were all men equally penetrating with the Greenlander, fuch reafoning might perhaps be fufficient to account for the conviction of a Deity, univerfally fpred among favages. But fuch penetration is a rare quality among favages; and yet the conviction of fuperior powers is univerfal, not excepting even the groffeft favages, who are altogether incapable of reasoning like our Greenland philofopher. Natural history has made fo rapid a progrefs of late years, and the finger of God is fo vifible to us in the various operations of nature, that we do not readily conceive how even favages can be ignorant: but it is a common fallacy in reasoning, to judge of others by what we feel in ourfelves. And to give jufter notions of the condition of favages, I take liberty to introduce the Wogultzoi, a people in Siberia, exhibiting a striking picture of favages in their natural ftate. That people were baptized at the command of Prince Gagarin, governor of the province; and Laurent Lange, in his relation of a journey from Petersburg to Pekin ann. 1715, gives the following account of their converfion. I had curiofity," fays he, to queftion

66

question them about their worship be"fore they embraced Christianity. They "faid, that they had an idol hung upon

a tree, before which they proftrated "themselves, raifing their eyes to heaven, "and howling with a loud voice. They "could not explain what they meant by

howling; but only, that every man "howled in his own fashion. Being in-terrogated, Whether, in raifing their eyes to heaven, they knew that a god is "there, who fees all the actions, and eσε ven the thoughts of men; they answer"ed fimply, That heaven is too far above "them to know whether a god be there

or not; and that they had no care but to provide meat and drink. Another queftion being put, Whether they had not more fatisfaction in worshipping the living God, than they formerly had in "the darkness of idolatry; they answer

66

ed, We fee no great difference, and we "do not break our heads about fuch mat"ters." Judge how little capable such ignorant favages are, to reason from effects to their causes, and to trace a Deity from the operations of nature. It may be added with great certainty, that could they be made

made in any degree to conceive fuch reafoning, yet fo weak and obfcure would their conviction be, as to rest there without moving them to any fort of worship; which however among favages goes hand in hand with the conviction of fuperior

powers.

If fear be a cause altogether infufficient for our conviction of a Deity, univerfal among all tribes; and if reafoning from effects to their caufes can have no influence upon ignorant favages; what other caufe is there to be laid hold of? One ftill remains, and imagination cannot figure another to make this conviction universal, the image of the Deity must be ftamp'd upon the mind of every human being, the ignorant equally with the knowing: nothing less is sufficient. And the original perception we have of Deity, muft proceed from an internal sense, which may be termed the fenfe of Deity.

Included in the fenfe of Deity, is the duty we are under to worship him. And to enforce that duty, the principle of devotion is made a part of our nature. All men accordingly agree in worshipping fuperior beings, however they may differ

in the mode of worship. And the univerfality of fuch worship, proves devotion to be an innate principle *.

The perception we have of being accountable agents, arifes from another branch of the fenfe of Deity. We expect approbation from the Deity when we do right; and dread punishment from him when guilty of any wrong; not excepting the most occult crimes, hid from every mortal eye. From what cause can dread proceed in that cafe, but from conviction of a fuperior being, avenger of wrongs? The dread, when immoderate, diforders the mind, and makes every unusual misfortune pass for a punishment inflicted by an invisible hand. "And they faid one

to another, We are verily guilty con"cerning our brother, in that we faw "the anguish of his foul, when he be

66

fought us, and we would not hear: "therefore is this diftrefs come upon us. "And Reuben anfwered them, faying, "Spake I not unto you, faying, Do not

See this principle beautifully explained and illuftrated in a fermon upon the love of God, by Doctor Butler Bishop of Durham, a writer of the first rank.

"fin against the child; and ye would not "hear therefore behold alfo his blood "is required (a)." Alphonfus King of Naples, was a cruel and tyrannical prince. He drove his people to defpair with oppreffive taxes, treacherously affaffinated feveral of his barons, and loaded others with chains. During profperity, his confcience gave him little difquiet; but in adverfity, his crimes ftar'd him in the face, and made him believe that his diftresses proceeded from the hand of God, as a juft punishment. He was terrified to distraction, when Charles VIII. of France approached with a numerous army: he deferted his kingdom; and fled to hide himself from the face of God and of man. But admitting a fenfe of Deity, is it evidence to us that a Deity actually exists? It is complete evidence. So framed is

man as to rely on the evidence of his fenfes (b); which evidence he may reject in words; but he cannot reject in thought, whatever bias he may have to fcepticism. And experience confirms our belief; for

(a) Genefis xlii. 21. 22.

(b) Sec Effays on Morality and Natural Religion, part 2. fect. 3.

VOL. IV.

Cc

our