is driven through the veins of the minutest animalcule that sports in the corruption of an insect's lymph: on this account did the Universe require an intelligent Creator, because it exists producing invariable effects, and inasmuch as it is admirably organised for the production of these effects, so the more did it require a creative intelligence.
Thus have we arrived at the substance of your assertion, "That whatever exists, producing certain effects, stands in need of a Creator, and the more conspicuous is its fitness for the production of these effects, the more certain will be our conclusion that it would not have existed from eternity, but must have derived its origin from an intelligent creator."
In what respect then do these arguments apply to the Universe, and not apply to God? From the fitness of the Universe to its end you infer the necessity of an intelligent Creator. But if the fitness of the Universe, to produce certain effects, be thus conspicuous and evident, how much more exquisite fitness to his end must exist in the Author of this Universe? If we find great difficulty from its admirable arrangement in conceiving that the Universe has existed from all eternity, and to resolve this difficulty suppose a Creator, how much more clearly must we perceive the necessity of this very Creator's creation whose perfections comprehend an arrangement far more accurate and just.
The belief of an infinity of creative and created Gods, each more eminently requiring an intelligent author of his being than the foregoing, is a direct consequence of the premises which you have stated. The assumption that the Universe is a design, leads to a conclusion that there are [an] infinity of creative and created Gods, which is absurd. It is impossible indeed to prescribe limits to learned error, when Philosophy relinquishes experience and feeling for speculation.
