mechanism, and designed its use. This conclusion is invincible. A second examination

presents us with a new discovery. The watch

is found, in the course of its movement, to

produce another watch, similar to itself; and

not only so, but we perceive in it a system of

organization, separately calculated for that

purpose. What effect would this discovery

have, or ought it to have, upon our former

inference? What, as hath already been said,

but to increase, beyond measure, our admiration of the skill, which had been employed/ in the formation of such a machine? Or shall it, instead of this, all at once turn us round

to an opposite conclusion, viz. that no art or

skill whatever has been concerned in the busi

ness, although all other evidences of art and

skill remain as they were, and this last and

supreme piece of art be now added to the rest?

Can this be maintained without absurdity?

Yet this is atheism.

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which existed in the watch, exists in the works of nature; with the difference, on the side of | nature, of being greater and more, and that | in a degree which exceeds all computation. I mean that the contrivances of nature surpass the contrivances of art, in the complexity, subtility, and curiosity of the mechanism; and still more, if possible, do they go beyond | them in number and variety; yet, in a mul| titude of cases, are not less evidently mechanical, not less evidently contrivances, not less evidently accommodated to their end, or suited to their office, than are the most perfect productions of human ingenuity. I know no better method of introducing so large a subject, than that of comparing a single thing with a single thing; an eye, for example, with a telescope. As far as the examination of the instrument goes, there is precisely the same proof that the eye was made for vision, as there is that the telescope was ) made for assisting it. They are made upon the same principles; both being adjusted to the laws by which the transmission and refraction of rays of light are regulated. I speak not of the origin of the laws themselves; but such laws being fixed, the construction, in both cases, is adapted to them. For instance; these laws require, in order to produce the same effect, that the rays of light, in passing from water into the eye, should be refracted by a more convex surface, than when it passes out of air into the eye. Accordingly we find that the eye of a fish, in that part of it called the crystalline lens, is much rounder than the eye of terrestrial animals. What plainer manifestation of design can there be than this difference? What could a mathematical-instrument-maker have done more, to show his knowledge of his principle, his application of that knowledge, his suiting of his means to his end; I will not say to dis

play the compass or excellence of his skill and

art, for in these all comparison is indecorous,
but to testify counsel, choice, consideration,
purpose? -
To some it may appear a differencesufficient
to destroy all similitude between the eye and
the telescope, that the one is a perceiving or-
gan, the otheran unperceiving instrument. The

fact is, that they are both instruments. And,

as to the mechanism, at least as to mechanism being employed, and even as to the kind of it, this circumstance varies not the analogy at all. For observe, what the constitution of the eye is. It is necessary, in order to produce distinct vision, that an image or picture of the object be formed at the bottom of the eye.

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Whence this necessity arises, or how the picture is connected with the sensation, or contributes to it, it may be difficult, nay we will confess, if you please, impossible for us to search out. But the present question is not concerned in the inquiry. It may be true, that, in this, and in other instances, we trace mechanical contrivance a certain way; and that then we come to something which is not mechanical, or which is inscrutable. But this affects not the certainty of our investigation, as far as we have gone. The difference

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we are stopped; either the mechanism becoming too subtile for our discerment, or something else beside the known laws of mechanism taking place; whereas, in the automaton,

for the comparatively few motions of which

it is capable, we trace the mechanism throughout. But, up to the limit, the reasoning is as clear and certain in the one case, as in the other. In the example before us, it is a matter of certainty, because it is a matter which experience and observation demonstrate, that the formation of an image at the bottom of the eye is necessary to perfect vision. The image itself can be shown, Whatever affects

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the distinctness of the image, affects the distinctness of the vision. The formation then of such an image being necessary (no matter how) to the sense of sight, and to the exercise of that sense, the apparatus by which it is formed is constructed and put together, not only with infinitely more art, but upon the self-same principles of art, as in the telescope or the camera obscura. The perception arising from the image may be laid out of the question; for the production of the image, these are instruments of the same kind. The end is the same; the means are the same. The purpose in both is alike; the contrivance for accomplishing that purpose is in both alike. The lenses of the telescope, and the humours of the eye, bear a complete resemblance to one another, in their figure, their position, and in their power over the rays of light, viz. in bringing each pencil to a point at the right distance from the lens; namely, in the eye, at the exact place where the membrane is spread to receive it. How is it possible, under circumstances of such close affi-A nity, and under the operation of equal evidence, to exclude contrivance from the one; yet to acknowledge the proof of contrivance having been employed, as the plainest and clearest of all propositions, in the other? .

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