God must consist of three essential parts. Nothing can exceed the truth of this proposition.

That the notion of the Deity actually consists of three necessary elements, and neither more nor less, it is our task to prove. First, then, we affirm that when a person forms a notion of God it is peremptory in him to allow that, under the notion of God, he implies a CREATOR. But Creator is a meanless term, unless a creation has been effected. The CREATION, indeed, stares us in the face, to prove the necessity of its Author. All we have, then, to do, is to acknowledge that what we behold is the work of Him who made it, and we have accomplished our herculean labour, and thus shown that He who did the work is virtually its Author, and necessarily stands in CONNEXION with his production ; whence we obtain the following equation :


Creator + Creation + Connexion = Universe.

If either of the elements which constitute the notion

of God are annulled, all nature, or the universe, will be also destroyed. But nature cheerfully denies the fact. Then, God consists necessarily of the three elements, and exists in all his glory, ruling and directing hiş

mundane affairs. This mode of reasoning leads the mind to the most improving and delightful train of thought. “ Can there be a more powerful incentive to devout gratitude than to consider the universe with a particular reference to the CREATOR P” Every production of nature strikes a spark into the soul, and CREATION every where shouts a present Deity, which the vaulted roof of heaven re-echoes. “Can any thing impart a stronger joy to the believer, or more effectually confirm his faith in the crucified Jesus, than beholding the heavens declaring the marvellous work of his heavenly FATHER ?”

Here, it must be abundantly evident that the idea of God necessarily involves three elementary notions, none of which can be dispensed with, without universal annihilation - dreadful thought! These notions of the

Divine Essence are therefore coequal and coeternal, neither having a priority of the other, and yet these three elements only constitute ONE God. It must, however, be remembered that our present object is only to establish the principle, which must effectually be done before we attempt to apply it to its sacred office; and this we hope so fully and completely to accomplish as to trace it through entire nature, from

the minutest particle of conceivable matter, and thence pursue its ramifications through the various objects of thought, till we arrive at Nature's God; where we

1 shall behold it blaze forth in all its glory.

The word Coeval seems to involve the whole difficulty. The complete development of this term will, therefore, unravel the mystery, which, after all, may turn out to be merely verbal. Whatever exists in nature first manifests itself to Sense, by raising sensations which represent the properties of the thing. This sets the mind to work to find out the principle, which enables these properties to constitute a single thing; and this is the procedure of REASON. This process at once solves the difficulty; for it says: There must exist in nature as much principle as is necessary to support nature; and so, of every individual thing there must exist just enough substance to support its properties, neither more nor less. Now, this is only establishing the axiom — that all the parts are equal to the whole. But the parts which constitute a whole must all be COEVAL all exist at the same time- or the whole cannot exist. Hence, there must be as much principle as matter in nature, and these two must be in necessary connexion. The arranging and connecting of the parts


of matter is precisely that which constitutes its form. Thus, we obtain this equation :

Matter + Form + Connexion Thing. The smallest number of parts that can possibly be connected are two, which, with the principle of connexion essentially necessary to constitute one thing, make three elements. Every single thing, therefore, consists of three heterogeneous principles. To build a house we first take one brick (o✓tos), and then another (@repos), and cement them together; this we call connexion (ouvexns). These three elements only make one thing, which we call the corner-stone of the building : a repetition of this act completes the edifice. The same process takes place also in mental things, as the mathematics; and, lastly, in spiritual things, as religion and morals. If we annul the matter, the thing has vanished ; if we annul the form, the thing is chaotic and unintelligible; and, lastly, if we deny its connexion, it is disjoined matter, but no specific thing. Consequently, every thing that is cogitable by man must submit to this mental law, and have all its parts in connexion, that is to say, they must be both COEVAL and CORRELATIVE. Thus man consists of a material body quickened by a living soul; yet, unless these two elements are in strict connexion, they do not constitute man : for the body without the soul is a corpse, and the soul without the body is an angel. Hence the absolute necessity of their connexion to constitute man, thus :


Body + Soul + Connexion = Human Being.



A glance at our Diagram will render the truth of this position more evident than multiplying words will be able to do. It will be abundantly evident to the most uninformed mind that these three elements are absolutely necessary to constitute that reasoning animal, called

It will also be clear that they must exist at the same time, that is, be all COEVAL. The least number of things that can exist at one time, or be coeval, is three — two parts and their connexion; these are absolutely necessary to constitute a thing : OJTOS, @repos, Guverns, and this is a fundamental law of the mind, which, if abrogated, all nature is destroyed.

We now come to investigate those phenomena of nature where succession is evinced. Thus, to drive a nail we employ a hammer; the hammer, when impelling the nail, is termed a Cause, and the entering of the nail is called an Effect. Notwithstanding there is



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