a greater perfection to exist than not to exist; to exist necessarily than to exist contingently and according to the pleasure of another; to exist from eternity and to eternity, than to exist at one time and not to exist at another time :-it follows that existence, even a necessary and eternal existence, is implied in the essence of a most perfect Being It is as impossible to form an idea of a most perfect Being without necessary existence, as an idea of a mountain without a valley. Besides, the man who denies that there is a God, denies, at the same time, that it is possible for an absolutely perfect and eternal Being to exist. For if he at any time begin to exist, he will not be eternal, and therefore not absolutely perfect, and consequently not God. But it is impossible that a being who neither is, nor can begin to be, can ever exist. According to this supposition, then, the impossibility of existence will be included in the conception of a Deity; which is no less contradictory, than if one should say, that the want of eminent perfection is necessarily included in the conception of that which is infinitely perfect.23 VI. The Creator has so deeply impressed the idea of his own existence. on the human mind, that all may receive this knowledge from nature. "That which may "be known of God is manifest in them; for God hath "showed it unto them." This is what is usually termed the innate knowledge of God. Eusebius speaks, not improperly, of the "notions which every one learns from himself, or rather from God."* It is not intended, that infants possess an actual know * Αυτοδίδακτος έννοιας, μαλλον δε Θεοδίδακτος. Preparat. Evang. lib. ii. c. 5. Το γνωστον το Θεό. ledge of God even from the womb; which is equally contrary to universal experience, and to the word of God, which testifies that they "cannot discern between their right hand and their left." Nor is the above expression to be so loosely understood, as if God merely endowed men with a capacity of knowing himself, provided the proofs of his existence be clearly proposed and set before them, or provided every one make a right use of his capacity in the investigation of those proofs; -as if the knowledge of God's existence could not be attained without laborious exertion. But we intend, that God has so deeply impressed the traces of himself upon the innermost parts of the mind, that man, after having arrived at the use of reason, cannot but often think of a God, and it is only by doing violence to himself that he can expel such thoughts from his breast. VII. Maximus Tyrius, the Platonic philosopher, has the following beautiful sentence in his first Dissertation.* "But if, since the beginning of time, two or "three men have existed, that have lived in an atheis"tical, degraded and senseless state, deceived by their 66 66 own eyes and ears, maimed in their very soul,-a "brutish and unprofitable kind of men, no less desti"tute of the distinguishing glory of their species, than a lion without courage, an ox without horns, or a bird " without wings;-from even these men you will learn something concerning a Deity; for, in spite of them"selves, they both know and express something on this subject." Julian, too, ungodly as he was, expresses himself equally well, as follows: "All of us, previously 66 66 * Dissert. i. cujus inscriptio est, Quid sit Deus secundum Platonem ? 1 Jonah iv. 11. "to our receiving instruction, are persuaded that there "is a Deity; and that to him we should look, to him "we should hasten. Our minds are inclined towards "him in the same manner, I think, as our eyes to"wards light." VIII. This argument is illustrated by the operations of Conscience, which, in a variety of ways, convinces men of the existence of God. 1st, As it is the deputy of God, and the depositary of his laws in the human breast, it inculcates, in the name of God, what ought to be done, and what ought to be avoided. So great, too, is the authority with which it speaks, that though the lords of the earth, and dreaded tyrants, should establish a thousand decrees in opposition to its dictates, it would, nevertheless, incessantly urge by its secret whispers, that obedience must be rendered to itself, and to God, in whose name it speaks, rather than to any mortal whatever. It says concisely, and with a dignity worthy of a Lawgiver, Universal submission is due to me, and to God."* This is what David intends when he says, "My heart said unto thee," that is, for thee, in thy behalf, in thy place.24 2dly, While it is acquainted with the most hidden secrets of men, and while neither the least imagination, nor the slightest motion of the mind, can be concealed from its view, it testifies, at the same time, that there is another besides itself, who is thoroughly acquainted with all our actions, words and thoughts. It is for this reason it is called Conscience, that is, a witness associated with another in perceiving the secrets of man; and who Пarra ipo xai rã Ota. Arri. Epictet. lib. iv. cap. 8. + Συνείδησις, conscientia. m Psalm xxvii. 8. 24 See NOTE XXIV. can that other be but God? On this account, also, it may be denominated "Conscience towards God." 3dly, When it judges the state and the actions of men, it performs this office under God, and with reference to God. Whilst it commends good works, even though performed in secret, and though disapproved by others, it gives us to know that the praise of the upright “is not of men, but of God." When it rewards the good man with a most delightful tranquillity, and, in particular, when it causes his peace to abound in dying moments, it shows that God is the Rewarder of those who serve him. When it reproves, accuses, condemns, punishes, and scourges a man without mercy for his wicked deeds, although it is within the man, and indeed a part of him, it stands, however, on God's side; nor doth it regard the degree of torment which the man may suffer from its testimony. Nay, though it be a thousand times enjoined to keep silence, though it be treated with violence, though it be almost stiffled, and seared as with a hot iron, yet it rises again, and sharply presses its testimony, in defiance of the struggles of the guilty. 4thly, Amidst all these operations, it summons man to the tribunal of God, and intimates that there all things are to be re-examined, and a more exact judgment to be passed on every action; and, according to the sentence which it has pronounced here, it causes him either to come into the presence of God with confidence, or to tremble at the thought of appearing before him. Such, also, is the energy which it displays, that it will not suffer itself to be hindered in these operations by any created η Συνείδησις Θε8. 1 Pet. ii. 19. • Rom. ii. 29. 66 power. “If our heart condemn us, God is greater “than our heart, and knoweth all things. Beloved, if "our heart condemn us not, then have we confidence "towards God." Paul gives us a concise summary of the greater part of these operations, when he says of the Gentiles, These, having not the law, are a law unto "themselves; which show the work of the law written "in their hearts, their conscience also bearing witness, "and their thoughts the mean while accusing or else "excusing one another." Nor are these the terrors of weak minds, which the stronger can easily elude. Conscience often restrains and overawes the boldest; and the most daring profligate, though he may assume the semblance of hope in his countenance, only conceals the pain which deeply pierces his heart. The laughter of such audacious transgressors is merely constrained, while they feel the smart of the sting within. By this, they in IX. This faculty of Conscience, because it so powerfully manifests God to man, doth all in his name, refers all to him, and, in short, acts the part of his vicegerent in the soul, was called God by the Heathen. Hence Menander says, "Our mind is God."* Euripides, in like manner, quoted by Gataker, says, "Our own mind is to each of us God." tended nothing else, probably, than writer expresses more clearly thus, science stands in the place of God." passage of Epictetus is particularly worthy of notice: "Knowest thou not that thou nourishest a God? That. "thou givest exercise to a God? Dost thou not carry what that old "In all men, conBut the following yaę nur Fros. Apud Plutarch in Platon. Quæst. i. + Gat. in notis ad Marc. Anton. p. 432. † Βροτοῖς ἁπασιν ἡ συνείδησις θεος. 1 John iii. 20, 21. r Rom. ii. 14, 15. |