Having obtained
this concession, I push him still further in his retreat; and I
ask him, if it be not probable, that the principle which first
arranged, and still maintains order in this universe, bears not
also some remote inconceivable analogy to the other operations of
nature, and, among the rest, to the economy of human mind and
thought. However reluctant, he must give his assent. Where then,
cry I to both these antagonists, is the subject of your dispute?
The Theist allows, that the original intelligence is very
different from human reason: The Atheist allows, that the
original principle of order bears some remote analogy to it. Will
you quarrel, Gentlemen, about the degrees, and enter into a
controversy, which admits not of any precise meaning, nor
consequently of any determination? If you should be so obstinate,
I should not be surprised to find you insensibly change sides;
while the Theist, on the one hand, exaggerates the dissimilarity
between the Supreme Being, and frail, imperfect, variable,
fleeting, and mortal creatures; and the Atheist, on the other,
magnifies the analogy among all the operations of Nature, in
every period, every situation, and every position. Consider then,
where the real point of controversy lies; and if you cannot lay
aside your disputes, endeavour, at least, to cure yourselves of
your animosity.
And here I must also acknowledge, C/LEANTHES\, that as the
works of Nature have a much greater analogy to the effects of our
art and contrivance, than to those of our benevolence and
justice, we have reason to infer, that the natural attributes of
the Deity have a greater resemblance to those of men, than his
moral have to human virtues.
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