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arsons , eaqh of whom is properly God ; L that though each person is truly God , yet there is but one God ; because the divine nature -or essence is e rfectly the same in each . This how * lvec seems to set aside the unity of God , as the term unity is used to express individual existence , or to designate one single intelligent being , reducn < r it to a mere unity of nature in
several individuals . Id the same way it might be said that , though there arc millions of human beings there is but one man existing in so many persons , for humanity , or the human essence , in all its essential properties , is the same in all human persons , and each person possesses the "whole human nature or
essence , nor does the plurality of persons destroy the unity of the essence , which is common to them all . If this were said , would not the absurdity of it strike every man ? But why should it be thought more absurd to say a plurality of human persons is compatible with the idea that one man only exists ,
than to say that a plurality of divine persons is compatible with the beliei that there is only one God . " One being , possessed of infinite wisdom , power and goodness , must be capable of producing every thing we behold in-creation : only one such being need be supposed , to enable us to account for the existence of the universe .
and all that it contains : one such being must be equal to the conservation and government of all . things : and it is irrational to suppose more causes than are necessary to enable us to account for all the effects we perceive . The supposition of more than one infinite person ,
possessed of all possible perfection , is as useless as it is unnecessary ; for a multitude of such , persons could effect no more * han one , as every that things is possible can be done by one infinite being It 18 as absurd as . it is useless to suppose the existence of more than one being or person -who is absolutely infinite ; for infinity must comprehend every divine attribute in the utmost perfection ; consequentl y , a plurality of infinite persons could possess no perfection , but what ls aa fully possessed by one such person ; could perform no operation , nor produce any effect , but what one could Perform and produce : a plurality of such persons would be no greater , nor any thing more , than one sach per&oa l % : for as there cau he no degree * in in-
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finity , that which is infinite can admit of no addition by an increase of persons . " pp . 3 8—41 . In the conclusion of the Discourse occurs the following animated expostulation , which approves itself < it once to the reason and the feelings : —
Placed as we are in the midst of the spectacle of the Creator ' s works , where 50 many glories open to our view ; favoured as we are with such a rich variety and constant succession of blessings ; living as we do under the paternal government of the Almighty ; and having such a glorious prospect of a future inheritance in the kingdom of our father ; let us nor indulge gloomy thoughts , nor view things as veiled by superstition in dismal shades , Superstition paints the
human frame as a prison-house of clay , the world as a dreary wilderness , mankind as a race of culprits born under the curse of God , as wretched fugitives , and the present Jife-as a scene of misery Our heavenly father it describes in a light the most awful and alarming , as destitute of what constitutes the paternal character . Can such representations be just ? Are they either honourable to God , or beneficial to men ? Do they not tarnish the divine glory , and corrode human happiness ? Is not the human frame rather a palace tnan a
prison ? Is it i-ot the most beautiful form our eyes have seen ? Is not the earth rather a garden than a wilderness ? What unnumbered forms o- " beauty , the production of inimitable skiii , and inexhaustible riches it contains ? Art not
mankind , intead of a race of culprits born under the curse or God , his rational offspring , his family , born under hi $ _ blessing and continually su'roundecj with his goodness i > Instead of being wretched fugitives , do not the human
race possess the earth , as the rich do * main , the family estate , which their heavenly father hath provided for them ? Is not the present life , instead of a scene of misery , a scene © fc varied enjoyment ; and though a portion of suffering is allotted to man , would it be right to say it is greater than is necessary fa render life a , state of : wholesome discipline ? " pp . 6 oy 61 .
" The true worshippers * ' are described in D . III . from John iv . 23 . u But the hour coiu ^ ,
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Wri&hfs Evangelical Discourses . 549
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1811, page 549, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2420/page/37/
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