I must call attention to the remark already made that the correct representation of God in thought is not that of a pure abstraction, the infinite Being, but of a being who possesses attributes, some of which are infinite and others perfect. To affirm that such a being is a person, is not to attempt to think that which is unthinkable. When we affirm that God possesses the power adequate to build the universe, and all possible power beside, we do not ascribe to Him that of which it is impossible to predicate the possession of will or self‐consciousness. When we affirm that such a being exists now, that he has existed in all past known times, and that no limits in point of time are conceivable of him, there is nothing contradictory in ascribing to such a Being personality. It is quite thinkable that an ultimate particle may never have had a beginning and never will have an end; no less so is it that such a particle may be possessed of personality, for it is finite. Surely therefore there is nothing in the ascription to God of existence without beginning and without end, which destroys the idea of His personality. It has been necessary to enter thus far into this subject, because in reasoning on the Christian revelation we must assume the existence of a personal God, unless all such treatises, in addition to their own proper subject‐matter, must likewise contain an elaborate work on the principles of theism, and a refutation of those of pantheism and atheism. The defender of Christianity is charged with reasoning in a circle, as though he first assumed the existence of a personal God, and then derived the idea of his existence from revelation. This charge would undoubtedly be true if the idea of God being a person is unthinkable. I am at a loss to conceive how it becomes one atom more thinkable if communicated by a revelation. Much obscurity has undoubtedly been thrown on this subject by Christian writers who have fancied that the more they can invalidate our reason the greater gain accrues to Revelation. This is not only unwise but irrational. Our reason doubtless is but an imperfect light, but its extinction is to leave us to grope in darkness. I affirm therefore that the assumption of the divine personality as the groundwork of our argument involves no _petitio principii_, or reasoning in a circle.