PART 3.
How the most absurd argument, replied CLEANTHES, in the hands of a man of ingenuity and invention, may acquire an air of probability! Are you not aware, PHILO, that it became necessary for Copernicus and his first disciples to prove the similarity of the terrestrial and celestial matter; because several philosophers, blinded by old systems, and supported by some sensible appearances, had denied this similarity?
but that it is by no means necessary, that Theists should prove the similarity of the works of Nature to those of Art; because this similarity is self-evident and undeniable?
The same matter, a like form; what more is requisite to show an analogy between their causes, and to ascertain the origin of all things from a divine purpose and intention?
Your objections, I must freely tell you, are no better than the abstruse cavils of those philosophers who denied motion; and ought to be refuted in the same manner, by illustrations, examples, and instances, rather than by serious argument and philosophy.
Suppose, therefore, that an articulate voice were heard in the clouds, much louder and more melodious than any which human art could ever reach: Suppose, that this voice were extended in the same instant over all nations, and spoke to each nation in its own language and dialect: Suppose, that the words delivered not only contain a just sense and meaning, but convey some instruction altogether worthy of a benevolent Being, superior to mankind: Could you possibly hesitate a moment concerning the cause of this voice?
and must you not instantly ascribe it to some design or purpose?
Yet I cannot see but all the same objections (if they merit that appellation) which lie against the system of Theism, may also be produced against this inference.
Might you not say, that all conclusions concerning fact were founded on experience: that when we hear an articulate voice in the dark, and thence infer a man, it is only the resemblance of the effects which leads us to conclude that there is a like resemblance in the cause: but that this extraordinary voice, by its loudness, extent, and flexibility to all languages, bears so little analogy to any human voice, that we have no reason to suppose any analogy in their causes: and consequently, that a rational, wise, coherent speech proceeded, you know not whence, from some accidental whistling of the winds, not from any divine reason or intelligence?
You see clearly your own objections in these cavils, and I hope too you see clearly, that they cannot possibly have more force in the one case than in the other.
But to bring the case still nearer the present one of the universe, I shall make two suppositions, which imply not any absurdity or impossibility.

Suppose that there is a natural, universal, invariable language, common to every individual of human race; and that books are natural productions, which perpetuate themselves in the same manner with animals and vegetables, by descent and propagation.

Several expressions of our passions contain a universal language: all brute animals have a natural speech, which, however limited, is very intelligible to their own species.

And as there are infinitely fewer parts and less contrivance in the finest composition of eloquence, than in the coarsest organised body, the propagation of an Iliad or Aeneid is an easier supposition than that of any plant or animal.
Suppose, therefore, that you enter into your library, thus peopled by natural volumes, containing the most refined reason and most exquisite beauty; could you possibly open one of them, and doubt, that its original cause bore the strongest analogy to mind and intelligence?
When it reasons and discourses; when it expostulates, argues, and enforces its views and topics; when it applies sometimes to the pure intellect, sometimes to the affections; when it collects, disposes, and adorns every consideration suited to the subject; could you persist in asserting, that all this, at the bottom, had really no meaning; and that the first formation of this volume in the loins of its original parent proceeded not from thought and design?
Your obstinacy, I know, reaches not that degree of firmness: even your sceptical play and wantonness would be abashed at so glaring an absurdity.
But if there be any difference, PHILO, between this supposed case and the real one of the universe, it is all to the advantage of the latter.

The anatomy of an animal affords many stronger instances of design than the perusal of LIVY or TACITUS; and any objection which you start in the former case, by carrying me back to so unusual and extraordinary a scene as the first formation of worlds, the same objection has place on the supposition of our vegetating library.