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 itself; for felf-existence implies activity it could, not have produced itself even in a Chaotic, shapeless mafs. Something therefore must 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 exiftence; from whence fhall we fuppofe it to have derived those beautiful and varying fhapes, which we now behold? On the most favourable fuppofition of its origin, a rude, indigested mafs; from whence did it become poffeft of its power of diverfifying its motions and operations in fuch

II.

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

The atomifts faw the defect of this fcheme of Atheism: and therefore to felf-existent matter they gave a power, which does not belong to it; they conferred motion on it, and introduced a million of self-exiftent, dancing atoms: a system of heathen philosophy, 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 diftinguished the pretty theology of Julian,* both exceedingly abfurd.

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

* Gibbon's History of the Decline and Fall of the Roman Empire.

SERMON exiftent is God. A million therefore of II. self-existing, self-moving atoms, are a million of Gods. And when thofe millions of atoms had danced themfelves into fhapeable exiftences, feas, rivers, mountains, trees, and the like it was natural enough for the plastic powers of poetic imagination, to personify thofe eternal existences; who, according to the scheme of Epicurean philofophy, 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 existence 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 fuppofe, upon another system of Atheism, matter to have eternally exifted in the beautiful variety of shape 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 substances, as well as inanimate, having all their rife, their progress, and decay; their felf-existence does not imply a greater degree of abfurdity, than their self-support from all eternity in the fame form and ftate.

SERMON

H.

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-exiftent caufe: fomething of power to create matter, which in itfelf poffeffes no active powers, confequently not the power of felfexistence an exiftent cause, poffeffing also 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, so discernible in the universe, 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 ftrong prefumption of truth.

For