it is extended so far as to show
that the person to whom design is ascribed must necessarily be an
organized Being: in the _second_, it is still further extended, so as to
show that, being organized, that person must also have had a designer or
maker, since organization is held to imply design, and design to imply a
designer. And thus the analogy, when extended, does not lead up to one
Supreme Mind, the Infinite and Eternal Creator of all things, but to an
organized being, himself exhibiting marks of design in his organization,
and requiring therefore, like every organism, a prior cause, and, by
parity of reason, an eternal succession or infinite series of such
causes.

The following extracts will place the progressive steps of his argument
in a clear, if not convincing light: "By reasoning from analogy, Paley
infers that there is a personal, intelligent being, the author of all
design, whom he christens Deity. But what kind of a person is a Deity?
If a person, is it organized like a person? Whence came it? How did it
originate? Was it formed, as it is said to have formed us?... I ask, has
the person of Deity an organization? because, if it be unreasonable to
suppose design without a designer, it is surely as unreasonable to
suppose a person without an organization, to the full contradiction of
all analogy and all experience." ... "Every person is organized. No
person was ever known without an organization. The term person implies
it. All analogy, all experience are in favor of this truth. This is so
plain as to be admitted almost before it is stated.... No person ever
knew of consciousness separate from an organization in which it was
produced. No man ever knew of thought distinct from an organization in
which it was generated.... Shelley says that 'Intelligence is only
known to us as a mode of _animal being_.' ... We have great
authority,--the authority of universal and uncontradicted
experience,--for limiting the properties of mind to organization.... If
intelligence is without an organization, design may be without a
designer; because there are the same experience and analogy to support
the organization, as there are to support the design argument."[282]

But "organization proves _contrivance_.... If, then, every known
organization is redolent with contrivance, and teems with marks of
design, by what analogy can we conclude that _Deity's organization_ is
devoid of these properties?"--"Shelley thus states the case,-