CHAPTER VIII

THEISM; EVOLUTION OF THEOLOGY

HUME seems to have had but two hearty dislikes : the one to the English nation, and the other to all the professors of dogmatic theology. The one aversion he vented only privately to his friends; but, if he is ever bitter in his public utterances, it is against priests1 in general and theological enthusiasts and fanatics in particular; if he ever seems insincere, it is when he wishes to insult theologians by a parade of sarcastic respect. One need go no further than the peroration of the Essay on Miracles" for a characteristic illustration.

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"I am the better pleased with the method of reasoning here delivered, as I think it may serve to confound those dangerous friends and disguised enemies to the Christian Religion who have undertaken to defend it by the principles of human reason. Our most holy religion is founded on Faith, not on reason, and it is a sure method of exposing it to put it to such a trial as it is by no means fitted to endure. the Christian religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one. Mere reason is insufficient to convince us of its veracity: And whoever is moved by Faith to assent to it, is conscious of a continual miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience.”— (IV. pp. 153, 154.)

It is obvious that, here and elsewhere, Hume, adopting a popular confusion of ideas, uses religion as the equivalent of dogmatic theology; and, therefore, he says, with perfect justice, that "religion is nothing but a species of philosophy" (iv. p 171). Here no doubt lies the root of his | antagonism. The quarrels of theologians and ✓ philosophers have not been about religion, but about philosophy; and philosophers not unfrequently seem to entertain the same feeling towards theologians that sportsmen cherish towards poachers. "There cannot be two passions more nearly resembling each other than hunting and philosophy," says Hume. And philosophic hunters are given to think, that, while they pursue truth for its own sake, out of pure love for the chase (perhaps mingled with a little human weak

ness to be thought good shots), and by open and legitimate methods; their theological competitors too often care merely to supply the market of establishments; and disdain neither the aid of the snares of superstition, nor the cover of the darkness of ignorance.

Unless some foundation was given for this impression by the theological writers whose works had fallen in Hume's way, it is difficult to account for the depth of feeling which so good-natured a man manifests on the subject.

Thus he writes in the "Natural History of Religion," with quite unusual acerbity:

"The chief objection to it [the ancient heathen mythology] with regard to this planet is, that it is not ascertained by any just reason or authority. The ancient tradition insisted on by heathen priests and theologers is but a weak foundation: and transmitted also such a number of contradictory reports, supported all of them by equal authority, that it became absolutely impossible to fix a preference among them. A few volumes, therefore, must contain all the polemical writings of pagan priests: And their whole theology must consist more of traditional stories and superstitious practices than of philosophical argument and controversy.

"But where theism forms the fundamental principle of any popular religion, that tenet is so conformable to sound reason, that philosophy is apt to incorporate itself with such a system of theology. And if the other dogmas of that system be contained in a sacred book, such as the Alcoran, or be determined by any visible authority, like that of the Roman pontiff, speculative reasoners naturally carry on their assent, and embrace a theory, which has been instilled into them by their earliest education, and which also possesses some degree of consistence and uniformity. But as these appearances are sure,

all of them, to prove deceitful, philosophy will very soon find herself very unequally yoked with her new associate; and instead of regulating each principle, as they advance together, she is at every turn perverted to serve the purposes of superstition. For besides the unavoidable incoherences, which must be reconciled and adjusted, one may safely affirm, that all popular theology, especially the scholastic, has a kind of appetite for absurdity and contradiction. If that theology went not beyond reason and common sense, her doctrines would appear too easy and familiar. Amazement must of necessity be raised : Mystery affected: Darkness and obscurity sought after: And a foundation of merit afforded to the devout votaries, who desire an opportunity of subduing their rebellious reason by the belief of the most unintelligible sophisms.

"Ecclesiastical history sufficiently confirms these reflections. When a controversy is started, some people always pretend with certainty to foretell the issue. Whichever opinion, say they, is most contrary to plain reason is sure to prevail; even when the general interest of the system requires not that decision. Though the reproach of heresy may, for some time, be bandied about among the disputants, it always rests at last on the side of reason. Any one, it is pretended, that has but learning enough of this kind to know the definition of Arian, Pelagian, Erastian, Socinian, Sabellian, Eutychian, Nestorian, Monothelite, &c., not to mention Protestant, whose fate is yet uncertain, will be convinced of the truth of this observation. It is thus a system becomes absurd in the end, merely from its being reasonable and philosophical in the beginning.

"To oppose the torrent of scholastic religion by such feeble maxims as these, that it is impossible for the same thing to be and not to be, that the whole is greater than a part, that two and three make five, is pretending to stop the ocean with a bulrush. Will you set up profane reason against sacred mystery? No punishment is great enough for your impiety. And the same fires which were kindled for heretics will serve also for the destruction of philosophers." (IV. pp. 481-3.)

Holding these opinions respecting the recognised

systems of theology and their professors, Hume, nevertheless, seems to have had a theology of his own; that is to say, he seems to have thought (though, as will appear, it is needful for an expositor of his opinions to speak very guardedly on this point) that the problem of theism is susceptible of scientific treatment, with something more than a negative result. His opinions are to be gathered from the eleventh section of the "Inquiry" (1748); from the "Dialogues concerning Natural Religion," which were written at least as early as 1751, though not published till after his death; and from the "Natural History of Religion," published in 1757.

In the first two pieces, the reader is left to judge for himself which interlocutor in the dialogue represents the thoughts of the author; but for the views put forward in the last, Hume accepts the responsibility: Unfortunately, this essay deals almost wholly with the historical development of theological ideas; and, on the question of the philosophical foundation of theology, does little more than express the writer's contentment with the argument from design.

"The whole frame of nature bespeaks an Intelligent Author; and no rational inquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion. (IV. p. 435.)

"Were men led into the apprehension of invisible, intelligent power, by a contemplation of the works of nature, they could never possibly entertain any conception but of one