Indu manu validas potis est moderanter habenas?
Quis pariter coelos omnes convertere? et omnes
Ignibus aetheriis terras suffire feraces?
Omnibus inque locis esse omni tempore praesto?

If TULLY [De. nat. Deor. Lib. I] esteemed this reasoning so natural,
as to put it into the mouth of his EPICUREAN:

"Quibus enim oculis animi intueri potuit vester Plato fabricam illam
tanti operis, qua construi a Deo atque aedificari mundum facit? quae
molitio? quae ferramenta? qui vectes? quae machinae? qui ministri tanti
muneris fuerunt? quemadmodum autem obedire et parere voluntati architecti
aer, ignis, aqua, terra potuerunt?"

If this argument, I say, had any force in former ages, how much greater
must it have at present, when the bounds of Nature are so infinitely
enlarged, and such a magnificent scene is opened to us? It is still more
unreasonable to form our idea of so unlimited a cause from our experience
of the narrow productions of human design and invention.

The discoveries by microscopes, as they open a new universe in miniature,
are still objections, according to you, arguments, according to me. The
further we push our researches of this kind, we are still led to infer
the universal cause of all to be vastly different from mankind, or from
any object of human experience and observation.

And what say you to the discoveries in anatomy, chemistry, botany?...
These surely are no objections, replied CLEANTHES; they only discover new
instances of art and contrivance. It is still the image of mind reflected
on us from innumerable objects. Add, a mind like the human, said PHILO. I