our Lord has promised that the gates of hell shall not prevail against