species to each other, animals of prey to their prey, herbivorous and granivorous animals to the plants or seeds upon which theyofeed, it might be contended, that the whole of this correspondency was attributable to generation, the common origin from which these substances proceeded. But what shall we say to agreements which exist between things generated and things not generated 2 Can it be doubted, was it ever doubted, but that the lungs of animals bear a relation to the air, as a permanently elastic fluid : They act in it and by it; they cannot act without it. Now, if generation produced the animal, it did not produce the air: yet their properties correspond. The eye is made for light, and light for the eye. The eye would be of no use without light, and light perhaps of little without eyes ; yet one is produced by generation; the other not. The ear depends upon undulations of air. Here are two sets of motions: first, of the pulses of the air; secondly, of the drum, bones, and nerves of the ear; sets of motions bearing an evident reference to each other: yet the one, and the apparatus for the one, produced by the intervention of generation; the other altoge

ther independent of it. If it be said, that the air, the light, the

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answer, that I do not comprehend the proposition. If the term mean any thing, similar to what it means, when applied to plants or animals, the proposition is certainly without proof; and, I think, draws as near to absurdity, as any proposition can do, which does not include a contradiction in its terms. I am at a loss to conceive, how the formation of the world can be compared to the generation of an animal. If the term generation signify something quite different from what it signifies on ordinary occasions, it may, by the same latitude, signify anything. In which

case, a word or phrase taken from the language of Otaheite, would convey as much

theory concerning the origin of the universe, as it does to talk of its being generated. . .

We know a cause (intelligence) adequate

to the appearances, which we wish to account for: we have this cause continually producing similar appearances: yet, rejecting this cause,

the sufficiency, of which we know, and the action of which is constantly before our eyes, we are invited, to resort to suppositions, de

stitute of a single fact for their support,

and confirmed by no analogy with which we are acquainted. Were it necessary to in

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quire into the motives of men's opinions, I mean their motives separate from their arguments; I should almost suspect, that, because the proof of a Deity drawn from the constitution of nature is not only popular but vulgar (which may arise from the cogency of the proof, and be indeed its highest recommendation), and because it is a species almost of puerility to take up with it; for these reasons, minds, which are habitually in search of invention and originality, feel a resistless inclination to strike off into other solutions and other expositions. The truth is, that many minds are not so indisposed to any thing which can be offered to them, as they are to the flatness of being content with common reasons: and, what is most to be lamented, minds conscious of superiority, are the most liable to this repugnancy. The “suppositions” here alluded to, all agree in one character: they all endeavour to dispense with the necessity in nature, of a particular, personal intelligence; that is to say, with the exertion of an intending, COIltriving mind, in the structure and formation of the organized constitutions which the world contains. They would resolve all productions into unconscious energies, of a like


kind, in that respect, with attraction, magnetism, electricity, &c. ; without any thing further. In this, the old system of atheism and the new agree. And I much doubt, whether the new schemes have advanced any thing upon the old, or done more than changed the terms of the nomenclature. For instance, I could never see the difference between the antiquated system of atoms, and Buffon's organic molecules. This philosopher, having made a planet by knocking off from the sun a piece of melted glass, in consequence of the stroke of a comet; and having set it in motion, by the same stroke, both round its own axis and the sun, finds his next difficulty to be, how to bring plants and animals upon it. In order to solve this difficulty, we are to suppose the universe replenished with particles, endowed with life, but without organization or senses of their own; and endowed also with a tendency to marshal themselves into organized forms. The concourse of these particles, by virtue of this tendency, but without intelligence, will, or direction (for I do not find that any of these qualities are ascribed to them), has produced the living forms which we now See. - Very few of the conjectures, which philosophers hazard upon these subjects, have more of pretension in them, than the challenging you to show the direct impossibility of the hypothesis. In the present example, there seemed to be a positive objection to the whole scheme upon the very face of it; which was that, if the case were as here represented, new combinations ought to be perpetually taking place; new plants and animals, or organized bodies which were neither, ought to be starting up before our eyes every day. For this, however, our philosopher has an answer. Whilst so many forms of plants and animals are already in existence, and, consequently, so many “internal moulds,” as he calls them, are prepared and at hand, the organic particles run into these moulds, and are employed in supplying an accession of substance to them, as well for their growth, as for their propagation. By which means, things keep their ancient course. But, says the same philosopher, should any general loss or destruction of the present constitution of organized bodies take place, the particles, for want of “moulds” into which they might enter, would run into different combinations, and replenish the waste with new species of organized substances. Is there any history to countenance this no

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