5. Besides these two objections, I have seen,
indeed, two treatises of sufficient length relating to the present
matter. In these, however, my conclusions, much more than my premises,
were impugned, and that by arguments borrowed from the common places of
the atheists. But, as arguments of this sort can make no impression on
the minds of those who shall rightly understand my reasonings, and as
the judgments of many are so irrational and weak that they are persuaded
rather by the opinions on a subject that are first presented to them,
however false and opposed to reason they may be, than by a true and
solid, but subsequently received, refutation of them, I am unwilling
here to reply to these strictures from a dread of being, in the first
instance, obliged to state them. I will only say, in general, that all
which the atheists commonly allege in favor of the non-existence of God,
arises continually from one or other of these two things, namely, either
the ascription of human affections to Deity, or the undue attribution to
our minds of so much vigor and wisdom that we may essay to determine and
comprehend both what God can and ought to do; hence all that is alleged
by them will occasion us no difficulty, provided only we keep in
remembrance that our minds must be considered finite, while Deity is
incomprehensible and infinite.
6. Now that I have once, in some measure, made
proof of the opinions of men regarding my work, I again undertake to
treat of God and the human soul, and at the same time to discuss the
principles of the entire First Philosophy, without, however, expecting
any commendation from the crowd for my endeavors, or a wide circle of
readers. On the contrary, I would advise none to read this work, unless
such as are able and willing to meditate with me in earnest, to detach
their minds from commerce with the senses, and likewise to deliver
themselves from all prejudice; and individuals of this character are, I
well know, remarkably rare. But with regard to those who, without caring
to comprehend the order and connection of the reasonings, shall study
only detached clauses for the purpose of small but noisy criticism, as
is the custom with many, I may say that such persons will not profit
greatly by the reading of this treatise; and although perhaps they may
find opportunity for cavilling in several places, they will yet hardly
start any pressing objections, or such as shall be deserving of reply.
7. But since, indeed, I do not promise to satisfy
others on all these subjects at first sight, nor arrogate so much to
myself as to believe that I have been able to forsee all that may be the
source of difficulty to each ones I shall expound, first of all, in the
Meditations, those considerations by which I feel persuaded that I have
arrived at a certain and evident knowledge of truth, in order that I may
ascertain whether the reasonings which have prevailed with myself will
also be effectual in convincing others. I will then reply to the
objections of some men, illustrious for their genius and learning, to
whom these Meditations were sent for criticism before they were
committed to the press; for these objections are so numerous and varied
that I venture to anticipate that nothing, at least nothing of any
moment, will readily occur to any mind which has not been touched upon
in them. Hence it is that I earnestly entreat my readers not to come to
any judgment on the questions raised in the Meditations until they have
taken care to read the whole of the Objections, with the relative
Replies.
