is not inert. It is infinitely active and subtile. Light, electricity, and magnetism are fluids not surpassed by thought itself in tenuity and activity: like thought they are sometimes the cause and sometimes the effect of motion; and, distinct as they are from every other class of substances with which we are acquainted, seem to possess equal claims with thought to the unmeaning distinction of immateriality.
The laws of motion and the properties of matter suffice to account for every phenomenon, or combination of phenomena exhibited in the Universe. That certain animals exist in certain climates, results from the consentaneity of their frames to the circumstances of their situation: let these circumstances be altered to a sufficient degree, and the elements of their composition must exist in some new combination no less resulting than the former from those inevitable laws by which the Universe is governed.
It is the necessary consequence of the organization of man, that his stomach should digest his food: it inevitably results also from his gluttonous and unnatural appetite for the flesh of animals that his frame be diseased and his vigour impaired; but in neither of these cases is adaptation of means to end to be perceived. Unnatural diet, and the habits consequent upon its use are the means, and every complication of frightful disease is the end, but to assert that these means were adapted to this end by the Creator of the world, or that human caprice can avail to traverse the precautions of Omnipotence, is absurd. These are the consequences of the properties of organized matter; and it is a strange perversion of the understanding to argue that a certain sheep was created to be butchered and devoured by a certain individual of the human species, when the conformation of the latter, as is manifest to the most superficial student of comparative anatomy,
