This, I think, is the truth of philosophy. To fuppofe every thing to be effect without caufe, is to reduce religion and philosophy to the fame defperate ftate. It deftroys all the principles of reafon, as well as of virtue and moral conduct.

To fay all that can be faid, in as few words as poffible, upon this article, it is not only the mufcular motion, neceffary and Spontaneous (14), that is caufed by the action of the Deity; but the conftant motions in the

(14) That even spontaneous motion is performed by the divine power, is proved in the first part of a moft excellent book, called, An Enquiry into the Nature of the Human Soul. I fhall only obferve here, that motion is fpontaneous, as it is begun and ended by the living Being itfelf, without phyfical neceffity: but it is above the power and knowledge of the fpontaneous Being, as it is performed mechanically: the motive power is immediately impreffed by the Creator, who is the only mover, as well as the first mover. How adorable is this condefcenfion! the Creator exerts his power in confequence of the fpontaneity of his living creatures!But is not this low work for the Supreme Lord of heaven and earth, fays the mechanical reafoner? No. Lowness of work is not applicable to the Creator of all things. He is as much the Creator of the meaneft infect, as of the highest intelligence. It is his perpetual power, exerted in cohefion, that keeps all the parts of matter in the bodies of living creatures together. Philofophy cannot be hurt by admitting his power. His omnipotence is difplayed to our fenfes in the most despicable weed of the field, as well as in the bright rolling orbs of heaven. In calling fuch things low work, we forget what infinite power implies, and what infinite goodness prompts.

ftomach,

fiomach, lungs, inteftines, and other parts of the body, are caused by an acting Divine Power. It can be demonftrated, that in the action of foft bodies upon foft bodies, the motion is always diminished; and of confequence, it must be greatly leffened in the yielding foftness of the flesh and fluids of animal bodies. We fee how foon water fettles, after motion impreft, by the baré attrition of its parts on one another; altho' it has no obftacles to encounter, or narrow paffages to move through. What then can we think of motion in fuch narrow twining meanders, as veins, arteries, inteftines, and lacteal veffels, thro' which the fluids of animal bodies are conveyed to parts innumerable? while the blood, lymph, and chyle creep through fuch narrow winding veffels, the whole motion of thofe fluids must be confumed every instant by the attrition of their parts, and the force of confequence be renewed every inftant. Here is a perpetual miracle. The Divine Power urges on thefe fluids ten thoufand ways at once. Reason must confefs a miraculous power indefinently and variously put forth in our bodies; while ignorance and vanity in vain attempts to account mechanically for the circulation of those fluids. We are not only fearfully and wonderfully formed in the womb, but fearfully and wonderfully

preferved

preferved every minute! creating power never ceases (15).

The conclufion of the matter is, that the plain argument for the existence of a Deity, obvious to all, and carrying irresistible conviction with it, is from the evident contrivance and fitness of things to one another, which we meet with through all the parts of the universe. There is no need of nice and fubtile reasoning in this matter: a manifeft contrivance immediately fuggefts a contriver. It strikes like a sensation, and artful reafonings against it may puzzle us, but it is without fhaking our belief. No perfon, for example, who knows the principles of optics, and the ftructure of the eye, can believe that it is formed without skill in that fcience; or that the ear was formed without the knowledge of founds.This is a juft argument, and forces our affent. But the

(15) If it should be asked,-why was fuch an intricate structure of fuch materials employed, or fuch a Jaborious method contrived, by the organization of dead matter, if it no way ferves to produce motion, but rather confumes the force impreffed? the answer is, that this consuming mechanifm is no inconvenience in nature, if we confider who renews the motive power. We are forced to be frugal of our little power: but this is not applicable to the Deity. The governing power of the Deity is creating power. Beings made up of matter and fpirit require fuch a supplying power, and in the various work God inftructs his rational Beings, and difplays his omnipotence in wisdom and action.

great Maclaurin fhould not have stopped here. The plain argument for the existence of a Deity grows ftronger, when we add to it what is as evident as divine contrivance, to wit, the conftant interpofition of God, to fupport and move his creatures. Original contrivance in the works of the creation is adorable. We are certain, demonftratively certain, that the heavens, the land, and the waters, and all the creatures in them contained, are the works of the living God: but it is the present performance that frikes us like a fenfation. With inexpreffible pleafure we fee creating power with our eyes. Which ever way we turn them, we behold Almighty Power employed, and continually acting under the direction of infinite knowledge.

Since things are fo, and all the works of nature, in the common voice of reason, declare the power and wisdom of the Creator, and fpeak his goodness in the innumerable. mighty things he continually performs for our prefervation and happiness, the contemplation of them fhould warm our hearts with the Glory of the Almighty, and make us continually praise and adore that Almighty providence, which formed and fuftains not only the human race and this terrestrial globe, but numberless other worlds and their inhabitants, that hang in infinite fpace. These

might things difplayed, ought furely to produce the devouteft prayers, and fongs of praises in no common ftrain; and especially, if we add to those works of nature, that fecond creation, the still greater work of grace. Such omnipotence in wisdom and action, and fuch amazing goodness as we see in the chriftian gospel, fhould, I think, engage us to love and adore fo great and good a Being as our Creator, and induce us to devote our lives to him.

For my part, when I confider the mighty fcene and prospect of nature, and turn my thoughts from thence to God's word, that heavenly law, which directs our will and informs our reason, and teaches us in all things how to pursue our own happiness, I am fo ftruck with a sense of infinite wisdom, goodness, and action, that I cannot help extolling the king of the universe for the greatnefs of his power and mercy, and am neceffarily engaged in a fcene of praife and devotion. Indeed the heart must be as hard and cold as marble, that does not glow, nor is inflamed with ravishing love to the great Author of all things; after viewing with attention even one particular only in the works of nature, that material fun, which now shines out with light and beauty to animate and refresh the world; and in the creation of grace, that fun of righteousness, who fheds forth the

choiceft