However, I do not put forward the mystery as the direct object of real or religious apprehension; nor again, the complex doctrine (when it is viewed, _per modum unius_, as one whole), in which the mystery lies. Let it be observed, it is possible for the mind to hold a number of propositions either in their combination as one whole, or one by one; one by one, with an intelligent perception indeed of each, and of the general direction of each towards the rest, yet of each separately from the rest, for its own sake only, and not in connexion and one with the rest. Thus I may know London quite well, and find my way from street to street in any part of it without difficulty, yet be quite unable to draw a map of it. Comparison, calculation, cataloguing, arranging, classifying, are intellectual acts subsequent upon, and not necessary for, a real apprehension of the things on which they are exercised. Strictly speaking then, the dogma of the Holy Trinity, as a complex whole, or as a mystery, is not the formal object of religious apprehension and assent; but as a number of propositions, taken one by one. That mystery also is of course the object of assent, but it is the notional object; and when presented to religious minds, it is received by them notionally; and again implicitly, viz. in the real assent which they give to the word of God as conveyed to them through the instrumentality of His Church. On these points it may be right to enlarge. Of course, as I have been saying, a man of ordinary intelligence will be at once struck with the apparent contrariety between the propositions one with another which constitute the Heavenly Dogma, and, by reason of his spontaneous activity of mind and by an habitual association, he will be compelled to view the Dogma in the light of that contrariety,—so much so, that to hold one and all of these separate propositions will be to such a man all one with holding the mystery, as a mystery; and in consequence he will so hold it;—but still, I say, so far he will hold it only with a notional apprehension. He will accurately take in the meaning of each of the dogmatic propositions in its relation to the rest of them, combining them into one whole and embracing what he cannot realize, with an assent, notional indeed, but as genuine and thorough as any real assent can be. But the question is whether a real assent to the mystery, as such, is possible; and I say it is not possible, because, while we can image the separate propositions, we cannot image them all together. We cannot, because the mystery transcends all our experience; we have no experiences in our memory which we can put together, compare, contrast, unite, and thereby transmute into an image of the Ineffable Verity;—certainly; but what is in some degree a matter of experience, what is presented for the imagination, the affections, the devotion, the spiritual life of the Christian to repose upon