I was surprised and almost shocked when I read Neuwentit. How could this man desire to make a book out of the wonders of nature, wonders which show the wisdom of the author of nature? His book would have been as large as the world itself before he had exhausted his subject, and as soon as we attempt to give details, that greatest wonder of all, the concord and harmony of the whole, escapes us. The mere generation of living organic bodies is the despair of the human mind; the insurmountable barrier raised by nature between the various species, so that they should not mix with one another, is the clearest proof of her intention. She is not content to have established order, she has taken adequate measures to prevent the disturbance of that order. There is not a being in the universe which may not be regarded as in some respects the common centre of all, around which they are grouped, so that they are all reciprocally end and means in relation to each other. The mind is confused and lost amid these innumerable relations, not one of which is itself confused or lost in the crowd. What absurd assumptions are required to deduce all this harmony from the blind mechanism of matter set in motion by chance! In vain do those who deny the unity of intention manifested in the relations of all the parts of this great whole, in vain do they conceal their nonsense under abstractions, co-ordinations, general principles, symbolic expressions; whatever they do I find it impossible to conceive of a system of entities so firmly ordered unless I believe in an intelligence that orders them. It is not in my power to believe that passive and dead matter can have brought forth living and feeling beings, that blind chance has brought forth intelligent beings, that that which does not think has brought forth thinking beings. I believe, therefore, that the world is governed by a wise and powerful will; I see it or rather I feel it, and it is a great thing to know this. But has this same world always existed, or has it been created? Is there one source of all things? Are there two or many? What is their nature? I know not; and what concern is it of mine? When these things become of importance to me I will try to learn them; till then I abjure these idle speculations, which may trouble my peace, but cannot affect my conduct nor be comprehended by my reason.