and perfections must subsist distinctly in three, and can subsist in neither more nor less than three; when we fix our thoughts upon the mode, we must attend to order; and contemplating the first mode as naturally and necessarily constituted by the economy of the Divine Essence and perfections, and having the whole of the Divine Nature in itself:-now, contemplating this, and knowing that the Divine Essence necessarily possesses life, spirituality, intelligence, moral excellence, and efficiency, and therefore must naturally be active, energetic, operative, and influential;-in order that we may account for the full and perfect exercise of the whole of these, to the very uttermost of their own nature, we say,-the First Mode, according to all the qualities and attributes of its own nature, communicates the whole of the Divine Essence and perfections necessarily, eternally, immensely, and immutably, that they may subsist in a mode distinct, not separate, from what they do in itself; and as this communication, which is a full and perfect manifestation or display of the divine efficiency, according to its own nature, and, together with it, the whole of the Divine Essence, and other perfections, which we have already proved to be inseparable; and as this communication is entirely founded upon the activity, energy, and operative influence of the Divine Essence and perfections, as already proved; and as the

Divine Nature is thus necessarily and essentially active, energetic, operative, and influential, so is the divine efficiency or power. For the divine power is derived from the Divine Nature; and as the divine efficiency is active, energetic, operative, and influential, so is the divine will: for the divine will is derived from the divine power or efficiency. And thus we see, it is the very nature of the Divine Being, as subsisting in the first mode, to communicate, according to the economy of its own nature, by the divine efliciency, the whole of the Divine Essence and perfections eternally, immensely, and immutably, that they may subsist in another distinct mode; and nothing less than this can be a full and perfect exertion or manifestation of the divine efficiency, to the very uttermost: And this communication of the Divine Essence and perfections, together with this distinct mode, necessarily and essentially constitute personality. Thus we discover, by demonstration, that there must necessarily be, by the law of the activity, energy, operation, and influence of the Divine Essence and perfections, two distinct, not separate, modes of subsistence in the Divine Essence. And as the Divine Essence is the same in each, and in both these distinct modes of subsistence, it must necessarily partake of each and of both; and as this distinction is in personality, the Essence must necessarily partake of personality from each and

from both, and from each and from both alike; for the distinction is in nothing else but personality. Therefore, we discover a third mode of distinct subsistence, or personality, in the Divine Essence; and thus we clearly demonstrate both distinction and union of personality, necessarily and essentially in the Divine Essence, according to its own nature.

Another method of argument.

7. But we may sometimes use a different way of reasoning upon this great and important subject; and, after proving that there must be a distinction in the modes of subsistence in the Divine Essence, and keeping this distinction in view, we may say, that from the activity, energy, and operative influence of the Divine Nature, there necessarily arises another mode of subsistence in the Divine Essence and perfections. And thus, from the very economy of the Divine Essence itself, we discover the second mode of subsistence, or the second person.

And still pursuing the view of the Divine Es sence, after having proved the distinction of the two modes, necessarily and essentially subsisting; and also having argued that the Divine Essence is simple, indivisible, and uncompounded, and therefore must necessarily partake of this distinction, already ascertained, we may say, that it must partake of this distinction in personality,

alone; and therefore another mode arises in the Divine Essence, constituted by that Essence, partaking of each and of both these two distinct modes alike; and thus we discover a third mode of the distinct subsistence of the Divine Essence and perfections: and therefore we perceive, from the nature of the distinction and union, three modes of subsistence in the Divine Essence.

Great outline view of the subject.

8. The reasoning would be equally accurate, if we should fix our view entirely upon the Divine Essence; and, admitting it to be necessarily and naturally active, energetic, operative, and influential, and thereby necessarily constituting personality, consistent with moral distinction, and considering it as subsisting in personality and admitting what has been already proved, that it must necessarily subsist in distinction, it would be just as fair and legitimate reasoning to say, that it necessarily proceeds by the natural law of its own activity, energy, operation, and influence, from the first to the second mode of subsistence; and still keeping the thought fixed on the Essence, and considering it as necessarily subsisting in distinction, by this necessary and natural economy proceeding from the first to the second mode of distinct subsistence: and farther considering this distinction as natural and necessary

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to the perfection and happiness of the Divine Being; and farther, admitting the Divine Essence to be still simple, absolute, indivisible, and uncompounded, yet naturally and necessarily partaking of this distinct subsistence in two modes, the essence must partake of that which is necessary and natural to it; and we have proved, that distinct subsistence, in two modes, is natural and necessary to it. It must, therefore, partake of this distinct subsistence in two modes; and this distinction consists wholly of personality, and nothing else: the Divine Essence, therefore, partaking of each and of both these distinct modes of personality, must naturally and necessarily subsist in a third mode, constituted by the union of the Divine Essence in the distinction of personality already ascertained and proved. And thus we may say, the Divine Essence proceeds necessarily by the law of its own activity, energy, operation, and influence, from the first and second modes of distinct subsistence, in its own uniform, undivided principle, to a third. And thus we discover three ways of handling this great and mysterious subject: the one, by what we have called communication; the other, by what we may call the first and second mode spontaneously arising; the third, by what we may call the natu ral and necessary law of the procedure of the Divine Essence and perfections, from the first mode to the second, and from the first and second