I must be the cause. As the visible heavens are glorious; 90 "the heavens declare the glory of the Lord, and the firmament sheweth his handy work."

3. In the view of candid and pious minds, in particular, the bible itself, considered as an effect, and an effect which man could not produce; is a demonstration of the being of a God. Aside from all the testimonies of the bible, to this great truth, the very nature, tendency and effects of the book itself are sufficient. A book so full of wisdom and knowledge, so pure and holy, so hostile to the corruptions of the human heart, could never have been the effect of human efforts. The efforts of natural men are indeed uniformly in opposition to the bible. But, were the most candid and learned men, to make their utmost exertions to form a bible, they would utterly fail for lack of wisdom and knowledge. To form such a book, and give it credit and influence, in this wicked world, as far exceeds the wisdom and power of man, as to create a world. If the heavens declare the existence and glory of the Lord; the scriptures do it more abundantly. They declare a holy law, and a holy gospel. They reveal truths, which man could never have discovered; and to which the human heart is violently opposed. The scriptures establish that wisdom, which even some of the most wise and learned men call foolishness. For the bible contains the gospel revelation, which is a stumbling-block as well as foolishness. The nature of the bible is to exalt God, and to abase the hearts of sinful men. It considers men as being dead in trespasses and sins, and under the curse of the law; and as depending on the blood of atonement for pardon and salvation. It promises no reward for the best deeds of the unregenerate. On the whole, it exhibits a system of religion, perfectly obnoxious to every natural heart. And it declares, in plain terms, that "the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." Now if there had been no God, no being infinitely wise, powerful and holy; how could such a book as this have been invented and imposed on mankind, as a divine revelation? Had mankind embraced a forgery for their bible, it would have been of a nature very different from the bible which we possess.

The same evidence of the existence and agency of the Deity, is derived from the effects of the bible. Contrary to all human calculation or conjecture, the bible has produced effects most extensive, powerful, and salutary. In whatever age, nation, or society, it has been embraced heartily, as the system of divine truth, and the only rule of faith and practice; the effects have been most precious. But, had there been no God, no divine influence; no superintending providence; how could any blessed and happy effects have been produced by the bible? How could the scriptures, and they only, have produced a state of civilization among barbarians? How could they ever have produced a conviction of sin; and a conversion of the heart to Christ, and to the doctrines of the cross?

Such are the nature and effects of the holy scriptures, as prove, to the full satisfaction of all serious and candid minds, that there is a supreme and infinite Being, who is the cause of all things; and that there is a universal, superintending providence over all the events of the universe. The bible is as evidently the workmanship of an infinitely wise, holy and omnipotent God, as the temple of Solomon was the workmanship of wise, skilful and faithful artificers. Did not mankind say in their hearts, "there is no God," no man, with the bible in his hands, could possibly be an atheist. For, in every sacred page, the true God is made manifest.

4. Had there been no God, it is very certain, considering the natural disposition of the human heart, that no man would ever have believed in a God. The whole human race, in all generations, would have been atheists; and this on just and rational ground. For, in this case, there would not have been a single argument, of any weight, to prove the existence of a God. Error is, in no measure, supported by rational argument. If there be no God, then all the seeming arguments which have been produced, and which can be produced, to prove the being of a God, are but mere sophistry. And since mankind are so strongly bent on atheism, as to say in their hearts, "There is no God;" and so subtile and ingenious, as they are found to be, to evade the evidence of his existence; we may be certain, that if there were no God, no man would be in the least danger of believing, obeying or trusting in any god whatever. Of sinful men it is said, "God is not in all their thoughts;" and "they do not

like to retain God in their knowledge." What then could induce mankind, without the most forcible evidence, to believe in the existence of a God?

5. We are therefore led to conclude, that the almost universal belief in one or more gods, by men of all characters, and of all ages, is a strong proof of the being of a God. Traditions, and maxims in religion, however vague and fabulous, have their foundation in some important realities. Mere fictions grow out of certain matters of fact: so that the most corrupt and idolatrous notions of the Deity, as well as the most rational and correct, serve as a proof of the being of a God.

REMARKS.

Having found abundant evidence of the being of a God, who is the first cause of all things; the Almighty Creator and Governor of the universe; who is the Father of our spirits and the former of our bodies; in whose hand our breath is, and whose are all our ways; we are led to realize the importance of glorifying him as God. Such is the stupidity and atheism of the human heart, that mankind in general, are very little influenced by the consideration, or even by the belief of the existence of a God. They even dare to blaspheme his sacred name. "In works they deny him, being abominable and disobedient, and unto every good work reprobate."

It is certainly rational, and highly important, that those who have believed in God, should be careful not only to maintain good works; but also to worship him and glorify his name. A son honoureth his father, and a servant his master. If I then be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts." Doubtless the Most High God, who is the possessor of heaven and earth, acts with a supreme regard to his own honour and glory; and with a suitable regard to the welfare of his rational creatures. Doubtless, "the Judge of all the earth doth right." With great reason and propriety, therefore, does he demand of all his rational creatures, their tribute of honour and glory. "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever. Amen."

ESSAY II.

The inspiration of the Holy Scriptures.

In the foregoing Essay, we have attended to the first, and the fundamental article in the system of divine truth. Evidence has been given of the existence of a supreme, eternal, and immutable being, who is called God. And, that we may be the more abundantly furnished with arguments, in the discussion and proof of all the following articles of the system of divine truth, it is proposed, in the next place, to prove the divine inspiration of the Holy Scriptures.

That mankind, on many accounts, stand in very great need of a revelation from God, is generally granted, by those who are favored with the holy scriptures; and has been conceded, by many of the most candid and inquisitive, even among the heathen. The wisest of men, in every age and nation, have found by experience, and, in their writings, have frankly acknowledged, that, without a clear and infallible revelation from God, no man, in this sinful and benighted state, can know his character and will; nor can any man know his own state and character. Such is the ignorance of mankind, because of the blindness of their hearts, that not one can be found, who is able, by the light of nature, to suggest a ground of hope for sinners. It is impossible for man to decide, by his own reasonings, whether God can, on any ground, be propitious to the guilty. Or indeed, whether there is, or is not, a future and eternal state of reward and punishment. Untaught of God, the sober and reflecting part of mankind must, of necessity, be in a state of great darkness, doubt and despondency. Well may they despairingly cry, "Who will shew us any good?" who can give us any light, on subjects infinitely important? At the same time,

We observe, that there is an impression on the minds of mankind in general, that the Deity is good; that he is kind and merciful: and that he is willing to enlighten and instruct.his rational creatures.

Some indeed have held to the doctrine of two supreme beings, one good, and the other evil: one the author of all good, and the other the author of all evil. But this is

generally, and justly considered as an absurdity. The general impression on the human mind is, that the Lord is good and that he is disposed, in his own time and way, to enlighten the world, by an infallible divine revelation. From these two considerations, that mankind stand in perishing need of instruction from God; and that He is kindly disposed to give them instruction; we have strong presumptive evidence, that there is, somewhere, an infallible revelation from God. But where is this revelation to be found? Do we find it in the Koran? No. In the books of heathen mythology? No. Where then, except in the bible, do we find a divine revelation? Certainly no where at all.

It remains now to be proved distinctly, from various sources of argument, that the scriptures of the Old and New Testaments were given by inspiration of God. The evidences of this important truth are various; and it is conceived, they are conclusive. The evidences to be adduced, are external and internal. As an external evidence, we may state,

1. The vast number and variety of miracles which have been wrought in the name, and by the power and authority of God; and expressly, for the confirmation of his word, and his truth.

A miracle is a supernatural work of God; or a work, by which the laws of nature, so called, are suspended or controlled. It is not only a work, which, like the works of creation and providence, exceeds all finite power and wisdom; but a work which counteracts the most common operations of divine power and wisdom. When the rod of Moses became a serpent, and was presently restored to a rod in his hand; a miracle was wrought. When, by stretching forth his rod, according to divine direction, Moses brought upon Egypt all the successive plagues, till the first-born of man and beast were destroyed; and till their king and armies were overwhelmed in the Red Sea; and when the sea itself was divided, for the safe passage of the Israelites; and for their escape from the armies of Egypt; miracles were wrought. It is folly to allege, as some do, that these astonishing events were effected by the skill and power of magic. For the magicians themselves were sufferers in the plagues; and they acknowledged the finger of God, in the plague of lice. Now, is it possible to suppose, that all these things were the effect