tain copious selections from the Scriptures to prove that sacred mystery and the personality of the Holy Ghost. There are one or two passages in the concluding paragraph which we doubt the propriety of introducing, especially the threefold blessing which Aaron was directed to pronounce over the people of Israel. We are aware that this is usually applied to the Trinity, and the tradition of the Jews regarding the mode in which the priest disposed his hand as he gave this beautiful benediction, may strengthen the idea. But, at the best, it could. hardly be regarded as being more than allusive; and where there is any appearance of forcing an application, we had much rather see it omitted. It is, at the same time, just to mention that in the following page, Pfander clearly explains that the sacred mystery is referred to in the Old Testament by allusion alone, and that it can be interpreted only by the plain teaching of the New Testament on the subject.

The second part of this chapter contains a variety of arguments, which are intended to reconcile the mystery of Trinity in Unity with the conclusions of sound reason. These arguments are not entirely satisfactory. Thus we are told that Nature is the shadowing forth of eternal principles, and to the pure mind is a "ladder" and a "school," whereby we may learn divine mysteries so completely, "that if man had not rebelled against God and thus perverted and darkened his intellect, he would certainly have attained, by reference to creation and the perceptions of his own heart, to a perfect knowledge of God and himself, so fully that no written revelation would have been necessary." But it seems at least doubtful whether man, even in a perfect state, could, without revelation, have discovered the doctrine of the Trinity; whereas the mode of expression here