PART1
AfterIjoinedthecompany，whomIfoundsittinginCLEANTHES’slibrary，DEMEApaidCLEANTHESsomecomplimentsonthegreatcarewhichhetookofmyeducation，andonhisunweariedperseveranceandconstancyinallhisfriendships。ThefatherofPAMPHILUS，saidhe，wasyourintimatefriend：Thesonisyourpupil;andmayindeedberegardedasyouradoptedson，werewetojudgebythepainswhichyoubestowinconveyingtohimeveryusefulbranchofliteratureandscience。Youarenomorewanting，Iampersuaded，inprudence，thaninindustry。Ishall，therefore，communicatetoyouamaxim，whichIhaveobservedwithregardtomyownchildren，thatImaylearnhowfaritagreeswithyourpractice。ThemethodIfollowintheireducationisfoundedonthesayingofanancient，"Thatstudentsofphilosophyoughtfirsttolearnlogics，thenethics，nextphysics，lastofallthenatureofthegods。"12Thisscienceofnaturaltheology，accordingtohim，beingthemostprofoundandabstruseofany，requiredthematurestjudgementinitsstudents;andnonebutamindenrichedwithalltheothersciences，cansafelybeentrustedwithit。
Areyousolate，saysPHILO，inteachingyourchildrentheprinciplesofreligion？Istherenodangeroftheirneglecting，orrejectingaltogetherthoseopinionsofwhichtheyhaveheardsolittleduringthewholecourseoftheireducation？Itisonlyasascience，repliedDEMEA，subjectedtohumanreasoninganddisputation，thatIpostponethestudyofNaturalTheology。Toseasontheirmindswithearlypiety，ismychiefcare;andbycontinualpreceptandinstruction，andIhopetoobyexample，Iimprintdeeplyontheirtendermindsanhabitualreverenceforalltheprinciplesofreligion。Whiletheypassthrougheveryotherscience，Istillremarktheuncertaintyofeachpart;theeternaldisputationsofmen;theobscurityofallphilosophy;andthestrange，ridiculousconclusions，whichsomeofthegreatestgeniuseshavederivedfromtheprinciplesofmerehumanreason。Havingthustamedtheirmindtoapropersubmissionandself-diffidence，Ihavenolongeranyscrupleofopeningtothemthegreatestmysteriesofreligion;norapprehendanydangerfromthatassumingarroganceofphilosophy，whichmayleadthemtorejectthemostestablisheddoctrinesandopinions。
Yourprecaution，saysPHILO，ofseasoningyourchildren’smindsearlywithpiety，iscertainlyveryreasonable;
andnomorethanisrequisiteinthisprofaneandirreligiousage。
ButwhatIchieflyadmireinyourplanofeducation，isyourmethodofdrawingadvantagefromtheveryprinciplesofphilosophyandlearning，which，byinspiringprideandself-sufficiency，havecommonly，inallages，beenfoundsodestructivetotheprinciplesofreligion。Thevulgar，indeed，wemayremark，whoareunacquaintedwithscienceandprofoundinquiry，observingtheendlessdisputesofthelearned，havecommonlyathoroughcontemptforphilosophy;andrivetthemselvesthefaster，bythatmeans，inthegreatpointsoftheologywhichhavebeentaughtthem。Thosewhoenteralittleintostudyandstudyandinquiry，findingmanyappearancesofevidenceindoctrinesthenewestandmostextraordinary，thinknothingtoodifficultforhumanreason;and，presumptuouslybreakingthroughallfences，profanetheinmostsanctuariesofthetemple。ButCLEANTHESwill，Ihope，agreewithme，that，afterwehaveabandonedignorance，thesurestremedy，thereisstilloneexpedientlefttopreventthisprofaneliberty。LetDEMEA’sprinciplesbeimprovedandcultivated：Letusbecomethoroughlysensibleoftheweakness，blindness，andnarrowlimitsofhumanreason：Letusdulyconsideritsuncertaintyandendlesscontrarieties，eveninsubjectsofcommonlifeandpractice：Lettheerrorsanddeceitsofourverysensesbesetbeforeus;theinsuperabledifficultieswhichattendfirstprinciplesinallsystems;thecontradictionswhichadheretotheveryideasofmatter，causeandeffect，extension，space，time，motion;andinaword，quantityofallkinds，theobjectoftheonlysciencethatcanfairlypretendtoanycertaintyorevidence。Whenthesetopicsaredisplayedintheirfulllight，astheyarebysomephilosophersandalmostalldivines;whocanretainsuchconfidenceinthisfrailfacultyofreasonastopayanyregardtoitsdeterminationsinpointssosublime，soabstruse，soremotefromcommonlifeandexperience？Whenthecoherenceofthepartsofastone，oreventhatcompositionofpartswhichrendersitextended;whenthesefamiliarobjects，Isay，aresoinexplicable，andcontaincircumstancessorepugnantandcontradictory;withwhatassurancecanwedecideconcerningtheoriginofworlds，ortracetheirhistoryfrometernitytoeternity？
WhilePHILOpronouncedthesewords，IcouldobserveasmileinthecountenancebothofDEMEAandCLEANTHES。ThatofDEMEAseemedtoimplyanunreservedsatisfactioninthedoctrinesdelivered：But，inCLEANTHES’sfeatures，Icoulddistinguishanairoffinesse;asifheperceivedsomerailleryorartificialmaliceinthereasoningsofPHILO。
Youproposethen，PHILO，saidCLEANTHES，toerectreligiousfaithonphilosophicalscepticism;andyouthink，thatifcertaintyorevidencebeexpelledfromeveryothersubjectofinquiry，itwillallretiretothesetheologicaldoctrines，andthereacquireasuperiorforceandauthority。Whetheryourscepticismbeasabsoluteandsincereasyoupretend，weshalllearnbyandby，whenthecompanybreaksup：
Weshallthensee，whetheryougooutatthedoororthewindow;andwhetheryoureallydoubtifyourbodyhasgravity，orcanbeinjuredbyitsfall;accordingtopopularopinion，derivedfromourfallacioussenses，andmorefallaciousexperience。Andthisconsideration，DEMEA，may，Ithink，fairlyservetoabateourill-willtothishumoroussectofthesceptics。Iftheybethoroughlyinearnest，theywillnotlongtroubletheworldwiththeirdoubts，cavils，anddisputes：Iftheybeonlyinjest，theyare，perhaps，badraillers;butcanneverbeverydangerous，eithertothestate，tophilosophy，ortoreligion。
Inreality，PHILO，continuedhe，itseemscertain，thatthoughaman，inaflushofhumour，afterintensereflectiononthemanycontradictionsandimperfectionsofhumanreason，mayentirelyrenounceallbeliefandopinion，itisimpossibleforhimtopersevereinthistotalscepticism，ormakeitappearinhisconductforafewhours。Externalobjectspressinuponhim;passionssolicithim;hisphilosophicalmelancholydissipates;andeventheutmostviolenceuponhisowntemperwillnotbeable，duringanytime，topreservethepoorappearanceofscepticism。Andforwhatreasonimposeonhimselfsuchaviolence？
Thisisapointinwhichitwillbeimpossibleforhimevertosatisfyhimself，consistentlywithhisscepticalprinciples。
Sothat，uponthewhole，nothingcouldbemoreridiculousthantheprinciplesoftheancientPYRRHONIANS;ifinrealitytheyendeavoured，asispretended，toextend，throughout，thesamescepticismwhichtheyhadlearnedfromthedeclamationsoftheirschools，andwhichtheyoughttohaveconfinedtothem。
Inthisview，thereappearsagreatresemblancebetweenthesectsoftheSTOICSandPYRRHONIANS，thoughperpetualantagonists;andbothofthemseemfoundedonthiserroneousmaxim，Thatwhatamancanperformsometimes，andinsomedispositions，hecanperformalways，andineverydisposition。Whenthemind，byStoicalreflections，iselevatedintoasublimeenthusiasmofvirtue，andstronglysmitwithanyspeciesofhonourorpublicgood，theutmostbodilypainandsufferingswillnotprevailoversuchahighsenseofduty;anditispossible，perhaps，byitsmeans，eventosmileandexultinthemidstoftortures。Ifthissometimesmaybethecaseinfactandreality，muchmoremayaphilosopher，inhisschool，oreveninhiscloset，workhimselfuptosuchanenthusiasm，andsupportinimaginationtheacutestpainormostcalamitouseventwhichhecanpossiblyconceive。Buthowshallhesupportthisenthusiasmitself？Thebentofhismindrelaxes，andcannotberecalledatpleasure;avocationsleadhimastray;misfortunesattackhimunawares;andthephilosophersinksbydegreesintotheplebeian。
IallowofyourcomparisonbetweentheSTOICS
andSKEPTICS，repliedPHILO。Butyoumayobserve，atthesametime，thatthoughthemindcannot，inStoicism，supportthehighestflightsofphilosophy，yet，evenwhenitsinkslower，itstillretainssomewhatofitsformerdisposition;andtheeffectsoftheStoic’sreasoningwillappearinhisconductincommonlife，andthroughthewholetenorofhisactions。
Theancientschools，particularlythatofZENO，producedexamplesofvirtueandconstancywhichseemastonishingtopresenttimes。
VainWisdomallandfalsePhilosophy。
YetwithapleasingsorcerycouldcharmPain，forawhile，oranguish;andexciteFallaciousHope，orarmtheobduratebreastWithstubbornPatience，aswithtriplesteel。13
Inlikemanner，ifamanhasaccustomedhimselftoscepticalconsiderationsontheuncertaintyandnarrowlimitsofreason，hewillnotentirelyforgetthemwhenheturnshisreflectiononothersubjects;butinallhisphilosophicalprinciplesandreasoning，Idarenotsayinhiscommonconduct，hewillbefounddifferentfromthose，whoeitherneverformedanyopinionsinthecase，orhaveentertainedsentimentsmorefavourabletohumanreason。
Towhateverlengthanyonemaypushhisspeculativeprinciplesofscepticism，hemustact，Iown，andlive，andconverse，likeothermen;andforthisconductheisnotobligedtogiveanyotherreason，thantheabsolutenecessityheliesunderofsodoing。Ifheevercarrieshisspeculationsfurtherthanthisnecessityconstrainshim，andphilosophiseseitheronnaturalormoralsubjects，heisalluredbyacertainpleasureandsatisfactionwhichhefindsinemployinghimselfafterthatmanner。Heconsidersbesides，thateveryone，evenincommonlife，isconstrainedtohavemoreorlessofthisphilosophy;thatfromourearliestinfancywemakecontinualadvancesinformingmoregeneralprinciplesofconductandreasoning;thatthelargerexperienceweacquire，andthestrongerreasonweareenduedwith，wealwaysrenderourprinciplesthemoregeneralandcomprehensive;
andthatwhatwecallphilosophyisnothingbutamoreregularandmethodicaloperationofthesamekind。Tophilosophiseonsuchsubjects，isnothingessentiallydifferentfromreasoningoncommonlife;andwemayonlyexpectgreaterstability，ifnotgreatertruth，fromourphilosophy，onaccountofitsexacterandmorescrupulousmethodofproceeding。
Butwhenwelookbeyondhumanaffairsandthepropertiesofthesurroundingbodies：whenwecarryourspeculationsintothetwoeternities，beforeandafterthepresentstateofthings;intothecreationandformationoftheuniverse;theexistenceandpropertiesofspirits;thepowersandoperationsofoneuniversalSpiritexistingwithoutbeginningandwithoutend;omnipotent，omniscient，immutable，infinite，andincomprehensible：Wemustbefarremovedfromthesmallesttendencytoscepticismnottobeapprehensive，thatwehaveheregotquitebeyondthereachofourfaculties。Solongasweconfineourspeculationstotrade，ormorals，orpolitics，orcriticism，wemakeappeals，everymoment，tocommonsenseandexperience，whichstrengthenourphilosophicalconclusions，andremove，atleastinpart，thesuspicionwhichwesojustlyentertainwithregardtoeveryreasoningthatisverysubtleandrefined。But，intheologicalreasonings，wehavenotthisadvantage;while，atthesametime，weareemployeduponobjects，which，wemustbesensible，aretoolargeforourgrasp，andofallothers，requiremosttobefamiliarisedtoourapprehension。Wearelikeforeignersinastrangecountry，towhomeverythingmustseemsuspicious，andwhoareindangereverymomentoftransgressingagainstthelawsandcustomsofthepeoplewithwhomtheyliveandconverse。Weknownothowfarweoughttotrustourvulgarmethodsofreasoninginsuchasubject;since，evenincommonlife，andinthatprovincewhichispeculiarlyappropriatedtothem，wecannotaccountforthem，andareentirelyguidedbyakindofinstinctornecessityinemployingthem。
Allscepticspretend，that，ifreasonbeconsideredinanabstractview，itfurnishesinvincibleargumentsagainstitself;andthatwecouldneverretainanyconvictionorassurance，onanysubject，werenotthescepticalreasoningssorefinedandsubtle，thattheyarenotabletocounterpoisethemoresolidandmorenaturalargumentsderivedfromthesensesandexperience。Butitisevident，wheneverourargumentslosethisadvantage，andrunwideofcommonlife，thatthemostrefinedscepticismcomestobeuponafootingwiththem，andisabletoopposeandcounterbalancethem。Theonehasnomoreweightthantheother。Themindmustremaininsuspensebetweenthem;anditisthatverysuspenseorbalance，whichisthetriumphofscepticism。
ButIobserve，saysCLEANTHES，withregardtoyou，PHILO，andallspeculativesceptics，thatyourdoctrineandpracticeareasmuchatvarianceinthemostabstrusepointsoftheoryasintheconductofcommonlife。Whereverevidencediscoversitself，youadheretoit，notwithstandingyourpretendedscepticism;andIcanobserve，too，someofyoursecttobeasdecisiveasthosewhomakegreaterprofessionsofcertaintyandassurance。Inreality，wouldnotamanberidiculous，whopretendedtorejectNEWTON’sexplicationofthewonderfulphenomenonoftherainbow，becausethatexplicationgivesaminuteanatomyoftheraysoflight;
asubject，forsooth，toorefinedforhumancomprehension？Andwhatwouldyousaytoone，who，havingnothingparticulartoobjecttotheargumentsofCOPERNICUSandGALILEOforthemotionoftheearth，shouldwithholdhisassent，onthatgeneralprinciple，thatthesesubjectsweretoomagnificentandremotetobeexplainedbythenarrowandfallaciousreasonofmankind？
Thereisindeedakindofbrutishandignorantscepticism，asyouwellobserved，whichgivesthevulgarageneralprejudiceagainstwhattheydonoteasilyunderstand，andmakesthemrejecteveryprinciplewhichrequireselaboratereasoningtoproveandestablishit。Thisspeciesofscepticismisfataltoknowledge，nottoreligion;sincewefind，thatthosewhomakegreatestprofessionofit，giveoftentheirassent，notonlytothegreattruthsofTheismandnaturaltheology，buteventothemostabsurdtenetswhichatraditionalsuperstitionhasrecommendedtothem。
Theyfirmlybelieveinwitches，thoughtheywillnotbelievenorattendtothemostsimplepropositionofEuclid。Buttherefinedandphilosophicalscepticsfallintoaninconsistenceofanoppositenature。Theypushtheirresearchesintothemostabstrusecornersofscience;andtheirassentattendsthemineverystep，proportionedtotheevidencewhichtheymeetwith。Theyareevenobligedtoacknowledge，thatthemostabstruseandremoteobjectsarethosewhicharebestexplainedbyphilosophy。Lightisinrealityanatomised。
Thetruesystemoftheheavenlybodiesisdiscoveredandascertained。Butthenourishmentofbodiesbyfoodisstillaninexplicablemystery。Thecohesionofthepartsofmatterisstillincomprehensible。Thesesceptics，therefore，areobliged，ineveryquestion，toconsidereachparticularevidenceapart，andproportiontheirassenttotheprecisedegreeofevidencewhichoccurs。Thisistheirpracticeinallnatural，mathematical，moral，andpoliticalscience。
Andwhynotthesame，Iask，inthetheologicalandreligious？Whymustconclusionsofthisnaturebealonerejectedonthegeneralpresumptionoftheinsufficiencyofhumanreason，withoutanyparticulardiscussionoftheevidence？
Isnotsuchanunequalconductaplainproofofprejudiceandpassion？
Oursenses，yousay，arefallacious;ourunderstandingerroneous;ourideas，evenofthemostfamiliarobjects，extension，duration，motion，fullofabsurditiesandcontradictions。
Youdefymetosolvethedifficulties，orreconciletherepugnancieswhichyoudiscoverinthem。Ihavenotcapacityforsogreatanundertaking：Ihavenotleisureforit：Iperceiveittobesuperfluous。Yourownconduct，ineverycircumstance，refutesyourprinciples，andshowsthefirmestrelianceonallthereceivedmaximsofscience，morals，prudence，andbehaviour。
Ishallneverassenttosoharshanopinionasthatofacelebratedwriter，14whosays，thattheScepticsarenotasectofphilosophers：Theyareonlyasectofliars。Imay，however，affirm（Ihopewithoutoffence），thattheyareasectofjestersorraillers。Butformypart，wheneverIfindmyselfdisposedtomirthandamusement，Ishallcertainlychoosemyentertainmentofalessperplexingandabstrusenature。A
comedy，anovel，oratmostahistory，seemsamorenaturalrecreationthansuchmetaphysicalsubtletiesandabstractions。
Invainwouldthescepticmakeadistinctionbetweenscienceandcommonlife，orbetweenonescienceandanother。Theargumentsemployedinall，ifjust，areofasimilarnature，andcontainthesameforceandevidence。Oriftherebeanydifferenceamongthem，theadvantageliesentirelyonthesideoftheologyandnaturalreligion。Manyprinciplesofmechanicsarefoundedonveryabstrusereasoning;yetnomanwhohasanypretensionstoscience，evennospeculativesceptic，pretendstoentertaintheleastdoubtwithregardtothem。TheCOPERNICANsystemcontainsthemostsurprisingparadox，andthemostcontrarytoournaturalconceptions，toappearances，andtoourverysenses：yetevenmonksandinquisitorsarenowconstrainedtowithdrawtheiroppositiontoit。AndshallPHILO，amanofsoliberalageniusandextensiveknowledge，entertainanygeneralundistinguishedscrupleswithregardtothereligioushypothesis，whichisfoundedonthesimplestandmostobviousarguments，and，unlessitmeetswithartificialobstacles，hassucheasyaccessandadmissionintothemindofman？
Andherewemayobserve，continuedhe，turninghimselftowardsDEMEA，aprettycuriouscircumstanceinthehistoryofthesciences。Aftertheunionofphilosophywiththepopularreligion，uponthefirstestablishmentofChristianity，nothingwasmoreusual，amongallreligiousteachers，thandeclamationsagainstreason，againstthesenses，againsteveryprinciplederivedmerelyfromhumanresearchandinquiry。Allthetopicsoftheancientacademicswereadoptedbythefathers;andthencepropagatedforseveralagesineveryschoolandpulpitthroughoutChristendom。TheReformersembracedthesameprinciplesofreasoning，orratherdeclamation;andallpanegyricsontheexcellencyoffaith，weresuretobeinterlardedwithsomeseverestrokesofsatireagainstnaturalreason。Acelebratedprelatetoo，15oftheRomishcommunion，amanofthemostextensivelearning，whowroteademonstrationofChristianity，hasalsocomposedatreatise，whichcontainsallthecavilsoftheboldestandmostdeterminedPYRRHONISM。LOCKEseemstohavebeenthefirstChristianwhoventuredopenlytoassert，thatfaithwasnothingbutaspeciesofreason;thatreligionwasonlyabranchofphilosophy;andthatachainofarguments，similartothatwhichestablishedanytruthinmorals，politics，orphysics，wasalwaysemployedindiscoveringalltheprinciplesoftheology，naturalandrevealed。TheillusewhichBAYLE
andotherlibertinesmadeofthephilosophicalscepticismofthefathersandfirstreformers，stillfurtherpropagatedthejudicioussentimentofMr。LOCKE：Anditisnowinamanneravowed，byallpretenderstoreasoningandphilosophy，thatAtheistandScepticarealmostsynonymous。Andasitiscertainthatnomanisinearnestwhenheprofessesthelatterprinciple，Iwouldfainhopethatthereareasfewwhoseriouslymaintaintheformer。
Don’tyouremember，saidPHILO，theexcellentsayingofLORDBACONonthishead？Thatalittlephilosophy，repliedCLEANTHES，makesamananAtheist：Agreatdealconvertshimtoreligion。Thatisaveryjudiciousremarktoo，saidPHILO。ButwhatIhaveinmyeyeisanotherpassage，where，havingmentionedDAVID’sfool，whosaidinhisheartthereisnoGod，thisgreatphilosopherobserves，thattheAtheistsnowadayshaveadoubleshareoffolly;fortheyarenotcontentedtosayintheirheartsthereisnoGod，buttheyalsoutterthatimpietywiththeirlips，andaretherebyguiltyofmultipliedindiscretionandimprudence。Suchpeople，thoughtheywereeversomuchinearnest，cannot，methinks，beveryformidable。
Butthoughyoushouldrankmeinthisclassoffools，Icannotforbearcommunicatingaremarkthatoccurstome，fromthehistoryofthereligiousandirreligiousscepticismwithwhichyouhaveentertainedus。Itappearstome，thattherearestrongsymptomsofpriestcraftinthewholeprogressofthisaffair。Duringignorantages，suchasthosewhichfollowedthedissolutionoftheancientschools，thepriestsperceived，thatAtheism，Deism，orheresyofanykind，couldonlyproceedfromthepresumptuousquestioningofreceivedopinions，andfromabeliefthathumanreasonwasequaltoeverything。Educationhadthenamightyinfluenceoverthemindsofmen，andwasalmostequalinforcetothosesuggestionsofthesensesandcommonunderstanding，bywhichthemostdeterminedscepticmustallowhimselftobegoverned。Butatpresent，whentheinfluenceofeducationismuchdiminished，andmen，fromamoreopencommerceoftheworld，havelearnedtocomparethepopularprinciplesofdifferentnationsandages，oursagaciousdivineshavechangedtheirwholesystemofphilosophy，andtalkthelanguageofSTOICS，PLATONISTS，andPERIPATETICS，notthatofPYRRHONIANSandACADEMICS。Ifwedistrusthumanreason，wehavenownootherprincipletoleadusintoreligion。Thus，scepticsinoneage，dogmatistsinanother;whicheversystembestsuitsthepurposeofthesereverendgentlemen，ingivingthemanascendantovermankind，theyaresuretomakeittheirfavouriteprinciple，andestablishedtenet。
Itisverynatural，saidCLEANTHES，formentoembracethoseprinciples，bywhichtheyfindtheycanbestdefendtheirdoctrines;norneedwehaveanyrecoursetopriestcrafttoaccountforsoreasonableanexpedient。And，surelynothingcanaffordastrongerpresumption，thatanysetofprinciplesaretrue，andoughttobeembraced，thantoobservethattheytendtotheconfirmationoftruereligion，andservetoconfoundthecavilsofAtheists，Libertines，andFreethinkersofalldenominations。
PART2
Imustown，CLEANTHES，saidDEMEA，thatnothingcanmoresurpriseme，thanthelightinwhichyouhaveallalongputthisargument。Bythewholetenorofyourdiscourse，onewouldimaginethatyouweremaintainingtheBeingofaGod，againstthecavilsofAtheistsandInfidels;andwerenecessitatedtobecomeachampionforthatfundamentalprincipleofallreligion。Butthis，Ihope，isnotbyanymeansaquestionamongus。Noman，nomanatleastofcommonsense，Iampersuaded，everentertainedaseriousdoubtwithregardtoatruthsocertainandself-evident。Thequestionisnotconcerningthebeing，butthenatureofGod。This，Iaffirm，fromtheinfirmitiesofhumanunderstanding，tobealtogetherincomprehensibleandunknowntous。TheessenceofthatsupremeMind，hisattributes，themannerofhisexistence，theverynatureofhisduration;
these，andeveryparticularwhichregardssodivineaBeing，aremysterioustomen。Finite，weak，andblindcreatures，weoughttohumbleourselvesinhisaugustpresence;and，consciousofourfrailties，adoreinsilencehisinfiniteperfections，whicheyehathnotseen，earhathnotheard，neitherhathitenteredintotheheartofmantoconceive。
Theyarecoveredinadeepcloudfromhumancuriosity。Itisprofanenesstoattemptpenetratingthroughthesesacredobscurities。And，nexttotheimpietyofdenyinghisexistence，isthetemerityofpryingintohisnatureandessence，decreesandattributes。
Butlestyoushouldthinkthatmypietyhasheregotthebetterofmyphilosophy，Ishallsupportmyopinion，ifitneedsanysupport，byaverygreatauthority。Imightciteallthedivines，almost，fromthefoundationofChristianity，whohaveevertreatedofthisoranyothertheologicalsubject：ButIshallconfinemyself，atpresent，tooneequallycelebratedforpietyandphilosophy。ItisFatherMALEBRANCHE，who，Iremember，thusexpresseshimself。16"Oneoughtnotsomuch，"sayshe，"tocallGodaspirit，inordertoexpresspositivelywhatheis，asinordertosignifythatheisnotmatter。HeisaBeinginfinitelyperfect：Ofthiswecannotdoubt。Butinthesamemannerasweoughtnottoimagine，evensupposinghimcorporeal，thatheisclothedwithahumanbody，astheANTHROPOMORPHITESasserted，undercolourthatthatfigurewasthemostperfectofany;so，neitheroughtwetoimaginethatthespiritofGodhashumanideas，orbearsanyresemblancetoourspirit，undercolourthatweknownothingmoreperfectthanahumanmind。Weoughtrathertobelieve，thatashecomprehendstheperfectionsofmatterwithoutbeingmaterial……hecomprehendsalsotheperfectionsofcreatedspiritswithoutbeingspirit，inthemannerweconceivespirit：Thathistruenameis，Hethatis;or，inotherwords，Beingwithoutrestriction，AllBeing，theBeinginfiniteanduniversal。"
Aftersogreatanauthority，DEMEA，repliedPHILO，asthatwhichyouhaveproduced，andathousandmorewhichyoumightproduce，itwouldappearridiculousinmetoaddmysentiment，orexpressmyapprobationofyourdoctrine。Butsurely，wherereasonablementreatthesesubjects，thequestioncanneverbeconcerningtheBeing，butonlytheNature，oftheDeity。Theformertruth，asyouwellobserve，isunquestionableandself-evident。Nothingexistswithoutacause;andtheoriginalcauseofthisuniverse（whateveritbe）wecallGod;andpiouslyascribetohimeveryspeciesofperfection。Whoeverscruplesthisfundamentaltruth，deserveseverypunishmentwhichcanbeinflictedamongphilosophers，towit，thegreatestridicule，contempt，anddisapprobation。Butasallperfectionisentirelyrelative，weoughtnevertoimaginethatwecomprehendtheattributesofthisdivineBeing，ortosupposethathisperfectionshaveanyanalogyorlikenesstotheperfectionsofahumancreature。Wisdom，Thought，Design，Knowledge;thesewejustlyascribetohim;becausethesewordsarehonourableamongmen，andwehavenootherlanguageorotherconceptionsbywhichwecanexpressouradorationofhim。Butletusbeware，lestwethinkthatourideasanywisecorrespondtohisperfections，orthathisattributeshaveanyresemblancetothesequalitiesamongmen。Heisinfinitelysuperiortoourlimitedviewandcomprehension;
andismoretheobjectofworshipinthetemple，thanofdisputationintheschools。
Inreality，CLEANTHES，continuedhe，thereisnoneedofhavingrecoursetothataffectedscepticismsodispleasingtoyou，inordertocomeatthisdetermination。Ourideasreachnofurtherthanourexperience。Wehavenoexperienceofdivineattributesandoperations。Ineednotconcludemysyllogism。Youcandrawtheinferenceyourself。Anditisapleasuretome（andIhopetoyoutoo）thatjustreasoningandsoundpietyhereconcurinthesameconclusion，andbothofthemestablishtheadorablymysteriousandincomprehensiblenatureoftheSupremeBeing。
Nottoloseanytimeincircumlocutions，saidCLEANTHES，addressinghimselftoDEMEA，muchlessinreplyingtothepiousdeclamationsofPHILO;IshallbrieflyexplainhowIconceivethismatter。Lookroundtheworld：
contemplatethewholeandeverypartofit：Youwillfindittobenothingbutonegreatmachine，subdividedintoaninfinitenumberoflessermachines，whichagainadmitofsubdivisionstoadegreebeyondwhathumansensesandfacultiescantraceandexplain。Allthesevariousmachines，andeventheirmostminuteparts，areadjustedtoeachotherwithanaccuracywhichravishesintoadmirationallmenwhohaveevercontemplatedthem。Thecuriousadaptingofmeanstoends，throughoutallnature，resemblesexactly，thoughitmuchexceeds，theproductionsofhumancontrivance;ofhumandesigns，thought，wisdom，andintelligence。
Since，therefore，theeffectsresembleeachother，weareledtoinfer，byalltherulesofanalogy，thatthecausesalsoresemble;andthattheAuthorofNatureissomewhatsimilartothemindofman，thoughpossessedofmuchlargerfaculties，proportionedtothegrandeuroftheworkwhichhehasexecuted。Bythisargumentaposteriori，andbythisargumentalone，doweproveatoncetheexistenceofaDeity，andhissimilaritytohumanmindandintelligence。
Ishallbesofree，CLEANTHES，saidDEMEA，astotellyou，thatfromthebeginning，IcouldnotapproveofyourconclusionconcerningthesimilarityoftheDeitytomen;stilllesscanIapproveofthemediumsbywhichyouendeavourtoestablishit。What！NodemonstrationoftheBeingofGod！
Noabstractarguments！Noproofsapriori！
Arethese，whichhavehithertobeensomuchinsistedonbyphilosophers，allfallacy，allsophism？Canwereachnofurtherinthissubjectthanexperienceandprobability？IwillnotsaythatthisisbetrayingthecauseofaDeity：Butsurely，bythisaffectedcandour，yougiveadvantagestoAtheists，whichtheynevercouldobtainbythemeredintofargumentandreasoning。
WhatIchieflyscrupleinthissubject，saidPHILO，isnotsomuchthatallreligiousargumentsarebyCLEANTHESreducedtoexperience，asthattheyappearnottobeeventhemostcertainandirrefragableofthatinferiorkind。Thatastonewillfall，thatfirewillburn，thattheearthhassolidity，wehaveobservedathousandandathousandtimes;andwhenanynewinstanceofthisnatureispresented，wedrawwithouthesitationtheaccustomedinference。Theexactsimilarityofthecasesgivesusaperfectassuranceofasimilarevent;andastrongerevidenceisneverdesirednorsoughtafter。Butwhereveryoudepart，intheleast，fromthesimilarityofthecases，youdiminishproportionablytheevidence;andmayatlastbringittoaveryweakanalogy，whichisconfessedlyliabletoerroranduncertainty。Afterhavingexperiencedthecirculationofthebloodinhumancreatures，wemakenodoubtthatittakesplaceinTITIUSandMAEVIUS。Butfromitscirculationinfrogsandfishes，itisonlyapresumption，thoughastrongone，fromanalogy，thatittakesplaceinmenandotheranimals。
Theanalogicalreasoningismuchweaker，whenweinferthecirculationofthesapinvegetablesfromourexperiencethatthebloodcirculatesinanimals;andthose，whohastilyfollowedthatimperfectanalogy，arefound，bymoreaccurateexperiments，tohavebeenmistaken。
Ifweseeahouse，CLEANTHES，weconclude，withthegreatestcertainty，thatithadanarchitectorbuilder;
becausethisispreciselythatspeciesofeffectwhichwehaveexperiencedtoproceedfromthatspeciesofcause。Butsurelyyouwillnotaffirm，thattheuniversebearssucharesemblancetoahouse，thatwecanwiththesamecertaintyinferasimilarcause，orthattheanalogyishereentireandperfect。
Thedissimilitudeissostriking，thattheutmostyoucanherepretendtoisaguess，aconjecture，apresumptionconcerningasimilarcause;andhowthatpretensionwillbereceivedintheworld，Ileaveyoutoconsider。
Itwouldsurelybeveryillreceived，repliedCLEANTHES;andIshouldbedeservedlyblamedanddetested，didIallow，thattheproofsofaDeityamountedtonomorethanaguessorconjecture。Butisthewholeadjustmentofmeanstoendsinahouseandintheuniversesoslightaresemblance？
Theeconomyoffinalcauses？Theorder，proportion，andarrangementofeverypart？Stepsofastairareplainlycontrived，thathumanlegsmayusetheminmounting;andthisinferenceiscertainandinfallible。Humanlegsarealsocontrivedforwalkingandmounting;andthisinference，Iallow，isnotaltogethersocertain，becauseofthedissimilaritywhichyouremark;butdoesit，therefore，deservethenameonlyofpresumptionorconjecture？17
GoodGod！criedDEMEA，interruptinghim，wherearewe？Zealousdefendersofreligionallow，thattheproofsofaDeityfallshortofperfectevidence！Andyou，PHILO，onwhoseassistanceIdependedinprovingtheadorablemysteriousnessoftheDivineNature，doyouassenttoalltheseextravagantopinionsofCLEANTHES？ForwhatothernamecanIgivethem？or，whysparemycensure，whensuchprinciplesareadvanced，supportedbysuchanauthority，beforesoyoungamanasPAMPHILUS？
Youseemnottoapprehend，repliedPHILO，thatIarguewithCLEANTHESinhisownway;and，byshowinghimthedangerousconsequencesofhistenets，hopeatlasttoreducehimtoouropinion。Butwhatsticksmostwithyou，I
observe，istherepresentationwhichCLEANTHEShasmadeoftheargumentaposteriori;andfindingthatthatargumentislikelytoescapeyourholdandvanishintoair，youthinkitsodisguised，thatyoucanscarcelybelieveittobesetinitstruelight。Now，howevermuchImaydissent，inotherrespects，fromthedangerousprinciplesofCLEANTHES，Imustallowthathehasfairlyrepresentedthatargument;
andIshallendeavoursotostatethemattertoyou，thatyouwillentertainnofurtherscrupleswithregardtoit。
Wereamantoabstractfromeverythingwhichheknowsorhasseen，hewouldbealtogetherincapable，merelyfromhisownideas，todeterminewhatkindofscenetheuniversemustbe，ortogivethepreferencetoonestateorsituationofthingsaboveanother。Forasnothingwhichheclearlyconceivescouldbeesteemedimpossibleorimplyingacontradiction，everychimeraofhisfancywouldbeuponanequalfooting;norcouldheassignanyjustreasonwhyheadherestooneideaorsystem，andrejectstheotherswhichareequallypossible。
Again;afterheopenshiseyes，andcontemplatestheworldasitreallyis，itwouldbeimpossibleforhimatfirsttoassignthecauseofanyoneevent，muchlessofthewholeofthings，oroftheuniverse。Hemightsethisfancyarambling;andshemightbringhiminaninfinitevarietyofreportsandrepresentations。Thesewouldallbepossible;
butbeingallequallypossible，hewouldneverofhimselfgiveasatisfactoryaccountforhispreferringoneofthemtotherest。Experiencealonecanpointouttohimthetruecauseofanyphenomenon。
Now，accordingtothismethodofreasoning，DEMEA，itfollows，（andis，indeed，tacitlyallowedbyCLEANTHES
himself，）thatorder，arrangement，ortheadjustmentoffinalcauses，isnotofitselfanyproofofdesign;butonlysofarasithasbeenexperiencedtoproceedfromthatprinciple。Foraughtwecanknowapriori，mattermaycontainthesourceorspringoforderoriginallywithinitself，aswellasminddoes;andthereisnomoredifficultyinconceiving，thattheseveralelements，fromaninternalunknowncause，mayfallintothemostexquisitearrangement，thantoconceivethattheirideas，inthegreatuniversalmind，fromalikeinternalunknowncause，fallintothatarrangement。
Theequalpossibilityofboththesesuppositionsisallowed。But，byexperience，wefind，（accordingtoCLEANTHES），thatthereisadifferencebetweenthem。Throwseveralpiecesofsteeltogether，withoutshapeorform;theywillneverarrangethemselvessoastocomposeawatch。Stone，andmortar，andwood，withoutanarchitect，nevererectahouse。Buttheideasinahumanmind，wesee，byanunknown，inexplicableeconomy，arrangethemselvessoastoformtheplanofawatchorhouse。Experience，therefore，proves，thatthereisanoriginalprincipleoforderinmind，notinmatter。Fromsimilareffectsweinfersimilarcauses。Theadjustmentofmeanstoendsisalikeintheuniverse，asinamachineofhumancontrivance。Thecauses，therefore，mustberesembling。
Iwasfromthebeginningscandalised，Imustown，withthisresemblance，whichisasserted，betweentheDeityandhumancreatures;andmustconceiveittoimplysuchadegradationoftheSupremeBeingasnosoundTheistcouldendure。Withyourassistance，therefore，DEMEA，IshallendeavourtodefendwhatyoujustlycalltheadorablemysteriousnessoftheDivineNature，andshallrefutethisreasoningofCLEANTHES，providedheallowsthatIhavemadeafairrepresentationofit。
WhenCLEANTHEShadassented，PHILO，afterashortpause，proceededinthefollowingmanner。
Thatallinferences，CLEANTHES，concerningfact，arefoundedonexperience;andthatallexperimentalreasoningsarefoundedonthesuppositionthatsimilarcausesprovesimilareffects，andsimilareffectssimilarcauses;Ishallnotatpresentmuchdisputewithyou。Butobserve，Ientreatyou，withwhatextremecautionalljustreasonersproceedinthetransferringofexperimentstosimilarcases。
Unlessthecasesbeexactlysimilar，theyreposenoperfectconfidenceinapplyingtheirpastobservationtoanyparticularphenomenon。Everyalterationofcircumstancesoccasionsadoubtconcerningtheevent;anditrequiresnewexperimentstoprovecertainly，thatthenewcircumstancesareofnomomentorimportance。Achangeinbulk，situation，arrangement，age，dispositionoftheair，orsurroundingbodies;anyoftheseparticularsmaybeattendedwiththemostunexpectedconsequences：Andunlesstheobjectsbequitefamiliartous，itisthehighesttemeritytoexpectwithassurance，afteranyofthesechanges，aneventsimilartothatwhichbeforefellunderourobservation。
Theslowanddeliberatestepsofphilosophershere，ifanywhere，aredistinguishedfromtheprecipitatemarchofthevulgar，who，hurriedonbythesmallestsimilitude，areincapableofalldiscernmentorconsideration。
Butcanyouthink，CLEANTHES，thatyourusualphlegmandphilosophyhavebeenpreservedinsowideastepasyouhavetaken，whenyoucomparedtotheuniversehouses，ships，furniture，machines，and，fromtheirsimilarityinsomecircumstances，inferredasimilarityintheircauses？Thought，design，intelligence，suchaswediscoverinmenandotheranimals，isnomorethanoneofthespringsandprinciplesoftheuniverse，aswellasheatorcold，attractionorrepulsion，andahundredothers，whichfallunderdailyobservation。Itisanactivecause，bywhichsomeparticularpartsofnature，wefind，producealterationsonotherparts。
Butcanaconclusion，withanypropriety，betransferredfrompartstothewhole？Doesnotthegreatdisproportionbarallcomparisonandinference？Fromobservingthegrowthofahair，canwelearnanythingconcerningthegenerationofaman？Wouldthemannerofaleaf’sblowing，eventhoughperfectlyknown，affordusanyinstructionconcerningthevegetationofatree？
But，allowingthatweweretotaketheoperationsofonepartofnatureuponanother，forthefoundationofourjudgementconcerningtheoriginofthewhole，（whichnevercanbeadmitted，）
yetwhyselectsominute，soweak，soboundedaprinciple，asthereasonanddesignofanimalsisfoundtobeuponthisplanet？Whatpeculiarprivilegehasthislittleagitationofthebrainwhichwecallthought，thatwemustthusmakeitthemodelofthewholeuniverse？
Ourpartialityinourownfavourdoesindeedpresentitonalloccasions;
butsoundphilosophyoughtcarefullytoguardagainstsonaturalanillusion。
Sofarfromadmitting，continuedPHILO，thattheoperationsofapartcanaffordusanyjustconclusionconcerningtheoriginofthewhole，Iwillnotallowanyoneparttoformaruleforanotherpart，ifthelatterbeveryremotefromtheformer。Isthereanyreasonablegroundtoconclude，thattheinhabitantsofotherplanetspossessthought，intelligence，reason，oranythingsimilartothesefacultiesinmen？Whennaturehassoextremelydiversifiedhermannerofoperationinthissmallglobe，canweimaginethatsheincessantlycopiesherselfthroughoutsoimmenseauniverse？Andifthought，aswemaywellsuppose，beconfinedmerelytothisnarrowcorner，andhaseventheresolimitedasphereofaction，withwhatproprietycanweassignitfortheoriginalcauseofallthings？Thenarrowviewsofapeasant，whomakeshisdomesticeconomytheruleforthegovernmentofkingdoms，isincomparisonapardonablesophism。
Butwereweeversomuchassured，thatathoughtandreason，resemblingthehuman，weretobefoundthroughoutthewholeuniverse，andwereitsactivityelsewherevastlygreaterandmorecommandingthanitappearsinthisglobe;yetIcannotsee，whytheoperationsofaworldconstituted，arranged，adjusted，canwithanyproprietybeextendedtoaworldwhichisinitsembryostate，andisadvancingtowardsthatconstitutionandarrangement。Byobservation，weknowsomewhatoftheeconomy，action，andnourishmentofafinishedanimal;butwemusttransferwithgreatcautionthatobservationtothegrowthofafoetusinthewomb，andstillmoretotheformationofananimalculeintheloinsofitsmaleparent。Nature，wefind，evenfromourlimitedexperience，possessesaninfinitenumberofspringsandprinciples，whichincessantlydiscoverthemselvesoneverychangeofherpositionandsituation。Andwhatnewandunknownprincipleswouldactuateherinsonewandunknownasituationasthatoftheformationofauniverse，wecannot，withouttheutmosttemerity，pretendtodetermine。
Averysmallpartofthisgreatsystem，duringaveryshorttime，isveryimperfectlydiscoveredtous;anddowethencepronouncedecisivelyconcerningtheoriginofthewhole？
Admirableconclusion！Stone，wood，brick，iron，brass，havenot，atthistime，inthisminuteglobeofearth，anorderorarrangementwithouthumanartandcontrivance;thereforetheuniversecouldnotoriginallyattainitsorderandarrangement，withoutsomethingsimilartohumanart。Butisapartofnaturearuleforanotherpartverywideoftheformer？Isitaruleforthewhole？Isaverysmallpartarulefortheuniverse？Isnatureinonesituation，acertainrulefornatureinanothersituationvastlydifferentfromtheformer？
Andcanyoublameme，CLEANTHES，ifIhereimitatetheprudentreserveofSIMONIDES，who，accordingtothenotedstory，18beingaskedbyHIERO，WhatGodwas？desiredadaytothinkofit，andthentwodaysmore;andafterthatmannercontinuallyprolongedtheterm，withouteverbringinginhisdefinitionordescription？Couldyouevenblameme，ifIhadansweredatfirst，thatIdidnotknow，andwassensiblethatthissubjectlayvastlybeyondthereachofmyfaculties？Youmightcryoutscepticandrailler，asmuchasyoupleased：buthavingfound，insomanyothersubjectsmuchmorefamiliar，theimperfectionsandevencontradictionsofhumanreason，Inevershouldexpectanysuccessfromitsfeebleconjectures，inasubjectsosublime，andsoremotefromthesphereofourobservation。
Whentwospeciesofobjectshavealwaysbeenobservedtobeconjoinedtogether，Icaninfer，bycustom，theexistenceofonewhereverIseetheexistenceoftheother;andthisIcallanargumentfromexperience。Buthowthisargumentcanhaveplace，wheretheobjects，asinthepresentcase，aresingle，individual，withoutparallel，orspecificresemblance，maybedifficulttoexplain。Andwillanymantellmewithaseriouscountenance，thatanorderlyuniversemustarisefromsomethoughtandartlikethehuman，becausewehaveexperienceofit？Toascertainthisreasoning，itwererequisitethatwehadexperienceoftheoriginofworlds;anditisnotsufficient，surely，thatwehaveseenshipsandcitiesarisefromhumanartandcontrivance。
PHILOwasproceedinginthisvehementmanner，somewhatbetweenjestandearnest，asitappearedtome，whenheobservedsomesignsofimpatienceinCLEANTHES，andthenimmediatelystoppedshort。WhatIhadtosuggest，saidCLEANTHES，isonlythatyouwouldnotabuseterms，ormakeuseofpopularexpressionstosubvertphilosophicalreasonings。Youknow，thatthevulgaroftendistinguishreasonfromexperience，evenwherethequestionrelatesonlytomatteroffactandexistence;thoughitisfound，wherethatreasonisproperlyanalysed，thatitisnothingbutaspeciesofexperience。Toprovebyexperiencetheoriginoftheuniversefrommind，isnotmorecontrarytocommonspeech，thantoprovethemotionoftheearthfromthesameprinciple。AndacavillermightraiseallthesameobjectionstotheCopernicansystem，whichyouhaveurgedagainstmyreasonings。Haveyouotherearths，mighthesay，whichyouhaveseentomove？HaveYes！criedPHILO，interruptinghim，wehaveotherearths。Isnotthemoonanotherearth，whichweseetoturnrounditscentre？IsnotVenusanotherearth，whereweobservethesamephenomenon？Arenottherevolutionsofthesunalsoaconfirmation，fromanalogy，ofthesametheory？Alltheplanets，aretheynotearths，whichrevolveaboutthesun？Arenotthesatellitesmoons，whichmoveroundJupiterandSaturn，andalongwiththeseprimaryplanetsroundthesun？Theseanalogiesandresemblances，withotherswhichIhavenotmentioned，arethesoleproofsoftheCOPERNICANsystem;andtoyouitbelongstoconsider，whetheryouhaveanyanalogiesofthesamekindtosupportyourtheory。
Inreality，CLEANTHES，continuedhe，themodernsystemofastronomyisnowsomuchreceivedbyallinquirers，andhasbecomesoessentialapartevenofourearliesteducation，thatwearenotcommonlyveryscrupulousinexaminingthereasonsuponwhichitisfounded。Itisnowbecomeamatterofmerecuriositytostudythefirstwritersonthatsubject，whohadthefullforceofprejudicetoencounter，andwereobligedtoturntheirargumentsoneverysideinordertorenderthempopularandconvincing。
ButifweperuseGALILEO’sfamousDialoguesconcerningthesystemoftheworld，weshallfind，thatthatgreatgenius，oneofthesublimestthateverexisted，firstbentallhisendeavourstoprove，thattherewasnofoundationforthedistinctioncommonlymadebetweenelementaryandcelestialsubstances。Theschools，proceedingfromtheillusionsofsense，hadcarriedthisdistinctionveryfar;andhadestablishedthelattersubstancestobeingenerable，incorruptible，unalterable，impassable;andhadassignedalltheoppositequalitiestotheformer。
ButGALILEO，beginningwiththemoon，proveditssimilarityineveryparticulartotheearth;itsconvexfigure，itsnaturaldarknesswhennotilluminated，itsdensity，itsdistinctionintosolidandliquid，thevariationsofitsphases，themutualilluminationsoftheearthandmoon，theirmutualeclipses，theinequalitiesofthelunarsurface，&c。Aftermanyinstancesofthiskind，withregardtoalltheplanets，menplainlysawthatthesebodiesbecameproperobjectsofexperience;andthatthesimilarityoftheirnatureenabledustoextendthesameargumentsandphenomenafromonetotheother。
Inthiscautiousproceedingoftheastronomers，youmayreadyourowncondemnation，CLEANTHES;orrathermaysee，thatthesubjectinwhichyouareengagedexceedsallhumanreasonandinquiry。Canyoupretendtoshowanysuchsimilaritybetweenthefabricofahouse，andthegenerationofauniverse？Haveyoueverseennatureinanysuchsituationasresemblesthefirstarrangementoftheelements？
Haveworldseverbeenformedunderyoureye;andhaveyouhadleisuretoobservethewholeprogressofthephenomenon，fromthefirstappearanceofordertoitsfinalconsummation？Ifyouhave，thenciteyourexperience，anddeliveryourtheory。
PART3
Howthemostabsurdargument，repliedCLEANTHES，inthehandsofamanofingenuityandinvention，mayacquireanairofprobability！Areyounotaware，PHILO，thatitbecamenecessaryforCopernicusandhisfirstdisciplestoprovethesimilarityoftheterrestrialandcelestialmatter;becauseseveralphilosophers，blindedbyoldsystems，andsupportedbysomesensibleappearances，haddeniedthissimilarity？butthatitisbynomeansnecessary，thatTheistsshouldprovethesimilarityoftheworksofNaturetothoseofArt;becausethissimilarityisself-evidentandundeniable？Thesamematter，alikeform;whatmoreisrequisitetoshowananalogybetweentheircauses，andtoascertaintheoriginofallthingsfromadivinepurposeandintention？Yourobjections，Imustfreelytellyou，arenobetterthantheabstrusecavilsofthosephilosopherswhodeniedmotion;andoughttoberefutedinthesamemanner，byillustrations，examples，andinstances，ratherthanbyseriousargumentandphilosophy。
Suppose，therefore，thatanarticulatevoicewereheardintheclouds，muchlouderandmoremelodiousthananywhichhumanartcouldeverreach：Suppose，thatthisvoicewereextendedinthesameinstantoverallnations，andspoketoeachnationinitsownlanguageanddialect：Suppose，thatthewordsdeliverednotonlycontainajustsenseandmeaning，butconveysomeinstructionaltogetherworthyofabenevolentBeing，superiortomankind：
Couldyoupossiblyhesitateamomentconcerningthecauseofthisvoice？
andmustyounotinstantlyascribeittosomedesignorpurpose？YetIcannotseebutallthesameobjections（iftheymeritthatappellation）whichlieagainstthesystemofTheism，mayalsobeproducedagainstthisinference。
Mightyounotsay，thatallconclusionsconcerningfactwerefoundedonexperience：thatwhenwehearanarticulatevoiceinthedark，andthenceinferaman，itisonlytheresemblanceoftheeffectswhichleadsustoconcludethatthereisalikeresemblanceinthecause：butthatthisextraordinaryvoice，byitsloudness，extent，andflexibilitytoalllanguages，bearssolittleanalogytoanyhumanvoice，thatwehavenoreasontosupposeanyanalogyintheircauses：andconsequently，thatarational，wise，coherentspeechproceeded，youknownotwhence，fromsomeaccidentalwhistlingofthewinds，notfromanydivinereasonorintelligence？Youseeclearlyyourownobjectionsinthesecavils，andIhopetooyouseeclearly，thattheycannotpossiblyhavemoreforceintheonecasethanintheother。
Buttobringthecasestillnearerthepresentoneoftheuniverse，Ishallmaketwosuppositions，whichimplynotanyabsurdityorimpossibility。Supposethatthereisanatural，universal，invariablelanguage，commontoeveryindividualofhumanrace;andthatbooksarenaturalproductions，whichperpetuatethemselvesinthesamemannerwithanimalsandvegetables，bydescentandpropagation。Severalexpressionsofourpassionscontainauniversallanguage：allbruteanimalshaveanaturalspeech，which，howeverlimited，isveryintelligibletotheirownspecies。
Andasthereareinfinitelyfewerpartsandlesscontrivanceinthefinestcompositionofeloquence，thaninthecoarsestorganisedbody，thepropagationofanIliadorAeneidisaneasiersuppositionthanthatofanyplantoranimal。
Suppose，therefore，thatyouenterintoyourlibrary，thuspeopledbynaturalvolumes，containingthemostrefinedreasonandmostexquisitebeauty;couldyoupossiblyopenoneofthem，anddoubt，thatitsoriginalcauseborethestrongestanalogytomindandintelligence？Whenitreasonsanddiscourses;whenitexpostulates，argues，andenforcesitsviewsandtopics;whenitappliessometimestothepureintellect，sometimestotheaffections;whenitcollects，disposes，andadornseveryconsiderationsuitedtothesubject;couldyoupersistinasserting，thatallthis，atthebottom，hadreallynomeaning;andthatthefirstformationofthisvolumeintheloinsofitsoriginalparentproceedednotfromthoughtanddesign？Yourobstinacy，Iknow，reachesnotthatdegreeoffirmness：evenyourscepticalplayandwantonnesswouldbeabashedatsoglaringanabsurdity。
Butiftherebeanydifference，PHILO，betweenthissupposedcaseandtherealoneoftheuniverse，itisalltotheadvantageofthelatter。TheanatomyofananimalaffordsmanystrongerinstancesofdesignthantheperusalofLIVYorTACITUS;andanyobjectionwhichyoustartintheformercase，bycarryingmebacktosounusualandextraordinaryasceneasthefirstformationofworlds，thesameobjectionhasplaceonthesuppositionofourvegetatinglibrary。Choose，then，yourparty，PHILO，withoutambiguityorevasion;asserteitherthatarationalvolumeisnoproofofarationalcause，oradmitofasimilarcausetoalltheworksofnature。
Letmehereobservetoo，continuedCLEANTHES，thatthisreligiousargument，insteadofbeingweakenedbythatscepticismsomuchaffectedbyyou，ratheracquiresforcefromit，andbecomesmorefirmandundisputed。Toexcludeallargumentorreasoningofeverykind，iseitheraffectationormadness。Thedeclaredprofessionofeveryreasonablescepticisonlytorejectabstruse，remote，andrefinedarguments;toadheretocommonsenseandtheplaininstinctsofnature;andtoassent，whereveranyreasonsstrikehimwithsofullaforcethathecannot，withoutthegreatestviolence，preventit。NowtheargumentsforNaturalReligionareplainlyofthiskind;andnothingbutthemostperverse，obstinatemetaphysicscanrejectthem。Consider，anatomisetheeye;surveyitsstructureandcontrivance;andtellme，fromyourownfeeling，iftheideaofacontriverdoesnotimmediatelyflowinuponyouwithaforcelikethatofsensation。Themostobviousconclusion，surely，isinfavourofdesign;anditrequirestime，reflection，andstudy，tosummonupthosefrivolous，thoughabstruseobjections，whichcansupportInfidelity。Whocanbeholdthemaleandfemaleofeachspecies，thecorrespondenceoftheirpartsandinstincts，theirpassions，andwholecourseoflifebeforeandaftergeneration，butmustbesensible，thatthepropagationofthespeciesisintendedbyNature？Millionsandmillionsofsuchinstancespresentthemselvesthrougheverypartoftheuniverse;andnolanguagecanconveyamoreintelligibleirresistiblemeaning，thanthecuriousadjustmentoffinalcauses。Towhatdegree，therefore，ofblinddogmatismmustonehaveattained，torejectsuchnaturalandsuchconvincingarguments？
Somebeautiesinwritingwemaymeetwith，whichseemcontrarytorules，andwhichgaintheaffections，andanimatetheimagination，inoppositiontoallthepreceptsofcriticism，andtotheauthorityoftheestablishedmastersofart。AndiftheargumentforTheismbe，asyoupretend，contradictorytotheprinciplesoflogic;itsuniversal，itsirresistibleinfluenceprovesclearly，thattheremaybeargumentsofalikeirregularnature。Whatevercavilsmaybeurged，anorderlyworld，aswellasacoherent，articulatespeech，willstillbereceivedasanincontestableproofofdesignandintention。
Itsometimeshappens，Iown，thatthereligiousargumentshavenottheirdueinfluenceonanignorantsavageandbarbarian;notbecausetheyareobscureanddifficult，butbecauseheneveraskshimselfanyquestionwithregardtothem。Whencearisesthecuriousstructureofananimal？Fromthecopulationofitsparents。Andthesewhence？Fromtheirparents？Afewremovessettheobjectsatsuchadistance，thattohimtheyarelostindarknessandconfusion;norisheactuatedbyanycuriositytotracethemfurther。
Butthisisneitherdogmatismnorscepticism，butstupidity：astateofmindverydifferentfromyoursifting，inquisitivedisposition，myingeniousfriend。
Youcantracecausesfromeffects：Youcancomparethemostdistantandremoteobjects：andyourgreatesterrorsproceednotfrombarrennessofthoughtandinvention，butfromtooluxuriantafertility，whichsuppressesyournaturalgoodsense，byaprofusionofunnecessaryscruplesandobjections。
HereIcouldobserve，HERMIPPUS，thatPHILO
wasalittleembarrassedandconfounded：Butwhilehehesitatedindeliveringananswer，luckilyforhim，DEMEAbrokeinuponthediscourse，andsavedhiscountenance。
Yourinstance，CLEANTHES，saidhe，drawnfrombooksandlanguage，beingfamiliar，has，Iconfess，somuchmoreforceonthataccount：butistherenotsomedangertoointhisverycircumstance;andmayitnotrenderuspresumptuous，bymakingusimaginewecomprehendtheDeity，andhavesomeadequateideaofhisnatureandattributes？WhenIreadavolume，Ienterintothemindandintentionoftheauthor：Ibecomehim，inamanner，fortheinstant;andhaveanimmediatefeelingandconceptionofthoseideaswhichrevolvedinhisimaginationwhileemployedinthatcomposition。ButsonearanapproachweneversurelycanmaketotheDeity。Hiswaysarenotourways。Hisattributesareperfect，butincomprehensible。Andthisvolumeofnaturecontainsagreatandinexplicableriddle，morethananyintelligiblediscourseorreasoning。
TheancientPLATONISTS，youknow，werethemostreligiousanddevoutofallthePaganphilosophers;yetmanyofthem，particularlyPLOTINUS，expresslydeclare，thatintellectorunderstandingisnottobeascribedtotheDeity;andthatourmostperfectworshipofhimconsists，notinactsofveneration，reverence，gratitude，orlove;butinacertainmysteriousself-annihilation，ortotalextinctionofallourfaculties。Theseideasare，perhaps，toofarstretched;butstillitmustbeacknowledged，that，byrepresentingtheDeityassointelligibleandcomprehensible，andsosimilartoahumanmind，weareguiltyofthegrossestandmostnarrowpartiality，andmakeourselvesthemodelofthewholeuniverse。
Allthesentimentsofthehumanmind，gratitude，resentment，love，friendship，approbation，blame，pity，emulation，envy，haveaplainreferencetothestateandsituationofman，andarecalculatedforpreservingtheexistenceandpromotingtheactivityofsuchabeinginsuchcircumstances。
Itseems，therefore，unreasonabletotransfersuchsentimentstoasupremeexistence，ortosupposehimactuatedbythem;andthephenomenabesidesoftheuniversewillnotsupportusinsuchatheory。Allourideas，derivedfromthesenses，areconfessedlyfalseandillusive;andcannotthereforebesupposedtohaveplaceinasupremeintelligence：Andastheideasofinternalsentiment，addedtothoseoftheexternalsenses，composethewholefurnitureofhumanunderstanding，wemayconclude，thatnoneofthematerialsofthoughtareinanyrespectsimilarinthehumanandinthedivineintelligence。
Now，astothemannerofthinking;howcanwemakeanycomparisonbetweenthem，orsupposethemanywiseresembling？Ourthoughtisfluctuating，uncertain，fleeting，successive，andcompounded;andwerewetoremovethesecircumstances，weabsolutelyannihilateitsessence，anditwouldinsuchacasebeanabuseoftermstoapplytoitthenameofthoughtorreason。Atleastifitappearmorepiousandrespectful（asitreallyis）stilltoretaintheseterms，whenwementiontheSupremeBeing，weoughttoacknowledge，thattheirmeaning，inthatcase，istotallyincomprehensible;andthattheinfirmitiesofournaturedonotpermitustoreachanyideaswhichintheleastcorrespondtotheineffablesublimityoftheDivineattributes。