I. Let us therefore fix our thoughts in a fteady SERM. contemplation of the world about us; view it in this light, as a regular finish'd system, difcovering exquisite skill in the exact proportion of all its parts, and a perfect symmetry in the whole. In vain shall we seek for beauty, harmony and order, in the productions of human genius: If we turn our eyes with attention to all things around us, in their fimple natural appearance, the idea of a nobler regularity, and more grand defign, will arife in our minds. Is there any image made by painting or sculpture, equal to the human face and perfon, any map or landskip to the natural foil itself diverfified with real rocks and hills, tall trees in bloffom or laden with fruit, and cattle ranging the wide pasture? How wonderful is the structure of a fingle animal, inimitable by art; its parts made according to exact meafure, and fo conveniently fituated, that every one performs its proper functions, useful to the whole? this animal has a near relation to the kind, the kind itself to other fpecies; all in fuch a due difpofition, that every individual is provided for, living commodiously on this terrestrial globe, which continually receives its vital warmth whereby they are nourished, from the far diftant heavenly bodies, holding on their perpetual course. Here is a noble VOL. I. fubject C SERM. fubject of meditation, to a mind that delights I. in harmony and order; but whither will it 'lead us? Directly to the acknowledgment of perfect understanding in the univerfe, of allruling wifdom, in conjunction with the most amiable goodness, the true compleat original beauty, the fountain of all excellence and perfection. Praise the Lord all ye bis works: praise him ye angels and all his hofts; praise bim fun and moon; praise him ye ftars of light; praise him ye heavens of heavens, and ye waters that are above the heavens. Let them praise the name of the Lord, for he commanded and they were created, he hath also established them for ever, he hath made a decree which shall not pass. Praise the Lord from the earth, ye dragons and all deeps, fire and bail, fnow and vapour, formy wind fulfilling his word, mountains and all bills, fruitful trees and all cedars, beafts and all cattle, creeping things and flying fowl. Kings of the earth and all people, princes and judges. Both young men and maidens, old men and children. Let them praise the name of the Lord, for his name alone is excellent, his glory is above the earth and heaven *. O Lord, how manifold are thy works? In wisdom thou haft made them all, the earth is full of thy riches; so is the great and * Pfal. cxlviii. I. and wide fea, wherein are things creeping in-SE R M. numerable, both great and small beafts. Thefe wait all upon thee, that thou mayeft give them their meat in due feafon. That thou giveft them they gather; thou openeft thy hand, they are filled with good *. Therefore let every one of us refolve with the devout Pfalmift †, I will fing unto the Lord as long as I live; I will fing praises to my God while I have being. * Pfal. civ. v. 24, 25, 27, 28. tv.33. (36) SERMON II. The Being of GoD prov'd from the SERM. II. Rom. i. 19, 20. Becaufe that which may be known of God, is manifeft in them, for God hath shewed it unto them. For the invifible things of him from the creation of the world, are clearly feen, being understood by the things that are made, even bis eternal power and Godhead. T HE main point in debate between us and Atheists, is concerning the intelligence of the fupreme Being. They will not deny, that something must have exifted from eternity, either the world in its present form, or the materials of it put into form by chance or neceffity. They will acknowledge too that the eternal self-existent Being must be called, in some sense, the cause of all things; and perhaps they may add, that it has a kind of paffive perception and consciousness. The ancient Hylozoifts, afcrib'd life and under ftanding ftanding to matter, whereby it form'd itself into SER M. regular systems; and fome of the modern A- II. theifts pretend to acknowledge a fort of neceffary perception in the Deity, meaning by the Deity the univerfal fubftance, as they call it, that is, the entire fyftem of things, comprehending all particular beings as its parts: But an active intelligence, as the proper efficient cause of the world, and distinct from the world, defigning and directing its formation, all Atheists deny and must deny. This is what I have propos'd to prove, fhewing, according to the Apostle's affertion in the text, from the creation of the world, that the invisible things of God are clearly seen, being understood by the things which are made. And I have, in a former discourse, infifted on the general order of the visible world, the relation and mutual dependance of it, parts, fuch as the heavens and the earth, with the vast number and various kinds of beings it contains, clearly demonftrating it to be one beautiful connected fyftem, which neceffarily required an active defigning intelligence to its formation. But befides this general proof, distinct arguments to establish the fame principle may be drawn from particular appearances in nature, which cannot poffibly be explained by the fortuitous or neceffary concourse of atoms, or any rude and prepared materials. And, C 3 The |