In the first place, we may derive from science some presumptive proof of a commencement of the matter of the universe. The fact that the organic races on the globe had a beginning affords such proof. For matter could not have originated itself; nor is there any proof of its eternal existence; and to assume that it did eternally exist, without proof, is far more unphilosophical than to admit its origination in the divine will. For since God has complete control over matter, it is probable that he created it with such properties as he wished it to possess. And furthermore, to the power and wisdom that could set in motion the heavenly bodies, and create and adapt existing organisms out of preëxistent matter, we can assign no limits, and hence conclude them to be infinite. Therefore they are sufficient to the production of matter, which could not have demanded more than infinite wisdom and power.
Now, in confirmation of these presumptions, we may appeal to the Bible. It is true that writers have been accustomed to consider it contrary to sound logic to draw from revelation any support or illustrations of natural religion. But why should an historical fact possess less value, if transmitted to us through the channel of sacred, rather than profane, writers? Now, it would be regarded as perfectly good reasoning to seize upon any facts stated by heathen philosophers and historians, illustrative of natural religion. But the Scriptures carry with them, to say the least, quite as strong evidence of their authenticity and claims to be credited, as any ancient uninspired writer. We place them on the same ground as any other history, and demand for them only that they should be believed so far as we have testimony to their authenticity. If a man, after careful examination of their evidences, comes to the conclusion that they are mere fables, then to him their testimony is of no value to prove or illustrate any truth of natural religion. But if he is convinced that they are worthy of credence, then their statements may decide a point about which the light of nature leaves him in uncertainty. In this way the Bible is used by the natural theologian, just as he would employ any curious object in nature--say, the human hand, or the eye. These organs exist, and their mechanism is to be accounted for either with or without a God. And so the Bible exists, and its contents are to be accounted for; and if they clearly evince the agency of a Deity, then we may use them, just as we would use the eye or the hand, to prove or illustrate important truths in natural theology.