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race, by the daily loading of the back, would probably find a small grumous tumour to be formed in the flesh of that part. The next progeny would bring this tumour into the world with them. The life to which they were destined, would increase it. The cause which first generated the tubercle being continued, it would go on, through every succession, to augment its size, till it attained the form and the bulk under which it now appears. This may serve for one instance: another, and that also of the passive sort, is taken from certain species of birds. Birds of the crane kind, as the crane itself, the heron, bittern, stork, have, in general, their thighs bare of feathers. This privation is accounted for from the habit of wading in water, and from the effect of that element to check the growth of feathers upon these parts; in consequence of which, the health and vegetation of the feathers declined through each generation of the animal; the tender down, exposed to cold and wetness, became weak, and thin, and rare, till the deterioration ended in the result which we see, of absolute nakedness. I will mention a third instance, because it is drawn from an active habit, as the two last were from passive habits; and that is the pouch of the pelican. The description which naturalists give of this organ, is as follows: "From the lower edges of the under chap, hangs a bag, reaching from the whole length of the bill to the neck, which is said to be capable of containing fifteen quarts of water. This bag, the bird has a power of wrinkling up into the hollow of the under chap. When the bag is empty, it is not seen; but when the bird has fished with success, it is incredible to what an extent it is often dilated. The first thing the pelican does in fishing, is to fill the bag; and then it returns to digest its burden at leisure. The bird preys upon the large fishes, and hides them by dozens in its pouch. When the bill is opened to its widest extent, a person may run his head into the bird's mouth; and conceal it in this monstrous pouch, thus adapted for very singular purposes." Now this extraordinary conformation is nothing more, say our

*Goldsmith, vel. vi. p. 52.

philosophers, than the result of habit; not of the habit or effort of a single pelican, or of a single race of pelicans, but of a habit perpetuated through a long series of generations. The pelican soon found the conveniency of reserving in its mouth, when its appetite was glutted, the remainder of its prey, which is fish. The fulness produced by this attempt, of course stretched the skin which lies be tween the under chaps, as being the most yielding part of the mouth. Every distension increased the cavity. The original bird, and many generations which succeeded him, might find difficulty enough in making the pouch answer this purpose: but future pelicans, entering upon life with a pouch de. rived from their progenitors, of considerable capa city, would more readily accelerate its advance to perfection, by frequently pressing down the sac with the weight of fish which it might now be made to contain.

These, or of this kind, are the analogies relied upon. Now, in the first place, the instances them selves are unauthenticated by testimony; and, theory, to say the least of them, open to great objec tions. Who ever read of camels without bunches, or with bunches less than those with which they are at present usually formed? A bunch, not un like the camel's, is found between the shoulders of the buffalo; of the origin of which it is impossible to give the account here given. In the second ex ample; Why should the application of water. which appears to promote and thicken the growth of feathers upon the bodies and breasts of geese. and swans, and other water fowls, have divested of this covering the thighs of cranes? The third instance, which appears to me as plausible as any that can be produced, has this against it, that it is a singularity restricted to the species; whereas, it it had its commencement in the cause and manner which have been assigned, the like conformation might be expected to take place in other birds, which fed upon fish. How comes it to pass, that the pelican alone was the inventress, and her descend ants the only inheritors, of this curious resource? But it is the less necessary to controvert the instances themselves, as it is a straining of analogy

beyond all limits of reason and credibility, to assert that birds, and beasts, and fish, with all their variety and complexity of organization, have been brought into their forms, and distinguished into their several kinds and natures, by the same process (even if that process could be demonstrated, or had it ever been actually noticed) as might seem to serve for the gradual generation of a camel's bunch, or a pelican's pouch.

The solution, when applied to the works of nature generally, is contradicted by many of the phenomena, and totally inadequate to others. The ligaments, or strictures, by which the tendons are tied down at the angles of the joints, could, by no possibility, be formed by the motion or exercise of the tendons themselves: by any appetency exciting these parts into action; or by any tendency arising therefrom. The tendency is all the other way; the conatus in constant opposition to them. Length of time does not help the case at all, but the reverse. The valves also in the blood-vessels, could never be formed in the manner which our theorist proposes. The blood, in its right and natural course, has no tendency to form them. When obstructed or refluent, it has the contrary. These parts could not grow out of their use, though they had eternity to grow in.

The senses of animals appear to me altogether incapable of receiving the explanation of their origin which this theory affords. Including under the word "sense" the organ and the perception, we have no account of either. How will our philosopher get at vision, or make an eye? How should the blind animal affect sight, of which blind ani mals, we know, have neither conception nor desire? Affecting it, by what operation of its will, by what endeavour to see, could it so determine the fluids of its body, as to incohate the formation of an eye? or, suppose the eye formed, would the perception follow? The same of the other senses. And this objection holds its force, ascribe what you will to the hand of time, to the power of habit, to changes too slow to be observed by man, or brought within any comparison which he is able to make of past things with the present: concede what you please

to these arbitrary and unattested suppositions, how will they help you? Here is no inception. No laws, no course, no powers of nature which prevail at present, nor any analogous to these, would give commencement to a new sense. And it is in vain to inquire, how that might proceed, which could never begin.

I think the senses to be the most inconsistent with the hypothesis before us, of any part of the animal frame. But other parts are sufficiently so. The solution does not apply to the parts of animals, which have little in them of motion. If we could suppose joints and muscles to be gradually formed by action and exercise, what action or exercise could form a skull, and fill it with brains? No ef fect of the animal could determine the clothing of its skin. What conatus could give prickles to the porcupine or hedgehog, or to the sheep its fleece!

In the last place: What do these appetencies mean when applied to plants? I am not able to give a signification to the term, which can be transferred from animals to plants; or which is common to both. Yet a no less successful organization is found in plants, than what obtains in animals. A solution is wanted for one as well as the other.

Upon the whole; after all the schemes and strug gles of a reluctant philosophy, the necessary resort is to a Deity. The marks of design are too strong to be gotten over. Design must have had a designer. That designer must have been a person That person is GOD.

CHAP. XXIV.

Of the natural attributes of the Deity.

Ir is an immense conclusion, that there is a Gop a perceiving, intelligent, designing Being; at the head of creation, and from whose will it proceeded. The attributes of such a Being, suppose his reality to be proved, must be adequate to the magnitude, extent, and multiplicity, of his operations which are not only vast beyond comparison with those performed by any other power; but, so far as re

spects our conception of them, infinite, because they are unlimited on all sides.

Yet the contemplation of a nature so exalted, however surely we arrive at the proof of its existence, overwhelms our faculties. The mind feels its powers sink under the subject. One consequence of which is, that from painful abstraction the thoughts seek relief in sensible images. Whence may be deduced the ancient, and almost universal propensity to idolatrous substitutions. They are the resources of a labouring imagination. False religions usually fall in with the natural propensity; true religions, or such as have derived themselves from the true, resist it.

It is one of the advantages of the revelations which we acknowledge, that, whilst they reject idolatry with its many pernicious accompaniments, they introduce the Deity to human apprehension, under an idea more personal, more determinate, more within its compass, than the theology of nature can do. And this they do by representing him exclusively under the relation in which he stands to ourselves; and, for the most part, under some precise character, resulting from that relation, or from the history of his providences which method suits the span of our intellects much better than the universality which enters into the idea of God, as deduced from the views of nature. When, therefore, these representations are well founded in point of authority, (for all depends upon that,) they afford a condescension to the state of our faculties, of which, they who have most reflected on the subject, will be the first to acknowledge the want and the value.

Nevertheless, if we be careful to imitate the documents of our religion, by confining our explanations to what concerns ourselves, and do not affect more precision in our ideas that the subject allows of, the several terms which are employed to denote the attributes of the Deity, may be made, even in natural religion, to bear a sense consistent with truth and reason, and not surpassing our comprehension.

These terms are; Omnipotence, omniscience, om

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