reëstablish a communion with him, and be revealed in human history. So, therefore, the Word became flesh. It was not merely spoken, but incarnate, that it might be loved, and acted, and dramatised on the great scene of the world's history. God did not merely raise up a prophet and inspire him to speak the truth; the Divine principle Itself descended into human nature, and took from it a clothing of flesh and blood. It hence resulted, that though Christ had this external fleshly human nature, which he derived from Mary, yet the inmost principle of his being was perennially Divine, and outbeamed through all his words and actions, and gave them a Divine meaning and charm. Hence there are three great leading ideas of the New Testament,-Christ the revelation of a perfect Humanity;-Christ the revelation of a perfect Divinity; Christ the union of these two, in such wise, that what was finite was overlaid and possessed by the Infinite, so that his words are the words of God, of which his human nature became transmissive. In short, God with us.'

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'Now, in an article for the general reader, we shall keep clear of all subtle discussions on this subject. We point here to that great and vital truth for which humanity sighs,-GOD, not an abstraction veiled beyond the cloud curtains of eternity, but GOD COMING NEAR TO US IN A MEDIATOR, united with Him in such a way that seeing Him is seeing the Father. THIS, and not Christ preached as a mere example, will make Unitarianism the power of God unto Salvation.'

'We have stated in a general way the simple doctrine of such a union of the natures of Christ and the Father as to yield God to Humanity as its daily life and inspiration. LET US NOW BE MORE DEFINITE STILL. There is such a fulness of Scripture proof and illustration on this point, that we hardly know where to begin. But we will take up the doctrine so abundantly set forth, (both in the teachings and the facts of the New Testament narratives,) THE HUMANITY OF CHRIST AS THE MEDIUM OF THE HOLY SPIRIT TO THE CHURCH AND THE WORLD. Closely connected with the fact that Christ was conceived by the Holy Spirit, is this other fact, that The influence emanating from HIM is the Holy Spirit Itself.

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come.

Mark the clearness and emphasis with which this truth is set forth. When his crucifixion was at hand, the Saviour tells his disciples that it was necessary for Him to depart in order that the Comforter might He endeavours to pour consolation into the bleeding hearts of his disciples, and He does this mainly by the assurance, that his going away from them is only to prepare the way for a new coming. If I depart I will send you the Comforter,' and this is called the Holy Spirit, which was not yet given because the Son of Man was not yet glorified.' It was the same as if Jesus had said, 'I shall disappear from your sight that I may get nearer to your spirit. These walls of flesh that stand between your spirits and mine, alone separate us. I want to get nearer to you, and this is the result which my death is to accomplish! It is expedient for you that I go away. I must clear myself from these surroundings of flesh, these clogs of mortality, so that out of my glorified state my Spirit may come without hindrance, and play like nimble lightnings into yours."

*

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*

After the death and ascension of Jesus the disciples assemble at Jerusalem, waiting for the fulfilment of the promise. And it came. * Peter explaining to the bystanders the new phenomena, declares, This Jesus hath God raised up, whereof we are all witnesses; and HE, having received of the Father the promise of the Holy Spirit, HATH SENT FORTH THIS [Holy Spirit, the operations of] which ye now see and hear.' This was the commencement of a new dispensation of the Spirit, to be continued to the Christian Church evermore. 'Lo, I am with you always, even to the end of the world.' [In these words we have presented to us] CHRIST in the midst of his church as a living MEDIATOR and SAVIOUR, out of whose glorified nature the Holy Spirit is ever descending in golden showers of light and love! This truth apprehended, and we have a Saviour who gives God to humanity as its daily life and inspiration!--this truth lost, and we have only the Jesus Christ of history, whose pure and perfect example shines upon us from afar-only that we may look up to its unapproachable light with despairing gaze. We hold fast to the fact of the miraculous conception, (‘the hypostatic union,' as the schoolmen phrased it,) and the procession of the Holy Spirit out of Christ from the Father, because they are all tissues in one beautiful and harmonious fabric of truth-each essential to all the rest ;-because they fling illustration over most of the other facts of the Gospel narratives, and nearly all the language of our Saviour, and because they enter in as portions of the glorious doctrine of a MEDIATOR, without which man, as a sinner, is the same as without Christ, and human nature is bereaved."

I am much mistaken if the reading of the above extract does not afford the fullest delight to every cordial New Churchman. Here we see some intelligible reply to the question so often anxiously put,"How will the New Church manifest itself?" After this specimen, it is not unreasonable to expect that here, and there, its light pressing into an increasing number of prepared minds, will be gradually breaking out and spreading itself around, remaining with some in a general perception of genuine Gospel truth, and leading others fully to enter into its glorious particulars in the writings of Swedenborg. And where, as in the present case, the true doctrine of the Lord is educed, by an eclectic Christian student, from the literal sense of the Word, by mental labour, unaided by the previous reception of Swedenborg's testimony, (although probably aided indirectly by portions of his teaching,) it will come forth with a vigour, power, and variety of illustration, the fruits of mental labour, only realised by those who are not simply adopters of the doctrines directly from the writings of Swedenborg.

The extract above was given first, because of its great and chief interest; but it was ushered in by some editorial observations which are too good to be lost, and therefore they are presented in the following extract, which places in remarkable contrast the meagreness of the

usual Unitarian doctrine, and the editor's more full and spiritual view of the Gospel, as given immediately after it :

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It must be obvious that the most clear and well defined view of any subject will beget in us the strongest and most glowing convictions; and that if notions vague and floating are to be deplored upon any subject, they are specially so on that of theology. In this belief we now propose to draw out, and define as sharply as we can, two views of the nature and offices of Christ. [The first is as follows, being the common Unitarian faith] :

:

Christ was born into this world first as other men are; had precisely such a nature as ours, but was largely endowed with Divine Grace; had supernatural communications from God to impart to men, and had the power of working miracles in attestation of these communications. Moreover He never sinned, but maintained celestial purity and innocence; and so placed before the world a perfect model of human excellence, a stainless and most lovely example to allure the world from sin to righteousness. He has taught us that God is our Father; that we are immortal; and has confirmed his teaching by his own death and resurrection. By his own example he has taught us what we ought to be; and by revealing the future life and its retributions, he has supplied motives to a high standard of endeavour."

This is a clear and just summary of Unitarianism as it used to be taught in America, and is still taught in some parts of England, especially in London. It is a full statement of the whole of orthodox Unitarianism. And having made it, the editor introduces his more enlarged views as follows:

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For the most part this statement is true-but if put forth as the summing up of what Christianity is, we ask,-Does it satisfy the deep wants and cries of human nature? When the human heart opens up its awful mysteries into the consciousness, and man first knows that he is a sinner, and foul desires are sweeping through him and bearing him away, what avails it to hold up to him models of perfect purity? They mock and dazzle him with visions which he feels he can never realise. What if he is to live for ever, how does the mere knowledge of that fact help him out of his abyss? What if ideals of celestial purity are floating in his imagination, he can no more reach them than a child can reach the stars! In short, he cannot regenerate himself. The discovery that there is a life after death cannot regenerate him; heaven and hell may rise on his spiritual vision, and perchance he will stop sinning with his hands, the heart all the while remaining just the same as before. External motives applied to us from this world, or from another, may work some change in outward conduct, but they work no change in the pith and substance of our being. What, then, do we want more? We want GOD! We want the Divine Life brought into the soul as its daily inspiration and strength! UNLESS WE HAVE THIS, we might as soon think of mounting up to heaven on the clouds, as lifting ourselves up to our ideals."

The article on the nature of Christ, &c., is followed by one headed INTEGRITY, from which few New Churchmen could fail to derive instruction, or to rejoice in the similarity they perceive to their own sentiments. From the tenor of this article it is evident that the editor has not neglected practical wisdom, while attaining to a genuine doctrine of the Lord. The following is a portion of it :

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There are two separate planes of goodness. On the lower, are those virtues which are the mere opposites of vices; on the upper, are those perfections which are more than virtues,-graces, the outbloomings of the heavenly life. Thus on the lower plane are almsgiving and all the courtesies and kindnesses of daily life: on the higher, the charity which knows neither exception nor limit;-on the lower, godly fear; on the higher, the perfect love which casts out fear; -on the lower, temperance and purity of principle and habit; on the higher, a sacred oneness with the Divine Spirit implied in the words, 'Blessed are the pure in heart, for they shall see God;" -on the lower, the essential virtues of veracity and honesty; on the higher, perfect singleness, sincerity, and integrity of heart. But though this distinction exists, and is manifest, a person is never safe in resting on the lower plane. It furnishes no secure foothold. One easily slips from it. On the other

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hand, the virtues of the higher plane include those of the lower, and are essential to give them vitality and constancy, to guard them against temptation, and to preserve them in vigorous and healthful exercise. There is such a thing as mere morality. Mere habit is always in danger of corruption and decay. Piety [in the sense of unreserved duty to God] is the salt which alone can keep it fresh and sound. Integrity implies depth and fixedness of character. There are many well disposed persons whose characters all lie on the surface. They have no firmly grounded opinion; and [if they have] in many respects they lack established principles. * * They adopt, without inquiry, the creed or the measures of the commnnity, of the majority, or of their own clique, sect, or party. They follow custom without trying it by the rule of right. * * * It would be an abuse of terms to call such persons upright. Uprightness involves in its moral, the same idea as in its physical application, the power of standing upright without support. * * He who would be upright, must use his own mind, his own moral discernment, his own conscience, on all matters that involve the question of duty."

*

*

Much more might be quoted, could space be allowed, indicative that practically the knowledge of discrete degrees is not confined to the visible New Church, and every generous heart must rejoice at this evidence that all doctrinal and practical wisdom is not confined to the readers and receivers of the writings of Swedenborg! In a succeeding number of the Register, the editor has an article headed The Personality of God a Doctrine of Revelation. One shrewd citation may perhaps be allowed :

"Most of the modern non-Christian philosophers have been either atheists or pantheists-the coarse and sensual, atheists;-the refined and [would be thought] spiritual, pantheists. There are in Germany numerous pulpits and professors' chairs, from which the idea of a personal God is excluded; and there are numerous systems of philosophy on German soil, which have this for their fundamental idea, that in the human soul alone does God awaken to self-consciousness. The tendency of CARLYLE and of his whole school of English and American imitators, is evidently in the same direction. Especially is the idea of a personal God, as an Object of reverence, worship and prayer, wholly banished from the writings of EMERSON. With him, Nature is God; man is God become self-conscious; every thing is God; and God is every thing, and—nothing! Independently of Revelation, pantheism is the highest form of belief which man can attain.

*

"In the Jewish Revelation we see the human mind taking a vast step onward. * * But of God's moral perfections the Jewish Revelation gave but a very inadequate representation. Nor could it convey more, for to this end it was not revelation, but manifestation, that was needed. * * * It remained for the Word to become flesh; for the Divine to be made incarnate; for the brightness of the Father's glory and the express image of his Person, to set up his tabernacle among men. In order to conceive of the Divine perfection, man needed to see perfection. Before Christ the holiest men had been sinners; the most righteous, partial; the most benevolent liable to unkind and resentful emotions. * We behold perfection

* *

in Christ in a form open to our apprehension and sympathy; and it is the image of God that we see. * * * It is the glory of the Father that we behold in this his fleshly tabernacle."

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In a still later number of the Register the editor reviews the excitement concerning the "spiritual experiences" current in the United States, as connected with a book put forth as An exposition of interior principles written by spirits of the sixth circle," of which R. P. Ambler was the mere amanuensis, on which occasion some remarks are made which cannot be felt otherwise than congenial by your readers, and therefore I venture to present a short extract. Of the interest felt by the American public in these "experiences" the editor says,

"Two things it may suggest,-that there is a faculty in man which waits and longs to lay hold of immortality, and will not be put off with vague generalities; and that, in the church, this faculty has been starved and baffled, since she has made the dread future a vast inane, and not a land of sun-bright realities. She has no well defined and consistent pneumatology, which at once satisfies the reason of men, and holds captive the imagination.

"There have been, and perhaps there are yet to be,—two modes of communication between the spiritual world and the natural. One is through the affections and the reason; the other is through the external N, S. No. 175.-VOL. XIV.

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