Who could imagine, replied D/EMEA\, that C/LEANTHES\, the
calm philosophical C/LEANTHES\, would attempt to refute his
antagonists by affixing a nickname to them; and, like the common
bigots and inquisitors of the age, have recourse to invective and
declamation, instead of reasoning? Or does he not perceive, that
these topics are easily retorted, and that Anthropomorphite is an
appellation as invidious, and implies as dangerous consequences,
as the epithet of Mystic, with which he has honoured us? In
reality, C/LEANTHES\, consider what it is you assert when you
represent the Deity as similar to a human mind and understanding.
What is the soul of man? A composition of various faculties,
passions, sentiments, ideas; united, indeed, into one self or
person, but still distinct from each other. When it reasons, the
ideas, which are the parts of its discourse, arrange themselves
in a certain form or order; which is not preserved entire for a
moment, but immediately gives place to another arrangement. New
opinions, new passions, new affections, new feelings arise, which
continually diversify the mental scene, and produce in it the
greatest variety and most rapid succession imaginable. How is
this compatible with that perfect immutability and simplicity
which all true Theists ascribe to the Deity? By the same act, say
they, he sees past, present, and future: His love and hatred, his
mercy and justice, are one individual operation: He is entire in
every point of space; and complete in every instant of duration.
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