saints shall never cease to exist, but it is not true that they have already lived through an eternal duration. We may conceive an endless addition of parts yet to be, but we cannot imagine an infinite series of parts whose being is actually past. (2.) The supposition of the world being eternal, is overthrown by the fact, that matter is, of itself, incapable of producing motion. Constant observation proves, that matter cannot undergo change from rest to motion, without some external impulse. It is inconceivable, therefore, how the motion we observe in our system was produced, unless it be acknowledged to have been communicated by a superior Being. (3.) The novelty of the world is evinced by its histories. If the world were eternal, it is surprising that there are no histories extant, which lead us farther back than the era established in the books of Moses. The Chinese indeed have laid claim to a higher antiquity, but there is reason to believe their claim is without foundation.b The imperfect state of arts and sciences, too, and their late discovery, confirm this argument. Thus Ptolemy could get intelligence of very few 2 See Dr. Bently's Sermons against Atheism and Deism. See Bishop Cumberland's Remarks on Sanchoniatho's Phoenician History, and Burnet's Archæl. Philos. c. 4, 5, 6. eclipses before his time, a phenomenon which could not have happened without being observed and recorded. From these arguments our assertion, it is hoped, is fully established, that the world could not have existed in its present state from all eternity. 2o. The world could not have fallen into its present state by chance.a This needs little proof. It is impossible to conceive, that chance should have produced a regular system of things, and upheld that system without the least alteration. The constancy of the celestial motions and the arrangement of the parts of the earth, the structure of insects and the body of man, are so fitted each to its several use, that it is absurd to ascribe their formation to any but an intelligent cause. It has, however, been objected, that insects arise from corrupted matter, by the action of the heat of the sun, and if natural causes can produce such effects, there is no difficulty in conceiving that men may have been formed a I should be content to give up the question, if the abettors of this system could explain themselves without contradiction. Chance is that which is governed by no rules of acting. Regularity is that which accords with certain rules of acting. The doctrine, therefore, amounts to this :- -That which has no rules of action produces that which is governed by rules of acting! The idea is so ridiculous, that it is only amazing how a rational being could admit it into his from properly disposed matter under a peculiar aspect of the heavens. In answer to this ob jection, it is sufficient to observe, that the assertion on which it is grounded is false. For these insects are produced by the ordinary method of generation, the heat of the sun being no otherwise concerned, than in hatching the eggs which the parent insects have left behind. To conclude this argument; since the world could not give being to itself, nor have existed from eternity in its present state, nor fallen into that state by chance, it must have been created in time by a supreme mind. 3. The existence of God is proved by the fact, that miracles have been performed. When men have performed actions plainly beyond the course of nature, and by means, of themselves inadequate to that end, they must have been assisted by a power capable of controlling it. Now it is plain that no power can controvert the laws of nature, but the being who made those laws, and this being is God. this kind were the miracles wrought by Moses and our Saviour, by means of a mere word, containing no inherent efficiency to produce them, and therefore rendered effectual by a superior Of This plainly follows from the accurate account of Malpighi de formatione pulli in ovo, in oper. Lond. 1687. being. Any acts, therefore, proved to be true by credible testimony, and which are plainly above the reach of natural causes, establish the existence of God.a 2d. We proposed to consider the unity of God.b 1. The order of the world proves there is but one God. If there were several minds engaged in the government of the world, there should necessarily be a diversity and irregularity in its administration. The absence of any such irregularity, therefore, establishes the unity of God. In opposition to this argument, it is said, that since such divine minds should be perfect, the same thoughts would be presented to them, and thus all diversity be avoided. But this conclu This argument may be more forcibly expressed thus:-A miracle is a repeated creation; if, therefore, the testimony on which the miracle rests be valid, the creation of things is admitted. b It may not be unnecessary to observe, that there is a peculiarity in the meaning of the word unity when applied to God. The sun is one in point of fact, but not in respect of possibility, for though there is none like it in nature, still it is possible there may be others. Man is one numerically, neither in point of fact nor of possibility, since there not only may be, but actually are, others of the same species. But God is one, both in point of fact, since "there is one God, and there is none other than he," and also in point of possibility, since none could be of the same species. On the subject of the Unity of God, see Bp. Hamilton, as before, and Wilkins' Na tural Rel. 1. 1. c. 8. sion is not certain. would agree in things of a moral nature, but in things which have no intrinsic moral goodness attached to them, they would be bound by no such obligation. In this case, their wills being free, might produce different effects. It is true, such beings 2. Infinite perfection implies unity. We cannot conceive a being of infinite perfection, without at the same time ascribing to him a superiority over others. This superiority could not be attained where there was a plurality of Gods of equal rank and authority. 3. The Scriptures frequently assert the unity of God. Indeed this was the leading doctrine of Moses. and the prophets. Thus, "Hear, O Israel, the Lord your God is one God." (Deut. vi. 4.) "Thou shalt have none other Gods but me." (Exod. xx. 3.) "There is none other God but me; besides me there is none else, and I know no other." (Is. xliv. 6, 8.) In the New Testament too, the same doctrine is held forth. Thus, our Saviour declares, that eternal life consists in "knowing the only true God." (John, xvii. 3.) And the Apostle urges it as a principal motive love, that there is "one God, one faith, one baptism." (Eph. iv. 5, 6.) to mutual Lord, one know there is but one Messiah and one doctrine delivered by him: it therefore follows, there is but one God. |