absurdity; and it becomes infinitely more unwarrantable from the consideration that the known laws of matter and motion, suffice to unravel, even in the present imperfect state of moral and physical science, the majority of those difficulties which the hypothesis of a Deity was invented to explain.
Doubtless no disposition of inert matter, or matter deprived of qualities, could ever have composed an animal, a tree, or even a stone. But matter deprived of qualities, is an abstraction, concerning which it is impossible to form an idea. Matter, such as we behold it 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
