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SERM. Causes to infinity, can discover nothing but II. perplexity and confufion of thought. The intelligent fountain of all the wisdom, all the good and the order which actually is in the universe, will appear to every impartial mind worthy of our highest veneration and esteem, and justly intitled to our love and confidence.

But with respect to a first Cause, it is acknowledg'd by Atheists, as well as by us, that fomething must have been from eternity, felfexiftent and independent: Accordingly they fay, that the material world form'd as it is, or matter and motion, or bare matter, is that neceffarily exifting thing. I fhall not now enter into the confideration of this point, but I hope in its proper place, to fhew that defigning active mind has of all things the best pretenfions; nay, that it alone has any just pretenfions to the characters of neceffarily exiftent, self-original and independent.

Upon a review of this whole reasoning, and indeed of the intire opposite schemes of Theism and Atheism, with regard to the points which have been confider'd, this remarkable difference appears; that whereas there is a great diversity of beings in the univerfe, and a great variety of qualities, powers and perfections belonging to the feveral kinds of them, the Atheistic opinion makes the very loweft of all, namely, fenfe

II.

fenfeless paffive matter, the first principle of all, SE R M.` the eternal felf-exiftent being, from which, as the fole independent origin, all things, even the most regular and beautiful arose, nay, the highest perfection of intelligence, virtue and happinefs, without an active defigning Caufe. For which reason that hypothefis is incumber'd with infuperable difficulties in every step of the fcale of being. It cannot account for any thing but by chance or neceffity, which in refpect of caufality are really nothing; and as propos'd to the human understanding for a reafon, only fignify ignorance. It cannot fo much as account for the order of the world; the exact proportion of its parts and the harmony of the whole; the apparent mutual relations of the heavens and the earth, as united in one system; the convenient fituation of the earth with respect to its distance from the fun, and fuch a proper direc tion both of its diurnal and annual motions as in the best manner to provide for the comfortable fubfiftence of its numerous inhabitants; the formation of the animal life in fuch a variety of fpecies, all preferv'd diftinct and without confufion, and propagated by a fettled law, each fitted to its own element, provided with proper food and with suitable inftincts and organs, especially fenfation and self-motion, the principal appearances of the fenfitive life; and

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SERM.leaft of all can the Atheistical hypothefis ac

II.

count for confcious intelligence and the various modes of it, which it diminishes into a vain empty fhadow, the merely accidental result of the figure and motion of matter, tho' it is that which makes every man Himself, and therefore nothing can appear to him more real and fubftantial

manner.

But the doctrine of Deity and Providence is the perfect reverse of all this, and explains the fyftem of the universe in a confiftent fatisfactory It reprefents intelligence as the first of things, the origin and caufe of all derived beings, and by the help of its direction, sets all things in a fair and amiable light. An eternal felf-existent mind, immutably poffefs'd of all abfolute perfections, form'd the plan of the world, and wifely finish'd it, according to its own most perfect model. It was to be expect→ ed that the work of fuch an architect should bear the fignature of his hand, that is, his counsel and power in its magnificence, variety, proportion and beautiful harmony; and so it does. The low dark outworks of this stately building, that is the whole mafs of extended passive bulk, in itself so mean and contemptible, is form'd into various beauty, by the energy of Spirit which inhabits it. From this there is a gradual afcent towards the utmost height

of

of excellence, and every rifing step in the fcale SER M. carries in it a growing difplay of original per- II. fection. Vegetation itself is a vast improvement upon dead matter, showing the fuperior plaftic virtue of fpirit; but animal fenfation and spontaneity, however low in comparison, are strong images of understanding and activity. Human intelligence, with its various powers, exercises, and enjoyments, is the highest in our world, and leads us directly to the great Original it was form'd by, the uncreated mind. Between these two there is a mighty chasm, and we may well imagine many intermediate orders of celestial fpirits, fuperior to us, tho' the highest of them at an immense distance from unoriginated excellence.

Let any candid attentive perfon set these schemes against each other in his calm deliberate thoughts, and embrace that which appears the most rational. I do not doubt but you will be convinc'd the latter is the very truth, in which your minds may reft with intire fatisfaction. Let us therefore join in adoring the glorious fountain of light and life, and with all the wife inhabitants of heaven and earth, acknowledge him worthy to receive glory, and honour, and power, who has created all things, and for his pleasure they are and were created.

Amen.

E 4

SER

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SERMON III.

The Being of GoD prov'd from Human
Intelligence and Morality.

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SERM.

III.

Rom. i. 19, 20.

Because that which may

be known of God, is manifeft in them, for God hath fhewed it unto them. For the invifible things of him from the creation of the world, are clearly Seen, being understood by the things that are made, even his eternal power and Godhead.

HAVE endeavoured in two preceding

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discourses to prove the Being of God from 'his works, that is, as the question is properly stated between the Atheists and us, to prove an active intelligence in the formation of the universe. Indeed the existence of the very lowest things we fee, the most contemptible pebble or clod of earth, cannot be accounted for without the agency of an intelligent and powerfulCaufe; much lefs this beautiful fyftem of the world, difpos'd in fuch exquifite order, and having its parts so exactly fitted

to

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