and operative states of the Deity; and yet it is so essential an ingredient in the compound of the triune principle that, unless the procession from the first to the second principle is acknowledged in the third, by a complete communication between the other two, neither of them can be a principle. But the moment the mutual and reciprocal re-action takes place between them, the principle of three elements, οὗτος, ἕτερος, συνεχὴς, is consummated, witnessed, and acknowledged, in the third. In the things of SENSE, which always imply TIME, this principle manifests itself in a similar manner. It does not require the introduction of any new object; but merely to display the relation that exists between any two objects that are in contact. This is usually expressed in material nature, by the term action and re-action. Here the objects must be simultaneous, and the relation between them mutual, reciprocal, and equal. Even the smallest atom, nay, the very minutest particle of the most volatile odour that affects the olfactory nerve, contains the whole and entire essence of the triune principle, in all its consummate and perfect completeness, in the same degree as it is evinced throughout the whole creation, or it could not be a principle. That this third state adds nothing to the

other two is beautifully exemplified in the very act of thinking, which actually requires three thoughts to constitute one. Suppose we think of any object—a tree, for instance. This act is not possible without involving three thoughts. First, that of the thinking being, then that of the object; but these two thoughts would for ever remain apart and be useless, if they were not connected by the act of consciousness which links them together; and we then say-I see a tree. Thus, every object of nature evinces that this third principle is merely a relation that subsists between every two objects of nature as Father and Son Brother and Sister-and whatever contradicts this principle is impossible, nay, totally inconceivable. This third state, or principle of Relation, is therefore the climax of the absolute proof of the apodictical necessity of the triune principle; and, without this third link in the chain of reasoning, neither the first nor the second could at all be conceived. Yet, being a principle, it must be as complete and perfect in the first, though useless, and then proceed to the second state, where it is equally void of sense, until it is consummated, completed, and finally acknowledged, by the thorough communication that exists between these two, in an indispensable

relation that manifests and acknowledges them both in this unavoidable connexion, which alone enables us to constitute ONE. Now, then, we have shown beyond the power of refutation, and in the full assurance of immutable truth, that the Divine Essence can only subsist in the triune principle, and without this principle all thinking and all existence is annihilated.

GOD, therefore, is a TRINITY IN UNITY.

"So that in all things a Trinity in Unity and a Unity in Trinity is to be worshipped :- and yet there are not three Gods, but one God!"

On the Three Holy Persons,

FATHER, SON, AND HOLY GHOST.

One effort more, and our task is accomplished. Having now established the triune principle, as constituting the very essence of Deity, by arguments which command the universal assent of all rational beings, in which the circle of reasoning, like the circle in nature, is shut up and closed within itself, never again to be opened without consequent annihilation, we may proceed to another very important part of the Doctrine of our Saviour― the personification of these primitive principles. By

what possible effort could we converse about things unseen, were it not for the language derived from SENSE, or the visible objects of nature, being applied to those of REASON in all their spirituality! This happy invention affords us the same facility in designating the operations of REASON that we possess with respect to the objects of SENSE, and enables us to apply all the divine attributes to the Author of REASON, perfectly free from any sensible reference. Thus, when we say that God is a just and upright judge, yet he is a merciful and benignant Deity, or he would not forgive us our sins—this language is all derived from sensible images as seeing a kind and just father remit the merited punishment of his child. Very little reflection will convince us that there is no other possible way of talking about spirits but that of personifying them. The best proof of this fact is that nothing else can be personified: for, the objects of nature being already concrete, it would be needless, not to say impossible, to personify them-unless, indeed, poetically—that is to say, fictitiously. The objects of Nature present themselves to SENSE clothed with all their propertiesas a tree, a horse, and so on-in all their completeness. The productions of REASON, on the other hand, being

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absolutely invisible and impalpable, yet as certain as the facts of SENSE, though they can only be designated by sensible language, with the restriction, however, that it merely applies to them in their spirituality, are the only objects susceptible of personification.

The sublimity of our Saviour's language, in calling the Author of REASON the Holy Father, the λóyos, the reason; the production, the Holy Son; and the spirit of communication and relation between Father and Son, the Holy Spirit, is most forcible and impressive. In fact, the very term Person implies a spiritual, intellectual, and thinking, being endowed with REASON, which makes him accountable for his conduct, and commands him to regulate the motives of his actions in conformity with the principles of the Moral Law, which emanates from his own REASON. We are so accustomed to the process of personifying powers and principles, that we refer every thing in nature to a first principle, which we personify and call GOD!-as the Originator and Creator of all things. Indeed, we have no other mode of communicating our ideas of supersensible things than that of personification. Having seen the absolute necessity of this kind of expression for the things in ETERNITY, we