To render it still more unsatisfactory, said PHILO, there occurs to me another hypothesis, which must acquire an air of probability from the method of reasoning so much insisted on by CLEANTHES. That like effects arise from like causes: this principle he supposes the foundation of all religion. But there is another principle of the same kind, no less certain, and derived from the same source of experience; that where several known circumstances are observed to be similar, the unknown will also be found similar. Thus, if we see the limbs of a human body, we conclude that it is also attended with a human head, though hid from us. Thus, if we see, through a chink in a wall, a small part of the sun, we conclude, that, were the wall removed, we should see the whole body. In short, this method of reasoning is so obvious and familiar, that no scruple can ever be made with regard to its solidity. Now, if we survey the universe, so far as it falls under our knowledge, it bears a great resemblance to an animal or organised body, and seems actuated with a like principle of life and motion. A continual circulation of matter in it produces no disorder: a continual waste in every part is incessantly repaired: the closest sympathy is perceived throughout the entire system: and each part or member, in performing its proper offices, operates both to its own preservation and to that of the whole. The world, therefore, I infer, is an animal; and the Deity is the SOUL of the world, actuating it, and actuated by it. You have too much learning, CLEANTHES, to be at all surprised at this opinion, which, you know, was maintained by almost all the Theists of antiquity, and chiefly prevails in their discourses and reasonings. For though, sometimes, the ancient philosophers reason from final causes, as if they thought the world the workmanship of God; yet it appears rather their favourite notion to consider it as his body, whose organisation renders it subservient to him. And it must be confessed, that, as the universe resembles more a human body than it does the works of human art and contrivance, if our limited analogy could ever, with any propriety, be extended to the whole of nature, the inference seems juster in favour of the ancient than the modern theory.