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powers are,) may be in the effect, and not in the cause; yet intelligence, (which I now suppose, and shall prove immediately, to be a distinct quality; and which no man can say is a mere negation,) cannot possibly be so.

"Having therefore thus demonstrated, that if perception or intelligence be supposed to be a distinct quality or perfection, (though even but of matter only, if the Atheist pleases,) and not a mere effect or composi tion of unintelligent figure and motion; then beings endued with perception or consciousness can never have arisen purely out of that which had no such quality as perception or consciousness; because nothing can ever give to another any perfection, which it has not itself: it will easily appear, secondly, that perception or intelligence is really such a distinct quality or perfection, and not possibly a mere effect or composition of unintelligent figure and motion: and that for this plain reason, because intelligence is not figure, and consciousness is not motion. For whatever can arise from, or be compounded of any things, is still only those very things of which it was compounded. And if infinite compositions or divisions be made eternally, the things will be but eternally the same. And all their possible effects can never be any thing but repetitions of the same. For instance: all possible changes, compositions, or divi sions of figure, are still nothing but figure: and all possible compositions or effects of motion, can eternally be nothing but mere motion. If therefore there ever was a time when there was nothing in the universe but matter and motion, there never could have been any thing else therein but matter and motion. And it would have been as impossible, there should ever have existed any such thing as intelligence or consciousness; or even any such thing as light, or heat, or sound, or colour, or any of those we call secondary qualities of matter; as it is now impossible for motion to be blue or red, or for a triangle to be transformed into a sound. That which has been apt to deceive men in this matter, is this, that they imagine compounds to be somewhat really different from that of which they are compounded: which is a very great mistake. For all the things, of which men so judge, either, if they be really different, are not compounds nor effects of what men judge them to be, but are something totally distinct; as when the vulgar think colours and sounds to be properties inherent in bodies, when indeed they are purely thoughts of the mind; or else, if they be really com. pounds and effects, then they are not different, but exactly the same that ever they were; as, when two triangles put together make a square, that square is still nothing but two triangles; or when a square cut in halves makes two triangles, those two triangles are still only the two halves of a square; or when the mixture of blue and yellow powder makes a green, that green is still nothing but blue and yellow intermixed, as is plainly visible by the help of microscopes. And in short, every thing VOL. I.

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by composition, division or motion, is nothing else but the very same it was before, taken either in whole or in parts, or in different place or order. He therefore that will affirm intelligence to be the effect of a system of unintelligent matter in motion, must either affirm intelligence to be a mere name or external denomination of certain figures and motions, and that it differs from unintelligent figures and motions, no otherwise than as a circle or triangle differs from a square, which is evidently absurd: or else he must suppose it to be a real distinct quality, arising from certain motions of a system of matter not in itself intelligent; and then this no less evidently absurd consequence would follow, that one quality inhered in another; for, in that case, not the substance itself, the particles of which the system consists, but the mere mode, the particular mode of motion and figure would be intelligent.

"That the self existent and original cause of all things, is an intelligent Being, appears abundantly from the excellent variety, order, beauty, and wonderful contrivance, and fitness of all things in the world, to their proper and respective ends. Since therefore things are thus, it must unavoidably be granted, (even by the most obstinate Atheist,) either that all plants and animals are originally the work of an intelligent Being, and created by him in time; or that having been from eternity in the same order and method they now are in, they are an eternal effect of an eternal intelligent Cause continually exerting his infinite power and wisdom; or else that without any self-existent original at all, they have been derived one from another in an eternal succession, by an infinite progress of dependent causes. The first of these three ways is, the conclusion we assert: the second, (so far as the cause of Atheism is concerned,) comes to the very same thing: and the third I have already shown to be absolutely impossible and a contradiction.

"Supposing it was possible that the form of the world, and all the visible things contained therein, with the order, beauty, and exquisite fitness of their parts; nay, supposing that even intelligence itself, with consciousness and thought, in all the beings we know, could possibly be the result or effect of mere unintelligent matter, figure, and motion; (which is the most unreasonable and impossible supposition in the world;) yet even still there would remain an undeniable demonstration, that the self-existent Being, (whatever it be supposed to be,) must be intelligent. For even these principles themselves, unintelligent figure and motion, could never have possibly existed, without there had been before them an intelligent cause. I instance in motion. It is evident there is now such a thing as motion in the world; which either began at some time or other, or was eternal. If it began at any time, then the question is granted, that the First Cause is an intelligent being: for mere unintelligent matter, and that at rest, it is manifest, could never of itself begin to move. On the contrary, if motion was eternal, it was either eternally

caused by some eternal intelligent Being, or it must of itself be necessary and self existent; or else, without any necessity in its own nature, and without any external necessary cause, it must have existed from eternity by an endless successive communication. If motion was eternally caused by some eternal intelligent Being; this also is granting the question as to the present dispute. If it was of itself necessary and self existent; then it follows that it must be a contradiction in terms, to suppose any matter to be at rest: beside, (as there is no end of absurdities,) it must also imply a contradiction, to suppose that there might possibly have been originally more or less motion in the universe than there actually was: which is so very absurd a consequence, that Spinoza himself, though he expressly asserts all things to be necessary, yet seems ashamed here to speak out his opinion, or rather plainly contradicts himself in the question about the original of motion. But if it be said, lastly, that motion, without any necessity in its own nature, and without any external necessary cause, has existed from eternity, merely by an endless successive communication, as Spinoza, inconsistenlty enough, seems to assert; this I have before shown to be a plain contradiction. It remains therefore that motion must of necessity be originally caused by something that is intelligent; or else there never could have been any such thing as motion in the world. And consequently the selfexistent Being, the original Cause of all things, (whatever it is supposed to be,) must of necessity be an intelligent Being."

The argument from the existence of motion to the existence of an intelligent First Cause is so convincing, that the farther illustration of it, in which the absurdities of Atheism are exhibited in another view, will not be unacceptable.

"Consider that all this motion and motive power must have some source and fountain diverse from the dull and sluggish matter moved thereby, unto which it already hath appeared impossible that it should originally and essentially belong.

"Also that the mighty active Being, which hath been proved necessarily existent, and whereto it must first belong, if we suppose it destitute of the self-moderating principle of wisdom and counsel, cannot but be always exerting its motive power, invariably used to the same degree, that is, to its very utmost, and can never cease or fail to do so. For its act knows no limit but that of its power, (if this can have any,) and its power is essential to it, and its essence is necessary.

"Farther, that the motion impressed upon the matter of the universe, must hereupon necessarily have received a continual increase ever since it came into being.

"That supposing this motive power to have been exerted from eternity, it must have been increased long ago to an infinite excess.

"That hence the coalition of the particles of matter for the forming

of any thing, had been altogether impossible: for let us suppose this exerted motive power to have been, any instant, but barely sufficient for such a formation; because that could not be despatched in an instant, it would, by its continual increase, be grown so over-sufficient, as, in the next instant, to dissipate the particles, but now beginning to unite.

"At least, it would be most apparent, that if ever such a frame of things as we now behold could have been produced, that motive power, increased to so infinite an excess, must have shattered the whole frame in pieces, many an age ago, or rather never have permitted that such a thing as we call an age could possibly have been.

"Our experience gives us not to observe any such destructive or remarkable changes in the course of nature, and this indeed (as was long ago foretold) is the great argument of the Atheistical scoffers in these latter days, that things remain as they were from the beginning of the creation to this day. But let it be soberly weighed, how it is possible that the general consistency, which we observe in things through. out the universe, and their steady orderly posture, can stand with this momently increase of motion.

"For we see when we throw a stone out of our hand, whatever of the impressed force it imparts to the air, through which it makes its way, or whatever degree of it vanishes of itself, it yet retains a part a considerable time, which carries it all the length of its journey, and does not vanish and die away on the sudden. So when we here consider in the continual momently renewal of the same force, always necessarily going forth from the same mighty agent, without any moderation or restraint, that every following impetus doth so immediately overtake the former, that whatever we can suppose lost, is yet abundantly over-supplied; upon the whole, it cannot fail to be ever growing, and before now must have grown to that all-destroying excess before mentioned.

"It is therefore evident, that as without the supposition of a self-active Being, there could be no such thing as motion, so without the supposition of an intelligent Being, (that is, that the same Being be both selfactive and intelligent,) there could be no regular motion, such as is absolutely necessary to the forming and continuing of any of the compacted bodily substances, which our eyes behold every day; yea, or of any whatsoever, suppose we their figures, their shapes, to be as rude, as deformed, and useless as we can imagine, much less such as the exqui. site compositions, and the exact order of things in the universe do evidently require and discover." (Howe's Living Temple.)

The proof that the original cause of all things is an intelligent Being, alluded to above by Dr. S. Clarke, as exhibited by the excellent variety, order, beauty, and wonderful contrivance and fitness of all things in the world to their proper and respective ends, has, from the copious and almost infinite illustration of which it is capable, been made a distinct

branch of theological science. It is the most obvious and popular, and therefore the most useful argument in favour of the intelligence of that Being of infinite perfections, we call God; it is that to which the Holy Scriptures refer us for the confirmation of their own doctrine on this subject, and it has been constantly resorted to by all writers on this first principle of religion in every age. When it has been considered separately, and the proofs from nature have been largely given, it has been designated "Natural Theology," and has given rise to many important works, equally entertaining, instructive, and convincing. (4) The basis, and indeed the plan, of Dr. Paley's Natural Theology, are found in the third and following chapters of Howe's Living Temple; but the outline has been filled up, and the subject expanded by that able writer with great felicity of illustration, and acute and powerful argument. From the platform of Paley's work, as it may be found in "the Living Temple," I shall give a few extracts, which, though they appear in the "Natural Theology" in a more expansive form, strengthened by addi. tional examples, and clothed in some of the instances given with a more correct philosophy, are not superseded. They bear upon the conclusion with an irresistible force, and are expressed with a noble eloquence, though in language a little antiquated in structure.

"As nothing can be produced without a cause, so no cause can work above or beyond its own capacity and natural aptitude. Whatsoever therefore is ascribed to any cause, above and beyond its ability, all that surplusage is ascribed to no cause at all: and so an effect, in that part at least, were supposed without a cause. And if it then follow when an effect is produced, that it had a cause; why doth it not equally follow, when an effect is produced, having manifest characters of wisdom and design upon it, that it had a wise and designing cause? If it be said, there are some fortuitous or casual (at least undesigned) productions, that look like the effects of wisdom and contrivance, but indeed are not, as the birds so orderly and seasonably making their nests, the bees their comb, and the spider its web, which are capable of no design, that exception needs to be well proved before it be admitted; and that it be plainly demonstrated, both that these creatures are not capable of design, and that there is not a universal, designing cause, from whose directive as well as operative influence, no imaginable effect or event can be exempted. In which case it will no more be necessary, that every creature that is observed steadily to work toward an end, should itself design and know it, than that an artificer's tools should know what he is doing with them; but if they do not, it is plain he must. And surely

(4) See Boyle on Final Causes, Ray's Wisdom of God in the Creation, Der. ham's Astro and Physico Theology, Sturm's Reflections, Paley's Natural Theology, &c.

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