rest, I should see contrivance; but if I saw it grinding, I should be assured that a hand was at the windlass, though in another room. It is the same in nature. In the works

of nature we trace mechanism; and this alone proves contrivance: but living, active, moving, productive nature, proves also the exertion of a power at the centre; for, wherever the power resides may be denominated the centre.

The intervention and disposition of what are called "second causes," fall under the same observation. This disposition is or is not mechanism, according as we can or cannot trace it by our senses and means of examination

That is all the difference there is; and it is a difference which respects our faculties, not the things themselves. Now, where the order of second causes is mechanical, what is here said of mechanism strictly applies to it. But it would be always mechanism (natural chemistry, for instance, would be mechanism) if our senses were acute enough to descry it. Neither mechanism, therefore, in the works of nature, nor the intervention of what are called second causes, (for I think that they are the same thing,) excuses the necessity of an agent distinct from both.

If, in tracing these causes, it be said, that we find certain general properties of matter which have nothing in them that bespeaks intelligence, I answer, that still the managing of these properties, the pointing and directing them to the uses which we see made of them, demands intelligence in the highest degree. For example: suppose animal secretions to be elective attraction, and that such and such attractions universally belong to such and such substances; in all which there is no intellect concerned; still the choice and collocation of these substances, the fixing upon right substances, and disposing them in right places, must be an act of intelligence. What mischief would follow, were there a single transposition of the secretory organs; a single mistake in arranging the glands which compose them!

There may be many second causes, and many courses of second causes, one behind another, between what we observe of nature and the Deity; but there must be intelligence somewhere; there must be more in nature than what we see; and, amongst the things unseen, there must be an intelligent, designing author. The philosopher beholds with astonishment the production of things around him. Unconscious particles of matter take their stations, and several ly range themselves in an order, so as to become collectively plants or animals, i. e. organized bodies, with

parts bearing strict and evident relation to one another, and to the utility of the whole: and it should seem that these particles could not move in any other way than as they do; for they testify not the smallest sign of choice, or liberty, or discretion. There may be particular intelligent beings guiding these motions in each case; or they may be the result of trains of mechanical dispositions, fixed beforehand by an intelligent appointment, and kept in action by a power at the centre. But, in either case, there must be intelligence.

The minds of most men are fond of what they call a principle, and of the appearance of simplicity, in accounting for phenomena. Yet this principle, this simplicity, resides merely in the name; which name, after all, comprises, perhaps, under it a diversified, multifarious, or progressive operation, distinguishable into parts. The power in organized bodies, of producing bodies like themselves, is one of these principles. Give a philosopher this, and he can get on. But he does not reflect, what this mode of production, this principle (if such he choose to call it) requires; how much it presupposes; what an apparatus of instruments, some of which are strictly mechanical, is necessary to its success; what a train it includes of operations and changes, one succeeding another, one related to another, one ministering to another; all advancing, by intermediate, and frequently, by sensible steps, to their ultimate result Yet, because the whole of this complicated action is wrapped up in a single term, generation, we are to set it down as an elementary principle; and to suppose, that when we have resolved the things which we see into this principle, we have sufficiently accounted for their origin, without the necessity of a designing, intelligent Creator. The truth is, generation is not a principle, but a process. We might as well call the casting of metals a principle; we might, so far as appears to me, as well call spinning and weaving principles: and then, referring the texture of cloths, the fabric of muslins and calicoes, the patterns of diapers and damasks, to these, as principles, pretend to dispense with intention, thought, and contrivance, on the part of the artist; or to dispense, indeed, with the necessity of any artist at all, either in the manufacturing of the article, or in the fabrication of the machinery by which the manufacture was carried on.

And after all, how, or in what sense, is it true, that animals produce their like? A butterfly, with a broboscis instead of a mouth, with four wings and six legs, produces a

hairy caterpillar, with jaws and teeth, and fourteen feet A frog produces a tadpole. A black beetle, with gauze wings, and a crusty covering, produces a white, smooth, sof worm; an ephemeron fly, a cod-bait maggot. These, by a progress through different stages of life, and action, and enjoyment, (and in each state provided with implements and organs appropriated to the temporary nature which they bear,) arrive at last at the form and fashion of the parent animal. But all this is process, not principle; and proves, moreover, that the property of animated bodies, of producing their like, belongs to them, not as a primordial property, not by any blind necessity in the nature of things, but as the effect of economy, wisdom, and design; because the property itself assumes diversities, and submits to deviations dictated by intelligible utilities, and serving distinct purposes of animal happiness.

The opinion, which would consider "generation" as a principle in nature; and which would assign this principle as a cause, or endeavour to satisfy our minds with such a cause, of the existence of organized bodies, is confuted, in my judgment, not only by every mark of contrivance discoverable in those bodies, for which it gives us no contriver, offers no account whatever; but also by the farther consideration, that things generated possess a clear relation to things not generated. If it were merely one part of a generated body bearing a relation to another part of the same body, as the mouth of an animal to the throat, the throat to the stomach, the stomach to the intestines, those to the recruiting of the blood, and by means of the blood, to the nourishment of the whole frame; or if it were only one generated body bearing a relation to another generated body, as the sexes of the same species to each other, animals of prey to their prey, herbivorous and granivorous animals to the plants or seeds upon which they feed, 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? 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 produc

ed by generation; the other not. The ear depends upon undulations of air. Here are two sets of motions: first, of .he 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 altogether independent of it.

If it be said, that the air, the light, the elements, the world itself, is generated; I answer, that I do not comprehend the proposition. If the term mean anything similar o 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 generatio: 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 destitute of a single fact for their support, and confirmed by no analogy with which we are acquainted. Were it necessary to inquire 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 anything 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 necessi

ty in nature, of a particular, personal intelligence; that is to say, with the exertion of an intending, contriving mind, in the structure and formation of the organized constitution 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 anything farther.

In this the old system of atheism and the new agree And I much doubt, whether the new schemes have advanced anything 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,