itself. And each of these sees and knows all that is in both, respectively, mutually, and reciprocally, and also all that is in the third. And this third, necessarily and naturally, sees and knows in each and in both the other two, and thereby in itself, respectively, mutually, and reciprocally, all the divine perfections, natural and moral, in their pure, simple, eternal, immense, and immutable extent. Intelligence being the very same in each, and in all the modes or persons, respectively and distinctly, and standing in an incommunicable relation to each other, in all volitions and operations, the nature being the same,-the intelligence the same,-the knowledge the same, -and the will the very same, in each and in all; -the divine knowledge may therefore be considered as threefold perfect, if we may so speak.

12. The divine persons must have the divine intelligence the very same in each; because the Divine Essence and perfections, both natural and moral, are the very same in each, only subsisting distinctly, not separately, and standing in an incommunicable relation to each other. Therefore, the distinct modes of subsistence, or persons, in the Divine Essence, must have a perfect knowledge of each other, and thereby a perfect knowledge of themselves respectively, and also of the whole divine perfections, in their utmost infini tude, by the intellectual influence of divine knowlenge, exercised intuitively, mutually, and

reciprocally. So, in these distinct modes, and by these alone, the Divine Being fully knows, and perfectly comprehends, its own unity, its own perfections, natural and moral, its own essence, and its own personality.

From the mutual and reciprocal exercise of the divine intelligence, in the way of knowledge, by these three distinct modes of subsistence, in their incommunicable relation to each other, the Divine Being fully and perfectly comprehends within itself, both necessarily and essentially, the rational, unceasing, eternal, immense, uncreated source of its own intelligence, knowledge, and understanding, and thereby the source of its own enjoyment and happiness; and that by the necessary, eternal, and immutable law of the constitution and economy of the Divine Essence and perfections, with respect to intelligence..

We do not say that any one of these distinct modes of subsistence, or persons, ever began, or ever ended, or ever will begin or end, any energetic or operative act of the divine intelligence or knowledge. No; we affirm the rational, energetic intelligence and knowledge of the Divine Mind, to be absolutely necessary and essential to the very existence, perfection, and happiness, of the Divine Being. We use the word act, in this Essay, merely for want of a term to express the energy, operation, and influence, of the divine intelligence.

In these three distinct persons, respectively and unitedly, by which the Divine Being, necessarily, perfectly, and intuitively knows and understands itself, its essence, perfections, attributes, and operations, altogether independently of any creature; and this is as necessary and essential to the Divine Being, as existence itself. And we affirm, that is absolutely impossible, as far as the powers of the human mind can reach, in research and investigation, for the Divine Being to know itself perfectly, upon any other principle whatever, but that of three distinct, not separate, modes of subsistence, or persons, in the Divine Essence, standing in an incommunicable relation to each other, according to the foregoing reasoning.*

* See Note H. on the preceding Proposition.

PROPOSITION IX.

PROVING THE DOCTRINE BY THE MORAL PERFECTIONS OF THE DIVINE BEING.-THE IMMEDIATE EXAMPLE IS THAT OF GOODNESS.

[The works of creation and providence are passed by, and the divine perfections themselves taken as the guide— Exemplified in goodness-The divine goodness could not be manifested or displayed in the whole extent of its own nature, in creation and providence, in any way that the human mind can conceive or imagine-If it be not manifested or displayed, according to its own nature, the Divine Being must be imperfect-It must, therefore, be manifested or displayed in the Divine Essence itself—It cannot be manifested in the Divine Essence itself, upon the principle of one mode of subsistence only-Therefore there must be a Trinity of persons in the Divine Essence-One divine person must necessarily communicate the whole of the Divine Essence and perfections, that they may subsist in g mode distinct from what they do in itself, and thereby the personality of a second is constituted-This is entirely according to the economy of the Divine Essence and perfections.]

1. HAVING Surveyed the natural and moral perfections of the Divine Being, so far, and found, by a careful and rational investigation, that by them we can demonstrate, in the most cogent and convincing manner, that there must be three, and that there can be neither more nor less than three, distinct modes of subsistence, or

persons, in the Divine Essence, standing in an incommunicable relation the one to the other, in order that the Divine Being may be absolutely perfect, independent, and happy, in itself, and also may fully and perfectly, in all respects, know itself; we come now to survey that excellence which we have so often quoted, as it is manifested in the moral perfections of the Divine Being; more particularly, to see whether, by the nature of these perfections, we can demonstrate the same truth; and, if so, then more fully to establish the foregoing theory, that the doctrine may appear still more clear, more satisfactory and convincing.

2. In attempting to explore the momentous and interesting subject of a Trinity of persons in the Divine Essence, we lay it down as a fundamental principle, that we must keep steadily in view the peculiar law of the constitution and economy of the activity, energy, operation, and influence, necessarily inhering in the life, intelligence, excellence, and efficiency, of the essence and moral perfections of the Divine Being.--And while we must never lose sight of these, we must rise, as far as possible, above the imperfect hints, and superficial views, of the doctrine, discoverable by general speculation on the works of creation and providence; and then endeavour, with the most careful attention, and steady perseverance, to lay hold of the divine moral perfections themselves, as the only certain, direct, and un