the doctrine itself. If any one will read the Athanasian Creed with attention, he will find three damnatory clauses ; one at the beginning, which is confined to the general doctrine of the Trinity ; ano- ther at the close of what, for argument sake, we call the explanation of that doctrine ; and another at the end, relating to the other articles of the Creed, such as the incarnation, death, and resurrection of Christ, and his coming at the last day to judge the world. Now, whoever will compare the three clauses, will find a marked difference between them : those which relate to the general doctrine of the Trinity, and to the other articles of the Creed, are strong ; asserting positively that the points must be believed, and that too on pain of everlasting damnation : but that which is annexed to the explanation of the doctrine, asserts only, that a man who is in earnest about his salva- tion ought to think thus of the Trinity. The words in the original are, Qui vult ergo salvus esse, ita de Trinitate sentiat: and this shews in what sense we are to understand the more ambiguous language of our translation : " He therefore that mil be saved, (i. e. is willing or desirous to be saved,) must thus think {let him thus think) of the Trinity." Thus it appears that the things contained in the beginning and end of the Creed are spoken of as matters of faith ; but this, which is inserted in the midst, as a matter of opinio?i only : in reference to the first and last parts the certainty of damnation is asserted ; but in reference to the intermediate part, nothing is asserted, except that such are the views which we ought to entertain of the point in question. Now I would ask, was this difference the effect of chance ? or rather, was it not actually intended, in order to guard against the very objection that is here adduced ?
This, then, is the answer which we give, on the supposition that the part which appears so objection- able, is to be considered as an explanation of the doctrine in question. But what, if it was never intended as an explanation f What, if it contains only