A man knows, not only that he now is, but that there was a time when he did not exist; consequently there must have been a cause. But we can only infer, from effects, causes exactly adequate to those effects. There certainly is a generative power which is effected by particular instruments; we cannot prove that it is inherent in these instruments, nor is the contrary hypothesis capable of demonstration. We admit that the generative power is incomprehensible, but to suppose that the same effects are produced by an eternal Omnipotent and Omniscient Being, leaves the cause in the same obscurity, but renders it more incomprehensible.
We can only infer from effects causes exactly adequate to those effects.—An infinite number of effects demand an infinite number of causes, nor is the philosopher justified in supposing a greater connection or unity in the latter, than is perceptible in the former. The same energy cannot be at once the cause of the serpent and the sheep; of the blight by which the harvest is destroyed, and the sunshine by which it is matured; of the ferocious propensities by which man becomes a victim to himself, and of the accurate judgment by which his institutions are improved. The spirit of our accurate and exact philosophy is outraged by conclusions which contradict each other so glaringly.
The greatest, equally with the smallest motions of the Universe, are subjected to the rigid necessity of inevitable laws. These laws are the unknown causes of the known effects perceivable in the Universe. Their effects are the boundaries of our knowledge, their names the expressions of our ignorance. To suppose some existence beyond, or
