of the reinforced Trinity. Thereafter the blood of the heretics was the
cement of Christian unity.

It is with these things in mind that those who profess the new faith are
becoming so markedly anxious to distinguish God from the Trinitarian's
deity. At present if anyone who has left the Christian communion
declares himself a believer in God, priest and parson swell with
self-complacency. There is no reason why they should do so. That many of
us have gone from them and found God is no concern of theirs. It is
not that we who went out into the wilderness which we thought to be
a desert, away from their creeds and dogmas, have turned back and are
returning. It is that we have gone on still further, and are beyond that
desolation. Never more shall we return to those who gather under the
cross. By faith we disbelieved and denied. By faith we said of that
stuffed scarecrow of divinity, that incoherent accumulation of antique
theological notions, the Nicene deity, "This is certainly no God." And
by faith we have found God. . . .



3. THE INFINITE BEING IS NOT GOD


There has always been a demand upon the theological teacher that he
should supply a cosmogony. It has always been an effective propagandist
thing to say: "OUR God made the whole universe. Don't you think that
it would be wise to abandon YOUR deity, who did not, as you admit, do
anything of the sort?"

The attentive reader of the lives of the Saints will find that this