INSTANCES OF DESIGN. 11 We need to go no further in quest of evidence than our own frame, which appears the more admirable the more carefully it is examined, and the more intimately it is known. No person who considers the use of the eye, and is acquainted with its internal structure, so skillfully adapted to the transmission and refraction of the rays of light, can any more doubt that it was intended for the purpose of vision, than he can doubt, when he understands the construction of the telescope, that it was intended to enable us to see objects at a distance. No man doubts, when he examines the external form and internal configuration of the ear, that it is an instrument expressly provided for the conveyance of sound; or that the lungs were made for respiration; the stomach for the reception and concoction of our food; and the wonderful system of vessels, known by the names of arteries and veins, for carrying the blood from the heart to every part of the body, and then returning it to its source. No man can doubt that the design of glands is to seof nerves, to propagate feeling and motion; of the teeth, so differently formed, to cut and masticate; of legs, to support the body, and move it from place to place; of arms and hands divided into fingers, to perform the various operations which are necessary to our subsistence and comfort. crete; 24. The bodies of the inferior animals, in their general structure, bear a striking analogy to our own. When a difference is found, the proofs of wisdom multiply upon us, for it manifestly proceeds from an intention to accommodate the animal, or to adapt it to its peculiar circumstances. It is comprehensive wisdom; wisdom which can command not only one system of means, but a variety of expedients, to meet the diversity of cases which were necessary to the replenishing of the different parts of nature with inhabitants. 25. If one animal lives upon herbs, another upon seeds, and a third upon the flesh of other animals, we find that while they are in common furnished with a stomach, this member is differently constructed in each, so as to receive and digest its peculiar food. We observe again, that whether animals move upon the surface of the earth, or fly in the air, or swim in the waters, their external form and internal organization are admirably accommodated to their mode of life, and to the place of their habitation. 26. Variety amid uniformity is an evidence upon which we may confidently depend, that what appears to be design is not the effect of chance, or of a blind necessity which would always produce the same results, but of an intelligent mind, fertile in contrivances, and in every instance choosing the best. Apparent Irregularities and Defects in Creation explained. 27. The wonderful contrivance which appears in the arrangement of the solar system, or even in the human body, abundantly proves the Creator to be infinitely wise. That he has not thought fit to make all things equally beautiful and excellent, can never be an imputation upon his wisdom and goodness: for how absurd would it be to say that he would have displayed more wisdom, if he had endowed all things with life, perception, and reason! Stones and plants, air and water, are most useful things, and would have been much less useful if they had been percipient beings; as the inferior animals would have been both less useful and less happy, if they had been rational. Their existence, therefore, and their natures, are proofs of the divine goodness and wisdom, instead of being arguments against it. 28. In the course of providence a vast number of events and objects may be employed to accomplish one great end; and it is impossible for us to pronounce reasonably of any one event, or object, that it is useless, or improper, unless we know its tendency and connection with other things, both past and future; which, in cases innumerable, we cannot do. That, therefore, may be a most wise and beneficent dispensation, which to a captious mind and fallible judgment may appear the contrary. Even in this world Providence often brings good out of evil, and every man of observation must have perceived that certain events of his life, which when they happened seemed to be great misfortunes, have been found to be great blessings in the end. [Dr. John Dick's Lectures, vol. i. pp. 160-176; Beattie's Elements: Stewart's Works, vol. v.] UNITY OF GOD. 13. The province and use of the science of Natural Theology? 13 14. What remark may be made concerning the proofs of the divine existence? 15. The absurdity and folly of Atheism? 16. First argument produced for the divine existence? 17. The atheist, being compelled to concede that something has existed from eternity, what false supposition does he adopt? 18. Is it consonant to reason to regard the universe as an eternal exist ence? 19. What do the atheists mean when they affirm that the universe proceeds from chance? 20. On what is the second argument for the existence of Deity founded? 21. Refuge of the atheist when pressed with this argument? 22. If any one should deny that there are marks of design in the works of God, what would it be just to say in reply? 23. What are a few of the numberless objects that indicate design, contrivance, skill, and wisdom in their author? 24. Marks of design in the bodies of the inferior animals? 25. Examples of comprehensive wisdom? 26. What may be said of the variety amid uniformity? 27. Is it not true that there are in the universe many marks of irregularity and want of design, as well as of regularity and wisdom; and does not this prove that the being who made all things is not perfectly, or at all times wise and good? 28. What other view is to be taken of apparent irregularities and defects in the works of creation? CHAPTER II. OF THE DIVINE ATTRIBUTES. 29. WHEN we ascribe to God every good quality that we can conceive, and consider Him as possessed of them all in infinite perfection, and as free from every imperfection, we form the best idea of Him that we can; but it must fall infinitely short of the truth. 30. The attributes of Deity have been distributed into three classes, the Natural, the Intellectual, and the Moral. The Natural attributes are, Unity, Self-existence, Spirituality, Omnipotence, Immutability, Eternity: The Intellectual are, Knowledge and Wisdom: 31. That God exists, has been proved already. That there are more gods than one, we have no evidence, and therefore cannot rationally believe. Nay, even from the light of nature, we have evidence that there is one only. (1.) It is reckoned a fundamental rule in philosophy, not to suppose more causes than are necessary to produce the effect. This principle conducts us to the unity o Deity; for the necessity of finding an adequate efficient cause does not compel us to have recourse to a plurality of gods. The power that was equal to the creation of a part was equal to the creation of the whole. (2.) The uniformity of plan that pervades the system indicates unity of counsel, at least, in its formation. We can trace unity of plan in the great fabric of the universe, so far as we are capable of observing it. The law or gravitation prevails throughout the solar system. AH the bodies in that system seem to revolve on their own axes: all the planets move in the same direction in the zodiac. The light of the fixed stars affects the eye in the same way as that of the sun, and it travels at the same rate, as we learn from the delicate discovery of their aberration. On descending to our earth we find a similar uniformity prevailing, and can easily trace the harmonious combination of many great parts in one magnificent whole. See Fergus on Nature and Revelation. Book III. The different parts of nature are admirably adjusted to each other. The relations between the different parts of the system; between the sun, the earth, the air, and the ocean; between the animate and inanimate parts of creation, direct us to one powerful Creator. From this unity of plan we may fairly infer the unity of Deity. 32. The wisest men in the heathen world, though they worshiped inferior deities (or rather names which they substituted for deities), did yet seem to acknowledge one supreme God, the greatest and best of beings, the father of gods and men. It is probable that belief in one God was the original belief of mankind with respect to Deity; but partly from their narrow views, which made them think that one being could not, without subordinate agents, superintend all things; partly from their flattery to living great men, and gratitude to the dead, disposing them to pay divine honors to human creatures; partly from fanciful analogies between the divine providence and earthly governments; and partly from the figures of poetry, by which they saw the attributes of the Deity personified, they soon corrupted the original belief, and fell into Polytheism and idolatry. And no ancient people ever retained GOD, SPIRITUAL AND ALMIGHTY. 15 long their belief in the one true God, except the Jews, who were enlightened by revelation; and even they were frequently inclined to adopt the superstitions of their neighbors. We see then that in order to ascertain, and fix men's notions of the divine unity, revelation seems to be necessary. Self-existence and Independence of Deity. 33. If God depended on anything, that thing would be superior and prior to him, which is absurd; because he is himself the supreme and the first cause: therefore his existence does not depend on anything whatever. Spirituality of God. 34. (1.) He is a living being, but matter is not. Life is the peculiar attribute of spirit. (2.) He is an intelligent being, as we collect from the appearances of design in his works: but knowledge is an attribute of mind or spirit. There is nothing in the properties of matter which is allied to thought or feeling. It is not the eye which sees, nor the ear which hears, but the soul. Matter being incapable of intelligence, all the proofs of wisdom in the universe are at the same time proofs that the divine essence is spiritual. (3.) God is an active being. He is the first cause of all things which exist. We are conscious of the activity of our own spirits; and we observe that matter is essentially inactive. It moves, or stops moving, only by impulse, or influence of a foreign agent or body. Power belongs to God, as we know from its effects; and it belongs to him because he is a spirit. Omnipotence of Deity. 35. In order to be satisfied that God is omnipotent, we need only to look around upon the wonders of creation. To produce such astonishing effects as we see in the universe, and experience in our own frame; and to produce them out of nothing, and sustain them in the most perfect regularity, must certainly be the effect of power which is able to do all things, and which, therefore, nothing can resist. The omnipotence of God is displayed in the preservation of all things, which has been called a continual crea |