vine Being, we are led to conceive the second, as, according to the Divine Nature, constitutionally arising in the Divine Essence, distinct, though not separate, from the first. Or the first, naturally communicating the whole of the Divine Essence and perfections, that they may subsist in a mode distinct, though not separate, from what they do in itself, and thereby naturally constituting the second, and yet retaining the whole in a distinct mode; and considering the second as constituted by the necessary communication from the first, and yet retaining the whole in a distinct mode in itself; and all this as corresponding to the Divine Nature, as necessarily existent, eternal, immense, and immutable, we perceive a relation between these two, which is natural and necessary, and impossible to exist in another way.

And considering the third, as necessarily arising in the Divine Essence, according to its own nature, in all respects equally with each and with both the two first; or considering these two, according to the foregoing law, naturally communicating the whole of the Divine Essence and perfections, and thereby constituting the third, it is absolutely impossible that any other mode or person could stand in the same relation to each and to both the two first, which the third naturally does; and that, whether we consider it necessarily and naturally arising in the Divine

Essence, or whether we consider the two first, naturally and necessarily, communicating the whole, so as to constitute this third.

The Divine Being cannot be perfect without these three distinct modes of subsistence, or persons, in its own essence. And it is absolutely impossible that these modes or persons can be either more or less in number, because it is absolutely impossible that the relations in which they stand to each other, can be either communicated or changed. And upon the principle of these three, we discover very evidently how the divine love, in all the uncreated perfection of its own nature, can be manifested by these divine persons, one to another, mutually, reciprocally, eternally, immensely, and immutably; and thereby the Divine Being is absolutely perfect and happy in the enjoyment of itself, from all past eternity through all future eternity, unceasingly; and altogether independently of any created being, and without regard to the universe, whether material or spiritual. Thus the doctrine of the Trinity is fully established, on the basis of reason, by the most perfect and legitimate demonstration. And considering the distinction of order in the divine modes of subsistence, or persons, in the Divine Essence, and at the same time considering the incommunicable relation in which they stand to one another, we discover clearly the force and import of the language of Scripture, in the terms

Father, Son, and Holy Spirit, applied respective ly to each of these distinct modes of subsistence in their order.

7. The very same mode of reasoning and demonstration may be used with proper management, and suitable application, to the knowledge, wisdom, power, holiness, justice, which, as inher ing in the Divine Essence, constitutes the inflexible rectitude of the Divine Nature, veracity, and every other moral perfection of the Divine Being, respectively. Every one who is able to follow the foregoing reasoning upon the goodness and love of the Divine Being, can be at no loss to discover and trace the force of the argumenta tion, as applicable to every divine moral perfection, with proper limitation and due regard to the nature of each.

The whole of the divine moral perfections, in united harmony, by fair investigation, exhibit the very same doctrine, and demonstrate, beyond dispute, that the Divine Essence and perfections naturally and necessarily subsist in three distinct, not separate modes or persons, and can subsist in neither more nor less than three. And thus the efficiency, intelligence, goodness, and love, confirm and establish the three distinct modes of subsistence. And these three distinct modes of subsistence are founded upon the law of the constitution and economy of the Divine Nature itself; so that the whole rest upon the nature of

the Divine Being itself.-Never was reasoning more clear; never were conclusions more accurate the law of the Divine Nature being the premises of the whole.*

* See Note K. on the preceding Proposition.

PROPOSITION XI.

PROVING THE DOCTRINE BY SOME OF THE POWERS

OF THE HUMAN SOUL, WHICH ARE CALLED SOCIAL, AND IN PARTICULAR THE POWER OF EXPRESSING A COMMAND.

[Distinction between the social and the solitary powers of the soul-A human being created at full stature could not exercise the powers of its own soul, in particular the social, were there no other human being in the universe but itself—The transition from the moral to the social powers is natural and easy-The social powers more immediately enumerated, are those by which the soul can give a command-express a promise-bear witness-There must be perfections corresponding to these, necessarily inhering in the Divine Essence-If not, the creature is more perfect than the Creator, which is impossible---The Divine Being cannot give a command, or express the divine will, according to its own nature, if there be but one mode of subsistence, or person, in the Divine Essence-There must therefore be a Trinity of persons in the Divine Essence-As is the nature, so is the power; and is the power, so is the will, of every being-The divine will is the same in each of the three divine persons-If this be not so, there can be no image of the divine perfections, in consistency with the Divine Nature---Some objections answered.]

1. BESIDES the foregoing reasoning and demonstrations, founded upon the nature of the essence and perfections of the Divine Being, there are others equally cogent and convincing,