But so near an approach we never surely can make to the Deity. His ways are not our ways. His attributes are perfect, but incomprehensible. And this volume of nature contains a great and inexplicable riddle, more than any intelligible discourse or reasoning.
The ancient PLATONISTS, you know, were the most religious and devout of all the Pagan philosophers; yet many of them, particularly PLOTINUS, expressly declare, that intellect or understanding is not to be ascribed to the Deity; and that our most perfect worship of him consists, not in acts of veneration, reverence, gratitude, or love; but in a certain mysterious self-annihilation, or total extinction of all our faculties. These ideas are, perhaps, too far stretched; but still it must be acknowledged, that, by representing the Deity as so intelligible and comprehensible, and so similar to a human mind, we are guilty of the grossest and most narrow partiality, and make ourselves the model of the whole universe.
All the sentiments of the human mind, gratitude, resentment, love, friendship, approbation, blame, pity, emulation, envy, have a plain reference to the state and situation of man, and are calculated for preserving the existence and promoting the activity of such a being in such circumstances. It seems, therefore, unreasonable to transfer such sentiments to a supreme existence, or to suppose him actuated by them; and the phenomena besides of the universe will not support us in such a theory. All our ideas, derived from the senses, are confessedly false and illusive; and cannot therefore be supposed to have place in a supreme intelligence: And as the ideas of internal sentiment, added to those of the external senses, compose the whole furniture of human understanding, we may conclude, that none of the materials of thought are in any respect similar in the human and in the divine intelligence. Now, as to the manner of thinking; how can we make any comparison between them, or suppose them any wise resembling? Our thought is fluctuating, uncertain, fleeting, successive, and compounded; and were we to remove these circumstances, we absolutely annihilate its essence, and it would in such a case be an abuse of terms to apply to it the name of thought or reason. At least if it appear more pious and respectful (as it really is) still to retain these terms, when we mention the Supreme Being, we ought to acknowledge, that their meaning, in that case, is totally incomprehensible; and that the infirmities of our nature do not permit us to reach any ideas which in the least correspond to the ineffable sublimity of the Divine attributes.
It seems strange to me, said CLEANTHES, that you, DEMEA, who are so sincere in the cause of religion, should still maintain the mysterious, incomprehensible nature of the Deity, and should insist so strenuously that he has no manner of likeness or resemblance to human creatures. The Deity, I can readily allow, possesses many powers and attributes of which we can have no comprehension: But if our ideas, so far as they go, be not just, and adequate, and correspondent to his real nature, I know not what there is in this subject worth insisting on. Is the name, without any meaning, of such mighty importance? Or how do you mystics, who maintain the absolute incomprehensibility of the Deity, differ from Sceptics or Atheists, who assert, that the first cause of all is unknown and unintelligible? Their temerity must be very great, if, after rejecting the production by a mind, I mean a mind resembling the human, (for I know of no other,) they pretend to assign, with certainty, any other specific intelligible cause: And their conscience must be very scrupulous indeed, if they refuse to call the universal unknown cause a God or Deity; and to bestow on him as many sublime eulogies and unmeaning epithets as you shall please to require of them.
Who could imagine, replied DEMEA, that CLEANTHES, the calm philosophical CLEANTHES, 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, CLEANTHES, 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. No succession, no change, no acquisition, no diminution. What he is implies not in it any shadow of distinction or diversity. And what he is this moment he ever has been, and ever will be, without any new judgement, sentiment, or operation. He stands fixed in one simple, perfect state: nor can you ever say, with any propriety, that this act of his is different from that other; or that this judgement or idea has been lately formed, and will give place, by succession, to any different judgement or idea.
I can readily allow, said CLEANTHES, that those who maintain the perfect simplicity of the Supreme Being, to the extent in which you have explained it, are complete Mystics, and chargeable with all the consequences which I have drawn from their opinion. They are, in a word, Atheists, without knowing it. For though it be allowed, that the Deity possesses attributes of which we have no comprehension, yet ought we never to ascribe to him any attributes which are absolutely incompatible with that intelligent nature essential to him. A mind, whose acts and sentiments and ideas are not distinct and successive; one, that is wholly simple, and totally immutable, is a mind which has no thought, no reason, no will, no sentiment, no love, no hatred; or, in a word, is no mind at all. It is an abuse of terms to give it that appellation; and we may as well speak of limited extension without figure, or of number without composition.
Pray consider, said PHILO, whom you are at present inveighing against. You are honouring with the appellation of Atheist all the sound, orthodox divines, almost, who have treated of this subject; and you will at last be, yourself, found, according to your reckoning, the only sound Theist in the world. But if idolaters be Atheists, as, I think, may justly be asserted, and Christian Theologians the same, what becomes of the argument, so much celebrated, derived from the universal consent of mankind?
But because I know you are not much swayed by names and authorities, I shall endeavour to show you, a little more distinctly, the inconveniences of that Anthropomorphism, which you have embraced; and shall prove, that there is no ground to suppose a plan of the world to be formed in the Divine mind, consisting of distinct ideas, differently arranged, in the same manner as an architect forms in his head the plan of a house which he intends to execute.
It is not easy, I own, to see what is gained by this supposition, whether we judge of the matter by Reason or by Experience. We are still obliged to mount higher, in order to find the cause of this cause, which you had assigned as satisfactory and