But two difficulties could no longer be dissembled: 1. How are we
to draw the line of separation? For instance, would the doctrines
of Reprobation and of lasting Fiery Torture with no benefit to the
sufferers, belong to the moral part, which we freely criticize; or to
the extra-moral part, as to which we passively believe? 2. What is to
be done, if in the parts which indisputably lie open to criticism we
meet with apparent error?--The second question soon became a practical
one with me: but for the reader's convenience I defer it until my
Fourth Period, to which it more naturally belongs: for in this Third
Period I was principally exercised with controversies that do not
vitally touch the _authority_ of the Scripture. Of these the most
important were matters contested between Unitarians and Calvinists.

When I had found how exactly the Nicene Creed summed up all that I
myself gathered from John and Paul concerning the divine nature
of Christ, I naturally referred to this creed, as expressing my
convictions, when any unpleasant inquiry arose. I had recently gained
the acquaintance of the late excellent Dr. Olinthus Gregory, a man of
unimpeached orthodoxy; who met me by the frank avowal, that the
Nicene Creed was "a great mistake." He said, that the Arian and the
Athanasian difference was not very vital; and that the Scriptural
truth lay _beyond_ the Nicene doctrine, which fell short on the
same side as Arianism had done. On the contrary, I had learned of an
intermediate tenet, called Semi-Arianism, which appeared to me more
scriptural than the views of either Athanasius or Arius. Let me
bespeak my reader's patience for a little. Arius was judged by
Athanasius (I was informed) to be erroneous in two points; 1. in
teaching that the Son of God was a creature; _i.e._ that "begotten"
and "made" were two words for the same idea: 2. in teaching, that he
had an origin of existence in time; so that there was a distant period