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perfection of the Divine Being, it proceeds from the first and second, in one joint, active principle, which can only constitute a third mode of distinct subsistence, or person, standing in an incommunicable relation to the other two. And as this necessary procession is, and can only be, from one divine person, to constitute another divine person; and as this necessary procession from the two first persons is, and can only be, in one joint, active principle, to constitute a third divine person; this necessary procession must terminate in this third: because it is impossible that the Divine Essence and perfections can proceed from the first two to subsist in any but one divine person. For no more can proceed but the Divine Essence and perfections; and no less can proceed, without composition, multiplication, or division of that which has no parts. Besides, the whole subsisting in the first mode only, constitutes one person; and the whole subsisting in the second only, constitutes one person; therefore, the whole subsisting in the third, can only constitute one person: and the economy of the very same essence and perfections constitutes these three respectively, so that with respect to essence and perfections they are the very same -they are one. If the whole, in the first mode, constitute but one, and can neither constitute more nor less; the whole proceeding to constitute another, according to its own nature, can

constitute but one, and neither more nor less. Let this subject be argued as it may, upon the fair principles of reasoning, procession is shut up for ever in the third. We can discover no possibility of procession again, in one joint principle, from the three, to constitute a fourth: for it is impossible the third could unite with the other two, in one active principle, seeing they are united in the procession which constitutes the third, and seeing the Divine Essence and perfections subsist in this third, in a mode distinct from what they do in each of the other two; so that it is impossible that any farther union, in one principle, can take place, in the way of procession from the first and the third, or from the second and the third, or from all three together; unless uniting that which is absolutely united already, and thereby introducing confusion into the Divine Essence. So that in whatever way we argue the subject, upon the fair principles of reasoning, the conclusion always must be, that there must be three, and there can be neither more nor less than three, divine persons in the Divine Essence. The demonstration is so evident, that he who denies these conclusions, may as well deny that ever the sun shone upon the sons of men. If the Divine Being be perfect, it can only be perfect upon the principles of the doctrine of the Trinity.

And thus another link is added to the fore

going chain of Propositions, naturally, and consistent with every view of the doctrine from first to last. Whether we contemplate the divine moral excellence, the divine existence, or the divine perfection, harmony pervades the whole, on the principles of sound reasoning, and fairly demonstrates the doctrine of the Trinity.*

* See Note O. on the preceding Proposition.

PROPOSITION XVII.

PROVING THE DOCTRINE FROM THE NATURE OF THE HAPPINESS OF THE DIVINE BEING.

[The exercise of morality constitutes the happiness of the human being-By parity of reasoning, it may do so in a sublime mysterious way to the Divine Being-If the human soul does not exercise the virtues with which it is endowed, it is the very same as if it were not endowed with them-If the Divine Being do not exercise its moral perfections in a way becoming their own nature, it is the same as if they did not inhere in its essence— Procession must, necessarily and immutably, terminate in the third person-It cannot proceed to a fourth person; this is both unnecessary and impossible-Procession, to subsist in the second and the third, is as necessary as the very existence of the Divine Being.]

1. HAVING attempted to prove the doctrine of the Trinity, from the nature of the existence of the Divine Being, and also from the nature of the perfections of the Divine Being, we shall now endeavour to establish the same conclusions, by a similar train of reasoning and arguments, foundupon the nature of the happiness of the Divine Being.

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It is well known, and fully admitted, that the exercise of pure morality contributes greatly to the enjoyment of a moral being; and, after a careful consideration, it will be admitted, that

the exercise of goodness, love, knowledge, wisdom, the social powers, and the power of speech, contributes greatly to the enjoyment and happiness of the human soul, even in its present state. And if we may presume to reason from the human to the Divine Being, we may affirm, that the exercise of the moral perfections of the Divine Being contributes to its own enjoyment and happiness. Perhaps it is not too much to say, that this really constitutes the happiness of the Divine Being.

If the human soul does not exercise that goodness with which it is endowed, it is much the same as if it were not endowed with goodness at all. We may affirm the very same of love, of knowledge, of wisdom, of the social powers, and of the power of speech. For example, if a man be endowed with the power of speech, and yet never exercise that power, it is the very same, to all intents and purposes, as if he had been born dumb.

2. Now, on presuming to reason from the hu man to the Divine Being, the conclusions of the arguments upon all the divine moral perfections. will be perfectly similar to the conclusions we have just now drawn, because man is created after the image of his Maker. For example-suppose the Divine Being necessarily endowed with knowledge, in all the extent of the uncreated Essence; and if it should not exercise its own

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