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 C/LEANTHES\;
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 P/HILO\. I know of no other,
replied C/LEANTHES\. And the liker the better, insisted P/HILO\.
To be sure, said C/LEANTHES\ .
Now, C/LEANTHES\, said P/HILO\, with an air of alacrity and
triumph, mark the consequences. First, By this method of
reasoning, you renounce all claim to infinity in any of the
attributes of the Deity. For, as the cause ought only to be
proportioned to the effect, and the effect, so far as it falls
under our cognisance, is not infinite; what pretensions have we,
upon your suppositions, to ascribe that attribute to the Divine
Being? You will still insist, that, by removing him so much from
all similarity to human creatures, we give in to the most
arbitrary hypothesis, and at the same time weaken all proofs of
his existence.
Secondly, You have no reason, on your theory, for ascribing
perfection to the Deity, even in his finite capacity, or for
supposing him free from every error, mistake, or incoherence, in
his undertakings.
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