Thefourthcircumstance，whencearisesthemiseryandilloftheuniverse，istheinaccurateworkmanshipofallthespringsandprinciplesofthegreatmachineofnature。Itmustbeacknowledged，thattherearefewpartsoftheuniverse，whichseemnottoservesomepurpose，andwhoseremovalwouldnotproduceavisibledefectanddisorderinthewhole。Thepartshangalltogether;norcanonebetouchedwithoutaffectingtherest，inagreaterorlessdegree。Butatthesametime，itmustbeobserved，thatnoneofthesepartsorprinciples，howeveruseful，aresoaccuratelyadjusted，astokeeppreciselywithinthoseboundsinwhichtheirutilityconsists;buttheyare，allofthem，apt，oneveryoccasion，torunintotheoneextremeortheother。Onewouldimagine，thatthisgrandproductionhadnotreceivedthelasthandofthemaker;solittlefinishediseverypart，andsocoarsearethestrokeswithwhichitisexecuted。Thus，thewindsarerequisitetoconveythevapoursalongthesurfaceoftheglobe，andtoassistmeninnavigation：buthowoft，risinguptotempestsandhurricanes，dotheybecomepernicious？Rainsarenecessarytonourishalltheplantsandanimalsoftheearth：buthowoftenaretheydefective？howoftenexcessive？Heatisrequisitetoalllifeandvegetation;butisnotalwaysfoundinthedueproportion。Onthemixtureandsecretionofthehumoursandjuicesofthebodydependthehealthandprosperityoftheanimal：butthepartsperformnotregularlytheirproperfunction。Whatmoreusefulthanallthepassionsofthemind，ambition，vanity，love，anger？Buthowoftdotheybreaktheirbounds，andcausethegreatestconvulsionsinsociety？
Thereisnothingsoadvantageousintheuniverse，butwhatfrequentlybecomespernicious，byitsexcessordefect;norhasNatureguarded，withtherequisiteaccuracy，againstalldisorderorconfusion。Theirregularityisneverperhapssogreatastodestroyanyspecies;butisoftensufficienttoinvolvetheindividualsinruinandmisery。
Ontheconcurrence，then，ofthesefourcircumstances，doesallorthegreatestpartofnaturalevildepend。
Werealllivingcreaturesincapableofpain，orweretheworldadministeredbyparticularvolitions，evilnevercouldhavefoundaccessintotheuniverse：andwereanimalsendowedwithalargestockofpowersandfaculties，beyondwhatstrictnecessityrequires;orweretheseveralspringsandprinciplesoftheuniversesoaccuratelyframedastopreservealwaysthejusttemperamentandmedium;theremusthavebeenverylittleillincomparisonofwhatwefeelatpresent。Whatthenshallwepronounceonthisoccasion？Shallwesaythatthesecircumstancesarenotnecessary，andthattheymighteasilyhavebeenalteredinthecontrivanceoftheuniverse？Thisdecisionseemstoopresumptuousforcreaturessoblindandignorant。Letusbemoremodestinourconclusions。Letusallow，that，ifthegoodnessoftheDeity（Imeanagoodnesslikethehuman）couldbeestablishedonanytolerablereasonsapriori，thesephenomena，howeveruntoward，wouldnotbesufficienttosubvertthatprinciple;butmighteasily，insomeunknownmanner，bereconcilabletoit。Butletusstillassert，thatasthisgoodnessisnotantecedentlyestablished，butmustbeinferredfromthephenomena，therecanbenogroundsforsuchaninference，whiletherearesomanyillsintheuniverse，andwhiletheseillsmightsoeasilyhavebeenremedied，asfarashumanunderstandingcanbeallowedtojudgeonsuchasubject。IamScepticenoughtoallow，thatthebadappearances，notwithstandingallmyreasonings，maybecompatiblewithsuchattributesasyousuppose;
butsurelytheycanneverprovetheseattributes。
SuchaconclusioncannotresultfromScepticism，butmustarisefromthephenomena，andfromourconfidenceinthereasoningswhichwededucefromthesephenomena。
Lookroundthisuniverse。Whatanimmenseprofusionofbeings，animatedandorganised，sensibleandactive！
Youadmirethisprodigiousvarietyandfecundity。Butinspectalittlemorenarrowlytheselivingexistences，theonlybeingsworthregarding。Howhostileanddestructivetoeachother！
Howinsufficientallofthemfortheirownhappiness！Howcontemptibleorodioustothespectator！ThewholepresentsnothingbuttheideaofablindNature，impregnatedbyagreatvivifyingprinciple，andpouringforthfromherlap，withoutdiscernmentorparentalcare，hermaimedandabortivechildren！
HeretheMANICHAEANsystemoccursasaproperhypothesistosolvethedifficulty：andnodoubt，insomerespects，itisveryspecious，andhasmoreprobabilitythanthecommonhypothesis，bygivingaplausibleaccountofthestrangemixtureofgoodandillwhichappearsinlife。Butifweconsider，ontheotherhand，theperfectuniformityandagreementofthepartsoftheuniverse，weshallnotdiscoverinitanymarksofthecombatofamalevolentwithabenevolentbeing。Thereisindeedanoppositionofpainsandpleasuresinthefeelingsofsensiblecreatures：butarenotalltheoperationsofNaturecarriedonbyanoppositionofprinciples，ofhotandcold，moistanddry，lightandheavy？Thetrueconclusionis，thattheoriginalSourceofallthingsisentirelyindifferenttoalltheseprinciples;andhasnomoreregardtogoodaboveill，thantoheatabovecold，ortodroughtabovemoisture，ortolightaboveheavy。
Theremayfourhypothesesbeframedconcerningthefirstcausesoftheuniverse：thattheyareendowedwithperfectgoodness;thattheyhaveperfectmalice;thattheyareopposite，andhavebothgoodnessandmalice;thattheyhaveneithergoodnessnormalice。Mixedphenomenacanneverprovethetwoformerunmixedprinciples;andtheuniformityandsteadinessofgenerallawsseemtoopposethethird。
Thefourth，therefore，seemsbyfarthemostprobable。
WhatIhavesaidconcerningnaturalevilwillapplytomoral，withlittleornovariation;andwehavenomorereasontoinfer，thattherectitudeoftheSupremeBeingresembleshumanrectitude，thanthathisbenevolenceresemblesthehuman。Nay，itwillbethought，thatwehavestillgreatercausetoexcludefromhimmoralsentiments，suchaswefeelthem;sincemoralevil，intheopinionofmany，ismuchmorepredominantabovemoralgoodthannaturalevilabovenaturalgood。
Buteventhoughthisshouldnotbeallowed，andthoughthevirtuewhichisinmankindshouldbeacknowledgedmuchsuperiortothevice，yetsolongasthereisanyviceatallintheuniverse，itwillverymuchpuzzleyouAnthropomorphites，howtoaccountforit。Youmustassignacauseforit，withouthavingrecoursetothefirstcause。Butaseveryeffectmusthaveacause，andthatcauseanother，youmusteithercarryontheprogressionininfinitum，orrestonthatoriginalprinciple，whoistheultimatecauseofallthings……
Hold！hold！criedDEMEA：Whitherdoesyourimaginationhurryyou？Ijoinedinalliancewithyou，inordertoprovetheincomprehensiblenatureoftheDivineBeing，andrefutetheprinciplesofCLEANTHES，whowouldmeasureeverythingbyhumanruleandstandard。ButInowfindyourunningintoallthetopicsofthegreatestlibertinesandinfidels，andbetrayingthatholycausewhichyouseeminglyespoused。
Areyousecretly，then，amoredangerousenemythanCLEANTHEShimself？
Andareyousolateinperceivingit？repliedCLEANTHES。Believeme，DEMEA，yourfriendPHILO，fromthebeginning，hasbeenamusinghimselfatbothourexpense;anditmustbeconfessed，thattheinjudiciousreasoningofourvulgartheologyhasgivenhimbuttoojustahandleofridicule。
Thetotalinfirmityofhumanreason，theabsoluteincomprehensibilityoftheDivineNature，thegreatanduniversalmisery，andstillgreaterwickednessofmen;thesearestrangetopics，surely，tobesofondlycherishedbyorthodoxdivinesanddoctors。Inagesofstupidityandignorance，indeed，theseprinciplesmaysafelybeespoused;andperhapsnoviewsofthingsaremorepropertopromotesuperstition，thansuchasencouragetheblindamazement，thediffidence，andmelancholyofmankind。Butatpresent……
Blamenotsomuch，interposedPHILO，theignoranceofthesereverendgentlemen。Theyknowhowtochangetheirstylewiththetimes。Formerlyitwasamostpopulartheologicaltopictomaintain，thathumanlifewasvanityandmisery，andtoexaggeratealltheillsandpainswhichareincidenttomen。Butoflateyears，divines，wefind，begintoretractthisposition;andmaintain，thoughstillwithsomehesitation，thattherearemoregoodsthanevils，morepleasuresthanpains，eveninthislife。Whenreligionstoodentirelyupontemperandeducation，itwasthoughtpropertoencouragemelancholy;asindeedmankindneverhaverecoursetosuperiorpowerssoreadilyasinthatdisposition。Butasmenhavenowlearnedtoformprinciples，andtodrawconsequences，itisnecessarytochangethebatteries，andtomakeuseofsuchargumentsaswillendureatleastsomescrutinyandexamination。Thisvariationisthesame（andfromthesamecauses）withthatwhichIformerlyremarkedwithregardtoScepticism。
ThusPHILOcontinuedtothelasthisspiritofopposition，andhiscensureofestablishedopinions。ButIcouldobservethatDEMEAdidnotatallrelishthelatterpartofthediscourse;
andhetookoccasionsoonafter，onsomepretenceorother，toleavethecompany。
PART12
AfterDEMEA’sdeparture，CLEANTHESandPHILO
continuedtheconversationinthefollowingmanner。Ourfriend，Iamafraid，saidCLEANTHES，willhavelittleinclinationtorevivethistopicofdiscourse，whileyouareincompany;andtotelltruth，PHILO，Ishouldratherwishtoreasonwitheitherofyouapartonasubjectsosublimeandinteresting。Yourspiritofcontroversy，joinedtoyourabhorrenceofvulgarsuperstition，carriesyoustrangelengths，whenengagedinanargument;andthereisnothingsosacredandvenerable，eveninyourowneyes，whichyouspareonthatoccasion。
Imustconfess，repliedPHILO，thatIamlesscautiousonthesubjectofNaturalReligionthanonanyother;
bothbecauseIknowthatIcannever，onthathead，corrupttheprinciplesofanymanofcommonsense;andbecausenoone，Iamconfident，inwhoseeyesIappearamanofcommonsense，willevermistakemyintentions。You，inparticular，CLEANTHES，withwhomIliveinunreservedintimacy;youaresensible，thatnotwithstandingthefreedomofmyconversation，andmyloveofsingulararguments，noonehasadeepersenseofreligionimpressedonhismind，orpaysmoreprofoundadorationtotheDivineBeing，ashediscovershimselftoreason，intheinexplicablecontrivanceandartificeofnature。Apurpose，anintention，adesign，strikeseverywherethemostcareless，themoststupidthinker;andnomancanbesohardenedinabsurdsystems，asatalltimestorejectit。ThatNaturedoesnothinginvain，isamaximestablishedinalltheschools，merelyfromthecontemplationoftheworksofNature，withoutanyreligiouspurpose;and，fromafirmconvictionofitstruth，ananatomist，whohadobservedaneworganorcanal，wouldneverbesatisfiedtillhehadalsodiscovereditsuseandintention。OnegreatfoundationoftheCopernicansystemisthemaxim，ThatNatureactsbythesimplestmethods，andchoosesthemostpropermeanstoanyend;andastronomersoften，withoutthinkingofit，laythisstrongfoundationofpietyandreligion。Thesamethingisobservableinotherpartsofphilosophy：AndthusallthesciencesalmostleadusinsensiblytoacknowledgeafirstintelligentAuthor;andtheirauthorityisoftensomuchthegreater，astheydonotdirectlyprofessthatintention。
ItiswithpleasureIhearGALENreasonconcerningthestructureofthehumanbody。Theanatomyofaman，sayshe，27discoversabove600differentmuscles;andwhoeverdulyconsidersthese，willfind，that，ineachofthem，Naturemusthaveadjustedatleasttendifferentcircumstances，inordertoattaintheendwhichsheproposed;
properfigure，justmagnitude，rightdispositionoftheseveralends，upperandlowerpositionofthewhole，thedueinsertionoftheseveralnerves，veins，andarteries：Sothat，inthemusclesalone，above6000severalviewsandintentionsmusthavebeenformedandexecuted。Theboneshecalculatestobe284：Thedistinctpurposesaimedatinthestructureofeach，aboveforty。Whataprodigiousdisplayofartifice，eveninthesesimpleandhomogeneousparts！Butifweconsidertheskin，ligaments，vessels，glandules，humours，theseverallimbsandmembersofthebody;howmustourastonishmentriseuponus，inproportiontothenumberandintricacyofthepartssoartificiallyadjusted！Thefurtherweadvanceintheseresearches，wediscovernewscenesofartandwisdom：Butdescrystill，atadistance，furtherscenesbeyondourreach;inthefineinternalstructureoftheparts，intheeconomyofthebrain，inthefabricoftheseminalvessels。Alltheseartificesarerepeatedineverydifferentspeciesofanimal，withwonderfulvariety，andwithexactpropriety，suitedtothedifferentintentionsofNatureinframingeachspecies。AndiftheinfidelityofGALEN，evenwhenthesenaturalscienceswerestillimperfect，couldnotwithstandsuchstrikingappearances，towhatpitchofpertinaciousobstinacymustaphilosopherinthisagehaveattained，whocannowdoubtofaSupremeIntelligence！
CouldImeetwithoneofthisspecies（who，IthankGod，areveryrare），Iwouldaskhim：SupposingtherewereaGod，whodidnotdiscoverhimselfimmediatelytooursenses，wereitpossibleforhimtogivestrongerproofsofhisexistence，thanwhatappearonthewholefaceofNature？WhatindeedcouldsuchaDivineBeingdo，butcopythepresenteconomyofthings;rendermanyofhisartificessoplain，thatnostupiditycouldmistakethem;affordglimpsesofstillgreaterartifices，whichdemonstratehisprodigioussuperiorityaboveournarrowapprehensions;andconcealaltogetheragreatmanyfromsuchimperfectcreatures？Now，accordingtoallrulesofjustreasoning，everyfactmustpassforundisputed，whenitissupportedbyalltheargumentswhichitsnatureadmitsof;eventhoughtheseargumentsbenot，inthemselves，verynumerousorforcible：Howmuchmore，inthepresentcase，wherenohumanimaginationcancomputetheirnumber，andnounderstandingestimatetheircogency！
Ishallfurtheradd，saidCLEANTHES，towhatyouhavesowellurged，thatonegreatadvantageoftheprincipleofTheism，is，thatitistheonlysystemofcosmogonywhichcanberenderedintelligibleandcomplete，andyetcanthroughoutpreserveastronganalogytowhatweeverydayseeandexperienceintheworld。Thecomparisonoftheuniversetoamachineofhumancontrivance，issoobviousandnatural，andisjustifiedbysomanyinstancesoforderanddesigninNature，thatitmustimmediatelystrikeallunprejudicedapprehensions，andprocureuniversalapprobation。Whoeverattemptstoweakenthistheory，cannotpretendtosucceedbyestablishinginitsplaceanyotherthatispreciseanddeterminate：Itissufficientforhimifhestartdoubtsanddifficulties;andbyremoteandabstractviewsofthings，reachthatsuspenseofjudgement，whichisheretheutmostboundaryofhiswishes。But，besidesthatthisstateofmindisinitselfunsatisfactory，itcanneverbesteadilymaintainedagainstsuchstrikingappearancesascontinuallyengageusintothereligioushypothesis。
Afalse，absurdsystem，humannature，fromtheforceofprejudice，iscapableofadheringtowithobstinacyandperseverance：
Butnosystematall，inoppositiontoatheorysupportedbystrongandobviousreason，bynaturalpropensity，andbyearlyeducation，Ithinkitabsolutelyimpossibletomaintainordefend。
Solittle，repliedPHILO，doIesteemthissuspenseofjudgementinthepresentcasetobepossible，thatIamapttosuspectthereenterssomewhatofadisputeofwordsintothiscontroversy，morethanisusuallyimagined。ThattheworksofNaturebearagreatanalogytotheproductionsofart，isevident;andaccordingtoalltherulesofgoodreasoning，weoughttoinfer，ifweargueatallconcerningthem，thattheircauseshaveaproportionalanalogy。Butastherearealsoconsiderabledifferences，wehavereasontosupposeaproportionaldifferenceinthecauses;andinparticular，oughttoattributeamuchhigherdegreeofpowerandenergytothesupremecause，thananywehaveeverobservedinmankind。HerethentheexistenceofaDEITYisplainlyascertainedbyreason：andifwemakeitaquestion，whether，onaccountoftheseanalogies，wecanproperlycallhimamindorintelligence，notwithstandingthevastdifferencewhichmayreasonablybesupposedbetweenhimandhumanminds;whatisthisbutamereverbalcontroversy？Nomancandenytheanalogiesbetweentheeffects：Torestrainourselvesfrominquiringconcerningthecausesisscarcelypossible。Fromthisinquiry，thelegitimateconclusionis，thatthecauseshavealsoananalogy：
AndifwearenotcontentedwithcallingthefirstandsupremecauseaGODorDEITY，butdesiretovarytheexpression;whatcanwecallhimbutMINDorTHOUGHT，towhichheisjustlysupposedtobearaconsiderableresemblance？
Allmenofsoundreasonaredisgustedwithverbaldisputes，whichaboundsomuchinphilosophicalandtheologicalinquiries;anditisfound，thattheonlyremedyforthisabusemustarisefromcleardefinitions，fromtheprecisionofthoseideaswhichenterintoanyargument，andfromthestrictanduniformuseofthosetermswhichareemployed。Butthereisaspeciesofcontroversy，which，fromtheverynatureoflanguageandofhumanideas，isinvolvedinperpetualambiguity，andcannever，byanyprecautionoranydefinitions，beabletoreachareasonablecertaintyorprecision。Thesearethecontroversiesconcerningthedegreesofanyqualityorcircumstance。Menmayarguetoalleternity，whetherHANNIBALbeagreat，oraverygreat，orasuperlativelygreatman，whatdegreeofbeautyCLEOPATRApossessed，whatepithetofpraiseLIVYorTHUCYDIDES
isentitledto，withoutbringingthecontroversytoanydetermination。Thedisputantsmayhereagreeintheirsense，anddifferintheterms，orviceversa;yetneverbeabletodefinetheirterms，soastoenterintoeachother’smeaning：Becausethedegreesofthesequalitiesarenot，likequantityornumber，susceptibleofanyexactmensuration，28whichmaybethestandardinthecontroversy。ThatthedisputeconcerningTheismisofthisnature，andconsequentlyismerelyverbal，orperhaps，ifpossible，stillmoreincurablyambiguous，willappearupontheslightestinquiry。IasktheTheist，ifhedoesnotallow，thatthereisagreatandimmeasurable，becauseincomprehensibledifferencebetweenthehumanandthedivinemind：Themorepiousheis，themorereadilywillheassenttotheaffirmative，andthemorewillhebedisposedtomagnifythedifference：Hewillevenassert，thatthedifferenceisofanaturewhichcannotbetoomuchmagnified。InextturntotheAtheist，who，Iassert，isonlynominallyso，andcanneverpossiblybeinearnest;andI
askhim，whether，fromthecoherenceandapparentsympathyinallthepartsofthisworld，therebenotacertaindegreeofanalogyamongalltheoperationsofNature，ineverysituationandineveryage;whethertherottingofaturnip，thegenerationofananimal，andthestructureofhumanthought，benotenergiesthatprobablybearsomeremoteanalogytoeachother：Itisimpossiblehecandenyit：Hewillreadilyacknowledgeit。Havingobtainedthisconcession，Ipushhimstillfurtherinhisretreat;andIaskhim，ifitbenotprobable，thattheprinciplewhichfirstarranged，andstillmaintainsorderinthisuniverse，bearsnotalsosomeremoteinconceivableanalogytotheotheroperationsofnature，and，amongtherest，totheeconomyofhumanmindandthought。Howeverreluctant，hemustgivehisassent。Wherethen，cryItoboththeseantagonists，isthesubjectofyourdispute？TheTheistallows，thattheoriginalintelligenceisverydifferentfromhumanreason：TheAtheistallows，thattheoriginalprincipleoforderbearssomeremoteanalogytoit。Willyouquarrel，Gentlemen，aboutthedegrees，andenterintoacontroversy，whichadmitsnotofanyprecisemeaning，norconsequentlyofanydetermination？
Ifyoushouldbesoobstinate，I
shouldnotbesurprisedtofindyouinsensiblychangesides;whiletheTheist，ontheonehand，exaggeratesthedissimilaritybetweentheSupremeBeing，andfrail，imperfect，variable，fleeting，andmortalcreatures;andtheAtheist，ontheother，magnifiestheanalogyamongalltheoperationsofNature，ineveryperiod，everysituation，andeveryposition。Considerthen，wheretherealpointofcontroversylies;andifyoucannotlayasideyourdisputes，endeavour，atleast，tocureyourselvesofyouranimosity。
AndhereImustalsoacknowledge，CLEANTHES，thatastheworksofNaturehaveamuchgreateranalogytotheeffectsofourartandcontrivance，thantothoseofourbenevolenceandjustice，wehavereasontoinfer，thatthenaturalattributesoftheDeityhaveagreaterresemblancetothoseofmen，thanhismoralhavetohumanvirtues。
Butwhatistheconsequence？Nothingbutthis，thatthemoralqualitiesofmanaremoredefectiveintheirkindthanhisnaturalabilities。For，astheSupremeBeingisallowedtobeabsolutelyandentirelyperfect，whateverdiffersmostfromhim，departsthefurthestfromthesupremestandardofrectitudeandperfection。29
These，CLEANTHES，aremyunfeignedsentimentsonthissubject;andthesesentiments，youknow，Ihaveevercherishedandmaintained。Butinproportiontomyvenerationfortruereligion，ismyabhorrenceofvulgarsuperstitions;andIindulgeapeculiarpleasure，Iconfess，inpushingsuchprinciples，sometimesintoabsurdity，sometimesintoimpiety。Andyouaresensible，thatallbigots，notwithstandingtheirgreataversiontothelatterabovetheformer，arecommonlyequallyguiltyofboth。
Myinclination，repliedCLEANTHES，lies，I
own，acontraryway。Religion，howevercorrupted，isstillbetterthannoreligionatall。Thedoctrineofafuturestateissostrongandnecessaryasecuritytomorals，thatweneveroughttoabandonorneglectit。Foriffiniteandtemporaryrewardsandpunishmentshavesogreataneffect，aswedailyfind;howmuchgreatermustbeexpectedfromsuchasareinfiniteandeternal？
Howhappensitthen，saidPHILO，ifvulgarsuperstitionbesosalutarytosociety，thatallhistoryaboundssomuchwithaccountsofitsperniciousconsequencesonpublicaffairs？
Factions，civilwars，persecutions，subversionsofgovernment，oppression，slavery;thesearethedismalconsequenceswhichalwaysattenditsprevalencyoverthemindsofmen。Ifthereligiousspiritbeevermentionedinanyhistoricalnarration，wearesuretomeetafterwardswithadetailofthemiserieswhichattendit。Andnoperiodoftimecanbehappierormoreprosperous，thanthoseinwhichitisneverregardedorheardof。
Thereasonofthisobservation，repliedCLEANTHES，isobvious。Theproperofficeofreligionistoregulatetheheartofmen，humanisetheirconduct，infusethespiritoftemperance，order，andobedience;andasitsoperationissilent，andonlyenforcesthemotivesofmoralityandjustice，itisindangerofbeingoverlooked，andconfoundedwiththeseothermotives。Whenitdistinguishesitself，andactsasaseparateprincipleovermen，ithasdepartedfromitspropersphere，andhasbecomeonlyacovertofactionandambition。
Andsowillallreligion，saidPHILO，exceptthephilosophicalandrationalkind。Yourreasoningsaremoreeasilyeludedthanmyfacts。Theinferenceisnotjust，becausefiniteandtemporaryrewardsandpunishmentshavesogreatinfluence，thatthereforesuchasareinfiniteandeternalmusthavesomuchgreater。Consider，Ibeseechyou，theattachmentwhichwehavetopresentthings，andthelittleconcernwhichwediscoverforobjectssoremoteanduncertain。Whendivinesaredeclaimingagainstthecommonbehaviourandconductoftheworld，theyalwaysrepresentthisprincipleasthestrongestimaginable（whichindeeditis）;anddescribealmostallhumankindaslyingundertheinfluenceofit，andsunkintothedeepestlethargyandunconcernabouttheirreligiousinterests。Yetthesesamedivines，whentheyrefutetheirspeculativeantagonists，supposethemotivesofreligiontobesopowerful，that，withoutthem，itwereimpossibleforcivilsocietytosubsist;noraretheyashamedofsopalpableacontradiction。Itiscertain，fromexperience，thatthesmallestgrainofnaturalhonestyandbenevolencehasmoreeffectonmen’sconduct，thanthemostpompousviewssuggestedbytheologicaltheoriesandsystems。Aman’snaturalinclinationworksincessantlyuponhim;itisforeverpresenttothemind，andminglesitselfwitheveryviewandconsideration：
whereasreligiousmotives，wheretheyactatall，operateonlybystartsandbounds;anditisscarcelypossibleforthemtobecomealtogetherhabitualtothemind。Theforceofthegreatestgravity，saythephilosophers，isinfinitelysmall，incomparisonofthatoftheleastimpulse：yetitiscertain，thatthesmallestgravitywill，intheend，prevailaboveagreatimpulse;becausenostrokesorblowscanberepeatedwithsuchconstancyasattractionandgravitation。
Anotheradvantageofinclination：Itengagesonitssideallthewitandingenuityofthemind;andwhensetinoppositiontoreligiousprinciples，seekseverymethodandartofeludingthem：Inwhichitisalmostalwayssuccessful。Whocanexplaintheheartofman，oraccountforthosestrangesalvosandexcuses，withwhichpeoplesatisfythemselves，whentheyfollowtheirinclinationsinoppositiontotheirreligiousduty？Thisiswellunderstoodintheworld;andnonebutfoolseverreposelesstrustinaman，becausetheyhear，thatfromstudyandphilosophy，hehasentertainedsomespeculativedoubtswithregardtotheologicalsubjects。Andwhenwehavetodowithaman，whomakesagreatprofessionofreligionanddevotion，hasthisanyothereffectuponseveral，whopassforprudent，thantoputthemontheirguard，lesttheybecheatedanddeceivedbyhim？
Wemustfurtherconsider，thatphilosophers，whocultivatereasonandreflection，standlessinneedofsuchmotivestokeepthemundertherestraintofmorals;andthatthevulgar，whoalonemayneedthem，areutterlyincapableofsopureareligionasrepresentstheDeitytobepleasedwithnothingbutvirtueinhumanbehaviour。TherecommendationstotheDivinityaregenerallysupposedtobeeitherfrivolousobservances，orrapturousecstasies，orabigotedcredulity。Weneednotrunbackintoantiquity，orwanderintoremoteregions，tofindinstancesofthisdegeneracy。Amongstourselves，somehavebeenguiltyofthatatrociousness，unknowntotheEgyptianandGreciansuperstitions，ofdeclaiminginexpressterms，againstmorality;andrepresentingitasasureforfeitureoftheDivinefavour，iftheleasttrustorreliancebelaiduponit。
Buteventhoughsuperstitionorenthusiasmshouldnotputitselfindirectoppositiontomorality;theverydivertingoftheattention，theraisingupanewandfrivolousspeciesofmerit，thepreposterousdistributionwhichitmakesofpraiseandblame，musthavethemostperniciousconsequences，andweakenextremelymen’sattachmenttothenaturalmotivesofjusticeandhumanity。
Suchaprincipleofactionlikewise，notbeinganyofthefamiliarmotivesofhumanconduct，actsonlybyintervalsonthetemper;andmustberousedbycontinualefforts，inordertorenderthepiouszealotsatisfiedwithhisownconduct，andmakehimfulfilhisdevotionaltask。Manyreligiousexercisesareenteredintowithseemingfervour，wheretheheart，atthetime，feelscoldandlanguid：Ahabitofdissimulationisbydegreescontracted;andfraudandfalsehoodbecomethepredominantprinciple。Hencethereasonofthatvulgarobservation，thatthehighestzealinreligionandthedeepesthypocrisy，sofarfrombeinginconsistent，areoftenorcommonlyunitedinthesameindividualcharacter。
Thebadeffectsofsuchhabits，evenincommonlife，areeasilyimagined;butwheretheinterestsofreligionareconcerned，nomoralitycanbeforcibleenoughtobindtheenthusiasticzealot。Thesacrednessofthecausesanctifieseverymeasurewhichcanbemadeuseoftopromoteit。
Thesteadyattentionalonetosoimportantaninterestasthatofeternalsalvation，isapttoextinguishthebenevolentaffections，andbegetanarrow，contractedselfishness。
Andwhensuchatemperisencouraged，iteasilyeludesallthegeneralpreceptsofcharityandbenevolence。
Thus，themotivesofvulgarsuperstitionhavenogreatinfluenceongeneralconduct;noristheiroperationfavourabletomorality，intheinstanceswheretheypredominate。
Isthereanymaximinpoliticsmorecertainandinfallible，thanthatboththenumberandauthorityofpriestsshouldbeconfinedwithinverynarrowlimits;andthatthecivilmagistrateought，forever，tokeephisfasces30andaxesfromsuchdangeroushands？Butifthespiritofpopularreligionweresosalutarytosociety，acontrarymaximoughttoprevail。Thegreaternumberofpriests，andtheirgreaterauthorityandriches，willalwaysaugmentthereligiousspirit。Andthoughthepriestshavetheguidanceofthisspirit，whymaywenotexpectasuperiorsanctityoflife，andgreaterbenevolenceandmoderation，frompersonswhoaresetapartforreligion，whoarecontinuallyinculcatingituponothers，andwhomustthemselvesimbibeagreatershareofit？Whencecomesitthen，that，infact，theutmostawisemagistratecanproposewithregardtopopularreligions，is，asfaraspossible，tomakeasavinggameofit，andtopreventtheirperniciousconsequenceswithregardtosociety？Everyexpedientwhichhetriesforsohumbleapurposeissurroundedwithinconveniences。Ifheadmitsonlyonereligionamonghissubjects，hemustsacrifice，toanuncertainprospectoftranquillity，everyconsiderationofpublicliberty，science，reason，industry，andevenhisownindependency。Ifhegivesindulgencetoseveralsects，whichisthewisermaxim，hemustpreserveaveryphilosophicalindifferencetoallofthem，andcarefullyrestrainthepretensionsoftheprevailingsect;otherwisehecanexpectnothingbutendlessdisputes，quarrels，factions，persecutions，andcivilcommotions。
Truereligion，Iallow，hasnosuchperniciousconsequences：butwemusttreatofreligion，asithascommonlybeenfoundintheworld;norhaveIanythingtodowiththatspeculativetenetofTheism，which，asitisaspeciesofphilosophy，mustpartakeofthebeneficialinfluenceofthatprinciple，andatthesametimemustlieunderalikeinconvenience，ofbeingalwaysconfinedtoveryfewpersons。
Oathsarerequisiteinallcourtsofjudicature;
butitisaquestionwhethertheirauthorityarisesfromanypopularreligion。Itisthesolemnityandimportanceoftheoccasion，theregardtoreputation，andthereflectingonthegeneralinterestsofsociety，whicharethechiefrestraintsuponmankind。Custom-houseoathsandpoliticaloathsarebutlittleregardedevenbysomewhopretendtoprinciplesofhonestyandreligion;andaQuaker’sasseverationiswithusjustlyputuponthesamefootingwiththeoathofanyotherperson。Iknow，thatPOLYBIUS31ascribestheinfamyofGREEKfaithtotheprevalencyoftheEPICUREANphilosophy：
butIknowalso，thatPunicfaithhadasbadareputationinancienttimesasIrishevidencehasinmodern;thoughwecannotaccountforthesevulgarobservationsbythesamereason。NottomentionthatGreekfaithwasinfamousbeforetheriseoftheEpicureanphilosophy;andEURIPIDES，32inapassagewhichIshallpointouttoyou，hasglancedaremarkablestrokeofsatireagainsthisnation，withregardtothiscircumstance。
Takecare，PHILO，repliedCLEANTHES，takecare：
pushnotmatterstoofar：allownotyourzealagainstfalsereligiontoundermineyourvenerationforthetrue。Forfeitnotthisprinciple，thechief，theonlygreatcomfortinlife;
andourprincipalsupportamidstalltheattacksofadversefortune。
Themostagreeablereflection，whichitispossibleforhumanimaginationtosuggest，isthatofgenuineTheism，whichrepresentsusastheworkmanshipofaBeingperfectlygood，wise，andpowerful;whocreatedusforhappiness;
andwho，havingimplantedinusimmeasurabledesiresofgood，willprolongourexistencetoalleternity，andwilltransferusintoaninfinitevarietyofscenes，inordertosatisfythosedesires，andrenderourfelicitycompleteanddurable。NexttosuchaBeinghimself（ifthecomparisonbeallowed），thehappiestlotwhichwecanimagine，isthatofbeingunderhisguardianshipandprotection。
Theseappearances，saidPHILO，aremostengagingandalluring;andwithregardtothetruephilosopher，theyaremorethanappearances。Butithappenshere，asintheformercase，that，withregardtothegreaterpartofmankind，theappearancesaredeceitful，andthattheterrorsofreligioncommonlyprevailaboveitscomforts。
Itisallowed，thatmenneverhaverecoursetodevotionsoreadilyaswhendejectedwithgriefordepressedwithsickness。Isnotthisaproof，thatthereligiousspiritisnotsonearlyalliedtojoyastosorrow？
Butmen，whenafflicted，findconsolationinreligion，repliedCLEANTHES。Sometimes，saidPHILO：butitisnaturaltoimagine，thattheywillformanotionofthoseunknownbeings，suitablytothepresentgloomandmelancholyoftheirtemper，whentheybetakethemselvestothecontemplationofthem。Accordingly，wefindthetremendousimagestopredominateinallreligions;andweourselves，afterhavingemployedthemostexaltedexpressioninourdescriptionsoftheDeity，fallintotheflattestcontradictioninaffirmingthatthedamnedareinfinitelysuperiorinnumbertotheelect。
Ishallventuretoaffirm，thatthereneverwasapopularreligion，whichrepresentedthestateofdepartedsoulsinsuchalight，aswouldrenderiteligibleforhumankindthatthereshouldbesuchastate。Thesefinemodelsofreligionarethemereproductofphilosophy。Forasdeathliesbetweentheeyeandtheprospectoffuturity，thateventissoshockingtoNature，thatitmustthrowagloomonalltheregionswhichliebeyondit;andsuggesttothegeneralityofmankindtheideaofCERBERUSandFURIES;devils，andtorrentsoffireandbrimstone。
Itistrue，bothfearandhopeenterintoreligion;
becauseboththesepassions，atdifferenttimes，agitatethehumanmind，andeachofthemformsaspeciesofdivinitysuitabletoitself。Butwhenamanisinacheerfuldisposition，heisfitforbusiness，orcompany，orentertainmentofanykind;andhenaturallyapplieshimselftothese，andthinksnotofreligion。Whenmelancholyanddejected，hehasnothingtodobutbroodupontheterrorsoftheinvisibleworld，andtoplungehimselfstilldeeperinaffliction。
Itmayindeedhappen，thatafterhehas，inthismanner，engravedthereligiousopinionsdeepintohisthoughtandimagination，theremayarriveachangeofhealthorcircumstances，whichmayrestorehisgoodhumour，andraisingcheerfulprospectsoffuturity，makehimrunintotheotherextremeofjoyandtriumph。Butstillitmustbeacknowledged，that，asterroristheprimaryprincipleofreligion，itisthepassionwhichalwayspredominatesinit，andadmitsbutofshortintervalsofpleasure。
Nottomention，thatthesefitsofexcessive，enthusiasticjoy，byexhaustingthespirits，alwayspreparethewayforequalfitsofsuperstitiousterroranddejection;noristhereanystateofmindsohappyasthecalmandequable。
Butthisstateitisimpossibletosupport，whereamanthinksthatheliesinsuchprofounddarknessanduncertainty，betweenaneternityofhappinessandaneternityofmisery。Nowonderthatsuchanopiniondisjointstheordinaryframeofthemind，andthrowsitintotheutmostconfusion。Andthoughthatopinionisseldomsosteadyinitsoperationastoinfluencealltheactions;yetitisapttomakeaconsiderablebreachinthetemper，andtoproducethatgloomandmelancholysoremarkableinalldevoutpeople。
Itiscontrarytocommonsensetoentertainapprehensionsorterrorsuponaccountofanyopinionwhatsoever，ortoimaginethatwerunanyriskhereafter，bythefreestuseofourreason。Suchasentimentimpliesbothanabsurdityandaninconsistency。ItisanabsurditytobelievethattheDeityhashumanpassions，andoneofthelowestofhumanpassions，arestlessappetiteforapplause。Itisaninconsistencytobelieve，that，sincetheDeityhasthishumanpassion，hehasnotothersalso;and，inparticular，adisregardtotheopinionsofcreaturessomuchinferior。
ToknowGod，saysSENECA，istoworshiphim。
Allotherworshipisindeedabsurd，superstitious，andevenimpious。Itdegradeshimtothelowconditionofmankind，whoaredelightedwithentreaty，solicitation，presents，andflattery。Yetisthisimpietythesmallestofwhichsuperstitionisguilty。Commonly，itdepressestheDeityfarbelowtheconditionofmankind;andrepresentshimasacapriciousDEMON，whoexerciseshispowerwithoutreasonandwithouthumanity！AndwerethatDivineBeingdisposedtobeoffendedatthevicesandfolliesofsillymortals，whoarehisownworkmanship，illwoulditsurelyfarewiththevotariesofmostpopularsuperstitions。Norwouldanyofhumanracemerithisfavour，butaveryfew，thephilosophicalTheists，whoentertain，orratherindeedendeavourtoentertain，suitablenotionsofhisDivineperfections：AstheonlypersonsentitledtohiscompassionandindulgencewouldbethephilosophicalSceptics，asectalmostequallyrare，who，fromanaturaldiffidenceoftheirowncapacity，suspend，orendeavourtosuspend，alljudgementwithregardtosuchsublimeandsuchextraordinarysubjects。
IfthewholeofNaturalTheology，assomepeopleseemtomaintain，resolvesitselfintoonesimple，thoughsomewhatambiguous，atleastundefinedproposition，Thatthecauseorcausesoforderintheuniverseprobablybearsomeremoteanalogytohumanintelligence：Ifthispropositionbenotcapableofextension，variation，ormoreparticularexplication：Ifitaffordsnoinferencethataffectshumanlife，orcanbethesourceofanyactionorforbearance：Andiftheanalogy，imperfectasitis，canbecarriednofurtherthantothehumanintelligence，andcannotbetransferred，withanyappearanceofprobability，totheotherqualitiesofthemind;ifthisreallybethecase，whatcanthemostinquisitive，contemplative，andreligiousmandomorethangiveaplain，philosophicalassenttotheproposition，asoftenasitoccurs，andbelievethattheargumentsonwhichitisestablishedexceedtheobjectionswhichlieagainstit？Someastonishment，indeed，willnaturallyarisefromthegreatnessoftheobject;somemelancholyfromitsobscurity;somecontemptofhumanreason，thatitcangivenosolutionmoresatisfactorywithregardtosoextraordinaryandmagnificentaquestion。Butbelieveme，CLEANTHES，themostnaturalsentimentwhichawell-disposedmindwillfeelonthisoccasion，isalongingdesireandexpectationthatHeavenwouldbepleasedtodissipate，atleastalleviate，thisprofoundignorance，byaffordingsomemoreparticularrevelationtomankind，andmakingdiscoveriesofthenature，attributes，andoperationsoftheDivineobjectofourfaith。Aperson，seasonedwithajustsenseoftheimperfectionsofnaturalreason，willflytorevealedtruthwiththegreatestavidity：
WhilethehaughtyDogmatist，persuadedthathecanerectacompletesystemofTheologybythemerehelpofphilosophy，disdainsanyfurtheraid，andrejectsthisadventitiousinstructor。TobeaphilosophicalScepticis，inamanofletters，thefirstandmostessentialsteptowardsbeingasound，believingChristian;apropositionwhichI
wouldwillinglyrecommendtotheattentionofPAMPHILUS：AndIhopeCLEANTHESwillforgivemeforinterposingsofarintheeducationandinstructionofhispupil。
CLEANTHESandPHILOpursuednotthisconversationmuchfurther：andasnothingevermadegreaterimpressiononme，thanallthereasoningsofthatday，soIconfess，that，uponaseriousreviewofthewhole，Icannotbutthink，thatPHILO’sprinciplesaremoreprobablethanDEMEA’s;
butthatthoseofCLEANTHESapproachstillnearertothetruth。
NOTES
2ThomasHayter，RemarksonMr。Hume’sDialogues，concerningnaturalreligion，Cambridge，1780，T。Cadell。
3JosephMilner，Gibbon’saccountofChristianityconsidered：togetherwithsomestricturesonHume’sDialoguesconcerningnaturalreligion，London，1781，G。RobinsonandT。Cadell，pp。199-221。
4JohnOgilvie，Inquiryintothecausesoftheinfidelityandscepticismofthetimes，London，1783，RichardsonandUrquhart。AfterconsideringPhilo’sfourhypothesesconcerningthecausesoftheuniverse，Ogilviewrites\"Philo，theauthor’sscepticaldialogist，isthespeakeruponthisoccasion。But，ashisopinionsarenotimpugnedorconfutedbyCleanthes，theyappeartobethoseoftheauthor\"（pp。68-69）。ThecontextofOgilvie’sothercommentsontheDialoguesmakeitclearthatPhilospeaksforHumeexceptwhenPhiloconcedestheexistenceofacreativeMind。
5NicholasCapaldi，\"Hume’sPhilosophyofReligion：
GodWithoutEthics，\"InternationalJournalforPhilosophyofReligion，1970，Vol。I，pp。233-240。
6JamesO’Higgins，\"HumeandtheDeists：aContrastinReligiousApproaches，\"JournalofTheologicalStudies，1971，Vol。23，pp。479-501。InHume’sPhilosophyofReligion（AtlanticHighlands，1988），7NormanKempSmithDialoguesconcerningNaturalReligion，p。24。KempSmithbaseshisviewontheconclusionstothe\"NaturalHistory\"andDialogues，andHume’s1743
lettertoWilliamMure。
8Williams\"HumeonReligion，\"inDavidHumeASymposium，e。d。D。F。Pears，London，1963，pp。77-88。
9ErnestC。Mossner，\"TheReligionofDavidHume，\"JournaloftheHistoryofIdeas，1978，Vol。39，pp。
653-663。
10DonaldLivingston，\"Hume’sConceptionofTrueReligion，\"inHume’sPhilosophyofReligion（Winston-Salem，1986），pp。33-73。
11JamesNoxon，\"InDefenceof’Hume’sAgnosticism，’\"
JournaloftheHistoryofPhilosophy，1976，Vol。14，p。
470。
12ChrysippusapudPlut。Derepug。Stoicorum。
[Chrysippus（c。280-207BCE。），asappearsinPlutarch’sStoicInconsistencies，Ch。9，1035a-b——Ed。]
13[JohnMilton，ParadiseLost，Bk。2。——Ed。]
14L’artdepenser。[AntoineArnauld（1612-1694），LaLogiqueoul’artdepenser（ThePortRoyalLogic，1662）。——
Ed。]
15Mons。Huet。[PeterDanielHuet（1630-1721），Traitephilosophiquedelafaiblessedel’esprithumain（1723）——
Ed。]
16RecherchedelaVerite，liv。3，cap。9。[NicholasMelbranche（1638-1715），TheSearchafterTruth，Bk3，Ch。9
——Ed。]
17[InhisletterofMarch10，1751toGilbertEliot，HumecommentsonCleanthes’argumentinthisparagraph。
\"Ifyou’llbepersuadedtoassistmeinsupportingCleanthes，IfancyyouneednottakeMattersanyhigherthanPart3。Heallows，indeed，inPart2，thatallourInferenceisfoundedontheSimilitudeoftheWorksofNaturetotheusualEffectsofMind。OtherwisetheymustappearamereChaos。TheonlyDifficultyis，whytheotherDissimilitudesdonotweakentheArgument。AndindeeditwoudseemfromExperience&
Feeling，thattheydonotweakenitsomuchaswemightnaturallyexpect。ATheorytosolvethiswoudbeveryacceptable。\"
18[Cicero，DeNaturaDeorum，Bk。1：22——Ed。]
19[Sennaisalaxitivedrugmadefromvariousplants。——Ed。]
20Lib。XI。1094。[Lucretius（98-55BCE。）OntheNatureofThings，Bk。2：\"Whocanrulethesum，whoholdinhishandwithcontrollingforcethestrongreins，oftheimmeasurabledeep？Whocanatoncemakeallthedifferentheavenstorollandwarmwithetherealfiresallthefruitfulearths，orbepresentinallplacesatalltimes。\"——Ed。]
21DeNat。Deor。Lib。1。[Cicero（106-43BCE。），DeNaturaDeorum，Bk。1：8：\"ForwithwhateyesofthemindcouldyourPlatohavebeheldthatworkshopofsuchstupendoustoil，inwhichherepresentstheworldashavingbeenputtogetherandbuiltbyGod？Howwassovastanundertakingsetabout？
Whattools，whatlevers，whatmachines，whatservantswereemployedinsogreatawork？Howcameair，fire，water，andearthtoobeyandsubmittothearchitect’swill？\"]
22Dr。Clarke。[SamuelClarke（1675-1729），A
DemonstrationoftheBeingandAttributesofGod。——Ed。]
23RepubliquedesLettres，Aout1685。
24ThatsentimenthadbeenmaintainedbyDr。
King，andsomefewothers，beforeLeibniz，thoughbynoneofsogreatfameasthatGermanphilosopher。
25[JohnDryden（1631-1700），Aureng-Zebe，Act4，sc。1。——Ed。]
26[JohnMilton（1608-1674），ParadiseLost，Bk。11。——Ed。]
27DeFormationeFoetus。[ClaudiusGalenus（c。
130-200CE）DeFoetuumFormationeLibelus，Bk。6。——Ed。]
28[Mensurationisabranchofgeometrydealingwiththemeasurementoflength，area，orvolume。——Ed。]
29ItseemsevidentthatthedisputebetweentheSkepticsandDogmatistsisentirelyverbal，oratleastregardsonlythedegreesofdoubtandassurancewhichweoughttoindulgewithregardtoallreasoning;andsuchdisputesarecommonly，atthebottom，verbal，andadmitnotofanyprecisedetermination。
NophilosophicalDogmatistdeniesthattherearedifficultiesbothwithregardtothesensesandtoallscience，andthatthesedifficultiesareinaregular，logicalmethod，absolutelyinsolvable。NoSkepticdeniesthatwelieunderanabsolutenecessity，notwithstandingthesedifficulties，ofthinking，andbelieving，andreasoning，withregardtoallkindsofsubjects，andevenoffrequentlyassentingwithconfidenceandsecurity。Theonlydifference，then，betweenthesesects，iftheymeritthatname，is，thattheSceptic，fromhabit，caprice，orinclination，insistsmostonthedifficulties;theDogmatist，forlikereasons，onthenecessity。
30[Afacesisabundleofrodscontainingaprojectingaxblade。——Ed。]
31Lib。vi。cap。54。[Polybius，（c。205-123
BCE）TheHistories，Bk。6，Ch。54——Ed。]
32IphigeniainTauride。[Euripides，（c480-406
BCE），IphigeniainTauris，v。1200-1205。——Ed。]