truth and doctrine of the Trinity. Water, the great parent of production on this planet, is known to be composed of two gases—hydrogen and oxygen. They become water through contact and decomposition by electric action. Thus, in the order of a Trinity in Unity, we may describe it as of hydrogen, oxygen, electric contact=water. I do not mention this as any thing new; but it is new in application to a definition of the doctrine of the Trinity. Water had not been made but by the electric contact of hydrogen with oxygen, by the power of a Trinity in Unity. Chemistry teaches us, that this power of a Trinity in Unity is an all-creating power; and so far it is man's comprehension of the creating power or Deity, and not a thing or principle incomprehensible: it is a doctrine older than the Christian era; was a doctrine among the Pagan Philosophers, and is true as to principles or powers; but not true in our modern sense of persons, as identical and separate beings.

A great mistake, too, has been made in the understanding of the word person, in relation to theology: it never was meant to express beings in the image of you and me; but the dramatic manner of presenting a description of the principles of nature in the theatre, per sonantem, by sound or song, by fiction, by disguise, by allegory, by mask or mystery, by representative action: the revelation of which would be to understand the principles of nature so personated on the stage, as I have defined the Trinity. And it is in this, and no other sense, that I read the names of Deity in the Old or New Testament, as brought apparently on the stage of human affairs, in person, by the authors; that personating meaning nothing more than a present picture or representation of an absent or infinite power, by sounds or voice, and sometimes by masks, as was the earliest known practice in dramatic exhibition, which explains everything about gods and oracles, and makes the Hymns of Orpheus as sacred as the Psalms of David; as they are as certainly beautiful in poetic composition, and equally useful to human welfare.

You, Sir, if you enter the House of Commons next month, may be said to personate the Electors of Tamworth; a power in the abstract greater than you, because many and supposed qualified to reject your personation and to elect another. Therefore, the personation is not the power personated. As the King's chief Minister, you will also personate the King's Government in the House of Commons; but you are not in reality that governing power; because, it is something distinct from you, and greater than can be concentrated in your person. You, as plain Robert Peel, and I, as Richard Carlile, are not persons; and though it is a custom so to use the word and so to describe us, yet it is a mistake and misuse of the word, unless the body may be said to personate the mind, soul, &c. I hope you see that much of the error of our Church has turned upon this point; because a person was never the reality of the power, and consequently the persons of the Trinity are not to be considered the reality of the Trinity: and hence the Unitarian Dissenter has no reasonable ground of dissent. The doctrine of the Trinity, as a description of Deity, is a valid theological and philosophical doctrine, admitting of no rational dissent.

I wish the Bishops to learn this before the Dissenters, so that the Church may be taught how to call back her errant and ignorant children, that her property may be held together for useful purposes, and not be wasted at the shrine of dissenting ignorance or bankrupt government.

And now, Sir, can you yet see your way with me, "to remove every abuse that can impair the efficiency of the establishment; extend the sphere of its usefulness, and strengthen and confirm its just claims upon the respect and affections of the people?" If you cannot, I beg you to follow me farther.

It is not only in physics that the doctrine of the Trinity is theologically and scientifically correct, but in morals also; and this is the foundation of the Christian Religion.

As God, the Father, personates all science, under the attribute of omniscience; that is, personates all existence, both omnipotence and omnipresence, and is, in that reality, the fountain of knowledge—the all and every part that can be known; so God the Son, Christ or Logos, personates the human mind, as the existence or manifestation of knowledge and reason, as Jesus or the principle of salvation from evil, in possessing that knowledge, and as the true God, in us and with us, in and with whom we live, and move, and have our being.

So God the Holy Ghost, the Spirit of Truth, the Comforter to come, to complete the happiness of the human race, personates that spirit of free communication of knowledge which should be found in the Church, the theatre, not of any superstition or dramatic ceremony, but of the freedom of the human mind, and all its emanations of free enquiry, free discussion, mutual instruction, which are the necessary elements of brotherly love and peace, in the proving of all things and holding fast that which is good. And thus I prove the truth of the doctrine of the Trinity.

This, Sir, is a true picture or effigies of the moral Trinity of the Christian Church, which you will find to be a key to every mysterious sentence of the Bible; and I ask you seriously, as between man and man, is any thing of this kind known or practised in the present Church? Are not the ministers of that Church afraid of every new discovery in science? Have they not, as far as they could, persecuted every man who has attempted to publish any criticism, enquiry, or objection to their mysterious subjects? History says—Yes. And I say that they have known nothing of the subject for themselves, and that they have dreaded all knowledge of, all enquiry into, the subject. Will their pride let them learn of me? Well may I say:—"Come unto me, all that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me: for I am meek and lowly of heart: and ye shall find rest unto your souls. For my yoke is easy and my burden is light." That is the language of the personated Logos, or Principle of Reason, addressed to the present state of British mind, as it was formerly addressed to the general state of the human mind.

The doctrine of the transubstantiation of bread and wine, as the elements of the Sacrament of the Lord's Supper, into the real body and blood of Christ, has been another stumbling-block in the Church. On this head, our law-established Church has dissented from its former self, which when I mentioned on my last jury trial, the Judge, Sir Allan Park, called it a vilifying of the Church. I knew better; but saw that the Judge was not a man to be reasoned with, and so I did not press the subject: but through this letter and your name, Sir, I desire to teach him how it has been done. Transubstantiation is no stumbling-block to my mind.

The twenty-eighth article of the Church says on this subject:—"Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner; and the mean whereby the body of Christ is received and eaten in the Supper, is Faith."

It is very clear to me that the Bishops of that time, the sixteenth century, did not know how to read Holy Writ. I could defend the entire doctrine of transubstantiation, in its fullest application, from the language of the Gospel according to Saint John. This subject affords me another proof, that the doctrine of transubstantiation is much older than any of the books of the New Testament: for, where understood, there is nothing in theology more dear than this doctrine, or that comes nearer to a physical and moral truth.

First, let us understand that the root of the word