Dialogues Concerning Natural Religion

It has been remarked, my HERMIPPUS, that though the ancient philosophersconveyed most of their instruction in the form of dialogue, this methodof composition has been little practised in later ages, and has seldomsucceeded in the hands of those who have attempted it. Accurate andregular argument, indeed, such as is now expected of philosophicalinquirers, naturally throws a man into the methodical and didacticmanner; where he can immediately, without preparation, explain the pointat which he aims; and thence proceed, without interruption, to deducethe proofs on which it is established. To deliver a SYSTEM inconversation, scarcely appears natural; and while the dialogue-writerdesires, by departing from the direct style of composition, to give afreer air to his performance, and avoid the appearance of Author andReader, he is apt to run into a worse inconvenience, and convey theimage of Pedagogue and Pupil. Or, if he carries on the dispute in thenatural spirit of good company, by throwing in a variety of topics, andpreserving a proper balance among the speakers, he often loses so muchtime in preparations and transitions, that the reader will scarcelythink himself compensated, by all the graces of dialogue, for the order,brevity, and precision, which are sacrificed to them.There are some subjects, however, to which dialogue-writing is peculiarlyadapted, and where it is still preferable to the direct and simple methodof composition.Any point of doctrine, which is so obvious that it scarcely admits ofdispute, but at the same time so important that it cannot be too ofteninculcated, seems to require some such method of handling it; where thenovelty of the manner may compensate the triteness of the subject; wherethe vivacity of conversation may enforce the precept; and where thevariety of lights, presented by various personages and characters, mayappear neither tedious nor redundant.Any question of philosophy, on the other hand, which is so OBSCURE andUNCERTAIN, that human reason can reach no fixed determination with regardto it; if it should be treated at all, seems to lead us naturally intothe style of dialogue and conversation. Reasonable men may be allowed todiffer, where no one can reasonably be positive. Opposite sentiments,even without any decision, afford an agreeable amusement; and if thesubject be curious and interesting, the book carries us, in a manner,into company; and unites the two greatest and purest pleasures of humanlife, study and society.Happily, these circumstances are all to be found in the subject ofNATURAL RELIGION. What truth so obvious, so certain, as the being of aGod, which the most ignorant ages have acknowledged, for which the mostrefined geniuses have ambitiously striven to produce new proofs andarguments? What truth so important as this, which is the ground of allour hopes, the surest foundation of morality, the firmest support ofsociety, and the only principle which ought never to be a moment absentfrom our thoughts and meditations? But, in treating of this obvious andimportant truth, what obscure questions occur concerning the nature ofthat Divine Being, his attributes, his decrees, his plan of providence?These have been always subjected to the disputations of men; concerningthese human reason has not reached any certain determination. But theseare topics so interesting, that we cannot restrain our restless inquirywith regard to them; though nothing but doubt, uncertainty, andcontradiction, have as yet been the result of our most accurateresearches.This I had lately occasion to observe, while I passed, as usual, part ofthe summer season with CLEANTHES, and was present at those conversationsof his with PHILO and DEMEA, of which I gave you lately some imperfectaccount.