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Note P.

SELF-EXISTENCE, or necessary existence, infers absolute perfection; for nothing can be absolutely self-existent, that is not absolutely perfect; and absolute perfection infers both natural and moral perfection. Again; absolute perfection infers a power of making a display or manifestation of itself, after a particular modification: and a display after a particular modification, infers a distinct and necessary subsistence of that perfection so displayed in the essence of that being who makes the manifestation after a particular modification; for if there were no necessary distinction of that perfection, there could be no contingent distinction in creation. Therefore, self-existence, or necessary existence, when fully investigated, fairly infers the doctrine of the Trinity.

Note Q.

ABSOLUTE perfection must be constituted both by unity and distinction. Neither of these, taken by itself, can possibly constitute absolute perfection. Absolute unity, without including absolute distinction, cannot possibly operate in any way whatever, neither according to its own nature, nor according to a particular modification of it. The very idea of absolute unity prevents the idea of any operation whatever. For the moment that absolute unity would operate, that moment it would change its absolute simplicity in one way or another; and absolute distinction, without comprehending absolute unity, cannot operate in any way whatever-neither according to its own nature, nor according to a particular modification. The idea of absolute distinction would entirely prevent all union in operation. Therefore, nothing but absolute unity, and absolute distinction, comprehending each other, can possibly constitute absolute and necessary perfection. Absolute perfection infers and comprehends a particular modification; and a particular modification infers a necessary distinction in the essence of that being that makes the particular modification; for if there be not a neces

sary distinction in the essence of the being that exhibits a particular manifestation of any one of its perfections, it is absolutely impossible that any such particular modification could be made by that being; because this would infer that that being could make a modification of one of its perfections, contrary to its own nature, which is impossible.-Hence absolute perfection, when fully investigated, clearly infers the doctrine of the Trinity.

Note R.

ABSOLUTE happiness comprehends the exclusive possession of underived natural and moral perfection, in all uncreated and necessary extremes. Absolute natural and moral perfection is constituted by unity and distinction, inseparably comprehending each other. Unity is necessary to exclude all possibility of multiplication, division, or composition, and to establish absolute simplicity and uniformity. Distinction is necessary to exercise absolute moral excellence, according to its own nature; for absolute and simple unity admits of no exercise of any kind. Therefore, absolute distinction must be inseparably comprehended in absolute unity, in order to the full and perfect exercise of all moral perfections; and the full and perfect exercise of all moral perfection, at all times, and in all places, constitutes the absolute happiness of a necessarily perfect moral being.Hence the full investigation of the happiness of that being, exclusively possessing underived and uncreated perfection, leads directly to the doctrine of the Trinity.

These nine Propositions run into one another, and hang together by inseparable links, and add strength to the foregoing.

Note S.

SELF-EXISTENCE, or necessary existence, implies a power of communicating contingent existence; and a power of communicating contingent existence, implies a distinction of power in the being communicating contingent existence; for necessary existence infers necessary power, and contingent existence in

fers contingent power. And as necessary power and contingent power are evidently distinct, the one from the other, that being who possesses the distinction of power into necessary and contingent, must first possess a distinction of necessary power within itself, before it can exert contingent power. Absolute power, or necessary power, comprehends unity; but the exertion of necessary power comprehends necessary distinction of the unity of that power; and the communication of contingent power infers the communication of necessary power, though in a different way.

Because if power can operate according to a certain modification, it surely can operate according to its own nature. For if not, it cannot be absolutely perfect; but necessary power must be absolutely perfect: therefore it can operate according to its own nature in all the extremes of absolute perfection; and if it can operate according to its own nature, it can operate according to a certain modification. Hence necessary power infers self-existence; and self-existence is constituted by an underived competency to necessary perfection and necessary happiness and we have shewed that these both infer the doctrine of the Trinity. Therefore, self-existence, when fully investigated, leads directly to the doctrine of the Trinity.

Note T.

NECESSARY perfection infers a power of communicating contingent perfection. For necessary perfection implies underived natural and moral excellence; and natural and moral excellence infers personality. And a power of personality, of communicating contingent perfection, infers a distinction of power in the being communicating contingent perfection: for necessary perfection implies necessary power, and contingent perfection. implies contingent power; and as necessary perfection and contingent perfection are evidently distinct the one from the other, and as necessary perfection comprehends absolute unity, and contingent perfection comprehends absolute distinction, the being who possesses power, both necessary and contingent, must

comprehend both in perfect union, within its own essence, and must first possess power necessarily distinct, according to its own nature, within its own essence, before it could exercise power in the great extremes of necessary and contingent. It is, therefore, perfectly evident, that the necessary distinction of power inhering in the essence of that being, must be the foun dation of the contingent distinction of power exercised without that essence. Hence necessary perfection, when investigated in all its bearings, clearly leads to the demonstration of the doctrine of the Trinity.

Note U.

NECESSARY happiness infers all underived self-existence and perfection, both natural and moral: a necessary perfection, both natural and moral, infers necessary personality; and necessary personality infers a power of communicating contingent personality; and a power of communicating contingent personality, infers a distinction of power in the being that communicates it. That distinction, therefore, includes natural and necessary power, according to the nature of the essence of that being, and also a distinction according to a certain modification of that power in the being who communicates contingent personality. And distinction of power into necessary and contingent, infers absolutely perfect personality, necessarily constituted in the essence of that being in which this necessary distinction of power inheres; and absolutely perfect personality includes both distinction and union because union and distinction comprehend all the possible modes of perfection: unity of personality does not, and cannot, by itself, because necessary and absolute unity can perform nothing. For, the moment we conceive that absolute unity moves or operates in any way whatever, that moment the absolute nature of unity disappears. And it is equally true that necessary and absolute distinction of personality, does not, and cannot, by itself, operate in any way whatever, because without absolute union, the absolute distinction would operate separately; and that moment we conceive of absolute distinc

tion operating separately, that moment this distinction presents us with as many independent substances as we please to comprehend in the distinction. Therefore, absolute unity and absolute distinction, naturally and necessarily comprehending one another, naturally and necessarily constitute the absolutely perfect personality of that being who can communicate contingent personality; and an absolutely and necessarily happy essence must comprehend absolutely perfect personality, in distinction and union.

Hence, absolute and necessary happiness, when fully investigated, fairly leads to the doctrine of the Trinity.

These three Propositions also run into one another, and form a chain of proof which hangs together by natural conclusions, and unites with the whole of the foregoing.

In these Notes we have endeavoured to illustrate the Propositions by a train of arguments and reasoning considerably different from those in the body of the Propositions, in order that the illustration might be more perspicuous and striking: so that the Notes, taken by themselves, form a chain of proof of the doctrine, and may be read with considerable advantage either before or after the Propositions.May saving illumination, and all spiritual advantages, for ever rest upon every reader!

THE END.

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D. Chalmers & Co. Printers, Aberdeen.

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