God a Spirit.

God a Spirit.

We only know substance by its properties; but our reason intuitively compels us to refer the properties known to a subjectum, a substratum of true being, or substantia. We thus know, first, spiritual substance, as that which is conscious, thinks, feels, and wills; and then material substance, as that which is unconscious, thoughtless, lifeless, inert. To all the latter we are compelled to give some of the attributes of extension; to the former it is impossible to ascribe any of them. Now, therefore, if this first Cause is to be referred to any class of substance known to us, it must be to one of these two. Should it be conceived that there is a third class, unknown to us, to which the first Cause may possibly belong, it would follow, supposing we had been compelled to refer the first Cause to the class of spirits, (as we shall see anon that we must,) that to this third class must also belong all creature spirits as species to a genus. For we know the attributes, those of thought and will, common between God and them; it would be the differentia, which would be unknown. Is the first Cause, then, to be referred to the class, spirits? Yes; because we find it possessed, in the highest possible degree, of every one of the attributes by which we recognize spirit. It thinks; as we know by two signs. It produced us, who think; and there cannot be more in the effect than was in the cause. It has filled the universe with contrivances, the results of thought. It chooses; for this selection of contrivances implies choice. And again, whence do creatures derive the power of choice, if not from it? It is the first Cause of life; but this is obviously an attribute of spirit, because we find full life nowhere, except we see signs of spirit along with it; The first Cause is the source of force and of motion. But matter shows us, in no form, any power to originate motion. Inertia is its normal condition. We shall find God's power and presence penetrating and inhabiting all material bodies; but matter has a displacing power, as to all other matter. That which is impenetrable obviously is not ubiquitous.

But may not God be like us, matter and spirit in one person? I answer, No. Because this would be to be organized; but organization can neither be eternal, nor immutable. Again, if He is material, why is it that He is never cognizable to any sense? We know that He is all about us always, yet never visible, audible, nor palpable. And last, He would no longer be penetrable to all other matter, nor ubiquitous.