APPLICATION OF THE ARGUxMENT, 2h 



answered the end ; but, still further, it makes an angle^ 

 Hot round a fixed pivot, but round a loop formed by anoth- 

 er muscle ; which second muscle, whenever it contracts, 

 of course twitches the first muscle at the point of inflec- 

 tion, and thereby assists the action designed by both. 



One question may possibly have dwelt in the reader's 

 mind during the perusal of these observations, namely, Why 

 should not the Deity have given to the animal the faculty 

 of vision at once ? Why this circuitous perception ; the 

 ministry of so many means ; an element provided for the 

 purpose ; reflected from opaque substances, refracted 

 through transparent ones ; and both according to precise 

 laws ; then, a complex organ, an intricate and artificial ap- 

 paratus, in order, by the operation of this element, and in 

 conformity to the restrictions of these laws, to produce an 

 image upon a membrane coi imunicating with the brain ? 

 Wherefore all this ? Why make the difficulty in order on- 

 ly to surmount it ? If to perceive objects by some other 

 mode than that of touch, or objects which lay out of 

 the reach of that sense, wt^re the thing purposed, could not 

 a simple volition of the Creator have communicated the ca- 

 pacity ? Why resort to contrivance where power is omnip- 

 otent ? Contrivance, by its very definition and nature, is 

 the refuge of imperfection. To have recourse to expedi- 

 ents, implies difficulty, impediment, restraint, defect of 

 power. This question belongs to the other senses, as well 

 as to sights ; to the general functions of animal life, as nu- 

 trition, secretion, respiration ; to the economy of vegeta- 

 bles ; and indeed to almost all the operations of nature. 

 The question therefore is of a very wide extent ; and, a- 

 mongst other answers which may be given to it, beside rea- 

 sons of which probably we are ignorant, one answer is this : 

 It is only by the display of contrivance, that the existence, 

 the agency, the wisdom of the Deity, cmld be testified to 

 his rational creatures. This is the scale by which we as- 

 cend to all the knowledge of our Creator which we possess, 

 so far as it depends upon the phenomena, or the works of na- 

 ture. Take away this, and you take away from us every sub- 

 ject of observation, and ground of reasoning ; I mean as our 

 rational faculties are formed at present. Whatever is done, 

 God could have done, without the intervention of instru- 

 ments or means : but it is in the construction of instru- 

 ments, in the choice and adaptation of means, that a crea- 

 tive intelligence is seen. It is this which constitutes the 

 order and beauty of the universe. God, therefore, has 



