As to the immutability of the Deity, it is difficult to guess how that
is proved, except by the argument of _Lucus a non lucendo_, because
every thing is changing here; therefore the Deity never changes; which
is neither an argument _a priori_ nor _posteriore_, but _sui generis_,
merely applicable to the Deity.
From the imperial infinite intelligence of the Deity an argument is
formed of his unity. Dr. Priestley says, "that two _infinite_
intelligent Beings would coincide, and therefore that there can only be
one such Being." Two parallels will never coincide. That is one of the
first axioms of Euclid, in whom Dr. Priestley believes as much as in
his bible. If the Beings are infinite in extent and magnitude they must
certainly coincide, but if they are only infinite in intelligence, it
does not seem to be necessary that they should.
The ubiquity of God is proved in this short way: "God made every thing,
God controuls every thing. No power can act but where it is. Therefore
God is present every where. The workman must certainly be present at
his work, but when the work is done he may go about other business. If
all the properties of matter, such as gravity, elasticity and other
such existed only by the perpetual leave and agency of the Deity, it
may be argued he is in all places where matter is. Space, empty space
will still exist without him. In this mode of proof Dr. Priestley must,
contrary to the Newtonian system argue for a _Plenum_, before he proves
the ubiquity.
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