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That there must be one underived, self-existent, eternal, and intelligent Cause, must of necessity be allowed, in order to account for what we know to exist; but no reason can be assigned for supposing more. It is with the utmost propriety established as an axiom, that we ought in no case to assign more causes than will account for the effects.

The harmony and order of the universe, and the sameness and universality of the laws which pervade every part of it as far as our [knowledge]* extends, make it evident that it is the production of one eternal, intelligent Cause. Had it been the product of many, there would necessarily have been discrepancies, irregularities and disorder in it, as the necessary effect of contrary plans and inclinations: at least it would have formed different systems, bearing the indication of their being the product of distinct authors; as we see no two individuals, left entirely to themselves, can be found, who would build a house exactly upon the same plan, of the same size, and with the same ornaments. The most fundamental laws of the material world [not only] pervade this globe which we inhabit, but are found to extend to the remotest bounds of the universe, as far as

* Mr. Hall's hand-writing is frequently so chaotic as to defy all interpretation; and words, and short portions of sentences, are sometimes omitted. In such cases, the sense is supplied conjecturally; and, that the author may not be blamed for any imperfections in style or phraseology, which may thus be occasioned, the words introduced by the editor are uniformly placed between brackets, as above.-Ed.

they have fallen under our observation, either by the naked eye or by telescopes. The compound [substance] of light which illuminates our system, is found to extend to the region of the fixed stars, immeasurably more distant from us than the sun. The law of gravitation pervades every particle of matter, at least within the solar system; and, there is every reason to believe, throughout the whole universe. Such simplicity and uniformity in the laws of nature, evince that they are the product of one and the same Intelligence.

III. We propose to consider why he chose to reveal himself, especially under this character, rather than under some one expression of his moral perfections.

1. This is an attribute of God, to which the heathen deities did not aspire. It was fit to be the name of that Being who was, when worshipped, to be maintained in the midst of surrounding idols, of a character totally distinct.

None of them pretended to be the supreme God, the Origin, and Father of existence.

2. So abstract and elevated a conception of the Great Supreme, was less likely than [any] other to be perverted into image-worship.

No ideas are so impossible to paint, or represent under sensible forms, as self-origination, immutability, eternal existence, &c.

The import of Jehovah-not positive-but negative.

3. It exhibits that view of the divine character,

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which is most peculiar and appropriate to the Supreme Being, and from which his other perfections may most satisfactorily be inferred and deduced.

No other being possesses any degree of them. And from these may be inferred, his absolute, infinite perfection, rectitude, &c. &c.

This is the great, glorious, and fearful name,
THE LORD OUR GOD."*

II.

THE SPIRITUALITY OF THE DIVINE NATURE.

Isaiah xxxi. 3.-The Egyptians are men, and not God; and their horses flesh, and not spirit.

I. THE spirituality of the Divine Nature is intimately connected with the possession of almighty power. The vulgar notion, which would restrict the exercise of power to what is corporeal, and deny it to that which is spiritual and immaterial, is a mere prejudice, founded on gross inattention or ignorance. It probably arises chiefly from the resistance which bodies are found to oppose to the effort to remove or displace them. But so remote is this from active power, that it is entirely the effect of the vis inertia, or the tendency of matter to continue in the [same] state, whether it be of rest or of motion. If we inquire after

* Deut. xxviii. 58.

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the original seat of power, we shall invariably find it in mind, not in body; in spirit, not in flesh.

The changes we are able to effect in the state of the objects around us, are produced through the instrumentality of the body, which is always previously put in motion by the mind. Volition, which is a faculty, if you please, or state of the mind, moves the muscles and the limbs, and those the various portions of matter by which we are surrounded; so that, in every instance, it is the spirit or immaterial principle which originally acts, and produces all the subsequent changes. Take away the power of volition, which is a mental faculty, and our dominion over nature is at an end. Within a certain sphere, and to a certain extent, the will is absolute; and the moment we will a certain motion of the body, that motion takes place. Though we are far from supposing that the Deity is the soul of the world, as some have vainly asserted, the power which the mind exerts over certain motions of the body, may furnish an apt illustration of the control which the Supreme Spirit possesses over the universe.

As we can move certain parts of our bodies at pleasure, and nothing intervenes betwixt the volition and the corresponding movements, so the great original Spirit impresses on the machine of the universe what movements he pleases, and without the intervention of any other cause. " He speaks, and it is done; he commands, and it stands fast."*

* Ps. xxxiii. 9.

Since it is impossible to conceive of motion arising of its own accord among bodies previously at rest, and motion is not essential to matter, but merely an incidental state; no account can be given of the beginning of motion but from the previous existence of mind; and, however numerous and complicated the links through which it is propagated, however numerous the bodies which are successively moved or impelled by each other, it must necessarily have originated in something immaterial, that is, in mind or spirit. It is as a Spirit that the Deity is the original author of all those successive changes and revolutions which take place in the visible universe, arranged by UNSEARCHABLE wisdom, to which it owes all its harmony, utility, and beauty. It is as a Spirit that he exists distinct from it, and superior to it, presiding over it with the absolute dominion of Proprietor and Lord, employing every part of it as an instrument passive in his hand, and perfectly subservient to the accomplishment of his wise and benevolent designs. To this great Father of Spirits, the very minds which he has formed are in a state of mysterious subordination and subjection, so as to be for ever incapable of transgressing the secret bounds he has allotted them, or doing any thing more, whatever they may propose or intend, than concur in executing his plan, or fulfilling his counsel.

II. His spirituality is closely connected with his invisibility: "The King eternal, immortal,

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