Although we extend our ideas retrospectively ever so far upon the succession, yet no one cause in the extended order of succession, which depends upon another prior to itself, can be the independent cause of all things: nor is it possible to trace the order of the succession of causes back to that self-existent cause, inasmuch as it is eternal and infinite, and cannot therefore be traced out by succession, which operates according to the order of time, consequently can bear no more proportion to the eternity of God, than time itself may be supposed to do, which has no proportion at all; as the succeeding arguments respecting the eternity and infinity of God will evince. But notwithstanding the series of the succession of causes cannot be followed in a retrospective succession up to the self-existent or eternal cause, it is nevertheless a perpetual and conclusive evidence of a God.--For a succession of causes considered collectively, can be nothing more than effects of the independent cause, and as much dependent on it as those dependent causes are upon one another; so that we may with certainty conclude that the system of nature, which we call by the name of natural causes, is as much dependent on a self-existent cause, as an individual of the species in the order of generation is dependent on its progenitors for existence. Such part of the series of nature's operations, which we understand, has a regular and necessary connection with, and dependence on its parts, which we denominate by the names of cause and effect. From hence we are authorised from reason to conclude, that the vast system of causes and effects are thus necessarily connected, (speaking of the natural world only,) and the whole regularly and necessarily dependent on a self-existent cause: so that we are obliged to admit an independent cause, and ascribe self-existence to it, otherwise it could not be independent, and consequently not a God. But the eternity or manner of the existence of a self-existent and independent being is to all finite capacities utterly incomprehensible; yet this is so far from an objection against the reality of such a being, that it is essentially necessary to support the evidence of it; for if we could comprehend that being whom we call God, he would not be God, but must have been finite and that in the same degree as those may be supposed to be who could comprehend him; therefore so certain that God is, we cannot comprehend his essence, eternity, or manner of existence. This should always be premised, when we assay to reason on the being, perfection, eternity, and infinity of God, or of his creation and providence. As far as we understand nature, we are become acquainted with the character of God, for the knowledge of nature is the revelation of God. If we form in our imagination a compendious idea of the harmony of the universe, it is the same as calling God by the name of harmony, for there could be no harmony