exactly sufficient to produce the effect。 A body of ten
ounces raised in any scale may serve as a proof； that the
counterbalancing weight exceeds ten ounces； but can never
afford a reason that it exceeds a hundred。 If the cause；
assigned for any effect； be not sufficient to produce it； we
must either reject that cause； or add to it such qualities
as will give it a just proportion to the effect。 But if we
ascribe to it farther qualities； or affirm it capable of
producing other effects； we can only indulge the licence of
conjecture； and arbitrarily suppose the existence of
qualities and energies； without reason or authority。
The same rule holds； whether the cause assigned be
brute unconscious matter； or a rational intelligent being。
If the cause be known only by the effect； we never ought to
ascribe to it any qualities； beyond what are precisely
requisite to produce the effect： Nor can we； by any rules of
just reasoning； return back from the cause； and infer other
effects from it； beyond those by which alone it is known to
us。 No one； merely from the sight of one of Z/EUXIS'S
pictures； could know； that he was also a statuary or
architect； and was an artist no less skilful in stone and
marble than in colours。 The talents and taste； displayed in
the particular work before us； these we may safely conclude
the workman to be possessed of。 The cause must be
proportioned to the effect； and if we exactly and precisely
proportion it； we shall never find in it any qualities； that
point farther； or afford an inference concerning any other
design or performance。 Such qualities must be somewhat
beyond what is merely requisite for producing the effect；
which we examine。
Allowing； therefore； the gods to be the authors of the
existence or order of the universe； it follows； that they
possess that precise degree of power； intelligence； and
benevolence； which appears in their workmanship； but nothing
farther can ever be proved； except we call in the assistance
of exaggeration and flattery to supply the defects of
argument and reasoning。 So far as the traces of any
attributes； at present； appear； so far may we conclude these
attributes to exist。 The supposition of farther attributes
is mere hypothesis； much more the supposition； that； in
distant regions of space or periods of time； there has been；
or will be； a more magnificent display of these attributes；
and a scheme of administration more suitable to such
imaginary virtues。 We can never be allowed to mount up from
the universe； the effect； to J/UPITER； the cause； and then
descend downwards； to infer any new effect from that cause；
as if the present effects alone were not entirely worthy of
the glorious attributes； which we ascribe to that deity。 The
knowledge of the cause being derived solely from the effect；
they must be exactly adjusted to each other； and the one can
never refer to any thing farther； or be the foundation of
any new inference and conclusion。
You find certain phenomena in nature。 You seek a cause
or author。 You imagine that you have found him。 You
afterwards become so enamoured of this offspring of your
brain； that you imagine it impossible； but he must produce
something greater and more perfect than the present scene of
things； which is so full of ill and disorder。 You forget；
that this superlative intelligence and benevolence are
entirely imaginary； or； at least； without any foundation in
reason； and that you have no ground to ascribe to him any
qualities； but what you see he has actually exerted and
displayed in his productions。 Let your gods； therefore； O
philosophers； be suited to the present appearances of
nature： And presume not to alter these appearances by
arbitrary suppositions； in order to suit them to the
attributes； which you so fondly ascribe to your deities。
When priests and poets； supported by your authority； O
A/THENIANS； talk of a golden or silver age； which preceded
the present state of vice and misery； I hear them with
attention and with reverence。 But when philosophers； who
pretend to neglect authority； and to cultivate reason； hold
the same discourse； I pay them not； I own； the same
obsequious submission and pious deference。 I ask； who
carried them into the celestial regions； who admitted them
into the councils of the gods； who opened to them the book
of fate； that they thus rashly affirm； that their deities
have executed； or will execute； any purpose beyond what has
actually appeared？ If they tell me； that they have mounted
on the steps or by the gradual ascent of reason； and by
drawing inferences from effects to causes； I still insist；
that they have aided the ascent of reason by the wings of
imagination； otherwise they could not thus change their
manner of inference； and argue from causes to effects；
presuming； that a more perfect production than the present
world would be more suitable to such perfect beings as the
gods； and forgetting that they have no reason to ascribe to
these celestial beings any perfection or any attribute； but
what can be found in the present world。
Hence all the fruitless industry to account for the ill
appearances of nature； and save the honour of the gods；
while we must acknowledge the reality of that evil and
disorder； with which the world so much abounds。 The
obstinate and intractable qualities of matter； we are told；
or the observance of general laws； or some such reason； is
the sole cause； which controlled the power and benevolence
of J/UPITER； and obliged him to create mankind and every
sensible creature so imperfect and so unhappy。 These
attributes then； are； it seems； beforehand； taken for
granted； in their greatest latitude。 And upon that
supposition； I own that such conjectures may； perhaps； be
admitted as plausible solutions of the ill phenomena。 But
still I ask； Why take these attributes for granted； or why
ascribe to the cause any qualities but what actually appear
in the effect？ Why torture your brain to justify the course
of nature upon suppositions； which； for aught you know； may
be entirely imaginary； and of which there are to be found no
traces in the course of nature？
The religious hypothesis； therefore； must be considered
only as a particular method of accounting for the visible
phenomena of the universe： But no just reasoner will ever
presume to infer from it any single fact； and alter or add
to the phenomena； in any single particular。 If you think；
that the appearances of things prove such causes； it is
allowable for you to draw an inference concerning the
existence of these causes。 In such complicated and sublime
subjects； every one should be indulged in the liberty of
conjecture and argument。 But here you ought to rest。 If you
come backward； and arguing from your inferred causes；
conclude； that any other fact has existed； or will exist； in
the course of nature； which may serve as a fuller display of
particular attributes； I must admonish you； that you have
departed from the method of reasoning； attached to the
present subject； and have certainly added something to the
attributes of the cause； beyond what appears in the effect；
otherwise you could never； with tolerable sense or
propriety； add any thing to the effect； in order to render
it more worthy of the cause。
Where； then； is the odiousness of that doctrine； which
I teach in my school； or rather； which I examine in my
gardens？ Or what do you find in this whole question； wherein
the security of good morals； or the peace and order of
society； is in the least concerned？
I deny a providence； you say； and supreme governor of
the world； who guides the course of events； and punishes the
vicious with infamy and disappointment； and rewards the
virtuous with honour and success； in all their undertakings。
But surely； I deny not the course itself of events； which
lies open to every one's inquiry and examination。 I
acknowledge； that； in the present order of things； virtue is
attended with more peace of mind than vice； and meets with a
more favourable reception from the world。 I am sensible；
that； according to the past experience of mankind；
friendship is the chief joy of human life； and moderation
the only source of tranquillity and happiness。 I never
balance between the virtuous and the vicious course of life；
but am sensible； that； to a well…disposed mind； every
advantage is on the side of the former。 And what can you say
more； allowing all your suppositions and reasonings？ You
tell me； indeed； that this disposition of things proceeds
from intelligence and design。 But whatever it proceeds from；
the disposition itself； on which depends our happiness or
misery； and consequently our conduct and deportment in life
is still the same。 It is still open for me； as well as you；
to regulate my behaviour； by my experience of past events。
And if you affirm； that； while a divine providence is
allowed and a supreme distributive justice in the universe；
I ought to expect some more particular reward of the good；
and punishment of the bad； beyond the ordinary course of
events； I here find the same fallacy； which I have before
endeavoured to detect。 You persist in imagining； that； if we
grant that divine existence； for which you so earnestly
contend； you may safely infer consequences from it； and add
something to the experienced order of nature； by arguing
from the attributes which you ascribe to your gods。 You seem
not to remember； that all your reasonings on this subject
can only be drawn from effects to causes； and that every
argument； deducted from causes to effects； must of necessity
be a gross sophism； since it is impossible for you to know
any thing of the cause； but what you have antecedently； not
inferred； but discovered to the full； in the effect。
But what must a philosopher think of those vain
reasoners； who instead of regarding the present scene of
things as the sole object of their contemplation； so far
reverse the whole course of nature； as to render this life
merely a passage to something farther； a porch； which leads
to a greater； and vastly different building； a prologue；
which serves only to introduce the piece； and give it more
grace and