Again, if the word “God” may create an image in our minds, why may not the proposition “The Father is God”? or again, “The Son,” or “The Holy Ghost is God”? Again, to say that “the Son is other than the Holy Ghost,” or “neither Son nor Holy Ghost is the Father,” is not a simple negative, but also a declaration that Each of the Divine Three by Himself is complete in Himself, and simply and absolutely God as though the Other Two were not revealed to us. Again, from our experience of the works of man, we accept with a real apprehension the proposition “The Angels are made by God,” correcting the word “made,” as is required in the case of a creating Power, and a spiritual work:—why may we not in like matter refine and elevate the human analogy, yet keep the image, when a Divine Birth is set before us in terms which properly belong to what is human and earthly? If our experience enables us to apprehend the essential fact of sonship, as being a communication of being and of nature from one to another, why should we not thereby in a certain measure realize the proposition “The Word is the Son of God”? Again, we have abundant instances in nature of the general law of one thing coming from another or from others:—as the child issues in the man as his successor, and the child and the man issue in the old man, like them both, but not the same, so different as almost to have a fresh personality distinct from each, so we may form some image, however vague, of the procession of the Holy Spirit from Father and Son. This is what I should say of the propositions which I have numbered two and three, which are the least susceptible of a real assent out of the nine. So much at first sight; but the force of what I have been saying will be best understood, by considering what Scripture and the Ritual of the Church witness in accordance with it. In referring to these two great store-houses of faith and devotion, I must premise, as when I spoke of the Being of a God, that I am not proving by means of them the dogma of the Holy Trinity, but using the one and the other in illustration of the action of the separate articles of that dogma upon the imagination, though the complex truth, in which, when combined, they issue, is not in sympathy or correspondence with it, but altogether beyond it; and next of the action and influence of those separate articles, by means of the imagination, upon the affections and obedience of Christians, high and low.