and I was daily his delight, rejoicing always before him; rejoicing
in the habitable parts of his earth; and my delights were with the sons
of men."

King Solomon well knew of Whom he wrote thus nobly. Eternal wisdom,
power, and goodness, all prospectively thus yearning upon man, and
incorporate in One, whose name, among his many names, is Wisdom. Wisdom,
as a quality, existed with God; and, constituting full pervasion of his
essence, was God.

But to return, and bind to a conclusion our ravelled thoughts. As,
originally, the self-existent being, unbounded, all-knowing, might take
up, so to speak, if He willed, these eternal affirmative excellences of
wisdom, power, and goodness; and as these, to every rational
apprehension, are highly worthy of his choice, whereas their derivative
and inferior corruptions would have been most derogatory to any
reasonable estimate of His character; how much more likely was it that
He should prefer the higher rather than the lower, should take the
affirmative before the negative, should "choose the good, and refuse the
evil,"--than endure to be endowed with such garbled, demoralizing,
finite attributes as those wherewith the heathen painted the Pantheon.
What high antecedent probability was there, that if a God should be (and
this we have proved highly probable too)--He should be One, ubiquitous,
self-existent, spiritual: that He should be all-mighty, all-wise, and
all-good?

THE TRIUNITY.

Another deep and inscrutable topic is now to engage our thoughts--the
mystery of a probable Triunity. While we touch on such high themes, the
Christian's presumption ever is, that he himself approaches them with
reverence and prayer; and that, in the case of an unbeliever, any such
mind will be courteous enough to his friendly opponent, and wise enough
respecting his own interest and safety lest these things be true, to
enter upon all such subjects with the seriousness befitting their
importance, and with the restraining thought that in fact they may be
sacred.

Let us then consider, antecedently to all experience, with what sort of
deity pure reason would have been satisfied. It has already arrived at
Unity, and the foregoing attributes. But what kind of Unity is probable?
Unity of Person, or unity of Essence? A sterile solitariness, easily
understandable, and presumably incommunicative? or an absolute oneness,
which yet relatively involves several mysterious phases of its own
expansi