This is a proof, that the idea of a supreme,^ intelligent first cause is natural to man. The mind is formed capable of admitting it, and more easily entertains it than it doth almost any other ideas that are not the objects of sense. Nay more, the mind, when it reflects, finds a peculiar, pleasure and satisfaction in this truth. The contemplation of infinite excellency yields delight. Confidence in supreme power inspires serenity and fortitude. The belief that all things are under the care of a benevolent and almighty guardian and FATHER dissipates fear, encourages hope, and kindles joy in the bosom.

There is not one power of the human soul, which is not capable of some one religious affection; which is not elevated, improved, and gladdened by turning to, and fixing on GOD. The purest and noblest of social feelings are purified and heightened in proportion, as devout regards to the father of the world mingle with and direct their exercise. The love of GOD is the spring and support of disinterested and active love to men. The extensive capacities of the mind meet with no object, till they rise to the supreme source of excel

lence and perfection, where they can find equal hope for exertion.

"So that the nature of this Being corre

sponds with the nature of man; nor can the "intelligent and moral powers obtain their en"tire end, but on the supposition of such a Be"ing, and without real sympathy and commu"nication with him. The native propensity "of the mind to reverence what is great and ❝ wonderful in nature, finds a proper object of "worship in him who spreads out the hea"vens and the earth, and who sustains and 66 governs the whole of things. The admira"tion of beauty, the love of order, and the "complacency we feel in goodness, must rise "to the highest pitch, and attain the full vi"gor and joy of their operation, when they "unite in him who is the sum and source of all perfection."*

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It giveth great strength to this argument in favour of religion, drawn from the close connexion it hath with the powers and affections of the human mind, that it is to be dis

*Fordyce's Elements of Moral Philosophy, p. 208.

cerned in all men; and actually discovers itself in persons of all ranks and ages. Philosophy, science, and the arts have their source in the mind of man; but, in general, no acquisition can be made in them without the aids of a particular education, and without much investigation, study, and labour. There is also such a variety in the genius of men, such a difference in their mental powers, that some can make no proficiency in mathematical science, who are distinguished for their taste in the fine arts. The faculties of some are suited only for the investigation of nature; those of others are adapted to abstract reasoning.

But as to religion, there is no such distinction to be observed. The mind of the learned and the unlearned, of the man of lively fancy or of solid judgement, of the penetrating genius or of the person of slow conception, is alike the seat of religious sentiments and devout affections. The knowledge of God lies within the reach of every capacity, at least in some good degree; though there are heights and depths in this divine science which the

greatest minds can not fully explore. They who view, without emotion, the beauties of a picture or a statue, or who read the finest poem without any impression of delight, can discern the beauties of holiness, and are moved even to rapture, when they think of the glorious honours of the divine majesty, and utter the memory of his great goodness. Moral charms, such as are possessed by the divine. Being in perfection and purity, are suited to affect and captivate all hearts.

So natural is religion to the mind of man. In this light, my friends, it is recommended to your cultivation and regard. You cannot neglect it, without diverting the affections of the heart from their natural channel; without, turning away from the acquisition of those sentiments and habits for which you appear as really formed as for any other pursuits; at least, this consideration is sufficient to convince you, that religion is not an abuse and perversion of the faculties of the mind. It is sufficient to screen those who reverence the dictates of religion from the scorn and the laugh; nay, to procure them some respect and

approbation from you as engaged in pursuits as correspondent to the capacities and the frame of the mind as those of the mathematician or the historian.

The remarks of a philosophical writer merit our attention here, as exhibiting further proof that religion is congenial to the nature of man, even in its improved state. "Those nations

who have been accounted atheists, though "probably without reason, have always been "in the lowest state of civilisation, such as "the Fenni of Tacitus, the Icthyphagi of "Diodorus Siculus, and the Hottentots and "people of Terra del Fugo, among our mo"dern discoveries; some of which appear to "have had little more than the form, (if we

may credit the accounts of them) to entitle"them to the name of humanity. On the "other hand, uniform experience teaches us, "that every nation yet discovered, either in "the antient or modern world, hath always "had the belief of a Deity more universally. "and strongly impressed, in proportion to the "advances they had made in science and arts."

"If, (says an antient philosopher, Maximus