intimately acquainted with himself; or in the words of

the poet :

That virtue only makes our bliss below,

And all our knowledge is ourselves to know.

We should then find that the confusion in our mode of viewing either principles or facts is the result of our own misunderstanding, which we ignorantly transfer to the objects. Perhaps the boldness of the attempt to discover in the "Sacred Volume" both the WORD OF GOD and the WORD OF MAN may be equally stigmatized, and its author visited with indignities, as the traducer of the only true "RELIGION," instead of its firmest champion. Be this as it may, neither rack nor torture can rob him of the purity of the motive; and he will find his reward, if not among men, most certainly where his heavenly FATHER has promised, in heayen among angels.

We have proved, to the conviction of enlightened REASON, that the Divine Mind must necessarily consist of three perfectly pure, simple principles united in ONE; or else there is no such thing-which is impossible! Let us see with what success we can now display the Human Mind, as really consisting of the self-same TRIUNE PRINCIPLE.

Nature can only be produced, as we have already shown, by means of SENSATION; consequently, Sensation arises from the impressions made upon the Senses by objects distinct from the mind, and must always be accompanied with consciousness. Hence, Sensation implies an alteration in our state. Suppose, for instance, a placid lake, into which a stone is thrown

this instantly alters its state, producing concentric rings on its surface, and may well represent Sensation. It is quite clear that Sensation can exist only in the Sentient Being. Therefore, all material objects devoid of Sensation are not conscious of nature. In this first and primitive act, by which all nature is produced, the Triune Principle is apparent. First, there must be a mind to receive the impression, which requires an object distinct from the mind, as its cause. Consequently, the very word SENSATION involves necessarily three elements, thus:

MindObject + Impression =Sensation.

It must be equally clear that in order to receive impressions we must be passive; but to acknowledge their presence requires activity; and these two states in connexion constitute the mind. another necessary Trinity in Unity. Some Sensations are extended, and

:

others are successive; but, as neither of these can exist apart, they generate another Triad. We are accustomed to apply the term SPACE to our extended SENSATIONS, and the word TIME to express our successive Sensations. All, therefore, that we can possibly know of nature is necessarily comprehended under the two prominent Laws of the Mind, TIME and SPACE. To construct a Trinity out of these two elements appears at first sight to be somewhat difficult; yet the solution is very easy. Thus it is every part of TIME is divisible, or it ceases to be TIME; consequently, its first element must consist of two parts and connexion. The same observation applies to SPACE. The truth of both these positions has long been confirmed by the pure sciences. Thus, then, we have shown that, individually, TIME and SPACE are Triads. Let us now make TIME and SPACE prove the new doctrine. Here it is: in order to connect two parts of SPACE, TIME is requisite. But TIME, which is a continuous flow of parts, cannot even be conceived without a permanent in SPACE from which to measure the lapse of TIME. Therefore, to destroy the one is to annihilate the other: hence

TimeSpace + Connexion

= Sense.

The Human Mind, therefore, possesses a Receiving

Faculty, in order to receive impressions from objects distinct from itself. But the mere power of Receiving is not even conceivable without a determinate mode or form of receiving, and this particular mode or form opposed to another. From what has preceded, it is evident that the mind receives Sensations in two ways, the one directly opposed to the other sensations in extension, sensations in succession. But, if these Sensations did not consist of parts, they could not exist at all. We have shown that these parts must be connected, and then they conform to the TRIUNE PRINCIPLE. This procedure may be familiarly illustrated by assuming water as a genus, and its two opposite states, motion and rest, as species: thus:

It is quite evident that if we take away the genuswater-the two Species are both destroyed. We need not be told that we can have neither pond nor river

without water. We may also remark that, by arresting the progress of the river, we convert it into a pond; and by making the pond flow we produce a river, each, however, depending on its parent element, Water.

Now, if we substitute for the term water the element parts, we shall find that these parts are not conceivable till we have given them a form or mode of existence; and what other form can we give them than that which they receive on entering the channels of the Human Mind-the SENSES! Thus the touch and the sight impress their law on the Sensation, extension; and we say we have an extended Sensation, that is, one whose parts coexist: the hearing, the taste, and the smell, impress all the Sensations which pass through those channels with their peculiar law, succession; and we say we have a successive Sensation. These problems have long been solved, and their principle deposited in the archives of the Physical Sciences. By these laws we are enabled to distinguish the Drum from the Sound which it produces, though they are both only Sensations existing in the Sentient Being. So that what is in me is the Sensation; but the CAUSE of the Sensation is out of me, and distinct from my mind, never can be Sensation, and therefore never can be