The consideration simply of the nature and eternal activity of the Divine Being would establish the idea of _plural personality_ in his Essence: because the mind cannot conceive, that the same single being can be both _agent_ and _object, in reference to the same action_. And as it has been proven, that _previous_ to the existence of Creation and Providence, God existed eternally _alone_, consequently, no possible form of existence but Himself, and yet he was eternally, immensely, and immutably active and happy; it will follow irresistibly, that _there must be a plurality in his single Essence_; and the mind naturally assumes, this plurality is _personal_; as it cannot conceive of activity, and happiness without conceiving them to belong to person, or persons. And as action implies both _agent_, and an _object_ distinct from the agent; and there being no such agent, or object existing _without_ the Divine Being, it must be infered, that these agent and object, concerned in the eternal activity and happiness of his nature, must exist _inherently, eternally, immensely, and immutably_ WITHIN _Himself_. Thus we are COMPELLED to admit a plurality of persons in the Divine Essence. It will be recollected, the Divine Being has not only exercised Himself eternally, but also _immensely_, according to the law of his own nature and perfections: i.e. He has necessarily, and eternally exercised Himself to the extent of his nature and perfections. This will be readily admitted when we reflect, that unless we admit the exercise of the nature and perfections of God _to their full extent_, we must admit a _redundancy_ in the Divine Nature, and perfections, which would be manifestly absurd, as it would _imply imperfection_. For it would imply (if we may dare say so) that there is an _efficiency_, or _ability_ in the Divine Being, which He has never exercised to its full extent; and in proportion to the _deficiency_ in the exercise, we must conclude this _efficiency_ or ability is _useless_, which would be repugnant to the true idea of the Divine Being. It is therefore, _proven_, That the Divine Being necessarily exercised Himself _immensely_, because his nature, and perfections are immense. But it will be readily perceived, this could not be done in the works of Creation and Providence: because, however vast they may be, they are not _immense_: and, therefore, could not admit of the immense exercise of his nature and perfections to their full extent: from which it must follow, inevitably, _That the immense exercise of his own nature and perfections must be_ WITHIN _Himself_.