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have been a watch-maker, who stood in relation to the watch. This may be illustrated in the following
The watch may long remain in TIME, a powerful evidence of the necessity of an Author. The originator of the watch may, however, have long since paid the debt of nature, and the matter that once embodied his soul may be employed in some new office. Not so the principle of CAUSALITY, whose unchangeable nature could not endure a moment in the blue sphere of our Diagram, but, on the contrary, must inhabit the yellow abode of its kindred spirits, where alone the perfectly pure, incorruptible, and permanent, nature of this principle can subsist, and be in ETERNITY. If the watch could not change and go to decay, it could not be a thing of nature, that is, of SENSE. If a principle could ever change, it could not be a principle, that is, a permanent object of perfect Reason. The principle of CAUSALITY must ever have been the same, because it
is an original law of the mind — the same for Adam, for the present and for all future generations; always consisting of three elementary parts, ούτος, έτερος, συνεχής
Cause, Effect, Relation. It is inconceivable what confusion of thought every where prevails for want of this necessary distinction between the operations of Reason and the affections of SENSE. This distinction is so happily displayed in our Diagram as to be readily seized by the infantile thinker, and thoroughly confirmed by the adept in the art of reasoning. We believe that it is not generally understood that Time can have a limit; but, if ETERNITY is where Time is not, how can it be otherwise ? More science will correct such errors, and then we shall approach nearer to truth in our conclusions. Another error, whose baneful effects pervade the whole territory of thought, seems to be the supposition that Time itself is in constant succession, whereas the very contrary is the case.
TIME is an elementary principle of the mind, and, being a mental law, must of course dwell in ETERNITY, along with all the other original constituents of that instrument of thought, the human mind, whose total number amount to Twenty. It is, indeed, true that the things in TIME, that is, the things of nature, or the affections of SENSE, are all constrained to obey this principle of the mind-succession ; but surely, both principle and thing cannot be equally in succession. For the thing must be in Time, and the principle must be in ETERNITY. How admirably does our Diagram indicate this Truth, by placing all finite and successive things in the centre blue; while Time, like an imperceptible speck, is lost in the immense ocean of boundless infinitude-ETERNITY.
We have now traced the principle of the necessary compound of three elements to constitute one thing, through the limited sphere of the affections of SENSE, to the boundless region of the operations of Reason, and have in every instance uniformly found it to be a principle--that is, a fundamental and original truth, a first position from which all thinking flows, an original tenet on which all religion and morality is erected, and without which nothing at all could exist-all would be void nothingness, and blauk desolation !
The essence of a principle is that it is universally applicable, in all cases, and is as inexhaustible at its commencement as in its final appropriation. This essence is happily illustrated in the principle of the divisibility of space; and may be equally exemplified in the divisibility of matter. For that cannot be matter
which does not consist of parts by the side of parts, that is, parts in extension, which fill up Space and occupy Time : and if it does obey this law, and coincide with the principle which constitutes all matter, it must be divisible, or cease to be matter. So completely does this confirm the truth of our TRIUNE PRINCIPLE, that were we to depart from it in a single instance all thinking would be annulled, and, dreadful to conceive ! the idea of God annihilated. According to what has preceded, however, we are happily relieved from this distressing dilemma by the necessity of acknowledging that all the parts are equal to the whole, and that the least number of parts that can be joined are two, which, together with their uniting principle, connexion, cunstitute a thing: ούτος, έτερος, συνεχής, or the full establishment of the TRIUNE PRINCIPLE.
It only remains, therefore, for us to investigate the very axiom which forms the foundation of all our reasoning — an axiom that may well boast of having stood the test of ages. This principle was handed down to us by the renowned Euclid, who flourished three centuries before the birth of our “ Saviour." From this great geometer, who had the courage to inform his illustrious pupil King Ptolemy that there was no royal road to the mathematics — even Kings must wade
through science to arrive at truth - we learn that this principle was in full force at his time; we know it to exist with us in its pristine vigour; and we may with equal safety determine, that it must have been precisely the same for Adam. Nay, being a principle, what can escape its influence; for, if Deity is any thing, it must consist of all its parts. Hence, the principle pervades every thing. All the improvement that the enlightenment of two thousand years has been able to effect with regard to this truism, is to determine with more precision what this great thinker loosely denominated parts: thus, at the present day, we should say that whatever constitutes the parts is divisible into three distinct species ; first, the unity or root of all numbers; secondly, an indefinite number of unities, which compose a multitude ; and, thirdly, the summation of this amount making a totality. So that even parts necessarily submit to the TrīUNE Law, in order to constitute ONE thing : thus
Unity + Multitude + Totality = a Whole.
The truth of this statement may be illustrated as follows: admitting we have counted as high as ninety nine, I call this a whole, and say, and one makes a hundred, thus: 99 + 1 + connexion = = 100. Here,