Let us first fix our attention on this argument. It is useless to ask, what is meant by another difficulty in infinity; those ideas which are represented by familiar expressions, necessarily derived from comparison, are only admissable in the narrow circle of our knowledge; out of it, those ideas have not any application, and we cannot fix any degrees in the immensity which exceeds the bounds of our views, and in those unfathomable depths which are out of the reach of our intellectual powers. Undoubtedly, our mind is equally lost, both in trying to form a distinct idea of a God, and in endeavouring to describe the eternal existence of the world, without any cause out of itself: however, when we try to glance our thoughts towards the first traces of time; when we try to rise almost to the beginning of beginnings, we feel distinctly that, far from considering the eternal existence of an intelligent cause as increasing the difficulty, we only find repose in that opinion; and instead of forcing our mind to adopt such an opinion, and thinking we wander in an imaginary space, we find it, on the contrary, more congenial with our nature; whilst order unites itself to the idea of a design, and a multiplicity of combinations to the idea of an intelligence. Thus we rise from little to great things, and reasoning by analogy, we shall more easily conceive the existence of a Being endowed with various unlimitted properties, which we in part partake; we shall, I say, more easily conceive such an existence, than that of a universe, where all would be intelligent, except the first mover. The workman, undoubtedly, is superior to the work: but according to our manner of feeling and judging, an intelligent combination, formed without intelligence, will always be the most extraordinary, as well as the most incomprehensible phœnomenon. It is not indifferent to observe, that according to the system I combat, the more the world would appear to us the admirable result of wisdom, the less power should we have to draw any deduction favourable to the existence of a God, since the author of a perfect work is not so easily traced as the feeble re-iterated labours of mediocrity. Thus, all those who particularized the beauties of nature, would stupidly injure the cause of religion, and weaken our belief in the existence of a Supreme Being. It seems to me, that it is easy to perceive what an ill-founded argument that must be which leads us to a conclusion so absurd.