II.

SERMON true is the pofition above affumed. SOMETHING therefore exifted from all eternity.

That SOMETHING was either matter; or a fubftance different from matter. Inertion being an effential property of matter, mere matter could never have produced itfelf; for felf-exiftence implies activity it could not have produced itself even in a Chaotic, fhapeless mafs. Something therefore muft from eternity have exifted, poffeft of active and higher powers, than matter poffeffes. That SOMETHING we ftile God.

But admitting for a moment the former fuppofition, and conceiving of matter, as an eternal existence ; from whence fhall we fuppofe it to have derived those beautiful and varying shapes, which we now behold? On the most favourable fuppofition of its origin, a rude, indigefted mafs; from whence did it become poffeft of its power of diverfifying its motions and operations in fuch

H.

fuch a manner, as to produce the won- SERMON derful variety of beings, that are found the face of the earth?

scattered upon

The atomifts faw the defect of this fcheme of Atheism: and therefore to felf-exiftent matter they gave a power, which does not belong to it; they conferred motion on it, and introduced a million of felf-exiftent, dancing atoms: a system of heathen philofophy, which, however blazoned with the ornaments of verfe, is much of a piece with that of their theology; both highly poetic : and, notwithstanding the encomium, with which a modern historian of no small name hath distinguished the pretty theology of Julian,* both exceedingly abfurd.

Neceffary felf-existence is the prime attribute of the Deity: fomething self

20 Gibbon's Hiftory of the Decline and Fall of the

Roman Empire.

SERMON exiftent is God. A million therefore of II.

>

felf-exifting, self-moving atoms, are a million of Gods. And when those millions of atoms had danced themselves into fhapeable exiftences, feas, rivers, mountains, trees, and the like it was natural enough for the plastic powers of poetic imagination, to perfonify those eternal existences; who, according to the scheme of Epicurean philosophy, were Deities ready made to their hand : and hence, their Oreades, Naiades, &c. their Gods and Goddeffes, of land, and of rivers, and even of the bowels of the earth.

But fuppofing for a moment the exiftence of motion, without admitting a mover there is ftill wanting defign. For a fortuitous dance of atoms is no more equal to the creation of a world, in which there are fuch marks of infinite wisdom, harmony, and defign, as this of ours difplays: than a fortuitous jumble of letters, to the compofition of an

II:

epic poem; or of colours, to the deli- SERMON neation of a regular picture. For on the most advantageous idea of what matter is, and motion can do that is no more than an inert, chaotic, mafs; and this a blind impulfe, eternally proceeding without deftination.

To make one conceffion further, and suppose, upon another system of Atheism, matter to have eternally exifted in the beautiful variety of fhape and form, in which we now behold it; without fome external fupport, all those beautiful appearances of things muft long ago have funk into their original nothing. For matter, fuch as the world is compofed of, being in itself liable to corruption, animate fubftances, as well as inanimate, having all their rife, their progrefs, and decay; their self-existence does not imply a greater degree of abfurdity, than their felf-fupport from all eternity in the fame form and state.

SERMON

II.

From this view of the incompetence of matter, confidered in every light, to felf-existence and eternity, we must admit fome fuperior principle; and acknowledge an eternal felf-existent caufe: fomething of power to create matter, which in itfelf poffeffes no active powers, confequently not the power of felfexistence an exiftent caufe, poffeffing alfo wisdom and defign, equal to the diverfification obfervable in this fair frame of things about us. And that being is God.

To this beauty, order, and regularity, fo difcernible in the univerfe, the apostle in my text particularly appeals; in proof of the existence and perfections of the Deity. And if this argument could be thought to want any corroborative; I might inftance the univerfal confent of mankind, in all ages of the world, and in every region: which concurrence of affent must be a strong prefumption of truth,

For