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ties also and powers of organized substances, of vegetable or of animated nature? Nay, further, we may ask, What kingdom is there of nature, what corner of space, in which there is any thing that can be examined by us, where we do not fall upon contrivance and design? The only reflection perhaps which arises in our minds from this view of the world around us is, that the laws of nature every where preTail; that they are uniform, and univerfal. But what do we mean by the laws of nature, or by any law? Effects are produced by power, not by laws. A law cannot execute itself. A law refers us to an agent. Now an agency so general, as that we cannot discover its absence, or assign the place in which some effect of its continued energy is not found, may, in popular language at least, and, perhaps, without much deviation from philosophical strictness, be called univerfal: and, with not quite the fame, but with no inconsiderable propriety, the person or Being, in whom that power resides, or from whom it is derived, may be taken to be omnipresent. He who upholds all things by his power, may be faid to be every where present.

This is called a virtual presence. There is ,,, 6 also also what metaphysicians denominate an essential ubiquity: and which idea the language of scripture seems to favour: but the former, I think, goes as far as natural theology carries us.

"Eternity," is a negative idea, clothed with a positive name. It supposes, in that to which it is applied, a present existence; and is the negation of a beginning, or an end of that existence. As applied to the Deity, it has not been contraverted by those who acknowledged a Deity at all. Most assuredly, there never was a time in which nothing existed, because that condition must have continued. The universal blank must have remained; nothing could rise up out of it; nothing could ever have existed since; nothing could exist now. In strictness, however, we have no concern with duration prior to that of the visible world. Upon this article therefore of theology, it is sufficient to know, that the contriver necessarily existed before the contrivance.

"Self-existence," is another negative idea, viz, the negation of a preceding cause, as of a progenitor, a maker, an author, a creator.

"Necessary existence" means demonstrable existence.

*' Spirituality" expresses air idea, made up

• of of a negative part, and of a positive part. The negative part, consists in the exclusion of some of the known properties of matter, especially of solidity, of the vis inertise, and of gravitation. The positive part, comprises perception, thought, will, power, action, by which last term is meant, the origination of motion; the quality, perhaps, in which resides the essential superiority of spirit over matter, " which cannot move, unless it be moved; and cannot but move, when impelled by another'." I apprehend that there can be no difficulty in applying to the Deity both parts of this idea.

* Bishop Wilkins's Principles of Nat. Rel. p. 106.

a i CHAPCHAPTER XXV.

THE UNITY OF THE DEITY.

Of the "unity of the Deity" the proof is, the uniformity of plan observable in the universe. The universe itself is a system; each part either depending upon other parts, or being connected with other parts by some common law of motion, or by the presence of some common substance. One principle of gravitation causes a stone to drop towards the earth, and the moon to wheel round it. One law of attraction carries all the difserent planets about the fun. This philosophers demonstrate. There are also other points of agreement amongst them, which may be considered as marks of the identity of their origin, and of their intelligent author. In all are found the conveniency and stability derived from gravitation. They all experience vicissitudes of days and nights, and changes of season. They all, at least Jupiter, Mars, and Venus, have the fame advantages from their -fI/'TiO '• atmospheres atmospheres as we have. In all the planets the axes of rotation are permanent. Nothing is , more probable, than that the fame attracting influence, acting according to the fame rule, reaches to the fixed stars: but, if this be only probable, another thing is certain, viz. that the same element of light does. The light from a fixed star affects our eyes in the fame manner, is refracted and reflected according to the fame laws, as the light of a candle. The velocity of the light of the fixed stars, is also the fame as the velocity of the light of the fun, reflected from the fatellites of Jupiter. The heat of the fun, in kind, differs nothing from the heat of a coal fire.

In our own globe the case is clearer. New countries are continually discovered, but the old laws of nature are always found in them: new plants perhaps or animals, but always in company with plants and animals, which we already know; and always possessing many of the fame general properties. We never get amongst such original, or totally different, modes of existence, as to indicate, that we are come into the province of a different Creators or under the direction of a different will. In truth, the fame order of things attends us, 212 wherever

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