tion that we can never answer, in consistency with that wis dom which we discover in the works of God. Although as we have observed, the moral character of the Deity cannot be drawn from the light of nature, with sufficient clearness to satisfy the mind; yet it is acknowledged by all who pretend But how shall we reconcile the to believe in his existence. inequality which we often witness in the circumstances of men, when compared with their characters, either with justice or benevolence? Is it not a fact, that many who live by oppression and injustice, are exempted from most of the trials and difficulties which hard press upon others, who are far more upright and benevolent in their characters ?, 4. The light of nature gives us no knowledge on which the mind can rest, concerning the termination of our present state of existence. That we must soon leave this world, we may easily determine; but whether we shall exist in another, or if we should, in what condition we shall be placed, we can These are a few form but faint and uncertain conceptions, of the most prominent defects of the religion of nature. Q. 3. What evidence does the light of nature afford of the existence of God? A. It is evident from our own existence and that of every It is one of the first thing with which we are surrounded. principles with which we become acquainted, and one which is universally acknowledged, that to every thing which has a That we now exist, we beginning, therere must be a cause. have not the least doubt; and that we have not always existed, is equally as certain. That we have been the cause of our own existence, is obviously impossible. The same remark is true of every existence, which has had a beginning, To the idea of causation, we uniformly affix that of intention, or exertion; and the supposition, that an event can exert it. self, or operate to produce itself, before it has a being, is as great an absurdity as can be contained in no greater number of words. There must then be a cause for every existence which is not eternal; and that cause for the same reason, must be self-existent. If we suppose the world and its inhabitants to have been the work of some dependent being, to whom sufficient power has been delegated, (if the supposition were possible) still it must be seen, that this dependent being, must have been the work of another; and that of another; and so on in an endless series; or, every existence must have been the work of an independent and Almighty Agent. We are conducted to the same conclusion, by a view of power, as it appears in the various operations of nature. That power is not an inherent property of matter, may be easily determined beyond a doubt. In the movements of every body of matter, of which we have any knowledge, power is evidently communicated. If two bodies of matter come in contact, and one of them, from the rapidity of its motion, or from any other cause, moves with double the power of the other; in overcoming the smaller, and destroying its power, it will lose one half of its own. From this, it is evident, that no created dependent being, can put forth any power, but what it has received, and that just in proportion, as it communicates to others, its own is diminished. We are then brought to the conclusion, that the origin of all power, must be a being who can communicate to any extent, without diminishing his own. Now in the motions of the immense bodies of matter, which are moving round each other, there is an astonishing exhibition of power. We may say that they possess the power of attraction, and in this way, hold each other by a perfect balance; but from a principle we have already established, it is plain that they have no power but what they have received. Besides, the principle of attraction, whatever it may be, will not account for the motion of a body, only when it moves in a right line towards that by which it is attracted. Of course, this principle may be the reason why a body, when it has received a projectile force, moves in a circle, rather than in a straight line. It is then plain, that every moving body must have received at first, a projectile impulse from the hand of him who made it; and that he who gave it this impulse, must be Almighty. Viewing the movements of the heavenly bodies, and the various operations in the world, and the power by which the whole is effected in this point of light, it may be said with truth, that we may as distinctly see God, with our natural eyes, as we can see each other. When we look at one of our fellow-beings, we see nothing but the operations of a mind or spirit upon a mass of clay. The mind itself, is entirely concealed from our sight, and its effects only, are the objects of our vision. In all the operations of nature, with equal plainness, we can see the effects of an Almighty and intelligent agent. 2. The being of God is evident from the marks of design and intelligence which we discover in all his works. Every kind of being which inhabits our world, is wisely adapted to the circumstances in which it is placed. What an endless variety we may discover in the provisions which have been made for the support of man and beast! How many and how infinitely important are the purposes, which are accomplished in promoting the subsistence and happiness of man, by the single article of water! The ocean is the "higway of nations," and the reservoir of the world. By means of this, men upon opposite sides of our world are neighbours; and by means of this, an endless variety of streams are sent into every part of it, to preserve and heal, and feed its inhabitants. We may easily see, that numberless and insupportable evils would accrue to our world, were it not for that variety, that Were it not for we see in the appearance and voices of men. this, how impossible it would be to discern between friends and enemies, judges and criminals! How important also to the peace of society, is that difference which exists in the hand writing of different men! We discover (if possible) still greater wisdom in preserving amidst all this variety, important degrees of resemblance. Were it not for this resemblance, men There would be would not be distinguished from the beasts. no such thing as one species, or race of beings, that could be distinguished from another. This wisdom may be scen also, if we extend our views to that system of worlds, of which, ours is but an humble part. Yonder is a sun which is capable of diffusing light; here is a world for it to enlighten, and without the influence of that sun, this world would be wrapped in gloomy and perpetual darkness. How can we but admire this adaptation of one thing to another? In the harmonious movements also, of those worlds around each other, we can trace the same incontestible marks of design. Now what do we discover among all the works of art in our world, which, in point of wisdom and design, can be compared with the works of God! Might we not as rationally conclude, that the mechanism and art, which we discover in a clock, or in a regular and extended palace, have been produced intirely without design, as that the human body, or the solar system, came into existence but by the design of an Almighty and intelligent agent. From what cause did man derive his intelligence, unless it be from his Creator? Is it not an allowed principle, that causes cannot communicate what they do not possess? How absurd then is the supposition, that man is the production of any possible combinations of mere matter! How full is the の米 Page 3. What proof have we that an Atonement has been made? 102 4. Why could not pardon be extended to sinners without an Atonement? 103 5. By what was the Atonement made? 104 6. How could the sufferings of Christ make an Atonement, since nothing but his human nature could suffer? 109 7. How extensive is the Atonement? 109 8. If the Atonement be sufficient for all, why are not all saved? 110 9. What are the conditions of life, and why are they essential, notwithstanding the Atonement ? 110 10. What are we to understand by justification? 111 11. What influence has faith in justification? 111 12. How are the declarations of St. Paul and St. James on this subject to be reconciled? 111 13. In what sense is the righteousness of Christ imputed? Q. 1. By what process do sinners become partakers of the Atonement, if none are partakers but such as repent, &c. ? 5. Is the subject of this work active, or passive? 114 6. Are the operations of the Spirit of God in Regenera 11. Is the subject of Regeneration sensible of the time when it is effected? 123 12. What are some of the best evidences of this change? 123 13. When are we the subjects of this change, if ever? 14. What are the effects of Regeneration? 16. Is faith a voluntary act of the mind? |