more than a similarity with that system of doctrines which was? maintained by Athanasius in his great contest with Arius, Dr. Miller gives an historical account of its origin. The date of the creed was not later than the fifth century. Concerning the author doubts still exist among the learned. Dr. Miller ascribes it to Hilary, bishop of Arles. According to Dr. Waterland's theory, its object was to preserve the church, of which Hilary was bishop, against what he considered a perversion of religious truth, introduced into Gaul by those wild tribes, who. about the year 406 commenced their migrations from the nor-. thern regions, and brought with them a form of Christianity tinctured by the Arian doctrine of the east. This account of its origin refutes the imputation of its being metaphysical, for a metaphysical creed would not have been preferred to meet the errors of ignorant barbarians; nor indeed does it profess to re-. concile its tenets by any theory of the divine nature.

"It should rather be denominated dogmatical, in that theological sense of the word, by which it signifies an authoritative statement of doctrine...... the Athanasian creed states doctrines, but does not expound mysteries." P. 162.

Passing by the several methods by which at different times the supposed severity of, what are termed, the damnatory clauses has been softened, we give the "more simple and satisfactory account of the matter," as it appears to the author of this trea tise, that the Athanasian creed does no more than recognize the awful declaration of our Saviour, that whoever doth not believe the doctrines preached by the apostles shall be damned. The creed states, that "without doubt he shall perish everlastingly,"not he who does not hold all its own articles, but he who does not hold the "catholic faith;" the "catholic faith" being equivalent to the "Christian verity."

"The creed contains two distinct propositions, which have inadvertently been confounded into one: that the belief of the catholic or Christian faith is necessary to salvation; and that the exposition of the creed does justly represent that catholic or true faith.” P. 167. ·

The alarming denunciations in the first and second clauses of the Creed, or rather of the Introduction to the Creed, relate to the catholic faith in general; whether they are to be connected with the subsequent exposition, depends on the correctness of the exposition of which each one who recites it, must decide for himself; either from his own knowledge of the subject, or from the authority of some one on whom he places reliance. The concluding damnatory declaration may be equally well ex

plained by a similar interpretation. "This is the catholic faith, which except a man believe faithfully he cannot be saved;" in which sentence the word "which" must in the direct gramma→ tical construction be referred to "the catholic faith" thus repeating our Lord's declaration of judgment upon unbelievers. introduced only to awaken attention, in the time of Arian heresy, to the great importance of the subject in dispute. The expression, found in an intermediate sentence, "he therefore that will be saved must thus think of the Trinity," does not admit of the same explanation, because "must thus think" evidently applies it to the particulars of the Creed: but it may be remarked that here are no words directly damnatory; here is merely an admonition to belief, which if more correctly translated from the original Latin word "sentiat," "let him think," would be only a simple word of counsel.

In considering the subject matter of the Creed itself, Dr. Miller remarks that the terms "Trinity" and "substance" are certainly not found in the Scripture, nor in the earlier creeds, which contained only "a simple enunciation of the facts and doctrines which a Christian is required to believe;" but these words were introduced for convenience when the prevalence of heresy rendered greater precision necessary in stating the faith of an orthodox Christian.

We have already spoken to Dr. Miller's refutation of the charge that this Creed is metaphysical: it only remains to notice his answers to the objection that it is contradictory. His argument is grounded upon the truth,-that the subject of consideration, the Divine Nature, is one to the contemplation of which the mind of man is inadequate; and that we are therefore incapable of pronouncing that any such contradiction really exists.

We subjoin one more extract from the work, explaining away à difficulty sometimes started by well-disposed and well-informed persons.

"That infinity which it is conceived should preclude men from ap plying their puny reasonings to the essence of the divinity, is itself distinctly stated in the creed, though on account of a change of the signification of a term, the clause is now commonly understood in a different sense. 'The Father,' we are taught to say, 'is incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible!' The term is commonly understood to mean, that the three persons of the Trinity are inconceivable; but this is a vulgar error. The word incomprehensible' anciently signified, that which cannot be contained,' and was accordingly used by Hooker as equivalent to infinite. The original word also of the creed is 'immensus' which ascertains the true sense of the term used in the translation. We have therefore in the

creed itself an explicit statement, that the divine persons are, not inconceivable, which would render the creed absurd, but infinite, not to be confined within any bounds, to which the mind of man could extend its reasonings." P. 188.

In an appendix of fifteen pages our author gives a brief account of the presbyterian churches in Ireland, from which it appears that great differences of opinion prevail both among clergy and laity, the former being permitted to take the charge of a congregation, without public inquiry into their religious sentiments, and the latter exempted from any open profession of belief. Arianism and Calvinism equally find adherents; and Dr. Miller presents a curious picture of the restraint, which the natural action of these extreme parties imposes upon a church without creed or confession of faith to secure the stability of its tenets. To the doctrines, however, of a considerable number of persons within its jurisdiction "no member of the Established Church could reasonably make objection, as neither could they assign any sufficient difference in this respect, to render separation necessary or desirable," and therefore Dr. Miller has thrown together a few observations on the possibility of a union with the Establishment; the grounds for dissent being apparently confined to external ceremonies, habits and discipline. Political distinctions have been effaced during almost half a century, and at this time, when extraordinary efforts are exerted to reanimate the religion of Rome, which, however we may be disposed to cherish social harmony, must ever in a religious view be considered as the common adversary of all protestants, the mind is naturally prompted to inquire why the two churches remain distinct, and whether the causes of separation may not have ceased to operate.

Moderation and gentleness of tone and expression pervade Dr. Miller's volume; no word has escaped the pen of the writer, which could offend or hurt the most sensitive feelings; and the only improvement which might be suggested would be a division of the work into chapters or sections, or the addition of a table of contents to facilitate a reference from one part to another.

The Trial of the Spirits, or a Demonstration of the heavenly Doctrines of Emanuel Swedenborg, as the same are set forth in a Vindication from the cavils of all Objectors, by ROBERT HINDMARSH, Minister of the New Jerusalem Temple, at Salford, near Manchester. 1821 -65. 8vo. pp. 316. 6s. Baldwin. 1825.

To be sure any one reading this title-page might conclude that the subject of the book is an inquiry into the doctrines of Swedenborg, accompanied by one Robert Hindmarsh's demonstration of them. No such thing. The Trial proves to be an examination of that same Demonstration, a very elaborate refutation of Swedenborg's doctrines, under the form of an inquiry into Robert Hindmarsh's statement and proof of them. Swedenborg's Spirits-that is, his pretensions-are brought to the stern bar of the trier; the evidence, as set forth by the said Robert, is sifted with great care and research; counter-evidence is brought forward by the trier, who officiates as counsel and judge, the Baron's claims are finally rejected, severally and collectively, and the court breaks up with expressions of the most 'sovereign contempt.

The trier himself is manifestly a very orthodox person-a volunteer apparently in the ranks of controversy, but handling the peculiar weapons of this species of warfare with dexterity and earnestness worthy of professional distinction, exhibiting the usual risible contradiction of feeling, contemptuous, yet eager for victory-depreciating his opponent's powers, yet anxiously and operosely collecting all his forces for the encounter, and overwhelming his feeble and impotent antagonist with a mass of ponderous materials sufficient to crush an Enceladus.

Elaborate and effective as his performance really is, it is all labour lost. Who, but a reviewer, will ever dream of reading a book of three hundred close printed pages, occupied in repelling the extravagant pretensions of a man, almost forgotten, and never known but as the promulgator of crazy conceits.

Of Swedenborg himself, it is not possible to speak with severity, and scarcely with seriousness. We do not believe him, poor man, with this trier of his spirits, to have been either a" parlous" rogue, or an instrument of Satan, or a damnable heretic, but simply a madman ;—a man of some learning, and some reading, a recluse and a visionary, deeply imbued with German mysticism in religion and philosophy, with a brain originally addled, and no match for the perplexities of his favourite studies, overset by obstinate perseverance in the pursuit of them, proceeding onward to the delusion of a capacity

VOL. II. NO. IV.

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for discovering truths and reconciling incompatibilities, and ending in the belief of a divine commission for announcing them to the world.

Like many of the early impostors and fanatics of the church, Swedenborg personated the character of the Holy Ghost. The office of the Holy Ghost being to communicate all truth, the personation of that character opens an unlimited field for the exercise of invention. It gives the ready means of proclaiming new doctrines, and of superseding old ones, of re-modelling any refractory passage of Scripture to the fancy; of repairing, modifying, admitting, expelling at will. All impediments become thus removable, and of course whatever stands in the way is kicked out of it. Of this range and these facilities Swedenborg makes ample use. Several of the books of the Old Testament are unceremoniously divested of their authority, and every part of the New, except the Gospels, and the Apocrypha, is treated with the same lack of ceremony, and in like manner degraded. Of the little that is left, the facts evaporize into figures, and the literal language is presumed always to have a mystic sense, alone of any worth or authority, discernible only by the initiated, and thus capable of course of being turned to advantage as occasions arise. The Redemption is a metaphor. The Second Coming is another. Christ was to come not in person, but in Spirit, and Swedenborg himself, as might therefore be expected, to officiate. He was himself the instrument by which the Second Coming was to be accomplished. It was for this office indeed mainly, that he received his extraordinary commission. The era begins in 1757, This was the epoch of the edification of the new Jerusalem, and the commencement of the reign of heaven. Then began the resurrection, and the day of judgment, under the presidency of Swedenborg. The day of judgment is a continuous, or perhaps an occasional period, of interminable duration, ending at least we know not when, or lasting as long as there is any one left to be admitted into the New Jerusalem. Terminating in figures, as almost every thing with Swedenborg does, the Resurrection however is not altogether figurative-it does not preclude physical death in this world, and actual life in another. Enter into Swedenborg's service and jurisdiction, and forthwith you find yourself really and bodily in a state of resurrection; before you know where you are, you are in possession of eternal bliss; earth is heaven, and heaven is earth. Reject the splendid privilege, and as suddenly you find yourself precipitated into the opposite career; you are involved in an eternity of misery; earth is hell, and hell is earth to you. But the worst, or the best of it is,