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If the whole of Natural Theology, as some people seem to maintain, resolves itself into one simple, though somewhat ambiguous, at least undefined proposition, That the cause or causes of order in the universe probably bear some remote analogy to human intelligence: If this proposition be not capable of extension, variation, or more particular explication: If it affords no inference that affects human life, or can be the source of any action or forbearance: And if the analogy, imperfect as it is, can be carried no farther than to the human intelligence, and cannot be transferred, with any appearance of probability, to the other qualities of the mind; if this really be the case, what can the most inquisitive, contemplative, and religious man do more than give a plain, philosophical assent to the proposition, as often as it occurs, and believe that the arguments on which it is established exceed the objections which lie against it? Some astonishment, indeed, will naturally arise from the greatness of the object; some melancholy from its obscurity; some contempt of human reason, that it can give no solution more satisfactory with regard to so extraordinary and magnificent a question. But believe me, Cleanthes, the most natural sentiment which a well-disposed mind will feel on this occasion, is a longing desire and expectation that Heaven would be pleased to dissipate, at least alleviate, this profound ignorance, by affording some more particular[Pg 548] revelation to mankind, and making discoveries of the nature, attributes, and operations of the Divine object of our faith. A person, seasoned with a just sense of the imperfections of natural reason, will fly to revealed truth with the greatest avidity: While the haughty Dogmatist, persuaded that he can erect a complete system of Theology by the mere help of philosophy, disdains any further aid, and rejects this adventitious instructor. To be a philosophical Sceptic is, in a man of letters, the first and most essential step towards being a sound, believing Christian; a proposition which I would willingly recommend to the attention of Pamphilus: And I hope Cleanthes will forgive me for interposing so far in the education and instruction of his pupil.
Cleanthes and Philo pursued not this conversation much farther: and as nothing ever made greater impression on me, than all the reasonings of that day, so I confess, that, upon a serious review of the whole, I cannot but think, that Philo's principles are more probable than Demea's; but that those of Cleanthes approach still nearer to the truth.
[1] De Formatione Foetus.
[2] It seems evident that the dispute between the Sceptics and Dogmatists is entirely verbal, or at least regards only the degrees of doubt and assurance which we ought to indulge with regard to all reasoning; and such disputes are commonly, at the bottom, verbal, and admit not of any precise determination. No philosophical Dogmatist denies that there are difficulties both with regard to the senses and to all science, and that these difficulties are in a regular, logical method, absolutely insolvable. No Sceptic denies that we lie under an absolute necessity, notwithstanding these difficulties, of thinking, and believing, and reasoning, with regard to all kinds of subjects, and even of frequently assenting with confidence and security. The only difference, then, between these sects, if they merit that name, is, that the Sceptic, from habit, caprice, or inclination, insists most on the difficulties; the Dogmatist, for like reasons, on the necessity.
[3] Lib. vi. cap. 54.
There is nothing I would more willingly lay hold of, than an opportunity of confessing my errors; and should esteem such a return to truth and reason to be more honourable than the most unerring judgment. A man who is free from mistakes can pretend to no praises, except from the justness of his understanding; but a man who corrects his mistakes shows at once the justness of his understanding, and the candour and ingenuity of his temper. I have not yet been so fortunate as to discover any very considerable mistakes in the reasonings delivered in the preceding volumes, except on one article; but I have found by experience, that some of my expressions have not been so well chosen as to guard against all mistakes in the readers; and 'tis chiefly to remedy this defect I have subjoined the following Appendix.
We can never be induced to believe any matter of fact except where its cause or its effect is present to us; but what the nature is of that belief which arises from the relation of cause and effect, few have had the curiosity to ask themselves. In my opinion this dilemma is inevitable. Either the belief is some new idea, such as that of reality or existence, which we join[Pg 552] to the simple conception of an object, or it is merely a peculiar feeling or sentiment. That it is not a new idea, annexed to the simple conception, may be evinced from these two arguments. First, We have no abstract idea of existence, distinguishable and separable from the idea of particular objects. 'Tis impossible, therefore, that this idea of existence can be annexed to the idea of any object, or form the difference betwixt a simple conception and belief. Secondly, The mind has the command over all its ideas, and can separate, unite, mix, and vary them, as it pleases; so that, if belief consisted merely in a new idea annexed to the conception, it would be in a man's power to believe what he pleased. We may therefore conclude, that belief consists merely in a certain feeling or sentiment; in something that depends not on the will, but must arise from certain determinate causes and principles of which we are not masters. When we are convinced of any matter of fact, we do nothing but conceive it, along with a certain feeling, different from what attends the mere reveries of the imagination. And when we express our incredulity concerning any fact, we mean, that the arguments for the fact produce not that feeling. Did not the belief consist in a sentiment different from our mere conception, whatever objects were presented by the wildest imagination would be on an equal footing with the most established truths founded on history and experience. There is nothing but the feeling or sentiment to distinguish the one from the other.
This, therefore, being regarded as an undoubted truth, that belief is nothing but a peculiar feeling, different from the simple conception, the next question that naturally occurs is, what is the nature of this[Pg 553] feeling or sentiment, and whether it be analogous to any other sentiment of the human mind? This question is important. For if it be not analogous to any other sentiment, we must despair of explaining its causes, and must consider it as an original principle of the human mind. If it be analogous, we may hope to explain its causes from analogy, and trace it up to more general principles. Now, that there is a greater firmness and solidity in the conceptions, which are the objects of conviction and assurance, than in the loose and indolent reveries of a castle-builder, every one will readily own. They strike upon us with more force; they are more present to us; the mind has a firmer hold of them, and is more actuated and moved by them. It acquiesces in them; and, in a manner, fixes and reposes itself on them. In short, they approach nearer to the impressions, which are immediately present to us; and are therefore analogous to many other operations of the mind.
