vin 



conceive nny a(5live principle to exifl, in either Matter or Spirit, with- 

 out the fiipport of iheiirft Caufe ; for this would be to fuppofe more 

 thnn one adlive indenenaent Exiftence, wiiich Ur. Clarke has proved 

 to be the 2: eateft abfurdity * Upon the whole, when we invefligatc 

 this lubjtdt as far as our faculties will extend, we cannot do otherwife 

 than refolve all, that we call the operations of Nature, into the con- 

 tin al trencv of the fiift Creator. And, thouo[h we are lolt in the 

 idea of fuch imnienfe and inccdant energy, we are equally fo, in the 

 contemplation of any other of the Divine Attributes, forafmuch as 

 finite capacities cannot comprehend Infinitude. 



While we poilefs thei'e fentiments, and keep the idea of Nature, 

 and the Author of Nature, conne6led, (which it is not eafy for a 

 reHe6ting mind to feparate) I cannot, for my part, but approve the 

 •f peifonifying 'gure, which I think more decorous than to name the 

 Deity on every trivial occafion: and Mr. Lceuwenhoek feems to 

 have bjen of this opinion, for he frequently ufes the expreflion 

 " de voorfichtig Natuur" /. e. provident Nature, but when the won- 

 ders he dilcovers excite his admiration, that admiration is always 

 diredled to the Creator. 



* Clarke's Demonftratlon of the Being and Attributes of God. 



t The Ancients pictured Nature in a female form, to denote her fruitfulnefs ; and, with 

 many breads, to typify the abundant provifion made by her for her different produflions. 





