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always act right and do good, tho' he is perfe&tly at liberty to act otherwise. And

As the design which plainly appears to take place in the universe, can no otherwise be accounted for, than by admitting the supposition of a dengning mind; so it admits of a question, whether the design referred to be the produce of one, or of many minds? whether universal nature through which design appears to take place, in every part, be the produce of one intelligent, active principle, which, as an intelligent, active principle, is commonly called an agent ; or, whether it be the produce of a coalition, or society of agents ? Were I to attempt to prove, that there can be but one neceffarily existing agent ; or, in other words, the unity of God, I might, perhaps, go out of my depth, and thereby be in danger of finking ; all, therefore, that I have to observe, is only this, viz. that necessarily existing mind, I think, must be either unity, or infinity, betwixt which, I think, there can be no medium. That mind which exists necessarily, and which has been originally, and primarily, the ground and foundation of all those great and noble designs that appear to take place in the universe,

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must, I think, of neceffity, be but one, or else an infinity of minds; because, if we admit plurality, then nature does not seem to admit of any stop that is short of infinity, the former of which, perhaps, may be thought most probable. For if one infinite intelligence be sufficient to answer all the purposes, that are answered through the universe, which possibly may be the case ; then it may be urged, that there can be no reason for admitting an infinity of such intelligences ; seeing there is nothing in nature which countenances such a supposition. And, as the supposition of one infinite intelligence or mind, in opposition to a plurality, or infinity of such minds, seems to be most na. tural, and therefore, may be thought to be most probable; so, I apprehend, it has

generally prevailed amongst mankind. For, though, in the Pagan theology, a plurality of Deities were admitted; yet, I apprehend, the Pagans admitted of but one supreme Deiiy; their subordinate Gods were many, over whom there was one supreme. The Pagans, of antient times, are represented to have thought, that the one God over all committed the care and government of the several parts of the world to tutelar Deities, to

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whom those Pagans addressed themselves, and paid divine honours; they also, in aftertimes, deified their heroes and great men; but then, those tutelar Deities were confidered as below and subordinate to the one God over all, and thus those Pagans maintained the unity of God.

But though the divine unity has been maintained by the bulk of mankind; yet there not only are, but also have been, for many ages past, a great number of persons, who have come under the denomination of Christians, that have dissented from the rest of the world, in this grand article of the unity of God, as their forms of devotion and their confessions of faith do plainly fhew. And this has been the case, almost as long as the Chriftian sect has had a being; whilst, at the same time, those very diflenters, (commonly called Trinitarians, have pretended to maintain, though with much confusion, and contradiction, the die vine unity. But then, those men do ron admit that there are an infinity, but only that there are three such minds, or intelligent active principles as aforesaiů, who! complex idea they express by the term Triw nity. Thus, in the litany, or form of de

votion, votion, used by some christian churches, both priest and people are directed to put up their petitions to heaven, in the following words. O God the father of heaven : have merey upon us miserable finners. O God the fon, redeemer of the world: have mercy upon us miserable finners. O God the holy-ghoft proceeding from the father and the fon : have mercy upon us miserable finners. Here, we fee, are three distinct, intelligent, active principles addreffed to, each of which is fuppofed to be offended with our transgressions, and to be capable of, and disposed to mew inercy in the forgiveness of them. And as each of these is characterised by a particular name ; so that name is supposed to be applicable only to that particular intelligence, or mind, to whom it is given ; and not to all three in conjunction, nor to any other individual. Thus, the term father is supposed to be applicable to that particular intelligence, who is so called, and to him only ; and not to all three in their social capacity, nor to either of the other f20, when confi. fidered separately. The case is the fame, with respect to the terms jon and holy-ghost, each of these names is supposed to be applicable only to that particilar mind to whom it is

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given ; and not to all three in conjunction, nor to any other individual. The ground of this distinction, and the application of those names, I apprehend to be as followeth, at least, with respect to those terms father and fon, that of holy-ghost, I think, not being quite fo clear. The term father is applied to that particular intelligence, or mind, who is supposed to be, in a particular manner, eternally producing another intelligent principle, or mind; which manner of production is improperly and figuratively called begetting or generating ; I say, it is improperly and figuratively so called, because it is not to be supposed, in the present case, that one mind begets or generates another mind, that is, that Deity begets Deity, in the same manner, and by the same kind of operation that one man begets, or generates another man, as in human generation, where those terms are used properly, and from whicl: they are borrowed. And as the term father is applied to that particular intelligence, who eternally begetteth or generateth; so the terri Jon is applied to that particular intelligence, who is eternally generating, and so exists by eternal generation, as aforesaid. And

as, this case, ore mind is eternally begetting an

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