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 refpect to a first Cause, it is acknowledg'd by Atheists, as well as by us, that fomething must have been from eternity, selfexiftent 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 beft 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 oppofite schemes of Theifm 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 universe, and a great variety of qualities, powers and perfections belonging to the feveral kinds of them, the Atheistic opinion makes the very lowest of all, namely, fenfe

fenfeless paffive matter, the first principle of all, SER M. the eternal self-existent being, from which, as II.

the fole independent origin, all things, even the
most regular and beautiful arose, nay,
the high-
eft perfection of intelligence, virtue and happi-
ness, 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 respect of
caufality are really nothing; and as propos'd to
the human understanding for a reason, only fig-
nify ignorance. It cannot fo much as account
for the order of the world; the exact propor-
tion 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 con-
venient fituation of the earth with refpect 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 comfort-
able fubfiftence of its numerous inhabitants;
the formation of the animal life in fuch a va-
riety of species, all preferv'd diftin&t and with-
out confufion, and propagated by a fettled law,
each fitted to its own element, provided with
proper food and with fuitable inftincts and or-
gans, especially fenfation and self-motion, the
principal appearances of the fenfitive life; and

leaft

SERM.leaft of all can the Atheistical hypothefis acII. count for confcious intelligence and the various modes of it, which it diminishes into a vain empty shadow, 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 expected 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 fo it does. The low dark outworks of this ftately building, that is the whole mafs of extended paffive bulk, in itself fo 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 rising 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 superior plaftic virtue of spirit; but animal sensation 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 person 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

(72)

SERMON III.

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

SERM.
III.

Rom. i. 19, 20.

Because 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 his eternal power and Godhead.

HAVE endeavoured in two preceding 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 less this beautiful fyftem of the world, difpos'd in fuch exquifite order, and having its parts fo exactly fitted

to