If the whole of Natural Theology, as some people seem to
maintain, resolves itself into one simple, though somewhat
ambiguous, at least undefined proposition, That the cause or
causes of order in the universe probably bear some remote analogy
to human intelligence: If this proposition be not capable of
extension, variation, or more particular explication: If it
affords no inference that affects human life, or can be the
source of any action or forbearance: And if the analogy,
imperfect as it is, can be carried no further than to the human
intelligence, and cannot be transferred, with any appearance of
probability, to the other qualities of the mind; if this really
be the case, what can the most inquisitive, contemplative, and
religious man do more than give a plain, philosophical assent to
the proposition, as often as it occurs, and believe that the
arguments on which it is established exceed the objections which
lie against it? Some astonishment, indeed, will naturally arise
from the greatness of the object; some melancholy from its
obscurity; some contempt of human reason, that it can give no
solution more satisfactory with regard to so extraordinary and
magnificent a question. But believe me, C/LEANTHES\, the most
natural sentiment which a well-disposed mind will feel on this
occasion, is a longing desire and expectation that Heaven would
be pleased to dissipate, at least alleviate, this profound
ignorance, by affording some more particular revelation to
mankind, and making discoveries of the nature, attributes, and
operations of the Divine object of our faith.
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