Part 27
And from hence it follows, that we are not supposed to know, or be able to describe, what God is in himself, and, as I humbly conceive, never shall: such knowledge as this is too great for any but a divine person; therefore our conceptions of him are taken from and conformed to those various ways, by which he condescends to make himself visible, or known to us, namely, by various acts conversant about certain objects, in which he is said to manifest his perfections: thus, when an effect is produced, we call that perfection that produces it his power; or as the divine acts are otherwise distinguished with respect to the objects, or the manner of his glorifying himself therein, these we call his wisdom, justice, goodness, &c. And this is what we mean, when we speak of various perfections in God; though some suppose that they express themselves more agreeably to the nature of the subject, or to the simplicity of God, in that, whenever they speak of any of the divine perfections, they speak of them in such a way, as that they are denominated from the effect thereof; as when they take occasion to mention the power of God, they call it God acting powerfully; or of his justice or faithfulness, they express those perfections by, God acting justly or faithfully[75]. But however we express ourselves, when we speak of the distinct perfections of the divine nature, this is what we principally intend thereby: and here our thoughts must stop, and make what is too great for a finite mind to conceive of the subject of our admiration, and adore what we cannot comprehend: such knowledge is too wonderful for us; it is high, we cannot attain to it.
Footnote 65:
_See Quest._ cv.
Footnote 66:
“As gravity is the common quality of all bodies, arising not from the nature and properties of matter, nor to be explained without the agency of a foreign cause, yet producing numberless uniform effects in the corporeal system, it is in all reason to be attributed to one contrivance, rather than the different designs of two or more partial independent causes. What a vast variety of appearances in nature depend on this one? The self-balanced earth hangs upon its centre; the mountains are set fast; there is a perpetual flux and reflux of the sea; vapours continually arise; the clouds are balanced till by their own weight they descend in rain; animals breathe and move; the heavenly bodies hold their stations, and go on in their constant course, by the force of gravity, after the _ordinance_ of that wisdom which appointed them this law. Now when we see a multitude of effects proceeding from one Cause, effects so various in their kind and so important, a Cause simple and unvaried in all the diversity produced by it, can we avoid ascribing this to an unity of intelligence, if there be intelligence in it all? For could we suppose different independent beings, acting with different designs, and by distinct operations to have formed the several parts of the world, and the several species of creatures which are in it, what reason can be imagined why they should all be governed by, and all necessarily depend upon, one law? The Maker of the sun, or, if a partial cause of nature could be supposed to have an understanding large enough for it, the Contriver of the whole visible heavens, must, one would think, have finished his scheme independently on any other, without borrowing aid from the work of another God. In like manner the Gods of the seas and of the dry land, and the Creator of animals, would have completed their several systems, each by itself, not depending on any other for its order and preservation. Whereas, on the contrary, we see in fact they are none of them independent, but all held together by the common bond of gravity. The heavens and the earth continue in their situations at a proper distance from each other by the force of this law; the sea keeps within its channels; and animals live and move by it. All which lead us to acknowledge one directing Counsel in the whole frame. For what but an understanding which comprehends the whole extent of nature, reaching from the utmost circuit of heaven to the centre of the earth, could have fixed such a common law, so necessary to all its parts, that without it not one of them could subsist, nor the harmony of the whole be preserved? The strict cohesion of the parts which constitute particular bodies requires a peculiar cement, different from that of the gravitating force; and as it can never be explained by the nature and properties of matter itself, and is absolutely necessary to the forms and the uses of bodies in the several far distant regions of the world, it must in like manner be attributed to the contrivance of an understanding, and the agency of a power, which takes in the whole corporeal system, not to a partial cause, limited in its intelligence and operation.
“_2dly_, The beautiful order and harmony of the universe, since it must be acknowledged to be the work of understanding, has all the appearance which is necessary to satisfy any fair inquirer, of its being formed under the direction of one governing wisdom. Disconcerted counsels can never produce harmony. If a plurality of intelligent causes pursue each his separate design, disunion will continually cleave to their works; but when we see an intire piece made up of many parts, all corresponding to each other, and conspiring together so as to answer one common end, we naturally conclude unity of design. As a work of art is formed according to the preconceived idea of a designing artificer, without which it has not its necessary intireness and uniformity, the same may be observed in the works of nature. A tree is as much one as a house; an animal as complete a system in it self, (only much more curiously framed,) as a clock. If we carry our views farther into nature, and take in whole regions of the universe, with all their contents, the same characters of unity are still visible. The earth itself is not a confused mass, or a medley of incoherent and unrelated parts, but a well contrived fabric, fitted and plainly designed for use. If we consider what a multitude of living creatures are in it, of different kinds and degrees of perfection, each sort having proper apartments assigned them, where they dwell conveniently together, with suitable provision made for them, and instincts directing them to the use of it; if we consider the interests of the several kinds, not interfering in the main, but rather serviceable to each other, furnished with necessary defences against the inconveniences to which they are liable, either by the preventing care of nature, which without any thought of their own has provided for their safety, by the appointed advantages of their situation, or by an implanted wisdom directing them to find out the means of it; and if we consider the constant interposition of the same liberal intelligent nature, appearing by the daily new productions from the same fertile womb of the earth, whereby the returning wants of animals are relieved with fresh supplies, all the species of living things having the common benefit of the air, without which they could not subsist, and the light of the sun, which cannot at once illuminate the whole globe, being dispensed among them with so good œconomy, that they have every one what is sufficient to guide them in the exercise of their proper functions, that they may fulfil the purposes of their beings;—when we consider all this, can we doubt but the earth is disposed and governed by one intending Cause? If in a large house, wherein are many mansions, and a vast variety of inhabitants, there appears exact order, all from the highest to the lowest continually attending their proper business, and all lodged and constantly provided for suitably to their several conditions, we find ourselves obliged to acknowledge one wise œconomy. And if in a great city or commonwealth there be a perfectly regular administration, so that not only the whole society enjoys an undisturbed peace, but every member has the station assigned him which he is best qualified to fill; the unenvied chiefs constantly attend their more important cares, served by the busy inferiors, who have all a suitable accommodation, and food convenient for them, the very meanest ministering to the public utility and protected by the public care; if, I say, in such a community we must conclude there is a ruling Counsel, which if not naturally, yet is politically one, and, unless united, could not produce such harmony and order, much more have we reason to recognize one governing Intelligence in the earth, in which there are so many ranks of beings disposed of in the most convenient manner, having all their several provinces appointed to them, and their several kinds and degrees of enjoyment liberally provided for, without encroaching upon, but rather being mutually useful to each other, according to a settled and obvious subordination. What else can account for this but a sovereign Wisdom, a common provident nature, presiding over, and caring for the whole?
“But the earth, as great as it appears to us, complicated in its frame, and having such a variety in its constitution, sustaining and nourishing so many tribes of animals, yet is not an intire system by itself, but has a relation to, and dependence on, other parts of the universe, as well as the beings it contains have upon it. It owes its stability to the common law of gravitation; it derives its light and its heat from the sun, by which it is rendered fruitful and commodious to its inhabitants. In short, a bond of union runs through the whole circle of being, as far as human knowledge reaches; and we have reason to make the same judgment concerning the parts of the world which we do not know, and to conclude that they all together compose one great whole, which naturally leads us to acknowledge one supreme uniting Intelligence. To object against this the possibility of wild confusion reigning in worlds unknown is to feign, and not to argue; and to suppose disorder prevalent in an infinity of being which we are unacquainted with, which is the _Atheistic_ hypothesis, is to take away all rational foundation for regularity any where, though we see it actually obtains every where, as far as our observation can reach. But confining our speculations on this subject within the compass of known existence, as we ought to do in a fair inquiry, the apparent order of the effects is a strong evidence of unity in the Cause. For if different independent causes produced, each, a part, why are there no footsteps of this in the whole extent of nature? Why does not so much as one piece appear, as the separate monument of its author’s power and wisdom? From divided counsels one would naturally expect interfering schemes; but, on the contrary, we see an universal harmony. Men indeed from a sense of their indigence, and by the direction of instincts, which must be attributed to the designing author of their constitution, join in societies; which, though composed of many, are governed by one counsel: but that is only an artificial union, a submission to the majority, or to those who have the supreme power delegated to them, rather than an agreement in design. But this cannot be the case of independent beings, self-existent, and each complete in itself, without relation to any other. And yet we see in nature a perfect harmony, from whence it is plain there must be an agreement at least in counsel and design, if we could suppose a plurality of independent causes. But whence comes this agreement? To say by chance, is _atheistically_, and very unreasonably, to attribute the most perfect of all effects, universal order, to no cause at all. If we say by design, it must be one comprehensive design forming the whole scheme of nature and providence, which directly brings us to what we are looking for, one sovereign commanding Intelligence in the universe, or one God. This was the argument by which some of the ancient philosophers proved that there is one only eternal and independent Principle, the Fountain of being and the Author of all things. _Pythagoras_ called it a _Monad_; and _Aristotle_ argued from the phænomena that all things are plainly co-ordered, to one, the whole world conspiring into agreeing harmony: Whereas, if there were many independent principles, the system of the world must needs have been incoherent and inconspiring; like an ill-agreeing _drama_, botched up of many impertinent _intersertions_. And he concludes that things are well administered, which they could not be under the government of many, alluding to the verse in _Homer_, Ουκ αγαθον Πολυκοιρανιη, εις Κοιρανος εστω.
“_3dly_, The condition and order of inferior, derived, and evidently dependent intelligent agents shew not only intelligence, but unity of intelligence, in the Cause of them. Every man, a single active conscious self, is the image of his Maker. There is in him one undivided animating principle, which in its perceptions and operations runs through the whole system of matter that it inhabits; it perceives for all the most distant parts of the body; it cares for all, and governs all, leading us, as a resemblance, to form an idea of the one great quickening Spirit, which presides over the whole frame of nature, the spring of motion and all operation in it, understanding and active in all the parts of the universe, not as its soul indeed, but as its Lord, by whose vital directing influence it is, though so vast a bulk, and consisting of so many parts, united into one regular fabric. Again, the general apparent likeness which there is among all the individuals of the human kind is a strong evidence of their being the children of one Father. I do not mean principally the similitude of the exterior form, (though even that, in reason, should be attributed to the direction of one intelligent Cause,) but that whereby we are especially God’s offspring, our intellectual capacities, which as far as we can judge are very nearly alike. A great difference there may be, no doubt there is, in the improvement of them; but the powers themselves, and all the original modes of perception, in the different individuals of mankind, seem to resemble each other, as much as any real distinct things in nature. Now from a multitude, or a constant series of similar effects which do not arise from necessity, we infer unity of design in the Cause. So great a number of rational beings as the whole human race, disposed of in the same manner, endued with like faculties and affections, having many, and those principal things in their condition, common, provided for out of the same fund, and made for the same purposes, may reasonably be supposed to belong to one family, to be derived from the same origin, and still under the same paternal care.
“Above all, the moral capacity of mankind, which is a most important part of their constitution, tending to the highest perfection of their nature, and the principal bond of regular society among them, as it proceeds from a wise intending Cause, shews unity of wisdom in the Cause; and the government over the moral, as well as the natural, world evidently appears to be a monarchy.”
ABERNETHY
Footnote 67:
_See Arist. Metaphys. Lib. I. Cap. 2. & Lib. XII. Cap. 7._
Footnote 68:
_Vid. ejus. Mag. Moral. Lib. II. Cap. 15._
Footnote 69:
_Vid. ejus. De Moribus, Lib. IX. Cap. 4. & De Mundo, Cap. 6._
Footnote 70:
_Vid. Mornæi de Verit. Relig. Christ. cap. 3._
Footnote 71:
_Epist. XIII. ad Dionys_.
Footnote 72:
_See Cicero de Natura Deorum._
Footnote 73:
_See Tertull. Apol. Lactant. de falsa Relig. Arnob. contra Gentes; Minut. Fel. Herodian. Hist. Lib. IV. See also Mede’s apostasy of the latter times, chap. 3, 4._
Footnote 74:
_Quest. cv._
Footnote 75:
_See de Vries Exercitat. Rational._
Quest. IX., X., XI.
QUEST. IX. _How many persons are there in the Godhead?_
ANSW. There be three Persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one, true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.
QUEST. X. _What are the personal properties of the three Persons in the Godhead?_
ANSW. It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.
QUEST. XI. _How doth it appear that the Son and the Holy Ghost are God equal with the Father?_
ANSW. The scriptures manifest, that the Son and the Holy Ghost are God equal with the Father; ascribing unto them such names, attributes, works, and worship, as are proper to God only.
In these three answers is contained the doctrine of the ever blessed Trinity, which is a subject of pure revelation;[76] and, because it is so much contested in the age in which we live, we are obliged to be more large and particular, in laying down the reasons of our belief of it, and in our defence thereof, against those that deny it. It is a doctrine that has been defended by some of the most judicious writers, both in our own and other nations; whereof some have proved that it was maintained by the church in the purest ages thereof, which therefore renders it less necessary for us to enter into that part of the controversy; but we shall principally insist on it as founded on the sacred writings: and whereas others have rendered some parts of this doctrine more obscure, by confining themselves to the scholastic ways of speaking, we shall endeavour to avoid them, that so it may be better understood by private Christians; and the method we shall pursue in treating of it shall be,
I. To premise some things which are necessary to be considered, with relation to it in general.
II. We shall consider in what sense we are to understand the words _Trinity_, and _Persons in the Godhead_, and in what respect the divine Persons are said to be One.
III. We shall prove that the Father, Son, and Holy Ghost, have distinct personal properties, and therefore that we have sufficient reason to call them Persons, in the Godhead, as they are in the first of these answers; and under this head shall consider what is generally understood by what is contained in the second of them, which respects the eternal generation of the Son, and the procession of the Holy Ghost; and what cautions we are to use, lest, by mistaking the sense thereof, we be led into any error, derogatory to, or subversive of the doctrine of the Trinity; and also shall endeavour to explain those scriptures, which are generally brought to establish that doctrine.
IV. We shall endeavour to prove that these three Persons, especially the Son and Holy Ghost, are truly divine, or that they have all the perfections of the divine nature; and therefore that they are, in the most proper sense, the one only living and true God.[77]
I. We shall premise some things which are necessary to be considered, with relation to the doctrine of the Trinity in general. And,
1. It is a doctrine of the highest importance, and necessary to be believed by all Christians, who pay a just deference to revealed religion. It may probably be reckoned an error in method to speak of the importance of this doctrine, before we attempt to prove the truth thereof: however, it is not altogether unjustifiable, since we address ourselves to those who believe it, hoping thereby to offer some farther conviction, or establishment, to their faith therein, as well as to others who deny it; we may therefore be allowed to consider it as an important doctrine, that we may be excited to a more diligent enquiry into the force of some of those arguments, which are generally brought in its defence.