manner his own insignificance in the scale of Creation. The joyous certainty that the GOD of REASON is "REVEALED" to us by his only-begotten Son, Jesus Christ, is quite overpowering to our limited faculties; and we owe an immense debt of gratitude to the Saviour for having taken upon himself the REDEMPTION of the world, expounded to us the commandments of his FATHER'S will, and finally invited us to become partakers of God's "Eternal Kingdom," where the good spirits revel in everlasting bliss, and the bad are consigned to never-ending torments.

That Science should at length be entrusted with the key that unlocks these endless treasures is a happiness almost too great for mortals to contemplate; and yet, at the same time, it is a full assurance of the gradual advancement of enlightenment, and a good earnest of the further display of the prodigious wonders that still lie concealed in the human mind, only waiting the steady flow of time to be fully developed. So that we may confidently look forward- not to the destruction of the world by fire-but to such an amelioration of the condition of man as may afford a faint gleam of the realization of the "Kingdom of Heaven upon earth.

We shall now have no difficulty in displaying the Deity in His three relations, so beautifully and expressively set forth in the "Scriptures" under the impressive words of Father, Son, and Holy Ghost, these three persons constituting the Godhead; so that in all things there is a "TRINITY IN UNITY" and a "UNITY IN TRINITY" to constitute the Divine Essence, which, being a Moral Essence, that is, REASON, can only subsist in three distinct persons neither more nor less-making one only true GOD!

We may now proceed to apply the TRIUNE PRINCIPLE in all its multiform ramifications, from that inconceivably small speck, the mathematical point, where it exists in all the fulness of perfection, to the utmost stretch of the vast immensity of the boundless universe; and even then, leaving all these finites, it leaps into the fathomless depths of absolute infinitude, and there, blazing forth in never-fading completeness and sublimity, it settles and centres in that ineffable Being, the Author of all, where its everlasting majesty and beauty shall never suffer diminution!-in GOD!

Our attention is also impressively and deeply called to the consideration of the three distinct though inseparable states of the Divine Essence: 1, the Subsistive; 2, the

Operative; and, 3, the Relative, none of which can be conceived to exist apart; and which conjointly constitute the Deity.

In the subsistive state of the Divine Essence the triune principle shines forth with transcendent lustre. How could this Divine Essence exist if it did not consist of all its parts! The analysis of the celebrated axiom of Euclid, as already discussed, shows that all possible parts are reducible to three, neither more nor less; and parts themselves are only possible by virtue of the triune principle. Assume a thing-it must have parts, or it is no thing. Now, the least number of parts that can be united is two; but, unless these are connected, it does not constitute one thing; ouros, ἕτερος, συνεχής. The first part proceeds to the second, and these are consummated in the third, and thus constitute one essence. In order to obtain the number two, the whole essence of Unity must proceed to the second principle, Multitude, and be repeated; but two ones are more than unity, yet they will ever remain detached, or separate ones, until they are connected into a whole by the third principle, Totality, which adds no additional one, but only connects those already extant, and thus makes one part communicate with the other in such a

manner as to consummate their perfection and completeness. Annul the triune principle, and you destroy every thing.

GOD, therefore, exists only in his TRIUNE ESSENCE.

The operative state of the Divine Essence appears, on a casual view, to be very prolific in displaying the triune principle: more particularly having caused a production, this secures its actual existence; the mind being fully aware that, as there is a work, there must have been an author-ex nihilo nihil fit. But the specious notion of an Operative Deity is a complete nonentity, unless the triune principle is fully established in the subsisting cause that produced the effect, or it would be an effect without a cause, an absolute impossibility. As the axiom of existence formed the foundation and explanation of the first state of the Divine Essence, so, in the present instance, the axiom of causality, as already discussed, will explain, and solve for ever, the operative state of the Deity, which must proceed from the first member, as cause, wholly and entirely to the second member, the effect; yet nothing is effected until the third member-communication-which adds nothing to these two members, blends and unites them into one entire and complete principle, consisting of three

elements, οὗτος, ἕτερος, συνεχής. Now, as this principle inhabits ETERNITY, there can be no priority among its members, only a certain order, which entirely consummates and completes the principle of causality. As, however, the sensible effects-from which we derive our language-are in TIME, this cannot be the case. Here, each member, not being a principle but an object, must have a distinct and separate existence. The object called cause must always precede the object termed effect, which must always be consequent—for instance—the hammer and the nail-the watchmaker and the watch. Yet, not until a ratification and manifestation that these two objects are in intimate communication, then, and not till then, are these two objects of nature considered as members of the eternal and immutable principle of causality. This is only a further confirmation of the truth, that without the triune principle there can be neither Creator, Creation, nor Relation between them, consequently, no God! - which is impossible.

GOD, therefore, exists only in his TRIUNE ESSENCE.

The relative state of the Divine Essence adds nothing whatever to the other two principles, which we have already considered, no augmentation to the subsistive