Modern sceptics have attempted to refer the admirable contrivance of the Deity, for the prefervation of all created matter, to voluntary efforts of nature towards perfection, by gradual advance. But who does not perceive, that to attribute productive powers to second causes is to render the final cause of less importance; and if created matter can act by principles that are in themselves efficient and independent of the great Author of nature, then his care becomes lefs neceffary, and the doctrine of a particular providence, the first and the best ground of fupport under adverfity, is annihilated or weakened. The doctrine before us is a modification of the atomical fyftem. It fuppofes certain particles of matter to exist, endowed with peculiar propenfities, which, however shapeless at first, yet, by continued appetence and action, acquire organization and forms, though by an almost imperceptible process. It is admitted, that this change may be the work of indefinite ages, as thefe philofophers believe the world to be of a much longer daté than revelation affures us, for they regard the wisdom which is from above with perfect indifference. They confider a fucceffion of thoufands of ages as favourable to their plan. They adopt the old opinion of the eternity of matter,

and of a circle of revolving years, in which all things fade and revive again and again. Having advanced the existence of prolific fibres, they suppose them by continual efforts and action to arrive at length to a ftate of being continually capable of further perfection. But it is abfurd to admit, that matter can become organized by volition. On the contrary, the volition and the power of action would rather naturally fucceed organization. True philofophy, with more pretenfions to credit, fhews us, that all created beings have come from the hands of their Maker exactly provided with fuch means of increase and preservation as he intended; and though by exercise those powers may be developed and expanded, yet that they can no more add of themselves to their capacities, than the fea can by its own efforts increase the quantity of its fluid; or matter, independent of fixed laws or the will of the Creator, augment its power of attraction. The advocates of this doctrine have confounded a principle of felf-preservation with that of advancement or production. The Almighty, for inftance, has endowed the whole fyftem of nature with fome faculties of renovation or of reftitution, within prescribed limits, but has placed impaffable boundaries to the perfection

of his admirable works. In a mutable state of things, it is impoffible but that accident must injure the most perfect; and to repair these probable or poffible injuries, nature is undeniably poffeffed of certain capabilities; but these are abfolutely limited. In the animal world we find provifions for fupply in case of injury or lofs. If in animals a bone be broken, nature is provided with matter to form a callous, which ferves to reunite and ftrengthen the injured part. An animal oil is constantly supplied to lubricate the joints; and to restore the perpetual wafte of the folids or the fluids there is a constant renovating principle. In the vegetable kingdom this principle is variously exhibited. Plants have other methods of increafe befide that of the feed. Some are increased by the feparation of the root, of the branches, or even buds; which then become new plants, and in this resemble the inferior tribes of animal life, fuch as the polypi. Some plants fend forth fuckers, by which they become multiplied; fome increase by their very leaves, or what may feem to be equivocally leaves or branches; but it is evident that no animal or vegetable genus, fince it came from the hands of its Maker, has increased the number of its parts or faculties. There

can be no truth more clearly established, than that God has fixed to all nature, as to the waves of the ocean, bounds which they never fhall pafs. That the works of the creation are governed by laws impreffed on them by the Almighty, and not by any partial faculties of their own, must be apparent from the great frugality, and the whole course of nature. Throughout the system of created things there evidently appears one regular defign; and, however the Deity in his infinite wisdom may be pleased to make occafional deviations, yet these are still fubfervient to a general and uniform fimplicity.

Were matter capable of felf-organization, befides the deficiencies, which would inevitably be confiderable, unless it were poffeffed both of prefcience and fupreme power, there would be great incongruity and contrariety in the feveral parts of the fame animal or vegetable. Animated forms could not be fupported, because they would be defective in necessary and indifpenfable organs; the process of vegetation would be interrupted in plants from a fimilar deficiency. Now, though there is much diverfity in the corporeal ftructure of animals, and great variety in the forms and habits of vegetables, yet these phenomena are all redu

cible to evident defign. Animals which creep on the earth are not provided with the means which enable fome to afcend into the air, or others to float in the water. Plants again, which inhabit the colder regions, are provided with the means of enduring a tempeftuous climate; those which are to flourish in the parching defert are supplied with peculiar means of imbibing the moisture of the atmosphere, and of enduring a long state of aridity. In all creatures, and in all vegetables, there are provifions peculiar to the habits, the local fituation, and the purposes of each; infinitely indeed diverfified, yet all fubfervient to one grand and fimple defign, which pervades the whole of nature, and bespeaks the uniform intention of the benevolent and great Creator. All the parts contribute to a beautiful and admirable system, proving, beyond all poffibility of contradiction, the divine wisdom which animates, which directs, and which has planned the whole. There are the fame peculiar traces of skill, which we difcover in the artificial works of men of eminent ingenuity. Thus all the works of God tend to harmony and congruity of defign, in the fame manner as in the fyftems of the heavenly bodies the fuperior