Truth displayed: in a series of elementary principles, illustrated and enforced by practical observations ...

Front matter

IN A SERIES OF

ELEMENTARY PRINCIPLES,

ILLUSTRATED AND ENFORCED BY

CHAP. I. On Infinite Perfection, - - . 17

n. On the Divine Mind, - , , - 28

III. On the Divine Perception, - - r 40

IV. On Time and Eternity, - , . 47

V. On Propositions, Possibility, Necessity, Contin-

gence, and Truth, actual and conditional, 64

VI. On the Divine Power, - - - - 88

VII. On Divine Agency, - - - - 100 Sec, 1. On Divine Agency ; consisting in the

eternal vital energy of the Divine Mind, 100 Sec. 2. On Divine Agency ; consisting in the

exertion of Divine Power, - - 107

VIII. On the Origin of Evil : including a general

view of the nature of Sin ; the Moral Law and the Gospel; the Divine Justice and Goodness, - 121

IX. On the Divine Happiness, - - - 158

X. On the Divine Knowledge, - - - 168

XI. On the Divine Decrees, - - * 193

XII. On the Divine Economy of Redemption, 205

\i CONTENTS.

CHAP. XIII. On the Sacred Scriptures LitroductioD, 230

Sec. 1. On the Leading Doctrines contained in

Scripture, 2Sl

Sec. 2. On the Miracles and Prophecies recorded in Scripture, - - - - 275 Sec. 3. On the Figurative Language of Scripture, - - - - - - 287

TRUTH DISPLAYED PART SECOND.

ON THE VISIBI-E UNIVERSE : CONSISTING OF MATTER

AND MOTION.

*

Litroduction, -^----•- 307

CHAP. L On the General Properties of Matter, - 312 n. On the Origin and the Nature of Number and

Place, - 319

IIL On the Extent of the Universe, - ^ 330 ly. On the Nature of Causes and Effects, - 343 Y» Containing a brief statement of facts, relative to one part of the Universe, composing that system of revolving bodies, to which the Globe, on which we dwell, belongs, - 351 VL On the Universal Laws of Circular Motion, 361 VIL On the Primitive Cause of Circular Motion, 37 7 VIIL On Mechanical Motion and Resistance, 409

IX. Containing Practical Remarks on that Divine Operation, which extends to every part of the Material Universe, - - ■» 417

TRUTH DISPLAYED PART THIRD.

ON THE MENTAL SYSTEM ; OR THAT WHICH RELATES TO THE MIND, WITH ITS VARIOUS ATTENDANT PER- CEPTIONS.

CHAP. I. Containing a general view of the Mental

^ONtENtS. Vii

CHAP. II. On the particular Cause of Perception, «• 43^

III. On the Nature and Essence of the Finite Mind, 445

IV. On the Nature of Life and Death, in relation

to the Finite Mind, - - - - 450

V. Containing a general view of the various kinds

of True Perception, - - - - 473

VI. On Sensation, 489

VII. On Sensible Ideas ; or those, which resemble

Sensations, ----- 493

VIII. On Abstract or General Ideas, - - 508

IX. On the Nature of Belief, and its various objects, 5 id

X. On the Perception of Falsehood^ and False Per-

XI. Containing Recapitulatory Remarks on Percep-

tion, 533

XII. On Liberty and Moral Agency, - - 549 XllL On the Will; together with the Nature and

Use of Motives, - - • - 555

XIV. On the Nature of Common and Special Voli-

XV. On the infinite danger, which attends the Soul,

in the first stage of its existence ; and the only way of its Escape^ - - - 576 XVI. On the Death of the Body, and the final transition of the Soul from Time to Eternity, 60^

Dedication

ki^VO THE KING ETERNAL, IMMORTAL, INVISIBLE; THE ONLY WISE GOD/*

JNEFFABLY glorious, and ever adorable Jehovah ! Wilt thou be graciously pleased, in infinite condescension and mercy, to permit thy servant to dedicate to thee the work, which thou hast enabled him to accomplish, and bring to such a result, that he has considered it as being proper to. be exhibited to publick view. It has been in the various progressive stages of his past studies, and is now, in a special manner, his most earnest desire and fervent prayer, that it might meet with thy favourable regard, and be attended vvith thy blessing. For be knows, th^t utterly vain are all human exertions, even in the exhibition of real truth, wi'diout the sacred, all-powerful influences of thy Holy Spirit. All that has been, or ever can be done, unless it is accompanied with T^Y VITAL ENERGY, will be wholly ineffectual, and will remain as a lifeless picture, or as the dry bones in the vaU ley, before they were clothed with flesh and aniniated by thy enlivening breath.

A propitious smile from thee would be accounted by thy servant as being of inestimable value.. ..far surpass^ ing the highest honours, that ever could possibly be conferred by any, even those of the most dignified rank pV

Chapter I. On Infinite Perfection

T.

HE subject here proposed is of the greatest impor^ tance and most urgently demands the serious attention of every intelligent being. It is a subject of such a nature as absolutely forbids all trifling or contentious altercation. For it must make an infinite difference in the universal state of things, whether that, which is now to be considered, is, or is not, an actual reality. This is evident, at first view, from the very nature of the case.

If infinite perfection, therefore, is something, which in reality, has an actual existence ; then, awful beyond all description, and dreadful beyond all conception, must be the final consequence of advocating, and obstinately striving to maintain the wrong side of the question. And even to treat the subject with cold indifference will be ultimately found, by all who may presume to make the rash experiment^ to be infinitely far from being a harmless thing,

C ib ON INFINITE PERFIilCTION. [Part I.

There are two inquiries, which present themselves, and demand an answer.

First : TFhat is infinite perfection, considered in the most general view, that can be taken of the subject ?

Secondly : Is infinite perfection any thing that really has an actual existence ?

To the first inquiry must be given the following universal answer : Infinite perfection is that, whatever it may be, which is different from the want of every thing.

And by the xvant of any thing is meant the actual non^ existence of the thing that is wanting ; for the want^ and nonexistence, of any thing, are perfectly synonymous terms.

And now, reader, it is left with you to give a particular and direct answer to the second inquiry, which is,

V/hether infinite perfection is any thing that actually exists ? And if, while you are preparing to give an answer, you pay a proper attention to what has been observed, the writer will previously engage to acquiesce in your decision of the question, whenever you have deci. ded it to the satisfaction of your own mind.

You may, however, be assured, that if you should, for argument's sake ; for the sake of examining the question on all sides ; or for any other reason whatever ; be disposed to give a negative answer by saying. That infinite perfection is nothing that actually exists ; you will find yourself, by such an answer, involved in an absolute contradiction ; from which you will find no possible way to extricate yourself, but only by rejecting the negative^ and admitting the affirmative side of the question. Make the experiment ; and let your own experience teach you the result.

Chap. I] ON INFINITE PERFECTION. 2'9

Infinite perfection, considered in the most general view, has been defined, as being that, which is diflerent from the xvaiit^ tliat is, different from the nonexistence ^ of every thing.

To say, therefore, that infinite perfection is nothing that actually exists, is the same as to say, that there is nothing but the want of evenj thing ; which is the same as to say. There is nothing but the actual nonexistence of every thing : that is, there is no such thing as any actual existence whatever. Consequently ;

There is no such thing as the actual existence of a sufi, consisting of a vast globe of fire ; dispensing its light and heat, and communicating its vivifying influences, to a magnificent system of planets, revolving in regular order around it, as their common centre.. ..Ther is no such thing as a planetary system, composed of huge masses of matter, in continual and rapid motion, and shining with a reflected light.... There are no such things as fixed stars, at an inconceivable distance from each other, and from us.. ..There is no such thing as a particular terraqueous globe, encompassed with an atmosphere, consisting of a fine elastic fluid ; and allotted for the habitation of men and other animals of an inferior order..,. There is no such thing as clouds that float, nor birds that fly, in the air,.,. There is no such thing as fish that cut the liquid wave ; nor ships that sail on the surface of the mighty deep., ..There is no sea nor land.. ..no grass nor grain.... no herbs, flowers, plants, nor trees.... no cities nor houses.... no animals that graze the field; nor rational beings that inhabit the earth.... There is no such thing as mind nor matter.... no language nor ideas.... no creature^ nor Creator., ..no truth, nor falsehood.. v do.

£0 ON INFINITE PERFECTION. [Part L

existence of any kind, and no possibility of any.. ..and therefore no certainty nor doubt..., no propositions, nor suppositions of any kind whatever ; and consequently, no such thing as the supposition, That infinite perfection is nothing that actually exists.

Thus you see what is the unavoidable result of taking the negative side of the all- important question ; Whether infinite perfection actually exists ?

In order, therefore, to obtain satisfaction, relative to this infinitely momentous and solemn subject, you must take the affirmative side ; and on that side you will find evidence arising from the very nature of the case, attended with irresistible conviction, that the affirmative is the risrht side.

You may, if you are so disposed, shut your eyes, in the midst of a clear day, and deny that there is any such thing as light, because you see no evidence of it ; it does not follow, however, that light does not exist, because you do not see it. That same evidence, which, by shutting your eyes, you can resist, will, by your opening them, be too strong to be resisted. Infinite perfec tion shines with a lustre, far brighter than the united splendour of ten thousand suns ; and there is no possible way to avoid the evidence of it, but only by shutting the eyes. Let the eyes be open ; and the evidence immediately becomes irresistible. " The invisible things of him," to whom infinite perfection belongs, " are clearly seen ; being understood by the things that are made, even his eternal power and Godhead." Utterly inexcusable, therefore, are all those, who remain in a state of darkness ; and we shall find none of this character, but

Chap. I] ON INFINITE PERFECTrOJT. 21

only such as hate the hght, and will not come to it, because their deeds are evil.

From this view of the subject, it is evident that every thing depends on infinite perfection. For to suppose that to be removed is the same as to suppose every thing to be removed, and nothing left but universal nonexist. ence ; that is, the nonexistence of every thing without any exception. But the supposition of there being nothing but the want of every thing ; that is, nothiiig but universal nonexistence^ is replete with the grossest absurdity and the most horrid impiety ; let it therefore be absolutely rejected and immediately dismissed to its native region of eternal darkness. '

Having rejected the negative supposition, relative to the actual existence of infinite perfection, we must, as the necessary consequence, admit the affirmative. And on this supposition there is an object inconceivably grand and sublime to rouse and fix the attention, and to excite the most vigorous and delightful exercises of the contemplative mind ; an object of infinite value ; and containing a boundless treasure of happiness ; a treasure, which never can be, in any measure, exhausted, by any deductions of the greatest degree, and of the longest duration ; a treasure, containing mines (to use a figurative expression) inconceivably more rich than those of silver or gold. Or, in the language of the poet :

" Unfathomable mines :

" Mines, that support archangels in their state.'*

If it should be inquired : What it is, in which infinite perfection is actually contained ? The answer is ; That it is contained in itself; or, which is the same; it is*

22 ON INFINITE PERFECTION. [>art h

coniainccl in iinmensity ; and immensity is contained in infinite perfection. They mutually imply, and are implied in each other ; and are,, indeed, both one and the same, without any distinction. Immensity is an object of bouadless magnitude ; consisting of an infinite number of immutable parts, all combined in a state of insep. arable union, and constituting one universal immutable, and eternal whole ; which never was created, and never can be annihilated ; but from eternity to eternity, forever remains unchangeably the same. It is absolutely impossible, that any finite mind should ever form an adequate conception of immensity in the full extent of its infinite magnitude ; for this is an object, which an infinite mind alone can comprehend. We can, however, ascertain beyond the possibility of doubt, the reality of its actual existence.

A created being may have, in one respect, as distinct and perfect a perception of an infinite object, as he can of any finite object whatever; viz. in respect to the truth and reality of its actual existence, and some of its essential properties. But in respect to the greatness or magnitude of infinity, consisting in the difference between that and nothing, the most enlarged conception of any finite mind must always fall infinitely short of the object. For it is to be carefully observed, and ought always to be kept in view ; That there is an essential distinction between the simple truth of a proposition, relating to an infinite object, and the actual magnitude of the object itself. There are objects of various magnitudes, and there is always a truth or reality relating to them all, and each one of them respectively ; but the truth does not vary in its magnitude,, as the objects do, to

Chap I.^ ON INFINITE PERFECTION. 23

which the truth relates. Hence it is, thiit though we cannot form any adequate conception of an infinite object, in respect to its magnitude, (the magnitude of an infinite object being too great for the comprehension of any finite mind, even of the most enlarged capacity) yet in respect to its truth or reality, we can have as clear and as perfect a perception, as we can of any finite object.

It may also be deserved ; That our conceptions are limited, not only in respect to the magnitude, but also, in respect to the number and variety of objects. Hence there is an infinite difference between human and divine conception ; for divine conception always does absolutely and perfectly correspond, not only to the truth and reality of all possible objects; but also to their magnitude, number, and variety, in all its boundless extent.

After having made one observation more, w^e shall leave for the present, this part of the subject, the particular discussion of which more properly belongs to another place, and return to the consideration of immensity 5 from which we have been led to make a short digression„ The observation is this :

That all the individuals of that class of finite intelligeut beings, to whose most desirable lot, through infinite goodness, it shall actually fall to have the adorable Deity for their final portion, as the object of their delightful contemplation, and complete enjoyment, will be continually making a series of progressive advances, in having more and more enlarged conceptions of things respecting their truth, magnitude, number and variety, through all the various stages of happifying changes, that even a >\'hole eternity itself can ever produce.

24 ON INFINITE PERFECTION. [Pari I.

We shall now resume the consideration of immensity ; the evidence of the reality of which, forces itself on the mind with irresistible conviction ; for the incomprehensible magnitude of the object does not, in the least denree, invalidate the certainty of its actual existence.

Immensity itself, abstract from the consideration of every mutable finite existence, which actually is, or ever can be contained in any part of it, is an immutable, infinite, and eternal system of absolute perfection. Such, therefore, is the essential nature of the whole and every part, as to render it absolutely incapable of admitting any alteration or improvement. Consequently, it is absolute- Iv impossible, that any particular mutable existence should, even by an endless series of improvements, ever be made more perfect than that part of immensity, in which the mutable existence, in its improvable state is, or will be contained. The reason is, because that part of immensity, wherever it is, which does, or will, contain the mutable existence, is absolutely incapable of any improvement ; being already, in its own nature, as perfect as possible ; and is, therefore, the fixed standard of that perfection towards which the mutable existence, the more it is improved, is continnally advancing. Hence it follows, that immensity itself, independent of every thing of a changeable nature, that does now exist, or ever can> in any future period, be brought into existence, is in its own nature absolutely and infinitely perfect. And therefore it is impossible that any system, consisting of things of a changeable nature, should, by any im^provement of the greatest degree and longest duration, ever rise so high as to reach that degree of perfection, which immensity doesj in itself, already contain.

Chap. L] ON INFINITE PERFECTION. 25

In contemplating that perfection, even infinite perfection, which immensity does, in the very nature of it, necessarily imply, we must extend our views beyond all those mutable things, in any part of the material universe, which present themselves as objects of our senses... .beyond the utmost bounds of the habitable globe, on which we dwell.. ..beyond the sun, that amazing source of light, that makes the day... .beyond all those vastly distant stars, which decorate the evening sky. There is, indeed, something great and wonderful in these things ; but that perfection, which immensity contains, is greater and more wonderful still. We must, therefore,, direct our views to the intellectual world, and attempt to form a conception of a system, more fair, more beauti. ful, and more sublime, than that which is, or any one that ever can be, the object of sensation. Here imagination may exert all its power, without a possibility of ever exceeding the bounds of truth and reality ; here the contemplative mind may be furnished with endless employment for all its rational faculties. Eternity itself is not too long to be spent in exploring the boundless riches of immensity.

That the present material system is imperfect is certain for this plain reason ; because it is mutable, and capable of receiving new improvements. But if it should be improved, to the highest possible degree, so as to have all that perfection of which it is capable of being the subject, it would not, even then, be any more perfect than that part of immensity now actually is, in which the improved system would be contained. For every part of immensity, into which any created existence has been, or ever can be introduced, is now actually as perfect as the

D

'26 ON INFINITE PERFECTION; [Part 1

created existence, after all its possible improvements, ever can be. Immensity, therefore, now actually contains all possible perfection. For every part of immensity, independent of all created existence, actually is, even now, considered in itself, according to the degree of it, absolutely perfect ; the whole sum, therefore, of all the parts existing together in a state of inseparable union, necessarily constitutes one universal, independent, immutable and eternal system of infinite absolute perfection. And consequently such is the nature of this inexpressibly grand, this inconceivably sublime system, as to render it utterly incapable of ever receiving any alteration or higher degree of perfection, by the introduction, and endless improvement, of ten thousand times ten thousand worlds of created existence. For, according to what has been observed, all the perfection, that ever can possibly belong to such a number of worlds, and countless millions more, does now actually belong to immensity itself, independent of them all. That is, the greatest pos» sible perfection, that ever can flow, even from a whole eternity, relative to any mutable system, is now already actually contained in that one present, universal, immutable system of infinite absolute perfection, which constitutes immensity. Here, then, is an object worthy of the delightful contemplation even of an Infinite Mind ; and therefore an object supremely worthy of the most vigorous and unintermitted attention of all percipient beings, who belong to the mutable system, and still retain a capacity of endless improvement in knowledge and happiness. Though it is an object too great for the comprehension of any finite intellect ; yet it is an object of which a conception may be formed, expanding wide, and wider

Chap. 1.] ON INFINITE PERFECTION. 27

Still, in endless progression. Here reason and imagination, uniting their whole strength, may always operate in concert to form a conception of a system, the most grand, the most beautiful, the most excellent and the most sublime, without a possibility of ever surpassing the bounds of actual truth and present reality. Here is an ob« ject, even an actual, present object, in the view of which the rational soul m_ay travel on, and all along, as it pursues the pleasant path, will see new wonders of increasing magnitude, to excite its rapturous admiration, continually rising, one after another, in the most agreeable succession. And after having thus travelled, for millions of ages, will find its delightful journey but just begun. Since there is, in reality, such an object ^s has been described ; and even an object, which, in respect to its magnitude, infinitely exceeds the power of all description, it follows, that there is something, intirely distinct from any thing that can be found in any part of the material universe, which, being always actually present, continually claims our most solemn attention ; viz. that mysterious, stupendous existence, which in its own essential, underived nature, universally implies absolute perfection ; and which, therefore, if every part of creation was annihilated, would still remain the same. This is that, with which we are at all times, and every where encompassed ; that in which " we live, move, and have our being ;" and that which, on every side, " around, above, below," extends to infinity.

It may, therefore, justly excite the greatest astonishment, in every serious, reflecting mind, to think what vast numbers of the human race, who call themselves

28 ON THE DIVINE MIND. CPart I.

rational beings, should have been through the whole of life, even to the present hour, so busily engaged in the eager pursuit of those shadowy forms of happiness, which make, alternately, a momentary appearance, and then vanish away, as never to have once, like Moses, " turned aside to see this great sight.'*

Chapter II. On The Divine Mind

NFINITE absolute perfection necessarily has, in the very nature of it, an immutable and eternal agreement with itself. This absolute, independent, immutable and eternal agreement, consisting in perfect, simple, indivisible UNITY, or I, is what we call, the divine mind ; that is, the deity himself.

The Deity is that universal, immutable, and eternal percipient principle, who always has infinite absolute perfection for the direct, immediate, and intuitive object of his perception. He, and he alone, perceives, at one all-comprehensive view, that amazing object, on the nature and magnitude of which we have made some observations.

The Deity has an immediate relation to, that is, an immediate connection with, the whole and every part of immensity ; and therefore is Omnipresent. He has an agreement with all possibility, that is all power; and therefore is Omnipotent. He comprehends at one view

Chap. II ]

ON THE niVINS MIND. 2^ the whole of immensity and eternity ; and therefore is Omniscient. He always has absolute, infinite, immutable, and eternal perfection for the immediate object of his perception ; and therefore is absolutely, infinitely,, immutably, and eternally Holy, Just, and Good.

There is one, and but only one, absolute agreement of infinite perfection with itself; there is, therefore, One, and but only One, living and true God. The agreement of infinite perfection with itself »is perfectly simple^ that is, uncompounded ; therefore the Deity is one perfectly pure, simple, that is, uncompounded Being ; not consisting of different parts of various magnitudes. He does, as we have already observed, compre* hend at one view, the whole of eternity as well as immensity ; and therefore it is impossil)le, that by the taking place of any event, in any particular period of futurity, his knowledge should be increased ; or that any new improvement should ever be made in that infinite absolute perfection, which is, even now, necessarily implied in immensity. Consequently, none of those successive changes, in the mutable system of things, which variously aifect the minds of^nite beings, can ever make any alteration in the Omniscient Mind. "He is of one mind, and who can turn him?"

When we would express the universal nature and essential properties of the Divine Mind, consisting in the agreement of absolute infinite perfection with itself, all language, in common use, intirely fails : we shall be under a necessity, therefore, of adopting, in some instances, a new phraseology. In order to express one essential, universal property, of that one immutable and eternal agreement of infinite absolute perfection with itself, in

30 ON THE DIVINE MIND. [Pari 1^

which the Divine Mind consists, we shall call it, the a b-

SOLirrE PRESENT ; or, the ABSOLtJIE IS.

The absolute Present eternally remains immutably the same. It always was the same as it is now ; it ib now the same as it always was and it always will be the same as it is. It never was future, and never will be past. It is essential to the very nature of it to be always, and every where present. Tiie mode oi expression, therefore, to be used ki speaking of it, must be absolute, by saying, That it IS, and, That it is what it is. The proper naine of it, therefore, and that which is peculiarly expressive of its essential nature, when used m the first person, must be... .1 am; or, I am what 1 am. And this is the true import of the term, Jehovah ; which signifies, the Being who is ; or, the Being who was, who is, and who will be ; that is, the one infinite, immutable, and Eternal Being, whose essential nature it is to BE ; tliat is, to be present, at all times, and in all places; who is " the Father of lights from whom proceeds every good and perfect gift ; and with whom there is no variableness nor shadow of turning."

" And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you ; and they shall say unto me, What is his name ? what shall I say unto them? And God said unto Moses: I am what I am : and he said: thus shalt thou say unto the children of Israel : I am hath sent me unto you." (Exod. iii, 13, 14.)

On the agreement of infinite absolute perfection with itself ; that is, on the Divine Mind ; or, on the absolute PRESENT, every thing that actually exists in the

Chap. II] ON THE BlVINE MIND. 3l

whole universal system, intirely depends^ And not only all actual, but also all possible existence, intirely depends on the absolute Present* For with respect to whatever can exist, through a whole eternity, the possibility of it does even now actually belong to the absolute Present* On the absolute Present, therefore, all things, both actual and possible, intirely depend*

Take away the absolute Present.. ..the absolute is, that all-connecting, all-sustaining principle, and what will remain ? Absolute, universal nothing. Jf there is no ab^ solute Present. ...no is ; then there is no truth..., no reali* ty....no existence.... no immensity.... no eternity. But there is an absolute Present ; the unalterable nature of which is TO B£....to be something that is present.. ..something that is present in this place ; and something that it present in all other places, throughout immensity.. ..something that is present, at this time ; and something, that will be present, in every succeeding time, throughout eternity,... something which, though it is absolutely one and indivisible, being perfect unity, and therefore, not consisting of different degrees of magnitude, yet is infi. nitely great, considered as sustaining an infinity of relations. For it relates to all possibility or power.. ..to every part, and the whole of immensity.,.. to every part and the whole of eternity.... to all truth ; all reality ; and all existence.

And now, let all the rational faculties of the soul, united with all the powers of imagination, be called forth into the most vigorous exercise ; and let us try our. ut« most strength and skill to see if we can find a place, in any part of the boundless universe ; or look forward to any period, in endless futurity, in which we can be free from any dependence on, or connexion with, the abso*