the beetle, &c. as also vegetables, onions, and garlic; which occasioned the satyrical* poet to say, O sanctas gentes, quibushæc nascuntur in hortis, numina! O holy nations, whose gods are born in their gardens! Some have worshipped the

devil himself.

I am sensible that to this it is objected, that there have been at different times, and in different countries, some particular personst who have been reckoned atheists, deniers of the being of a God. But some of these men were only deriders of the gods of their country; others were so accounted, because they excluded the gods from any concern with human affairs ; but these men were not deniers of the existence of God, only of his providence as to the affairs of the world and others have been rather practical than speculative atheists, as the fool, in Ps. xiv. 1. Indeed, all men in an unregenerated state, be they Jews or Gentiles, or live where they may, are atheists; as the apostle calls them, Eph. ii. 12. they are, "without God in the world, being alienated from the life of God," ch. iv. 18.

The second argument shall be taken from the law and light of nature; or from the general instinct in men, or impress of Deity on the mind of every man. Senecat makes use of this to prove there is a God; "because, says he, an opinion or sense of deity, is implanted in the minds of all men." There are some, indeed, who deny there are any innate ideas in the minds of men, and particularly concerning God: but to such writers and reasoners I pay but little regard; when the inspired apostle assures us, that even the Gentiles, destitute of the law of Moses, have the work of the law written in their hearts, Rom. ii. 15. which, as it regards duty to God, as well as man, necessarily supposes the knowledge of him; as well as of the difference between good and evil, as founded upon his nature and will. If it was the contrivance of politicians to keep men in awe, and under subjection, it must be the contrivance of one man, or more united together. If of one, say, who is the

*Juvenal. Satyr. 15. v. 10. † Plutarch. de Placitis Philosoph. 1. Ut supra.

man? in what age he lived, and where? If of more, say when and where they existed?

Under this head may be observed the innate desires of men after happiness, which are so boundless as not to be satisfied; these desires are not in vain implanted, there must be an object answerable unto them; a perfect Being, which is no other than God, who is the first cause and last end of all things, of which the Psalmist says, Whom have I in heaven but thee? and there is none on earth my soul desires besides thee. Psalm lxxiii. 25.

The third argument, proving the Being of God, shall be taken from the works of creation; concerning which the apos. tle says, the invisible things of God, from the creation of the world, are clearly seen; being understood by the things that are made, even his eternal power and Godhead, Rom. i. 20. Most admirable was the reasoning of a wild Greenlander,* which he declared to a missionary to be the reasoning of his mind before his conversion; "It is true, said he to him, we were ignorant heathens, and knew nothing of God, or a Saviour; and, indeed, who should tell us of him till you came? but thou must not imagine that no Greenlander thinks about these things. I myself have often thought: a kajak (a boat) with all its tackle and implements, does not grow into existence of itself, but must be made by the labour and ingenuity of man; and one that does not understand it, would directly spoil it. Now, the meanest bird has far more skill displayed in its structure, than the best kajak; and no man can make a bird: But there is still a far greater art shewn in the formation of a man, than of any other creature. Who was it that made him? I bethought me that he proceeded from his parents, and they from their parents; but some must have been the first parents; whence did they come? common report informs me, they grew out of the earth: but if so, why does it not still happen that men grow out of the earth? and from whence did this same earth itself, the sea, the sun, the moon,

and stars, arise into existence? Certainly there must be some Being who made all these things; a Being that always was, and can never cease to be. He must be inexpressibly more mighty, knowing, and wise, than the wisest man. He must be very good too, because that every thing that he has made is good, useful, and necessary for us. Ah, did I but know him, how would I love him and honour him! But who has seen him? who has ever conversed with him? None of us poor men. Yet there may be men too that know something of him. O that I could but speak with such! therefore, said he, as soon as ever I heard you speak of this great Being, I believed it directly, with all my heart; because I had so long desired to hear it." A glaring proof this, that a supreme Being, the first cause of all things, is to be concluded from the works of creation. There is nothing in the whole creation the mind can contemplate, the eye look upon, or the hand lay hold on, but what proclaims the Being of God. Galen, an ancient noted physician, being atheistically inclined, was convinced of his impiety by barely considering the admirable structure of the eye; its various humours, tunics, and provision for its defence and safety. But the soul of man, the more noble part of him, more fully discovers the original author of him ;* being possessed of such powers and faculties that none but God could give.

The fourth argument will be taken from the sustentation and government of the world; the provision made for the supply of creatures, and especially of man, and for his safety. As the world is made by a divine Being, so by him it consists. Was there not such an almighty Being, "who upholds all things by the word of his power," they would sink and fall. Did he not bear up the pillars of the earth, they would tremble and shake, and not be able to bear its weight; as he that built all things is God, so he that supports the fabric of the universe must be so too; no less than an almighty hand can preserve and continue it: and which has done it, without any

So Plato proves the Being of God from the soul of man, de Legibus, p. 998.

D

visible appearance of age or decay, for almost six thousand years. The earth produces a variety of things for food and drink; and of others for medicine, for the continuance of health, and restoration of it. The certain and constant revolutions of summer and winter, seed-time and harvest;" as well as night and day, cold and heat, cannot be attributed to any thing else than the superintendency of the divine Being.

The fifth argument may be taken from the uncommon heroic actions, prodigies, wonders, and miraculous things done in the world; which cannot be thought to be done without a superior and divine influence. Heroic actions, such as that of Shamgar, who fought with and killed six hundred Philistines with an ox-goad: and of Sampson, who slew a thousand of them with the jaw-bone of an ass. If scripture is only regarded as a common history, these merit our notice and credit, as any of the relations in profane history; in which are recorded the magnanimous actions of heroes, kings, and generals of armies; their wonderful successes, and amazing conquests; all which can never be supposed to be done without superior power, and the overruling, influencing providence of the divine Being. The miracles of Moses and the prophets, and of Christ and his apostles, were not done to prove a divine Being; yet they necessarily suppose one, by whose power alone they are performed.

The sixth argument may be formed from the prophecies of contingent future events, and the exact fulfilment of them. Instances of which there are many in the sacred writings; prophecies which relate both to particular persons and to whole kingdoms and states; which have had their exact accomplishment. Divination is said to be confirmed by the consent of all nations. If there is a foretelling of future things, which certainly come to pass, there must be a God; since none but..n omniscient Being can, with certainty, forete what shall come to pass.

The seventh argument may be urged from the fears of men, and the tortures of a gulity conscience, and the dread of

a future state. Some are terribly affrighted at thunder and lightening, as Caligula, the Roman emperor, used to be, who, at such times, would hide himself in, or under, his bed; and yet this man set, himself up for a god. Many have been so terrified in their consciences on account of sin, that they could get no rest any where, or by any means: as Cain, under the terrors of an evil conscience, fancied that "every one that found him would slay him :" and those wicked traitors, Catiline and Jugurtha; Tiberius and Nero. Now, what do all these fears and tortures of conscience arise from, but from the guilt of sin, and a sense of a divine Being; who is above men, and will call them to an account for their sins, and take vengeance on them?

The eighth and last argument shall be taken from the judg ments in the world; not only famine, sword, pestilence, earthquakes, &c. but such that have been inflicted on wicked men, atheistical persons, perjured ones, blasphemers, and the like. The universal flood-the burning of Sodom and Gomorrahthe awful instances of Herod being smitten by an angel; and of Ananias and Sapphira, being struck dead; are ins'ances of judgments. The same, or a like kind, have occurred in all agesand countries. Who now can hear or read such awful judgments, and disbelieve the Being of God?

OF THE HOLY SCRIPTURES,

BY the Scriptures, I understand the books of the Old and of the New Testament. These books are commonly called Canonical Scripture, because they have always been received by the church into the canon, or rule of faith. These are the books which the apostle calls, all Scripture, or the whole of Scripture, said by him to be given by inspiration of God.

I shall,

I. Observe the divine authority of the Scriptures, or shew, that they are from God, or inspired by him; they lay in a