Now let us observe what is not in that exposition;—there are no scientific terms in it. I will not allow that “Personal” is such, because it is a word in common use, and though it cannot mean precisely the same when used of God as when it is used of man, yet it is sufficiently explained by that common use, to allow of its being intelligibly applied to the Divine Nature. The other words, which occur in the above account of the doctrine,—Three, One, He, God, Father, Son, Spirit,—are none of them words peculiar to theology, have all a popular meaning, and are used according to that obvious and popular meaning, when introduced into the Catholic dogma. No human words indeed are worthy of the Supreme Being, none are adequate; but we have no other words to use but human, and those in question are among the simplest and most intelligible that are to be found in language. There are then no terms in the foregoing exposition which do not admit of a plain sense, and they are there used in that sense; and, moreover, that sense is what I have called real, for the words in their ordinary use stand for things. The words, Father, Son, Spirit, He, One, and the rest, are not abstract terms, but concrete, and adapted to excite images. And these words thus simple and clear, are embodied in simple, clear, brief, categorical propositions. There is nothing abstruse either in the terms themselves, or in their setting. It is otherwise of course with formal theological treatises on the subject of the dogma. There we find such words as substance, essence, existence, form, subsistence, notion, circumincession; and, though these are far easier to understand than might at first sight be thought, still they are doubtless addressed to the intellect, and can only command a notional assent.