SER M. true character of the works of God, we X. shall be satisfied by confidering the natural and the moral world; in both which a vast diversity of appearances depend upon fingle causes. The best explication which has yet been given of the great phænomena in the mundane system, refolves them into attraction and gravitation; that is, a force impress'd on all bodies whereby they mutually attract, or tend towards each other, according to the quantity of matter they contain, and in proportion to their diftances. It is this which accounts for the regular motion of the planets, fo neceffary to the beauty and order of the visible world; for the preffure of the air, fo useful to the preservation of the animal life; for the ascent of vapours from the earth and the waters, and their defcent when collected and condensed, in refreshing rains; for the perpetual flux of rivers; for the ebbing and flowing of the sea; and for the stability of the earth, fupporting innumerable living creatures, with all convenient furniture for their accommodation; and it is the foundation of all human mechanical arts, without which life would not be tolerable. But this fimple caufe, productive of fo many important appearances in nature, must be attributed to God the first mover, as his work; for it is X. not to be explained without having recourfe SERM. to his power and will. It is evidently an active force, and therefore cannot be afcrib'd to matter which is wholly and effentially unactive; and whatever appearance of action it has, can only be by the contact of its superficial parts; whereas the force of gravity penetrates to the centers of all bodies, and affects them at the greatest distance. Either therefore it must be the immediate operation of the first Cause himself, or of an inferior agent by his direction, acting constantly and uniformly on every part of corporeal nature. Other inftances might be given, to shew that the material world is govern'd by the influence of fingle caufes producing a great diverfity of effects, according to the different nature of the subjects they work upon; as in the general laws of motion, the various operations of fire, the almost numberless effects which depend upon the conftant unvaried nature and properties of water, and many more. But that of gravity mention'd before, is the most univerfal that we know, and the most fatisfying to inquifitive minds; as to a careful attention to it, and diligent observation of its effects, are owing the greatest modern improvements in natural philofophy, all directly leading to this conclufion, that God himself, SERM. himself, by his own interpofition, wifely and X. conftantly guides, what is commonly called the course of nature. I fhall not infift on the principal appearances of the animal life, which are not to be attributed to mechanifm, depending on gravity, tho' fome have vainly attempted to account for them that way. This however may be obferved concerning them, that they feem to be laid on one general uniform foundation. As there are common mediums by which the images or impreffions of material objects are conveyed to fenfitive beings, fo the perceptions raised in them which are fimilar, as far as we can judge, not arifing from the nature of things, (for no man can account for the particular fenfations in animals from the figure and other primary qualities, or from the motion of the bodies which occafion them;) they muft proceed from a general law of nature, or, which means the fame thing, the uniform operation of the first fupreme Cause. In the fame manner, the inftincts and appetites of animals, determining them by a short and eafy method to use the neceffary means of their own preservation, and of fuch enjoyment as they are capable of, must be refolved into the uniform direction of nature, caring for its own works. But X. But the moral world is the chief of God's SERM. works which we know, wherein his wifdom is principally difplay'd, and the fame character of fimplicity, may be juftly applied to the conftitution by which it is govern'd. The main ends of it are the perfection and happinefs of intelligent beings, ends most worthy of fupreme Goodness; but it is the province of wisdom to direct the means by which they fhall be obtain'd. Now to this purpose, the great Author of nature has not given a separate rule to every individual, whereby it should be directed to pursue its own intereft independently on all others; but together with felf-love, wifely implanted in every one in order to provide for private happiness, has united them under the general law of benevolence, which attracts free agents into a beautiful harmonious fociety, as by the force of gravity bodies are united into a regular connected fyftem. What could be better contriv'd to preserve the common peace, and promote the common felicity of a multitude, than to charge every one with the care of his fellows, and make his own happiness depend upon it? And tho' the perfect happiness of mankind in the first stage of their existence is not actually attain'd, that is no argument against the Wisdom of the conftitution, nor proves that the Author's intention SER M. intention is fruftrated. For as in many other of life, there is a gradual progress, which As felf-love and benevolence, or the defire of private and public happiness, are not barely enjoin'd by the authority of a Lawgiver, but the affections themselves are planted in the heart of every individual, determining them all, as far as free agents in such a state could |