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- Dialogues Concerning Natural Religion - 7/18 -


order is more essential to one than the other? And if it requires a cause in both, what do we gain by your system, in tracing the universe of objects into a similar universe of ideas? The first step which we make leads us on for ever. It were, therefore, wise in us to limit all our inquiries to the present world, without looking further. No satisfaction can ever be attained by these speculations, which so far exceed the narrow bounds of human understanding.

It was usual with the PERIPATETICS, you know, CLEANTHES, when the cause of any phenomenon was demanded, to have recourse to their faculties or occult qualities; and to say, for instance, that bread nourished by its nutritive faculty, and senna purged by its purgative. But it has been discovered, that this subterfuge was nothing but the disguise of ignorance; and that these philosophers, though less ingenuous, really said the same thing with the sceptics or the vulgar, who fairly confessed that they knew not the cause of these phenomena. In like manner, when it is asked, what cause produces order in the ideas of the Supreme Being; can any other reason be assigned by you, Anthropomorphites, than that it is a rational faculty, and that such is the nature of the Deity? But why a similar answer will not be equally satisfactory in accounting for the order of the world, without having recourse to any such intelligent creator as you insist on, may be difficult to determine. It is only to say, that such is the nature of material objects, and that they are all originally possessed of a faculty of order and proportion. These are only more learned and elaborate ways of confessing our ignorance; nor has the one hypothesis any real advantage above the other, except in its greater conformity to vulgar prejudices.

You have displayed this argument with great emphasis, replied CLEANTHES: You seem not sensible how easy it is to answer it. Even in common life, if I assign a cause for any event, is it any objection, PHILO, that I cannot assign the cause of that cause, and answer every new question which may incessantly be started? And what philosophers could possibly submit to so rigid a rule? philosophers, who confess ultimate causes to be totally unknown; and are sensible, that the most refined principles into which they trace the phenomena, are still to them as inexplicable as these phenomena themselves are to the vulgar. The order and arrangement of nature, the curious adjustment of final causes, the plain use and intention of every part and organ; all these bespeak in the clearest language an intelligent cause or author. The heavens and the earth join in the same testimony: The whole chorus of Nature raises one hymn to the praises of its Creator. You alone, or almost alone, disturb this general harmony. You start abstruse doubts, cavils, and objections: You ask me, what is the cause of this cause? I know not; I care not; that concerns not me. I have found a Deity; and here I stop my inquiry. Let those go further, who are wiser or more enterprising.

I pretend to be neither, replied PHILO: And for that very reason, I should never perhaps have attempted to go so far; especially when I am sensible, that I must at last be contented to sit down with the same answer, which, without further trouble, might have satisfied me from the beginning. If I am still to remain in utter ignorance of causes, and can absolutely give an explication of nothing, I shall never esteem it any advantage to shove off for a moment a difficulty, which, you acknowledge, must immediately, in its full force, recur upon me. Naturalists indeed very justly explain particular effects by more general causes, though these general causes themselves should remain in the end totally inexplicable; but they never surely thought it satisfactory to explain a particular effect by a particular cause, which was no more to be accounted for than the effect itself. An ideal system, arranged of itself, without a precedent design, is not a whit more explicable than a material one, which attains its order in a like manner; nor is there any more difficulty in the latter supposition than in the former.

PART 5

But to show you still more inconveniences, continued PHILO, in your Anthropomorphism, please to take a new survey of your principles. Like effects prove like causes. This is the experimental argument; and this, you say too, is the sole theological argument. Now, it is certain, that the liker the effects are which are seen, and the liker the causes which are inferred, the stronger is the argument. Every departure on either side diminishes the probability, and renders the experiment less conclusive. You cannot doubt of the principle; neither ought you to reject its consequences.

All the new discoveries in astronomy, which prove the immense grandeur and magnificence of the works of Nature, are so many additional arguments for a Deity, according to the true system of Theism; but, according to your hypothesis of experimental Theism, they become so many objections, by removing the effect still further from all resemblance to the effects of human art and contrivance. For, if LUCRETIUS[Lib. II. 1094], even following the old system of the world, could exclaim,

Quis regere immensi summam, quis habere profundi Indu manu validas potis est moderanter habenas? Quis pariter coelos omnes convertere? et omnes Ignibus aetheriis terras suffire feraces? Omnibus inque locis esse omni tempore praesto?

If TULLY [De. nat. Deor. Lib. I] esteemed this reasoning so natural, as to put it into the mouth of his EPICUREAN:

"Quibus enim oculis animi intueri potuit vester Plato fabricam illam tanti operis, qua construi a Deo atque aedificari mundum facit? quae molitio? quae ferramenta? qui vectes? quae machinae? qui ministri tanti muneris fuerunt? quemadmodum autem obedire et parere voluntati architecti aer, ignis, aqua, terra potuerunt?"

If this argument, I say, had any force in former ages, how much greater must it have at present, when the bounds of Nature are so infinitely enlarged, and such a magnificent scene is opened to us? It is still more unreasonable to form our idea of so unlimited a cause from our experience of the narrow productions of human design and invention.

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 CLEANTHES; 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 PHILO. I know of no other, replied CLEANTHES. And the liker the better, insisted PHILO. To be sure, said CLEANTHES.

Now, CLEANTHES, said PHILO, 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. There are many inexplicable difficulties in the works of Nature, which, if we allow a perfect author to be proved a priori, are easily solved, and become only seeming difficulties, from the narrow capacity of man, who cannot trace infinite relations. But according to your method of reasoning, these difficulties become all real; and perhaps will be insisted on, as new instances of likeness to human art and contrivance. At least, you must acknowledge, that it is impossible for us to tell, from our limited views, whether this system contains any great faults, or deserves any considerable praise, if compared to other possible, and even real systems. Could a peasant, if the Aeneid were read to him, pronounce that poem to be absolutely faultless, or even assign to it its proper rank among the productions of human wit, he, who had never seen any other production?

But were this world ever so perfect a production, it must still remain uncertain, whether all the excellences of the work can justly be ascribed to the workman. If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter who framed so complicated, useful, and beautiful a machine? And what surprise must we feel, when we find him a stupid mechanic, who imitated others, and copied an art, which, through a long succession of ages, after multiplied trials, mistakes, corrections, deliberations, and controversies, had been gradually improving? Many worlds might have been botched and bungled, throughout an eternity, ere this system was struck out; much labour lost, many fruitless trials made; and a slow, but continued improvement carried on during infinite ages in the art of world-making. In such subjects, who can determine, where the truth; nay, who can conjecture where the probability lies, amidst a great number of hypotheses which may be proposed, and a still greater which may be imagined?

And what shadow of an argument, continued PHILO, can you produce, from your hypothesis, to prove the unity of the Deity? A great number of men join in building a house or ship, in rearing a city, in framing a commonwealth; why may not several deities combine in contriving and framing a world? This is only so much greater similarity to human affairs. By sharing the work among several, we may so much further limit the attributes of each, and get rid of that extensive power and knowledge, which must be supposed in one deity, and which, according to you, can only serve to weaken the proof of his existence. And if such foolish, such vicious creatures as man, can yet often unite in framing and executing one plan, how much more those deities or demons, whom we may suppose several degrees more perfect!

To multiply causes without necessity, is indeed contrary to true philosophy: but this principle applies not to the present case. Were one deity antecedently proved by your theory, who were possessed of every attribute requisite to the production of the universe; it would be needless, I own, (though not absurd,) to suppose any other deity existent. But while it is still a question, Whether all these attributes are united in one subject, or dispersed among several independent beings, by what phenomena in nature can we pretend to decide the controversy? Where we see a body raised in a scale, we are sure that there is in the opposite scale, however concealed from sight, some counterpoising weight equal to it; but it is still allowed to doubt, whether that weight be an aggregate of several distinct bodies, or one uniform united mass. And if the weight requisite very much exceeds any thing which we have ever seen conjoined in any single body, the former supposition becomes still more probable and natural. An intelligent being of such vast power and capacity as is necessary to produce the universe, or, to speak in the language of ancient philosophy, so prodigious an animal exceeds all analogy, and even comprehension.

But further, CLEANTHES: men are mortal, and renew their species by generation; and this is common to all living creatures. The two great


Dialogues Concerning Natural Religion - 7/18

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