capacity of being the personality of created intelligent nature which constitutes the mystery of the hypostatic union. The only analogy therefore in created things which is appreciable by the human mind, is an analogy derived from the union of natures whose difference is intelligible to us, as the spiritual and animal. This analogy enables us to understand that the divine and human natures, not being intelligent natures in a univocal sense, but being dissimilar not only in degree of intelligence but in the very essence of intelligence, are capable of union in one personality. There is no analogy, however, which enables us to understand what this difference is, because it would be a contradiction in terms to suppose in the creature any analogy to that which is above all analogies and is peculiar to the divine nature as divine. The utmost that reason can do is to apprehend, when the mystery of the incarnation is proposed by revelation, that the incomprehensibility of the divine essence renders it impossible to judge that it cannot be hypostatically united to a created intelligent nature, and that it increases our conception of its infinitude or plenitude of being to suppose that a divine person can terminate a created nature as well as the nature which is self-existing. All that reason can do then is to demonstrate, after the mystery of the incarnation is proposed, that the impossibility of the incarnation cannot be demonstrated on the principles of reason, and that it is therefore credible on the authority of revelation; and, by the illumination of faith, to apprehend a certain degree of probability or verisimilitude in the mystery itself. Once established, however, as a dogma or fundamental principle in theology, its reason and fitness in reference to the final cause of the universe, the harmony of all other facts and doctrines with it, and the grandeur which it gives to the divine economy, can be conclusively and abundantly proved by rational arguments. We know that it must be fitting and worthy of the divine majesty to decree the incarnation, because he has done it. But we can also see that it is so, and why. We can see that it befits Almighty God to exhaust his own omnipotence in producing a work which is the masterpiece of his intelligence and the equivalent of the archetype contained in his Word. To show his royal magnificence in bestowing the greatest {147} possible boon on created nature. To pour forth his love in such a manner as to astound the intelligence of his rational creatures, by communicating all that is contained in filiation and the procession of the Spirit, so far as that is in itself possible. To glorify and deify the creature, by raising it as nearly as possible to an equality with himself in knowledge and beatitude.