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which is the height of absurdity, and at once does away all correct views of the Divine Being, and leads to the utmost extravagance and impiety. Therefore there must be three, and there can be neither more nor less than three, persons in the Divine Essence, according to the position founded upon the principle of the happiness of the Divine Being.

4. Besides, the very nature, and necessary law of the procession of the Divine Essence and perfections, from the first mode or person, to subsist in the second, and from the first and second, in one active principle, to subsist in the third, completely shuts up all farther views and ideas of procession. For as the Divine Essence is one, simple, uncompounded, and indivisible, there can be no more communication to any other besides the third. Because, as the Divine Essence and perfections, both natural and moral, wholly and entirely proceed from the first, that they may subsist in the second, in a mode distinct from what they do in the first, and this procession being as necessarily existent as the Divine Being itself, and that without beginning and without end; though in speaking of it, for want of suitable terms, we are obliged to use terms that might be distorted, and interpreted as implying beginning and ending, yet such limitations are by no means intended, notwithstanding, from the poverty of language, we are obliged to use the

words best adapted to general use, and most expressive, according to our finite capacity.

And as we mean that the whole of the Divine Essence and perfections, natural and moral, proceed from the first and second, in one active principle, that they may subsist in the third, in a mode distinct from what they do either in the first or second, this procession must be considered just as necessary, natural, and unceasing, as the very existence of the Divine Essence itself. It is, therefore, impossible that there can be any farther procession, because the principle of procession, from the first and the second, being necessarily united, necessarily simple, indivisible, and uncompounded, it is absolutely impossible that even the third could unite with the first and second, or with either one or other of them; for that which is naturally and essentially necessary, can admit of no alteration, addition, or diminution, but must continue eternally the same, uniform and invariable.

It is, therefore, no more possible that, from the first and second, in one necessary simple principle, it can proceed to any other mode of subsistence, or person, from the third, than it is possible for the Divine Being to change, or cease to exist. And it is no more possible that, from the first, second, and third, it can proceed to unite in one necessary principle of procession to a fourth, than it is for the Divine Being to change, or cease to exist;

because the Divine Essence and perfections subsist in the third, in a mode distinct from what they do in either of the two first. Therefore there can be no other principle of union among the divine persons, in any farther procession to a fourth. We argue, that the first and second are united, in one simple, absolute principle, in the procession to the third; because such an union is absolutely necessary to the very existence, perfection, and happiness of the Divine Being. But no such necessary principle of union in procession can be found, between the third, and either or both of the other two. For supposing the first and second in necessary union, as we have done, how can we suppose the third in the same necessary union, seeing the subsistence of the Divine Essence and perfections exist in the third, in a mode distinct from what they do in either the first or second? And as the first and second are considered as necessarily united, this necessary union can neither be altered, augmented, or diminished: there cannot, therefore, be a principle of union between the third and the other two, in procession to a fourth.

5. And to suppose a principle of necessary union between the third and any one of the other two, in procession to a fourth, must leave out a divine person; and this must divide the Divine Essence, which is absolutely and necessarily indivisible,-a contradiction too glaring to admit

of hypothesis. There cannot, therefore, be a principle of necessary union among the three, in procession to a fourth. And a principle of union between any two of them, without the third, in procession to a fourth, must either compound, multiply, or divide the essence, which no man, in sober reasoning, will ever be able, for a single moment, seriously to admit. All arguments, therefore, that can be conceived or imagined by the human mind, harmonize, agree, and conclude, that there are three, and that there can be neither more nor less than three, persons in the Divine Essence. Reason and revelation, therefore, perfectly unite in harmonious conclusion, fully and perfectly establishing the grand and interesting doctrine of the Trinity. Thus, upon the principle of procession, as well as that of communication, the doctrine may be clearly argued, and satisfactorily demonstrated.

And thus, taking communication and procession in all their bearings, as exhibited in the foregoing Propositions, a great whole is formed, proving the doctrine upon a foundation which will give stability and confirmation of the doctrine of the Trinity, to the full and perfect satisfaction of every unprejudiced reader upon the subject. The whole stands or falls together.*

See Note R. on the preceding Proposition.

PROPOSITION XVIII.

PROVING THE DOCTRINE FROM THE NATURE OF THE NECESSARY EXISTENCE OF THE DIVINE BEING, BOTH BY PROCESSION AND COMMUNICATION, IN A CONNECTED VIEW.

[The axioms of procession and communication laid down ---The Divine Being exists according to the law of procession and communication---Life, intelligence, moral excellence, and efficiency, constitute the law of procession; and the activity, energy, and operation of these, constitute the law of communication---The existence of the personality of the Divine Being constituted by both these-What may be argued of one moral perfection, may be argued of all the moral perfections respectively of any essence-We cannot suppose a fourth person in the Divine Essence, because it is not necessary, and because it is directly contrary to the economy of that Essence, which terminates eternally and immutably in the third person.]

1. Ir will be observed through all the foregoing Propositions, that it has been all along laid down as a fixed and fundamental principle, that the Divine Being must have been as really self-existent, perfect, and happy, before creation, as since; and that it would still necessarily continue to be so, were creation and providence for ever annihilated. And this view leads at once to the conclusion, that if we would study the

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