has brought them into being. The adaptation of certain animals to certain climates, the relation borne to each other by animals and vegetables, and by different tribes of animals; the relation, lastly, between man and the circumstances of his external situation are so many demonstrations of Deity.
All is order, design, and harmony, so far as we can descry the tendency of things, and every new enlargement of our views, every new display of the material world, affords a new illustration of the power, the wisdom and the benevolence of God.
The existence of God has never been the topic of popular dispute. There is a tendency to devotion, a thirst for reliance on supernatural aid inherent in the human mind. Scarcely any people, however barbarous, have been discovered, who do not acknowledge with reverence and awe the supernatural causes of the natural effects which they experience. They worship, it is true, the vilest and most inanimate substances, but they firmly confide in the holiness and power of these symbols, and thus own their connexion with what they can neither see nor perceive.
If there is motion in the Universe, there is a God.[1] The power of beginning motion is no less an attribute of mind than sensation or thought. Wherever motion exists it is evident that mind has operated. The phenomena of the Universe indicate the agency of powers which cannot belong to inert matter.
Every thing which begins to exist must have a cause: every combination, conspiring to an end, implies intelligence.
Eusebes.
Design must be proved before a designer can be inferred. The matter in controversy is the existence of design in the Universe, and it is not permitted to assume the con-*
- ↑ See Dugald Stewart's Outlines of Moral Philosophy, and Paley s Natural Theology.
