to see God in everything, we must not quarrel with those who believe that in these works of His hands they behold the manifestations of His Being. Yet it may be safer to employ such analogies as illustrations of the doctrine and not to depend upon them as arguments for its truth. When, again, some of the deepest thinkers of the Church have seen in the powers of the human mind a reflection of the Holy Trinity, they not unreasonably assume that, inasmuch as God has made man in His own image, these essential distinctions in the Godhead may be expected to be in some manner and to some extent reproduced in that created being who was made in His likeness. For example, S. Augustine finds a Trinity in the mind—memory, understanding, and love—and in this trinity beholds the image of God.[1] So Leibnitz discovers in man power, knowledge, and goodness, which in us are partial, but in God are complete;[2] whilst more modern writers[3] discover a correspondence between man's will, thought, and feeling and the three Persons in the Godhead, the Father, the Son, and the Holy Ghost. Interesting, however, as the pursuit of such analogies must be considered, and helpful as they may be to devout meditation, it
