shall have little difficulty in applying it to the three original and primitive principles, which constitute the essence of DEITY, and then the vulgar error will instantly vanish.

The moment a man has a son born to him, the three terms Father, Son, and Relation, immediately arise. Now this is merely an exposition of the principle of Causality, as far as regards TIME, where each object is not only concrete, but stands in the mutual relation of both cause and effect. In the character of Father, man is cause of the new production, Son; but he is also effect, having previously had a Father himself; in both cases the unavoidable and necessary Relation is requisite to complete the exposition of the principle of Causality. Although in TIME, the objects which are denominated cause and effect and the relation between them are not only concrete but evanescent, yet, in personifying the principle of Causality itself— which resides wholly in ETERNITY-there can be neither concretion nor priority, but absolute simplicity. For the three principles exist all at once, and are so completely dependent on each other, that on the destruction of the smallest part of any one of the three principles the whole would vanish for ever.

The root of the evil, and the only cause why there has ever been any confusion, with regard to the incontrovertible fact of the "TRIUNE ESSENCE OF THE DEITY," lies entirely in the inadvertence of carrying our mundane explanation of the principle of Causality into ETERNITY, which is the abode of infinite and spiritual existences, and the only depository for permanent and immutable principles; where the notions of composition, concretion, or priority, are not only absurd, but wholly destructive, and must be superseded by the more rational notions of simplicity, necessity, and order. But our Saviour, in his divine exposition of the "TRIUNE PRINCIPLE" and its personification, has for ever prevented the possibility of false reasoning, by beautifully adding the deeply impressive word, HOLY. Thus, the Holy Father, the Holy Son, and the Holy Ghost, which three personified principles wholly and entirely constitute the very essence of that Perfect, Infinite, and Eternal Being, whom we denominate Creator or GOD! It seems to be superfluous to explain the importance of the term holy; but, when we reflect that disputes on this subject have prevailed for nearly two thousand years-and we now propose to terminate them for ever—we shall be excused for being prolix.

We dare not apply the divine epithet holy to any object of SENSE; but it must be exclusively consecrated to the sole purpose of expressing the sanctity and purity of spiritual existences, which are always productions of REASON.

We have already shown that spiritual and holy beings can alone exist in ETERNITY; while the corruptible and mutable objects of nature are inhabitants of TIME. The language of the world to come is only permitted in this probationary state to increase our yearning desire and pious longing to become partakers of that kingdom prepared for us before all worlds, so faithfully promised in the Gospel, and so absolutely confirmed by PRACTICAL REASON; for which purpose alone it was created. The ideals, therefore, which REASON allows to float about in the atmosphere of this nether world are additional inducements to urge our zeal and promote our aspirations for the world to come. PRACTICAL REASON assures us that "as man renders himself worthy of happiness, so it shall be meted to him." The only preparation for this blissful state is the perfect accordance of the motives which induce our actions with the Moral Law; and this is holiness. But, as holiness cannot be completely attained by finite beings, Pure

PRACTICAL REASON necessarily extends our existence

to another life- to ETERNITY in order to fulfil the

promises held out by this faculty; to doubt which would be to doubt our own existence.

The distinction between persons and things cannot be too clearly pointed out. The former can only be conceived by means of personification, while the latter are ever met with enveloped in all their properties. Thus it will be evident that the department of Reason is that alone which admits of divine and holy epithets, as the only language capable of giving any idea of the sublime and exalted nature of pure, spiritual existences. The region of ETERNITY is the only abode for the spirits of the just, who, released from their tenements of clay, and freed from all anxieties regarding the flesh, are received into that pure, holy, and sanctified, society, where every one acts up to his exalted character of pure goodness, and where God himself presides. How can we even attempt to give utterance to the ideas of our REASON, without having recourse to personification! In the domain of nature, or the empire of TIME, every thing is valued merely for its utility, as serving to promote some other end: this whole procedure is effected by "SENSATION," which presents the objects of nature

in their concrete, material, and evanescent, state. The subjoined table will render this view of the subject still

After such an elaborate exposition of the personification of the three primitive and constituent principles of the Godhead, it does indeed appear almost incredible that these arguments should fail to convince. Yet so perverse is human nature that, when once a deep-rooted prejudice has taken possession of the mind, it clings to it with such pertinacity, that nothing short of the dissolution of the entire generation can eradicate it.