for infinite power and wisdom to fail as man faileth. The means it useth are always equal to the end; but human language, more especially as there is not an universal language, is incapable of being used as an universal means of unchangeable and uniform information, and therefore it is not the means that God useth in manifesting himself universally to man.
It is only in the CREATION that all our ideas and conceptions of a word of God can unite. The Creation speaketh an universal language, independently of human speech or human language, multiplied and various as they may be. It is an ever-existing original, which every man can read. It cannot be forged; it cannot be counterfeited; it cannot be lost; it cannot be altered; it cannot be suppressed. It does not depend upon the will of man whether it shall be published or not; it publishes itself from one end of the earth to the other. It preaches to all nations and to all worlds; and this word of God reveals to man all that is necessary for man to know of God.
Do we want to contemplate his power? We see it in the immensity of the Creation. Do we want to contemplate his wisdom? We see it in the unchangeable order by which the incomprehensible whole is governed! Do we want to contemplate his munificence? We see it in the abundance with which he fills the earth. Do we want to contemplate his mercy? We see it in his not withholding that abundance even from the unthankful. In fine, do we want to know what God is? Search not the book called the Scripture, which any human hand might make, but the Scripture called the Creation.
The only idea man can affix to the name of God is that of a first cause, the cause of all things. And incomprehensible and difficult as it is for a man to conceive what a first cause is, he arrives at the belief of it from the tenfold greater difficulty of disbelieving it. It is difficult beyond description to conceive that space can have no end; but it is more difficult to conceive an end. It is difficult beyond the power of man to conceive an eternal duration of what we call time; but it is more impossible to conceive a time when there shall be no time.
In like manner of reasoning, everything we behold carries in itself the internal evidence that it did not make itself Every man is an evidence to himself that he did not make himself; neither could his father make himself, nor his grandfather, nor any of his race; neither could any tree, plant, or animal make itself; and it is the conviction arising from this evidence that carries us on, as it were, by necessity to the belief of a first cause eternally existing, of a nature totally different to any material existence we know of, and by the power of which all things exist; and this first cause man calls God.
It is only by the exercise of reason that man can discover God. Take away that reason, and he would be incapable of understanding anything; and, in this case, it would be just as consistent to read even the book called the Bible to a horse as to a man. How, then, is it that those people pretend to reject reason?
Almost the only parts in the book called the Bible that convey to us any idea of God, are some chapters in Job and the 19th Psalm; I recollect no other. Those parts are true deistical compositions, for they treat of the Deity through his works. They take the book of Creation as the word of God, they refer to no other book, and all the inferences they make are drawn from that volume.
I insert in this place the 19th Psalm, as paraphrased into English verse by Addison. I recollect not the prose, and where I write this I have not the opportunity of seeing it.
“The spacious firmament on high,
With all the blue ethereal sky,
And spangled heavens, a shining frame,
Their great original proclaim.
The unwearied sun, from day to day,
Does his Creator’s power display;
And publishes to every land
The work of an Almighty hand.
“Soon as the evening shades prevail,
The moon takes up the wondrous tale,
And nightly to the list’ning earth
Repeats the story of her birth;
While all the stars that round her burn,
And all the planets, in their turn,
Confirm the tidings as they roll,
And spread the truth from pole to pole.
“What though in solemn silence all
Move round this dark terrestrial ball?
What though no real voice, or sound,
Amidst their radiant orbs be found?
In reason’s ear they all rejoice
And utter forth a glorious voice,
Forever singing, as they shine,
THE HAND THAT MADE US IS DIVINE.”
What more does man want to know than that the hand or power that made these things is divine, is omnipotent? Let him believe this with the force it is impossible to repel, if he permits his reason to act, and his rule of moral life will follow of course.
The allusions in Job have, all of them, the same tendency with this Psalm; that of deducing or proving a truth that would be otherwise unknown, from truths already known.
I recollect not enough of the passages in Job to insert them correctly; but there is one occurs to me that is applicable to the subject I am speaking upon. “Canst thou by searching find out God? Canst thou find out the Almighty to perfection?”
I know not how the printers have pointed this passage, for I keep no Bible; but it contains two distinct questions that admit of distinct answers.
First — Canst thou by searching find out God? Yes because, in the first place, I know I did not make myself, and yet I have existence; and by searching into the nature of other things, I find that no other thing could make itself; and yet millions of other things exist; therefore it is, that I know, by positive conclusion resulting from this search, that there is a power superior to all those things, and that power is God.
Secondly — Canst thou find out the Almighty to perfection? No; not only because the power and wisdom He has manifested in the structure of the Creation that I behold is to me incomprehensible, but because even this manifestation, great as it is, is probably but a small display of that immensity of power and wisdom by which millions of other worlds, to me invisible by their distance, were created and continue to exist.
It is evident that both these questions were put to the reason of the person to whom they are supposed to have been addressed; and it is only by admitting the first question to be answered affirmatively, that the second could follow. It would have been unnecessary and even absurd, to have put a second question, more difficult than the first, if the first question had been answered negatively. The two questions have different objects; the first refers to the existence of God, the second to his attributes; reason can discover the one, but it falls infinitely short in discovering the whole of the other.
I recollect not a single passage in all the writings ascribed to the men called apostles, that conveys any idea of what God is. Those writings are chiefly controversial; and the subjects they dwell upon, that of a man dying in agony on a cross, is better suited to the gloomy genius of a monk in a cell, by whom it is not impossible they were written,
