W ere there no example in the world of contrivance except that of the eye, it would be alone sufficient to support the conclusion which we draw from it, as to the necessity of an intelligent Creator. It could never be got rid of: because it could not be accounted for by any other supposition, which did not contradict all the principles we possess of knowledge; the principles according to which, things do, as often as they can be brought to the test of experience, turn out to be true or false. Its coats and humours, constructed, as the lenses of a telescope are constructed, for the refraction of rays of light to a point, which forms the proper action of the organ; the provision in its muscular tendons for turning its pupil to the object, similar to that which is given to the telescope by screws, and upon which power of direction in the eye, the exercise of its office as an optical instrument depends; the further provision for its defence, for its constant lubricity and moisture, which we see in its socket and its lids, in its gland for the secretion of the matter of tears, its outlet or communication with the nose for carrying off the liquid after the eye is washed with it; these provisions compose altogether an apparatus, a system of parts, a preparation of means, so manifest in their design, so exquisite in their contrivance, so successful in their issue, so precious and so infinitely beneficial in their use, as, in my opinion, to bear down all doubt that can be raised upon the subject. And what I wish, under the title of the present chapter, to observe, is, that, if other parts of nature were inaccessible to our enquiries, or even if other parts of nature presented nothing to our examination but disorder and confusion, the validity of this example would remain the same. If there were but one watch in the world, it would not be less certain that it had a maker. If we had never in our lives seen any but one single kind of hydraulic machine;* yet, if of that one kind we understood the mechanism and use, we should be as perfectly assured that it proceeded from the hand, and thought, and skill of a workman, as if we visited a museum of the arts, and saw collected there twenty different kinds of machines for drawing water, or a thousand different kinds for other purposes. Of this point each machine is a proof, independently of all the rest. So it is with the evidences of a divine agency. The proof is not a conclusion, which lies at the end of a chain of reasoning, of which chain each instance of contrivance is only a link, and of which, if one link fail, the whole falls; but it is an argument separately supplied by every separate example. An error in stating an example affects only that example. The argument is cumulative in the fullest sense of that term.* The eye proves it without the ear; the ear without the eye. The proof in each example is complete; for when the design of the part, and the conduciveness of its structure to that design, is shewn, the mind may set itself at rest: no future consideration can detract any thing from the force of the example.
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