His first objection is that we have no experience of world making. Hume highlighted the fact that everything we claim to know the cause of, we have derived these inductions from previous experiences of similar objects being created, or seen the object itself being created ourselves. For example, with a watch we know it has to be created by a watch-maker because we can observe it being made and compare it to the making of other similar watches or objects to deduce they have alike causes in their creation. However, he argues that we have no experience of the universe's creation, or any other universe's creations to compare our own universe to, and never will therefore it would be illogical to infer that our universe has been created by an intelligent designer in the same way in which a watch has.[citation needed]
The second criticism Hume offers is about the form of the argument as an analogy in itself. An analogical argument claims that, because object X (a watch) is like object Y (the universe) in one respect, they are therefore probably alike in another, hidden, respect (their cause i.e. having to be created by an intelligent designer). He points out that for an argument from analogy to be successful, the two things that are being compared have to have an adequate number of similarities that are relevant to the respect you are analogizing them with. For example, a kitten and a lion may be very similar in many respects, however just because a lion makes a "roar" it would not be correct to infer a kitten also "roars", because the similarities between the two objects are not similar enough and the degree of relevance to what sound they make is not relevant enough. Hume then argues that the universe and a watch also do not have enough relevant or close similarities to infer that they were both created the same way. For example, the universe is made of organic natural material however the watch is made of artificial mechanic materials. He claims that in the same respect, the universe could be argued to be more analogous to something more organic such as a vegetable (in which we can observe for ourselves does not need a 'designer' or a 'watchmaker' to be created). Although he does admit the analogy of a universe to a vegetable seems ridiculous, he says that it is just as ridiculous to analogize the universe with a watch.
The third criticism Hume offers is that even if the argument did give evidence for a designer; it still gives no evidence for the traditional 'omnipotent', 'benevolent' (all-powerful and all-loving) God of traditional Christian theism. One of the main assumptions of Paley's argument is that 'like effects have like causes'; or that machines (e.g. the watch) and the universe have similar features of design, therefore they must both also have the same cause of their existence i.e. they must both have an intelligent designer. However, Hume points out that what Paley does not comprehend is to what extent do these 'like causes' extend; i.e. how similar the creation of a universe is to the creation of a watch. Instead, Paley moves straight to the conclusion that this designer of the universe is the 'God' he believes in - of traditional Christianity. Hume, however takes the idea of 'like causes' and points out some potential absurdities in how far the 'likeness' of these causes could extend to if the argument were taken further as to explain this. One example he uses is how a machine or a watch is usually designed by a whole team of people rather than just one person, therefore surely, if we are analogizing the two in this way, it would point to there being a group of Gods who created the universe not just a single being. Another example he uses is that usually, complex machines are the result of many years of trial and error with every new machine an improved version of the last. Also by analogy of the two, would this not hint that the universe could also have been just one of many of God's 'trials', and that there are much better universes out there? However if this were taken to be true, surely the 'creator' of it all would not be 'all loving' and 'all powerful' if they had to carry out the process of 'trial and error' when creating the universe?
Hume also points out there is still a possibility that the universe could have been created by random chance but still show evidence of design, given the universe is eternal and would have an infinite amount of time to be able to form a universe so complex and ordered as our own. He called this the 'Epicurean hypothesis'. It argued that when the universe was first created, the universe was random and chaotic but if the universe is eternal, over this unlimited period of time natural forces could have naturally 'evolved' by random particles coming together over time, into the incredibly ordered system we can observe today without the need of an intelligent designer as an explanation.
The last objection he makes draws on the widely-discussed problem of evil. He argues that all the daily unnecessary suffering that goes on everywhere within the world is yet another factor which pulls away from the idea that God is an 'omnipotent' 'benevolent' being