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(A# The a priori argument, which is the testimony afforded by reason.S. and Dutch God; Dan. Gud; Ger. Gott)# The a posteriori argument, by which we proceed logically from the name facts of the Divine Beingexperience to causes. It These arguments are## The cosmological, by which it is the rendering (1) proved that there must be a First Cause of the Hebrew 'Elall things, from for every effect must have a word meaning to be strong; (2) of 'Eloah_, plural _'Elohimcause. ## The singular formteleological, Eloah, is used only or the argument from design. We see everywhere the operations of an intelligent Cause in poetrynature. # The plural form is more commonly used in all parts of moral argument, called also the Bibleanthropological argument, The Hebrew word Jehovah (q.v.)based on the moral consciousness and the history of mankind, the which exhibits a moral order and purpose which can only other word generally employed to denote be explained on the Supreme Being, is uniformly rendered in supposition of the Authorized Version by "LORD," printed in small capitals. The existence of God . Conscience and human history testify that "verily there is taken for granted a God that judgeth in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1)earth."

The arguments generally adduced by theologians in proof of the being attributes of God areset forth in order by [[Moses]] in [[Exodus 34]]:6,7.

(1See also [[Deuteronomy 6:4]]; [[Deuteronomy 10:17]]; [[Numbers 16:22]]; [[Exodus 15:11]]; [[Exodus 33:19]]; [[Isaiah 44:6]]; [[Habakuk 3:6]]; [[Psalm 102:26]]; [[Job 34:12]]).) The a priori argument, which is the testimony afforded by reasonThey are also systematically classified in [[Revelation 5:12]] and [[Revelation 7:12]].

(2God's attributes are spoken of by some as absolute, i.e.) The a posteriori argument, by which we proceed logically from the facts of experience such as belong to causeshis essence as Jehovah, Jah, etc.; and relative, i.e. These arguments , such as areascribed to him with relation to his creatures. Others distinguish them into communicable, (a) The cosmologicali.e., by those which it is proved that there must can be a First Cause of all thingsimparted in degree to his creatures: goodness, holiness, wisdom, for every effect must have a causeetc. (b) The teleological; and incommunicable, or the argument from designwhich cannot be so imparted: independence, immutability, immensity, and eternity. We see everywhere the operations of an intelligent Cause in natureThey are by some also divided into natural attributes, eternity, immensity, etc. (c) The ; and moral argument, called also the anthropological argumentholiness, based on the moral consciousness and the history of mankindgoodness, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earthetc."

The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. {{returnto}} [[Easton's Bible Dictionary]] | [[God]]