In order to illustrate the evidence which has been used concerning this prime article of the Christian Faith, we might refer to many interesting books. The {102} following argument is attributed to Socrates by Xenophon (Mem. 1. iv.).
"We admire great poets—great dramatists—great sculptors and painters: which is more worthy of admiration—he who makes images without mind and motion, or he who makes things which live and move and act?
"The latter, if he makes them of purpose. Then purpose is shown by the obvious usefulness of things: men from the beginning have had the benefit of senses suited to their environment—eyes to see what is visible, ears to hear what is audible. Smells are of use because we have noses; things that we eat are sweet or bitter or agreeable in the mouth, because we have palates. Then again the eye is a delicate organ, but is fitted with an eyelid to keep guard over it, eye-lashes to strain off small particles, eyebrows to carry the sweat away from it. Further, the ear receives sounds but is never overfull of them: front teeth are adapted to cutting, back teeth to grinding: the mouth is near the eyes and nose, which watch over what goes in: these and other arrangements indicate a Maker, who adapts the organs to their uses, and has a wise and loving design. Parents love their children naturally, and naturally people want to live, and dislike death. Hence the Maker shows that He has a design, and that His design is that His Creatures shall live.
"Moreover, we have a certain amount of matter, a certain amount of moisture, while there is a vast amount of those things elsewhere: similarly we have a certain amount of intelligence. Why then should we suppose that intelligence is the only thing which {103} is an exception—the only thing of which we have the whole? why suppose that all these adaptations have been made, so wonderfully, without a controlling mind?
"You say you would believe it if you could see the controlling Creator? But you believe in the existence of your own mind without seeing it: on that principle, you ought to say that all you do yourself is done by chance.
"The next question is whether God is too great to require our service? The answer is that God has shown a special kindness to men, as compared with other animals. Their upright walk, their possession of hands, their articulate voices, their superior minds, their powers of self-protection—and the adaptation of these powers and qualities to one another, constituting an altogether higher existence—all these show a special kindness in a wise Creator who has all the qualities and powers in a far higher degree. By serving one another we learn to know our friends; by asking advice we find who are wise: so if we make trial of God, we shall find that He is All-seeing, All-present, and Watchful over all." This argument does not enter upon the question whether there is one God or more; but it deals with the previous question of Godhead; and with all that is implied in 'Maker of Heaven and Earth'.
It must also be observed that (assuming the notion of many Gods to be excluded, and that our Belief is to be either in One God, or in no God), the argument of Socrates has gone far towards the Bible conception of God's Being. Cf. Article 1.
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(b) What the Bible Revelation says about God.
Reasoning of the kind which Socrates used comes near to proof. But it can never actually prove the existence of God. The mind of man is so constituted that it dislikes the notion of Laws without a Lawgiver. Evolution is a law which is found to hold in many cases, and is often assumed, with much probability, to hold in other cases. And it is a Law which exhibits the most beautiful adjustments in its working. We naturally are impelled to ask further back for the maker of this Law. The Revelation which is written in the Bible, and which has been held true from distant ages by good men, is a Revelation which appeals to a higher quality in man than even his intellect. It appeals to his faith. The Bible evidence of God's existence is consistent with reason, and grounded on faith.