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God

tion.

evidently absurd ; therefore it must receive its Being from without itself, or from some other Cause different from itself; and this first Cause we name God. And this Reasoning holds good of all the various kinds of Beings yet observed, and even of Man himself, the chief of all : For nothing is more certain, than that the Power of giving or retaining Life, either in himself, or any other Creature, is not in Man, and consequently

in no other Being but God himself. The second But more particularly, the Being of a God is. Argument pro- evident from the bare Consideration of the Proving a perties of Matter : For Matter, 'tis plain, is of itfrom voluntary felf not capable of Motion or Rest, but is entirely

liftless and indifferent to both. But since all the animal Creation is endow'd with the Power to move or rest at pleasure, 'tis evident this Faculty is not from Matter itself, of which alone all Things consist; therefore it must be from some

other Principle or Cause, viz. from God. The third Ar- AGAIN ; if that Motion and Rest in Animals, gument, from which is at their Will, be not of themselves, involuntary much less can that Motion which is perform'd in Motion of Animals and other Animals without their Will, (I may say also Things.

without their Knowledge) be first from themselves; as the Motion of the Heart, Lungs, Blood, and other Fluids of the Body, which all move, during the Period of Animal Life, from one incessant Cause; which, since it is not subject to the Will and Power of the Animal, must necessarily be from the general and the first Cause

of all Things, God. From the This is most certainly evident from the absoMotions of the lute and constant Motions of the heavenly Bodies, heavenly Bodies, absolutely

which ever keep turning round one common confiderd. Center in Orbits nearly circular. For since these

Bodies, I mean the Planets, are only huge Marses of mere Matter, they are not of themselves

capable

capable of any Motion at all; therefore they were fint set in Motion by some first Mover, which is able to communicate that Power to Matter ; which is God only, as before proved.

But this is still more obvious from the Man- Allo from their ner of their Motions, which is circular; for when conflant circu

lar Motions. Matter is put into Motion, it naturally proceeds in a direct or right Course ; that is, strait forwards, and not in a crooked or circular Course or Orb, as the Planets all do. Now the Air is not of that Thickness or Density in those Regions, as to stop the rapid Course of such great Bodies, and turn them from a direct to a curve or circular Motion ; but since it cannot proceed from the Air, it must be the Result of some Cause in those Bodies themselves, and that is Gravity, whereby they tend to their common Center of Motion from a right Course, yet so adjusted, with respect to the Force of the first or direct Motion, that together they form the circular Course ; and so neither fly off in Right Lines to infinite Distances, nor fall at once to the Center, and there lose all Motion. Now all this most admirable Power and Contrivance plainly points to that great Author, of whom the heavens are the works of bis Pfal. viii. 3. fingers; and the moon and stars are of his ordaining.

From the Consideration of Final Causes flow Arguments to a thousand Arguments to prove the Existence of prove a God, God. By Final Causes, I mean the Ends for taken from

Final Causes. which Things are evidently made, or intended to answer. Thus when we consider the Light was created to render Things visible, the Eye made on purpose to behold them ; when we consider the Air a Means to convey Sounds and Scents, and the Ear and the Nose made and contrived on purpose to hear and smell the fame: That in the Body there are Nerves which convey the Ideas received by those outward Organs of Sense

to the Brain, which is the seat of the Mind in Animals, to be there made use of for the Service, and at the Discretion of the Creature, in the several Occasions of Life: I say, when we consider such a wonderful Furniture of Means appointed lo evidently to answer such a Series of proper and necessary Ends, it forces our Affent to the Doctrine of a Deity, who alone can be supposed

capable of performing such wonderful Things. From a general AGAIN ; from a due and nice Examination Survey of the of all the larger Parts of the Creation, such as the Earth and the Globe of Earth on which we live, the great VaHeavens.

riety of its Produce in Animals, Plants, and Minerals; the exact Contrivance of animal Bodies to suit them for the Medium in which they live ; the Man, and larger Beasts for Land, the Fishes for swimming in Water, the Fowls for Aying in Air, the infinite Species of Creatures for the dark Abodes within the Body of the Earth ; the rich and beautiful Variety of Herbs for the Pasturage of the Beasts, and Service of Man ; with all the mineral Tribes in the Bowels of the Earth ; the great and useful Variety of Mountains, Vallies, Rivers, Springs, &c. with which its Surface is diversified: As they all jointly serve the Uses and Necessities of Mankind, so they call moft emphatically upon us to acknowledge and adore the divine Author for displaying and expending so much of his boundless Power and Providence in our Behalf. In like manner, the wondrous Orb of Air surrounding the Earth, serving to the Generation of Winds, Rain, Lustre of Daylight, &c. absolutely necessary to the State of Man and Beasts : Also the whole Frame and Structure of the Heavens; the Sun which rules by Day, and the Moon which rules the Night, with the Stars also, will unavoidably induce us to confess, that Pris GOD who batb laid tbe foundations of the

eartb,

earth, and that the heavens are the work of his
bands.

Another, and not the least Argument for The universel
the Being of a God, is taken from the manifest Consent of all
Consent of all Nations with whom Reason and Nations, an
Morality hath appear'd in any Degree, and whose Argument of

God's Exifience Barbarity hath not brought them to a level with mere Brutes. For whereas that which results from the Will, Humour, or mere Opinion of Men, is never the same among all People, as this Notion of God's Existence is; that is always mutable ; this always and every where the same; all the World contend about Matters of Opinion, but all jointly agree to, and endeavour to establish this Point. With respect to Articles of Faith . amongst Jews, Mahometans, and Pagans, as well as amongst Christians, scarce any one hath remained uncontested but this, this stands first and the same in all the Creeds of all Nations : And it hath been often seen, that tho' a very great Body of People may maintain an erroneous Doĉtrine, yet it never fails of being sooner or later detected and confuted to the Satisfaction of all Parties ; a Fate which this sacred Doctrine only hath never yet been subject to. Much more may be faid on this Head, but let this fuffice here. Now from whence should this universal Perfua- This univer. fion concerning a Deity -proceed? May we not fal, Consent, answer, froin the cogent sacred Oracles of Na- whence. ture? Is not every Part of Nature vocal on this Occasion ? and doth not the most contemptible Animal thunder in our Ears the tremendous Name of its Maker? It is impossible then, but that all should know and universally confess that it is GOD who bath made the heavens and the earth,

Aas xvii. and all things therein ; that he hath given to all life, 25, 26, &c. breath, and all things ; and that he hath made of one blood all nations of men to drcell on the face of

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the earth; and therefore that in him we live, move,

and bave our being. Atheiss, an It is an Obječtion of no Force, to say there Ob ection of no have been several particular Persons who have Force agains denied this facred Truth, the Being of a God : the Doctrine of God's Exi. For (1.) it may be answer'd, that these Persons, Atence. take them all together in all Ages, have been ex

ceeding few; and their impious Opinion therefore ought not to be thought of any Weight against the avowed Judgment and Consent of all Nations. (2.) It is possible this was not really the Sentiment of their Minds, and Language of their Conscience, tho' they might, for several Reasons, dare in Words to profess they believed no God; nothing being more common, in other Affairs of Religion, than for some Men to profess what they do not really and seriously believe in their Minds. (3.) Several who have been once so unhappy as to fall into this dreadful Supposition, have afterwards, upon Conviction, renounced it with Abhorrence, and wonder'd at their Stupidity. (4.) There are some People who make no Scruple of denying the Evidence of all the Senses of the Body, when they contradict their declared Tenets; and these by whole Nations together; no Wonder then that here and there one single Person should refuse to hearken to the internal Senses of the Mind : For all Nations believe that Bread is not Flesh; that Animals have Sense of Pain and Pleasure; that some Things are certain and true; as well as that they all believe a God; and yet they have all been

denied, as well as this. (5.) If any have been The Atheit is really of this Opinion, they must necessarily have a Fool.

been devoid of Reason; for right Reason dictates the contrary : So that 'tis a just Remark of the Plalmist, That 'tis the FOOL who bath said : bis beart, There is no God. The Atheist then is a

Fool;

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