It is impossible to detect a single change uncaused. There must have been a cause for the existence of the multitude of objects we see around us. We know that we did not always exist. If we have caused our own existence, then we must have had being before we existed. Non-existence cannot cause existence. There must therefore be a being eternally existent, who is the cause of all other objects. If this be not correct then we must conclude that effects exist without their causes. This is, however, everywhere contradicted, by the changes continually passing around us, and none transpire uncaused. Mankind, in fact, have ever acknowledged the infallibility of this connection of cause and effect. No rational being regulates his conduct on the assumption that results come uncaused. No matter how stoutly this may be denied, all persons are constrained to act as if they fully coincided with the principle. Existence cannot be continued a single hour without practically acknowledg ing that no effect exists uncaused. The principle, then, is as true as our existence.

We must associate with our existence as an effect, dependence and mutability; but with the great first Cause, which must have always been, we must associate independence and immutability. If the Being called God did not always exist, then His existence must have been caused, and the power that caused it must be God. Hence the inference that something has always existed, or existed from Eternity; for nothing is more evident than that if there ever had been a time when no being existed, it is impossible that any being should ever have come into existence. If there was a time when there was nothing, how could something ever have been produced? Beings could not make themselves, and they could not have sprung up by chance; because chance is a word merely expressing our ignorance of the cause. It is therefore certain that since something now exists, something must have existed from eternity. In the conclusion that something has existed from eternity, we suppose

that that eternal Being is not matter, or the Universe. This being the case, we conclude that there is a God whose existence is undefined and independent, who is the author of every thing which exists.

The proofs of God's existence founded on this relation of cause and effect are seen in creation; in its works of design; and in the sense of moral obligation found connected with human intelligence.

GOD AN INTELLIGENT BEING.

Having proved the existence of an Eternal Cause, I shall attempt to show that this cause is an intelligent being. From the evidence of intelligence in the works of nature we are authorized to infer the existence of an intelligent cause. To this point, I will repeat the words of Cicero, which must show the reflections of this eloquent orator upon a subject of vast importance. "If those things which are formed by nature are better than those which are executed by art, and art effects nothing without reason, certainly nature is not to be accounted destitute of reason. How is it consistent, when

you have looked at a statue or a painting, to acknowledge that art has been employed? when you have seen the course of a ship, not to doubt that it is guided by reason? when you contemplate a sun-dial, to be convinced that the hours are pointed out, not by chance, but by skill? and at the same time to be of opinion that the world, which comprehends those arts, and the artists, and all things, is without reason or counsel? If a person should carry into Scythia or Britain, the sphere lately constructed by our friend Posidonius, the movements of which produce the same changes with respect to the sun, and the moon and the five planets, which take place every day and night in the heavens, who in these bar barous countries could doubt that that sphere was constructed by reason?"

It appears impossible to survey the objects around us with

any degree of attention and not discover marks of design, ends aimed at, and means employed to accomplish those ends. Well said the Psalmist, "I am fearfully and wonderfully made." Man's organization is full of evidence upon this point. The eye in its internal structure so skilfully adapted to the transmission and refraction of the rays of light, shows conclusively that it was intended for the purpose of vision. That the eye was designed for the purpose of seeing, no reasonable man can doubt. The eye is constructed on the same philosophical principles as the telescope, and is as clear a specimen of mechanical contrivance. And we could as well doubt that the telescope was constructed to enable us to see objects at a distance, as to doubt that the eye was intended for the purpose of vision. The rays of light passing into the iris, through the chrystaline humor gathered to a focal point, and diverging thence and painting an inverted image of the object emitting the rays on the optic nerve in the retina, are subjected to precisely the same process as in the best constructed telescopes. There is therefore no more reason to suppose the eye by chance than to assert that our best constructed telescopes are by chance.

Not only the nice construction of the eye proves design, but its location is proof of intelligence in the designer. If our eyes had been located in the feet or in the top of the head, they would have been of but little use. The designer has selected the best place possible to answer the purpose for which they were made. The location of the eye is therefore evidence of intelligence in the designer.

What has been said of the eye may be said of the ear, hands, teeth and tongue. If the teeth and tongue were situated any where else they would be useless. Had the hand been wanting in fingers, what a strange state of things would appear. Apply these reflections to the human organization, and it is impossible to suppose that any mere physical energy of attraction and repulsion, a blind, unknowing, undesigned impulse, was its cause. It is therefore evident that the pow

ER which formed the human body is not only self-existent, possessed of a mysterious energy termed life, but is a POWER invested with intelligence. This proof found in one human being increases in strength from the consideration that from eight to nine hundred millions of such beings now exist upon this earth. To this we may add the millions that have been and now are not. The brute creation is also proof of design and the intelligence of the designer. The same proof is found in the vegetable creation.

The manifestations of an infinite, intelligent, all designing mind, will open upon us as we proceed to consider the appropriateness of the relative parts of the universe. When, by the light of scientific astronomy, we view the mutual re lations of the sun's planets and satellites which seem in every direction to throng the vast amplitude of space; when we consider the perfectness that marks their relative positions and revolutions, where the slightest deviation must bring destruction, as they revolve in silent and majestic order in the skies, we see that they harmonize with the sentiment of the royal minstrel when he says, "the heavens declare the glory of God, and the firmament showeth His handy work; day unto day uttereth speech, and night unto night showeth knowledge."

The existence of an Almighty and intelligent Being, the Creator and disposer of all things, is therefore clearly demonstrated. There is no end to this kind of demonstrative proof. Another source of proof also exists from which it more fully appears that this Being is not only a God of infinite power and intelligence, but that he is possessed of a moral nature.

No one will question that a sense of accountability is equal and co-extensive with the human race. The consciousness of every person acknowledges a susceptibility to a distinction between good and evil, between right and wrong conduct, with an obligation to perform the one and omit the oth

er.

All persons know from their consciousness as well as they

know their existence, that they are susceptible to this distinction. Who but knows the existence of this distinction? All who are intelligent know that they should do good and not evil. Hence we are subjects of a moral law placed at least upon our conscience, demanding right and prohibiting wrong. This creates accountability. Now the Being who created human intelligences, and who implanted in the constition of the soul this sense of right and wrong, to approve of the one and to disapprove of the other, prefers, yea desires that we should conduct righteously. This certainly is a legitimate inference. Who, in the appropriate use of his intellectual powers, can reason himself out of such a conclusion? It is true that persons by sinning may become sinfully foolish, and then in their hearts may deny that there is a God. This, however, is not done until the moral evidence of the divine Being has been effaced and foolishly sinned away, and then, in Bible language, it may be repeated, "the fool hath said in his heart there is no God." There are overwhelming proofs, within and without us, sustaining beyond a doubt the existence of a righteous Being, to whom all are accountable for their conduct. Hence the appropriate language of the Apostle, "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." When nature thus speaks in her own pure language, her voice harmonizes with the voice within us, and both proclaim the righteous intelligence of Him who created us.

The consciousness of human beings is ready to acknowl edge that on this great and glorious Being whom we call God, they must constantly depend. His displeasure is death; his approval life. Human beings being distinguished from all other creatures upon this earth, and invested with rational, accountable and deathless natures, are therefore obligated to return to their Creator the highest gratitude and the warmest love.