be contested, then it has no meaning other than its relative signification of a means to an end. "Every effect must have a cause." Every effect implies the plurality of effects, and necessarily that each effect must be finite; but how is it possible from a finite effect to logically deduce an universal—i.e., infinite cause?
There are two modes of argument presented by Theists, and by which, separately or combined, they seek to demonstrate the being of a God. These are familiarly known as the arguments a priori and a posteriori.
The a posteriori argument has been popularised in England by Paley, who has ably endeavoured to hide the weakness of his demonstration under an abundance of irrelevant illustrations. The reasoning of Paley is very deficient in the essential points where it most needed strength. It is utterly impossible to prove by it the eternity or infinity of Deity. As an argument founded on analogy, the design argument, at the best, could only entitle its propounder to infer the existence of a finite cause, or rather of a multitude of finite causes. It ought not to be forgotten that the illustrations of the eye, the watch, and the man, even if admitted as instances of design, or rather of adaptation, are instances of eyes, watches, and men, designed or adapted out of pre-existing substance, by a being of the same kind of substance, and afford, therefore, no demonstration in favour of a designer, alleged to have actually created substance out of nothing, and also alleged to have created a substance entirely different from himself.
The a posteriori argument can never demonstrate infinity for Deity. Arguing from an effect finite in extent, the most it could afford would be a cause sufficient for that effect, such cause being possibly finite in extent and duration. And as the argument does not demonstrate God's infinity, neither can it, for the same reason, make out his omniscience, as it is clearly impossible to logically claim infinite wisdom for a God possibly only finite. God's omnipotence remains unproved for the same reason, and because it is clearly absurd to argue that God exercises power where he may not be. Nor can the a posteriori argument show God's absolute freedom, for as it does nothing more than seek to prove a finite God, it is quite consistent with the argument
