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which does not consist of parts by the side of parts, that is, parts in extension, which fill up Space and occupy Time : and if it does obey this law, and coincide with the principle which constitutes all matter, it must be divisible, or cease to be matter. So completely does this confirm the truth of our Triune PRINCIPLE, that were we to depart from it in a single instance all thinking would be annulled, and, dreadful to conceive ! the idea of God annihilated. According to what has preceded, however, we are happily relieved from this distressing dilemma by the necessity of acknowledging that all the parts are equal to the whole, and that the least number of parts that can be joined are two, which, together with their uniting principle, connexion, constitute a thing: ούτος, έτερος, συνεχής, or the full establishment of the TRIUNE PRINCIPLE.

It only remains, therefore, for us to investigate the very axiom which forms the foundation of all our reasoning - an axiom that may well boast of having stood the test of ages. This principle was handed down to us by the renowned Euclid, who flourished three centuries before the birth of our " Saviour." From this great geometer, who had the courage to inform his illustrious pupil King Ptolemy that there was no royal road to the mathematics - even Kings must wade

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through science to arrive at truth - we learn that this principle was in full force at his time; we know it to exist with us in its pristine vigour; and we may with equal safety determine, that it must have been precisely the same for Adam. Nay, being a principle, what can escape its influence; for, if Deity is any thing, it must consist of all its parts. Hence, the principle pervades every thing. All the improvement that the enlightenment of two thousand years has been able to effect with regard to this truism, is to determine with more precision what this great thinker loosely denominated parts: thus, at the present day, we should say that whatever constitutes the parts is divisible into three distinct species ; first, the unity or root of all numbers ; secondly, an indefinite number of unities, which compose a multitude ; and, thirdly, the summation of this amount making a totality. So that even parts necessarily submit to the TriuNE Law, in order to constitute ONE thing: thus

AXIOM.

Unity + Multitude + Totality = a Whole.

The truth of this statement may be illustrated as follows : adınitting we have counted as high as ninety nine, I call this a whole, and say, and one makes a hundred, thus ; 99 + 1 + connexion = 100. Here,

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unless the unity is actually connected with the former aggregate, the new totality could not arise — the otros, ÉTEP'S, ouvexns-nor the hundred be produced.

Hence, we infer that, as in the composition of every possible thing, three heterogeneous principles must combine their influence to constitute ONE thing, we are constrained to allow this

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CONCLUSION.

The root of ONE is three.

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As the previous argument is arranged in the form of equations, it may be as well to give a familiar account of this powerful agent in the art of reasoning. Equations express the same quantity in two dissimilar terms. This may be well exemplified by a pair of scales, having a pound weight in one, oŬTOS, and sixteen ounces in the other, étepos, which, being held in connexion, ouvex's, by the beam, are in equilibrium, or equality of evidence, in fact - an equation. Here even we perceive the TRIUNE PRINCIPLE exerting its influence by having its three heterogeneous principles all in action at once, all Coeval and Correlative, or the act of judging is totally destroyed. Suppose, for instance, only fifteen ounces were to be placed in one scale instead of sixteen, but yet that the other ounce weight was lying on the table on the same side and near this scale, still the whole

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equation would be destroyed. This proves the absolute necessity that all the parts which are to be equal to the whole must actually exert a positive influence on each other, or be in a reciprocal state of action and reaction, which in objects of SENSE always implies contact, as the third element or connecting link, and in principles of Reason three permanent and eternal essences in union, or a spiritual TRINITY IN UNITY.

In the formation of a Circle, these three heterogeneous principles are very apparent. Unless we assume a centre, as a firm point about which the same straight line revolves, we cannot even commence the operation of describing a circle; and, however far we may have proceeded with the revolution of the given line, yet, until we have reached the point in the circumference from which we started, no part of the figure bears the name of a Circle. The very instant, however, that the commencing and final points of the periphery come in contact, the figure is designated by the term Circle. This equation then arises : that, in order to generate a Circle, three heterogeneous principles are essentially necessary, and these must be both Coeval and Correlative, or no circle whatever can exist. Hence we obtain the following equation :

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These three heterogeneous principles, once combined, being in a state of permanent and eternal union, in order to produce one essence, is beautifully elucidated in the figure of a Triangle. Whatever priority in point of time may exist in the formation of the symbol of this figure, which is intended to affect SENSE, yet, until the three principles of Reason are acknowledged in our consciousness, no triangle can exist either spiritually or materially. Let us draw three lines, so that when they meet at three points they will form a triangle, yet, till the actual accomplishment of this purpose is effected, we dare not call it even a figure, much less a triangle; but, the very moment that contact has taken place at the final angle, consciousness acknowledges the presence of the three permanent principles of REASON, which have always inhabited ETERNITY, even though they were now first made known or revealed to man. Thus, then, we perceive that this principle of a TRINITY IN UNITY must manifest itself in ETERNITY in all its purity; not only be now and for ever more, but ultimately centre in the Godhead, whose very essence it constitutes, and all its parts must be both Coeval and Correlative. The result of this reasoning, with its various equations, may be conveniently disposed in the following manner :

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