I. The Existence of God.

The bible never enters into a formal proof of the existence of the divine being, but always presupposes its belief in the reader, and sometimes illustrates it by reference to the works of nature. 1 All nations possess a traditionary knowledge of this doctrine; and so strong and decided does the apostle Paul consider the aptitude and tendency of the human mind to embrace it and discern the evidences of its truth, that he describes it figuratively as inscribed on the tablets of the human heart. And the Psalmist terms that man a fool, who says in his heart there is no God." The evidences of reason on this subject may be reduced to the following:

a) The mutable nature of all visible objects around us in the world. Every thing that is changeable cannot be eternal, therefore must have had a beginning. Hence this world either sprang into existence by chance, which is absurd; or created itself, which cannot be conceived, for it supposes a being to act before it existed; or it was created by another being, who is God.

b) The universal consent of nations affords another proof. It may indeed be objected, that some errors have in former ages been universally received, such as the belief of a literal rising and setting of the sun. But the cases are not entirely analogous. The error referred to, though it prevailed many centuries, at last vanished before the light of science, whereas the belief of the divine existence, instead of being impaired is strengthened by the march of improvement; and is more easily demonstrable now, than it ever has been in centuries past. Again, the belief of the rising and setting of the sun rested on mere occular testimony, in which there was an optical delusion;

Isaiah 40: 12-31. Psalm 103. 104. Job 38-41. Acts 14: 1517. 17: 24-29, &c.

in the other case our belief depends chiefly on a view of the abstract relation between cause and effect, between design and adaptation in the effect, and intelligence in the cause; whilst the subjects of occular testimony in which this adaptation is visible, are innumerable, and consequently the danger of occular delusion in all, diminishes in proportion as their number is great.

A few words, in this place, may not be amiss on the subject of the axiom itself: "that every effect (or thing) must have a cause.' This seems, indeed, to be a dictate of the human mind, and by leading us back in the chain of causation, it accounts for the existence of all things around us. But does it tell us whence that first cause came ? Or is there contained in its elements any thing, which renders it more easy for the mind to conceive of a first cause as existing without a cause, than for any intermediate or second causes? In short, as we are ascending the chain of causation, does the assumption that each link is supported by that above it, tend to explain what sustains the final link, from which the whole chain is suspended? It seems doubtful; and is almost as impossible for us to account for the existence of the first cause, as of any intermediate link without one anterior to it. Yet would it not be as reasonable for us to stop at any intermediate link, and suppose it to be final? Because, such a supposed intermediate final link would account only for the effects posterior to it and flowing from it and for the links above it in the chain, we must suppose another cause. Thus, if rain were regarded as a first cause, it would account for the creeks and rivers which fertilize our earth, and for the springs emerging from its surface: but we would be under the necessity of supposing another first cause to account for the vapours out of which this rain was formed, and for the caloric by which water was changed from a fluid to an æriform state, and for the atmosphere by whose superior gravity these vapours were raised from the surface of

Art. 1.] PHYSICO-THEOLOGICAL PROOF OF THE DIVINE EXISTENCE. 47

the earth and ocean. In a word, if we stop in the causal chain so long as we can see another ulterior link; we stop without a reason for so doing, and thus will be compelled to suppose the existence of thousands of first causes instead of one. Nay it would be just as reasonable to regard every effect as the cause of its own existence. Hence if there is any truth in the axiom under consideration, the same reason which leads us to seek an anterior cause of the last effect, will urge us on in the pursuit as far as we can possibly go, that is, until we reach one final, ultimate cause. Moreover on the supposition of thousands of first causes, we could not account for the harmony of all the parts of the universe. But all these difficulties vanish on the belief of one first cause, which is therefore the most reasonable and the true supposition. And, finally, as we judge mind to be of a higher order than matter; it seems less reasonable to regard mere matter as a final cause of its own existence and of the existence of other things, than to attribute this character to mind.

c) The oldest and most comprehensible proof, however, is that usually termed the Physico-theological proof derived from the intelligent arrangement and design visible in the structure of the universe. This argument is of vast extent and irresistible force. Innumerable instances of it, may be seen in the human and other animal bodies, as well as in the vegetable and mineral kingdoms.

The illustrious philosopher Kant, who flourished in Germany about the close of the last century, and was considered by many of his countrymen as the greatest philosopher who has lived since the days of Socrates, but whose writings at the present day do not rank so high, objected to this argument, that it does not prove the existence of the author of the universe itself, but only the existence of an intelligent architect, who planned and executed the present intelligent arrangement and design of

1 Obit. 1804, et. 80.

its structure. There is some truth in this objection, but it lies rather against the form than the substance of the argument. The intelligence visible in the structure of the universe, does indeed only prove intelligence in the author of this structure; but the axiom above mentioned requires, that we suppose a cause for the matter itself of the universe independently of its organization. If we regard the matter of the universe as its own creator, we must admit several final causes; but as this is unreasonable, one only of the two can be the ulterior causeeither inert unintelligent matter is the cause of its own existence and of the intelligent organization of the world, or the intelligent cause of the design of the universe is author of both. latter is more reasonable we have above seen.

II. The Attributes of God.

That the

The attributes of the adorable Jehovah may be partly learned from reason, by removing from our idea of his character every imperfection belonging to men; by attributing to him as the author of our being, every thing good found in us, and in the universe; and by regarding as infinite, all the excellencies thus attributed to him. But the sacred volume gives us more satisfactory information on this subject.

But

The Author of nature being one and indivisible, his attributes are not distinct either from himself or one another. owing to the imbecility of the human mind, we can conceive of the divine character only by directing our attention successively to its several parts. These several aspects which are entirely subjective in their nature are termed attributes; and although there are perceptible points of distinction between them, some of them are so nearly related, and coalesce in such a manner, that different enumerations of them are often given. They

1 These are the well known processes of systematic divinity, termed via negationis, via causalitatis, via eminentiæ.

may be thus enumerated, self-existence, eternity, immutability, omnipotence, omnipresence, omniscience, wisdom, holiness, truth, justice, benevolence (or love, or goodness.)

I. By the Self-existence of God is indicated that he has the cause of his existence in himself, and is not dependent for it in any degree on any being without himself. This attribute is evident from reason, which teaches us to acknowledge one ultimate first cause of all things, which being anterior to all other things could not be indebted for being to them when they did not yet exist. The scriptures also teach this attribute by representing God as the creator of all things in the universe, and by some of the names attributed to him.1

II. His Eternity, or existence without beginning or end, is taught by scripture, and seems also to result from his self-existence.

III. The Immutability, or unchangeableness of God either in nature, attributes, or purposes, is taught by reason and scripture. Any natural change in God would involve imperfection,

And

1 Exod. 3: 14. And God said unto Moses, I am that I am. he said, thus shalt thou say unto the children of Israel, I am hath sent me unto you. Gen. 1: 1. Acts 17: 24. 25, &c. Neither is worshipped by men's hands, as though he needed any thing, seeing he giveth to all, life and breath and all things.

2 Psalm 90: 2. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting thou art God. Rev. 1: 8. I am the alpha and omega, the beginning and the ending, saith the Lord, who is and who was and who is to come, the Almighty. Psalm 102: 25. 26. 27. Of old thou hast laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish, but thou shalt endure; yea all of them shall wax old like a garment; as a vesture thou shalt change them and they shall be changed; but thou art the same, and thy years shall have no.end.

3 James 1: 17. Every good gift and every perfect gift is from above, and cometh down from the Father of lights with whom is no variableness neither shadow of turning. Num. 23: 19. God is not man that he should lie, neither the son of man that he should repent ;