PART SECOND. NATURAL THEOLOGY. INTRODUCTION. 407. NATURAL theology explains what human reason can discover concerning the being and attributes of God. It is a science of boundless extent; but we must confine ourselves to a few general principles. In respect of certainty it is equal to any science; for its proofs rise to demonstration in point of dignity it is superior to all others; its object being the Creator of the universe and its utility is so great, that it lays the only sure foundation of human society and human happiness. The proofs of the divine existence are innumerable, and continually force themselves upon our observation; and are withal so clear and striking, that nothing but the most ⚫bstinate prejudice, and extreme depravity of both : heart and understanding, could ever bring any rational being to disbelieve, or doubt of it. With good reason, therefore, it is, that the Psalmist calls the man a fool, who saith in his heart, there is no God.' Without belief in God, a considerate person (if it were possible for such a person to be without this belief) could never possess tranquillity or comfort; for to him the world would seem a chaos of misery and confusion. But where this belief is established, all things appear to be right, and to have a benevolent tendency; and give encouragement to hope, patience, submission, gratitude, adoration, and other good affections essential to human felicity. 408. That men, from education, or from nature, might have some notion of duty, even though they were to harden themselves into atheists, can hardly be doubted: but that notion would, in such men, be wholly ineffectual. From the fear of shame, or of human laws, the atheist may be decent in his outward behaviour; but he cannot act from any nobler principle. And if, at any time, he could promote (what he takes to be) his interest, by the commission of the greatest crime, it is plain that there would be nothing to restrain him, provided he could conceal his guilt; which any man might do occasionally, and which men of great wealth or power could do at any time. Atheism is utterly subversive of morality, and, consequently, of happiness: and as to a commu nity, or political society, of atheists, it is plainly impossible, and never took place in any nation. They, therefore, who teach atheistical doctrines, or, who endeavour to make men doubtful in regard to this great and glorious truth, THE BEING OF GOD, do every thing in their power to overturn government, to unhinge society, to eradicate virtue, to destroy happiness, and to promote confusion, madness, and misery. 409. On what human reason discovers of the divine nature is partly founded the evidence even of revelation itself. For no pretended revelation can be true, which contradicts what, by human reason, is demonstrable of the divine perfections. We do not prove from Scripture, that God exists; because they who deny God, deny the authority of Scripture too. But when, by rational proof, we have evinced his being and attributes, we may then ascertain the truth of divine revelation, or detect the falsehood of a pretended one. When we have, from the purity of its doctrine, and the external evidence of miracles, prophecy, and human testimony, satisfied ourselves of the truth of the Christian revelation, it becomes us to believe even such parts of it as could never have been found out by human reason. And thus it is, that our natural notions of God and his providence are wonderfully refined and improved by what is revealed in holy writ so that the meanest of our people, who has had a Christian education, knows a great deal f 1 more on these subjects, than could ever be discovered by the wisest of the ancient philosophers. That many things in the divine government, and many particulars relating to the divine nature, as declared in Scripture, should surpass our comprehension, is not to be wondered at; for we are daily puzzled with things more within our sphere: we know that our own soul and body are united, but of the manner of that union we know nothing. A past eternity we cannot comprehend; and a future eternity is an object by which our reason is astonished and confounded: yet nothing can be more certain, than that one eternity is past and another to come. 410. In evincing the being of God, two sorts of proof have been employed; which are called the proofs a priori and a posteriori. In the former, the being of God is proved from this consideration, that his existence is necessary, and that it is absurd and impossible to suppose that he does not exist. This argument is fully discussed by Dr. Clarke, in the first part of his excellent book on the evidence of natural and revealed religion. The proof a posteriori shews, from the present constitution of things, that there is, and must be, a supreme being, of infinite goodness, power, and wisdom, who created and supports them. This last is the most obvious proof, and the most easily comprehended; and withal, so satisfying, that the man must be mad who refuses to be convinced by it. |