".... I now venture to approach the difficulties under which you labour, and I will take them from the words you yourself have used in your letter of April 30. In that letter, speaking of the Church, you say, 'I cannot at this time state any paragraph in her formularies and ordinances with which I cannot conscientiously comply, except the Athanasian Creed.' You then proceed in the following words: 'and now I must go on to state wherein I differ from this Creed: not in the parts which may be called doctrinal; that is, where the doctrine itself is stated and explained.' And you conclude by saying, 'the parts of the Creed to which I object are the condemning clauses.' And you object to the clauses on the grounds that they are not warranted by the declaration of our Saviour recorded in Mark xvi. 16, on which passage those clauses are generally supposed to have been founded. Whether they are so warranted or not depends on the extent of their application in this Creed, which begins with the following 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 (entire and unviolated, Cath. trans.), without doubt he shall perish everlastingly. Now the Catholic faith is this, that we worship one God in Trinity, and Trinity in Unity.' So far, then, it is evident that they only are declared to be excluded from salvation who do not hold the Catholic faith, that is, as the term is there explicitly defined, who do not hold the doctrine of the Trinity in Unity. Now this doctrine has been maintained, with very few exceptions, by Christians in general from the earliest to the present age. It was the doctrine of the Greek Church {163} ...... and all the Reformed churches. To exclude from salvation, therefore, only those who reject a doctrine which is received by Christians in general, is a very different thing from the denial of salvation to every one who does not believe in all the tenets of a particular Church. The doctrine, _nulla salus nisi credas in Trinitatem_, bears no resemblance to the sweeping declaration _nulla salus extra Ecclesiam Romonam_. Surely, then, we may appeal to Mark xvi. 16, combined with Matthew xxviii. 19, in order to prove that a belief in the Trinity is necessary to salvation, and consequently to prove that those two passages warrant the deduction, that they who reject the doctrine of the Trinity will not be saved. The two passages must be taken together, in order to learn the whole of our Saviour's last command to his Apostles. If, then, our Saviour himself commanded his Apostles to baptize 'in the name of the Father, and of the Son, and of the Holy Ghost,' and then added, 'he that believeth and is baptized shall be saved; but he that believeth not shall be damned;' it really does appear that our Saviour himself has warranted the