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themselves, as it is a straining of analogy beyond all limits of reason and credibility, to assert that birds, and beasts, and fish, with all their variety and complexity of organisation, have been brought into their forms, and distinguished into their several kinds and natures, by the same process (even if that process could be demonstrated, or had it ever been actually noticed) as might seem to serve for the gradual generation of a camel's bunch, or a pelican's pouch.

The solution, when applied to the works of nature generally, is contradicted by many of the phenomena, and totally inadequate to others. The ligaments or strictures, by which the tendons are tied down at the angles of the joints, could, by no possibility, be formed by the motion or exercise of the tendons themselves; by any appetency exciting these parts into action ; or by any tendency arising therefrom. The tendency is all the other way; the conatus in constant opposition to them. Length of time does not help the case at all, but the reverse. The valves also in the blood-vessels, could never be formed in the manner which our theo.

The blood, in its right and natural course, has no tendency to form them. When obstructed or refiuent, it has the contrary. These parts could not grow out of their use, though they had eternity to grow in.

The senses of animals appear to me altogether incapable of receiving the explanation of their origin which this theory affords. Including under the word “ sense” the organ and the perception, we have no account of either. How will our philosopher get at vision, or make an eye? How should the blind animal affect sight, of which blind animals, we know, have neither conception nor desire? Affecting it, by what operation of its will, by what endeavour to see, could it so deter.

rist proposes.

new sense.

mine the fluids of its body, as to inchoate the formation of an eye? or, suppose the eye formed, would the per. ception follow? The same of the other senses. And this objection holds its force, ascribe what


will to the hand of time, to the power of habit, to changes too slow to be observed by man, or brought within any comparison which he is able to make of past things with the present: concede what you please to these arbitrary and unattested suppositions, how will they help you ? Here is no inception. No laws, no course, no powers of nature which prevail at present, nor any analogous to these, would give commencement, to a

And it is in vain to inquire, how that might proceed, which could never begin.

I think the senses to be the most inconsistent with the hypothesis before us, of any part of the animal frame. But other parts are sufficiently so. The solu. tion does not apply to the parts of animals, which have little in them of motion. If we could suppose joints and muscles to be gradually formed by action and exercise, what action or exercise could form a skull, and fill it with brains ? No effort of the animal could determine the clothing of its skin. What conatus could give prickles to the porcupine or hedgehog, or to the sheep its fleece?

In the last place; What do these appetencies mean when applied to plants? I am not able to give a signification to the term, which can be transferred from animals to plants; or which is common to both. Yet a no less successful organisation is found in plants, than what obtains in animals. A solution is wanted for one;

the other. Upon the whole; after all the schemes and struggles of a reluctant philosophy, the necessary resort is to à Deity. The marks of design are too strong to be goto

as well

ten over. Design must have had a designer. That designer must have been a person. That person is God.



It is an immense conclusion, that there is a God; a perceiving, intelligent, designing Being; at the head of creation, and from whose will it proceeded. The attributes of such a Being, suppose his reality to be proved, must be adequate to the magnitude, extent, and multiplicity of his operations: which are not only vast beyond comparison with those performed by any other power; but, so far as respects our conceptions of them, infinite, because they are unlimited on all sides.

Yet the contemplation of a nature so exalted, however surely we arrive at the proof of its existence, over, whelms our faculties. The mind feels its powers sink under the subject. One consequence of which is, that from painful abstraction the thoughts seek relief in sensible images. Whence may be deduced the ancient, and almost universal propensity to idolatrous substitutions. They are the resources of a labouring imagination. False religions usually fall in with the natural propensity ; true religions, or such as have derived themselves from the true, resist it.

It is one of the advantages of the revelations which we acknowledge, that, whilst they reject idolatry with its many pernicious accompaniments, they introduce the Deity to human apprehension, under an idea more personal, more determinate, more within its coinpass, than the theology of nature can do. And this they do by representing him exclusively under the relation in

which he stands to ourselves; and, for the most part, under some precise character, resulting from that relation, or from the history of his providences : 'which method suits the span of our intellects much better than the universality which enters into the idea of God, as deduced from the views of nature. When, therefore, these representations are well founded in point of authority (for all depends upon that), they afford a condescension to the state of our faculties, of which, they who have most reflected on the subject, will be the first to acknowledge the want and the value.

Nevertheless, if we be careful to imitate the documents of our religion, by confining our explanations to what concerns ourselves, and do not affect more precision in our ideas than the subject allows of, the several terms which are employed to denote the attri. butes of the Deity, may be made, even in natural religion, to bear a sense consistent with truth and reason, and not surpassing our comprehension.

These terms are; Omnipotence, omniscience, omnipresence, eternity, self-existence, necessary existence, spirituality. Omnipotence," " omniscience,

o infinite” power, “ infinite" knowledge, are superlatives ; expressing our conception of these attributes in the strongest and most elevated terms which language supplies. We ascribe power to the Deity under the name of “omnipotence," the strict and correct conclusion being, that a power which could create such a world as this is, must be, beyond all comparison, greater than any which we experience in ourselves, than any which we observe in other visible agents; greater also than any which we can want, for our individual protection and preservation, in the Being upon whom we depend. It is a

His om

power, likewise, to which we are not authorised, by our observation or knowledge, to assign any limits of space or duration.

Very much of the same sort of remark is applicable to the term “omniscience,” infinite knowledge, or infi. nite wisdom. In strictness of language, there is a dif. ference between knowledge and wisdom; wisdom. always supposing action, and action directed by it. With respect to the first, viz. knowledge, the Creator must know, intimately, the constitution and properties of the things which he created; which seems also to imply a foreknowledge of their action upon one another, and of their changes; at least, so far as the same result from trains of physical and necessary causes. niscience also, as far as respects things present, is deducible from his nature, as an intelligent being, joined with the extent, or rather the universality, of his operations. Where he acts, he is; and where he is, he perceives. The wisdom of the Deity, as testified in the works of creation, surpasses all idea we have of wisdom, drawn from the highest intellectual operations of the highest class of intelligent beings with whom we are acquainted; and, which is of the chief importance to us, whatever be its compass or extent, which it is evidently impossible that we should be able to determine, it must be adequate to the conduct of that order of things under which we live. And this is enough. It is of very inferior consequence, by what terms we ex. press our notion, or rather our admiration, of this attri. bute. The terms, which the piety and the usage of language have rendered habitual to us, may be as proper as any other. We can trace this attribute much beyond what is necessary for any conclusion to which we have occasion to apply it. The degree of knowledge and power requisite for the formation of created

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