sius." This will of course present opportunities of explaining the meaning of words and expressions which have given offence to those who do not rightly understand them. And, in conclusion, it will not be a work of much difficulty to prove that they are accurately Scriptural, inasmuch as "they may be proved by most certain warrants of Holy Scripture;" and that we, therefore, far from wishing this ancient "form of sound words" to be laid aside, as too harsh for charitable hearts to adopt, or for Christian lips to utter, should reverence the pious wisdom of those who preserved it for our use. Gladly and devoutly ought we in public worship to repeat it, whenever the opportunity occurs, being thoroughly convinced of both its necessity and truth.

It is generally supposed that this Creed was written so long ago as the middle of the fifth century; and various have been the opinions respecting its author; most commentators, however, agreeing that it was not the work of Athanasius, but that it contains the doctrines which that celebrated Christian father held in opposition to the founder of the sect of heretics who denied the divinity of the Son of God.* And you may observe that the rubric

*See Miller's "Observations on the Doctrines of Christianity, in reference to Arianism, and on the Athanasian Creed, purporting to prove that it is not damnatory, nor metaphysical, nor contradictory," p. 149. "Dr. Miller," as a late reviewer has remarked, "has subjoined to his 'Observations on the Doctrines of Christianity,' a very masterly vindication of the Athanasian Creed."

in our Book of Common Prayer does not attempt to decide a point which is involved in so much obscurity.

But it is easy to perceive, from both its history and contents, why this form of belief was originally composed. We have, as you must be aware, three Creeds in our Liturgy,-the Apostles', the Nicene, and the Athanasian; which, however, have differed from each other in the circumstances of their origin. The first is the most ancient form, comprising the leading doctrines which the Apostles taught, and which were called in question;* and well does it deserve the name, since all its tenets may find Scriptural authority in the first five chapters of the Acts of the Apostles. † The second was framed, for the greater part, by the first General Council of the Church (held at Nice, A.D. 325), when erroneous opinions rendered it necessary to make fuller statements concerning God the Son. And the third, commonly called the Athanasian, was subsequently prepared by some person or persons, who were careful to maintain that "faith which was once delivered to the saints," and who perceived the necessity of boldly asserting truth, and sternly condemning wrong belief. Its orthodoxy soon recommended its general adoption, and it became the standard of faith to the Church at large. And this same feeling induced our Reformers, when protest

* Eden's "Churchman's Theological Dictionary," p. 115. + Townsend's "New Testament,” vol. ii., p. 105.

ing against the numerous errors of the Church of Rome, to be so careful to retain it, because of its great and acknowledged excellence.

What, now, were the heretical opinions which it was designed to counteract, and what the truths which it was intended to uphold? Ecclesiastical history informs us that a well-known teacher, named Sabellius, confounded the three Persons of the Godhead; while another, named Arius, divided their substance; the former contending that in the Divine nature there was no distinction whatever, but merely different operations; the latter maintaining that the second Person was distinct and inferior; and both being unmindful of many passages in the Word of God which were directly opposed to their erroneous opinions. On the other hand, the truths, or important doctrines which the Creed upholds in opposition to these heresies are, first, the Trinity, or threefold and equal nature of the one God; and, secondly, the Incarnation, or human nature, of Jesus Christ. It would be easy indeed to allege proofs from Scripture in favour of these tenets; but this is not the work in which I am engaged. I would rather assume that you fully admit these doctrines, and desire heartily to be kept "stedfast in the faith," but that, at the same time, you do not understand the manner in which the Creed maintains it. This, so far as I can judge, is done with that distinctness and solemnity which so important a subject unquestionably demands.

Thus, perceiving in the words of my text, (and implicitly admitting the certainty of all that has been written, whether it be a promise or a threat,) that "he that believeth not shall be damned," our Church faithfully delivers to you the same awful message from God, commencing this confession of faith with these words, "Whosoever will be saved, before all things it is necessary that he hold the Catholic faith; which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly." Here indeed is a solemn and fearful declaration, startling sinners, and giving offence to many a believer. Yet, though it startles and gives offence, what must be done? Are we to suppress the truth? No: God forbid! Whether we speak, or whether we forbear, the record still remains, and the consequence must be, that "he that believeth not shall be damned." Christ Himself hath said it, and shall He not do it? And therefore may His Church never, through mistaken tenderness or miscalled liberality, keep back from any this wholesome but bitter truth, that, "whosoever will be saved, before all things it is necessary that he hold the Catholic faith!" For, in thus declaring our sentiments, we merely re-echo, as it seems, the very awakening and sure denunciation of our blessed Lord Himself.

But here it may be urged that, so far as regards the opening declaration of the Creed (which thus strongly maintains the necessity of a right belief, be

that what it may), all is correct and intelligible, and such as no reasonable man can refuse; but that still there are two other severe and damnatory clauses, which seem to restrict salvation to the belief here set forth, and which, being only the work of man, cannot without presumption be pronounced infallible.

The first of these so-called damnatory clauses (which is the twenty-eighth verse) is considered harsh, as evidently relating to the particular exposition of doctrine which is brought forward; for it is stated, "He therefore that will be saved must thus think of the Trinity;" which plainly refers to the particular explanation of the mystery here given in the Athanasian Creed. Now, it certainly would appear exclusive and presumptuous to limit salvation to this view and description of a subject which is so far above our comprehension; and therefore we cannot wonder if at first sight it should be deemed offensive. A little candid attention, however, will clear away the difficulty, which arises chiefly from a slight inaccuracy in the English version of the Creed. Thus, instead of saying, "must thus think of the Trinity," it ought to be, "let him thus think;" which, being only an earnest exhortation, and such as is well suited to the importance of the subject, removes at once the apparent severity of the sentence. Moreover, you should remark that no denunciation or threat is here introduced ; because everlasting misery is not pronounced against