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concluding anything in regard to the nature of the Infinite, by comparison with the finite. But, not abandoning the matter so, he proceeds to inquire as to the producing cause of what is finite, even of its first and least particular. Showing that it cannot have its existence of itself, nor of any other finite thing, since then the question would be removed but one step backward, he concludes that reason must admit an infinite producing cause. But of these there cannot be many, only One. Now taking this Infinite as the cause of all creation, he deduces the entire variety from the same Cause, in all its intricacy and order. Then citing examples of this order and intricate beauty—especially in ample detail from the construction and operation of the organs of the human body—calling forth our admiration, he seeks to transfer this and transform it into adoration for the Deity. But this full acknowledgment, he admits, must come partly on self-evidence, springing from the human soul, and partly as a consequence from the arguments adduced.
"There is in fact," he says, "a tacit consent, or a tacit conclusion of the soul, to the being as well as to the infinity of God. This is dictated, I
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