or fubordinate operations are governed by one law, and tend to the fame point of gravity.

But an argument has been drawn from fpontaneous vitality, or, in other words, the facility by which animals of lefs perfect organization are increased, in favour of a fimilar procefs of formation of the more perfect. Thus the various species of polypi, whether larger or microscopic, may be multiplied, like plants, by cutting or felf-dividing. This, however, is only a flight deviation of the order of nature; is at the fame time extremely limited, and fubject to fixed law. It would be abfurd from hence to conclude, that more perfect animals or plants ever had such an origin; that an oak had been produced from a mofs, or a lion from an infect.

It has often been urged against the doctrine of cafual productions, that when we view any complicated machine, we naturally conclude that it had fome contriver and maker. It has been further obferved, that should fuch a machine by accident be injured or difordered, and in this ftate fhould we again view it and find this disorder rectified, we fhould naturally conclude that this was the effect of fome skill fimilar to that by which it was at first formed.

This undoubtedly would be the inference of one who had never before seen fuch an instance of human contrivance. To this let it be added, that it is perfectly unnatural to imagine, that even a human artist could be indifferent to the effect of any fpecimen of great ingenuity which was the refult of his own contrivance. Now it is highly reasonable to infer, that the Divine Artificer is not regardless of his moft admirable works. A difference does indeed exift between the art of man and the wisdom of God. Human capacity being extremely limited, the works of man are liable to many defects, and require perpetual reparation. The works of God are exquisitely formed, and we may observe in all, that, for the period of duration to which they are destined to last, there are principles of renovation and repair. This is evident in the human frame, which is fo constituted by nature, that for a limited space of time it is provided with the means of preservation and renovation. This too is evident in many species of animals, which, if by accident a limb be loft, have that lofs fupplied by the acceffion of new ones, fimilar to vegetation and, lastly, this is evident in plants, in which there is a regular provifion for restoring parts that are injured or deftroyed. Here the

philofopher may affert, that God, having afforded fuch modes of renovation and fupply, may leave the whole process of nature to go on, on those perpetuating and renovating principles, independent of any particular interpofition. But it is to be obferved, that this extraordinary provifion carries with it all the appearance of actual interpofition. For it may be asked, What are these principles? Whence is the fource of that supply? If that be not destined for perpetuity, yet it intimates a care and regard in the Creator for the work of his hand. Now care implies affection; it is an attribute of Deity; and, in proportion to the excellence of the fource, it will be more ardent and free from defect. God then cannot but be effentially benevolent; and in the proportion of the superiority of his perfections over every thing human, will be his love of his creatures and his creation. The best object of human affection too is virtue, the refult of intellectual perfection, and therefore God cannot but love goodness in man, however imperfect in degree it may be. To suppose the Almighty then not to entertain a peculiar regard for those improvements in the foul of man, which have emanated from his own fuperior excellence, is impoffible.

Could any thing lefs than divine intellect have adapted a flexible trunk to the elephant, exquifitely endowed with the sense of feeling; an animal, whofe neck is fhort and unbending, and purposely short to sustain such a weight of tusks? Who has endowed the camel with a ftomach fufficiently capacious to contain water for a confiderable length of time, and with feet peculiarly adapted to its habits and utility in traversing immense deferts? What but wife defign could have given contractile muscles to enable reptiles to move which are deprived of feet? What but divine power and boundless wifdom could have given a rigid cornea to the eyes of fish, capable of refifting a fluid densfer than the air? or an hard fhell to the flothful tortoife, capable of sustaining the weight of bodies, which, by rapidly moving over them, must otherwise crush them? Why are the viscera of quadrupeds, which are prone, differently disposed than those of man, who is destined for an erect pofture? Why are the lungs of fish so different from other animals, and fo exactly fuited to their element? But it were endless to multiply fuch interrogations. The anfwer to all must be evident. It is divine, infallible, unerring wisdom. It is the power of an intelligent and

Almighty God which alone could produce such provident variety, and adapt it to the several habits and peculiar circumftances of his boundless creation. There is a disposition in fome to attribute all the faculties of animals to exercife, which has undoubtedly a powerful effect. But unless an antecedent provision had been made by the defign of the great Creator, no exertion of the animal could be effective, Aquatic birds would never be able to swim if their feet were not originally webbed. It is here to be observed, that all inftances of deviation from the general rule of nature afford us more ftriking proofs of divine skill; nor do they in the least destroy the harmony of the works of God, but rather tend to preserve it; because they evidently prove the complicated, yet uniform intention of the Deity. The conclufion to be drawn from eccentricities is, that while they obviously form a part of the general system, they are so far from affording argument in fupport of atheism, or of non-interference of the Creator, that they directly tend to prove more extraordinary care for the welfare of the creation in general, and of its several parts.

Another proof of the impoffibility of acci-dental arrangement of matter, is the wonderful supply for occafional wafte, and the exact ba