XXXVIII.

Ye believe in God; believe alfo in me.-John xiv.

1.

THIS

HIS text feems to be a full refutation of the principles of deifm. In purfuance of it let us confider, whether the deift does not entertain as many difficulties as the chriftian.

And first, does he understand clearly the nature of that God, in whom he profeffes to believe? Has he a diftinct idea of an omnipotent, eternal, omniprefent, invifible Being, who fills all space; himself unlimited? If he have not, it is plain, in this inftance, that difficulties do not injure his belief.

Again, does he understand clearly the whole system of the creation and prefervation of the univerfe? Are there no difficulties which he cannot account for? Are the natural and moral government of it equally clear to him? Can he account for the introduction of evil? Can he explain the

nature

nature of the heavenly bodies-the faltnefs of the ocean the vegetation of plants-the growth of animals and a thoufand other particulars?

Now if he can account for none of these things in a fatisfactory manner, and yet ftill believes in God; it is plain his belief is not shaken by ordinary difficulties: for without doubt there is great difficulty in all these things; and it requires a full faith in the Creator of the univerfe founded on what we know, not to be ftaggered at the difficulties in many things which are beyond our knowledge. Notwithstanding however all thefe difficulties the deift believes this world, and all the univerfe around, to be created, and continually preferved by God.

Let him then be confiftent. The difficulties of redemption are certainly not greater than thofe of the creation of the world, and its prefervation. Well therefore might our Saviour fay, If ye believe in God, believe alfo in me.

XXXIX.

Ifour gofpel be hid, it is hid to them that are loft: in whom the God of this world hath blinded the eyes of them that believe not.-2 Cor. iv. 3.

HERE is a fhort account of the origin of infi

delity. If the gospel be disbelieved, it can only be disbelieved by thofe who are led away by worldly principles. The evidence of it is fo clear to all, who are well difpofed, that it cannot but ftrike them with conviction. The learned believe it from fearching into its proof; and the unlearned, because it agrees with all their ideas of goodness. If the gospel therefore be rejected, it is rejected only by thofe, whofe eyes the God of this world hath blinded. It is rejected by the wicked man, who purposely for his own prudent reafons fhuts his eyes against it. It is rejected by the fceptica philofopher, who will not be obliged to the fcripture for his creed; but chufes proudly to make his own tho that creed contain many difficulties fully as great, as thofe he rejects.

The

XL.

The invifible things of him from the creation of the world are clearly feen, being understood by the things that are made.-Romans i, 29.

ST.

PAUL tells us here, that the heathen nations might have inferred the Being of an invi fible God, from the visible works of the creation. -I fhall carry the argument a step farther, and endeavour to fhew, that the works of creation form a good analogical proof of the truth of christianity.

The chief things which ftrike us in the works of creation, are their grandeur their contrivance and utility-their fimplicity; and at the fame time the many difficulties, which attend them.

The grandeur of the works of creation ftrikes us every where. This globe of earth, with all its furniture of plains-mountains-forefts-rivers

feas

feas the immenfity of the fun, which at so vaft a diftance warms and enlightens the whole; and all thofe ftarry globes, in the number and immensity of which our imagination is loft-all proclaim the grandeur of the Almighty's works.

Then again how wonderful is the contrivance and utility, by which all these things are fuited to each other, and adapted to us. The heavenly bodies, fo far as we are acquainted with them, whatever other purposes they may answer, are so contrived as to be of great use to man. The fun is our great friend; but even the ftarry heavens, of which we know fo little, regulate the night, as the fun does the day.-How fuited again, are the various tribes of animals to the feveral climates, in which they refide? What wonderful variety is there in their formation! what contrivance in adapting fo many different kinds of food for their use-in their various modes of livingtheir arts of providing for their young, and fecuring themselves against their enemies.

The

Then again, the fimplicity, which reigns every where, is as admirable as the contrivance. four elements of fire, water, earth, and air, are the foundation of all this grandeur. The whole fyftem of the heavens is regulated, as far as our phi

lofophy