a proof of that doctrine, and an appeal to our reason, that that doctrine is true ? Yet, if we examine the Creed, we shall find this to be the real fact. Let us in few words point out the steps of the argument.
The Creed says, " The Catholic faith is this, That we worship one God in Trinity, and Trinity in Unity ; neither confounding the persons, nor dividing the substance :" and then it proceeds, " For there is one person of the Father," and so on ; and then, after proving the distinct personality of the Father, of the Son, and of the Holy Ghost, and their unity in the Godhead, it adds, " So that in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, must thus think of the Trinity." Here are all the distinct parts of an argument. The posi- tion affirmed — the proofs adduced — the deduction made — and the conclusion drawn in reference to the importance of receiving and acknowledging that doctrine.
From hence, then, I infer, that the damnatory clauses should be understood only in reference to the doctrine affirmed, and not be extended to the parts which are adduced only in confirmation of it : and, if we believe that the doctrine of the Trinity is a fundamental article of the Christian faith, we may without any breach of charity apply to that doctrine what our Lord spake of the Gospel at large, " He that believeth and is baptized shall be saved; but he that believeth not shall be damned."
Thus, in either view, the use of the Creed may be vindicated : for, if we consider the obnoxious part as an explanation, the terms requiring it to be received are intentionally softened; and if we consider it as a proof, it is to the doctrines proved, and not to the proof annexed, that the damnatory clauses are fairly applicable.
Still, after all, I confess, that if the same candour and moderation that are observable in all other parts of the Liturgy had been preserved here, it would have been better. For though I do verily believe,