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