things, although ignorant of their final cause; because to be able to form such a judgment it is sufficient for me to compare the several parts of the visible universe with each other, to study their mutual concurrence, their reciprocal relations, and to observe the general result of the whole. I am ignorant why the universe exists, but I am enabled nevertheless to see how it is modified. I cannot fail to perceive that intimate connection by which the several beings it is composed of afford each other mutual assistance. I resemble, in this respect, a man who sees the inside of a watch for the first time, and is captivated with the beauty of the work, although ignorant of its use. I know not, he may say, what this machine is good for, but I perceive that each part is made to fit some other. I admire the artist for every part of his performance, and am certain that all these wheels act thus in concert to some common end, which as yet I fail to comprehend.
But let us compare the partial and particular ends, the means whereby they are effected, and their constant relations of every kind; then let us appeal to our innate sense of conviction; and what man in his senses can refuse to acquiesce in such testimony? To what unprejudiced view does not the visible arrangement of the universe display the supreme intelligence of its author? How much sophistry does it not require to disavow the harmony of created beings, and that admirable order in which all the parts of the system concur to the preservation of each other? You may talk to me as much as you please of combinations and chances: what end will it answer to reduce me to silence, if you cannot persuade me into
