HOURS OF MEDITATION.-ON THE EXISTENCE OF GOD, &c.

"Religion! Providence! an after state!
Here is firm footing; here is solid rock;
This can support us; all is sea besides;
Sinks under us; bestorms, and then devours.
she mounts

To Reason's region, her own element,
Breathes hopes immortal, and affects the skies."
YOUNG.

PERHAPS there are few things of more utility than the continual strengthening of our minds in those reasonings which support christianity. It raises the tone of the intellectual faculties, and gives that character of decision to the moral powers, which elevates man to his real dignity. It signifies but little, whether our ideas, on such an important subject, are entirely original or not, so that we can argue from those data which are allowed by all, to the facts, doctrines, and precepts of Christianity. By means of such exercises, our opinions on religion will not easily yield, either to the objections of sceptics, or our own doubts and fears, when called to the

trial.

Our first and most important step, in tracing the foundation of religion, must be to prove the existence of a Supreme Being, and to bring forth arguments in favour of the perfection and excellency of his attributes. And here we must take nothing for granted, to which nature and reason do not bear their unequivocal testimony. We look around upon the universe of worlds, and contemplate the relation of moons to planets, of planets to suns, and of suns to their systems. We behold stars

"Numerous as glittering gems of morning dew," and have reason to suppose that each star is a world, in some measure, like our own. In addition to this, the evolutions of a single system are carried on with such order and exactness, that the course of planets, and their moons, have been most minutely and accurately described for years to come. Should we even rest here, our minds would be sufficiently impressed with the necessity, that innate wisdom and power must have called these worlds into being, and hitherto preserved them in that beautiful harmony and magnificence with which we see them invested. Should we begin with the infinity of worlds, and simply trace the power and wisdom of God, from them to planetary systems-and from our own system, to the world in which we live; should we mark the annual and diurnal revolution of the earth, its atmosphere and seasons, and then range over its surface, descending from universalities and generalization to particulars, from the whole race of animated beings to a single genus, and from

a single genus to an individual; should we endeavour to prosecute our search, in any instance, beyond the little light reason affords, beginning with the stupendous universe, and ending with those objects which, by their minuteness and number, are beyond our sight, and even our comprehension, we are overwhelmed with the sense of infinite wisdom and power.

In surveying the surface of the world, we see cloud-capt" mountains, in continuous chain, towering to the skies, while at their base, fertile vales extend their refreshing green. We behold the ocean in its majesty, the emblem of Deity itself, overwhelming the mind with a sense of awe, as its "billowy boundlessness" rises before us. We descend, in our contemplation, from the vast forests hitherto unpenetrated by man, and seemingly interminable, to the humbler objects of the vegetable creation; from the majestic teak tree to the lily of the field, from the sturdy oak to the lovely rose, characterized by poets as "the daughter of spring." We turn our gaze from the unwieldy, yet docile elephant, to the insect struggling into being, from the noblest to the meanest creature of the animal world. We reflect on the immense number of those that daily wait on their Maker, "to receive their meat in due season," and are not disappointed. We turn from all these to the survey of man himself, and, amidst the beautiful contrivance every where visible, we feel ourselves overpowered by the conviction that there is a Supreme Being, and that Being how great!

But we are told that these things may have arisen into existence by chance. Now we appeal to impartial reason, whether it is a greater absurdity to ascribe a corresponding effect to a corresponding cause, or to deny the necessity of an adequate cause to produce an adequate effect? Those who maintain such an unaccountable proposition, may, as Grotius affirms, " as soon believe that pieces of timber and stones should frame themselves into a house; or that from letters thrown at a venture, there should arise a poem." They evidence their belief in the connexion between cause and effect, by their actions and reasonings on common subjects, but, with great inconsistency, deny it altogether, where the necessity of a first cause is most manifest. And in the view of the creation of the animal, vegetable, and mineral kingdoms, where every reflecting mind must be overwhelmed with the stupendous magnificence and infinity, unfolded to the sight, is it probable that any such ridiculous idea can be seriously entertained? Even Aristotle, who is not particularly credulous, has affirmed "creation to be so great a work, as to make it

seem impossible, even for God, to accomplish it." There must then be a first cause, even that Supreme Being whom we call God. Such we find, by referring to history, has been the conviction of men in all ages; and it is equally important, whether derived from the unequivocal testimonies of every thing around them, or from the tradition of their ancestors. The ideas of uninstructed man, respecting the nature of the Eternal, were, it is true, clouded with such ignorance and folly, that the more reflecting of those sages secretly despised the religion they affected to countenance. Yet it must not be forgotten, that even these philosophers saw the necessity of a Creator, whom Zeno called Logos, Word or Reason; Aristotle, Nature; Anaxagoras, Mind; and Plato, God. And in reading the history, tradition, or mythology of different nations, with their poets and philosophers, we find they believed that in the beginning was chaos, and that a Supreme Being, from this confusion of matter, created and formed all things. Thus Anaxagoras: "All things were blended together till the Divine Mind separated them, and adorned and regulated that which was confused."

The existence of God being thus established, we proceed to make a few reflections on his nature and attributes.

In the first place, as no one can doubt the immateriality of the Supreme Being, we only observe that there is, of necessity, but one Creator. We know of no argument that can possibly be brought forward against such a conclusion, whilst the uniformity of the works of the creation, and the invariable production of the same effect by the same cause, evidence but one God. We believe the Creator to be Eternal, since he must have existed before he formed the world, and that he continues in existence until now: moreover, it cannot be supposed, that a superior power, over which nothing can exert any influence, will cease to exist of itself. From his moral perfections, we likewise conclude, that he is the "same yesterday, today, and for ever," as regards not only his continuity, but immutability.

The omnipotence of God forces itself on our attention, while we survey the works of creation. When we reflect on the power of Him who "called worlds into being;" who formed all those objects of magnificence which strike us with awe; when we even reflect on this power only, in breathing "into the nostrils of man the breath of life," and in the moulding of an immaterial soul, we cannot but confess our astonishment. The Creator, in the formation of matter, has displayed omnipotence; but the beauty of the earth, the elegance and utility of its productions,

and even the wonderful structure of the various creatures in the animal kingdom, are lost in the contemplation of life. Machines, figures, and automatons may be so formed as to arrest our attention, and fill us with astonishment, but neither man, nor any created beings, endowed with the highest wisdom, can infuse life. It is this that invests the world with a beauty and interest, without which all would be monotony. Moreover, as the creator and former of matter, and the dispenser of life, as the continual preserver and upholder of all things animate and inanimate, the Supreme Being stands unveiled as the Omnipotent Jehovah.

The omniscience and omnipresence of God are likewise manifestly among the attributes clearly discernible by reason, since his agency is conspicuous in all places and at all times. But when we consider the wisdom of God, in creating and ruling the universe, in always adapting the most adequate means for the accomplishment of any end, we cannot but feel the littleness of our own minds in comprehending the knowledge of an infinite Being.

If we study, minutely, any branch of natural philosophy, or merely glance generally over those discoveries which science reveals, the wisdom of God is strikingly apparent. According to Paley, “Sturmius held, that the examination of the eye was a cure for atheism ;" and, we may observe, that the study of any branch of science will produce the same effects, unless the heart is depraved, or the mind very peculiarly formed.

The above-mentioned writer seems to suppose, that human anatomy is the science which, of all others, is most calculated to impress man with a sense of the existence and wisdom of God. But wherever we take our stand, our minds will be lost in admiration; and, as we contemplate the manifold works of our Creator, our convictions will echo the words of the psalmist, when he said, " In wisdom hast thou formed them all."

But we cannot leave the subject without remarking, that a prominent feature, in the moral character of God, as manifested in his works, is benevolence. The happiness of his creatures is interwoven with the laws of their existence, nor has it ever been disturbed, but by a counteracting force, which is as as much at enmity with God as with his creatures. By attentive examination, we shall find, that the primary and chief design of every thing appears plainly to be benevolent. According to the argument of Paley, "con→ trivance proves design; and the predominant tendency of the contrivance indicates the disposition of the designer." The world abounds with contrivances; and all the con

trivances, with which we are acquainted, are directed to beneficial purposes. Evil, no doubt, exists; but it is never, that we can perceive, the object of contrivance. Teeth are contrived to eat, not to ache; their aching, now and then, is incidental to the contrivance, perhaps inseparable from it; or, even if you will, let it be called a defect in the contrivance; but it is not the object of it. "The goodness of God is manifest in all around us, especially in his forbearance towards depraved and sinful man." There is misery, indeed, in the world, but it has a different source; it is the result of opposition to the Deity, of counteracting his benevovolent designs, and cannot, without absurdity, be charged upon our Maker.

On reviewing the evidence that nature and reason afford, on the existence of God, and his attributes, we find it placed upon a clear and firm foundation. And we cannot but think that the charge of inconsistency and absurdity rather rests with those whose systems are at variance with each other and themselves, while reason and common sense must be lamentably distorted, to offer them even a shadow of support. Beaconsfield.

J. A. B.

ON THE OBSERVANCE OF THE FOURTH

COMMANDMENT. By John Wilson.

"Remember that thou keep holy the Sabbath day."

Of all the ten commandments of Almighty God, there is no one more clearly and explicitly worded, no one more peremptorily laid down, and no one which affords less scope for misrepresentation or misunderstanding, than the fourth yet, at the same time, there is no one which is more frequently, more openly, and more daringly, broken and violated. The obvious and positive tendency of this law is, that on the Sabbath day all men are to suspend both their thoughts and actions from those pursuits which have engrossed their attention during the six days of labour, and devote them to the service of their bountiful Creator; but, in that wicked spirit which leads men to wrest the sense of God's holy word, many persons choose to consider this express command merely in the light of a favour towards mankind, enabling them to enjoy a respite from their labour; but which may be observed or dispensed with as convenience or profit dictates, without incurring the charge of sin.

In the first position they are indubitably 2D SERIES, NO. 7.-VOL. I.

right; for there is certainly no reasonable doubt to be entertained, by any reflecting Christian, that the whole of the ordinances of our Almighty Creator are to be regarded in the light of favours, and as amongst the most inestimable of the numerous blessings bestowed by Him upon his creatures; the intent and effect of all and each one being to promote the welfare and peace of men and doubtless the merciful consideration of our Maker towards us, is evidently and particularly manifested in this law, whereby he protects us from excess of labour. But this by no means operates in substantiating their conclusion; nor can any man, however casuistical, with truth, shew that it is any the less to be considered in the light of an absolute command; for is to be supposed that the Lord will sanction or overlook the breach of any one part of the decalogue more than another? We have no record shewing that God spake these words less forcibly, or less expressly, than others; or that the observance of them, when spoken, was by the Divine authority in any measure qualified. On the contrary, the diction is at once concise, clear, explicit, and not to be mistaken.

And what says Moses in expounding the tables to the people, which he had received from the hands of the Almighty himself, graven with the writing of God? "Six days may work be done, but the seventh is a sabbath of rest holy to the Lord: whosoever doeth any work therein shall surely be put to death," Exod. xxxi. 15. Moreover, we find, in the New Testament, the following words, proceeding from the mouth of our blessed Redeemer: "For verily I say unto you, till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."

"Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven," Matt. v. 18, 19.

Having shewn that this commandment cannot in common sense be considered as less positive than any other, we will proceed to see how it is observed by "those who profess and call themselves Christians."

It is not, however, our intention to launch fully into the duties of a true Christian on the Lord's day, as they have repeatedly been the theme of numerous eloquent discourses from our most celebrated divines; and ample instruction, indeed all that is needed, may be gleaned from the pages of holy writ; but merely to call the attention of 151.-VOL. XIII

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