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confiftent thing, viz. the reason of things; which being discovered by the intellect, forms the truth and rationality of the mind.

The true idea of reason is far from being something which necessarily subfifts in the human mind; I mean in a fallen state; for without the knowledge of Christ, who is wildom and knowledge, man is the most irrational being: it is the rationality of all God's works, which undoubtedly has its origin in the divine principle.

We know that all reasoning, or logic, is a triple ratio, and may be simply comprised in a proponlion, a subječt or mediate, and a reJult or concluson :--This, certainly, bears a Itriking analogy to the dillinet parts of the divine will, as illustrated in the Theory:-The same thing is observed of mathematical demonstrations, of the harmony of sounds, *

“ So refined and mysterious is the effect of musical con. “cord, that some learned artists have discovered in it air imaga ..of the Supreme Source of all order and harmony. A writer " of the last (17th) century, (Mr. Symfon,) who composed a "valuable Treatise upon Music, has the following observa“tion:—When I farther consider that three found, placed by " the interval of u third one above another, do conflitute one en" tire harmony, which governs and comprises all the founds which,

by art or imagination, can, at once, be joined together in mu"fical concordance; this I cannot but think a significant emblem " of that fupreme and incomprehensible THREE in ONE, go"verning, comprikang, and disposing the whole machine of the world, with all its including parts, in a most perfect and fiupendous barmony.

This physical Trinity, as an absolute fact in music, must " be evident to every beginner in the science; and it is a Trin“ity in Unity; but it is a mirror in which many eyes will dif"cern no image: With me it is a matter of small concern, “how an allufion would be relished by a Middleton, a Bayle, For a Voltaire, whose minds were poisoned by a disaffection

and of numberlefs movements and affocia. tions in the natural, moral, and divine worlds, which have often been considered, as strongly corroborating the doctrine of a Trinity in relation to the great Firft Caug. This reason constitutes our Theory. The Divine Being is a rational being; and his works, which are defigned to mapiseft his eternal

power and Godhead, must be rational works, and such most apparently they are; and the difcovery of the truth of the Divine Being in his works or in his word, is all the reason that exists in the mind; and a man has no more reason than he has knowledge of God,

-- That is a truly enlightened and rational man, who may fay of the perfećt will of God, This 'is my reason; and who embraces and holds what agrees with this, as agreeing with his reason, and no more.

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" to truth. Certain it is, whatever use we may make of the prin

ciple, that the compass of all harmony can afford us no more * than three sounds in concord, however they may be multi"plied by repetitions; and that if they are perfectly in tune, • They constitute one sound, which an unpractised ear would “ find it extremely difficult to decompose.--In the harmonies,

we have them included within the system of a fingle note; 66 and in the ærial consonance, two concordant notes will gen. serate a third to complete the triplicity of the harmony. So “ apposite is this picture when compared with the original, “.that I should be sorry to take the resemblance for the work .66 of chance. And where is the wonder, if nature and revela*** tion, which have the same author, ihould speak the same lannot guage? It would rather be wonderful if they did not.

If Mr Symfon’s allusion is just, and founded in the na* ture of thirgs, it teaches us this important truth, that when * the praises of the Creator are offered up by the church, with

four.ds of harmony, we pay our tribute to him in that coin 4which bears his image and superfcription ;; and thus we ren• “ der unto God that which is properly his own.



And it is not strange, that the attempts of then to reason together, or to come together by reasoning, as they call it-laborious, multiplied, and long continued attempts—when the principle and theory of reason is not acknowledged, not only prove fruitless, but prove controversies; widening the differences, exciting hatreds, and often ending in war.This, however, is strange indeed, that these reasoners and disputers never get

discouraged, suspect their falfe ground, and give over their fruitless and criminal attempts !

The scriptures are considered as the his-tory and revelation of facts, attested by every possible authority; but reason distinguished from revelation, is considered as the evidence resulting from the consistency, agreement, and harmony of the facts themselves.—The fcriptures inform us that God, Aleim, made the world, and the works of creation declare plainly the same thing. The scriptures teach that God exercises a care and government over his works, and the events of Providence elearly manifest the same truth; and the scriptures witness that the Father and Son are one—that the Son is in the Father, and the Father in him; which is the great gospel doctrine; and the works of filial obedience, and the

power which accompanied the Lord Jesus Christ in the world, and which still attends his doctrine, fully prove their testimony. So that, according to the words of Christ, we may

believe either the declarations of divine truth, or the facts themselves, which are thereby attested. Believe me that I am in the Fa

ther, and the Father in me? or else believe for the very work's fake.

A stranger, visiting at Salem, is told by his friend, that the town is almost encircled by two rivers, or arms of the fea; one extend. ing on the north fue, the other on the south. He believes his friend; but he may go out and survey the situation of the town, and be. lieve his own eyes.-- A man may believe the fcriptures of divine truth, and rationally ex. ercise his mind in their divinity; and he is criminal if he does not; but he may also survey the operation of divine truth, exercise his inind in, and give credit to the divinity of the work itself; and if he does not do this, he is no less criminal.

Inferences from facts have generally been considered as being within the province of reason; and, doubtless, in many instances, one fact may be clearly inferred from ano: ther; but, on this ground, there is more room for conjecture and doubt. I consider this tract as hazardous, and shall attempt it with caution. The reader is already apprized that the demonstration of the Divine Theory consists in the divine operation, and that our illuftrations will be chiefly made, by bringing in10 view the works of God as they are known 10 us by the scriptures, and what we see and experience.

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OF ETERNAL THINGS, Section 1, The Pre-existence, and effential

Glory of Christ. 1. CHRIST is from everlasting

The eternity of Christ is included in what has been shewn of his divinity, or of his bearing an essential part in the matter of the divine will; but the truth of his eternal existence is so important to the argument before us, that I wish to bring it particularly into view,

According to the Theory, the divine etera nal principle exists in a matter of voluntary action, or, in a will or purpose with its efficient action. A dormant purpose is not the purpose of God. The divine will cannot be conceived to exist, but as expanding or operating; which primary operation, as already shewn, constituted the Beginning, the pre

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