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we shall adduce the premises which have furnished this

conclusion.

The principle of Causality affords the solution of the whole difficulty, and defies refutation. The moment we allow that God is a Creator, the whole mystery is developed. A Creator who has not Created annuls himself, and, therefore, is inconceivable. He only can be a CREATOR who has effected a CREATION, and consequently stands in RELATION to it as the Author.Thus the three members in the notion of CREATOR arise at once, or the notion is a mere nullity. This DoCTRINE is beautifully illustrated by our Saviour when he says— "The DOCTRINE I teach is not from myself, but it is given me by my Father, who is in heaven." The word Father is the key to unlock the whole difficulty.

Can

he be a Father who never had a Child! - Can he be a Son who never had a Father!-Hence the Relationship between Father and Son forms the connecting link which completes the idea. Thus the Father is the CAUSE, the Son is the EFFECT, and their necessary connexion constitutes the RELATION between them. As a principle residing in ETERNITY, each member of the "Triune Principle" may be contemplated separately; but, the moment an actual separation takes place, the

whole thought is destroyed — nay, then, we shall have

destroyed the Creator, the Creation, and the Thinker, all at the same instant.

Can there be an Effect without a Cause, or the converse; or either of them without their Connexion to constitute ONE thought! Now, as principles can exist only in ETERNITY, and things can be palpable only in TIME, the principle of the Godhead - not being a thing—must of necessity be in ETERNITY, having all its members co-equal and co-eternal, neither confounding the persons nor dividing the substance. What we term things are in fact merely thoughts, produced by means of sensation from some external CAUSE - mental representations - which equally involve the TRIUNE PRINCIPLE. The difference between principles and things manifests itself thus-principles are simple and eternal, while the thoughts which we denominate things, being clothed with TIME and SPACE, evince priority and are perishable.

DIVINITY lasts for ever-HUMANITY is ever subject to decay.

What power is that in man which enables him to appreciate the divine DOCTRINE taught by our Saviour? It certainly must be some power that distinguishes man

from all the other animals on earth, or we should have the Elephant and the Ass disputing the palm with us on points of Theology-convincing proof that this power forms no part of nature, or it would be accorded

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to all the other animals which it is not. Then it must be a heaven-born power! So indeed it is; for it is an emanation of Divinity. This divine power is "PRACTICAL REASON." It is this power that elevates man above all created nature, and makes half our nature divine,

Thus constituting man the "SCOPE OF CREATION.”

Now we perceive in what the Divinity of Christ consists not in his being perfect man, but in possessing a "PRACTICAL REASON" superior to all other REASONS that were ever before witnessed on earth. So that when he is unfolding his DOCTRINE, which consists of the laws of God, as laid in man's own REASON, then only is he Divine, that is, Perfect God.

Thus CHRIST identifies himself with his DOCTRINE.

Christ's body consisted of matter, like that of other men: his soul, or spirit, which is his "PRACTICAL REASON," while developing its own laws, with the "MORAL LAW" at their head, was never equalled

on earth. Hence his Divinity shone forth in his Morality," and all his precepts are GOD'S COMMANDMENTS. Thus he is the only begotten "Son of God," destined to save the world from sin and wickedness.

Much stress has been laid on the total impossibility of explaining the miraculous conception of the Son of Man. A very little reflection, however, will render the philosophy of this supposed miracle as self-evident and as thoroughly intelligible as the arguments we have adduced to extricate the "TRINITY IN UNITY" from the charge of absurdity.-As those arguments are absolutely irrefutable, so, in this case, we hope to treat the matter in such a way, that no human being can dissent from its truth. Thus, then, it is :—the infant Jesus, like all other children that are composed of matter, must have been generated in the only way that matter can operate-generated wholly and entirely by the motion of the different particles of matter. The natural exposition of the growth of the infant Christ is well attested throughout his HISTORY. Our utter ignorance of the generating cause of any foetus has given rise to the mystical and typical explanations that are objected to by those who wish to obtain complete

satisfaction for REASON; and the want of enlighten ́inent on the principle of the "DIVARICATION" has led many to endeavour to support a mystery instead of attempting to give an explanation.

The doubt as to the "Holy Scriptures" being the work of inspired writers is now scientifically solved.on the above principle, and placed beyond all possible cavil. Let each doubting individual only appeal to his own "PURE REASON," and cheering certainty will dispel desponding doubt.-What! doubt whether REASON is an emanation from the Deity! Really this is doubting whether Spirit is Spirit, and matter is matter.—Hence the inspiration is complete! "This is the true light which enlightens every man that cometh into the world." All the precepts of Jesus are, then, divine inspiration, and are confirmed to absolute CONVICTION by that spirit of truth, the "Holy Ghost"-CON

SCIENCE.

Would an Eternal, Omniscient, and Omnipotent, Being leave any individual without the fullest assurance of the Divine Inspiration of the Precepts of Jesus! — The touchstone to try the truth of this inspiration God, in his infinite mercy, has placed in the bosom of all those of his creatures whom he has dignified with

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