"Tyrius, Dissert. 1. p. 6. Oxon. Ed:) there "have been in every age two or three persons "so abject and insensible as to deny the exist"ence of a God, they are to be regarded as "people defective in the principal faculties "belonging to human nature, as men whose "eyes do not clearly perceive the light, and "whose ears but imperfectly distinguish "sounds, as a race of men unprofitable and "useless, as a lion devoid of fierceness; as an "ox without the ornaments of the forehead; "or, as a bird deprived of wings. Even in "these men you may perceive somewhat of a "consciousness of the Deity; for of that, some traces will remain always*.'

It will place the reasonableness of religion in another view, if you only reflect.

Secondly, that its leading sentiments and affections arise out of the most plain and incontestible principles. Grant me only, that there is a GOD, a wise Author and Creator of all things; from this single principle follow, by a close and natural connection, the duties

FALCONER'S Remarks on the Influence of Climate, &c, P. 499, 500,

we owe to Him, and the general truths which we are to receive concerning Him.

Few have had the hardiness to deny, or the scepticism to doubt, the existence of some original cause and maker of all things. The motion of the most simple machine, a building of the plainest and rudest style of architecture, forces from the mind as the acknowledgement of some artist that formed the one; of some builder that raised the other. Sure I am then, that you will own there is a maker of all things.

*

You must necessarily conceive of this Being not only as powerful, but wise. If He hath wisdom and understanding, can he be destitute of character ? Can we suppose a wise Being, who hath not principles of conduct, and motives of action? Those principles and motives will determine his behaviour, and give some dispositions and affections a prevalence over others. His conduct and nature will be distinguished by some ruling predominant qualities. As to the first and infinite mind, by whom the difference between good and evil must be clearly seen, and who can be

under no temptation to act wrong, it is a clear and evident conclusion, that goodness and rectitude must constitute His character.

Having a character of His own, can He be supposed indifferent to that of other minds? Can He view, with the same sentiment, the creatures with whom His inspiration hath given understanding, whether they act from caprice, folly and passion; or, be governed by reason and truth? Can all characters be imagined to be equally the same in His eye? If not, then it is a natural inference, that we are to regard the Creator of all things as sustaining the interesting relations of a righteous governor and judge to mankind?

Here is a foundation laid for the belief of a Providence and a future state * ; for the cultivation of such sentiments of love, gratitude,

* To a person who believes a God, and hereafter approves itself credible. Such a Being as man may say, "thou can'st "raise me, O, my Creator; and as thou hast given me a "mind capable of knowing Thee, I trust that if I imitate "Thy goodness, thou wilt raise me." This hope is confirmed in the gospel. The fact of Jesus' resurrection gives to religion its perfection, and confirms piety a moral duty. "Dr. Jebb's Works, Vol. II. p. 160, 168,”

and confidence, as the contemplation of infinite goodness and rectitude excites; and for a holy solicitude, a prevailing care to stand well with the great judge of characters, and to secure his approbation. If religion, placed in this light, doth not recommend itself to your understanding; and doth not appear to arise from clear and certain principles, it is not easy to say what, in conduct, is wise; or, in argument, certain.

There are, indeed, religious truths, which do not necessarily arise from these principles, or are not necessary deductions from the existence of a God. It doth not follow, because there is a Being who made all things, that the Jewish or Christian systems are true and divine. But, having gained just and clear notions of the character of the Deity, it is easy to judge, whether any system of truths, which pretends to come from Him, be worthy of Him; be correspondent to His nature, or conducive to the purposes of a righteous government over rational creatures; whether it bear the marks and signatures of a Divine Author.

Christianity will stand by this test. It il

In

lustrates and confirms those leading principles; that there is a holy righteous Being, who inspects the conduct of mankind, and will judge them according to their works. It is excellently adapted to our nature, as capable of moral pursuits, while it is peculiarly suited to our circumstances, as dying creatures. the former view it is the most efficacious means of righteousness: in the latter view it is the gracious offer of pardon, and the character of our noblest hopes. Though not strictly de、 ducible from, it is a valuable superstructure upon the belief of a God, and of His being the rewarder of them that diligently seek Him. The doctrine of Christ unfolds and supports this faith. The character of Christ exemplifies the truths, and is a pledge of the expectations, that are closely connected with the belief of a GOD.

Now place the subject, my friends, in this light. There is a plainness and simplicity in religion, which must recommend it to your regard. There is a rationality, a close and obvious connection of its principles and duties, that must satisfy you; it is not mere delusion and