tion; for as their existence is dependent, it is prolonged from moment to moment by the same power which created them at first. Some seem to speak, as if having been once made, they had the ground or reason of their being in themselves, continued without the immediate interference of their Creator, and could only cease to be by a positive ac of his will. They insinuate that it would imply imperfection if they needed his constant care, and remind us o the works of man, which do not fall to pieces when the hand of the artist is withdrawn. But between the two cases there is no analogy. The works of man are not dependent on him for their existence, but for their form: the materials of which they are composed subsist, and even the order in which they are arranged is maintained by the laws of nature. A creature can no more preserve, than it can make itself. Our When we reflect upon the movements which are going on among the immense celestial bodies, how stupendous seems the power by which they are conducted! earth, almost eight thousand miles in diameter, travels about fifteen hundred thousand miles in a day; and at the same time it is spinning on its own axis, and turning uv successively the vegetables and animals which it nurses on its bosom, to the genial influence of the solar rays. And, with this inconceivable rapidity, how unceasing, steady, and uniform are its motions. The same holds in the other planets, some of them vastly larger than our globe. Each of them regularly and steadily performs its revolutions. We say that matter is inert; that if at rest it will continue at rest, and if in motion it will continue in motion. But in stating this fact we have not accounted for it by calling it a law of nature. Why does a body continue in motion? It is not owing to its own activity, but to the energy of the Creator's will. This gave the first impulse, and this holds on its course for ages. But the divine power cannot extend to what is either impossible in itself, or unsuitable to the perfection of his nature. To make the same thing to be and not to be at the same time is impossible; and to act inconsistently with justice, goodness, and wisdom, must be equally impossible to a being of infinite purity. ETERNITY, WISDOM, AND GOODNESS OF GOD. 17 Eternity and Immutability of God. 36. That God is from everlasting to everlasting, is evident from his being self-existent and almighty. That he was from all eternity, has been proved already; and it can admit of no doubt, that what is independent and omnipotent must continue to all eternity; for it is incapable of being changed by anything else; and that which is infinitely wise and good can never be supposed to make any change in itself. Moreover, that which exists by necessity of nature, by the same necessity exists as it is, and cannot be otherwise. Knowledge and Wisdom of Deity. 37. As God is the maker and preserver of all things, and is everywhere present (for to suppose him to be in some places only, and not in all, would be to suppose him a limited and imperfect being), his knowledge must be infinite, and comprehend at all times, whatever is, or was, or shall be. Were his knowledge progressive, like ours, it would be imperfect; for they who become more wise must formerly have been less so. Wisdom is the right exercise of knowledge: and that he is infinitely wise is proved incontestably by the same arguments that prove his existence. : The celebrated Linnæus always testified in his conversation, writings, and actions, the greatest sense of God's omniscience and so strongly impressed was he with the idea of it, that he wrote over the door of his library, “Innocui vivite, numen adest,”—“ Live innocent, God is at hand." Goodness of Deity. 38. The goodness of God is clearly deducible from the act of creation. We can conceive no other reason for the exertion of his power in giving life to so many orders of creatures, and fitting up the earth to be a convenient habitation for them. This argument consists of two parts: the formation of sensitive beings capable of happiness, and the adaptation of the circumstances in which they are placed to promote it. Dr. Paley rests the proof of the divine goodness on the two following propositions: (1.) That in a vast plurality of instances in which contrivance is perceivable, the design of the contrivance is beneficial. (2.) That the Deity has superadded pleasure to animal sensations, beyond what was necessary for any other purpose; or when the purpose, so far as it was necessary, might have been effected by the operation of pain. Other writers have mentioned the following circumstances as illustrative of the divine goodness. Nothing is wanting to living creatures which is necessary for the preservation of life, for defence, the procuring of food, and motion from place to place. He who bestowed life has rendered it a gift worthy of himself by associating with it a great variety of conveniences and pleasures, instead of pains. The goodness of God is displayed in the abundant provision which he has made for the wants of his creatures. Also, in providing means for healing wounds and curing diseases. * * * Nature teaches us of God, The existence of natural and moral evils in the world may be satisfactorily explained, without calling in question the divine goodness. There are numerous advantages and compensations which reason discovers in connection with these evils: but divine revelation is necessary to furnish a full explanation of them in consistency with divine goodness. Upon this subject may be consulted Paley's Natural Theology, Fergus on Nature and Revelation, and Lectures of Dr. Dick. Justice of God. 39. Justice is necessary to the formation of every good character; and therefore the Deity must be perfectly JUSTICE OF THE DEITY. 19 just. If we follow the guidance of unsophisticated reason, it will lead us to the same conclusion with the Scriptures, that God is just, as well as wise and good; that he is not only the maker and preserver, but also the ruler of the world; and that as power and wisdom are requisite to guide and sustain inanimate matter, and irrational creatures, so justice is indispensable to the government of intelligent and moral agents, who are the proper subjects of law, and may deserve to be rewarded or punished. The consciences of men bear testimony to the justice of God, even where divine revelation is not enjoyed. Hence a belief of the divine justice has prevailed among all nations in every age. Under the influence of conscience they have understood certain events as instances of retributive justice, and remarked the punishment of individuals in the calamities that befell them. Their histories abound in facts which were construed to be divine judgments, interpositions of the gods to avenge themselves upon those who were guilty of fraud, murder, and impiety. They erred in attributing these acts of justice to beings who existed only in their own vain imaginations; but they were right in interpreting them as proofs that there is a moral government which will not permit crimes to escape with impunity. Further proofs of divine justice will be submitted in another chapter. 29. Is it in our power to form a complete conception of the divine nature? 30. How have the attributes of Deity been distributed? 31. What reason have we for believing the unity of God? 32. How then can we account for the prevalence of Polytheism? 33. How does reason ascertain the self-existence of God? 34. What ground does nature furnish for the belief that God is a spirit? 35. Evidence that God is omnipotent? 36. How does it appear that God is eternal and unchangeable? 37. Proof of the divine knowledge, wisdom, and omnipresence? 38. How do we learn the goodness of God? 39. What information does nature afford us of the justice of God? CHAPTER III. EVIDENCES OF THE MORAL GOVERNMENT OF THE DEITY FROM THE LIGHT OF NATURE. 40. THE Constitution of human nature, and the state of the world, are the only sources from which unassisted reason can discover the character of the divine government. I. Evidences of a Moral Government from the Constitution of Human Nature. 41. (1.) The distribution of pleasure and pain in the mind of man is a moral distribution. Those affections which we denominate virtuous are attended with immediate pleasure; the opposite affections and conduct, with immediate pain. The man who acts under the influence of benevolence, gratitude, a regard to justice and truth, is in a state of enjoyment. The heart which is actuated by resentment or malice is a stranger to joy. This is one specimen of moral government. (2.) The Creator has implanted a faculty in the human mind which approves of virtue and condemns vice. It is not enough to say that righteousness is prudent because it is attended with pleasure; that wickedness is foolish, because it is attended with pain. Conscience, in judging of them, pronounces the one to be right, and the other to be wrong. The righteous, supported by that most delightful of all sentiments, the sense that he is doing his duty, proceeds with self-approbation, and reflects upon his conduct with complacence; the wicked not only is distracted by the conflict of various wretched passions, but acts under the perpetual conviction that he is doing what he ought hot to do. The hurry of business, or the tumult of passion, may, for a season, so far drown the voice of conscience as to leave him at liberty to accomplish his purpose. But when his mind is cool, he perceives that, in following blindly the impulse of appetite, he has acted beneath the dignity of his rational nature. The indulgence of |