and Dissent, they turn into a dead letter the _generation_ of the Son
of God, and _the procession_ of the Spirit, nothing is possible but
Sabellianism or Tritheism: or, indeed, Ditheism, if the Spirit's
separate personality is not held. The modern creed is alternately
the one or the other, as occasion requires. Sabellians would find
themselves out to be mere Unitarians, if they always remained
Sabellians: but in fact, they are half their lives Ditheists. They do
not _aim_ at consistency; would an upholder of the pseudo-Athanasian
creed desire it? Why, that creed teaches, that the height of orthodoxy
is to contradict oneself and protest that one does not. Now, however,
rose on me the question: Why do I not take the Irish clergyman at his
word, and attack him and others as idolaters and worshippers of three
Gods? It was unseemly and absurd in him to try to force me into
what he must have judged uncharitableness; but it was not the less
incumbent on me to find a reply.

I remembered that in past years I had expressly disowned, as obviously
unscriptural and absurd, prayers to the Holy Spirit, on the ground
that the Spirit is evidently _God in the hearts of the faithful_, and
nothing else: and it did not appear to me that any but a few extreme
and rather fanatical persons could be charged with making the Spirit
a third God or object of distinct worship. On the other hand, I could
not deny that the Son and the Father were thus distinguished to the
mind. So indeed John expressly avowed--"truly our fellowship is with
the Father, and with his Son Jesus Christ." I myself also had prayed
sometimes to God and sometimes to Christ, alternately and confusedly.
Now, indeed, I was better taught! now I was more logical and
consistent! I had found a triumphant answer to the charge of Ditheism,
in that I believed the Son to be derived from the Father, and not to
be the Unoriginated--No doubt! yet, after all, could I seriously think