monitions of conscience, and the influences which draw our heart to goodness, we are meeting and communing with God. Moreover, the Trinity, truly apprehended, teaches, by its doctrine of One Substance (the Homoousion), that these three revelations, though distinct, are essentially at one; that nature cannot contradict revelation; that revelation cannot contradict nature; and that the intuitions of the soul cannot be in conflict with either. Hence it teaches that the Naturalist need not fear revelation; nor the Christian believer, natural Theism. Since it is one and the same God who dwells in nature, in Christ, and in the soul, all his revelations must be in harmony with each other. To suppose otherwise is to "divide the substance" of the Trinity.

And again: the Trinity, rightly understood, asserts the distinctness of these three personal revelations. It is the same God who speaks in each; but he says something new each time. He reveals a new form of his being. He shows us, not the same order and aspect of truth in each manifestation, but wholly different aspects.

And yet again: as the doctrine teaches that the Son is begotten of the Father, and the Spirit proceeds from the Father and Son, it thereby shows how the revelation in nature prepares for the revelation in Christ, and both for the revelation in the soul.

The error of " dividing the substance is perhaps the most common. The man who sees God in nature, sees him only there therefore God loses to him that personal character which seems especially to be seen through Christ; for God, as a person, comes to us most in Christ, and then is recognized also in nature and the soul as a personal being. So, without Christ, natural religion is cold: it wants love; it wants life. But, on the other hand, the Christian believer who avoids seeing God in nature, and who finds him only in his Bible, loses the sense of law or order, of harmonious growth, and becomes literal, dogmatic, and narrow. And

so, too, the mystic, believing only in God's revelation through the soul, and not going to nature or to Christ, becomes withdrawn from life, and has a morbid and ghastly religion, and, having no test by which to judge his inward revelations, may become the prey of all fantasies and all evil spirits, lying spirits, foul spirits, and cruel spirits.

Such errors come from "dividing the substance; and they are only too common. So that, when the true doctrine of Trinity in Unity is apprehended, the most beneficial results may be expected to flow into the life of the Church. No longer believed as a dead formula, no longer held in the letter which killeth, no longer accepted outwardly as a dogma or authority, but seen, felt, and realized in the daily activity of the intellect and heart, the whole Church will recover its lost union, sects will disappear, and the old feud between science and religion forever cease. Science will become religious, and religion scientific. Science, no longer cold and dead, but filled through and through with the life of God, will reach its hand to Christianity. Piety, no longer an outlaw from nature, no longer exiled from life into churches and monasteries, will inform and animate all parts of human daily action. Christianity, no longer narrow, Jewish, bigoted, formal, but animated by the great liberty of a common life, will march onward to conquer all forms of error and evil in the omnipotence of universal and harmonious truth.

Natural religion, Christianity, and spiritual piety, being thus harmonized, nature will be more warm, Christ more human, and the divine influences in the soul more uniform and constant. Nature will be full of God, with a sense of his presence penetrating it everywhere. Christianity will

become more natural, and all its great facts assume the proportion of laws, universal as the universe itself. Divine influences will cease to be spasmodic and irregular, and become calm, serene, and pure, an indwelling life of God in the soul.

A simple Unity, as held by the Jews and Mohammedans, and by some Christian Unitarians, may be a bald Unity and an empty Unity. Then it shows us one God, but God withdrawn from nature, from Christ, from the soul; not immanent in any, but outside of them. It leaves nature godless; leaves Christ merely human; leaves the soul a machine to be moved by an external impulse, not an inward inspiration.*

We conclude, finally, that no doctrine of Orthodoxy is so false in its form, and so true in its substance, as this. There is none so untenable as dogma, but none so indispensable as experience and life. The Trinity, truly received, would harmonize science, faith, and vital piety. The Trinity, as it now stands in the belief of Christendom, at once confuses the mind, and leaves it empty. It feeds us with chaff, with empty phrases and forms, with no real inflowing convictions. It seems to lie like a vessel on the shore, of no use where it is, yet difficult to remove and get afloat; but when the tide rises, and the vessel floats, it will be able to bear to and fro the knowledge of mankind, and unite various convictions in living harmony. It is there for something. It is providentially allowed to remain in the creeds of the Church for something. It has in itself the seed of a grand future; and, though utterly false and empty as it is taught and defended, it is kept by the deeper instinct of the Christian consciousness, like the Christ in his tomb, waiting for the resurrection.

* John of Damascus (quoted by Twesten) made his boast of Christianity, that it united what was true is Polytheism with what was true in Judaism. "From the Jews," he says, "we have the oneness of nature, from the Greeks the distinction in hypostases."

APPENDIX.

CRITICAL NOTICES.

In this Appendix we shall add a brief critical examination of certain recent works on points connected with our previous subjects. These criticisms will complete the discussion in these various directions, so far as space will allow here. The largest part of what follows has been printed already, either in the "Christian Examiner," or in the "Monthly Journal of the American Unitarian Association."

§ 1. On the Defence of Nescience in Theology, by Herbert Spencer and Henry L. Mansel. - Mr. Herbert Spencer, in his book called "First Principles," lays down the doctrine of theological nescience, as the final result of religious inquiry. In his chapter on "Ultimate Religious Ideas" he argues thus: The religious problem is, Whence comes the universe? In answer to this question only three statements are possible. It is self-existent. It was self-created. It was created by external agency. Now, none of these, says Spencer, is tenable. For, (1.) Self-existence means simply an existence without a beginning, and it is not possible to conceive of this. The conception of infinite past time is an impossibility. (2.) Self-creation is Pantheism. We can conceive, somewhat, of self-evolution, but not of a potential universe passing into an actual one. (3.) The theistic hypothesis is equally inconceivable. For this is to suppose the world made as a workman makes a piece of furniture. We can conceive of this last, because