of the works of Nature, without any religious purpose; and, from a firm conviction of its truth, an anatomist, who had observed a new organ or canal, would never be satisfied till he had also discovered its use and intention.  One great foundation of the Copernican system is the maxim, That Nature acts by the simplest methods, and chooses the most proper means to any end; and astronomers often, without thinking of it, lay this strong foundation of piety and religion.  The same thing is observable in other parts of philosophy:  And thus all the sciences almost lead us insensibly to acknowledge a first intelligent Author; and their authority is often so much the greater, as they do not directly profess that intention.

It is with pleasure I hear Galen reason concerning the structure of the human body.  The anatomy of a man, says he [De formatione foetus], discovers above 600 different muscles; and whoever duly considers these, will find, that, in each of them, Nature must have adjusted at least ten different circumstances, in order to attain the end which she proposed; proper figure, just magnitude, right disposition of the several ends, upper and lower position of the whole, the due insertion of the several nerves, veins, and arteries:  So that, in the muscles alone, above 6000 several views and intentions must have been formed and executed.  The bones he calculates to be 284:  The distinct purposes aimed at in the structure of each, above forty.  What a prodigious display of artifice, even in these simple and homogeneous parts!  But if we consider the skin, ligaments, vessels, glandules, humours, the several limbs and members of the body; how must our astonishment rise upon us, in proportion to the number and intricacy of the parts so artificially adjusted!  The further we advance in these researches, we discover new scenes of art and wisdom:  But descry still, at a distance, further scenes beyond our reach; in the fine internal structure of the parts, in the economy of the brain, in the fabric of the seminal vessels.  All these artifices are repeated in every different species of animal, with wonderful variety, and with exact propriety, suited to the different intentions of Nature in framing each species.  And if the infidelity of Galen, even when these natural sciences were still imperfect, could not withstand such striking appearances, to what pitch of pertinacious obstinacy must a philosopher in this age have attained, who can now doubt of a Supreme Intelligence!

Could I meet with one of this species (who, I thank God, are very rare), I would ask him:  Supposing there were a God, who did not discover himself immediately to our senses, were it possible for him to give stronger proofs of his existence, than what appear on the whole face of Nature?  What indeed could such a Divine Being do, but copy the present economy of things; render many of his artifices so plain, that no stupidity could mistake them; afford glimpses of still greater