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From Section V of “Dialogues Concerning Natural Religion” by David Hume:
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….
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 cognizance, 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….
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?...
To multiply causes, without necessity, is indeed contrary to true philosophy: but this principle applies not to the present case….
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