CHAPTER I.

ON RELIGION IN GENERAL.

Univerfal Importance of Religion--The Belief of God its first principle.-Next of the Immortality of the Soul.-Univerfality of thefe Principles.-Arguments for them.-Faith their beft Support.

RELIGION is a fubject which involves fo much, both of the duty and intereft of mankind, that there is no fituation in life, which can exempt uș from the confiderations and obligations it impofes upon us; or render fuperfluous thofe fources of enjoyment and confolation, which it affords to its true and humble poffeffors.

The first principle of all religion is, the belief of a Supreme Being, distinguished by the name of GoD a being, who is the original creator of all things; who hath all power in his hands; is perfect in wisdom and knowledge; is just and equal in all his ways; and whofe tender mercies are over all his works. He knoweth our most fecret actions, words, and thoughts; for there is nothing hid from him, with whom we have to do.

The next principle of religion is, the belief of the immortality of the foul of man, and a future ftate of rewards and punishments, in which the great diftinction will be made betwixt the righteous and the wicked, thofe inequalities which appear

in this probationary state will be removed; and a recompence be given to every man according to his works.

Although thefe principles of religion are not attended with that kind of evidence, which the objects of our external fenfes generally afford; yet it is not a little remarkable, that there are scarcely any other fubjects, which have obtained so general belief and perfuafion amongst mankind, though often mixed with many grofs ideas. They are principles fo interwoven with our natures, that it feems to indicate an extraordinary debasement, or perverfion of mind, not to entertain truths fo univerfally felt and acknowledged. They are, however, principles which may be fupported by arguments, drawn from the nature of things; and notwithstanding the general confent to them, it may be proper to bring forward a few of these arguments.

The existence of a Supreme Being, the creatur of heaven and earth, is evident from the works of creation. The magnificence of fome of thefe works; the regularity and order with which they move in their appointed stations; the beauty and use attendant upon others, with the important purpofes which are accomplished by them, particularly to the animal creation; evince fo clearly both defign and power, as to afford an infuperable argument in favour of a great firft caufe, perfect in wisdom and goodnefs, as well as in power. thefe confiderations may be added, the wonderful arrangement of the animal economy: the different parts, adapted to their different purposes with

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extraordinary exactnefs and advantage, clearly manifest a designer poffeffed of omnipotence and wifdom; the contemplation of which might well induce the pious pfalmift to address his Maker in this emphatic language: "I will praise thee, for I am fearfully and wonderfully made; marvellous are thy works, and that my foul knoweth right well." "'* Thus alfo a confideration of the other works of creation, induced the fame pfalmift to celebrate his Maker's praife: "The Heavens declare the glory of God, and the firmament showeth his handy work. Day unto day uttereth fpeech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard."+ And again: "O Lord! how manifold are thy works; in wisdom haft thou made them all."‡ §

Nor are we without arguments for our immor. tality, and a future ftate of retribution, the belief of which is, as it were, the foul of religion : for when we have entertained fuitable ideas of a Supreme Being; when we feel those afpirations unto him, and those defires to unite with him, which frequently arife in our hearts; and particularly when we look at the state of the righteous

* Pfalm cxxxix. 14. † Pfalm xix. 1, 2, 3. Pfalm civ. 24.

If any perfon fhould think it irregular, to bring forward paffages from the fcriptures, before their authority has been proved; it may be observed, that these paffages are not advanced as arguments, but as elucidations, in the fame manner as any other writing might be quoted.

and the wicked in this world; we have fufficient reafon to conclude, that there is a part in man which is immortal; and that there must be a future ftate, in which virtue and vice will meet with their refpective rewards, in a more fignal manner than they appear to receive in this life; and which prove God to be just and equal in all his ways, and righteous in all his thoughts.

But, notwithstanding thefe and other arguments, which might be adduced in support of those two first principles of religion, the foul feems moft fully to reft upon and enjoy them, when they are felt as objects of faith, rather than of reafon. They then become like felf-evident truths, for which our own feelings are the best support, and which act in concert with that declaration : "Without faith it is impoffible to pleafe God; for he that cometh to him muft believe that he is; and that he is a rewarder of them that diligently feek him." And we ought ever to remember, after all our reafonings on thefe fubjects, that "Life and immortality are brought to light by the gospel."+

* Heb. xi. 6. + 2 Tim. i. 10.