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.