in those Dialogues of the Trinity, published amongst his works, and there entitled to him, the same is grossly owned, and in defence thereof this absurd paradox maintained, that Peter, Paul, and Timothy, though they be three hypostases, yet are not to be accounted three men, but only when they dissent from one another, or disagree in will and opinion. But it is certain from several passages in those Dialogues themselves, that they could not be written by Athanasius, and there hath been also another father found for them, to wit, Maximus the Martyr. Notwithstanding which, thus much must not be denied by us, that Athanasius, in those others his reputedly genuine writings, does sometime approach so near unto, that he lays no small stress upon this homoousiotes, this coessentiality and common nature of the Godhead to all the three persons, in order to their being one GOD. For thus, in that book, entitled, 'Concerning the common essence of the three persons,' and the chapter inscribed, 'that there are not three Gods,' doth Athanasius lay his foundation here. When to that question proposed, "How it can be said that the Father is GOD, the Son GOD, and the Holy Ghost GOD, and yet that there are not three Gods?" the first reply which he makes is this, where there is a communion of nature, there is also one common name of dignity bestowed. And thus doth God himself call things, divided into multitudes from one common nature, by one singular name. For both when he is angry with men, doth he call all those who are the objects of his anger, by the name of one man, and when he is reconciled to the world is he reconciled thereto as to one man. The first instances which he gives hereof are in Genesis, chap. vi. 3, 7. My spirit shall not always strive with man; and I will destroy man whom I have created. Upon which Athanasius makes this reflection. Though there was not then only one man, but infinite myriads of men, nevertheless by the name of one nature, doth the Scripture call all those men one man, by reason of their community of essence or substance. Again he commenteth in like manner upon that other Scripture passage, Exodus xv. 1. The horse and his rider hath he thrown into the sea. When Pharoah went out to the Red sea, and fell with infinite chariots in the same, and there were many men that were drowned together with him and many horses, yet Moses knowing that there was but one common nature of all those that were drowned, speaketh thus both of the men and horses. The Lord hath thrown both the horse and the rider into the sea: he calling such a multitude of men but one singular man, and such a multitude of horses but one horse. Whereupon Athanasius thus concludeth: if therefore amongst men, where the things of nature are con

founded and where there are differences of form, power, and will, (all men not having the same disposition of mind, nor form, nor strength, as also different languages (from whence men are called by the poets meropes); nevertheless by reason of the community of nature, the whole world is called one man; might not that trinity of persons, where there is an undivided dignity one kingdom, one power, one will, and one energy, be much rather called one God?"

Athanasius however had too much discernment not to perceive, that all this was so far only a system of Tritheism; accordingly he has recourse to four different expedients, as enumerated by Dr. Cudworth, to prove the Divine Unity. These four we proceed to consider; but before we do so, must make one remark upon an expression used by Dr. Cudworth. He says, that although the foregoing doctrine of the specific unity implies all the three persons to be God, yet it does not follow from thence of necessity that they are therefore one God. But the learned author had already admitted, not that the doctrine of the specific unity might be a kind of Tritheism, but that it actually is so; nay, that it afterwards came to be decreed to be such. If this be the case, and it appears to be plainly the case, it was impossible either for Athanasius himself, or for any other person, to hold this doctrine and to reconcile it by any other articles of belief to the Divine Unity. Whatever other sentiments therefore might be held upon the subject in conjunction with the foregoing, the two must be considered irreconcilable; accordingly, we shall see that they never have been reconciled; that in proportion as persons have advocated the former, they have been regarded as tritheists; in proportion as they have advocated the latter, they have been regarded as Sabellians; and in proportion as they have held both, they have been regarded as men of ambiguous and vacillating minds.

In illustration of these remarks, we proceed with our subject:

The first additional proof of the unity of God, as enumerated by Dr. Cudworth, is the introduction by Athanasius of a priority of order or rank among the three persons; so that instead of being co-ordinate, the Son was regarded subordinate to the Father, and the Spirit to the Son. On this proof we need not dwell, as Dr. Cudworth admits that this was only making three subordinate, instead of three co-ordinate gods. The second argument for the unity of God was, that the three persons were indivisibly united. Thus the Father was like the Sun, the Word was like the light of the sun. Hence the Word could no more be separated from the Father, than light from the sun. An excellent illustration; but the difficulty was to reconcile this idea of unity with the doctrine of three distinct hypostases.

In relation to this subject, the late Bishop of Bristol observes, in his account of Justin Martyr, p. 178, "Justin, in speaking of the generation of the Son, expressly censures those who compared it to the emission of a ray from the sun; and uses the illustration of a fire lighted from another fire. We have here another instance of the difficulty of bringing forward, on this mysterious subject, any illustration, to which an objection may not be made. Justin's illustration better conveys the notion of a distinction of persons, that of Athenagoras the notion of a unity of substance. But they who are disposed to raise cavils will say, that the former tends to tritheism, the latter to Sabellianism."

The third argument for the divine unity was the principle introduced by some of the fathers of Emperichoresis, circumincession, mutual immeation, or impermeation of Father, Son, and Holy Ghost. Here again arose a difficulty. If this was described as being perfect, it reduced the doctrine of the trinity to that of a singularity of essence, and confounded the persons, which was a tendency to Sabellianism; if described as imperfect, then there were three not perfectly united hence disunited, which was tritheism. Accordingly, it was left by the orthodox unexplained, and declared to be inexplicable; and is pronounced by Bishop Bull to be an inscrutable mystery.

The fourth and last expedient used by Athanasius was, to compare the trinity to a river, with its two emanating streams, and to a tree with its roots, trunk, and branches. This again, according as it was explained, exposed the author to the charge of Sabellianism on one hand, or of tritheism on the other. Thus the two never have been reconciled; and the only middle way between them has led through that land of darkness in which the distinctions between things being imperceptible, their mutual repugnance becomes invisible. The moment any light is attempted to be let in on the subject, that moment discordance begins. Hence Athanasius himself, who attempts to pass from words to ideas, did not escape the charge of Sabellianism, in advocating the unity of God; while on the other hand, he seemed perplexed by the difficulties into which he was led by the doctrine of the tripersonality. "The life of Athanasius," says Gibbon, was consumed in irreconcilable opposition to the impious madness of the Arians; but he defended above twenty years the Sabellianism of Marcellus of Ancyra, and when at last he was compelled to withdraw himself from his communion, he continued to mention, with an ambiguous smile, the venial errors of his respectable friend." (Vol. 3, p. 336, Decline and Fall of the Roman Empire.)

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(To be continued.)

SUGGESTIONS FOR THE EXTENSION OF THE FAITH AND LIFE OF THE NEW CHURCH.

WHEN the spiritual member of the New Church casts a glance at the moral and intellectual world, as it discovers its quality in the literature and manners of the present day, what a humiliating, yet what a pleasing prospect presents itself! As the eye ranges rapidly over the vast tracts of uncivilized Africa, America, Australia, and the Polynesia, all is dark as the grave, except here and there a small dim light from a European society; nothing else presents itself but the result of unenlightened thought, and of unpurified affection. Doubtless, many there are, yea, many thousands, who belong to the Lord's universal church, and who, after the death of the body, will become members of his particular church in the heavens; but, as far as regards the civilization and reception of the Word by this vast portion of the human race, almost all remains to be done.

Finding no resting place, the eye passes on to Europe and the United States; and, behold, gentile Christendom rears her head. Here are mountains, but they are mountains of prejudice; flowers of beautiful form and penciling, but they produce poisonous fruits; animals in sheep's clothing, but they are ravening wolves; glittering palaces, but they are without foundations. The object of worship is lost in a tri-personal God; the Divine Essence is said to be inflexible justice, imputing sin and condemnation to man, for falling short of that infinite perfection which is predicable alone of Deity; the books of the Word, and all the avenues to truth are sealed with mystery; the soul of man is supposed to be something without organization,—a mere vapor; and salvation is declared to be attainable only by believing what is incomprehensible and irrational.

In the midst of this darkness and desolation, the Lord's people are scattered on every side. Some have taken their flight on the Sabbath day, and are in a zeal not according to knowledge; some in the winter, and are cold and indifferent as to divine things; and some have given birth to monsters of their own imaginations. This is the dark side of the picture.

Heaven be praised! some have followed the teaching of the Lord, and have fled to the mountains of Judea, where their heavenly Father has graciously received them to his arms. He has also caused his New Jerusalem to ascend from himself (Rev. xxi. 1, 2.), and into her walls of salvation has he safely collated them. Here is unutterable

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peace and security; while, without the sacred walls, the whole mental plane is in a state of agitation. It is a blessing, however, to see that the holy city is transfusing her benign sphere of benevolence, and many of her rays of spiritual light to soothe and guide those who are in the gloom around.

The clouds which intercepted the light of heaven, having been dispersed at the last judgement, and by the advancing state of the New Church, new and powerful energies have been awakened in the universal mind, which give the strongest evidence of an active state of preparation for the complete establishment of the Lord's kingdom on earth. The benevolence of individuals and the commerce of Europe are carrying the Bible and elementary Christian instruction all over the globe; philosophy and science,-besides exposing the fallacy of prevailing theological dogmas, besides leading indirectly to the truth,— are creating a universal intellectuality and disposition to research; while the popular theology of the day, being chiefly addressed to the passions, is perhaps suited to raise the states of those who will not elevate their thoughts above the things of time and sense. Thus does the whole world wear the aspect of improvement; and all these energies, all the improvements of the age, derive their origin from the interior activities of the superior sphere, thus from the New church, although they manifest themselves in the ultimate.

How, then, shall the New Church open new moral and intellectual activities, new channels of goodness and of truth, and still go on the top of the energies of the mental world? How shall she extend her sphere inwards and around? Oh! what an interesting question is this, to the whole church and to every individual thereof. Let each answer it to his own conscience, and in his own conduct. The following suggestions, it is hoped, will lead towards the accomplishment of the desired object.

The first step towards extending a church must be an effort among the members themselves, collectively and individually, to elevate their own virtue and intelligence. This will give rise to an enlarged reception of heavenly love, wisdom, and joy, and a desire of communicating the same blessings to others by every possible means. How, then, can the members of the New Church evince their affectionate reception of her holy principles?

I. By supporting the external church in its solemn assemblies for public worship, and in its necessary expenses. An external church supposes a public ministry; and a public ministry cannot exist without support. Now, it is a known fact, that the New Church is suffering