EXISTENCE OF GOD – There is one God
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There is one God.
The existence of God is the basis of religion. This truth will be evident, if we remember, that the word Religion always denotes either a system of truths, of which God is the great subject; or a system of affections and conduct of which He is the supreme object. If we can prove to ourselves the existence of a God; that is, of a Being, by whom we were created, and by whom the universe is governed; some such system of truths, affections, and conduct, must be also capable of being proved.
To such a Being we and the universe must sustain important relations; and out of these relations must necessarily arise to intelligent beings a variety of duties, immediately, and alway, owed to him. Were there no such Being, there could be no such relations, nor duties. Were the existence of such a Being incapable of proof, the existence of the relations and duties would be equally incapable of being proved. Happily for us, and accordantly with his own wisdom, God has not, in this most interesting case, left himself without ample witness.
In the text the existence of God is declared in the plainest and most direct terms. I shall therefore proceed immediately to the examination of this subject.
The foundation of all reasoning concerning beings and events, and ultimately concerning attributes and relations also, is a supposed, or acknowledged, connection between cause and effect. By cause, (it will be observed, that I am speaking of what is called the efficient cause) I intend, that something, be it what it may, which produces, or is supposed to produce, existence, or any change of existence; and without which the existence, or the change, would not have been.
Between this something, styled cause, and the something, styled effect, all mankind, except a few skeptical or atheistical philosophers, have agreed, that there is an inseparable connection. As this connection has been denied by these philosophers; and as it is the foundation of all our reasonings on this and every other subject; a consideration of it, and of the evidence which attends it, will undoubtedly be a proper part of the present discourse.
In the first place, it will be admitted by these philosophers, as well as all other men, that we have no knowledge of any existence, or any change, which has taken place without a cause. All beings, and all events, so far as our acquaintance with them has hitherto extended, have been produced by some agency, or influence, extraneous to themselves; and have never sprung up into existence casually, or without such agency, or influence. There is, therefore, not the least reason furnished by experience, or by any thing which we know, why we should believe existence to be casual; or why we should doubt an inseparable connection between cause and effect.
On the contrary, all the experience, all the knowledge, of man, lends its whole influence to the doctrine, that existence has been invariably caused. The supposition, therefore, that existence is uncaused, or that the connection between cause and effect is not inseparable, and invariable, is perfectly gratuitous, and without a shadow of support. How absurd and ridiculous it is, for a man, professing to be a reasoner and a philosopher, to found his opinions, or his arguments, in any case, and especially in the most important case possible, on a mere supposition, I need not explain.
2dly. All mankind have acknowledged in the clearest manner, and in every way, of which the subject was susceptible, the inseparable nature of this connection.
The language of every nation is formed only on this plan. In every language there are not only many words, directly expressing ideas of this subject, such as cause, efficiency, effect, production, produce, effectuate, create, generate, &c. or words equivalent to these; but every verb in every language, except the intransitive impersonal verbs, and the verb substantive, involves, of course, causation or efficiency; and refers always to an agent, or cause, in such a manner, that, without the operation of this cause or agent, the verb would have no meaning.
In this manner have mankind declared, in the very structure of their languages, not only that they perceived, and acknowledged, this connection, but that it formed so considerable and essential a part of their thoughts, as to necessitate them to think in this manner only. Thus to think, to speak, to sit, to run, to strike, to write, to love, to hate, all denote effects, and refer to an agent, or cause of those effects; and without such reference would not contain, nor express, any meaning whatever.
I have observed above, that all mankind have agreed in the acknowledgement of this connection, except a few atheistical and skeptical philosophers. These men have, indeed, denied this connection in form; but they have acknowledged it, as fully as all others, in their customary language. On every subject, except creation, or giving existence, they have spoken exactly as other men speak; and the connection between cause and effect is as often declared in their conversation and writings, and as much relied on, as in those of other men.
This fact is clear proof, that they admit this connection in all cases, except those, which respect the existence and government of God, in the same manner, as the rest of mankind. In truth, language is so constructed, that it is impossible to write, or speak, in a different manner.
Children, so soon as they begin to speak at all, inquire more anxiously, and more universally, concerning causation and efficiency, than concerning any other subject of investigation. Every one, conversant with them, must have observed, that they almost continually inquire, who did this, that, and the other, thing; or produced the several changes, of which they are witnesses? Who made themselves, and the various objects around them? In this manner they teach us, that this is, to man, the natural and the only natural, mode of conceiving: for all children think, and speak, in this manner.
Nor are the views of mankind less forcibly evident, concerning this subject, in their actions. No man ever acted, without regarding himself as a cause; and without expecting to produce some change in himself, or in the objects around him, by his efficiency; nor made use of any instrument, without expecting from it a degree of efficacy, which should produce some change, or other, not to be looked for without it.
Thus all men eat and drink, lie down, and act universally, with a design to effectuate certain changes in themselves, or other objects: and Atheists, as truly, and uniformly, as any other men. Thus, also, children act, from the beginning. Indeed, were men not to act in this manner, they would never act at all. No proof of absolute and universal conviction, concerning this or any other subject, can be more perfect.
3dly. We learn this connection from experience; and in two ways; by the testimony of our senses, and by the inspection of our minds.
Causes operate without us, and within us; and produce their proper effects in both cases. Those, which operate without us, produce their effects before our senses; and so far our knowledge of the connection between cause and effect arises from sensitive testimony. Those, which operate within us, produce their effects before the eye of the mind only; and so far our knowledge of this connection is intuitive.
I as clearly perceive, that I think, reflect, remember, choose, wish, love, and hate; that by a determination of my will I turn my thoughts from one subject to another; and transfer my affections and my conduct, voluntarily, from one object to another, and from one course to another; as that I exist.
I also perceive this in the same manner, and with the same certainty; viz. with the bare inspection of the mental eye; commonly termed Intuition, and acknowledged to be attended with the highest possible certainty. Mr. Hume is, therefore, totally erroneous in his assertion, that the connection between cause and effect exists, or rather is perceived, only in the Names; and that, if we would call both by the Name, Events, we should not suppose any connection to exist between them.
This opinion is sufficiently refuted by the fact, that these Names, and not that of Events, have been given to them. Mankind never give Names without Ideas; nor form any Names, which do not express such Ideas, as they really have; nor suppose themselves to have Ideas, which they have not; or different Ideas from those, which they really have. Wherever Names have been given, the very ideas, which they denote, have certainly existed in the Minds of those, by whom they were given.
The thing, which we really perceive in this case, is however, merely the fact, that cause and effect are thus connected; and not the nature of the causation, or efficiency, on which the connection is founded. That I, and not something else, think, and act, in such manners as have been recited, and that but for me the thought and action would not have existed, I perceive intuitively; but I do not perceive at all why, or by what power, I think, and act. The nature of this subject lies, in every case, beyond the bounds of the human capacity. Yet this infers not in any degree any want of evidence, attending the fact.
The contrary opinion would be attended with this absurdity; that we cannot perceive one thing without perceiving at the same time another, totally diverse, and in the view of the mind entirely separated: an absurdity, which cannot need to be exposed by me.
4thly. The Mind cannot realize the fact, that existence, or change, can take place without a cause.
This is, at least, true with respect to my own mind. I have very often made the attempt, and with no small pains-taking; but have never been able to succeed at all. Supposing other minds to have the same general nature with my own, I conclude, that all others will find the same want of success. If nothing had originally existed, I cannot possibly realize, that any thing could ever have existed. Causes, absolutely the same, must in the same circumstances produce absolutely the same effects.
This is, I think, certainly self-evident, and admitted as such. An absolute want of cause involves an absolute sameness of an opposite kind; and must, with nearly the same evidence, continue for ever. The necessity of causes to all the changes of being is so far as I know, universally admitted. Mr. Hume, particularly, talks as commonly, or rather as uniformly, in this manner, as any Christian does; and not only argues from cause to effect, and from effect to cause, as much as other men; but discusses this subject abundantly, and gives directions, and principles, for this kind of argumentation.
Indeed, without admitting it, neither he, nor any other man, could argue at all. But, if no change can take place without a cause, how can it be supposed, that existence can take place without a cause? Certainly less violence is done to our reason by supposing a being to be changed in some respect or circumstance without a cause, than to begin to exist without a cause.
5thly. No absurdity can be greater than to argue with a man, who denies this connection.
He himself, in speaking, exhibits himself as a cause of all the words uttered by him, and the opinions communicated; and, in the act of arguing, admits you to be a similar cause. If his body be 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 connection 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 acknowledgement 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, thundereth 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 possessed 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, subordinate, 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 hortulane 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 lo 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; ask 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 lighting; 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 knowing, and the innumerable objects of their knowledge? What must be the Wisdom of him, from whom all beings 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 would be a dreary waste; a desert of solitude, silence, and despair.
How vain, then, must be all resistance to God? The very power to resist, the will, the wish, cannot rise into being, unless supplied, and supported, by him. The universe of men and angels, the worlds above and beneath, united, could not contend against him for a moment. All are nothing, and less than nothing, in his sight. With a word he called the whole into being. With infinite ease he could, with a word, return the whole to its original nothing; and with another word, could raise up a second universe in its stead.
3dly. Of this universe God must, of necessity be the sole and absolute Proprietor.
No property is so perfect, as that which arises from Creation. Whatever we make, or fashion, is our property in the highest degree, in which any thing can be ours. God, it is to be remembered, not only made, but created; not only made the work, but the materials. Hence his property is plainly superior and paramount to all other; and he is a proprietor in a higher sense than any other being can be. His property, also, extends to all beings animate and inanimate, rational and irrational, to atoms, vegetables, animals, men, and angels, in the same absolute manner.
Hence it is evident, that he has an absolute right to dispose of all beings as he pleases; and particularly to require on the most reasonable grounds, that all rational beings voluntarily devote themselves to his service with such affections, in such a manner, and with such conduct, as are conformed to his will. This right is complete and supreme, and cannot be denied, nor questioned, without sin; without plain and palpable injustice. All disobedience to his pleasure is evidently unjust, in the same manner, as when we withhold the property of our fellow-men; and in a degree incalculably greater; while obedience, on the other hand, is nothing more than barely rendering to God the things which are God’s.
4thly. Of the same universe he is, of course, the only Ruler.
The nature of this vast work, and the wisdom and power displayed in it, prove beyond debate that it was made for some end suited to the greatness and number of the means which are employed. This end is such, and so important, that it was proper for him to create, and uphold, an universe, for its accomplishment. This end, originally so valuable, as to induce him to commence, and continue, this mighty work, must ever be equally valuable in his view. But it can never be accomplished, except by his own government of all things.
No other being can govern them at all. All created power, wisdom, and goodness, is infinitely unequal to such a task, even for one day, or one moment. But He can rule the work for ever, and with infinite ease; and can, and will, thus accomplish the end, which he proposed from everlasting.
For this end every thing was created, the least as truly as the greatest; the atom as the world; the worm as the angel. His providence therefore extends, with absolute evidence, to all. Each, however minute, however momentary, is really necessary in its place, and for its time. Each, therefore, needs to be conducted, throughout its existence, to the purpose for which it was made. His cure extends therefore, and must extend, to minims, ephemera, and atoms, as truly, and as exactly, as to the concerns of Cherubs and Seraphs in the heavens.
Accordingly, we actually behold him alike animating the blade, the stem, and the leaf, in the vegetable kingdom; living in the mite and the insect, the bird and the beast; thundering marvellously with his voice; sending lightnings with rain; rolling the billows of the ocean; making the earth to quake at his presence; shining in the stars, glowing in the sun, and moving with his hand, the various worlds, which compose the universe. At the same time, his presence and agency are more sublimely visible in the universe of minds, in all the amazing powers of thought, affection, and moral action, in the knowledge, virtue, and enjoyment, of the myriads, which form the peculiar kingdom of Jehovah.
5thly. It is equally evident, that this end must be Himself.
Before God made the universe there was nothing beside him. Whatever motive prompted him to this great work must of course have been found in himself; because beside him there was nothing. It must, also, have been found in himself, because when other beings existed, all were nothing in comparison with him; and, therefore, in the same comparison undeserving of his regard. But this end could not respect any change in himself; any increase, diminution, or alteration, of his greatness, power, and glory. It was, therefore, the manifestation of himself alone which could be the end of this mighty work.
Himself is the sum of Excellence; of all that is great, or wise, or good. The manifestation of himself is, therefore, only the manifestation of boundless excellence to the Creatures, which he has made. The manifestation of all attributes, though capable of being made in declarations, is principally discerned in actions. Excellence, therefore, is discovered, chiefly, by doing what is great, and wise, and good. All this is so evident, as to need no illustration.
God, when he intended to disclose his perfections to the universe, intended, therefore, to exhibit them, chiefly, by an endless course of action, in which wisdom, greatness, and goodness, should be supremely, and most clearly, discovered. The highest blessedness, he has told us, and therefore the greatest glory, is found in communicating good, and not in gaining it; in giving, and not in receiving. To this decision Reason necessarily subjoins her own Amen. The great design of God in all things is, therefore, to do good boundlessly, and for ever; and in this conduct to disclose himself, as the boundless and eternal good.
It must, of necessary consequence, be supremely pleasing to him, that his intelligent creatures voluntarily unite with him, in loving, and promoting, this divine purpose; while all opposition to it must be supremely displeasing. How important then must it be to us, that we cheerfully coincide with his perfect pleasure in this great end, and devote to the advancement of it all our faculties?
Should we resist his designs, so excellent, so dear to him; how unworthy in itself, and how provoking to him, must be the conduct. What terrible consequences must spring from the exertion of such power and knowledge, exerted to manifest his anger against those, who thus disobey his will, and oppose his designs! What must they not feel! What ought they not to fear!
On the contrary, what an universe of good, immense and endless, may he be expected to provide for those, who voluntarily unite with him in this glorious design, and cheerfully perform his pleasure. Such good he can make, and give, and repeat for ever, with a wish, and with a word. To make, and give it, is his delight, and glory. It will therefore be done. In this wonderful work how divinely great and good does God appear? How deserving of all admiration, love, homage, obedience, and praise. How amazing the wonders, which he has done!
How much more amazing the transcendent purpose, for which they were done! Who would not fear, who would not bless, who would not adore, that glorious and fearful name, Jehovah our God; the Being self-existent, eternal, and immense; and without beginning, limits, or end; united with eternal, and immeasurable, wisdom and power; from whom are derived all worlds, and all their inhabitants; on whom all depend; and by whom all are preserved, governed, and blessed, and conducted with supreme wisdom and goodness to an end, immortal and divine. Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.
Dwight, T. (1818). Theology: Explained and Defended, in a Series of Sermons, Volume 1 (3). Middletown, CT: Clark & Lyman.
