The laws of nature were in their eternal establishment perfect;--the laws of nature have been altered; therefore, the alteration of the laws of nature is imperfect. Or thus: the laws of nature have been altered;--the alteration has been for the better; therefore, the eternal establishment thereof was imperfect. Thus it appears, from a syllogistical as well as other methods of reasoning, that provided we admit of miracles, which are synonymous to the alterations of nature, we by so doing derogate from the perfection of God, either in his eternal constitution of nature, or in a supposed subsequent miraculous alteration of it, so that take the argument either way, and it preponderates against miracles. Furthermore, was it possible, that the eternal order of nature should have been imperfect, there would be an end to all perfection. For God might be as imperfect in any supposed miraculous works, as in those of nature; nor could we ever have any security under his natural or moral government, if they were liable to change; for mutability is but another term for imperfection, or is inseparably connected with it. God, the great architect of nature, has so constructed its machinery, that it never needs to be altered or rectified. In vain* we endeavor to search out the hidden mystery of a perpetual motion, in order to copy nature, for after all our researches we must be contented with such mechanism as will run down, and need rectification again; but the machine of the universe admits of no rectification, but continues its never ceasing operations, under the unerring guidance of the providence of God. Human architects make and unmake things, and alter them as their invention may dictate, and experience may determine to be most convenient and best. But that mind, which is infinitely perfect, gains nothing by experience, but surveys the immense universality of things, with all their possible relations, fitnesses and unfitnesses, of both a natural or moral kind, with one comprehensive view. SECTON II. A SUCCESSION OF KNOWLEDGE, OR OF THE EXERTION OF POWER... IN GOD, INCOMPATIBLE WITH HIS OMNISCIENCE OR OMNIPOTENCE, AND THE ETERNAL AND INFINITE DISPLAY OF DIVINE POWER FORECLOSES ANY SUBSEQUENT EXERTION OF IT MIRACULOUSLY That creation is as eternal and infinite as God, has been argued in chapter second; and that there could be no succession in creation, or the exertion of the power of God, in perfecting the boundless work, and in impressing the universe with harmonious laws, perfectly well adapted to their design, use and end.