Page images
PDF
EPUB

10. Infinity cannot consists of parts.

20. Infinity may include many finite things, without their becoming its component parts; since the word part supposes the divisibility of a finite whole.

30. All finite things, however disproportional between themselves, must bear the same proportion to infinity.

If these axioms are true, (which none acquainted with the subject can deny,) then our ideas of eternity, which are borrowed from time cannot be correct. For the definition of time is directly opposite to that, which I have before given of eternity. Time had a beginning, and will have an end. It has a past, a present and a future. Time therefore may be perpetual, but cannot be eternal. Perpetuity being the extension of time; but eternity an infinite state, independent of duration. And from the third axiom, it further follows, that the longest period of time, must bear the same proportion to eternity, as the shortest interval. Again, time is measured by the succession of our ideas, by sound, and by motion; therefore any given space of time may be lengthened or shortened in perceived duration, according to the state of a created mind. I may explain this abstract idea better by a familiar illustration. Suppose two clocks to represent two created minds. Let them be so constructed, that the vibration of one may occupy the same time, as two vibrations of the other. The space then measured on the dial of the latter, will be twice as much as that on the former. By analogy therefore it may be inferred, that there might exist created intelligences, in whose lives, many years pass as quickly as one day with us. Hence,

to an infinite mind, the perpetuity of time must pass as an instant, without succession; and all things past, present and future must be present in one instantaneous and eternal state.

Again, if time or perceived duration can be caused by the succession of our ideas only; and this succession arises from the finite state of the human mind it follows, that time can exist to a finite being only, and therefore belongs exclusively to a created state. In the same manner, eternity, having no succession, arises from an infinite Mind, can exist to an infinite Being only, and therefore belongs exclusively to an uncreated state. A finite being may exist perpetually, by the unchanging Will of an infinite being; bat not eternally in itself. The Church of CHRIST however may be said to have the capability of existing in an eternal state; inasmuch as, by their union to CHRIST, they are made "partakers of the Divine Nature," and become one with the GODHEAD. This is declared by our LORD in His prayer for the Church: "That they all may be one as Thou, FATHER, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou hast sent Me. the glory which thou gavest Me I have given them, that they may be one, even as We are one: I in them, and Thou in Me, that they may be made perfect in one." But, on the other hand, the future state of punishment, allotted to impenitent unbelievers, will be everlasting; while it is impossible they can ever know any thing of eternity. To speak therefore of eternal misery cannot be literally correct.

And

From what has been said, it appears, that although from time we can borrow an idea of perpetuity; yet we can form no correct conception

from it of eternity. I have now endeavoured to establish the truth of the definition before given of eternity: that it is a peculiar state directly opposite to the duration of time; since their definitions are opposite, their objects opposite, and their subjects opposite. We can form therefore no correct idea of the infinitude of eternity, from the finite nature and perpetuity of time.

Thus it appears that we cannot literally ascribe either prescience to GOD, or an independent eternal existence to the creature, without asserting a manifest absurdity. When therefore prescience is attributed to GOD, it is used in accommodation to our intellectual imperfection. And when we ascribe an eternal state to the creature, with the exception of the Church of CHRIST, it must be understood in the figurative sense of a perpetual existence.

It

The cause of my introducing the preceding discussion must be apparent to every reader. was necessary in order to obviate objections, which might have been raised, on my explaining Divine foreknowledge in the sense of electing love. The consideration of the three distinct operations of the Divine Will, in explanation of the doctrines contained in the preceding sermon, have led me apparently to wander from the original subject of the unlimited provision and intention of our LORD's atoning sacrifice and justifying righteousness. I trust that this will be deemed a sufficient apology for discussing, in a volume of Sermons, so metaphysical a question, as the comparison of time with eternity.

[merged small][merged small][ocr errors]

"Without father, without mother, without descent, having neither beginning of days, nor end of life."

"GOD said, Let there be light, and there was light."-These words have been universally admired, as surpassing in sublimity of expression, any sentiment occurring either among sacred or profane writers. Yet, perhaps, I shall not hazard a hasty and unformed judgment, in considering the words of my text, "without father, without mother," as equalling for beauty and sublimity, those well known words in the first chapter of the book of Genesis.

The words of my text are applied to Melchisedec, who personated our LORD JESUS CHRIST, in anticipation of His incarnation. The GOD-man JESUS CHRIST was "without father," as touching His humanity, being "the seed of the woman ;" and "without woman;" mother," as regarding His Divinity. He was perfect GoD and perfect man.

Again, the expression "without descent and beginning of days," applies to His Divine Nature, and His distinct Personality in the GODHEAD. But, "without end of life," is stated in reference to the hypostatical union of GoD and man. The subject, therefore, of my text is "GOD manifest in the flesh."

Although the text thus includes the Divinity as well as the humanity of our Saviour; yet, I purpose to confine the subject of the following discourse to the latter, to preserve unity, and to prevent the attention from being unnecessarily divided.

« PreviousContinue »