at the present existence
of things is the result of the force and energy of nature acting upon
herself, "why this force does not perpetually operate and produce new
appearances?" Besides that this question may be retorted upon the
supporters of a Deity, I am thoroughly persuaded, that this force is
constantly in action, and that every change which animals and
vegetables undergo, whether of dissolution or renovation, is a manifest
and undeniable proof of it. Man, and the other Beings which occupy this
terrestrial globe, are evidently suited to its present state, and an
alteration in their habitation, such as that of extreme or excessive
heat, would inevitably destroy them. This is so certain, that bones of
animals have been dug up which appertain to no species now existing,
and which must have perished from an alteration in the system of things
taking place too considerable for it to endure. Whenever the globe
shall come to that temperament fit for the life of that lost species,
whatever energy in nature produced it originally, if even it had a
beginning, will most probably be sufficient to produce it again. Is not
the reparation of vegitable life the spring equally wonderful now as
its first production? Yet this is a plain effect of the influence of
the sun, whose absence would occasion death by a perpetual winter. So
far this question from containing, in my opinion, a formidable
difficulty to the Epicurean system, I cannot help judging the continual
mutability of things as an irrefragable proof of this eternal energy of
nature. Those who ask, why the great changes in the state of things are
not more frequent, would absurdly require them to ensue within the
short space of their existence, forgetting that millions of ages are of
no importance to the whole mass of matter, though Beings of some
particular forms may find a wish and an advantage to prolong the term
of their duration under that form.

If it is said, Nature or the energy of nature is another name for the
Deity, then may Dr. Priestley and his answerer shake hands; the one is
no more an atheist than the other. And if it is observed that the
Energy of Nature having produced men may be capable of re-producing
them, so that an atheist is not sure to escape punishment for his
crimes, it is easy to say in return, neither is a Deist sure. A good
atheist has no more reason to be afraid to be re-produced than a good
Deist or a Christian. It may be useful for both of the