not a cause, and your eyes another, you cannot see him. If his voice, and your ear, be not causes, you cannot hear him. If his mind and yours, be not causes, you cannot understand him. In a word, without admitting the connexion between cause and effect, you can never know that he is arguing with you, or you with him. With these observations premised, which you will see to be inwoven with this and all other subjects of discussion, I observe, in the first place, that the existence of things, universally, proves the being of GOD.

The argument which leads to this conclusion is, for substance, conducted by Mr. Locke in the following manner: Every man knows, with absolute certainty, that he himself exists. He knows, also, that he did not always exist, but began to be. It is clearly certain to him, that his existence was caused, and not casual; and was produced by a cause, adequate to the production. By an adequate cause, is invariably intended, a cause possessing and exerting an efficacy sufficient to bring any effect to pass. In the present case, an adequate cause is one possessing and exerting all the understanding necessary to contrive, and the power necessary to create, such a being as the man in question. This cause is what we are accustomed to call GOD. The understanding necessary to contrive, and the power necessary to create, a being compounded of the human soul and body, admit of no limits. He who can contrive and create such a being, can contrive and create any thing. He who actually contrived and created man, certainly contrived and created all things.

This argument is, in my view, perfectly conclusive: nor has it been, nor will it ever be, answered, except with sophistry, or sneers. I will not insist, that every step of it is attended with what logicians call intuitive evidence: nor, that it amounts to what is, in the logical sense, an absolute demonstration. But it is, in every step, attended with such evidence as excludes all rational doubt; and approaches so near to the character of demonstration as to leave the mind completely satisfied. At the same time, it is opposed by no counter evidence.

2dly. The state of existing things completely proves the being of God.

The manner in which the argument, derived from this source, is conducted by Bishop Berkeley, is clearer, and more happy, than any other within my knowledge; and is substantially the following:

We acknowledge the existence of each other to be unquestionable; and, when called upon for the evidence, on which this acknowledgment is founded, allege that of our senses; yet it can by no means be affirmed with truth, that our senses discern, immediately, any man. We see, indeed, a form; and the motions and actions of that form; and we hear a voice, communicating to us the thoughts, emotions, and volitions, of an intelligent being. Yet it is

intuitively certain, that neither the form, the motions, the actions, the voice, the thoughts, nor the volitions, are that intelligent being; or the living, acting, thinking thing, which we call man. On the contrary, they are merely effects, of which that living, acting thing, denoted by the word man, is the cause. The existence of the cause, or, in other language, of the man, we conclude from the effects, which he thus produces. In the same manner, and with the like certainty, we discover the existence of God. In the universe without us, and in the little world within us, we perceive a great variety of effects, produced by some cause, adequate to the production. Thus the motions of the heart, arteries, veins, and other vessels; of the blood and other juices; of the tongue, the hands, and other members; the perception of the senses, and the actions of the mind; the storm, the lightning, the volcano, and the earthquake; the reviviscence and growth of the vegetable world; the diffusion of light, and the motions of the planetary system, are all effects; and effects of a cause, adequate to the production. This cause is God; or a being, possessed of intelligence and power, sufficient to contrive and bring them to pass. He, with evidence from reason, equally clear with the testimony of the Scriptures, thundered marvellously with his voice; holdeth the winds in his fists; sendeth lightnings with rain; looketh on the earth, and it trembleth; toucheth the hills, and they smoke; melteth the mountains like wax, at his presence; causeth the outgoings of the morning and the evening to rejoice; and maketh his sun to arise on the evil and the good. Him, also, we are bound to praise, because we are fearfully and wonderfully made by him; our substance was not hid from him, when we were made in secret. His eyes saw our substance, yet being imperfect, and in his book all our members were written, which in continuance, were fashioned by him, when as yet there were none of them. He also breathed into our nostrils the breath of life; and the inspiration of the Almighty hath given us understanding.

Should it be said, that these things are the natural and necessary result of certain inherent powers of matter and mind, and therefore demand no extrinsic agency; I answer, that this objection affects the conclusion, only by removing it one step farther back in the course of reasoning. That matter should have possessed these powers eternally, without exerting them, is impossible; and that it should have exerted them from eternity is equally impossible. As I cannot enter into the consideration of these two positions at the present time; as I intend soon to resume it, and believe, that I shall be able to demonstrate both of them; I shall, for the present only, take them for granted. If they are true, it follows irresistibly, from both of them united, that the properties and the exertions, of matter, are derived from an extrinsic cause; and that that cause is pos sessed of intelligence and power, to which no bounds can be assigned. The same argument, conducted in a more general and popular manner, may be thus exhibited. The agency of God is clearly

and certainly seen in the preservation and government of all things. The existence of all the forms and states of being, which we behold in the universe, is plainly derived; because it is a change in the former state of things, commencing, continuing, and terminating; and, as it is impossible that any being should commence its own existence, derived certainly from an extrinsic and adequate cause. This cause can be no other than God.

Thus the production, existence, and structure, of vegetables and animals; their growth, perfection, and decay; their functions and operations; are all plainly effects of boundless intelligence and power. The universe, of which we are inhabitants, is plainly a system, made up of parts, fitted to each other, and arranged and proportioned, so as to make one great and glorious whole. The parts also, are, to say the least, in immense multitudes, subordi nate, but wonderful systems.

To pass by the mineral kingdom, in which, however, there are innumerable proofs of design, art, and arrangement, fitting the parts of it, by a happy subserviency, to the accomplishment of many illustrious and valuable ends, but demanding more time than can be allotted, at present, to the consideration of them; I observe, that every organized being, every vegetable and every animal, is a complete system within itself. Each has all the parts and faculties which are suited to the purposes of its existence, purposes obvious, useful, and wonderful; and yet regularly and completely accomplished. Thus grass is exactly fitted to adorn the earth with beauty, and to become food for the sustenance of an innumerable multitude of animals. Thus hortulan productions, fruits, grains, and various kinds of animals, are fitted to become food for mankind. Thus trees are fitted to yield their shade, and to become useful materials for furniture, fencing, and building. Thus the earth, the air, the rain, and the sunshine, are suited to the production of vegetable life, of action, warmth, and comfort; together with innumerable other things, necessary to preserve and invigorate man. Thus the sun is fitted to shine; the planets to receive light from his beams; and the whole system, to move on with regularity and harmony, and to accomplish all the great and glorious purposes for which it was contrived.

In every one of these things, even the least of them, there is a skill and power manifested, which, were any other skill and power employed in labouring to bring them to pass, infinitely transcend the efficiency of all beings, except God. In every one of them, and in all parts of every one, He is seen in this efficiency, and is therefore present in all. In all, and throughout all, he acts. Every moment, in every place, and with respect to every being, he preserves, conducts, and manages, all the parts of this stupendous machine, this vast universe, this immense kingdom, which he hath made for himself, and not for another. Power and skill, literally infinite, are every moment conspicuous in every being

This mode of arguing is so natural to man, that we find it adopted by the most ignorant nations, as well as the most enlightened; by the child, as well as the man of gray hairs. In every age, and in every country, it has struck the mind with a force so great, and in a manner so satisfactory, that it has probably precluded, in most minds, the apprehension of any necessity for further investigation. Ask any plain man, whom you meet, why he believes, that there is a God; even the poor Indian, whose mind, in the language of the poet, is wholly "untutored," and he will tell you, that he sees him in the clouds, and hears him in the wind. All men believe the things around them to be effects, or works; and all believe them to be the works of a God; of a being, whose power and understanding transcend all limits. Nor has any man ever doubted the soundness of this conclusion, but under the influence of a wish, that it might not be true, nor without a laborious effort to convince himself, that it was an error. So true is it that the fool, and the fool only, hath said in his heart," There is no God."

The arguments, which Atheists have employed against this doctrine, so far as they are of sufficient importance to merit an answer, I propose to consider hereafter; and will conclude this discourse with the following

REMARKS.

1st. How great, awful, and glorious, a being is God!

From the things, which have been said, it is evident, that there is, ever has been, and ever will be, a Being, from whom all things derived their existence; on whom all depend for their continuance: and by whom all are conducted in the order and harmony, visible in the universe. Of what character does this exhibition declare him to be possessed?

He is plainly self-existent. All other beings are derived, and begin to be. He only is underived, and without beginning of days, or end of years; the same yesterday, to-day, and for ever. Of course, his manner of being is wholly unlike that of all creatures; totally superior, and utterly incomprehensible. Hence he says, and says truly, I am; and there is none beside me. Hence he styles himself, I AM THAT I AM, JAH, and JEHOVAH; that is, EXISTENCE, to which there is nothing like, and nothing second. Plainly also, he is Almighty. The power, which gave existence, is power, which can know no limits. But to all beings in heaven, and earth, and hell, he gave existence, and is therefore seen to possess power which transcends every bound. The power, which upholds, moves, and rules the universe, is also clearly illimitable. The power, which is necessary to move a single world, transcends all finite understanding. No definite number of finite beings possess sufficient power to move a single world a hair's breadth; yet God moves the great world, which we inhabit, 68,000 miles in an hour-two hundred and sixty times faster than the

swiftest motion of a cannon ball. Nor does he move this world only, but the whole system, of which it is a part; and all the worlds, which replenish the immense stellary system, formed of suns innumerable, and of the planets which surround them. All these he has also moved from the beginning to the present moment; and yet he fainteth not, neither is weary.

Nor is this a full description of his amazing agency. He works every moment in every part of this vast whole; moves every atom; expands every leaf; finishes every blade of grass; erects every tree; conducts every particle of vapour, every drop of rain, and every flake of snow; guides every ray of light; breathes in every wind; thunders in every storm; wings the lightning; pours the streams and rivers; empties the volcano; heaves the ocean; and shakes the globe. In the universe of minds, he formed, he preserves, he animates, and he directs, all the mysterious and wonderful powers of knowledge, virtue, and moral action, which fill up the infinite extent of his immense and eternal empire. In his contrivance of these things, their attributes, and their operations, is seen a stupendous display of his immeasurable knowledge and wisdom. All these existed in the Immense Eternal Mind, as in a vast storehouse of glorious ideas and designs; and existed from everlasting. In them the endlessly diversified character of uncreated wisdom, beauty, and greatness, has begun to be manifested, and will continue to be manifested, with increasing splendour, for

ever.

What, we cannot but ask, must be the Knowledge of him, from whom all created minds have derived both their power of know. ing, and the innumerable objects of their knowledge? What must be the Wisdom of him, from whom all things derive their wisdom; from whom the emmet, the bee, and the stork, receive the skill to provide, without an error, their food, habitation, and safety; and the prophet and the seraph, imbibe their exalted views of the innumerable, vast, and sublime wonders of creation, and of creating glory and greatness? What must be the Excellence of him who gives birth to all other Excellence; and will improve, refine, and exalt, that Excellence in every virtuous mind, throughout ages which will begin for ever?

2dly. How plainly are all beings absolutely dependent on God for their existence, their attributes, and their operations!

All beings are just what he pleases, and can do what he pleases, and permits, and nothing more. Should he command the clouds that they should not rain; how soon would the vegetable and animal worlds perish; and man accompany his kindred worms to the dust? Should he withhold any power, it must cease to be exercised; and we could neither speak, think, nor move: the human race would be changed into statues; and the world be a dreary waste; a desert of solitude, silence, and despair.

How vain, then, must be all resistance to God! The very power