being of God, but declare that He is "unknowable,” and therefore we need not trouble ourselves about Him. It is perfectly true that we cannot understand Him fully. "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? Deeper than hell; what canst thou know?" Still, we may learn something of Him from His works and His government of the world. A building enables us to judge of the wisdom and skill of the architect. In like manner, "The heavens declare the glory of God, and the firmament showeth His handywork." Milton says,

"Thine this universal frame

Thus wondrous fair; Thyself how wondrous then!"

It must be allowed that the evidences of God's goodness are not so apparent as those of His power and wisdom. Nature has two aspects. As a rule, every thing is calculated to minister to our happiness. The sun with its cheerful light, fields of waving grain, trees with pleasant fruits, flowers with their beautiful colours and sweet perfumes, all proclaim the benevolence of God. There are, however, exceptional occurrences, as earthquakes and pestilences, which sometimes cause wide-spread suffering and death. Wise men, after a full consideration of both sides, are convinced that the arguments in favour of God's goodness greatly preponderate. Most of the misery that is in the world is brought upon people by their own misconduct. It is part of God's chastisement to lead them to a better course. We are also incapable of understanding all God's government of the world. He has designs far beyond our limited knowledge.

Another attribute of God is His holiness. What is the character we admire most? Is it not the

man who is free from every taint of pride and revenge? who is pure, truthful, just, and benevolent? Our consciences at once confirm this judgment. Can it be supposed that the great Creator does not Himself possess the virtues which we sometimes esteem in His creatures? Our instincts tell us that He must have them all in boundless perfection. The excellencies which we see in the best men on earth are like reflections of the glorious sun from little fragments of a mirror.

Pope thus describes some gods which have been worshipped :

men.

"Gods partial, changeful, passionate, unjust,

Whose attributes were Rage, Revenge, or Lust."

Any professedly sacred books whose gods are of such a character, must be the inventions of wicked The excuse is sometimes made that the gods are above all law, and can act as they please. This is comparing them to human tyrants, who take delight in gratifying their sinful passions. A good king would not act in such a way-much less God.

The ignorant suppose that there are many gods, some dwelling in one place, some in another. On the other hand, the unity of God has been acknowledged by the most intelligent men in all ages. He is not like a man, confined to one place; He possesses illimitable knowledge and power; there is no proof of the existence of more than one God, and no other is required.

The foregoing conclusions are drawn chiefly from our own consciences and an examination of what we see around us. But God has given a clearer revelation of Himself in the Bible.

Newton says, "It is not enough for us to regard God as a being, eternal, infinite, absolute; nay, it is not enough for us to admire Him as the wise and

beneficent builder of the universe; we must fall down before Him as our Lord and Sovereign."

XXIV.-DUTY TO GOD.

IN the preceding chapter, the existence and attributes of God have been briefly noticed. Our duty to Him will now be considered. This is greatly neglected. Many, who are just and kind to their fellow-men, forget God entirely, or content themselves with a few cold acknowledgments. What would be thought of a son who was affectionate to his brothers and sisters, but slighted a wise and kind father, though living in his house and receiving from him every thing he had?

is

Plato says, "It should never be thought that there any branch of human virtue of greater importance than piety towards the Deity. Cicero remarks, "Piety is the foundation of all virtues." When Jesus Christ was asked, what is the great commandment? He replied, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment."

Some of God's claims to our obedience and love will now be mentioned: others will be explained subsequently.

1. God is our Father by Creation.-This truth was acknowledged in very early times. The oldest form of worship among the Aryans, was, when gazing up to the blue sky and stretching forth their hands, they exclaimed, Dyauspitar, Heaven-Father. The Greek term Zeupater, and the Latin Jupiter, had the same original meaning. Plato speaks of God as "Father and Maker of all." The Apostle Paul, when addressing the Athenians, referred to certain Greek poets as saying, "For we are also His

"

offspring." Jesus Christ taught His followers to address God in prayer as, "Our Father which art in heaven." God is our Preserver as well as our Creator. In Him we live and move and have our being." We are dependent upon Him every moment for the support of the life which He first bestowed. 2. God is our King.-The universe is His by creation, and He is its rightful Lord. Fresh obligations are thus laid upon us.

The following are some of the great duties we owe to God in consequence of the above relationship.

1. Allegiance.-Rebellion against the sovereign, is considered the greatest crime in a state, and is visited with the severest punishment. The command is, "Thou shalt worship the Lord thy God, and Him only shalt thou serve. It is high treason against God to bow down to an idol, or to worship any other than Himself. No wish to please the dearest earthly relatives, will be accepted as an

excuse.

2. Reverence.-Respect is shown to a father by every right-minded son. Great honour is paid to a monarch in his palace. Much more is reverence due to the King of kings and Lord of lords. Wicked men, conscious of their guilt, often dread God; but this is not the feeling that is inculcated. Reverence is a sense of God's greatness, mixed with love.

Reverence will be shown in the way we speak of God. Many persons insult Him to His face by using His name lightly. Such conduct is highly blameworthy. God expressly declares that He will "not hold him guiltless that taketh His name in vain."

3. Worship. This includes prayer and praise. Fleming says, " In all ages and among all nations, it has been common, by some form or rite, to supplicate Divine protection and favour. Among the

W

golden verses of Pythagoras we find the following:

“In all thou dost, first let thy prayers ascend,

And to the gods thy labours first commend:

From them implore success, and hope a prosperous end." As children go to an earthly parent in all their troubles, so may we make known our wants to our heavenly Father. We may seek protection in danger, wisdom to guide us, pardon for sin, and strength to resist temptation.

We thank a friend who shows us a kindness. God is continually showering down blessings upon us. Under such circumstances, praise is "comely." An ancient philosopher said, "If I were a nightingale, I would by singing fulfil the vocation of a nightingale. But since I am a reasonable being, mine is to praise God. This is my calling. I will fulfil it.”

Worship may be private, social, or public. Each form has its advantages; each is a duty.

An Indian proverb shows one important effect of worship-yatha deva, tatha bhaktah, as is the God, such is the worshipper. If we associate with the wicked, we are apt to become like them; while intercourse with good men has a beneficial influence. This applies equally to worship.

4. Obedience.-A little child should be guided by the commands of a wise father. If it disregarded his instructions and followed its own wishes, the consequences would be very injurious to itself. In a kingdom, the laws must be observed; anarchy and misery would be the result were each person to act as he pleased. It is consummate folly in men to disobey God. "It is for the finite to set itself against the infinite; the feeble and imperfect to declare itself independent of the perfect; the impure and unholy to exalt itself against the holy; the creature of a day to declare itself more wise and worthy to rule than the august Being whose goings forth are from eternity."