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of spirit acting upon spirit, and are not cognizable by SENSE, but are only affairs of man with his Maker! Can this spiritual communion be better designated, or, can any thing more appropriately constitute what is understood by Doctrine, than this converse of spirit with spirit ? For Christ says “the time will come, and is even now, when true worshippers shall worship the Father in spirit and in truth.” Is not this the WORD of God! Thus have we cleared up spiritual essences.
I hope it will appear that I have sufficiently atoned for the fault of conciseness, with which the first Edition of this work is very properly charged. Should, however, this not be the case, I would willingly enter into the minutest elements on which the argument is founded, and undertake to bring them home to the conviction of any one endowed with REASON. The fault just adverted to may be attributable to my very intimate acquaintance with the “System,” which furnishes the principle of the “ DIVARICATION ” of the Scriptures into “DocTRINE and HISTORY,” or, in other words, into REASON and SENSE - a System, whose least claim to merit is
that of finally reconciling all religious animosities ; producing unanimity and concord among all religious sects; and, lastly, establishing the “ REVELATION” of Jesus Christ as the only true “ Divine Revelation” in consequence of its being in accordance with Reason, and proving that all other religions in the world must be spurious. But the higher claims of this Science are such as make man intimately acquainted with himself, so that he may try every motive, and compare it with the purity of the Moral Law; and that there shall not exist a sentiment in the inmost recess of his soul but what may be brought to the bar of CONSCIENCE.
Forty years' intercourse with this “ Science” has produced such a perfect conviction of the truth and necessity of this division of the “ Scriptures,” that I, no doubt, fancied a mere hint would be sufficient to produce the same conviction in others. While enlightenment is an object of importance, we may, indeed, regret that half a century should have rolled on, and the very Science which eradicates or suppresses all the bad passions, annihilates superstition, and crushes atheism, should be so little known in a country famed for its progress in intellectual advancement. It seems as if a spell were set, to prevent the introduction of
this salutary “System” into our favoured land. The sage of Königsberg is the author of this masterpiece of human intellect - a perfect “ Philosophy of Mind,” which he has designated by the term “ TRANSCENDENTAL PHILOSOPHY.” This is the “ System” whence are derived all the laws, physical and moral, which operate on body and Soul; and whence arises the belief in God, in the immortality of the soul, and in a future state of rewards and punishments. This
System” also establishes the Divine origin of the 6 REVELATION"contained in the “ New Testament.”
On the Holy Trinity.
The Mystery of the “ Holy Trinity,” as it is termed, we have endeavoured to explain in the earlier edition of this work, but, as this explanation also has been unfortunately considered too concise to command universal conviction, we feel it a duty to go more at length into the arguments which unveil the mystery in this most vital part of the “ Religion of Christ.”
The subject is indeed momentous. For what can be more desirable than that rational beings should have a correct and comprehensive view of the perfection, purity, and sublimity, of the God whom they ought
devoutly to worship and adore !- But, while there exists the possibility of a difference of opinion regarding the attributes of the Divine Essence, there must necessarily also be a cloud in the mind, which obscures the pure light of science; and even renders the laws which we are forced to acknowledge to be divine — because they are superhuman — less effective on our earthly conduct. Be it our duty, therefore, to remove all mystery which is supposed to envelop in gloom the principles which constitute this GLORIOUS TRIAD. However, this must be so effectually accomplished, that no sound reasoning mind shall be able to dissent from or deny the powerful conviction afforded by the arguments we shall adduce, to dissipate and dispel every difficulty which has hitherto perplexed this only true and correct view of the DIVINE MIND
or the task had better not been undertaken.
I affirm that the ELEMENTS on which the notion of a TRIUNE ESSENCE is founded are coeval with the human mind ; nay, that they are connate with it, and actually constitute its very ESSENCE. This is the point I intend to exemplify, and, as I flatter myself, distinctly to prove.
To think is impossible for man without a triad : for there must be, first — a mind that thinks; secondly, an
object to think upon and, thirdly, the connexion of these two, or the thought. And, whenever we reflect upon the meaning we attach to the word thing, we shall find that this elementary trinity secretly forms the foundation of the notion. For, were we to·annul any one of the elements here enumerated, we should find the thing, whether it be an object of beautiful nature that every where fills us with delight, or the contemplation of the sublime and awful Author of that very nature, still the triad is found concealed at the bottom. Availing ourselves of the simplicity of the algebraic form of expression, we should say:
Mind + Object + Thought = Thing. Though we have employed the algebraic expression, we do not mean to allow advantage to be taken of us, and to submit to the analytics and substitution of the algebraist. All we contend for is the universal axiom, that “ all the parts are equal to the whole.” Thus, then, our notion of a thing necessarily involves the three elements essential to its constitution, any one of which being annulled, the notion cannot exist. Suppose mind away, and we can have neither object nor thought; and so with either of the other terms of the equation. Now, God is a spiritual thing: hence, the notion of