Let a watch be contrived and constructed ever so ingeniously; be its parts ever so many, ever so complicated, ever so finely wrought or artificially put together, it cannot go without a weight or spring, i.e. without a force independent of, and ulterior to, its mechanism... By inspecting the watch, even when standing still, we get a proof of contrivance, and of a contriving mind, having been employed about it. In the form and obvious relation of its parts, we see enough to convince us of this... But, when we see the watch going, we see proof of another point, viz. that there is a power somewhere, and somehow or other, applied to it; a power in action;--that there is more in the subject than the mere wheels of the machine;--that there is a secret spring, or a gravitating plummet;--in a word, that there is force, and energy, as well as mechanism.
So then, the watch in motion establishes to the observer two
conclusions: One; that thought, contrivance, and design, have been employed in
the forming, proportioning, and arranging of its parts; and that whoever or
wherever he be, or were, such a contriver there is, or was: The other; that
force or power, distinct from mechanism, is, at this present time, acting upon
it. If I saw a hand-mill even at rest, I should see contrivance: but if I saw
it grinding, I should be assured that a hand was at the windlass, though in
another room. It is the same in nature. In the works of nature we trace
mechanism; and this alone proves contrivance: but living, active, moving,
productive nature, proves also the exertion of a power at the centre: for,
wherever the power resides, may be denominated the centre.
William Paley (Natural Theology. 12th edition. J. Faulder: London, 1809,
Chapter XXIII, pages 416-418.)
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