The argument is, "because there is a man, and man has
intelligence, we must necessarily admit of a Being of infinitely
superior intelligence." Would it not be nearly as well to argue,
"because there is a goose, therefore there must be a man."
What is there more which hinders a series of finite causes to be
carried back _ad infinitum_, than that the reasoner or contemplator of
the course of nature is tired. If this eternal series could not exist,
a Deity might with some propriety be said to follow. Put the argument
into a syslogistic form.
"The universe shews design;"
"It is absurd to suppose an infinite succession of finite causes;"
"Therefore there is an uncaused intelligent cause of this universe."
Deny the second assertion and the problem is destroyed. So far from its
being difficult to suppose an eternity, it is the most difficult thing
in the world to suppose any thing but an eternity. A mind, not afraid
to think, will find it the most easy contemplation in the world to
dwell upon. It is at least a bold assertion, that _nothing can be more
evident_ than that plants and animals could not have proceeded from each
other by succession from all eternity. Surely to this may be answered,
that it is more evident that two and two make four. But Dr. Priestley
goes on to say, "that the primary cause of a man cannot be a man, any
more than the cause of a sound can be a sound." Experience shews us all
sound is an effect of a cause.
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