made in any degree to conceive fuch reafoning, yet fo weak and obfcure would their conviction be, as to reft there without moving them to any fort of worship; which however among favages goes hand in hand with the conviction of fuperior powers.

If fear be a cause altogether insufficient for our conviction of a Deity, univerfal among all tribes; and if reafoning from effects to their caufes can have no influence upon ignorant favages; what other caufe is there to be laid hold of? One ftill remains, and imagination cannot figure another : to make this conviction univerfal, the image of the Deity must be stamp'd upon the mind of every human being, the ignorant equally with the knowing nothing lefs is fufficient. And the original perception we have of Deity, muft proceed from an internal fenfe, which may be termed the fenfe of Deity.

Included in the fenfe of Deity, is the duty we are under to worship him. And to enforce that duty, the principle of devotion is made a part of our nature. All men accordingly agree in worshipping fuperior beings, however they may differ VOL. IV. C c

in

in the mode of worship. And the univerfality of fuch worship, proves devotion to be an innate principle *.

The perception we have of being accountable agents, arifes from another branch of the fenfe of Deity. We expect approbation from the Deity when we do right; and dread punishment from him when guilty of any wrong; not excepting the most occult crimes, hid from every mortal eye. From what caufe can dread proceed in that cafe, but from conviction of a fuperior being, avenger of wrongs? The dread, when immoderate, diforders the mind, and makes every unusual misfortune pafs for a punishment inflicted by an invisible hand. "And they faid one

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to another, We are verily guilty con"cerning our brother, in that we saw the anguish of his foul, when he be"fought us, and we would not hear: "therefore is this diftrefs come upon us. "And Reuben anfwered them, faying,

t

Spake I not unto you, faying, Do not

* See this principle beautifully explained and illuftrated in a fermon upon the love of God, by Doctor Butler Bishop of Durham, a writer of the firft rank.

"fin against the child; and ye would not "hear? therefore behold alfo his blood "is required (a)." Alphonfus King of Naples, was a cruel and tyrannical prince. He drove his people to defpair with oppreffive taxes, treacherously affaffinated feveral of his barons, and loaded others with chains. During profperity, his confcience gave him little difquiet; but in adverfity, his crimes ftar'd him in the face, and made him believe that his diftreffes proceeded from the hand of God, as a juft punishment. He was terrified to distraction, when Charles VIII. of France approached with a numerous army: he deferted his kingdom; and fled to hide himself from the face of God and of man.

But admitting a fenfe of Deity, is it evidence to us that a Deity actually exifts? It is complete evidence. So framed is man as to rely on the evidence of his fenfes (b); which evidence he may reject in words; but he cannot reject in thought, whatever bias he may have to fcepticism. And experience confirms our belief; for

(a) Genefis, xlii. 21. 22.

(b) See Effays on Morality and Natural Religion, part 2. fect. 3.

our fenfes, when in order, never deceive

us.

The foregoing fenfe of Deity is not the only evidence we have of his existence: there is additional evidence from other branches of our nature. Inherent in the nature of man are two paffions, devotion to an invifible Being, and dread of punifhment from him, when one is guilty of any crime. These paffions would be idle and abfurd, were there no Deity to be worshipped or to be dreaded. Man makes a capital figure; and is the most perfect being that inhabits this earth: and yet were he endued with paffions or principles that have no end nor purpose, he would be the most irregular and abfurd of all Beings. Thefe paffions both of them, direct us to a Deity, and afford us irresistible evidence of his existence.

Thus our Maker has revealed himself to us, in a way perfectly analogous to our nature in the mind of every human creature, he has lighted up a lamp, which renders him vifible even to the weakest fight. Nor ought it to escape obfervation, that here, as in every other cafe, the conduct of Providence to man, is uniform. It

leaves him to be directed by reason, where liberty of choice is permitted; but in matters of duty, he is provided with guides lefs fallible than reason: in performing his duty to man, he is guided by the moral fenfe; in performing his duty to God, he is guided by the fenfe of Deity. In these mirrors, he perceives his duty intuitively.

It is no flight fupport to this doctrine, that if there really be a Deity, it is highly prefumable, that he will reveal himself to man, fitted by nature to adore and worship him. To other animals, the knowledge of a Deity is of no importance : to man, it is of high importance. Were we totally ignorant of a Deity, this world would appear to us a mere chaos: under the government of a wife and benevolent Deity, chance is excluded; and every event appears to be the refult of established laws: good men fubmit to whatever happens, without repining; knowing that every event is ordered by divine Providence: they fubmit with entire refignation; and fuch refignation is a fovereign balíam for every misfortune.

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